ness or inefficacy of truth, which surely ought to be but a weak recommendation of what is called truth, by those who hold such an opinion.

That the other assertion is just, hath been the point undertaken to be made out in this Essay; and whoever will but consider how unacceptable this doctrine is to mankind in general, may be satisfied that there can be no effectual inducement to embrace it, till there be such a discovery and sense of the evil and danger of sin, as is utterly inconsistent with a voluntary continuance in it. The apparent state of the visible church, in which vice and wickedness so shamefully abound, will be no objection to this, if what I hinted above be recollected, that there is a great difference between a nominal or customary profession and real belief. As to the few more zealous and eminent assertors of this doctrine, who sometimes greatly dishonour their profession, the answer is easy: They are hypocrites, by whom indeed great offences do come; and the weak and unstable fall over the stumbling-block, and are tempted to doubt the reality of religion, by this discovery of the falsehood of its professors. But such can never be fairly ranked among believers, whose garb and habit they only treacherously wore for some time, in the interest of another master. them as the apostle John says, from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us.”

• See page 72.

while they were

We e may say of "They went out

assured in the word of God.

66

But this is not all: for the reception of the doctrine of imputed righteousness is not merely to be considered as the best means, comparatively, of producing, preserving, and increasing our sanctification and purity, as sure and effectual, while others are precarious, but it is the only way, and all others are absolutely insufficient for the purpose. If this be indeed the doctrine of Christ, the Scripture method of salvation, then it is not only true, but a fundamental truth. Of this we are frequently and solemnly "I am the way, (says our Saviour,) and the truth, and the life; no man cometh unto the Father but by me." So say the apostles Peter and John: "Neither is there salvation in any other: for there is none other name under heaven, given among men, whereby we must be saved." It is therefore in vain for any to expect an effectual change of life, but by an acquaintance with Christ and him crucified. We have indeed the clearest evidence from experience, that no human reason, no argument whatever, drawn from worldly conveniency, is at all sufficient to contend with violent and sinful habits. We see many examples of persons of excellent understanding and knowledge in other matters, nay, who can reason strongly and justly upon the bad consequences of vice in others, sometimes even in themselves, who will yet go on to ruin their name, family, fortune, and health, while they are slaves to evil habits-nothing will change them but the grace of God.

And as we have seen above, that our own righteousness, in its best state, is wholly ineffectual for our acceptance with God, so all who have any expec

tations of this kind from it, plainly show that they have such defective views of the extent and obligation of the divine law, as are inconsistent with an unfeigned, universal submission to it. This is a matter of the last importance, and ought to be particularly recommended to the serious consideration of such as may have, at some times, some imperfect convictions; such as, from a weariness and satiety of sinning, may give a temporary preference to a life of religion, and raise a feeble and ineffectual wish with Balaam, that they might "die the death of the righteous." They ought to be told, that no endeavours to be a little better than before; no abstinence from some sins, as a kind of atonement for others retained; no resolutions taken in their own strength; no righteousness of their own offered or trusted in as a matter of their justification, will be accepted, or is worthy of being so that nothing will be truly effectual, till they see their lost condition, and believe in Christ, first for pardon, and then for sanctification, "to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved." If they have any other plea, any other ground of hope and trust, it shall undoubtedly fail them; they must remain under a sentence of just and legal condemnation, and shall finally perish: for " he that believeth in the Son hath everlasting life; but he that believeth not the Son shall not see life, but the wrath of God abideth on him."*

* The application of these passages of Scripture, to the particular principles above maintained, will perhaps be thought to include in it a very severe and uncharitable condemnation of many Christians, who differ in judgment upon the point of justification. And indeed I pretend no great friendship to the sentiments so

I am naturally led to conclude this subject by observing, that the importance, efficacy, and necessity of the imputed righteousness of Christ, shows how much it is the duty of all ministers of the gospel to make it the main and leading theme of their sermons. The preaching of the gospel, is by the apostle Paul, in a very just and expressive manner, styled preaching "the unsearchable riches of Christ." In him every prophecy, precept, promise, and truth is centered. His character and work as a Saviour is held

frequently expressed of late, "That it is a small matter what a man believes, if his life be good." The assertion might perhaps be allowed, if it did not contain a foolish and unreasonable supposition, that a man may believe wrong, and yet lead as good a life as he that believes right; the contrary to which will always be expected by him who gives credit to the word of God, that his people are "sanctified through the truth." As to Socinians and Pelagians, who are the greatest opposers of the truths above defended, I never did esteem them to be Christians at all; so the consequence, with regard to them, may be easily admitted. But it will be thought hard to say the same thing of the Arminians. However, if the righteousness of Christ is the only ground of our justification, and the reception of him in this character the true principle of sanctification, I do not see how we can avoid concluding the danger of those who act upon any other plan. And yet I am persuaded there have been, and are many good men among them; which may be accounted for in this manner, that their hearts are better than their understandings; and they are habitually under the government of principles which, through some mistaken views and groundless fears of their abuse, they speak of more sparingly, or rather seem to establish the contrary positions. The proof of this assertion I take from their own writings, particularly from the difference between their sermons and other discourses, and those forms of prayer which they have drawn up, and not only recommended to others, but left behind them as a witness of their own exercise in their closets. If they be supposed to feel the sentiments which they express in their prayers, it can be easily made appear, that these sentiments can only be dictated by the doctrine of free grace. If what they say of themselves be true in its natural and obvious meaning, and if they believe it, which charity obliges us to suppose, it must be altogether vain to lay the least stress upon their own righteousness for their acceptance with God.

forth in a variety of lights in the sacred oracles, and in every opening or view that is given us, so to speak, of the dispensations of divine Providence and grace, he is the chief figure, or the termination of the prospect. If therefore we would know what esteem is due to our Redeemer in our hearts, and how high a place he ought to hold in our views of religion, let us observe the regard paid to him by the sacred writers. They derive almost all their motives to every moral duty, from what he hath done, and is still doing for us, and seem to delight even in the repetition of his name. I am persuaded those who are accustomed to the devout and serious perusal of the word of God, will not reckon it "enthusiasm," when I say, that these writers appear to be warmed and elevated above their ordinary measure, when they celebrate his salvation; and that both in the Old and New Testament, wherever we meet with any passage singularly lofty and sublime, there we may be sure that Christ the Redeemer is the immediate theme.

Justification by the free grace of God, through the redemption that is in Christ Jesus, was the doctrine taught among Christians, in the earliest and purest ages of the church. And their departure from it was the prelude to that universal corruption of faith and worship, that relaxation of discipline, and dissolution of manners, which took place in the ages following. It is also very remarkable, that this doctrine was always fully and distinctly taught in those churches which never submitted to the tyranny, or received the corruptions of the Romish Antichrist; I mean the churches of the Piedmontese valleys, which, by so many judicious writers, are supposed to be the