baptism, or an outward profession. By faith they abide in him the true vine; and thence they derive their sap and fruitfulness. They are taught by experience, as well as by scripture, that except they abide in Christ by faith, they cannot glorify God by bringing forth much fruit; yea, that they " can do nothing,”— nothing that deserves the name of Christian obedience, or acceptable service. They know that "without faith, it is impossible to please God," as well as that the faith which is dead and not productive of holy obedience is unavailable both for salvation hereafter and for justification in this life. Calvinists are

persuaded that we should be careful and strenuous to maintain good works, and to discharge all personal and relative duties; that no sin should have dominion over us, and that we should have no fellowship with the unfruitful works of darkness, but rather reprove them. They seek for glory, and honour, and immortality, by patient continuance in welldoing.

9. Not once does Paul say, ' a man is not 'justified by works.' His Lordship takes it for granted that whenever the apostle mentions the Works or Deeds "of the law," in speaking of justification, he means the ceremonial works of

the law.*

But why should this be supposed, since he uses the same expression, when the ceremonial law cannot be meant? For of the

Gentiles he says, "Which shew the work of the law written in their hearts."† Beside, was not the moral law included in the Mosaic? And was it not the Mosaic law, consisting of moral and ceremonial precepts, the works of which are excluded from justification? Would St. Paul's reasoning have been fairly answered by a Jew pleading, that he did not expect to be justified by the works of the ceremonial, but of the moral law? that he devoutly worshipped the true God, observed every moral precept, and performed his duty to God and man? Would not St. Paul have replied, "You are still under a mistake; this is not God's way of justifying and saving sinners. It is not by "works of righteousness which we have done," whether ceremonial or moral, that he saves, much less justifies us, but by his grace." It is not merely the merit of works-the works of any law, whether of nature or of revelation, whether ceremonial or moral-that the apostle in his reasonings rejects, but also the performance of such works, as requisite for justification. A cordial reception of Jesus Christ as the end, the

consummation of the law of Moses, for righteousness to every one that believeth, however deficient his own works of righteousness have been, entitles the returning offender to justification of life, by a merciful appointment.

§ 10. His Lordship has hazarded the assertion too hastily, when he says that whenever St. Paul, speaking of justification, uses the 'words Works or Deeds, he invariably adds

of the law. For thus the apostle reasons: "If Abraham were justified by WORKS, he hath whereof to glory, but not before God."-" To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without WORKS."* And what he says of salvation is a fortiori applicable to justification. "For by grace are ye saved, through faith; and that not of yourselves: it is the gift of God: not of WORKS, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."t "Who hath saved us (in which justified is necessarily included) and called us with a holy calling, not according to our WORKS,

Rom. iv. 2, 5, 6.

+ Eph. ii. -10.

I

but according to his own purpose and grace, which was given us in Christ Jesus before the world began."*"Not by WORKS of righteousness, which we have done, but according to his mercy he saved us."† From these and similar pas sages, what can be more evident than the apostle's design to exclude not only the merits of our works, but also our works themselves, good works, works of righteousness, from having any part in our justification?

§ 11. That the apostle does not confine his meaning to the ceremonial law, when he exIcludes the works or deeds "of the law" from having any share in justification, or primary acceptance into the divine favour, is manifest by comparing one part of his discourse with another.

By the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin." His argument necessarily requires that the term "law" be used in the same sense in both the propositions. Now will any one suppose that in the latter proposition he means, By the ceremonial law is the knowledge of sin? Does he not evidently mean the same law to which St. John refers when he says, "Sin is the transgression of the law?"—and no one surely will pretend that St. John means the

* 2 Tim. 9.

+ Tit. iii. 5.

+ Rom. iii. 20.

ceremonial law. St. Paul himself says,

"The

law worketh wrath: for where no law is, there is no transgression."* "What shall we say

then, Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust (or concupiscence) except the law had said, Thou shall not covet." From these passages, among many others, it is obvious, first, that the law by which is the knowledge of sin, is the moral rather than the ceremonial, though a breach of the latter, while in force, was also sinful: secondly, that no one is justified by the deeds of this law, or ever shall be,-not by that law which is holy, just, and good,-not by that law which is spiritual, and in which the renewed soul delights, which with his heart he serves, and to which the carnal mind is not subject. Again, the apostle observes, "If there had been a law given which could have given life (i. e. a title to life, or justification,) verily righteousness would have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Here, decidedly, every law whatever, and therefore the works or deeds of every law, are excluded from the possibility of giving to fallen man a life of acceptance with God in the point of justification.

Rom. iv. 15. + Rom. vii. 7.

Gal. iii. 21, 22.