works: otherwise grace is no more grace. But if it be of works, then is it no more grace otherwise work is no more work." Rom. xi. 6. But, while this opposition between grace and our works, as the procuring cause of salvation, is abundantly exhibited by the inspired writers, no where, not in a single passage, do they set the grace of God in opposition to the works or righteousness of Jesus Christ.

To the great Redeemer the covenant of redemption was indeed a covenant of works. His obedience unto death was the very work the law demanded of him as our Surety; and consequently to Him the reward was not of grace, but of debt; a reward secured by the promise of his Father to him, for the glorious services he had done in execution of his mediatorial office. At the close of life, when offering up his intercessory prayer for his church, HE could say "Father I have glorified thee on the earth; I have finished the work thou gavest me to do:" and on the ground of his obedience. utter that divine language, "Father, I will, that they also whom thou hast given me, be

with me where I am; that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world." John xvii. 4, 24.

But to us the covenant is wholly of grace; inasmuch as it secures to us all the blessings of salvation, not on the footing of our own works, but on the footing of our Redeemer's righteousness. All is the fruit of grace. It was grace that planned our salvation. It was grace that chose us in Christ before the foundation of the world. It was grace that accepted the mediation of Christ. It was grace that provided the Mediator in the person of God's own son. It was grace that revealed the wonderful plan of redemption. It is grace that offers salvation, and grace that applies it. It is grace that remits our sins and justifies us when we believe in Christ. It is grace that begins the work of sanctification; grace that carries it on; and grace that crowns it with glory. To our own salvation we do not contribute a particle of merit. It is not for our righteousness, but purely for the righteousness of Christ that we are saved. I am, &c.

LETTER IV.

Objections Answered.

MY DEAR BROTHER,

The object I had in view in my last, was to show how well our doctrine of the atonement corresponds with a full and glorious display of the free and sovereign grace of God in man's salvation.

In this, I propose to resume that subject, by replying to some of the objections urged in recent publications.

To illustrate the entire harmony between the grace of God in our salvation, and the righteousness of Christ as its procuring cause, the subject may be viewed in a different light from that in which it has already been presented.

Speaking of the great Redeemer, the writer of the epistle to the Hebrews says, "Though he were a Son, yet learned he obedience by the things which he suffered;

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and being made perfect, he became the author of eternal salvation unto all that obey him." Heb. v. 8, 9. Salvation, then, is the work of Christ; and consequently the whole of it from beginning to the end must be attributed to his grace. All its blessings are deposited in his hands; and He distributes them as he pleases. Hence it is recorded, "Of His fulness have all we received, and grace for grace:" John i. 16; and he himself says, "As thou, Father, hast given him power over all flesh, that he should give eternal life to as many as thou hast given. him." John xvii. 2. He is the inexhaustible fountain from which all blessings flow to believing sinners. "Our life is hid with Christ in God." Col. iii. 3. He is the vine that bears all the branches, and imparts to them life and fruitfulness. John xv. 5, 6.

He is the Head, from which all vital influence is derived to every member of his mystical body. Col. ii. 19. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me :" Gal. ii. 20. "I give unto" my sheep "eternal life; and

they shall never perish, neither shall any pluck them out of my hand." John x. 28.

It is plain, then, that Christ both procured salvation for us, and distributes all its blessings according to his sovereign pleasure. But shall we imagine his grace to be less free and glorious, because he became obedient unto death, in order that he might become the author of eternal salvation unto all who obey him? Do we owe him less, because he fulfilled the law in our place, and satisfied all the demands of justice against us by enduring the penalty due to sin? Would his grace have been more free, more conspicuous, more illustrious, if he had humbled himself less, and suffered less, in accomplishing our salvation? Let an inspired writer answer these questions: "Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye, through his poverty, might be rich." 2 Cor. viii. 9. "The life which I now live in the flesh I live by the faith of the Son of God who loved me, and gave himself for me." Gal. ii. 20. It is in the