righteousness, and sanctification, and redemption." And what does this prove, but that he is made unto us righteousness or justification, just as he is made unto us sanctification? In what sense? He is the sole Author of the one, as well as of the other, the Author of our whole salvation.

8. There seems to be something more implied in Rom. x. 4; does it not imply thus much: "Christ is the end of the law," not only of the Mosaic dispensation, but of the law of works, which was given to Adam in his original perfection, "for righteousness to every one that believeth :" to the end that every one who believeth in him, though he has not kept, and cannot keep that law, may be both accounted and made righteous ?

9. Accordingly, frequent mention is made in Scripture, of "faith counted for righteousness." So Gen. xv. 6: "He (Abraham) believed in the Lord, and he counted it to him for righteousness:" a text repeated, with but little variation, over and over in the New Testament. Rom. iv. 5: To him that worketh not, but believeth on him who justifieth the ungodly, his faith is counted for righteousness." Thus it was that "Noah became heir of the righteousness," the justification" which is by faith," Heb. xi. 7. Thus also "the Gentiles," when the Jews fell short, "attained to righteousness, even the righteousness which is by faith," Rom. ix. 30. But that expression, The Righteousness of Christ, does not occur in any of these

texts.

10. It seems righteousness in the following texts means neither more nor less than justification. Gal. ii. 21;"" If righteousness come by the law, then Christ is dead in vain." Chap. iii. 21: "If there had been a law which could have given life, (spiritual life, or a title to life eternal) then righteousness should have been by the law." Though some may think it here includes sanctification also: which it appears to do, Rev. xix. 8: "The fine linen is the righteousness of the saints."

11. “But when St. Paul says, Rom. v. 18, By the righteousness of one, (called in the following verse, the obedience of one, even his obedience unto death, his dying for us,) the free gift came,' does he not mean the righteousness of Christ?" Undoubtedly he does: but this is not the question. We are not inquiring, what he means, but what he says. We are all agreed as to the meaning, but not as to the expression, The imputing the righteousness of Christ, which I still say, I dare not insist upon, neither require any one to use; because I cannot find it in the Bible. If any one can, he has better eyes than I: and I wish he would shew me where it is.

12. Now, if by the righteousness of Christ we mean any thing which the Scripture does not mean, it is certain we put darkness for light. If we mean the same which the Scripture means by different expressions, why do we prefer this expression to the scriptural? Is not this correcting the wisdom of the Holy Ghost, and opposing our own to the perfect knowledge of God?

13. I am myself the more sparing in the use of it; because it has been so frequently and so dreadfully abused: and because the Antinomians use it at this day to justify the grossest abominations. And it is great pity those who love, who preach, and follow after holiness, should, under the notion of honouring Christ, give any countenance to those who continually make him the Minister of sin, and so build on his righteousness, as to live in such ungodliness and unrighteousness as is scarcely named even among the heathens.

14. And doth not this way of speaking naturally tend to make Christ the Minister of sin? For if the very personal obedience of Christ, (as those expressions directly lead me to think,) be mine, the moment I believe, can any thing be added thereto? Does my obeying God add any value to the perfect obedience of Christ? On this scheme then, are not the holy and unholy on the very same footing?

15. Upon the whole, I cannot express my thoughts

better, than in the words of that good man, Mr. Hervey : "If people may be safe, and their inheritance secure, without any knowledge of these particularities, why should you offer to puzzle their heads with a few unnecessary terms?"-"We are not very solicitous as to the credit, or the use, of any particular set of phrases. Only let men be humbled as repenting criminals, at the Redeemer's feet; let them rely as devoted pensioners, on his precious merits and they are undoubtedly in the way to a blissful immortality." Dialogues, Vol. I. p. 43. Dublin edition.

A

BLOW AT THE ROOT;

OR,

Christ stabbed in the House of his Friends.

"Judas, betrayest thou the Son of Man with a Kiss?" LUKE xxii. 46.

1. "WITHOUT Holiness no man shall see the LORD," shall see the face of God in glory. Nothing under heaven can be more sure than this: "For the mouth of the Lord hath spoken it." And though heaven and earth pass away, yet his "word shall not pass away." As well therefore might God fall from heaven, as this word fall to the ground. No, it cannot be: None shall live with God, but he that now lives to God. None shall enjoy the glory of God in heaven, but he that bears the image of God on earth. None that is not saved from sin here, can be saved from hell hereafter. None can see the kingdom of God above, unless the kingdom of God be in him below. Whosoever will reign with Christ in heaven, must have Christ reigning in him on earth. He must have "that mind in him which was in Christ," enabling him "to walk as Christ also walked."

2. And yet as sure as this is, and as clearly as it is taught in every part of the Holy Scripture, there is scarcely one among all the truths of God, which is less received with

men. It was indeed acknowledged in some degree, even among the wiser heathens. Some among them allowed that nothing would please God but the sancti recessus mentis, et incoctum generoso pectus honesto: "A virtuous, holy mind, and an heart deep dyed with generous honesty." But though they could not deny, yet how easily and effectually did they evade this! They fancied something else would do as well: That some rites or ceremonies, some external forms, or glorious actions, would supply the place of inward holiness. So the famous Roman entitles to future happiness, not only the good and virtuous, but all "Ob patriam pugnando vulnera passos

"Quique pie Vates, & Phabo digna locuti; "Inventas aut qui vitam excoluere per artes." So, to fight for their country, to write good verses, or to invent useful arts, was abundantly sufficient, in the judgment of the wisest heathens, to give men a place in heaven!

3. But this would not pass with modern Romans. They despised such gross imaginations. But though they did not allow these, they found out another way to get to heaven without holiness. In the room of them they substituted penances, pilgrimages, praying to saints and angels: and, above all these, masses for the dead, absolution by a priest, and extreme unction. And these satisfy the Romanists full as well as lustrations did the heathens. Thousands of them make no manner of doubt, but by a diligent use of these, without any holiness at all, they shall see the Lord in glory.

4. However, Protestants will not be satisfied thus: They know this hope is no better than a spider's web. They are convinced, that whoever leans on this, leans on the staff of a broken reed. What then can they do? How shall they hope to see God without holiness? Why, by doing no harm, doing good, going to the church and sacrament. And many thousands sit down content with this, believing they are in the high road to heaven.

5. Yet many cannot rest here. They look upon this as the very "Popery of Protestantism." They well know, that although none can be a real Christian, without care