Here perhaps it may be said, that a title to salvation is not directly given as the reward of our obedience; for that is not by any thing of ours, but only by Christ's satisfaction and righteousness; but yet an interest in that satisfaction and righteousness is given as a reward of our obedience.

But this does not at all help the case; for this is to ascribe as much to our obedience as if we ascribed salvation to it directly, without the intervention of Christ's righteousness: For it would be as great a thing for God to give us Christ, and his satisfaction and righteousness, in reward for our obedience, as to give us heaven immediately; it would be as great a reward, and as great a testimony of respect to our obedience: And if God gives as great a thing as salvation for our obedience, why could he not as well give sairation itself directly? And then there would have been no need of Christ's righteousness. And indeed if God gives us Christ, or an interest in him, properly in reward of our obedience, he does really give us salvation in reward for our obedience: For the former implies the latter; yea it implies it, as the greater implies the less. So that indeed it exalts our virtue and obedience more, to suppose that God gives us Christ in reward of that virtue and obedience, than if he should give salvation without Christ.

The thing that the scripture guards and militates against, is our imagining that it is our own goodness, virtue, or excellency, that instates us in God's acceptance and favor. But to suppose that God gives us an interest in Christ in reward for our virtue, is as great an argument that it instates us in God's favor, as if he bestowed a title to eternal life as its direct reward. If God gives us an interest in Christ as a reward of our obedience, it will then follow, that we are instated in God's acceptance and favor by our own obedience, antecedent to our having an interest in Christ. For a rewarding any one's excellency, evermore supposes favor and and acceptance on the account of that excellency: It is the very notion of a reward, that it is a good thing, bestowed in testimony of respect and favor for the virtue or excellency rewarded. So that it is not by virtue of our interest in Christ and his mer

its, that we first come into favor with God, according to this scheme; for we are in God's favor before we have any interest in those merits; in that we have an interest in those merits given as a fruit of God's favor for our own virtue. If our interest in Christ be the fruit of God's favor, then it cannot be the ground of it. If God did not accept us, and had no favor for us for our own excellency, he never would bestow so great a reward upon us, as a right in Christ's satisfaction and righteousness. So that such a scheme destroys itself; for it supposes that Christ's satisfaction and righteousness are necessary for us to recommend us to the favor of God; and yet supposes that we have God's favor and acceptance before we have Christ's satisfaction and righteousness, and have these given as a fruit of God's favor.

Indeed, neither salvation itself, nor Christ the Saviour, are given as a reward of any thing in man: They are not given as a reward of faith, nor any thing else of ours: We are not united to Christ as a reward of our faith, but have union with him by faith, only as faith is the very act of uniting or closing on our part. As when a man offers himself to a wo man in marriage, he does not give himself to her as a reward of her receiving him in marriage: Her receiving him is not considered as a worthy deed in her, for which he rewards her by giving himself to her; but it is by her receiving him that the union is made, by which she hath him for her husband: It is on her part the unition itself. By these things it appears, how contrary to the scheme of the gospel of Christ their scheme is, who say that faith justifies as a principle of obedience, or as a leading act of obedience; or (as others) the sum and comprehension of all evangelical obedience or virtue that is in faith, that is the thing that gives it its justifying influence; and that is the same thing as to say, that we are justified by our own obedience, virtue, or goodness.

Having thus considered the evidence of the truth of the doctrine, I proceed now to the

III. Thing proposed, viz. "To shew in what sense the acts of a Christian life, or of evangelical obedience may be looked upon to be concerned in this affair.

From what has been said already, it is manifest that they cannot have any concern in this affair as good works, or by virtue of any moral goodness in them; not as works of the law, or as that moral excellency, or any part of it, that is the answering or fulfilment of that great and universal, and everlasting law or covenant of works that the great Lawgiver has established, as the highest and unalterable rule of judgment, which Christ alone answers, or does any thing towards it.

And it having been shewn, out of the scripture that it is only by faith, or the soul's receiving and uniting to the Saviour that has wrought our righteousness, that we are justified; it therefore remains, that the acts of a Christian life cannot be concerned in this affair any otherwise than as they im ply, and are the expressions of faith, and may be looked upon as so many acts of reception of Christ the Saviour.

But the determining what concern acts of Christian obedi ence can have in justification in this respect, will depend on the resolving of another point, viz. Whether any other act of faith besides the first act, has any concern in our justification, or how far perseverance in faith, or the continued and renewed acts of faith, have influence in this affair.

And it seems manifest that justification is by the first act of faith, in some respects, in a peculiar manner, because a sinner is actually and finally justified as soon as he has performed one act of faith; and faith in its first act does, virtually at least, depend on God for perseverance, and entitles to this among other benefits. But yet the perseverance of faith is not excluded in this affair; it is not only certainly connected with justification, but it is not to be excluded from that on which the justification of a sinner has a dependence, or that by which he is justified.

I have shewn that the way in which justification has a dependence on faith, is that it is the qualification on which the congruity of an interest in the righteousness of Christ depends, or wherein such a fitness consists. But the considera tion of the perseverance of faith cannot be excluded out of this congruity of an interest in Christ's righteousness, and so in the eternal benefits purchased by it, because faith is that by

which the soul hath union or oneness with Christ; and there is a natural congruity in it, that they that are one with Christ should have a joint interest with him in his eternal benefits; but yet this congruity depends on its being an abiding union. As it is needful that the branch should abide in the vine, in order to its receiving the lasting benefits of the root; so it is necessary that the soul should abide in Christ, in order to its receiving those lasting benefits of God's final acceptance and favor. "John xv. 6, 7. "If a man abide not in me, he is cast forth as a branch. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." Verse 9, 10. "Continue ye in my love. If ye keep (or abide) my commandments, ye shall abide in my love : Even as I have kept my Father's commandments, and abide in his love." There is the same reason why it is necessary that the union with Christ should remain, as why it should be begun; why it should continue to be, as why it should once be: If it should be begun without remaining, the beginning would be in vain. In order to the soul's being now in a justified state, and now free from condemnation, it is necessary that it should now be in Christ, and not only that it should once have been in him. Rom. viii. 1. "There is no condemnation to them which are in Christ Jesus.” The soul is saved in Christ, as being now in him, when the salvation is bestowed, and not merely as remembering that it once was in him. Phil. iii. 9. "That I may be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." 1 John ii. 28. "And now, little children, abide in him; that when he shall appear, we may have confidence and not be ashamed before him at his coming." In order to person's being blessed after death, it is necessary not only that they should once be in him, but that they should die in him. Rev. xiv. 13. "Blessed are the dead that die in the Lord."

And there is the same reason why faith, the uniting qualification, should remain, in order to the union's remaining; as why it should once be, in order to the union's once being.

So that although the sinner is actually and finally justified on the first act of faith, yet the perseverance of faith, even then, comes into consideration, as one thing on which the fitness of acceptance to life depends. God, in the act of justification, which is passed on a sinner's first believing, has respect to perseverance, as being virtually contained in that first act of faith; and it is looked upon, and taken by him that justifies, as being as it were a property in that faith that then is God has respect to the believer's continuance in faith, and he is justified by that, as though it already were, because by divine establishment it shall follow; and it being by divine constitution connected with that first faith, as much, as if it were a property in it, it is then considered as such, and so justification is not suspended; but were it not for this, it would be needful that it should be suspended, till the sinner had actually persevered in faith.

And that it is so, that God in that act of final justification that he passes at the sinner's conversion, has respect to perseverance in faith, and future acts of faith, as being virtually implied in that first act, is further manifest by this, viz. That in a sinner's justification, at his conversion there is virtually contained a forgiveness as to eternal and deserved punishment, not only of all past sins, but also of all future infirmities and acts of sin that they shall be guilty of; because that first justification is decisive and final. And yet pardon, in the order of nature, properly follows the crime, and also fol-' lows those acts of repentance and faith that respect the crime pardoned, as is manifest both from reason and scripture. David, in the beginning of Psal. xxxii. speaks of the forgiveness of sins of his, that were doubtless committed long after he was first godly, as being consequent on those sins, and on his repentance and faith with respect to them ; and yet this forgiveness is spoken of by the apostle in the 4th of Romans, as an instance of justification by faith. Probably the sin David there speaks of is the same that he committed in the matter of Uriah, and so the pardon the same with that release from death or eternal punishment, that the prophet Nathan speaks of. 2 Sam. xii. 13. "The Lord also hath put away