the greatest precision the value of good works, and the place of human obedience. The law will not suffer you to consider the most conscientious mode of obedience in any other light, than as a testimony that you believe with godly sincerity the delightful truth, that Jesus purged away your sins by the sacrifice of himself; for which unspeakable benefit you love him, you keep his commandments, and you abhor these iniquities which made him suffer and die.

To think and live thus is Christian obedience: of quite another colour and complexion from that which springs from every other motive. This is to use the law lawfully: not as interfering with the Redeemer, or shading his glory, by encouraging the expectations of life from obedience to its commands, but as a clear revelation of the infinite demerit of sin, and of the absolute need of Christ's interposition, "who is the end of the law for righteousness to every one that believeth."

4. Self-preference, and a conceit of personal perfection in the saints, together with all their train of mischievous consequences, are owing to ignorance of God's law.

The slightest observer of mankind may easily perceive that pride is naturally the ruling passion in every heart, and that we covet in all things to have the pre-eminence. Hence not only beauty of person, possession of wealth, reputation of learning, or the distinction of noble birth, but even our spiritual attainments, become strong temptations to the indulgence of pride. Thus of old we find a numerous party amongst the Jews rendered conspicuous by their religious zeal, who, elated by their fancied superior grace, cried out, "Stand by thyself, come not near to me, for I am holier than thou," Isaiah lxv. 5. The same persons who thought so highly of themselves, judged it impossible for notorious sinners to be pardoned, and treated them with insufferable disdain. The like self-preferring spirit governs many at this day, who stand distinguished for their strictness and punctuality in religious offices. Now to purge out this Pharisaical leaven is the peculiar work and office of the law of God. It is not enough to tell those who highly esteem themselves for their religious excellencies, that they owe them all to the free gift of God: this, with the Pharisee, they will allow, and yet value

themselves on account of the gift. Neither is it sufficient to remind them of the blemishes which cleave to them, sully their best performances, and take away all pretence to self-esteem. For these they will place to the score of human infirmity and the imperfection of human obedience, still proudly dwelling in their own thoughts, on the manifest difference between themselves and others. But then you lay the axe to the root of the tree, when you make such self-conceited professors of religion understand, that after all they have done or received, and notwithstanding the high thoughts they have of themselves, the curse of the law is upon all them that continue not in all things written therein to do them: that they are therefore not only imperfect, but lost, if dealt with as they deserve: that notwithstanding all their aspiring pretensions and glittering attainments, they can no more than the wicked answer the demands made upon them by the law, but stand as liable as they to its condemnation, and equally destitute of any plea for their justification, but the mercy and righteousness of the Lord Jesus Christ. Thus no room is left for selfadmiration; for whatever difference there may be between one sinner and another, respecting outward obedience or degrees of sanctification, the law will suffer no man living to imagine he stands accepted with his Creator on account of his own obedience. But if every man who is in a state of salvation, is thus compelled by the law to acknowledge the blessing to be wholly of grace, then boasting and selfexaltation are utterly excluded.

The conceit of personal perfection likewise in the saints, is maintained only by ignorance of the law of God. For it is impossible that such polluted creatures as we are, should ever dream that after our highest attainments, there remains upon us no charge of sin, if we knew the full extent of the law; which condemns the least failure, and allows not the very least imperfection. In every instance, on every occasion, it charges us

With act intense, and unremitted nerve,
To hold a course unfaltering.

It commands us not only to serve the Lord, but to serve him with all our strength: not only to love our neighbour,

but to love him as ourselves; and to demonstrate that we do this by every temper, by every word, by every desire, and by every thought. When you have your eye fixed upon the law, so spiritual in its demands and enjoining such perfection of obedience, you will most readily acquiesce in that humbling confession of the inspired Solomon, "There is not a just man upon earth that liveth and sinneth not." You will use, from a deep conviction of your own sinfulness, that confession so expressive of true humility, and of the perfection of the law of God; • If thou, Lord, shouldst mark iniquities, who shall stand? but there is forgiveness with thee, that thou mayst be feared."

To conclude, you may learn from what has been now laid before you, that if you desire to be a believer in the Lord Jesus Christ upon principle and sound conviction, you must thoroughly acquaint yourself with the nature and design of the law of God. Like a faithful mirror, it will discover your poverty and sinfulness; it will make the mercy of God in Christ Jesus appear as great and glorious in your eyes, as it is declared to be in the Bible. Then you will live by faith in the Son of God, pleading his costly sacrifice and perfect righteousness with all humility at the throne of grace, as the only foundation of your hope towards God."

And as a prodigal son, who, through folly and sin, has brought himself into a state of disease and ruin, will, when duly affected by a sense of his condition, most thankfully acknowledge the kindness of a tender parent, who notwithstanding all his vileness receives him with forgiveness and embraces him with love, so will you, deeply impressed by the sight of your sinfulness manifested by the law, intensely desire to serve that God who took pity upon you when utterly ruined, loved you when you possessed not one single feature of comeliness, and who loves you still in the midst of much prevailing unworthiness. Thus those two universal and mighty principles of disobedience self-confidence and self-conceit, will be expelled; and a rational humility productive of universal holiness will be established. Daily convinced that if God were to enter into judgment with you, you must be found guilty and worthy of death; you will adore, love, and obey him who

hath redeemed you from the curse of the law, purchased for you a crown of life, and called you to a throne of glory.*

CHAPTER X.

OF THE NATURE AND EXTENT OF FAITH IN THE LORD JESUS CHRIST.

In almost every page of Scripture excellent things are spoken of the power of faith and whatever some may boast of their good works and meritorious virtues, the good effects of which in society may justly be extolled; still so long as the authority of the Bible remains, it is a decided point that to be without faith in Christ is to be actually exposed to the wrath of God.

Every one therefore ought most carefully to search the scripture, in order to inform himself of the essential properties of this fundamental grace. Thus he will be secured on the one hand from an enthusiastic idea of its nature, and on the other from a degradation of it into a barren and worthless notion.

The shortest and plainest method to determine its nature will be, I apprehend, to ascertain what peculiar excellency was in those who were highly commended by the Lord Jesus for the greatness of their faith in him, and what was their fault whom he rebuked for unbelief. When these two points are once determined, it is hoped the nature of faith will be so clearly laid open as to prevent erroneous opinions concerning it, and to deliver all serious readers from that perplexity which, amidst the various disputes about it, they find it difficult to avoid.

The first instructive example which I select in order to explain and determine the precise nature of faith in the Lord Jesus Christ, is that of the Centurion, mentioned Matt. vii. Warmed with an active benevolence, and sympathising with an afflicted member of his family, he earnestly applied to the Redeemer, begging that he would have pity upon his servant, whom he had left grievously

* See Prayer the 4th.

tormented with the palsy. The faith which inspired the Centurion's heart, and prevailed with him to make this request, was perfectly known to Jesus, though not to the surrounding multitude. They could not tell, whether he might not come glad, as one in a desperate case, to catch at any thing, which had but the least appearance of a remedy. Our Lord therefore replies to him in such a manner, as he knew would bring forth the most undeniable proof of his faith: he saith, "I will come and heal him.' But the amiable modesty of this great believer would not suffer him to think of the honour of receiving such a guest under his roof. He answers therefore, that it was wholly unnecessary for Jesus to trouble himself to come; Speak the word only," said he, "and my servant shall be healed;" adding, that he was no less assured of the power of Christ over all bodily diseases, both to remove and inflict them at his pleasure, than he was of his own authority to command his soldiers.

"When Jesus heard it, he marvelled:" he was struck with admiration at the infinitely grand and just idea which this Roman officer had conceived of his power, though he was in outward appearance the meanest of men.

To make therefore his faith eternally conspicuous, and at the same time most clearly to ascertain the essential nature of that grace, which was to be the instrument of salvation to every member of his church, "Jesus said unto them that followed, Verily I say unto you, I have not found so great faith, no not in Israel. And I say unto you, Many shall come from the east and the west,"—that is, possessed and governed by the same precious faith you now see exercised towards me,- "and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven."

Examine now what was the faith of this Centurion. It was evidently a firm persuasion of the almighty power and goodness of Christ, producing a dependance upon him, and an application to him for help and deliverance, in favour of his afflicted servant. By consequence, true faith in Jesus, springs from that knowledge of his character and office which inclines the heart to depend upon him for continual help in our spiritual need.

This is confirmed by another very remarkable instance,