Here observe God spoke to Abraham-it was Abraham's duty to give credit to the Divine testimony. Abraham did so, and acted consonant therewith-this act of Faith (which was an act of the mino) was right, and Abraham was justified in it; his faith, i. e. the act was counted or imputed to him for righteousness!

.C. Why was the act imputed to him for righteousness?

S. Because the principle and ACT were right, and it was the lowest and only act that he could do that was Right, in consequence of the fall; he is liable to mistake in Judgment, and from thence to err in practice. Therefore by the deeds of the Paridisical Law shall no flesh be justified; that it. may be by Grace, through Faith. And hence the Law of FAITH' is fitted to Man's necessity.Christ as the Meritorious cause of Man's Redemption, but Faith the Instrumental cause of Man's Salvation. So God can be Just, and the justifier of him that Believeth; as the equitable Ruler and governor of the world, who Judgeth in Righteousness. Rom. v. 1 to 4.

C. Have we any account of any more being justified by faith?

S. Yes. Rom. v. 1. Being justified by faith, we have peace with 'God, through our Lord Jesus Christ.'

C. Why need an adult be justified by faith? S. Because he hath forfeited his infantile justification, by his own personal sin, by not acting and obeying at all times the light of grace. C. How am I to be justified by faith?

S. Submit to the righteousness of God, for in the act of submission there is Dependence implied, and where there is dependence there is reliance, and where there is reliance there hope springs up, as the fruit or effects of faith.

C. Am I to merit salvation by my own works ? or shall I sit on the stool of Do Nothing?

S. If one should tell another to .. pull up mulling stalks one day, he would give him a thousand dollars,' he cannot say he has merited the thousand dollars, for he has not earned it-there`fore he will not claim it on the principle of his own merit, but by the other's grace and promise! Therefore we are not to sit on the stool of Do Nothing,' but up and do the will of God, forBlessed are they who do his commandments, that they may have right to the tree of life.' All we

have, we received, of course we owe the whole; therefore we have nothing that we can call our own-consequently after we have done all, we cannot bring God into debt. Hence we must say, we are unprofitable servants; because we can do no more than is our duty to do

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C. What about justification by faith, and works after pardon ?

S. We must prove our faith and love to Christ by keeping his commandments, and walking in. the light, the duty to our fellow mortals according to our ability and opportunity, so we should act the part of the good Samaritan, doing as we would be done by also, suffer, as well as do the will of God; and thus, by works shall faith be made perfect,' and a cup of cold water, given in the name of - shall in no wise lose its reward.

A man who hath a wife like Peter, and is called to preach, must undertake it by faith, the practice is work-thus his works flow from faith, as all Christian works should do, and we should then be justified in them; as Christ said, No man hath forsaken houses, Wife, &c. for my sakę and gospel, but he shall receive an hundred fold fi. e. ten thousand per cent) in this present world, beside the promise of the life to come.

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Thus he is Justified by works, and not by faith only,' James ii. 24-and so, He that endureth to the end shall be saved,' saith the Lord Jesus.

C. What about Justification by Works in the day of Judgment without faith, but only as the evidence or fruits of it?

S. Matt. xii. 36, 37. we are given to under. stand, that for every idle word, man must give an account thereof in the Day of Judgment,' and by thy words thou shalt be JUSTIFIED, and by thy words thou shalt be Condemned!!! It is no where said in all the Bible, that faith shall be called in question in the day of Judgment, but only our deeds, works, &c.

Therefore our own past sins must be pardoned, and after pardon our conduct flowing from the Love of God, will meet the Divine approbation.

Thus the moving principle being good, the conduct flowing from it is good, hence the Judge will say, Well done, good and faithful servant, enter thou into the joy of thy Lord.' But remember, the Judge will tell no lies, of course he will not pronounce them good unless they are such in a moral point of view; for God looks at the heart, and judges according to intentions. He will not pronounce them faithful, unless they are such in reality. Therefore, prepare to meet thy

God!!!

C. Friend Singular, are the Christian's robes his own, or Christ's?- -Can a Christian loose them?

These

have

S. Rev. vii. 14, and 15. washed their robes, and made them white in the blood of the Lamb.' T-H-E-1-R, does not spell CHRIST, therefore the robes were their own.Chap. xvi. 15. Blessed is he that watcheth and keepeth his (not Christ's).garments, lest he walk

naked.' Why pronounce him blessed for keeping his own garments, if he could not lose them?

C. I thought our own robes were only as filthy rags?

S. Admitting that our own robes were as filthy rags, what could be the cause of such filth but sin? And what can it argue but the need of a washing or a change? Justification by faith is what God does For us, by the death of his Son? but Regeneration is what he does IN us, by the operation of his Holy Spirit. The first is the pardon of our sins, the latter is the sanctification of our nature to God.

C. Where and how are our robes to be cleansed ?

S. Zach. xiii. 1. we read that a fountain is opened to the house of David for SIN and uncleanness!'-and in the first chapter of Isaiah and 16th verse, Wash you, make you clean; put away the evil of your doings from before mine eyes,cease to do evil; learn to do well.' (By the command, Wash you, make you clean, &c. certainly cannot mean to sit still on the stool of do nothing!

C. Have we any account in all the Bible that somebody got to heaven in their own robes by washing them?

S. Hark! THESE are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb, therefore are they before the throne of God, Rev. vii. 14, 15.

C. But do you not suppose that IF I am one of the ELECT; if I get drunk, cheat and steal, that as Jesus Christ was temperate, honest, and benevolent, my sins will be imputed' to him, and his ACTS of righteousness will be IMPUTED' to

me, and be as acceptable to God for me, as if I

did it?

S. No-for Jesus Christ' did not come to • save his people" IN their SINS, but FROM their SINS.'

C. How am I to be saved FROM my SINS?

S. By hearing, obeying, and partaking of the Spirit of God! for such as hear and obey, are pronounced wise, and except ye partake of the Spirit of God, ye cannot be happy, for God is the only fountain of lasting happiness.*

C. It is hard to give up Reason to Faith!

S. What is sound reason but good sense improved! and for matter of fact to be embraced or admitted, is not repugnant to sound reason. And the Gospel requires you to believe nothing but what is truth.

C. I adinit the idea of a God, but not of Miracles or Inspiration!

S. To smell, see, taste, feel or hear God by the bodily senses, you cannot--and if he be not revealed to your mind, how and why do you admit or believe he exists?

The existence of a world is not the effect of Nature, but of God's power. To deny the doctrine of miracles is to deny the work of Creation, (because to create is an act of divine power,) and to deny the work of Creation is to deny the Creator, because the ACT gives the character.

Hence you must be an Atheist! Again; as no body was present when God made the world, we have not so much as lawful or human evidence to adduce; of course, the subject of Creation is a doctrine of miracles, Revelation and faith.

C. Will not the doctrine of Universalism do? S. We read of some who hath never forgive mess, but is in danger of eternal damnation, Mark iii. 29.

Rom. viii. 9 and 14.