THE MORAL CONSEQUENCES: it is apprehended, that it tends to loosen the obligations of morality, and to weaken the restraints of iniquity. If it be proved to be scriptural truth, we might well leave to God the consequences of his own doctrine. But we allow that at first sight, and to the natural man, the doctrine may have this appearance. We allow, that where only held as a theory, or only held partially, this doctrine may even be thus abused as every other doctrine may; but we maintain, that when really embraced as a vital principle of action, and held in its just connexion with other truths, in proportion as it is thus embraced and thus held, it multiplies moral obligations, it increases and strengthens every restraint upon iniquity. We might, on close inspection, rebut the objection, and assert that every opposing doctrine really lowers the moral standard, allows not the just extent of the Law, and renders it impossible for man to do works pleasing to God; but the very objection tends to prove that our view of the doctrine is scriptural; for it is the very objection which the Holy Apostle supposes will be made to it, and the contrary doctrines raise not the same objection. What shall we say then, shall we continue in sin that grace may abound ? He repels the inference, not by denying the doctrine, but by proving its holy tendency. Let facts also speak. Are Papal Countries more moral, do they observe the Sabbath more strictly, are they more alive to the religious instruction of the poor, are they more benevolent than Protestant Countries? 2 Or are such Protestants as hold this doctrine distinctly and prominently, on the whole and as a body, less holy, less chaste, less attentive to family instruction, less upright, less strict and religious than those Protestants who deny it: for, alas, it must not be concealed that there are Professing Protestants who have departed from the main principles of the Reformation. We appeal to facts and to history

1 See this fully made out in Witherspoon's Essay on Justification by Faith, and devotionally illustrated in Rambach's Meditations.

2 Willett, in his Synopsis (pp. 1220-1243) gives a practical refutation of the objection, in a long catalogue of such charitable works, as have been done in the times of the Gospel.

3 It will be obvious how similar, in some points, the doctrine of the Romanists is to that maintained by Bishop Bull, in his Harmonia Apostolica, and others who have adopted his sentiments. We cannot but

with the utmost confidence, and fearlessly assert that in every view, so far from making void the law through faith-we establish the law.

Let no Romanist, therefore, imagine that because Protestants hold free justification, that, therefore, they give encouragement to sin. We still distinctly hold that without holiness no man shall see the Lord. We still maintain, and against Antinomianism, we vehemently insist on the all-important truth, that sanctification is an essential part of salvation, and invariably follows justification. Justification is but one portion of our blessedness by Christ. We agree with Rutherford," I have made a new question, whether Christ be more to be loved for giving sanctification or for free justification, and I hold that he is more and most to be loved for sanctification. It is, in some respects, greater love in him to sanctify than to justify, for he makes us most like himself in his own essential portraiture and image in sanctifying us."

DIVINE.

THE DOCTRINE IS THEN TRUE, it is SCRIPTURAL, it is We conclude, therefore, that a man is justified by faith without the deeds of the Law. O blessed tidings! O good news of great joy! It opens to us wretched sinners the very gates of heaven, it discloses to us fallen creatures the very glory of the temple above. Weary and heavy-laden sinner, go to Christ, and you shall find rest; burdened and afflicted conscience, let the sprinkling of the blood of Christ speak peace: fainting and despairing souls, look unto Jesus and you shall be saved.

Imagine the secret workings of the inner man in the retired hour, when we enter into solemn judgment of ourselves, our state before God, and our final prospects. Imagine the inward suit going on in the court of conscience-the Law of God, seen to be reasonable and good, laying open our sin-the memory awake to its commission and its many aggravations-the charge proved our guilt clear-a burden of sin that is intolerable weighing us down-the conscience itself accusing and condemning-the judgments of God impending

consider his statements as detrimental to the nature, simplicity, and purity of the Scriptural Doctrine. Bishop Barlow, in his Letters on Justification, and Archdeacon Browne, have ably maintained the Doctrine of the Reformation.

and the tremendous condemnation, nothing less than the wrath of God and eternal death. THEN, suppose that to such a soul is made, from the divine records, the first discovery of this blessed Justification-this mediation of Christ, this redemption through his blood-this love of God in devising before time began, and giving his Son to accomplish this great salvation; and all this ours, ours for ever, simply on receiving it by faith in Jesus. Imagine this-it is no fancied picture-many a heart before me, I doubt not, has gone through this experience....and then with what rapture does the soul join in the words of the Apostle, and exclaim What shall we then say to these things? If God be for us who can be against us? He that spared not his only Son, but delivered him up for us, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? Will God (for it is better rendered by continued interrogatories) Will God, that justifieth? Who is he that condemneth? Will Christ that died? yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us?

But I am anticipating my third division.

III. THE VAST IMPORTANCE OF THE SCRIPTURAL

DOCTRINE.

The difference between the Romanists and us here is not a strife of words; it is not a question of vain curiosity, or of little moment. We differ so essentially that their system, we maintain, subverts the whole scheme of the Gospel; and, making sanctification the very nature of justification instead of its evidence, brings in self-righteousness, boasting, distress of conscience, and despair. It obscures God's glory, lowers his holy law, and tends to destroy immortal souls.

It is not of little moment, for the Scriptures are full of the subject. It is the main principle of the holy lives of Abraham, the father of the faithful, and David, the man after God's own heart. Whole epistles are devoted to it in the New Testament. The last act of mercy in our Saviour's life was a triumphant display of it. It is a question of every day's use and experience. The error here may be fatal: mistakes here may lead to everlasting ruin.

We will direct your attention to some particulars which illustrate the importance of this doctrine.

:

who may Where is

There is

Justification by faith is THE ONLY SURE FOUNDATION FOR PEACE OF CONSCIENCE-peace with God, and peace in our own souls. God is unspeakably pure and holy; he searches the heart; all our thoughts are open to him; he is infinitely wise; he is Almighty; he is our Judge sin is that which his soul hateth; stand before him when once he is angry? the regenerate that is wholly free from sin? not, says Solomon, a just man upon earth that doeth good and sinneth not. In many things we all offend, says St. James. If we say that we have no sin, we deceive ourselves, says St. John. Right views of the doctrine of justification affect, then, our peace with God, and our comfort in walking with him, every hour and every moment. What work of devotion, what act of charity, will you venture to rely upon as unexceptionable in his sight? Your very tears of repentance want to be repented of; your very prayers are defiled and polluted ; your very charity needs his forgiveness-in the words of Isaiah, all our righteousnesses are as filthy rags, and we all do fade as a leaf. Nay, the heavens are not clean in his sight, and he charges his angels with folly; nay more, if you had done all perfectly, you had then only done your duty, and were still an unprofitable servant. How then can you attain forgiveness and peace of conscience by such imperfect works of your own righteousness? The more you work to justify yourself, the more you are defiled before God. Nothing but a divine atonement and the righteousness of a Divine Saviour at all meets your wants. It is only the blood of Jesus that cleanses from all sin-God was manifest in the flesh, He was made sin for us, that we might be made the righteousness of God in him. In such a stupendous miracle of mercy there is ample and satisfactory ground of hope, and thus justified by faith we have peace with God, through our Lord Jesus Christ. O the littleness of our minds that would attach the spotted and tattered rag of human righteousness to the glorious and splendid robe of our incarnate and divine Redeemer-that would cast in our miserable works, as a make-weight to turn the scale in our favour. Oh wretched infatuation, that

would for the sake of clinging to a straw, leave hold of the life-boat of the Gospel. There must be misgivings in such a course even now.-At times there must be, without this doctrine, agonizing distress, and horrors of conscience in this life, and what will it be when every refuge of lies is swept away!

Justification by faith is CONNECTED WITH RIGHT VIEWS OF EVERY OTHER TRUTH. The false views of the Romanists on justification give rise to indulgences, masses for the dead, Purgatory, the intercession of the saints, the merit of works, worship of images, relics, celibacy, pilgrimage, and the whole mass of the corruptions of Popery. If I am to be saved by my own goodness in all or in part, well may every kind of superstition be multiplied to bolster up a false hope. Here is the root of that poisonous tree which spreads a baneful influence through Ireland, the Netherlands, Spain, Italy, and every Catholic country, and through the fallen Churches of Christ in the East; an influence that withers and blasts all that is holy and excellent in the fairest portions of our globe, and where Christianity once flourished in its primitive glory. It is also the withholding, the corruption, or the abandonment of this blessed truth that has called in and admitted vain philosophy, a lowered tone of morals, self-righteous notions, human doctrines, Rationalism, falsely so called, infidelity, and that general decay of piety which real Christians mourn over through the professedly Protestant churches. Vain, and inadequate, and pernicious are all the systems that man has substituted for the Divine Plan of Salvation ! nor can these be withstood by reasoning, and argument, and human wisdom alone. Let free justification be wisely, boldly, and fully proclaimed, and all Babylon shall fall before the life-giving doctrine, and truth and righteousness shall spring forth before the nations. For from free justification branches out every other scriptural doctrine, in just proportion and beauty. Though sinners are acquitted; yet it is by such a stupendous sacrifice, that the honour of the Divine Government is not merely maintained, but advanced and illustrated. The Law of God, in all its extent and spirituality, is established. The purity, justice, holiness, and love