their authority, it was the grand doctrine of the reformation; It is the grand doctrine of the church of England. It was witnessed by the law. It is the juftification to which the intimations of mercy that gleamed amidst the awful curfes of the law alluded; the juftification which the law with all its fhadowy rites and emblematical facrifices unremittingly prefigured. It is the juftification witnessed by the prophets. To that Redeemer by whose blood it was to be accomplished, give all the prophets witnefs; that through his name, whofoever believeth on him fhall receive remiffion of fins (x). It is the juftification to which, from the gofpel of St. Matthew to the book of Revelations, all the penmen of the new covenant bear witnefs. It is the juftification by which God is glorified; the juftification by which man is to be faved. The most falutary inftruction may be perverted; the most holy doctrine may be vilified. What shall we fay, therefore, if Ignorance fhould accoft us in the language which the once addreffed to St. Paul: Do you then make void the law through faith? Shall we continue in fin that grace may abound? In what words fhall we reply but in thofe of the apostle? God forbid! Yea, we establish the law. God forbid! How hall we that are dead to fin, live any longer therein? They which do the works of the flesh fhall not inherit the kingdom of God. Continue in faith and holiness. Without holiness no man fhall fee the Lord. This is a faithful faying, and thefe things I will that thou affirm conftantly; that they which have believed in God might be careful to maintain good works (y). Is additional refutation neceffary? Let it be given in the words of St. James. Know, O vain man, that faith without works is dead. By works faith is made perfect. By works a man is juftified, and not by faith only (z). But here new difficulties feem to arise. "If St. Paul ac "knowledges that holiness must be con- (y) Rom. iii. 31. vi. 1, 2. Gal. v. 19-21. 1 Tim. ii. 15. Tit. iii, 8. Heb. xii. 14. (z) James, ii. 20. 22. 24. apoftles apoftles accord in perfect harmony of fentiment: they speak of one and the fame juftification; and of juftification in the fight of God. The justifying faith of St. Paul is faith that worketh by love (a). The justifying, or perfect, faith of St. James, is faith which bringeth forth good works. The fame faith is described by the two apoftles, and in terms of the fame import. A dead, barren, and fpeculative faith is equally condemned by both. According to the doctrine, the uniform doctrine, of both, a living faith is a faith that justifies; and no faith is a living faith, which does not evince itself to be fuch by the fruits which a living faith cannot but produce, holiness and good works. "Yet when St. James pronounces that a man is juftified not by faith only, but by works; is not this," it will finally be objected, "to pronounce that good "works pay a part of the price of our justifi"cation?" Impoffible! "Howis the impoffibility manifefted ?" By the two following confiderations. Firft: Becaufe fuch an interpretation of the words of the apostle, an interpretation in no degree required by the ordinary ufe of language, is utterly inconfiftent with that righteoufnefs of God, that method (a) Gal. v. 6. of of juftification by faith alone, which is witneffed by the law and by the prophets; and is completely unfolded in the New Teftament. And, fecondly; because it is equally inconfiftent with the nature of good works. The beft of human works are imperfect in the fight of God. They cannot ftand the inquifition of his juftice. They are rendered complete and acceptable before him, only through the atonement of his Son. Admit any human work to have been perfect. It might have ftood by its perfection. Perfect however it ought to be; and more than perfect it could not be. It could boaft no fuperfluous merit. It could advance no overplus of worth which might be applied to make atonement for evil deeds. He who had wrought that work would ftill have been, as to that very work, an unprofitable fervant; he would have done no more than it was his duty to do. Good works, perfevering good works, ftedfaft and habitual holiness of heart and of conduct, are indispensable to falvation. By requiring them as indispensable, faith establishes the law, grace profcribes and anathematifes continuance in fin. But they cannot buy falvation: they can pay no part of its price: they must let that alone for ever. Indispensable as they are, they they are valuable, but as evidences, the fole evidences, of that faith, which juftifies through the grace that is in Christ Jefus. My Chriftian, brethren, I have now endeavoured to fet before you, conformably to the fimplicity and the genuine doctrine of the Scriptures, this most important, this frequently misunderstood and mifreprefented fubject, the method of justification through the Lord Jefus Chrift. Let me conclude, with briefly recapitulating the fubftance of this divine plan, in the way of general application. If you are feeking pardon and eternal life, feek them not by ftanding on the deeds of the law feek them not by claiming them as in the flightest degree or portion due to any works of your own. The law worketh wrath. By the deeds of the law fhall no flesh be juftified in the fight of God. Enter not into judgement with thy fervant, O Lord: for in thy fight ball no man living be juflified. The law of a God of perfect holiness is itfelf a law of perfect holiness, and requires perfect obedience. If you fail in any one point, it denounces the penalty of eternal death. Curfed is every one that continueth not in all things which are written in the book of the law to do them. You are confcious that, in common with the rest of mankind, you have failed, VOL. I. E you |