post-baptismal penitent to a joyful hope of pardon through Christ: he tells her, 'that, having been baptized, 'he has no fresh baptism for the remission of sins to offer;' and therefore tears, and fasts, and pains, and ever-during terrors, must do the rest. Oh! it is a dreadful doctrine! And if so dreadful in the hands of a Keble or a Pusey, what must it be when administered by priests of sterner mould? The flinty rocks covered with the gore of Popish pilgrims will answer the question. The hair-shirt and knotted scourge of so powerfully-minded a man even as Sir Thomas More, enslaved by this anti-Evangelical system, will answer it. The edicts of Trent and the cells of the Inquisition will answer it. Or, to close the subject, let it be answered by one who knew the system well, having long groaned under it; by Luther, who says, in his Commentary on the Epistle to the Galatians, 'What I here say from St. Paul's words I have learned by experience, my own and that of others, in the monastery. I have seen many, who, with the utmost diligence and scrupulosity, have omitted nothing which might pacify conscience; have worn hair-cloth, fasted, prayed, afflicted and exhausted their bodies by various severities, so that, even if they had been made of iron, they must at length have been destroyed; yet the more they laboured the more fearful they became. And especially as the hour of death drew nigh, they were so full of trepidation, that I have seen many murderers condemned for their crimes meet

The

we supposed the case of a young person of the more sensitive sex, driven to despair by the "dreadful doctrine " set forth by Dr. Pusey that after baptism "he has no fresh baptism for the remission of sins to offer;" that the blood of Christ is no longer available for pardon; so that henceforth Keble expresses it) and never"doubt's galling chain" (as Mr. ceasing terrors must be endured; till-possibly-remotely- never certainly-"by enduring pains and abiding self-discipline," the penitent may "again become capable of mercy." But what would have been said if we had proposed for scholar, a fellow of a college, a our warning the case of a man, a clergyman; only changing the "hair-shirt and knotted scourge been applied also?-into the self-though why may not these have torturing infliction by fire? Bishop of Oxford's merry-Andrew chaplain may laugh heartily at and "blockheads," and "lank unsuch trifles; prattling about "geese" dergraduates" exhausted by fastings and bodily macerations; and "My eyes, wo'nt they stare" to may think it enough to exclaim, see such things? but a man like Dr. Pusey, if he be not altogether absorbed in the fanaticism of the school which he has planted, must recoil with horror at the legitimate effects of his mournful publications. Is there no faithful servant of Christ-man or woman, priest or laic-who has access to some of these self-torturing devotees, and will tell them, not in controversy, but in sympathising affection, in the name of God, that "The blood of Jesus Christ, his Son, cleanseth us from all sin? If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousIn the above-cited illustration ness." It was the simple enun

death with more confidence than these persons, who had lived so strictly.' Well might Luther, in his anxiety to deliver 'the secret ones of Christ' from a system which led to effects like these, urge almost to exclusionism the doctrine of justification by faith, and the availableness of the blood of Christ to all who come to God by him.

"Be it remembered, that the Scriptural doctrine of repentance is not diluted by being rightly, and not Popishly, stated.

We will urge as strongly as the Oxford Tracts can do, the fearful aggravations, not only of postbaptismal sin, but of all sin, and more especially of sins against light and grace; but the Scriptural and Protestant doctrine of repentance was not intended to lead men to despondency, but to Christ; nor does it urge the difficulty which the Papists and the Oxford Tracts so awfully dwell upon, of deciding when the repentance has reached the exact standard of forgiveness."

"The Gospel revelation sets out upon the assumption, that the state of man

ciation of this blessed passage by Swartz, that, being applied with power by the Holy Ghost, caused a lacerated Hindoo devotee to cast away the reeking implements of his self-inflicted protracted penances; and to take upon him the yoke of a compassionate Saviour, which is easy, and to stand fast in the liberty with which Christ made him free.

We have not forgotten the pub

lications before us; for our remarks are a prelude to them.

kind is a state of moral ruin, and consequent condemnation. In what manner, and by what circumstances they were brought into such a state, is not discusscidentally occurring in this Epistle, coned at any length. A few sentences intain nearly all that is said in the New Testament concerning the origin of the evil. But the ruin is implied through

out.

"So God loved the world, that he

gave his only begotten Son, that who

soever believeth in him should not perish, but have everlasting life.' 'The Son of man is come to save that which was

world to condemn the world, but that

the world through him might be saved."

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Ye will not come unto me, that ye might have life. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.'

Prefixed to the first on the list lost.' 'God sent not his Son into the the Bishop of Chester's Exposition of the Epistle to the Romans, and the first of the Corinthians-there is a dissertation in which his Lordship considers the infinitely important question of the divinelyrevealed plan of man's justification before God. The volume is not controversial; it is a continuation of the Right Reverend author's "Lectures intended to assist the Practice of Domestic Instruction and Devotion;" but, in the prefatory remarks to which we have alluded, he has taken occasion, as an appropriate preface to his Exposition to the Romans, to consider the question of man's justification; and he has conducted the discussion so clearly, ably, and scripturally, that we rejoice to extract the substance of his observations.

"St. Paul's Epistle' to the Romans is so universally distinguished as containing the most systematic account of man's redemption, that it may be proper to make a few prefatory remarks upon the general argument, before entering upon the particular exposition. Especially as the doctrine so clearly propounded and so strongly enforced in this epistle, the doctrine of Justification by faith, is often assailed, often misrepresented, often misconceived.

Yet it is, in fact, the basis of the Gospel revelation; and the question, whether we are justified by faith or no, is in reality the question, whether we have, or not, an interest, a personal interest, in the Covenant of the Gospel. For by faith alone can that interest be obtained.

"These passages-and every reader of the New Testament is aware how largely they might be multiplied-all concur in either positively affirming, or virtuof mankind is a state out of which they ally implying, that the spiritual condition need to be delivered, and out of which there is an intention of delivering them. method of their restoration. Is it to be "The next question must relate to the effected by an intrinsic process, or to proceed from some foreign and external source? Is it to depend on what man is to do in his own person, or on what is wrought for him by another?

"Either mode is conceivable. Here are persons in a state of condemnation: and the question is, How are they to be accounted righteous, how justified before

God? In the Old Testament the prophets declared, "Let the wicked forsake his way, and the unrighteous man his thoughts, and return unto the Lord, for he will have mercy upon him; and unto our God, for he will abundantly pardon.' 'When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.' Therefore, as far as appears from these passages, when David or when Manasseh repented of their transgressions, humbled themselves before God, 'ceased to do evil, and learnt to do well,' God was pleased to pardon the sins into which they had fallen through frailty, through temptation, through the influence of Satan, and to receive them again to favour, because of their repentance. In such a case, the salvation of mankind might resemble the account

"The Gospel, however, takes a different line. The deliverance which it proclaims, is altogether extrinsic: not dependent upon what man has done, or is to do; but is already wrought, and is to be received, not gained: freely conferred, not wrought out by repentance or obedience. The Gospel does not speak in the words of the Law, 'This do, and thou shalt live:' but its language is, Thy sins be forgiven thee: go in peace.' Two states have been described; a state of condemnation, and a state of salvation; and two parties are brought before us, one requiring deliverance, the other granting it one in a ruined condition, the other possessing the means of repairing that ruin. The next question which arises respects the mode in which the deliverance offered by the one party, is to be secured by the other. It were a possible case, that a propitiation should have been made and accepted for the sins of men, and that they whose sins were so blotted out, had remained ignorant of the grounds of the mercy shewn them, or the means by which it was procured.

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This, however, is not the actual case, as regards those to whom the redemption that is in Christ Jesus' is revealed. That is first wrought out by the sacrifice of the cross, and then proposed to man's acceptance. The benefit is to be obtained by a personal appropriation of that sacrifice to ourselves; that personal appropriation of which faith is the secret instrument, and Baptism the outward seal.

"So the Lord declared: 'He that heareth my word, and believeth on him that sent me, hath everlasting life; and shall not come into condemnation, but is passed from death unto life.' I am the resurrection and the life: he that believeth on me, though he were dead, yet shall he live; and he that liveth and believeth on me, shall never die. Believest thou this ?' All that the Father giveth me, shall come to me : and him that cometh unto me, I will in no wise cast out.' 'My sheep hear my voice; and I know them, and they follow me; and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand.'

"In accordance with these promises, the Apostles delivered their message. Repent, and be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.' 'Believe in the Lord Jesus Christ, and thou shalt be saved, and thine house.' If thou confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised him from the dead, thou shalt be saved.' When Philip explained to the Ethiopian how the prophecies of Isaiah, which he had been reading as he journeyed, were fulfilled in the person of Jesus Christ: how it was he who had been led as a sheep to the slaughter,' and 'whose life was taken from the earth;' he exclaimed, See, here is water; what doth hinder me to be baptized?' And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.' I believe that it is he 'whom God hath sent to be a Prince and a Saviour:' he who should redeem Israel.' Then Philip baptized him; and he went on his way rejoicing.'

"Here, then, is one, who perceived that he needed something which he had not something whereby he might be justified before God, and obtain reconciliation with him. He perceived that what he needed was in Christ Jesus; that peace with God was to be procured through his propitiation he believed that Jesus was the Son of God, 'the Lamb of God, which taketh away the sins of the world.' Therefore he claimed to himself the benefit, in the prescribed way, being baptized in the name of the Lord Jesus. And thus he was accounted righteous before God, who before was not accounted righteous; he, at least, who had no reason to presume upon his acceptance, had now become partaker of an actual covenant, by which God hath declared that whosoever entered into it, is passed from death unto life.

"This it is, to be 'justified by faith.' And thus it is, that they who believe are justified, whilst they who believe not, are condemned. God has provided an ark, and they refuse to enter it. God has pointed out a rock on which they may fix their house, and be secure for eternity; but they build on another foundation, and when the waters rise, their house must be overthrown.

"When, therefore, Paul says, that faith is counted to us for righteousness; or when our Church says, that we are accounted righteous before God for the merits of Jesus Christ by faith; this must not be understood as if faith were

a work of obedience or an act of duty, which God accepts instead of other duties or other obedience, and that therefore the man who has faith, is justified, whilst the man who has not faith, is condemned for wanting it. The meaning is, that Christ has redeemed from the wrath to come' as many as receive him, and believe in his name :' but that he must be trusted by those whom he redeems that his death must

6

be relied on, in order that it may be efficacious for salvation: faith being, as it were, the graft by which a believer is united to the 'true vine,' and separated from the natural corrupt stock, to the root of which the axe is laid.

"It may seem a nice distinction, to allow that a man is not saved without good works, and yet to deny that his works contribute to his justification. But though a nice distinction, it is perfectly intelligible and reasonable. Above all, it is scriptural. It is that conclusion from the whole volume of antecedent revelation which St. Paul was empowered to indite for the instruction and guidance of that world for which Christ died. Whereas to unite together two things so distinctly separated in the Christian scheme, as man's Justification and his Sanctification, is, in effect,to devise a scheme of salvation for ourselves. It confounds the new state in which we are placed, with the new nature which we are to receive. It removes the distinction between what is, and what is not, inherent in us: between what Christ has done, and what he enables us to do. Man's condition, without the satisfaction of Christ, may be illustrated by that of Peter; when being cast into prison by Herod, he was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. An angel came, raised him up, released him from his fetters, opened the prison doors, and set him free. In all this Peter had no more part, than man has in his justification. It is the Lord our righteousness' who delivers us from the wrath to come.' But man being thus delivered, is sealed with the Holy Spirit of promise,' and walks before God in righteousness and holiness; just as Peter gave proof of the liberty which he had attained by the angel's power, when in his own power he hastened to the house of Mary, the mother of John, and joined the assembly of the disciples.

"This may serve as an illustration of the manner in which the believer is first justified, and then sanctified. He begins by perceiving himself lost, and betaking himself to Christ for deliverance. He

proceeds to live, as his Deliverer instructs him to live, and enables him to live, and declares that he must live, if he is to receive the benefit he desires. But his instructor and strengthener is still his deliverer, because without him he would have been lying in darkness: but his works are not perfect, and need his constant thankfulness that they are not his trust; that his ground of confidence is in Him who died for our sins, and rose again for our justification:-though still he has no other evidence of a title to depend upon his Lord and Saviour, than the testimony of his conscience, that denying ungodliness and worldly lusts, he is living righteously, soberly, and godly, in this present world,' and striving to be perfect, even as his Father who is in heaven is perfect.'

"So that the doctrine on which St. Paul insists, is this: that the good works which the Christian performs, whether before or after believing, are no meritorious cause of our salvation; have no share in effecting our acceptance with God. And St. James, when he affirms that 'by works faith is made perfect,' does not mean that those works procure our reconciliation with God, but prove it; and in declaring that 'by works a man is justified, and not by faith only,' he means that a man does not with his heart believe unto righteousness, who does not in his life make confession unto salvation: 'For not the hearers of the law are just before God, but the doers of the law are justified.' No others have been justified before God. Known unto him are all things from the beginning. And none are ever received into his favour, whose patient continuance in well doing' he has not foreseen.

"There is, in truth, in the doctrine itself a provision against the licence which is sometimes alleged to spring from it. The more the atonement of Christ is dwelt upon, the greater will appear the heinousness of sin requiring such an expiation. St. Paul lays great stress on this; and repudiates the idea, that those who have been baptized into the death of Christ' for sin, who believe in his death as a propitiation for sin,' should yet admit it into their practice, instead of being deterred by the example which that affords.

"And if anything can be relied on as the result of experience, this may be fearlessly maintained, and must be re-asserted whenever it is denied: viz. that they who have most intimately understood, in their own hearts, the doctrine of justification by faith, have been the most careful to maintain good works :'