estate, retains no discernible trace of the Divine image; no true wisdom, no real purity, no abiding happiness. And to what conclusion do we come? Surely that a creature, so destitute of religious excellence, can never be justified (or accounted just) before God, on the ground of his own "works and deservings." God is "of purer eyes than to behold evil.” (Habakkuk i. 13.) "The heavens are not clean in His sight: how much more abominable and filthy is man." (Job xv. 15, 16.) When set, as it were, in the beam of Godhead, our corruptions are awfully apparent. This conclusion may be strengthened by a reference to the Divine will, as made known in the page of inspiration. Were I to confine myself to that memorable passage, which is so frequently quoted by the world, and in excuse of its scanty measure of religious service, namely, "What, O man, doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God?" (Micah vi. 8), I should be at no loss to shew the impracticability of our obtaining salvation on the plea of works. For who among us is so just as to be unstained by a single thought incompatible with strict integrity? Who indeed can be said to render unto God His due? Or who is so merciful as never to have been tainted even with a breath of cruelty; more particularly as it regards his unconcern for the millions that know not Christ? Who, again, walks so humbly with his God, as on no occasion to harbour one proud thought of his own intellectual and moral qualities? But, taking a more general view of the revealed will of God, even of that surrender of the heart which He absolutely demands of man (Proverbs xxiii. 26), coupled with the awful denunciation, "Cursed is every one that continueth not in all things which are written in the book of the law to do them," (Gal. iii. 10,) it seems necessarily to follow, that neither Adam, nor any of his posterity, can be justified by his own works: for no child of man can testify, standing on the rock of truth, "I have, from the days of childhood, surrendered my soul to God, to believe in Him, to fear Him, to love Him with all my heart; and never has a single thought proved unfaithful to the Lord."

Indeed the apostacy of Adam of itself proves the impossibility of the justification that I am now combating. For, however contrary the doctrine to all the dogmas of philosophy, and to all "the rudiments of the world;" whatever scorn is poured on it by the one, whatever indignation by the other; it stands legibly written in the sacred volume, that "by one man's disobedience many were made sinners," and that "by the offence of one, judgment came upon all men to condemnation." (Rom. v. 18, 19.) Are we, then, thus "born in sin, the children of wrath?" In Adam do "all die," even infants, "who have not sinned after the similitude of Adam's transgression?" (Rom. v. 14.) That fact candidly admitted, that doctrine unequivocally received, man will no more presume to assert his merit, or even his innocence, before God, than he will pretend to angelic wisdom, or to Divine perfection. As inheritors of the guilt, the depravity, the condemnation of our "first parent," we must then let alone for ever the hope of establishing our claim to "glory and immortality" on account of our exact obedience to the laws of God.

Or regard the best and holiest inhabitant of this world. Follow him* day by day, in his benevolent career abroad; mark his expanded zeal for the salvation of a lost universe through the blood of Christ; observe him

See Mr. Wilberforce's "Practical View," to which I am partly indebted

for the substance of my observations on the point.

when most abundantly adorned with the graces of domestic life; catch the very breath of his closet communion with God; trace him on the Lord's-day, in all the spirituality of his meditations, in all the fervour of his devotions, in all his aspirations after things unseen and eternal; when most powerfully constrained by "the love of Christ," and most closely treading in his steps; and then put to him the solemn question, "Art thou even now cleansed after the purification of the sanctuary? When weighed in the balance of Heaven, art thou not found wanting? Canst thou stand before Infinite Perfection, and say, 'I am without sin?" What would be his sure reply? But it has been already furnished by Job, by Isaiah, by Daniel, by Paul. (Job ix. 2—15; İsa. vi. 5; Dan. ix. 18; Romans vii. 19.) These memorable saints of God have so distinctly owned their total corruption in his sight, that no Scriptural inquirer can deny the humiliating inference, "By the deeds of the law shall no flesh be justified." Bishop Beveridge remarks, (and it is a happy illustration of the subject,) "Our works condemn us, how then can they justify us?”

In support of this inference, I might press the weighty consideration, that, could we attain to moral perfection for a single day, even then, by rendering no more than is absolutely due to God, we should still be destitute of merit, and consequently could not be justified by our own. "works of righteousness." We must still owe our acceptance with Him to his own unbounded compassion and unfettered mercy. Or (as Hooker significantly expresses himself upon the point) we should not have "God in our debt books." Nor should it be forgotten here, that He himself is the source of whatever purity we may possess, of whatever religion we may practise; "the author and finisher of our faith," (Heb. xii. 2.) "By His grace I am what I am." (1 Cor. xv. 10.)

Here an observation of South, (in his Sermon on Job xxii. 2,) may very seasonably be referred to, in confirmation of my general argument. It is this: "God offers Himself to our consideration as a Being infinitely perfect, infinitely happy, and self-sufficient; depending upon no supply or revenue from abroad, but (as I may so express it) retreating wholly into Himself, and there living for ever upon the inexhaustible stock of His own essential fulness. And as a fountain owes not its streams to any poor adventitious infusions from without, but to the internal, unfailing plenties of its own springs; so this mighty, all-comprehending Being, which we call God, needs no other happiness but to contemplate upon that which He actually is, and ever was, and ever shall be possessed of. From all which it follows that the Divine nature and beatitude can no more admit of any addition to it, than we can add degrees to infinity, new measures to immensity, and further improvements to a boundless, absolute, unimproveable perfection.... Nevertheless, to carry the case a little further, supposing for the present that the Divine nature and felicity were capable of some further addition and increase, let us, in the second place, cast our eye upon the other party concerned, and consider whether man be a being fit and able to make this addition ;-man, I say, that poor, slight, inconsiderable nothing; or, at best, a pitiful something, beholden to every one of the elements, as well as compounded of them, and living as an eleemosynary upon a perpetual contribution from all and every part of the creation.".. "And is this now the person who is to oblige his Maker? to indent and drive bargains with the Almighty?" "Who hath first given to Him and it shall be recompensed to him again?" (Rom. xi. 35.)

As to the Tractarian hypothesis that we are justified at the Baptismal font, it cannot be admitted on any "warranty of Scripture," and certainly not on the authority of the Church of England. The former nowhere contains it, and both virtually reject it. What else is signified by the declaration, that "the blood of Jesus Christ His Son cleanseth us from all sin,” (1 John i. 7); that "the Baptism," which "doth now also save us," is "not the putting away the filth of the flesh, but the answer of a good conscience toward God?" (1 Pet. iii. 21.) Moreover, when brought to be baptized, we are then regarded by our Church as already justified before God. For by the mouth of godfathers and godmothers the infant professes that faith which makes us accepted in the Beloved. If, on the contrary, he were necessarily cleansed from sin as soon as his forehead is sprinkled with Baptismal water, why should not the adult also (be his character what it may-for that is not spoken of in the Tractarian account of Baptism) receive the same absolution, and so secure his own salvation? The Church applies to each precisely similar expressions. Is the fountain, which can cleanse the infant, insufficient to purify the adult? After all, if Baptism could save us, in the absolute sense of the Tractarian, what need should we have to pray to our adorable Redeemer, "Wash me throughly from my wickedness, and cleanse me from my sin."

Of the well nigh childish supposition that we are justified partly by faith and partly by works, and that because true faith and works are inseparably connected, I need not say much in the way of exposure or refutation. For (as the Apostle Paul argues so admirably upon the point, (Romans xi. 6), if by grace, then is it no more of works, otherwise grace is no more grace. But if it be of works, then is it no more grace otherwise work is no more work." The very idea of that partnership in merit which is here repudiated by St. Paul, is so wholly inconsistent with the principle of man's salvation, or with that "love of pity" which our great Redeemer manifested, when "He saw that there was no man, and wondered that there was no intercessor" (Isaiah lix. 16), so that "His arm brought salvation ;"-it is so contradictory to His own words, that "the Son of man is come to save that which is lost" (Matt. xviii. 11); and it so belies the very song of Heaven, "Worthy the Lamb that was slain," &c., that the existence of that idea proves our natural want of all spiritual illumination. I tremble for the man who can persuade himself, “I am partly indebted to Christ for the eternal salvation of my soul."

Having thus cleared my way, by shewing, as I trust, the complete impossibility of our justification on the ground of wORKS, I would next endeavour to establish the opposite most blessed doctrine, that "being justified by faith, we have peace with God, through our Lord Jesus Christ." (Rom. v. 1.)

"What is meant by justification?" is a question that may well arise in the mind of a reasonable man. By "justification," then, we mean, that "there is, therefore, now no condemnation to them that are in Christ Jesus." (Rom. viii. 1.) They stand at the bar of God as innocent and upright persons. Their Redeemer answers for them. That which is impossible to man, was not impossible to Jesus. Having undertaken the wondrous work in His own unfathomable mercy, He fulfilled the gracious intentions of his Heavenly Father. So that "herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins." (1 John iv. 10.)

In Him, then,

have we "righteousness and strength;" that "righteousness which justifies, that "strength" which saves us from our sins. Thus we read, Jer. xxxiii. 16, "This is the name whereby He shall be called, The Lord our Righteousness." 1 Cor. i. 30: "Who of God is made unto us wisdom and righteousness?" Again (2 Cor. v. 21,) "Who was made sin for us, who knew no sin, that we might be made the righteousness of God in Him." He then, and He only, is entitled to our supreme, exclusive, confidence. Such confidence may fitly be illustrated by that of a sick man in his physician: by that of the sinking Peter in the providential might of his Redeemer. For the sinner who is taught by the Holy Spirit to cry, "Lord, we perish," will also pray to Jesus, "Lord, save. While we thus depend on Him for pardon and salvation, we avail ourselves of His proffered mercy; we are in heart united to the Saviour, so as to be "one with Him." By this realizing faith we approach Him for the purpose of salvation. That faith alone mortifies our self-righteous pride, and lays us low, as "miserable sinners," at the feet of Him who "died for us."

As there we seek the removal of the dreadful sentence passed on us by our offended God, as well as deliverance from the yoke of Satan, and everlasting life and glory, the Lord there freely grants these inestimable blessings. Therefore He teaches us at one time to "look unto" Him and be saved; at another, to "fly for refuge to lay hold of the hope set before us;" again, that "as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have everlasting life." (John iii. 14.) Yet further to build on Him as our "foundation;" to be united to Him, and abide in Him, as our 'Head;" to draw nigh, in His allprevailing name, to the Almighty; to "have boldness to enter into the holiest through the blood of Jesus ;"-these and like figurative terms, employed by the sacred writers, may abundantly support the doctrine of justification by faith only. So that in the very act of justifying the penitent believer, the Father may be said exclusively to weigh the merits of His Son; and, in the view of His atoning sacrifice, to lose sight of all our provocations, as well as of all our services. Thus a transfer is made (as in the case of those typical victims that were offered on the Jewish altar) of our guilt to the unspotted Lamb, and of His righteousness to us. Accordingly George Herbert says, with not less truth than quaintness, to his Divine Saviour, "All my sins are thine." In this Scriptural plan of justification, there is no partial help afforded us by Christ-no perfecting of our defective claims to pardon and eternal life—no share only in the great work of our salvation. But, from first to last, He is the author, the finisher of our reconciliation to God, and of our emancipation from the slavery of sin. Therefore the songs of Heaven celebrate His "mighty acts," His " everlasting love" to sinners. To Him, moreover, might be applied-if I may descend to such a reference— the eulogistic words of Tully, formerly addressed to Cæsar, (Pro M. Marcell.): "At verò hujus gloriæ. . . . quam es.... adeptus, socium habes neminem. Totum hoc, quantumcunque est, quod certè maximum est, totum est, inquam, tuum." Who, then, will attempt to take one ray from our Redeemer's crown?

This cardinal doctrine, both of the Bible and of the Reformation, is coupled with abiding "peace." That inestimable treasure can never be possessed by those who, whether in whole or in part, seek to be justified by works. In their minds must arise the question, especially in a dying

hour, "Have I done quite enough to make amends for my transgressions, and to secure the favour of the Most High? Doubts will naturally follow, as to the sufficiency of our repentance and amendment to meet His sovereign demands. And if these doubts be not a very rack to torture the departing spirit, I know not what is meant by that instrument of human cruelty. Facts (and I have occasionally met with them) might be produced to prove the wretchedness of the self-justiciary. On the other hand, the simple dependent on the cross of Christ, who seeks to be "complete in Him," hears a voice upon Mount Calvary, saying to "the chief of sinners," "Be of good cheer, thy sins be forgiven thee." And in the progress of the Christian life, the soul finds sweet repose in the doctrine which I am attempting to develop. So that, amidst all her infirmities, and conflicts, and sufferings, and sorrows, the assurance that Christ only is able to save us to the uttermost, is, in fact, that "peace of God, which passeth all understanding;" an assurance which animates the mind when ready to faint at the contemplation of those "sins, negligences, and ignorances," which seem, like the angelic sword, to forbid our entrance into Paradise. That "sword returns into its scabbard, when grace enables us to say, "In the Lord have I righteousness." And is it not because of the consolations inseparable from such a view, that the great deceiver uses such unnumbered arts (whether of Popery or Tractarianism) to modify, to neutralize, and to expel the gladsome truth that I am considering. "If the foundations be destroyed, what can the righteous do?" (Psalm ii. 3.)

On the whole, we may adopt the following very quaint saying of some old divine, "We are saved really by grace; instrumentally by faith; evidentially by works." For without the "grace" of Jesus, there would have been no sacrifice for sin; without "faith" that sacrifice must have been utterly unavailing to us; and without "works" no proof of our "election in Christ," of our acceptance in Him, and of our union with Him, could have been afforded. On the last account, I doubt not, and to break the antinomian slumber which had seized the body which he was addressing, St. James affirms in his Epistle, "Ye see, then, how by works a man is justified, and not by faith only." (James ii. 24.) Yet this is the only instance in which an inspired Apostle has spoken of such a justification; while, at the same time, (v. 23) he distinctly says concerning Abraham, that he "believed God, and it was imputed unto him for righteousness." Nor can I help submitting it to the reader, that had justification by faith only, been but once declared by St. Paul (as the opposite doctrine is alleged to be apparently by St. James) in his several epistles to the Churches, would not the self-righteous have then confidently argued, "It is but once that St. Paul names it; and from that insulated verse no fair inference can be drawn in support of the foregoing doctrine?" Not that one text is not as valid as a hundred ; but if one text is alleged to contradict the clear statement of many, the interpreter may reasonably consider whether he has not misapprehended its meaning.

Did my subject call on me to enlarge on its connection with all that is vital, all that is practical, in religion, I might, without any difficulty, perform that welcome task. By appealing to the sacred Volume, and especially to its history of St. Paul, I might at once establish my conclusion. For he was "in labours more abundant," and in his sufferings for Christ's sake, absolutely without a rival. (2 Cor. xi. 23, to the end.) The history of Christian martyrs would also strengthen the demonstration, that "faith