1. We may perceive from hence, how far those ministers who have an experimental sense of this doctrine upon their own hearts, will be from pleading for, or depending on, their own righteousness, reason, or strength :-let them have seen Christ as the end of the law for righteousness in a divine light; let the word of the divine testimony concerning Jesus, have been brought to their consciences by the Holy Ghost; and let them who have once known what it is to be purged from guilt by the blood of the Lamb, and have had access to God with boldness and confidence by the faith of him; let them have once known how this faith works by love, and alters their whole character by an invincible operation in the production of joy, peace, long-suffering, gentleness, meekness, temperance,-and then how powerfully will they declare this truth to mankind! how unavailing will be all the snares that lie in their way, while they are assured, by the witness which they have in themselves, that "God doth indeed give eternal life, and this life is in his Son *!" What they speak will not be a mere theory, or ingenious deduction from rational principles, it will be divinely reasonable, indeed, but it will be matter of sensation and experience; the light in which the Scriptures represent the doctrine will be luminous beyond the possibility of deception. The love of God and of human souls, gratitude to the Redeemer, a generous indignation against sin and the devices of Satan, and an instinctive discernment, which will need no anxious course of disputation, will fill their souls; and, as experience ever demonstrates, what thus proceeds from the heart of the speaker, will reach the hearts of hearers, supported, as in this case it will be, with the even tenor of an exemplary life. In short, such ministers may say, "We speak that we do know, and testify that we have seen, and the Lord will direct and prosper their handy-work. In all that relates to their ministry they will be strengthened by at wisdom and authority, which all their adversaries shall not be able to gainsay nor resist. And, blessed be God, it is no fanciful picture which is here exhibited; there want not living exemplars of it.

On the other hand, it is easy to see how weak and abject, enervated and unsuccessful are the efforts of those, in preaching this doctrine, who have themselves learnt it only as matter of speculation or tradition; and it is, perhaps, generally doubtful whether they do not more injure the cause of truth by their uuholy lives, than they profit it by their ministerial labours.

Who can say then, how necessary it is that ministers feel themselves the doctrine of the law for humiliation, and of the gospel for comfort! Every discourse should be preached to their own heart, and there its power should be first exhibited. Nor is this only needful at first; in the whole course of their ministry the experience of this subject should be constant. Its simple fervour should be preserved, and all speculations in study, and all employments in life, which tend to weaken it, should be carefully avoided. I hope my brethren will not be offended with me, if I press this point with much vehemence. The spirit of a mere scholar and of a man of the world, are equally detrimental to us.. We must be all our days as little children in the subject, and be content to be looked on as fools for Christ's sake, if we expect to be honoured with making men wise to salvation, through faith in Christ Jesus. None, I would hope, will understand me as if I expected from their own resources the things I venture to recommend; all, all is of God: "not that we are sufficient of ourselves to do any thing as of ourselves; but our sufficiency is of God, who hath made us able ministers of the New Testament +." I would point out, however, the means, in the use of which we may expect the divine blessing.

2. An experimental sense of the doctrine will obviously lead them to such a view of its all-importance, and such a zeal for its propagation, as will swallow up the whole vehemence of their character, and leave them in a proper frame of mind for the cultivation of charity, forbearance, and moderation, on all lesser subjects.

I scarce need to say, that that minister who feels aright this subject, and spends his zeal and strength in enforcing it among his parishioners, will not make himself remarkable by acrimonious contentions with them for tithes and dues; and that he who is earnest in advancing the interests of a spiritual kingdom, will not involve himself in the political heats which relate to a temporal one. He will even in religious considerations, bear and forbear much, lest the cross of Christ be made of none effect. He must indeed, in the present course of things, be classed under one denomination or another of Christians, and a degree of consistency of character ought to be supported, and to regulate his conduct with respect to that denomination. But what are all the ideas of church-government and discipline, what all rites and ceremonies, what the whole controversy concerning baptism, or what a thousand such subjects, compared with the article of Justification ?

How a sinner shall be accepted of his Maker, is a question of such vast importance, and carries its influence so deeply into the eternal work, that it requires a considerable degree of charity to believe that man to feel it at all who suffers his zeal to riot

+ 2 Cor. iii. 5, 6.

ON THE DOCTRINE OF JUSTIFICATION.

499

uncontrouled on the interests of religious parties. He who is duly impressed with it in all respects, will ever find it infinitely more important than all the peculiarities of his denomination, be they what they may. He will rejoice that this doctrine spreads, though it be not in his own line. He will patiently bear much misrepresentation and abuse, rather than rend and wound the church of Christ by divisions. He will think it of far greater consequence to gain cne soul to Christ, than to add many to his church by robbing other religious denominations.

He will make it a serious case of conscience not to attempt to persuade any godly Protestant person to change his denomination, lest the effect should prove injurious to his soul; because, if the great doctrine before us, which is indeed the true Protestantism, be believed and felt with all its connections and dependencies, it does not seem possible that any advantages, with respect to lesser matters, can countervail the damage which the danger of self-righteousness to his own soul, and the danger of promoting divisions in the church of Christ may bring on from a change. Thus the Apostles, though they well understood Christian liberty themselves, meekly suffered the converted, Jews to follow the rites of Moses, though now abolished, and even preached them themselves, becoming as Jews to the Jews, that they might gain the Jews. Truc Charity will ever remit her zeal for lesser truths, that those of infinite importance may be supported, not measuring the rule of duty by bigotted niceties, but by a generous and equitable construction of the divine law, which requires mercy rather than sacrifice, and by, a prudent and compassionate regard to the imperfections of the present state.

It is not my design to provoke any controversy here with any, either in the Church of England or out of it. Grace be with all them that love our Lord Jesus Christ in sincerity. This I must say, that all ministers will find one day they have suffered loss, if they have exerted themselves zealously in any thing which enters not into the life and power of the article before us. It were extremely worth our while to retire inward and ask ourselves, Whether we ever felt its true energy on our own souls? The outward case in which the church of Christ lives at present, renders it difficult for us to conceive any situation in which we may be involved, that may favour just conceptions of this doctrine. For it thrives not in the pride of learning, in the pomp of courts, in the refinements of luxury, or in the fulness of prosperity. A state of indigence, affliction, or distress, either inward or outward, or both, is its most suitable attendant. No man knows much of it, but he whom Misery has marked for her own. If external calamity be not the lot of him who is to experience it, inward darkness and temptation must beat down the natural pride of the heart, and cause it to bow to the sceptre of Jesus. That word, "I have chosen thee in the

furnace of affliction," is fulfilled sooner or later to all the children of God. It is for mere professors to speculate at their ease on Christian subjects, to pride themselves in gifts, attainments, parties, and comparative excellencies, to be careless whether souls be brought to Christ or not, and to be all on fire, if they and their denomination be not held in the highest esteem, But he who washes his robes in the blool of the Lamb, is a low, abject, distressed creature, he cares no how low he sinks in his own eyes, he is less than the least of God's mercies, yet thankful for Christ, glad that all should know him, and embraces all his people with sincere benevolence. There is one situation, however, which will soon be realized to us all, the hour of death!

How will every true Christian feel at that awful period? Let us conceive, as well as we can, how the doctrine of Justification will then affect us; and, to assist our meditations, let us place ourselves in the situation of the penitent thief on the cross. Oh how precious is the character of Christ as a Saviour to his heart! how entirely stripped is he of all self-dependence! what an abject, unworthy creature is he in his own eyes! If you would drop the Pharisce and take up the Publican, place yourself on a level with him. Does pride revolt against the idea ? Nay, then, pretend not to believe the Christian article of Justification. You cannot read your guilt in such legible characters as he could, because of the decency of your conduct. But if you know yourselves, it is really there, and you may be even more offensive to God than he. That free forgiveness and an eternal kingdom is given you through him who laid down his life for you! What manner of love is this! but you are in great pain of body at present. See how He is tormented! who himself made you, and condescends to bear your sins in his own body. You will, in an hour or two, be admitted into his paradise! How vain and empty appear all sublunary contentions and gratifications! Can you indulge any ill-will at any poor souls whom Christ shall regard as well as yourself, because of any lesser differences of sentiment? How would the Thief have reprobated such a thought! In a word, let us, like him, know ourselves unworthy, miserable, dying creatures, and view Jesus with his spiritual eyes; and the very best spirit of a Christian minister will be the result, the love of Jesus, unfeigned zeal for the doctrine of Justification, self-abasement, universal benevolence, deadness to the world, and a special affection for all the people of God.

3. The importance of the subject will appear in a still more striking light to ministers, if they deeply consider what is the nature of their office. Are they not stewards of the mysteries of God? and what are the mysteries of God, but his grace in

* Isa. xlii. 10.

ON THE DOCTRINE OF JUSTIFICATION.

301

Jesus Christ? If they know their business, they are to dispense this grace to mankind. "They are ambassadors for Christ, as though God did beseech men by then." They are to pray men in Christ's stead to be reconciled to God. What an awful importance does this fix on their character! How are mankind warned to receive their message, since he who despises them, despises of course their Master! And how are they themselves warned to discharge their office in faithfulness and simplicity! And is it not the doctrine of Just fication which gives real weight to their office? It is certain they have many other ministerial duties to discharge. The law must be preached to convince men of their sin and danger; and those who believe through grace, must be built up in their most holy faith, and taught how to walk worthy of it. The sacraments also. must be administered; and I can see no objection why there may not be several functions, somewhat connected with religion, which may be discharged, indeed by others, but with still greater propriety by them. Stil their most direct business must be, to invite men to be reconciled to God through Jesus Christ by faith, according to the article of Justification. If this be neglected, they are not ministers of Christ at all. The preaching of mere morality argues an entire ignorance of their office, and not at all the commission which they profess to receive. They are professional friends of the bridegroom*; they are instrumentally to bring Christ and his spouse together. What will they be found but deserters of his cause, if they be found · to have neglected this? and how much more so, if they have preached morality as the way of salvation! Is this saying, All things are ready, come to the marriage?" This, instead of bringing men to God by Christ, is opposing the gospel; and, as much as in them lies, making Christ to have died in vain. And indeed it is obvious to observe, that those ministers by whom the doctrine of Justification is despised or neglected, are the most frivolous of all characters, and perfect blanks in the creation. Mankind see the use of physicians for their bodies, and of lawyers for their estates; but clergymen they are ready enough to undervalue, from their natural propensity to neglect their souls; and those who act not as ambassadors for Christ, scem, in the confession of all men, to be the most unimportant of all beings. If Ethics be their main subject, the world fancy they know as much as they can inform them of. In an age of superstition, indeed, they may gain repute by the sale of indulgences, and by the bondage in which they hold the con-. sciences of men. But in days like the present, when profaneness has superseded superstition, they are treated with contempt: insomuch that it would be difficult to produce an instance in the kingdom of a minister held in any high estimation for his ministerial

John iii. 29,