of every blessing, is, that they are justified, finally and authoritatively justified, from all that can possibly be laid to their charge; for "it is God" himself "who jus"tifieth" them. The justification of a sinner before God by faith in the obedience and atonement of Christ, is considered by many persons, in these days of refinement, in no better light than as a branch of a scholastic theology, which is now exploded as uncouth and obsolete. At the Reformation, it was the turning point between the Protestants and Papists. Luther deemed it the criterion of a flourishing or a falling church; that is, he judged the church would always be in a thriving or a declining state, in proportion as the importance of this doctrine was attended to. How important it appeared to our English reformers, many of whom sealed their testimony to it with their blood, may be known by the writings of Cranmer, Latimer, Philpot, and others; and by the Articles of the Church of England, which are still of so much authority by law, that no person can be admitted into holy orders amongst us, till he has declared and subscribed his assent to them. But I hope never to preach a doctrine to my hearers which needs the names and authority of men, however respectable, for its support. "Search the Scriptures* ;" and judge by them of the importance of this doctrine. Judge of it by the text now before us. The apostle speaks of it as sufficient to silence every charge, to free from all condemnation,' and inseparably connected with eternal life; for those "whom God justifies he will also glorifyt." Though volumes have been written upon the subject, I think it may be explained in few words. Every one must * John v. 39. Rom. viii. 30. an account of himself to God; and the judgment will This justification, in its own nature, is authoritative, complete, and final. It is an act of God's mercy, which, because founded upon the mediation of Jesus, may, with no less truth, be styled an act of his justice, whereby the believing sinner is delivered from the curse of the law, from the guilt and power of sin, and is "translated "into the kingdom of his dear Sontt." It includes the pardon of all sin, and admission to the state of a child of God-It is a "passing from death unto life§§." By faith of the operation of God, the sinner, once afar off, is brought nigh, is accepted in the Beloved, and becomes one with him, as the branch is united to the vine, and Rom. iii. 19, 20. § Rom. v. 1. † Acts xiii. 39. || Rom. x. 4. tt Heb. viii. 12. # Col. i. 13. ‡ John iii. 18. ** Rom. iv. 5. §§ John v. 24. ! the members with the head*. The sanctification of a believer is imperfect and gradual; but his justification in this sense, from the moment when he begins to live a life of faith in the Son of God, is perfect, and incapable of increase. The principle of life in a newborn infant, and the privileges dependent upon his birth (if he be the heir of a great family,) are the same from the first hour, as at any future time. He is stronger as he grows up to the stature of a man, but is not more alive; he grows up likewise more into the knowledge and enjoyment of his privileges, but his right to them admits of no augmentation; for he derives it, not from his years, or his stature, or his powers, but from the relation in which he stands as a child to his father. Thus it is with those who are born from above; they are immediately the children and heirs of God, though for a time, like minors while under age, they may seem to "differ but little from servants;" and it doth not yet appear what they shall be. But, though justification in the sight of God be connected with the reality of faith, the comfortable perception of it in our own consciences is proportionable to the degree of faith. In young converts, therefore, it is usually weak. They are well satisfied that Jesus is the only Saviour, and they have no doubt of his ability and sufficiency in that character, in favour of those who put their trust in him; but they are suspicious and jealous of themselves; they are apprehensive of something singular in their own case, which may justly exclude them from his mercy, or they fear that they do not believe aright. But the weakest believer is a child of God; and true faith, though at first like a grain of † Gal. iv. 1, 2. * John xv. 5. mustard-seed, is interested in all the promises of the Gospel. If it be true, it will grow*, it will attain to a more simple dependence upon its great object, and will work its way through a thousand doubts and fears, (which, for a season, are not without their use,) till at length the weak Christian becomes strong in faith, "strong in the "Lord," and is enabled to say, "I know whom I "have believed!" Who shall lay any thing to my charge? Who shall condemn? It is God who justifieth. It is Christ who died for me and rose again. But especially at the great day, the Lord the Judge shall ratify their justification publicly before assembled worlds. Then " every tongue that riseth in judgment "against them" shall be put to silence. Then Satan will be utterly confounded, and many who despise them on earth, will be astonished, and say "These are they "whose lives we accounted madness, and their end to "be without honour! How are they numbered among "the children of Gods!" The right knowledge of this doctrine is a source of abiding joy; it likewise animates love, zeal, gratitude, and all the noblest powers of the soul, and produces a habit of cheerful and successful obedience to the whole will of God. But it may be, and too often is, misunderstood and abused. If you receive it by divine teaching, it will fill you "with those fruits of righteousness, which "are by Jesus Christ to the glory and praise of God." But if you learn it only from men and books, if you are content with the notion of it in your head, instead of the powerful experience of it in your heart, it will have a contrary effect. Such a lifeless form, even of the truth *Mark iv. 26. † 2 Tim. i. 12. Isa. liv. 17. itself, will probably make you heady and high-minded, censorious of others, trifling in your spirit, and unsettled in your conduct. Oh! be afraid of resembling the foolish virgins*, *, of having the lamp of your profession expire in darkness for want of the oil of grace; lest when the Bridegroom cometh, you should find the door shut against you. SERMON XLVII. THE INTERCESSION OF CHRIST. ROMANS Viii. 34. Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. THE redemption of the soul is precious. "Fools "make a mock of sint." But they will not think lightly of it who duly consider the majesty, authority, and goodness of him against whom it is committed; and who are taught by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded hope of forgiveness. For wisdom does nothing in vain. The death of the Son of God would have been in vain, if the great design, in favour of sinful men, could have been effected by inferior means. But as he, in the office of Mediator, was the hope of mankind from the beginning; so the great work he has accomplished, and the characters * Matth. xxv. 1-12. + Prov. xiv. 9. Gal. ii. 21. |