of holiness as powerfully as if his title to heaven had depended upon it. What would a right to it avail if he were incapable of enjoying it? and what joy would the presence of God give to a man who was not assimilated to him by the renovation of his soul? Sin, which is the source of our disquietudes and sorrows upon earth, would render us miserable even in the region of blessed ness. If, then, there are so many purposes which holiness serves, and which are, consequently, reasons for practising it, we do not set aside good works by excluding them from our justification. We are not so foolish as to think that they are useful for nothing, because they are not useful for every thing. This, however, is the import and the strength of the objection which is advanced against our doctrine with so much confidence. If we are not justified by works, they may be dismissed as superfluous. In the second place, it is taken for granted by those who urge the objection, that justification and sanctification may be separated, or that a man, who is received into the favour of God, may continue unholy. If it can be shown that this supposition is false, the objection falls to the ground. In reasoning concerning the Divine dispensations, we ought not to admit arbitrary hypotheses, but should endeavour to ascertain what is the established order of things. Men may conceive, through ignorance, a sinner to be justified without being sanctified, or his state to be changed while there is no change in his character, and on this ground may prove the dangerous consequences of maintaining the doctrine of justification by grace. Here is a man who is the object of the love of God, but is in an unregenerated state, and possesses a right to a blessed immortality, although he is living in sin. Were this the true state of the case, it might be justly said of our doctrine, that it leads to licentiousness, and must therefore have originated in human ignorance or depravity. But the separation exists only in theory, and affords an instance of the false alarms which men frequently experience from phantoms of their own imagination. The Scriptures represent the two blessings as closely connected, and as enjoyed at the same time: "Ye are washed, ye are sanctified, ye are justified, in the name of the Lord Jesus, and by the Spirit of our God." When they draw the character of justified persons, the description points, not only to their interest in the Divine favour, but also to the holy exercises in which they are engaged: "There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the spirit;"† that is, they are not carnal, but spiritual; they are not governed by the desires and volitions of corrupt nature, but by the principles of grace. It was not the intention of the apostle to state the ground on which they are exempt from condemnation, but to inform us of the moral qualities of the persons to whom this privilege belongs. To be under grace, and not under the law, or, in other words, to be delivered from the curse of the law and restored to the favour of God, is represented as a state which secures us from the reigning power of sin: "Sin shall not have ⚫ the dominion over you; for ye are not under the law, but under grace." The faith by which we are justified is said to be a living faith, which manifests itself in holiness of life, while the faith which is alone, the faith which is not productive of good works as its native fruit, is pronounced to be useless to its possessor: "As the body without the spirit is dead, so faith without works is dead also."S The inseparable connection between justification and sanctification, is farther manifest from the consideration, that a sinner cannot be justified till he believe; and that as faith is a supernatural grace, it cannot exist without the communication of the Spirit to the soul. But the Spirit, if I may be allowed to + Ib. vi. 14. § James ii. 26. 1 Cor. vi. 11. † Rom. viii. 1. use figurative language, does not come alone; he brings all his graces, or as the Scripture calls them, his fruits along with him, infusing not only faith, but also hope and love; and thus he sows the seeds of holiness, which immediately spring up and yield a rich harvest of good works. Those who maintain that the doctrine of justification by faith is unfriendly to holiness, have adopted unscriptural ideas of faith. They suppose it to be a mere assent of the understanding to a proposition supported by evidence, and do not seem to know, that the faith of which we speak, is an act which proceeds from a principle of spiritual life in the heart. The justified person was dead in trespasses and sins, but is now alive; his nature is changed as well as his state; he is delivered from the power as well as from the guilt of sin; and his faith, which embraces the righteousness of Christ, works by love to God and man, as naturally as a tree puts forth buds, and leaves, and blossoms, and fruit. The objection which we are considering betrays deplorable ignorance of the operations of grace; and those who have derived their ideas of faith, its origin and efficacy, from the Scriptures, will hardly consider it as worthy of a serious refutation. What method can be conceived more effectual to secure the performance of good works, than the communication of the Spirit of holiness? Hence, we perceive how false it is to charge the doctrine of justification by faith, with giving encouragement to the neglect of our duty. According to the immutable law of heaven, he who is justified, is also sanctified; and he cannot be justified, because he cannot believe, till he receive the Holy Ghost, by whom he is enabled "to put off the old man, which is corrupt, according to the deceitful lusts, and to put on the new man, which after God is created in righteousness and true holiness."* In the third place, It is presumed that the doctrine of justification by faith, does not supply any motive of sufficient efficacy to restrain us from sin, and to excite us to obedience. Nothing, however, is more easy than to show that the idea is unfounded. We are thus reminded that First, This doctrine furnishes a most powerful motive to restrain us from sin, by exhibiting it in such a light as is calculated to inspire the utmost abhorrence of it. The pardon of sin is granted in justification; but it is granted solely on the ground of the atonement of Christ. sin is offensive to God in the highest possible degree, since nothing could induce him to forgive it but the dreadful sacrifice of his only-begotten Son. His wrath could not be appeased but by the shedding of his precious blood. Were God to pardon us upon repentance, it would appear, indeed, that he had been displeased; but we should naturally conclude, that he was not much offended; since, on so slight a ground as our sorrow, and confession, and amendment, he was willing to cancel what is past. It is not a very aggravated fault for which repentance will atone. But now, when death is demanded, and that the death not of a mere man, but of the Lord of glory, what can we infer but that the Divine detestation of sin is infinite? And can we believe this awful truth, and at the same time persist in the love and practice of sin? It is impossible. Men may sin when the scene of the crucifixion is forgotten; but they will not sin when it is fresh in their remembrance. Upon a regenerated heart its power is irresistible. A believer will not transgress while the terrors of Divine wrath are displayed before his eyes, and a most impressive demonstration is given of the contrariety of sin to the will and nature of God. He is delivered, indeed, from its penal effects; but he is delivered by such means as must inspire him with abhorrence of its vileness and dread of its consequences. Secondly, This doctrine supplies a strong motive to obedience, by remind * Eph. iv. 22, 24. ing us that the obligation to it is immutable, and can, upon no account, be dispensed with. Justification by faith proceeds upon the ground of the previous fulfilment of the law by Jesus Christ in the character of our Surety. Although to us the gift of eternal life is free, and nothing is required but that we should accept it with humble gratitude, yet, in respect of our Redeemer, it is the reward of the fulfilment of the condition upon which it was originally promised. The plan of justifying a sinner, according to the Gospel, does not set aside the moral law or abate its demands; but, on the contrary, it recognises its authority, and magnifies it by a righteousness commensurate to its requisitions. The dispensation of grace is not intended to throw any reflection upon the dispensation of the law; but, while it provides a remedy for the evil caused by the violation of the law, it gives a full sanction to its claims, and exhibits the original constitution as worthy of its Author, a bright display of his justice and holiness. From the terms prescribed to our Saviour we learn, that God could not dispense with obedience, even in favour of those whom he loved. How then is it supposed that our doctrine is unfavourable to holiness? Does it teach us to disregard the precepts of the law, by carrying its authority to the greatest possible height? Does it present a temptation to withhold obedience, by showing that God loves it as much as he loves the exercise of mercy; and that, full of compassion as he is, he would not relieve mankind from their misery, unless the rights of his law were respected and established? By reminding us that obedience was required from our Surety as the condition of our restoration to the favour of God, does it authorize us to conclude that, when we are admitted into a justified state, the obligation to it is dissolved, and we may safely trample the precept under foot? These certainly are inferences which cannot be logically deduced from the premises; but in this manner they must reason who affirm, that the doctrine of justification by grace tends to licentiousness. In the third place, The doctrine of free justification is calculated to awaken gratitude and love to the Author of our Salvation. The value of the blessing is inestimable, and it is bestowed without money and without price. No condition, properly so called, is prescribed; but all that is required is, that we should believe in him, "who suffered the just for the unjust, that he might bring us to God."* Had some condition been enjoined, our sense of the Divine goodness would have been weaker, as less grace would have appeared in conferring the blessing; and the selfish idea of merit would have shed its paralysing influence upon the emotions of the heart. But now, when grace shines with undiminished lustre, and the sinner knows that he is indebted to it alone for the remission of his manifold offences, and the hope of a blessed immortality, will not all that is within him be stirred up to glorify his Divine Benefactor? God will appear to him worthy of the most ardent love, and of the best return which he can make for his wonderful and unmerited kindness. He will not dream of recompensing him; for, in this respect, our goodness extends not to God; but the principle of his conduct will be a desire to express the gratitude which he feels, and to do what he can for the honour of him who has done all for his salvation. When gratitude is excited, and the feeling is strong, compliance with the will of a benefactor is secured. On this ground we affirm, that the doctrine of justification by grace directly tends to advance the interests of holiness. "What shall I render to the Lord for all his benefits?" The pardoned sinner will say, 'I owe every thing to him; and I am willing to do any thing for him. "If a man love me, he will keep my words."+ Those who have no love to God, can be impelled to obey him only by love to themselves. But a Christian acts upon a more generous plan. He loves God, because God has loved him; and hence, like his Lord and Master, he delights to do his will, and his law is in his heart. That doctrine which is best fitted to beget and cherish love to God, is best calculated to promote the interests of holiness. There is no doctrine, therefore, so favourable to good works, as that of justification by grace. Lastly, The doctrine of justification by faith encourages us to obey, by giving us the sure hope of acceptance. Men will not engage in vain labour, knowing it to be vain. If success be doubtful, their spirits will flag, and their exertions will be languid; but hope will give life, and vigour, and perseverance in their efforts. According to the doctrine of justification by works, we obey in great uncertainty; we know not what will be the result; our endeavours may prove abortive, our services may be found defective, and be rejected on trial. But according to the doctrine of justification by faith, we obey in the full confidence of gracious acceptance. Believers already enjoy the favour of God through the Saviour, in whom they trust. They do not work for a prize that may be lost, for their title to it is secure; but from gratitude, because it is secure, and they know that their hopes will be realized in the eternal possession of it. They know that the curse of the law is repealed, and consequently, that the great obstacle to the acceptance of their persons and services is removed. They know that, although their works, being imperfect, would be rejected if performed as the condition of the favour of God and future happiness, they will be pleasing to him as testimonies of filial duty and of love without dissimulation. They know that Jesus Christ intercedes for them in the heavenly sanctuary, and recommends their services to his Father by perfuming them with the incense of his merit. By these considerations their hearts are enlarged, and they go forward with ease and delight in the way of the commandments. "They therefore so run, not as uncertainly; they so fight not as one that beateth the air."* They are under the eye of an approving witness and a gracious rewarder. They are "steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as they know that their labour is not in vain in the Lord."+ It may be thought that an objection so manifestly unfounded, as every person perceives who has carefully and dispassionately studied the subject, is not worthy of a serious refutation. But as it has a plausible sound, is often brought forward, and is calculated to make an impression upon the ignorant and superficial, it is proper that we should be furnished with arguments in reply to it, for the vindication of truth and the removal of prejudice. The question concerning the tendency of the two opposite systems, might be submitted to the decision of experience. The most imposing speculations turn out to be the dreams of fancy, when they are contradicted by facts. I do not say that all those who maintain justification by works are careless of them; but it is certain, that where this doctrine is taught and believed there is commonly a deplorable want of morality; there is little or no appearance of personal and family religion; and the law of God, although magnified in words, is generally disregarded in practice. I would not say, that all who hold justification by faith abound in good works, for men may profess the doctrine without cordially believing it and feeling its power; but it cannot be denied, that where the doctrine is sincerely embraced there is much serious concern for the salvation of the soul, great diligence in observing the ordinances of grace, and attention to personal and relative duties. The result is exactly the reverse of what some men had calculated, and on some occasions, they have been unable to conceal their surprise and mortification. It is a good remark, that worldly men trust in good works without doing them, and believers do good works without trusting in them. However strange the fact may appear, those who understand the Scriptures are at no loss to account for it. The one system cannot purify the heart, because it is false; the other being true, is the power of God unto salvation. "Talk they of morals? O thou bleeding Love! So speaks the poet, and he expresses the feeling of every Christian. That doctrine which eminently displays the love of God to the unworthy, creates a deep sense of our high obligations to the Saviour, and fixes our attention upon him as our hope and our life as well as our great exemplar, is the most powerful engine which ever was contrived for rousing the energies of the soul. You may expect every thing from a willing mind; and there is no reason to fear that they will fail to perform their duty, punctually, cheerfully, and steadily, who can say, "The Love of Christ constraineth us."t In the days of the apostle James there were men, as we have seen in a former lecture, who imagined that they should be saved by faith without works, from a gross misapprehension of the doctrine of grace; and there have not been wanting successors to them, who have not only imitated their example by trampling upon the precepts of religion, but have adopted the fallacious principle, that the obligations of holiness are superseded by the plan of justifying sinners which the gospel reveals. The strong inclination of the human heart to sin, eagerly lays hold of every pretext to indulge itself, and proceeds to such a degree of impiety as to claim a sanction even from God himself, and to shelter itself under the patronage of religion, thus setting God at variance with himself, and introducing war between the different parts of his word, as if the good news by Jesus Christ were a repeal of the law promulgated from the beginning as the rule of righteousness to mankind. The abusers of divine grace have been called Antinomians, or opponents of the law, which, according to them, has lost its power to bind believers to obedience. The name has been ignorantly or malignantly given to those who abhorred the tenet of which it is expressive; and nothing is more common than to call men Antinomians, because they affirm that we are justified by faith without works, although they openly maintain, and prove by their conduct, that they are sincere in maintaining, that believers are bound to yield obedience to the precepts, and are far more zealous of the law in practice than their adversaries. But it is to be lamented, that there have been, and at this moment are, professed Christians who dare openly to teach, that believers are exempted from the law in every sense. On this point, we are as much opposed to them as Arminians are, and have cause to complain of injustice, when we are confounded under the same denomination. We have satisfactorily shown, that our doctrine leads to no such consequence; and publicly declare, that while we expect to be saved only by grace, this grace teaches "us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."§ Young's Night Thoughts, N. iv. + Lect. Ixxi. + 2 Cor. v. 14. |