ers, and determined to lay none of the burdens of the Jewish ritual upon them. Nothing daunted by this decision, these false teachers went on to disseminate their doctrines, and disturb the churches which Paul had planted. To counteract their influence and combat their doctrines was one of the prominent objects of Paul, in almost all his Epistles to these churches, which he wrote to them in his absence. Hence it is that we read so much in his writings concerning the law in contrast with the Gospel, so much apparently to the disparagement of the law and the commendation of the Gospel. Not that he undervalued the law in its place, but considered it inferior to the Gospel as a system, and was therefore, destined to give place to it.

But in proving and illustrating this great truth, in drawing this contrast between the law and the Gospel, to the advantage of the latter, he makes use of many arguments which are addressed only to Jews and which take them on their own principles, and though calculated to lead them into the truth, yet when considered as logical and philosophical reasoning, would not perhaps be considered as conclusive by any other than a Jewish mind..

"Let it not be counted strange by you Jews," says the apostle in that paragraph, whence the chief arguments for justification by faith are taken, "let it not be considered strange that God should admit the heathen into a state of favor with him, such as you have hitherto supposed yourselves exclusively to possess, on condition of their believing in Christ, or their faith, without subjecting them to the laws of Moses. I can show you

from your own Scriptures, that faith has before been favorably regarded by God, in one not subjected to the law, or even to circumcision. You read in your own Scriptures, that "Abraham believed God, and it was imputed unto him for righteousness." And observe, (which is the chief point of the argument,) this was before he had received the rite of circumcision. And if Abraham obtained the favor of God before circumcision, why may not the Christian converts from heathenism without circumcision and the ceremonial law? Why then subject them to it at all?" Although the apostle says that "Abraham believed God and it was imputed unto him for righteousness," he does not say or intimate that this was the sole and whole ground of his justification or acceptance with God, but merely that it was an act acceptable to him. And even this contradicts the Creeds, for they say that faith itself is not imputed to the believer as righteousness. The Westminster Confession expressly declares, that men are justified not "for anything done by them, or wrought in them," not by imputing faith itself the act of believing, "but by imputing the obedience and satisfaction of Christ." "But," continues the apostle, "there is still according to your Scriptures, another ground of justification open to the Gentile Christians without conforming to the laws of Moses, or indeed without respect to works of any kind strictly speaking. For does not David say, "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." But who is he? He who has sincerely repented. "Here then is another ground of

justification open to the Gentiles without subjecting them to the law. It is not necessary therefore to subject them to it. They may be justified even according to your Scriptures, without the deeds of the law.

It was by seizing on detached passages in arguments like these, and wresting them from their connection and the argument in which they are found, that the doctrine of justification by faith alone has been framed and supported, so contrary to the general sense of Scripture, to innumerable distinct passages, to reason, and common sense. What Paul really thought of the worth of mere faith may be learned from other parts of his writings, such as this: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have all faith, so that I could remove mountains, and have not charity, I am nothing." This was the righteousness with which Paul desired to appear before the tribunal of God, when he says, "that I may be found not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," that is, Christian righteousness and not Jewish righteousness.

I might go on, did time permit, to show why it was that the Reformers, Calvin and his associates, who were the principal authors of our present Creeds, extracted this doctrine with such infinite labor from the Scriptures, and then maintained it so strenuously. I might show you, that it was to oppose what they thought the great error of the church of Rome, the doctrine of supererogation, or the accumulation of a fund of good works, if

we may so speak, in the Catholic church, by virtue of which they pardoned sins and sold indulgences. The reformers thought, if they could establish the doctrine of justification by faith alone, and of course the worthlessness of good works, their adversaries would be entirely prostrated and the abuse of indulgences would be cut up by the roots. But in opposing one error, we have seen, as it often happens, they fell into its opposite, and erred as much the other way. "Ye see then, how that by works a man is justified, and not by faith only.”

19

LECTURE IX.

SALVATION.

1 TIMOTHY, I. 15.

"THIS IS A FAITHFUL SAYING, AND WORTHY OF ALL ACCEPTATION, THAT CHRIST JESUS CAME INTO THE WORLD TO SAVE SINNERS."

THE subject which is to occupy our attention this evening, is the most important which can engage the mind of man-salvation, deliverance from evil, and the attainment of everlasting happiness. This is a theme more interesting, if possible, than those we have hitherto discussed. The topics we have already considered have been connected with the highest and the deepest objects which can be explored by the human mind. We have contemplated the nature and attributes of the eternal One. We have traced him in his works, in his providence, in his revelation, in his purposes. We have looked into his dealings with the human race, in the state of nature, and under the discipline of a supernatural dispensation. We have attempted to investigate the moral nature and constitution of man, as to its endowments, its powers and capacities. We have contemplated the Mediator of the New Covenant, Jesus