1

suredly will in every true believer-in every one who has any part or lot in the blessing. This is the great doctrine of the reformation; and not of the reformation only, but of the 'holy catholic church;' the "articulus stantis vel cadentis ecclesiæ." This is the doctrine which, as Luther and his friends evermore so strikingly set forth, at once brings peace to the conscience, and holiness into the heart and life; gives liberty in the service of God, not, as some would insinuate, from that service: the doctrine which, being blessed by the Spirit of God, in the sixteenth century, overthrew the gainful, but corrupt and oppressive system of austerities, indulgences, purgatory, and priestly domination, that had for ages been growing up, and supplanting true religion and righteousness in the world. It is the doctrine which persons unacquainted, or but imperfectly acquainted, with Christian experience, and the operation of the Holy Ghost on the hearts of men, are ever ready to think big with a thousand dangers, and which therefore is ever liable to be tampered with, and to fall into disuse; but which has always been recovered again, to the establishment of peace in men's consciences, and righteousness in their lives, in proportion as God has "poured his Spirit from on high" upon his church.

Yet I need not point out how effectually this doctrine is guarded against abuse, and made altogether practical in its application. Nothing is more observable throughout the important

1 The declaration of Melancthon is remarkable, which he makes in one of his epistles written at this period: "It cannot be denied, that we are brought into trouble, and exposed to danger for this one only reason-that we believe the favour of God to be procured for us, not by our observances, but for the sake of Christ alone." Mel. Ep. i. 120.

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1530.

CHAP.

I.

3. Spirit of

document before us, than the anxiety which it manifests to give peace to the conscience, on sure and solid grounds, or than its considering this as necessary for bringing men to the true and spiritual service of God. How contrary is this to the common opinion, that to be assured of pardon, and of having found favour with God, must make us careless of our conduct! The former, in contradistinction to the latter, I am convinced, is the doctrine of scripture, of fact, and of sound philosophy also. The doctrine of the merit of works,' we have lately heard it pronounced, and that by protestants high in office, is less to be dreaded than that of those who believe that good works are of no avail, but that faith alone is all in all'—that is, according to the customary misrepresentation, than that of justification by faith only!2 Alas! what utter want of acquaintance with the whole question-with the nature of the two doctrines, and with their tendencies and effects, respectively, with the practical working of eachdoes the assertion discover! It is no other than the popery of the human heart speaking out under a protestant profession.

3. Another thing, much to be noted, is the the work. spirit in which the work is composed. This is such as to make the perusal of it delightful to the pious mind. It is no mere cold, dry, doctrinal statement: a sacred unction overspreads it. It bears upon its very face, to be the production of men with whom religion is a matter of deep and serious feeling: it all has a direct reference to what I shall take leave to call ex

1 The very blessing described, Rom. v. 1, 2. Having peace with God-access into a state of grace," or favour, and in consequence "rejoicing in hope of the glory of God." 2 Debates on the R. C. question, 1825.

perience, and to practice; to give relief to distressed consciences, and to produce spiritual obedience. All its doctrines it delivers for the benefit of those who are burdened with the sense of sin and it takes for granted that we all have need to be so burdened; and that true religion generally begins in such a sense of guilt and danger. And with great propriety does it address itself to persons thus affected; to the poor in spirit," the "contrite in heart," the weary and heavy-laden:" for Christianity itself is designed for such characters. No others will understand it, value it, and make the right use of it.

A. D.

1530.

4. Lastly, I would point out some particulars Several which, though of inferior importance, are yet particulars worthy of notice.

There is no article answering to the seventeenth of our church, on predestination and election. The only notice of the subject, that I have observed, is under the twentieth article, which, laying down a doctrine similar to that of our church, concerning "the promises of God being in such wise to be received, as they are generally set forth to us in holy scripture," says, "As the preaching of repentance is universal, so also the promise of grace is universal, and requires all men to believe, and accept the benefit of Christ;" and then adds, "There is no need here for discussions

I wish to use no term of which I cannot give an intelligible explanation. By religious experience," I understand the series of effects produced upon the mind-on its hopes, its fears, its joys, its sorrows, its purposes, and its performances by the various truths of the gospel, as they successively come under its review, and are applied to it by the power and blessing of the Spirit of God.-Is there any thing irrational in this?—I beg to refer to an entire section on the subject in Works of the Rev. T. Scott, vol. vii. pp. 213–228.

noted.

42

CHAP.
I.

3. Spirit of

the work.

estination, and the like topics." res must admit, that "here," nexion, they would be mis

iso not to admit the doctrine e. At least it says, (Art. X.) anabaptists, who deny that I can lose the Holy Spirit

from this is, not to revive so abused ous a term, but never to make a Fender for a word." 1

like a few incidental passages in it seems sometimes to approach onfounding faith with the assual acceptance-which must be quence of believing, than be1 inference drawn from comrought in us, with what is e holy scriptures.-We must ", that the reformers had so gainst those, who, on printheir own interested purperpetual suspense, and ty, respecting their accepthey had themselves felt ge and unprofitableness cannot be matter of sury verged a little to the general their doctrine as well the ground, of lear and scriptural.2

strongly enough, in the
profane term merit-than
more audacious, or more

hich he wrote about the
of limitation which is,
at he and his brethren
bject: The doctrine
mands every one that
are actually forgiven
account of any other
his implies that our
surance is assumed.
go to the utmost
ce to be of the
shews more dis-
ed, and how our

A. D. 1530.