regular, beautiful, and well-connected theory, as to adopt it hastily without inquiring, in the outset, how far it is conformable to facts or to scriptural authority; and thus, often on one or two passages of Scripture, have built up an ingenious and consistent scheme, of which the far greater part is a tissue of their own reasonings and conjectures.

The whole subject indeed of justification has been involved in great, and, I cannot but think, needless, perplexity, by the practice formerly alluded to (Essay III.) of first affixing (which may be allowable)d a strict technical sense to each of the principal words that have been employed in Scripture, and then interpreting the word, whenever it is found in the Sacred Writers

d Perhaps, however, it would have been better if, from the very first, no scriptural terms had been introduced into systems of theology. Some have objected to the word

Trinity," and a few others, on the ground that they are not found in Scripture: this appears to me their chief recommendation; since in this case all danger is effectually avoided of misinterpreting Scripture in the way I am describing. As it is, one of our best safeguards against this danger would be, to vary from time to time the language of our expositions of Scripture-doctrines.

themselves, according to such precise definition; instead of regarding their works as popular, not scientific, and seeking for the meaning of their expressions, in each case, from the context.

Thus, in the present instance, if three or four perhaps of those who are accounted sound divines, should be consulted as to the doctrine of Justification, it is not unlikely they would give as many different accounts of it. All would agree as to the importance of the doctrine; but some perhaps would lay down two Justifications, others only one; and among these there would be found great discrepancies; and yet all probably would be found, in their general views of the Christian scheme, to arrive at nearly the same practical results. It is hardly to be supposed indeed that there can be so much difficulty (to the unlearned, impossibility) as this discrepancy would seem to imply, in ascertaining from Scripture," what we must do to be saved." And is there not therefore ground to suspect that many divines have been unconsciously involved in embarrassing disputes about words, from expecting in the Sacred Writers a more scientific accuracy and uniformity of language than they ever aimed at ?

When one of the Apostles speaks to men of the condemnation for sin, from which they were to seek a way to escape, he naturally uses the word Sixaiw Onvai, to be "justified," in the sense of acquittal;-their "not having their trespasses imputed to them." (Acts xiii. 38, 39. Rom. iii. 25. Rom. v. 9.) When again he alludes to the defilement of sin, analogous to the ceremonial impurities which, under the Levitical law, excluded men from partaking of its sacred ordinances, he as naturally uses "justified" to signify their being accounted clean,-regarded as God's holy people, and admitted without profanation to approach Him, in the spiritual service of the new covenant. (Rom. v. 1, 2.) When again the Jews prided themselves on their law, as their guide to a moral and religious life, and as "justifying,' that is, making men good, and fit to obtain heavenly rewards, he sets forth the vainness of that expectation; since, even if the law had had the "better hope" of the Gospel,-the sanction of eternal rewards,-still, it could not justify those who had not strictly obeyed all its precepts; which man, left to his natural strength, had never fully accomplished; (Rom. ii. 25, and vii. 22, 23.)

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insisting, that we are to be justified, that is, made good men, through faith in Christ, which admits us to a participation of his Spirit, (Rom. v. 12), even the Spirit which "helpeth our infirmities," (Rom. viii. 26), and " worketh in us both to will and to do of his good pleasure." Hence he speaks of Christ as being " delivered for our sins, and rising again for our justification," (Rom. iv. 25, and vi. 4); that is, that when He " ascended up on high, He received gifts for men," namely," that the Lord God might dwell among them." Hence also he occasionally speaks of the " law of faith ;" and universally contrasts, not (as many are apt to suppose) good works with faith, but faith with the Mosaic law; as leading more effectually to good works, (Rom. viii. 4, 11, 12, 13, and Tit. iii. 5, and 1 Cor. vi. 11), by obtaining for us the aid of the Holy Spirit, of which they are the fruits. The chief cause indeed of St. Paul's giving so prominent a place to the word "justification," may be found in the peculiar circumstances under which he preached; especially when addressing the Jews, and those infected with their prejudices; who were always hoping to be justified by the law, (imperfectly as they observed it,) that is,

made at least sufficiently righteous to inherit the rewards of a future life.

§ 5. It may be said, however, that the system which has been treated of in this Essay, is, even if unsound, not practically dangerous, and, therefore, not one which needs to be refuted. That it has been held by pious and worthy men, I am well aware; nor would I contend that it had any tendency to make them otherwise, and that their notions on this point were inconsistent with their religious and moral characters. But it would be rash to conclude thence, that their error, if it be one, must be altogether harmless. Nothing is harmless which may put a stumblingblock in the path of any sincere Christian; nothing is harmless that tends to give an undue advantage to unbelievers,-to disgust some with what they are told is the orthodox faith, and to furnish others with objections against it, by inserting doctrines which the Scriptures do not warrant;-nothing is harmless that leads to a depreciation, a dread, or a neglect of the divine

See Note (b), page 181.