they have set forth their belief with all possible clearness and

care.

The Augsburg Confession was drawn up, at the suggestion of the Protestant Princes, by Melancthon, in the year 1530, and expresses the views of the Reformers with remarkable perspicuity. The following extracts show how they understood and taught the doctrine of justification, and of good works: "Notwithstanding the gospel requires repentance-it teacheth us that remission is given us freely, that is, that it doth not depend on the condition of our own worthiness, nor is given for any works that went before, nor for the worthiness of such as follow after."—" Although contrition in repentance is necessary, yet we must know that remission of sins was given unto us, and that we are made just of unjust, that is, reconciled or acceptable freely for Christ, and not for the worthiness of our contrition, or of any good works which either go before or follow after." But it is added, that "the promise," that is, the promise of gratuitous justification, "detracteth nothing from good works, yea, it doth stir up men unto faith, and unto true good works." Again. "When we say

-

that we are justified by faith, we do not mean that we are just for the worthiness of that virtue, but that we obtain remission of sins and the imputation of righteousness by mercy showed us for Christ's sake. But this mercy cannot be received but by faith." Further. "St. Paul and St. James do not disagree. For where James saith, the devils believe and tremble, he speaketh of a historical faith. Now this faith doth not justify. - Whereas, when we teach in our churches the most necessary doctrine and comfort of faith, we join therewith the doctrine of good works, to wit, that obedience to the law of God is requisite in them that are reconciled. For the gospel preacheth newness of life, according to that saying, I will put my laws in their hearts. And thus we must judge that good works are necessary, that they are are service of God, and spiritual sacrifices, and that they deserve a reward."

The Thirty-nine Articles of the Church of England were agreed upon by the Archbishops, Bishops and clergy of England and Ire

land, in the year 1562, and were adopted as the Faith of the Protestant Episcopal Church in the United States, in the year 1801. The following quotations are sufficient for the present purpose.

"We are accounted righteous before God only for the merit of our Lord Jesus Christ, by faith; and not for our own works or deservings."—"Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins and endure the severity of God's judgment, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known, as a tree is discerned by the fruit."

The Westminster Confession, which treats the subject of justification, faith and works more clearly and fully, was drawn up by an assembly of divines convened at Westminster, 1643, and approved by the General Assembly of the church of Scotland, 1645. It was acknowledged as the Confession of Faith of the New England churches by the Synod of Cambridge, 1648. It is also received by the several branches of the Presbyterian church in the United States.

"Those whom God effectually calleth, he also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness, but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith."-"Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love." "Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to

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his Father's justice in their behalf. Yet inasmuch as he was given of the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace."-"By this faith," (saving faith) "a Christian believeth to be true whatsoever is revealed in the word and acteth differently upon that which each particular passage thereof containeth, yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come. But the principal acts of saving faith are, accepting, receiving and resting upon Christ alone for justification, sanctification and eternal life." "Good works are only such as God has commanded in his holy word, and not such as without any warrant thereof are devised by men. These good works, done in obedience to God's commands, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life."

The Savoy Confession was agreed upon by the Elders and Messengers of the Congregational churches in England, at their meeting at Savoy, 1658, and was approved by the Synod of the Congregational churches in Massachusetts, 1680, and by the Elders and Messengers of the churches in Connecticut, assembled at Saybrook, 1708. This Confession is the same as the Westminster Confession, excepting a few slight variations in the expressions, which affect not the doctrine. Indeed no one, without a very careful comparison, would perceive any difference.

On the subject of justification and good works, the Helvetic, the French, the Belgic, the Bohemian, the Baptist, and the Methodist Confessions all agree with the Presbyterian and Episcopalian Confessions as above quoted. And if any one wishes

to know more particularly how totally groundless and false is any allegation against the orthodox churches of Protestant Christendom in regard to the theory or practice of good works, let him peruse the writings of the most distinguished Protestant divines, from Melancthon and Calvin to Edwards and Dwight.

LECTURE CIV.

THE DOCTRINE OF THE SAINTS' PERSEVERANCE STATED AND

PROVED.

error.

EVERY doctrine of Scripture, taken in the sense in which the inspired writers intended to teach it, bears the stamp of divine truth and divine authority, and is adapted to produce a salutary effect upon those who believe it. But any doctrine of revelation may be so misapprehended, as to have the nature and influence of And this misapprehension often arises from the circumstance that a doctrine of Scripture is contemplated and believed alone, its relation to other truths being overlooked. A regard to that relation is always important, and often indispensable to a right understanding of a doctrine. But the modification which a doctrine receives from its connection with other doctrines is seldom set forth in express terms in the word of God, and is not generally considered as it should be, by those who believe in revelation. It becomes then an important inquiry, how this great evil is to be avoided. The answer is obvious. Scripture teaches not only the particular doctrine which we at any time consider, but all the other doctrines to which it bears a relation. It devolves then upon us as our duty, to receive with a simple, child-like faith, each doctrine and all the doctrines taught in Scripture, to give them all a place in our understandings and our hearts. When the doctrines of revelation are thus received and held by an intelligent and devout Christian, they will be likely, without any labor of philosophy or logic on his part, to adjust themselves properly in his mind, and, perhaps in a way of which he is not partic