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ON

ON THE

ltomifjf} Dottrine of jJUfjttfit4tion;

BEING

A LECTURE

DELIVERED IN

THE ,TRINITY DIS'fRICT SCHOOL-ROOM,
ÒLOUDESLEY STREET, ISLINGTON,

TUESDAY, FEBRUARY 17, 1852.

BY

THE !.tEV. A. S. T�ELWALL, M.A.,
LECTVRER ON PUBLIC READING AT KING'S COLLEGE, LONDON.

ISLINGTON:

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1852.

[Price Four Pence.]



Canons 9, 10, 11, l2.-0n Justification ibo
Canon 24.-Justice preserved and increased by Good Works 23
Canons 32 and 33.-Human Merit, &c. 24
Reference to Romish Catechisms and the Abridgment of
Christian Doctrine 0_. 25

Quotations from Portuguese and Spanish Divines .. 26
Hooker's Brief Statement of the Romish Doctrine. . 28

Quotations from Homily III. . . 30
the Heidelberg Catechism o-t 32
Hooker 33

Conclusion 34

�f�'c

c O NTE N T S.

Importance of the True Doctrine of Justification
Decree of the Council of Trent, Chap. I. &c.

Chap. V.-Necessity of Preparation
VIl.-Justification and its Causes

XL-On Keeping the Commandments
XIV.-On the Fallen and their Restoration

XVI.-On the Merit of Good Works

Canons of the Council of Trent

Canon 7.-On Works before Justification ..

Page 3
5

7
8

12

15

16
19

21



A LECTURE,

THE subject upon which I am called to address you thisevening is one of the most important, if not the most important,which can possibly engage our attention. " How should manbe just with God !" How shall a poor sinful child of fallen
Adam-a transgressor from the womb-a sinner both by natureand by practice-find acceptance with a righteous and holy God,and have peace with Him whom he has offended-against whombe has most ungratefully and despitefully rebelled � This is, in­deed, a most momentous question. It lies at the very foundationof all religion: for, unless we can find acceptance with God, all
attempts to be religious must be utterly and for ever in vain.
That man is a sinful rebel, corrupt and depraved, by nature .:child of wrath, and under condemnation and curse, the Scripturesabundantly testify. The conscience of every man, with more or

less distinctness and force, bears witness to the same awful fact.
The whole history of the world, for 6,000 years, illustrates andconfirms it. Unless, therefore, we can understand how, such a crea­
ture can be justified before God, and find pardon and acceptancewith Him, all religion-instead of a privilege, a comfort and
delight-would become a wretched, useless, hopeless drudgery.Hence, too, it follows, that all mistakes and errors on this,
subject strike at the very foundation of all religion. Evenminor errors, and defective views, on this point, must tend to
mar, and make uncertain and unstable, the whole frame of our
religion: a defect in the foundation makes the whole buildinginsecure. But grave and serious error on this point takes awaythe foundation, and subverts the whole fabric.
The importance of this subject, therefore, cannot be over..

rated. It is of primary importance, at all times, and to all
persons. It is of the first moment to every one of you, person­ally and individually. If you have any concern whatever for
the welfare and salvation of your own immortal soul, it is evident
that no question of more moment than this can possibly engage
your attention-How shall a sinner be justified before God 1
But, important as it is to all, and under all circumstances, it

assumes a yet deeper and more peculiar importance in connectionwith the Romish Controversy; and (let me add) in connection
A2



4 ON THE ROMISH DOCTRINE

with that Controversy which is now especially going on within
the pale of our own Church. For we have among us those who
are not of us ; men who are Romanists at heart and in principle,
though they wear the garb, hold the position, and receive the
emoluments of Clergymen of the Church of England. With
reference to Tractarianism (which is but another edition of
Romanism, a little modified, so as to adapt it to the circum­
stances of our age and country), the question of Justification is
a vital question. The Tractarians themselves so regard it.
In a periodical, which was for some years the authorized organ

of the Tractarian party, we find such expressions as these in
reference to "the Lutheran system" on this point (which is,
indeed, the same as the doctrine of the Church of England) :-
"To speak as if this latter scheme of doctrine were in itself

otherwise than radically and fundamentally monstrous, immoral,
heretical, and anti-Ohristian, shows but an inadequate grasp of
its antagonist truth." (British Oritic, for April, 1842, p. 446.)
"Evangelicals•..cleave to the soul-destroying heresy ofLuther,

on the subject of Justification." (Ibid. July, 1843, p. 74.)
" The very first aggression of those who labour to revive some

degree at least of vital Christianity.••must be upon that strange
congeries of notions and practices of which the Lutheran doc­
trine of Justification is the origin and representative. Whether
any heresy has ever infested the Church so hateful and un­
christian as this doctrine, it is perhaps not necess�ry to deter­
mine : none certainly has ever prevailed so subtle and extensively
poisonous." (Ibid. Oct. 1842, p. 290.)
It is highly probable that such unmeasured vituperation of

this doctrine will now be disavowed, or even condemned, by all
prudera Tractarians. But there is reason to fear, that their
enm'ity against it is not mitigated, though their language may be.
It is, therefore, at this present moment, of the very highest

importance, to mark the distinction between scriptural and un­
scriptural views in regard to Justification. Let us, therefore,
inquire, What the Romish Doctrine of Justification is 1
To ascertain this, we cannot do better (nor can we act more

fairly towards our opponents), than turn at once to the state­
ments of the Council of Trent.
The Decrees and Canons of that Council are here before

me ; and special reference is made to those which relate to
our present subject, in the Creed of Pope Pius IV., which is
the solemn profession of faith, confirmed by an oath, that is
made by every Popish Priest at his Ordination and Institution.
The Fourth Article of this Creed is :-
"I embrace and receive all and everyone of the things which

have been defined and declared in the Holy Council of Trent,
concerning Original Sin and J'uetification;'
I have here the whole of those Decrees and Canons, both in

Latin and English.
Let us, then, turn to the statements ofthat Council in regard



OF JUSTIFICATION. 5

to Justification. These were agreed upon in Session VI. ; I
quote them at full length, that all may know what they are, and
.to cut off all pretence of unfairness in stating them.
The statement is contained in sixteen Chapters, to which are

appended thirty-three Canons.
[Time did not allow me to read the whole, when the Lecture

was delivered; I could only call attention to the main points: but
I here give the whole of the Decree.]

" SESSION THE SIXTH,
" Celebrated on the thirteenth day of the month of January, 1547.

"
DECREE CONCERNING JUSTIFICATION.

" Preface.
. "Whereas there is, at this time, not without the casting
away of many souls, and grievous detriment to the unity of the
Church, a certain erroneous doctrine disseminated concerning
Justification; with a 'view to the praise and glory of Almighty
God, the tranquillizing of the Church, and the salvation of
souls, the sacred and holy, œcumenical and general Synod of
Trent, lawfully assembled in the Holy Ghost,-the most reve­
rend lords, the lords Giammaria del Monte, bishop of Palæstrina,
and Marcellus of the title of the Holy Cross in Jerusalem,
priest, cardinals of the holy Romish Church, and legates apos­
tolic a latere, presiding therein, in the name of our most holyfather and lord in Christ Paul III., by the providence of God
Pope,-purposes to expound to all the faithful of Christ the
true and sound doctrine of the said Justification; which the
Sun of Righteousness, Jesus Christ, the author and finisher of our
faith, taught, the apostles transmitted, and the Catholic Church,
the Holy Ghost reminding her thereof, has continually retained;
most strictly forbidding that any henceforth presume to believe,
preach, or teach, otherwise than as by the present decree is
ordained and declared."

Here, then, we have the importance of the doctrine acknow­
ledged, and the danger thence arising to the Oh/arch. of Rome
plainly hinted at. We have also the Romish pretence of a
regular transmission of the doctrine maintained by that Church,
from the times of the Apostles ;-than which nothing can be
more false ;-and the usual pretences of zeal for God's glory,and the good of the Church.

" CHAPTER I.
" On tlte inability ofNature and of the Law to justify Man.
"The holy Synod declares first, that, for the correct and

sound understanding of the doctrine of Justification, it behoves
that each one recognise and confess, that, whereas all men had
lost their innocence in the prevarication of Adam, having be..
come unclean, and as the Apostle says, 'by nature the children
of wrath,' as (this Synod) has set forth in the decree on original



6 ON THE ROMITSH DOCTRINE

sin, they were so far the servants ofsin, and under the power of
the devil and of death, that not only the Gentiles by the force of
nature, but not even the Jews by the very letter itself of the law
of Moses, were able to be liberated, or to arise, from thence ;
although in them free will, attenuated and bent down as it was
in its powers, was by no means extinguished."
We have here an indication of the disposition of the Synod to

maintain the doctrine of Free Will. Luther, it is well known;
had written a treatise on "the Bondage of the Will." The
doctrine of our Church (very different from that of Rome) is con"
tained in our 10th Article.

"CHAPTER II.
" Touching the Dispensation and Mystery of the Advent of Ghrist.
"Through the which it came to pass, that the Heavenly

Father, t/w Fatherr of mercies and the God of all comfort, when
that blessed fulness of the time was come, sent unto men Jesus
Christ, His own Son, who had been, both before the Law, and
during the time of the Law, declared and promised to many of
the holy fathers, that He might both redeem the Jews who.
were under the Law, and that the Gentiles, who followed not after
justice, might attain to justice, and that all might receive the
adoption of sons. Him hath God set forth as a propitiator,
through faith in his blood, for our sims ; and not for our mna
only, but also for those of the whole world."
Against this statement, we have nothing to object. It would

have been well if upon this Scriptural foundation, the Synod had
only been careful to build Scriptural Truth throughout.

"CHAPTER III.
" Who are justified through Cfhrist.

"But though He died for all, yet do not all receive the benefit
of His death; but those only, unto whom the merit of His pas­
sion is communicated. For as in truth men, if they were not
.born propagated from the seed of Adam, would not be born
unjust; whereas, by that propagation, they contract through the
same [Adam] when they are conceived, injustice as their own;
so, if they were not born again in Christ, they would never be
justified, seeing that in that new birth there is bestowed upon
them, through the merit of His passion, the grace whereby they
are made just. For this benefit the apostle exhorts us evermore
to give thanks to the Father, who hath made us meet to be partakers
of the inheritance of the saints in light, and hath delivered us from
the power of darkness, and hath translated us into the kingdom of
the Son of His love, in whom we have redemption; and remission
of sins."
This also is sound doctrine. Stated by the Fathers of Trent,

and taken in connection with what follows, it serves to remind
us, how much of important and blessed Truth may be held in
connection with, and made subservient to, the introduction of,
soul-destroying error.



7OF JUSTIFICATION.
tt CHAPTER IV.

".A DesC1'iption is interwoven of the Justification of the Impious,
and of the Manne1' thereof under the State of Grace.

"By which words a description of the justification of the
impious is interwoven, to the effect that it is a translation from
that state in which man is born, a child of the first Adam, into
that state of grace, and of the adoption of the sons of God, through
the second Adam, Jesus Christ, our Saviour. And this transla­
tion, since the gospel has been promulgated, CANNOT BE EF­
FECTED, WITHOUT the laver of regeneration, OR THE DESIRE
THEREOF, as it is written, Unless a man be born again of water
and of the Holy Ghost, he cannot enter into the kingdom of God."
Here, then, we hava the first introduction of the doctrine of

baptismal justification; and the foundation is laid for confusion
between justification and .sanctification.

t, CH.APTER V.
" On the necessity of Preparation for Justification, in the case of

Adults, and whence it proceeds.
"This Synod furthermore declares, that, in adults, the begin­

ning of the said justification is to be taken from the preventing
grace of God, through Jesus Christ, that is to say, from His
vocation, by which, without the existence of any merits on their
parts, they are called; that so they, who through sins were
turned away from God, may, through His quickening and assist­
ing grace, be disposed to turn themselves unto their own justifi­
cation, BY FREELY ASSENTING TO, AND CO-OPERATING WITH, THAT
SAID GRACE: SO THAT, WHILE GOD TOUCHETH THE BEART OF
MAN BY THE ILLUMINATION OF THE HOLY GHOST, NEITHER IS
MAN HIMSELF UTTERLY INACTIVE WHILE HE RECEIVES THAT IN..
SPIRATION, INASMUCH AS HE IS ALSO ABLE TO REJECT IT; yetis he not able, without the grace of God, by his own free will
to move himself unto justice in His sight. Whence, when it is
said in the sacred writings, 'Turn ye unto me, and Iwill turn
unto you,' we are admonished of our liberty; when we answer,
'Turn thou us, O Lord, unto thee, and we shall be turned,' we
confess that we are prevented by the grace of God."
Here, again, we have the doctrine of free will, by which, as­

�enting to, and co-operating with, the grace of God, man prepares
himself to receive the grace of Justification. But the apostle
says, "Being justified freely by his grace" (Rom. iii. 24); and
again, "By grace ye are saved, through faith; and that not of
yourselves: it is the gift of God." (Eph. ii, 8, with Tit. iii. 57.)

"CHAPTER VI.
" The Manner ofPreparation.

"Now they are disposed unto the said justice, when, quick­ened and assisted by Divine grace, conceiving faith by hearing,
they are freely moved towards God, believing those things to be



8 ON THE ROMISH DOCTRINE

true which have been divinely revealed and promised, and this
especially, that the impious is justified of God by' His grace
throu.gh the redemption tha: is in Christ Jesus ,; and when, under­
standing themselves to be sinners, they, through the fear of
Divine justice, whereby they are profitably agitated, by turning
themselves to consider the mercy of God, are raised unto hope,
trusting that God will be propitious to them for Christ's sake;
and they begin to love Him as the fountain of all justice; and
.are for that reason moved against sins by" a certain hatred and
detestation, that is to say, by that penitence which must be per­
formed before baptism: lastly, when they propose to receive
baptism, to begin a new life, and to keep the Divine command­
ments. Concerning this disposition it is written, He that cometh
to God must believe that He is, and is a rewarder to them. that seek
Him; and, Be of good cheer, son, thy sins be forgiven thee _?' and,
The fear of the Lord driv'eth away sin _?' and, Do penance, and be
baptized everyone of Y0'Y' in the Name of. Jesus Ghrist, for the re­
mission of your sins, and you shall receive the gift of the Holy
Ghost; and; Going, therefore, teach ye all nations, baptizing them
in the Name of the Father, and of the Son, and of t/te Holy Ghost;
finally, Prepare your hearts unto the Lord."

..

.

Thus,-still holding fast to the doctrine of Baptismal Justifica­
'tion,-whatsoever may be supposed to take place before baptism
belongs to this work of preparation; and it disposes the person
unto justification. Also in this preparation is included, "Do
penance;"-(the Word of God itself being grossly mistranslated
to maintain their doctrine 1) The Apocrypha also quoted.

"CHAPTER VII.

"What is theJustification of the Impious, and what are its Causes.
"This disposition, or preparation, justification itself follows,

WHICH IS NOT MERELY THE REMISSION OF SINS, BUT ALSO THE
SANCTICATION AND RENEWAL OF THE INWARD MAN, THROUGH THE
VOLUNTARY RECEPTION OF THE GRACE AND GIFTS, whereby man
from unjust becomes just, and from an enemy a friend, that so
he may be an heir according to the hope of eternal life.
"Of this justification the causes are these:-
"The final (cause) indeed is the glory of God and of Christ,

and eternal life ;
"While the efficient cause is the merciful God, who gratui­

tously washes and sanctifies, sealing, and anointing with the Holy
Spirit ofpromise, who is the earnest of our inheritance;
"But the meritorious cause is His mostbeloved only-begotten,

our Lord Jesus Christ, who, when we were enemies, for the great
charity wherewith He loved us, merited justification for us by his
most holy passion on the wood of the cross, and for us made
satisfaction unto God the Father;
.
"The instrumental cause, moreover, is the sacrament of bap..



OF JUSTIFICATION. 9

tism, which is the sacrament of faith, without which justification
never befel any man;
"Lastly, the sole formal cause is the justice of God; not that

by which He himself is just, but that by which He maketh us
just, that, to wit, with which we, being endowed by him, are
'renewed in the spi'rit of our mind, and we are not only reputed,but are truly called, and are just, receiving justice within us,each one according to his own measure, which the Holy Ghost
divides to every 'man severally as he unll, and according to each
one's proper disposition and co-operation.
"For, although no man can be just, but he to whom the

merits of the Passion of our Lord Jesus Christ are communi­
cated, yet is this brought to pass in this justification of the
impious, when, by the merit of that same most holy Passion, the
cltar-ity of God i� shed abroad, by the Holy Ghost, in the hearts of
those who are justified, and is inherent in them; whence man,in the said justification through Jesus Christ, into whom he is
ingrafted, receives, together with the remission of sins, all these
things infused at once,-faith, hope, and charity. For faith, unless
to it be added hope and charity, neither unites man perfectly with
Christ, nor makes him a living member of His body. For which
reason it is most truly said, that faith without works is dead, and
idle; and in Jesus Chriet neither circumcision availeth anything,
nor umcircumcieion; but faith which worketh by charity. This faith
catechumens beg of the Church, agreeably to a tradition of the
apostles, previously to the sacrament of baptism; when they begfor the faith which bestoweth life everlasting, which, without
hope or charity, faith cannot bestow. Whence also do they
straightway hear that word of Christ: If thoi; wilt enter into life,
keep the commandments. Wherefore, when receiving true and
Christian justice, they, immediately, on being born again, arecommanded to preserve it pure and spotless, as the first robe
given unto them through Jesus Christ, instead of that which
Adam, by his disobedience, lost for himself and for us; that so
they may bear it before the tribunal of our Lord Jesus Christ,and may have life everlasting."
Now this portion of the Tridentine decree brings us at once

to the substance of the Controversy: it calls, therefore, for more
particular observation. With respect, then, to

1. The final cause; we do not differ from them. This we like­
wise maintain to be the glory of God and of Christ, and eternal
li�

.

2. Again, with respect to the meritorious cauee : we, in the
main, agree with them: yet we must observe that, in this de­
cree, the obedience of Christ in His life, by which He fulfilledall righteousness (Matt. iii. 15), is entirely passed over in silence
by the fathers of Trent. Not so in our Third Homily: "Hefor them fulfilled the Law in His life." And, in setting forth
a full and clear view of the Scriptural Doctrine of Justification,

A3



10 ON THE ROMISH DOCTRINE

this should not be overlooked: for, properly speaking, it is by His
active obedience, as the meritorious cause, that we are positively
justified, as by His passive obedience, or sufferings and death,
we are delivered from condemnation and curse.

"All thy misdeeds to Him imputed see,
And all His righteousness devolved on thee."

He suffered the punishment of our sins, that we might receive
the rewards of His righteousness.

3. But when we come to the instrumental cause, we are here

altogether at issue with the Council of Trent. They say it is
" the sacrament of baptism, which is the sacrament of faith:"
we maintain that it is Faith. " And therefore Paul declareth

here nothing (Rom. iii. and x.), upon the behalf of man, concern­
ing his justification, but only' a true and lively faith; which,
nevertheless, is the gift of God, and not man's only work,
without God." (Rom. iii.) And so Hooker: "Faith is the only
hand which putteth on Christ unto justification."
4. Again as to the sole formal cause; here we have fatal error,

and the main point on which the controversy turns. They make
man to be justified by righteousness infused, or by inherent
grace. We hold with the Scriptures, "the blessedness of the
man, unto whom God imputeth righteousness without works:"
" Christ is the end of the law, for righteousness to everyone
that believeth:" (Rom. iv. 6; x. 4)-01' that man is justified by
imputed righteousness-" the righteousness of God which is by
faith of Jesus Christ unto all, and upon all them that believe."
(Rom. iii. 22.) With this fundamental error of the Church of
Rome, many further and grievous errors are naturally con­
nected.
But how, it will be asked, do they get over the many and

plain passages of Scripture, which speak of our being" justified
by faith without the deeds of the law �" We shall find how they
att�mpt to do this by going on to

"CHAPTER VIII.
" In what Manner it must be understood that the I'mpious is

Justified by Faith, and f1'eely.
"But whereas the Apostle saith, that man is justified by faith,

and freely, those words are to be understood in that sense which
the perpetual consent of the Catholic Church hath held and
expressed; to wit, that we be therefore said to be justified by
faith, because faith is the beginning of human salvation, the
foundation, and the root of all justification; without which it is
impossible to please God, and to come unto the fellowship of His
sons; but we are therefore said to be justified f1'eely, because
none of those things which precede justification, whether faith
or works, merit the grace itself of justification. For, if it be a
grace, then i� is no more by w,?rks, othenoise, as the same Apostle
saith, grace M no more grace.

'

Now if this stood alone, we might pass it by; yea, some, per-



OF JUSTIFICATION. 11

haps, would say, why do you yet find fault? but, taking it in
connection with what goes before and after, it seems to be only
a way of admitting that in words, which they elsewhere set
aside and deny. Nay, we may see, in the words themselves,
how cautious the Council is, not to admit the full force of the
expressions of Scripture which it quotes. We are not to under­
stand the words of Scripture in their plain and full meaning;
but" in that sense which the perpetual consent of the Catholic
Church has held and expressed!" and faith is "the beginning
of human salvation ••. the root of all justification,"-which is
afterwards to be carried on and completed or perfected by works
-as we shall presently see.

"CHAPTER IX.
" Against the Vain Confidence of Heretics.

"But, although it be necessary to believe that sins neither-are
remitted, nor ever have been remitted, save freely, by the divine
mercy for Christ's sake; yet it is not to be said, that sins are
forgiven, or have been forgiven, to anyone who boasts of his
constancy and certainty of the remission of his sins, and rests on
that alone; since it may exist, yea, does in our time exist, among
heretics and schismatics; and with great earnestness is this con­
fidence, vain, and remote from all piety, preached up in opposition
to the Catholic Church.
"But neither is this to be asserted,-that it behoves them

who are truly justified, without any doubting whatever, to
settle within themselves that they are justified, and that no one
is absolved from sins and justified, but he who for certain
believes that he is absolved and justified; and that absolution
and justification are effected by this faith alone; as though who­
soever believeth not this, doubts respecting the promises of God,
and the efficacy of the death and resurrection of Christ. For,
as no pious person ought to doubt respecting the mercy of God,
the merit of Christ, and the virtue and efficacy of the Sacra­
ments, so each one, when he regards himself, and his own
peculiar weakness and indisposition, may entertain fear and
apprehension concerning his own grace; inasmuch as no one can
know with a certainty of faith, which cannot be subject to mis­
take, that he has obtained the grace of God."
The Doctrine of Christian Assurance was much insisted on by

the Reformers: it is very closely connected with clear and full
views of the Doctrine of Justification by Faith. But this com­
fortable and precious Doctrine is rejected and hated by the
Church of Rome-as we see especially in the latter part of the
chapter just cited. Indeed, her object is to keep souls in doubt
and uncertainty, that she may keep them in bondage, and under
the power of herPriests, The Apostle says, on the contrary,
"WE KNOW that if our earthly house of this tabernacle were
dissolved, we have a building of God, an house not made with



12 ON THE ROMISH DOCTRINE

hands, eternal in the heavens." (2 Cor. v.I.) And the be­
loved Disciple writes to UB a whole Epistle, "THAT WE MAY
KNOW that ye have eternal life." (1 John v. 13, 19 ; Hi. 14, &c.)
But let us proceed, and especially note what follows.

"CHAPTER X.
" On the Increase of Justification received.

"Having, therefore, been thus justified, and made the friends
and of the household of God, advancing from strength to strength,
they are renewed, as the Apostle says, day by day; that is, by
mortifying the members of their own flesh, and by yielding them
as instruments of rigl�teousness unto holiness, they, through the
observance of the commandments of God, and of the Church,
FAlTH CO-OPERATING WITH GOOD WORKS,. INCREASE IN THE JUS­
TICE RECEIVED through the grace of Christ, and ARE STILL MORE
JUSTIFIED, as it is written,-He that is righteous, let l�im be made
rigl�teous still; and again, Be not afraid to be justified even to
death , and also, Ye see how that by 'works a man is justified, and
not by faith only. And this increase of Justification, the Holy
Church begs, when she prays, 'Give unto us, O Lord, increase
of faith, hope, and charity.'"
This gives us some insight into the dark and deplorable blind­

ness of the Church of Rome on this all-important subject of
Justification. A man must be acquitted, or not acquitted­
justified, or not justified. And how is it conceivable that
acquittal or Justification can be increased? Note, too, how "the
commandments of God and of the Ohurch" are here put together
(and truly in the Romish system, the latter often set aside the
former), and you will the better understand the darkness of the
system, and the provision made for the introduction of all man­
ner of superstitious observances, by a statement of doctrine
which confounds Justification, which is once and for ever; with
Sanctification, which is, in its own nature, progressive.
Observe also, by the way, how the Apocryphal book of Eccle­

siasticus is appealed to, in order to support this unscriptural
doctrine: and even here, how those grave and learned fathers
are constrained to catch at straws to uphold their false doctrine,
and to give a semblance of colour to it.

"CHAPTER XI.
" On the keeping of the Oommandments, and on the necessity and

possibility thereof.
"But no one, how much soever justified, ought to think

himself free from the observance of the Commandments; no one
ought to make use of that rash saying prohibited by the fathers
under an anathema; that the Commandments of God are
impossible for one that is justified to observe. For God
commands not impossibilities; but, by commanding, admonishes
thee both to do what thou art able, and to pray for what
thou art not able, and aids thee that thou mayest be, able;



OF JUSTIFICATION. 13

«hoee commasulment« are not grievous,' whose yoke is sweet,
and whose burden light. For whosoever are the sons of God
love Christ; but they who love Him, as Himself doth testify,
keep His commandments; which, assuredly, with the divine
assistance, they can do. For although in this mortal life,
men, how holy and just soever, at times fall into at least light
and daily sins, which are also called venial; yet they do not
therefore cease to be just. For that cry of the just, Forgive us
our trespasses, is both humble and true; whence it happens, the
just themselves ought to feel themselves the more obliged to
walk in the way of justice, in that, being already freed from sins,
but made servants to God, they are able, living soberly, r'ighteously,
and godly, to proceed onwards throuqh. Jesus Christ, by whom they
have had access unto that qrace. For God deserts not those who
have been once justified by His grace, unless H� be first
deserted by them. Wherefore, no one ought to flatter himself
upon faith alone, deeming that by faith alone he is made an heir,
and will obtain the inheritance, even though he sujler not urùh.
Ohrist, that so he may be also glorified toqether [with Him]. For
even Christ himself, as the Apostle saith, thouqh. He uiere the Son
of God, learned obedience by the things which he suffered, and being
made perfect, He became the cause of eternal saloation. unto all who
obey Him. For which reason the same Apostle admonishes the
justified, saying: Know ye not that they which Tun in the race, Tun
all indeed, but one receioeth. the prize? So Tun that ye rnay obtain.
I therefore so rum, not as uncertainly; so fight I, not as one that
beateth the air ; but I chastise my body, and bring it into subjection;
lest that by any means, when I have preached to others, I myself
should become a castaway. So also the Prince of the Apostles,
Peter: The rather give diligence, that by good works ye may make
sure your calling and election. For if yc do these things, you shall
not sin at any time. Whence it is certain that those are opposed
to the orthodox doctrine of religion, who say that the just man
sins, venially, at least, in every good work; or, which is still more
insupportable, that he merits eternal punishments; as also those
who state, that the just sin in all their works, if in those
[works] they, in order to stimulate their own sloth, and to
encourage themselves to run in the course, besides this chief aim,
that God be glorified, regard also the eternal reward; whereas
it is written, I have inclined my heart to do all thy justifications
for the reumrd : and, concerning Moses, the Apostle saith, that
he luui respect unto the reuiard;" .
Much of this is speciously and plausibly stated; and, if it

were stated in reference to the Scriptural duty,-to "Follow
holiness, without which no man shall see the Lord" (or in regard
to progressive sanctification), it would be, in the main, sound.
But such expressions as "how much soever justified," show at
once the unsoundness of the principle on which the whole
proceeds. So does also the avowed purpose of the whole, which
contradicts the experience of the Apostle Paul, where he s�ys,



14 ON THE ROMISH DOCTRINE

"The law is holy, and the commandments holy, and just and
good. For we know that the law is spiritual; but I am
carnal, sold under sin. For that which I do, I allow not; for
what I would, that do I not; but what I hate, that do I."
(Rom. vii. 12-25.)
We see also Scripture mistranslated and perverted to serve

their turn. The true translation of Ps. cxix. 112, is, "I have
inclined mine heart to do Thy statutes always to the end." .And
the same word which they have rendered for the reuærd, in
v. 33, is translated always in the Douay version,-(which agrees
very well with our rendering" unto the end ").
Further, it should be noted that this statement of the

possibility of keeping the Commandments, without even venial
sin, prepares the way for the statement of Humam. merit, which
follows in another chapter. Compare with this the sound and
modest statement of Hooker: "Wherefore, we acknowledge a
dutiful necessity of doing well; but the meritorious dignity of
doing well we utterly renounce."

"CHAPTER XII.
"That a Rash. Presumption in regard to Predestination is to

be avoided.
" No one, moreover, so long as he exists in this mortal state,

ought so far to presume concerning the secret mystery of divine
predestination, as to determine for certain that he is assuredly
in the number of the predestinated; as if it were true, that he
who is justified, either cannot sin any more, or if he do sin, that
he ought to promise himself a certain repentance; for, except
by a special revelation, it cannot be known whom God hath
chosen unto Himself."

"CHAPTER XIII.

"Touching the Gift of Perseverance.
"In like manner, touching the gift of Perseverance, of which

it is written, He that shall endure to the end, he shall be saved,­
which [gift] cannot indeed be obtained from any other save
Him, who is able to establish him who standeth, that he stand
perseveringly, and to restore him who falleth :-let no one
promise himself anything as certain with absolute certainty;
though all ought to place and repose the most firm hope in
God's help. For God, unless men themselves be wanting to His
grace, as He has begun the good work, so will He perfect it,
working [in them] to will and to do. Nevertheless let those who
think tl�ey stand, take heed lest they fall, and, with fear and
trembling, work out their salvation, in labours, in watchings, in
almsgiving, in prayers and oblations, in fastings and iu chastity.
For, knowing that they are born again unto a hope of glory,
and not as yet unto glory, they ought to fear for the combat
which remains, with the flesh, with the world, with the devil,
wherein they cannot be victors, unless they, with God's grace,
obey the Apostle, who says: We are debtors, not to thejlesh, to



OF JUSTIFICATION. 15

live after the flesh; for if ye live after the flesh, ye shall die �. but if
ye, through the spirit, do mortify the deeds of the flesh, ye shall
live."
On these two chapters it is enough to remark, that (along with

Some mis-statement and perversion of the doctrines held by
the Reformers, which is, to say the least, insinuated), there is
carried on the same attack upon the doctrine of Christian
Assurance, which has been already noticed; and the same
design is apparent,-to keep the soul in doubt, uncertainty, and
bondage.
The next chapter requires more particular attention, as it

introduces to our notice what some Romish writers term The
Second Justification.

"CHAPTER XIV.
" On the Fallen, and thei» Restoration.

"But those who through sin have fallen away from the
received grace of justification, may again be justified, when,
God exciting them, THROUGH THE SACRAMENT OF PENANCE, they,
by the merit of Christ, shall have obtained the recovery of the
grace lost. For this manner of justification is unto the fallen
the reparation, which the holy fathers have aptly called a SECOND
PLANK after the shipwreck of grace lost. For, on behalf of
those who after baptism fall into sins, Christ Jesus instituted
the Sacrament of Penance, when He said, Receive ye the Holy
Gh()st�· uihoseeoeoer sins ye shall remit, they are remitted unto them;
and whosesoever sins ye shall retain, they are retained. Whence
it is to be taught, that the penitence of a Christian man after his
fall is very different from that at his baptism; and that therein
are included not only a cessation from sins, and a detestation
thereof, or, a contrite and humble heart, but also THE SACRA­
MENTAL CONFESSION OF THE SAME SINS, at least in desire, and to
be made in its season, AND SACERDOTAL ABSOLUTION; and like­
wise SATISFACTION BY FASTS, ALMSGIVING, PRAYERS, AND THE
OTHER PIOUS EXERCISES OF A SPIRITUAL LIFE; not indeed for the
eternal punishment, which is, together with the guilt, remitted,
either by the Sacrament, or by the desire of the Sacrament;
but for the temporal punishment, which, as the sacred writings
teach, is not always wholly remitted as is done in baptism, unto
those who, ungrateful to the grace of God which they have
received, have grieved the Holy Spirit, and have not feared to
defile the temple of God. Concerning which penitence it is
written: Remember from whence thoù art fallen : dopenance, and
do the first works. And again: T/w sorrow that is according to
God uiorketh. penance steadfast unto salvation. And again: Do
penance, and bring forth f1�uits worthy ofpenance."

'
�.

Here is evidently the foundation laid for the whole of the
Popish Doctrine of Oonfession and Penance; and for all the
evils, and all the superstitious observances, which are connected
with it. And again we have the Word of God itself corrupted



16 ON THE ROMISH DOCTRINE

and perverted by Popish mistranslation, in order to give an
appearance of Scriptural colour to false doctrine. Instead of the
Scriptural, Evangelical, and Spiritual idea of Repentance, we
have foisted into the Scripture itself, the Popish notion of doing
Penance. Here too we have the Scriptural Doctrine of Justifi­
cation encumbered with" Sacerdotal Absolution," "satisfaction
by fasts, almsgivings, prayers," and whatsoever the Church of
Rome chooses to call "the other pious exercises of a spiritual
life."

"CHAPTER XV.
" That, by every Mortal Sin, Grace is lost, but not Faith.

"In opposition also to the cunning wits of certain men, who;
by good words and fair speeches, deceive th« hearts of the inno­
cent, it is to be maintained, that the received grace of justification
is lost, not only by infidelity, in which even faith itself is lost, but
also by any other mortal sin soever, though faith be not lost;
thereby defending the doctrine of the Divine Law, which ex­
cludes from the kingdom of God not only the unbelieving, but
also THE FAITHFUL WHO ARE fornicators, adulterers, effeminate
abusers of themselves with mankind, thieves, covetous, drunkards,
'revilers, extortioners, and all others who commit deadly sins; from
which, with the help of Divine Grace, they are able to refrain,
and on account of which they are separated from the grace of
Christ."
Observe here, that, according to Romish doctrine, THE FAITH­

FUL may be fornicators, adulterers, and guilty of all the deadly
sins which are here enumerated; and of any others that can be
imagined. There is, according to the theology of Rome, no
necessary-no natural connection between faith and good works.
A man may have faith-" the faith of a martyr or doctor" of
the Romish Church-without love; without obedience,-and
even while he is committing the grossest crimes!! This doc­
trine is openly avowed by Mr. J. H. Newman in his Lectures
on certain difficulties felt by Anglicans. (Lecture ix. pp. 223,
224.)
Moreover, according to this statement, Justification may be

lost and recovered, again and again; and, at length, finally
lost: so as to leave the poor sinner in a worse and more awful
condemnation than ever.
But we must proceed to

"CHAPTER XVI.
" On the Fruit of Justification, that is, on the Merit of Good Wm'k8,

and the Manner oj that same Merit.
1. "Unto men, therefore, who have been justified after this

manner, whether they have preserved uninterruptedly the grace
received, or have recovered it when lost, are to be set the words
of theApostle: Abound in every good work, knowing that yowr
labous: is not in vain in the Lord ,; f01' God is not unrighteou8 to



OF JUSTIFICATION. 17

forget your work, and the love which ye have showed in His Name;
and, cast not away yOU?' confidence, which hath. a g?'eat 'recompense.

2. "And, for this cause, unto them who work well unto the
end, and hoping in God, life eternal is to be proposed, both as a
grace mercifully promised to the sons of God through Jesus
Christ, and as A RECOMPENSE WHICH IS TO BE FAITHFULLY RENw
DERED TO THEIR GOOD WORKS AND MERITS according to the pro­
mise of God Himself. For this is that crown of righteousness,
which the Apostle asserted was, after his fight and course, laid
'Up for him, to be given to him by the Righteous Judge, and not only
to him, but unto all that love His coming.
3. "For, whereas Jesus Christ Himself; as the head into the

members, and the vine into the branches, continually causes His
virtue to flow into the said justified, which virtue always precedes
and accompanies and follows after their good works, and with­
out which it could not in any wise be pleasing and meritorious
before God, we must needs believe that to the justified nothing
further is wanting, but that they be considered to have, BY THOSE
VERY WORKS WHICH HAVE BEEN DONE IN GOD, FULLY SATISFIED
THE DIVINE LAW ACCORDING TO THE STATE OF THIS LIFE, AND
TRULY TO HAVE MERITED ETERNAL LIFE, to be obtained also in
its due time; if so be, however, that they shall have departed
in grace; forasmuch as Christ, our Saviour, saith: If anyone
shall drink of the water that I shall give him, he shall not thirst
for ever; but it shall become in him a well of water springing up
into everlasting life.

4. "Thus, neither is our own righteousness established as 0'Wr
awn, as from ourselves; nor is the righteousness of God denied
or repudiated; for that righteousness which is called ours,
BECAUSE WE ARE JUSTIFIED FROM ITS BEING INHERENT IN US,
that same is [the righteousness] of God, because it is infused into
us of God, through the merit of Christ.

5. "Nor is this to be omitted, that, although in the sacred
writings, so much is attributed to good works, that Christ pro­
mises, that even he that shall give a drink of cold water to one of
His least ones, shall not lose his reioard.;' and the Apostle bears
witness, that That which is at present but for a moment and lig7�t
of our tribulation, worketh for us a fa?' more exceeding eternal
weight of glory; nevertheless, far be it that a Christian man
should either trust or glory in himself, and not in the Lord,
whose goodness towards all men is so great, that HE WILL HAVE
�HE THINGS WHICH ARE HIS OWN GIFTS TO BE THEIR OWN
.MERITS.

6. "And whereas in many things we all o.tfend, each one
ought to have before his eyes, as well severity and judgement, as
mercy and goodness; neither ought anyone to judge himself, even
though he be not conscious to himself of anything, inasmuch as
the whole life of a man is to be examined and judged, not by the
judgement of men, but of God, Who will bring to light the hidden
things of darkness, and will make manifest the counsels of the hearts,



18 ON THE ROMISH DOCTRINE

and then. shall every man have praise of God, who, as it is written,
will/render to every man acc01'ding to his works."
I have divided this last chapter into paragraphs, for the sakeof more easy reference, and in order that the remarks made maybe more easily connected with the passages to which they refer.
1. That every justified man should abound in every good work,

we strenuously maintain. Herein we agree with them; and, I
trust, are far more earnest in enforcing works which are really
good, than they can be, who continually substitute the fond and
superstitious inventions of men for the plain commandments of
God.
2. That life eternal is a grace mercifully promised to the sons ofGod through Jesus Ghrist, we steadfastly affirm. H By grace ye are

saved." "The gift of God is eternal life through Jesus Christ
our Lord." (Eph. ii. 5 ; Rom. vi. 23.) But that it should be
also a recompense faithfully rendered to their good works and
merits, we cannot comprehend. "If by grace, then it is no
more of works; otherwise grace is no more grace. But if it be
of works, then it is no more grace; otherwise work is no more
work." (Rom. xi. 6.) The two parts of this statement are
utterly irreconcilable; and, as.we admit the former, we must,
therefore, deny the latter, as a proud and arrogant conceit of
sinful man.

3. However the fathers of Trent may labour to keep up,
appearances, by acknowledging that, without the virtue of Ohrist
jlowing into us, no wQlrk of man could in any wise be pleasing and
meritorious before God, we must strongly protest against the
notion that by those very w01·ks which have been done in God, they
can be (without arrogance and impiety) considered to have fully
satisfied the Dioime Law, even with the limitation according
to the state of this life (pro hujus vitæ statu) ; and still more
against the notion, that they have truly merited eternal life, in any
sense whatever. For our Lord saith, "When ye shall have
done all those things which are commanded you, say, We are
unprofitable servants." (Luke xvii. 10.) If our first parentshad persevered in perfect innocence through countless ages, theycould not have merited eternal life thereby,-they could not
have merited any further blessing ;-they would still have owed
the continuance of their existence to the same mercy which first
gave them being; they would only have merited no punishment.
Yet we do not doubt that Christ will graciously accept and

reward whatever is done to the least of his disciples for His
sake. "That reward is not given out of merit, but of grace."
And we cannot enough admire the grace which deigns to accept
and reward such works as the best that we can do.

4. If we be justified by inherent righteousness, then we are
justified by our own righteousness; for though it be confessed
that it is infused into us of God, through the mm·it of Ohrist, it
becomes our own when so infused, just as much as our souls are
our own.



OF JUSTIFICATION.

5. The fathers of Trent here have laboured to be cautious and

guarded in their statements. And need was that they should,
when the Scriptures pour such utter contempt upon human
righteousness, and teach us to confess that "Weare all as an
unclean thing, and all our righteousnesses are as filthy rags."
(Is. lxiv. 6.) Yet, after all this care and caution, when they end
with maintaining, that He willl�ave the tl�ings whicl" are His own
gifts to be their own merits, they do but build up again with one
hand the proud doctrine of human merit, which they had just
pretended to pull down with the other.

6. This last paragraph seems to be added to keep the soul in
uncertainty and bondage. .And it agrees very well with the
whole of the preceding doctrine. For if we are to be justified
by our works, and our acceptance depend on our own doings, in
whole or in part, what can be our state but one of miserable
doubt and bondage 1 It is a doctrine which flatters the pride
of the wicked, and drives the most sincere and earnest to de­
spair; to obtain some brief and occasional respite from which
agony, the wretched dupe of this system enslaves himself to his
confessor!
Such is the doctrine of the Church of Rome on this important

subject. But we shall not have the whole of the Romish doc­
trine clearly before us, unless we also give attention to what
follows this statement, which is (as we have seen) drawn up and
set forth under the sixteen heads above quoted :-
" After this Catholic doctrine on justification, WHICH WHOSO­

EVER RECEIVETH NOT FAITHFULLY AND FIRMLY, CANNOT Bl!;
JUSTIFIED, it hath pleased the holy Synod to subjoin these
canons, that all may know not only what they ought to hold
and follow, but also what to avoid and shun."
Now, these canons are the condemnation and rejection of

what the Council considered to be errors, opposed to their doc­
trine; and everyone of them ends with a curse. They are thirty­
three in number. Under other heads of doctrine, and in the
proceedings of other Sessions, there are ninety-nine more: in all
one hundred and thirty-two canons-everyone of them con­
cluding with a curse t-so that it may be most justly said, that
the religion of the Church of Rome is a religion of curses! !
Need I tell you how contrary this is to the spirit of the

Gospel l which was announced unto the world by the angel who
said: "Fear not, for, behold, I bring you good tidings of great
joy, which shall be to all people:" and was accompanied with
the song of heavenly gratulation: "Glory to God in the highest,
and on earth peace, goodwill toward men." (Luke ii. 10, 14.)
We all know that the Law-as a dispensation of condemnation

-was enforced by manifold and awful curses. (Lev. xxvi.; Deut.
xxvii. xxviii.) And so it is written: ".As many as are of the
works of the law are under the curse: for it is written, Cursed
is everyone that continueth not in all things which are written
in the book of the law to do them:" and this is written in order

to shut us up to the grace and mercy of the Gospel, which pro-

19



20 ON THE ROMISH DOCTRINE

claims, that" Christ hath redeemed us from the curse of the
law, being made a curse for us." (Gal. iii. 10, 13.) And He
invites us, with the voice of tender love and yearning compas­
sion, to accept freely the salvation which He has so dearly pur­
chased for us. If we reject that love and compassion, then, in­
deed, we bring ourselves under the Law again; and, therefore,
there is one curse connected with the proclamation of the Gos­
pel: "If any man love not the Lord Jesus Christ, let him be
anathema maranatha" (1 Cor. xvi. 22)-accursed when the Lord
shall come. It must be so; and most justly. To reject and
despise such mercy, is to choose deliberately a curse, when life
and blessing is most freely offered.
And because the Gospel in its freeness and fulness is so pre ..

cious and important, there is also a curse denounced against
those who corrupt it; and we find this in one of those epistles
in which the Apostle Paul especially labours to establish that
very doctrine ofJustification by Faith which the Council of Trent
so labours to dar .en and set aside: "Though we, or an angel
from heaven, preach any other Gospel unto you than that we have
preached unto you, let him be accursed. As we said before, so say
I now again, Ifany man preach any other Gospel unto you than
that ye have received, let him be accursed." (Gal. i. 8, 9.) To
those two curses which God has denounced (to whom it pertains
to declare who is cursed and who is blessed), who shall presume
to add another l The Council of Trent, as representing the whole
Church of Rome, has added one hundred and thirty-two, besides
the acclamation of curses with which the Council concluded,
" Anathema to an heretics," and every voice responded, "Ana­
thema, anathema." ,

.

How awful to think of those accumulated curses, which every
one adopts who adopts the Creed of Pope Pius IV. ; for one of
the Articles of that Creed contains these words :-"1 condemn,.
reject, and anathematize all things contrary thereto [particularly
the Holy Oouncil ofTrent], and all heresies which the Church has
condemned, rejected, and anathematized."
It is written, "As he loved cursing, so let it come unto him:

as he delighted not in blessing, so let it be far from him. As he.
clothed himself with cursing like as with his garment, so let it
come into his bowels like water, and like oil into his bones."
(Ps. cix. 17, 18.) Has not every member, and especially every
priest, of the Church of Rome, reason to fear and tremble when
he reads these words 1 And ought not we to fear and tremble
for them 1 and to seek, by all Scriptural means, to deliver them
from such an awful position as that which they have chosen for
themselves �
But now let us look at some of these canons, for I need not

quote them all,-especially as several of them relate to points on
which there is either little controversy, or which have little refer­
ence to the great subject before us. But several are so directly
contradictory to Protestant truth and the doctrines of our Church,



21OF JUSTIFICATION.

that it will be highly desirable to quote them just as they stand.
For example :-
"7. If anyone shall say, that all works which are done before

Justification, in what manner soever they be done, are truly
sins, or deserve the hatred of God, or that, the more earnestly
one strive to dispose himself for grace, so much the more
grievously he sins; let him be accursed."
The Church of England maintains,

"ARTICLE XIII.

"Of Works before Justification.
" Works done before the grace of Christ, and the inspiration of

His Spirit, are not pleasant to God, forasmuch as they spring not
of faith in Jesus Christ; neither do they make men meet to
receive grace, or, as the School Authors say, deserve grace. of
congruity (de congruo) : yea rather, for that they are not done as
God hath willed and commanded them to be done, we doubt not
but they have the nature of sin."
This Canon of Trent, therefore, pronounces a curse upon the

Church of England, and upon every faithful and consistent
member of that Church. It is directed against the very doc­
trine of our 13th Article. It connects therewith, indeed, in the
latter clause, a somewhat extreme statement, which our Church
nowhere makes. But this (as we might easily show) is only a
part of the Romish system-to connect with a sound and sober
statement of Scriptural Doctrine, some inference which in­
dividuals may have drawn from it, or some doctrines even which
might be safely excepted against; and then to involve the whole
in one common condemnation. This is convenient, in dealing
with an adversary, who is by any and by all means to be put'
down. But is it fair and honest �

"9. If anyone shall say, that by faith alone the impious if!
justifìed ; so as to mean that nothing else is required to co­
operate in order unto the obtaining the grace of justification,
and that it is not in any respect necessary that he be prepared
and disposed by the movement of his own will; let him be
accursed.
"10. If anyone shall say, that men are justified without the

righteousness of Christ, by which He merited for us to be justi-'
fled; or that it is by that [justice] itself that they are formally
justified; let him be accursed."
(Certainly, without the righteousness of Christ we cannot be

justified: and that righteousness (or justice) is the sole merito..
rious cause of our justification. The word formally refers to
Chapter VII.)
"11. If anyone shall say, that men are justified either by the

sole imputation of the righteousness of Christ, or by the -sole re­
mission of sins, to the exclusion of grace and the charity which



22 ON THE ROMISH DOCTRINE

is shed abroad in their hearts by the Holy Ghost, and is inherent
in them; or even that the grace, by which we are justified, is
only the favour ofGod; let him be accursed."
(To the exclusion of qrace and charity is an ambiguous phrase.

We only exclude them for the office of justifying.) (Hom. iii. p. 1.)
"12. If anyone shall say, that justifying faith is nought else

but confidence in the divine mercy which remits sins for Christ's

sake; or that it is this confidence alone by which we are justi­
fied; let him be accursed."
These four Canons should be taken together. They directly

oppose the true Scriptural Doctrine, which is stated by our
Church,

"ARTICLE XI.
" Of tlœ Justification of Man.

"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. Wherefore, that we are justified by faith only, is a
most wholesome doctrine, and very full of comfort; as more
largely is expressed in the Homily of Justification."
(The Homily referred to, which treats at large of Justification

as its grand subject, is the third Homily of the First Book,
usually ascribed to Cranmer, which is entitled, "A Sermon of
the Salvation of Mankind, by only Christ our Saviour, from Sin
and Death Everlasting :" from which I must quote some passages
presently.)
In the mean time, it is needful to call special attention to the

fact, that the doctrine of the above-cited Article is distinctly
denounced, and condemned with a curse by the Council ofTrent.
And it is of this doctrine that the Homily just referred to
declares :-

"This faith the Holy Scriptures teacheth us ; this is the strong
rock and foundation of Christian Religion; this doctrine all old
and ancient authors of Christ's Church do approve; this doc­
trine advanceth and setteth forth the true glory of Christ, and
beateth down the vain glory of man; this whosoever denietlt, is
not to be accounted for a Ohristian man, nor for a setter forth of
Christ's glory; but for an adversa?'y to Christ and His Gospel, and
for a setterforth of men's vain glory."
Now it is evident that the Church of Rome, in the above

Canons, doth deny the very doctrine here spoken of, with a
curse. Therefore the Church of Rome, according to the plain,
decisive judgement of the Church of England, and all her faith­
ful ministers, is to be accounted "an adversary to Christ and
His Gospel,"-that is to say, if not the Antichrist, an Anti..
christ. Here, then, the Church of England and the Church
of Rome are directly at issue. There can be no terms between
them.

" 18e- If anyone shall say, that the commandments of God



r

f

J

OF JUSTIFICATION. 23

are, even for a man that is justified and placed under grace,impossible to keep; let him be accursed."
If a sinner is to be justified by works, in any degree,-eitherwholly or partly,-either in the first place or in the second,-itis very needful to maintain the possibility of keeping (that is to

say, exactly keeping) the commandments of God. This, there­
fore, is a point which the Church of Rome labours to establish;and when scriptural proof entirely fails,-when an Apostle tes­tifies, "I find then a law, that, when I would do good, evil is
present with me" (Rom. vii. 21-23)-she takes her usual
course of establishing her doctrine, by cursing them who deny it.,
"24. If anyone shall say, that THE JUSTICE (or righteous­ness) RECEIVED IS NOT PRESERVED, AND ALSO INCREASED IN THE

SIGHT OF GOD THROUGH GOOD 'WORKS; but that the said-works
are merely the fruits and signs of justification received, but not
a cause of the increase thereof; let him be accursed."
This is an insolent assertion of the Romish doctrine of the

increase of Justification-(as if Justification could be increased 1)making that increase, and the preservation of the blessing, todepend on our own good works: on which, therefore, all our com­fort would depend (and miserable comfort that would be !)­Moreover, this Canon again directly condemns our Church,which maintains,
" ARTICLE XII.
" Of Good Works.

"Albeit that good works, which are the fruits of faith, andfollow after Justification, cannot put away our sins, and endurethe severity of God's judgement; yet are they pleasing andacceptable to God in Christ, and do spring out necessarily of atrue and lively faith; insomuch that by them a lively faith maybe as evidently known, as a tree discerned by the fruit."
"25. Ifanyone shall say, that, in every good work, the justsins venially at least, or, which is still more intolerable, mor­

tally, and therefore deserves eternal punishments; and that it is
only for this cause he is not damned, because God does not
impute those works unto damnation; let him be accursed."
No doubt it is very galling to the pride of that carnal mind,which is enmity against God, to be told, that in its best works

there is sin; and that, if there be sin, "the wages of sin isdeath"-eternal death; which is therefore due to every kind and
every degree of sin. This pride and enmity breaks out fiercelyand furiously in the last-cited Canon. The Church of Rome
cannot endure a doctrine, which cuts up by the roots all the
pride of man, and lays him low in the dust, in his proper posi.tion before the footstool of Sovereign Grace; and therefore shedenounces this Scriptural doctrine with a curse.
"26. If anyone shall say, that the just ought not, for theirgood works which have been done in God, to expect and hope



24 ON THE ROMISH DOCTRINE

for an eternal recompense from God, through His mercy
and

the merit of Jesus Christ, if they persevere unto the end in well

doing and in keeping of the divine commandments;
let him be

accursed."

We humbly hope for a reward of Grace, which God
will give

to these works which He has wrought in us : but all reward of
merit we utterly disclaim: it would be impious

and arrogant to

expect it, and utterly absurd.
"32. If anyone shall say, that the good works of a

man that

is justified are in such wise the gifts of G od, as
that they are not

also THE GOOD MERITS OF HIM THAT IS JUSTIFIED; or,
that the

said justified, by the good works which are performed by
him

through the grace of God and the merit
of Jesus Christ, whose

living member he is, DOES NOT TRULY
MERIT INCREASE OF GRACE"

ETERNAL LIFE, AND THE ATTAINMENT
OF THAT ETERNAL LIFE, if

so be, however, that he depart in grace, and, MOREOVER,
AN

INCREASE OF GLORY; let him be accursed."

Now could there be a more insolent assertion
of the impious

notion of Human Merit than this � Thus" faith is
made void;"

and the finished work of our blessed Lord, and the grace of
God

in Him bestowed, is made a mere stepping-stone
for Human

Merit! Now mark what follows :-
te 33. Ifanyone shall say, that by this Catholic

doctrine touch ..

ing Justification, set forth by this holy Synod
in this present

decree, aught is derogated from the glory of God,
or the merits

of our Lord Jesus Christ, and not rather that the
truth of our

faith, and the glory in fine of God and
of Christ Jesus, are

rendered illustrious; let him be accursed."

Is not this a fitting and truly Romish conclusion
of the whole

of this unscriptural and monstrous
statement 1 Well might

Calvin exclaim in reference to it : "An ingenious caution, truly;
lest anyone should see what

all must see. They go near to

nullify altogether both the glory of God
and the grace of Christ.

And yet they denounce a direful curse against
him who shall

think that they derogate anything from either.
Just as if any

one should kill a man in the middle of the market-place, before

the eyes of all, and then forbid any to
believe the murder, which

to all was conspicuous! Moreover, herein they of
their own

accord betray themselves, by smiting others
with the terrors of a

curse, lest they should dare to discern the impiety,
of which they

themselves are conscious."

Such, then, is the Romish doctrine of Justification.
We might

find further and abundant illustrations of it, in
the Catechism

of the Council of Trent, in the works of Cardinal Bellarmine,
and

in various other authors: but time and space
would fail in the

attempt to give you only a slight
sketch of the manifold

unscriptural statements on this subject
which are to be found in

Romish writers.
The fact, however, is, that Justification

is not a regular sub-



I

\:

OF JUSTIFICATION. 25

ject of discussion in Romish books of instruction. I haveexamined two Catechisms, which are in common use in Ireland,and find in them no reference to the subject--excepting, perhaps,in a single question and answer of this kind :-
'-' Q. Are we justified by faith alone, without good works 1-.A. No; as the body without the spirit is dead, so also faithwithout works is dead. James ii. 26."-Thus entirely passingby, and evading all that Paul has written on the subject. (And80 it evidently was before the Reformation: for, when thefathers of Trent entered upon this subject, they complainedthat the writings of the School-men failed them here; for veryfew of them had treated of Justification.)

.To illustrate this, I will just turn to "An Abridgment of theChristian Doctrine, with proofs of Scripture on Points Contro­verted. By way of Ql�estion and Answer. Composed by H. T.[Henry Turberville, D.D.] of the English College of Douay ;now revised by the Rt. Rev. James Doyle, D.D., and prescribedby him to be used in the United Dioceses of Kildare and
Leighlin. Dublin, 1828." This has passed through I know nothow many editions; has been a standard work for nearly 200
years, and has been very carefully revised. It is divided into
twenty-four chapters, but not one of those treats of Justification.In the chapter" Faith explained" we find, indeed,-
" Q. What faith will suffice to justify 1
A. Faith working by charity in Jesus Christ."

Which certainly requires elucidation: but, instead of this, wehave (pp. 112-115) " Chap. xvii. The kinds of Sin expounded :"in which, among others, we have these questions and answers :-
" Q. How is original sin taken away 1
.A. By holy baptism.
Q. How are mortal sins remitted �
A. By hearty penance and contrition.
Q. How is venial sin remitted �
A. By all the Sacraments, devout prayer, alms-deeds, andthe like good works."

So that, according to this, we are taught how all sin-originaland actual, mortal and venial-is to be remitted, and the Name
of Christ is not so much as named! And the only distinctreference to His precious bloodshedding is in a mis-quotation of1 John i. 7.
"Where speaking of such as walk in the light, and arecleansed from all MORTAL sin by the blood of Christ," (and thisis adduced to prove, "that some sins are venial ") where we seethat the word of God is corrupted, by the unwarranted insertìon

of the word MORTAL, in order to establish an unscripturaldoctrine of Popery! And thus the blessed truth, that "theblood of Jesus Christ, His Son, cleanseth us from ALL sin,"-isdarkened and disguised! O yes, blessed be God! it stands in
the Scripture, "from ALL sin,"--original and actual,-from the

B



ON THE ROMISH DOCTRINE

iniquity of our holy things, as
well as from the guilt of our

foulest transgressions.
" By one offering, He

hath perfected for

ever them that are sanctified." (Heb. x. 14.)

But there is one expression in this chapter,
to which I must

'call your special attention,
because it serves to show the utter

and deplorable blindness of the
Church of Rome with regard to

the nature of the Gospel. It is in p.
113: "The whole Gospel

of Christ is nothing else but-"
What � Now, if you have

never seen the passage, try and guess
what follows. I think you

might everyone of you guess,
and guess again for a year, and

never come near to anything so dark,-soutterly
beside the mark,

as thatwhich is here set down by way of
a brief definition of the

Gospel.
.

" The whole Gospel of Christ is nothing
else but an exhortation

to do good, and avoid evil
"
! ! !

Now, what do you
think of tltat? Ten thousand pounds

reward, then, to anyone
who will show the difference

between

the Law and the Gospel! The Church
of Rome, evidently,

does not understand the
difference. Is"an exhortation to do

good, and avoidevil,"
and" notldng else ;"

" good tidings of great

joy to all nations 1
" Is it "good tidings" to any poor, lost,

helpless, undone, sinful
child of fallen Adam ;-who knows and

feels, by daily and hourly experience,
that he can do neither the

one nor the other 1
In other authors, where we might expect

some introduction of

the doctrine of Justification,
we have some reference to

the

Virgin Mary, or to good
works. I have been favoured

with

two or three specimens from Portuguese
and Spanish writers by

a learned and valued friend.

"Formerly, God destroyed armies,
burned cities, deluged the

world, dispeepled Paradise.
Now, though on account of

time

[this refers, I suppose,
to the superior light of our timea-c-or

of the dispensation under which
we live], faith, and otber

blessings, sin merits greater punishment,
we do not experience

similar severity. But why, if God is
the same, and His justice

the same � Because, then, the Sun
was in the sign of Leo ; and

now, he is in the sign of Virgo.
Immediately the Sun entered

the sign of Virgo, that gentle light
softened his rigours, stayed

his executions, and so tempered
bis rays, that, even from

their

consuming fire, she took the energy
which burns, leaving only

the splendour which glitters. Extraordinary;
but a fact."

(Antonio Vieyra, vol. i. pp. 255, &c.,
Sermon on the Nativity of

the Virgin Mary.)
This writer was a Jesuit, born at Lisbon,

in 1608 ; and who

is generally considered one of
the best Portuguese writers and

divines.
" Give diligence to makeyour election

sure by good works." [This

is the reading of the Vulgate,
and of Romish versions.]

" If

you desire
assurance of your predestination (the greatest you.



OF JUSTIFICATION.

can have in this life without a direct revelation), call in the aid
of your good actions, and your good works. Do good works;
and be morally certain that you are predestinated. This is the
true sense of St. Peter's words; and so St. Thomas [Aquinas],
and all the divines, interpret them. O what happiness can be
so great, as to possess, in our good works, an assurance of our
predestination. God will repay our good works in the life to
come with the fruition of glory; already in this life He begins
to repay them with the assurance of it. Since, then, Christian"
so great a treasure is deposited in our actions, in our works, let
us not lose it. 'Give diligence,'-let us labour to make our,
predestination sure." (Vol. v. pp. 119, 120. Sermon on the
Fourth Sunday in Advent.)
Now mark how merits may be obtained by the confirmation of,

a will (containing pious bequests).
" This ratification and confirmation the good Christian should

make, whenever he is in a state of tranquillity, contemplating
the life to come, and has no mortal sin upon his conscience; for
then, it is highly probable that he is in a state of grace. For,
on some one of these many occasions he cannot fail to be in a,
state ofgrace; not to mention, that every time he ratifies he may
exert, afresh, both intention and fervour of charity; to which
will correspond a new degree of heavenly glory. And though
he ought to make this ratification as often as he finds opporre
tunity, yet should he make it especially, with the utmost
intention and consent of which he is capable, after he shall have
received the Sacraments at the close of his life; as being now
'on his way, and firmly intending all that which relates to the
Divine service, with whatever besides he wishes to add, substi­
tute, or alter, by means of codicils. Not to mention that this
final exercise of intention will have as much merit for him, as if
he then made his will afresh, and had never before acquired
merit in making his will, or in ratifying it when made. And
even supposing that he originally made his will in a state of sin,
yet by this new act of consent (when, we may presume, the
Christian is in a state of grace), he acquires as much merit as if
he then made it for the first time. And he loses none of the
merits of the former acts of consent, whereby, being in grace, he
approved of the will. Ànd thus is proved what means of
obtaining merit are given to men, since even to wills, which
appear to be merely secular distractions, is extended the Divine
Mercy."-(Alijo Venegas, a Spanish Divine, born 1500. Reader
of Theology in Toledo.-Autores Espanoles, vol. xliii. p. 34.)
This last extract illustrates the Popish way of making merits;

the importance of which appears from Chapter XVI. and
Canons 24 and 32, above quoted. And such notions as we find
in these and such-like passages of Popish authors, are some of the
fruits and natural consequences of the darkness of Romanism on
the great Doctrine of Justification by Faith.
But as the whole of the statement contained in the Decrees

B 2

27



28 ON THE R01rIISH
DOCTRINE

and Canons of Trent will appear to many
to be both long and

perplexed, I will now lay before you a
brief and clear summary

of the substance of this great controversy,
in the words of the

judicious Hooker, in his admirable treatise,
entitled, "A Learned

Discourse of Justification, Works, and how the
Foundation of

Faith is overthrown;" the whole of which
I would earnestly

commend to your perusal.
" How Christ is made the righteousness of men we

are now to

declare.
"3. There is a glorifying righteousness of men

in the world to

come, as there is a justifying and sanctifying
righteousness here.

The righteousness wherewith we shall
be clothed in the world to

come is both perfect and inherent. That whereby
here we are

justified is perfect, but not
inherent. That whereby we are

sanctified is inherent, but not perfect. This openeth
a way to

the understanding of that grand question,
which hangeth yet ìn

controversy between us and the
Church of Rome, about the

matter of justifying righteousness.
"4. First, although they imagine that the

Mother of our Lord

and Saviour Jesus Christ were for his honour,
and by his special

protection, preserved clear
from all sin, yet touching the rest

they teach as we do,-that
infants which never did actually

offend have their natures defiled, destitute of justice,
averted

from God; that in making man righteous,
none do efficiently

work with God but God. They teach as we do,-that
unto jus­

tice no man ever attained, but by the merits of
Jesus Christ.

They teach as we do,-that although
Christ as God be the effi­

cient, as man, the meritorious
cause of our justice, yet in us also

there is something required. God is the
cause of our natural

life, in him we live; but he quickeneth
not the body without

the soul in the body. Christ hath merited to
make us just; but

as a medicine, which is made for health,
doth not heal by being

made, but by being applied, so by
the merits of Christ there

can be no justification without the application
of his merits.

Thus far we join hands with the Church of
Rome.

"5. Wherein then do we disagree � We disagree
about the

nature and essence of the medicine whereby Christ
cureth our

disease; about the manner of applying it;
about the number

and the power of means which
God requireth in us for the

effectual applying thereof to our soul's comfort.
When they are

required to show what the righteousness
is whereby a Christian

man is justified, they answer, that it is a divine spiritual quality,
which quality, received into the soul, doth

first make it to be one

of them who are born of God, and secondly, indue
it with power

to bring forth such works as they do
that are born of him; even

as the soul of man, being joined to his body,
doth first make him

.to be of the number of
reasonable creatures; and secondly enable

him to perform the natural functions
which are proper to his

kind; that it maketh the soul
amiable and gracious in the sight

,of God, in regard
whereof it is termed grace; that it purgeth,



OF JUSTIFICATION. 29

purifieth, and washeth out all the 'stains and pollutions of sin;
that by it, through the merit of Christ, we are delivered as from
sin, so from eternal death and condemnation, the reward of sin.
This grace they will have to be applied by infusion: to the end,
that as the body is warm by the heat which is in the body, so
the soul might be righteous by the inherent grace, which grace
they make capable of increase; as the body may be more and
more warm, so the soul more and more justified, according as grace
shall be augmented; the augmentation whereof is merited by
good works, as good works are made meritorious by it.
"Wherefore the first receipt of grace in their divinity is the

first justification, the increase thereof the second justification.
As grace may be increased by the merit of good works, so it may
be diminished by the demerit of sins venial; it may be lost by
mortal sin. Inasmuch, therefore, as it is needful in the one case
to repair, in tne other to recover the loss which is made, the
infusion of grace hath her sundry after-meals, for the which
cause they make many ways to apply the infusion of grace.
"It is applied to infants through baptism, without either faith

or works; and in them really it taketh away original sin, and
the punishment due unto it. It is applied to infidels and wicked
men in the first justification, through baptism, without works,
yet not without faith; and it taketh away both sins actual
and original, together with all whatsoever punishment, eternal
or temporal, thereby deserved.
"Unto such as have attained the first justification, that is to

say, the first receipt of grace, it is applied farther by good works
to the increase offormer grace, which is the second justification.
If theyworkmoreand more, gracedoth more and more increase,and
theyaremoreand more justified. To such as diminished it byvenial
sins, it is applied by holywater,AveMarias, crossings, papal saluta­
tions, and such like, which serve for reparations of grace decayed.
To such as have lost' it through mortal sin, it is applied by the
sacrament (as they term it) of penance, which sacrament hath
force to confer grace anew, yet in such sort, that being so con­
ferred, it hath not altogether so much power as at the first; for
it only cleanseth out the stain or guilt of sin committed, and
changeth the punishment eternal into a temporal satisfactory
punishment, here, if time do serve, ifnot, hereafter to be endured;
except it be lightened by masses, works of charity, pilgrimages,
fasts and such like, or else shortened by pardon for term, or by
plenary pardon quite removed and taken away.
" This is the mystery of the man of sin. This maze the Church

of Rome doth cause her followers to tread, when they ask her
the way to justification."

Such, then, in brief, is the Romish doctrine of Justification,
clearly stated by one who was master of the controversy, and by
no means disposed to exaggerate. And now I am tempted to
exclaim, in the words of our well-known Christian poet:-

B :3



30 ON THE ROMISH DOCTRINE

"O, how' unlike the complex works of man,
Heaven's easy, artless, unencumber'd plan!
No meretricious graces to beguile,
No clustering ornaments to clog the pile;
From ostentation as from weakness free,
It stands like the cerulean arch we see,
Majestic in its own simplicity.
Inscrib'd above the portal, from afar
Conspicuous as the brightness of a star,
Legible only by the light they give,
Stand the soul-quickening words-BELIEVE AND LIVE!
Too many, shock'd at what should charm them most,
Despise the plain direction and are lost.
Heaven on such terms! (they cry with proud disdain)
Incredible, impossible, and vain!
Rebel, because 'tis easy to obey,
And scorn, for its own sake, the gracious way."

Then let us turn away from the darkness and confusion of the
Church of Rome, to contemplate awhile this gracious way, as it
was set forth by the Reformers and their immediate successors.
I have already quoted the Articles of our Church, which Rome

condemns with a curse. I must quote a few passages from the
Third Homily, to which I have already referred.
"The Apostle toucheth specially three things, which must go

together in our justification. Upon God's part, his great mercy
and grace: upon Christ's part, justice; that is, the satisfaction
of God's justice, or the price of our redemption, by the offering of
his body, and shedding of his blood, with fulfilling of the law
perfectly and thoroughly: and upon our part, true and lively
faith in the merits of Jesus Christ, which yet is not ours, but by
God's working in us. So that, in our justification, there is not
only God's mercy and grace, but also his justice; which the
Apostle calleth the justice of God; and it consisteth in paying our
ransom and fulfilling of the law. And so the grace of God doth
not shut out the justice of God in our justification; but only
shutteth out the justice of man; that is to say, the justice of our
works as to be merits of deserving our justification. And there­
fore St. Paul declareth here nothing upon the behalf of man,
concerning his justification, but only a true and lively faith;
which nevertheless is the gift of God, and not man's only work
without God.
" And yet that faith doth not shut out repentance, hope, love,

dread, and the fear of God, to be joined with faith in every man
that is justified; but it shutteth them out from the office of jus­
tifying. So that, although they be all present together in him
that is justified, yet they justifynot altogether. Nor the faith also
doth not shut out the justice of our good works, necessarily to be
done afterwards, of duty towards God; for we are most bounden
to serve God, in doing good deeds, commanded by him in his,



OF JUSTIFICATION. 31

Holy Scripture, all the days of our life; but it excludeth them,
so that we may not do them to this intent-to be made good bydoing of them. For all the good works that we can do be unper­feet; and therefore not able to deserve our justification: but our
justification doth come freely, by the mere mercy of God; and of
so great and free mercy, that whereas all the world was not able
of theirselves to pay any part towards their ransom, it pleased
our heavenly Father, of his infinite mercy, without any our desert
or deserving, to prepare for us the most precious jewels of Christ's
body and blood; whereby our ransom might be fully paid, thelaw fulfilled, and his justice fully satisfied.
"So that Christ is now the righteousness of all them that trulydo believe in him. He for them paid their ransom by his death.He for them fulfilled the law in his life. So that now in him,and by him, every true Christian man may be called a fulfiller of

the law: forasmuch as that which their infirmity lacked, Christ's
justice hath supplied.
" Justification is not the office of man, but of God; for man

cannot make himself righteous by his own works, neither in part,
nor in the whole: for that were the greatest arrogance and pre­
sumption of man, that Antichrist could set up against God, toaffirm that a man might by his own works take away and purgehis own sins, and so justify himself. But justification is the officeof God only; and is not a thing which we render unto him, butwhich we receive of him; not which we give to him, but which we
take of him, by his free mercy, and by the only merits of his most
dearly-beloved Son, our only Redeemer, Saviour, and Justifier,
Jesus Christ.
" So that the true understanding of this doctrine-e-we be justi­fied freely by faith, without works, or that we be justified byfaith in Christ only-is not, that this our own act, to believe in

Christ, or this our faith in Christ, which is within us, doth justify
us, and deserve our justification unto us-for that were to count
ourselves to be justified by some act or virtue that is within our­
selves-but the true understanding and meaning thereof is, that
although we hear God's word and believe it; although we have
faith, hope,' charity, repentance, dread, and fear of God within
us, and do never so many good works thereunto; yet we must
renounce the merit of all our said virtues, of faith, hope, charity,and all our other virtues and good deeds, which we either have
done, shall do, or can do, as things that be far too weak and in­
sufficient, and unperfect, to deserve remission of our sins, and
our justification. And therefore we must trust only in God's
mercy, and that sacrifice which our High Priest and Saviour
Christ Je�ms, the Son of God, once offered for us upon the Cross,to obtain thereby God's grace, and remission, as well of our ori­
ginal sin in baptism, as of all actual sin committed by us after our
baptism, if we truly repent and turn unfeignedly to him again." �o that, as St. John Baptist, although he were never so vir­
tuous and godly a man, yet in this matter of forgiving of sin, he



32 ON THE ROMISH DOCTRINE

did put the people from him, and appointed
them unto Christ,

saying thus unto them, 'Behold, yonder is
the Lamb of God,

which taketh away the sins of the world
'

(John i. 29) : even so,
as great and as godly a virtue as the lively faith is, yet

it putteth
us from itself, and remitteth or appointeth us unto Christ,

for to

have only by him remission of our sins, or justification.
So that

our faith in Christ, as it were, saith unto us thus:
It is not I

that take away your sins, but it is Christ only;
and to him only

I send you for that purpose, forsaking therein
all your good vir­

tues, words, thoughts, and works, and only putting your
trust in

Christ."

Next I would quote the Heidelberg Catechism,
as setting

forth the common faith of all the Reformed Churches,-which
I

lately republished, with an historical preface.
After a beautiful exposition of the Creed, we have the

follow­

ing questions and answers :-

"Q. But when thou believest all these things,
what profit re­

doundeth thence unto thee �
"A. That I am righteous in Christ before God, and an heir of

eternal life.

"Q. How art thou righteous before God �
" A. Only by true faith in Christ Jesus. So that, although

my conscience accuse me,
that I have grievously trespassed

against all the commands of God, and have not kept
onc of them,

and further, am as yet prone to all evil: yet notwithstanding (if
I embrace these benefits of Christ with a true confidence

of mind)
the perfect satisfaction, righteousness, and holiness

ofChrist (with..

out any merit of mine, from the mere mercy
of God) is imputed

and given unto me, and that so as if neither
l had committed

any sin, neither any corruption did
inhere in me : yea, as if I

myself had perfectly accomplished that obedience,
which Christ

accomplished for me.
"Q. Why affirmest thou, that thou art made righteous by

faith only 1
c c A. Not that I please God through the worthiness of my

faith: but because only the satisfaction, righteousness, and holi­
ness of Christ is my righteousness before God; and I

cannot

embrace or apply it unto myself any other way than by faith.
"Q. Why cannot our good works be righteousness,

or some

part of righteousness before God �
H A. Because that righteousness which must stand before the

judgement of God, must be in all points perfect,
and agreeable to

the Law of God. But our works, even the best of them, are

imperfect in this life, and defiled with sin.
H Q. How is it that our good works merit nothing,

since God

promises that He will give a reward for them,
both in this life

and in the life to come?
"A. That reward is not given out of merit, but of grace.
"Q. But doth not this doctrine make men

secure and profane 1



OF JUSTIFICATION. 33
,

"A. No. For it is impossible that they who are incorporated
into Christ through faith, should not bring forth the fruits of
thankfulness."

, Once more,-as it is much more agreeable to my own feelings,
and also, I think, much more suitable on the present occasion"
to give you, not statements of my own, but those of authentic
documents, and of old and approved authors and divines,-I will
here add a passage or two from the treatise of Hooker, from which
I have already quoted. The first of these immediately follows that
clear statement of the Romish doctrine, to which I have already
called your attention :-

H I cannot stand now to unrip this building, and to sift it
piece by piece; only I will pass by it in a few words, that that
may befall Babylon in the presence of that which God hath
builded, as happened unto Dagon before the Ark.
"6. Doubtless, saith the Apostle, I have counted all things

'loss, and judge them to be dung, that I may win Ghrist, and to be
found in him, not having my own righteousness, but that which is
through thefaith of Ghrist, the righteousness which is of God through
faith. Whether they speak of the first or second justification,
they make it the essence of a divine quality inherent, they make
it righteousness which is in us. If it be in us, then is it ours, as
our souls are ours, though we have them from God, and can
hold them no longer than pleaseth him; for if he withdraw the
breath of our nostrils, we fall to dust: but the righteousness,
wherein we must be found, if we will be justified, is not our own ;
therefore we cannot be justified by any inherent quality. Christ
hath merited trighteousness for as many as are found in him. In
him. God findeth us, if we be faithful J' for by faith we are incorpo­
rated into Christ. Then, although in ourselves we be altogether
sinful and unrighteous, yet even the man which is impious in
himself, full of iniquity, full of sin, him being found in Christ
through faith, and having his sin in hatred through repentance;
him God upholdeth with a gracious eye, putteth away his sin by
not imputing it, taketh quite away the punishment due thereunto
by pardoning it; and accepteth him in Jesus Christ, as perfectly
righteous, as if he had fulfilled all that was commanded him in
the Law: shall 1, say more perfectly righteous than ifhimself had
fulfilled the whole Law? I must take heed what I say: but the
Apostle saith, God made him to be sin for us who knew no sin,
'that we might be made the righteousness of God in him. Such we
are in the sight of God the Father as is the very Son of God him­
self. Let it be counted folly, or phrensy, or fury, whatsoever; it
is our comfort and our wisdom; we care for no knowledge in the
'world but this, that man hath sinned and God hath suffered; that
·God hath made himself the sin of Man, and that Men are made
-the righteousness of God. You see, therefore, that the Church
ofRome, in teaching justification by inherent grace, doth pervert
the truth of Christ; and that by the hands of the Apostles we



34 ON �HE ROMISH DOCTRINE

have received otherwise than she teacheth, Now concerning
the righteousness of sanctification, we deny it not to be inherent:
we grant, that unless we work we have it not: only we distin­
guish it a thing different in nature from the righteousness of
justification; we are righteous, the one way by the faith of
Abmham,-the other way, except we do the works of Abraham,
we are not righteous. Of the one, St. Paul-' To him that
worketh not, but believeth, faith is counted for righteousness./ of the
other, St. John-' Qui facit justitiam, justus est, He is righteous
which worketh righteousness.' Of the one, St. Paul doth prove;
by Abraham's example, that we have it of faith without works:
of the other, St. James, by Abraham's example, that by works
we have it, and not only by faith. St. Paul doth plainly sever
these two parts of Christian righteousness one from the other:
for in the sixth to the Romans thus he writeth-Being freed
l'rom sin and made servants to God, ye have your fruit in hol'iness,
and the end everlasting life. Ye are made free from sin) and made
seruamts unto God-this is the righteousness of justification; ye
haoe your fruit in holiness-this is the righteousness of sanctifica­
tion. By the one, we are interested in the right of inheriting;'
by the other, we are brought to the actual possession of eternal
bliss; and so the end of both is everlasting life."

,

And further on we have the following passage :-
" It is a childish cavil wherewith in the matter ofjustification

our adversaries do so greatly please themselves, exclaiming that
we tread all Christian virtues under our feet, and require nothing
in Christians but faith, because we teach, that faith alone justi­
fìeth : whereas by this speech we never meant to exclude either
hope or charity from being always joined as inseparable mates
with faith in the man that is justified; or works from being added
as necessary duties required at the hands of every justified man:
but to show, that faith is the only hand wldch putteth on Ghrist unto
justification, and Ghrist the only garment, whick, being so put on,
cooereth. the shame of our defiled natures, hideth the imperfections of
our worles, preserveth us blameless in the sight of God; before whom
otherunse the weakness of our faith were cause sufficient to make us
culpable, yea to shut us from. the Kingdom of Heaven, where nothing
that is not absolute can enter."

Such, then, is the Scriptural and Protestant Doctrine which
we maintain, in opposition to that strange mixture and confusion
of Grace and Merits, Faith and Works, Justification and Sanc­
tification, God's Word and Human Inventions and Traditions"
which we find in the statements of the Church of Rome.
And now, what shall I say in conclusion �
1. I must exhort and entreat you

" to refuse the evil and to
cho ose the good:" to reject and renounce for yourselves, the
err ors, delusions, and superstitions of an Antichristian Church;
and, with your whole mind and your whole heart, to embrace
an d love and zealously maintain unto the end, the pure and



OF JUSTIFICATION. 35

Scriptural Doctrine of Justification by Faith only; that doc..
trine which God, in infinite mercy to His Church, so clearly
made known, and so prominently brought forward, by means of
the glorious and blessed Reformation. Ye are the children of
those, who "loved not their lives unto the death," in main­
taining this doctrine in its purity: and you have God's own
Word-an open Bible-in your hands. "Stand fast, therefore,
in the liberty wherewith Christ hath made us free, and be not
entangled again with the yoke of bondage." (Gal. v. 1.) And
remember this; it is not enough to receive this doctrine in the
light of it, unless you also receive it in the love of it. For why
is it that thousands and tens of thousands, who profess and call
themselves Christians, have become not merely the victims, but
the willing agents, tools and slaves of the Mystery of Iniquity­
of the Son of Perdition 1--" Because they received not THE
LOVE OF THE TRUTH, that they might be saved. And for this
cause God shall send them strong delusion, that they should
believe a lie: that they all might be damned who believed not the
Truth, but had pleasure in unrighteousness." (2 Thess. ii. 10-..12.)

" Hear the just law-the judgement of the skies!
He that hates Truth shall be the dupe of lies:
And he that will be cheated to the last,
Delusions strong as Hell shall bind him fast."

And I would especially urge this solemn warning upon those
young persons, who have been brought up in the knowledge of
Evangelical Truth; but who have not yet obeyed the gracious
command of God, " My son, give me thine heart." (Prov. xxiii.
26.) O hasten to be wise! O hasten to be blest! "Behold, NOW
is the accepted time; Behold, NOW is the day of salvation."
(2 Cor. vi. 2.) Be assured it is a dangerous-it is a dreadful
thing-to trifle with "the glorious Gospel of the blessed God."
" How shall we escape, if we neglect so great salvation 1"
(1 Tim. i. 11; Heb. ii. 3.)

2. Have a special regard to those who faithfully preach this
great soul-saving doctrine. Those who do so-those who desire
"by manifestation of the truth," to commend themselves" to
every man's conscience in the sight of God" (2 Cor. iv. 2)-­
those who would "earnestly contend for the faith once deli­
vered to the saints

"

(Jude 3)-have an arduous office. All
the powers of earth and hell are leagued together against
them. And they know and feel that, in themselves, they are
full of weakness and corruption. They may, therefore, well
exclaim, "Who is sufficient for those things 1" (2 Cor. ii. 16.)
If, then, you value the doctrine which they preach, and honour
that God who has put this treasure into "earthen vessels, that
the excellency of the power may be of God, and not of us"
(2 Cor. iv. 7), let me entreat you to help and support them
with your Christian kindness and sympathy, taking a lively
interest in their work of faith and labour of love; and, above



36 ON THE ROMISH DOCTRINE OF JUSTIFICATION.

all things, with your earnest, fervent, and persevering prayers,
continually ascending and breathed up to God on their behalf.
The great Apostle of the Gentiles was especially set for the

maintenance and defence of this great doctrine of Justification
by Faith. Remember, then, how earnestly and how affectingly
he entreated the prayers and intercessions of his Christian

, brethren. " Now, I beseech you, brethren, for the Lord Jesus
Christ's sake, and for the love of the Spirit, that ye strive
together with me in your prayers to God for me." (Rom.
xv. 30.) And again, "Praying always with all prayer and
supplication in the spirit, and watching thereunto with all
perseverance and supplication for all saints; and for me, that
utterance may be given unto me, that I may open my mouth
boldly, to make known the mystery of the Gospel, for which
I am an ambassador in bonds: that therein I may speak
boldly, as I ought to speak." (Eph. vi. 18-20.)
Now, dear brethren, if Paul had need of such continual

prayers and earnest intercessions, how much more have we!
3. Let it not be thought, that it is unprofitable and vain,

to set forth, and expose, before Protestants, the system of Ro­
mish error in regard to this doctrine; for, not only we do not
know who may be in danger of perversion, but also, the Chris­
tian learns much by means of contrast, which he would not
else so clearly understand; and the darkness and confusion of
Romish error on this point may well serve as a dark back­
ground, by means of which the brightness, the simplicity, and
the glory of scriptural and evangelical truth is made far more
illustrious-more forcible and striking to the truly Christian
mind, than we could otherwise expect it to be. We should often­
times not so much care to spend our time in refuting error, if
e did not hope thereby to make truth more bright and clear.