the actual sacrifice on the cross;" that is, as Paul himself interprets the figure of the cross, our Lord Jesus Christ crucified for us; but in their own flesh made a sacrifice," holding a cross that cuts them." So true it is that the preaching of the cross is to one a stumbling block, and to another foolishness; so true it is that Popery is the consummation of iniquity, for it has contrived by a crucifix to rival the cross.

That this writer, who sometimes seems to make much of the atonement, has no genuine scriptural belief in it, may be seen by the following passage. "We know nothing of the reasons of God's wonderful providence, why an atonement was necessary, why the Son of God was the sacrifice, why that sacrifice must be applied in order to wash away the sins of individuals." ""* This reminds us of the language of the modern atheist, Owen, "we know not the cause of all the motion and change in the universe." A Christian would tell him he might keep his ignorance to himself, for we do know; and we find that "this is life eternal, to know the only true God and Jesus Christ whom he has sent." Surely we know, when God has told us, that he "set forth his Son to be a propitiation, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believeth in Jesus." He that knows not this, knows not the atonement, and no wonder that he stumbles in darkness, at noon-day. For the same reason that the procuring cause was necessary, there must be

some way of applying it, in order to produce the designed effect.

But alas, there is more meaning, not to say cunning, in this ignorance, than most would suspect. In a lecture full of scripture misinterpreted and perverted, we find this reason given for Christ's resurrection being proclaimed as that which justifies us, that "his divinity and atonement was too sacred a doctrine to preach to the world." Here we have the esoteric doctrine, the principle of concealment of the Oxford tracts. Be it known then, that the ignorance they profess is full of meaning; and if it be asked what more can be intended than that with which we have already been shocked, we answer "time will show."

312

CHAPTER II.

Experience proves that we are Justified by Faith.

WHO can avoid seeing that the experience arising from a blessing of which forgiveness is an essential part, and eternal life the destined end, must be joyful? What could be more appropriate than the language of Christ-"Son, be of good cheer, thy sins are forgiven thee?" But every blessing of a religion which is "the doctrine according to godliness" must produce a holy effect. For, if, "by their fruits we may know men,” we are but what our principles make us, and "a good tree cannot bring forth evil fruits." Happiness and holiness, then, must be the effects of the genuine doctrine of Justification. Happiness, they are said to experience, who are justified by faith; for they have "peace with God, access into his gracious presence, rejoicing in hope of the glory of God.” Holiness follows; for "being justified by Christ's blood, they feel that they are bought with an inestimable price, and are not their own, but are bound to glorify God with their bodies and spirits."

In this appeal to experience, we are not departing from that which we have already made to Scripture;

PROOF OF JUSTIFICATION, BY EXPERIENCE. 313

for it is only as far as the Divine Word sanctions the argument from experimental evidence, that we plead it as available. Aware of the mistakes to which we are liable in drawing inferences from what may be called our feelings, we are quite willing that the witness should be severely watched, and his testimony stand for no more than it is really worth.

Though the Church of Rome, and those who symbolize with her, treat contemptuously the appeal to experience, we cannot allow that witness which apostles adduce to be put out of court without a hearing. In proportion as the great apostacy advanced, the Gospel, by emphasis, was silenced, to make way for a load of ceremonies: and now the Oxford Tracts are prefaced with the avowal, that "the sacraments, not preaching, are the sources of Divine grace."

Sources of Divine grace! Is there any source but the benevolence of the Divine nature, the heart of eternal love determining to have mercy on whom our God will have mercy? The apostle traces all our blessings up to this source. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." Eph. i. 3, 6.

S S

Could any one suppose that the sacraments, not preaching, were the channels in which blessings flow to us from the eternal Source, when he hears the apostle say, "I thank God I baptized none of you but Crispus and Gaius; for Christ sent me not to baptize, but to preach the Gospel? For it pleased God by the foolishness of preaching to save them that believe." But evangelical preachers are severely criticised by our opponents, who succeed in their censures chiefly by the inconsistency of those who come too near to the sentiments of their censors. It is charged, against some, that they make faith an end; but it is well known that they intend to exhibit it as a means of our justification by Christ's right

eousness.

A questionable passage is quoted from Mr. Newton, who, though no considerable theologian, is not usually open to such reproof. The same may be said of the condemnation passed on Legh Richmond, for something he says in the Dairyman's Daughter. Yet the Visitation of the Sick, which is set-off against the evangelical call for experience, rehearses the articles, "That you may know whether you do believe," which amounts to the very same thing as is condemned. But the drift of Mr. Newman's Lecture on preaching the Gospel, is to show that experience is to be suspected.

What, then, is the doctrine of Revelation concerning experience? That both sin and grace produce their appropriate effects. The apostle says, "We have before proved, that both Jews and Gentiles are all