Now for the truth of these representations we are referred to Scripture, and that not to one or two texts only, detached from their context, but to an extended survey into the inspired word in both Testaments. Scripture in its various portions conspires together as a whole to this simple doctrine. From first to last what the Psalmist longs after, and Prophets promise, and Apostles announce as given by Almighty God, is one and the same, the capacity of serving God acceptably, or the gift of righteousness, not a shadow but a substance, not a name but a power, not an imputation but an inward work.

1. First, appeal is made to the book of Psalms; which, it is said, whether in the way of aspiration, prayer, or prophecy, so clearly assigns to the Evangelical Covenant the gift of inwardly justifying, that we may as well maintain that that Covenant has not been made, as that inward justification is not accorded. This actual inherent righteousness is the one main thought of the Psalms, not of

justus, in quantum salvus. . . . Fide igitur Jesu Christi impetramur salutem, et quantum nobis inchoatur in re, et quantum perficienda expectatur in spe..... Per fidem confugiat [anima] ad misericordiam Dei, ut det quod jubet, atque inspirata gratiæ suavitate per Spiritum Sanctum faciat plus delectare quod præcipit quam delectat quod impedit. Ita multa multitudo dulcedinis ejus, hoc est, lex fidei, caritas ejus conscripta in cordibus atque diffusa, perficitur sperantibus in eum, ut anima sancta non timore pœnæ, sed amore justitiæ operetur bonmu. August. de Spir. et Lit. 51.

course to the exclusion of other blessings, but as the center and scope of them all. Let us take, for instance, the 119th Psalm, which may be considered as the standing prayer of the Church Militant in every age, as of old time for things longed for, so now for things pledged to it. Now one great gift is there contemplated again and again, in various forms, and that is nothing short of renovation of mind, the power to obey God, His quickening, illuminating, cleansing, comforting "Word," (as it is there called), or "Truth," or "Law," or "Judgments," or (as the Latin version speaks) "Justifications." "O that my ways were made so direct that I might keep Thy statutes! Thy words have I hid within my heart, that I should not sin against Thee. My soul cleaveth to the dust, O quicken Thou me according to Thy word. Quicken Thou me in Thy way; stablish Thy word in Thy servant, that I may fear Thee; quicken me in Thy righteousness: Thy word hath quickened me; my eyes long sore for Thy word, saying, O when wilt Thou comfort me? Thy word endureth for ever in heaven. I will never forget Thy commandments, for with them Thou hast quickened me; O how sweet are Thy words unto my throat; my eyes are wasted away with looking for Thy health, and for the word of Thy righteousness; when Thy word goeth forth, it giveth light and understanding unto the simple; I opened my mouth and drew in my breath, for my delight was in Thy commandments. Thy righteous

ness is an everlasting righteousness, and Thy law is the truth; my heart standeth in awe of Thy word 1."

In these passages "Righteousness" is sought after by name; in such as the following it is promised or anticipated; and still inward holiness is the heavenly gift which is spoken of. "Thou, Lord,

wilt give Thy blessing unto the righteous, and with Thy favourable kindness wilt Thou defend him as with a shield." "The Lord alloweth the righteous." "The righteous Lord loveth righteousness; His countenance will behold the thing that is just.” "God is in the generation of the righteous." "Who shall dwell in Thy tabernacle? even he that leadeth an uncorrupt life.” "Be Thou my judge, O Lord, for I have walked innocently. Do well, O Lord, unto those who are good and true of heart." "Offer the sacrifice of righteousness, and put your trust in the Lord. Give sentence with me, O God, according to my righteousness, and according to the innocency that is in me. O let the wickedness of the ungodly come to an end, but guide Thou the just. For the righteous God trieth the very hearts and reins "." The sacred writer is not satisfied with an external or nominal righteousness, but he feels a want within, and he

1 Ps. cxiv. 6. 11. 25. 37, 38, &c.

2 Ps. iv. 5; v. 13; vii. 8—16; xi. 6. 8; xiv. 9; xv. 1, 2; xxvi. 1; cxxv. 4.

prays for what he knows to be the very substance of religion.

If it be objected that such passages only show that obedience is necessary for God's favour, which no one denies, and that therefore an accumulation of them, however great, is nothing to the purpose, it may be replied, that on the contrary it is every thing; that, as one such text would show that obedience was a condition of God's favour, so these multiplied statements show that it is the one condition, the one thing in us which involves acceptance on God's part, that one requisite in naming which all we need is named. It is usual at the present day to lay great stress on the distinction between deliverance from guilt and deliverance from sin; to lay down as a first principle that these are two coincident indeed and contemporary, but altogether independent benefits, to call them justification and renewal, and to consider that any confusion between them argues serious and alarming ignorance of Christian truth. Now, in opposition to this, it may surely be maintained that Scripture itself blends them together as intimately as any system of theology can do; and that such a system is not thereby dark and ignorant unless Scripture is also. In truth, Scripture speaks of but one gift, which it sometimes calls renewal, sometimes justification, according as it views it,-passing to and fro from one to the other so rapidly, so abruptly, as to force upon us irresistibly the inference, that they are really one.

In other words, I would say, that this distinction, so carefully made at present, is not scriptural.

This shall first be shown from the Psalms; for instance, the 51st. That this is an evangelical Psalm in the fullest sense no one can doubt. It is David's prayer for restoration to God's favour after his grievous fall. It contains in it the two ideas in question, of deliverance from guilt and deliverance from sin; but does it accurately distinguish between them? So far from it, as to make it impossible to doubt, that in the mind of the inspired writer the one benefit immediately involved the other as part of it, that renewal involved external justification or God's favour, or that God's favour was given through renewal. For instance, which benefit does he speak of when he says," Wash me throughly from my wickedness, and cleanse me from my sin?" If we judge by a subsequent verse, "Thou shalt purge me with hyssop, and I shall be clean," we shall say he must mean renewal by "washing;" but if so, observe how the foregoing verse connects with it-" Have mercy upon me, O God, ... do away mine offences, wash He says not," Both have mercy and renew," contemplating two gifts, but "show mercy by renewing me." Again, "Thou shall wash me, and I shall be whiter than snow; Thou shall make me hear of joy and gladness." What then? does joy follow from sanctification? The popular doctrine at present connects it rigidly with justification; as if immediately upon justification, and before sanctifica

me."

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