Part 2

2. Or refer to the _purpose for which the book was written_. The Lord said to Habakkuk, {12a} “Write the vision, and make it plain upon tables, that he may run that readeth it.” It was his intention, therefore, that the prophecy should be understood. Of the whole Old Testament, St. Paul says, “Whatsoever things were written aforetime, were written for our learning, that we” (i.e. believers generally) “might have hope.” Rom. xv. 4. They were intended therefore for the learning and comfort of the church. St. John’s gospel was written “that ye might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name.” John xx. 31. And his epistle was addressed to those that believe on the Son of God; “that ye might know that ye have eternal life, and that ye might believe on the name of the Son of God,” John v. 13. What can be plainer than that God designed the Bible for the church at large, for the comfort and instruction of the whole body of his believing people?

And now add to this the declared purpose for which the Holy Ghost dwells amongst men. He is “the Spirit of truth,” {12b} “to guide us into all truth,” “the Spirit of wisdom and revelation in the knowledge of Christ.” {12c} And of Him St. John writes: “The anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth and is no lie, and even as it hath taught you, ye shall abide in him.” {13a} Can any one read such passages and doubt for a moment that it is the purpose of the Holy Ghost to teach God’s people by throwing light upon the pages of his inspired word? and would not that man set himself up above the God of heaven, who would dare to pronounce it inexpedient to give the Bible to every living soul within the church?

And now observe the following pastoral letter from the Romish bishops and archbishops in Ireland. Having received a letter from Pope Leo the 12th, dated May 1824, addressed to all Patriarchs, Primates, Archbishops, and Bishops, and they conveyed the substance of it to the Irish priests in the following words. “Our holy Father recommends to the observance of the faithful, a rule of the congregation of the Index, which prohibits the perusal of the Sacred scriptures in the vulgar tongue, without the sanction of the competent authorities. His holiness wisely remarks that more evil than good is found to result from the indiscriminate perusal of them on account of the malice or infirmity of men. {13b} In this sentiment of our head and chief we fully concur.” So they do not hesitate boldly to declare, that the very words which the Holy Ghost inspired for our learning are productive of more harm than good. It is true that they ascribe the failure to the malice or infirmity of men: but did not God know what men were when he gave the Scriptures? Did he suppose men better than they are? or has the Pope a greater insight into human nature than God himself? The use of such language implies either that God was ignorant of man’s nature, or knowing it, was unsuccessful in addressing it; in other words it amounts to the bold blasphemy of ascribing either ignorance or impotence to God.

3. But again, look at the _practical experience_ of daily life. We appeal to every Bible reading Christian, does not the word of God speak plainly? 1 know there are some to whom it may appear a sealed book, but God always opens it as they advance in their study. There are many flowers, which in the early morn, seem to possess little interest or beauty, for their bloom is closed; but when the sun gets up, and they feel its genial heat, the leaf expands, and the blossom opens, sweet in its fragrance, and lovely in its colouring and form. So it is with the Scriptures. The unopened Bible may seem dull and powerless to the beginner, but let the Holy Ghost beam his light upon its sacred pages, and it becomes more beautiful than the lily, more fragrant than the rose of Sharon. Did ever hungry soul go to the word, and not find in it the clear description of the bread of life? Is there any confusion in its language, when it addresses the broken-hearted penitent, and assures him, saying, “The blood of Jesus Christ the son cleanseth us from all sin?” Is there any indistinctness in that gentle whisper with which God, as a tender husband, sooths the sorrowing widow, and leading her into a solitary place, there speaks to her heart, saying, “Comfort, comfort ye my people?” Is there any want of lucid clearness in the lovely portraiture of our blessed Lord? Is it possible to mistake his holy character? Is there any lack of shrill distinctness in the sound of the warning trumpet, in the prophecies of coming judgment, in the curse passed on sin, in the promises of glory? Nay, beloved! man may tell us that the traveller cannot see to track his path, when the summer sun shines in its strength: man may tell us that there is no refreshment in the cool stream that gurgles up clear as crystal from beneath the shady rock: and we would believe them, even then, sooner than we would believe the Church of Rome, when she tells us, that the way of life is not pointed out plainly, in the word which God has written, to guide and cheer his people heavenwards.

We have found, then, that the Bible is of supreme authority, complete sufficiency, and clear intelligibility. And now, dear brethren, what a deep sympathy should we feel for the laity of the Church of Rome! One fact may illustrate their position. When two members of the deputation of the Church of Scotland to the Jews arrived at Brody, on the borders of Austrian Poland, every book was taken from them, even their Hebrew and English Bibles. Being sealed up they were sent on to Cracow, and delivered to them when they quitted the Austrian dominions. On pleading for their English Bible, the only answer was, “It is not allowed in Austria.” Thus are the bulk of the people kept at a distance from that clear and lucid stream. The church, like the painted window, stands between them and the pure light of heaven. Who can wonder, then, that there are errors and superstitions? Who can be surprised to see them bend before the Virgin, when they are thus kept back from Christ? We should not despise them, but pity them: we should weep for them, as our lord wept over Jerusalem: we should pray for them, as he prayed upon the cross, “Father forgive them, for they know not what they do.” None can doubt that multitudes are truly desiring to walk with God; truly in earnest in their rounds of prayers and penance. You may oftentimes see them on the Continent sobbing and pleading in unremitting and earnest prayer, but alas! it is too often before the Virgin’s picture. They know no better, they are kept from the word of life, and in many cases they sink to their grave, ignorant of the very existence of the Bible.

And there is a lesson here for ourselves too, dear brethren. We must remember that it is not enough to belong to a church which puts the Bible into our hands, or to listen to a ministry which appeals to it as the rule of faith. We must make it our own; we must take it to ourselves as our birth-right. It is not enough that we possess the printed book, it must be also written on the understanding by careful, diligent, persevering study; and on the heart by the pen of the Holy Ghost himself. He is but a poor Protestant that neglects his Bible. Nay, more, he is but a poor Christian, for he that knows little of his Bible can scarcely fail to know still less of God. Let us, then, be stedfast Bible Christians, devoted Bible students. Let us determine that, God giving us grace, we will know Christ as our God reveals him, know him as our own Redeemer, as our own Advocate, as our own Lord and King, and let us never rest content till we can say with the prophet “Thy word was found and I did eat it: and thy word was unto me the joy and rejoicing of my heart.”

SERMON II. JUSTIFICATION.

ACTS xiii. 39.

And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

IF my object in the present course of sermons had been simply to produce a popular impression against the church of Rome, I doubt whether I should have selected the doctrine of justification as the subject for our thought this evening. The error, though quite as deadly, is not so glaring as in other portions of their system. But, as I said on Sunday last, my great design is to confirm you in the saving truths of Christ’s gospel, “that speaking the truth in love, we may grow up unto him in all things.” To this end there is no subject more important than the present; it touches our very life; it concerns our present peace and eternal joy; it involves the question, whether the door is closed or opened, by which the sinner can find access to God. Let us endeavour then to approach it with the seriousness due to so great a matter, and let us all lift up our hearts to the Father of lights, the giver of every good and perfect gift, that the Holy Ghost may be shed on us abundantly through Jesus Christ our Lord!

The point at issue between the Church of Rome and Church of England does not relate to the justification of the heathen man, when he first approaches Christ in baptism. This they term the first justification, and acknowledge with us that it is through faith. It is with reference to what is usually called the second justification that the great difference exists between us. This is the justification of baptized Christians, of persons like ourselves, who have sinned after baptism; and the question is, What is the instrument by which justification is applied to us?

The doctrine of our Protestant church is clearly laid down in the 11th Article, “We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our 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 doctrine of the church of Rome is that there is righteousness infused into the mind, as warmth into the heated iron, and that we are justified by the merit of this infused or inherent righteousness; or, in other words, that our own good thoughts, good works, alms, prayers, fastings, &c. so satisfy God’s law, that in consequence of them we may claim eternal life as our own well deserved reward. The council of Trent has decreed as follows:—“If any man shall say, that men are justified either by the sole imputation of the righteousness of Christ, or the sole remission of our sins, and not by grace and charity, which is diffused in their hearts by the Holy Spirit, and is inherent in them, let him be accursed.” {19}

In other words the Church of England teaches that we are accepted before God through the righteousness of our blessed Lord, imputed freely to all that believe; the Church of Rome, that we are accepted before God through the righteousness wrought in us, and the merit of our own acts and doings. The Church of England that we are justified by faith; the Church of Rome that we are justified by works.

To those who know their Bibles, there can be little difficulty in the decision of this important question. That we are justified by faith stands forth as plainly as the summer sun in heaven.

Acts xiii. 39. “And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.”

Romans iii. 24. “Being justified freely by his grace, through the redemption that is in Christ Jesus.”

26. “To declare, I say, at this time, his righteousness: that he might be just and the justifier of him which believeth in Jesus.”

28. “Therefore we conclude that a man is justified by faith without the deeds of the law.”

iv. 2, 3. “For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted to him for righteousness.”

Gal. ii. 16. “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”

Here we might well leave the subject, but as this was the great battle-field of the Reformation, it may be well to examine rather more carefully into the question. In doing this we will endeavour to show—

I. That all justifying righteousness must be perfect.

II. That inherent righteousness can never justify even the regenerate.

III. That the imputed righteousness of Christ is of itself perfect and sufficient.

I. All justifying righteousness must be perfect; for justification is a legal act, and justifying righteousness is that which satisfies the law. The law, or will of God, lays down a certain rule of life and conduct, as the law of a country lays down certain regulations for the citizen. As the sovereign for his subjects, so God appoints his law for man. Now if the law be satisfied by man, then man is justified by the law. The law lays nothing to his charge; he is really free, and he is accounted free; he is fully and completely justified by his perfect fulfilment of the will of God. Such a character would stand before God in the same position as we do before the earthly judge. We are justified by our country’s laws; we enjoy our liberty, and walk through the length and breadth of our happy land, free as the winds of heaven, in our own right, and, as far as human law is concerned, our own righteousness. We have not broken our country’s laws, so we can stand up boldly before our country’s judge. Now, with reference to our country, or to the law of man, this innocence is a justifying righteousness. It secures to us a perfect freedom, it strips the law of all claim either on liberty or life. If there were a similar obedience to the law of God, that obedience would be a justifying righteousness before God. If the law were satisfied, the creature would be justified; the satisfied law would itself declare him free. The law would be disarmed of all power of threat, curse, or punishment; the righteous man would stand boldly before the judgment, and say, “I have fulfilled the law, and I now demand the crown.”

Now there is one thing self-evident respecting this justifying righteousness; namely this, It must be perfect, or it all falls to the ground. If one stone be removed from the self-supporting arch, the whole fabric falls into ruin. One leak is enough to sink the noblest ship in England’s navy. So by the laws of our country, if there be one breach of one law, our liberty is lost, our right is gone, our justifying righteousness is no more. If there be one single act of transgression, one single violation of one single statute, the law is broken, and the offender is subject to its punishment. How many a poor culprit has lost his life for one solitary act! As with the law of England, so it is with the law of God. The righteousness that can justify must be a perfect righteousness. If there be one act of disobedience, the offender becomes a sinner, and must plead for mercy, if he would hope to shun the curse. His right and righteousness are gone together; he must cease for ever to urge any claim on glory. St. James states this plainly, {23a} “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law:” and St. Paul confirms it, when he quotes the words, {23b} “Cursed is every one that continueth not in _all_ things that are written in the book of the law to do them.” He does not say _some_ things, or _most_ things, or a _great many_ things, but _all_ things.

And this may point out the distinction between the righteousness which can justify, and the righteousness which may please. That which can justify must be perfect, for it must leave the law unbroken before the judge; that which can please may be defective, for it may be little more than the first risings of a filial love, than the first efforts to do the will of a loving Father. The prodigal pleased his father, when he first turned his thoughts towards his long forsaken home, but none would argue that he was then justified by his obedience. Mary pleased her Saviour, when she sat at his feet, and drank in his sacred teaching, but that one act could not justify her soul before the judgment-seat of God. David did well that it was in his heart to build the temple, but he could not appeal to that one secret, unfulfilled intention, as a justifying righteousness, which could clear his soul, or fulfil the law. To sing the song of thankful praise pleaseth the Lord “better than a bullock that hath horns and hoofs,” but though we sang that song throughout eternity, it would prove nothing before the judgment-seat, it could never constitute such a righteousness that the judge could say “Well done, you have fulfilled the law.” {24}

If we bear in mind this distinction, we shall easily establish our second point, namely,

II. That inherent righteousness can never justify even the regenerate: and for this one simple reason, that the righteousness of the very best is altogether imperfect before God.

We all know what a vast change is wrought in a man when he is born again of the Holy Ghost, a change sometimes compared to a resurrection, sometimes to a new creation, and always ascribed to the arm of God’s omnipotent sovereignty. In this change the heart of stone is taken away, and the heart of flesh is granted; the eagle is transformed into the dove; the lion becomes the lamb; the wild bramble is changed into the fruitful vine; the barren waste rejoices and blossoms like the rose. Let us none lower the character of this vast and most lovely change. It is more beautiful than that of the chrysalis to the butterfly; more wonderful than that of the buried corpse to the living man; more gladdening, than when the vast world sprang out of nothing at the command of God. There are only two occasions mentioned in the Bible, in which the company before the throne are described as finding increase to their already perfect joy; the one was the creation, when “all the sons of God shouted for joy:”{25a}—the other, the gathering in of the new born penitent, for “there is joy in heaven over one sinner that repenteth.” {25b}

But yet the righteousness thus implanted cannot justify, for just look at

(1) _The works produced_.

There is a constant activity to be seen amongst the people of God; they delight to do his will; they labour, and labour diligently, to relieve distress, to comfort sorrow, to spread the glad tidings of the kingdom of our Lord. Such works are the fruits of the Spirit, and they are gladdening both to God and man. To witness them in the flock is the highest joy of the Christian minister, and never do we know such true pleasure, as when we see you, dear brethren, thus striving to labour stedfastly for Christ. Ay! and they are the joy of one higher far than we. They are the fruits of the Spirit, the delight of Christ himself, the sacrifice well pleasing, acceptable unto God. St. Paul desires such results as these, when he prays, {25c} “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” And Christ himself has put his seal and stamp upon them, saying, {26a} “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” But how vain it is to suppose that they can justify! they may please the Father, but they cannot satisfy the law. They may seem fair before men, but who is bold enough to pronounce them perfect before God? For remember that motives must be considered as well as acts. See how St. Paul argues this, 1st Cor. xiii. 3, “And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.” What could be a nobler thing than martyrdom? What liberality equal to the consecration of all his goods to feed the poor? Yet if there be one secret, hidden defect of motive perceived by God alone, the Apostle becomes nothing, “it profiteth me nothing.” {26b} “Cut off then those things wherein we have regarded our own glory, those things which men do to please men, and to satisfy our own likings, those things we do for any by respect, not sincerely and purely for the love of God, and a small score will serve for the number of our righteous deeds.” It is with them as with the drop of water. To the naked eye it seems clear and sparkling, but when you see it under the searching light of the solar microscope, you find it full of all uncleanness. So it is with the best of human actions. To the naked eye they may appear pure and even brilliant, but let the light of divine truth beam on their inward character and motive, and there is so much defect, so much defilement, that we are filled with wonder, not because they fail to justify, but because God is so gracious as to condescend to say they please. Yea, verily! if the whole church of Christ were to select from all its multitudes the very holiest of all living men, and if that holiest of men were to select the holiest action that he ever wrought in the holiest period of his most holy life, that one act when referred to the heart searching, motive judging, law of God, would be found so tainted with defiling sin, that if his justification were to depend on its righteousness alone, he must abandon for ever all hope of life with God. “There is none that doeth good, no not one.” {27}