victory over death itself, are all declared to be the immediate effects of believing on Christ for righteousness, in consequence of its being immediately followed by freedom from condemnation, and complete Justification. Believers are always spoken of as persons who are justified, and not as candidates for the blessing.

Sanctification, on the contrary, is mentioned, indeed, as a work begun, but only begun; and therefore Christians are exhorted to "cleanse themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God;" while the apostle prays, "The very God of peace sanctify you wholly ;" and Christ is said to have "loved the church, and given himself for it, that he might sanctify and cleanse it, by the washing of water by the word, to present it to himself at last without spot." The marked difference between the two statements must have convinced every impartial student of the Scriptures, that Justification is complete as soon as a person believes on Christ, and that Sanctification does but commence then, though it is destined to a perfection, which it attains on the completion of the Christian's course. It is this distinction which accounts for the apparent contradiction between the Christian's profound sense of imperfection and his high assurance of freedom from all condemnation; his challenge to all accusers, and his abundant censures on himself; his glorying in a title to heaven, and his humble confession of not yet having attained the temper of heaven.

And who that has scriptural views of Christ and

his work can doubt that such consequences must follow from union to him? For, let us recall to our view the unique glory of his person, the unparalleled excellence of his obedience, and the immense value of his atonement, and ask whether our oneness with him may not be expected to produce consequences as blissful to us, as his identification with us produced effects humiliating and painful to him?

The error of Rome is betrayed by a total silence concerning any definite period in which a person is completely, or indeed really justified, either in their own sense or in ours. That their sense, which is equivalent to Sanctification, admits of no definite era in this life, is obvious; for if a person is justified by being made holy, he cannot have the blessing till he has the character, or, in other words, as long as he has any sin in him. But as they steal our thunder, and talk of forgiveness as a part of Justification, they ought to have told us when they think a person completely forgiven, or free from guilt.

The indefiniteness of their doctrine places it in striking contrast with that of the apostles, who speak of a blessing received at a definite period, when we believe; obtained by a definite means, faith; producing a definite effect, peace with God; and followed by a definite consequence, title to eternal life. title to eternal life. Rome, on the contrary, justifies, we know not when; by means, we know not how many; producing effects which no one experiences, and followed by uncertain consequences; for none can tell whether they are heaven, or purgatory, or hell. If the design has been to manu

facture a doctrine, which should, under the same name, include all possible contradictions of the thing, they have succeeded to admiration.

That Dr. Newman had in his mind no Justification at all, will be seen when we consider his remarkable confession, which we have inserted in our Preface; but, in this, he has followed the footsteps of that church which forbids her votaries to make any pretensions to the felicity and assurance which the apostle declares to be the exclusive privilege of all who have believed in Christ, "that they might be justified by faith, without works of law."

Ere we close this chapter, it is desirable to notice, that the apostle Paul, in his letter to Titus, iii. 5—7, observes, that "God has saved us by the washing of regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour; that, being justified by his grace, we should be made heirs according to the hope of eternal life." This may seem to convey something more than that work of the Spirit which unites us to Christ for our Justification; and may be supposed to teach, that we are regenerated or made holy, in order that we may be justified by our own holiness, which is, therefore, called our inherent righteousness. But the apostle prefaced his whole paragraph by saying, that it was "not by works of righteousness which we have done, but according to his mercy God saved us;" and so our Justification could not be through our becoming new creatures, but "through Jesus Christ, that we might be justified by his grace."

He sees things in

God begins, often, where we end. their essence and cause; we see them only in their effects. We know neither matter nor mind in their essence, but recognise them by their effects. The existence of Deity itself is known to us by the works of God. God, who gives his Spirit by an act of sovereign grace, designs by this to unite us to Christ, that being one with him we may be justified by grace, and be "made heirs according to the hope of eternal life." But we can know that he has done so, only by our "believing on Christ, that we might be justified by the faith of Christ." When, therefore, we believe, it is not because we find ourselves regenerated; for we have not yet found it out, and cannot, as long as we have not believed on Christ for righteousness. We come to Christ as sinners, and “believe on him that justifieth the ungodly." But faith in Christ is the first fruit which developes what God has done for us, in "shedding on us the washing of regeneration, and renewing of the Holy Ghost;" and "he that believeth that Jesus is the Christ is manifestly born of God." 1 John v. 1. God gave his Spirit of regeneration, which is the spirit of faith as of all other graces; but the grace by which we are made acquainted with the sovereign favour, is faith in Christ for Justification. Thence we argue backward, and find our regeneration by our Justification, for then we serve God, not with the slavish spirit of bondage and fear, but with the grateful affection of sons, crying Abba, Father. This text is assumed to be a proof of Baptismal Regeneration, and thus of Baptismal Justification too; but they alone

can find baptism here, that have brought it with them to the text, which certainly does not mention baptism.

It is difficult, if not impossible, to discover when, where, or how, our opponents obtain Justification, even according to their own views. They openly contend for Baptismal Justification; but we look in vain for its effects, or for those who profess to enjoy them. They also speak of being justified by renewal, or by Sanctification. But they confess that this is imperfect; and though they sometimes seem to suppose that, in its incipient state, it justifies, they never openly declare this. On the contrary, they confess themselves to be in a state which is any thing but Justification, for they "have, by transgression, exceeded all revealed provisions," and as they occasionally own that Justification is, " at least, in exact propriety," a declaration of righteousness, can that be a declaration which is not revealed? They manifestly do not know themselves to be justified. Happily, however, there are some who could and would say to them, "would God you were, both almost, and altogether, such as we are, except these bonds."

Louis le Blanc, professor of theology in the French Protestant College of Sedan, seems to have obtained favour with Dr. Newman, for the theses theologica, which attempt to diminish the difference between Protestants and the Church of Rome. But it may be seen, that the object he has in view, to defend the reformed from the charge of practical antinomianism, or making an unrenewed man a justified person, is obtained by the