ing in conformity to Christ in the temper and disposition of their minds, they are daily becoming more fitted for destruction, and preparing for the eternal abodes of məral impurity and ruin. Instead of aspiring to shine in the realms of glory with a distinguished lustre, they are only acting as if they were desirous of glowing more remarkably than others in the world of wo. Is not such the melancholy fact with regard to numbers? Men and brethren, what shall we say to you? What can we say to you but what has often been said? Shall we entreat you by all the powers of the world to come, to pause and consider, and begin immediately to act wisely and reasonably, and let no worldly considerations interfere with your eternal interests, remem. bering that the Saviour has said "work while it is day, the night cometh, when no man can work." John 9:4. And it is elsewhere urged, Prov. 9:10. "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wis. dom in the grave, whither thou goest!" And, Therefore, in the conclusion, let me say to every professing christian, that as your time on earth is both short and uncertain, there is nothing of more importance to your comfort and safety, as christians, and more honorable to God and to religion, than to see you" working out your salvation with fear and trembling;" always active in your Master's service, and always employed in every good word and work. We live in a day when there is work enough for christians of every age and sex; and they may all be employed to good advantage in sus. taining and furthering the interests of religion. None need be, and none should be idle in the Lord's vineyard. There is work enough for all, in their different stations and relations of life, without interfering with each other. And let me assure you, that it is as necessary for one, and all of us, to be as active and diligent in the service of our Lord and Master, as it is for the soldier to be valiant in the battle; as it is for the wrestler to be eager in the struggle; and as it is for the racer to reach forth with constant exertion after the prize. Let us also bear in mind, that the same grace which has made, and is still making other christians active and diligent in the cause of Christ, is as ready to be dispensed to us, as it was to them. His grace will be sufficient for us, and make us triumphant over every enemy. We therefore unite with the apostle in praying, "that your love may abound yet more and more in knowledge and in all judgment," that ye may ap prove things that are excellent; that ye may be sincere and without offence till the day of Christ, being filled with the fruits of righteous. ness which are by Jesus, to the glory and praise of God." And may mercy, and grace, and peace, be multiplied toward you, and all who love our Lord Jesus in sincerity. THE PRESBYTERIAN PREACHER. VOL. III. PITTSBURGH, APRIL, 1835. SERMON XLII. BY GEORGE JUNKIN, D. D., PRESIDENT OF LAFAYETTE COLLEGE. No. 11. ON JUSTIFICATION. ROMANS 3:28. A man is justified by faith without the deeds of the law. POWER, in an intelligent agent, implies an obligation to its exercise. The contrary supposition is an impeachment of the Creator's wisdom. The parable of the talents assumes this truth whilst it illustrates its application. Possession confers the right and imposes the duty. Such, too, is as plainly the common sense of mankind as it is the dictate of scripture. Hence idleness is esteemed a crime, which, if not punished by law, is at least placed under the ban of public reprobation. The buried talent will see its resurrection morn and meet its murderer at the bar of God. Intelligent agents are moreover not accountable for the exercise only of their talents, but also for the manner of it. The Giver has defined the use of the gift, and prescibed a law to regulate it. This, too, is an original element in morals, and we can form no distinct conception of morality without it. Intelligent action, according to prescribed rule, is a leading item in our complex notion of moral agency. The very thought of an intelligent creature existing without law or rule to regulate and govern his actions, is difficult to conceive; its reality impossible to be believed. There is one, and we presume there can be but ONE such being. He whose understanding is infinite, and He alone, exists in simple and pure intelligence without prescribed law. He giveth none account. But to all created mind the prescription of rule appears a necessary adjunct. Nor is our idea of moral existence yet complete. Law implies more than simple rule to regulate action. It also measures accountability. It is retrospective as well as prospective. It looks upon past as well as upon future action. It originates in sovereignty and flows back upon its source. Sovereign authority prescribes the rule, supreme pow. er superintends its final application. Its alpha is legislative: its omega judicial. What the law prescribes must be done, and if done, will be rewarded; what it prohibits, must not be done, or if done, will be punished. In other words, God has always dealt with man on the principle of motive; addressing his fears on the one hand and his hopes on the other; both having their influence through the principle of self love. The desire of happiness is an essential item of our being. Thus has God formed us; and to this indestructable principle has he address ed his law; (at least in the only form in which we have to do with it.) He holds forth exemption from misery and the hope of enjoyment as an inducing motive to compliance with its requisitions on the one hand; and the terrors of fearful endurance, to deter us on the other, from its neglect or violation. Thus we have arrived at the distinct notion of moral agency. It implies an intelligent creature; endowed with capacity to act; laid under obligation to act, and that according to law; and under the influence of hope of reward and fear of punishment, as the necessary legal results. Now, in the important discussion to which we are approaching, it is ⚫ matter of high concern, to be well settled in our elementary principles. If we have confused-half formed conceptions here, full formed confusion will pour around us the flood of its chaos ere our feet stand firm on the rock of God's eternal truth. Let us, then, pause for a moment at the threshold of the discussion, and ask ourselves, To what has God in his law, (under its covenant form,) promised life and happiness? Is it to holy action-action according to the precept of law? Or is it to suffering-to painful endurance of the penalty? Reward is promised. Happiness, life, blessedness is held forth and pledged to the moral being. Now the question relates to the merit, the desert-that which merits, which deserves this reward. What is it? Is there any merit in suffering the just consequences of sin! Does the man who has even patiently endured punishment for his crimes deserve reward? The moment he emerges from the gratings of his incarceration, may he put in a claim to the positive benefits and blessings which the law holds out as a motive to holy action! Or has he simply and only made restitution for the positive injury he inflicted upon the law? This last, beyond all question, is the true state of the case. If it were otherwise—if reward were given-because merited— if positive reward were given to mere endurance of penalty, who does not see the fearful consequences of the principle? If there is real merit in suffering penalty, then unquestionably the deeper the agony of endurance, the higher the desert of happiness! The lower a spirit sinks in the burning lake, the higher he rises toward heavenly blessedness. The more of wrath divine he drinks in, the more of the river of the water of life, is he entitled to receive! Adopt this principle, and you unpeople hell! Adopt this; and you lift Satan away above the seat he lost!! Adopt this; and you upturn the foundations of all moral order! We therefore revert with confidence to the position, that reward is given only to holy action; positive blessedness is connected, in law, with active obedience. This we hold to be a pure element in morals; a fundamental maxim of scripture. "If thou wilt have life, [by thine own merits,] keep the commandments." "In keeping of them there is great reward." "In the day thou eatest thereof-thou shalt surely die." These elementary truths adjusted, we are prepared to meet the most momentous query ever presented for human consideration, viz. “How should man be just with God?" To this our text is the true response. "A man is justified by faith, without the deeds of the law." Let us inquire, 1. WHAT IS JUSTIFICATION? II. WHAT ARE THE REQUISITES TO MAN'S JUSTIFICATION? I. What is justification? The prosecution of this inquiry will lead us to define the term and the thing. 1st. Let us define the term. To justify, is the opposite of to condemn. Deut. 25:1, "The judges shall justify the righteous and condemn the wicked." Prov. 17:15, "He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord." Matth. 12:37, "by thy words thou shalt be justified, and by thy words thou shalt be condemned." Rom. 8:34, "It is God that justifieth; who is he that condemneth?" These passages establish undeniably two points, viz. 1st. That the terms justify and condemn are judicial. They relate to the proceedings of courts, to the acts of a judge. 2nd. They stand in contrast, as signifying acts of an opposite character. Justification, therefore, has reference to the legal relations and condition of men; and not at all to their moral feelings and dispositions. These come in under the doctrine of sanctification, which is not before us. Ours is a simple question of right and law. The precise nature of that question may fairly be inferred from the second point just settled. If to justify is the opposite of to condemn; and if we can easily ascertain the meaning of this term and the thing signified by it, then we can also settle the meaning of the term justification and define the thing. Now, can any man have a doubt or a difficulty about condemnation? What is it? Is it the infusion of unholy dispositions, feelings, affections into the person condemned? This were to make the judge a criminal, and in reference to God would be blasphemy! Or is it simply a declaration of the fact that the man having broken the law is now under its penalty-he deserves the reward of transgression-he is liable to punishment? Thus condemnation is passing sentence against a person. Hence we infer, that such being the true and scriptural meaning of the term and thing, the opposite term to justify does not describe the act of infusing just or holy principles into the person judged; but it is simply a declaration of the fact that, having fulfilled the precept of the law, he is entitled to the promised reward; having performed the service, the wages are his as a matter of right. In the one case to pass a sentence in favor of the person would be abomination in the sight of God; and in the other it would be abomination to pass sentence against him. Justification therefore implies, 1. A rational, intelligent agent, whose conduct is the subject of judicial inquiry. 2. A law according to which he is bound to act, and to be judged. 3. A judge whose office is to compare the conduct of the subject with the law itself and to mark the agreement. 4. Action according to law; obedience. 5. Evidence that such is the fact. 6. The judge's declaration of that fact. "And Now this action according to law is righteousness. Deut. 6:25. It shall be our righteousness if we observe to do all these commandments before the Lord our God." Ps. 15:25. “ He that doeth these things, (that worketh righteousness,) shall never be moved." Righteousness is often Opposed to wickedness and sin; and the righteous to the wicked. Prov. 14:34. Righteousness exalteth a nation, but sin is a reproach to any people." Prov. 11:5. "The righteousness of the perfect shall direct his way, but the wicked shall fall by his own wickedness." v. 8. “The righteous is deliv. red out of trouble, and the wicked cometh in his stead." Now wickedness or sin is the transgression of the law; hence righteousness is obedience or compliance with law. He that lives and acts as the law requires is a righteous man. That this is the true and proper sense of the term is evident also from the Apostle's reasoning in the preceding part of the epistle. In v. 20, he concludes, "therefore by the deeds of the law, (man's active compliance,) no flesh shall be justified in his sight." This is an inference from the previous argument, wherein he had shown the entire deficiency of man's obedience. For had it been ascertained that man had actually obeyed the law, this inference could not have been drawn, but the contrary. As he said, "circumcision verily profiteth if thou keep the law," and afterwards, "the man which doeth those things shall live by them." And having, in the 20th v., set aside the active compliance of men with the law, because of its imperfection, he substitutes in its place the righteousness of God, that is, the active obedi. ence of Christ, for it is active obedience whose deficiency he has proved. He makes deeds, works, the same as righteousness. It is this which constitutes the ground of justification. It is the meritorious procuring cause of it; agreeably to the fundamental axiom already laid down. 2d. Justification, the thing therefore is, the act of a judge declaring that the person is in possession of the righteousness of law, and by consequence is entitled—he has a right to the stipulated reward. It is the official approval of his course of action. This is the simple scriptural idea. It is also the general sense of the term with writers on jurisprudence. When a man is put to the bar and presents a plea of justification, he undertakes to shew that the acts alleged against him were right in themselves-that the law approves them. If his proof is good, the sentence is not simply acquittal, but justification. He is praiseworthy instead of being censurable-he is entitled to reward instead of pun ishment. II. What are the requisites to man's justification? 1st. He must have the righteousness of the law. Our apostle, having stated (chap. 1:17,) that in the gospel, the righteousness of God, that is, Christ's righteousness, or his holy obedience to the precept of the law, was revealed from the divine faithfulness, to the principle of faith in man; took up the opposite position, v. 18, and proved that man's active obedience, his works, his righteousness, could not procure him justification because of its imperfection. This argument he brought to a close in chap. 3:29, and then set aside that righteousness, and now takes up again in its room and place the righteousness of God. Now it is all important to observe, that the righteousness whose imperfection he had demonstrated, was not the sufferings of men; but their obedience; their deeds; their doings; their actions. They have not conformed with the law; they have not the righteousness to which the reward of life was promised; they cannot be declared just or righteous. Such a declaration would not be true. "Therefore by the deeds of the law, there shall no flesh be justified in his sight." Thus an alarming deficiency is demonstrated; and unless it be made up, man cannot be justified at all. Shall he make it up by his own exertions? This is impossible. The evidence of his deficiency is demonstration strong, of man's incapacity to supply it. Whence shall the deliverance come? 1 see my defect, says the sinner-I feel that I cannot supply it. terpose on my behalf? Who will furnish me with the righteousness deman ded and indispensable to my justification? "Lo! I come"-is the Savior's the righteousness of God without the law, (withou response. "But now, Who will in |