what Luther himself held on the subject of universal pardon, so long as we have the Scriptures from which they derived their creed, and can judge for ourselves. But, in justice to both of these, who have been dragged in to give countenance to a doctrine so palpably at variance with the doctrine of revelation, we must openly state, that when their confessions and writings are impartially perused, and fairly interpreted, they will be found guiltless of any such heresy.

And, in particular, we apprehend, that the great Reformer has been much misunderstood and uncandidly dealt with. Even though he had favoured the doctrine of universal pardon, let not our opponents take refuge in his name, unless they will also consent to adopt his views on Consubstantiation, and on whatever other point he may have been unscriptural and unsound. But we think it clear, when one part of his statement is compared with another, and the whole system which he embraced is considered in connexion, that he did not distinctly entertain the opinion so willingly imputed to him. There are expressions in his work on the Epistle to the Galatians, which seem to intimate that opinion, and which, when taken in an insulated form, do perhaps plainly enough contain it. But it should be recollected that when he wrote, his grand controversy was with the church of Rome as to the ground of a

er's acceptance with God, and that as his annists maintained the doctrine of that acceptresting on human merit, which Luther justnsidered as striking at the very root of the el as a scheme of divine mercy, and making the x of Christ of none effect, so he in maintainhe opposite doctrine, which he looked on as of last importance, as the essential article which ed as a touchstone to a standing or a falling rch, he was tempted to yield to the natural emence of his temper, and employ language ch stronger and more unlimited in its literal ning, than was at all necessary for conveying at he thought and wanted to express. Let it recollected, moreover, that in the very book in Ich he is said to teach the doctrine of universal don, he states sentiments and uses phraseology ich are at complete variance with it; as for exple when he says, "The 32d psalm witness, that the faithful do confess their unrighteousss, and pray that the wickedness of their sin -y be forgiven." "Moreover the whole church, ich indeed is holy, prayeth that her sins may forgiven her, and it believeth the forgiveness sins."*

Above all, let it be recollected, that even in those nfessions in which the principles of the Re

See Note U.

formers are embodied, and from which we may best learn the sentiments which they had clearly and deliberately formed on every essential topic of Christianity, we have that very account of pardon and justification which is given in the standards of our church, and which, as it stands there, finds no favour from our opponents. In a confession sanctioned and recommended by Luther, we meet with the following statements.

"Justification takes place when in the just judgment of God, our sins and the eternal punishment due to them are remitted, and when clothed with the righteousness of Christ, which is freely imputed to us, and reconciled to God, we are made his beloved children and heirs of eternal life." And again,-" There is nothing whereby men can deliver themselves from sin, and escape deserved punishment, except Jesus Christ, who alone is able to rescue all the elect from sin, the wrath of God, eternal condemnation." And again, "True penitents, though altogether destitute of every righteousness of their own, yet in dependence on the righteousness of Christ, they flee to the throne of God's grace, and there implore his mercy and the remission of their sins, and that on account of the merit and satisfaction of his only begotten Son."*

See Note X.

Was it possible, my friends, for Luther, to entertain such sentiments as these, and at the same time to entertain the sentiments ascribed to him on the subject of universal pardon? It cannot be and therefore, when he is represented as holding the latter, he has either been wholly misapprehended, or his inconsistency is such that any appeal to his authority is quite nugatory and vain.

It is evident, indeed, that had Luther's attention been turned to such a doctrine, it would have shared richly in that indignation with which he attacked the system of indulgences that was practised in the church of Rome. It is the worst species of indulgence. The indulgences of the church of Rome depend upon the good pleasure of the Pope, and he may be pleased to withhold them from every one, or to any extent he thinks proper. But the indulgence that flows from the doctrine of universal pardon, as maintained and taught by our opponents, cannot be withheld from any man. It comprehends all sinners within its wide embrace. It is already granted for the past, the present, and the future-gifted by divine mercy-written by the finger of God in his immutable word-sealed by the blood of his incarnate Son-and the irrevocable privilege of every profligate that infests the world, as well as of every saint that adorns the church!

Such is the doctrine of our opponents, which, I will venture to affirm, is supported by no established authority from which they would be willing to profess much reverence; to which the authority of the best and wisest of themselves can afford no recommendation, if we may judge by the knowledge of Scripture, and powers of reasoning, which they have yet been able to exhibit; and whose inherent contrariety to the first principles of moral government, and moral obligation, all the human authorities in the world are insufficient to alter or annul.

On the subject of authority in matters of religion, I do not think it necessary to expatiate. I have ever told you and urged it upon you, that so far as authority, strictly and properly speaking, is to be submitted to, that authority belongs to the word of God, and to the word of God alone. On points of Christian faith and practice, you are to call no man master upon earth. You are to consult the oracles of truth, and by these you are to be exclusively guided, as to what you are to believe and do for your eternal salvation. This is a principle which should not only be admitted, but have a fixed residence in your mind, and a practical influence over all your judgments and actings. In every case your watchword should be "to the law and to the testimony."