which one of these parties has been reduced.

But what must

we think of auricular confession, when he, into whose prurient ear it is poured, lives under the irritation of a vow of virginity? The wretched being within whose bosom distorted passions are rankling, is called daily to listen to tales of licentiousness from his own sex; and infinitely worse, to the reluctant or shameless disclosures of the other. Let the female penitent be of what class she may, simple-hearted or lax, the repetition of her dishonour, while it must seal the moral mischief of the offence upon herself, even if the auditor were a woman, enhances it beyond measure when the instincts of nature are violated by making the recital to a man. But shall we imagine the effect upon the sentiments of him who receives the confession? Each sinner makes but one confession in a given time; but each priest in the same space listens to a hundred ! What then, after a while, must that receptacle become, into which the continual droppings of all the debaucheries of a parish are falling, and through which the copious abomination filters ? "1

In contrast with all this, a distinguishing characteristic of Protestantism, as developed in her teaching, is grace. Her genuine disciples, as declared by St. Paul, are "not under the law, but under grace:" under a new principle, not of bargain, but of blessing; not of condition, but of free gift; not of character exacted in order to obtain pardon, but of pardon bestowed in order to produce character.

If it be asked, What then does Protestantism do with the principle of law? the answer is, She confines its operation, in this matter, to her Head, her Captain, her Conqueror Jesus Christ. In him she honours the principle of law, while through him she rejoices in personal deliverance from its condemnation. She teaches that Jesus Christ was made of a woman, made under the law: under the law as a principle of life and duty, for and on behalf of those who had been under Fanaticism, pp. 206-210.

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the condemnation of the law as a violated covenant. She teaches that, being so found in fashion as a man under the law, Jesus Christ performed every duty, in thought, word, or deed, which was required of man as a creature; and endured every penalty, in flesh and spirit, which had been incurred by man as a sinner: that he was made sin for man, made a curse for man, and is the end of the law for righteousness to every man that believeth in him. She teaches that he for them fulfilled the law, and that they in him are fulfillers of the law. She teaches not that this is all exhausted upon baptism, and that all who sin after baptism are replaced, beyond all this, under another law; but that all who receive baptism rightly, that is, in faith, are brought into all this blessedness, being brought into union with Jesus Christ. She teaches that the atoning death of Jesus Christ upon the cross, once for all, is a perfect redemption, propitiation, and satisfaction for sin, both original and actual; and that there is none other satisfaction for sin but that alone.

She teaches that all who believe in this are justified from all things, that they have the blessedness of the man whose iniquities are forgiven, whose sin is covered, of the man to whom the Lord will not impute sin, of the man to whom the Lord imputeth righteousness without works: and that if any of them sin, they have an Advocate with the Father, Jesus Christ the righteous One, and he is the propitiation for their sins.

She teaches that the Gospel is not a demand for work to be done, but glad tidings of work done already: that no satisfaction for sin is ever to be made, or ever can be made, in addition to what is made already: that no justifying righteousness is ever to be wrought, or ever can be wrought, in addition to what is wrought already. She asks no contribution towards her great feast from any of the guests, but delights in the proclamation that "the oxen and fatlings are killed, and all things

are ready."

She urges no man to the hopeless task of making his peace with God, but declares to every man that Jesus Christ is our peace; that in him God is well pleased, and in him "we have redemption through his blood, even the forgiveness of sins." Let the practical effect of this upon those who believe it be fairly considered, and it will be seen that as the fundamental characteristic of Protestant teaching is grace in principle, so in practice it is the very highest standard of morality, beginning with the first and great commandment of the Divine law, "Thou shalt love the Lord thy God," etc. "We love him, because he first loved us." "In this was manifested the love of God," that "he gave his Son to be the propitiation for our sins." Protestantism teaches pardoning love from heaven, producing grateful love on earth. And this is the fruitful spring of all holiness. "Love is the fulfilling of the law." Love is labour made easy, nay, delightful. Love knows nothing of constraint, or coercion, or bondage. When the love of God is shed abroad in the heart, the service of God is "perfect freedom."

And here I may notice a friendly objection which has been urged against our present proceeding in this Course of Lectures. I have received a letter upon the subject, dated London, November 15. The writer, after giving us credit for good intentions, says, "But I beg to add that your prospectus of the Exeter Hall Lectures to Young Men for the ensuing season is not good, either as to time or matter:" After a brief discussion of the time, which he considers too late in the evening, he thus comments on the matter: "Our youth of both sexes require to be well and diligently instructed in the knowledge and service of the self-existent God, whose holy worship excludes all known sin and includes all personal holiness. "Without holiness no man shall see the Lord.' And they need to have the energies which God hath given them powerfully roused and stirred up to seek the Lord while he may be found,

But

and to call upon him while he is near. 'Behold, now is the accepted time; behold, now is the day of salvation.' delay is dangerous and often fatal. Deeply impressive counsels of prudence, also, should be religiously and affectionately urged upon them, in order to produce and promote in them sobriety, habits of industry, obedience to parents, economy in money matters; for they should never spend their good money before they get it, nor buy a thing, how cheap soever it may be, when it is not wanted, nor indulge in the expensiveness of costly apparel and ornamental foolishness, nor should they ever sit down to meals or go to bed without acknowledging their God in prayer and thanksgiving, nor dare to omit daily private prayer before God, who sees unseen, for he is a Spirit, but rewardeth openly.

"In case, however, that their teachers should neglect to inform their minds, to rouse their energies, or to turn their feet into the good and right way, they themselves must attend to self-culture, and in humble dependence upon God, amend their own ways and their own doings, returning at the same time unto the Lord with all their heart, and he will bless them. Yours with profound respect."

I have read this here because true Protestantism teaches all this not of course in Lectures of this kind, where time does not serve for enlarging on such details. But even here she teaches the fruitful principle, from which alone all such conduct can so spring as to be acceptable to God. She bears in practical remembrance the words of the Lord Jesus, when he said, "Make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt." Protestantism aims at the root, that love, the first and great commandment of the law, may become the instinct of the heart.

Protestantism teaches a renewal or revival of this love, by a renewed application in faith, to the one only and all-sufficient satisfaction for sin made by Jesus Christ; a renewed applica

tion accompanied indeed with "godly sorrow," even true repentance for sin, but not with any presumptuous attempt to make satisfaction for sin. Protestantism teaches complete restoration, peace with God, access in Christ, fellowship with the Father and with his Son, and joy in the hope of the glory which shall be revealed.

Here is liberty, holy liberty, and to all who enjoy it, the Apostle, protesting against Phariseeism, and so by anticipation protesting against Romanism, 'said, "Stand fast therefore in the liberty wherewith Christ has made us free, and be not entangled again with the yoke of bondage."

Thus the two systems stand contrasted in the fundamental characteristics of law and grace, with this addition, that the laws under which Romanism is practically enslaved are not the laws of God, but the traditions of men.

2. Consequent upon this is another contrast between the two systems, which well deserves attention.

A characteristic of Romanism as developed in her teaching, is congeniality with human nature as it is, without any serious attempt really to improve it.

Natural conscience has been well likened to a legitimate but dethroned monarch. Its right is not disputed, though its authority is resisted. Yet this revolutionary resistance is not constant. Conscience at times reasserts its authority, and is heard. Then, for the time, the man is willing to do, or undergo, what at other times he never thinks of, or possibly laughs to scorn. Passion leads the rebellion : conscience struggles for the restoration, and the campaign is coeval with unconverted human nature in this world. Conscience confesses, Video meliora, proboque, “I see and approve of what is right." Passion interposes, Deteriora sequor, "I follow what is wrong." Thus the action of each is intermittent. During the ascendency of conscience, while passion slumbers, human nature craves relief; and is willing to purchase it, or anything which