counted for righteousness : even as David describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered ; blessed is the man to whom the Lord will not impute sinf." Here we have a full exposition of David's views respecting the Gospel. And how did these views operate on his soul ? Did the idea of being justified by a righteousness not his own, a righteousness without works, a righteousness imputed to him, and apprehended solely by faith, did this, I say, make him regardless of good works ? No : look at the text, thou Objector, and be convinced : look at the text, thou Calumniator, and blush.
Search, next, the writings of St. Paul, and see whether there was any difference in this respect be- tween him and David ? Was there in theory ? No : for St. Paul affirms, that " the grace of God which bringeth salvation teaches us, that, denying ungod- liness and worldly lusts, we should live righteously, soberly, and godly, in this present world." Was there in practice ? No : neither David nor any other Saint ever made higher attainments in holiness than St. Paul : " he was not a whit behind the very chiefest Apostles."
Perhaps it will be said that the professed followers of St. Paul differ from him in this respect ; and that, whilst in speculation they adopt his doctrine, in prac- tice they deny its sanctifying efficacy. That there are Antinomians in the world, we confess : there were in the days of Christ and his Apostles ; some who called Christ, "Lord! Lord! whilst yet they did not the things which he commanded ;" and some, who "professed to know God, but in works denied him." And it must be expected, that, corrupt as human na- ture is, such characters will be found in every age. But is such conduct the necessary result of these principles ? Was it so in the Apostles' days ? or is it so at this day ? If justification by faith alone be necessarily productive of laxness in morals, whence
f Rom. iv. 5 — 8.