It would be a very easy thing to shew how all the other fictions of Rome must melt away if these four great truths are established in the heart. Let them be known in their power, and all the rest, mariolatry, saint worship, purgatory, priestly absolution as a means of forgiveness of sin, and all the complicated network of superstition will disappear of themselves; but for that I have no time now, for I must hasten to that which seems to be the great object of the Committee in the selection of the subject, the practical bearing of these blessed truths on the spiritual life of all classes in the Church. What, then, is that practical bearing of these great and most important principles? Is it possible to gather them together, as it were, into one focus and to sum up the result in one simple proposition? I believe it is, and that the practical result of the whole matter it this, that on these distinctive principles we are brought face to face with God himself, and that there is nothing intermediate between God and the sinner, so that the whole result may be summed up in two very simple words. “Nothing between.” Observe for a few moments how this result follows from every one of the four points. Are we earnestly desiring truth? and do we long to know the revelation of God respecting the way of life? We are not called to search for it in that vast bundle of hay, the unanimous consent of the fathers, or to apply to a priest to convey to us an authoritative interpretation even of passages which the Church has never interpreted, but we are taught to go straight to the fountain-head of truth at it wells up from God himself, and as He has given it in His own inspired Word. We are not dependent on what man tells us of God’s revelation, but we go direct to the revelation itself. We do not rely on any intermediate authority who may discolour the truth as a painted window discolours the sunbeam, but we look straight at the truth itself in all its brilliant purity, and, though sometimes we may be dazzled by its brilliancy, we rejoice in the fact that there is _nothing between_. Are we anxious on the subject of our acceptance with God? and asking the question, How can a man be justified with God? We are again brought face to face with Himself. We are not called to look _outside_ for any sacerdotal act to introduce us to God, or even _inside_ for any work of the Holy Spirit in our own hearts to recommend us to His mercy. But without strength, without godliness, sinners, and even enemies, we are permitted in His boundless mercy to receive the reconciliation, to throw ourselves, with _nothing between_, into the arms of Him who has redeemed us, and as we are, and just as we are, trust Him at once for a full, complete, and all-sufficient justification before God.