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tering on the consideration of the tion which Christ hath wrought out, Moral law of God, that you should for all who believe in him. If it take that view of it which has just had not been a good, reasonable, been given; and that you should equitable, and holy law in itself, he keep it in mind, through the whole would surely never have consentof the ensuing lectures on the pre- ed to be made under it, to obey cepts of the decalogue. If you will it perfectly, and to bear its peconsider God, in the character of nalty to the utmost. But if the your Redeemer, as delivering these law is good and excellent in itcommandments, they will come self, all who love goodness and exwith the most powerful appeals to cellence must love this law; and your hearts and consciences, and if they love it, they will try to the you will, at the same time, view an utmost to obey it; for it is a gross obedience to them in its true light absurdity to pretend to love a law --not as something that will merit which we allow ourselves to disreheaven, but only as the proof and gard and violate. The very nature evidence of real, cordial love to the of a law implies the demand of obeholy law of God, and of your disci- dience; and if we love the demand pleship, as the sincere followers of of obedience, we shall assuredly him who has redeemed you. Do render obedience. This obedience, you not perceive that the very no moreover, in the present instance, tion and name of a Redeemer, im- is the appointed expression of our plies that you were captives to sin gratitude and love to Christ. This and Satan? And if so, and you is his own test" If ye love me, had nothing to pay, and must owe keep my commandments." Thus your deliverance entirely to him, you see that if you are right-minded, ought he not to have the glory of you will strive to walk by the moral the whole? Suppose your obedi- law as a rule of life, both because ence, henceforth to the end of life, you love it for its own excellence, could be perfect, would that cancel and because this is to be the proof your former debt? Would you not of your gratitude and love to your still owe ten thousand talents to Saviour: And this is what is callthe law and justice of God, for ed evangelical obedience, and new your past transgressions? But obedience an obedience rendered this supposition is never realized. from the new principle of love-not No mere man, since the fall, ever from the slavish principle of fear, did, or ever will, obey the law nor the mercenary principle of purof God perfectly, in this life; and chasing or meriting heaven. May therefore will need constant par- the Spirit of all grace incline us don for the imperfection of his all to such an obedience, to all the present obedience, as well as for commandments of God our Rehis previously aggravated and accu- deemer; and to his name shall be mulated guilt. See, then, that you all the praise, both now and evermust be indebted to the boundless more-Amen. grace of God in the Redeemer, for the whole of your salvation.
Yet this ought not to diminish, but greatly to increase, your sense of THE GOSPEL DOCTRINE OF JUSTIFIobligation to obey his commandments? The inherent excellence, Translated for the Christian Advocate
, and indispensable obligation of the from the Archives du Christianisme. moral law of God contained in the (Continued from vol. VI. page 543.) ten commandments, is no where so That we are justified before God clearly and strikingly seen, as in by faith only, the express declarathe whole process of that redemp- tions of the word of God incontest
CATION BY FAITH.
7 Pably prove. Besides the passages have sinned, and are wholly desti
which we have already quoted, we tute of the glory of God. We are add a few others, directly to the justified freely by his grace, through point. “Abraham believed, and it the redemption that is in Christ (his faith) was counted unto him Jesus, whom God has appointed to
for righteousness (Rom. iv. 3); The be a propitiatory victim, through f
gospel of Christ is the power of faith in his blood. Where is matGod unto salvation to every one ter of boasting then? It is exthat believeth (Rom. i. 16); Who- cluded. By what law? Is it by soever believes in Jesus Christ hath the law of works? Nay; but by the everlasting life.” (John iii. 16.) If law of faith. Therefore we conthe Saviour commended the centu- clude, that a man is justified by rion who requested the cure of his faith without the deeds of the law., servant; the woman who was bowed (Rom. iii. 22, 28.) “ We know that down under a grievous infirmity a man is not justified by the works for eighteen years; the Canaanitish of the law, but solely by faith in woman who persevered in her pray- Jesus Christ.” (Gal. ii. 16.)* Even ers,—was it not on account of their setting the Scriptures entirely aside, faith? If he opened the eyes of the it is impossible to support the tetwo blind men who had' implored net, that our merits are of any achis compassion, was it not in saying count in the remission of our sins. to them, “ According to your faith But although our works are of no be it unto you,” (Matt. ix. 29). account in our justification, yet Why did he not say to them, Be it they ought to be the necessary
unto you according to your works? fruits, the immediate consequences Dolci
When Peter began to sink in the of it, as a testimony before men and waters, Jesus called him a man “of to ourselves, that we are justified little faith.” “All things are pos- before God. It is in this sense that sible to them that believe.” (Matt. Paul declares to us, that "we are
What must I do to be created in Christ Jesus unto good saved P" said the Philippian jailer. works," (Eph. ii. 10); and that "Believe," answered Paul and Si- “with the heart, man believeth unto las, "Believe on the Lord Jesus righteousness; and with the mouth, Christ, and thou shalt be saved, and confession is made unto salvation.” thy house." "I am the door,” says (Rom. X. 10.) It is for this reason
Jesus, “ by me, if any man enter in, that our Lord requires, that our iFi be shall be saved."
" light shine before inen; that they, Although these passages furnish seeing our good works, may glorify the strongest evidence, still nothing our Father who is in heaven;" and
is more repugnant to the pride of that his apostle exhorts us to “be M
the human heart, than the truth to followers of God as dear children.”
(sentlement) which M. Blanc makes emfor there is no difference, since all in the original.-TR.
follows the body.” The Holy Spi- and in this respect, James perfectly rit teaches us, that “those who die agrees with him, when he maintains in the Lord are blessed, because that “the faith which is without their works do follow them.” (Rev. works, is dead.” The former exxiv. 13.) Although our good works horts sinners to be reconciled to are the natural fruits of our faith, God, by faith in Christ Jesus; the yet God does not, in all cases, call latter speaks of pretended Chris. upon us to give external evidence tians, who imagine that because of our justification; as witness the they have a historical knowledge of penitent thief upon the cross, and the Holy Scriptures (and a name to all those who sincerely embrace live,] they shall be able to enter Christ as their Saviour, in the hour into eternal life. In this sad state of death.
of foolish security, he makes them This simple exposition of our observe that such a faith is superfifaith, wholly based upon the Holy cial, fruitless, and ineffectual to salScriptures, will be deemed suffi- vation. If they, to whom James cient to repel the calumnious re addressed himself, had really posproach which our adversaries often sessed the faith, of which Paul bring against us, and which the ene. spoke, he would not have required mies of the gospel formerly brought them to show their faith by their against Paul, in the first century works,” for this would have been of Christianity, that we open a useless. He says not, though a man door to licentiousness, and despise have faith, but " though a man say good works. “Ah!” says Morus, he hath faith;” which proves that
would to God we were as holy as he speaks by concession, not inour doctrine is scriptural! Would tending to say that hypocrites, to God that we could make the same wordy Christians. (chretiens de pareply to them by our works, that roles) have faith. Such persons have we do by our words, and that our a false faith, which the devils also conduct were as Christian as our possess, and which will only render confession of faith!”
them more culpable in the eyes
of 1. In opposition to the doctrine Him who cursed the barren fig-tree
. we maintain, the following passages This apostle does not deny that the from the apostle James are cited. faith of Abraham “was imputed to " Abraham was justified by works; him for righteousness," (v.23); but by works a man is justified, and not addressing himself to men who preby faith only." (James ii. 21, 24.) tend to have the faith of Abraham, Here let it be observed, that so far and who, slumbering in criminal from setting the sacred writers to inactivity, give no external proof of contradict one another; we are their faith, he reminds them that under the necessity of acknowledg, this holy patriarch perfected his ing that the apostles Paul and faith, by a prompt obedience; and James were directed by the same that his works evidently justified spirit, and intended to declare the bim before men, showing that he had same faith. When Paul says that believed God, and had confided in faith justifies us, he speaks of a liv- his promises. ing faith, which "works by love;"> 2. It is moreover objected, that
the works which Paul excludes from • If the dying give no external evi- justification, are ceremonial works dence of embracing Christ, how shall we only. We reply, that it was imposknow that any of the dying are justified? sible Abraham could be justified by And if they give external evidence of the ceremonial law, because it was sincere faiti, repentance, love, and hope not given to the Jewish people un. fruits of ibe Spirit, of their justification. til four hundred years afterwards. -Tx.
The apostle intends the moral, as
well as the ceremonial law, since he overwhelm it, when I call to respeaks of the law which gives the membrance the sufferings of the knowledge of sin,” (Rom. iii. 20) LordWherefore my merit is and affirms it to be that by which the Lord's mercy. While the Lord every mouth may be stopped, and is rich in mercy, I am not poor in the whole world may become guilty merits; and as the mercies of the before God." He treats of all kinds Lord are great, my merits also are of works, whether under the natu- abundant. Shall I proclaim my ral or revealed law, as may be seen own righteousness 2-But, Lord, I by consulting Rom. iv. 1, 6, and xi. remember thy righteousness, which 6; 2 Tim. i. 19; Tit. iii. 5.
is mine; for the Father has given From the doctrine of justifica- thee to be my righteousness.” tion by faith, it results that we ren glory not in my works," says Amder due homage to God, by acknow- brose, “but I glory in Jesas Christ; ledging him alone to be righteous. I glory not as if I were righteous, Has he not “ first loved us? What and free from sin, but I glory that have we that we have not received” I have been redeemed, and that my of his mercy? And “if we have re sins are pardoned. I glory not ceived, why should we glory, as if that I have been serviceable to any we had not received? Of Him, and one, but because Christ is my adthrough Him, and to Him, are all vocate with the Father, because for things." The proud man, who me his blood has been shed, and for would enter into heaven by his own me he has suffered death." works, sins against the justice and O Lord, our God, make our souls mercy of God. He sins against his experience the delightful sweetness justice, in presuming to offer empty, of this faith, which is a gift of thy ineffectual satisfaction ; against his bounty, and without which it is immercy, in thinking that he needs it possible to please thee (Eph. ii. 8; not. The saints in paradise cry Heb. xi. 6)! with a loud voice, “Worthy is the
For the Christian Advocate.
THE CHRISTIAN'S REMEMBER ME.
In mercy, Jesus condescends
And give them joys untold:
In this memorial of his love, says Bernard, “where shall the
My Saviour's pledge I see ;-
In these provisions of his board,
persecutes o, how propitious ho appears,
With grace divinely free ; me, Satan lays snares to surprise His voice my drooping spirit cheors, me; but I shall not fall, for I am He says-remember mo ! supported by a solid and unshaken
Yes—tho' the crimes in memory rise rock. I have sinned, I have even
Which pierced my Saviour's side, committed great sins; they trouble I'll look, when Justice vengeance cries, my conscience: but they shall not To Jesus crucified : Vol. VII. Ch. Ade.
This do in remembrance of me."Luke xxii, 10.
'Twas when be bore the wrath of heav'n, Truth finds in their cold hearts no place, And bled upon the trec,
Nor turns their feet from hell, Thy sins, he said, are thus forgiven, Like Jesus when in lonely prayer, Therefore-remember me!
I'll suppliant bow my knee;
His fervour, breath'd in midnight air, Whene'or ambition prompts my soul
Said-0, remember me ! To pant for wealth or fame, 0, may this thought my heart control, And should I be by grief oppressid, That Jesus suffer'd shame :
Tho' my frail hoart should faint, Tho' rich in glory, he was born
By faith i'll lean on Jesus' breast, A man of grief to be ;
And tell him my complaint: My Saviour thus enduring scorn,
O, then upon his cross I'll think,Said-0, remember me!
His matchless agony, -,
The bitter cup he took to drink,
And said remember me!
In ev'ry sorrow, ev'ry pain
Which my Redeemer knew, My Saviour thon I'll call to mind,
I hear a voice of love so plain, His foes and victory;
It brings him to my view: 'Twas then, his sympathy, how kind! His anguish'd soul, his dying broath, Said-0, remember me!
Said, I remember thee;
In life forget me not, in death, When men with loud professions speak Still there remember mo !
Of friendship's sacred ties; Whilst they alone their int'rest soek, Yes--when no more the light of life And then their friend despiso;
My pilgrimage shall cheer, I'll think of Jesus when betray'd,
In the dark valo, whate'er the strife, Tho trait'rous kiss and foo;
He'll banish ev'ry fear ; With thorns in mockery array'd,
For whon doath's Conqueror aroso,
He made its terrors flee, He said-remember me !
And said, in triumph o'er his foes,
And those I love beguile,
In Judgment, when I meet my Lord,
Still to his cross l'n fly;
And he'll pronounce the gracious word, His friends' apostacy:
“ Thy record is on high!" His look, then cast on me from far,
Then with the saints around his throno,
In blost eternity, Said-0, remember me !
With palm, and harp, and song I'U own Oft when of free and sov'reign grace, This dear-REMEMBER ME! To dying men I tell,
We have received, in exchange could wish that we had more space for the Christian Advocate, a re to spare for the purpose. It is from gular series of THE EVANGELICAL this journal, and the Archives du CHURCH JOURNAL [Evangelische Christianisme, printed at Paris, and Kirchen Zeitung], from the com- from which we have already given mencement of the year 1827, till a number of extracts, that the real the end of the month of June last. state of religion on the Continent This able miscellany is conducted of Europe is chiefly to be learned. by Dr. E. B. Hengstenberg, profes- The following article (for the transsor of Theology in the University lation of which we are indebted to of Berlin, and receives contribu
a friend) begins, it will be perceived, tions from several of the most dis- a series of communications, relative tinguished Protestant, writers of to the state of religion in France
. continental Europe. We shall en
This is an interesting topick, on rich our pages with occasional ex which several articles have lately tracts from this publication, and appeared in our publick papers,