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we might live through him;" but he explains this by immediately adding, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." This was the testimony of the baptizing forerunner of "Him that was to come: 66 Behold the Lamb of God, which taketh away the sin of the world." And thus did St. Paul explicitly testify, that Him "God hath set forth to be a propitiation through faith in his blood;" and while he speaks of the Saviour himself as being "the Shepherd of the sheep through the blood of the everlasting covenant," he describes the believer as having come "to Jesus the Mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than the blood of Abel." For in Scripture, objective and subjective religion are placed in beautifully harmonious relation. Our Lord himself had said, "" signifying what death he should die,' "And I, if I be lifted up, from the earth, will draw all men unto me." The whole doctrine of Christ is attractive; but its greatest and central power resides in the cross. As, therefore, we are required to behold him, as the Priest by the mercy-seat, sprinkled with the blood of expiation and atonement, so our great privilege and duty are described under the notion of approach to him in that particular character: 66 'Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh; and having an High Priest over the house of God," the church being thus explicitly declared to be placed under the sacerdotal rule of the Son of God, "let us draw near with a true heart in full assurance of faith."

The doctrines of the Gospel constitute a wonderfully-arranged system, and to all of them ought believing attention to be given; but the key-stone of the whole fabric, the characteristic doctrine of the entire system, is the propitiatory sacrifice of Christ. To this, there

fore, must especial regard be had in "preaching Christ." What this implies is stated on authority which no Christian can dispute. It is in an inspired epistle that we have the phrase expanded into its full signification. St. Paul speaks of the requirements of different classes of hearers: "For the Jews require a sign, and the Greeks seek after wisdom." And he distinctly states the way in which he met and answered them all "But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." To preach Christ, therefore, is, without reserve, explicitly, and constantly, to preach Christ crucified.

And can it be necessary to argue, -is not the inference clear, direct, necessary, and of intuitive perception,-that the cardinal doctrine of the Gospel must furnish the cardinal duty of all to whom the Gospel is preached, and therefore" the article of a standing or falling church?" As Christ is offered unto us, so is he to be received by us. St. Paul, therefore, says, "Whom God hath set forth to be a propitiation through faith in his blood." It is in this divinely-appointed method of pardon that the righteousness of God is designedly demonstrated; and, at the same time, the all-surpassing love of God triumphantly declared. And that the method of reception might harmonize precisely with the method of bestowment, justification, the initiatory blessing of the Gospel, and the initiation into all blessedness, is appointed to be by faith ;

not by repentance, not by works of obedience, not by sacraments: but "BY FAITH IN HIS BLOOD;" faith which, by distinctly perceiving and acknowledging the source whence the blessing is derived, and the channel in which it flows, is utterly self-renouncing, and causes the innermost soul of man to give, unreservedly, all the glory of his salvation to his God and Saviour.

It was the perception and possession of this truth that set Luther in

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opposition to the Papacy. It is that principle of spiritual Protestantism before the bold declaration of which Rome always quails and retires. As it obscures or understands this, Protestantism is powerless or mighty. "One reason, however," said Mr. Wesley, the great instrument, under God, of reviving attention to this characteristic doctrine of the New Testament, "we may humbly conceive, of God's fixing this condition of justification, 'If thou believest in the Lord Jesus Christ, thou shalt be saved,' was to hide pride from man. Pride had already destroyed the angels of God; had cast down 'a third part of the stars of heaven.' It was likewise in great measure owing to this, when the tempter said, Ye shall be as gods,' that Adam fell from his own steadfastness, and brought sin and death into the world. It was therefore an instance of wisdom worthy of God, to appoint such a condition of reconciliation for him and all his posterity, as might effectually humble, might abase them to the dust. And such is faith. It is peculiarly fitted for this end: for he that cometh unto God by this faith, must fix his eye singly on his own wickedness, on his guilt and helplessness, without having the least regard to any supposed good in himself, to any virtue or righteousness whatsoever. He must come as a mere sinner, inwardly and outwardly, self-destroyed and self-condemned, bringing nothing to God but ungodliness only, pleading nothing of his own but sin and misery. Thus it is, and thus alone, when his mouth is stopped, and he stands utterly guilty before God, that he can look unto Jesus, as the whole and sole propitiation for his sins. Thus only can he be found in him, and receive the righteousness which is of God by faith.'"

Thus precisely adapted to man's circumstances, and agreeing with the great object of all the divine administrations,-that God may be glorified, the teaching of this doctrine is therefore, and always, mightily efficient. The reason assigned by the Apostle, for describing the

Gospel as "the power of God unto salvation," is, not "that in the Christian scheme we find all the divine attributes brought out and urged upon us, which were but latent in the visible course of things;" but that "therein is the righteousness of God revealed, from faith to faith." The teaching which is not thus characterized, will never produce the effects for the sake of which the Christian ministry was instituted; and, therefore, the doctrine of justification by faith will always be found to be the test of the healthy or morbid condition of the ministry," the article of a standing or falling church.”

2. Our Lord's ministry was exercised under circumstances every way peculiar, -circumstances in which he stood alone. He was indeed a teacher of the people, and very wonderful was his teaching. Grace was poured into his lips, so that never man spake like this man."

For the record of his teaching, as well as for his own living example, as given by the Evangelists, the church can never be too thankful; and it is the bounden duty of a Christian so to read the four Gospels, as that in spirit he may at one time sit at Jesus's feet, and hear his word, and at another gaze intently, and with devout admiration, at that living example of holiness, that visible manifestation of virtue, which his character furnishes. Whatever value we attach, comparatively, to the Epistles, far from the mind of the Christian be the thought of superseding the Gospels. Mr. Newman may have met with some who have fallen into this great error; but to attribute a peculiar and distinctive value to the Epistles, as a substantive portion of the entire canon of Scripture, not only does not require us to supersede the Gospels, but is perfectly consistent with the ascription of a peculiar and distinctive value to them also.

Mr. Newman, in the paragraph on which I am remarking, calls us, in effect, to fall back on the Gospels; referring to them as the text, and regarding the Epistles as

being only "comments" upon them. Using his own language, he would not, indeed, supersede them; but he would plainly have them less regarded. And the reason is evident. The Socinian fancies that, in the Epistles, the doctrines to which he is opposed are more explicitly stated, denies their inspiration, and professes to value the Gospels, as bringing before the mind the life and teaching of the man Christ Jesus. So Mr. Newman, finding in the Epistles doctrines which would lead at least to a suspicion that his scheme of church and sacramental salvation was not in accordance with scriptural teaching, calls his readers chiefly to attend to the Gospels, as containing the records of the ministry and example of the incarnate Son of God. His language allows no doubt of his feeling. He says, "It is the incarnation of the Son of God, rather than any doctrine drawn from a partial view of Scripture, which is the article of a standing or falling church." This reference to the often-quoted saying of Luther, -speaking of justification by faith, -fixes his meaning beyond all question. In the Epistles we shall be led to the doctrine drawn from a partial view of Scripture,-justification by faith go, therefore, to the Gospels, where your danger will be less. As to the deduction of the doctrine "from a partial view of Scripture," I am not now concerned to show the total incorrectness of the statement. The doctrine is the doctrine of the whole Bible. Intimately connected as it is with the wonderful plan of human redemption, it might be expected to be so; and so, in fact, it is. He, rather, is open to the charge of deducing doctrines "from partial views of Scripture," who thus, practically, calls us to regard the Epistles with less attention than the Gospels; and who does so, evidently, because of a half-latent consciousness that that will be found in them which will not, at least, facilitate the reception of his own religious system.

That the Gospels are not doctrinal in the same way, and to the same extent, that the Epistles are, is

a fact evident to all who read both these portions of holy writ with due attention. But what then? He who has given us the Scriptures in the form in which we possess them, -one volume, composed of many books, written by different persons, and at different times,-has been pleased to give to several portions certain peculiarities both of character and design. There are differences, but no discrepancies. The wisdom of agreement among themselves, and of a harmonizing direction to one great end, shines from the whole. This very agreement and harmony will be found to supply no dubious proof of the derivation of the whole from one source, and that source a divine one. "ALL Scripture is given by inspiration of God; and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that the man of God may be PERFECT,

THROUGHLY FURNISHED UNTO ALL

GOOD WORKS." One portion may especially (not exclusively) place before us one class of subjects; another portion, another class. All this is perfectly accordant with the analogies of the works of God in general. Neither are the Epistles to be less regarded than the Gospels, nor the Gospels than the Epistles: each will be found to have its particular, as well as its general, value; nor may either be safely overlooked.

I again say that our Lord's ministry was a most peculiar one. He not only spake as never man spake, but stood in circumstances in which none ever stood before him, nor has stood since. A Prophet like unto Moses, he was yet more than a Prophet. He came not only that he might teach, both by precept and example; he came, likewise," that he might put away sin by the sacrifice of himself." He came that he might fully establish the redeeming administration, the result and the manifestation of divine wisdom and love, and "by himself to purge our sins, that he might for ever sit down on the right hand of the Majesty on high," and receive from the Father, that he might bestow upon men, the promised gift of the Holy Ghost.

His great work was atonement by the expiatory sacrifice of himself. This was the baptism with which he had to be baptized; the cup which he had to drink. From his first movements, he steadfastly set his face to go to Jerusalem, where he was to be offered up, and made sin for us, that we might become the righteousness of God in him. Along with this, there was his work of teaching; but that teaching referred not to himself in the manner in which his Apostles subsequently referred to him in theirs. To the full work of redemption, whether by price or by power, (to advert to a common distinction,) he could not be expected clearly and largely to refer, while as yet neither was the price paid, nor the Spirit of power received and sent forth. To these subjects, indeed, he occasionally, as in his wisdom he saw fit, referred; for the "great salvation "began to be spoken by the Lord," and was afterwards "confirmed unto us by them that heard him." But these were not the ordinary, the principal subjects of his ministry. What he did teach, indeed, was of the highest importance, and by none of his sincere disciples will the evangelical record of his teaching be at all neglected. He laid down the great principles of the laws of his own kingdom, as they were to be observed by all who should submit to his yoke, and receive the blessings of his grace. The mistakes of men on the great questions of true religion, and true virtue, he dispersed, as the breath of heaven rolls back the clouds that obscure its brightness and as the light of the world he manifested to men the TRUTH which they were to love, and in which they were to walk. All his teaching declared him to be indeed the eternal Word, the forth-beaming of the divine glory.

But yet it is remarkable, that it is not said that the church rests on the foundation of Evangelists and Prophets; as, surely, it would have been, had the Gospels been so eminently superior to the Epistles; and the example and teaching of Christ, while tabernacling with men, the

VOL. XXIII. Third Series.

principal object which the Christian disciple was called to regard. But let the great work for which he came into the world be considered; and let it be remembered, in connexion with this, that the Spirit was not given, as subsequently he was given, till Jesus was glorified; let the immeasurable importance of Christ's death, resurrection, ascension, and glorification, be recollected, and, along with this, that of the outpouring of God the Holy Ghost; let it be distinctly kept in view, that, from the glorification of the incarnate Son of God, the mediatorial reign was established as it had not been established before,and that, from the descent of the Holy Ghost on the day of Pentecost, the dispensation of the Spirit was established as it had not been established before; and must it not be obvious that a new class of teachers was necessary, from which might issue the light which should clear up what hitherto had been enveloped in mystery, and that the church should be declared to rest on the Apostles, who taught the accomplishment of prophecy, as well as on the Prophets, by whom the prophecy was first delivered? And thus it is: "Ye are builded on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone."

Mr. Newman says, that "the very promised office of the Comforter was, not to make a new revelation, but expressly to bring all things to their remembrance" which "He had said to them;" not to "speak of himself," but " to receive of Christ's, and show it unto them." But what does our Lord say? Does his promise even seem to intimate that the teaching of the Apostles should be thus-speaking economically; for there is, of course, a sense in which no man ever spoke as He did-inferior to his own, the echo only of the words which had been spoken by himself? True, no new revelation was to be expected; for the Prophets and our Lord, taken altogether, had stated the great principles of God's redeeming plan. But yet many truths, till all was accomDECEMBER, 1844. 4 B

plished to which they referred, were necessarily involved in much obscurity; and a developement was necessary, which should come before men with all the brightness and power of a new revelation. And this was promised. The sentences I have quoted give only some of our Lord's words. I say not that the omission was intentional; but it is certain that the omitted words, being a part of the promise itself, do give a view of the subject extremely different from that which they seem to bear, taken by themselves. In John xiv. our Lord says, not only that the Comforter should bring all things to their remembrance, but also that he should teach them all things. (Verse 26.) And in the sixteenth of John he speaks still more explicitly. "I have many things to say, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he will guide you into ALL TRUTH. He shall glorify me: for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine therefore said I, that he shall take of mine, and shall show it unto you." (Verses 12—15.) And therefore, thus speaks the Apostle : "We have received the Spirit which is of God, that we might know the things that are freely given unto us of God. For who hath known the mind of the Lord, that he may instruct him? BUT WE HAVE THE MIND OF CHRIST.". (1 Cor. ii. 12, 16.)

"We speak the wisdom of God in a mystery," he declares ; and he thus spoke "in words which the Holy Ghost teacheth." And in another place he explicitly states, that "the mystery which had been hid from ages and from generations," "is Now made manifest to the saints." (Col. i. 26.) And again: "Whereby, when ye read, ye may understand my knowledge in the mystery of Christ, which in other ages was not made known unto the sons of men, as it is Now revealed unto his holy Apostles and Pro

phets by the Spirit." (Eph. iii. 4, 5.)

But it is a question of fact. Is there in the Epistles a clearer, fuller declaration of the will of God in Christ Jesus concerning us, in relation both to doctrine, duty, and privilege, than had been given before, or is there not? The Evangelists place us as in the presence of Christ, living, teaching, dying. The Epis tles, by the inspiration of the Holy Ghost, open to us the whole mystery of Christ crucified and glorified; and now that the richest gifts of grace are provided, we are-as we might have anticipated-required to contemplate the hope of our calling, and the riches of the glory of God in his inheritance in the saints. This fuller, brighter view Christ promised, and the Holy Spirit, by the Apostles, has actually given. We find it in the Epistles, the records of the perfectly-established, and fully-opened, reign of Christ the Mediator, and of the dispensation of the Holy Ghost, who spake by the Prophets, and who still, as the Spirit of Christ, abides in his church, and dwells in the heart of every faithful disciple.

Do we, then, supersede the Gospels by the Epistles? Far from it. But neither are we to supersede the Epistles by the Gospels. Both belong to the volume of inspired Scripture, and will both be valued accordingly by fall to whom every word of God is precious. Taking the word of God as he has given it to us, from every portion shall we seek to learn the intended lesson, that so we may be complete in all holy wisdom; desiring to enjoy all the blessings of our fully-accomplished redemption, and to fulfil all its obligations. In such a state of mind, instituting no comparisons as to relative value between the Gospels and Epistles, we shall most gratefully receive both, devoutly use both, and earnestly pray that both may be more abundantly blessed to the edification of the church, and our own.

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