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peace.

You and I look inwardly to our hearts, and backwards to our past lives. There we see sin and unworthiness. These inspections are useful, indeed needful, to abase and humble us, and put us in the position in which Jesus meets and saves. But they cannot yield comfort. Peace and hope spring from a source without us. We must look out of ourselves, to the Lamb who was slain. A foundation for resting on is laid; but not in ourselves. Let me then state some of the views of Christ's righteousness which have occupied and cheered me, and which may be of service to you.

Its excellence is intrinsic, consisting in the obedience of Immanuel, as our surety, to the precepts of God's law, and his endurance of its penalty. It is the amount of what he did and suffered, from first to last, during his residence here. It is the character and glory of Jesus, God in our nature, exhibiting every perfection in fulness and harmony. This righteousness is the sole basis of our pardon, and the perfect standard of our sanctification. "We are predestinated to be conformed to the image of his Son." This righteousness imputed, justifies from every charge, and as seen, and trusted, and loved, transforms into its own likeness. Study Rom. iii. "But now the righteousness of God is manifest, being witnessed by the law and the prophets, even the righteousness of God, through faith in Jesus Christ, unto, and upon all who believe, for there is no difference, for all have sinned."

This cannot mean the attribute of rectitude or justice, because it is unto, i. e., belongs to believers, or is placed to their account, and is upon them as a robe to cover. It is not the perfection of divine justice; but the glorious medium through which it is shown in our pardon. See ver. 26. "Set forth, for the manifestation of his justice, in the remission of sins, that he may be just, and the justifier of the believer in Jesus."

The testimony of David is brought forward in Rom. iv. "Blessed is the man whose iniquity is forgiven, and to whom God will not impute sin." And what is the ground on which it rests? Paul says that David describes "the happiness of the man to whom God imputes righteousness without works."

In Rom. V12 the apostle illustrates and establishes this momentous doctrine, by a comparison of the first and second Adam. By one act the first federal head fell, and involved us in its guilt and consequences. In that dispensation strict justice reigned. Grace, with justice, reigns in the eternal covenant, and on a basis worthy of their union. The obedience of the second Adam does not consist in one act of conformity, or in the abstinence from one prohibition; but in a series of holy thoughts and doings, in accordance with God's law, during a life, first of humble privacy, and then of great publicity. The law was in his heart, and its principles of love to God, and love to man, impregnated all his conduct. Adam's single offence, as committed in the midst of every benefit, and in the face of every obligation, was very heinous, and exposed him, with us, to the merited punishment. The obedience of Jesus was yielded in a variety of positions, amidst every class of evils, against the most formidable temptations, and under every disadvantage. Adam fell in a Paradise! Jesus conquered in a desert. "By the disobedience of one man many were made sinners, by the obedience of one man are many made righteous."

One excellence belongs to the work and sacrifice of Christ, which has no parallel, and in which it is incomparable; "It magnifies the law, and makes it honourable." The Redeemer, in his divine person, was the lawgiver, the creator, the fountain of all law and order,

the standard of all perfection. As such,
he could not be also a subject. But he
assumed our nature, took on him the
form of a servant, was made under the
law, and humbling himself, became
obedient to death, even to the death of
the cross. Therefore his infinite dignity
and divine perfections have stamped his
obedience with an excellence, transcend-
ing the united holiness of all created
beings. Beware, my timid, fearful bro-
ther, of interposing aught between you
and that righteousness, whether peni-
tence, or tears, or prayers, or well doing
of any kind, or gracious exercises, or
any qualification. The office of faith is
to receive this "gift of righteousness;"
"We are saved by grace, through faith,
and that the gift of God." Christ's
Spirit to purify, teach, and comfort, is
given freely to them who ask. And his
merit is as freely reckoned to him who
worketh not, (to attain it) but who be-
lieveth on him who justifieth the
godly.

stone.

my

inseparable. "That blood which purges the conscience, purges it from dead works to serve the living God." While I humbly look to the perfect obedience of Immanuel for my acceptance, my view of it draws my heart to its loveliness. His love produces love in me to him. Yes, you will find, my doubting friend, that as by faith you contemplate this glorious righteousness of God's Son, as the sole basis of your reconciliation with God, faith will sanctify you.

Let us, then, to encourage ourselves in this employ, examine some scripture instance of experience, both in the Old and New Testament. In the New Testament, the private religious history of individuals is not minutely recorded. But on the great subject of a simple and exclusive dependence for salvation on the oblation of Christ, information is large. "To them," says Peter, "who have obun-tained like precious faith with us, in the righteousness of our God and Saviour Jesus Christ." We," says another apostle, "are the circumcision, who worship God in the Spirit, confide in Christ Jesus, and have no confidence in the flesh."

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Nor are we without the recorded ex

Let the rejection of the Jews teach you this needful lesson: Rom. ix. 10. To them the gospel was preached by the Lord himself, and then by the apostles. But they stumbled at the stumbling "Going about to establish their own righteousness, they would not sub-perience of believers. Hear Paul on mit themselves to the righteousness of two points, my disconsolate brother, God." "For Christ is the end of the about what he saw and felt in himself. law for righteousness, to every one who "I know that in my flesh dwelleth no believeth." Let us take heed, lest we good thing." "This is a faithful sayfall, after the same example of unbelief. ing, that Christ came into the world to That righteousness is beyond all price, save sinners, of whom I am chief." Let and cannot be bestowed, but as a free us next hear of the remedy to which he donation. repaired, or the way in which he sought and found relief; "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and and be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of In severe and protracted indisposition, God by faith: that I may know him, when death is considered the probable and the power of his resurrection, and result, the mind cannot but recur to the the fellowship of his sufferings, being past when it looks onward to the great made conformable unto his death; if by change. "Am I pardoned? and am I any means I might attain unto the refitted for the enjoyment of heaven?"surrection of the dead :" Phil. iii. 8—11. Acquitted from guilt, and holiness of Disconsolate brother, turn these lines heart are felt equally necessary, and are into a prayer, and present them with all

"Nothing in hand I bring, Simply to thy cross I cling, Naked, come to thee for dress, Helpless, look to thee for grace!" Dwell on these lines, and throw your whole soul into them by fervent prayer. The hymn may be known to you, and may express your genuine desires.

PART III.

humility at a throne of grace. Come now with me and glance at some lessons on this point furnished in several ways by the Old Testament. Jesus in his person, and redeeming work, and atoning sufferings, and in his subsequent exaltation and kingdom,-their grand theme, was the object of faith, and desire, and meditation, and hope, with all the saved in that period. To him gave all the prophets witness, of whom Moses wrote in his law, and of whom the Psalms predicted his groans, and tears, and death, and triumphs, and reign.. Mourning Christian, forget yourself, and look with me for a time to him who was pierced, when blood and water issued; who, when cut off, made an end of sin, and brought in an everlasting righteousness,--who made his soul an offering for sin, who stooped to be wounded for our transgressions, and bruised for them; that righteous branch, who should remove iniquity in one day,-whose name is called Jehovah our righteousness. Yes, to him the Old Testament saints looked and were lightened, renouncing every other spring of peace, and repairing, as helpless, to him alone.

In trying to derive comfort from these exhibitions of the all-sufficient atonement, an obstacle often interposes. "Am I not excluded from a share in it by my past declensions, backslidings, apostasies? If at times I can hope that once formerly I was convinced of sin, and led by the Holy Spirit to lay hold on the Redeemer, and if I cannot, on reviewing the intervening period, reconcile the current of my conduct with the dominion of grace

so troubled that I cannot speak! I have considered the days of old, the years of ancient times, I called to remembrance my song in the night, I communed with my own heart, and my spirit made diligent search." Well, what was the result? Did he obtain relief in this way? Hear him," Will the Lord cast off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to he gracious? Hath he in anger shut up his tender mercies?" Thus he failed; but he was guided to take another course. "And I said, this is my infirmity, but I will remember the years of the right hand of the Most High. I will remember the works of the Lord. I will meditate also of all thy works," &c.

Desponding penitent, follow this method, and listen to the counsel of the Redeemer on this matter. "Look unto me, and be ye saved, all the ends of the earth, for I am God, and there is none else." "Surely shall one (any one) say, in the Lord have I righteousness and strength." Come, faint not, and take up the words of the aged writer, in Psa. 71,-"But I will hope continually. I will go in the strength of the Lord God. I will make mention of thy righteousness, even of thine only." "My tongue also shall talk of thy righteousness all the day long!" "Wait on the Lord, and be of good courage, and he will strengthen thy heart; wait, I say, on the Lord."

in my heart, what is to be done in such WHEN GREAT RELIGIOUS AGITATIONS a state of uncertainty?" There is but one way,-admit the worst of yourself, and as a sinner look to the cross.

ARISE IN THE WORLD, WHAT OUGHT
CHRISTIANS TO DO?

THAT great agitations have arisen, and may be expected to arise among worldly men and politicians in relation to the gospel of Jesus, is what the followers of the Saviour are taught by himself to look for, and what the mystery of Christianity unfolds as recorded in the New Testament, and in the mystery of the gospel recorded in various other writings.

To guide and direct in this process, examine their experience as expressed by the persons themselves, or referred to by the blessed Spirit. Here is one by Asaph, Psa. 77, who was in mental distress, and attempted to obtain relief by an enquiry into his past character and position: "In the day of my trouble I sought the Lord, my hand was stretched out in the night, and ceased not, my soul refused to be comforted. I remem- Jesus was emphatically the "Prince bered God and was troubled. I com- of peace," and the "peace maker," and plained, and my spirit was overwhelmed. so he is always found to be, when indiThou holdest mine eyes waking, I amviduals or communities conform to the

Let

laws and institutes of his blessed word; | blessed Lord and Saviour Jesus, and to but, as in the beginning of the gospel his Father and our Father, surely Disof Christ, and since that time, the senters who profess as a first principle faith and practice taught by Jesus and the equality of all believers in Christ's his Apostles have been opposed to the supremacy in things spiritual, let who dogmas of carnal wisdom; then have will ascribe to pope, king, or queen, and arisen strifes and divisions in the world. contend for it too-Nonconformists Even so is it now, let the New Testa- who deny these dogmas, and denounce ment doctrine, the pure gospel of the them as usurpations, ought now espe"Son of God" be proclaimed fully and cially to contend for the "faith which fearlessly, and human nature (which "is was once delivered to the saints," one not subject to the law of God, neither article of which is given by Christ as indeed can be,") will rise and rebel. noted above, and enforced by an inspired Not only doctrinally, but practically, so Apostle in the following passages which far as the rule of religion is concerned, inform us that He "set him (Christ) at the men of the world, be they poli- his own right hand in the heavenly ticians, as prime ministers, or eccle- places, far above all principality, and siastics, as archbishops, bishops, priests, power, and might, and dominion, and &c., as the pope and English hierarchies every name that is named, not only in call themselves, these always have this world, but also in that which is to arisen, and may be expected to rise in come; and hath put all things under his great wrath against each other, and feet, and gave him the Head over all to against those who maintain simple New the church;" and again in 1 Cor. viii. 6, Testament discipline in the church of "But to us there is one God, the Father, Christ. The pope says that the Roman of whom are all things, and we in him, Church of which he is the pontiff, is "the and ONE LORD Jesus Christ, by whom Queen, the Lamb's Wife, and that he is are all things, and we by him." the head of all the people of Christ upon this be taken up as a solemn profession, earth."- Great swelling words of vanity and constantly regarded. indeed! The English church, as by law established, also declares that the sovereign is the supreme in the church of these realms under Christ. The great contest between these is, who is to be called master or lord supreme, and to bear the rule. To these arrogancies what ought we as Baptists to say, who hold the doctrine that there is no head under Christ of the church, neither in heaven nor earth? Whatever Papists or Episcopalians may declare or do, we are called upon to mind this, that while we own most fully and loyally that in civil matters her Majesty the Queen is the head of the British power, yet we must never lose sight of that great and fundamental principle laid down by the Redeemer, in Matt. xxiii. 8-10; "But be not ye called Rabbi; for one is your Master-CHRIST: and all ye are brethren. And call no man your FATHER (PAPA, POPE, or "FATHER IN GOD,") upon the earth; for one is your Father, which is in heaven. Neither be ye called Masters, for one is your Master, -CHRIST." If any are anxious that the titles Master or Father should be ascribed to the rightful owners, our

As the Scripture doctrine of supremacy only in Christ has been handed down as a most solemn profession by those who conscientiously and scripturally came out and separated from such as hold a human head in the church, so amidst the fulminations of the Vatican, or the pretences of the English Establishment-may we be enabled to hold the Head, CHRIST, and to abide by his direction, to call no man, or set of men, Fathers Masters.

or

The supremacy or headship is not the only point of dispute, nor the only feature of resemblance between the Roman and English Church. There are many, many features from which we may recognize mother and daughter,--or perhaps two sisters in apostacy. This nearness of affinity it would be well at the present to bring under the most careful consideration of the church of Christ, and call upon all true believers to maintain that Christ and Christ only is the Head of his body, the Church.— May we be enabled to give heed to the solemn declaration "Yet have I set my king upon my holy hill of Zion," and

ever remember the direction, "For he is thy Lord, and worship thou him." THOMAS MORGAN.

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1, Rock-street, Leeds, Dec. 10th, 1850.

THE LORD REDEEMETH THE SOUL OF HIS SERVANTS, AND NONE OF THEM THAT TRUST IN HIM SHALL BE DESOLATE:" PSA. XXXIV. 22. REDEMPTION here stands out to view, in its nature, object, claims, consequence, and blessing.

1. Its nature. "The Lord redeemeth." The Saviour not only paid a ransom price to rescue the objects of his mercy from present degradation, but he laid down purchase money, that they might be his for ever: Psa. cxxxv. 4; Titus ii. 14. Spiritual redemption is not the effort of mere temporary benevolence; it is the outpouring of the bosom of eternal love: 1 John iv. 9, 10.

2. The object of redemption. "The Lord redeemeth the soul." "The soul," that better part of man, which in its fair original, was regarded by Jehovah with complacency. Redemption and its object may be viewed in connection. The soul is immortal; its redemption is infinite. The soul is the breath of Jehovah; redemption is his utterance. In creation his breath was felt: Gen. ii. 7; in redemption his voice is heard: Rom. viii. 30; 1 Pet. ii. 9; 2 Pet. i. 3.

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4. The consequence of redemption. Confidence. The redeemed "trust" in Jehovah Eph. i. 13; Isa. xii. 2. Mercy applied, is gratitude awakened, and trust imparted.

5. Its blessing. "None of them that trust in him shall be desolate." He whom they trust is their ever present, their allsufficient Friend. The word "desolate" here gives the idea of the misery and helplessness of guilt, and stands in contrast with redemption. "None of them that trust in him shall be accounted guilty, i. e., subjected to the consequences of guilt. Wherefore? Because by redemption they are freed therefrom, brought into relationship with God, and into the privileges of the children of the Most High. They are introduced into the fellowship of saints, into the society of angels, and into the bosom of Jesus. Heaven's redemption is infinite in its nature, supremely wise in the choice of its objects, holy in all its claims, certain in its consequences, and divine in its blessings.

ELUZAI.

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Gems of Old Divinity.

CHRIST'S INTERCESSION.

DOTH Christ plead for our standing in grace, and progress in sanctification, and live for this end? Did he set Peter up as a pattern of what he would do in this case? Is the covenant kept firm by his mediation, and covenant answers procured by his intercession? Is it appointed by God for this very end, namely, the blessedness of his people? Doth he present every man's case in particular, and intercede for his grace in particular, and what truth shall make

impressions on him? Is there some reason to think he is more fervent in it now, than he was upon the earth? to be sure, no less. Are the arguments he uses very strong! Then the standing even of the weakest grace is sure. Before that can fall, God must change his end in giving his Son a power to ask, Christ must leave pleading, or his arguments must lose their strength. But as Ambrose said to Monica concerning Augustine, who remained in his natural condition, notwithstanding his good education, and his mother's

prayers,

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