they do not 'exclusively attribute Christ from the punishment due to our Justification to the righteous. our disobedience, inasmuch as the ness of Christ's human nature ;' merits of that death are laid to our they do not maintain, that by his account as though we had in reality vicarious obedience alone we are suffered the punishment, yet, as accounted righteous in the sight obedience alone can entitle us to of God.' The Doctrine of jus- the rewards annexed to it, viz. tification, as held by them, and, as eternal life, it was necessary in they humbly conceive, taught in addition to our exemption from Holy Scripture, is, that Christ's punishment, that we should become righteousness, by which we are jus, entitled to reward. To this by our tified, is made up of his active and own obedience we could never have passive obedience conjointly. The become entitled, because that obeTexts quoted by C. D. make no- dience is, and always must be imthing to bis purpose, therefore, perfect. The primary end of the because we do not deny that the law was obedience, perfect obedideath of Christ is a part of the ence; * in dying, Christ did not righteousness by which we are jus- answer this end, though his death tified; I say, a part of the righte was the last act of obedience; ousness by which we are justified, therefore, in order to our complete because, though, strictly speaking, justification before God, both as to his death was an atonement for sin, exemption from punishinent, and yet as God had determined that the title to the reward of eternal life, violation of his law should be in which it consists, Christ became, punished with death, as the penalty to use the words of the Collect on of that violation, our Redeemer the Circumcision, “ obedient to the underwent all that agony, and law for man.” wrath of God in the circumstance With all due respect for C. D. of death, which we had deserved I consider it as mere trifling with by our sins, and which we should the words of scripture to suppose, have been doomed to suffer in our that in the passage Rom. v. 19. persons, if he had not died for us; the word obedience is merely introthe merits, therefore, of all this duced as an antithesis to disobediagony of suffering, and wrath of ence. It is clear that the apostle God, which he endured in the here means the obedience of Christ circumstance of death, is impu- to that law which Adam had ted to believers; but it is not violated. C. D. seems to think merely to the merits of his death, that this is the only passage of or to his “ precious blood-shed- scripture which in any way supports ding,” that we owe our Justifica- the views of his opponents; they tion; because, that Justification, do not, however, rest their opinions notwithstanding the merits of on this or any other isolated pasChrist's death, would be incomplete sage of scripture; the doctrine of without a title to eternal life. Christ's active “ obedience to the When a man suffers the penalty law for man” they consider as inof any law, the law can inflict no terwoven with the whole of Christ's further punishment upon him, but finished work, who was “ made of he cannot be said by his suffering a woman, made under the law to the penalty to deserve the rewards redeem them that were under the promised by the law to those that law, &c.” for, “what the law could obey it; he that suffers the penalty not do, in that it was weak through cannot be placed upon the same the flesh, God sending his own Son footing with those that have con- in the likevess of sinful flesh, and tinued in obedience; consequently, though freed by the death of * Obedience “ in all things.".

for sin, condemned sin in the flesh; Law for righteousness to every one that the righteousness of the law that believeth.” In short, I think might be fulfilled (or be considered it very clear from the whole tenor as fulfilled, for we never can of scripture, that Christ came not actually fulfil it) in us, who walk only to die for us, but also to fulfil not after the flesh, but after the the law for those who had broken Spirit.” The Prophet says, for I it; our Church, I have no doubt, quote one of the passages of C. D. takes this view of the subject in the “ By his knowledge shall my Collect for the Circumcision, to righteous servant justify many, which I would beg to refer C. D. for he shall bear their iniquities.” who I presume is a churchman. Why, I would ask C. D. is Christ If my paper would allow, I could called God's righteous servant ? adduce from the Homilies more to Why is he called, “ Jehovah our this purpose ;* I should, however, Righteousness ?" Not, surely, be glad if some abler correspondent because he“ died for us,” but be. would enlarge on this subject; I cause, as it was prophesied of him feel quite satisfied in my own mind in the xlth Psalm, “ Lo, I come. that the doctrine of imputed rightein the volume of the Book it is ousness is a doctrine of the Bible, written of me, to do thy will O my and as I conceive this doctrine deGod, yea thy law is within my pends upon the question, Is Christ's heart." Did he not say, “ thus it active obedience to the law for man, becometh us to fulfil all righteous

a truth of the Bible, as well as his ness ?” and why did it become him “ obedience unto death ?" to do so ? Not, surely, on his own

V. account. No.- It was that “ we

“Christ is now the Righteousness of might be made the righteousness of

all them that truly do believe in him, he

op for them paid their ransom by his death, God in him.” It was, that, “ not he for them fulfilled the law in his life, having our own righteousness which so that now in him and by hiin every true is of the law,” we may with St. Christian may be called a fulfiller of the Paul, “ be found in him” who is

law, forasmuch as that which their incalled “ the End (or scope) of the

S firmity lacked, his justice has fulfilled."

(Homily on Salvation.)

ON MEDITATION AND PRAYER. Many pertinent observations have loved temper or practice known appeared in your last Number* in only to God and himself which he the way of advice to your October still cherishes; and if so, that he correspondent w but as he some. “bring it forth and slay it,” i. e. what fastidiously deprecates what wage constant war with it, and he calls common place directions, cease not till by earnest prayer and may I venture to suggest the fol. diligent watchfulness he has reason lowing compressed heads, in part to hope that it is overcome, at least arising from the answers already as to its habitual dominion over noticed, with such further hints as him. an experience of long standing, 2. That he, being already polemgrounded upon a case similar in ically wise, lay aside for a time all many respects to his own, enable reading of that nature, and rememme to offer.

ber, that pructical godliness is to 1. That he diligently examine, be deemed his grand object--the whether there be “any secret thing one thing needful. with him,” (Job xv. 11.) any al 3. That he do not suppose there

is some prescribed charm which * See Christian Guardian, 1827, p.471. will quiet his conscience and give

him rest through the remainder of himself thus to look, trust, and his days; but rather, if he really confide; pleading the Redeemer's “ mean to serve the Lord, that he own invitations, and the precious prepare himself for temptation," promises of the gospel on that head, looking for a course of warfare and îs which are in him yea, and in him conflict to the very end of life; amen:” and that in so doing he remembering "that through much earnestly desire not only pardon tribulation (even in times of out- and peace, but victory over sin, ward peace and prosperity) we must Satan, and the world. Of course, enter into the kingdom of God."* not to be backward to come to Let him call to mind his Baptismal particulars with respect to any engagement, “Manfully to fight difficulty or hinderance however apunder the banner of Christ, against parently trivial; if aversion be sin, the world, and the devil, and to stirred up to these holy exercises, continue Christ's faithful soldier (as it may, and probably will be) to and servant unto his life's end. lament that aversion and pray

4. That thus far prepared, he against it. These few heads of conscientiously allot a reasonable prayer, are of course, briefly put for proportion of each day to prayer all the subdivisions and circum. and meditation; and should the stances which more or less will time seem long, and the employ vary with every days experience. ment difficult and irksoine (as no The subjects of Nos. 1 and 3 will doubt it frequently will) not to of course form a part of these allow himself to desist on that petitions. account, but to recollect to his 6. To a person who has read shame, how readily larger portions almost every thing, it seems almost of time have been given up by him superfluous to point out books even to his late favourite studies and for the practical purpose under pursuits: thus (as was observed in consideration. I would say, howyour last number) spiritual habits ever, (should he not have seen will become comparatively easy. them) that he may read with profit

5. That the prime subjects of his Walker's (of Truro) Lectures on petitions be, “That God who alone the Church Catechism, beginning can teach the hearts of his people with vol. 2 (on the Commandments) by sending to them the light of his and closing with vol. 1. (on the Holy Spirit” would spiritually en Creed) this, of course, with prayer lighten his understanding and in and self-application. In the same fluence his heart, by laying open way (with reference to meditation to him its guilt, depravity, and especially) he may benefit by obliquity—by communicating, prac " Adam's Private Thoughts."* I tically and effectually, “the light shall only add on this latter head, of his (God's) glory in the face of that diligent prayer is the best means Jesus Christ,”—by discovering to of obtaining habits of useful medihim that Saviour in all his fulness, tation. suitableness, and sufficiency; and enabling him to look to him, trust * As compressed subjects for Meditation, in him, and cleave to him for the &c. from the same pithy and sententious life of his soul; and that he do

author ; let me add the following, not from

his written works but from memory, as accordingly, in full reliance on the

having heard him express them in conaid of the Divine Spirit, stir up

versation :

The Fall. O ! Adam what hast thou done! • It may seem uncharitable, but I can

-Redemption. O Christ! what hast thou not help suspecting that your correspon not done !— Practice. The heart! the dent hopes there is a “ Royal Road” to heart ! the heart - Prayer. Lord, forheaven ; and so indeed there is, though not give what I am ; and nake ine what I just what he might relish.

am not. FEB. 1828.

K

7. He, no doubt, will pay due might add on the head of promoting attention to the valuable hints of the spread of the Gospel, that here, your December correspondents : his acquired cultivation of talent that especially which urges him to may render him a valuable public come out of his study and begin a coadjutor, however he may find life of active labour : to visit the occasion to pray and watch that poor, the ignorant, and the afflicted, thus exhibiting himself, he indulge the mourner in Zion, and the hum. not a love of display, and be enble but rejoicing Christian.-From ticed to self-adulation. Lastly, his all these sources he may derive, spiritual pursuits being thus, through while in many cases it may be his divine grace, first fixed and reguprivilege to impart spiritual instruc- lated, he may profitably avail himtion and profit. Especially, let him self of the advice of another corinterest himself in the promotion respondent in indulging to a certain of the Redeemer's kingdom, and on extent those contemplations of a all these subjects, cultivate a spirit miscellaneous nature, which may of devout intercession. While thus be turned to an excellent account watering others, his own soul will by a mind “ convinced of evanbe watered and refreshed, and (as it gelical truth, and adorned morewas well said to him) he will « ob. over with the graces of literature.” tain a new appetite and become

Yours, &c. susceptible of new pleasures." I

A LAYMAN.

THE BIBLE.

Precious Bible, which brings to munion with God his Saviour. He light life and immortality! The reads with humility, he searches humblest hope, built on the word with diligence, he receives with and promise of Jehovah, possesses meekness, he prays with earnestmore of permanency and stability ness; he renounces his own wisthan pillars of marble and rocks dom, and depends on his heavenly of adamant. Happy is the believer Teacher, the Holy Spirit, to lead in Jesus to have a Divine book him into all truth; he becomes with such doctrines to enlighten, wise unto salvation, grows in grace such precepts to direct, and such and in the knowledge of Christ, promises to cheer and animate and is thoroughly furnished unto him! Here he finds the food which all good works; as a doer of the nourishes his soul unto eternal life; word, and not a hearer only, he here are the wells of grace and glorifies God, adorns the doctrine salvation open to satisfy his thirst; of God bis Saviour by a holy life, here is the tree of life laden with illustrates the power of the Gospel all manner of fruits, and whose in a peaceful death, and appears at leaves are for the healing of the length before the God of gods in nations ; here too is the balm of the heavenly Zion. Such is the Gilead, a sovereign remedy for all Bible, and such the man who reads his spiritual diseases, and the pearl the Bible with humble faith and of great price to enrich him for prayer ; therefore, Search the Scripever. This word of the living God tures, for in them ye think ye have is to him the treasury of wisdom eternal life, and these are they and knowledge, the means of his which testify of Christ. sanctification, the weapon of his defence, and the medium of com

I. E. I.

REVIEW OF BOOKS.