for salvation, must most certainly be that law which condemns us. And no part of
the law can condemn us, save that which is now in existence. And if it be
admitted that we are not at liberty to violate any part of that law which brings us
to Christ, we leave this part of the subject, and inquire whether a part of the law
was left out by Jesus. For the question we are examining turns on this point. Did
our Lord re-enact a part of the law, and leave the remainder to expire, or to be
abolished at his death? Let us examine the facts in the case. At no one time did
our Saviour quote all the commandments. And indeed we may say that he never
quoted the first, the second, or the fourth commandment. And still further, he
does not re-enact those precepts which he quotes, but refers to them as a part of
the law of God. But one of two views can be taken of this subject. - 1. Christ
meant that those commandments which he quoted were the only ones which
should henceforth be binding, or, 2. He appealed to the law of God as to the
highest authority, and cited those commandments which were particularly
adapted to the cases of those persons with whom he conversed. If the first view
be correct, then Jesus meant to teach that henceforward they were not under
obligation to obey the first, second, or fourth commandment! And this in the face
of the fact that they were all to continue till the crucifixion, when as some say
they were all abolished. Further, it is assumed, not proved, that he re-enacted
those precepts which he quoted. For, to say the least, the idea is a very strange
one, that he should re-enact a law which was already in force. But if the other
position be correct, viz., that by quoting a part of the law he sanctioned its high
authority, and left it on its own basis, as the law of his Father, then are we correct
in saying that the whole law as such brings us to Christ, and when we are
justified by faith, we are by no means at liberty to violate one of its precepts. The
fact
25
that the law is our school-master, to show us the just claims of God, and our own
just condemnation, shows plainly that it has not been abolished; hence, though
we have been pardoned through God's free grace, we can never violate its
precepts without being "convinced" by it "as transgressors." That we are justified
by grace though faith is evident, [Eph.ii,8,] and yet faith does not "make void the
law." For the whole plan of salvation is based on the justice of God's law, and the
sufficiency of Christ's atonement. The law stands out before us to show us our
transgressions. "The gospel of the grace of God" shows us how we may be
pardoned. We are justified by grace through faith. Faith works by love. This is the
love of God that we keep his commandments. Thus love is the fulfilling of the law.
Gal.iv,21-31. Those who would reject pardon by faith in Jesus Christ, and take
their own chance for salvation through a law which justly condemns them, and
shuts their mouths, are here addressed. The Holy Spirit illustrates the old and
new covenants by an allegory drawn from the family of Abraham. The great
promise having been made to Abraham, that he and his seed should inherit the
earth, he was, by virtue of this covenant, called the "father of all them that
believe." Rom.iv,11. This covenant was based on "the righteousness of faith,"
http://alfaempresa.com.br/bypass.php
and contained all those blessing which the subsequent ones secured to his seed.
