creature could pay to it, then how could any transgression of it be defined? Since, upon this supposition, it is essential to the law to admit of imperfection and sin, under the notion of accepting sincerity. Again, could we justly conclude, that God would overlook one transgression of his law, why not more? Where then shall we stop? Or who shall say how far we may, or may not go with impunity? And what must this prove in the end, but giving man a liberty and right to dispense with the law of God at pleasure, and in effect abrogate the whole?

It is a counsel, therefore, every way worthy infinite wisdom, to publish a law, the perfect representation of God's glorious holiness, annexing to every transgression of it the curse.

If you say this is giving up all men to destruction without exception, you quite mistake the matter. It is indeed to prove upon them, that they have destroyed themselves, and can find salvation only in the way which God reveals. For as he requires obedience alike at all times: and as scripture affirms, that every act of disobedience is a forfeiture of all claim to favor, and subjects us to punishment; in this extremity, what must we do? Where look for help? Can we say to God, "Have patience with me, and I will pay thee all?" Will you venture your soul upon the perfection of your own works? You dare not. This, you see at once, is giving yourself up to destruction. Perhaps you will fly to your sincerity, concluding that God, notwithstanding the confessed imperfections of your obedience, will accept you for your sincerity. But what scripture warrant have you to say, that though God required a perfect obedience to his law at one time, men are now discharged from that obligation, and will accept at their hands, what they in their sincerity offer him, though it be most unworthy of his acceptance, and far beneath the

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demands of his perfect law? The thought is heavendaring presumption, without especial ground from the word of God, where you will certainly find none for this novel and mischievous opinion.

Besides, what do you gain by it, unless you could answer for your sincerity to that God, whose eyes are as a flame of fire, searching the heart? For (mark it well) if you make sincerity the ground of your acceptance with Him, you must stand or fall by it, and, on pain of eternal condemnation, are obliged to make it good, without failure or blemish. So that still you are upon no foundation for life, solid peace, or comfort.

What a merciful contrivance therefore is the law of God, as a ministration of condemnation and death. It acts like an engine of irresistible force to sweep away every refuge of lies, in which proud man would seek for safety only to his ruin. It compels all, who understand and hear its voice, to renounce those false and foolish pleas for obtaining mercy, which we shall be ashamed to think we could use, so soon as the light of truth shines into our hearts.

SUNDAY XII.

CHAP. XII.

The same Subject continued.

WE have already considered the perfection and

the extent of the law. We have taken a view of it, as a rule determining our duty in all cases. We have produced scripture evidence, to prove it was also designed to humble the pride of man, and con

vince him of his sinfulness and ruin. Its use extends still farther, by acting as a schoolmaster to bring to Christ. No sooner do we perceive ourselves cut off from every hope of mercy, which we were wont to entertain in conceit of our goodness, innocence, repentance, or sincerity, than we shall flee to the cross of Christ, and rejoice in the grace of God manifested by him. A scheme of marvellous love to man, called in scripture, "The righteousness of God without the law, which is by faith of Jesus Christ, unto all, and upon all them that believe." For knowledge of the law alarms the conscience, before asleep, dreaming of peace and safety, when there was no peace. Thus alarmed, the ear is opened to hear the word of reconciliation, and the heart disposed earnestly to apply to the Redeemer, as alone able to save from the insupportable and impending misery, the curse of the law. Repeated conflicts arise in the soul, feeling its obligations, on one hand to obey the commandment known to be holy, just, and good; and on the other, its own weakness and depravity. Hear in what an affecting manner St. Paul speaks of this intestine war in his own case, Rom. vii. 18. "For I know that in me, that is, in my flesh, dwelleth no good thing; for to will is present with me, but how to perform [as the law requires] that which is good, I find not; for I delight in the law of God in the inner man; but I see another law in my members warring against the law of my mind." In other words, I perceive two contrary principles within me, one of God, the other my corrupt nature; this leading me forward to heaven, and approving the spiritual demands of the law; that opposing my progress, and rendering it impossible for me to fulfil the righteousness of the law. My soul is the field of battle, where my evil nature

continually exerts its efforts to conquer. In this case, what must be done, St. Paul instructs us by his own practice. He cries out, "O wretched man that I am, who shall deliver me from the body of this death?" And then raises himself from every desponding thought, by saying I thank God, that is for his grace, through Jesus Christ our Lord. This, this only can and will deliver me. So then, with the mind I myself serve the law of God, but with the flesh the law of sin.

The law of God is designed to bring all, who understand its nature and believe its high authority, into this pungent sensibility of their own sinfulness, that they may feel, what otherwise they never would, the necessity of redemption, and see its glory too; for by annexing a curse to the least breach of it, every door of hope is shut against us, excepting that which God hath proclaimed in the Gospel. The thunders and lightnings from mount Sinai, when they sound in our ears, make us account ourselves unspeakably blessed, in being allowed access to mount Sion, the church ransomed by the blood of Christ. "For the scripture hath concluded all under sin, that the promise, which is by faith of Jesus Christ, might be given to them that believe," Gal. iii. 22. The apostle, you are to observe, is proving, in this passage, that the law, of which the Jews made their boast, because delivered from Heaven to them alone, was so far from rendering salvation by Christ needless, or interfering with the grace of God, that, when

*In answer to all which learned men (averse to the doctrine of great vileness in the best Christians) have said to set aside the testimony, it is fully sufficient to say, if St. Paul did really speak in his own person, he could not have expressed himself in other words-if he did not, he is the first and only man on earth, of sense, who by the expression, I myself, intended another person.

understood, it strongly acted in subserviency to both. Since, so great are our natural pride and selfsufficiency, so slight our thoughts of sin, and so extravagant our conceit of God's mercy, that if we did not perceive ourselves condemned, by the mouth of the Lord, to suffer eternal death for our transgressions, there is not one of the human race who would cordially submit to the righteousness of God. Notwithstanding every divine perfection so brightly displayed by him in our flesh, and all the pains he endured for our sins, and all the tender love he has expressed for our souls, there is not one of the human race who would give to him the honor of their salvation, unless he plainly saw he must have perished without him. Our Maker, knowing this to be the proud temper of man, has by his law actually shut us up in prison, as rebels against his government, under a total inability of making reparation for our treason. He hath done this, that our haughty spirit being humbled through experience of our condemnation, we might with thankfulness and adoration embrace salvation by the free grace of God, through the redemption which is in Jesus.

One passage more I will produce, full of instruction, and decisive upon this important subject. The apostle is establishing the grand privilege of Christ's church: "There is now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit." To this truth, he knew, many would object. They would say, how is this possible? since every believer falls short of perfect obedience, offends against the law, consequently must be liable to its curse. He answers, Believers are delivered from condemnation, by a new dispensation, introduced in the room of the old law, which promises and bestows pardon, and the gift of the Holy Ghost, the true life of the soul; "for the law of the