once:" I thought I was paying such an obedience to it, as, considering human infirmity, must upon the whole render me acceptable to God. "But when the Commandment came," when its meaning, no less than high authority, was understood by me, "sin revived," accused me with irresistible evidence of my guilt, "and I died;" all my hope of life and salvation from my obedience vanished. I felt myself a ruined sinner before the holy law of God. "And

the Commandment which was ordained to life," originally designed to be a covenant of life upon perfect obedience, "I found to be unto death." So far from justifying me, that it annulled every plea I confided in; set aside every method I used for my relief, and condemned me to death eternal.

Should it be said (for what will not men say, rather than confess all their misery and vileness?) that, in the passage above, the apostle speaks not in his own person, but in an assumed character: In answer, this apostle as strongly expresses the same truth in his epistle to the Galatians, speaking of himself, as was never doubted. "I, (says he)

through the law, am dead to the law." Understanding now the extent of its demands, and the grand design for which it was ordained, not to justify but condemn every soul of man; I have done with all dependence upon it to acquit me from guilt, by any obedience I can pay, "I am dead to the law, that I might live unto God," by faith in his Son.

But as the spirit of God well knew there would appear in all ages learned men, highly conceited of their own goodness, who would confine these declarations to the Jewish ceremonial law, in order to leave room for self-exalting ideas of Christian obedience; to expose this false and pernicious construction, the apostle affirms such things of the law he means, as in no sense belong to the ceremonial law. For the

law he means, is given to stop every mouth, and bring in the whole world guilty before God. Whereas the ceremonial one will never condemn the Gentiles. He means a law which faith in Christ establishes, the same faith which abolished the Jewish law. To the law, he means, believing Romans were dead; but many of them in no degree ever submitted to the ceremonial one. The law he means, the man who obeys shall live," and if the uncircumcision keep the righteousness thereof, his uncircumcision shall be counted for circumcision." It is a law which is spiritual, whereas the Levitical law wholly consisted of carnal ordinances.

There is not one of these properties by which St. Paul distinguishes the law he means, which can with any truth be applied to the ceremonial one; therefore, the law of the Ten Commandments, and its grand end, conviction of sin, can only be intended in this epistle. And, after such various testimonies, what clearer scripture evidence can reasonably be demanded in proof of this doctrine?

Before I proceed to explain the other grand design of the law, viz. of bringing sinners to seek salvation by the grace of our Lord Jesus Christ, it will be useful to make some observations upon the inexorable nature of the law, against which our pride and prejudice are ever ready to rise with great re

sentment.

You think it very hard, probably, that every reasonable creature of God should be under this law. But can less than perfect love, and its effect, perfect. obedience, be due to our Maker? Suppose a law given, which would admit of imperfect obedience: it would then be impossible to determine what is sin, or what not; for sin is the transgression of the law. But if the law itself would be satisfied with sincerity of intention, or the best obedience a corrupted

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 imperfec tion 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 destruation. 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 heaven daring 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