on a perfect equality with the circumcised; and that, as faith alone was available for Abraham's salvation, so it would avail for the salvation of all who truly relied upon the Promised Seed. True it is, we are to "walk in the steps of our father Abraham," and not to imagine that we can be saved by a dead inoperative faith': but still it is by faith only that we become children of Abraham, and by faith only that we become partakers of his blessings: if we seek these benefits in any other way, "we frustrate the grace of God, and cause the death of Christ to be in vain"." In the very same promise then that the Gospel was preached to Abraham, it is preached to us to every one of us it is said, "In the Promised Seed shalt thou be blessed." And with this agrees the testimony of St. Paul, who, specifying distinctly all the great blessings which the Gospel offers to us, tells us, about nine times in eleven verses, that it is all "in Christ," "in Christ," "in Christ"."]

2. That all who embrace it shall be partakers of its blessings

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[There is no exception whatever; no difference between ews and Gentiles: if only we "be of faith, we are from that moment blessed with all the blessings which Abraham himself enjoyed." Was he justified? So shall we be. Was he made "the friend of God?" So shall we be. Was God to him a shield, an exceeding great reward?" Such will he be to us also. Is Abraham now "in the kingdom of his God? We also shall, with him and Isaac and Jacob, sit down there," and shall be "in Abraham's bosom " to all eternity. All this, and infinitely more than we can either utter or conceive, shall we receive, if we truly believe in Christ: for "all things are ours, if we be Christ'sP."]

From hence we may SEE,

1. The antiquity of the Gospel

[In every age the doctrine of justification by faith only is stigmatized as a new doctrine: it is very generally represented as such amongst ourselves: and so it was by the Papists at the time of the Reformation: in the apostolic age it was regarded in the same light. When" St. Paul preached Jesus and the resurrection, it was asked, what this new doctrine meant." But it is as old as Abraham, to whom it was distinctly preached: yea, it must be traced to the time of Adam; for to him also was it preached, when he was told that "the Seed of

the woman should bruise the serpent's head.". That persons who have the Scriptures in their hands should speak of this as a new doctrine, is perfectly surprising; since it is written in every page of the sacred volume as with a sun-beam: but that a member of the Established Church should be so ignorant, is yet more astonishing: since it is that essential and fundamental doctrine on which the very edifice of our Church is built. Let not any therefore reject this doctrine; or at least let them not call themselves members of the Church of England, if they do. The way of justification by faith is "the good old way," in which all the saints of God have gone from the foundation of the world; and it is the only way in which any man can "find rest unto his soul."]

2. The excellency of the Gospel

[The idea of being saved by faith only, is so simple, that the world can see no excellency in it: but this very simplicity constitutes a very distinguished part of its excellency. Supposing that salvation had been by works, or by faith and works united, who would ever have been able to ascertain what measure of good works would suffice for us, or what measure of imperfection would consist with their ultimate acceptance? Verily, under such uncertainty, no human being could enjoy one hour's peace in the prospect of his great account: but when we are told that salvation is by faith only, then, whatever our works may have been in times past, we have peace in our souls the very instant we believe; because we know that Christ is "able to save to the uttermost all who come unto God by him:" we know that " by faith we are Abraham's children;" and that "all the blessings of Abraham ARE ours,' and shall be ours for ever1.

But the excellency of the Gospel appears no less in the fruits that it produces. Abraham was justified the first moment he believed. And did he on that account become indifferent to good works? See his conduct: he immediately went forth from his family and country at the command of God, though he knew not whither he was to go. In every place where he went, he built an altar to his God: and, even when called to sacrifice with his own hands his beloved Isaac, he hesitated not, but for three successive days prosecuted his journey to the place where the offering was to be made, and executed without reluctance the Divine command. So shall we do, if we truly believe in Christ. There will be no reserves in our hearts; nothing which we will not do, nothing which we will not sacrifice, nothing which we will not suffer, if only our God may be glorified thereby. Let the world produce a list of

ver. 7-9.

worthies like those recorded in the Epistle to the Hebrews, or like the holy Apostles, and shew that they were actuated by a different principle from that of faith in Christ, and then will we confess that the Gospel is not so excellent as it is said to be: but till that is done, we must affirm, that in point of practical efficacy it has no rival; and that in comparison of it the whole world is only as dung and dross.]

MMLXI.

THE SPIRITUALITY AND SANCTIONS OF THE LAW.

Gal. iii. 10. As many as are of the works of the law are under the curse for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

THE reason that Christianity is so little understood, is, that men are not aware of the occasion which there is for such a dispensation as the Gospel contains. They know not the state in which they are by nature; and therefore they cannot comprehend the provision made for their recovery from it by grace. If the generality of Christians were asked what God requires of them in his law, or what is now the proper use of the law, they would be able to give, at best, a very imperfect, and probably a very erroneous, account of these things. But it is of the utmost importance that we should understand the law for, till we do, we can never understand the Gospel.

Now, in the words which we have read, we see, I. The requirements of God's law

[The law is contained in the Ten Commandments: and the summary given of it by our Lord is, that we must love God with all our heart and mind and soul and strength, and our neighbour as ourselves.

ments

Now consider what is comprehended in these two commandand remember, the obedience to be paid to them must be perfect ("in all things "); personal (by "every one of us"); and perpetual (we must "continue in" it, from the first to the latest hour of our life). It is not sufficient that we wish to do them: we must " do them;" do them “all;" "every one of us;" and "continue" so to do, even to the end.

This was written under the law; and it is confirmed to us by the Apostle's citation of it under the Gospel. Now we must remember, that on our perfect obedience to it all its promises are suspended; and if, in any one instance, even in thought or desire, we fall short of it, we must then be considered as violators of the law. This is a point not sufficiently considered. St. Paul himself did not clearly understand it, previous to his conversion. He interpreted the law only in its literal sense; and could not conceive that such an one as he had ever violated its commands: but when he saw that it forbade an inordinate desire as much as an overt act, he then saw that he was condemned by it, and had forfeited all hope of acceptance by his obedience to it".]

But, to understand the law aright, we must know, II. The sanctions with which it is enforced

[It denounces a curse on every, the least, violation of its commands: "Cursed is every one," &c. What this curse is, we may know from other passages of Holy Writ. It was said to Adam, in reference to the forbidden fruit, "In the day thou eatest thereof thou shalt surely die." Now, from the moment of his transgression he became mortal as to his body: (for "death entered by sin ;" and never would have entered, if man had not sinned:) his soul, also, became spiritually dead to God; and he was doomed to "the second death," in "the lake that burneth with fire and brimstone." To this the Apostle Paul bears testimony, when he says, "The wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord." Perhaps it may assist us more, if we consider what the penalty of transgression was to the fallen angels: they were cast out of heaven from the presence of their God; and were consigned to "a lake of fire prepared on purpose for them," there to endure for ever the vengeance of their offended God. Thus man, on his fall, lost the favour and presence of God, and was subjected to his heavy and everlasting displeasure. Being a partaker with the angels in their offence, he became a partaker with them in their punishment.

Now let every one that has transgressed the law in ever so small a degree, though it may have been only once, consider what the law says to him: it says, "Cursed is every one that continueth not in all things that are written in the book of the law, to do them."]

This, I say, is,

III. The tremendous inference that must be drawn in relation to every one of us

a Deut. xxvii. 26. b Rom. vii. 7, 9.

• Rom. vi. 23.

[We all are under the law. The law was given to man in Paradise. It was written in his heart, when he came out of his Creator's hands. We all, therefore, are under it; and, consequently, "every mouth must be stopped, and all the world become guilty before Godd."

If this inference be not true, I would ask, which of the premises is erroneous?

Does the law require less than I have stated? If any one think so, let him tell me where God has dispensed with any one of its commandments? Where has he authorized us to alienate from him any measure of that love which he had required in his law? or where has he lowered the standard of our love to man; and permitted us to act otherwise towards him, than we, in a change of circumstances, should think it right that he should act towards us?

If the requirements of the law are not reduced, are its sanctions altered? Has God any where revoked them? Has he not, on the contrary, expressly said, "The soul that sinneth, it shall die?"

If its requirements are not altered, nor its sanctions revoked, can you say you are not under it? The whole race of mankind are under it: and must continue under it, till they lay hold on that better covenant which God has given us in his Gospel.

There is, then, no possibility of evading the inference that is here drawn; namely, that as many as are under the law, and consequently the whole race of mankind, are under the curse. O! remember this, ye old; it curses you: ye young; it curses you ye moral; it curses you. There is not a child of man to whom it does not say, "Thou art cursed."]

Who, then, must not SEE,

1. The folly of seeking to be justified by the works of the law?

[If you had sinned but once, and then only in thought, you would be cursed, as a violator of God's law; and, consequently, be without hope of obtaining salvation by it. For, if you would be saved by it, you must first atone for your offences against it; and then obey it perfectly in future. But which of these can ye do? If ye were to shed rivers of tears, they could never wash away one sin. The whole race of mankind would never be able to atone for one sin. And suppose your past offences forgiven; which of you, for a single day or hour, could fulfil the law perfectly in future? Know, that this would be an hopeless attempt; and that, consequently, "by the works

d Rom. iii. 19.

• Ezek. xviii. 20.