SERMON IX.

NO OPPOSITION BETWEEN SAVING FAITH AND GOOD WORKS.

GALATIANS iii, 10.

For 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.

VI. INFERENCE.

WHAT we have heard in the Dissertation, or doctrinal part of the subject, teaches us how to understand the writings of the apostle Paul in general:-Particularly,

1. We see how to understand him in the text prefixed to this Sermon. These words of the apostle, I believe, are commonly understood to mean essentially the same, as the words spoken by the Lord to Adam, while in a state of perfect holiness, as in the text;-In the day that thou eatest thereof thou shalt surely die. But when the Lord God made this declaration to Adam, he was not preaching the Gospel to him. But when the apostle said to the Galatians, "Cursed is every one that continueth not in all things which are written in the book of the law to do them," Was he not preaching the Gospel to them? He certainly was. Ever after his conversion Paul in his preaching was confined to the Gospel of the grace of God.

That the unbeliever is condemned already, is the language of the Gospel. Therefore, he that believeth shall be saved, is no more the language of the Gospel, than He that believeth not shall be damned. The hearers of the apostle Paul were not persons who had

never sinned. He pointed out to sinners the way of life. He did not therefore teach the necessity of sinless obedience in order to salvation. To preach such a doctrine to Adam in Paradise was proper: but in preaching such a doctrine to his posterity there is no propriety. Neither did the apostle denounce the curses of the law against those who did not live without sin. They who love not the Lord Jesus Christ will fall under the wrath and curse of God forever and ever; but if they repent of the sin of not having loved him, they will be exalted to the throne of God, in whose "presence is fulness of joy;" and at whose "right hand there are pleasures forever more."

"Cursed is every one," says Paul, "who continueth not in all things which are written in the book of the law to do them." The apostle however in this declaration, cannot mean to denounce a curse on all those who commit but one sin. The law to Adam left him in death for the first offence; but with the moral Law it is not so: the Gospel promises life to the penitent. The law to Adam had nothing to do with repentance; it knew no mercy. But the moral LAW is full of mercy; it admits of repentance, and promises pardon and eternal life to returning sinners. That the law of Moses secures pardon to the penitent is evident from the parable of the prodigal son. This prodigal knew of no law by which he could obtain favour with his father, against whom he had sinned, but the moral law. And as soon as he said from the heart, I have sinned, the father was ready to receive him, and most cordially to embrace him. So, when the rich man, who lifted up his eyes, being in torments, seeing Abraham afar off and Lazarus in his bosom, called for relief; Abraham gave him to understand, that there was no way so safe and certain, by which salvation might be obtained, as application to Moses and the Prophets? Abraham therefore told him, that if his brethren would not hear, that is, would not obey Moses, meaning the law of Moses, and the

Prophets, neither would they be persuaded should one arise from the dead. Abraham says, "They have Moses and the prophets; let them hear them " This evidently teaches us, that the awful abyss into which the rich man was plunged, may be avoided by hearing Moses and the Prophets.

And, they labour under an egregious error, who think it less difficult to obey the Gospel, than to keep the law. For we have no more power to continue in all things written in the book of the GOSPEL to do them, than we have to continue in all things which are written in the book of the law to do them.

By the book of the law Paul no doubt means Moses and the Prophets: for we find these things written in Deuteronomy and Jeremiah. The children of Is

rael were commanded to obey the voice of the Lord; and the Lord promised to bless the obedient, but denounces curses against the disobedient. This we learn from the 27th and 28th chapters of Deuteronomy, "And Moses, and the priests, the Levites, spake unto all Israel, saying, Take heed and hearken, O Israel; This day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day." And the Levites were commanded to denounce the curses with a loud voice against the disobedient, saying, "Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, and putteth it in a secret place. Cursed be he that setteth light by his father or his mother. Cursed be he that removeth his neighbour's land mark. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. Cursed be he that lieth with any manner of beast. Cursed be he that lieth with his father's wife. or with his sister, or with his mother in-law. Cursed be he that smiteth his neighbour secretly, or that taketh a reward to slay an innocent person. Cursed be he that confirmeth not all the words of this law to do them: and all the people shall say, Amen.”

Saint Paul referring to this LAW of Moses, has used the word continueth, evidently meaning the same which Moses meant by confirmeth. And what was it for the people of Israel to obey the voice of the Lord and confirm all the words of this Law to do them? All those who have the love of God in their hearts will confirm all the words of this law to do them, and such will continue in obedience. For in whom God has begun a work of grace, in them he will carry it on, until they are perfected in holiness And all such will finally find a place of eternal rest. They who obey this LAW, obey the Gospel; and they who obey the Gospel do positively confirm all things, or continue in all things which are written in the book of the LAW to do them. The Gospel cannot be obeyed without that love which is the fulfilling of the LAW. Some think however that the Law of Moses requires sinless obedience in order to happiness; but that the Gospel is less rigid, and will pardon the sins of the penitent, although their obedience fall short of perfection. But there is no rigidity in the Law which is not found in the Gospel: and there is no placability or mildness in the Gospel: which is not found in Moses and the Prophets. It ought therefore to be remembered, it ought never to be forgotten, that God has revealed no law since the apostasy which excludes the penitent from the pardon of sin. No more or fuller evidence can be collected from the New Testament, or from what is commonly understood by the Gospel, that God will pardon the penitent, or save the obedient, than can be coliected from the Old Testament, and, particularly from the MORAL LAW. The LAW requires us to love God; the language of it, is, "Be ye holy for the Lord your God am holy." And it is the nature of the least degree of holiness, to confirm all things which are written in the book of the LAW to do them. And being conformed in our hearts to God, we shall persevere in holiness unto eternal life.

We find a law in the prophecy of Jeremiah, similar to that in Deuteronomy. "The word that came to

Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; and say unto them; Thus saith the Lord God of Israel, Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, ac cording to all which I command you: so shall ye be my people, and I will be your God." Here we find a curse denounced against the disobedient; and the greatest and best of blessings promised to the obedient. God promised the children of Israel that he would be the God of those who would obey his voice. And they who did obey his voice, did also confirm, and will continue in all things which are written in the book of the LAW to do them. For this LAW, that is, the moral LAW, as we have heard, does no more require sinless obedience than does the Gospel. Will any suppose that the Gospel promises salvation to those, whom the law curses? Does God, as he appears in the law, threaten with eternal death those unto whom, he, in the Gospel, promises to give eternal life? This surely cannot be. Between the law of God and the Gospel of the same God, there is no such mighty struggle. Thus far we see the sense of the apostle in the text brought forward for exposition.

"As many as are of the works of the law, are under the curse; for it is written," and so forth.To be of the works of the law, does not mean those who keep the law; that is, those who love God. For they who love God with a pure heart are not under the curse of any divine law. They, therefore, who are of the works of the law, are the unregenerate. such as do the works of the law externally only, and not from the heart. They are such as go about to establish their own righteousness, and therefore compass themselves with sparks of their own kindling. Being of the works of the law, the apostle considers the same as being a Pharisee, or, as he was before