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the bleflings belonging to fuch, are infinitely preferable to any which the feed of. Jacob, according to the flesh, could claim upon the ground of the Sinai Covenant, being fpiritual, inamiffible and eternal.

If we view the inoral Law diftin&tly, there can be no contradiction between that and the Gospel, because the latter gives to the former it's utmost claims, and effectually provides for it's being honoured and obeyed. The'moral Law was fully eitablished, yea, magnified and made honourable, by the perfect and glorious obedience of the Son of God, who came not to destroy the Law, but to fulfil it. The deliverance of Be. lievers from the Penalty of the Law, is in a way in. finitely honourable to the Law, so as to prove the Equity even of the penal fančtion, by thewing that God had only threatened the finner with his real due; and that, in so doing, he had done as he would be done by; seeing he fpared his own Son, when he became Surety for Sinners, no more than he would have 1pared the Criminals themselves. And thus the Be. liever's Title to eternal Life, reflects honour upon the Law, being given as the reward of perfect Obedience to it's holy Precepts, even the Obedience of the Son of God in human Nature, who cheerfully complied with it's utmolt requirements, and made it his meat and his drink to fulhil all it's Commands. This glorious Obedience is at once the Matter of our Jupification

, and the Pattern of our Sanétification. A pohle, in the very same Chapter (Rom. iii.) where he had so ftrenuously pleaded, That a Man is justified by Faith without the deeds of the law, might well day;

Do we then make void the Law through faith? God forbid. Yea, we establish the Law.

The Gospel Method of Salvation is every way to the Law's Advantage. What human Law would object to

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a Prince becoming Surety for a Beggar, when, with out this Substitution, all the satisfaction the Law could have had, would have been to shut up a miserable pennyless Culprit in prison for life. The only dificul. ties were, to find a Surety of fufficient Worth and Ability; and of sufficient Goodness and Grace; who yet should be near enough of kin to them to whom the Law had been given, and by whom it had been broken; and who also should be properly authorized to act as the Sinner's Surety. But infinite Wisdom has found such a Ransomer. He is able, he is willing, he is rich enough and kind enough; he is near enough related to us, and he is properly authorized. And the Law has not a Word to offer by Way of Objection. [I hope, poor Sinner, you have none.] His Obedience hath brought unspeakably more honour to the Law than our's could have done. God never had such a Servant beside. He boasts of him, he delights in him, he delights to honour and reward him. He calls on Heaven and Earth to look at him; “ Behold mine Elect Servant, in whom my Soul delightech ; and fee by the Reward of his Obedience, how much I delight in Righteousness."-So also bis Sufferings are a far stronger Testimony of God's hatred of Sin than our's would have been, had we suffered the Vengeance of eternal Fire.

The Law then is not against the Promises, nor are the Promises against the Law. The Gospel is against the Sinner's Justification by the works of the Law: But why? Because the Law itself is against it. IC would be altogether inconsistent with the immutable Perfection of the Law, and so infinitely to the dishonour of the Legislator. But are the promises againlt the Law? God forbid. The whole Law is summed up in one word, “ Love.” And can the Gospel of Christ be opposite to the Duty of Love? Surely Jesus, by

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bis Obedience unto Death, has confirmed all the Obligations to Love which we were under antecedent to the Consideracion of his Death: and he has superadded other obligations of inanite weight, addressed to our Gratitude.- View the Law, as divided by our Lord inio two principal Branches, and which of these does the Gospel fet alide? Does it cashier Love to GOD? The Jews, who faid our Lord cast out Devils by Beelze. bub, did not utter a viler slander, than the Man who would represent Believers in Jesus as freed from Obligarion to love God with all the Heart.-Does it exempt from Love to Man? Surely not. It has even laid us under an infinite Obligation to love our very Enemies, from the Confideration of the Son of God's dying for us, even under the Character of his Enemies.-- View it as repredented in the ton Commandments, and which of those prohibitions does the Gospel fet aside? Does it countenance idolatry, Will - Worship, Profanation of God's Name, or of his Day? Does the Gospel teach dilobedience and neglect of relative Duties? Read the clole of Paul's Epiltles and see. Does it encourage cruelty, impurity, injustice, flander or covetouineis ? Does it represent thele as lejš fanful in Believers than ini others? It's open Enemies would be ashamed to bring fuch a charge againit it. If there ever was a pretended friend who has encouraged such an idea, he has acted the part of Judas over again. But the Gract of God, that bringeth Salvation, hath appeared to all men; teaching fuch that cordially embrace it, that denying ungodlines and worldly lufs, we should live SOBER1.Y, RIGHTEOUSLY, a:d GODLY in this present World

. Yes, these are the things that become jound Doelrine. Our Saviour Jesus Christ gave himself for us, that he 22.ght redcem us from all Iniquity, and purify unto him. sef, a peculiar people, zealcus of good works. Tit, ii. I, 11, 12, 14.--He that hath delivered his People from the Curse of the broken Covenant of Works, by being made a Curse for them, Gal. ii. 13. hath confirmed, initead of relaxing their Obligations to devote themselves to the Lord. - View the Law as expanded and unfolded in all the preceptive part of ihe word of God, * and every part is sweetly enforced by the Gospel of our Lord Jesus Christ. Believers are taught, whether they eat or drink, or whatever they.do, to do all to the Glory of God.

And this under the Influence of the most powerful of all motives. Ye are not your own; ye are bought with a price: iherefore glorify God in your body, and in your spirit, which are God's. 1 Cor. vi. 19, 20.

Moreover, the Gospel of Jesus does not merely prefent us with motives to Obedience, it makes effe ftual provision for the Law being obeyed. It not only exhibits. a Saviour, whose cordial conformity to all it's precepts, has put more honour upon it than the obedience of all the Angels in heaven; but it reveals a San&ifier to write it's commands upon the hearts of elect Sinners. The Law, though it claims the heari, cannot change it. It is but a mere Rule of what is right, without any Efficacy necessarily connected with it.

The Gospel, on the contrary, makes effectual provision for the bestowment of the Holy Spirit, to conform us to the will and image of God.

Thus, * How unaccountable and unwarrantable mult the conduct of any he, who should pretend to confine the meaning of the térm moral Law to the bare limits of the Decalogue, and then go about to prove that the Law is not a sufficient Rule for the Conduct of Believers. Will such Persons represent the Gospel as a new Law ? Or will they say the Word of God is a Rule of Practice as well as Faith to believers, but not as containing any Law to which they ought to be conformed. Certainly a Man ought not to be made an offender for a Word, but it will be very difficult for one who discovers and encourages an antipathy to the Name of the Law, to keep up a prope respect for the Thing.

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Thus, then, it is abundantly evident, that the Lawr is not against the Promises. For, if the Law could have given Life, verily Righteousness had been by the Law. Let us, therefore, never forget the Reason why a Sinner cannot be juftified by his own Obedience to the moral Law. It is not owing to any thing wrong or defective in it’s Precepts. Nor to any undue rigour or severity in it’s penal Sanction. It never demanded more of the Creature, nor threatened any thing worse to the Sinner, than what a good, holy and righteous God knew to be perfectly just and right. The reason why we ought not to look to the Law for Justification, is not because God disapproves of his own Law, and undervalues real conformity to it; but because we are destitute of that conformity, and the Law cannot justify it's Violators. God has no defign to alter or lay aside his original rule of Government, as if it was mean and contemptible, or cruel and tyrannical. Heaven forbid the Blasphemy! Shall we suppose that the two great Commandments, on which hang all the Law and the Prophets, are now discarded, and that neither God nor we have any thing more to do with them? By no means. The Standard of Righteousness is eternal and immutable. But the Law, considered in the form of a Covenant, curses and condemns the Sinner, who cannot escape but by fleeing to the refuge set before him in the Gospel. By that means, indeed, the Believer is for ever freed from Condemnation. Yet not at the Expence of the Law. Grace reigns through Righteousness (not on the Ruins of it) unto eternal Life, ihrough Jesus Christ our Lord. Rom.

He is the end of the Law for Righteousness to every one that believeth. His Obedience was a fuller demonstration of the equity and immutable Goodnessof the Law, than the Obedience of all mere Creatures united. And his Sufferings were a more Atriking de

monftration

v. 21.

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