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bi he speakhe law. This is the

The language of this law is, do this and live, tranfgress and die. Lev. xviii. 5, 4 Ye shall keep my itatutes and my judgements, " which if a man do, he shall live in them.” Ezek. xxi 11, I u give them my Atatutes, and shewed them my judgements, which “ if a man do, he lhall even live in them.” Mofes, says St. Paul, Rom. X. 5. describeth the righteousnets which is of the law, that $ the man which doth those things thall live in them.". Gald ili, 12. “ 'The law is not of faith, but that man that doth them shall

live in them," On the other side, transgress and die z no difpensation, no atonement. Ver. 10, " Curled is every one that " continueth not in all things which are written in the book of the

law, to do them."

Where this law of works was to be found, the New Testament sells us, (viz,) in the law delivered by Mofes, John i. 172: The " law was given by Moses, but faith and truth came by Jesus «« Chrift," Chap, vii, 19, “ Did not Moses give you the law, says our Saviour, * and yet none of you keep the law ?! And this is the law which he speaks of, where he talks the lawyer, Luke X. 26, « What is written in the law? How readest thou: ver. 28. This « do, and thou shalt live." This is that which St. Paul fo often styles the law, without any other distinction, Rom. ii. ig." Not 16 the hearers of the law are just before God, but the doers of the “ law are justified.” It is needless to quote any more placesi: his cpiftles are all full of it, especially this to the Romans, )*:49

But the law given by Moses being not given to all mankind, how are all men finners, since without a law there is no transgreffion? To this the Apostle, ver. 14. answersy . For when the Gentiles, 66 which have not the law, do (i. e. find it reasonable to do) by

naturc the things contained in the law; these having sot the law, " are a law unto themselves; which thew the work of the law writ " ten įn their hearts, their consciences alio bearing witnefs, and

amongst one another their thoughts accusing or excufing.” By which, and other places in the following. chapter it is plain, that under the law of works is comprehended alto the law of nature, knowable by reason, as well as the law given by Mofes..:-“ For, fays St. Paul, Rom. ii, 4, 23, \ we have proved both Jews and « Gentiles, that they are all under fin: for all have finned, and ” come short of the glory of God;" which they could not do without a law,

Nay, whatever God requires any where to be done without making any allowance for faith, that is a part of the law of works. So the forbidding Adam to eat of the tree of knowledge, was part of the law of works. Only we must take notice here, that some of God's positive commands being for peculiar ends, and suited to particular circumstances of times, places, and persons, having a limited and only temporary obligation by virtue of God's positive injunc-. tion ; such as was that part of Moles's law which concerned the outward worship or political conftitution of the Jews, and is called the Çeremonial and Judaical Law, in contradistinction to the moral B 4

part

part of it ; which being conformable to the eternal law of right, is of eternal obligation, and therefore remains in force still under the gospel ; nor is abrogated by the law of faith, as St. Paul found Tome ready to infer, Rom. iii. 31.' “ Do we then make void the “ law through faith ?. God forbid; yea, we establish the law.”

Nor can it be otherwife: for were there no law of works,” there could be no“ law of faith." For there could be no need of faith, which should be counted to men for righteousness, if there were no law to be the rule and measure of righteousness, which men failed in their obedience to Where there is no law, there is no fin; all are righteous equally with or without faith, .. .!

The rule therefore of right is the faine that ever it was, the obligation' to observe it is also the fame : the difference between the « law of works” and the law of faith” is only this ; that the « law “ of works” makes no allowance for failing on any occasion. Those that obey, are righteous : those that in any part disobey, are una righteous, and must not expect life, the reward of righteousness. But by the law of faith,” faith is allowed to supply the defect of full obedience; and so the believers are admitted to life and immortality, as if they were righteous. Only here we must take notice, that when St. Paul says, that the Gospel establishes the law, he means the moral part of the law of Moses : for that he could not mean the ceremonial or political part of it, is evident by what I quoted out of him just now, where he says, « The Gentiles that do « by nature the things contained in the law, their coniciences bear« ing witness.". For the Gentiles neither did nor thought of the, judaical or ceremonial institutions of Moses; it was only the moral part their consciences were concerned in. As for the rest, St. Paul tells the Galatians, chap. iy, they are not under that part of the law, which'ver. 3. he calls 6 elements of the world ;" and ver. 9. “ weak and beggarly elements,” And our Saviour himself, in his gospel-fermon on the mount, tells them, Matt. v. ver, 17. that whatever they might think, he was not come “ to diffolve the law,” but to make it more full and strict; for that that is meant by wingūcan, is evident. from the following part of that chapter, where he gives the precepts in a stricter sense than they were received in before, But they are all precepts of the moral law which he reinforces : what hould become of the ritual law he tells the woman of Samaria in these words, John iv, 21, 23. « The hour cometh when ye shall “ neither in this mountain, nor yet at Jerusalem, worship the Fa« ther. But the true worshippers shall worship the Father in spirit & and in truth, for the Father seeketh such to worship him.”

Thus then as to the law in short: the civil and ritual part of the law delivered by Moses obliges not Christians, though to the Jews it were a part of the law of works ; it being a part of the law of nature, that man ought to obey every positive law of God, whenever he shall please to make any fuch'addition to the law of his nafure. But the moral part of Moses's law, or the moral law, (which is every where the same, the eternal rule of sight) obliges Christians

, and and all men every where, and is to all men the standing law of works. But. Christian believers have the privilege to be under the « law of faith” too; which is that law whereby God juftifies a man for believing, though by his works he be not just or righteous, i. e. though he came short of perfect obedience to the law of works, God alone does, or can juftify or make just those who by their works are not fo; which he doth by counting their faith for righte ousness, i. e. for a compleat performance of the law, Rom. iv, 3. " Abraham believed God, and it was counted unto him for “ righteousness," Ver, 5. « To him that believeth on him that u justifieth the ungodly, his faith is counted for righteousness." Ver. 6. « Even as David also describeth the blessednets of the man « unto whom God imputeth righteousness without works;" i, e. without a full meafure of works, which is exact obedience. Ver. 7. Saying, “ Bleffed are they whose iniquities are forgiven, and « whose fins are covered." Ver, 8, « Blessed is the man to whom « the Lord will not impute fin.”

This faith for which God justified Abraham, what was it? It was the believing God when he engaged his promise in the covenant he made with him. This will be plain to anyone who confiders' these places together, Gen. xv. 6. “ He believed in the Lord, or “ believed the Lord :" for that the Hebrew phrase 44 believing in," fignifies no more but « believing,” is plain from St. Paul's citation of this place, Rom, iv. 3. where he repeats it thus:14 Abraham be« lieved God ;" which he thus explains, ver. 18, 22.4-Who against “ hope, believed in hope, that he might become the father of many « nations, accordmg to that which was spoken, fo fall thy feed “ be, And being tot weak in faith, he considered not his own « body now dead, when he was about an hundred years old, nor $yet the deadness of Saah's womb.' He staggered not at the pro« mise of God through uabelief; but was strong in faith, giving " glory to God; and being fully persuaded, that what he had pro u miled he was also able v perform. And therefore it was imu puted to him for righteouliels.” By which it is clear, that tho faith which God counted to Abraham for righteousness, was nothing but a firm belief of wha God declared to him, and a stedfald relying on him for the accomplishment of what he had promised.

« Now this,” says St. Paul, vei. 23, 24, 56 was not writ for his « [Abraham's] fake alone, but for us also;" teaching us, that as Abraham was justified for his faith, so also ours shall be accounted to us for righteousness, if we beliete God as Abraham believed him. Whereby it is plain is meant the firmness of our faith without staggering, and not the believing the same propositions that Abraham believed, viz. that though he and Sarah were old, and past the time and hopes of children, yet he should have a son by her, and by him become the father of a great people, which should possess the land of Canaan. This was włat Abraham believců, and was counted to him for righteousness ; but nobody I think will fay, that any one's believing this now, thal. be imputed to him

for

for righteousness. The law of faith then, in short, is for every one to believe what God requires him to believe, as a condition of the covenant he makes with hiin, and not to doubt of the performance of his promises. This the Apostle intimates in the closc: here, ver. 24. " But for us also, to whom it shall be imputed, if ll we believe on him that railed up Jesus our Lord from the dead." We must therefore examine and see what God requires us to be lieve now under the revelation of the Gospel : for the belief of one invisible, eternal, omnipotent God, maķer of heaven and earth, &c. was required before, as well as now,

What we are now required to believe to obtain eternal life, is plainly set down in the Gospel. St. John tells us, John iii. 36

He that believeth on the son, hath eternal life ; and he that bea “ lieveth not the son, shall not fee life.” What this « believing 6 on him” is, we are also told in the next chapter, 4 The womart « faith unto him, I know that the Mefliah cometh ; when he is “ come, he will tell us all things, Jesus faid unto her, I that speak « unto thee am he. The woman then went into the city, and Yaith k to the men, come see a man that hath told me all things that “ ever I did. Is not this the Mefliah ? And many of the Samaritans « believed on him ; for the saying of the woman, who testitied, he e told me all that ever I did. So when the Samaritans were come u unto him; many more believed because of his words. and faid to

the woman, We believe not any longer because of thy faying, « for we have heard ourselves, and we know that this man is truly « the Saviour of the world, the Mefliah." Joha iv, 25, 26, 29, 39, 40, 41, 42.

By which place it is plain, « that believing on the fon," is the « believing that Jesus was the Messiah ;” giving credit to the miracles he did, and the profession he made of aimself. For those who were said to BELIEVE ON HIM for the dying of the woman, ver, 39. tell the woman, that they now believed not any longer because of her faying ; but that having heard iim themselves, they knew, i. e. BELIEVED past doubt, THAT HI WAS THE MESSIAH,

This was the great proposition that was then controverted concerning Jehus of Nazareth, whether he was the Meffiah or no; and the aflent to that, was that whick distinguished believers from unbelievers. When

When many of his disciples had forfaken him, upon his declaring that he was the bread of life which came down from heaven,“ he said to the apostles, Will ye also go away? Then Simon “ Petes answered him; Lord to whom shall we go? Thou hast the ul words of eternal life: ani we believe, and are sure thou art the " Mefliah, the son of the "ving God." John vi. 69. This was the faith which distinguished them from apoftates and unbelievers, and was sufficient to contine them in the rank of apostles : and it was upon the same proposinon, “ That Jesus was the Mefliah, the son c of the living God, owned by St. Peter, that our Saviour faid he would build his church, Matt. xvi. 16, 18,

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To convince men of this, he did his miracles; and their aflent to, or not affenting to this, made them to be, or not to be of his church; believers, or not believers, " The Jews came round 4 about him, and said unto him, How long dost thou make us « doubt? If thou be the Messiah, tell us plainly; Jesus answered « them; I told you, and ye believed not; the works that I do in « my father's name, they bear witness of me. But ye believe nat; « because ye are not of my sheep." John X. 24. 26. Conformable hereunto St. John tells us, « That many deceivers are entered into

the world, who confeft not that Jesus, the Messiah, is come in u the flesh, This is a deceiver, and an antichrift, whosoever abideth # not in the doctrine of the Messiah, 'has not God. He that abideth $ in the doctrine of the Mefliah,'' i. e, that Jesus is he, « hath « both the father and the son.” 2 John vii. 9; 10. That this is the meaning of the place, is plain froin what he says in his foregoing epistle, " Whosoever believeth that Jesus is the Messiah, is born « of God," John v. 1, And therefore, drawing to a close of his gospel, and shewing the end for which he writit, he has these words :: « Many other signs truly did Jesus in the presence of his disciples, for which are not written in this book; but thefe are written, that ç ye may believe that Jesus is the Mesbah, the son of God, and " that believing ye might have life through his name," John xx. 30, 31, Whereby it is plain, that the gospel was writ to induce men into a belief of this proposition, « that Jefus of Nazareth was f the Messiah ; which if they believed, they should have life.”

Accordingly the great question amongst the Jews was, whether he were the Messiah or no: and the great point insisted on and promulgated in the gospel was, that he was the Messiah. The first glad ridings of his birth, brought to the shepherds by an angel, was in these words : « Fear not, for behold I bring you good tidings of f great joy, which shall be to all people; for to you is born this 4 day in the city of David a Saviour, who is the Messiah, the Lord.'? Luke ii. 11. Our Saviour discoursing with Martha about the means of attaining eternal life, faith to her, John xi. 27, “Whosoever be“ lieveth in me, shall never die. Believest thou this? She faith fb unto him, yea, Lord, I believe that thou art the Mefliah, the som que of God, which should come into thc world." This answer of hers theweth what it is to believe in Jesus Christ, so as to have eternal life, viz. to believe that he is the Messiah the son of God, whose coming was foretold by the prophets. And thus Andrew and Philip exprefles it: “ Andrew says to his brother Simon, We have found

the Mefliah, which is, being interpreted, the Christ. Philip faith " to Nathaniel, we have found him of whom Mofes in the law, " and the Prophets did write, Jesus of Nazareth, the son of Joseph," John i. 41, 45. According to what the Evangelist says in this place, I have, for the clearer understanding of the scripture, all along put Messiah for Christ : Christ being but the Greck name for the Hebrew Messiah, and both signifying « The Anointed.”

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