SERMON IV.

GAL. III. 21. latter part.

If there had been a law given, which

could bave given life, verily righteousness

Should have been by the law.

HERE is no point, which the inspired writer of this

Epistle hath more in view, than precifely to ftate the diftinction between the law and the Gofpel, and convincingly to display, by a

a Lex notat eam verbi divini partem quæ præceptis et interdictis conftat, cum pollicitatione præmii erga eos qui dicto audientes funt, et Comminatione pœnæ in immorigeros.

De

Evangelium fignificat doctrinam Gratiæ pleniffimæque falutis in Chrifto Jefu, ab electis peccatoribus recipiendæ per Fidem. Witfii Animadverfiones Irenicæ, cap. xvii. prædicatione Legis et Evangelii, p. 218, F 3

great

great variety of arguments, the manifeft fuperiority of the latter. Being called to the apoftolical office by the miraculous interpofition of God himself, by an extraordinary light from heaven, above the brightnefs of the fun in its meridian splendour: he was not difobedient unto the heavenly Vifion. Satisfied that the fame high and Divine Authority which had, in fo memorable a manner, ordained him a Preacher, and an Apoftle, was not of men, neither by man, but was the direct immediate Revelation of God; he was the more unwearied in his labours, to inspire others with equivalent fentiments of the truth and importance of the doctrines he had received from fo fupreme and unerring an instructor.

When he addreffed himself to the Gentiles, his aim was to demonftrate the abfolute impoffibility of their attaining the true knowledge of Religion from the weak efforts of Reason and Philofophy; which knowledge, in the prefent depraved and corrupted state of human nature, could

b Acts xxvi. 13. I Tim. ii. 7.

c Acts xxvi. 19. e Gal. i. I.

only

only be acquired by the communications of a divine Revelation. When concerned with the Jews, he pursued a different plan of argumentation: He acknowledged the divine Original of the Mofaical difpenfation; but contended that they had overlooked and ftrangely mistaken the whole scope and intention of it, by a fervile attachment to the external letter of it. They boasted, that in their law, diftinguished ordinarily into moral, judicial, and ceremonial commandments, was contained every thing neceffary to life and happiness: and that the punctual performance of the ritual ordinances gave them a fufficient plea of merit, to fecure their acceptance with God. They were of the feed of Abraham; they had the promises of God; they were in the covenant with him, and therefore were undoubtedly entitled to the benefits of it.

In oppofition to these affertions the Apoftle maintained, that they only which are of faith, are to be reckoned the children of Abraham: for the promife, being made to

him whilst he was in a state of uncircumcifion, appertained equally to Gentiles and to Jews. True he granted it certainly was, that to render this promise more fignally confpicuous, (however univerfally gracious the defign of it was) it was not only appropriated to Abraham, but also particularly limited by God himself to a single individual of his family; for he faith not, and to feeds as of many; but as of one, and to thy feed, which is Chrift: thus making it to center in one perfon deriving his nar tural descent from him. But it was through this extraordinary perfon, (he argued) that the great bleffing exhibited in the covenant was to be communicated indifferently, and without refpect of perfons, to as many as should hereafter believe in his name. Such is the fubftance of the Apof tle's reafoning contained in this and the fubfequent chapter.

Indeed his whole defign and intention, in this paftoral charge to the Galatian

3 Rom- iv. 10.

Gal. iii. 16.

1 Doddridge's Family Expofitor. Vol. v. p. 50. note (a).

church,

church, is plainly calculated to confirm the peculiar excellency of the Gospel of Christ, to represent the bleffings and privileges of it in the most engaging and affectionate light, and to vindicate it from the impofitions of thofe Mofaical rites and ceremonies, which the new converts from Judailm were too apt to imagine, on account of their divine original, ought not to be fuddenly fuperfeded. This gave him the opportunity to enlarge upon the fpiritual tendency of the Gofpel; that Mofes was faithful as a fervant, in his delivery of the law of rites and fhadows: but Chrift as a Son, was in a fuperior light, the dispenser of grace and truth, the life and fubstance of the things teftified beforehand concerning him by the Jewish Lawgiver. He exhorted them therefore to stand fast in the liberty wherewith Chrift had made them free, and not to be entangled again with the burthenfome ceremonial yoke of bondage'; a yoke, which, how long foever they had been habituated to it, neither their fathers nor they were able to bearTM.