SERMON VIII.

THE INTENT AND USE OF THE LAW.

Gal. iii. 19.

Wherefore then serveth the law?

THERE is, perhaps, no question in theology, of equal importance, so imperfectly understood, as the one which these few words propose. As the apostle has in this chapter clearly shown, and the scriptures every where teach, we are not justified or saved "by the works of the law," but "by the hearing of faith." In the gospel of Jesus Christ, is offered to fallen man pardon of sins, reconciliation to God, and eternal life from the free grace, the gratuitous mercy of God, obtained for us by the intercession of a Mediator. The doctrine which lies at the foundation of all we preach, is Christ crucified. To those who ask what they shall do to be saved, we must answer, "Believe on the Lord Jesus Christ." To those who asked him, "what shall we do, that we may work the works of God?" he answered and said, "This is the work of God, that ye believe on him whom he hath sent." We preach Christ alone, as "the end

of the law for righteousness, to every one that believeth."

But why then, do we preach the law? Why "by the terrors of the Lord," do we now persuade men? If by the terms of the gospel, we are not under the law, but under grace, of what use is the law in the scripture scheme of doctrine? And why are its rigorous precepts still made a part of our public teaching?

Not only is this a difficulty in the minds of many Christians, but what is worse, ignorance respecting it, is the source of errors. For by some the law is so preached, as almost to exclude the gospel; they seem to view the religion of Christ, as but little more than a correct system of morals; and to represent salvation as depending chiefly on the merits of our own works. And others seem to hold, that believers in Christ are released from the moral obligation of God's law; that with regard to them, its condemning power is wholly done away; and that to preach the law, is to depart from the gospel. On this ground, some have objected to the public reading of the Ten Commandments.

We find in the New Testament, and especially in the writings of St. Paul, that this difficulty occurred to the earliest Christians; and that objections of this sort were proposed to the first preachers of the gospel. The apostle has stated it in the words of our text, and takes it up as an objection in the mouth of his opponents: "Wherefore then serveth the law ?" Of what use can it be in the system of doctrine which you apostles preach? How can your teaching it, promote salvation by faith in Christ? We trust that an answer to this question will be profitable to a Christian

congregation. May the Spirit of God guide us in the discussion, and conduct us to the knowledge of the truth as it is in Christ Jesus.

The text has respect more particularly to the law given by Moses; but it is intended, the Lord permitting, to treat the subject in the larger sense, as containing the whole of God's law revealed, or prescribed to men. For the same question may well be asked, respecting any moral precepts which we inculcate, and it is evidently of very great importance, that we should clearly understand what good purpose any law serves under the gospel dispensation. The inquiry will show, that it answers four great ends, or purposes in religion; and that it is not less necessary, and much more useful to preach the law now, than it would, or could be, if the gospel were not revealed. The law now serves to convince men of sin; to bring them to Christ; to restrain the wickedness of mankind, and to conduct the faithful in the way of righteousness and peace. It may, indeed, be said, that the whole use of the law is briefly comprehended in this saying, namely," "To bring us to Christ." But I trust, through the divine blessing, it will be profitable to be more particular, and to consider, that

I. One use of the law is, to convince men of sin. And this conviction of sin, or repentance towards God, is, every Christian knows, the first, and one of the most essential steps towards the attainment of that salvation which is in Jesus Christ. The scriptures have concluded all under sin. The gospel views our whole race, as by nature, destitute of all moral goodness whereby we can be justified, and under the

general sentence of condemnation. To convince us of this, God gives us commandments which are holy and good; he promises blessing and life to those who keep them; and threatens the transgressor with pains and death. Our imperfect obedience, to say the m most, or rather our wicked violation of God's righteous laws, shows that we are guilty and justly condemned. Hence, we see the fitness of many passages of the scriptures, which would otherwise seem strange and difficult: as when St. Paul says, "The law entered, that sin might abound." The law is holy, and the commandment is holy; and he who ordains the law is just and good. He gave the law not to make men sinners, but to show and convince us that we are sinners. In the like sense, the same apostle says, "The commandment which was ordained unto life, I found to be unto death:" and for a very obvious reason, he had violated the commandment; he had sinned against God; of course, instead of obtaining the life which is promised to those who keep God's law, his transgression incurred the death which was the just penalty. Thus, the law is the ministration of death;" not because God is unjust or severe, but because men are sinners, and the wages of sin is death.

It has been urged as an objection against God's laws, and against his religion, that conscience, or a sense of guilt, is the effect of habit or education; that we suppose things to be wrong or sinful, not because they really are so, but because we are taught so to believe. And this they pretend to confirm by the fact, that what is esteemed as vicious or sinful in one age, or one country, is in another, thought to be consistent with true religion and good morals. But

this confounding conscience with a rule of conscience, proves only an ignorance of Christian doctrine. They err not knowing the scriptures, nor "wherefore serveth the law." The truth of the doctrine, that the carnal mind is enmity against God; that man is by nature inclined to sin, depends not on the extent or correctness of his knowledge; it is the evil disposition of his heart to depart from God, to injure his fellow creatures, and neglect his own best good. Men, though they live in the most savage state, and no law be given them, still have this evil heart always ready to show itself, as circumstances occur. Accordingly, St. Paul declares, that "until the law, sin was in the world, but it is not imputed where there is no law." Men are not accounted guilty of trangressions which they have not committed, or of particularly violating laws which have not been to them revealed. not known sin, but by the law; I had not known lust, except the law had said, thou shalt not covet." But if the law had not said this, God would know that the heart of man is disposed to sin. There is still the same disposition in man to oppose the righteousness of God, though no law is given him. Let a law pure and holy be given him; a law which requires him to love God supremely, and his neighbour as himself, and his corrupt nature will be manifest; and the more he is brought into the light of divine truth, the more will his depravity appear.

"I had

Suppose for illustration, the case of an obstinate, froward child. Should his parent give him no commands, his disposition would be less evident; nor would he be punished for any particular act of disobedience. But let his father order something dis