would do by threatning rebellion against his law with only a finite punishment; as this is infinitely less than that which is neceffary in order properly to exprefs, and maintain his own character and authority.

On the whole, it appears from what has been obferved, that the law of God requires perfe& perfevering obedience, on pain of eternal damnation. I fay, "On pain of eternal damnation;" for as the punishment is an infinite evil, it must be eternal, as an infinite evil cannot be inflicted on a finite subject in any limited or finite duration. No lefs than this is comprised in the curfe of GOD which is denounced againft every one who does not perfevere in perfect conformity to his law. "For it is written," fays St. Paul, fpeaking of this law, "Curfed is every one that continueth not in all things which are written in the book of the law to do them."* This punishment, this infinitely dreadful evil, and not feparation of foul and body, or annihilation, is intended by the death, which St. Paul fays is the wages of fin: † and is the fame that was threatened to our first parents, if they fhould tranfgrefs GOD's law. This is the proper death of a moral agent, even a feperation from all good, unto all evil, and that forever. For it is not confiftent with the being of moral government, that the fubjects of it should ever cease to be. This I think, may eafily

* Gal. iii, 10,- Rom. vi, 23.-+ Gen. ii, 17

fily be proved but I have not time for it

now.

I PROCEED to obferve, that as this law is founded in the reason and nature of things, is the most exact and perfect expreffion of the perfections and glorious character of the fupreme dipofer of all things, and moral governor of the world; and is perfectly, and, as I may fay, infinitely right; foit must take place in its full force and extent, with regard to every creature in the universe that is сараble of being under law and moral government. We may be fure God will not releafe any moral agent from his obligations to this law, as it is most certain he cannot do it confiftent with his character as moral governor of the world. This law therefore, ftands firm as mountains of brafs, as the pillars of heaven. It ftands forever the fame molt perfect and glorious law, fure and unthaken as the kingdom of God itfelf; and will no fooner be removed: for to remove or difannul this, is to destroy God's moral kingdom. It is easier for heaven and earth to pass or be diffolved, than one tittle of this law to fail. The righteousness of it is everlafling; and God hath founded it forever. This law cannot be repealed, fet afide, or abated: not the precepts of it; for nothing is required, but what is perfectly proper and right: nor the penalty; for this

B

is

* LUKE XVI. 17. + PSALMS cxix. 144. 152.

is an effential part of the law, and is perfectly equal and right: and to fet this afide, in whole or in part, is just fo far to destroy the law, and even to contradi&t and efface the divine character, as has been shown.

66

JESUS CHRIST did not therefore come into this world and affume the character of mediator in order to get this law repealed or abated, as many have very abfurdly, and wickedly believed, and taught. So far from this was his defign, that he came to magnify the law and make it honorable," agree. able to the ancient prediction concerning him. And in this his atonement and righteousness confifts, by which finners obtain pardon and falvation through him. He warned all against fuch a notion as this, when he first entered on his public ministry. "Think not," fays he, "that I am come to destroy the law or the prophets : I am not come to destroy, but to fulfil." The law was indeed in the way of the finner's falvation; and this was the ground of the neceffity of the incarnation, fufferings and obedience of the fon of God. But this was not to take the law out of the way by fetting it afide; but to fulfil it, to obey it, and fuffer the penalty of it instead of the finner fo that the law might be as much regarded and honored, as if the curfe had fallen on the finner, and that God the fupreme lawgiver

ISAI. xlii, 21,

might

might be juft, juft to his own character and law, and yet juftify the ungodly, the infinitely guilty and ill-deferving finner, who believeth in Jefus.

THE unbeliever, the Chriftless finner, is as much under the law and curfe, as if Christ had not come into the world, and there had been no mediator between God and man. He who believeth not in Christ, is not fo united to him and IN him, as that his merit and righteousness, which confifts in what he did and fuffered, to maintain and honor the law, may be properly imputed to him, or reckoned to his account, he is under condemnation; and the wrath of God and curfe of his law, are as much upon him, as if there had been no Saviour.*

AND believers in Chrift, or true chrift. ians are as much under the law as a rule, as ever they were; and under as great obligations to a perfect conformity to it as any others, or as they ever were. And every thing in them which is fhort of perfect holiness, or perfect obedience to this law, confidered in its utmost strictnefs, is wholly inexcufable, and as criminal in them, as if they were not believers in Chrift: yea much more fo; for the fuperior difcerning, light and advantages they have, and the peculiar favors and privileges bestowed on them, do vaftly increase their obligations to perfect holiness, and fo render

*JOHN iii, 18, 36.

render every degree of oppofition, or want of perfect conformity to the law of God immensely more criminal, than they are in others. The law confidered in its greatest ftrictness, as requiring abfolute perfection, is as much a rule to them as ever, and is the only rule or law they are under; and Chrift did not defign to deliver them from obligations to perfect obedience to this law; but, as has been juft obferved, is the occafion of greatly increafing them by what he has done for them. Chrift has indeed made atonement for all their fins against this law, which they have committed, or ever shall commit; and fo has delivered them from the curfe of the law, being himself made a curfe for them; fo that they are in this fenfe-" Not under the law, but under grace." They are not under the curfe of the law, nor exposed to the infinitely dreadful punishment threatned; but they are completely delivered from this by a free pardon. But this has not taken off their obligations to obey this law fo far from it, that it has greatly increased them. Jefus Chrift is not difpofed to bring the law down to them, or release them from obligations to obey it; but designs and is engaged to deliver them from all fin, and bring them to a perfect conformity to this law, as that in which their redemption and happiness will very much confift.

+ROM. vi. 15.

LET