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from corruption among their hands; especially is they, by reason of their gists, parts, and authority in the church, bear a considerable sway therein. Others are tainted with corruption, though truly gracious, and carried down with the stream of carnal consultation, while any saving knowledge of Christ that they have is so small, that flesh and blood hath the ascendant; or, if their knowledge of Christ be great in one respect, yet it is desective in other respects. So Peter, for exAmple, he was greatly enlightened in the knowledge of Christ, as the Son of' the living God; a most glorious sundamental article of saith, Matth. xvi. 16.; but yet his knowledge of Christ was desective, and exceeding; dark concerning Christ as a sacrisice, a ransom; and hence he takes upon him, forsooth, to reprove Christ, when he spoke of his suffering at Jerusalem, verse 22. faying, "Far be it from thee, Lord; this shall not be done unto thee;" for which Christ calls him a devil, saying, " Get thee behind me, Satan; for thou savourest not the things that be of God, but those that be of men." Though he was extraordinarily enlightened in the knowledge of Christ, in one respect; yet he was extremely ignorant of Christ, in another respect; and hence in that matter savoured of flesh and blood, and consulted with carnal ease, and carnal reason, under colour of zeal for his Master's sasety and honour. Hence we will sind such corruptions creeping into the church of Christ, both among good and bad; so that we may see personal credit, acting under the colour of zeal for God. Men will pretend zeal for God's honour, the credit es the ministry, the honour of ordinances; and vent themselves hotly and tenaciousty, under this view,, while yet it is personal credit, reputation, and applause that is acting under that covert, and hiding under that mask.— Thus the disciples sought to be avenged on the place, that would not receive Christ, by sire from heaven; why, it seemed to be zeal for their Master's honour that swayed them; but personal credit was their motive; and they were not under the conduct of God's Spirit, but of their own fldh and blood; theresore saith

Christ Christ, "Ye know not what Spirit ye are of," Luke ix. 54. See also ver. 59.

8. Hence see, what is the best antidote against corruption, both in ministers and people; and the best antidote against the power of corruption, in any particular person: it is even a transforming revelation of Christ. A day of power is necessary for this end, making a display of God's power and glory in the sanctuary.— When God builds up Zion, he will appear in his glory: and there is no hopes of getting evil amended, till the Spirit of wisdom and revelation, in the knowledge of Christ, be poured out. And theresore we should be at no rest, yea, should give God no rest, till he send the Spirit, Isa. lxii. 6, 7. O cry with the psalmist, saying,

"O send forth thy light and thy truth." And with

Moses, "i beseech thee stiew me thy glory:" that so, beholding the glory of the Lord, we may be changed into the same image; and that each of us, for our own part, may have it to say with Paul here, "It pleased God to reveal his Son in me; and immediately I conserred not with flesh and blood."



LAW-DEATH, GOSPEL-LIFE: Or, The Death os Legal Righteousness, the Lise of Gospel Holiness *.

Galatians ii. 19.

/ through the law am dead to the laiu, that I might live unto . God.

AGODLY lise is what we are all obliged to live, especially is we have been at the Lord's table; but it is a mystery that very sew.understand in their experience, is they will judge their experiences, by comparing them with this of Paul in our text, "I through the law am dead to the law, that I might live unto God."

Our apostle, in this epistle, is vindicating himself from the base aspersions cast upon him by the salse apostles; with respect to his calling, as is he had been no apostle; and with respect to his doctrine, as is it had been salse and erroneous. From the beginning of this chapter, to ver. 11. he tells us what he did at Jerusalem; how strenuously he opposed the salse brethren, that he might maintain the truth of the gospel, which they sought to overturn. From the nth verse to the 17th, the apostle tells us what he did at Antioch; how

* This was the substance of four Discourses, the sirst two whereof were delivered upon the administration of the sacrament of the Lord's supper, at Garnock; the other two were an enlargement upon the

same subject, on an occasion os the same nature, at Orwel. The

precise time when these discourses were delivered, cannot be positivelyascertained; however, from some passages in the Discourses themselves, it is probable they were preached some time in the year 1724. and the fij st edition being printed that year, seems to determine it.

zeazealoufly he opposed and reproved even Peter himself, for his dissi nulation, in compelling the Gentiles to Judaize: giving thereby such offence, that the Jews were consirmed in their Judaism, ver. 12. "Other Jews dissembled with him, and Barnabas also was carried away with their dissimulation;" and hereby occasion was given both to Jews and Gentiles, to desert Christ, to deny grace, to return to the law, and seek justisication by the works thereof. So that we may see here, that great and good men may dissemble, and do much hurt by their dissimulation, both among ministers and people. We have here a wondersul example of it in the greatest of men, and such as were pillars of the church; but it would seem that Peter and Barnabas, and other Jews here, did not see their sault and sin, but thought they did right enough; but Paul saw it, verse 14. "When I saw that they walked not uprightly according to the truth of the gospel," &c. This might seem a very bald and impudent attempt, for Paul, the youngest of all the apostles (I mean, of whom Christ was last seen, as of one born out of due time) for him to take upon him to accuse and condemn Peter as well as Barnabas, and the Jews for their practical error, not walking according to the truth of the gospel. But we see, that as people may have the gospel, but not the truth of the gospd; so these that have the truth os the gospel, iTiay be guilty of not walking according to the truth of it, even as Peter, Barnabas, and others here, whose dissimulation did not consist with the truth of the gospel, which they preachad, but tended to establish the law, and so to overturn the gospel. But God hath sometimes very sew witnesses to stand up for the truth of the gospel; here Paul was alone, Peter was against him, and Barnabas, his own intimating associate, was drawn away with the dissimulation; Jews and Gentiles were insected, and theresore Paul alone must sight against them all, for the cause of Christ, and the doctrine of the gospel, which was endangered. "I said unto Peter besore them all," &c. Not by teaching of any erroneous doctrine did Peter err, for that is a principle we maintain, that the apostles never erred in teaching,

or or in their doctrine delivered to the church; but his error was in practice, compelling the Gentiles to Judaize; whereby he gave them occasion to think, that the observation of the law was necessary to justisication: whereas he adds, " We that are Jews by nature," &c. ver. 15, 16. We apostles, might he say, though Jews by nature, yet we seek not justisication by the works of ths law; and theresore we ought not to drive the Gentiles to the observation of the law, that they may seek righteousness and justisication thereby. Why? because l. We know that a man cannot be justisied by the works of the law, but by the saith of Christ. 2. Because theresore having renounced the law, in point of juilisication, we have embraced Christ by saith; that thro' him we may be justissied. 3. Because by the deeds of the law, no fkm can be justisied.

Now, from verse 17. and downward, the apostle returns to the Galatians; having told how he reproved Peter, and what he said to him concerning justisication without the works of the law, he now comes to shew this doctrine to be no wise opposite to the doctrine of fanctisication, but of absolute necessity to true holiness, ver. 17, 18. q. d. If we Jews, who lived formerly under the law, and now seek righteousness in Christ ,alone, are thus accounted as .sinners, when we followed the law, it would seem that Christ did disapprove the law, and approve sin: "God forbid," says the apostle; this he denies, and rejects with abhorrence.-.

To object thus, might he say, against the doctrine of free justisication, were egregious blasphemy against the Son of God, as is he were the minister of sin, who came to destroy sin, and to destroy the works of the devil; and by this gospel which I preach, might he say, Christ is held out as the Lamb of God, that taketh away the sins of the world; not to take away righteousness, truly so called, unless it be that salse vizard of legal self-righteousness, with which we formerly covered and masked ourselves: nay, he came to bring in everlasting righteousness, a true and persect righteousness for justisication ; he came to make an end of sin,

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