tiles through Jesus Christ:" that is, that the Gentiles might be justified in the same way that he was, by faith, without the works of the Mosaic law, which were not then introduced or instituted. "Even as Abraham believed, and it was accounted to him for righteousness. Know ye therefore, that they which are of faith," that is, who believe as Abraham did, "the same are the children of Abrahamn," ver. 6, 7. and are accepted of God as his people. "And the scripture foresceing that God would justify the heathen through faith," ver. 8. that is, that the time would come when all men should be assured of justification and acceptance with God in the same way, preached before the gospel unto Abraham, saying, in thee shall all nations be blessed. So then they which be of faith," who believe, and look for justification by faith, according to the gospel, the law and rule of real, sincere holiness and virtue, are blessed with faithful Abraham," ver. 9.

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This, I think, is the design and meaning of the apostle in this place. And it is what he often teaches; that by the death and crucifixion of Christ the law has been abrogated, or rendered useless.

It is, I say, a thing which he often speaks of, as the design of Christ's death, to deliver us from an obligation to the law of Moses, and from the penalties and inconveniences hanging over them that disobeyed the ritual ordinances of it. "Even so we, when we were children," infants under age, "were in bondage under the elements of the world; but when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, -that we might receive the adoption of sons," Gal. iv. 3— 5. that we might be henceforth delivered from the numerous and burdensome rites of the law of Moses, which had in them no real excellence, and that we might be treated as sons, or children arrived to maturity; and might be accepted, and have access to God in the sincere performance of a true, holy, and spiritual worship and service, which is reasonable in itself, perfective of our nature, and obligatory at all times.

And at the beginning of the third chapter of this same epistle : "O foolish Galatians, who hath bewitched you, that ye should not obey the truth:" that ye should not continue steady to the truth of the gospel, in its genuine plainness and simplicity, without Jewish rites and ceremonies?" before whom Jesus Christ has been evidently set forth, crucified among you:" to whom Christ's death, and the ends and designs of it, were once so clearly represented.

And in the epistle to the Ephesians, ch. ii. 14-16, "For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments, contained in ordinances, to make in himself of twain, one new man, so making peace. And that he might reconcile both unto God in one body by the cross; having slain the enmity thereby."

To the like purpose also in the epistle to the Colossians, ch. ii. 13-15," And you being dead in your sins, and the uncircumcision of your flesh, he hath quickened together with him, having forgiven you all trespasses; blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath-days; which are a shadow of things to come; but the body is of Christ."

In these places the apostle seems plainly to represent the abolishing of the ritual ordinances of the law, as an effect, or at least a consequence of Christ's death. But it may be asked what influence had the death of Christ to this purpose? How did Christ redeem us from the curse of the law by suffering himself an accursed death? How did he by his death on the cross, abolish the obligation of those ordinances which are not of a moral nature?

This question has in it some difficulty; nor did all at the time of the first preaching the gospel after our Lord's ascension discern the law to be abrogated.

Let us therefore observe a few particulars for the solution of this difficulty.

1. When St. Paul speaks of this, as having been effected by the cross of Christ, he may thereby intend the whole of his doctrine; as it is common, in many cases, to express the whole by a part.

"For the preaching of the cross is to them that perish foolishness:-But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God," 1 Cor. i. 18, 23, 24. For "I determined not to know any thing among you, save Jesus Christ, and him crucified," 1 Cor. ii. 2. He does not mean Christ's crucifixion only: for he had taught the Corinthians Christ's resurrection, and the whole doctrine of the gospel. His meaning is, that he resolved not to preach among them any philosophical speculations, but the

christian religion only, and particularly Christ's death, with all the articles depending upon it. So likewise: "Gud forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus, [that is, in the dispensation by him, and according to his doctrine,] neither circumcision availeth any thing, nor uncircumcision; but a new creature," Gal. vi. 14, 15.

We may therefore understand by the cross of Christ, his whole doctrine confirmed by his death; and easily perceive, how Christ may be said thereby to have abolished the law. For he taught only the great principles of religion, and the moral precepts of real holiness, in the greatest extent and perfection, as reaching the heart. And he assured men, that they who received that doctrine, and acted according to it, would build upon a good foundation, and might depend upon acceptance with God, and future happiness.

Yea, he did himself say such things as amounted to a declaration, that the peculiarities of the law were no longer obligatory. For he taught, that no part of divine worship was any longer to be confined to the temple at Jerusalem, or any other place; that God is a spirit, and they that worship him must worship him in spirit and truth; and that those evil things only, which proceed from the heart of man are defiling.

2. The ceasing of the obligation of the Mosaic institution, may be spoken of as an effect or consequence of the death of Christ; inasmuch as his death was the conclusion of his ministry, and the accomplishment of all things foretold concerning the Messiah.

As the law was designed to be a type and adumbration only of good things to come, the obligation of it ceased upon Christ's being fully manifested: who was the end of the law, to whom it pointed, and directed men.

The apostle speaks to this purpose, particularly in the argument before taken notice of in the epistle to the Colossians. "Let no man therefore judge you in meat, or in drink, or in respect of an holy day :-which are a shadow of things to come: but the body, [the substance,] is of Christ."

Christ may be said, to have been fully come, and the things foretold concerning him, may be said to have been accomplished at his death, and his resurrection. As he said to the disciples: "These are the words which I spake unto you, whilst I was yet with you: that all things must be fulfilled which were written in the law of Moses, and in

the prophets, and in the psalms concerning me," Luke xxiv. 44.

Christ then being come, and all things foretold of him having been fulfilled in his ministry, and death, and subsequent resurrection: the law, and its rituals, which had been brought in, and appointed to be in force only till he came, ceased to have longer any obligation. "Wherefore then serveth the law ?-It was added, because of transgression, till the seed should come, to whom the promise was made; --but before faith came, we were kept under the law, shut up unto the faith, which should afterwards be revealed. Wherefore the law was our school-master, [or child's guide, to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a school-master. For ye are all the children of God by faith in Christ Jesus," Gal. iii. 19, 23–26.

3. Which brings me to one thing more, by way of solution of this difficulty. Upon the death of Christ the obligation of the law ceased, because by his excellent doctrine, and miraculous works, his self-denying ministry and death, he has rendered all these ordinances of the law useless and unnecessary.

They had been of use formerly; by their number and variety, their show and splendour, they were serviceable to engage and employ the Jewish people, and those who joined themselves to them, and to hinder them from revolting to idolatry, and taking up the customs of the people around them. But they are now no longer necessary. For by the perfect doctrine, the holy and exemplary life, and the painful and ignominious death of the Lord Jesus, such an argument has been exhibited for truc holiness, heavenly-mindedness, the sincere and constant worship and service of God, that these ritual ordinances are no longer requisite or useful. There needs not now any great number of external, discriminating rites and ordinances, to keep the people of God distinct and separate from the rest of the world. For in the death and resurrection of Christ, are afforded such powerful inducements to virtue, as may effectually preserve men from idolatry and apostasy from God, without the guards and fences of ritual ordinances.

This then was one end of Christ's submitting to the fatigues and inconveniences of his laborious ministry, and to the pain and ignominy of the death of the cross; that he might deliver his people, and all who believe in him, from the numerous and burdensome appointments of the law of Moses.

He was "made a curse for us," he was exposed to the opprobrious death of the cross, and all the grievous circumstances of it, that we might be "redeemed from the curse of the law," and no longer fear any penalties for neglecting any of its unnecessary institutions; and that we might enjoy "the blessing of Abraham," that privilege which was promised to be conveyed to the world through him, and which himself once enjoyed in his own person, free from the appointments of the law, afterwards enjoined with assurance of the divine favour and acceptance, solely upon the ground of a reasonable and truly holy service and obedience.

III. Nothing now remains, but that I add a few remarks. 1. We may now distinctly perceive, for whom Christ was made a curse.

Christ says, the text has redeemed us from "the curse of the law." Thereby some would understand particularly the Jews, who, they say, alone were under the law. But I think it evident, that the apostle means Gentiles as well as Jews. For he here says, that "Christ has redeemed [or delivered] us from the curse of the law, that the blessing of Abraham might come upon the Gentiles." And our Lord himself, in the time of his own ministry, when the call of the Gentiles was not fully opened, expressly says, he died for all, and not for those of the Jewish nation only. "And I lay down my life for the sheep. And other sheep I have, which are not of this fold; them also I must bring in," John x. 15, 16.

Indeed all were in some measure under the law till Christ came; obedience to it being the only way of obtaining a share among the professed people of God, or his visible church.

The christians in Galatia were not Jews, but were converted from Gentilism. Yet the apostle writes to them in this manner: "But now, after that ye have known God,— how turn ye again to the weak and beggarly elements, whereunto ye again desire to be in bondage?" Gal. iv. 9. They never had been Jews nor proselytes to Judaism. The sense of the apostle's words therefore is this; how can ye despise the freedom of the gospel, and approve of, and choose, that state of things which prevailed before? When all were required to receive the law of Moses, as the external badge of relation to God, and his family.

And afterwards he says, "Stand fast therefore in the liberty wherewith Christ has made us free, and be not entangled again with that yoke of bondage," Gal. v. 1.