system of salvation for the fallen and guilty, which God had previously proclaimed.

But an objection is made to this conclusion, and the question in our text proposes it. If the heavenly inheritance is only to be obtained by grace through a free promise to the guilty, and not by man's obedience to the commands of the law, "wherefore then serveth the law?"

The point to which this question is directed, is very precise. It is not, what was the original use of the law when man was innocent? Or, what is its abstract purpose with beings who are not guilty? But, what could be the design of publishing it again, under a dispensation of grace already revealed? If man is to gain no justification by his obedience to it, why is it thus proclaimed to him? The objection seemed perfectly just to the reason of man. He could understand the simple proposition, if you do this, you shall live. But he could not understand the proposition, you are still to do it, but you cannot live by it. The objection is still frequently urged, if our obedience is not to justify us, why are we to obey? Why may we not live in sin, that grace may abound? We will consider this objection, in the subject now before us-the use of the law under the dispensation of grace. Why was it added? Why is it still proclaimed and insisted on?

The distinct assertion of the Holy Scriptures is, "by the works of the law, no man is justified in the sight of God." The objection of man's reason to this, is, then the proclamation of the claims and demands of the law is unprofitable and vain. But as Luther says, "the consequence is nothing worth. Money doth not justify, or make a man righteous, therefore it is unprofitable; the eyes do not justify, therefore they must be plucked out; the hands make not a man righteous, therefore they must be cut off. This is naught also, the law doth not justify, therefore it is unprofitable. We must attriute unto every thing, its proper effect and use. We do not

therefore condemn or destroy the law, because we say it doth not justify. It hath its proper office and use, but not to make men righteous. It accuseth, terrifieth, condemneth them. We say with Paul, that the law is good, if a man do rightly use it, that is to say, if he use the law as a law." It is the preacher's duty to proclaim faithfully, the requisitions and threatenings of God's holy law, which are unceasingly violated by man. But many who listen to him, will strongly ob. ject to this continual republication of the law. They oppose, both the exhibition of its demands and penalties, which are suspended as a violated covenant, over the unconverted and unbelieving; and the strict enforcing of its holy precepts as a rule of life upon the professed servants of God. Some are unwilling to hear anything from the pulpit which alarms and terrifies the conscience-and others desire and resolve to be satisfied with a standard of conduct, far inferior to the holy commandments of God. Both are ready to urge the objection of the text. And to both, the only proper reply is, a more distinct and persevering publication of the very law to which they object, as absolutely indispensable to awaken the conscience, convert the soul, and sanctify the character of man. In proportion as this, in its due measure and place is faithfully done, will the grace of the Lord Jesus be precious and powerful in the hearts of those who receive the truth; and the ministry of his servants be made effectual in calling in the number of his people. "To preach justification by the law, as a covenant," says Bishop Hopkins, "is legal, and makes void the death and merits of Jesus Christ. But to preach obedience to the law as a rule, is evangelical; and it savours as much of a New Testament spirit, to urge the commands of the law, as to display the promises of the Gospel."

This important subject, what is the present use and design of the law under a dispensation of grace? I wish to consider, in a general view, as involving many important particulars,

which we shall afterwards consider separately. "Wherefore then serveth the law?" We answer, it has a twofold use and operation, upon the disobedient and unjustified, and upon the pardoned and accepted sinner:-upon wicked men who are still without Christ;-and upon renewed men who are adopted into his family and kingdom.

I. The use of the law with the unconverted and unpardoned. The Apostle says "it was added because of transgressions." It was man's iniquity which made its publication necessary. And its operation is temporary, "until the seed come, to whom the promise was made," until Christ as its end and fulfilment is adequately revealed. The object of God in the operation of the law, is merciful and gracious. "The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ, might be given to them that believe." Harsh and terrifying, as the denunciations of the law appear to the ungodly, they are designed to be, and ought to be improved, for the deliverance and spiritual life, of those, against whom they are uttered. As a general answer to the question of the text, is the assertion of the Apostle, "it was added, because of transgressions."

1. It was added, to restrain and limit these transgressions. It finds man in his fallen condition, seeking out for himself, many inventions of disobedience. The whole world under the influence of his depravity, lieth in wickedness; and in captivity to Satan, lieth under the wicked one. This was the condition of men, after the publication of the grace of God to man, in the promised redemption by his Son. Men had filled the earth, with the habitations of darkness and cruelty. The chosen seed had corrupted themselves exceedingly. And God proclaimed again his holy law, with terrible majesty, to bridle and restrain the wickedness of mankind. It denounced judgment and wrath. It spake in thunders. It alarmed and terrified the ungodly. It threatened a devouring fire, and

everlasting burnings. This was because of transgressions; that some limit might be set up, in the fears and apprehensions of men, to the scornful triumphs of human wickedness. For this purpose has it operated always, and is it always to be proclaimed. God thus reveals his wrath against all ungodliness and unrighteousness of men, and proclaims to them, that such shall not inherit the kingdom of heaven; to drive men back, from the wickedness, to which their deceitful and depraved hearts would lead them. It is for this end, that the Apostle declares, "the law was made for the lawless and disobedient, for the ungodly, and for sinners, for unholy and profane, and any other thing that is contrary to sound doctrine, according to the glorious Gospel of the blessed God." The abounding of human wickedness, even amidst the denunciations of flames and vengeance which the law so solemnly pronounces;-shews what would be the character and condition of man, were he set free from the bonds which it thus fastens around him. Fear of the awful consequences which must come upon guilt, is the prevailing motive which restrains and controls the passions of ungodly men. It holds back in uncounted instances, the arm of murderous revenge, and bridles the accomplishment of covetous and licentious appetite. And it cannot be doubted, that if the secret, dark, and majestic frown with which the law speaks to the consciences of the wicked, could be withdrawn, and the fear which it awakens, could be hushed, the main restraint upon the depravity of man would be broken, and the chief guardian of the peace of human society, would be destroyed. As the prevailing principle, it is the selfish fear of man, which allows men to live in mutual security and peace; not his fear of human condemnation merely, but a secret, conscious, though undefinable fear of the wrath and judgment of God. And one very important present use of the law is thus to bridle and restrain the wickedness of man.

2. It is added to bring to light, the transgressions of men. The Apostle says "the law entered, that sin might abound;" and again, "I had not known sin but by the law, for I had not known lust, except the law had said, thou shalt not covet;" nay, he farther teaches us, that the operation of the law upon the corrupt nature of man, was actually to increase his secret desires to transgress, though it bridled his outward acts. "Sin, taking occasion by the commandment, wrought in me, all manner of concupiscence." Man, without this operation of the law, is extremely ignorant of his own character. Sin within him, appears dead. He has a vain confidence in his own righteousness, and imagines that there is some merit of good works in himself. The law is added, as the instrument, to bring his secret character to light; to shew him the transgressions within his heart; to reveal those awful things, which our blessed Lord declares, come from within, out of the heart of man, and defile his character and life; to exhibit to him, the blindness, and hardness, and impiety of his own mind in the sight of God; and to make him feel himself to be guilty, and worthy of condemnation before God. It lays down before him, its holy standard, its unrelaxing demands, its solemn denunciations upon disobedience against them. It brings man up to the view of this standard, and to the sound of these denunciations; and his unsubdued heart rebels against them, and manifests at once, the secret character which had been covered before. Thus the Saviour brought out the secret character of the self-righteous young man who came to him, to bid for eternal life. He had no conviction of sin. He "knew nothing by himself." But the Lord Jesus spread before him, the holy demands of the very law, in his obedience to which he so confidently trusted; and his secret sin was set in the light of God's countenance before him. He saw himself refusing an entire obedience, though he had professed his willingness to do any thing; and he went away