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us a child is born, unto us a son is given, and the government shall be upon his shoulders; and his name es shall be called Wonderful, Counsellor, the mighty de God, the everlasting Father, the Prince of peace. Of the increase of his goverment and peace there shall be no end." No comments are necessary to show, that the language quoted from the prophet corresponds with that in which the "covenant of promise" is recorded.

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That the salvation of the gospel is not according to the works of men, St. Paul's testimony to Timothy fully shows; "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began; but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel." To Titus he says; "Not by works of righteousness which we have done, but according to his mercy he saved us.' On the same subject, to the Ephesians he says; "Not of works, lest any man should boast." The passage just quoted from the the epistle to Timothy is remarkable for its clearness on our subject: "Who hath saved us, and called us with an holy calling, not according to our works." It this salvation and calling were not according to the works, of those who were saved, then it must be according to something else. And this something must form a principle on which God could act with perfect consistency, with holiness, justice and truth. The Apostle says; "But according to his own purpose and grace, which was given us in Christ Jesus before the world began, to save men, not according to their works. To this argument the objector will reply, that it is evident according to scripture and according to reason and the fitness of things, that men should be dealt with according to their merit and demerit. The objector will contend, that this is according to the law given to Israel by Moses, and is likewise according to the law given to the Gentiles, written in their

heart. To all this we give our full and cordial consent, and proceed to show that this is no real objection against the salvation for which we have contended, by illustrating the fact stated in our text, that the law is not against the promises of God.

This the Apostle has done in our context, in a very able and concise manner. His argument is the following, which has been already quoted on another subject; "And this I say, that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect."

Never was there an argument more clear and conclusive. In order that the law have might any power to control the covenant of promise it should have existed prior to, or at least simultaneous with it; and then there must have been conditions in the covenant of promise of which the law should have power to take cognizance. If the objector further contend, that the moral nature of the law did exist at the time and even before the promise was made to Abraham, we grant the fact, and say: if it were consistent with the moral nature of the law, for God to make such promises, it certainly cannot be contrary to it; for him to fulfil them. It was the same God who gave the law to man, that made the promises to the father of the faithful and nothing can be more unreasonable than to suppose, that he either made a law against his own promises, or promises against his own law.

The true design of the law, in relation to the gospel which was preached unto Abraham, is represented by a well chosen metaphor in the chapter where our text is found, "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." As the appointment of a schoolmaster is cer tainly for the benefit of the pupils; to instruct and discipline them for advancement in duties and in enjoyments, so the law was designed to instruct and discipline mankind for the sublime duties and enjoyments of the religion of Jesus Christ. While his

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thildren are at school, or even before they are of age
to profit by such an institution, the kind affectionate
father may will to his children independent fortunes.
These minors may, notwithstanding they are heirs to
this testament of their fathers's, be kept at school,
be instructed and disciplined by a faithful master
until the time appointed of the father for them to come
into possession of their inheritance, and to be free from
the
government of the school. In this simile it is easy
to see, that the children were dealt with according
to their merit and demerit; the schoolmaster could do
his whole duty to his pupils without concerning himself
about their father's will. His authority did not extend
to take cognizance of that instrument of grace, nor did
that testament which made these children vastly rich
infringe in the least on the authority of the school-
master. There is no power in the will to screen the
disobedient scholar from the faithful hand of righteous
discipline. These two dispensations harmonise in do-
ing good to the same persons, in their respective ways.
In relation to our subject, the Apostle says in connex-
ion with our text; "Now I say, that the heir, as long
as he is a child, differeth nothing from a servant
though he be lord of all; but is under tutors and
governors, until the time appointed of the Father.
Even so we, when we were children, were in bond-
age under the elements of the world."

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But the objector urges that it is written ; "cursed every one that continueth not in all things written in the book of the law to do them; and the soul that sinneth, it shall die." Let this all be granted; and let it stand without attempting to weaken it in the least; but let us remember with gratitude and joy of heart, that "Christ hath redeemed us from the curse of the law, being made a curse for us,” And also, that those who were dead in trespasses and in sins, hath God quickened together with Christ. It is true, 'the wages of sin is death; but it is also true that 'the gift of God is eternal life, through Jesus Christ our Lord."

Will the objector now say, that the curse of the law

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is eternal death, and therefore if this curse came upon any, they cannot obtain salvation? Then we reply and say; this objection does not rest on the divine testimony. The words "eternal death," are not in the scriptures. The objector, therefore, has no right to require any further reply. The text says; cursed is every one," &c. It does not say; cursed shall be every one in the eternal world, who continueth not in all things written in the book of the law to do them, in this world.

To the Corinthians the Apostle speaks of the ministration of the law as a ministration of death, but he by no means allows it either an eternal duration, or power to prevent in the least degree, the ministration of life. He speaks as follows; "Who also hath made us able ministers of the new-testament, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away; how shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious, had no glory in this respect, by reason of the glory that excelleth. For if that which was done away was glorious, much more that which remaineth is glorious.

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We see, by the Apostle's reasoning, that the law dispensation, being a ministration of death, be done away," and succeeded with the ministration of righteousness; but that these dispensations are opposed to each other is not allowed by any scripture argument.

This doctrine, that the law is not against the promises of God, which we find abundantly proved from the scriptures which have been noticed, is a doctrine which is plainly taught in the economy of divine providence and in the most essential goveremeut embraced in human concerns; I mean the government and econ

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omy of a family. In the divine providence, God has promised (and he fulfils his word) that there shall be summer and winter, seed time and harvest. These blessings do not depend on men, men depend on them; man's labor does not call them forth, but they call men to their work; and accordingly as they labor and wisely improve their advantages, they are rewarded. If they neglect the duties of the season, they are recompensed with want. In a family government and economy, there are many favors bestowed on children, that in the nature of things, cannot depend on the obedience of those who receive them. How many favors does parental love bestow on infancy, favors essential to life, long before the subjects are capable of knowing on whom they depend for support? And in the last will and testament of parental provision, how many valuable legacies are bestowed on children, to which they had no other claim but heirship? But all these blessings which are entirely independent of the conduct of children, have no power to prevent the reasonable exercise of a proper discipline during that period in which And on the offspring are objects of such an economy. the other hand, it is as plainly seen, that this discipline has no power to oppose the interest which the child holds by heirship; but then one seems to establish the other; for that relation which gives the right to adminster discipline, holds also the right of heirship.

From the several points of doctrine, which we have endeavored to support, the following inferences may be drawn.

1st. There is, according to the scriptures, in the moral government, of our heavenly Father, a wisely concerted discipline, by which the faults of men are duly noticed and faithfully and compassionately chastised. But it is not consistent with the design of this dispensation to extend correction or punishment for sin, so as, in any way, to deprive, even the sinner, of the everlasting inheritance which belongs to the sons of God.

The opinion, therefore, that the law of God demands the everlasting, or eternal punishment of sinners is, by

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