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Since then the Law is not made Serm. void through Faith, it is incumbent upon VII. : us not to act, as if it was. Let the Gospel establish the Law never so much, yet unless we do fo too by our good Lives, it will be to no Purpose to us; for a wicked Life will make void both Law and Gospel too. And as there is one, who will accuse the Jews, even Mofes in whom they trust, fo there is one, who will accuse us Chriftians, if we think to make our Faith attone for our wicked Lives, even Christ in whom we thus vainly trust. If the Gospel is so great a Refinement upon the Law, as we find it to be, let our Lives declare that it is so ; that we may not be reproached both by Jew and Gentile, who will be ready enough to say, that the Difpensation we are so fond of, is nothing else but a' Dispensation for a wicked Life. .. 'Tis true, Sin mall no longer have Dominion over us; for we are not under the Law, but under Grace : But what then? mall we Sin, because we are not under the Law, but under Grace? God forbid. Know ye not, that to whom je yield your . U
Se R M. selves Servants to obey, his Servants ye · VII. are to whom ye obey, whether of Sin uns:
to Death, or of Obedience unto Righteoufness? We were indeed made free from Sin, but, it was to this End, that we Thould become Servants to Righteousness.
We ought to consider the Law and : the Gospel thoroughly; and if we do fo! we shall find no reason to think, that the keeping of the one will dispense with a Neglect of the other ; nor that the Gospel is opposed to the Law as a Rule of Life;. for the Rules are not opposed to one another, tho' the Covenants are. If we consider Faith as a distinct thing from Morality, we don't consider it, as it is; for Faith is not the same thing to a Christian, as it is to a Heathen: To him it is only an Affent of the Mind, but to the other, it is a great deal more; for it is always accompanied with Good Works. Had the Jews understood this, they could not have supposed, that St. Paul had set himself up in opposition to Moses; or that there was any Occasion for him to purify himself, to thew that he walked orderly, and kept the Law.
ervari 'Tis easier to believe indeed than it is to Serm. of Sok practise ; and many people think, that, VII.
Rigle if they have Faith all is well: And so ine frei deed it is, if they have it ; but unless it be -, that attended with Good Works, the Misfortune hteoul of it is, that at the same time they value
Lawa themselves fo much upon their Faith, like Ewedl an Argument that proves too much, it Es, this ferves only to demonstrate, that they have me në believed themselves even into a State of the Gi Infidelity, for it is not Faith, but Confi2 of Li dence. It is not Faith, as it is described
to z by our Saviour ; and therefore it is no 2. li Faith at all, in the Gospel-sense of the ing ti Word. it, & Tis certainly a Matter of great Concern hings to understand the true Design of the Law Tobis and of the Gospel, that we may know the ut to Nature of that Slavery from which we are it si fet free, and of that Liberty to which 1'e we are advanced. And since the Law y cw and the Gospel agree so well together, we Thai ought not to contribute any thing to make #s; them disagree. Let us sanctify the Lord in God in our Hearts; that if any, envying us the Liberty and Happiness of the
SERM. Gospel, should speak Evil of us, as of evil
accufe our good Conversation in Chrift.
:: 2 PETER ii. 19.
they themselves are the Servants'
SZ T has been the way of those, whose
ty, to do it upon this Principle; m in hopes of finding more Liberty on the other side of the Question; and it has been the constant Practice of thofe, whose Business it has been to make Profelytes that way, like the false Teachers in the Text, to promise it them; as if the Chrif tian Religion was calculated to introduce Slavery, and the Professors of it were in a Conspiracy against the Liberty of Mankind; whereas this is so far from being