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 might have 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 faith

ful; 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 certainly 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 children 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 father'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 schoolmaster. There is no power in the will to screen the disobedient scholar from the faithful hand of righteous discipline. These two dispensations harmonise in doing good to the same persons,

In their respective ways. In relation to our subject, the Apostle says in connection 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 bondage under the elements of the world."

But the objector urges that it is written; "cursed is 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 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 fol

lows; "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 stedfastly 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 is done away was glorious, much more that which remaineth is glorious."

We see, by the Apostle's reasoning, that the law. dispensation, being a ministration of death," was to 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 government embraced in human concerns; I mean the government and economy 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 re

compensed 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 sup port? And in the last will and testament of parenial 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 the offspring are subjects of such an economy. And on 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 administer 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 no means a scripture doctrine; for surely such a doctrine would prove that the law was