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SERMON IV.

THE WEAKNESS OF THE LAW AND THE POWER OF THE GOSPEL.

ROM. viii. 3, 4.

"For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk, not after the flesh, but after the Spirit."

In the foregoing chapter, the apostle had shown that the believer who was honestly and earnestly desirous to keep God's holy commandments, was graciously accepted in Christ, and that his failures arising from the remainders of original corruption in him, being against his habitual inclination and desire, were forgiven him. In this chapter, he proceeds to state the case more fully. Whilst men continue under the law, as

a covenant expecting to justify themselves by

their works before God, every failure is imputed to them for condemnation, for such is the determination of the law; "cursed is every

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one that continueth not in all things which are written in the book of the law to do them.' But when they no longer go about to establish their own righteousness;"† but come by faith to Christ, taking him for their stay and refuge, and making "mention of his righteousness only," then, the case is altered. Their past sins are blotted out, their lamented deficiencies are pardoned, whilst they continually look to him to intercede for their pardon, and then also they begin to be very clearly distinguished from the rest of mankind by their character and conduct. For, notwithstanding the daily conflict which they are obliged to maintain with sin, they do not walk as the world walketh, after the dictates of corrupt nature, but are habitually led and influenced by the Spirit of God, for Christ's sake bestowed upon them. "There is therefore now no condemnation for them that are in Christ Jesus, who walk not after the flesh but after the Spirit: for" (he proceeds) "the law of the Spirit of life in Christ Jesus," (that is the power of sanctifying grace con

ferred through Christ), "hath made me free from the law" (or power) "of sin and death;" and then comes the text-" for what the law" (that is the moral law of Moses) "could not do, in that it was weak through the flesh;" (that) "God" (by) "sending his own Son in the likeness of sinful flesh and for sin," (or to be a sin-offering, hath done, namely, hath)" condemned sin in the flesh," (or destroyed its dominion there, to this intent), "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

In discoursing on these words thus far explained, I have three things to consider:I. The weakness of the law, with the causes of it.

II. The power of the gospel to effect that in which the law failed.

III. The intention of God in giving us the gospel covenant.

I. And first, as to the weakness of the law and the causes of it.

God's law is the rule of duty to his creatures. It clearly makes known to us what the Lord requires of us, and it tells us further, that he "who doeth all those things" which are in the law set down, "shall live in them ;"* but that,

* Rom. x. 5.

on the other hand, "the wages of all disobedience is death."* And now there is this question to be asked: will the propounding of this law, the world being what it is, avail to purify unto God a holy people, to recover those out of the snare of the devil who are led captive by him at his will, and to save those, to whom it shall be preached, from their sins? The apostle says, it will not do this-" The law is too weak" for this purpose. And experience says the same. Never since the world began was a sinner turned from sin, or made holy through the preaching of the law alone.

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The

But surely the law is not to blame. commandment is holy, just and good," and approves itself as such at once, to every man's unbiassed judgment. And it is plain; so that none can mistake about their duty. In this there is no weakness; and then, eternal life is surely no weak motive of persuasion to lead men to obedience; and eternal death, no weak motive of terror to deter men from sin. The meaning of the law is evident at first sight; its sanctions, the most powerful that can be imagined. How comes it to pass then that it is weak? The apostle answers, "it is through the flesh." If mankind were not fallen, no reason * Rom. vi. 23. + Rom. vii. 12.

can be given, why the discovery of the rule of their duty to them, and of the consequences of obedience and transgression, might not be amply sufficient to lead them to the performance of their duty. As Adam (though in fact he sinned) might most reasonably have been expected to have stood upright.

But we are fallen-our flesh, or the natural disposition of our hearts, is corrupt--we love sin; our affections and desires are devoted to it; and therefore, the law is not strong enough to hold us. It is of no avail that the law says, "this is the way walk ye in it," for we hate that way and love the contrary; nor is it to any purpose that it says, death is in the way ye follow, for our hearts answer, but pleasure is there too; and the love of sinful pleasure is stronger than the fear of death. That fear indeed, sometimes puts a restraint upon our outward actions, so that we do not run to that excess of riot, to which otherwise we might run; just as the wholesome laws of the land make many a bad man abstain from picking and stealing; but as those laws cannot give to the thief an honest principle, so the law of God cannot make us holy-if it restrains us outwardly, in some degree; that is all.

Yea, the truth is that the discovery of the