SERMON XVIII.

The GOSPEL a perfect Law of
Liberty.

JAMES i. 25.

But whofo looketh into the perfect law of liberty, and continueth therein, be being not a forgetful hearer, but a doer of the work, this man fhall be bleffed in bis deed.

SERM. T. Paul having fome durvóna in: hist Epifles, or things bard to be underflood

XVIII.

there were certain men (as St. Peter witneffes) in the infancy of the christian church, who either through ignorance or inconftancy, or both, wrefted them (as they did alfo the other scriptures) to their own deftruction. Among the reft his doctrine of juftification by faith only, without the works of the law (whereby he defigned to teach the imperfection of the Mofaick Inftitutions, and their abolition by Christ) was mifreprefented as deftroying the neceffity of

good

good works, and afcribing the glorious ef- SER M. fects of Juftification, to a dead, inopera- XVIII. tive, fruitlefs Faith.

From fuch corrupt Principles it is natural to expect very great disorders and licentioufnefs in practice. In order therefore to ftop the farther growth of fuch pernicious Errors, and reclaim them that were already feduced, it is the main defign of this Epiftle of St. James, to urge and enforce the indifpenfible neceffity of a practical obedience, that we ought to be doers of the word, and not hearers only, deceiving our own felves *. And how useless and infignificant this bare hearing of the word will prove, he proceeds next to illuftrate by the fimilitude of a man that views himself in a glass, and so has an opportunity of difcovering whatever is amifs, and amending any thing that is either foul in his face, or indecent in his drefs, but yet carelefly neglects the opportunity, goeth his way (lays the Apostle) and instead of regulating what was out of order, ftraightway forgetteth what manner of man he was +. Such are the bearers only, who, having in the word (as in a glass) their own faults and blemishes fet clearly before them, take yet no care to amend them, but are content to know the Chriftian Rule without obferving it. But (as follows the oppofite character in * James i. 22. it Ver. 23, 24+ VOL. III.

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the

SERM. the Text) whoso looketh into the perfect law XVIII. of liberty, and continueth therein, he being not a forgetful bearer, but a doer of the work, this man fhall be bleffed in his deed. In fpeaking to which words, I hall explain

I. The character here given of the ... Chriftian Rule of Faith and Manners: it is called the perfect law of liberty. II. The Chriftian's duty with regard to it, viz. to look into it, and continue therein, to be not a forgetful bearer, but a doer of the work. And then in the laft place

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III. The happy condition of all fuch as take care to discharge their duty in this refpect: this man fhall be bleffed in his deed.

I. FIRST then I fhall explain the character here given of the Chriftian Rule of Faith and Manners: it is called the perfect law of liberty.

And under this Head 1 fhall have occafion to discourse of the obligation, the perfection, and freedom of the Gofpel.

Its obligation is implied in that it is called a Law, its perfection in that it is a perfect Law, and its freedom in that it is a Law of Liberty. And

1. First then of the Obligation of the Gofpel, which is the Rule of Christianity.

That

That this has indeed the nature of a SER M. Law, and confequently does oblige, may XVIII. (I conceive) fufficiently appear from thefe enfuing arguments, viz.

1. That it requires and enjoins obedience. 2. That it is propofed to us by a Lawgiver of power fufficient to oblige. And

3. That it is established and enforced by fuch fanctions as are requifite to Laws. And

(1.) First then I fay, that the Gospel requires and enjoins obedience.

This he who doubts may be convinced of by looking into this chapter of St. fames, where he will find it required, that we fhould be not only hearers of the word, but doers of the work. Faith and repentance are frequently enjoined, and such fit precepts, and rules of life prefcribed, as may fufficiently direct us in the right ordering our actions, and conforming ourfelves to the Divine Will. That the gofpel confifts only of promifes, and contains no precepts or Rules of duty for the Chrif tian to obferve, is an extravagance in which fome wild Enthufiafts perhaps may acquiefce; but they who can read their Bible, and ufe but an ordinary judgment in confidering it, will never be perfuaded to believe, There they will eafily obferve thefe two parts of the covenant of Grace, viz. the Promifes on God's part made to us, and E e 2 the

SERM. the Condition ftipulated for on our part, or XVIII. that Duty we must pay to God. And though his grace be neceffary, and is therefore given to affift us, yet our concurrence is neceffary too, and we are not like impotent Machines to be forced whether we will or no.

This is fo plain to be collected from the precepts and perfuafions of the Gospel, that fome of the fierceft contenders for irrefiftible Grace, have judged man to be merely paffive only in the firft moment of converfion (as they exprefs themselves) after which, though they believe indeed that his obedience becomes neceffary and unavoidable, yet they acknowledge it however to be properly his act and deed, as cooperating with Divine grace *. How får they are confiftent with themselves in this matter, it is not my business to account. 'Tis enough that they confefs the Gospel contains certain precepts or injunctions, which Chriftians are required to obey.

And fuch therefore being the obedience required of us by the Terms of the Gofpel; we fee from hence how justly it is called a Law, and how true that declaration of our Saviour is, that he came not to deftroy the law, but to fulfil it *; not only to answer the types and fhadows of the ce

* Vid. Turretin. Theolog. loc. 13. controv. 3. + Matt. 5. 17.

remonial