their duty to God. The fall of man left "the work of the law" written in his heart,
though faintly indeed: then at Mount Sinai, it was written in tables of stone by the
finger of God: then, under the new covenant, it is written in the hearts of God's
people even as it was before the fall. We appeal to men of candor and reason.
Are not these things so?
Gal.iii. The great doctrine of justification by faith having been lost sight of by
the Galatian church, the Apostle argues the point with them, and with great
clearness shows that it is our only hope of salvation. Hence, the different
covenants which God has made with his people are here examined and
contrasted. The covenant made with Abraham, which was based on the
righteousness of faith, is first introduced. This covenant secured to himself, and
to his seed, the inheritance of the earth. Rom.iv,13. Four hundred and thirty years
after this, that law, the principles of which have existed from creation, "was
added" to the covenant which already existed. The question now arises, Why
does the Apostle say that the law could not disannul the promise made to
Abraham? Is there any thing in the law, which is against the promise of God? No,
verily. See verse 21. For the law of God which embodies his requirements, and
man's duty, cannot be contrary to his own promise. Why then is it said, that if the
inheritance be of the law, it is no more of promise? We answer, that God made
perfect obedience to his law, the condition on which he took Israel, the literal
seed of Abraham, to be his people. Jer.xi,3,4; Ex.xix,58; xx. This covenant made
the works of the law the condition on which they should receive the inheritance,
instead of the righteousness of faith, which was the condition of the promise
made to Abraham. But it is plain, that if the deeds of the law be made the ground
of justification, then is justification by faith made void. And as it is evident that
fallen guilty man cannot be justified by a law which already condemns him, he
could then have no hope of salvation. Is it asked, How then could Israel hope for
salvation, while the law of God stood out before them? We answer,
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that beside "the royal law," [James ii,8-12,] another law was given to Israel, viz.
"the law of commandments contained in ordinances." - Eph.ii,15; Col.ii,14-17. In
all its sacrifices and offerings, this law pointed them forward to the one offering of
Jesus Christ, as the great atonement for their transgressions. Why then, it may
be asked, did God give to Israel a covenant which recognized perfect obedience
as its only condition? We reply, he did it that he might exclude all appearance of
heirship from the natural seed, except such as should walk in the faith of their
father Abraham. Hear the Apostle: "For if there had been a law given, which
could have given life, verily righteousness should have been by the law. But the
Scripture hath concluded all under sin, that the promise by faith of Jesus Christ
MIGHT BE GIVEN TO THEM THAT BELIEVE." Such are the only heirs. But the
literal seed of Jacob were the apparent heirs till the coming of the seed, to whom
the promise was made, even as Ishmael was the apparent heir or Abraham till
the birth of Isaac. God made promise to Abraham and to his seed, that they
should inherit the world. - Rom.iv. He, who is thus designated as the seed of
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Abraham, is no less a personage than Jesus Christ. Verse 16. He was "made