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wholly wanting, or very obscurely revealed under this dispensation.

And this insufficiency os the Jewish dispensation, both to our justification and sanctification, to the reconciling of us to God, and the making of us really good, the Apostle frequently inculcates in the New Testament; St. Paul Acts xiii. 38, 39. Be it known unto-you therefore, men and brethren, that through this man is preached unto you the forgiveness of fins, and by him all that believe are justified from all thosethings, from which ye could not be justified by the law of Moses; and Rom. viii. 3. What the law could not do, in that it was weak through the fiejb; that is, by reason of the carnality of that dispensation, consisting in the purification of the body, Gal. iK. 21. he calls it a law unfit to give life; If there had been a. law which could have given life, verily righteousness had been by the law. And the Apostle to the Hebrews, chap. viii. 6, 7, 8, vc. finds fault with the dispensation of the law, for the lowness and meanness of its promises, being only of temporal good things; and for want of conserving an inward and a powerful principle to enable men to obedience; but now hath he obtained (speaking of Christ) a more excellent ministry, by how- much also he is the mediator of a better cavenant, which was established upon better promises ; for if that first covenant had been faultless^ then should no' place have been sought for a second; and this second and better covenant he tells us, was foretold by the Prophets of the Old Testament; for finding fault with them, he faith, Bthald the days come, faith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant which I made with their fathers. For this is the covenant which I wilt make with the house of Israel after: thoje days, faith the Lord, 1 will put my laws- into their minds, and. write them- in their hearts. And chap. x. 1.4. he. fliews the inefficacy of their sacrifices for the real expiation of sin, the law \having but a shadow of good things to come, and not the lively representation of the, things- themselves, can never with those sacrifices which;

they. they offered year by year -continually, make the comers thereunto perfect; for it is not possible that the blood of bulls and goats should take away fins.

I should now have proceeded to the third particular; namely, that the Christian religion hath supplied all the defects and weakness and imperfection of the Jewish dispensation; but that I shall not now enter upon, but make one plain inference from the'substance of what I have already discoursed upon this argument.

If our Saviour came not to dissolve and loosen the obligation of moral duties, but to confirm and establish it, and to enforce and bind the practice of these duties more strongly upon »s, then they do widely and wilfully mistake the design of Christianity,. who teach that it dischargeth men from the obligation of the moral law, which is the fundamental and avowed principle of the Aminomian doctrine, but directly contrary to this declaration of our Saviour in the text, that he came not to destroy the law and the Prophets, but to perfect and fulfil them (for to take away the obligation of a law, is plainly to destroy and make it void ; ) and contrary to the Apostle's solemn resolution of this matter; Rom. iii. 3 1. Do we' then make void the law through faith > that is, doth the gospel destroy and take away the obligation of the law? God forbid, yea we establish the law; the Christian religion is so far from designing or doing anysuch thing, that it gives new strength and force to ft.-.

But surely they that teach this doctrine, did never duly consider that terrible threatening of our Saviourafter the text, which seems to be so directly levelled at Aem ; Whosoever (hall break one of these least com' mandments, and sttall teach men so, he shall be called the least in the kingdom of heaven; for how can men more effectually teach the violation, not only.ofi the least, but os the greatest of God's commandments, than by declaring that the gospel hath set men. tree from the obligation- of the moral law? which is. in effect to say, that Christians may act contrary to> alt the duties of morality, that is, da the most impious things in the. world, without any offence againstr. God, and notwithstanding this, continue to be his children, and highly in the savour of God.

And all the security they have against this impious consequence, is that weak and {lender pretence, "that "gratitude and love to God will preserve them from "making this ill use of the grace of the gospel, and ** oblige them to abstain from sin, ana to endea** vour to please God as much as any law could "do." But then they do not consider the nonsense of this; for there can be no such thing as sin, if the obligation of the law be taken away, for where there is no law, there can be no transgression, as the Apostle and common reason likewise tells us; so that the law being removed and taken atyay, all actions become indifferent, and one thing is not more a sin or offence against God than another. And what then is it they mean that gratitude will oblige men to, or preserve them from \ when there can be no such thing as sin or duty, as pleasing or offendingGod, if there be no law to oblige us to the one, or restrain us from the other.

And what is, if this be not, to turn the grace of God into wantonness, and to make Christian liberty a cloak for all sorts of sins? A man cannot do a greater despite to the Christian religion, nor take a more effectual course to bring it into contempt, and to make it to be hissed out or the world, than to represent it as a lewd and licentious doctrine, which gives men a perfect discharge from all the duties of morality, and obligeth them only to believe confidently, that Christ nath purchased for. them a liberty to do what they will, and that upon those terms, and no other, they are secured of the favour of God in this world, and eternal salvation in the other. This is the sum and the plain result of the Antinomian doctrine, the most pernicious heresy, and most directly destructive of the great end and design of Christianity, that ever yet was broached in the world. But ye have not so learned Christ, is so be ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off concerning your former conversation, the eld man, which is corrupt ac~

fording tording to the deceitful lusts, and that ye be renewed in the spirit of your mind, and put on the new man, which after God is created in righteousness, and true holiness.

SERMON CV.

Christianity doth not destroy, but perfect the law of Moses.

Mat T H. V. 17. Think not that I am come to destroy the law or theProphets. I am not come to destroy, but to fulfil.

The second sermon on this text.

IHave considered this saying of our Saviour's with respect to the moral law, and those precepts which are of natural and perpetual force, and that our Saviour did not come either to dissolve or loosen the obligation of them; for the illustration of which, I propounded to clear these three points. ';. .: .

First, That the main and ultimate design of the law and the Prophets, was to engage men to the practice of moral duties, that is, of real and substantial goodness.

Secondly, That the law of Moses, or the dispensation of the Jewish religion, was comparatively very weak, and insufficient to make men truly good, and ineffectual to promote inward and real righteousness. These two points I have spoken to. I shall now proceed to the

Third, namely, That the Christian religion doth supply all the defects and weaknesses and imperfections of the Jewish dispensation.

The Jewish religion had very considerable advantages above the mere light of nature, which was all that the heathen world had to conduct them towards eternal happiness; the Jews had the knowledge of the one true God, and very signal and particular testimonies of the divine Providence, which did naturally tend to beget in them good hopes of a future life, and the rewards of another world; they had the natural law revealed, and the main precepts of it written with God's own hand, and by Moses delivered to them; by which means they had a more certain and distinct knowledge of their duty: they had Prophets frequently sent to them, to admonish them of their duty, and to exhort them to repentance, and to warn them of approaching judgments: They had good encouragement given to hope for the pardon of sin, by God's appointment of several ways of expiation; which how unlikely soever they were to be available to the effectual expiation of sin, yet they did signify that the divine nature was placable, and did seem to figure some more effectual way, design? ed by God for that purpose, that should be exhibited in due time. And finally they had most express pro? mises and threatenings of temporal blessings and judgments, to encourage them in their obedience, and.to deter them from the transgression of God's laws.

• These advantages the Jews plainly had above the rest of the world, God did not deal so with other nations, neither had the Heathen such a knowledge of God's laws.

But notwithstanding this, the Jewish religion was very short and defective, very weak and ineffectual to the great end of righteousness and true holiness, and to raise men to that perfection of goodness, of which human nature, through the grace of God, is capable; and therefore there wanted a more perfect institution, to supply the defects and weakness, and imperfection even of that divine revelation which God had made to the Jews, and really to effect and accomplish that which the Jewish religion attempted and aimed at, and was but, as I may fay, rudely begun under that imperfect institution. And this the Gospel, or the Christian religion revealed by our Lord and Saviour Jesus Christ hath fully effected,. as will evidently appear by a particular survey, and consideration of the main defects of the Jewish religion,

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