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cfaments of the pajsover and circumcision represented to the faith of the Old-Testament saints, touching what was then tq come;, but all meet .in one grand central point—Christ* the end of the law for righteousness to every one that believeth, Rom. x. 4. Therefore the sacraments of the Lord's Sapper and baptism, are not new ordinances *, in any other sense, than as appointed of Gob to attend on the dispensation of the gospel of His grace, under the New Tejlament, when those sacraments were abolished which were to attend a different dispensation os the fame gospel under the Old Tejlament. All argue one uniform* consistent design in the blessed God, carried on in different manifestations of it* under the Patriarchal—Mofaical—Prophetical, and Evangelical ages, but subject to no controul, opposition, or variation as to the matter of any single part or atom of it. The further we follow the notion of Christ's being the giver of a new law, in opposition to the law of the Old Testament, the more must we fee it pregnant with consequences of the most alarming and dreadful kind—because, this being the cafe, we ire without a Redeemer, and of course without any
* See the outward visible sign and the inward ants spiritual grace, in the sacrament of baptism, beautifully set forth, Is, xliv. 3. Ezek. xxxvi. 25, 26,27. with John iii. 5.
Vol. I. . A a redemption-, redemption; for we are told, that Chr-istdied for the redemption of the transgreffions that were under the First Testament, Heb. ix. 15. by which First TestaMent we must understand the law of God delivered by Moses; bat I can find no? trace of any satisfaction for sins committed against any new law of Christ: we: must look to ourselves for any transgressions against this: and if so—n& fiejh can be saved. Therefore some of the old heretics.,, who were maintainers of this new-law. scheme, were perfectly consistent, in declaring, that M no sin after Baptism could be forgiven" — against which horrible error, the 16 th Article of the Church of England is very scripturalty and properly levelled. — But again— this notion of Christ's abrogating the old rule' of life,. and enacting a new one in its place,: as it turns us over to seek our salvation by a new plan of obedience, or personal righteousness of our own, makes void both Testaments. It annihilates the law which was given by Moses, it of course destroys the grace and truth which came by JfisuS' Christ. John i. 17. If we are not bound by the old moral law, we have; no occasion to seek redemption from its cu'rse, and absolution from its. condemnation.— The divinity of Christ — the atonement of his precious blood—the imputation o£ His righteousness—His fatisfaBiort—-merit . • ■ - —variations.
—vicarious sufferings and obedience, together with his intercession at the right hand of God, and all other appendages belong-* ing and essentially necessary to his priestly office, by which alone we can have redemption, even the forgiveness of our fins, may bear as small a price in our eyes as in the eyes of Socinus, Mahomet, or Cerinthus. - If the old law be abrogated as a rule of life, then have we nothing to do with—Cursed is every one that continueth not in all things which are written in the book of the law to do them. Gal. iii. 10. The law is no longer a ministration of deaths 2 Cor. iii. 7. and condemnation. And, if this be the cafe, the whole foundation of the redemption that is in Christ Jesus is sapped and destroyed, and the whole fabric of man's salvation, which is built upon it, must fall into one dreadful and horrible ruin; we must reverse Christ's declaration— J" came not to destroy the law, but to fulfil it—and say, that he came not to fulfil'but to destroy it. Here we must join in the madness of the Antinomians, and deny the obligation of the law—^ov in the horrid errors of the Socinians, and renounce the hope of the gospel. To mention all the appendages to this new-law scheme would be endless -, suffice it to say, that they are, in one shape or other, connected with every heresy that ever was, or <;an be invented; for all heresy, however ... .. A a 2 coloured
coloured or disguised by the art and subtlety of men, or, as the Apostle fays, Eph. iv. 14. by the steight of men, and cunning craftiness whereby they lie in wait to deceive, must originate in the confounding those two distinct propositions, which are laid down in the beginning of St. Johns gospel as above-mentioned—'The law was given by Moses—Grace and truth came by Jesus Christ.
Christ came, neither to set up a new law nor a new gospel, but (as the Scripture had foretold) to bear testimony to the truth of both, as revealed by Moses and the Prophets.—Thus he told Pilate, John Kvithiji —To this end was I born, and for this cause came I into the world, that I ftould bear witness unto The Truth : every one that is of The Truth hearetb my voice. And in that most affectionate prayer for His disciples—John xvii.—He faith, ver. 17. Sanctify them through Thy Truth — Thy
WORD IS TRUTH.
To conclude this point:—If we compare scripture with scripture in every instance, we shall not find a single law, or rule of life, in the New Testament, which has not its foundation in the Old Testament, and that Christ came not as a law-giver and a judge, when He appeared in the likeness of fnful fiefo—Rom. viii. 3. but as a law-fulfiller and a Saviour—/ came not (said He, John xii. 47) to judge the
worlds tvorld, but to save the world. Not to introduce any new rule of right and wrong, which was to change the nature of moral good and evil; but for the redemption of the transgressions under the firfl tejiament, that they which are called might receive the promise of eternal inheritance. Heb. ix. 15.
As a prophet—He opened and explained the law, and preached the gospel.. As a prieji—He made atonement for the guilty. As king—He established the moral law as a rule of life to his subjects; leaving it as He found it—a spiritual, holy, righteous, perfect institution (Ps. xix. 7.) to which nothing could be added, from which nothing could be diminished; reaching not only to the outward actions of the life, but to the inward thoughts, tempers, desires, and intents of the heart. Were it otherwise, and the New Testament can be-supposed to contain some rule of life which is not in the Old Testament, Abrahams counsel, which he advised the rich man's five brethren to follow, was very imperfect—They have Moses and the ProPhets, let them hear them—If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead. What good would Moses nave done them, if the rule .of life laid down by him had been incomplete and deficient what benefit could have accrued to them from listen-r
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