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Reason for its Continuance. When God SFRMa}
Sacrifices and outward Ceremonies were
And in this Sense indeed the Law is 'made void thro' Faith: But the Moral Law, the Law here mention'd, which is a Transcript and Abridgment of the Law of Nature, did not cease with the Jews, but is binding upon all Christians.
SERM. For as it is a Law of Nature, no Cir: VII. cumstances can alter it ; but it must con
t inue in full Force upon the whole human Nature, as long as there are such Things in the World as Right and Wrong; and no Privileges of Christianity can pofsibly exempt us from our Obligations to it.
But for the better handling this point, it will be necessary to consider well the true Nature and Design of the Gospel, and also the full and just Extent and Design of the Law, that we might not exalt the Gospel beyond its due Bounds, and so abuse that Liberty wherewith Christ hath made us free, nor advance the Law beyond the true Intent and Design of it, and so make void the Gospel. When we have thus consider'd the Nature and Extent of each, how far they differ, and how far they agree, we shall find, that tho' the Law is not fufficient for our Justification, yet that there is no room to think, that therefore the Law is made void thro Faith. The Law consider'd as a Body of Mo.
rality, and so a Rule of Life, differs not Serm. from the Gospel, any further than as the VII., Gospel is an Improvement upon it: For it claims the same God for its Author, and is founded upon the fame eternal Truth and Reason. And this Law the Gentiles had as well as the Jews. Indeed the Jews were the first to whom it was made a StatuteLaw, but that the Gentiles had it likewise is plain from St. Paul, who says of them, These, having not the Law, are a Law unto themselves. As to the whole Law taken together, which is calld the Mosaic Law in opposition to the Gospel, as the Jews held it, or in Contradistinction to it, as the Jewish Converts, it was very defective, and could not justify us, as being only a Covenant of Works ; and therefore. consisting only of Duties, which it could not enable us to perform, nor give us any Promise of eternal Life upon our Performance. (For, as the Apostle says, if there bad been a Law given, which could have given Life, verily Righteousness Mould have been by the Law.) It being thus a Covenant of Works enjoining strict Obedience, and
Serm. there being no Hopes of Pardon or JuftiVII. fication from it but upon strict Obedience,
the Gospel steps in to supply the Defects of the Law, not to exclude the Morality of it, or make Good Works less necessary than they were before, but to make them truely useful by a Covenant of Grace; that makes large Allowances for the Infirmities of Human Nature, accepting of Repentance instead of Innocence, and so justifies us from all Things, from which we could not be justify’d by the Law of Moses : For Good Works were not more necessary under the Law, than they are under the Gospel ; but there being no Provision made by the Law, as it is a Covenant of Works, to pardon our Infirmities, as there is in the Gospel, as it is a Covenant of Grace, therefore we cannot be justify'd by the Law of Moses.
The Law having two Acceptations, when it is opposed to the Gospel, it is not opposed barely as a Law, but as a Covenant. And the whole Design of it taken in its largest Sense being to bring us unto Christ, one Part of it ceased of
Course, when Christ, who is the End ofSerm.
The Law and the Gospel being thus
tion'd in Scripture, as necessary to Jufti...fication, as we do very often in St. James, we are not by him to understand those