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SERM. and yet at the fame time delight in tortur'. VI. ing their innocent Brethren! Where is

the Reason, the Equity, the Justice of all. this Enthusiastic Rage and Fury? If this be Christianity give us some better Scheme, or turn us back to the less injurious State of Heathenism!

In a Word, and to conclude. Tho' we all differ from one another in some respect or other, yet let us not imitate those whose Principles and Practices we condemn, by dealing about the unchristian Firebrands of Malice and Hatred, but thew that we are Christians, by extending our Love to all the World according to our Saviour's Command and Example. Then if our Faith, which is a dead Principle of itself, be thus enliven'd with Charity; then, I say, however we may be reproach'd, censur'd, condemn'd as Hereticks, by those who know no other Gol-. pel, but an idle Jargon of School-Terms, yet we shall be found to be true Members of the Christian Church here, and of the Church triumphant in Heaven. ; ..

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ROMANS iii. 31.
Do we then make void the Law

throFaith? God forbid ; yedi
rive establish the Law.
A HE Design of this Epistle SERM.

to the Romans being to con- VII. T

firm them in their Prom

fession of Christianity, and to preserve them from being seduced by the Judaizers, who stifly adher'd to the Law of Mofes, the Apostle, in the foregoing Chapters, gives them to understand, that God is the God of the Gentiles as well as of the Jews; that, as to the Method of obtaining Salvation, the Case is the same with the one, as it is with the other ; for that the Righteousness accepted of God unto Salvation must be by Faith

Serm. in Jesus Christ, both of the few and VII. Gentile : And tho indeed he is far from

' acquitting the Gentiles, for he blames them very much for their wicked Lives, and says, that they stand in need of Justification by Faith for transgressing the Law of Nature ; yet to take down the Pride of the Jew, he thews as plainly, that the Jews could not be justify'd neither, any otherwise than by Faith, because they were Transgreffors of the Law of Moses : So that in this respect they were upon

the same Footing; and as to their Acceptance with God, there was no Difference between the Jew and the Gentile ; neither

i of them being able to attain Justification by their own Performances. The Apostle goes on, to the great Mortification of the Few, who placed his Merit in outward Performances, to thew the Insufficiency of such Things ; telling them that it was the Purity of the Heart, which was only acceptable with God. For he is not a Few, or at least such a one to whom the Promises belong, who is one outwardly, nor is that Circumcision, which is outward in the Flesh, but he is a Jew, who SERM. is one inwardly, and Circumcision is that VII, of the Heart, in the Spirit, and not in the Letter, whose Praise is not of Men, but of God. And if the few should reply, as St. Paul puts the Question, What Advantage then hath the Yew, or what Profit is there of Circumcision? Why, as the Apostle observes, much


eyery Way; chiefly, because they were entrusted with the Oracles of God; but as to their Acceptance with God, they had no Advantage at all; for both few and Gentile are concluded under Sin. And then he proceeds to fhew, that the Jews had no reason to boast upon Account of the Law, since after all they were not to be justify'd by it; for that God will justify yew and Gentile the same Way, viz. by Faith. And in the Words of the Text he obviates an Objection, which he knew was natural enough for the Jews to urge from the foregoing Doctrine; as if Justification by Faith would make void the Law, which he denies with the greatest Abhorrence ; fhewing that it is so far from making void


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SERM, the Law, that it is on the contrary ap
VII. Establishment of it. Do we then made

void the Law thro' Faith? God forbid;
yea, we establish the Law.

From the Words of the Text I shall
beg Leave to prove two Things.

First, That the Gospel does not make void

the Law.
Secondly, That it confirms and establishes it.

First, then, I am to proye that the
Gospel does not make void the Law. By
the Law I understand not the Mosaic
Law in General, but that particular Part
of it, that is made up of a Body of Pre-
cepts for the Regulation of the Life and
Manners, which is call’d the Moral Law.
The ceremonial Part being adapted to the
particular Circumstances of the Jews, it
could not be supposed to be obligatory
- upon Christians, or to extend further than
the Reason for which it was first instituted,
but to cease when the Gospel-Dispensation
took Place, and become entirely null and
void ; because there was no longer any


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