Discourses of the Great Duties of Natural Religion, Sermon 4
SERMON IV.
Chriſtianity doth not deſtroy, but perfect the Law of Moſes.
MATTHEW. V. 17.
Think not that I am come to deſtroy the Law and the Prophets. I am not come to deſtroy; but to fulfil.
I Have conſider'd 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 meer 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 ſignifie that the Divine Nature was placable, and did ſeem to figure ſome more effectual way, deſigned by God for that purpoſe, that ſhould be exhibited in due time. And finally they had moſt expreſs promiſes and threatnings of Temporal Bleſſings and judgements, 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 infectual to the great end of Righteouſneſs and true Holineſs, and to raiſe Men to that perfection of goodneſs, of which Humane 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 ſay, 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, which I ſhall ſhew to be all perfectly made up by the revelation of the Goſpel, and the Doctrine of Chriſtianity, in theſe following Particulars.
Firſt, it was a great defect of the Jewiſh Religion, that a conſiderable part of it was meerly external, concerning the purification of the Body and the Fleſh, and only figurative of that inward Purity and real Righteouſneſs, which renders Men truly good, and like to God; for which reaſon the Jewiſh Inſtitution is by the Apoſtle to the Hebrews call'd the Law of a Carnal Commandment, Heb. 7. 16; and Ch. 9. 10, is ſaid to conſiſt only (that is chiefly) in meats and drinks, and divers waſhings, and carnal Ordinances impoſed on them until the time of Reformation; that is, 'till the Meſſias ſhould come, and give ſuch Laws as ſhould really tend to reform the Hearts and Lives of Men; and therefore theſe Laws and Ordinances are call'd poor pitiful Elements, and the Rudiments of the World, fitted rather for Children in underſtanding and goodneſs, than to bring Men to any maturity and perfection in goodneſs. All their Rites of purification did only ſanctifie to the purifying of the Fleſh; but did not purge the Conſcience from dead works, as the Apoſtle to the Hebrews ſpeaks, Ch. 9. 13, 14. they could not make thoſe that performed and obſerved them perfect, as pertaining to the Conſcience, v. 9. that is, theſe Laws had no effect upon the minds of Men, to make them really better, to cure them of their Moral Defects and Impurities, their Sins and Vices.
But the Chriſtian Inſtitution doth perfectly ſupply this defect, by taking us off from thoſe Carnal and External Obſervances, and principally requiring that we worſhip God in ſpirit and in truth; by giving us ſuch Laws as wholly tend to advance real and ſubſtantial goodneſs, purity and holineſs of heart and life, ſuch as mainly tend to reform the Minds and Manners of Men, and to make us like to that Holy and perfect Being whom we worſhip: and beſides an external humble and reverent demeanour of our ſelves in the worſhip of God, (to which Natural Religion doth likewiſe direct;) Chriſtianity hath only Inſtituted two ſolemn External Rites, viz. Baptiſm, and the Lords Supper; whereby we ſolemnly oblige our ſelves to the practice of all virtue and goodneſs, I ſay only theſe two, that by the multitude of external Obſervances, Chriſtians might not be taken off from the minding of the real and ſubſtantial Duties of Religion.
And therefore the Church of Rome have extreamly abated and weakned the force of Chriſtianity upon the Hearts and Lives of Men, by amuſing them with External Rites, which they have multiplied to that exceſſive degree, as to make the Yoke of Chriſt really heavier than that of Moſes, and the Chriſtian Religion, a more external and carnal Commandment than that of the Law, and by this means have diverted and taken off the Minds of Men from the main deſign of Chriſtianity, inſomuch that they are ſo employed and taken up with Matters of external Ceremony, that they have no leiſure to think of being good Men, and to mind the great and ſubſtantial Duties and Virtues of the Chriſtian Life; ſo that they have ſpoil'd the Chriſtian Religion of one of its chief Excellencies and Perfections, I mean the ſimplicity of its Worſhip, which they have now encumbred with ſo many fooliſh and frivolous Rites and Obſervances, as do not only render it more burthenſom, but leſs apt to make men inwardly and ſubſtantially good, than even Judaiſm itſelf. This is ſo true and ſo viſible, that the wiſer and better ſort of them have complain'd of it for ſeveral Ages, and ſtill do, as much as they dare for fear of the Inquiſition, or ſome other cenſure.
Secondly, Another defect of the Law of Moſes was, that it did not give encouragement enough to Repentance, by declaring and aſſuring to us any certain way and method for the expiation and forgiveneſs of Sin. This the Rites of all Religion aimed at, and pretended to; but were very ineffectual to that end. The Heathen Sacrifices, and all the cruel and barbarous Rites belonging to them, did all pretend to be ſo many ways of appeaſing the offended Deity, and of making atonement and expiation for Sin; and the Sacrifices of the Jews were Inſtituted by God himſelf, to make an external and legal expiation, and to be Types and Shadows of a better and more perfect Sacrifice, which ſhould really expiate Sin; but even this was very darkly and imperfectly diſcovered to them; beſides, that the expiations of the Law did only extend to the leaſt ſorts of Sins, thoſe of ignorance and inadvertency, but not at all to preſumptuous Sins, and ſuch as were committed with a high hand, not to wilfull and deliberate Sins, except in ſome very few and rare Caſes particularly mentioned in the Law; ſo that tho' a great part of the Religious Rites both of the Pagan and Jewiſh Religion, aimed at the expiation of Sin, yet were they really ineffectual to that end; and upon the whole matter, Mankind, tho' they conceived good hope of God's mercy and forgiveneſs in caſe of Repentance (Who can tell if God will turn and repent, and turn away from his anger?) yet they were unacquainted with any certain and effectual means to that purpoſe.
It remains then, that this great bleſſing of the Forgiveneſs of Sins, was never ſufficiently declared and aſſured to Mankind, but through Jeſus Chriſt in the Goſpel. So St. Paul expreſly aſſerts, Acts 13. 38, 39. Be it known unto you therefore, Men and Brethren, that through this Man is preached unto you the forgiveneſs of Sins, and by him all that believe are juſtified from all things, from which ye could not be juſtified by the Law of Moſes. The Goſpel hath provided an expiation for all Sins in general, and that by a Sacrifice of ineſtimable value, the blood of the Son of God. And this is a mighty encouragement to Repentance, and one moſt effectual means to reclaim Men from their Sins, to be aſſured that they are indemnified for what is paſt. And this the Apoſtle means, when he ſays, Gal. 3. 13. that Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us; that is, whereas the Law left Sinners, as to thoſe Sins which ſtood moſt in need of pardon, under a Curſe, having provided no expiation for them, Chriſt hath redeemed them from that Curſe, by making a general expiation for Sin; and in this ſenſe it is that the Author to the Hebrews ſays, Ch. 9. 15. that Chriſt died for the redemption of the tranſgreſſions that were under the firſt Covenant; that is, for thoſe Sins for which the Covenant of the Law had provided no way of forgiveneſs; and therefore St. John ſays emphatically, 1 Joh. 1. 7. that the blood of Jeſus Chriſt cleanſeth us from all Sin.
Thirdly, The Law did not afford ſufficiently plain and certain Rules and Directions for a good Life. As the corruption and degeneracy of Mankind grew worſe, ſo the light of Nature waxed dimmer and dimmer, and the Rule of Good and Evil was more doubtful and uncertain, and that in very conſiderable inſtances of our Duty. The Law of Moſes was peculiar to the Jews; and even to them, who only had the benefit and advantage of it, it did not give clear and perfect light and direction as to Moral Duties, and thoſe things which are of an Eternal and Immutable Reaſon and Goodneſs. And therefore our Saviour in this Sermon explains it to a greater perfection than it was underſtood to have among the Jews, or the letter of it ſeemed to intend, and hath not only forbidden ſeveral things permitted by that Law, as Divorce, and Retaliation of Injuries; but hath heightned our Duty in ſeveral inſtances of it, requiring us to love our Enemies, and to forgive the greateſt injuries and provocations, tho' never ſo often repeated, and not only not to revenge them, but to requite them with good turns, which were not underſtood by Mankind to be Laws before, but yet when duly conſider'd, are very agreeable to right Reaſon, and the ſenſe of the wiſeſt and b…ſt Men. So that the Chriſtian Religion …ath not only fixt and determined our Duty, and brought it to a greater certainty, but hath raiſed it to a greater perfection, and rendered it every way fit to bring the Minds of Men to a more Divine temper, and a more reaſonable and perfect way of ſerving God, than ever the World was inſtructed in before.
Fourthly, The Promiſes and Threatnings of the Law were only of temporal good and evil things, which are, in compariſon of the endleſs Rewards and Puniſhments of another World, but very languid and faint Motives to obedience. Not but that the Jews under the Law, had ſuch apprehenſions of their own Immortality, and of a future ſtate of Happineſs and Miſery after this Life, as Natural Light ſuggeſted to them; which was in moſt but a wavering and uncertain perſwaſion, and conſequently of ſmall efficacy to engage Men to their Duty; but the Law of Moſes added little or nothing to the clearneſs of thoſe Natural Notions concerning a future ſtate, and the ſtrengthning of this perſwaſion in the Minds of Men; it did rather ſuppoſe it, than give any new force and life to it. And for this Reaſon more particularly the Apoſtle tells us that the Law was but weak to make Men good; becauſe it did not work ſtrongly enough upon the hopes and fears of Men, by the weight of its Promiſes, and the terrour of its Threatnings; and that for this weakneſs and imperfection of it, it was removed, and a more powerful and awakening diſpenſation brought in in the place of it; Heb. 7. 18, 19. For there is verily a diſannulling of the Commandment that was before (that is of the Jewiſh Law) for the weakneſs and unprofitableneſs thereof; for the Law made nothing perfect, but the bringing in of a better hope did; that is, the Covenant of the Goſpel, which promiſeth Eternal Life. And Ch. 8. 6. for this Reaſon more eſpecially the Apoſtle ſays, that Chriſt had obtained a more excellent Miniſtry, being the Mediator of a better Covenant, which was eſtabliſh'd upon better Promiſes. And Rom. 1. 16, 18. St. Paul tell us, that for this Reaſon the Goſpel is the power of God unto Salvation, becauſe therein the wrath of God is revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of Men. The clear Revelation of a Future Judgment, was that which made the Goſpel ſo proper and ſo powerful an Inſtrument for the Salvation of Men. The great impiety of Mankind, and their impenitency in it, was not ſo much to be wondred at before, while the World was in a great meaſure ignorant of the infinite danger of a wicked Life; and therefore God is ſaid in ſome ſort to overlook it; but now he commands all Men every where to repent, becauſe he hath appointed a day in which he will judge the World in righteouſneſs by that Man, whom he hath ordained, whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead, Acts 17. 30, 31. The clear diſcovery and perfect aſſurance of a future Judgment, calls loudly upon all Men to leave their Sins, and turn to God.
Fifthly, The Covenant of the Law had no ſpiritual Promiſes contained in it, of the grace and aſſiſtance of God's Holy Spirit, for the mortifying of Sin, and enabling Men to their Duty, and ſupporting them under Sufferings: but the Goſpel is full of clear and expreſs Promiſes to this purpoſe. Our Saviour hath aſſured us, that God will give his Holy Spirit to them that ask him, Luke 11. 13. and this the Apoſtle tells us is actually confer'd upon all true Chriſtians, thoſe who do ſincerely embrace and believe the Goſpel, Rom. 8. 9. If any Man have not the Spirit of Chriſt, he is none of his. Hence the Goſpel is call'd by the ſame Apoſtle the Law of the Spirit of Life in Chriſt Jeſus, v. 2d of that Chap. The Law of the Spirit of Life in Chriſt Jeſus, hath made me free from the Law of Sin and Death; and in the next words he tells us, that herein manifeſtly appeared the weakneſs of the Law, that it left Men deſtitute of this mighty help and advantage (at leaſt as to any ſpecial promiſe of it) What the Law could not do, in that it was weak through the fleſh, God ſending his own Son in the likeneſs of ſinful fleſh, and by making him a Sacrifice for ſin, condemned ſin in the fleſh, that the righteouſneſs of the Law might be fulfilled in us, who walk not after the Fleſh, but after the Spirit; that is, that that Righteouſneſs which the Law aimed at and ſignified, but was too weak to effect, might be really accompliſht in us, who walk not after the Fleſh, but after the Spirit; that is, who are acted and aſſiſted by a higher and better Principle than Men either have in Nature, or the carnal diſpeſnation of the Law did endow Men withall. And becauſe of this great defect, the Law is ſaid to be a ſtate of Bondage and Servitude; and on the contrary, the Goſpel, by Reaſon of this mighty advantage, is call'd a ſtate of Adoption and Liberty, ver. 15. for ye have not received the Spirit of Bondage, but the Spirit of Adoption, whereby we cry Abba Father; and 2 Cor. 3. 17. where the Spirit of the Lord is, there is Liberty. And to this very thing St. Paul appeals, as that whereby Men might judge whether the Law or the Goſpel were the more excellent and powerful Diſpenſation, Gal. 3. 2. This only would I learn of you, received ye the Spirit by the works of the Law, or by the hearing of Faith? As if he had ſaid, let this one thing determine that whole Matter; were ye made Pertakers of this great Priviledge and Bleſſing of the Spirit, while ye were of the Jewiſh Religion, or ſince ye became Chriſtians? And ver. 14. he calls it the bleſſing of Abraham; that is, the bleſſing promiſed to all Nations by Abraham's Seed, namely, the M…ſſias; that the bleſſing of Abraham might come on the Gentiles through Jeſus Chriſt… that we might receive the promiſe of the Spirit through Faith.
And then for the ſupporting us under afflictions, the Goſpel promiſe…h an extraordinary aſſiſtance of God…s holy Spirit to us, 1 Pet. 4. 14. if ye be reproached for the Name of Chriſt, happy are ye, for the Spirit of Glory and of God reſ…eth upon you.
But were the…e no good Men unde… the diſpenſation of the Law? Yes certainly there were, and they were ſo by the grace and aſſiſtance of God's Holy Spirit: but …hen this was an effect of the Divine goodneſs; but not of any ſpecial Promiſe, contained in that Covenant, of Divine grace and aſſiſtance to be conferred on all thoſe that were admitted into it. But thus it is in the New Covenant of the Goſpel; and therefore the Law is call…d a dead letter, the oldneſs of the letter, and the miniſtration of the letter, in oppoſition to the Goſp…l, which is call'd the Miniſtration of the Spirit. And this the Apoſtle lays ſpecial weight upon, as a main difference between theſe two Covenants, that the firſt gave an external Law, but the new Covenant offers inward grace and aſſiſtance to enable Men to Obedience, and hath an inward and powerful efficacy upon the Minds of Men, accompanying the Miniſtration of it, Heb. 8. 7, 8, 9, 10. For if that firſt Covenant had been faultleſs, then ſhould no place have been ſought for the ſecond. For finding fault with them, he ſaith, behold the days come, ſaith 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, &c. For this is the Covenant which I will make with the houſe of Iſrael after thoſe days, ſaith the Lord; I will put my Laws into their minds, and write them in their hearts.
And of this inward Grace and aſſiſtance we are further ſecured, by the powerful and prevalent and perpetual interceſſion of our High-Prieſt for Sinners, at the right hand of God; not like the interceſſion of the Prieſts under the Law, who being Sinners themſelves, were leſs fit to intercede for others; but we have an High-Prieſt that is holy, harmleſs, undefiled, and ſeperate from Sinners, who by the Eternal Spirit offer'd himſelf without ſpot to God, to purchaſe for us thoſe Bleſſings which he intercedes for. The Prieſts under the Law were Interceſſors upon Earth; but Chriſt is entered into Heaven it ſelf, now to appear in the preſence of God for us, Heb. 9. 24. The Prieſts under the Law were removed from this Office by Death; but Chriſt, becauſe he continues for ever, hath an unchangeable Prieſthood, and is an everlaſting Advocate and Interceſſor for us, in the virtue of his moſt meritorious Sacrifice continually preſented to his Father, where he is always at the right hand of God, to preſent our Prayers to him, and to obtain pardon of our Sins, and grace to help in time of need, and by his interceſſion in Heaven, to procure all thoſe Bleſſings to be actually con…er'd upon us, which he purchaſed for us by his blood upon Earth; wherefore he is able to ſave to the utmoſt all thoſe that come to God by him, ſeeing he ever liveth to make interceſſion for them, as the ſame Apoſtle ſpeaks, Heb. 7. 25.
And thus I have as briefly as well I could ſhewed, how the Chriſtian Religion doth ſupply all the weakneſſes and defects and imperfections of the Jewiſh Religion, and conſequently, does in no wiſe contradict or interfeer with the great Deſign of the Law and the Prophets, but hath perfected and made up whatever was weak or wanting in that Inſtitution to make Men truly good, or, as the Expreſſion is in the Prophet Daniel, to bring in everlaſting Righteouſneſs; that is, to clear and confirm thoſe Laws of Holineſs and Righteouſneſs, which are of indiſpenſible and eternal obligation.
And if this be the great Deſign of our Saviour's coming, and the Chriſtian Doctrine be every way fitted to advance Righteouſneſs and true Holineſs, and to make us as excellently good as this imperfect ſtate of Mortality will admit, ſince it hath many advantages incomparably beyond any Religion or Inſtitution that ever was in the World, both in reſpect of the perfection of its Laws, and the force of its Motives and Arguments to Repentance, and a Holy Life, and in reſpect of the Encouragements which it gives, and the Examples which it ſets before us, and the powerful aſſiſtance which it offers to us, to enable us to clean…e our ſelves from all filthineſs of Fleſh and Spirit, and to perfect holineſs in the fear of God; What a ſhame is this to us, who are under the power of this excellent Inſtitution, if the temper of our Minds, and the tenour of our Converſation be not in ſome meaſure anſwerable to the Goſpel of Chriſt! The greater helps and advantages we have of being good, the greater things may juſtly be expected from us; for to whomſoever much is given, of him much ſhall be required.
Chriſtianity is the fulfilling of the Righteouſneſs of the Law, by walking not after the Fleſh, but after the Spirit, by mortifying the deeds of the Fleſh, and by bringing forth the fruits of the Spirit, which are Love, Joy, Peace, Long-Suffering, Gentleneſs, Goodneſs, Fidelity, Meekneſs, and Temperance. The Righteouſneſs of Faith doth not conſiſt in a barren and ineffectual belief of the Goſpel, in a meer embracing of the Promiſes of it, and relying upon Chriſt for Salvation, in a Faith without works, which is dead; but in a Faith which worketh by Love, in becoming new Creatures, and in keeping the Commandments of God. The Righteouſneſs of Faith ſpeaketh on this wiſe. This is his Commandment, that we ſhould believe on the Name of his Son Jeſus Chriſt, and love one another, as he gave us Commandment, 1 John 3. 23. and this Commandment have we from him, that he who loveth God, love his Brother alſo, 1 John 4. 21. That we approve the things that are excellent, being filled with the fruits of Righteouſneſs, which are by Jeſus Chriſt to the glory and the praiſe of God, Phil. 1. 10, 11. Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any virtue, if there be any praiſe, mind theſe things, Ch. 4. 8.
And then conſidering what abundant proviſion the Goſpel hath made for our attainment of Everlaſting Salvation, we are altogether without excuſe, if we periſh. Since God hath raiſed up ſo mighty a Salvation for us; how ſhall we eſcape? If we die in our Sins, it is not becauſe God would not forgive them, but becauſe we would not Repent and be Saved; the fault is all our own, and we owe it wholly to our ſelves, if we be loſt and undone for ever. If when Life and Death, Heaven and Hell, are ſo plainly ſet before us, Eternal Miſery and Perdition fall to our Lot and Portion, it is not becauſe we were not warned of our Danger, or becauſe Happineſs and the things of our Peace were hid from our eyes, but becauſe we have made Death and Deſtruction our obſtinate and final Choice.
But, Beloved, I hope better things of you, and things which accompany Salvation, tho' I thus ſpeak. Only let your Converſation be as becometh the Goſpel of Chriſt; and if we be careful to perform the Conditions which the Goſpel requires on our part, we ſhall not fail to be made Partakers of that Eternal Life, which God, that cannot lie, hath promiſed to us, for his Mercy's ſake in Jeſus Chriſt.