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should ever obtain the favour of God and eternal life this. way. For neither his circumcision, nor any of his duties, would profit him, unless he kept the whole law. He was a debtor, he was bound to keep the whole law, in order to life. Therefore the Jew was properly shut up under sin, guilt, and condemnation, and bound over to eternal wrath, nor was there any other way to obtain pardon, but by shedding of blood. But the blood of bulls and goats could not take away sin. Therefore the Jew was shut up from all other ways, and driven to an absolute necessity to look to the promised Messiah, that he might be justified by faith in him. And thus the law was so constituted, as to be adapted not to give life, but to be a school-master to bring them to Christ, that they might be justified by faith. Which will still further appear, if we consider,

5. "That the whole congregation of Israel were obliged, even in the sight of God, who searcheth the heart, to approve of the law, in all its rigour, as strictly just." For in the most public and solemn manner, all the congregation of Israel, when the curse was denounced twelve times going from Mount Ebal, were twelve times to answer, and say, AMEN. And this was to be in the sight of God their Lawgiver, who looks at the heart; and who would esteem their saying, Amen, a mere mockery, unless their hearts approved of it at the same time their lips pronounced Amen to it. And indeed, had they not heartily approved the law, they must have appeared in the character of enemies and rebels, in the eyes of their Law-giver. Even the least degree of disapprobation of the law, being just so great a degree of enmity against God their Law-giver, who in his law to them had given a transcript of his nature. To dislike the law in such a case, had been the same thing, in effect, as to dislike God himself. And, besides, had they not heartily approved the law, in all its rigour, as strictly just, their ever pretending to bring a bullock or a goat before the Lord, and there lay their hands on the head of the consecrated animal, and deliver it to the priest to kill, to sprinkle the blood, and to burn the carcass, in

Rom. ii, 25. z Gal, v. 3. a Heb. ix. 22. b Heb. x. 4 c Deut, xxvii.

order to make atonement for them, that their sin might be forgiven, I say, all this must have been a mere farce. For if the Jew who had sinned a sin, did not deserve the threatened curse, why did he bring his atonement to God? why did he practically say," my blood deserves to be shed, as this bullock's is; and I deserve to be consumed in the fire of God's wrath; as this bullock in this fire?" If he did not approve the law, as strictly just, what was all this, but lying to God d? From all which it is plain, that the children of Israel were obliged heartily to approve of their law in the sight of God, in all its rigour as strictly just; and to say, with St. Paul, the law is holy, the commandment is holy, just, and good.

6. But if they had such a view of things, and such a temper, as would lay a foundation for them heartily to approve the law, the same view of things, and the same temper, would prepare and dispose them heartily to approve of the Gospel, and comply with it. And so, their school-master would bring them to Christ, to be justified by faith.”

It was impossible the Jews should heartily approve their law, in its requiring them "to love God with all their hearts, and obey him in every thing;" unless under a view of his supreme excellency, his entire right to them, and absolute authority over them, attended with an answerable frame of heart. Nor could they possibly approve of it, as equal and right, that the favour of God should, by their law, be suspended on this condition; unless they saw that no creature is worthy to be beloved by God, but those who love him with all their hearts, and give unto him, in all respects, and at all

d And as the Jew could not consistently bring his sin-offering, or exercise faith in the promised Messiah, without an hearty approbation of the divine law; so neither could he love God, or repent, or yield any sincere obedience.—For, îf he thought the law too severe, he would think God too severe for giving of it; and so, not love, but dislike him: he would be disposed to justify himself in breaking it; and in all respects, have the heart of a rebel.-So that, under the Jewish dispensation, there could be no virtuous action done, nothing that had the nature of real piety, or that had the least true goodness in it, in the sight of God, until the law was approved of. Till this, they must be considered as enemies to God and his law, and uninterested in the great atonement of Christ, and all their religious performances and costly sacrifices, as so many splendid pieces of hypocrisy. Where there is godly sincerity in the heart, God's law will be sincerely approved of; and no where else. Rom. vii. 12. and viii. 7, 8.

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times, the honour and glory which is his due. Nor could they heartily approve of it, that the least contempt by them cast upon the DEITY, should expose them to his everlasting displeasure; unless they saw the infinite evil of such a crime resulting from God's being infinitely worthy to be loved with all the heart, and obeyed in every thing. Nor could they heartily take all the blame to themselves, notwithstanding their inability to yield perfect obedience; unless they felt that their inability did not lessen their blame. Nor could they reconcile the eternal torments of hell, threatened by their law, to the infinite wisdom and goodness of the supreme governor, unless they saw that sin deserved so great a punishment; that it is a wise and good thing for the supreme governor of the world to punish those that treat him with contempt, according to their deserts; that this honour and respect, herein shown to the DEITY, is due to his sacred majesty, and is needful to establish his authority, and secure the honour of his government.

But let a Jew have these views, and an answerable frame of heart; even such a supreme respect to the Deity, and regard for his honour, as in the nature of the thing is absolutely necessary to reconcile him to the law, and induce him heartily to approve of it, and he would at the same time be disposed to approve of, and comply with the Gospel. If the law, although a ministration of death, appeared glorious to the Jew, as being suited to exalt God, to secure to him his just rights, to maintain the honour of his government and authority, to deter from every instance of rebellion; much more would the Gospel appear glorious, as being suited, not only to answer these ends to the best purpose, but being also, at the same time, a ministration of life. If it appeared glorious to the Jew that these ends should be answered, although by the eternal damnation of the sinner, much more glorious would it appear, if these ends could be all answered, and yet the sinner eternally saved. If therefore he approved of the law, he would be even ravished with the gospel; which not only exalts God, and discountenances sin, but also humbles and saves the sinner, and glorifies grace, as it is written, "the letter killeth ;" i. e. "the law dooms the sinner to eternal

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death:" "but the Spirit giveth life;" i. e. the Gospel gives eternal life to the sinner. Now therefore," if the ministration of death was glorious," as indeed it was, "the glory of Moses' countenance," being a visible emblem of it; "shall not the ministration of the Spirit be rather glorious? If the ministration of condemnation be GLORY, much more doth the ministration of righteousness," and justification unto life, "exceed in GLORY

7. And the Jew being used to see bulls and goats brought to the tabernacle, and presented before the Lord, and substituted to die in the room of the transgressor of the law; and having often himself brought a bullock or a goat before the Lord, and laid his hands upon the head of the animal, that it might die in his room, and make atonement for his sin; I say, the Jew being thus used to see that which was without spot or blemish substituted to die for the guilty, and this method of atonement having grown familiar by long custom, he would be prepared to understand the Gospel, and to take in the idea which it exhibited of the death of Christ, on whom the iniquities of us all were laid, and who died the just for the unjust %, being brought as the bullock of old, and set forth to be a propitiation for sin, that by faith in his blood we might be justified 1, himself being made a curse for us, that the blessing of Abraham might come on us1,

And the Jew, on the great day of atonement, from year to year, all his life long, having been used to see the high-priest. dressed in his holy robes, with the names of the children of Israel upon his heart, and holiness to the Lord written in his forehead, enter the tabernacle, to go into the most holy place, into the immediate presence of God, with the blood of atonement in his hand *, would be hereby prepared understandingly to behold our great HIGH-PRIEST, CHRIST JESUS, with his own blood, enter into heaven, there to appear in the presence of God for us. And thus the law was, in its whole constitution, wisely framed, and suited to be a school-master

e 2 Cor. iii. 6-9.
h Rom. iii. 25.

7 Heb. ix.

f Isai. liii. 6.

i Gal. iii. 13, 14.

g 1 Pet. iii. 18.
k Exod. xxviii. Lev. xvi.

to bring the Jew to Christ, that he might be justified by faith m.

And thus we have gone through what was proposed, have considered the occasion of the words, viewed the character of the persons the apostle had to deal with, seen how these words were introduced in the thread of the apostle's argument, and particularly considered what ground there was in the nature and constitution of the Mosaic dispensation for this observation, from all which the exact sense of the words may be clearly determined.

And that which may, if need be, still further confirm us in it, that we have entered into the apostle's very sentiments in this point, is that this sense of the text seems exactly to harmonize with St. Paul's own experience in the case. For he was born a Jew, and educated a Pharisee, and was once very zealous in the scheme he is now confuting, and now and then in his Epistles he drops a hint, or rather plainly declares, how he himself was brought off from the Pharisaical scheme of justification, to an entire dependence on Christ Jesus for salvation. While he was a Pharisee, he had the same superficial, indistinct, and confused notion of the law, as the rest of that sect had; as a rule to which, if he conformed his life, he should enjoy the favour of God, and eternal happiness. Not once imagining, that it required sinless perfection on pain of eternal damnation. "No; so far from it, that I not only thought I could, but thought I actually did, live up to what the law required. For as touching the rightcousness which is in the law, I was blameless, for I was then without the law, without any knowledge, or sense of its true meaning. And this was the reason my sinfulness was by me unobserved. For in those days, I saw little, or no corruption

m ОBJ. Under the Jewish dispensation "the priest made atonement for sin by sacrificing a beast, ONLY as that was a sign and testimony of the sacrificer's "Nor would they pure and upright heart." Taylor on Atonement, page 22. be finally saved but by their own obedience." p. 114.

ANS. Then the law was not a school-master to bring them to Christ, that they might be justified by faith, as St. Paul affirms. But rather a school-master to bring them to their own righteousness, that they might be justified by that. It was adapted to train them up in a self-righteous temper, and effectually to preparo them to reject the great atonement of Christ. Rom. x. 3.

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