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about this law. And yet consistently with all these things it may be asserted, ihat,

5. The Mosaic dispensation did reveal a way in which pardon of sin might be obtained : it did exhibit in types a shadow of the Gospel-way of obtaining pardon. See the 4th, 5th, 6th, and 16th chapters of Leviticus. And it did promise pardoning mercy and sanctifying grace to the penitent believer. Lev. xxvi. 40, 41, 42. Deut. xxx. 1-6. And the land of Canaan was a designed type of heaven ; and long life and prosperity there, of eternal life and blessedness above. Heb. iv. 1-0. But this is the sum of what is intended, when the Sinai covenant is represented as a covenant of grace.

6. The Israelites, when they entered into covenant, at Mount Sinai in words, did by their unbelief reject the covenant of grace in their hearts. Psalm 1xxviii. 36, 37. Heb. iii. 19. And therefore, notwithstanding they were then visibly married to Gopin a covenant containing the promises before mentioned, whereby they laid themselves under bords to keep covenant; yet God was not obliged to give them a heart to keep covenant, by any promise contained in that dispensation, as he would have been had they been sincere, and as he is to all who are united to Christ by a true and living faith. And so it came to pass that they broke covenant, in an open, public manner; and he regarded them not, but their carcasses fell in the wilderness. Whereas God writes his law in the heart of the true believer, and effectually inclines himn to walk in his ways. And thus every false professor, whether Jew or Christian, will fall short of the heavenly Canaan; as it is written, John xv. 2. Every branch in me that beureth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it that it may bring forth more fruit.-But,

7. If any, after all, shall insist that the Sinai covenant was merely a covenant of works, and that the Abrahamic covenant was not in any sense contained in it, they ought to consider, that if this be so, then the Sinai covenant ought to be entirely left out of the account in the present dispute, and circumcision ought to be considered as being in no sense a

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seal of it. For it was appointed to be a seal of the Abra-. hamic covenant, and of no other; and therefore if the Abrahamic covenant was in no sense a part of the Sinai covenant, then circumcision was in no sense a seal of the Sinai covenant. For no new seals to the covenant of works have been appointed since Adam was turned out of paradise. And as for Mr. M.'s external graceless covenant, it never had any existence. The bible knows nothing about it, either name or thing. We have already seen that it is not contained in the Old Testament, and we shall presently perceive that it is not to be found in the New.

SECTION IV.

The Gospel of Christ essentially different from Mr. Mather's

external graceless covenant. IT is true, the Gospel consists in an external revelation ; but then the thing revealed, is the way of salvation by free grace through Jesus Christ. It is also true, that the call of the Gospel is an external call; but then the thing it calls us unto, is a belief and compliance with the way of salvation by free grace through Jesus Christ. The Gospel consists in the clearest and fullest external revelation of the way in which God may be just, and yet justify and save sinners; which way of salvation it constantly invites sinners to comp!y with, that they may be pardoned and saved ; saying, come, for all things are now ready. Mat. xxii. 4. This may be called an external covenant, as it is a visible exhibition of the covenant of grace, with which professors of Christianity visibly comply in a profession of repentance toward God, and faith toward our Lord Jesus Christ. But in this view it is essentially different from Mr. Mi's external covenant. For the Gospel covenant proinises pardon and eternal life to those who really comply with it; but one may comply with Mr. M.'s external covenant in sincerity and truth, and yet have no grace, and finally perish. For Mr. M.'s external covenant does not require saving grace, and may be perfectly complied with by one who is

dead in sin. For it is an unholy, graceless covenant; and so it is essentially different from the Gospel of Jesus Christ.

John Baptist did not baptise with the baptism of the external covenant, but with the baptism of repentance for the remission of sins. Luke iii.

Jesus Christ did not call men to comply with an external graceless covenant, and be baptised; but to repent and believe the Gospel. Mat. i. 15. Having counted the cost, to deny themselves, take up their cross and follow hiin. Luke xiv. 25--33. Promising eternal life to those who did so. Mat. xix. 29. Representing graceless professors by salt that has lost its savour, and is good for nothing, but to be cast out and trodden under foot. Mat. v. 13. Luke xiv. 34, 35. He warned his hearers against professing, and not living up to his religion, as an inconsistent conduct. Luke vi. 46. He called them to make such a profession as he might own to their honour in the heavenly world, before his Father. Mat. x. 32. Whosoever shall confess me before men, him will I confess also before my Father which is in heaven. This is that profession unto which he invited men, and never invited them to any other. Rather to false professors Christ declares it will be said, Friend, how camest thou in hither, not having on a wedding garment ? Mat. xxii..

The apostles had no commission to preach and baptise upon Mr. M.'s external covenant; but were expressly ordered to preach the Gospel to every creature; a Gospel that promised eternal life: and to baptise those who appeared to comply with it. Mark xvi. 15, 16. They were sent to make disciples, not to Mr. M.'s external covenant, but to Christianity. Mat. xxviii. 19, 20. In a word, they were sent to preuch repentance and remission of sins to all nations in the name of Christ. Luke xxiv. 47. And they acted up to their commission.

When the three thousand were pricked in their heart, Peter did not tell thern to comply with Mr. M.'s external covenant and be baptised, which they might have done, and yet have continued impenitent and unpardoned; but exactly according to his master's orders, he said, repent and be bap

tised in the name of the Lord Jesus for the remission of sins. Acts ii. 37, 38. Repent first, and then be baptised. . And when Peter went to preach to Cornelius, it was not to preach up an external covenant, with which a man may comply and yet perish ; but to declare to him the Gospelway of salvation, to tell him words whereby he might be saved, and all his house. Acts xi. 14. And accordingly he preached the Gospel, viz. that through Christ's name, whosoever believeth in him shall receive remission of sins. Aets x. 43. But he said not one word about Mr. M.'s external graceless covenant. And when the church at Jerusalem heard what had happened, they glorified God, not that the Gentiles were adınitted into an external graceless covenant, a thing not heard of in the apostolic age; but they glorified God, saying, then hath God also to the Gentiles granted repentance unto life. Acts xi. 18. For it bad been their notion, that an uncircumcised Gentile could not be saved. Acts xv. 1.

Peter, before he began his sermon, was well assured that Cornelius was a real saint; for Cornelius bad known so much about the Jewish religion, that although born a Pagan, yet he had renounced idolatry, and had becoine a true and acceptable worshipper of the God of Israel. He was a believer in the same sense that Nathanael was, who was an Israel. ite indeed, in whom there was no guile, and who, however, did not at that time know that Jesus was the Messiah who was to come. Jolin i. 43–47. For without faith it is impossible to please God. Heb. xi. 6. But Cornelius obtained witness that he was righteous, God testifying of his gifts, by an angel from heaven, which appeared to him. Acts x. 4. And by a vision which appeared to Peter, and a voice declaring Cornelius, though uncircumcised, yet in the sight of God to be not unclean, but clean ; for that God himself bad cleansed him ; ver. 9–16. Peter therefore began his sermon with a declaration, that Cornelius, although uncircumcised, was nevertheless in a state of acceptance with God; ver. 34, 35. It had been mad work therefore for Peter to have preached up Mr. M.'s external graceless covenant to one who was already really in the covenant of grace, and whom Peter had just declared to be so. But Peter, far from this,

knowing his business well, gave to himn and to the whole company a brief narrative of the life, death, and resurrection of Jesus Christ ; exhibiting the evidence there was, 'that he was indeed the promised Messiah, and that through his name whosoever believeth in him shall receive the remission of sins. Ver. 36-43. And it happened to the bearers, while he was preaching, as Christ said it would to them that believe, even in the very commission which he gave to his apostles. (Mark xvi. 15, 16.) The Holy Ghost fell on all them that heard the word : and that not only in his extraordinary gifts, but also in bis sanctifying influences, and that to a great de. gree ; for they not only “ spake with tongues,” but “MAGN)Pied God;" as the blessed Virgin did, when filled with the Holy Ghost, Luke i. 46. Or rather, as those who, on the day of pentecost, spake the wonderful works of God. Acts ji. 11. This appearance struck Peter and all the saints present with astonishment. Can any man forbid water, that these should not be baptised which have receired the Holy Ghost as well as we? said Peter. And exactly in this point of light did Peter afterwards set this fact, when he gave å narrative of it to the council at Jerusalem. Acts xv. 8, 9. And God which knoweth the hearts, beareth them witness, giving them the Holy Ghost, even as he did unto us, and put no difference between us and them, purifying their hearts by faith. And again, · When Paul had the awakened jailor to instruct, and to prepare for baptism, he said not one word to him about Mr. M.'s external covenant, either name or thing; but preached the gospel to him, saying, believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. Acts xvi. 30, 31. And thou shall be “ saved.” He did not preach up a graceless faith, the faith of devils; but a saving faith. To that, and to no other, did he exhort the jailor, in order to prepare him for baptism k.

k It is not looked upon among men, ingenuous, fair, and honest, to lead any to sign and seal a bond before we let them know the contents of it. But the apostles led their converts to set their seal in baptism, without saying one word to them about Mr. M.’s external covenant, name, or thing. This, there

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