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the man after God's own heart, said, “Then shall I not be ashamed when I have respect to all thy commandments.” He who loves Christ and his Gospel, loves the LAw of Moses: he sincerely respects all the commandments, precepts and statutes of that I.Aw, which have not been superceded by the coming and death of Jesus Christ. Reason teaches that all the types and “shadows of good things to come” should be laid aside, when the good things themselves appear. We have no need of the shadow, when we have obtained the substance. All the Law therefore given to Moses on the mount, remains in full force, both with Jews and Gentiles, except those things which pointed to the coming of the Just One; together with certain ceremonies and prohibitions which were peculiar to the Jewish nation. If the Jews therefore had had a proper regard for the Law of Moses, they never would have rejected “the Lord of glory.” Had they kept this Divist, LAw, they would not have stoned Stephen. And their minds would not have been stung wish this cutting address: “Ye stiff necked, and uncircumcised in healt and ears, ye do always resist the Holy Ghost: as your fathers did so do ye. Which of the prophets have not your fathers persecuted? and they have slain them who showed before of the coming of the Just One, of whom ye have now been the betrayers and murder ers: who have received the Law by the disposition of angels, and have not kept it.” Had the Jews kept the Law of Moses, they would have obeyed the Gospel of God. Hence, Christ, conversing with the Jews, addressed them in these words; “Had ye believed Moses, ye would have believed me.” The unbelieving Jews were complete enemies to the spirit and design of the LAw of Moses; just as impenitent sinners are now of the Gospel of Christ. The Jews after, as well as before the coming of Chrict, were extremely attached to the LAw of Mioses so far as it related to sacrifices, types and shadows, together with the mere outward forms and ceremo
nies of that LAW. But as the Christ, whom the Jews betrayed and hung upon a tree, was the true Messiah, they are inconsistent in the observation of those things which were designed only to point out a Saviour to come. Paul, therefore, wrote an Epistle to the Hebrews, teaching them that they had no further need of the types and shadows of the LAw. He exhorts them however, not to forget the morality of the LAw, not to harden themselves through the deceitfulness of sin; “To do good,” says he, “and to communicate forget not; for with such sacrifices God is well pleased.” He says also, “It is a good thing that the heart be established with grace.” He exhorts them to charity, and that their conversation be without covetousness, and that they be content with such things as they have: for God hath said in the law of Moses, I will never leave thee nor forsake thee. They were not only to regard sacrifices which pointed to a Saviour to come; but to believe on him, who, “after he had offered one, sacrifice for sin, forever sat down on the right hand of God.”
Although the Bible contains many things, yet they all unite in one. There is no one part of the Bible which stands in opposition to another part. Some view the Bible as composed of Law and Gospel; the one requiring sinless obedience in order to see the kingdom of God; and the other requiring an imperfect obedience in order to see the kingdom of God. They suppose that one part of the Bible kills men, while the other part of it will save them alive, and make them forever happy. But since the apostasy there has been only one way in which it is possible for men to be saved. This way is plainly exhibited both in the Old Testament and in the New. The foundation of salvation is laid in the precious blood of Christ. And what is necessary on our part, that we may be interested in the great Salvation, the Scriptures every where teach. In different parts of the Bible the language is various, but the thing itself is always essentially the same. If our hearts be right with God, if his Law be *
written there, we are eertainly in a state of salvation. Such are as far from condemnation, as if their state were expressed in the language of the apostle Paul; “There is therefore now no condemnation to them that are in Christ Jesus, , who walk not after the flesh, but after the Spirit.”
The feelings of David were essentially the same with those of Paul, which are expressed in the following language;—“O how love I thy LAw! it is my meditation all the day. How sweet are thy words unto my taste! yea, sweeter than the honey to my mouth. I love thy comMANDMENT's above gold. The Law of thy mouth is better unto me than thousands of gold and silver.” The reason why the Psalmist had such a peculiar regard for the docine law, we learn from the nineteenth Psalm of he Low of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, eilightening the eyes. The judgments of the Lord are true and righteous altogether. More to be desired are they than much gold, yea, than fine gold; sweeter also than honey, and the honey-comb.” The apos. tle Paul makes use of different words to express his feelings, but his religion was the same. “What things were gain to me, those,” saith he, “I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus m Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ.” The religion of David consisted in his love for the law, statutes, commandments and judgments of God. And the religion of Paul was essentially the same.
It is the same Sun of Righteousness which shines in the Old Testament as in the New. He shines with meridian splendour in the New Testament, but still it is the same Sun. It is the same Sun that fills with glorious light the Old Testament as the New. The New Testament is the Gospel, but it is not “another Gospel.” Christ is the Saviour, but he is not another w -
Saviour, distinct from the predicted Seed of the woman who should bruise the serpent's head. When Christ came into the world, and entered upon his prophetic office, he did not teach another doctrine, which the prophets of the Lord had not taught before him. Christ entertained the same Sentiment with Abraham, who said to the man “clothed in purple and fine linen,” “If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” That the doctrine of Christ, was exactly the same with that of Moses and the prophets, is abundantly evident from his sermon on the mount; especially Matthew, seventh chapter, and twelfth verse; “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: For THIS IS THE LAw AND THE PROPHEts.” In the LAw given to Moses on the Mount, JEHow AH is proclaimed as gracious and merciful, forgiving iniquity, transgression and sin; but that he would by no. means clear the guilty. So said Christ, “if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”
–Shewing mercy unto thousands of them that love me and keep my commandments.
II. THE Law of Moses and the Gospel of God are essentially the same. The Law given to Moses on the mount, and the Gospel of God, in their object and design persectly coincide. Each of them do the same end. Both of them exhibit Christ as the only Saviour. Both require of man the same qualifications in order to salvation. The promises and threatenings of both are the same.
1. The design both of the Law of Moses, and of the Gospel of God, is to exhibit Jesus Christ as the only Saviour of man.
The law given to Adam in Paradise was never designed to express grace or mercy. Being once violated, it could never give life. Having once transgressed it, Adam was immediately driven from Eden's pleasant garden. And it was impossible for him to regain Paradise by obeying that law; because now to refrain from eating would be no act of obedience. That law being broken became null and void. Adam by his fall lost the divine image in which he was created. He also lost the enjoyment of his Maker. And, in not eating he could not recover what he had lost. God did not say to him, I will forgive the first offence on repentance; and if thou offend no more, thou shalt be restored to thy former standing. The Gospel promises pardon to the penitent. There is, therefore, a wide difference between the “Paradise law” and the