remission of former sins committed against this law by faith Psal. 32. 1 2. Rom. 4. 7 8. So he was enabled for the future to walk in those same laws see Luk. 1. 6. Rom. 8. 4. The law standing still in force as subordinate unto grace 1 Cor. 9. 21. for our works following faith and repentance tho not for those preceding them to which law we are alwaies to perform both sincere and universal obedience These two ministrations therefore of the law and of the spirit are opposed for their effect one taken single by itself without the other serving only for conviction and condemnation c. and for the persons by whom they came one by Moses the other by Christ but not for the time or for the time also but not as if in time I mean since Adams fall the one preceded the other for their absolute being but only in respect of the clearer manifestation first of the one then of the other at several times In the former times the law being more largely propounded the promises seen a far off and darkly as it were thro a cloud or veil 2 Cor. 3. 13. The Messias expected to appear in the flesh the gift of the spirit narrower for compass less in intention But the latter times from it now visibly sent down from Heaven enjoying clearer manifestations of truth larger effusions of grace 1 Cor 9. 10. To conclude As we find before the law from the beginning a double generation one sons of God and the other of men one righteous and the other wicked and in Abrahams time one born of the bond-woman another of the free-woman now those born of the free-woman are only such as are made free by Christ see Gal. 4. 31. -5. 1. one born after the flesh the other after the spirit or by promise Now the spirit is the promise of the Gospel as well as the Messias and comes only by the Messias one ex operibus the other ex vocante Rom. 9. 11. which two generations from the beginning were also shewed in the opposition between the elder and the younger as in Cain whose race was gigantick in comparision of the other Gen. 6. 4. and Abel or Seth Ismael Isaac Esau Jacob Ham and Shem c. Which may be observed also in Reuben and Judah Zarah and Pharez Manasses and Ephraim David and his brethren Aaron and Moses And not only in persons but nations ancienter and greater nations against that chosen for Gods people Israel and the Egyptian Israel and the Canaanites Israel and the Philistine Israel and Babylon Jew and Antiochus Jew and Gentile then Gentile the people of God and the Jew Apostate lastly the Church and Antichrist The Elder persecuting the younger or the former born the latter but yet the latter still overcoming the former for that which is first is natural 1 Cor. 15. 46. So under the law also we find a twofold generation one of faith holding of Abraham another of works of the law holding of Moses Gal. 3. 9 10. and two Covenants on foot the one the Mount Sinai and the other the Jerusalem-Covenant Gal. 4. 25. and two explanations upon them to guide men to which covenant they should adhere the one Cursed is every one that continueth not in all things written in the law to do them and He that doth shall live in them Rom. 10. 5. Gal. 3. 12. quoting Deut. 17. 26. Levit. 18. 5. The other The just shall live by faith or Blessed is the man whose iniquities are forgiven See Rom. 3. 3 7 8. Gal. 3. 10 12 11. Rom. 4. 3. -9. 33. quoting Psal. 32. 1 2. Habbak 2. 4. Esai 28. 16. Gen. 15. 6. Nay see both these coming from the mouth of Moses who himself was a Son of faith The one Levit. 18. 5. the other Deut. 13. 11 12. explained by the Apostle Rom. 10. 5 6 7. c. The latter of which The word is nigh thee in thy heart c. that is saith he the word of faith and that same faith which the Gospel preacheth vers 8. And therefore as we are now referred for salvation to the preaching of Christ and his Apostles so Abraham then before these referred Dives his brethren for their salvation and escaping of hell to the preaching of Moses and the Prophets Luk. 16. 29 31. And both St. Paul and St. James treating about the point of justification take their examples out of the old Testament instancing how it was in Abraham amongst the Hebrews and Rahab amongst the Gentiles See Rom. 4. 1. c. Jam. 2. 21 25. And as the other held of Adam and the law so these latter in all ages held of Christ and the Gospel and as we now had alwaies the same Saviour their King to conduct them the same spirit to inspire and inform them the same Sacraments for substance to confirm them Baptism in the Red sea and in the Cloud thro which see Exod. 14. 19 -13. 21. Matt. 3. 11. they passed to Canaan and the Eucharist the body of our Lord in the Manna coming down from Heaven and his blood in the water streaming out of the rock 1 Cor. 10. 1. c. So Circumcision was administred and their sacrifices used by them as Baptism and the Eucharist by us of which instituted by the Lord Jesus theirs delivered to the fathers were types for remission of sin and conferring grace for appeasing Gods wrath and thanksgiving for mercies with reference to the same blood of the new Testament and the onely true sacrifice So St. Austin de nuptiis concupiscentia l. 2. c. 11. saith Circumcisionem ad purgationem originalis peccati valuisse magnis parvis quemadmodum nunc Baptismus And that threat Gen. 17. 14. That soul shall be cut off from his people is ordinarily understood that he is cut off as well for being extra pactum as being praecepti violati reus And tho Circumcision in Abraham who was before the receipt thereof justified by faith was only a seal of that former justification as also the Sacrament of Baptism was to Cornelius saith St. Austin contra Donatistas l. 4. c. 24. See Act. 10. 47. comp 44. and is to many other Yet this hinders not saith Estius 4. Sent. 1. d. 31. sec. but that in parvulissicut nunc Baptismus ita olim Circumcisio non nudum esset signaculum justitiae interioris sed efficax atque operatorium And St. Austin ibid. Cur ergo ei praeceptum est ut omnem deinceps infantem octavo die circumcideret nisi quia ipsum per seipsum sacramentum multum valebat And for this purpose also were their sacrifices used See Lev. 4. 20 26. and the Priest shall make an attonement for him as concerning his sin and it shall be forgiven him Vulgar Rogabitque pro eo Sacerdos pro peccato ejus dimittetur ei See Lev. cap. â—… cap. 17. and Numb 15. cap. and Heb. 5. 1. That he might offer sacrifices
OF THE Benefits of our Saviour JESUS CHRIST TO MANKIND 1 COR. 1. 31 32. Jesus Christ is made unto us Wisdom and Righteousness and Sanctification and Redemption He that glorieth let him glory in the Lord Jesus Christ. At the THEATER in OXFORD MDCLXXX THE PREFACE THE chief intention of publishing these discourses is to suggest to devout persons some few but copious heads for their Meditation To which purpose it is not amiss to premise That in meditating on any action or passion of our Saviour consider his person doing or suffering it not as man but God and Man Either of which will produce affections in you diverse from the other both full of Benefit When you consider him as Man you will more admire and love in human infirmity his innocence and all his heroical virtues and merits and compassionate his indign sufferings and these being for you also in representing to your self such his human weakness it will render them far more dearer unto you and your gratitude much more to him As he is man you will have a more familiar confidence in his good-will toward you more interest your self in and indeavour to imitate what he did and suffered and more firmly believe that it shall be done unto you if being like him what was done by God to him But again when you consider him as God not a word not an answer not a circumstance of any action of his passeth without your admiration and deep reverence of it you will be astonisht that such Majesty and power should so low descend for your sake and be infinitely more ready to fear to praise to love to admire to sacrifice all you are and have unto him and then grieve comparing it with his i. e. Gods love to you that it is so inconsiderable you will discover new wisdom in every passage of his story and his sufferings humility mildness it will still greaten to you as his person doth You will not only make your addresses with more caution to him but also more expect strength and protection from him and in every thought of him will bend your soul to fall down adore reverence and fear such a divinity And in this meditation will say Lord depart from me for I am a sinful man as in the former Lord I will follow thee whither soever thou goest THE CONTENTS OF THE CHAPTERS CHAP. I. Jesus Christ a Prophet Lawgiver Apostle declaring all Gods will c. Pag. 1. CHAP. II. Jesus Christ the Exemplar and pattern in all obedience to Gods will and the reward of that obedience p. 28. CHAP. III. Jesus Christ the Mediator of the new Covenant p. 36. CHAP. IV. Jesus Christ the Sacrifice p. 45. CHAP. V. Jesus Christ the Redeemer from sin the law death and Satan p. 58. CHAP. VI. Jesus Christ the second Adam p. 71. CHAP. VII Jesus Christ the Melchizedechical High Priest p. 110. CHAP. VIII Jesus Christ the Lord and King p. 155. CHAP. IX The benefits of our Saviour common to all Generations ever since the beginning of the world p. 175. Mans Restitution BY JESUS CHRIST Jesus Christ sent by the Father a Prophet Law-giver Apostle declaring all Gods Will c. GOD who in the begining writ his Laws in the hearts of all men Rom. 2. 14 15. The Gentiles not having the Law of Moses yet shew the work of the Law written in their hearts their thoughts accusing c. So Rom. 1. 21 25 28 32. Because when they knew God they glorified him not as God v. 21. but changed the truth of God into a lie v. 25. tho knowing that they who commit such things are worthy of death v. 32. as they did not like to retain God in their knowledge so God gave them over c. ver 28 made besides this from the begining many express revelations by Prophets Jude 14. in many particulars concerning his service and worship to the Church Therefore find we much of the ceremonial Law practised before Moses Gen. 14 20. 35 2. 8 21. Exod. 24 5. Gen. 15 10. compared with Lev. 1 17. Gen. 9 4. c. But here much of these Laws by so ill a Register and in so long time being more and more defaced and worn out for Moses's Law was added because of the overflowing of transgressions against the Law natural Gal. 3. 19. till Christ should come The effects of which Law Mosaical among the Jews the rules of Philosophy being only the Law of nature revived by the wisest of other nations in some inferior degree wrought among the Gentiles after more than 2000 years when the Church very numerous was grown into a State God published them again unto the world with great solemnity by Moses and writ them himself in Tables of stone to last the longer and doubtless in these then added many explications at least to those which formerly were practised or enjoyned to Adam Gen. 4. 3 4. or Noah Gen. 9. 1. c. But here again his Laws being neither obeyed so far as understood nor understood so far as they obliged after a long space of his tolerating the unbelief and imperfection of the veiled Jew 2 Cor. 3. 13 14 16. and his winking at the ignorance and idolatry of the Gentiles and his suffering them to go on in their own ways Act. 17. 30 14 16. and he having now sufficiently educated his Church in the pedagogism of the Law and of Ceremonies after about 2000 years more in the full and due time Eph. 1. 10. 1 Tim. 2. 6. Heb. 11. 40. and the worlds mature age Gal. 4. 3. therefore the first words of our Saviours preaching are The time is fulfilled Mark. 1. 15. the Gospel retaining much what the same distance from the covenant made with Abraham wherein were included any Proselytes of the Gentiles and the promulgation of the Law as these were from the beginning of nature for he doth all things in number weight measure He sent his Son Jesus Christ the greatest and last Prophet and the Holy one of God yet more perfectly and fully to revele and declare to mankind his last and all his will c. Mat. 15. 24. Jo. 3. 34. -5. 38. And Him he then sent into the very middle and Navil as it were of the then known world and there seated him not at Jerwsalem but in Galilee half as it were amongst the Gentiles to whom the Church was now to be enlarged and Salvation to be preached as well as to the Jewes Tho to the Jewes in the first place see Jo. 4. 40. Sent him at this time and to this place From which time and place that which he did and taught might by the Testimony of many witnesses chosen before of God Act 10. 41. descend conveniently to all other places and times This thing being necessarily to be effected in some determinate age in some particular Nation and Country unless perchance the unreasonableness of our unbelief will have him for our fuller satisfaction to act
all knowledg of the various wisdom of God and mysteries of his works but being successively in the due time increaâ—…ed in it according to the dispensation of the Almighty see Eph. 3. 10. 1 Pet. 1. 12. continually receive their greater illumination and perfection of knowledg he being the eternal wisdom of God and light of the whole world Of whom he is head also as he is of the Church therefore called the elect Angels as men 1 Tim. 5. 21. from whom 't is conceived for doubtless they are conserved by and in all things depend on him by whom they were created they possess their present confirmative grace and illuminations Rev. 19. 10. and shall hereafter receive at the end of the world a greater glory see Eph. 1. 10. Col. 2. 10. -1. 20. As over the Church so over the adversaries of it Luk. 19. 27. Rev. 19. 15. -1. 7. 2 Thess. 1 7 8. As over Christian so over Heathen Kingdoms governing them also with his providence and by his Angels Dan. 10. 13 20. Dan. 11. 1. As over bodies so over souls and consciences to know convince to send torment and self-condemnation into them Rom. 2. 16. 1 Cor. 4. 5. -14. 24. 2 Cor. 10. 2 3. c. Act. 5. 5. -2. 37. -24. 25. Jo. 16. 8. Tit. 3. 11. having power over the laws what shall oblige them what not Annulling the former Ceremonials of Moses Lord of the Sabbath c. Col. 2. 8 9 17 21. Act. 15 10. Gal. 5. 1. -4. 3. Eph. 2. 14. Power to remit and to retain sins with the key of David opening and shutting as he pleasetâ—… Joh. 5. 22. Act. 10. 42. Act. 17. 31. Power as over the living so over the dead the Author of the raising again of their bodies 1 Cor. 15. 45. Jo. 5. 28. all that are in the grave shall hear his voice c. and the disposer of eternal life or torments to whom he pleaseth Jo. 6. 54. -10. 28. Phil. 3. 21. The final Judge and this as man Act. 17. 31. Rev. 1. 7. Jo. 5. 22. Act. 10. 42. before whose tribunal all must appear 2 Cor. 5. 10. judging most righteously being the wisdom of the Father the word the truth Most throughly and those things especially which escape all former judgments of men the secrets of men Rom. 2. 16. the counsels of the heart 1 Cor. 4. 5. See what a word it is that we have to do with in that day described Heb. 4. 12 13. Very accurate and punctual in weighing the several worths of every mans works and putting fire to those that are drossy even of those whom he saves See 1 Cor. 3. 13 15. Gal. 6. 4 5. Judging not only men but Angels 1 Cor. 6. 3. and these not only the evil to pass their sentence and deliver them up to torments Matt. 8. 29. 2 Pet. 2. 4. but probably the good also for their reward non disquisitione meritorum sed retributione praemiorum for tho from the beginning of the world they both in respect of their own demenor in themselves have had their sentence and the one then confirm'd in grace and goodness the other having left to them no regress from evil yet in quantum actibus hominum communicati ratione eorum quae circa homines operantur as the Schools the one sort here not doing more necessarily good then the other evil nor the other more rejoycing in our straying from God then the other in our Conversion Luk. 15. 10. which argues the diligence of the one for our salvation as of the other for our destruction Therefore I say if these have not all their punishment already but shall suffer also for deceiving men Rev. 20. 10. and who knows whether this likewise in a just proportion why should we imagine the other to have all their advancement Especially since they are not yet freed from many charges and imployments about persons in dignity much inferior unto them and the perfection of blessedness seems to consist in rest and the end of motion which alwaies tends to something yet desired not attained But occulta Domino Deo nostro Meanwhile how terrible this to those who tread the blood of the Covenant under foot to have their violated enemy their Judge 2 Cor. 5. 11 How comfortable this to those who obâ—…y him to have their Brother to have Power as over men so much more over all the other Creatures Seas Winds and Heaven and Earth who as he made the old so hereafter shall make a new world ending with a Creation of it as he began by the same power by which here He to our astonishment or another in his name i. e. by his power Act. 3. 16. did create or repair an eye or leg or some small piece thereof He being the grand Liberator of the whole world at last as well as of the Sons of God Rom. 8. 21. and Heaven and Earth being in his power as well as all the power therein given him See Heb. 5. 5. 2 Pet. 3. 13. Rev. 21. 1. That we may know that there is nothing nor present nor to come nor high nor low from which he cannot defend us out of which he cannot deliver us Rom. 8. 38 39. and over which we also are not rulers and conquerors thro him that being flesh of our flesh loveth us v. 37. But amongst all these over whom he hath power yet his care is now more special toward the Church his body Eph. 1. 21. Heb. 3. 6. sending abroad Teachers Eph. 4. 7 11. c. distributing to several several gifts of the spirit Phil. 4. 13. communicating a great part of his power to them whatever they ask doing it for them c. helping them in miseries afflictions tho not as yet keeping these from them delivering them from the mastery tho not as yet from the assaults of their enemies For tho all power every where is given him and when any is executed t is executed by him and no part almost of this his universal power but hath in a specimen for an essay and testimony of it been executed by Him already even to that highest one of raising the Dead by him and by others also by his power yet this power was not received to be in every part executed all at once but according to the dispensation of the times appointed by the Father who gave him this power See Heb. 2. 8 9. 1 Cor. 15. 23. c. Matt. 20. 23. He governing all according to his Fathers will whose will yet is the same with his own Therefore is he in respect of some acts of his power described sitting down at Gods right hand and resting and expecting Heb. 10. 13. till the time comes of doing every thing in that order that the Prophets have foretold it i. e. that the Father hath fore-ordained it Act. 3. 21. who hath put the times and seasons of every thing in
subject of whose songs is almost nothing else but Christ as we see from the expositions of them in the new Testament And because the promises were made more fully to Abraham and to David therefore hath our Saviour more chiefly the title of the seed of Abraham and of the Son of David then of others See Matt. 1. 1. And David was followed by the goodly fellowship of the Prophets whose light shined brighter and brighter 2 Pet. 1. 19. in those former darker ages so that some of them are called rather Evangelists then Prophets till the open day of the Gospel at last ascended upon the Earth in its full lustre and perfection And let this be observed to the glory of the mercies of God everlasting certain never-failing neither by Satans polices nor by mens sin how at a certain distance of time God alway mindful of his covenant with his elect For though God is no accepter of persons Act. 10. 34. Gal. 2. 6. for any external considerations of nation c. nor internal of properties and parts for the reason why any have these better then others is purely because he gave them yet he is an admitter or receiver of one mans person not anothers of one nation not another they being in all things equal or mostwhat he whom he receives some way inferior to gratuital favors for his own to us unknown pleasure no way grounded upon any thing in the person He preaccepteth none in point of justice so as to do wrong to any or deny to any their merit and due tho due only upon his promise by which he hath tyed himself to reward industry and our right use of his former gifts Matt. 25. 29. see Matt. 20. 13 14 15. But in point of liberality he doth so as to do more good to some then others without any cause at all that is in the person Rom. 9. 11. -3. 3. -11. 29. Esai 41. 2 4. Nor is this said as if he did not ordinarily give more with respect to some former gifts of his either those of nature or those of grace those acquisit by mans industry or infused by Gods mercy that are in such or such a person see Matt. 25. 15 29. but that he hath not tyed himself to give only where are former gifts and many times doth otherwise out of respect of the superabundance and overflowings of his mercies and of his Church upon earth which his everlasting purpose had determined notwithstanding mens frequent Apostacies to maintain from the beginning to the end of the world Rom. 3. 3 4. -11. 29 36. even then when he had most reason of all to desert it after it had begun to decline to idolatry Atheism c. sent new preachers of this Covenant and renewed the true Religion by them And how not in the best of times for a reward of obedience but in the worst ever out of a necessity of repair not in the growth but the decadency of former piety his eternal pitty still visited the world with new light and new Ambassadors Some 600 years after the Creation the world then full of ungodly sinners both in words and deeds Jude 14. Enoch was sent a Prophet who walked with God and in whom was shewed to the world the reward of righteousness and who denounced the last judgment day against the then wicked Again at a certain distance from Enoch before the flood when now not only the rest of the world but also the holy race was corrupt with oppression and violence from Gigantick people Gen 4. 23 24. and illegal conjunctions upon multiplication of women Gen. 6. 2. comp 1 4 â—…3 Mal. 2. 15. God sent Noah who walked also with God and was a Preacher of righteousness 367 years after the flood Idolatry also now growing rife and Shems holy race fallen away into it Josh. 24. 2 14. Gen. 31. 30 53. God called Abraham who commanded his children to keep the way of the Lord Gen. 18. 19. c. 430 years after this Gal. 3. 17. when the children of Israel were full of the Idols whoredoms and abominations of Egypt sacrificing unto Devils c. see Josh. 24. 14. -5. 9. Lev. 17. 7. Ezek. 20. 7 8 9 14. -23. 3. The reason why they were so prone to it at Sinai and upon every occasion so ready to start from the Lord God sent Moses but not for any merit of theirs at all therefore are they every where so frequently told of it See Deut. 9. 4 5 6. c. Not for thy righteousness nor for the uprightness of thine heart for thou wert c. but to perform the word which the Lord sware And Ezek. 20. and Ezek. 36. 21 22 31 32. where God saith when they would not cast away their abominations c. that he nevertheless wrought for his name sake and caused them to go forth c. see vers 8 9 10 14. c. see the like story Psal. 106. 8 43 45. comp with the rest of the Psalm Ps. 78. 38. comp 36. the reason of his compassion not their goodness but their mortality vers 39. 65. Jer. 30. 8. c. comp 15. -31. 19. Nor were their children he carried into Canaan better then their fathers Ezek. 20. 21. for which consider that strange passage Amos 5. 26 of which the modesty of Moses hath said nothing in the story the secret carrying along with them besides the Lords the effigies and Tabernacle which they made to themselves of Molech and Chiun c. But yet for his name sake c. vers 22. And see vers 37 40 41. How God promiseth after the expiring of his punishments and weariness of asflicting very frequent in the Prophets before any at least acceptable repentance of theirs a restorement of them to all his mercies and blessings upon which restorement saith he ye shall remember your waies and loath your selves when I have wrought with you for my names sake not according to your wicked waies vers 43 44. see Ezek. 16. 59. c. Not as if he did not require our repentance for to obtain the return of his favours especially to challenge or expect it which is so effectual to hasten his mercies and cut off the remains of justice See Lev. 25. 39. Ezek. 6. 8 9. But if this be not Mans impenitence or unbelief shall not frustrate for ever Gods faith promise glory Rom. 3. 3. But he will create new hearts in us rather and we shall repent after his mercies at least when not before and St. Paul shall cry out O the depth Who hath first given unto him Rom. 1l 35. For he who hath tyed himself upon repentance to shew mercy hath not tyed himself not to shew it but only upon repentance And indeed Gods judgments many times particularly war making men worse and his punishments by our desperate malignity increasing sin whence could any reformation begin but from himself who is forced at last when our sin contends in
Legislator being faithful as Moses Heb. 3. 2. but yet more to be observed being Master of the house wherein Moses was a servant v. 6. Therefore Moses when he should come referred them wholly to him Deut. 18. 15. And in this office of his first a new Legislator in some respects as to the law moral First to rectifie the understanding of the Law formerly either falsifyed or mutilated he expounding it in most things more fully and in some things also contrary to what had been said of old It hath been said of old so but I say unto you Matt. 5 6 7 chapters Jo. 1. 17 18. -3. 2. -4. 25. 2. Again to exact to this Law thus expounded by him a more true and inward and full obedience of all men that would be his Disciples then ever had been performed before by the strictest Sects of all the Law-zealots not to let a title of it pass away pass away heaven and earth first till all the Law be fulfilled Matt. 5. 17 18 19 20. 1 Cor. 7. 19. Gal. 2. 17. Jam. 2. 12. 3. To make to such observers of this Law more open and manifest promises of the Kingdome of Heaven Heb. 8. 6. and against the breakers of this Law heretofore winked at and suffered to walk in their own way c. to revele the wrath of God from Heaven as not the joyes of heaven so neither the paines of Hell before his coming having been so much talked of Rom. 1. 18. charging men every where to repent Act. 17. 30. because a day is appointed wherein he will judge the world v. 31. Tit. 2. 11 12 13. Therefore he came saith the Baptist with an axe on his shoulder with a fan in his hand to cut down the fruitless trees to purge Gods floor of the chaff and with a fire made ready to burn them both Matt. 3. 10. c. He was laid a stone for stumbling and the fall as well as the rising again of many in Israel Luk. 2. 34. That every soul that hears not this man who the last speaks from Heaven Heb. 12. 25. should be destroyed from among the people Act. 3. 23. Es. 6. 9 10 11. compare with Matt. 13. 14. Esai 61. 2. and that none should have any way to escape that turneth away from him He came for judgment that they who will not see might be made blind Jo. 9. 39. and the last ages knowing by him Gods will and not obeying it should be beaten as they are with more stripes Luk. 12. 48. and their sin remain for ever Jo. 9. 41. 4. He was sent not only the most perfect and exact Interpreter of the letter that Gods law and will might be fully known and an exactor of the observance of it in the strictest senses thereof upon the most grievous punishments to the disobedient which is all hitherto but a fuller ministration of condemnation and death But as of the exactest letter so he came the minister of the spirit 2 Cor. 3. 6. Jo. 1. 16 17. Gal. 3. 14. Phil. 4. 13. Eph. 1. 23. 1 Cor. 1. 8. Act. 3. 26. that by the power of this spirit the Law by them that beleived might be fulfilled See Rom. 8. 3 4 which was the ministration of the soul as it were of the law and of righteousness and life unto us 2 Cor. 3. 7 8. Gal. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compare with v. 17. and Rom. 8. 2. Jam. 2. 12. 1 Cor. 9. 21. Before the law was writ in the conscience only as the law of Nature for the Gentile Rom. 2. 14 15 or also more evidently in stone as the law of Moses for the Jew to bring forth knowledge of sin But by him it was written with the spirit in the heart to bring forth obedience to justification Jer. 32. 40. The other brought in the spirit of fear subjecting our inability to the curse of it but he gave the spirit of love out of this love procuring our observance of it 2. Tim. 1. 7. Rom. 8. 15. 1 Tim. 1. 5. 3. Which love keeps it far more perfectly then fear would as shewing its zeal not only in Negatives of which is the letter i. e. in working no ill Rom. 13. 9 10. but also in the Affirmatives not exprest in the word of the the law i. e. in doing all good to all to the highest degree Therefore this love the greatest of all gifts 1 Cor. 13. is called Christs new commandment Jo. 13. 34. -15. 12. 1 Jo. 2. 8. 2 Jo. 5. had only from the beginning of the Gospel i. e. from Christ and belonging only to the sons thereof tho this Gospel hath had such sons from the beginning who are said 1 Thess. 4. 3. to be taught of God that is by his spirit 1 Jo. 4. 7 8. 16. as the spirit also the only Author of love and which is love was his new gift by which love he saith his disciples should be discerned from the disciples of the law Jo. 13. 35. By which ministration of the spirit and of â—…ove the proper fruit thereof by Christ we now so easily understand and do the things commanded by the law that the letter of the law is said to become as it were void and useless to us by the coming of the promised seed and the Schoolmastership thereof to be outdated by Christ not because we are now without law 1 Cor. 9. 21. but because we have it superabundantly written in our hearts by the spirit and the works thereof continually brought forth by love thro the efficacy of the last law-giver Jesus Christ. 1 Tim. 1. 5 9. Gal. 5. 23. -3. 19. Rom. 8. 15. Therefore called the law of liberty Jam. 2. 12. This for the law moral which in some sense our Saviour is said to abrogate Gal. 3. 25. Col. 2. 14. that is according to the former use thereof namely as only giving knowledge of sin Rom. 3. 20. being a letter of condemnation and working wrath Rom. 4. 15. 2 Cor. 3. 7 9. and keeping us in slavery and bondage Rom. 8. 15. Tho this abrogation is done not by absolving us from any more observance of it but by enabling us to keep it and by making this observance now also voluntary But next for the law Ceremonial he was sent yet more properly to annual and cancel it and to appoint new Ceremonies at pleasure instead of it He being the substance and body Col. 2. 17. of which it was a type and shadow when that which is perfect was come the imperfect being to be done away He was sent therefore to reform or perfect the worship of God from those many exterior rites so strict and burthensome see Act. 15. 10. Heb. 13. 9. Col. 2. 14. to that of the spirit and of truth Jo. 4. 23. As also to reform many liberties and indulgences under the law see Matt. 5. 31 34. -19. 8. Therefore his times by the Apostle are called the times of Reformation
Heb. 9. 10. For as he took away hardness of heart by the ministration of the spirit so it was correspondent to this that He should take away all remissions and abatements of any part of righteousness which were permitted only because of such hardheartedness Matt. 19. 8. Thus anointed Luk. 4. 18. a little before he began to preach by the Father and publickly proclaimed also by a voice from Heaven to be the son of God at the solemn time of Johns ministration of Baptism Act. 10. 37. who as likewise all the people then called out into the wilderness unto him by this unction of the spirit the third Person in the descent of a Dove and the testimony of the first person in the descent of a voice from Him the greatest appearance of the sacred Trinity that hath been upon earth were to know and discern him whom the Father had ordained to be the light of the world baptizing with the holy Ghost And of whose coming John was sent before to give them notice Jo. 1. 33. Anointed thus with the Holy Ghost and with power Act. 10. 38. Jo. 3. 34. He was in the next place sent from God as an Apostle Heb. 3. 1. of the Christian profession or of the Gospel To whom God committed first and so he to others the word of reconciliation 2 Cor. 5. 19. In which respect he is called the great Shepheard or Pastor by St Paul Heb. 13. 20. Pastor and Bishop of our souls by St Peter 1 Pet. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 13. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 8. In which ministry he was not only to expound the old spoken of before but also to deliver some new messages from the Father To bring life and immortality to light thro his Gospel 2 Tim. 1. 10 to revele the great mystery of salvation which God had decreed from all Eternity and shadowed under types to all former ages but yet for the open manifestation of it kept secret sâ—…nce the beginning of the world Rom. 16. 25. and hid from former generations Col. 1. 26. till this time notwithstanding so much longing after it of so many Prophets and Righteous men yea and of the Angels themselves See Matt. 13. 17. 1 Pet. 1. 10. 11. Eph. 3. 9. Matt. 11. 11. 1 Cor. 2. 9. When the Son who only knew the Father was sent out of his bosome to declare him Jo. 1. 18. Heb. 1. 1. Matt. 11. 27. Esai 11. 3. Col. 2. 3. to preach the Gospel to the poor deliverance to the captives the acceptable year of the Lord Luk. 4. 18 19. The time of his good will towards men to preach peace Act. 10. 36. and salvation and remission of sin for which Baptism was then also instituted and the fulfilling of the promise of God to the Jew that was made unto their fathers but likewise of his new mercy to the Gentiles that the Gentiles too should glorifie God for his mercy Rom. 15. 8 9. And all this to be performed to the world through himself that taught it for as he was the text and subject that was preached of so also was he the preacher Ps. 2. 7. -40. 9 10. Jo. 14. 6. and none could see that light but by the light of it which thought it much stumbled the Jews that he should bear record of himself and He as the truth preach himself as the life Jo. 8. 13. yet both the witness of John besides that of all the Prophets and of his Father from Heaven at his Baptism c. and that of his miracles all which he quoted to them to justify his Commission were abundantly satisfactory And as this Apostle came to preach the Gospel so received he power to remit and absolve from sin Matt. 9. 2 6 11. and that here on earth as man see v. 8. and as Priest Heb. 8. 6 to justify the ungodly Rom. 4. 5. Act. 5. 31 and to make sons of God Jo. 1. 12. and admit into the Church and the kingdom of Heaven by the new ceremony of Baptism which he did ordinarily by his Disciples Jo. 4. 2 but yet some conjecture from the practice Act. 19. 5. Jo. 3. 22. that he himself first baptized some of his Disciples at least and so accordingly afterward he ministred the Eucharist To admit I say into the Church all those who repented i. e. confessed their sins and promised amendment of life Matt. 3. 8. And who beleeved in him that he was the Son of God Act. 8. 37. -19. 4. Jo. 3. 18. and in his word that it was truth and he the last teacher sent from God c. and who rejected not the counsel of God sent to them by him Luk. 7. 30. Jo. 5. 24. -8. 31. -12. 48. Lastly to give the holy Ghost Jo 20. 22. Act. 2. 33 38. Eph. 4. 7. 2 Cor. 3. 8. by which to seal his converts unto glory In which respect also he is said to give eternal life to as many as receive him Jo. 17. 3. and to have the key of David as the chief Oeconomist and officer in that family opening and shuting as and to whom he pleased Rev. 3. 7. Esai 22. 22. Rev. 1. 18. and all judgment to be committed unto him Jo. 5. 22. Christus ut homo remittit peccata dat spiritum sanctum vitam aeternam c. potestate tantum communicata delegata sed modo excellentiori quam ministris ejus concessum est Ut homo ad has actiones concurrit tantum instrumentaliter meritorie non efficienter sed tamen ut instrumentum efficienti conjunctum singulare non separatum commune qualia sunt instrumenta Apostoli Prophetae So the Schoolmen And in all this at first he became the Minister of the Circumcision only i. e. of the Jews Rom. 15. 8. Act. 10. 36. and according to his own commission for a certain time he limited his Disciples Matt. 10. 5 6. and began there also in Galilee amongst the meaner sort of the people and remote from the chief Citty the least to provoke the envy of those in power till the appointed time of his passion approached and preached here mostwhat in parables for so it pleased God that till his sufferings were accomplished the peoples ignorance should not be quite dispelled and that this light should rise upon the world by degrees and not all at once Matt. 13. 11. 1 Cor. 2. 8. But when the time drew near of his offering up Jo. 7. 8. He preached more frequently in Jerusalem and in the Temple tho usually not lodging in the City Jo. 8. 1. Lu. 21. 37. and there at the Feasts of the greatest resort and professed more clearly and openly who he was and did his greatest Miracles Jo. 11. and accordingly multiplied exceedingly his Disciples and followers Jo. 12. 19. Upon which the rage of his enemies now heightned to extremity and after three years preaching Lu. 13. 7. and the daies of his Ministry accomplished in the
required of us A Configuration to all his vertuous and holy life here many singular patterns of which are set down before a Configuration to his sufferings and death Phil. 3. 10. as it is first in our Baptism and for sins after Baptism ought to be in the painful fruits of repentance abstaining from worldly pleasures using the body hardly c. which are therefore called mortifications A Configuration to his resurrection and life after it In having our conversation in Heaven Phil. 3. 20. living to God only no more to affections of this life ever worshipping praising loving admiring glorifying offering up and dedicating our selves to God For so Saints live that are dead See Rev. 4. 8. c. -5. 9 12. c. -7. 9. c. Quicquid gestum est in sepultura resurrectione c. ita gestum est ut configuretur vita humana quae hic geritur For our participation of Christs merits is only by being his members they can be communicated to none else and our being members necessarily implies conformity in actions suffering c. to the Head For that one should suffer and not the other is quite contrary to the nature of members 1 Cor. 12. 26. and argues schism in the body Should any member therefore so presume on the obedience or sufferings of the head as that himself now needs nor suffer nor obey such a one without bearing its part and proportion therein Col. 1. 24. either never was or is ceased to be a true member Christ did nothing for our salvation which we are not for it in some sense to do also our selves Gal. 6. 14. -9. 19 20. CHAP. VII Jesus Christ the Melchizedechical Holy Priest passed into the Heavens and making Intercession c. for ever for us with God GOD being of infinite Holiness and purity to shew his hatred against sin would not admit the approach of sinners into his Sanctuary and presence nor accept immediately of their praiers and service offered to him which if any after Discipline was settled should have presumed to do they were no less then to dy for it See Lev. 3. 10. 1 Sam. 6. 7. Numb 4. 15. -16. chap. Job 9. 31. -42. 8. But yet being of infinite mercy too not to shut out sinners thus from all commerce with his goodness he selected from the beginning some singular persons taken from the rest of men no man taking this honor to himself but he that was called of God Heb. 5. 1 4. and being first anointed consecrated and sanctified after an extraordinary manner and cleansed with great Ceremony after the more express delivering of his pleasure in the promulgation of the law see Exod. 29. chap. Lev. 8. 12. who should be ordained for men in things pertaining to God Heb. 5. 1. -2. 17. who should have the administration of holy things and nearer access to Gods presence should bring unto the Lord the peoples gifts and offerings Heb. 5. 1. make attonement and reconciliation for their sins and errors c. Heb. 2. 17. Heb. 5. 2. Amongst which ministers of the Sanctuary some were kept at a greater distance as the Levite who had the charge of the Tabernacle and the vessels thereof and was to minister to the Priest but might not come nigh the vessels of the Sanctuary or the Altar that they dy not Numb 18. 3. Some approached nearer as the Priest confined to Aaron and his seed who had the charge of the Sanctuary and of the Altar who were to preserve themselves continually undefiled Lev. 21. 1. c. and amongst them all such to be excluded from attendance as had any corporal blemish tho but a squint eye or a flat nose or a dwarf Lev. 21. 18. c. The same perfection being required for the sacrificer that was for the Sacrifice Lev. 22. 20. to whom only it belonged to offer the daily morning and even Sacrifice and all other the peoples offerings upon it and to make attonements for them to sound with Trumpets which none else might use over the burnt and peace-offerings that they might be for a memorial to the people before the Lord. Numb 10. 10. In sin-offerings to carry some of the blood into the outer Sanctuary and to sprinkle part thereof before the Lord before the Veil and to put also of it on the horns of the Altar of Incense before the Lord Morning and Evening at the time of the sacrifice to burn incense before the Veil upon the Altar of the Sanctuary to dress the Lamps morning and evening and every Sabbath to renew the shew-bread before the Lord to discern between clean and unclean holy and unholy At the coming out of the Sanctuary lifting up their hands towards the people and putting Gods name upon them solemnly in a set form Numb 6. 6 24. c. 2 Chron. 30. 27. Ecclus. 50. 5 19. c. 1 Chron. 23. 13. to give the sacerdotal benediction And as solemnly to bless so also to curse Deut. 27. 14. This for the Priest But the High Priest approached yet nearer to the Lord much distinguished from the rest in his typical garments who once yearly on the grand day of Expiation was to enter within the Veil into the Sanctum Sanctorum before the glory of the Lord appearing between the Cherubims he first making a cloud of Incense and there to present and sprinkle with his finger 7 times upon the mercy-seat it self and seven times on the floor before it Lev. 16. 14. the blood of the sacrifice made for the Priest and the people before the Lord and to make attonement with it for the Priests and for all the people and not only for them but also for all the holy things the Tabernacle the Holy Sanctuary the Altar it self to purge and resanctify and as if God was also displeased with these for sin to reconcile them Lev. 16. 20. with blood to hallow them saith the Lord from the uncleannesses and transgressions of the children of Israel in the midst of whom they remained Such a contagion is our sin to the whole creation See Levit. 16. 16 19. and when he went in he was to bear the names of the children of Israel engraven and upon his two shoulders and again engraven like the engraving of a Signet upon the brestplate of judgment upon his heart for a memorial of them before the Lord continually Exod. 28. 12 21 29. He was also to have engraven upon the front of his Miter in Gold Holiness unto the Lord. And it shall be upon Aarons forehead that he may bear the iniquity of the Holy things of the children of Israel See Numb 18. 1. Lev. 16. 16. And it shall be alway upon his forehead that they may be accepted before the Lord. Exod. 28. 38. And besides these Urim and Thummim were likewise to be upon his heart and in any thing doubtful the people were to repair unto him and he by Urim was to ask counsel for them before
the Lord and according to his word they were to do Lastly the benediction of the people was in a special manner conferred by him See Lev. 9. 22. Ecclus. 50. 5. c. Therefore in this Ceremony twice viz. after the ending of the Sacrifice and again after his coming out of the Sanctum Sanctorum He solemnly in Gods name blessed the people See Lev. 9. 22 23. Upon Aarons first solemn blessing them fire came out from before the Lord to abide on the Altar for ever vers 24. Now what was said before of the Levitical Sacrifice is here to be said again of the legal Priests They continuing sinners as well after as before their consecration and offering for their own faults as well as for the peoples Heb. 5. 3. a sinner for sinners were in themselves ineffectual Intercessors before God and as it was impossible for those sacrifices to take away sins so for such Priests being sinners and daily consorting with sinners and free from only some not all defilements to make any attonement but only in relation to and as types of the other Priest to come who only was without blemish holy undefiled and separate from sinners Heb. 7. 26. Add to this that the service they did in this office was very incompleat For they were not Intercessors before the Lord for all Nations but presented only the names of the twelve Tribes of Israel and for them they knew not every ones diverse confessions and requests nor were able to make particular recommendation of these Or if to recommend yet had no ability to help subnexed to their Intercession for them which we shall shew is a priviledge of the true Priesthood which is alwaies joined with Royalty and power They entred into the Divine presence but once a Year and presently came out again did not abide and wait and sit down there to be perpetual Advocates with God for the people And then the place they went into was not the true Sanctuary which the Lord pitched Heb. 8. 2. who tho he is every where in his essence yet is he only in Heaven as his dwelling place 1 King 8. 39. then hear thou in Heaven thy dwelling place The place of the appearance of his glory and Majesty of his Court and Attendants of his throne where he gives audience unto all his Creatures is there But their sanctuary served only unto the example and shadow of Heavenly things Heb. 8. 5. And the glory in it was but a shadow of his glory 2 Cor. 3. 10 11. Lastly the Requests they made in it were rather about temporal then eternal things about present and corporal not future and spiritual No new Canaans for us no new Jerusalems no new eternal places of rest prepared by them no conferring also on all the people their Brethren that sacerdâ—…tal Honor to wait for ever on God in his holy Temple which is the complement of all our felicity These benefits were reserved to crown the intercessions of another High Priest of an higher Order In the fulness of time therefore came the substance of whom these were types 1. As a Sacrifice without spot so a sacrifice without sin pure without all blemish not a bone of him broken unharmable undefiled separate from sinners not after a while decaying but continuing for ever at this day at this hour The same yesterday and to day and for ever Heb. 7. 24 26. -13. 8. 2. Tho thus perfect and perpetual yet which is strange 1. one of our selves a man as we raised up from the midst of us of our brethren Deut. 18. 15. For this was altogether necessary for such an office in which he was to be the Representative of his brethren Therefore the legal High Priest appeared before the Lord not only in his person like unto them but with all their names engraven upon his brest and this saith the Text for a memorial of them before the Lord continually Exod. 28. 12 21. and therefore the Apostle puts in the definition of an High Priest Heb. 5. 1. Taken from amongst men 2. Again one he was that was to be compassed with infirmity for a while at least that standing before the Lord he might have all compassion in him toward those for whom he officiated might be the more earnest the more constant and diligent and know how more tenderly to present to the Holy Majesty the temptations the miseries himself had experienced and they also might have more confidence to commend their suits unto him as being their brother and once as they straitned Therefore 't is a Rule Heb. 2. 11. He that sanctifieth and those who are sanctified are all of one and therefore this Priest for as much as the children were partakers of flesh and blood did also himself likewise take part of the same v. 14. not the nature of Angels but of man v. 16. and was not ashamed to call them Brethren ver 11. and to be made like unto them in all things v. 17. and that for the foresaid ends that he might be merciful be faithful unto them Heb. 2. 17 18. -5. 1 2. -4. 15. Besides Before Gods justice no intercession could be effectual without merit therefore mediation of sinners for sinners profits not nor no merit but in a condition and nature liable to temptations and sufferings at least such merit not serviceable in the behalf of men where his merits are not in the same kind as their demerits were and therefore there is the same reason of the humanity of our Savior for his being a Priest as for his being a sacrifice 3. Thus being man and man clothed with infirmity fitted for this office he was not appointed by himself but called as other Priests were to this office and anointed by God Heb. 5. 4 5. Heb. 3. 2. 2 Pet. 1. 17. Act. 10. 38. But far more glorified and honored in it then any before him God now anointing a Priest once and for all Heb. 7. 28. and not to the same order of which the former were in many things as is shewed before deficient but to the very best that of Melchisedeck i. e. a Priesthood everlasting and royal and that had power joyned with Intercession and the honor of sitting down by him to whom he officiated For this man was counted worthy of more glory then any before as being the builder and afterward upon its ruin rebuilder of this house over which God thus made him Lord. Heb. 3. 3. Thus made a Priest now let us view the exact discharge of his office in the several parts thereof and first the Priests office for expiation of sin c. being first to offer the sacrifice and then to carry the blood thereof into the Sanctuary and there make an attonement and intercession with it for the offenders He therefore first offered the sacrifice a sin-offering upon the altar of the Cross such as never Priest offered before him neither for the worth of it