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
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
other side to minister the Holy spirit to others by their preaching by prayer and laying on of their hands as he had before to them The same Ceremony being used also by Moses to his Successour under the Law See Deut. 34. 9. Num. 11. By Elijah to Elisha in the Prophets See 2 King 2. 15. Gal. 3. 2 5. 2 Cor. 3. 6. Act. 8. 15 19. Subjecting evil spirits unto them and giving them security from and power over all the power of the enemy See Luk. 10. 18 19 20. Behold I give you power over all the power of the enemy where note that the mission and Authority given to the Apostles before or after our Saviours death are the same only spoken of before as it were by Anticipation and promise which were compleated afterward See Matt. 16. 19. comp with Jo. 20. 23 Enabling them to do the same Miracles as he for confirmation of their doctrine and because their commission was enlarged to all Nations furnishing them with the gift of Tongues Lastly as himself worketh in these his missioners by the spirit so also he cooperateth and worketh with them in others by the same spirit working by them 2 Cor. 5. 20. and yet working together with them too 2 Cor. 6. 1. By whose power only their ministry becomes efficacious over the world 1 Cor. 3. 7 9. Mark 16. 20. 1 Tim. 1. 12. where they plant and water he giving increase 1 Cor. 3. 9 where the spirit from them pricks the heart Act. 2. 37. the same Spirit from him opening it Act. 16. 14. where they take the impotent by the hand he making him to walk Act. 4. 10. Mark 16. 20. see § 20. And it is not to be past by unobserved that our Saviour delegated this his Authority to others not with a parity unto all but with a superiority of some above the rest who as they gave license of some ministrations to others found qualified for them See Act. 10. 48. so they retained some other ministrations to themselves For we find laying on of hands which is named Heb. 6. 2. amongst the principles of the doctrine of Christ both that at or after Baptism used to all for receiving the more extraordinary gifts of the Holy Ghost from whence the custome since of Confirmation by the Bishop and that which was used in ordaining Presbyters and setting men apart for the Ministry of the Gospel This imposition of hands being a more solemn intercession for them and a powerful recommendation of them to the grace of God for the work which they are called to and are to fulfil See Act. 13. 3. comp with 14. 26. See St Paul himself receiving the first Act. 9. 17. the second Act. 13. 3. wee find I say this imposition of hands or power of Ordination and Confirmation to be appropriated to the Apostles and Apostolical men not common to all See Act. 6. 6. -8. 17 -19. 6. -20. 28. -13. 3. Eph. 1. 13. 1 Tim. 5. 22. Tit. 1. 5. For this cause left I thee in Crete that thou shouldest ordain Presbyters c. where doubtless were many other Presbyters to whom the same office was not permitted or not permitted to them alone but as assistants to Titus See 1 Tim. 4. 14. comp with 2 Tim. 1. 6 as also a consent and approbation or also nomination or election of persons whom they thought fitting was permitted to the Christian Assemblies and the whole Church Act. 6. 3. comp with 6. 2 Cor. 8. 19. tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not necessarily common votes See Act. 10. 41. -14. 23. the people being present at the publique acts of the Clergy and assisting them at least with their prayers See Act. 21. 22. -15. 22. 2 Cor. 2. 10. Nor did this Apostolical office of our Lord expire with the Apostles as some may think that there was no need of continuing such a selected Body of Teachers after Christianity planted and four Gospels and so many Epistles written yet what would not the same men give for such an Apostle at this day as could decide so many controversies which are in Religion whilst they say they need them not But he who lives for ever and hath the keyes c. Rev. 1. 18. and who ascended from hence on high to receive these very gifts for and to bestow then on men Eph. 4. 7 8. continues for ever also this office of ordination by his Servants laying on their hands and his own breathing upon and giving the spirit unto them to those that have succeeded the Apostles and that shall succeed to the end of the world Therefore as he gave the Apostles so 't is said also he gave the Pastors and Teachers according to the measure of the gift he thought fit that were made by the Apostles Eph. 4. 11 8. Rom. 10. 15. 2 Tim. 1. 14. Matt. 23. 24. And Act. 20. 28. the Holy Ghost descending from Him made the Overseers of the Church of Ephesus And how can they preach unless they be sent Rom. 10. 15. sent i. e. by God Heb. 5. 4. For this honour especially of ministring the spirit remitting sins c. never any man might take to himself but only give what he first received If he do otherwise he is in a worse condition then Simon who at least would have bought the giving it Sent by God I say else is their preaching to no purpose the effect of which for ever consists not in the wisdom of men which works contrary to it as thought foolishness but in the power of God 1 Cor. 2. 5. see 1 Cor. 12. 3. Matt. 16. 17. 1 Jo. 4. 2. Luk. 18. 34. Act. 16. 14. Jam. 1. 5 17. -3. 15 17. Eph. 3. 5. Therefore St Paul calls his Apostleship a Grace and those whom the Apostle as well as whom our Saviour ordained received in such Ordination a gift from our Lord see 1 Tim. 4. 14. 2 Tim. 1. 6. And the same form of Doctrine was kept in the Apostles successours by the same Holy Ghost 2 Tim. 1. 14. Neither is Christs assistance promised only to the Apostles but to their Successours to the end of the world Matt. 28. 20. Jo. 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an assistant to you for ever Matt. 18. 20. comp Col. 2. 5. The Church alwaies the pillar and ground where truth is to be found 1 Tim. 3. 15. 2 Tim. 2. 19. comp 16 17. Heb. 12. 25. Tell the Church saith our Lord for whatsoever they shall bind c. Matt. 18. 17 18 And the gates of Hell shall never prevail against those to whom I give the keyes c. Matt. 16. 18 19. Therefore our Saviour after all the Apostles times except Johns is described Rev. 1. 13 16. tho in glory yet walking in the midst of the golden Candlesticks i. e. the Churches of Asia and holding the Stars i. e. the Angels of those Churches in his hands And see our Lord still acting Act. 3. 26. Act. 5. 31.
it Gal. 19 24. and accordingly God not regarding the promised protection of him As is plainliest expressed Heb. 8. 9. And thus the two parties standing at the greatest enmity Man being alienated saith the Apostle and an enemy in his mind by wicked works Col. 1. 21. and God again thus provoked giving him up Rom. 1. 28. as a child of wrath to be a slave to sin to death to Sathan Heb. 2. 14 25. Yet so infinite in his mercy was God so loved he the world Jo. 3. 16. whilst it was yet without strength Rom. 5. 6. yet enemy vers 10. yet sinner vers 8. being not willing that his creature should thus perish 2 Pet. 3. 9. That he was pleased once more to reconcile it to himself and to enter into a new and the last covenant with man and so growing still upon the world were his mercies that this covenant should be so far better then the former that in comparison thereof the other is stiled faulty and not good c. Heb. 8. Now no covenant can be made between Him and mankind without a Mediator a person to go betwixt 1 Tim. 2. 5. Jo. 14. 6. to declare Gods gracious pleasure unto us and to procure and receive from us and offer our submission unto God 2 Cor. 5. 20. See the manner of this Exod. 24. As therefore Moses was of the old Gal. 3. 19. so Jesus Christ was sent the Mediator of the new The substance of which Covenant you may read Heb. 8. 10. relating to Jer. 31. 32. and see the same Ezek. 36. 25. and every where in the Gospels and in the Acts. Repent and be baptized for the remission of Sins and bring forth fruits worthy of repentance where there is remission covenanted on Gods part and future obedience on ours And it was first on Gods part that he would give a free remission of all sins past Their sins and their iniquities will I remember no more Heb. 8. 12. 2 Cor. 5. 19. and for the future by giving them plentifully of his Spirit Jo. 1. 17. Act. 2. 17. Jo. 14. 26. would write his laws not in tables of Stone or of the conscience only as formerly but in their hearts so that every one should now know the Lord vers 10 11. and be also enabled by the Spirit to serve him and that not out of fear but love His Laws too now I mean after the Covenant of grace compleated upon our Saviors Incarnation For else the same Covenant was under the time of the Law and before them from the beginning only such as are Spiritual not Carnal so called Heb. 7. 16. -9. 10. natural and grounded on reason and primitive honesty not arbitrary and typical Laws purged from legal Ceremony Col. 2. 14 17. Lastly that he would be their gracious God Heb. 8. 10. and they should be a peculiar trâ—…asure to him above all other people as the same thing is expressed Exod. 19. 5. And this Covenant now he would enlarge from Abrahams seed to all mankind Christ by his Mediatorship making peace as between God and man so between the Jew and the Gentile pulling down the wall which before parted their Courts in the Temple the outer being for the Gentiles See Eph. 2. 14 15. Eph. 1. 10 and would establish it likewise on better promises He is the Mediator of a better Covenant which was established on better promises Heb. 8. 6. The heavenly country and reward of eternal life being not so clearly at least proposed before our Saviors coming as the typical felicities of the earthly Canaan But that he required also on mans counter part That hating and forsaking our former courses we should hereafter being so much enabled by grace so much to be rewarded by eternal glory freed from the unsupportable burden of Ceremonials yeild obedience to his Laws as explained by his Son in a more strict manner then had been performed by former ages Lastly that as he would be our gracious God so we should be his obedient people Heb. 8. 10. Else that there were prepared pa es praemio pâ—…nae And as his exceeding favors were now revealed to obedience even life eternal so his exceeding wrath against all impiety even fire unquenchable Matt. 3. 7 10 12. This I say is required on mans part For in this new Covenant which is done in their baptism by Sponsors and afterward ratified in Confirmation by themselves Men engage something as well as God according to the manner of that former Exod. 24. 3. where the people engaged with one voice All the words c. will we do Now Jesus it was that brought this Gospel this blessed tidings from his Father that was the Sponsor the undertaker the Surety from God of a better Testament Heb. 7. 22. He the person whom the Lord appointed to preach this good tidings unto the meek to bind up the broken hearted to proclaim liberty to open prisons to comfort all that mourn to proclaim the acceptable year of the Lord but also the day of vengeance to the wicked Esai 6. 1. He by whom God commended his love toward us whilst we were yet sinners Rom. 5. by whom we have now received the attonement with God vers 11. Rom. 5. 1. by whom it pleased the Father to reconcile all things unto Himself Col. 1. 20. 2 Cor. 5. 18. Eph. 1. 10. -3. 12. And as he came offering Reconciliation from Him so beseeching us to be reconciled also to him 2 Cor. 5. 20. And upon his necessary departure from hence he left others to do the same office and to beseech men the same thing from generation to generation in his stead Vers. 10. And by baptism washing away their sins past to take every ones promise of obedience and fidelity and so admit them into this Covenant Baptism being the Sacrament which now answers to Circumcision which was the Sacrament to the beleevers under the Law not of the first Covenant of works as the Jews misconceived it but of the second of Righteousness by Faith which came by Christ Rom. 4. 11. Gal. 3. 17. In which every single person by Sponsors at the Font if baptized in Infancy afterward in Confirmation by himself gives his particular assent to the Covenant and by this is made partaker of the new promises in it therefore saith the Apostle Act. 1. 33. Repent and be baptized c. for the promise is to you and to your children and therefore a good conscience in obeying Gods commands answering our Covenant made in Baptism to do so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vulgar Interrogatio because then interrogatories are proposed about it and engaged for by the baptizand is said to save us 1 Pet. 3. 21. Christ then being the Mediator of a Covenant and no solemn Covenant being made without shedding of blood Zech. 9. 11. see Ps. 50. 5. Those that have made a Covenant with me by Sacrifice See Exod. 24. Gen. 15. Heb. 9. 15 18.
c. Rev. 5. 9. 2 Cor. 5. 15. That we might be now espoused and appropriated to him and not yield our selves to any other whom he bought out of their hands with so dear a price for whom he paid to Gods justice so rich a Dowry as it was the ancient custome for the husband to pay not to receive a Dowry see Gen. 34. 12. Exod. 22. 16. even himself Eph. 5. 25. Tit. 2. 14. that henceforth we should glorifie him in our bodies and in our spirits which are his Tho indeed this our service of 〈◊〉 is our perfect freedom Again at liberty from them yet hitherto not absolutely Rom. 23. as neither is our Saviors conquest over them as yet perfect in respect of his members tho it be for himself See Luk. 21. 28. Eph. 4. 30. 1 Cor. 1. 30. Rom. 16. 20. Why is it not Because so it seemed good to his wisdom by and for and to whom are all things as he made not perfect the world all at once but successively nor sent this Author of redemption before the latter end thereof so neitheir to make perfect our redemption all at once For indeed had sin and consequently the law and death and Satan upon our Saviors resurrection been utterly destroyed why should not all the Faithful that were before his coming as well as we since have enjoyed the same priviledg Again thus the world must have ended at our Saviors first coming 1 Cor. 15. 26. But the compleating of our redemption is reserved to his second Luk. 21. 28. Eph. 4. 30. Eph. 1. 14. and we see not yet all things put under our Savior in this manner For it pleased God to make our Savior only the Captain and we also but this wholly thro the strength of him who is the Author and finisher of our Salvation partners in this conquest giving us arms and strength to fight them but not victory without our fighting too after the same manner as did our Savior It pleased him that we should yet a while longer suffer the assaults of sin but repel them overcome the Devil but not without being tempted and death but not without suffering it and the law but not without obedience to it Lastly that in these things we should suffer in some sort for our Savior i. e. for his honor as he did for us i. e. for our wickedness that herein all virtues might more be exercised and Gods glory thro opposition more exalted It remains then we enquire next How much of our redemption is performed already by this our Saviour First tho some sin is hitherto still inherent in us yet we are restored to the spirit of God lost by Adam Rom. 8. 23. and 1. by it commanding now within us freed from the dominion of sin for the future In which respect we are said to be dead to sin Rom. 6. 11. And 2. by the price that was paid upon the Cross freed from the guilt and imputation of sins past in the time of sins former raign in us 2. 1 Tho we are still tyed to the obedience of the law moral yet we are freed from the law Ceremonial it being only typical of the things which were fulfilled in Christ. At his death when he cried consummatum est tho before he both observed it himself and commanded it also to others see Luk. 2. 21. Matt. 10. 5. -15. 24. -8. 4 he freed us perfectly from this 2. Again freed from the condemnation of the law Moral both 1. By having our former debts to it discharged by him and so this bond that was kept against us cancelled and nayled thro upon the Cross Eph. 2. 15. Col. 2. 14. 2. And freed by grace given us from that inability we had heretofore to perform it by being now enabled to observe it in all the parts thereof tho not without some defects And there is now no sort of sin how natural how customary soever uncleanness intemperance revenge c. but we have sufficient ability thro Christ to master conquâ—…r triumph over it so as never to commit any one more consummate act thereof if we will but use those weapons the spirit affords us prayer c. Insomuch as that we shall admire upon tryal the strange transformings of our selves and the great goodness and power of Christ. â—…3 And in those deficiencies by being delivered also from the curse of it thro Christ by repentance and faith in him Act. 13. 38 39. Nay yet further freed not only from the condemning power but from the commanding and directing power of the law Mosaick not that we now are without law 1 Cor. 9. 21. but that we have it much fuller then it was before in the Tables written in our hearts by which we walking in the spirit and being filled with love do all things commanded in the law by the demonstration and power of the Spirit see those places much to be noted Gal. 5. 13. 1 Tim 1. 5 9. Gal. 3. 19. Rom. 8. 15. And thus we are said to be dead to the law or it to us Rom. 7. 4. Gal. 2. 19. Dead to the former delivery of it by the giving of which we were not able to perform it as now we are when it is given us by the spirit for the law is given twice at the first by Moses written in Tables of Stone so a killing letter afterward by the spirit written on the heart and so 't is a quickening spirit that now doth the work of the law which law abides for ever Matt. 5. 18. 2 Cor. 3. 6. see Heb. 10. 11. 2 Cor. 3. 7 8. the difference of the ministrastration of the spirit and the ministration of Moses Rom. 8. 2. 3. Tho we are still subject to death yet we are freed already from the most considerable death from that eternal and from the fear of the temporal yea we are now inviting and desiring it as an entrance into our Saviors presence and eternal bliss Nay further taking pride to conquer it the same way our Lord did and turning all the preparatives thereof diseases infirmities c. by willing patient cheerful suffering thereof into matter of advantage and reward so that we had been less happy in a greater present conquest Phil. 21 23. Again freed as our Savior was Heb. 5. 7. tho not from suffering it yet that we shall not perish in it but after a while be recovered from it Therefore harmless now it hath changed its name in the new Testament Scriptures and is called a sleep 1 Cor. 11. 30. In which respect we are said already to be passed from death to life Jo. 5. 24. 4. Tho we are still subject to the temptations of Satan yet are we freed from his former power in and over us Act. 26. 18. by the more powerful spirit of God which is now greater in us then he that is in the world 1 Jo. 4. 4. And the strong man now cast out by a
other in a cloud to speak with Moses the other to David 1 Chron. 28. 19. in a design Of which heavenly Sanctuary we may have a divine sight a far-off from the several visions and apparitions of Gods glory both those in the old Testament see Esai 6. 1. Ezech. 1. 4. -10. 1. c. and those in the new to St. John For 't is worth the noting that not only Gods glory on the Mount to Moses Ps. 68. 17. but in the heavens to St. John appeared still as in a Temple or Sanctuary see Rev. 6. 9. -7. 15. -8. 3. -9. 13. -11. 1 19. -13. 8. -14. 15 18. -4. 5 4. where is mention of the Court of the Altar of burnt-offerings Rev. 11. 1. and 6. 9. of the Altar of Incense upon which were offered Incense together with the Saints prayers see Luk. 1. 9 10. comp Rev. 8. 3. of the Ark of the Covenant upon the top or covering of which was the Mercy-Seat or propitiatory or throne of grace For the Ark Cherubims c. did alwaies represent a Throne or triumphant Charet which besides the Cherubims winged for flying and footed in such a manner for running had wheels also for which see besides Ezek. 1. chap. in whose visions were oftentimes removals of this Charet or Throne from place to place and Dan. 7. 9. 1 Chron. 28. 18. where the Ark is called the Charet of the Cherubims The Cherubims the 4 Beasts the same with Ezekiels and Esaiahs by whom Gods Throne was supported of all Creatures his nearest and most vigilant Rev. 4. 6. Ezek. 1. 10. attendants who gave out Gods orders to the rest of the Angels Rev. 15. 7. of the Candlestick with 7 Lamps of fire burning before the Throne the representation of the Holy Ghost as appears by Rev. 1. 4. -5. 6. Ezek. 4. 2 10. comp with 6. Act. 1. 3. And which never appeared in the former visions of the old Testament of a Lamb that was slain before the Throne and about the Throne on either side of it of 24 Presbyters in a Semicircle sitting on seats representing the Church Triumphant and the Session of the President and the Elders in the Jewish Synagogue or Consistory and afterward of the Bishop and his Presbyters in the Christian Churches these encircled with a guard of millions of Angels Rev. 7. 11. Rev. 5. 11. Habited all like Priests as also our Savior himself was in another vision Rev. 1. 13. Exod 28. 40. in linnen garments to the foot white and resplendent and girt about the paps Crowns on their heads See Exod. 28. 40. like those of the Priests for ornament and for glory Bearing his name on their foreheads Rev. 22. 4. as the High Priest did holiness unto the Lord Palms and Instruments of Musick and Vials full of Incense in their hands celebrating divine service in this Temple praising God and the Lamb and offering to him as the Clergy here do the praiers of the Saints Praising the Lamb for the redemption of themselves and of mankind Rev. 5. 9 10. comp with 1. 6. Ready to comfort John about the power of the Lamb Rev. 5. 5. and to instruct him concerning his suffering Brethren Rev. 7. 13. see Rev. 4. 4. -6. 11. -7. 9. -15. 6. Having thus made a description of the place the heavenly Sanctuary and the propiatory or throne of grace there over the Ark compassed with 4 Cherubims c. according as the Lord Jesus was pleased to represent it to St. John Here first now let us imagine to enter and present himself this great High Priest soon after his work finisht upon the Altar of the Cross such as he is described Heb. 7. 26. Holy unharmable undefiled separate from sinners needing no washing first as the Legal did arrayed with all the truth and substance of those things which were typified by the ornaments of the legal High Priest bearing our names upon his shoulders Esai 53. 6. -9. 6. Esai 63. 9. and again engraven as a Signet upon his heart according to Cantic 8. 6. Hagg. 2. 23. for a memorial of us before the Lord continually Exod. 28. 12 21. Having engraven upon his Miter Holiness pure and never stained unto the Lord that so his holiness may bear the iniquities of our holy things and we in and by it may be accepted before the Lord he being made unto us wisdom and righteousness and sanctification and redemption Numb 18. 1. Exod. 28. 38. 1 Cor. 1. 30. Rom. 5. 19. appearing again a Priest with the restord Urim and Thummim Ezra 2. 63. upon his heart light and perfection perfect wisdom and perfect righteousness opening the book of all Gods secrets and shewing them as he pleaseth to his Brethren Rev. 5. 5. -1. 1. Numb 27. 21. by the Holy Ghost Jo. 16. 13 14. as it first hears and receives from him thus passing thro the outer Sanctuary of the heavens Heb. 9. 11. whilst it is proclaim'd before him Behold the Lamb of God c. my servant whom I have chosen my Beloved in whom my soul is well pleased Let us imagine him I say in such equipage to appear in this Sanctum Sanctorum before that Mercy-Seat that throne of grace and to appear in the presence of God there not for himself but for us saith the Apostle Heb. 9. 24. -8. 1. for himself had that glory there with his Father before the world was and came down out of his bosom for this purpose for he that would ascend thus must be such a one that descended first that he might return thither with these new engagements upon him with a great many names besides his own new relations and new kindred entring in thither now for his poor Brethren Thus entred first into this Sanctuary he carries with him not only the blood but the whole sacrifice being restored unto him after he had offered it as an entire Holocaust and poured out all the blood thereof at the foot of the Altar to offer it here a second time to the acceptation of his Father See Heb. 8. 3. comp 9. 7. carries it with all the wounds and piercings made in it as honourable marks of his sufferings and remembrances thereof to his Father which 't is probable that his glorified body still retains appearing in his Father sight a Lamb as it had been slain See Rev. 5. 6. as also he appeared before for confirming the faith of his Disciples Jo. 20. 27. to which the Apostle alludes Gal. 6. 17. and likely shall appear at the last day to the everlasting reproach of his enemies See Rev. 1. 7. In memory whereof also the very Altar the Cross is imagined to be that which is called the sign of the son of man Matt. 24. 30. and which shall appear in the heavens and be carried before as his royal Ensign in his procession to the last judgment Which Sacrifice since he appoints here in the consecrated elements to be shewed forth by his Priests in our Sanctuaries before God in
We are all therefore one day to take holy orders to be made Priests and Kings or Priests Melchisedechical Indeed we are already Priests not only some of us in respect of the rest which I have mentioned before who officiate for them in the publick assemblies but even all the people of God in comparison of the rest of the world the Church being a chosen generation out of all the rest an holy Nation a Kingdom of Priests Gods peculiar treasure the Israel of God separated and sanctified for to serve him See Exod. 19. 5 6. Gal. 6. 16. 1 Pet. 2. 5 9. Rev. 1. 6. Every one of whom not only by the Priest in publique assemblies but by themselves also in their hearts may offer sacrifices immediately to God the Father acceptable thro Jesus Christ Heb. 7. 19. and hence are we also called not only Priests by whom but Temples also and that not our souls only but our bodies inhabited by Gods spirit as that Ancient one was by his Glory in whom such sacrifice is offered as our Saviors body also more eminently was stiled a Temple See Jo. 2. 21. 1 Cor. 3. 16. -6. 19. Eph. 2. 22. But this Temple is yet but in building as it were we being here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereafter more perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Tabernacles hereafter Temples see Eph. 2. 21 22. But these we shall be made yet much more hereafter 1. After the day of judgment For then shall every place become a Sanctum Sanctorum and every one a Priest See Rev. 21. 22 23. where the new Jerusalem that after the final judgment Rev. 20. 12. comes down from heaven where perhaps as God expresseth elsewhere earthly by heavenly things so here heavenly by earthly hath no Temple at all in it For that which indeed makes a Temple whereever it resides the glory of God and of the Lamb being now spread all over it irradiating and illuminating it throughout in which respect there is said to be neither Sunshine nor Night there it is all of it nothing but a Temple vers 3. or God being the Temple vers 22. all over it See the same thing prophecyed Esai 4. 3 5. that every one should be â—…alled holy and every house and assembly in Sion have the same glory upon it cloud by day and fire by night that was on the Tabernacle And in this Sanctum Sanctorum Gods Servants shall see his face without a cloud of Incense betwixt and stand before his glory with his name Holiness unto the Lord in their foreheads Rev. 22. 4. and there they shall serve him vers 3. See Esai 61. 6. -66. 21. night and day in his Temple Rev. 7. 15. before the Throne of Glory in singing eternal glories and praises to him for there shall be no more confession where no sin nor praier where no more want not infirmity nor affliction the nations being healed by the tree of life Rev. 22. 2. no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any curse or excommunication of any Rev. 22. 3. there And secondly As then Priests and Servants to God the Creator so are they also Kings or Lords over the Creation sit down on thrones with Christ and Rev. 3. 21. and reign for ever and ever 22. 5. reign on the earth 5. 10. over the Nations 2. 26 27. Judge Angels Judge the 12 Tribes be rulers over Cities Luk. 19. 17. see Matt. 25. 21. -24. 47. Luk. 16. 10. which expressions so far as they have reference to Christs kingdom after the final day of judgment and not to that prosperous condition of the Church which is promised before it are metaphors expressing the unintelligible things of the next by the more acquainted things of this world which cannot be no more then those Ezek. 43. c. c. speaking of the same things litterally fulfilled 2. Priests also after Death before the great judgment day in the better part of us the soul the estate of which tho it was Gods pleasure that it should not be fully revealed to us yet we may not neglect to take notice of that which is so It seems plain then 1. That tho there is no formal judgment or sentence passed upon any man at the day of Death or final reward appointed or any convention or appearance of the soul before the eternal Judge for why then have not other spirits that are void of bodies as yet received that judgment see 1 Cor. 6. 3. And tho the soul as well as the body attain not as not extensively so neither intensively its full beatitude reward and crown nor vision and communication of God and glory nor a full satisfying of its desires Ps. 16. 15. or punishment pain and torment until the general day of judgment and retribution which is true not only of men 2 Pet. 2. 9. but devils more great and more Ancient offenders then men 〈◊〉 6. as may be gathered from both our Saviors and the Apostles frequent expressions commanding us to depend and cast our hope on the expectation of the coming of Christ in glory at the last day and deferring the receit of our salvation of the reward and of the crown of glory c. till that time See Luk. 14. 14. 2 Tim. 4. 8. -1. 12 16 18. 1 Pet. 1. 5 13. 2 Pet. 3. 11 12. Act. 3. 19 20 21. Luk. 21. 27 28. Phil. 2. 16. -3. 11. 1 Cor. 1. 7 8. -15. 19 32. 2 Cor. 5. 1. c. 2 Thess. 1. 6 7. Heb. 9. 27 29. Rev. 22. 7 12. Col. 3. 3. comp 4. 1 Jo. 3. 2. 2 Pet. 2. 9. Jo. 14. 3. By which it appears that there is a place not to be entered before Christs second coming prepared by his Ascension but before this were many souls in Paradise And this applied not only to the body but the spirit 1 Cor. 5. 5. From the petition and expectation of these souls Rev. 6. 9 10 11. From the just punishments of other spirits much worse and that stay for no bodies yet defer'd till that day See Jude 6. Matt. 8. 19. -25. 42. 2 Pet. 2. 4. Luk. 8. 31. comp Eph. 2. 2. Some at least it seems dwelling in the Air and not yet cast into the Abysse and likewise in this interval between death and judgment tho 't is most probable that some souls attain not so much bliss and glory and priviledg as some others See Rev. 20. 4. comp 5. -14. 4. Nor perhaps so much security I mean not in respect of damnation but in respect of that severe tryal which shall be at that dreadful day and of the measure of their salvation bliss and reward For since some sins shall come into judgment and scrutiny at that day which shall not amount to the condemnation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which our Savior expresseth hell here Matt. 5. 22. as frequently elsewhere See vers 29. Matt. 25. 33. see Matt. 5. 22. comp Matt. 12. 36. And since of those
Christian religion since he hath attained his just bounds their defences have been wonderfully successful not so their invasions And since the last divisions in the Church 1500. the many as unprosperous civil wars of Christians amongst themselves As on one side the famous invasion of the Swedes the attempts of the Reformed in the low-Countries in France On the other side the invasion of 88 The powderconspiracy the late insurrection of the Romanists in Ireland c. without any considerable advantage to that side which ever it be that is orthodox Neither did Moses and the giving of the law annul or weaken the covenant of grace being seniour to this promulgation of the law as it was renewed to Abraham yet being before him also 430 years Gal. 3. 17. neither yet did the Gospel i. e. the covenant of grace manifested and accomplisht in the times of the Gospel annul or weaken the law See Gal. 4. 21. Rom. 3. 31. -3. 21. And therefore the Gospel is said as to be preached to Abraham so also to them in the wilderness tho many of them it profited not as also now it doth not being not mixed with faith in many of the hearers Heb. 4. 2. And first for the law Ceremonial it was nothing but the Gospel in symbole and type and therefore is not abolished by the Gospel when fully manifested but only by being compleated and improved as the Gospel in shadow by the Gospel in substance or a child is by becoming a man Gal. 4. 3. -3. 24. Secondly for the law moral it now well consists with the Covenant of the Gospel not one title of it being expunged but rather as some think much enlarged and a stricter observance thereof then by Moses required by our Saviour See Maâ—…t 5. 17 18. comp 19 20. Rom. 8. 4. 1 Cor. 7. 19. And it was included and presupposed in the Covenant of grace transacted with Abraham Gen. 18. 19. Why then should we think that the law given at Sinai did not well accord with the Gospel that was then also preached Heb. 4. 2. Nay that more perfect knowledg of Gods will the giving of the law to Jacob c. whilst other nations walking in darkness were not so dealt with Ps. 147. 19. is quoted as a great priviledg and favour to that people by the Apostle Rom. 3. 2. -2. 18. -9. 4. where the Apostle reckons among benefits not only the promises and one Covenant but the Covenants and the giving of the law and rejoyced in as such every where by the Psalmist Ps. 119. -147. 20. which rendred them I mean the sons of faith not of works much more holy and less sinners then generally the Gentiles were see Gal. 2. 15. being a lantern to the feet of the children of the spirit as a letter of condemnation to those of the flesh and in that it is said to bring nothing to perfection Heb. 7. 19. being intimated to have the power to advance men some steps toward it For tho the law was not the Gospel nor the ministration of the letter the same with that of the spirit nor that of Moses with that of Christ yet one was subservient and a precognitum unto the other And it was first in order to receive the precept to tell us what is to be performed and then the spirit to enable us to perform it tho without the spirit also we never perfectly know it Therefore the first law-giving was to Adam as soon as created and to it answered especially the divulging of the Gospel to Abraham again the law was set forth again and as it were reprinted by Moses at Sinai and to it answered the manifestation and last edition of the Gospel by Christ coming in the flesh Yet tho thus the law is before the Gospel in order of nature yet not in time for even Adam himself as he had an external command to observe which was the letter of the law so had he the spirit to enable him for it and that the same spirit which is to us restored by the Gospel The ministration therefore of the law by Moses taken single and abstractively by it self from the ministration of the spirit which was also administred at the same time tho not in its great solemnity to the children of the promise and of faith tho not by Moses was of nothing but the letter and that letter a killing one impressed in stone but not upon the heart the the ministration of death 2 Cor. 3. 7. a Covenant faulty i. e. defective and no salvation by it but the promise annexed was only He that doth shall live in them a sentence of condemnation and so it accidentally happened to be then as now also to those who were of works and not of faith Gal. 3. 9 10. to those who had the administration of the letter only and not of the spirit In which sense taken all things are said in its disparagement the law ceremonial making nothing perfect the moral all fuller of sin and all those oppositions of the law to the Gospel and of Moses to Christ. See Heb. 8. 9. Therefore where the Apostle makes any such opposition 't is either of the more obscure manifestation of the Gospel and promises in the times under the law in respect of those after the incarnation of Christ Or of the law Ceremonial sometimes also called the old Covenant in respect of its accomplishment in Christ as this occurs often in the Epistle to the Hebrews Or not of the book of the old Testament i. e. of Moses and the Prophets to the new Testament i. e. of the Gospel of our Saviour for thus the new Testament is also contained in and proved out of the old but of the law moral considered by it self in the old Testament and abstracted there from all the promises of Gods mercy and of grace that are frequent in it only as it rigidly commands all righteousness forbids all sin promiseth rewards to those that keep denounceth punishments to those that transgress it and meanwhile changeth not helpeth not at all mans natural pravity and inability to observe it Yet thus also as the letter only it served well by shewing men their sins and inability to perform them to drive them forward with the rod of this Schoolmaster into the Covenant of grace see Rom. 3. 19 21. -9. 32. Gal. 3. 22 24. and to make them look after a Redeemer by seeing how guilty they stood before God and after the spirit promised and procured by him by seeing their former self-weakness which spirit and redeemer then also offered themselves to the children of faith Tho many of the Israelites abused this intention of the law by seeking justification by it rather then by faith Rom. 9. 32. whilst mean-while the ministration of the spirit see 2 Cor. 3. 6 7 8. Rom. 8. 2. Heb. 8. 10 11. writ it upon the hearts of the faithful by which spirit as the just lived and had