of God and the spiritual sacrifices which he offereth the duties which he performeth must have a tincture and favour of Christs spirit in them 4. Salt preserveth things from perishing and so may note unto us perpetuity therefore it is called the salt of the Covenant of God and a sure and everlasting Covenant is called a Covenant of salt so Abijah pleading the right of Davids posterity to the Kingdom of Israel said Ought ye not to know that the Lord God of Israel gave the Kingdom over Israel to David for ever even to him and to his Sons by a Covenant of salt This was imperfectly fulfilled in David and the Kings that sprang from his loyns before Christ his coming but it was compleatly verified in Christ the Son of David after the flesh to whom God gave the throne of his Father David that he should raign over the house of Iacob or Israel for ever The Covenant of grace established by Christ his sacrifice is a covenant of salt that shall never fail How earnestly should we labour to break off all leagues with sin and Satan and turn to the Lord by unseigned repentance and lay hold of Christ by faith that in him we may be reconciled to God and made parties to this unchangeable Covenant enjoying the everlasting blessings and priviledges of it 2â— To the meat-offering was added a drink-offering a quantity of wine The meat-offering consisting of fine flower and the drink-offering of Wine how fitly do they resemble the pretious body and blood of Christ which is meat and drink indeed upon which Christians are to feed by faith And how exactly doth the bread and wine in the Sacramental supper of the new Testament answer to this meat and drink offering consisting of the same materials Fourthly Now followeth the peace-offeringâ— conceive this was offered especially in a way of thankfulness for mercies and deliverances â—ometimes upon a conditional vow made beâ—ore sometimes without a vow and therefore may also be called thank-offering and â—hese may signifie the duties of Christians in general their spiritual sacrifices and services which they are to offer unto God continually in thankfulness for his saving mercies towards them in Christ. And therefore the Apostle having largely shewed that the sacrifices of the old Testament were not to be observed in the times of the Gospel since they are fully accomplished in Christ toward the end of that Epistle he calleth upon believers to offer spiritual sacrifices by him scil by Christ therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name but to do good and to communicate forget not for with such sacrifices God is well-pleased All these and the like spiritual sacrifices believers are to offer up by Christ their high-priest in his name presenting them to the Father by his hand that they may find acceptance through him and whatsoever we do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him all these sacrifices are to be offered in his name and to be presented to God by and through him 2. For a peace offering and thank-offering liberty was given to sacrifice either male or female so saith the Apostle There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for yâ— are all one in Christ Iesus The Lord maketh no difference of persons now either in respect of Nation condition or sex if they be in Christ whatsoever they are in other regards the Lord accepteth them in his beloved Son and they may present themselves as living holy sacrifices unto him assuring themselves that he will graciously receive them and by the same reason they may offer up their services and duties to him by Christ as spiritual sacrifices 3. The fat and the kidneys of the peacâ—-offerings were to be burnt upon the Altar but what was to be done with the rest of the flesh that you may find in Lev. 7. the breast and the right shoulder were to be given to the Priests the Sons of Aaron whereof the former was to be waved before the Lord the latter to be heaved or lifted upwards and then they were to be given to the Priests It seemeth the rest of 〈◊〉 flesh of the peace-offerings was to be eaten by him that brought the sacrifice of the peace-offering before the Lord who together with his family was to celebrate a holy feast with spiritual rejoycings before the Lord. 1. The breast was to be given to God for what was given to the Priests was given to God because it was given to the Priest for the attending on the service of God This may teach us to give up our breasts hearts affections to God in holiness and obâ—dience My Son give me thine heart Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind 2. The breast was to be waved before the Lord or shaken to and fro The original word is taken for sifting with a five so this waving of the breast may teach us what stirâ—ings of heart what lively workings of spirit and affections there should be in Christians in performing services to the Lord. It is not a dead soul without spiritual life and motion which the Lord regardeth but it is a wave-breast that he calleth for an active heart and soul a stirring spirit like that of David Bless the Lord O my soul and all that is within me bless his holy name 3. The right shoulder was to be heaved up before the Lord or to be lifted up This may â—each Christians to lift up their souls to the Lord as David Vnto thee O Lord do I lift up my soul to seek the things which are above where Christ sitteth on the right hand of God â—o set their affections on things above not on things on the earth to have their conversation in Heaven These parts being to 〈◊〉 given to the Priests by the Lord his command here we have another ground estaâ—lishing the maintenance of Gospel Ministers â—ecording to that of the Apostle mentioned beâ— The rest of the flesh of the peace-offerings â—â—ting to be eaten by him that brought the â—â—â—rtices with his houshold rejoycing in the Lord may teach Christians that as Christ offered up himself in sacrifice to God to satisfie his justice for the sins of his people so he inviteth them to feed and feast upon him by faith with rejoycing with joy of the holy Ghost this they should do in reading and hearing the Gospel in meditating upon the word upon Christ and the things of Christ. And in the use of the Lords supper I conceive this feasting upon the remainder of the facrifice was a special act of Communion which the
him who is invisible and so despising earthly things Labour for union with Christ that partaking of his Spirit ye may partake of his holiness and graces and so of his beauty and glory Holiness beautifieth and adorneth the soul and ptepareth it for perfection of heavenly beauty and glory whereas sin doth both defile and disfigure the soul filling it with deformity This being noted in general I intend to mention some few of the particulars First The two precious stones upon the two shoulders of the Ephod or Priestly Robe wherein were ingraven the Names of the twelve tribes of Israel six in one stone and six in the other so that the high-priest bare their Names upon his two shoulders 1. This may note unto us the support which the Lord giveth unto his Church and to all the living members of it He beareth them as it were upon his shoulders Hence it is that his little flock hath been preserved in the midst of so many wolves from age to age Vpon this rock I will build my Church aud the gates of Hell shall not prevail against it What a blessed priviledge have they that are in Christ being built upon him as a rock immoveable and upheld by him born upon his shoulders who is their eternal high-priest 2. See how precious the people of Christ are in his account as if their names were engraven in precious stones and set in ouches or bosses of Gold 2. The breast-plate of Iudgement in which was to be set four rows of precious stones three in a row in all twelve stones of several kinds and in these again were ingraven the twelve names of the twelve Tribes of Israel and so Aaron was to bear the Names of the Children of Israel in the breast-plate of judgment upon his heart when he went into the holy place for a memorial before the Lord continually 1. See the tender love and affection which the Lord Christ hath toward his people he beareth them upon his breast upon his heart continually he shall feed his flock like a shepherd he shall gather the Lambs with his arm and carry them in his bosom next his heart and therefore it seemeth the Church prayes to Christ set me as a seal upon thine heart that tender love which moved him to let out his heart blood for their redemption is still so powerful and prevailing with him that he beareth them upon his heart in heaven 2. Ought not Christians then to bear Christ upon their hearts to entertain him to dwell in their hearts by faith to cleave unto him in love and walk in him following the guidance of his spirit 3. Christ this eternal high-priest beareth the Names of his people upon his breast-plate or heart now that he is in heaven before his Father for a memorial before his face continually I conceive this noteth Christ his intercession for his people He presenteth their names before his Father in Heaven as the High-priest did in the holy place on the earth which was a figure of Heaven Blessed are they whose Names God the Father readeth engraven upon the breast-plate written upon the heart of his beloved Son in whom he is well-pleased What is there that such may not obtain of the Father through the Son And how should all labour to give in their names and to give up their hearts to Christ that he may bear their names upon his heart for a memorial before the face of God continually Thirdly Vpon the hemme of the High-priests Robe were placed golden Bells and Pomegranates that his sound might be heard when he went in unto the holy place before the Lord and when he came out so the Lord Christ entring in to the most holy place in heaven after his death and resurrection maketh a most sweet and pleasing sound in the ears of his Father far beyond that of golden bells his mediation and intercession in behalf of his people grounded upon the merit of his death sacrifice and satisfaction maketh heavenly melody before his Father Jesus the mediator of the new Covenant and the blood of sprinking which speaketh better things than the blood of Abel And these Pomegranates may well resemble the sweet savour of Christs sacrifice Again Aarons bells were heard to sound not only when he went in to the holy place but also when he came out Now although the Lord Christ as he is man continueth within the most holy place not made with hands and doth not come out again yet he sent down his spirit upon his Apostles soon after and caused these golden bells to give a most pleasant sound throughout the several Quarters of the world publishing the glad tidings of pardon and salvation through Christ to the comfort and refreshing of many thousand souls and the precious promises of the Gospel published in the name of Christ were as Pomegranats that yeilded a pleasant smell to the reviving of many fainting hearts and drooping spirits Had we circumcised hearts and ears gracious spirits heavenly affections how pleasant would the sound of the Gospel preached how sweet would the promises of it be unto us Fourthly The Lord gave this Command Thou shalt make a plate of pure Gold and grave upon it like the engravings of a fignet Holiness to the Lord and this golden plate was put on the forefront of the Mitre and so to be worne on the forehead of the High-priest that he might bear the iniquity of the holy things which the Children of Israel should hallow in all their holy gifts and it was to be always upon his forehead that they might be accepted before the Lord. The Inscription I suppose may be read either Holiness to the Lord or the Holiness of the Lord. 1. Here see how the Lord Christ whose holiness and righteousness is of infinite worth and value the holiness and righteousness of Iehovah of him who is very God taketh away the iniquities and pollutions of the duties services spiritual sacrifices offered by his people Aaron did bear these but in a figure and in a way of representation Christ did really bear them and his holiness and righteousness of Jehovah is imputed to them and is alone sufficient to take away all their uncleanness and to procure acceptance for them How should Christians be humbled that such is the corruption of their natures and imperfection of their graces that the best of their services the holiest of their offerings have such iniquity cleaving to them that they need the imputation of Christs righteousness to cover them And again this may comfort them that are in Christ and are sincere in their services and stir them up to thankfulness that such a precious remedy is provided them in this case even the Holiness of Jehovah 2. This golden plate with this Inscription on the forehead of the High-priest may intimate unto us that God the
graces of Christ derived from him to Christians are compared to that precious ointment under the Ceremonial Law that was made of principal spices pure Myrrhe sweet Cynamon sweet Calamus and Cassia sweet Aromatical choice ingredients which being artificially compounded together what a sweet and fragrant smell did it yeild But how far doth the sweet savour of that spiritual ointment the graces of the spirit derived from Christ to true Christians excel this material ointment How great is their guilt in the sight of God that profess themselves Christians that is anointed of God and yet cherish in their hearts noisome and unsavory lusts and wallow in the mire and in the stinking sinks of abominable sins who profess themselves Christians i. e. anointed with heavenly gragracâ—s and yet remain graceless and profane 3. The Name Christian signifieth a Disciple a Scholar a follower of Christ. How great is thy sin 1. If under this name thou livest in ignorance dost thou not herein cast a great reproach upon the Lord Jesus Christ Hast thou been 20 30 40 years his Disciple his Scholar and hast thou learned little or nothing all this while Hadst thou any sincere love to Christ and his doctrine how is it that thou hast profited no more 2. Wilt thou call thy self a Christian that is a Disciple or follower of Christ and dost thou not cease to act and walk contrary to him in drunkenness in riot revellings chamberings wantonness c. Dost thou not herein highly dishonour Christ in calling thy self a Christian or follower of Christ Is not this as if thou shouldst say Christ taught thee these things and walkt before thee in such ways as these Oh take heed lest thou be found guilty of a kind of real and implicite blasphemy Is it not either a mocking of Christ or an implicite blaspheming of Christ for people to call themselves Christians that is followers and scholars of Christ and to go on from time to time in lewd and wicked courses How grievous is the sin of them that live under the Gospel and are more obstinate more stubborn more hardned in their sins than divers of the Heathens So the Lord Christ sheweth that the Heathens of Tyre and Sidon would have repented in sackcloth and ashes if the same means had been afforded them which Corazin and Bethsaida had The men of Nineve shall rise in judgement with this generation and shall condemn it because they repented at the preaching of Ionas and behold a greater then Ionas is here If the Ninevites abounding in wealth and pleasure their City being the head of the Assyrian Monarchy an Heathenish people did so far relent at the preaching of Ionas who came among them from a strange Nation Oh trembâ—e to think of your account if ye continue to harden your hearts against so many sermons so many messages brought unto you in the name of Christ and confirmed by his Authority Will ye be able to hold up your faces before the men of Nineve in the day of Judgement How grievous is the sin of professed Christians living under the light of the word and Gospel of Christ who on the one side having nothing in them better then the wiser sort of Heathens And 2. Live in such practices as the better sort of Heathens abhorred and scorned 1. How many living under the Gospel have nothing in them better then some of the Heathens nothing practically better no better frame of soul no better resolutions and affections nothing of Christ his regenerating spirit nothing of his renewing grace nothing of the new creature It may be they have some more knowledge of Christ and his Gospel then Heathens so have the Divels but they have no better hearts than Heathens 2. How many such live in the ordinary practice of such sins which the wiser sort of Heathens abhorred and scorned How disgraceful was drunkenness by the light of Nature to sober Heathens and how did they despise drunkards What discourses have Seneca and Pliny against drunkenness setting it forth not only as odious but as ridiculous shewing the baseness and sillyness of such courses Yea Are there not many Turks at this day who would scorn to make themselves such sotts as many professed Christians do What notable passages hath Tully against chearing and indirect dealing in matter of Contracts Bargains c. The like may be said of many other Cases Let us then lay to heart the abounding of sin and wickedness among us against the light and Law of Nature aggravated by the light of the written Law the everlasting Gospel of Christ and yet humble our selves and cry mightily unto the Lord if it be possible that his wrath may be turned away from us and let us every one in particular exceedingly tremble to be found Christians in name and Heathens in heart and life and therefore worse than meer Heathens CHAP. VIII I Proceed now to the Moral Law concerning which the Apostle saith it is established by the doctrine of Justification through the Righteousness of Christ apprehended by faith without any consideration of the works of the Law performed by the person justified By the the Moral Law I understand the Law written in the Scripture whereof we have a brief sum or Abridgment in the ten Commandments which again is contracted into a narrower compass Thou shalt love the Lord thy God with all thy heart and with all soul and with all thy mind This is the first and greatest Commandment and the second is like unto it Thou shalt love thy Neighbour as thy self The Law thus abridged is largely unfolded in other parts of Scripture with the additions of many threatnings against disobedience and promises to obedience 1. then I intend to propose a general point of doctrine and then to point at the particulars comprehended in it The general doctrine is this That the Gospel teaching the free justification of Believers without consideration of any works of theirs done in obedience to the Law but through the Righteousness of Christ alone applied by faith doth establish the moral Law So it is shewed in this Text Through faith the Law is established That which I desire to clear unto you is how or wherein the moral Law is established by faith this may be shewed 1. Negatively 2. Affirmatively And so we may come to the several branches or special doctrines comprised in this general 1. Negatively thus The moral Law is not established but declared to be of no use for the justification of sinners in the sight of God by the doctrine of justification through the Righteousness of Christ imputed of God and applied by faith Or more briefly for help of Memory thus Iustification by faith in Christ excludeth justification by the works of the Law This ye may take as a point of doctrine implied in the Text if it be compared with the Apostles foregoing discourse to which it hath relation For the Apostle speaketh of it
to his command should learn of him who is meek and lowly of heart and be content to be conformed to him in sufferings taking up his Cross and following him They should be useful and serviceable as Christ was who was figured by such creatures offered in Sacrifice 2. Ye may note in general that an offering presented to the Lord was called in the Hebrew Korban of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near This may teach us that none was fit to offer an offering to the Lord but only the Lord Jesus Christ and those that come to God by him for all mankind since the fall were a far off at a great distance from God but the Lord Iesus Christ being God and Man is nigh unto the Father In regard of his Godhead he is the only begotten Son of God in the bosom of the Father as he is man personally united to the Son of God he is one person with the Son of God and being without spot of sin he came near to God to present himself an offering and a Sacrifice unto him Secondly none can come nigh unto the Lord to offer any spiritual Sacrifice to him or to have any inward communion with him but in and by the Lord Jesus Christ But now in Christ Iesus Ye who sometime were afar off are made nigh by the blood of Christ. Christ being nigh to God drew nigh unto him actually with the sacrifice and offering of himself and so made way for sinners who were afar off from God by their sin and guilt to draw nigh to God by virtue of his blood that applying his blood satisfaction and righteousness to themselves they might be made nigh unto God in regard of their estate being taken into Covenant with him as his confederates and so into Communion and that they might draw nigh unto him from time to time in offering spiritual services and sacrifices to him by Jesus Christ. Let us all see our great need of Christ there is no coming nigh unto God but by him neither in respect of our estate nor of our services but in Christ there is access to be had in both respects But more especially First The burntoffering This was called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ascending or ascension because all the flesh of the beast being burned upon the Altar was to ascend or go up towards heaven in fire so the Lord Jesus Christ when he was here on earth in the flesh offered up himself to his father in heaven the infinite virtue of his Sacrifice ascending to the Throne of God for the appeasing of his wrath and satisfying of his justice for sin This may teach us also that we should present our whole selves souls and bodies sacrifices living holy acceptable to God and that they which will thus present themselves to the Lord must be heavenly minded their souls and hearts must be raised and ascend upward How many carnal outward dead hearted services are dropped down before the Lord that never ascend upward having nothing of heaven nor of Christ his spirit in them Secondly He that offered the burntoffering was to lay his hand upon the head of the creature that was to be slain so he that will have benefit by the sacrifice of Christ must lay hold of him by the hand of faith Thirdly The Bullock for the burntoffering was to be killed the blood of it to be poured out this 1. was fulfilled in Christ according as it was Prophesied of him He is brought as a Lamb to the slaughter He was cut off out of the land of the living ver 9. His grave and death are expresly mentioned thou shalt make his soul an offering for sin ver 12. He hath poured out his soul unto death And Daniel Prophesied that Messiah or Christ should be cut off or slain and without shedding of blood there is no remission 1. This may move Christians to pitty and earnestly pray for the poor blinded Israelites that the Lord would be pleased to take the vail from their hearts Is it not lamentable to consider that they should make the Cross and death of Christ a stumbling block whereas his death and sufferings are so clearly foretold in the Law and the Prophets which themselves acknowledge to be the word of God Yea all those millions of sacrificâ—s slain and offered according to the Lord his appointment did clearly foreshew the death of Christ and the shedding of his most pretious blood for the sins of the world But how is man left to the darkness of his own mind and blinded by Satan Secondly See here how odious sin is in the sight of God which nothing could wash away but the blood of Christ figured by the death and blood of these legal Sacrifices for it is not possible that the blood of Bulls and Goats should take away sins these did signifie the blood of the Son of God infinitely more pretious of sufficient virtue to wash away the greatest and foulest sins How should we tremble at sin Should we not look upon every sin as bloody as murtherous either as slaying the sinner himself or as killing his Saviour either thy sin must be washed away with the blood of Christ or it will cost thee more then thy best blood is worth Thirdly This is for comfort to souls burdened and oppressed with the guilt of sin that that one sacrifice even Christ himself figured by so many millions oâ— sacrifices is offered to satisfie for sin that that blood figured by the blood of so many offerings is shed to take away sin and that God hath purchased his Church with his own blood it is the blood of God because of him who is God and man in one person though not the blood of the God-head The blood of Jesus Christ the Son of God cleanseth from all sin it is of infinite value it is of more virtue then all the bloody sacrifices of the Law 4. Woe unto those wretches that dare to swear prophanely by this pretious blood or by those bleeding wounds of the Son of God Is not this to trample under foor the blood of the Covenant 4. The death of these sacrifices may teach us 〈◊〉 kill our dearest sins to slay our lusts to mortifie our corruptions Christ did not dye for sin that thou mightest live in sin but that thou mightest dye to sin and live to him ye righteousness and holiness I beseech you therefore Brethren by the mercies of God that 〈◊〉 present your bodyes a Sacrifice living holy and acceptable to God a Sacrifice and therefore slain and yet a living Sacrifice Present your selves a sacrifice dying to sin and a sacrifice living quickned with grace living in the spirit Again among all the burnt offerings ye may take particular note of the continual burnt offerings sacrificed to the Lord every day one Lamb in the morning and another in the evening
for the Success of the Gospel in all places particularly in the place where they live that those that are unclean may become an acceptable offering unto the Lord being sanctified by the holy Ghost Is it not much to be lamented that where there are many people living under the Gospel the Lord should have so few offerings that so few shloud give clear evidence that they are as fine flower sifted from the bran of their natural corruption and so fit to be presented as meat-offerings to the Lord and how restless should each particular soul be until 't is thus sifted and sanctified by the holy spirit that it may be a holy offering unto the Lord. 2. Oyl was to be poured upon the fine flower This may signifie the annointing of Christ concerning whom it is said God even thy God hath annointed thee with the Oyle of gladness above thy fellows Those pretious graces of the spirit poured forth abundantly upon Christ were resembled by oyle and therefore it is said of him He is full of grace and Truth and of his fulness have all we received and grace for grace He hath an overflowing fulness of this heavenly oyl of these spiritual graces enough for all that are united to him for God giveth not the fpirit by measure unto him Let all be stirred up to come to Christ and turn unto him that they may receive of his fulness grace for grace They that are wholly empty of saving grace may receive from him they that have some beginnings may receive increase from him Is it not want of exercising faith upon Christ and keeping close to him that maketh Christians so defective in grace It is said the pretious ointment upon the head of Aaron the High-priest went down to the skirts of his garment The unconceivable fullness of grace poured upon Christ the eternal High-priest is ready to distill upon his members if they be not wanting to themselves 3. There was also frankincense put upon this meat-offering so the Lord Christ gave himself for his people an offering and a sacrifice to God for a sweet smelling favour and God the Father proclaimed from heaven concerning him This is my beloved Son in whom I am well-pleased The sweet odour and savour of Christs sacrifice is so pleasing unto the Father that he is appealed toward all that are truly united to Christ and reconciled to him by Christ and this also maketh the services of such well-pleasing to the Lord the sweet savour of Christ his Sacrifice perfumeth their offerings 4. An handful of this meat-offering was to be burnt upon the Altar as a memorial and the rest belonged to the Priests the Sons of Aaron 1. The memorial may signifie that the Lord is moved to remember his Covenant of grace by the merit of Christ his sacrifice Not that the Lord is subject to forgetfulness or needeth to be put in remembrance but it is spoken after the manner of men and to help the weak faith of his people and therefore they may assure themselves that the Lord will ever be mindful of his Covenant and shew himself faithful in his promises Again in a Secondary way it may be a ground of much comfort to the people of God in respect of their duties and services which they offer up to God by Christ in sincerity The Lord will have them in remembrance the Lord hear thee in the day of trouble remember all thine offerings So the Angel told Cornelius Thy Prayers and thine Alms are come up for a memorial before the Lord. 5. The remnant of the meat offering was to be Aarons and his Sons who were Priests of the Lord. The Apostle inspired and directed by the holy Spirit argueth thus from hence Do ye not know that those which minister about holy things live of the things of the Temple and they which wait on the Altar are partakers with the Altar Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel They that did service at the Altar under the old Testament did partake with the Altar as here in the meat offerings the Altar had part and they that waited on the Altar had part So the Apostle shews that it is the Lords own ordinance that they that preach the Gospel should live of the Gospel They therefore that oppose the maâ—ntenance of the preachers of the Gospel do resist the ordinance of God and presumptuously oppose his supream authority 6 The meat offering was to be seasoned with salt Yea it seemeth this was to be used not only in this case but also generally in all Sacrifices for so it is said Every oblation of this meat offering shalt thou season with salt neither shalt thou suffer the salt of the Covenant of thy God to be lacking from thy meat-offering With all thy offerings thou shalt offer salt 1. Salt consumeth crude and raw humours and preserveth from putrefaction and rottenness so Christ by his spirit seasoneth the souls of true believers and worketh out the natural corrupt distempers of their hearts and where the spirit of Christ is wanting men are left to the bent of their own spirits How wofully are they filled with corruption and rottenness and therefore it is said Have salt in your selves get the graces of the spirit to season your hearts 2. Salt maketh things savory and of good relish How unsavory and loathsome is a carnal unregenerate soul in Gods account that savoureth not the things of Christ his spirit for they that are after the flesh do mind or savour the things of the flesh They are loathsome and unsavory unto the Lord they have not salt in themselves But they that are after the spirit do mind or savour the things of the spirit they have salt in themselves though not of themselves they have it of Christ yet they have it in themselves 3. Salt when it meeteth with sores causeth smart The grace of the spirit and the word of grace in which the spirit worketh seemeth smarting to corrupt hearts yea to gracious hearts so far as they have corruptions remaining in them but they that will present themselves living holy acceptable sacrifices to God through Christ must be willing to be salted with the grace of Christ his spirit and with the word of grace though the flesh smart For every one shall be salted with fire and every sacrifice shall be salted with salt Every one that will be acceptable to God must be salted with fire the power of Christs spirit as a fire from heaven to consume the dross of their lusts and to refine their souls And every sacrifice c. Every one that will be a pleasing sacrifice to God must be salted with this salt of the sanctuary He must have the graces of Christ to mortifie his corruptions and to cause him to savour the things that be
as of a thing strongly proved and concluded as clear and certain that it being declared and demonstrated that none have fulfilled the Law but all are found guilty of sin against the Law therefore none can be justified in the sight of God by the works of the Law hence it followeth that there is no way remaining for any of mankind to be justified and approved righteous before God but only through the righteousness of Christ imputed to them of God and applied by faith Hereupon ariseth the Qâ—estion or Objection in the Text Do we then c. and the Answer is Yea we establish the Law that is it is established in other respects and for other ends and uses but is declared to be void and of no use at all for the justifying of sinners by any works which they can perform in obedience to the Law So that as the Ceremonial Law is declared by the doctrine of the Gospel to be of no use either for justification of sinners or for outward observation and yet established in other respects as hath been shewed so the moral Law by the same doctrine of the Gospel is declared to be of no force for justification of sinners and yet established in other respects For the present the Negative is to be considered So the Apostle having spoken of the priviledges of the people of Israel above the Gentiles as in other regards so chiefly because unto them were committed the oracles of God then moveth a Qâ—estion What then Are we better than they No in no wise for we have before proved both Iews and Gentiles that they are all under sin as it is written there is none righteous no not one The Israelites though they had outward Church-priviledges above the Gentiles yet were no better by Nature than they they were children of wrath by Nature as well as others and it was as impossible for them to be justified by their own righteousness or works of obedience to the Law as it was for the Heathen Therefore by the deeds of the Law there shall no flesh be justified in his sight Two things may be considered here for the opening and confirming this point The first is this What grounds there are in general to prove that none can be justified by their own works pâ—rformed in obedience to the Law 2. How this is declared by the doctrine of the Gospel Of the former the general grounds may be three The first taken from the consideration of the state of man as he is in and of himself The second from the Law The third from God who is both the Lawgiver and Iudge 1. From Man He is from his birth a lump of flesh filled with carnal lusts and fleshly corruptions That which is born of the flesh is flesh and in this flesh dwelleth no good thing and this carnal and fleshly mind is enmity against God it is not subservient to the Law of God neither indeed can be so then they that are in the flesh cannot please God they are all dead in trespasses and sins inclined to walk according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience and are by Nature the children of wrath and therefore every imagination of the thoughts of mans heart by Nature is only evil continually and therefore the Apostle counted all things which he had of himself out of Christ loss and dung for the excellency of the knowledge of Christ Jesus all his own righteousness and best performances out of Christ were as loss and dung and therefore of no weight nor worth towards his justification of no value at all towardrs the satisfying of Gods justice If any say that after he was in Christ renewed by his spirit his works were of some value I Answer 1. That is nothing to the business in hand for when once the soul is united to Christ it is already justified upon another account scil through the perfect righteousness of Christ and none can find acceptance with God for their persons or services until they are in Christ and justified and therefore these services and duties make nothing towards their justification but follow upon their justification 2. The best duties of the best saints of God in this life are not answerable to the perfect purity and exactness of the Law and that is the second ground whereby it may appear that none can be justified or approve themselves righteous before the Lord by any works of obedience to the Law scil 1. The consideration of the purity and perfection of the Law 2. The severity of the Law not bearing with the least aberration or swerving from it or transgression against it 1. The perfection of the Law The Law is holy and the Commandment holy and just and good The Law is spiritual it is a compleat and perfect rule of righteousness and it is not for the imperfection of the Law that it doth not make men righteous but it is because of the imperfection and corruption of men who cannot answer the perfection of the Law 1. The Law requireth a full and perfect conformity of the whole man of all the powers of the soul and affections of the heart and so of all the sences and parts of the body to the strait and pure rule of the Law that there should be nothing contrary to the Law nothing defective or wanting This is the voice of the Law Hear O Israel the Lord our God is one Lord and thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy migbt and these words which I command thee this day shall be in thine heart The Law requireth a perfect conformity unto its self that the whole heart and soul should be filled with the love of God that the whole strength of the heart and soul all the might of the inner man should be bent upon God and carried after God in love and so by consequent that there should be nothing in the heart or soul in the least degree contrary to the love of God not the least love of any sin nor the least inclination towards it for the least declining of the heart or soul toward sin is contrary to the Law which requireth the whole heart or soul to be given up to God in love and that with all its strength or might yea the least remission of love the want of love in the full perfection of it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is against the Law and condemned by the Law the want of the perfection of holiness and righteousness in the â—rame of the heart and soul is against the Law I am the Lord your God ye shall therefore sanctifie your selves and ye shall be holy for I am holy The Lord in his Law proposeth himself his own perfect holiness as
a pattern of holiness to men and women So the Lord in his Law saith Thou shalt love thy neighbour as thy self So that the least want of love unto our neighbour the least defect in love is condemned the least inclination contrary to love is forbidden Then again whatsoever is contrary to the right order of the affections in relation to God and our neighbour is against the Law for the Law commandeth to love God with all the mind c. And this is the first and greatest Commandment that of love to our Neighbour is the second and therefore love to God is to hold the chiefest place and so the weighty and principal duties of the first Table scil those toward God are to be looked at as the principal and love to our Neighbour is to be subordinate unto this love to God God is to be loved for himself Men are to be loved in the Lord and for the Lord. Now every inordinate affection every disorder of the affections this way is against â—he Law When the first and greatest Commandment is as it were turned into the second when any man hath an higher place or greater share in thine affections then God The Law forbiddeth and condemneth whatsoever in the heart or soul is contrary to any Commandment of the Law not only â—ctual thoughts but the inherent corruption every inclination to evil whatsoever distemper there is in the heart and soul contrary to any branch of any Command either of the first or second Table All sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is contrary to the Law Now the very inclination to sin is contrary to the Law and therefore sinful Every inclination to distrust to Idolatry superstition to the dishonour of God c. is condemned by the Law This is the sin that naturally dwelleth in every one the corruption of Nature propagated from Adam the body of sin cross and contrary to the body of the Law in every point in every iota or title 3. All omissions of duties towards God and men are condemned by the Law 4. All commissions of sin in thought word and deed are condemned by the Law every evil thought every vain thought every profane â—ngodly obscene unchast malicious speech every idle word every action contrary to the Law grosser actions looks gestures And as we are to consider the perfection of the Law so on the the other side take notice of the severity of the Law The Law spareth not the least sin but denounceth a curse against every one Cursed is every one that confirmeth not all the words of the Law to do them and as the Apostle hath it Cursed iâ— every one that continueth not in all things written in the book of the Law to do them Nothing contrary to the Law can escape the curse oâ— the Law The word spoken by Angels was steadfast and every transgression and disobedience received a just recompense of reward This word was the Law in the delivering whereof the Lord was pleased to use the ministry of Angels Such is the severity of the Law that it spareth no transgression or disobedience but layeth a penalty upon every one 3. Consider the perfect the infinite justice holiness purity majesty of God who is both the Law giver and the Judge who gave his pure and perfect Law and who will judge impartially by the Law Shall mortal man be more just than God Shall a man be more pure than his Maker Behold he put no trust in his servants and his Angels he charged with folly How much less on them which dwell in houses of clay whose foundation is in the dust Saith the Psalmist O Lord my God thou art very great thou art cloathed with honour and majesty who coverest thy self with light as with a garment behold the Nations are as a drop of a bucket and are counted as the small dust of the ballance behold he taketh up the Isles as a very little thing All Nations before him are as nothing and they are counted to him less than nothing and vanity The Prophet Isaiah in a glorious vision beheld a representation of the divine Majesty saith he I saw the Lord sitting upon a Throne high and lifted up and his train filled the Temple about it stood the Seraphims each one had six wings with twain he covered his face and with twain he covered his feet and with twain he did fly and one cried unto another and said holy holy holy is the Lord of Hosts the whole earth is full of his glory With what terrour glory and majesty did the Lord appear on Mount Sinai when he published the Law to the people of Israel There were Thunders and Lightnings and a thick cloud upon the Mount and the voice of a Trumâ—et exceeding loud so that all the people that was in the Camp trembled and Mount Sinai was altogether on a smoak because the Lord decended upon it in fire c. And Moses told the people The Lord thy God is a consuming â—re even a jealous God Now lay these things together the woful corruption of mans Nature every way contrary to the holy Law of God as darkness is to light having nothing in it conformable to the Law the â—umberless sins of omission and commission â—f each person against the Law the just â—igour and severity of the Law denouncing â—curse against every transgression and disâ—bedience the unspeakable unconceivable â—â—finite purity justice majesty of God who 〈◊〉 both Law-giver and judge And then â—ow clear is it that none can be justified in the sight of God by any works of theirs performed in obedience to the Law Secondly But there was a second thing proposed scil to shew how it appeareth by the doctrine of the Gospel that none can be justified by any works performed by themselves in obedience to the Law The Angel said to Ioseph concerning Christ Thou shalt call his name Iesus for he shall save his people from their sins He shall save them and therefore their own works shall not save them He shall save them from their sins and therefore he found them in their sins poor guilty condemned creatures and such as could not be saved or justified by their own works or righteousness The Lord Christ the night before he died said This is my blood of the new Testament which is shed for many for the remission of sins The Lord Christ did shed his most pretious blood for the remission or forgiveness of sins He by his death and obedience satisfied the justice of God for the sins of those who could not satisfie for themselves by any works of righteousness of their own compare this with that of the Apostle I do not frustrate the grace of God for if righteousness come by the Law then Christ is dead in vain This sheweth clearly that justification by the righteousness of Christ and justification by a mans
dye to sin to mortifie their members which are upon the earth to live to righteousness to walk in newness of life Thirdly the pride of corrupt Nature is very contrary to the Gospel which teacheth to be poor in spirit to empty our selves of all self-sufficiency to go out of our selves to become fools that we may be wise to be less than nothing in our own eyes to receive all of meer grace the free love and favour of God to present our selves in anothers garment before God in the righteousness of Christ for the covering of our shame and cloathing of our nakedness to look for no acceptance of any service but by anothers worthiness the merit of Christ. Fourthly corrupt and inordinate self-love may move men to reject or corrupt the Truths of the Gospel which teacheth self denyal and the renouncing of all that is dear unto us so far as it standeth in opposition against Christ Then saith Iesus unto his Disciples If any man will come after me let him deny himself and take up his Cross and follow me The Gospel striketh at the right eye at the heart and root of the most beloved lusts How then will self-love rise up against it Fifty inordinate love of the world of things below being deeply rooted in corrupt Nature raiseth rebellion against the Gospel and moveth men either to reject or corrupt the Truths revealed in it Felix trembled at Pauls discourse and commanded him away the young man went away sorrowful when Christ required him to fell all and give to the poor and follow him in hope of treasures in Heaven The Pharises who were covetous when they heard Christ speak against that sin deâ—ided him Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him So if any man love the world inordinately the love of the Truth is not in him for all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world The Use of this may be First to teach us to see and bewayle the corruption of our nature and withal to make us sensible how dangerous it is to continue in our natural estate destitute of the spirit of Christ Our corrupt nature is apt to corrupt and deny the precious Truths of the Gospel it were a dangerous and malignant disease of the body that should turn the best physick into poyson and either cast it out of the stomach as soon as it is taken in or grow worse by occasion of the remedy Our natures are wholly overspread with the deadly disease of sin and corruption and there is no part â—ound in them as the Apostle saith I know that in me that is in my flesh dwelleth no good thing He had much good in him through grace a great measure of the spirit of Christ but in his flesh so far as he was carnal so far as he was not renewed by the holy Ghost â—o far there was no good thing dwelling in him which sheweth that in them which are not regenerate there is nothing spiritually good nothing suitable and pleasing to God Whence these two great evils follow First an inclination to reject the Remedyâ— like a corrupt Stomack that gives no entertainment to the Physick leaveth it no time to work the cure but presently casteth it out So do many in the state of corrupt Nature they hear the Truths of the Gospel which the Lord hath appoynted as preâ—ious Remedies against that disease and reject them cast them up again either denying them in the secret thoughts not believing them or not seriously minding or regarding them So the Apostle told the unbelieving Iews it was necessary that the word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of everlasting life Lo we turn to the Gentiles He charged them for putting the word of God from them The Apostle had put the word of God home to them and they put it from them thus it is with many The Gospel is tendered to them as necessary physick sent down from Heaven and ministred to them by the Preachers of the word but they put it from them either they do not take it down or presently cast it up again Secondly there is an inclination in corrupt Nature to corrupt the Truths of the Gospel and to make them occasions of increasing the disease and so to make the Gospel to become the servant of death unto death Corrupt Nature is apt to make both the law and the Gospel occasions of increasing these diseases of the soul concerning the Law the Apostle saith when we were in the flesh the motions of sin which were by the Law did work in our members to bring forth fruit unto death This explaineth afterwards as in other passages wherefore the Law is holy and the Commandment holy and just and good the Law is perfectly holy and just and good and therefore cannot be properly the cause of any thing sinful and unholy Was that then which is good made death unto me God forbid But sin that it might appear sin working death in me by that which is good that sin by the commandment might become exceeding sinful such is the malignity of corrupt Nature that it worketh evil out of good and maketh the pure and holy Law of God an occasion of sin the more sin is forbidden reproved threatned condemned by the Law the more vehemently is the corruption of nature carried after sin So for the Gospel the Apostle Peter saith that Christ preached in the Gospel is to them that are disobedient a stone of stumbling and a rock of offence when to them which stumble at the word being disobedient whereunto also they were appointed They stumble and take offence because they like not those terms upon which Christ is offered to them in the Gospel How dangerous is it then to continue in this estate of corrupt nature How earnest should poor souls be with the Lord to deliver them The body is in a sad estate when all both food and physick increaseth some deadly disease in it The word and Gospel of God is both food and physick and corrupt Nature is apt to make it an occasion to increase sin and aggravate condemnation Cry mightily to the Lord to work a through cure upon your souls to change and renew your natures to send his spirit along with his word that it may overpower the diseases of your souls and be unto you the favour of life unto life Secondly This may teach us not to think it strange that so many pretious Truths of the Gospel are denyed and rejected in these days so many parts of Scripture abused with false interpretations and corrupt glosses so many errors and lyes maintained instead of Truths Corrupt nature
strive to purge out this Leaven of sin and errour and keep the feast with the unleavened bread of sincerity and truth Sixthly This feast of unleavened bread which was joyned with the Passover was to be kept seven days and seven in Scripture is noted for a number of perfection and therefore let Christians labour to purge out more and more the old Leaven of sin and corruption and to walk in sincerity and truth all the days of their life even till the seventh day that is until they come to keep an eternal feast and Sabbath of Rest with Christ in his glorious Kingdom Seventhly As they kept the feast with their loins girded So let your loins be girded about and your lights burning and ye your selves like unto men that wait for the Lord when he will return from the Wedding that when he cometh and knocketh they may open unto him immediately Blessed are those servants whom the Lord when he cometh shall find watching They that wear long garments need to gird them up when they are either to walk or to work They that would have communion with him need to call in and gather up their straggling thoughts their wandring minds their loose affections to unite the powers of their souls to fix them upon Christ and the things of Christ that they may be always ready for any way or work of Christ. Wherefore gird up the loins of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ. As they were to eat the Passeover with their shoes on their feet and their staffe in their hand as being ready for their departure out of Egypt so let those that will rightly keep the spiritual Passeover and feed upon Christ be affected as strangers and sojourners expecting daily their departure out of this world labouring to be ready to enter into the heavenly Canaan How should they condemn that earthly mindedness when they are of such a temper as if they had a continuing City here not seriously seeking one to come Eighthly They were to eat the Passeover with bitter herbs let those then that would indeed feed upon Christ unto eternal life feed upon this Lamb of God with bitter herbs of Godly sorrow for sin holy anger and indignation against themselves afflicting their souls looking upon him whom they have pierced by their sins and mourning for him as one mourneth for his only Son and being in bitterness for him as one that is in bitterness for his first-born Let them feed upon Christ by faith with self-denial which is as it were a bitter herb to the flesh denying themselves in their dearest lusts and carnal affections not sparing the right hand or the right eye Let them joyn repentance with faith otherwise they can never keep the feast according to the mind of Christ. Lastly Ye may read of the Law of the Passeover and unleavened bread and presently after that the ordinance of the first-fruits Speak unto the children of Israel and say unto them when ye be come into Land which I give unto you and shall reap the harvest thereof then ye shall bring a sheafe of the first fruits of your harvest unto the Priest and he shall wave this sheafe before the Lord to be accepted for you on the morrow after the Sabbath the Priest shall wave it It is conceived that this Sabbath or day of rest was the first day of unleavened bread scil the fifteenth day of the first month on whatsoever day of the week it fell but in the year wherein Christ suffered it fell upon the last day of the week so that it was a double Sabbath the paschal Sabbath and the weekly Sabbath meeting together upon the same day Now the sheaf of first-fruits was to be waved or offered before the Lord on the morrow after the Sabbath which was the day on which Christ rose from the dead See how the Apostle applyeth this Christ is risen from the dead and become the first fruits of them that sleep It seemeth there was such an exact agreement and correspondence between the Type and the Antetype the shadow and the substance that the Lord Christ arose from the dead the very same day that the sheafe of first fruits was to be offered and he arose as the first fruits of them that slept or of the dead I conceive the meaning is that as the first fruits being offered to God did sanctifie the whole increase of the fruits of the earth that year so Christ as the first fruits of the dead arose from death to eternal life and glory and in himself and his resurrection did as it were offer up to God the dead bodies of all his members not always to lye under the power of death and corruption but to be raised to immortality and everlasting glory Let us labour then to have part in the first resurrection rising with Christ by virtue of his quickning spirit to newness of life that this may be an earnest and sure evidence unto us of a second resurrection to everlasting life So much for the Sacraments of the Ceremonial Law CHAP. IV. SEcondly in the next place follow the Sacrifices It seemeth there were but few sorts of creatures used for Sacrifices Of sensible creatures such as have life and sense but five sorts whereof three were of four-footed beasts scil Bullocks Sheep and Goats old or young and so comprehending under them Calves Lambs and Kids and two sorts of fowls as turtle doves and young pigeons Thefe were creatures that were meek and gentle above many others and such as were in a special manner subject and serviceable to men so the Lord Christ who was appointed to be a Sacrifice to the justice of God was meek and lowly in heart He was lead as a sheep to the slaughter and like a Lamb dumb before the shearer so opened he not his mouth who being in the form of God thought it robbery to be equal with God but made himself of no reputation and took upon him the form of a seâ—vant and was made in the likeness of men and being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross. Lions Bears Tigres Leopards wild-beasts beasts of prey fierce and cruel creatures Eagles Hawks Vultures or other ravenous fouls were not appointed for Sacrifice These were not fit to represent the Lord Christ in his state of humiliation in his suffering condition as he was appointed to be a Sacrifice for sin It is true Christ is called the Lion of the Tribe of Iudah I conceive to represent him in regard of his mighty powers in protecting his Church and subduing his enemies but not to resemble him as a Sacrifice for so he was in a state of suffering and of service and therefore Christians according
so the people of God had need every day morning and evening to flee to Christ and to apply his sacrifice and satisfaction to themselves and through him to seek pardon of God for their dayly sins and infirmities every day sprinkling the blood of Christ the Lamb of God upon their souls 2. This may stir up Christians dayly to offer up a morning evening sacrifice to the Lord in confession of sins prayers praises thanksgivings We read of special blessings which the Lord vouchsafed at those times The King of Iudah Israel and Edom with their Army were in danger to perish for want of water and in this great distress they had recourse to the Prophet Elisha now it is said ver 20 and it came to pass in the morning when the meat-offering was offered that behold there came water by the way of Edom and the country was filled with water So Danâ—ul having prayed with much importunity for the Church which was then in captivity saith the man Gabriel to wit the Angel Gabriel in the likeness of a man being caused to fly swiftly touched him about the time of the evening oblation and so as it followeth there opened the counsels of God unto him according to his request I conceive it is very probable that the people of Israel in their several houses did use to pour out their prayers to God about the time of the morning and evening sacrifices and that Daniel and others of the godly when they were in captivity did observe those times though then the Temple was destroyed and the daily sacrifice interrupted A second sort of Sacrifices were sin offerings this kind of offering is called in the Hebrew expresly Sin because in a typical or figurative way the guilt or sin of him for whom the sacrifice was offered was laid upon the creature sacrificed So the Apostle sheweth that God hath made him scil Christ to be â—in for us who knew no sin that we might be made the Righteousness of God in him The sin-offering called sin figured the imputation of mens sin to Christ who had no sin of his own bnt voluntarily took upon him the guilt of mens sins as a surety taketh upon him anothers debt 1. See here how exceedingly the Son of God abased himself for sinners as to stand under the guilt of numberless sins If we consider the infinite holiness glory and Majesty of Christ is it not evident that this degree of humiliation and abasement passeth all understanding Admire therefore his infinite love and unconceivable goodness which moved him hereunto Learn highly to exalt and honour him 2. See here the baseness of sin which thâ— abased the Son of God when he took the guilâ— of it upon him out of compassion to sinnerâ— No outward estate condition calling imployment doth so abase any as the least sin doth in the Lord his account and yet hoâ— vain is the corrupt heart of man in being ashamed of many other things more thâ— of sin yea how many are there that arâ— ashamed of holiâ—ess and ready to glory iâ— sin 3. If Christ did thus abase himself for thâ— sins of others as to be made a sin-offering or to be made sin by imputation How shoulâ— we take shame to our selves and be exceedingly humbled and abased for our own sins As David I have sinned greatly in that I haâ— done I have done very foolishly And 〈◊〉 I abhor my self and repent in dust 〈◊〉 ashes 2. The blood of the sin-offering was to sprinkled seven times before the Lord and seâ— is noted for a number of perfection The Souâ— and Consciences of sinners are so deeply slaâ—ned and defiled with sin that they neeâ— much purging How often should we laboâ— by â—aith to sprinkle the blood of Christ upon our souls and to apply it to our selves This blood of the sin-offering was to bâ— sprinkled seven times before the vail of 〈◊〉 holy place so it is the blood of Christ 〈◊〉 maketh way for believers to the mercy-seat which their sins had shut up against theâ— Having therefore Brethren boldness to enteâ— into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh and having an high-priest over the house of God let us draw near with a true â—eart in full assurance of faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water with hearts and souls sprinkled with the blood of Christ by faith and so purged from the guilt of sin and bodies washed with pure water being baptized outwardly and inwardly with water and the sanctifying graces of the holy spirit 3. Some of the blood was to be put upon the horns of the sweet incense Altar scil the Golden Altar so Christians are to ground their faith and confidence in offering up the Incense of prayer upon the blood and Mediation of Christ having no hope of acceptance but only through him and his satisfaction and intercession The Golden Altar being a type of Christ as he intercedeth for his people The blood of the sin-offering put upon this Altar may intimate unto us that Christ intercedeth with his Father and pleadeth for his people by presenting to him his blood the merit of his death and fulness of his satisfaction which he underwent not for himself who had no need but for them 4. The fat of the Inwards Kidneys c. were to be burned upon the Altar The fat may signifie carnal security senselessness and sottishness in heavenly and spiritual things Make the heart of this people sat and make their ears heavy and shut their eyes and the Kidneys and fat upon them may signifie fleshly lusts and therefore as these things were consumed by fire upon the Altar so let Christians earnestly pray and labour for more and more of the spirit of Christ to consume and burn up their earthly and carnal affections and sinful lusts And it shall come to pass that he that is left in Sion and he that remaineth in Ierusalem shall be called holy even every one that is written among the living in Hierusalem when the Lord shall have washed away the filth of the Daughters of Sion and shall have purged the blood of Hierusalem from the midst thereof by the Spirit of Iudgement and by the spirit of burning 5. The skin of the Bullock for the sin-offering and all his flesh with his head and with his leggs and his inwards and his dung even the whole Bullock was to be carried without the Camp where the Ashes were poured and there to be burnt and as this was to be done without the Camp while they were in the Wilderness as they were when these things were written so it seemeth after they were settled in Canaan it was done without the City The Apostle giveth us
Brother he is not ashamed to call them Brethren 3. Let all be stirred up to turn to the Lord and lay hold of Christ that they may be united to him as he is united to their Nature though not by the same kind of union but as he is personally joyned to the nature of man so they may be spiritually united to him receiving his spirit embracing him by faith that through union with him they may be united to God for the Father is in the Son In as much as Christ hath made so near an approach to us as to become one person with our Nature let us take heed lest we become guilty of despising his love in suffering sin or the world to keep us at a distance from him to withhold us from closing with him for he partaking of our Nature hath made way for us to partake of his divine Nature by participation of his spirit and graces for by the exceeding great and pretious promises of the Gospel men may be partakers of the divine Nature that is by Christ partaking of the humane Nature who is the substance of the Promises and in whom they are all Yea and Amen 4. How should Christians abhor to defile themselves by sin to pollute that Nature of man in their own persons which Christ in his person hath exalted to the right hand of God far above Angels Principalities and Powers When he bringeth in the first begotten into the world he saith And let all the Angels of God worship him all the holy Angels worship man in the person of Christ. Take heed then of abaseing the Nature of man in your own persons to the service of sin and abase your selves exceedingly before the Lord for abaseing your Nature in this kind Again in a secondary consideration I take the Tabernacle and Temple for a representation of the Church of Christ the multitude of Believers Iohn saw the new Hierusalem and heard a voice saying Behold the Tabernacle of God is with men and he will dwell with them So the Church of God is called the house of God for saith the Apostle Ye are the Temple of the living God as God hath said I will dwell in them and walk in them 1. How should all that live within the Church professing themselves Christians take heed of defileing the Lords Tabernacle and polluting his Temple by sin How highly is God dishonoured when his Temple is polluted when any live in a course of sin or commit gross acts of sin where his Gospel is preached or professed The Priest was commanded to bring the blood of the Goat of the sin-offering within the Vail and there to sprinkle it then it followeth he shall make an attonement for the holy place because of the uncleanness of the Children of Israel and because of their transgressions in all their sins and so shall he do for the Tabernacle of the congregation that remaineth among them in the midst of their uncleanness See the cursed â— nature of sin it defileth the Tabernacle and Temple of the Lord it polluteth his Sanctuary his Church when it is committed within his Church that is among those that profess themselves Christians attend upon his Ordinances believe his Gospel Ye that harden your hearts in any evil ways and make light of continuing in sin though ye live in the visible Church humble and judge your selves before the Lord depart from iniquity otherwise assure your selves your sin will find you out Secondly It is a great height of wickedness when any rejoyce in scandalous sins committed within the Church and make a sport of them Do not these shew themselves prophane graceless wretches If thou hadst any sincere love and respect to his glory thou wouldst not take pleasure in such things as tend highly to his dishonour but rather bewail and lament them I conceive the Apostle in the 2. of Corinth mentioneth his former Epistle written to the same Church and there he saith Out of much affliction and anguish of heart I wrote unto you with many tears for in that Epistle he had reproved divers disorders and scandalous sins committed in that Primitive Church which was of his planting and it was such a matter of grief unto him that he wrote about these things out of much affliction and anguish of heart with many tears With what a spirit are they led who make a sport of such things Scandalous sins iâ— the Church are to be reproved and lamented as things that defile the Sanctuary of Christ and dishonour him but who can find in their hearts to rejoyce in them but they that are Enemies to Christ Again The Tabernacle and Temple represented particular Christians each true believer being a spiritual Temple to the Lord. Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy Flee fornication Every sin that a man doth is without the body but he that committeth fornication sinneth against his own body What! know ye not that the body is the Temple of the holy Ghost which is in you Both body and soul is to be consecrated and dedicated to God as his Temple for him to dwell in by his spirit The body is as it were the outward Court The inferiour faculties of the soul may be compared to the inner Court within the first Vail The superiour faculties the Understanding Judgement Conscience Will may be likened to the inmost Court within the second Vail the principal and most holy place of the Temple Now as all the Courts of the Temple and Tabernacle were holy being consecrated and dedicated to the most holy God and sanctified to his holy services and ordinances and were to be kept holy free from profanations and defilements so the souls and bodies of Christians are to be consecrated and sanctified as holy Temples to the Lord and to be kept from all filthiness of flesh and spirit and to be cleansed dayly and when they are defiled by sin the Lord is dishonoured and his wrath is provoked he accounteth it a defiling of his Temple whereas the Apostle sâ—emeth to say that every sin except fornication is without the body c. I conceive it is to be understood comparatively that Fornication Adultery Whoredom and sins of that kind do in more special manner defile the body than other sins other sins defile the body also scil outward acts of sin wherein the body or any of the members of the body act sinfully And when the body is defiled with sin the heart and soul is first defiled for sin beginneth there For out of the heart proceed evil 〈…〉 murders adulteries fornications thefts 〈◊〉 witness blasphemies these are the things which defile a man these and all other sins are the things which first defile the heart and soul where they are conceived and bred and then so many of
the way of the Lord make his paths strait Yea the Lord Christ himself in his own person sounded this Silver Trumpet From that time Iesus began to preach and to say Repent for the Kingdom of Heaven is at hand He who gave himself for a sacrifice and poured forth his blood to make atonement and reconciliation between God and sinners did preach repentance to them to prepare them for atonement and reconciliation It is very lamentable to consider how many live under the sound of the Silver Trumpet many years and yet are not prepared for atonement and reconciliation to God through Christ nor brought to the beginnings of sound and saving repentance but either are secure careless dead-hearted minding earthly things or resting in outward performances or openly profane and wicked Oh how dreadful will the sound of that Trumpet be at the last day for the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the Trumpet of God I say how dreadful shall the sound of that Trumpet be to such who go on hardning their hearts in security and impenitency against the sound of the Silver Trumpet of the Gospel 2. The day of atonement and humiliation was about four or five days before the feast of Tabernacles wherein they were to rejoyce before the Lord so sincere humiliation and repentance make way for sound spiritual joy Blessed are they that mourn for they shall be comforted godly sorrow maketh way for heavenly rejoycing But when a man goeth on to glut himself with the pleasures of sins or earthly contents not afflicting his soul for sin he hath no part in this spiritual feast to such belongs that sad threatning Wo unto you that laugh now for ye shall mourn and weep Fifthly Consider their manifold washings with water in divers Cases to purifie themselves from legal uncleannesses Ceremonial pollutions as when any was cleansed from the Leprosie he was to be sprinkled with water mingled with blood seven times and afterwards to wash both his cloaths and his body in water so they that had running issues when they were cleansed from them were commanded to wash their cloaths and their bodies in water and so in divers other Cases Now the Apostle Iohn proves that the Lord Jesus is The Christ thus This is he that came by water and blood even Iesus Christ nâ—â— by water only but by water and blood and iâ— is the spirit that beareth witness because the spirit is Truth whereas there was great use of water and blood in the Law of Ceremonies the blood of the 〈◊〉 and the water many wayes used for cleansing and purifying it sheweth that all these things were accomplished in Christ and attained their end in him he performed and fulfilled what was signified and typified both by water and blood His blood was shed as the blood of the most perfect sacrifice to take away the guilt of sin and to justifie sinners and save them from condemnation and the sanctifying spirit and grace of Christ cleansing his people from the filth of sin washing their hearts from wickedness and making them holy as he is holy and therefore he addeth ver 8 there are three that bear witness in earth the spirit the water and the blood And ver 10 He that believeth hath the witness in himself He that savingly believeth in Christ being united to him by faith hath this threefold witness in himself the spirit of Christ witnessing with his spirit that he is in Christ reconciled to God by Christ an adopted child and Heir of God through Christ the only begotten Son of God and Heir of all things the blood of Christ cleansing his Conscience from the guilt of sin the grace of Christ resembled by water sanctifying him and conforming him to Christ in holiness so that such an one hath an evidence in his own soul both that Jesus is the very Christ and that he is his Christ for he findeth that Christ hath fulfilled that in and upon his soul which was figured by the blood and water under the Law of Ceremonies This is a blessed and most precious priviledge which all that are under the Gospel should labour with all diligence to make their own Oh what an happiness is it for Christians to have this threefold witness in themselves In the mouth of two or three witnesses shall every word be established Here are three witnesses beyond exception A Christian having this threesold witness in himself in the poorest outward estate is richer and happier then all the treasures of the earth and all the Kingdoms of the world can make him but how few are they that have any other witness of their interest in Christ but their own fancy how few do seriously and diligently seek for any other In that great and last day how will ye stand in the presence of God when numberless sins are charged upon you Will ye say Christ hath satisfied for your sins what shall this profit you unless ye be united unto Christ Will ye plead that ye believe in Christ and so are made one with him where is your witness Oh take heed of appearing before the all-seeing God without a witness And therefore I beseech you consider seriously of your condition and rest not till ye are in Christ and until he come into your souls both by water and blood and give you the witness of his spirit 2. Those frequent washings under the Law of Ceremonies may stir up Christians to frequent endeavours dayly to purifie themselves as Christ is pure to cleanse themselves from all filthiness of flesh and spirit perfecting holiness in the fear of God to draw cleansing and sanctifying virtue from Christ more and more by faith They were to wash their bodies and cloaths to be sprinkled with water seven times There is a fountain opened for sin and for uncleanness a fountain of most precious blood and water of most Soveraign virtue the sufferings of Christ and the grace of God are to wash away the guilt of sin and the uncleanness and pollution of sin Do not forsake your own mercies and neglect so great salvation It is sad that when such a precious fountain is opened so few are washed and cleansed Thus much concerning the Ceremonial Law to shew how and in what respects it is established by the doctrine of the Gospel CHAP. VII THere are two other Laws mentioned by the Apostle in the former part of this Epistle by neither of which men can be justified in the sight of God One is the Law of Nature the other is the Moral Law written and delivered in the Scriptures It was needful for the Apostle to speak distinctly of both these For 1. His great design was to make known the only way whereby men might be justified and accepted as righteous in the sight of God the righteous judge of all the world that so they might be everlastingly blessed and
saved whether by their own works and performances or by the grace and free favour of God imputing to them the righteousness of the Lord Jesus Christ and working faith in their hearts by his spirit thereby enabling them to receive Christ and apply his righteousness to themselves 2. For the deciding of this question or the determining this controversie the hearts lives and actions of men were to be tried and examined by a rule of righteousness which the supream Law-giver had given unto men 3. The Apostle in this dispute having to do with two sorts of people 1. The Gentiles or such as were strangers to the commonwealth or Church of Israel who had no written Law of divine Authority among them he dealeth with them another way and goeth about to convince them of their guiltiness and unrighteousness and sinning against the Law of Nature 2. The people of Israel who for many hundred years had been the peculiar Covenant-people or Church of God and who had the moral Law of God written briefly with the finger of God in Tables of stone and more largely opened in other parts of Scripture by holy men inspired and moved by the holy Ghost These he trieth by this more full and perfect Law and proveth them guilty of sin against the Law and so concludes that both Israelites and Gentiles were guilty before God and there was none of them righteous by his own works no not one and therefore all of them were to go out of themselves and to flee to Christ by faith that being found in him they might be freely justified by his righteousness I conceive therefore that the Question or Objection in this Text being occasioned by the Apostles former discourse doth concern all those Laws which he mentioned before by which he proveth that men could not be justified scil the Ceremonial Law the Law of Nature and the moral Law written and accordingly the Answer taketh in all Yea we establish the Law But because these two do concern the same things forbidding the same sins and commanding the same duties and what is more imperfectly contained in the Law of Nature is far more perfectly declared in the Moral Law written I do not hold it so necessary to shew how these two are severally established by the doctrine of the Gospel for if this be made evident concerning the moral Law written which being more large and full comprehendeth the Law of Nature in it it will follow that the Law of Nature is established also Notwithstanding in as much as the Apostle hath shewed that none can be justified by the light and Law of Nature I think fit to speak something briefly of that also as conceiving it to be included in this Objection and the Apostles Answer to it The point then which I observe is this That God hath given to men a light and Law of Nature This I take to be plainly expressed in divers passages of the first and second Chapters of this Epistle and twice implyed in this verse 1. In the Objection Do we then make void the Law through faith Doth the doctrine of justification through the righteousness of Christ applied by faith excluding all other ways of justification make the Law of Ceremonies the Law moral the Light and Law of Nature as formerly mentioned of no effect altogether void of no force or use 2. In the Answer We establish the Law and as the Law of Ceremonies and the Law moral so the Law and light of Nature so that the Apostle sheweth according to the point that God hath given unto men a light and Law of Nature That which may be known of God is manifest in them for God hath shewed it unto them for the invisible things of God are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse◠because that when they knew God they glorified him not as God c. Where it is manifest the Apostle speaks of the Law and light of Nature common to men in general even to those that had no light of Scripture nor written Law of God For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their Conscience also hearing witness and their thoughts the mean while or between themselves accusing or excusing one another For the underderstanding of this point let us consider 1. What this Light or Law of Nature is It may be described thus It is the knowledge which God hath given unto man in their natural estate since the fall of men whereby he hath in some degree made known unto them himself and the good they ought to do and the evils they ought to shun 1. It is given of God so in both those places of Scripture mentioned before in the one 〈◊〉 is said God hath shewed it unto them in the other they shew the work of the Law written in their hearts Now who can write immediately upon the heart and soul but God who is the Father of spirits who formeth the spirit of man within him and therefore I do not call it the Law of Nature in this sense as if it were propagated from Adam by natural generation but because it is given of God to men as generally as if it were born with them The Prophet sheweth that God giveth to the Husbandman his skill and knowledge for his God doth instruct him unto discretion and doth teach him this also cometh forth from the Lord who is wonderful in counsel and excellent in working So the Lord saith of Bezaleel I have filled him with the spirit of God in wisdom and in understanding and in knowledge and in all manner of workmanship to devise cunning works to work in Gold and in Silver and in Brass c. So that if God be the giver of skill and ability for arts and handy-crafts we need not doubt but he is the Author of the light and Law of Nature given unto man whereby they see a difference between truth and falshood good and evil and the Lord may give excellent gifts of this kind to such men to whom he giveth no sanctifying and saving graces 2. It is a knowledge So it is said they knew God they have a knowledge So it is said of Christ that was the true light which lighteth every man that cometh into the world The Son of God giveth this common light generally to men This light differeth much from that light of life which Christ giveth to them that follow him whereof he speaketh Chap. 8. I am the light of the world he that followeth me shall not walk in darkness but shall have the light of life This is meant of a spiritual saving light leading men to everlasting life which is given to none but them that follow Christ
which Believers are accepted as righteous with God so saith is that grace whereby it is applied to the soul the Father of the distressed child cryed out and said with tears Lord I believe help mine unbelief and the Apostles said unto the Lord Increase our Faith Pray earnestly for faith and for strength and increase of Faith that ye may be established in the faith and confirmed in the assurance of your interest in Christ and his perfect righteousness this is the Sheild which quenched the fiery darts of the Devil What may Christians expect that the Devil should rather aim at than the destroying or weakning of their faith to divide them from Christ to dissolve the marriage bond between him and them to strip them of their wedding garment the robe of Christ's Righteousness And what should Christians endeavour more than the strengthning of their faith Fifthly Let all that are in Christ justified by the Righteousness of Christ labour to walk as becometh those that are partakers of so rich a blessing This was one great end of Christ his coming into the world and performing this glorious work of Redemption that he would grant unto us That we being delivered out of the hand of our Enemies might serve him without fear in holiness and righteousness before him all the days of our life and therefore the Apostle having spoken at large of this doctrine of justification by faith in Christ his Righteousness exhorteth Believers thus I beseech you therefore Brethren by the mercies of God that ye present your bodies as a Sacrifice living holy acceptable unto God c. of him are ye in Christ Iesus who of God is made unto us wisdom righteousness and sanctification and redemption those to whom Christ is made righteousness for their justification to them he is made sanctification conforming them to himself in holiness Justification and Sanctification are 1. Distinct. 2. Unseparable neither to be confounded together nor separated from each other They are distinct Sanctification is no cause nor part of justification No man is justified for his holiness but only for the righteousness of Christ. On the other side sanctification and holiness is unseparably joyned with justification whosoever is justified is also sanctified when sin is forgiven it is also mortified Do not flatter your selves with a perswasion of the pardon of your sins and the justification of your persons while ye want the beginning of sanctification Saith the Apostle Ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the spirit of our God All that are washed from the guilt of sin in the name of Christ and by the virtue of his blood being made partakers of righteousness unto justification are also washed by his sanctifying spirit and grace from the filth and pollution of sin and made partakers of his holiness In the next place we have the fourth particular That the Lord Iesus Christ established the Law by making it a rule of obedience to his people 1. Christ made the Law a rule of obedience to his people 2. Hereby he established the Law 1. Concerning the former the Lord Christ saith Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfill for verily I say unto you till Heaven and Earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled the Law is established as a perpetual rule to direct Christians in the ordering of themselves all the powers of their souls affections of their hearts their thoughts words and actions and therefore Christ himself in divers passages following presseth not only the outward but also the inward observation of the Law a certain man asked Christ this question Which is the great Commandment in the Law Iesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind This is the first and great Commandment and the second is like unto it Thou shalt love thy Neighbour as thy self on these two Commandments hang all the Law and the Prophets I conceive the Lord Christ in this answer doth clearly confirm the Law as a Rule of obedience by his Authority 1. He doth as it were open the bowels of the Law and discover the soul and spirit of it shewing that it consisteth in two things 1. Intire and perfect love to God 2. As subordinate hereunto sincere love to our Neighbour 1. Because all things commanded in the Law are either love to God and man or such things as love supposeth as the knowledge of God or such affections thoughts words actions as accompany or flow from love 2. All sins of omission or commission towards God or man are either want of love or such as proceed from the want of love Now in that Christ doth so highly extol these two Commandments which comprehend the substance of the Law he established the Law as a rule of obedience for his people Secondly In this speech he had respect not only to the ten Commandments delivered Exod. 20. but also to the doctrine of the Prophets throughout the old Testament saying On these two c. The Prophets opening and enlarging in particulars what is generally comprized in the ten Commandments and if we compare this with what we had before where he saith he came to fulfill the Law and the Prophets we may gather that he established the Law delivered by Moses and expounded by the Prophets as a Rule of obedience to his people Again how frequently doth the spirit of Christ in his Apostles establish the Law as a rule of obedience for his people What are those things which the Apostles by the Authority of Christ and his Name require of Christians but things commanded in the Law And what are those sins which they call upon Christians to shun but sins forbidden in the Law Let Love be without dissimulation abhor that which is evil cleave to that which is good c. What multitudes of instances might be given in this kind and therefore saith the Apostle The end of the Commandments is Charity out of a pure heart and of a good Conscience and of faith unfeigned These are things required in the Law The grace of God which bringeth salvation to all men hath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world The Gospel and word of grace which Christ hath revealed to the world and confirmed by his death teacheth those things which are the substance of the Law and therefore Christ hath established the Law for a Rule by which his people are to act and walk As he which hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy The spirit of Christ in the
Apostle alledgeth the very word of the Law as ratified by the Authority of Christ as a rule of holiness to which his people must conform their hearts and lives But it may be Objected that divers passages of the new Testament make against this such as these The Law is not made for a righteous man but for the lawless and disobedient And the Apostle saith to them that are in Christ Ye are not under the Law but under grace God sent forth his Son made of a woman made under the Law to redeem them that are under the Law Fo Answer to thesâ— things consider That the Law may be considered two wayes 1. As a Covenant of works severely requiring full and exact obedience and perfect righteousness upon pain of the Curse and so Believers being in Christ are not under the Law but under grace The Lord hath reconciled them to himself in Christ received them into a Covenant of grace discharged them of the curse of the Law and sentence of condemnation justified and accepted them as righteous through the righteousness of Christ given them access to his mercy seat so that the Law is not made for a righteous man as a covenant of works Believers are not to be judged according to the rigour and severity of the Law nor subject to the curse or condemnation of the Law and therefore the Apostle saith Christ hath redeemed us from the Curse of the Law being made a Curse for us but the lawless and disobedient natural persons being out of Christ and standing upon their own bottom and so being to answer the justice of God upon their own account are under the Law as a Covenant of works and subject to the malediction Curse and condemnation of the Law Secondly The Law may be considered as a Rule of life as a direction to true Believers guiding them in the wayes of God teaching them how they ought to walk and to please God how to walk answerably to his saving mercies and spiritual blessings communicated to them in Christ and in this regard the Law is established by Christ for the use of his people and so I conceive in this sense the Law is so far from being a Covenant of works that it becometh a part of the Covenant of grace or a Rule subservient to the Gospel So the Apostle telleth the believing Thessalonians Ye know what Commandments we gave you by the Lord Iesus the Commandments which he delivered to them were given by the Lord Jesus in the Name of the Lord Jesus Christ by vertue of his Authority and Commission received from him Now what Commandments were these Even the same that are delivered in the Law in some of which the Apostle giveth instance First in general This is the will of God even your sanctification that ye should be sanctified and so conformed to the Law of God in all things Then in special That every one of you should know how to possess his vessel in sanctification and honour not in the lusts of Concupiscence c. In a word the Law is of use both unto them that are out of Christ and to them that are in Christ To the former it discovereth the contrariety of their Natures hearts and lives to the mind and will of God their utter disability to fulfill the Law and thereupon makes known unto them their woful estate that they lye open to the wrath and Curse of God and the danger of everlasting condemnation and so the Law may be of use 1. To take down the natural pride that is in men and women to cause them to see their own vileness and lost condition to renounce all confidence in their own imaginary righteousness to abase themselves to the dust before the Lord For by the Law is the knowledge of sin Secondly The Law may be of use to such to drive them out of themselves to seek after the remedy to cause them to flee to Christ that they may be washed in his blood from all their sins justified by his perfect righteousness and so redeemed from the Curse of the Law and delivered from the wrath to come 2. To true Believers the Law may be useful 1. To humble them and make them poor in spirit and low in their own eyes And that 1. In respect of their state by Nature 2. In respect of their present condition now that they are renewed by grace In the former respect they may see in the glass of the pure and holy Law of God the woful deformities and blemishes of their souls as they were of themselves their numberless omissions and commissions and being inlightned by the spirit of Christ these things are the more manifest to them Secondly In respect of their present condition as they are renewed by grace though they have the spirit of Christ conforming them in some degree to the Law yet by comparing both the frame of their souls and their thoughts words actings conversations with the pure and spiritual Law of God they find themselves far short of the mark and that they need daily renewed acts of grace and free pardon from the mercy seat Secondly The Law is of use to direct them to shew them what frame of spirit what wayes are pleasing to the Lord who is the Law-giver and Author of the Law 3. The Law is useful to Believers to quicken them and stir them up more and more to purge themselves from all filthiness of flesh and spirit to cleanse their hearts from those corruptions which are contrary to the Law and to labour after an increase and growth in all holy and sanctifying graces and to strive after farther perfection saith the Apostle Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those things which are before I press toward the mark for the prize of the high calling of God in Christ Iesus It seemeth the Apostle notwithstanding that great measure of the spirit of Christ which he had received and the great improvement made of his Talents the eminent services done to the Church yet looked upon the mark as being far before him a great way beyond him that is that he was far short of the perfection of holiness and righteousness which the Law required and therefore he did reach forth and press forward with all his might When the best Christians find how far they fall short of that height of perfection which the Law calleth for scil to love the Lord their God with all the heart and all the mind and all the soul and all the might c. May not this be a powerful motive to quicken them to use all holy endeavours for the perfecting of holiness in the fear of God Secondly The Lord Christ by making the Law a rule of life and holy obedience for his people hath established the Law It is true he hath redeemed sincere Believers from
oâ— Christs gloriouâ— appearing especially considering that the day of death was to them as the last day not that he did peremtorily determine any thing concerning the time which was unknown now compare this with what he writeth to the same Church in the next Epistle Now we beseech you Brethren by the coming of our Lord Iesus Christ and by our gathering together unto him that ye be not shaken in mind or be troubled neither by spirit or word nor by letter as from us as that the day of Christ is at hand Let no man deceive you by any means for that day shall not come except there come a falling away first and that man of sin be revealed the son of Perdition c. It seemeth some went about to deceive them under pretence of Revelation implied in the word Spirit some by word of Mouth as if the day of the Lord should come in that age and these might abuse those words of the Apostle in his former Epistle therefore he saith by Letter or Epistle as from us Now Satan might have this pollicy and set a certain day and that within a short time that when they saw it did not come to pass at the time foretold they might doubt of the thing it self whether ever it would come to pass but the Apostle shews them that there must be a great change before that day a general Apostacy or falling away and the revealing that man of sin the Son of perdition Secondly by drawing false inferences and conclusions from some places of Scripture So in the present Text from that â—ound doctrine of the Apostle concerning free justification of sinners through the righteousness of Christ without any respect at all to the works of the Law it seemeth some drew this inference or conclusion that the Law was made void and do not the Antinomians the very same â—t this day yea do not many among us harbour the same conceits in their minds as if it were enough only to pray to God to pardon their sins for Christ his sake as if they â—eed not labour after conformity to the Law â—n righteousness and holiness On the other â—â—de whereas Christ saith Except ye repent ye shall likewise perish Except a man be born again he cannot see the Kingdom of God Follow Holiness without which no man shall see the Lord. From these and the like Scriptures some it seemeth draw false conclusions as if by repentance by holiness by prayers and other duties they might in part satisfie for their former sins and as if Repentance Regeneration Holiness were not only things accompanying justification and salvation but proper causes But ye must consider First that Christ his satisfaction and righteousness is the full perfect and only cause of â—ustification and pardon of sin and that no holiness no duties of the persons justified do help any thing at all towards their justification it is the Righteousness of Christ imputed to them which maketh up the whole matter of their Righteousness in the sight of God and covereth all their sins Secondly on the other side Regeneration Repentance Holiness are concomitants things accompanying justification and salvation and evidences of it So that although none can procure pardon of sin nor justification in the least degree by any graces or duties of their own yet none can have any â—ound hope that their sins are forgiven or their persons accepted of God as righteous without Repentance Regeneration and Holiness because none have their sins pardoned and their persons justified but such as receive Christ into their hearts by Faith Now Christ alwaies cometh by water and blood by his holy graces to wash and sanctifie the Soul as by his blood and merit to justifie and procure forgiveness of sin As the light of the fire giveth no heat and the heat of the fire giveth no light yet the heat and light are joyned together in the fire so righteousness imputed to the soul for justification and forgiveness of sin do not sanctifie and on the other side Repentance Regeneration holiness in Believers do not justifie yet they are joyned together and where one is there is the other and the latter is an evidence of the former I conceive it is a common case with many to mistake in this kind because they want judgement rightly to draw inferences from Scripture groâ—nds so the Anabaptists because they read of persons baptized when they made profession of faith and repentance hereupon they draw conclusions against Infant-baptisme whereas the case is not alike for those examples are of converted Jews or Heathens not of such as are born of Christian-parents whereas they should rather argue that because Infants born of Church-members under the old Testament were circumcised as Church-members by the Lord command therefore Infants born of Church-members under the new Testament are to be baptized as Church-members now Thirdly prejudicate opinions false conceits sutable to corrupt Nature and carnal reason forestalling the mind and being entertained aforehand make people very apt to deprave or deny the Truth when it is presented to them I conceive this was the cause why the Jews were so obstinate in rejecting Christ and his doctrine not receiving and obeying him as Christ because their carnal minds were forestalled with conceits of a Messias that should come in state as an earthly Prince and erect a glorious worldly Kingdom amongst them and this prejudice moved them to corrupt the Prophecies of the old Testament and to distaste the doctrines of the New they liked not to hear of a crucified Redeemer the doctrine of the Cross was to them a stumbling-block they did not close with a spiritual Kingdom of Christ attended with persecution yea Christ his Disciples were not free from this disease and therefore when Christ foretold his own sufferings Peter presumed to rebuke him and there was a contention among them for the chiefe place as if they expected great worldly honours and dignities by following Christ On the other side the Grecians were prepossessed with the rational principles of worldly wisdom and Philosophy and so despised the Gospel as foolishness though indeed there were such heights and depths of divine wisdom in the mysteries of the Gospel as never came into the head of the wisest men amongst them The carnal Israelites were forestalled with an opinion of their own righteousness and so rejected the doctrine of justification by the righteousness of Christ For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God Ignorance and prejudice the fruit of ignorance caused them to disrelish the Truth of the Gospel Secondly the love of sin is a cause why men pervertor reject the Truths of the Gospel The Gospel and word of grac teacheth to deny ungodliness and worldly lusts c. This is distastful to a soul wherein sin raigneth The Gospel requireth Christians to