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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46354	Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.	Jacombe, Thomas, 1622-1687.	1672 (1672)	Wing J119; ESTC R26816	712,556	668

do you think of this are you able to bear it Alas * Is 33.14 who among us shall dwell with devouring fire who among us shall dwell with everlasting burnings this made the Sinners in Zion afraid and filled Hypocrites with fearfulness and will it not sooner or later have the same effect upon you who are out of Christ If this Condemnation or eternal Death was total abolition or annihilation as some * See Calov Socin proflig de morte aeternà Contr. tertia p. 11 13. Cloppenb Compend Socinian cap. 8 p. 134. c. With many others Socinians make it to be it would not be so bad this would be a great allay to it for surely whatever some learned men may say to the contrary no being would be more desirable than such a being but 't is not so 3. The Condemnatory Sentence being once past it will be irreversible and irresistible When 't is once out of the Judges mouth there 's no reversing of it as the Penalty is intolerable so the Sentence is irreversible The poor condemned Sinner will presently fall upon his knees and most earnestly beg mercy but all in vain all his intreaties beseechings tears wringing of hands will avail nothing time was when he would not hear Christ and now Christ will not hear him Now to be sure the season of Grace is over once condemned and ever condemned there 's neither appealing from the Judge nor repealing of the Sentence And then too I say 't is irresistible as soon as 't is past Christ will have his Officers by him who shall see it put into execution his Guard and retinue of Angels shall be ready for this service these * Matth. 13.30 Reapers shall gather the tares and bind them in bundles to burn them and who shall be able to resist The Judge amongst the Jews was to see the Offender punished before his face Deut. 25.2 Christ will not only pass sentence but he himself will see execution done Luke 19.27 Those mine enemies which would not that I should reign over them bring them hither and slay them before me And as there will be no turning of him so neither will there be either flying from him or making resistance to him When man condemns God can save but who can save when God condemns If the Three Children be thrown into the fire God can take them out but when the Unbeliever is thrown into Hell-fire or to be thrown into Hell-fire who then can either hinder or deliver O come to Christ and get into Christ betimes if you defer till the Sentence be past you must suffer it and there is no remedy As God says * Is 43.13 I will work and who shall lett So when he condemns and will have his Sentence executed who shall lett what can man do to defend himself or to hinder God! Job 31.14 What shall I then do when God riseth up and when he visiteth what shall I answer him 4. The Vnbeliever and Christless person will not only be condemned by God but he will also be condemned by himself Self-condemnation will accompany Gods condemnation and that is very miserable Next to being condemned by God nothing so sad as to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned by ones self When the poor Sinner shall be upon his Trial Conscience will accuse as well as the Law and condemn as well as the Judge And as soon as ever the Judge shall have passed Sentence Conscience will fall upon the guilty condemned person and say is not this just and righteous hast not thou * Jer. 2.17 procured this to thy self must not such a course have such an end is not this the fruit of thy sin This will highly justifie God for the more the Sinner condemns himself the more he acquits God but greatly heighten his own misery You read how at the great day there shall be * Per apertionem librorum significatur ut unicuique conscientia sua nec enim opus erit testibus externis suggestura sit omnem suam vitam Voss de Extr. Judicio the opening of the books Rev. 20.12 these books are mainly two the book of Scripture and the book of Conscience As to the latter men keep it shut here but God will open it to some purpose then and Sinners shall be forced to look into it and read over the sins of their lives written there in very legible characters And what a sad time will it then be when as God condemns without and above so Conscience shall condemn below and within Such as are out of Christ will feel all this to be true to their inexpressible grief and torment if it be not prevented by timely repentance 5. I might add which indeed will be but a more particular explication of the former Head this condemnation will be the sadder especially to such who live under the Gospel because they will lye under the sense and conviction of this that they have foolishly and wilfully brought all this misery upon themselves For and their hearts will tell them of it Christ offered himself to them from time to time but they refused to close with him he tendered pardon to them but they slighted it and who will pitty the Traitor that dyes for his Treason when his Prince offered him a pardon and he scorned to accept of it they might have been saved as well as others would they but have hearkened to the free gracious hearty often repeated invitations which in the Gospel were made to them how often would Christ * Matth. 23.37 have gathered them as the Hen gathers her Chickens but they would not and therefore now their Souls are lost forever O Sinner * Hos 13.9 thy destruction is of thy self and the consideration of this will sadly gnaw upon thy Conscience forever this is the worm that never dyes The Jews when they had adjudged a Malefactor to dye the Judge and the Witnesses used to lay their hands upon him and to say thy blood be upon thy own head in imitation of which the Murderers of our Saviour said * Matth. 27.25 His blood be on us and our children Thus Christ when he shall have pass'd the dreadful Sentence of eternal Death upon the impenitent and unbelieving he 'll say Your blood be upon your own heads Now is not here enough if the Lord would please to set it home upon the Conscience to awaken and terrifie secure Christless Sinners You who are out of Christ pray believe me as sure as God is and is a just and righteous God as sure as his Word is true so sure are you if you go out of the world before you have got into Christ to be condemned forever And will you not lay this to heart before it be too late is it not high time for you to think of these things will nothing awaken you but only the feeling of everlasting flames will you not mind the damned state till you

with respect to the Non-condemnation and also to the Being in Christ This Clause is descriptive of the persons who have an interest or share in that which goes before and so 't is an evidence or description either with respect to the No-condemnation or to the being in Christ There is therefore now no condemnation to whom why to them who walk not after the Flesh but after the Spirit Wherever there is an holy conversation in this life there shall be no condemnation in the life to come and so vice versâ Or it refers to the other branch immediately foregoing to them that are in Christ Jesus who are they or how may they be known the Apostle thus characterizeth them they are such who walk not after the Flesh but after the Spirit An holy spiritual course is an infallible evidence and inseparable concomitant of Vnion with Christ These two may reciprocally be predicated each of the other thus they who are in Christ walk not after the Flesh but after the Spirit and They who thus walk are in Christ You may take the Words in which of these two references you please but their immediate conjunction seems to carry it for the latter they being link'd and coupled with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that are in Christ Jesus but both may very well be taken in Which way soever we take it certainly there is as to both a restriction and limitation in the Words the Non-condemnation and the Vnion belong onely to those who walk not after the Flesh c. Yea they are conditional as to the priviledge even to them who are in Christ Jesus there is no condemnation to such provided or upon this condition that they walk not after the Flesh but after the Spirit and so the * Non est igitur ulla damnatio eis qui sunt in fide Jesu Christi dummodò se exerceant non in his quae propria sunt carnis sed in his quae propria sunt Spiritus Vers Arab. Arabick Version paraphraseth upon them Why the Apostle singles out this Character The Apostle designing to describe such who are freed from condemnation or such who are in Christ he pitches upon that evidence and character which is plain and obvious and not upon that which might have been more dark obscure and hard to be understood He grounds it upon the course of a man's life and conversation and what may better be known than that He does not lay it upon Election or the secret Decree of God and say there is no condemnation to them whom God hath * Eph. 1.4 chosen before the foundation of the world to them whom God hath * Act. 13.48 ordained to eternal life whose names are * Rev. 13.8 written in the book of life though that be a very great truth but because persons possibly herein might not be so well able to judge of themselves therefore he saith there is no condemnation to them who walk not after the Flesh but after the Spirit This walking is a thing that is manifest and easie to be known I cannot so easily find out my Election for that lies deep and hid as I can my Conversation which in a great measure is expos'd to the view of others much more to my own And whereas the Apostle had been speaking of Vnion with Christ that being a great mystery and men might not so well know how to judge of themselves concerning it therefore he comes to that which would fully and plainly open it to them He saith whoever they be who are in Christ this is the course they take they walk not after the Flesh but after the Spirit They that can find which upon faithful searching may easily be found that they do not live the carnal and sensual life but the holy and spiritual life though this being in Christ be a great mystery in it self yet this walking will clear it up to them so far as their interest in it is concern'd that they are indeed in Christ What Walking imports Who walk not after the Flesh but after the Spirit 'T is a very usual Metaphor in Scripture to set forth the course of life by walking * Gen. 5.24 Enoch walked with God c. i. e. the course of his life was holy * Gen. 17.1 I am God Allfufficient walk before me and be perfect * Luk. 1.6 Zachary and Elizabeth were righteous walking in all the commandements and ordinances of God blameless with very many such places That which in this Verse is called walking after the flesh in the 12 and 13 Verses 't is called living after the flesh I might in several particulars shew you the aptness of this Metaphor how proper it is to set forth the course of life but I will not stay upon that This branch of the Text leads me to that Second Observation which I raised from the whole Verse at my entrance upon it namely That such who are in Christ and thereby freed from Condemnation 2 Observ this is their property or course they walk not after the Flesh but after the Spirit In the discussing of which my main work will be to open the twofold Walking here mentioned Yet before I fall upon that let me take notice of Seven or Eight things which lie very plainly before us in the Words Eight things premis●d for the clearing up of the Words and of the Observation 1. The Apostle does not say There is therefore now no condemnation to them in whom there is no Flesh or to them who have no Flesh in them but he saith to them who walk not after the Flesh Alas if the Former should be the description and character of justified persons and of such who are in Christ then none would be justified or in Christ there would not be so much as any one person in the world exempted from condemnation or united to Christ for there 's not a man upon the earth I except not * Rom. 3.10 one in whom there is not more or less of this Flesh The very best of Saints in their lower state are not wholly freed from it the most spiritual whilst here below are but mixt imperfect creatures made up partly of Flesh and partly of Spirit so 't is in the natural and so 't is in the moral notion also Paul himself lay under a sad sense of this as you see Rom. 7.14 25 'T is most truly said by (a) Elton upon the Text. One upon the words Perfect sanctification is the rule that is to be laid to the Saints in heaven not to those that are upon the face of the earth And 't is a saying of Bernard Velis nolis intra fines tuos habitabit Jebusaeus the poor burdened Christian whether he will or no shall have the Jebusite the Flesh dwelling in him Men before conversion are entirely Flesh but they are not after conversion entirely Spirit The Apostle here saith There is now

Love to come and to do as he did Sending is an authoritative act amongst men 't was so in God towards Christ the Father did not proceed with him in a way of meer offer or bare proposal or intreaty but in a way of authority he laid his injunction upon him to assume flesh and in that flesh to make satisfaction Therefore when Christ entred upon this work speaking to his Father he saith * Heb. 10.7 Lo I come in the volume of the book it is written of me to do thy will O God And when he was discoursing of laying down his Life he adds * Joh. 10.18 This commandment have I received of my Father the Apostle also tells us that * Phil. 2.8 he became obedient unto death even the death of the cross which obedience necessarily supposes a command And Christ was under a command in reference to his incarnation as well as to his death and passion for indeed without that there could have been none of this therefore the Text saith God sent him in the likeness c. that is God ordered him to take our flesh This Sending then of Christ was the Father's authoritative calling of him to the Office and Work of a Redeemer which Call was also back'd with positive and peremptory commands as to the management of both in respect of which God is said to send him for mittere Deus dicitur ubi mandata dat as Grotius glosses upon it And the truth is Christ in the management of the whole work of our Redemption was under acted by and according to his Fathers comuand whereupon God calls him his Servant Isa 42.1 Isa 53.11 and Christ himself speaking to his Father sayes Joh. 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do mark that which thou gavest me to do intimating that all his Work was cut out for him by the will of his Father So Joh. 4.34 Jesus saith unto them my meat is to do the will of him that sent me and to finish his work Joh. 6.38 I came down from heaven not to do mine own will but the will of him that sent me upon this account therefore Christ may well be said to be sent by the Father In Scripture 't is sometimes God gave him and sometimes God sent him Christ was given in respect of the freeness of the Grace of God towards us and he was sent in respect of the Father's authority over himself 5. Fifthly take one thing more God's Sending of Christ imports his trusting of him with his great designs this comes in too if not directly yet at leastwise collaterally or concomitantly In all sending there is trust when we send a person about our affairs we repose a trust in him that he will be faithful in the management of our concerns God sent Christ that is he put a great trust into his hands 'T is as if the Father had said My Son here 's a great work to be done a work upon which my glory doth infinitely depend all now lies at the stake as this is mannag'd it will be well or ill with Souls Well I 'le send thee I 'le put all into thy hands venture all with thee I know thou wilt be faithful to secure my Glory and to promote the good of Souls I 'le trust thee and none but thee with such great things as these are this I say is imply'd in God's sending of Christ And now by all put together you see how or in what respects Christ was sent and sent by God the Father you may both to strengthen what hath been said and also further to clear it up take his own parallel Joh. 20.21 As my Father hath sent me even so I send you So that look what Christ's sending of the Apostles was in reference to their Office the same was God's sending of Christ in reference to his Office How then did he send them why 1. he designed chose selected them to and for the work of the Ministry 2. He qualified and fitted them for that work 3. He authorized them by his special Commissian to undertake it 4. He sent them out authoritatively to preach the Gospel and laid his commands upon them so to do 5. He reposed a special Trust in them that they would be faithful Just thus allowing for the preheminence of the Person and of his Office did God send Christ which fully agrees with the particulars that have been insisted upon And as to the Apostles Christ had said the same before to his Father Joh. 17.18 As thou hast sent me into the world even so have I also sent them into the world not that there was a * Vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non omnimodam paritatem sed aliquam convenientiam indicat Nam ab alio alio modo alio fine Christus missus est quam Apostoli● Bisterf contra Crellium Lib. 1. Sec. 2 cap. 31. parity or perfect equality betwixt the one and the other only an harmony and great agreement So much for the first thing the opening the nature of the Act. How is Christs being sent consistent with his equality to his Father I proceed to the Second to answer an Objection or to remove a difficulty which here lies before us That which hath been spoken seems to derogate from the greatness and glory of Christ's Person For did God thus send him surely then as some argue he is a Person inferiour to the Father this sending seems to be inconsistent with his equality to his Father if he was sent and thus sent doth not that speak his inferiority to that God who sent him and by consequence that he is not God thus the Socinians argue from it and this is One of those Heads from which they fetch their Arguments against Christ's Deity For the explaining of the Thing and the answering of the Adversary Divines commonly lay down two things about it 1. That Sending doth not alwayes imply inferiority or inequality * See Mr. Perkins on Cal 4.4 p. 271. For Persons who are equal upon mutual consent may send each the other and if the Person sent doth freely concur and consent with the Person sending there 's no impeachment or intrenchment then upon the equality betwixt them And thus it was between God the Father and Christ had he been sent meerly from the Will of the Father whether he Himself would or no then indeed the Case had differ'd and the Objection would have carry'd strength in it but it was quite otherwise For Christ readily consented to and perfectly concurred with the Father and he was as willing to be sent as the Father was to send him Lo I come to do thy Will O God When the Master sends the Servant he goes because he must but when the Father sends the Son he goes readily because his Will falls in with his Father's Will he obeys not upon necessity but upon choice and consent So

liv'd to see this and yet shall we doubt of the thing surely that would be sad The Ratriarchs and they who lived under the Law had but some dimmer discoveries of it here and there an obscure promise and that was all to them for a long time this was reveal'd but in types and shadows And it was too a great way off from them yet they saw the promises afar off and were persuaded of them as the Apostle tells us Heb. 11.13 and now when Christ is come when the thing is done shall we be doubting and questioning in our selves about it when our light is so clear shall our faith yet be weak Our Lord 's coming in Flesh to redeem Man was that great thing held forth in the Scriptures of the Old-Testament and they are full of it observe that passage Heb. 10.5 5 6 7. Wherefore when he cometh into the world be saith Sacrifice and offering thou wouldest not but a body hast thou prepared me in burnt-offerings and sacrifices for sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy will O God what doth Christ mean by the volume of the book I answer the whole body of the Old-Testament-Scriptures this was not written only in this or that particular Text but you have it all along interwoven into the body of those Scriptures now when the whole stream and current of the Scripture runs to this very thing shall we yet give but a languid assent about it Especially when we have the New-Testament-revelation superadded to the former the New Testament I say which gives us so full an account as to matter of fact in reference to the Conception Nativity Life Death of Christ which shews us how this and that Prophesie pointing to his Incarnation was fulfill'd which asserts it over and over again telling us expresly that the Word was made Flesh God was manifested in the Flesh c. shall we notwithstanding all this yet stagger in our faith about the truth of Christ's being sent in flesh O believe it and believe it steadily so as to look upon it as a thing without controversie Satan hath all along more or less made his assaults upon Christians in this as well as in other matters and no question he 'l do the same to you if it be possible to undermine and hinder your firm assent to it but let him not prevail Firmly to adhere to Christ as sent in flesh 2. But under this branch of Exhortation I am to urge not only firmness of assent but also firmness of adherence I mean this you must believe that Christ was sent in flesh so as to cleave and stick to him as sent in Flesh There are some amongst us whom therefore I cannot but look upon as most sadly deluded and most dangerously erring in the very Fundamentals of the Christian Religion who make little of a Christ in this notion they are all for a Christ within them but as to a Christ without them or a Christ in flesh as born of the Virgin Mary crucify'd at Jerusalem c. I say a Christ thus stated they decry and disregard O that from what I have heard and read I had not too just occasion for this charge T is highly necessary therefore that I should say something to antidote you against this venome that under the pretence of a Christ within you do not lose or overlook a Christ without In a sober sense we are for a Christ within as much as any viz. as he is formed in the Soul at the new birth Gal. 4.19 as he is united to and dwells in believers Col. 1.27 Rom. 8.10 but yet 't is a Christ without as incarnate whom we rely upon for life and salvation as he is so considered we eye him in the great acts of faith and ground all our hope and confidence upon him I have * p. 310. before told you that a Christ as formed in the heart is necessary to justification and salvation for he saves none but those who have this inward work but yet 't is a Christ as formed in the Virgins womb and as dying upon the Cross who is the proper efficient meritorious procuring Cause of Justification and Salvation These two must by no means be parted yet their efficiency or causal influence upon Sinners good is very different for by the one mercy is procur'd by the other 't is only apply'd the impetration is by the Christ without the application only is by the Christ within And therefore though you are to put an high value upon the latter and to endeavour to make sure of it as the way and condition of receiving benefit by Christ yet you are to know that 't is the former by which all is merited and therefore there the great stress of your Faith must lie 't is a Christ as taking flesh and dying in flesh that you must stick unto Matth. 1.21 She shall bring forth a Son and thou shalt call his name Jesus for he shall save his people from their sins Christ the Son of Mary was to save 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners c. the Apostle layes the meriting of Salvation upon a Christ without as coming into the world and not as coming into the heart he who died upon the Cross was slain suffer'd at Jerusalem hee 's the person whom God hath exalted to be Prince and Saviour Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins surely where persons have not forfeited the very principles of Christianity this is a thing which needs no proof Indeed Christ in the Spirit will very little profit those who disregard him in the flesh But no more of this Paul hath a passage which I would a little open 2 Cor. 5.16 Henceforth saith he know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more how know Christ no more after the flesh what doth he mean by this did he cast off all respects to him all relyance upon him as considered in his Flesh O no! all that he aims at is this he knew Christ no more after the flesh that is so as to have any further converse with him in a fleshly way he did not expect again to eat and drink with him as sometimes the Apostles had done all that external converse was now at an end Or he means that he did not look for any fleshly advantages by him as worldly honor preferment riches c. Or again that he did not know him as in the state of his former abasement and humiliation so the word flesh is sometimes taken more restrainedly

that he who offered up himself was God as well as Man therefore the Apostle speaking of the efficacy of this Sacrifice above the Levitical Sacrifices lays it upon Christ's Godhead Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit his Deity offered himself c. The chiefest difficultys not lying in these things I do not you see make any long stay upon them but there being a twofold Enquiry which will carry us into the very bowels of the main Truth and take in what is most struck at by our Adversaries that I would rather to spend my time upon The Lord Jesus being a Sacrifice it will be asked 1. What a kind of a Sacrifice he was 2. When and where he was that Sacrifice What a kind of Sacrifice Jesus Christ was Ans An expiatory Sacrifice To the First I answer he was a propitiatory or expiatory Sacrifice answering unto yet infinitely exceeding the Jewish expiatory Sacrifices by which he was shadowed out and typify'd The proof and illustration of this very thing is the design and business of the Apostle in that Epistle I mean that written to the Hebrews which gives us more light into it than all the Books that ever were written before or besides Pray reade again and again the 5 7 8 9 10 Chapters thereof and you 'l find the Apostle there doing these three things 1. He proves that Christ was not only a Sacrifice but that he was truly and really an expiatory Sacrifice for he instances in all the proper constitutive ingredients into and effects of the Law-expiatory Sacrifices all of which he applys and brings down to Christ 2. He shows the analogy and resemblance 'twixt those expiatory Sacrifices and this of Christ and what respect they all carried to this 3. He shows wherein and how far the latter exceeded the former The discussing of these three Heads takes up the greatest part of that most excellent Commentary upon the Law-Sacrifices the particular Texts in it I will not at present cite as they are proper to what I have now laid down but that will be done in what will follow A short account of the difference and distinction of the Jewish Sacrifices Of which in particular see Philo. Jud. de Victimis Joseph Antiq. Jud. l. 3. c. 10. Sigon de Repub Hebr. l. 3. c. 2. with very many Others Dr. Owen on the Hebr. in Proleg Exercit. 24. Dr. Stillingfl Answer to Crellius p. 473. For our better procedure in speaking to this important Truth before I can well fall upon the close handling of it it will not be amiss for us a little to cast our eye upon and to take a short view of the Jewish Sacrifices With the general Nature whereof I intend not at all to meddle only give me leave that being proper to the business in hand and indeed necessary for the better understanding of it to shew how these were diversify'd and distinguished Concerning which several Divisions and Distinctions are given of them but the best and shortest is this viz. Some were gratulatory and some Propitiatory or some Eucharistical and some Expiatory Eucharistical were those that were design'd for the expressing of gratitude for the giving of thanks and praise to the Lord upon the receiving of mercy of which you reade Lev. 7.15 22.29 Psal 50.14 Hos 14.2 but these I am not concerned about Expiatory were those that were design'd for the atoning and pacifying of God the averting of his anger the doing away the guilt of Sin and the preventing or removing of the punishment of it these were the Sacrifices which took up the greatest room in the body of Mosaical Sacrifices and which did in special point to the grand Sacrifice of our Lord Jesus and to that too as expiatory Now these expiatory Sacrifices were many and various all of them carrying something in them whereby they differ'd and were distinguished each from the other which differences with the grounds and reasons of them if we could exactly hit upon 't would be of marvellous great use to us in many things but alas excepting where the Gospel it self opens this for us we are much in the dark about it the Jewish Writers that should help therein contribute but very little help as they tell us who are most conversant in them If we take a brief and general Scheme of them this is clear the old expiatory Sacrifices differ'd in the matter of them for in some 't was living Creatures in others 't was what grew from the earth and often these two were joyn'd the Zebach and the Mincah going together in the same Sacrifice as in the daily Sacrifice Exod. 29.39 40. and in diverse others They differ'd in the Rites us'd about them all of which were prescrib'd by God himself some were to be poured out some burnt some to be slain and offered by the ordinary Priests some by the High Priest himself the blood of some to be carried into the Holy of Holy's of others not so some to be wholly consum'd and God to have all as in the Holocausts some but in part consum'd in which of what was left one part was to go to the Priests as in the Sin and Trespas-offering and the other to the Persons who brought the Sacrifice as in the Peace-offering provided that that which was offered was for private persons for if it was offered for the whole Congregation then no private person might share in the residue Levit. 23.19 20. They differ'd in the Time which was appointed for them for some were to be offer'd every day morning and evening call'd the daily Sacrifice Exod. 29.38 39 40. Numb 28.3 4 5. 2 Chron. 8.13 1 Chron. 16.40 Ezek. 46.13 14. Dan. 8.11 9.21 11.31 12.11 Nehem. 10.33 Ezra 9.4 5. Some to be offered but every Sabbath day Numb 28.9 10. Some at the New Moons Numb 28.11 Some at the revolution of the Sabbatical year Levit. 25.2 c. Some at the great Jubile Levit. 25.8 c. Some at the Solemn Feasts as that of the Passeover Exod. 12. Numb 28.26 of Pentecost Lev. 23.17 c. of Tabernacles Numb 29.12 Some but once a year at the great aniversary Expiation Levit. 16. per tot They differ'd in the Rise of them some being purely from the will of the Offerer the * Vide L'Empereur de Leg. Hebr. p. 264. Free-will Offerings Levit. 7.16 Levit. 22.21 others occasioned by some special emergency of Providence when some eminent mercy was received or some great judgment to be removed c. 2 Sam. 6.13 17. 1 Chron. 15.26 2 Chron. 29.21 c. 2 Sam. 24. ult Others were constant being set and stated by God himself as those that have been already mentioned They differ'd according to the Persons for whom they were appointed some for the Prince some for the Priests some for private men some for the whole Community for each of which directions are given Lev. 4. And then as to the

because I conceive this Head may not be so proper to that which I am upon for I am not now speaking to the Sufferings or Death of Christ under the consideration of a punishment to which a meritorious Cause doth point but of a Sacrifice The expiatory Sacrifices 't is very true were punished for the Sins of men but yet that wherein they were expiatory and as they were expiatory more immediately pointed to something else namely to that which will follow in the succeeding Particulars and so 't is here too with respect to Christ Whose Death as is usually observed falls under a threefold consideration 't was a Punishment a Sacrifice a Ransom with respect to the First the effect thereof was Satisfaction to the Second the effect thereof was Atonement to the Third the effect thereof was Redemption now I at present considering it in the Second notion as 't is a Sacrifice have not so much to do with that which refers to it in the notion of a punishment therefore this first particular I pass over Of the Second the Sacrifices were substituted in the place of the Offenders so it was with Christ 2. Secondly in the Levitical Expiatory Sacrifices there was the substitution of them in the place and stead of the Offenders themselves the Peoples sin and the punishment due to them thereupon was laid upon the thing sacrificed insomuch that whereas they should have dy'd by surrogation and commutation the poor Beasts dy'd for them This was the great thing * Nequaquam Sacra Scriptura admittit alium finem Sacrificiorum quam hunc ipsum quod nimirum vice hominum sunt passa pecora Sacrificialia Franzius in Praefat. ad Schol. Sacrif Patriarch intended and designed in those Sacrifices and that it was really so done in them the Scripture is very clear Take that one place Levit. 17.11 For the life of the flesh is in the blood and I have given it to you upon the Altar to make an atonement for your Souls for it is the blood that maketh an atonement for the Soul In all the four Books of Moses which treat so much upon Sacrifices there is not a more pithy and plain account given of their Vse and End than here in this place the Lord in the 10th Vers severely prohibits the eating of blood in this Vers he backs his prohibition with a double Argument 1. because the life of the flesh was in the blood 2. because he had set that apart for an high and sacred Vse viz. to be used in Sacrifices in order to atonement and I have given it you upon the Altar to make atonement c. for this great effect mainly lay upon the blood it is the blood that maketh atonement for the Soul Now mark it 't is to make atonement for your Souls and it makes atonement for the Soul that is in the * So 't is rendred in several Versions of the Words set down in Franz p. 446. See this Text improv'd and vindicated in Dr. Stillingst against Crell p. 429. c. stead of your Soul he speaking to the people of Israel so that in the blood Sacrific'd there was Soul for Soul Life for Life the Soul and Life of the Sacrifice for the more precious Soul and Life of the Sinner was not here substitution of the one in the room of the other Hence it is that the Sacrifices were said to bear the iniquities of the people because of the transferring of the guilt and punishment of sin over to them so you read Levit. 16.22 Levit. 10.17 Hence also was the laying on of hands upon the Sacrifice sometimes by the Priests sometimes by the People you have it prescrib'd in the Burnt-offering Levit. 1.4 in the Peace-offering Levit. 3.2 8 13. in the Sin-offering Levit. 4.15 24 29 33. at the great Expiation AARON was to lay both his hands upon the head of the live-Goat and to confess over him all the iniquities of the children of Israel c. Levit. 16.21 Now what might be the meaning of this rite was it to signifie that the thing offered was now Deo sacrum as being set apart for God and consecrated for his use upon which account imposition of hands was us'd in other Cases or was it expressive of obtestation to hold forth the peoples praying to God Quicquid à nobis peccatum est sit in hujus victimae caput wherein-soever we have offended let all be laid upon the head of this Victime or did they by this testifie the sense of their deserts to die themselves these things I grant may very well be taken in but the main thing held forth in it was the translation of the Sinners guilt to the Sacrifice and the substitution of it in his stead Whenever the people thus laid their hands upon the Sacrifice they did in effect say * Hoc ritu quil offerebat significabat se scelera sua conjicere in caput bovis qui propterea mactabatur Drusius in Levit. 1.4 upon this Beast we lay all our sins and this was the primary intendment of that rite And had there not been a strange conveyance or imputation of something of this nature to the things sacrific'd I would fain know a reason why the messenger that only went with the Scape-Goat into the Wilderness as also why he who only burnt the residue of the bullock whose blood had been carried into the Holy of Holy's I say why both of these should be accounted unclean so unclean as that before they had been purify'd and wash'd they were not to be admitted into the Congregation for so God enjoyn'd Levit. 16.26 27 28. And now after all this when the great Lord and Soveraign was pleas'd to have it thus hath given out so full a declaration of himself about it when Scripture is so clear yea when Nature too as you will hear hath given such a confirmation of it I say after and notwithstanding all this for any yet to deny it to bring their little Objections against it as that because there was * That Objection answered in Grotius de Sat. c. 10. p. 123. Essenius Tri. Crucis p. 218. Turretin de Sat. p. 246. no communion of Nature and Species betwixt Men Beasts therefore there could be no substitution c. this must needs discover excess of pride and folly The thing possibly in some respects may seem somewhat strange but it becomes us to acquiesce in what God himself was pleas'd to determine upon and then to order and reveal in his Law From these Sacrifices I proceed to the much higher Sacrifice Christ himself where we shall find an exact correspondency between the type and the antitype the one fully answering to the other Did they carry substitution in them that eminently was in Christ he indeed substituted himself in the Sinners room took our guilt upon him and put himself in our place dy'd not only for our good but in our stead did undergo what

man he was bound to obey but he was not at all but by his own consent bound to be man and therefore his Obedience was free because his Incarnation was free and without any obligation † Mr. Baxt. Aphor. p. 58. A worthy person thus expresses it Even Christ's Obedience to the Moral Law was not his duty till he voluntarily undertook it it being therefore upon his consent and choice and not due before consent must needs be meritorious And though when he was once a Servant he was bound to do the work of a Servant yet when he voluntarily put himself in the state of a Servant and under the Law not for his own sake but for ours his work is never the less meritorious As 't is with a Surety he having engag'd with and for the debtor is thereby bound to pay the debt yet he payes it freely inasmuch as 't was his own free act to bring himself under such an obligation and so 't was here in what Christ did 3. 'T is further added * Burg. of Justif p. 2. pag. 409. That though Christ considered simply and absolutely as man might be obliged by the Law yet as our Surety and undertaking for us in a fide-jussorial manner so his obligation was wholly voluntary and free My Author goes on and opens himself thus Suppose Christ to be made a Man and thereby absolutely obliged to fulfil the Law for himself yet that he should enter into agreement with the Father to obey it as a Surety for such a term of years upon earth thereby to procure Salvation for a Sinner undone otherwise this was wholly gracious and voluntary and Christ was not obliged to it as Man Upon the whole thése three things being well weighed the Objection is sufficiently answered for suppose that Christ in such a sense was bound to keep the Law yet there were other respects peculiar to his Person and Obedience which made it so voluntary and for us as that it may truly be look'd upon as meritorious and imputable So much of the first Proposition 2. Proposition Christ being made under the Law fulfilled it 2. The Second is this Christ being thus made under the Law he fulfilled it Matth. 3.15 thus it becometh us to fulfil all righteousness Matth. 5.17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For verily I say unto you till heaven and earth pass one iota or one tittle shall in no wise pass from the Law till all be fulfilled Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth the end of the Law viz. as the Law in him receiv'd its full and final accomplishment Two things as you have heard were contain'd in its righteousness the duty it commanded the penalty it threatned in both respects Christ fulfilled it For in his active Obedience he did the former and in his passive Obedience he underwent the latter The preceptive mandatory part of the Law he fulfilled actively both as he shun'd whatever evil that prohibited and also as he did whatever good that enjoyned he was originally and actually holy acted all along in exact and universal conformity to the Laws commands so he fulfill'd it actively Joh. 8.46 2 Cor. 5.21 1 Pet. 2.22 1 Pet. 1.19 Acts 3.14 Dan. 9.24 1 Joh. 2.2 Heb. 7.26 The penal and minatory part he fulfill'd passively by his bearing of its curse when he dy'd upon the Cross With respect to both Christ's Obedience was so full and perfect so adaequate to all the Laws demands that it could not but say I have enough I am fully satisfied I can ask no more And this fulfilling of the Law was the foundation upon which his Satisfaction and Merit was built without which he could neither have satisfied nor merited O saith God Son if thou wilt satisfie me there 's my holy and just Law satisfie it unless that be satised I cannot be satisfied by its violation I was offended by its fulfilling I must be appeas'd Well! Christ accepts of the terms Lo saith he I come in the volume of the book it is written of me I delight to do thy Will O my God yea thy Law is within my heart Psal 40.7 8. And what he undertook he made good he went so far that neither the righteous God nor the righteous Law could tax him with any defect If it had not been thus though he had obey'd never so much for us though his Obedience had been never so free and voluntary yet it would not have been either satisfactory or meritorious for all satisfaction and merit are founded upon the fulfilling of the Laws righteousness The gracious God is pleas'd to accept of an imperfect Obedience if sincere from us but the just God would have a perfect Obedience for us he can accept of a mite from us but from our Surety he would have the whole debt paid down Whether Christ's active fulfilling of the Law as considered in itself in its intrinsick worth and value could properly and formally merit of God as Some * Opera Christi absolute considerata meriti propriè dicti rationem habent non respectu promissionis alicujus sed insitâ suâ vi tanquam opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutè indebito Eadem autem benignâ promissione Dei niti quatenus meritum illud ad nos refertur omnio concedimus Essen Tri. Crucis p. 294. hold or whether it did merit respect being had to God's Ordination Covenant and Promise as † Equidem fateor si quis simpliciter per se Christum opponere vellet judicio Dei non fore merito locum quia non reperiretur in homine dignitas quae possit Deum promereri Calvin Instit l. 2. c. 17. sect 1. Vide Chamier tom 3. l. 9. c. 1. sect 7. Nec aliter Christi meritum accipimus quàm quòd legi plenissime satisfecit non solius obedientiae insitâ vi ac dignitate ad divini juris rigorem appensâ sed ad legem satisfactoriae sic meritus ex divinâ promissione fuit non absque eâ Meritum ad foedus non extra illud aestimatur non ad merum Dei jus quasi ullâ cujusquam actione in rationem debiti trahi posset Hoornb Socin conf p. 627. Others is a nicety that I have no mind to engage in that was the way wherein he merited which is the thing that I only design to speak unto 3. Proposition Christ's Obedience is imputed and made over to Believers 3. The third Proposition Christ having thus fulfilled the Law this his Obedience is made over and imputed to Believers For otherwise how doth the Apostle here say that the righteousness of the Law might be fulfilled in us This is that imputed righteousness which is so often spoken of in that one Chapter of Rom. 4 in reference to this Christ is said to be made righteousness to us 1