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lord_n	aaron_n	altar_n	daily_a	44	3	10.6969	5	false

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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

appease or assuage the anger of one that is incens'd so it s taken Gen. 32.20 I will saith Jacob concerning his brother Esau appease him with the present that goeth before me so 2 Sam. 21.3 it signifies also to † Psal 32.1 cover to ‖ Psal 49.7 8. redeem c. but this of atoning or pacifying is most usual Now in order to this atoning God appointed Sacrifices the shedding of whose blood was to make an atonement saith the Lord here and he goes over it again for it is the blood that maketh an atonement for the Soul All along in the several kinds of Sacrifices it runs it shall be accepted for him to make atonement for him the Priest shall make an atonement for them c. this alwayes comes in as the great end or effect of the Law-Sacrifices Whence they are said to be of a sweet savour unto the Lord not only because of their pleasingness to God but also because they made him propitious to and well-pleased with such as had offended him so Levit. 1.9 13 17. 'T is the same word but sometimes 't is rendred by reconciling as Levit. 6.30 No Sin-offering_ to reconcile withal in the holy place Levit. 8.15 to make reconciliation upon it We find when at any time in some particular judgments the anger of God did break forth either against the people or against particular persons presently they betook themselves to Sacrifices thereby to atone and propitiate him Numb 16.46 And Moses said unto Aaron take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the Congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun 2 Sam. 24 25. And David built there an Altar unto the Lord and offered Burnt-offerings and Peace-offerings so the Lord was intreated for the Land and the plague was staid from Israel As to the other End or Effect viz. Expiation that also belong'd to Sacrifices they had a power or virtue in them to cleanse and purifie from Sins guilt to procure pardon and remission whence they were called Expiatory and had it not been for this effect they could not have passed under that denomination A full proof of it you have in that one Sacrifice the Heifer which was to be offered for the cleansing of the people when murder had been committed but the acter of it was conceal'd Deut. 21.7 8. And they shall answer and say Our hands have not shed this blood neither have our eyes seen it Be merciful O Lord unto thy people Israel and lay not innocent blood unto thy people of Israels charge and the blood shall be forgiven them So shalt thou put away the guilt of innocent blood from amongst you c. was not here expiation and wherein did that lie but in the putting away of the guilt of innocent blood and in the obtaining of pardon for 't is said and the blood shall be forgiven them This is that which is set forth by cleansing from sin Levit. 16.30 For on that day shall the Priest make an atonement for you to cleanse you that you may be clean from all your sin before the Lord Numb 3.5 for blood defileth the band and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it The Apostle sets it forth by purifying of the flesh Heb. 9.13 by which he means the taking away of that ceremonial ritual or civil guilt which any did lie under And he puts it out of all doubt that expiation in the old Sacrifices did not point to the abolition of Sins power but to the ablation of Sins guilt for having said that * Heb. 9.22 almost all things are by the Law purged with blood he tells you what he meant by that purging adding without shedding of blood is no remission or expiation of sins guilt and this is the notion which alwayes he drives at in that Epistle in those several words which he there uses viz. sanctifying purifying purging c. Indeed this was the * Vide Essen Tri. Crucis l. 1. sect 4. c. 8. p. 6. chief and most proper effect of Sacrifices other things might be done by them but this was the main therefore it so often comes in upon this account And the Priest shall make an atonement for them and it shall be forgiven them Levit. 4.20 so Vers 26. 31 35. * Causa cur noluerit Deus alteri Sacrificari quam sibi ea potissimum videtur quod Sacrificia imprimis fierent ad expiandâ peccata solus verò Deus jus habeat ea condonandi Vossius de Idol l. 1. p. 977. And this might be one Reason why God prohibited the offering of Sacrifices to any but to himself because the end of them being the forgiveness of sin and none being able to reach that end but himself therefore none should be sacrific'd unto but himself Four things laid down concerning Atonement and Expiation by Sacrifices For the better understanding of this double Effect of the Law-Sacrifices I desire four things may be considered 1. That the atonement and expiation effected by those Sacrifices must be conceived of as done by them in that notion which was proper to them as Sacrifices None can deny but that they did atone and expiate but how did they so do there 's the question I answer this was done by them as they were substituted in the place of Offenders and were slain in their stead and for their sake other accounts I know by some are given of this but that now set down is the true as appears by what hath been already spoken under the two foregoing Heads 2. That this atoning and expiating virtue was not limited only to the Sacrifices us'd at the anniversary great Expiation but it belong'd to the other Sacrifices For instance to Burnt-offerings I take in those that were made use of before the giving of the Law about Sacrifices see Job 1.5 42.8 after the giving of the Law to Free-will-offerings Levit. 1.3 4 c. to the Meat-offering and Drink-offering Levit. 2. per tot Levit. 23.13 Numb 15.7 10 13 14. to the Peace-offering Levit. 3.15 16. to the Sin-offering and Trespass-offering Levit. 4.6 to the Ram which was therefore call'd the Ram of atonement Numb 5.8 there 's no end of such instances 3. That yet the atonement and expiation proper to those Sacrifices is to be limited according to the bounds which God himself was pleas'd to set for 't was but in such cases and for such sins wherein he did admit of them in order to these effects of which more by and by 4. That these effects were not produc'd by any inherent or innate virtue in the Sacrifices themselves but only as they were instituted by God and as they derived efficacy from the Sacrifice to come Christ himself Take away these two things and what could these Sacrifices have done

a rare piece of Self-denyal for you to submit as to your own personal interest to be a loser if others may be gainers thereby Assure your self many do earnestly beg of God the prolongation of your Days You pray for your Death but they for your Life I hope in this God will hear them and not you Your gracious Father hath given you a title to Heaven hath in a great measure fitted you for Heaven and will in due time take you up into Heaven it being thus as to the ordering of your passage thither and the timing of your entrance into it all that good Madam you should wholly refer to his good pleasure Madam The Dedication of Book I very well know signifies but little to your Ladyship Prayer is the thing which you desire and value wherein should I be wanting it being the only requital I can make you for all your Favours I should certainly be unworthy and ingrateful beyond all expressions As God shall enable me according to the many obligations which I lie under I shall never cease to pray for You and Yours If hath pleased the soveraign and all-disposing God to cut off many Branches which grew from your Stock yet One and the principal One too is hitherto spared God grant he may be so long and that all Heavenly Blessings as well as Earthly may be multiplied upon him And blessed be the Lord you live to see Others who are of You though not immediately yet but at one remove whom God begins to bless with an hopeful Issue the best of his Blessings be upon them also That Honourable Family to which you are so nearly related when so many Great and Ancient Families are melted away like Snow before the Sun yet keeps up in its pristine Greatness and Splendor and may it so continue from generation to generation till the World shall be no more And for your Self Madam the God of Heaven bless you and recompence into your bosome sevenfold all that kindness that ever you have shown to any of his He grant that you may bring forth fruit in your old age and be fat and flourishing that you may come to your grave in a full age like as a shock of corn cometh in its season that as your outward man decays your inward man may be renewed day by day that you may never want the light of his countenance that you may at the last arrive at that Peace Comfort Assurance which you have so long been praying for that you may yet be a shining light in that more publick Orb wherein you are fix'd a pattern of Humility and Condescension of all Graces and Vertues and good Works to all who behold you and finally that when you have fought the good fight and shall have finished your course and kept the faith you may receive that crown of righteousness which the Lord the righteous Judge shall give you at that day These are have been and ever shall be the daily and ardent Prayers of Madam YOUR HONOURS Most humble and ever obliged Servant and Chaplain THO. JACOMB SEPT 18. 1672. THE PREFACE TO THE READER Christian Reader § 1. THat I may not be defective either in civility to thee or in common prudence and justice to my self 't is necessary that I pre-advertise thee of some things convenient to be known about the ensuing Work the doing of which therefore is the design and business of this Preface § 2. That which was the first rise and occasion of it was this I having in my Ministry gone over several of the most weighty Points in Divinity relating both to Faith and Practice and finding my self too often divided in my thoughts what Text or Subject next to insist upon upon this twofold Consideration I resolv'd to fix upon some continued Discourse in Holy Writ where I might have my work cut out for me by the Spirit of God from time to time by which being determined I might be freed from self-perplexing and time-wasting distractions No sooner was I come to this resolution but immediately it pleased God to bring to my thoughts the Eighth Chapter to the Romans which when I had a little survay'd in my mind and taken a short view of the fulness and preciousness of its matter without any further demur or hesitancy I resolved also that that should be the Chapter which I would lay out my pains upon Accordingly I entred upon it and for which I heartily bless the Lord he who directed me to that Undertaking was graciously pleased to assist me in it and to carry me through it § 3. The Excellency of this Chapter being my great inducement to pitch upon it it would have been requisite that I should here have endeavoured to have set forth that excellency had I not in my first entrance upon the work it self said enough upon that account To compare Scripture with Scripture that one place may give light to another is a thing very safe and good but to compare Scripture before Scripture is a thing that must be done with much tenderness and caution I adore every part and parcel of Sacred Writ * 2 Tim. 3.16 all being given by inspiration of God and admirably useful to that end for which it was appointed and would be very careful how I prefer one before another Therefore I do not say that Pauls Epistles are the most excellent of all the New Testament Writings or that this Epistle to the Romans is the most excellent of all the other Epistles or that this Chapter therein is the most excellent of all the other Chapters in which gradation some please themselves Yet this I may safely say that this Epistle and this Chapter for sublimity of Matter variety of Evangelical Truths admirable Support and Comfort to Believers are not inferiour to any part whatsoever of the Holy Scriptures Which if so I have then pitch'd upon a Subject very well worthy of my best Endeavours and none will blame me for attempting to open so rich a Cabinet § 4. In digging into this Mine I found it to be so full that it was a long time before I could get to the bottom of it for I was two years and something more in preaching over this Chapter In which time I preached very many Sermons upon it but the precise Number I will not mention because Some from thence might take occasion to fasten that censure upon me which I hope I do not deserve and Others seeing here but Eighteen of so many published might think I shall never come to the end of all Well! though the work was long yet it pleased God to spare me till I had finished it I have now entred upon a work of another nature whether he will also let me see the finishing of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 5. Wherein it fares with me much as it sometimes doth with Seamen who after a long and tedious Voyage are no sooner arriv'd at shore but presently they are seiz'd

14. Those that be planted in the House of the Lord shall flourish c. they shall bring forth fruit c. O how fruitful should they be who are planted in the Lord himself Saints upon their being One with Christ should be one amongst themselves 9. Such as are one with Christ should be one amongst themselves Saints are under a double Vnion One with Christ and One amongst themselves and the Latter is as real as the Former and purchased by Christ as well as the former for the proof of which read and weigh Eph. 2.14 c. The members in the body natural as they are united to the head so they are also united each to the other and so 't is here O that this Vnion amongst Saints was more conspicuous and evident But with grief of heart be it spoken little is to be seen of that whilst much of that which is opposite to it is every where too apparent what schismes rents divisions are there to be found even amongst them is not this spoken of in Gath are not the great Enemies of Christianity too well acquainted with it Now what a sad thing is this that when they are all one in Christ Jesus as 't is Gal. 3.28 there should yet be such divisions fractions and distances amongst themselves Some Divines make this to be the matter of Christ's prayer Joh. 17. where he pray'd that all Believers might be one as the Father and he were one i. e. that they might be One in Vnity and Concord amongst themselves Which interpretation though the higher Vnion must by no means be excluded is very probable from the Argument with which Christ twice backs his prayer That the world may believe that thou hast sent me It must therefore be some external and visible Vnion of which the world in order to this conviction might take notice which the Saints Mystical Vnion with Christ is not but their Vnion or Unity amongst themselves is And it appears that upon this very prayer of Christ there was a little after great unity and concord amongst the primitive Christians Act. 2.46 And they continuing daily with one accord c. Act. 4.32 The multitude of them that believed were of one heart and of one soul c. just as Christ had prayed And O that the virtue of this prayer might reach us also at this time for surely our divisions are so many and so great our breaches so wide that I think nothing can or will unite us but the alone efficacy of Christ's intercession A stronger motive to Vnity cannot be set before the people of God than that which I am upon they who are so joyn'd to Christ should not be disjoyn'd amongst themselves as they have but one head and are all members of the same body so they should have but * Jer. 32.39 Believers upon this Vnion should know Christ better than others do one heart and one way 10. Are you in Christ You should then be well acquainted with him so as to attain to a considerable degree of the knowledge of him Others who are afar off from him may be ignorant of him but you who are so nigh to him should know him well He told his Disciples that he would * Joh. 14.16 17. pray the Father and he would give them the Comforter c. Even the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you This was spoken of the Saints knowledge of the Spirit but it holds true as to the knowledge of Christ himself the world knows him not but Believers know him how doth that come to pass why from this for he dwells in them and is in them and they in him O how should the consideration of this Union excite you to labour after a clearer knowledge of the Lord Jesus Persons we live with we know them fully Christ lives in you and you in him what a shame will it be if you do not so far as your capacity will admit of know him distinctly Surely saith Jacob * Gen. 28.16 the Lord was in this place and I knew it not whoever thou art if thou beest a gracious person surely the Lord is in thee and thou in him and yet thou neither knowest thy Vnion nor the Person to whom thou art united 'Pray let this put you upon the daily diligent studying of Christ that you may arrive at higher knowledge of him * Job 22.21 acquaint your selves with him and do it thoroughly upon the intimateness of the Vnion there should be intimateness of acquaintance Hitherto I have been speaking to such who are in Christ VSE 5. Comfort to them who are in Christ by way of Exhortation I shall now further speak to them by way of Consolation And you that are such O rejoyce and be exceeding glad let your hearts be even filled with joy what abundance of comfort is there wrapt up for you in this your union with Christ 't is a flower out of which all sincere Christians may suck a great deal of Evangelical sweetness For the setting forth of which let me go further than that special-priviledge which the Text holds forth As this speaks the dignity of their Persons 1. Are you in Christ Jesus this speaks the excellency and dignity of your persons How great and honourable must they needs be who are thus nearly united to so glorious a Person as Christ the Mediator the eternal Son of God! * Psal 149.9 this honour have all the Saints 'T is no great matter what the world says or thinks of you Men vilifie you and look upon you as the very scum and filth of the earth so they did long ago to far your betters 1 Cor. 4.13 The precious sons of Zion comparable to fine Gold how are they esteemed as earthen pitchers Lam. 4.2 And 't is no great matter what your outward condition is in the world that may be mean and inglorious enough I say these are things not much to be regarded so long as you are the members of Christ you being so what a glory and greatness must this needs reflect upon you Mark that expression Joh. 17.22 The glory which thou hast given me I have given them what glory doth Christ speak of it follows that they may be one even as we are one this is glory indeed 'T is a great honour to be a member of the Church so the good Emperour Theodosius judged of it who preferr'd his being a member of the Church before his being Emperour of the World but 't is a far greater honour to be a member of Christ 'T is an high expression concerning Israel that they were a people near to God Psal 148.14 You Believers are near to God indeed for you have not only communion with him who is God but union also you are one with the Father and one with the Son you must

as practical as operative and powerful this this is that knowledge which is to be desired When Paul had spoken so high of the knowledge of Christ * Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord see how he opens that knowledge of him which he look'd upon as so excellent Vers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death 'T is a poor thing to have light about this in the head if that light be not attended with power and efficacy upon the heart and life the clearest notions concerning Christ's death without suitable impressions within and that which in the Sinner himself may bear some analogie and conformity thereunto do not profit O therefore so study a crucified Saviour as to be * Gal. 2.20 crucified with him † Rom. 6.8 dead with him so as to feel the energie of his death in the heavenliness of your affections and holiness of your conversations this is the knowledge which we should study and pray for and aspire after For the Second Christ as a Sacrifice is also much to be meditated upon O how frequent how serious and fixed should our thoughts be upon this how should we be often reviving this upon our minds never suffering it to decay or wither in our memories This is so great and necessary a duty that we have an Ordinance instituted by Christ on purpose and for this very end often to inminde us of his dying as our Sacrifice and to keep it fresh upon our memories for ever * 1 Cor. 11.24 26. Do this in remembrance of me As oft as ye eat this bread and drink this cup ye do shew the Lord's death till he come But 't is not enough to think of this just before or at the Sacrament but we should live in daily frequent meditation upon it I say we should do so but alas 't is to be feared we do not so O how little is a dying crucified Christ thought of the dying Friend or Relation is remembred but the dying Saviour is forgotten this proclaims to the world that we have but a low sense of his great love that we see but little in his oblation for surely if we did we should think oftner of it and after another manner than now we do Christians pray be sensible of former neglects and let it be better for the future let not a day pass over you wherein some time shall not be spent in remembring and considering what Christ your Sacrifice upon the Cross suffered for you Upon this also you would reap great advantages for certainly was Christ's death but duly thought of and improved Oh 't would highly imbitter sin effectually wean from the world and the sensual delights thereof mightily encourage and strengthen Hope and Faith strongly engage the Soul to Obedience c. therefore pray be persuaded to think less of other things and more of this And do not barely think of it but think what there 's in it yea labour to go to the very bottom of it and by serious meditation to press out all that juyce and sweetness which is in it the believer should be alwayes sitting upon this flower and sucking comfort from it What 's the full breast to the child that doth not draw it Christ as a Sacrifice for sin is a full breast but yet if Sinners by Faith Prayer and Meditation do not draw from this breast they will be little the better for it He was indeed but once offered but that one oblation is often to be remembred and continually to be improved with respect both to Duty and Comfort how that is to be done the following particulars will shew The Heart in the sense of this to be broken for sin and from sin 2. This should have a very powerful influence upon you to break your hearts for sin and from sin First for sin was Christ indeed made a Sacrifice as such was his body broken and his precious blood poured forth did he undergo such sufferings in his life and then compleat all in his dying on the Cross and all for sin how can this be thought of with any seriousness and the heart not be kindly and thoroughly broken what will cause the hard heart to melt and thaw into godly sorrow for sin if the consideration of Christ's Sacrifice and death will not do it Oh me thinks his blood as shed for Sinners should soften the most Adamantine heart that is Did we but consider our Saviours passion in the matter and quality of it in its bitter ingredients and heightning circumstances and then also consider that our sins were the meritorious cause of it that they brought him to the Cross and laid the foundation of all his sorrows did we I say but consider this certainly we should be more deeply afflicted for Sin than now we are What that I should be accessary to the death of the Son of God that I should bring the nails and spears which should pierce him that I should be the occasion of all his sufferings in Soul and Body what a cutting heart-breaking consideration is this Zech. 12. 10. they shall look upon me whom they have pierced what follows and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first-born the true penitent cannot look upon a crucified Saviour especially when he considers what he hath done to further his Saviours crucifixion without the highest degree of holy grief But especially this heart-brokenness should be in us when we are at the Sacrament where we have such a sensible and lively representation of Christ's Death and Sacrifice Oh shall we there see his broken body and yet our hearts be unbroken shall we view him there shedding his blood and we shed no penitential tears shall we there behold what he endured and felt for Sin and we yet have no pain no contrition for it how unsuitable is such a frame to such an object under such a representation What was the temper think you of the Women who were * Mat. 27.55 spectators of Christ when he was hanging upon the Cross unquestionably they were filled with inexpressible sorrow why Sirs when you are at the Lord's Table in a spiritual way you see him also as dying upon the Cross he is there before your eyes evidently set forth and crucified among you Gal. 3.1 Oh how should your * Lam. 3.51 eye affect your heart even to fill you with Evangelical sorrow Three things in the Text to set men against Sin But this is not enough therefore 2. there must be brokenness from sin as well as for sin surely after such a thing as Christ's death Sin must be lov'd and liv'd no more the heart must eternally be broken off from it