precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment So our Head is anointed with the Oil of Gladness for our sakes Christ received the Spirit without measure in our Nature as Holiness Pity and the Treasures of Wisdom and Knowledg Look as when an Ambassador is sent forth there is not only a designation of his Person but he is furnished for his Emploiment and Work So is Jesus Christ sent forth that is his Person not only designed and chosen in Grace and yet in Wisdom but also furnished with all manner of Endowments in our Nature Grace and Strength for his Work as our Head 3. This Sending implies Authority and noteth a Commission sealed to him so that he was an Authorized Mediator or an Ambassador with Letters Patents from Heaven This is the principal thing intended in this Sending the Call and Authority Christ had to do his Office Heb. 5.4 5. No Man taketh this honour to himself but he that was called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee He was designed in the Council of the Trinity And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent that he may be acknowledged as his Deputy to act for him So Christ is sent as God's Deputy into the World to act and deal for him and the Apostles they are thus sent from Christ to act and deal for Christ. Here the Comparison chiefly holds As thou hast sent me into the World that is given me Authority to execute the Office of a Mediator So have I sent them I have given them Authority to preach in my Name and to deliver the Gospel to others This sending of Christ it maketh all that Christ doth in the Father's Name to be valid which is much for the comfort of our Faith Christ is not a Mediator by the right or meerly by the desire of the Creature or by his own Interposition but he is sent and authorized you may plead it with God he hath sent him to save Sinners You know Moses when he interposed on his own accord Exod. 32.32 Forgive their Sin and if not blot me I pray thee out of thy Book which thou hast written Tho it was an high Act of Zeal in Moses yet God refused it Vers. 33. And the Lord said to Moses Whosoever hath sinned against me him will make I blot out of my Book So if Christ had been set up as Mediator by the Right and Desire of the Creature only he might have been refused but he was authorised by God he did not glorify himself by invasion of the Mediatory Office but had a Patent from the Council of the Trinity indited by the Father accepted by himself sealed by the Holy Ghost evidenced to the World by his Personal Endowments and by his Miracles Thus you see what this Sending is it implies the Designation of the Father the Qualification of his Person for the Work and his Authority to execute it in his Name III. To what purpose was he sent into the World I Answer To perform the whole Duty of the Mediator but principally to redeem and instruct the World those two Offices of Prophet and Priest Christ performed upon Earth The Apostle toucheth upon them Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. Mark the Apostle mentioneth but two Offices but they were the highest in both the Churches the High Priest was the highest Officer in the Jewish Church therefore he saith he was the High Priest of our Profession And an Apostle was the highest Officer in the Christian Church therefore he saith he was the Apostle of our Profession And he mentions but these two because these were the two Offices Christ chiefly performed upon Earth he came to preach the Gospel which we profess so he is the Apostle of our Profession and he came to ratify it with his Blood so he is the High Priest of our Profession In short he came to deal with God and with Men To deal with God and so is an High Priest to pacify God to offer such a Sacrifice as might satisfy God and he came to deal with Men and so be is an Apostle to open the everlasting Gospel to bring it out of the Bosom of God to our Hearts His Kingly Office was but little exercised upon Earth We have a glimpse of his Kingly Office or rather of his Divine Nature in turning the Mony-Changers out of the Temple but it was little exercised upon Earth Why because this was the time of Christ's Humiliation Now the Kingly Office suits more with the Exaltation of Christ when he comes the second time then he comes to exercise his Kingly Office to reign and scatter his Enemies and shew his Kingly Power but now he came to teach and to suffer That is the Reason why his Kingly Office is made the Consequent of his Resurrection Acts 5.31 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 Was not Christ King of the Church and King before his Resurrection I Answer As God so he was a King from all Eternity and in the days of his Flesh he was our Mediator therefore certainly King Priest and Prophet but in the World he did not come to possess his Kingdom but only to preach it and divulge it Therefore he saith to Pilate John 18.36 My Kingdom is not of this World if my Kingdom were of this World then would my Servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Christ came to bear witness that he was King but did not come to possess his Kingdom and act as a King As soon as ever he was consecrated to be a Mediator he was King Priest and Prophet of the Church Look as David was King before God as soon as he was Anointed long before he possessed the Throne and was crowned at Hebron 1 Sam. 16.13 for he was King when he wandred up and down and was hunted like a Flea or like a Partridg upon the Mountains So Christ in the time of his Humiliation was a King but did not exercise his Kingdom Chiefly then he was sent into the World the first time to redeem and instruct the World To redeem the World 1 John 4.10 God loved us and sent his Son to be the Propitiation for our Sins This was Christ's first Errand to make Satisfaction for Sins afterwards he will come to destroy his Enemies at his second coming And to instruct the World that is of special consideration in this place As thou hast sent me into the World so have I sent them into the World Christ sent Disciples as a Prophet and in
short He is Clothed also with the graces of the Spirit which are both ornamentum and munimentum Our Ornament and Armour of defence 'T is our Ornament as leaves are a beautiful vesture to the Apples as Cloaths are to the Body Col. 3.12 Put on therefore as the Elect of God Holy and Beloved bowels of mercies kindness humbleness of mind meekness long-suffering c. Munimentum Armour Rom. 13.12 The night is far spent the day is at hand let us therefore cast of the works of darkness and let us put on the Armour of light Christ doth aray us non ad pompam sed ad pugnam not to set us off with a vain shew but to furnish and secure us for the Spiritual warfare Well then the words agree There are some peculiar difficulties in the 4th verse But we shall handle them in their own place Doct. That none can groan and long for Heaven but those who are not found naked but Clothed with a Gospel Righteousness The Apostle limiteth it to them In this point I shall handle three things 1. What is a Gospel Righteousness 2. That this carryeth the notion of a Garment to cover our nakedness and shame 3. Why none but they can groan and earnestly desire to be Clothed upon with the House which is from Heaven 1. What is a Gospel Righteousness 'T is Christs reconciling and renewing grace with new obedience resulting from both Or Justification Sanctification and New Obedience 1. Justification is requisite to Eternal Life Therefore called Justification unto Life Rom. 5.18 Tit. 3.7 Being Justifyed by his grace we are made Heirs according to the hope of Eternal Life and this is also represented by Cloathing The taking away of sin is the taking away our filthy Garments or the covering of our nakedness And the applying the Righteousness of Christ 't is as the investing of us with change of Raiment Zech. 3.4 Take away the filthy Garments from him and unto him he said I have caused thine iniquity to pass from thee and I will clothe thee with change of Raiment Christ taketh away our sin by pardon and withal adorneth the sinner with his Righteousness and with holiness in the sight of God There is no getting the Blessing but in the Garment of our Elder Brother 2dly Sanctification is requisite in order to Glory For without holiness no man shall see God Heb. 12.14 And this is the Ornament wherein the inward man of the Heart is decked and adorned that it may be comely in the sight of God 1 Pet. 3.4 As we cover the nakedness of our Bodies from the sight of men so we must cover the nakedness of our Souls in the sight of God Now thought it be hidden from man yet it is not hidden from the Lord We must see that he find us not in our nakedness neither destitute of grace nor of the Righteousness of Christ. Well then it is not enough to look after the Righteousness of Justification but of Sanctification The one is founded on the Blood of Christ the other is wrought in us by the Spirit of Christ 1 Cor. 6.11 And the application of Christs Blood and the gift of the Spirit are inseparably conjoined both in the dispensation of God and the desire of a poor anxious Soul 1 Joh. 1.9 The one doth away the guilt of sin as it rendreth us obnoxious to Gods just wrath and the other the filthiness and power of sin as it tainteth our faculties and actions and rendreth us unacceptable and unserviceable to God Christ came to restore us to the favour of God and to restore his Image in our Hearts that the plaister might be as broad as the sore If Christ should free us only from the guilt of Sin he would perform but half our cares he would provide for our impunity but not for our holiness and serviceableness to God Our misery lay in our sinfulnes as well as our liableness to wrath Therefore Christ came to change our natures as well as to reconcile our persons to God 3dly New Obedience or Sanctification acted as well as infused is a part of those Garments of Salvation wherewith we are Clothed For the Gospel saith 1 Joh. 3.7 He that doth Righteousness is Righteous That is declareth that he is Righteous in Christs Righteousness and Sanctified by his Spirit And that this Godly and Righteous Life is necessary to the expectation of Glory and Blessedness appeareth by that 2 Pet. 3.11 What manner of persons ought we to be in all Holy conversation and Godliness Let Conscience speak when it reflecteth upon this how meet it is that we should Glorifie God in the duties of holiness if we would be glorified with him and that we should Glorifie him in all the points of obedience and not in one only For he saith in all Holy Conversation and Godliness in the outward carriage and secret practice in Common affairs and duties of immediate worship in Adversity Prosperity grace exercised and discovered in the lives of Gods people is a part of these Garments wherewith our nakedness is covered Psal. 132.9 Let thy Priests be Clothed with Righteousness 2dly This carryeth the notion of a Garment to cover our nakedness and shame 1. Sin and shame came in together and there is no man born Clothed but stark-naked and hath nothing wherewith to cover his shame before God Adams nakedness was an Emblem of it Gen. 3.11 I was afraid because I was naked and I bid my self We must not only look to the outward nakedness but the inward Adam was naked before and knew that he was so But till they had sinned they were not ashamed Gen. 2.25 our Bodies were Gods own handy work and Apparel in Innocency was but as a Cloud to the Sun Therefore while our first parents were apparelled with the Robe of Innocency they felt no shame all things were honest and comely and Glorious enough without a covering both in the sight of God and themselves no cause of shame either before God or betwixt themselves But when divested and stripped of this Spiritual apparel then Adam was ashamed hid himself from God and till they be Cloathed neither he nor his Posterity can come into his presence with any comfort Another Emblem of this we have in Aaron's stripping the Israelites of their Jewels and Ornaments Exod. 32.25 When Moses saw that the peole were naked for Aaron had made them naked to their shame among their enemies It is not meant barely of Aarons stripping them of their Jewels and Ornaments that was but a type of their nakedness and deformity which was uncovered before God what should Moses kill the Israelites because Aaron had taken away their Jewels And what great matter of disgrace was it among the enemies That the Sons and Daughters of Israel should want ear-rings But the meaning is Aaron had cast them out of Gods protection who was offended and provoked by their sin Another suitable expression is Hosea 2 3. I will set
he is the universal King that hath an Absolute and Supream Authority therefore must be the judge of the World 1. For wisdom and understanding it is in Christ twofold Divine and Humane for each nature hath its proper wisdom belonging to it As Christ is God his wisdom and his understanding is Infinite as it is said in the Psalms and so by one act of understanding he knows all things that are have been yea that shall be or may be He knows all things that shall be in his own Decree And all things that may be by his Divine Power and Alsufficiency They are all before him naked as the Apostle inters Heb. 4.13 Cut down as it were by the chin-bone As when we cut down a Beast by the chin-bone and divine his Body we may see all things within him so all things are naked and open to God We know things successively God knows them all at once If a man were to read a Book he must go from line to line or from page to page but Gods knowledg is just such a thing as if a man should see through a Book by one act of his mind by one view could know all that was contained in that book by one glance of his Eye Well this is his divine wisdom For his Humane wisdom that cannot be equal to this for a Finite Nature is not capable of an Infinite Understanding But yet his humane wisdom is such as doth far exceed the knowledge of all Men and Angels When Christ was upon Earth though the forms of things could not but successively come into his mind as a man he must understand as men do in understanding because of the limited nature of the mind and understanding yet then he could know whatever he would to whatsoever thing he did apply his mind he did presently understand it and that in a moment all things were presented to him So that he accurately knew the nature of things he had a mind to know you find upon all occasions he was not ignorant of the thoughts and hearts of men and when done never so secretly yet Christ knew them as when the woman came behind him and touched the hem of his Garment undiscernibly as she thought by a secret touch then saith Christ who touched me for vertue is passed from me Luke 8.45 Christ knew the touch of Faith knew the woman that came behind him and would not be seen And Mat. 9.3 4. When certain Pharisees said within themselves this man Blasphemes Within their hearts though they dursâ— not say it publiquely and Christ discovers their inward thoughts and turns out the very inside of their Souls So Mat. 12. Jesus knew their thoughts when they imagined that by Beelzebub the Prince of Devils he cast out Devils But more fully see that notable place which will set forth that no subtil devices we can use is sufficient to escape his knowledge John 2.24 25. When he was at Jerusalem at the Passover on the Feast day many believed in his Name when they saw the miracles which he did But Jesus did not commit himself unto them because he knew all men and needed not that any should testify of man For he knew what was in man Mark they are said to believe in Christ certainly their Faith was not pretended only but real though not a thorough faith not rooted in their souls though as yet they did not betray their insincerity But Jesus knew what was in man We cannot infallibly discern the truth and falshood of a profession before men discover themselves But all hypocrites are known to him long before they shew their hypocrisy And known how Not by a Conjectural but by a certain knowledge as being that knowledge that is from and by himself as God he do's infallibly know what is most secret in man even then when for the present we have but a Moral Sincerity and do not dissemble the Lord knows whether this is a true real and supernatural work for there may be a Moral where there is not a Supernatural Sincerity Now if the Lord Jesus was endowed with such an admirable wisdom and understanding even in the days of his flesh when he was capable of growing in wisdom as well as in stature Luk. 2. as his humane capacity was inlarged by degrees for he would in all things be like us except in sin what shall we think of Christ glorifyed when he comes in that stare in which he is now glorious in heaven When he comes to exercise this judgment certainly he shall bring an incomparable knowledge so far exceeding the manner and measure of all Creatures Men or Angels even as he is man But his infinite knowledge as he is God that chiefly shines forth in this work and therefore he is fit to judge for he can bring forth the secret things of darkness and the hidden counsels of the heart 1 Cor. 4.5 And shall despoil sinners of all their pretences and excuses and plainly and undeniably pluck off their disguises from them He knows all the Springs Motions hidden Counsels of the heart and secret things that move you and set you a work 2. For Justice and Righteousness An Incorrupt Judge he is that neither hath doth or can err in the Judgment As there is a double knowledge in Christ so there is also a double righteousness the one that belongs to him as God the other as man And both are exact and immutably perfect His Divine nature is holiness it self In Him there is light and no darkness at all 1 John 1.5 The least shadow of Injustice cannot be imagined in God for Gods holiness is his Being it is not a superadded Quality as it is in us The Quality may be lost yet the Being remain as in Angels holiness was a superadded Quality they had their Angelical being but lost their holiness and when Adam fell he lost that holiness and righteousness in which he was Created but yet he had his being But Gods holiness is his very Nature and Essence The holiness of God may be compared to a vessel that is all of pure Gold but the holiness of the Creature may be compared to a vessel of Wood and Earth that is only gilded the outside is God but the substance of the vessel is another thing Now in a vessel of pure Gold there the lustre and the substance is the same Our holiness is but gilding it may be worn out but Gods holiness is Gold he is holiness it self We cannot call a wise man wisdom We use the Concrete when we speak of men we say they are wise good holy but we use the Abstract of God God is Love Light Holiness Purity and Mercy it self which notes the inseparability of the Attribute from his Nature God is himself and God cannot deny himself Peter Martyr sets forth the holiness of God by this Comparison Take a Carpenter when he hath chalked and drawn his line when he goes and chops the Timber sometimes he
Justified in the name of the Lord Jesus and by the Spirit of our God An instance we have Philemon 11. in Onesimus which in time past was unprofitable now profitable both to thee and me 2. This change must be such as may amount to a new creation There are some changes which do not go so far as 1. A moral change from prophaneness to a more sober course of life there are some sins which nature discovereth which may be prevented by such reasons and arguments as nature suggesteth Rom. 2.14 For 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 This may be done by Philosophical institution without an interest in Christ or the power of the Holy Ghost or knowledge of the Scriptures men may a little fashion their outward behaviour into an handsomer mode and dress but the New Creature signifieth such a change that not only of vitious he becometh vertuous but of carnal he becometh spiritual I gather that from John 3.6 That which is born of flesh is flesh and that which is born of Spirit is Spirit A man by nature is carnal yea very flesh its self He is so when he inclineth to things pleasing to the flesh seeketh them only savoureth them only affecteth them only inclineth to them only They that are guided by sense and not by Faith by the interests and inclinations of the flesh and not the Spirit are natural men whatever change is wrought in them Jude 19. Sensual having not the Spirit And 1 Cor. 2.14 The natural man discerneth not the things of God He acteth but as a nobler and better natured Animal or Living Creature The flesh may be pleased in a cleanly as well as in a grosser manner and though men live plausibly yet still they may live to their selves and only live the Animal life not only common to us and other men but us and beasts their thoughts ends cares run that way and being void of Spiritual life are ignorant mindless of another World or the way that leadeth thither and desire it not Now these though they are not prophane do not wallow in gross sins and wickedness whereby others dishonour Humane Nature yet because they do not look after a better life have no desire of better things fixed upon their minds they are carnal That 's the true change and they only are New Creatures who before sought carnal things with the greatest earnestness breathed after carnal delights contented themselves with this lower happiness but afterwards desire spiritual and Heavenly things and really endeavour to get them which meer Humane nature can never bring them unto for flesh riseth no higher than a fleshly inclination can move it Others are but as a Sow washed a Sow washed is a Sow still So is a carnal man well fashioned 2. Not some sudden turn into a religious frame and as soon worn off A man may have some devout pangs and fits such as Ahab had in his humiliations when he went mournfully and softly 1 Kings 21.27 Or as those that howled upon their beds for Corn and Wine and Oyl and were frightned into a little religiousness in their streights and necessities Hos. 7.14 Or those whom the Prophet speaketh of Jer. 34.15 And ye were now turned and had done right in my sight but ye returned again and polluted my name A people may be changed from evil to good but then they may change again from good to evil This change doth not amount to the New Creature for that is a durable thing 1 John 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God To be good for a day a week or month is but a violent enforcing themselves into a religious frame on some great Judgment distress powerful conviction or solemn covenanting with God Deut. 5.29 Oh that there were an heart in them that they would â—ear me and keep my commandments 3. A change of outward form without a change of heart As when a man changeth parties in religion and from an opposer becometh a professour of a stricter way No the Scripture opposeth this to the new creature Gal. 6.15 For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but a New Creature A Christian is not to be esteemed by any prerogative in the flesh but by a real regeneration if we have not the effect and power of our profession it will do us no good to come under the form of it The new Creature lieth more in a new mind new will and new affections than in a new tongue or a new form or a new name And usually in the regenerate there is a change as from prophaneness to profession so from profession and formality to a deep reality and godly sincerity sometimes they may go together but that is in those that are religiously bred up commonly 't is otherwise and therefore when converted there is a new Faith and a New Repentance and they serve God after a new manner and pray and hear otherwise than they were wont to do Therefore certainly 't is not being of this or that party or opinion though some more strict than others or doing this or that particular thing or submitting to this or that particular ordinance nor a bare praying or hearing or some kind of repenting or believing that will evidence our being in Christ but the doing all these things in a new state and nature and with that life and seriousness which becometh new creatures 4. Not a partial change 'T is not enough to be altered in this or that particular but the whole nature must be turned Men from passionate may grow meek from negligent they may be more frequent in duties of religion but the old nature still continueth there may be some transient acts of holiness which the Holy-Ghost worketh in us as a Passenger not as an Inhabitant some good inclinations in some few things like a new piece in an old garment there is no suitableness and so their returning to sâ—â—â—ing is worse than their first sinning and for the present one part of their lives is a contradiction and a reproach to another In the Text all old things are passed away and all things are become new not a few only There are new thoughts new affections new desires new hopes new loves new delights new passions new discourses new conversations This work new mouldeth the heart and stampeth all our actions so that we drive a new trade for another World and set up another work to which we were utter strangers before have new solaces new comforts new motives The new creature is intire not half new and half old This is the difference between the new birth and the old in the natural birth a creature may come forth maimed wanting an arm a leg or a hand but in the