Jews every one of you in the name of Jesus Christ for the remission of sins And presently after that he added save your selves from this untoward Generation 1 Pet. 3.21 The same Apostle elsewhere speaking of the Ark of Noah wherein they were saved who entred into it adds the like figure whereunto even baptism doth also now save us c. And the Sacrament of the Lord's Supper is also a pledge of God's favour and our reconciliation We are admitted to feast upon the great Sacrifice which was offered upon the Cross This was not allowed in Sacrifices under the Law that were expiatory to the People We partake of the body and bloud of Christ of that body which was offered upon the Cross and of that bloud of the New Testament which was shed for many for the remission of sins Matt. 26.26 6. Our Lord Jesus sent forth his Messengers into the World to declare pardon to the penitent He took care that repentance and remission of sins should be preached in his name among all Nations Luk. 24.46 They were entrusted with the Power of the Keys to bind and loose to let into the Kingdom of God and to exclude from it It were easie to shew that the Christian Religion does upon other accounts besides what have been named excell the Law of Moses It had a better Mediatour and was better confirmed It was more succesfull and farther spread and affords both more and more conspicuous Examples than are to be found under that Law It is attended with greater motives to obedience as well as greater motives of Credibility The Jews are pressed to obey God because he brought them out of Egypt The motive had great force but 't was peculiar to that People We are constrained by the Love of God in Christ Jesus We are moved by the love of Christ which passeth knowledge His death and passion the comforts of the Holy Ghost the unspeakable love of God and hope of pardon and of Eternal life these are our motives to obedience These are great enough to thaw and unlock the most obdurate heart to work upon the most benummed minds I proceed to consider The usefulness of the foregoing discourse And that is very great where it is duly weighed and considered It would be of great use to the Jew would he but consider it and lay it to heart And is of very great use to the Christian to awaken him to the greatest regard to his holy Religion and to a very hearty embracing of it I shall at present onely consider this one advantage which it will afford us viz. that it gives us a fair occasion of inquiring into the grâ—at Ends and Causes for which the Law of Moses was given I will not here undertake to insist upon all the Causes of the Law of Moses Much less will I goe about to inquire into the reason of the particular Precepts of that Law I make no doubt but that God gave the Jews that Law to keep them from Idolatry and to that purpose to preserve that People separate from the neighbour Nations Many of the rites appointed I doubt not were therefore prescribed because they ran Counter to those rites which did obtain among Idolaters then in being I will onely consider the ends of this Law as far as my present argument is concerned And that I shall doe in the following particulars 1. The Law was given to restrain the Jews and keep them from a loose and licentious Course of sinning The promise of the Messias was made to Abraham above four hundred years before the giving of the Law But though the Messias were then promised God did not think fit to send him presently In the mean time the Jews the Children of Abraham whom God had chosen for his Church were to be restrained from living as they list They were very prone to wickedness and needed a restraint in the mean time Therefore was the Law given and given with great solemnity and terrour It denounced many evils against transgressours and left them liable to a curse the more effectually to oblige them to obedience It was not given as God's last revelation nor to give life and to justifie them Gal. 3.19 Wherefore then serveth the Law It was added because of transgressions God did not think it fit that they should be left unrestrained 1 Tim. 1.9 with Gal. 5.22 The Law is not made for a righteous man but for the lawless and disobedient 2. The Law was given as that which contained types and shadows of good things to come and was therefore given that they might have among them a pledge of those spiritual good things to be bestowed in the days of the Messias The great promise which God made to Abraham was the promise of the Messias this promise was renewed afterward when Isaac was born it was repeated by Jacob to his Sons before his death The Messias was the desire and expectation of the more wise and devout Israelites They receive a Law in the mean time full of types and shadows of what they were to expect in the latter days or the days of the Messias Hence it is that the Gospel as it is distinguished from this Law is called truth not as truth is opposed to falsehood but as it is opposed to types and shadows and as it speaks the substance of what was but symbolically represented before Thus it is said that the Law was given by Moses and that grace and truth come by Jesus Christ John 1.17 And the Gospel is called the word of truth Eph. 1.13 Joh. 14.6 Joh. 4.23 Heb. 8.2 Our Saviour tells us that he is the way and the truth and tells the Woman of Samaria that the true worshippers shall worship the Father in spirit and in truth They that obey the Gospel are said to walk in the truth and obey the truth And Heaven is called the true Tabernacle Heb. 10.1 ch 8.5 The Law had a shadow of good things to come and not the very Image of the things The Priests under the Law are said to serve unto the example and shadow of heavenly things Coloss 2.17 Heb. 3.5 That Law was a pledge of a better and the things therein commanded were but a shadow of things to come Moses was faithfull as a servant for a testimony of those things which were to be spoken viz. by Jesus and his followers For so the Syriack hath it for those things which were to be spoken by him 3. To dispose men for the reception of the Gospel of Christ It was well fitted for this end And that this was the end of it is very evident from the words of the Apostle Gal. 3.22 23 24. The Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe But before faith came we were under the Law shut up unto the faith which should afterwards be revealed wherefore the Law was our
purpose in hand in shewing that this Doctrine is in it self false When God was about to send Moses to the Israelites in Egypt Ex. 4.1 we find Moses objected and said they will not believe me Hereupon God bids him cast his rod upon the ground and the rod was turned into a serpent And this that they may believe that the Lord God of their fathers v. 5. c. hath appeared unto thee saith God to Moses After this the hand of Moses was turned leprous and restored again upon which Moses is told that if the Israelites would not believe him upon the first v. 8. that they should believe the voice of the latter sign Moses tells Pharaoh that at his request the plague of frogs should be removed Ex. 8.10 that thou mayst know says he that there is none like unto the Lord our God So far it is evident that Moses wrought signs to procure belief But let us follow Moses out of Egypt into the Wilderness and see whether it be true which Maimon affirms that those Miracles were not wrought to gain belief to his Prophecy I shall content my self with one of the Miracles which Maimon himself mentions as a work that Moses did to serve a present necessity and not to gain credit to his Prophecy And that is the Miracle which was wrought upon occasion of the rebellion of Corah and his company Now it is very evident from the Text that that Miracle was wrought to assert the Prophecy of Moses as well as the right of Aaron as will appear from the words of Moses to Corah and his company Numb 16.5 To morrow says he the Lord will shew who are his and who is holy and will cause him to come near unto him even him whom he hath chosen will he cause to come near unto him Again when those evil men were about to be swallowed up we find Moses saying Hereby ye shall know that the Lord hath sent me to doe all these works for I have not done them of mine own mind If these men dye the common death of all men or if they be visited after the visitation of all men then the Lord hath not sent me v. 28 29 30. But if the Lord make a new thing and the Earth open her mouth and swallow them up with all that appertain unto them and they go down quick into the pit then ye shall understand that these men have provoked the Lord. Hence it is evident that the Miracle confirmed the Mission of Moses and so had a direct tendence to gain credit and belief unto his Prophecy and that a Miracle is a good confirmation of a Doctrine No wonder then that we find our Saviour frequently appealing to his Miracles as the evidences of his commission I have says he greater witness than that of John for the work which the father hath given me to finish Joh. 5.36 the same works that I doe bear witness of me that the father hath sent me Again we read elsewhere to the same purpose Then came the Jews round about him and said unto him how long dost thou make us to doubt If thou be the Christ tell us plainly And thereupon it follows presently Jesus answered them Joh. 10.24 25. I told you and ye believed not The works that I doe in my father's name bear witness of me Again Believe me that I am in the father and the father in me or else believe me for the very works sake And in another place our Saviour says Joh. 14.11.15.24.10.37 38. If I had not done among them the works which none other man did they had not had sin Again if I doe not the works of my father believe me not but if I do though ye believe not me believe the works that ye may know and believe that the father is in me and I in him Besides we find that men were greatly convinced by the Miracles which Jesus wrought when he had miraculously fed five thousand men with five loaves and two fishes as it is said then those men when they had seen the Miracle that Jesus did said Joh. 6.14.2.11.23 this is of a truth that Prophet that should come into the world And when he had turned water into wine 't is said that his disciples believed on him And when he was at Jerusalem at the Passover in the feast-day many believed in his name when they saw the Miracles which he did The works of Jesus were very convictive and great was the evidence that they were attended with When our Saviour raised the widows son of Naim There came a great fear on all Luk. 7.16 and they glorified God saying that a great Prophet is risen up among us and that God hath visited his people To this purpose Nicodemus tells our Lord. Joh. 3.2 Rabbi say he we know that thou art a teacher come from God And then follows that which gives him the ground of this perswasion of his For no man can doe those Miracles which thou doest except God be with him And the blind man who was restored to sight speaks to the same purpose Joh. 9.32 33. Since the world began says he it was not heard that any man opened the eyes of one that was born blind If this man were not of God he could doe nothing whence it appears that the people were greatly convinced by the works which they saw Jesus doe Indeed our Saviour appeared in a mean and poor condition in the world he was reproached and traduced and accused by evil men But then the works which he did which were the works of the spirit did clear and justifie our Saviour 1 Tim. 3.16 And to this sense I understand the Apostle's words where he tells us that God was manifested in the flesh and adds that he was justified in the spirit Or justified and cleared from false accusations by the spirit ' Ev signifies by Matt. 17.21 ch 23. v. 16. Luk. 4. v. 1. Heb. 1.1 Matt. 12.28 For so those words may be rendred which we render in the spirit It was we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of God that Jesus cast out Devils His miraculous works did proceed from the spirit of God And he was justified by that spirit when he wrought miracles This is no new interpretation We find it in one of the ancient Fathers He was justified by the spirit i. e. by the divine spirit he wrought miracles But if I cast out Devils by the spirit of God says he It was therefore demonstrated and plain by miracles that he was true God Theodoret in 1 〈◊〉 c. 3. v. 16. and the Son of God Thus the Centurion by the Cross when he saw the earthquake and the darkness said This of a truth is the Son of God The Holy Spirit did acquit our blessed Saviour from the aspersions which were cast upon him And may very well be said to be an Advocate to our
was predicted was to doe stupendious works I Shall now pass on to the Life of Jesus and see whether that agree with what was predicted of the Messias And under this head I shall insist upon the following particulars First that the Messias was to be a Prophet like unto Moses To this purpose we read what God said unto Moses I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him Deut. 18.18 This promise is deservedly applied unto Jesus Act. 3.22 7.37 Maimonides lays it down as a rule Maimon fundam leg c. 10. Sect. 9. that the Prophet of whom another Prophet hath testified is to be presumed a Prophet and needs not to be examined And then this testimony of Moses their greatest Prophet must needs be very worthy of regard since it can belong to none as will appear afterwards so peculiarly as to our Blessed Saviour who made it appear that he was that Prophet which was promised in those words And we find our Saviour appealing to the writings of Moses when he preached the things concerning himself Luk. 24.27 44. And he lets the Jews know that the writings of Moses will condemn them Do not think says he that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust For had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his writings how shall ye believe my words Joh. 5.45 46 47. It is very evident that the Jews looked for a Prophet at that time Joh. 1.21 And the woman of Samaria intimates no less Joh. 4.25 And the Jews confess that he was of a truth that Prophet that should come into the world Joh. 6.14 And this general expectation of a Prophet at that time must be grounded upon the promise of God Juchasin fol. 14. for so it was as the Jewish writers confess that after the death of Haggai Zechary and Malachy Prophecy ceased And that it should revive again among them they had no ground to believe but what they had from the divine promise And these words Deut. 18. are a very express promise of it when Prophecy had ceased so long a time yet they are assured that God would raise them up a Prophet Now our Saviour was that Prophet And he gave great proofs that he was a Prophet He taught the will of God and spake as never man spake and did mightily exceed the Scribes in his discourses who were a sort of men that came the nearest to the Prophets Mat. 7.29 We find our Lord preaching his Sermon on the Mount Matt. 5. declaring the acceptable year of the Lord Luk. 4.19 He spake to the wonder of his hearers with great authority and assurance with a mighty power and great conviction And whereas the Prophets were wont to say Thus saith the Lord Our Saviour hath it I say unto you not like an ordinary Prophet but like the great Shepherd and Bishop of our souls 1 Pet. 5.4 Heb. 13.20 1 Pet. 2.25 He farther shewed himself a Prophet as he foretold things to come And this he did frequently and the things came to pass and he appeared to be a true Prophet Thus he foretold the denial of Peter Matt. 26.75 the treachery of Judas Joh. 6.70 71. his own death and resurrection Matt. 16.21 Aye and after that the destruction of the Temple and the Jewish Nation with the calamities that should go before it Mat. 24. And the false Christs that should arise of which there have been considerable numbers from time to time He tells the Jews that though they did not receive him who came in his Father's name yet says he If another shall come in his own name him ye will receive Joh. 5.43 The poor Jews have wofully experimented the truth of those words of our Saviour having been imposed upon by Impostours from time to time to their great loss and mischief as I shall have occasion to shew more at large afterwards Thus did our Saviour make it appear that he was a true Prophet in that his predictions were answered by the event of things Maimon fundam leg c. 10. Sect. 2. And Maimonides himself lays this down as the test of a true Prophet that what he foretells comes to pass But he was not onely a Prophet but a Prophet like unto Moses also whose great Anti-type he was Moses is greatly magnified by the Jewish writers Maimon fund leg c. 7. and placed above the other Prophets And it is expresly said that there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face Deut. 34.10 And therefore it is a vain thing to look for this Prophet that was to be like unto Moses among the Prophets that succeeded Moses while the spirit of Prophecy continued in Israel But our blessed Saviour was like unto Moses in very many particulars If Moses were to be put to death as soon as he was born by the command of Pharaâ—h so was our Saviour by the command of Herod If he were forced to fly his countrey to save his life so was Jesus also If Moses fasted forty days and nights so did Jesus also If he were meek Jesus was meek and lowly in heart If Moses appeared when the Israelites were under the bondage of Egypt so did Jesus when they were under the Roman power If Moses gave his law from a Mountain our Saviour preached his Sermon on a Mount If Moses had his seventy Elders Jesus had his seventy Disciples If Moses were rejected and murmured at by his own people our Saviour came unto his own and his own received him not If Moses trampled on Pharaoh's Crown and despised the pleasures of his Court our Saviour refused to be made a King and despised all the glory of this world As the face of Moses did shine so did the face of Jesus Compare Ex. 34.35 with Matt. 17.2 And as Pharaoh designed the death of the males among the Hebrews that he might destroy the deliverer of that people so did Herod destroy them about Bethlehem As Moses returns into Egypt upon the death of those who sought his life so does Jesus into his Countrey upon the death of Herod But there are other things in which our Jesus was like unto Moses Viz. In his more clear and open converse with the divine Majesty Vid. Abravenel in legem fol. 417. col 3. Thus one of the Jewish writers tells us that Moses saw clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not parabolically and aenigmatically And God tells the Israelites thus If there be a Prophet among you I the Lord will make my self known to him in a vision and will speak unto him in a dream My servant Moses is not so with him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of