cafional good they were found capable of sER M. producing. And of this, we have clear in- V. timations in the writings of the Prophets. They frequently tell us that the ceremonial Law was of no ufe or value in itself; but that, the thing in which God most delighted, was the moral Law of righteousness. If then the Jewish Ritual was of fo flight account with the Inftitutor himself, it may be reasonably asked how it came to be fo minutely delivered and fo fcrupulously exacted in his fervice? In this likewise the Prophets will inftruct us, It was impofed to restrain a headstrong people from Idolatry, to which they were violently and obftinately carried: and, for that purpose, it had a perpetual reference to the then reigning fuperftitions. But as this fecurity from idolatry (confidering them as a People) was for the fake of preferving a found and pure foundation for the future difpenfation, of which, This was only the rudiments, it pleased the divine wisdom that the ceremonial Law fhould not only be di d Amos ch. v. 21, & feq. Jerem. ch. vii. 22, 23. Micah ch. vi, 7, 8. L 4 rected V. SER M. rected against those fuperftitions, but should likewise, be typical of all the great parts of that future difpenfation: and whoever examines the ceremonial Law with the care and attention fo important a study requires, will confefs that both one and the other were equally in the intention of the Lawgiver f. The ultimate end therefore of these rites being to prefigure the death and sufferings of Chrift, He may, with a peculiar propriety, be allowed to call himself the fulfiller of the Ceremonial Law. It being incomplete and deftitute of its final purpose, till Jefus had performed the whole of that miffion which the ceremonial Law, by prefiguring, had predicted. And when that was once performed, the Types of course, were to cease. Now thefe types confifting of various kinds of facrificial rites, Jesus by offering up himself on the crofs for the fins of mankind, as was foretold by the Prophets, eminently fulfilled the ceremo nial Law, in quality of PRIEST. 3. The laft and nobleft branch of the Jewish Law was the Moral: which inf See Div, Leg. Book iv. Sect. 6. structs V. ftructs man in all his relations, whether to SER M. his common nature, to God, or his fellow creatures. This, tho' delivered pure by Mofes, and according to the truth of things, did yet, like the two other branches (as we have seen above) need the master-hand of this divine Teacher: who in delivering to mankind a more perfect fyftem of moral duty as was predicted of him3, difcharged the office of PROPHET, or of a Meffenger from God; as in that of PRIEST, he discharged the office of the Messenger foretold. But under the moral, as we have faid, was comprised the fpiritual. And it was this which was more peculiarly the prophetic office: whofe bufinefs it was not only to give to every part, in this œconomy, its due rank; but to foretel the future fortunes of all; How the Political fhould be EXTENDED; the Ceremonial, FULFILLED; and the Moral, PURIFIED and exalted. Thus we fee, from the nature, end, and condition of this political, ceremonial, and moral economy, that Jefus was the fulfiller of the Law; and, from his doing Ifaiah, ch. xi. 5. Ch, xlii. 1, 4. this SERM, this in the very manner the inspired men. V. of old predicted, that he was likewise the fulfiller of the Prophets h. Hence he became truly and properly the SANCTIFICATION of the People of God: and thro' them, of the whole Church of Chrift. This is that aggregate or corporate holiness to which the Gentile nations blindly afpired; and of which, the Jewish people had gained only the shadow. But, befides this GENERAL Sanctification; which, as we have fhewn, is the immediate office of the Son; there was a PARTICULAR, by which each individual was cleansed and purified; and this was performed thro' the miniftry of the HOLY SPIRIT, the Comforter, whom Jesus, on his leaving the world, had promised to send upon the faithful, to remain with them for ever. Who, by the effufion of divine grace fhed abroad in their hearts, effects that purity of mind, which all other ritual modes of private lustration tried at in vain, or at beft, did but typically reprefent. See Div. Leg. Book vi. fect. 6.. i John xiv. 16. Ch. xvi. 7. Now V. Now both thefe purifications, the ag-SER M. gregate and particular, make together, that true Sanctification, of which Jefus is faid in my text to be the author, and bestower on mankind. We have obferved that Sanctification and Redemption are addreffed to the Jews primarily; as Wisdom and Righteousness are to the Gentiles. But as the former graces had a fecondary reference to the Jews, fo the latter, as we shall now fee, have the famé reference to the Gentiles. The want of a Sanctifier in the Pagan world was ftill more urgent and deplorable than in the Jewish. For the Gentiles having received DEMONS for their tutelary Gods, and devoted themfelves to unclean spirits by their national worship, the PUBLIC was become, in the fadeft fenfe of the word, PROPHANÉ. And, by adminiftring their demonic rites in all the unnatural and exorbitant practises of murder and uncleanness, PARTICULARS were become in the highest degree, IMPURE. Thus Gentile impiety and pollution being at it's height, and the Jewish holiness and purity exterior only, and imperfect, there was a pref |