(1.) The first, which took up much of his personal ministry in the flesh, consisted in the declarations, exposition, and vindication, that he gave unto the church of all divine precepts for obedience which had been given before. God had from the beginning, and in an especial manner at the promulgation of the law on Sinai, and by the ensuing expositions of it by the prophets, given excellent precepts for holiness and obedience; but the people unto whom they were given being carnal, they were not able to bear the spiritual light and sense of them, which was, therefore, greatly veiled under the Old Testament. Not only the promises, but the precepts also of the law, were then but obscurely apprehended. Besides, the church being grown corrupt, they were solemn expositions of God's commands received amongst them, whose sole desigTi was to accommodate them unto the lusts and sins of men, or to exempt men, if not totally yet in many instances, from an obligation unto obedience to them. Our blessed Saviour applies himself, in the discharge of his prophetical
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office, with respect unto the end of the command, which is our holy obedience, unto both these, in the declaration of its excellency and efficacy.
And, — [1.] He declares the inward spiritual nahire of the law, with its respect unto the most secret frames of our hearts and minds, with the least disorder or irregularity of our passions and affections. And then, — [2.] He declares the true sense of its commands, their nature, signification, and extent, vindicating them from all the cor- rupt and false glosses which then passed current in the church, whereby there was an abatement made of their eficacy and an in- didgence granted unto the lusts of men. Thus they had, by their traditional interpretation, restrained the sixth commandment, " Thou shalt not kill," unto actual murder; and the seventh, "Thou shalt not commit adultery," unto actual uncleanness; — as some now would restrain the second commandment unto the making of images and worshipping them, excluding the primary intent of the precept, re- straining all means and manners of worship unto divine institution. How, in his doctrine, he took off these corruptions we may see, Matt. V. 21, 22, 27, 28.
Thus he restored the law to its pristine crown, as the Jews have a tradition that it shall be done in the days of the Messiah. Herein did the Lord Christ place the beginning of his prophetical office and ministry. Matt, v., vi., vii. He opened, imveiled, explained, and vin- dicated, the preceptive part of the will of God before revealed, to the end that by a compliance therewith we should be holy. The full revelation of the mind and will of God, in the perfection and spiri- tuality of the command, was reserved for Christ in the discharge of his office; and he gave it unto us that we might have a perfect and complete rule of holiness. This, therefore, was the iminediate end of this work or duty of the office of Christ; and when we answer it not, we reject that great prophet which God hath sent; to which excision is so severely threatened.
(2.) The second part of this office, or of the discharge of it with respect unto the church of all ages, which takes in the ministry of the apostles, as divinely inspired by him, consisted in the revelation of those duties of holiness, which although they had a general foun- dation in the law, and the equity of them was therein established, yet could they never have been known to be duties in their especial nature, incumbent on us and necessary unto us, but by his teachings and instructions. Hence are they called old and new command- ments in distinct senses. Such are faith in God through himself, bro- therly love, denial of ourselves in taking up the cross, doing good for evil, with some others of the same kind ; and how great a part of evangelical holiness consists in these things is known. Besides,
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he also teacheth us all those ordinances of worship wherein our obe- dience unto him belongs unto our holiness also, whereby it is en- larged and promoted. This, I say, is the nature and end of the prophetical office of Christ, wherein he acts towards us from God and in his name, as to the declaration of the will of God in his com- mands; and it is our holiness which is his only end and desio-n therein. So it is summarily represented, Tit. ii. 11, 12.
There are three things considerable in the doctrine of obedience that Christ teacheth: — [1.] That it reacheth the heart itself, with all its inmost and secret actings, and that in the fir^st place. The prac- tice of most goes no farther but unto outward acts; the teachings of many go no farther, or at best unto the moderation of affections; but he, in the first place, requires the renovation of our tuhole soids, in all their faculties, motions, and actings, into the image of God, John iii. 3, 5 ; Eph. iv. 22-24. [2.] It is extensive. There is no- thing in any kind pleasing to Ood, conformable to his mind, or com- pliant with his will, but he requires it ; nothing crooked, or perverse, or displeasing to God, but it is forbidden by him. It is, therefore, a perfect ride of holiness and obedience. [3.] Clearness, perspicuity, and evidence of divine truth and authority in all.