Earth so as that Terah Abraham's Father was not free from it though both Noah and Shem and divers other good Men it 's likely were then living but that is to be attributed to Mens corrupting themselves God nevertheless was dispensing the knowledge of his word to and amongst them but more fully yea more fully than to the Holy men in former Ages was he pleased to dispense and give it forth to Abraham with Isaac and Jacob and their Children Abraham he called and chose and brought out 〈◊〉 Vr of the Chaldees and made known him self more familiarly and clearly to him by way of Covenant with him finding his heart faithfull Gen. 12.3 18.18 22.18 26.4 28.14 Gal. 3.8 9. as Neh. 9.7 8. with Gen. 12.1 Heb. 11.8 To him he revealed That of him should the promised Seed be and so to Isaac and Jacob after him and that in that Seed all the Families of the Earth should be blessed there blessing should be prepared for them and given unto them with respect to which he called his name Abraham as ordaining him a Father of the many Nations that they might be directed thither to look for blessing To him therefore Melchisedeck also the Priest of the most High God and King of Salem Gen. 14.19 20. gave a most solemn blessing after his return from the slaughter of the Kings Rom. 4.11 12. by which his name was made famous doubtless in all those Nations To him God gave the word of Faith even the promise of blessing in his Seed to all the Families of the Earth to propagate a Spiritual Seed to God by of whom Abraham Ministerially should be the Father and added to it the sign of Circumcision a Seal of the Righteousness of the Faith which he had both as it signifies a gracious believing and as it signifies the Word and Doctrine to be held forth to his Children and Servants and in the World as he had opportunity before he was Circumcised for the Sealing unto men the truth of that Faith that was given to him and held forth by him that therein they that received it might be justified and accepted of God as righteous even they that believed God's Revelation to him of blessing in his Seed to all the Nations and there sought it Which blessing what could it signifie but that in and by his Seed sin should be satisfied for and taken away Rom. 4.6 7. 2 Cor. 5.19 20. and the Curse and Death removed and that access to God and Grace and a fvour with God might through him be had even by them all which same blessing and promise was also given to Isaac and Jacob as may be seen in the Scriptures fore quoted yea to them all also was given further the promise of another Inheritance an Heavenly Countrey figured too by the promise of the Land of Canaan which they believed and hoped for and sought after and plainly declared their Faith and expectation of Heb. 11.9 10 13 14 15 16. Something sure was in this beyond what the former Fathers had revealed to them by vertue of which he obtained the honour of being called the Friend of God and the Father of all that believe 2 Chron. 20.7 Jam. 2.21 23. Rom. 4.16 Gen. 49.10 To and by Jacob also was yet further revealed that the promised Seed should be of his son Judah whom also he calls the Shiloh or Peace-maker as implying his work should be to make peace between God and Men and between Men and Men for unto him should be the gathering of the People or their obedience yea and this famous hint was further given him of the time of Christ's coming that it should be before the Scepter or Tribe should depart from Judah and a Law-giver should cease from between his feet that is they should be continued a Tribe and have the form of a Commonwealth and Government amongst them though for sometime interrupted as to the power with them yet not taken or removed wholly from them till Shiloh should come or be born to him Now this manifestation of God and of the knowledge of himself and Son vouchsafed to those Patriarchs they transmitted to their Children and it was kept by and with them in Egypt till the time of their delivery Heb. 11.25 26. thence by Joseph and his Brethren during their lives and after that by the Fathers that succeeded them though the generality of them declined from walking with God perfectly and defiled themselves with the Idols of the Egyptians even as the Children of Ishmael Abraham's Son by Hagar and his Sons by Keturah and Esau and his posterity too to whom yet their Fathers Abraham and Isaac were not wanting to transmit the knowledge of God they had received from him too generally had done And yet we may not think that because those Worthies onely had the honour and priviledge to be chosen to have such further dispensations of the Mystery of God opened to them and be trusted with them and no others so as they that therefore there were no other holy Men in those times but they or no knowledge of God and means of Salvation afforded to other Nations For beside what we have said Sect. 1. it is evident as we noted above that Shem and Arphaxad and Heber were living a good part of those times yea and there was Lot too and Melchisedech if a man in the days of Abraham and Lot is called a Righteous man 2 Pet. 2.7 8. yea evident it is that amongst the Children of the East there were Job and his Friends good men Job 1.1 5 8. 17.8 9. yea Job highly commended as not inferiour to any for the fear of God and uprightness of his heart and they spoke of Righteous and Innocent men in their discourses as supposing there were such then to be found amongst them and they are probably conceived to have lived about the time of Israel's sojourning in * Colligimus ex libro ejus tertia generatione posteriorem fuisse Jobum quam Israel Aug. de Civit. Dei lib. 18. cap. 47. Egypt And at the time of Israels deliverance out of Egypt God did marvellously make bare his Arm amongst the Naâ—ons that they might know and seek him especially to Israel by the hand of Moses and Aaron Now the Ages spoken to in this Section contain at least eight or nine hundred years according to Bishop Vsher eight hundred fifty seven beginning the 430 years which it is said the sojourning of the Children of Israel in the Land of Egypt continued from Abraham's coming out of his own Countrey into the Land and so from his and his Seeds becoming sojourners and the promise being made to him of Blessing in his Seed for all the Families of the Earth mentioned by the Apostle Gal. 3.8 16 17. which promise he says was confirmed with him four hundred and thirty years before the Law And indeed it is to be minded that the
his Family alive to new people the World 2. By him even Noah was the right way of faith and worship again proâ—gated to all men by Word and Sacriâ— so as it might have been received and retained by them successively But thouâ— Noah himself and Shem his Son lived long time yet before Abrahams time less than four hundred years they had very generally turned aside from the fa◠〈◊〉 sincerity of worship again and made themselves Gods of their own devising 〈◊〉 offered their Sacrifices to them But God in great mercy that his Truth 〈◊〉 the Witnesses of it and way of Worship might not be quite lost out of the world took pitty on it and called and chose out Abraham and his Family and gave to them both the further revelation of the Faith with its Ordinance and added also as further promises so another outward Ordinance too for witnessing and â—aling the same viz. the Ordinance of Circumcision SECT 4. Of Circumcision given to Abraham and his Seed CIrcumcision which was a Religious cutting off the Foreskin of the Flesh or member of Generation was the next outward Ordinance then appointed of God to men And it began to be an Ordinance of God in Abrahams time and so was not of so early a beginning nor of that Universal extent as the Law for Sacrificing nor so universally received and practised by men but given to and praâ—â—ised by Abrahams family and those that were willing to joyn themselves with them And it was given to him not only to be given to him not only to be practised on himself and his Family but to be delivered by him them as an Ordinance to be observed them in their generations Gal. 3.8 After God 〈◊〉 made his promise of blessing all Nation in him and his Seed In his Seed as 〈◊〉 person in whom the blessing should 〈◊〉 and in him as he with whom the righâ— way of faith and worship was deposited and after he had promised tomultiply his Seed Heb. 11.13 14 15 16. both Spiritual and Carnal and had promised him not only an Earthly but a Heavenly Country that it might be evident that Christ and the grace brought in by him was the foundation of this Ordinance also Though this Ordinance had some further and other significations than that of Sacrifice for though the Death and Bloodshed of Christ might be implied in it in that by Bloodshed men were admitted into the Church of God in Abrahams Family yet it was given also further Rom. 4.11 as the Apostle says as a siâ—n and seal of the righteousness of the faith that Abraham had being yet uncircumcised And so it was 1. A sign in their flesh both of Gods Covenant made with Abraham and his Seed concerning the blessing all Nations in him and of his owning and taking Abrahams Family for his Church and People and so to be as a Sign or Mark of the People with whom the right Faith and Worship was deposited as also a Sign of the way of right believing and coming to be of Abrahams spiritual Seed under the promise of righteousness and â—ing viz. that the way thereto 〈◊〉 by attending to and receiving his faith or doctrine concerning the promised Seed singly cleaving to him and letting go all confidence in their natural birth and what they thereby were as corrupt and lothsom and so all fleshly priviledges to be cut off and cast away so as to confidence for blessing or life to be placed therein nor in any fleshly thing a Parts Wisdom Goodness Righteousness of their own c. which should all be let go for Christ the promised Seed that they might by believing the testimony of God concerning him be made in him and so of the Seed of Abraham after the Spirit and inherit the blessing as also that the way for Abraham and his Seed to beget Children to God to be heirs with him is not to consult with the Wisdom or use the weapons of the Flesh nor by natural and carnal generation but by the word of God the simplicity of the faith of Christ to be held forth by him Nor was it only his natural Seed that might come into Christ and have this blessing but any man and therefore he was to instruct and disciple as it were all that were under his power and dispose to circumcise all born in his house or bought with his mony nor were any to be accounted of that society of external Worshippers but those that had of received that sign or badge of the Covenant as none are of the Spiâ— Seed but those that suffer the Spirituâ— Circumcision in Christ to pass upon theâ— and so rejecting all fleshly glorying and confidence do worship God in the Spirit and Truth according to his Faith or Doctrine It was also 2. A Seal or Confirmation of the Righteousness of the faith which he had while uncircumcised by which faith may be meanâ— either 1. That Object of Faith that Truth or Doctrine he believed and preached which was both Rom. 4.11 12 13 14 15 16 17. That in him and in hâ—â— Seed all the Nations should be blessed Gal. 3.8 and that God would give hiâ— a numerous Seed especially as to his Spiritual Seed that should be heirs of the world the world to come in its renewed state with him and then the Righteousness of the Faith so taken signifieth either The righteousness of it that it is the right and true faith that men ought to imbrace and believe as pertaining to Christ and the blessing in him for all Nations and the blessedness of his Sprititual Seed and their enjoyment of the world to come or else also 2. The righteousness prepared for all Nations contained in the word Blessing that is the forgiveness of sins and the justification preached in that Faith and Doctrine even as David describeth the blessedness of the man to whom the Lord â—tes righteousness without works say 〈◊〉 Blessed is the man whose iniquities are â—ven and whose sins are covered Rom. 6 7. or else 〈◊〉 By Faith is meant that believing of that Doctrine and so in God that was â—nd in Abraham before he received that Ordinance of Circumsicion for it was â—fied of him before that he believed â—ording to what was said to him and that was accounted to him for righteousness and so the righteousness of his faith also taken may either signifie the rightness and truth of his so believing or also his righteous account he had with God therethrough Gods justification and acceptation of him but I think the former 〈◊〉 of Faith and its Righteousness is â—ant rather by the Apostle So that by this Ordinance was Sealed both that that was the Faith and Truth to be believed by whosoever would come in to them yea by â—ll men as it might be to them declared and that therein is held forth the true Righteousness and way to Righteousness 〈◊〉 all Nations viz. that in so believing God as Abraham did
according to what 〈◊〉 said of God to us and not according to our sight and carnal reasons we â—all be justified with him This was â—ealed by Circumcision and so that righteousness should be imputed to such also though not Circumcised in the flesh as Abraham then was not when his Faith 〈◊〉 imputed to him for righteousness that so he might be the Father of thâ— also as Heirs with him of the promiâ— made to him in Christ and the Father too of the Circiumcision not because of their being outwardly Circumcised for Circumcision did not feal its self or iâ— own Righteousness as to say that men should be justified and imputed righteous and so be Heirs of Abraham and his blessing in Christ for and by being Circumcised but the righteousness of the Faith which he had being yet uncircumcised but if they walked in the steps of the Faith of Abraham which he had before he was Circumcised as the Apostle says Rom. 4.11 12. This Ordinance then witnessed and sealed and the promise oâ— Christ and of Righteousness and Blessing in him for all Nations and that thâ— Faith was committed to and left in the Family of Abraham through which thâ— blessing might be met with and so directed and sealed the way to that blessing And this Ordinance was practised from Fathers to Children by Abraham and 〈◊〉 Seed both that of the Bond-woman anâ— that of the Free and by the Edomites also though both the Israelites and the Edomites degenerated from the Faith witnesed to by it yea and the Israelites also thâ— generality of them resting in the ouâ— ward Circumcision and neglecting thâ— inward of the Spirit witnessed and diâ—ed to by it and because it was a badgeâ— distinction of them from other People and a sign of their being Children of the Covenant of God calling themselves and â—ing called there after the Circumcision as before the Church in distinction from others Gen. 6.2 Rom. 2.17 to the end 3.1 2 9 10 c. were called the Sons of God they lifted up themselves by it and despised the uncircumcised in the flesh as if there was no grace or blessing in and through the Messias for them if not so Circumcised not understanding the right end of it â—nd Gods mind and meaning in it With reference to this Ordinance we read of a Circumcision or Uncircumcision of the Heart of â—ar and of the Lips Lev. 26.41 the heart is uncirumcised 2 Cor. 3.16 Deut. 30.6 Jer. 6.10 2 Tim. 4.3 Exod. 6.12 30. while the carâ—ality of it the fleshly wisdom and affection in it obstructs and hinders its perception and reception of Gods grace and truth and so keep it off from trusting in and loving the Lord. And the taking away that carnality in its turning to the Lord is the Circumcising it to love the Lord. The Ear is Uncircumcised while men cannot endure sound Doctrine or to hear the reproofs of it And the Lip while a man cannot speak distinctly of or to God in prayers to or confessions of him And the taking away that carnality or fleshly frame of Spirit that renders the word offensive and burdensom or that hinders a man from speaking aright and profitably to God and men is the Circumcising of the Ear and Lip and the Circumcision of these parts by the Grace and Spirit of God are exceeding necessary for us that we may hear and understand and so bâ— and love the Lord and his Doctrine aâ— utter them rightly and profitably and 〈◊〉 attending unto Christ this also is to be met with by us This I may further add that that Ordinance though it sealed the Righteousness of Faith Rom. 3.25 yet it also obliged to the observation of all such other Laws or Ordinances as were or should be after given them of God in their waiting for the promised Seed thence though it was long before the Law yet it is said by the Apostle to oblige to keep the Law Gal. 5.3 and therefore when the Seed came to which the Law witnessed and 〈◊〉 the faith of whom they were kept 〈◊〉 under a Schoolmaster then it with the observation of the Law ceased being swallowed up in Christ the end of the Law for righteousness to every one that believeth But in the mean while God as he see good and needful ceased not to mind them of Christ thereby and to that purpose also to add still other outward Rites and Ordinances that by many Witnesses they might be more confirmed and kept to the faith of him from which through their carnality they were apt to be departing And indeed within four hundred years or little more after this Ordinance of Circumcision being in Egypt they there much corrupted themselves from Gods true Faith and Worship learning the ways of the Egyptians and defiling themselves with the â—minations of their Eyes and with 〈◊〉 Idols so as to provoke God to have consumed them there as Ezekiel testifies Ezek. 20.7 8 9. 23.8 there they exercised their Spiritual Whoredoms and the Teats of their Virginity were bruised so as God lifted up his hand to have destroyed them yet for his Names sake wrought their deliverance that so his Name committed to and called upon by them might yet have its Tabernacle amongst them and might not be polluted amongst the Nations as if of â—o profit to them that received it and retained it with them Yea he greatly glorified his Name in his returning to them to take them from the heavy bondage which their sins had brought upon them so as that he made it famous to all the people about them And then also renewing his Covenant made with Abraham concerning them He added another Ordinance called the Passover to be observed by them SECT 5. Of the Passover and how that Typed out Christ PEsech or the Passover of which and of its Institution we read Exo. 12. â—as the next outward and publick Ordinance appointed of God to be observed 〈◊〉 them that worshipped him in the Family of Abraham and that was Inâ—ted upon their Deliverance out of 〈◊〉 to be Annually or every Year obserâ— on the same Evening both in remembrance of that their great Deliverâ— from so heavy a Bondage and as a Tâ— and signification of that far greater 〈◊〉 liverance and Redemâ—tion promised to Mankind in and by the Promised Seed and especially and peculiarly by the 〈◊〉 Israel of God to be enjoyed and so 〈◊〉 the way whereby men might and the Israel of God shall actually escape Sin and Eternal Death by and through him That it was a Type of Christ and his Death and Sacrifice and Mens Redemption thereby from Sin and Satan the Apostle warrants us to believe in saying 1 Cor. 5. â— Christ our â—â—ssover is sacrificâ— for us And indeed almost every thing in that Ordinance fitly represents Christ and the grace in him and the way to pertake thereof As to instance They were to take every man a Lamâ— for his Family
have procured by our former slightings of him as the Spiritual Manna and food of Life Psal 2.1.6 with Act. 4.27 10.38 John 1.50 2.20 21. Col. 2.9 Luk. 4.18 19. Isa 61.1 2 3. Zech. 4.6 7 9. Eph. 4.5 5.25 26. 1 Pet. 2.5 lifted up by God's Will that whosoever believes in him might not perish but have everlasting life Yea He is the Anointed of the Lord the King The Temple the Restorer of our Breaches The Returner of our Captivity The Builder of the House of God His hands have laid the Foundation and his hands shall finish it bringing up the Top-stone with shootings and crying grace grace to it Yea He is the orderer of God's House and Service The Master of the Musick the tuner of our Hearts that they might make sweet Melody in the Ears of God Coll. 3.16 being filled with Grace In a Word He is All and in All in the New Creature 7. Nay all the Excellencies of the Creatures as well as All the Ordinances of the Law are but shadows to him Col. 3.9 10. Mal. 4.2 3. Rev. 22.16 Psal 84.11 Rev. 5.5 6. Gen. 22.8 John 1.29 Psal 18.1 2. Deut. 32.4 1 Pet. 2.4 5 6. Isa 28.16 Zech. 3.2 Verse 8. 6.12 Isa 11.1 10 11. Jer. 23.5 6. Cant. 2.2 3 4 5. John 15.1 Psal 52.8 106.2 He is the Son of Righteousness The bright and the Morning Star A Sun and Shield that will give Grace and Glory c. The Lyon of the Tribe of Judah The meek and Innocent Lamb even the Lamb of God which he hath found and provided for himself for a Burnt-offering to take away the Sins of the World The Rock the Fortress the Stone of Strength graven by the Lord. The one Stone upon which are seven Eyes graven for the removing of the iniquity of the Earth and laid as a sure Foundation in Sion The Branch The Root of Jesse and Branch of Righteousness and Plant of Renown The Apple Tree amongst the Trees of the Wood full of Fruit and fragrancy and pleasant of Shadow The true Vine The Olive Tree in the House of God always green and flourishing c. Yea who can set forth all his Praises which according to the Gospel and what it asserts as done and suffered by him and received as the reward of his Sufferings to furnish him for our Salvation are to be ascribed to him Isa 55.1.2 Rev. 22.17 Such things the Gospel declares of him as true in themselves and the benefit of them open and free to and for all Men so as that whoever will may come and partake of them in submitting to and believing on him CHAP. III. Of things further contained in the Gospel-Faith and thence observable as implyed and signifyed therein SECT 1. Of the Hope of the Gospel SUch is the Doctrine or Faith of the Gospel as hath been said in the former Chapter and it is true in it self and praedicable as truth to all Men. The Everlasting Gospel of God neither is 〈◊〉 less true for mens not hearing or believing of it nor the more true for their heating and believing it But besides There is something contained in that Doctrine that is called the hope of the Gospel Col. 1.23 As the Covenant and Promises of God so far as yet future to any man Indeed all that is declared in the Gospel as done and accomplished in Christ in his Personal Appearing Sufferings Death Resurrection and Ascension was to the Fathers before Christ as to Abraham Isaac Jacob David with whom he is said to have made his Covenant and so to the Prophets and Holy Men matter of Hope because as then not actually performed but now as accomplished and declared to us they are to us matter of Faith onely and the Foundation of the things to be hoped for which is that of God's Covenant or Promises as yet unaccomplished to any of us which as the Promises partly concern the time of this Life partly and most properly and fully the Life to come I shall instance God assisting in either of them briefly 1. For this Life The Gospel declares as matter of hope 1. That God will so hear and help Christ and through him his Servants making him in their faithful Ministration of and through all means of his appointing so a Light to the Gentiles and God's Salvation to the ends of the Earth that through the dispensations of his Spirit with the means to Men they may be put into a capacity of hearing turning at his reproofs and seeking after him according to God's Promise to Christ Isa 49.7 8 9. And Christ's Prayer for and Promise to his Disciples John 17.9 18 Psal 95.8 Heb. 3.7 20 21 22 23. Matth. 28.19.20 Whence it is said To day if ye will hear his voice harden not your hearts as implying That during the day of Grace God in Christ will not be wanting to speak to men so as they may hear him if they will not stop their Ears and harden their Hearts But this is a matter of daily Dispensation from Christ and as well matter of Faith to as of the hope and expectation of his Servants for men therefore I wave it and shall speak to it under that Head of Gods operations in Men. 2. That whosoever in Christs preventing them with his Grace and Calling do hear and turn at his reproofs Prov. 1.22 23. Ezek. 33.16 Act. 10.43 13.37 38 39. John 1.12 Eph. 2.14 18 19 20. 1 Pet. 2.9 and seek and close with him for them the Gospel Promises and accordingly it is matter of hope and expectation by and for them that God will forgive and pardon all former Iniquities and Trespasses to them and graciously receive and own them and put them amongst his Children give them the priviledges and favour of being a people nigh to him of his Houshold yea his Sons and Daughters As the Gospel Preaches The forgiveness or not imputation of Sins through Christ to men as a thing verily true and extended to them before their Believing so far as that them notwithstanding he is Administring his Grace to call and enable them to listen to him that they might Believe 2 Cor. 5.19 20. 6.1 2. Luke 24.45 47. so it also promises and gives well grounded and assured hope of the forgiveness of them in the further sense above mentioned so as to the justifying of them from them accepting and owning of them and making them his Sons and Heirs the Subjects of his special grace and favour in their returning in that grace afforded and believing on him Yea and also that he will have more choice care of theirs Acts 16.31 Gen. 17.5 6 7. than of theirs that reject him till any of them also do reject him 3. To the Believer Prov. 1.23 33 2.1 5 6. Matth. 13.11 12 13 15. yet further the Gospel propounds this as matter of hope and expectation That God in his owning him will further
in his Second Appearing according to that of our Saviour Come to me all ye that labour and are heavy laden and I will give 〈◊〉 rest And there remaineth yet a Rest for the People of God and so Christ is called too the Rest wherewith the weary should be made to Rest And by the Apostle Christ is said to be the substance or body of the Sabbaths Col. 2.16 But more particularly The Seventh-days Sabbath was appointed to be a Sign between the Lord and the Children of Israel for ever That it is the Lord that doth Sanctifie them as Exod. 31 13 14 17. And so it might signifie and be a Sign that in and by ceasing from all our Workings and Labours to get Life and Righteousness Rom. 4.5 Act. 26.18 1 Cor. 1.30 to and by our selves and in attending to Christ and God in Christ so God would sanctify us according to that To him that worketh not but believeth on him that justifieth the Ungodly 〈◊〉 Faith is imputed to him for Righteousness And Sanctified says Christ by faith that is in me And Christ is made 〈◊〉 us of God Sanctification as if he should say The Sabbath I injoyn you as a perpernal Covenant to signifie to you and instruct you That you are not you own Sanctifyers or Sanctified by your own Works and Labours but by me in Christ your resting place in a quiet ceasing from your own Thoughts and Words and Works and resting in and upon Christ I shall ye be holy to me Isa 58.13 2. The Anoual or Yearly Sabbath I â—all that day of Expiation 1 Levit. 16.31 23.27 28 31 32. the tenth Day of the seventh Month in which besides their resting from their labours they were all of them to afflict their Souls and Fast and the High Priest was by Sacrifice and by entning into the Holy of Holios with the bloud of the Sacrifice to make an atonement for himself and for all the People and to lay their Sins upon a Scape-Goat to be carried by him into a desert place The most lively and clear â—ype of Christ the great High Priest and the Atonement made by him for all men by his own bloud and sufferings first endured by him and then in the vertues of them presented before the Father in Heaven for the taking away our Sins there that so mercy might be extended by him to us Both the Bullock for a Sin-offering for Aaron and the Goats for the People signified Christ bearing and suffering for the sins of those that are Priests to God the Israel of God our Sins and for the Sins of the People even of the whole World 1 Joh. 2.2 the Goat that was slain a Type of him dying for all mâ— and bearing their Sins in his own Bâ— on the Tree and the Scape Goat 〈◊〉 was sent away having the Sins of 〈◊〉 Congregation confessed upon him another Type of Christ removing and carrying away our Sins by the vertues of his Sacrifice and remitting them to the World so as not to impute to them or charge them upon them Yet so as if any man rested not on that day 2 Cor. 5.19 21. and afflicted 〈◊〉 his Soul he was cut off from his People deprived of the benefit of that geners Atonement or Expiation Lev. 23.29 30. as signifying that the way for men to enjoy the beneâ—t of the general Atonement or Purgation of Sins made by Christ Act. 10.43 13.38 39 40. 1. Joh. 1.8 9 10. is to own and confess their Sins and be afflicted for them in the sense and acknowledgment 〈◊〉 them and to rest upon and believe in him otherwise they must perish Indeed there was in this as in all other Types many differences between the Type and the Truth by reason of the imperfection of the Types and perfectionâ— the Truth not to be reached fully by them here the day the Priest the Sacrifice weâ— different things but all pointed out Chriâ— here the High Priest first offered for 〈◊〉 own sins and then for the Sins of 〈◊〉 People But Christ had no Sins properâ— his own none as a Priest for he knâ— or did no sin Heb. 7.26 27. neither was guile foundâ— his mouth He was holy harmless undedefiled separated from sinners made 〈◊〉 â—han the Heavens Who needed not to do 〈◊〉 those Priests did daily to offer first for his own sins and then for the sins of the people But this the hithermost the offering for the Sins of the People he did at once or what sins might in any sence be called his as imputed to him and owned by him and so undertaken to be satisfied for and removed as the sin of Adam and all as in him and what naturally and necessarily springs up therefrom for which he in the first place and most properly undertook to ransom men from the judgment due to them or also the sins of his Members as such that are owned by him as parts of himself the sins of Believers for these and for sins of the People sins of another nature committed willingly by Men in their own persons against the Grace and goodness of God extended to them through him Rom. 5.14 sins after the similitude of Adam's transgression that he might obtain power to forgive them also Rom. 5.18 for all these he did offer up himself once so as that by that one Offering he hath both obtained a â—ease of that first Judgment in which all stood condemned so as no man shall perish therein and he hath obtained power to forgive those other offences after the similitude of Adam's transgression upon their confession of and turning from them Yea Heb. 10.14 he hath for ever perâ—ed the sanctified ones provided them 〈◊〉 a perfect purgation so as there needs no more Sacrifice for sin to their perfeâ— saving Yea so perfect was that his one Offering that there-through he haâ— obtained eternal redemption power of forgiving sins and setting free from Sâ— and Death for ever and therefore stand not to offer any more but is gone into Heaven it self there to appear in the presence of God for us and having as it were sprinkled his Bloud upon the Mercy-seat appearing in Heaven as a Lamb that was slain he is set down on the Right hand of God Rev. 5.6 expecting till all his Foes be made his footstool Heb. 9.10 11 12 25 26. and 10.10 11 12 13 14. Indeed if any man refuse now in the day of Grace and Atonement to own himself the Sinner and fall down before God to seek and accept his pardon in Christ he goes without its benefit and is cut off from the Congregation for which yet the Atonement was made This indeed belongs to the Ordinance of Sacrificing yet as appropriated to such a peculiar day and joyned with this appointment of rest I think it falls fitly to be spoken to amongst the Sabbaths enjoyned them 3. Their Seventh year Sabbath was appointed for rest to the Land