and in particular with the Burnt-Offering which is the first and where the common Rites are first mentioned and accordingly were there explained As for Instance the mater of this is the same with the former Sacrifices before explained The general end and use is the same viz. for Atonement and Expiation of sin which is mentioned and repeated four times over in this Chapter vers 20 26 31 35. And the Priest shall make an atonement for him for the sin that he hath committed and it shall be forgiven him Moreover as to the sacred Rites and Ceremonies there be many of them which are the same in the Sin-Offering with what was before ordained in the Burnt-Offering and in the Peace-Offering as that it must be brought to the door of the Tabernacle of the Congregation the Offerer must lay his hand upon it 〈◊〉 it must be killed and burnt at least in part upon the Altar those parts of it which were to be so dealt with in the Peace-Offering The Mysteries of all which have been formerly explained Therefore all that remains is that we speak a word to those things which are more special and peculiar to the Sin-Offering and they are these 1. The special end of it viz. for sins of infirmity 2. The various and fourfold appointment of the matter of it for four sorts of sinners to wit the Priest the body of the people the civil Ruler and any private person 3. The threefold disposal of the blood of it part to be sprinkled in or towards the Holy of Holies part to be put upon the Horns of the Altar of Incense and part to be poured forth at the bottom of the Brazen Altar of Burnt-Offerings 4. The burning it without the Camp with the Rites and Ceremonies thereto belonging 5. The eating another part in some cases with the sacred Rites thereof 1. The special end of it and so the difference between this and other Sacrifices especially the Trespass-Offering which comes nearest to it and hath most affinity with it vers 2. The general end is atonement or expiation of sin but the question is for what kind of sin I confess there is much difficulty as to this I have made some search into divers Authors and Writers about it and have not met with that clearness and full satisfaction that were to be desired and which is to be found in other things Therefore I shall but tell you my own judgment of it in a few words The Sin Offering may be taken either in a larger sense as including the Trespass Offering or in a straiten sense as contradistinguished to it Take it in the largest sense and so it extends to any sin whatsoever that is pardonable and thus the Sin Offering is a genus including two species namely the Sin Offering strictly taken and the Trespass Offering Thus it is opposed only to presumptuous sinning which had no Sacrifice provided for it in the Law for such persons were to be cut off And of this sense and this opposition Numb 15. speaketh clearly see vers 27 28 29. compare this with vers 30. There is a way of sinning for which there is no forgiveness Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Of the latter the Apostle saith Heb. 10.26 There remaineth no more Sacrifice for sin But there be other sins which though against knowledg yet are not presumptuous to such an height but the Soul is carried aside out of ignorance and surprize and by the violence of temptation and of sinful passions and dusts through inadvertency carelesness unadvisedness c. For these there is a Sin Offering In this sense even the Trespass-Offering is and may be called a Sin Offering Cap. 7. vers 7. See Cap. 5. vers 6 11 12. But take it in a more narrow sense as contradistinguished unto the Trespass Offering and here lyes the difficulty wherein the Sin Offering whose Rites and Laws are here set down in this 4. Chapter wherein doth it differ from the Trespass-Offering in the 5. Chapter as to the special end and use of it Some have thought the Sin-Offering refers to sins of Omission the Trespass-Offering to sins of Commission But this Rule will not hold for the Trespass Offering concerneth sins of Omission as well as the other Cap. 5.1 If he do not utter it when he ought to do it Here is an omission for which a Trespass-Offering is there appointed Some have thought that the Sin Offering was for sins against the second Table and the Trespass-Offering for sins against the first But the Text is clear That the Trespass-Offering relates both to first and second Table sins such as deceit and violence to his neighbour as well as perjury against God Cap. 6.2 If a Soul sin and commit a Trespass against the Lord and lye unto his neighbour c. Others have stated it thus That there is ignorantia facti ignorance of the Fact in the one and ignorantia juris ignorance of the Rule in the other But this is a notion that hath no footing in the Text. But the true difference between them consists as I conceive in this That the Sin-Offering was for sins of ignorance and infirmity but the Trespass-Offering did extend even to sins against knowledg The Reasons for this are partly from the propriety of the Hebrew words and partly from some expressions in the Text. The Hebrew word for the Sin-Offering Chattaah from chata peccare which properly signifies to miss the Mark a man shoots at Proprie est errare vel aberrare à Scopo Buxtorf So Judg. 20.16 the seven hundred chosen men of Benjamin it is said they could sling stones at an hair breadth and not miss Velo jacte nec aberrabat and not sin that is miss of the Scope and Mark they intended and proposed to themselves Hence God is said to reduce sinners that is such as go astray and miss their way into the way again Psal 25.8 Good and upright is the Lord therefore will he teach sinners in the way In the Conjugation Pihel it signifies to purge and cleanse from sin by making satisfaction and undergoing the penalty due to it As Exod. 29.36 and thou shalt cleanse the Altar ve chittetha yal hamisbeach Lev. 14.52 he shall cleanse the house vechitte eth habajith Gen. 31.39 Jacob saith to Laban that which is torn of Beasts I brought not unto thee I bare the loss of it Anoki achattinah ego expiabam illud Arias Montanus I expiated it Poenas luebam pro eo so Pagnin Buxtorf I suffered for it Thus you see the proper importance of the word here used and translated the Sin-Offering Chattaah Moreover the Text saith upon the Sin-Offering That if a Soul err and miss it thus Bishgagah through error or ignorance which further clears up the true sense Psal 119.67 Before I was afflicted I went astray it is the same word ani shogeg ego errans But the word which is used for the Trespass-Offering
as Ministry Who is able to give any necessary reason for these things One Reason indeed might be to lead them from the shadow to the substance that they might not dwell and rest in the outward Type and Ceremony but look further to what was figured by them For if the atonement had lain in the Type there must have been other proportions set down between sin and sin but the will of the Lawgiver is enough and this we must acquiesce in where no other reason doth appear You have formerly heard how the Lord saith upon the Meat-Offering I will have no Leaven nor Honey but in the Peace-Offering he saith I will have Leaven In all the Fire-Offerings he saith I will not have Honey but in the First Fruits he will have Honey His Will is our Rule his Will as revealed in his Word Vse 2. See the sovereign virtue of the blood of Christ for he is our Trespass-Offering as well as our Sin Offering Therefore Isai 53.10 it s said When thou shalt make his Soul an Offering for sin The word is the same with this Asham naphsho his Soul a Trespass-Offering Here are sins against knowledg mentioned thieving lying perjury sins which do amount to a very stupendious guilt Vse 3. Hence thirdly here is encouragement to the greatest sinners to have recourse to him and to his blood and to make use of him for atonement There is atonement in the blood of Christ our Trespass-Offering even for Thieves Oppressors Lyars and perjured persons Let me speak particularly to these sins mentioned in the Text and that in this method 1. To shew the greatness of these sins And then 2. That yet there is atonement for them in the blood of Jesus Christ 1. Theft and unjust dealing That this is a very grievous sin appears by this because it is so contrary to the very light of nature and to that golden Rule of equity to do as you would be done to and is destructive to humane Society That it is against light appears because they labour to hide it and are ashamed of it if it come to be known Jer. 2.26 As a Thief is ashamed when he is found And this further shews the greatness of it That God insists upon restitution and satisfaction to the party injured Consider this all you that are Tradesmen and have much dealing in the world and you that are Apprentices and Servants If you steal and pilfer from your Masters though it be but a Groat or Six-pence if you do not restore it God will never pardon you But what if a man be not able and have not wherewith to restore That is a sad case but in such a case God may accept the will for the deed But suppose the persons may be dead and gone The answer that Casuists give in such a case is that then you must restore it to God by giving it to the poor or to some good use restore you must one way or other For without restitution there is no remission and the Reason is clear Because the detaining of unjust gotten Goods is a continuation of the sin the taking possession of them was theft the keeping that unjust possession is a continuation of that theft Zach. 5.4 The curse of God shall enter into the house of the Thief and remain in it and consume it with the timber and stones of it The curse of God will be upon thee in all thy comforts in all thy concernments But yet there is atonement We have two Instances in the Scripture of Thieves that were converted and saved Zacheus Luk. 19.8 9 10. but he made restitution vers 8. And the Thief on the Cross 2. Violence here is a sin against the sixth Commandment added to a sin against the eighth for Violence belongs to the sixth Commandment Thou shalt not murther they are beginnings of blood they have a tendency to it and blood is a sin that crys There are many threatnings against this sin Psal 104.11 Evil shall hunt the violent man to overthrow him This is against light for no man would be so used himself Yet there is atonement for this you have Instance in violence of the worst sort proceeding even unto blood and that in a way of persecution for Righteousness sake in Manasseh and Paul who had been men of much violence and yet were converted and saved Manasseh 2 King 21. with 2 Chron. 33.12 13. And Paul 1 Tim. 1.13 14. It is like the Thief on the Cross was such a one an High-way man a violent thief or else by their Law they could not have put him to death but yet the Lord shewed mercy to his Soul 3. Lying a grievous sin and against a double light and knowledg both knowledg of the Rule and of the Fact which riseth up in the mind against a Lyar when he speaks a lye It is usually one of the first actual sins that breaks forth in Children Psal 58.3 The wicked are estranged from the womb they go astray as soon as they be born speaking lyes And there be dreadful threatnings against it see Rev. 21.8 you that are Parents may do well to teach your Children that Scripture Yet there is atonement for this sin also David sometimes told lyes to save his life but yet he was deeply humbled for it his Soul cleaved to the dust about it and melted for heaviness Psal 119.25 28 29. 4. Perjury and false swearing a most horrible sin for a man to invoke the God of Truth to joyn with him in a lye and to co-attest and bear witness with him to a lye and this sin seldom escapes unpunished even in this life God usually sets some visible mark and token of his vengeance and wrath upon them even in this life Jer. 34.15 18. Ezek. 17.15 18 19. Yet we have an Instance and but one that I remember in all the Bible of a man that found mercy for this sin and that is Peter who denyed Christ with swearing and cursing but he went out and wept bitterly and when his broken bones were set again as in nature they grow stronger there than in another place so Peter grew very bold in preaching and confessing Christ whom before he had so fearfully denyed Obj. 1. But there be divers sins which are not here specified Ans Yet they are included and understood by a parity of reason and there might be some reasons given why it might not be convenient to mention some sins particularly which yet were included and for which there was atonement As if a man be overtaken in drink or lust or passion rash anger c. these and all other pardonable sins are included either in the Trespass Offering by a parity of reason with the Instances mentioned in the Text or else under the Sin-Offering or the Burnt-Offering Obj. 2. But some sins were not intended to be included in any of the Sacrifices of the Law but they had no atonement no Sacrifice provided for them as Murther and Whoredom
the fat thereof which being a Godly man he neither would nor durst have done had not the Lord appointed it so likewise Noah Gen. 8.20 21. builded an Altar unto the Lord and took of every clean Beast and of every clean Fowl and offered Burnt Offerings on the Altar And the Lord smelled a sweet savour so Abraham Isaac Jacob. Gods acceptance of Noahs Sacrifice and before that of Abels is a sufficient proof and evidence of his having instituted and appointed them for Cultus non institutus non aest acceptus Worship not commanded is not accepted See likewise Exod. 10.25 and 18.12 where they were used among the Jews before the giving of the Law upon Mount Sinai But from this ancient Institution with some further help from the Jews the Heathen had a traditional dead knowledg of this Truth but as they forgat and lost the true Object to whom they should have offered up their Sacrifices so they had nothing but a dead form of Sacrifices wholly perverted from their true and right end and use therefore God by Moses restores and renews this great institution therefore the Text saith vers ult This is the Law which the Lord commanded Moses in the day that he commanded the Children of Israel to offer their Oblations unto the Lord. The Institution was so corrupted that there was need of some renewed Light and Reformation about it but being of so great Antiquity before there was any Tabernacle or Temple or Priesthood or Festivals appointed therefore I put Offerings and Sacrifices before the rest the Institution of them being much more ancient Prop. 2. In this renewed Institution and Regulation of their Offerings and Sacrifices there were sundry Adjuncts and Ceremonies some whereof were required and some severely forbidden to be added to them all which were mystical and significant It may be truly said of them which hath been falsly boasted concerning humane Ceremonies that they be neither dark nor dumb but mystical and significant and fit to stir up the dull mind of man to the remembrance of his duty towards God by some special and notable signification whereby he may be edified They had their spiritual significations by Gods intendment and appointment as indeed it is Gods prerogative to appoint mystical and significant Ceremonies in his Worship That they had so will appear in the Particulars both ex natura rei from the very nature of the thing it self and by conference of sundry other Scriptures by the Light whereof we must search and find out the Interpretation They may be interpreted and applyed many of them to the Church in a secondary way in regard of the union and communion it hath with Christ as well as unto Christ himself primarily and chiefly The Adjuncts required and annexed to them were many which will come to be spoken to when we come to the several sorts and kinds of Sacrifices only some Generals may be now mentioned deferring the explication of them to the places where their Institution is first mentioned As 1. They were all tyed and appropriated by divine Institution to the Brazen Altar at the door of the Tabernacle This was a new addition in Moses his Reformation for they had Sacrifices as hath been shewed from the first Promise of the Gospel after the entrance of Sin but there was no Tabernacle nor one only Altar appointed and instituted till Moses his time 2. Another appurtenance of all the Sacrifices was Salt Levit. 2.13 Mark 9.49 every Sacrifice is salted with Salt 3. Musick Temple Musick both Vocal and Instrumental whereof the former sort indeed was Moral but the latter Ceremonial While the Sacrifices were offering the Trumpets were sounding and other musical Instruments 4. Incense As soon as they had offered the Sacrifice and the Musick and Trumpets ceased the Priest went into the Holy Place to offer Incense and the people without prayed 5. Many ceremonious Actions partly of the Sinner that brought the Sacrifice but chiefly of the Priests and Levites in ordering and sacrificing of it and here amongst the rest the Ceremonies of Purification from legal and ceremonial Uncleanness may come to be considered such as these were the Adjuncts required The Adjuncts forbidden were in general any conformity or complyance with the Pagans in their Rites and Ceremonies Deut. 12.4 30.31.32 Ye shall not do so unto the Lord your God What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it so Rev. 14.9 10. complyance with Popish Worship is forbidden under pain of Gods Wrath. Particularly two things were severely interdicted and forbidden in all their Sacrifices except some peculiar Cases of which afterwards Leaven and Honey Levit. 2.11 the mysteries of all which we shall endeavour to open to you by the help of Christ in our further progress upon this Subject Prop. 3. The occasions upon which they were to be offered were of all sorts I shall but instance in four Heads of things As Confer ser of the Burnt-Offering on Levit. 1. 1. When under guilt of sin for this was the direct intent and scope of them all they were to offer a Sacrifice for Reconciliation 2. For the obtaining of any needful Mercy and for the preventing and removing of any Judgment or Danger either impending or inflicted as 1 Sam. 7.9 10. Samuel offered a Lamb for a Burnt Offering and it found great acceptance with God when Israel was fighting against the Philistins So the Israelites Judg. 20.26 when seeking unto God by Fasting and Prayer for Success and Victory in their War against the Benjamites So David to remove the Plague 2. Sam. 24. ult The neglect whereof in great Enterprises hath sometimes caused a good Cause to miscarry as Judges 20.26 this seems to have been one of the fatal Errors in their management of it the two former times for we read not that they offered Sacrifice till their third attempt 3. To testifie their Joy and Thankfulness for Mercies received as Noah when he came out of the Ark Gen. 8.20 and Solomon when he had obtained Wisdom 1 King 3.15 4. In the instituted seasons of them for besides Vows and free Will-Offerings upon such emergencies of Providence as those before mentioned there were many Cases wherein they were instituted and required as when a Priest was to be Consecrated an unclean Person to be Purified any Festival or Holy-day to be Celebrated they had all their respective Sacrifices and Offerings appointed by the Law Thus you see the nature of these Legal Sacrifices as also the first Institution the adjuncts and occasions of them As to the several sorts and kinds of them the next Doctrine will inform you viz. Doct. 2. That the Sacrifices of Propitiation under the Law may be referred to these six kinds or sorts namely the Burnt-Offering the Meat Offering the Sin Offering the Trespass-Offering the Offering of Consecrations and the Sacrifice of the Peace-Offerings They are and may be several ways distinguished and
2. The occasion of their Separation to this Office And there are two or three occasions of it noted 1. The Lords passing by the first-born of Israel when he slew the first-born of Egypt Exod. 13.2 on which occasion the Lord challenged the first-born to himself and required they should be sanctified to him But afterwards the Lord was pleased to take the Levites from amongst the Children of Israel instead of all the first-born See Numb 3.11 12 13. Therefore the Levites shall be mine saith God because all the first-born are mine 2. The Faithfulness of the Levites in a time of great Apostacy and temptation the Story whereof you have in Exod. 32.28 29. and it is afterwards remembred by Moses before the Lord in his blessing of them Deut. 33.9 3. The later Rebellion of Korah Dathan and Abiram with the lamentations and self-condemning complaints of the people upon that occasion Compare cap. 17. of Numbers the two last verses with the first verses of this 18th chapter That Complaint of the people Behold we dye we perish we all perish is an earnest deprecation of the danger for they were under the sense of the dread and Majesty of the dreadful presence of God in his Tabernacle and thereupon they thus spake From all which we may observe that such as God cals to any Work and Office he doth usually give many visible intimations of it he doth design and prepare them to it by many fore-running Providences 3. The Rites and manner of their Separation and Consecration to their Office This is recorded and declared at large in Numb 8. where you will find it was by sprinkling them with Water by shaving their Hair by washing their Clothes and by offering Sacrifices for them And lastly by the Children of Israels laying their hands upon them But I shall not speak to these things though it would be worth the while Because there hath been occasion to speak to sundry of these Rites in other places formerly 4. Their Work and Office which they were thus separated and set apart unto which was in general to be adjoyned as subordinate Ministers to the Priests in the outer Services and Ministrations of the Temple so here ver 2. that they may be joyned unto thee alluding to the name of Levi which bears that signification though the name was given upon another occasion I say outer because they are excluded from the Ministrations of the Sanctuary and the Altar ver 3. Their Work might be distinguished into Synagogue-work and Temple-work into temporary or occasional and standing work But I shall put all together in seven heads 1. They were to bear the Tabernacle and all the holy Vessels Numb 4.15 so Christ supports and bears the Church but this work was but temporary and occasional while the Tabernacle was in that ambulatory posture but when the flitting moving Tabernacle was changed into a fixed Temple then this part of their Ministration was at an end 2. The Levites were to assist the Priests in offering Sacrifices 1 Chron. 23 28-31 2 Chron. 29.34 and 2 Chron. 30.16 to burne them on the Altar and sprinkle the Blood was peculiar to the Priests but the Levites might help in killing them and other preparatory Administrations As to the Gospel of this you know the true Sacrifice is Christ and he is the Priest and the Levite too he did all himself alone without any 〈◊〉 assistance 3. The Levites were to teach the people in the Law of the Lord therefore scattered and dispersed in their habitations up and down among them Deut. 33.10 they shall teach Israel thy Law Mal. 2. ver 7. the Priests Lips should keep Knowledge and and they should seek the Law at his Mouth for he is the Messenger of the Lord of Hosts 2 Chron. 17.7 8 9. Jehosophat sent Levites to teach It is the Magistrates duty to provide for the teaching and instructing of his Subjects in the good knowledge of the Lord. This Christ doth and this Gospel-Ministers also do they should teach the people what the Lord hath taught them 4. They were to judge of Causes and to determine Controversies among the people Deut. 17.8 9-12 the supream Judgment lying in the High Priest ver 11. Amaziah the Priest in those things which belong to God shall preside 2 Chron. 19.8 10. so there is spiritual Judgment of Discipline in the Church under the Gospel Ezek. 44.23 24. 1 Cor. 5.12 5. They were to sing the Songs of the Temple That business of the Temple-Musick was committed to them partly as to the Psalteries Harps and Viols though the Priests were to sound the Trumpets 1 Chron. 15.16 17. 2 Chron. 5.12 13. That which answers this is the inward melody of the Joys and Graces of Gods Spirit 6. Others of them were Treasurers 1 Chron. 26.20 22 24 26 27 28. there is a Treasure also in the Church of the New Testament for which the Lord hath appointed Deacons whom he hath intrusted with it 7. Others were Porters to keep and watch the Gates of the House of the Lord which they did both by day to keep back unclean persons that they might nor enter into the Temple so we find in Jehoiada's time 2 Chron. 23.19 Ezek. 22.26 and Ezek. 44.7 8. and by night Psal 134.1 These seem to have been as the Priests and Singers were divided into four and twenty courses 1 Chron. 23.4 5 6. 2 Chron. 8.14 so the Gates of the Gospel-Churches should be kept and guarded that enemies and unclean persons may not enter in Rev. 21.27 3. The third sort of Temple-Officers were the Nethinims or Gibeonites Josh 9. for the servile work of the Temple ver 21 23 27. And Joshua gave them that day to be Hewers of Wood and Drawers of Water for the Congregation and for the Altar of the Lord. Hence they are called Nethinims from Nathan dedit They were afterwards methodized by David for the Temple-service Ezra 8.20 and had Lodgings neer the Temple Nehem. 3.26 though their dwellings were in their own Towns and Cities Nehem. 7.73 the Nethenims dwelt in their Cities Their coming to the Israelites was to save their own Lives a lawful end but the means they used was very evil for they came with a Ly in their mouths as you all know the Story Josh 9. And as their means was bad so the motive was but low for they were under a legal work of fear and terror and under guilt and guile of Spirit as indeed guilt is usually accompanied with guile and deceitfulness of heart Yet out of this legal principle this legal fear and terror they came to make their peace I may call it in a sense their peace with God for it was with the people of God with the people of the true God and God by his Providence did so order it that their Lives were preserved and not only so but they were devoted though in a very low and mean way to the Service of the Tabernacle of the true and
trance but having his eyes open But on the contrary such as were acted by Satan they had their extatical Furies wherein their Minds were so discomposed that they were not compotes sanae mentis As some have written of the Sybils that when after their Prophesyings they came to themselves again they had forgotten what they had said and so could not review and correct what was written from them But it was not so with the Prophets of God John wrote and had Order to write his Apocalypse and so the other Prophets And when those to whom and by whom the Devil spake were not discomposed to such a degree even to fury and Distraction yet they were always debased and brought down below themselves The Lords Prophets were raised above themselves These were depressed even below themselves by dealing with Satan 3. The Prophets and Servants of God had an inward Seal from God of the Truth of what they spake Not unlike that new Name in the white Stone which none could read but he that had it Revel 2.17 Jer. 11.18 They believed and therefore spake 2 Cor. 4.13 See Isai 52.6 My people shall know that I am he that doth speak behold it is I. The true Prophets were no Scepticks they were as sure of what they said that it was the Mind of God as Ministers are now when they preach the Gospel 1. Joh. 1.1 2. On the contrary those by whom Satan spake either knew that they were acted by the Devil as the Witch at Endor Or else were deluded by him to think it was God or else knew not but were uncertain in themselves 4. They had also some of those ordinary Rules of Tryal that we have now As for instance If God confute them by the event Deut. 18.21 22 or if it correspond with the event yet if it be contrary to the Fundamentals of Religion See Deut. 13.1 2 3. Or if they be wicked men on the one side and the Prophets of the Lord on the other This gave some glimmerings of Light to Jehosaphat 1 King 22.7 They were Baalites pretenders indeed to Jehovah but superstitious wretches therefore he could not acquiesce in what they had said Quest 2. Whether these ways of Discovery be now ceased yea or no Answ As to that the Text is plain enough That instead of all those divers manners used by God of old he hath now substituted instead thereof this one and only way of revealing himself viz. in and by his Son And his Son speaks by his Word and Ordinances as also by the Works of his Providence in all which his Spirit breaths Therefore there we are to meet with God and to hear his Voice and there only to expect it These old things are vanished away Some think there be some footsteps of them to this day See a notable Instance of Information by a Dream in the Life of Zuinglius Melch. Adam p. 43. And of a Vision in Melancthon on Daniel 10. 1 But first such things are altogether extraordinary the Lord goes out of his ordinary course when he doth such things they are not the standing ways that God hath appointed under the Gospel therefore they are not to be expected or trusted to 2. They are only to be regarded in the way of a Providence not in the way of an Ordinance and to be tryed and judged by the Matter of them as agreeing or disagreeing with the Scripture As if a man in a Dream have some Duty some Scripture-truth brought to him he is to observe and accept the Providence of God in it Or if he find a strong impulse or motion of the Spirit in his Heart whereby some Truth or Duty is strongly impress'd and set upon his Heart Let him examine it by the Scripture and if the Scripture say it is a Duty he is to look at that internal motion and impression as a motion of the Spirit of God else not Vse 1. See the variety of Gods Wisdom and Goodness to his people that he hath so many ways revealed himself to them Vse 2. We may see something of the lowness of that legal Dispensation from this which hath been said that the Lord spake in such divers manners Vse 3. Bless God for the days wherein we live and for the Dispensation we are under It is much clearer and better For it is by his Son speaking by his Word working and breathing by his Spirit The Light shines much clearer We see that which many Kings and Prophets and righteous men have desired to see and have not seen as Matth. 13.17 Luke 10.24 Christ spake it to his Disciples then but it holds true concerning all the Saints under the New Testament It is true there was a Cloud of Antichristian Darkness did arise which did exceedingly obscure Gospel-light But that Cloud was never so dark but that the Elect of God did see through it in some measure Moreover the Lord hath begun to dispel and scatter those Clouds of Antichristian Darkness and will in time scatter them from off the face of the earth 2. We are now to speak to the second Word these divers times Having shewed the divers Manners of the Lords speaking to his people of old we are now to shew the divers Times or seasons wherein he did it For he spake not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meal not all at once but here a little and there a little first one piece of his Mind was discovered at one time then another piece at another time first a little Light brake forth some darker hints and intimations then further and clearer Discoveries and Manifestations by degrees In the opening of this we shall have occasion to run through some general heads of the History of the Church throughout the Scripture till the coming of Jesus Christ And it is an Inquiry both useful and profitable and also pleasant and delightful to an inquisitive Mind to view the several states of Religion and of the Church of God in the several ages of the World Under every one of which we shall have occasion to take notice both of Gods Manifestations and of mens Departures from the Lord and from the Truth That we may see the occasion of every new Discovery they departed and destroyed themselves and then the Lord appeared again in recovering Dispensations Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these several pieces and parcels of the Lords Discoveries and Manifestations of himself may be referred to two general heads 1. Before the Law 2. Under the Law These were the two great pieces of it and the Scripture takes notice of them both Of that Dispensation that was before the Law from Adam to Moses as the Apostle speaks Rom. 5.14 Death reigned from Adam to Moses Of the Dispensation under the Law our Saviour speaks Matth. 11.13 For all the Prophets and the Law prophesied until John again Luk. 16.16 the Law and the Prophets were until John The difference between
these two lay chiefly in this that under the former Dispensation the ordinary way of preserving the Knowledg of God was only by oral Tradition But from Moses his time it was committed to Writing In both these the Church of God was under years in a state of Childhood Gal. 4.1 3. But in the former viz. the time before the Law they were little Children it was the very Infancy and first and weak beginnings of the Church This Period of the Churches Infancy may be subdivided into three particulars 1. The Dispensation they were under from Adam to Noah 2. From Noah to Abraham 3. From Abraham to Moses 1. Adams Dispensation I mean after the Fall For it is the gradual breakings forth of Gospel-light whereof the Text speaks We are to consider how the Lord then spake and how far he revealed himself in that age and state of Mankind Besides what was common to all times viz. the Works of God and the Light implanted in mans heart there were several things that were the special Discoveries and Light of that Age I shall instance in four particulars 1. The Lord having convinced them of their Sin gave them that famous Promise that the Seed of the Woman should break the Serpents Head Gen. 3.15 This was the first Beam of Gospel-Light that ever brake forth unto lost and fallen Man A comprehensive Promise which includes the whole Gospel as you have formerly heard in many particulars upon that Text Gen. 3.15 This great and precious Promise they and all the Saints for almost four thousand years did believe and live upon waiting and longing for the coming of that blessed Seed that victorious Seed that should slay the Dragon and destroy the Works of the Devil as 1 Joh. 3.8 It is thought that Eve did hope to have seen him in her days and that she her self should have been the immediate Mother of the Messiah And thence she called her first Son Cain Possession thinking she had now got the Promise in possession and performance But afterwards perceiving her mistake and disappointment she called her next Son Abel Vanity As it is a common error that we are apt to run into in the exercise of Faith upon the Promises we are apt to antedate the time of performance which is from a secret mixture and working of unbelief for he that believeth shall not make haste Isai 28.16 2. To this Promise the Lord added some outward and visible Signs and Tokens for the further help of Faith In all times ever since God made Man he hath given him some outward and sensible things to be Signs and Representations of spiritual things as being suitable to the Nature of such a Creature Man consisting both of Soul and Body Even before the Fall there were two Sacramental Trees the Tree of Life and the Tree of Knowledge of good and evil and now under the Gospel we have two Sacraments Baptism and the Lords Supper So in these first times after the Fall they had something of the like nature The signal instance hereof is the Sacrifices or the slaying of clean Beasts and offering them and other things up to God to make atonement For it is expressed that Cain and Abel did it Gen. 4.3 4. and Noah afterwards Which to have done without Order from God had been detestable and abominable Therefore there is no doubt but as they were taught by their Parents so their Parents were instructed from the Lord about it And in Noahs time we find there was a distinction of Beasts into clean and unclean Gen. 7.2 that is clean for Sacrifice For it doth not appear that any of them were used for Food before the Flood What this aimed at the Scripture is plain Heb. 9.22 Without shedding of Blood there is no Remission of Sins and Christ is said to offer up himself a Sacrifice for us Ephes 5.2 therefore they did look at Christ Before Sin there was no need of any Sacrifice for Expiation of Sin Hence among the Gentiles they had a custom of sacrificing from some slender Fame remaining among them of such an Institution for it was no part of the Light of Nature though they were ignorant of the true God the true Object to whom to present their Sacrifices Hither also some refer that passage Gen. 3.21 Vnto Adam also and to his Wife did the Lord God make Coats of Skins and clothed them This is thought to have a further Mystery included and aimed at in it For there is a spiritual Clothing often spoken of in Scripture As they were under a double Nakedness both of Soul and Body their Souls divested of Gods Image and original Righteousness and their Bodies overspread with Shame so the Lord provided a double Clothing for them He did not clothe their Bodies and leave their Souls naked but he gave them both the upper Garment of Justification and imputed Righteousness and the inner Garment of Sanctification and Grace inherent This may be considered also under another Notion as one of the Favours of Providence unto those first times of fallen Mankind that now was the Invention of many useful Arts and Sciences Here God himself vouchsafes to teach them how to make Clothes We read also in Gen. 4. of sundry other Arts and Occupations as ver 20. Jabal was the Father of such as dwell in Tents and of such as have Cattel The meaning of it is well explained in the Margent the first Inventor of Tent making and of Pastorage and keeping Cattel And his Brothers Name was Jubal he was the Father of all such as handle the Harp and Organ ver 21. the first Inventor of Musick I mean Instrumental Musick For Vocal Musick Nature it self teacheth that And ver 22. The working of Mettals by Tubal-Cain an Instructer of every Artificer in Brass and Iron whence arose the Heathenish mistakes and fables of Vulcan These were great Mercies and gave some further Discoveries of God to those who had Eyes and Hearts to see him in his Works For all lawful Arts and Sciences and all the Rules thereof are Beams of Gods Wisdom and Gifts and Operations of his Spirit Prov. 8.12 I Wisdom dwell with Prudence and find out Knowledg of witty Inventors So Bezaleel and Aholiab Exod. 31.3 I have filled him with the Spirit of God in Wisdom and Vnderstanding and in Knowledg and in all manner of Workmanship and ver 6. I have given with him Aholiab Those mean Trades and Occupations Isai 28. are the Gifts of God The Lord teacheth the Husbandman how to thresh his Corn and to beat out the Cummin 3. There was something also of Church Discipline exercised in those first Ages of the Church A signal Instance hereof we have in Gain Gen. 4.12 A Fugitive and a Vagabond shalt thou be in the earth God himself pronounceth Sentence upon him ver 16. he is sent forth loaden with the Curse of God from the Fellowship of his people This is thought to have been about the hundred and