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
and City to destruction and both their People and Prince of the Seed of David to Captivity for the space of seventy years Yet was he very gracious in the midst of his judgements to remember mercy and both before and in and after the Captivity he gave them Prophets and Holy Men to and by whom he poured forth the knowledge of Himself and Son for their Eternal Salvation as well as for support under and instruction to profit by all the Calamities that then and in after Ages were to befall them which Calamities also upon them both involving their Kingdom in the Line of David none of his Seed after that Calamity ever sitting any more upon his Throne and their Temple and Temple-worship never restored to its first glory again as to their external form of Worship and testimony of Gods presence with them in it were both ordered as means and helps to make them more spiritual in the understanding of their former promises concerning Davids Seed and the Temple and to look upon the Messiah as the compleatment and fulfilling of both mainly pointed to in both who also with the grace brought in by him was very much insisted upon and more lively set before them together with the mercy of God through him for the gathering them back again to himself after that for their often and constant rejecting him both in the more mystical and typical tenders of him and in his addresses to them by his Spirit by the Prophets and in his personal appearing they should be cast off and given up to spoil and misery and the Gentiles taken into their place and prividges to provoke them to jealousie by the several Prophets in that time sent them As before their Captivity by Isaiah Micha and Jeremy in their captivity by Ezekiel and Daniel and after their captivity by Haggai Zecchary and Malachy who all spake of Jesus Christ the Messiah very clearly and plainly to them and in many things more plainly than had been before spoken Isa 11.1 2 10 11. 42.1 2 3 4. 49.5 6 7 8. Especially Isaiah had that great grace poured forth to him as to instruct him into and furnish him to set forth the whole tenure of the Gospel 〈◊〉 amply particularly that the Meâ— should not only be of the Seed of Daâ— a root of Jesse that should arise and reâ— over the Gentiles upon whom Gods Spirit should gloriously rest so as that theâ— by he should bring forth judgement 〈◊〉 the Gentiles Chap. 7.14 be the light of them 〈◊〉 Gods salvation to the ends of the earth which was also in substance shewed 〈◊〉 and by David but also that he should born of a Virgin should be despised of 〈◊〉 Jews Chap. 53. should suffer death should be 〈◊〉 sed or live again and justifie many by knowledge having borne their sins aâ— many things of like import yea spake of the New Heavens and the Nâ— Earth Chap. 65. 66. and New Jerusalem the Glâ— of the Righteous therein and the evâ— lasting punishment of the Wicked Aâ— in many things the Prophet Micha wâ— prophesied in the same times spake 〈◊〉 very same things and almost in 〈◊〉 same words with him as appears Miâ— 5. Joel also prophesied of the pâ—ring out of the Spirit in the last days â—remy and Ezekiel indeed were much take up about the Sins of the people Jer. 3.16 17. 31. 32. Ezek. 11. 33. 34. 36. 37 c. and the Captivities yet not without intermixâ— very clear prophesies of Christ and 〈◊〉 goodness of God through him to all meâ— especially to them in their returning agaâ— Of the new Covenant and the restauratâ— of the Church to a fuller Glory by him his appearing To Daniel also in the Caâ—tivity was shewed and signified the time 〈◊〉 the Messiah's coming Dan. 9.25 26 27 c. his being cut off but not for himself that he should make an end of sin make reconciliation for iniquity bring in everlasting righteousness seal up the Vision and Prophecie confirm and perfect it and anoint the most holy yea to Dan. 2. 7. 8. 10. 11. 12. and by him were shewed the afflictions and persecutions which that people should be exposed to and tried with till the time of the end and their restauration afterward with the Resurrection of the Dead the Kingdom of Christ and its greatness and glory very plainly also spake the other Prophets of him Hag. 2.5 6 7 8 9. Hagai that he should come into that Second Temple which was then building and fill it with the Glory of his Presence Lachary that he should come meek and lowly riding upon an Ass Zech. 9.9 10 11. 12.10 11 12. and upon a Colt the Foal of an Ass into Jerusalem should be peirced by them should cut off their worldly Props the Chariot from Ephraim and the Horse from Jerusalem should speak peace to the Heathen Chap. 4. 6. 14. have a large or universal Dominion calls him the Branch speaks of him under the name of Zerubbabel as he was then in his loins as pertaining to the flesh as the Author and Finisher of the Faith the Layer of the Foundation the Builder and Bringer up to Perfection of the Spiritual Temple or House of God Yea speaks of the destruction of Jerusalem Mal. 3.1 2 3 4. 4. the coming again of Christ with his Saints and of the times of the restauration of the things prâ—sed Malachy also spake of Christ as 〈◊〉 nigh at hand to come but not to be endured by them when he came and 〈◊〉 the coming of his Messenger or forerunner to come before his face even Joâ— the Baptist and of his coming again to execute vengeance on the proud and save them that look for him and of the coming of Elias before that great day To say nothing of those other Holy Men Ezra and Nehemiah with many others during the times of those Prophets promoting the Knowledge and Worship of God or of the writings of other Good Men though not Prophets who drawing from the words of the Prophets abundance of understanding imployed themselves amongst the people to instruct them such discoveries of God and his truth with manifold Instructions Counsels and Reproofs they had in those Ages yea all those Writings of their Holy Men and Prophets contained in the Scriptures they had the help of till the coming of Christ though under many and great Changes and Afflictions under the Monarchies of the Persians and Grecians often times And though from Malachy to about Christs birth they had no more Prophets sent them vet they had all those discoveries given forth both by Moses and the Prophets in former times to instruct and help them and to furnish them with the truth for the Instruction of others amongst whom they had dealings and began to be dispersed more than in former times and these Ages contained about the
Unleavened Bread and bitter Herbs as to mind them of their hasty departure from Aegypt that they could not stay till their Bread was Leavened and of the bitter Afflictions they there sustained so also to signifie That we ought to keep the remembrance of the Grace of God in Christ without retaining our Corruptions either the Corruption of our Natures 1 Cor. 5.7 8 9. which we are to be putting off and laying aside as our old Leaven or much less the Leaven of Wickedness Guile and Malice contracted by a wilfull or willing Disobedience to Christ but to walk in the Truth and in truth and sincerity of love to Christ and one another even as he hath sincerely loved us but yet to remember the grace of Christ Zech. 12.10 11 Ezek. 16.61 20.43 with a mindfullness of our own Sin and sinfullness and bewailing our piercings of him with our unkindness as also with a taking down what ever bitter Reproofs or Afflictions attend the Preaching of or Believing on Christ Crucified 16. â—ers 43.45 No Stranger might Eat of it oâ— Servant bought with Money till Circumciled the Foreiner and hired Servant might not eat of it Which might signifie and instruct us That as Men cannot be in Covenant with God or be in Christ 1 Cor. 6.9 10 11. Ezek. 14.3 6 7. 20.3 whom he hath given for a Covenant to the People c. but they must thereto put off their confidence in the Flesh and its Priviledges so neither may or can any feed upon Christ live by the Faith of him and enjoy his Consolations though in Service or Office in the Church but in and by Suffering that grace brought in by him to Crucifie him to himself and that none may expect freedom from the Wrath to come that abuse this grace of God and turn it into wantonness not suffering it to Circumcise their Hearts and conform them to him no Stranger to the grace of God nor Mercenary Professor of it while such may be made partaker of his Consolation 17. vers 46. It was to be Eaten in one House To signifie That God loves and requires Unity and agreement in Faith and Confession in them that Communicate with and live by the Faith of his Son Psal 133. Eph. 4.3 4 5. that they should not make rents and schisms amongst themselves and one from another but endeavour to keep the Unity of the Spirit in the bond of peace and that out of that Unity we cannot be pertakers of Christ 18. vers 46. Not a bone thereof was to be broken which was fullfilled in Christ even in his Sufferings Joh. 19.36 As also to imply God's care of the Members of Christ that Believe in him Psal 34.20 19. vers 47. All the Congregation were to keep that Ordinance To signifie That all that are drawn to God by Christ are to have their spiritual Life and feeding in and upon Christ and therefore are to mind him None of them thinking themselves too bad nor none too high or good to have their Life by the Faith and Rerembrance of him and his Sufferings for them 20. If any Stranger would keep it vers 48. All his Males must be Circumcised and so he might Eat of it Which may surther hinâ— That God likes and requires it that not onely we our selves should submit to Christ but also indeavour what in us lies to subject and disciple all under our care and dispose else come we not so heartily to him or with so good allowance nor can expect such Blessing from him Such was this Ordinance of the Passover and the Ordinances and Rites appertaining to it and it was the First Instituted of God by Moses and though a little before the giving of the Law yet was one of those Laws given by Moses and was Confirmed again afterward Exod. 23. â—vit 23.5 c. And therefore may be counted an Ordinance of the Law and 〈◊〉 was of continuance in the Church of the Jews holding forth to them Chrisâ— and the Grace promised and prepared 〈◊〉 Christ and the way of partaking of thâ— Grace and living by it till the time 〈◊〉 the Actual Sufferings of Christ when in the Night in which he was betrayed having desirously eaten it with his Disciples he Instituted another bearing great Analogy and Proportion with it Of which afterward when we shall have considereâ— other Ordinances that intervened For SECT 6. Of the Sabbaths Festivals Purifications and other Ordinances of the Tabernacâ— and Temple OVer and above the Ordinance of the Passover we find many more given to the Jews all Types of Christ and Instructing to him as the Apostle plainly says Coll. 2.15 16. Heb. 10.1 2. We cannot look into them all particularly I shall here together briefly mention the chief of them As 1. They had divers Sabbaths and days of Rest appointed them as their Seventh Day or Weekly Sabbath their Yearly Sabbath Seventh Year Sabbath and their Seventh Seventh year or Year of Jubilee Of which briefly 1. The Seventh-day Sabbath was first Instituted in Paradise unless Moses speaâ— of it by way of Prolepsis or Anticipa◠〈◊〉 That the Sabbath was afterward appointed for that cause or reason amongst â—hers because God on the Seventh-day â—ted from all his Works that he had â—ade but however as it was appointed before the Fall so it falls not under our Consideration but as it was anew renewed by Moses for from the Creation to Moses we read nothing of the Observation of it But as so given it had in it and that too in common with the rest two things considerable The matter of 〈◊〉 as it were and the Form of it That is it may be looked upon as it was a certain seperate time and as it was a time seperate to some peculiar use 1. As a time of God's Worship and had in it the Number of Seven The seventh-day as in others the seventh-year and seventh seventh So it with those other Sabbaths signified and appointed out Christ the Perfection and Fulness of Time or that in the fulness of Time after many Labours and Changes he should bring in the Grace promised as to the open Revelation and Dispensation of it yea and as some think the perlect Rest from Misery Labour and Toyl brought in by Sin to be brought in by him in the Seventh thousand Year or seventh-seventh-day a thousand Years for a Day of the World or upon the Sounding of the seventh Trumpet Rev. 10. 2. As to its Use It with others was appointed for Rest as the Word Sabath also signifies The seventh-day sabbath that 〈◊〉 and Beasts might Rest from their Laboâ— The Seventh year and year of Jubâ— was for the Resting of the Land And so they Typed out Christ to be and 〈◊〉 bring in the true Rest from Labour aâ— Sorrow to the spirits of men now through the grace of his first Appearing Matth. 11.28 Heb. 4.9 Isa 28.12 and to both Bodies and Spirits
Affection to consume us from off the Earth out of which he took us yea we were hereby made obnoxious to the Wrath of God upon our Souls and Bodies and exposed our selves to the Devils rage and malice to Tyranize over us 13. Man being fallen into this misery was altogether helpless 2 Sam. 14.14 both in respect of himself and of any or all other Creatures He could do nothing to recover himself from it or from any part of it Psal 49.6 7 8 9 10. nor could any one man help or redeem his Brother for tho God might as afterward he did Gal. 2.21 3.10 21. propound some holy and righteous Law to him yet could he not be made Righteous and live thereby Psal 40.7 8 9 10. For neither could any such Sacrifice be propounded to Man to offer to God as might countervail the demerit of his Sin and Offence Heb. 10.1 2 6. 7.19 neither could any work or service be done by him that might be acceptable to God Isa 64.6 Rom. 3.10 11 19 20. Psal 143.2 Rom. 5.12 18. Ephes 2.1 2. John 5.25 He being fallen under a double Death one by way of Penalty as rendring him dead at Law and another in himself and his own powers rendring him like a lifeless breathless stinking Carcase unable to do or think any thing holy spiritual and acceptable unto God which yet could he have done had been but his duty and could not satisfie for his former sin Mic. 6.6 7 8 Nor could any other creature be able to give a price sufficient for him being too low and finite to satisfie the justice of an infinite Majesty offended and goodness abused All these things the Gospel-Faith supposes and takes for granted and often intimately and sometimes occasionally expresly mentions and every of them is true in it self and concerns all men so as they may be propounded as Truths to them whither they be propounded or no and are meet being propounded to be believed being Truths whether they to whom they are propounded believe them or no. SECT 3. Of Gospel Truths properly such touching Gods Affection to and provision of a Saviour for fallen Mankind and of his Person and Sufferings for us and Exaltation from them BUt now these forementioned Truths are not Gospel or Glad tidings nay rather taken by themselves and were there nothing further of Truth to be declared to or for any men they would be a very terrible Doctrine to such men importing nothing but Ruine and Misery to them But Gods Doctrine which he hath ordered to be Preached to every Creature Mark 16.15 Luke 2.10 11. 1 Tim. 2.15 or in the whole Creation is Gospel or Glad-tidings tidings of great joy to all the people true and good for every one and therefore to be believed by every one to whom it is declared 1 Tim. 4.10 and worthy to be believed by every one to whom it is declarable according to Gods Form and Order containing other Truths yet which represent God the Saviour of all men especially of them that believe in and diligently seek him As these that follow 1. That God notwithstanding the great folly and Fall of Man 2 Sam. 14.14 Rom. 3.19 20 21 22. and his own Law and displeasure against him though such was his Righteousness Purity and Holiness such the stedfastness of his Word and such our sin sinfulness and filthiness that he could not admit us fellowship with himself approve justifie or delight in us but banished us from him Gen. 3.15 John 3.16 17. and condemn us to Death and misery yet such was his love and mercy as he did not yet cease to love us and be graciously affected toward us but even without our seeking it of him yea when we ran from him 1 Pet. 1.20 3.18 he devised and found out as upon fore-sight hereof he had fore-provided and purposed a way for our recovery that we might be saved from this so miserable a case and might in listning to him be brought again into his Presence 2. That that way devised by him Gen. 3.15 Gal. 4.4 5. 1 John 3.5 8. 4.9 10 1â— He also revealed and promised from the Beginning and hath now actually manifested to be The sending forth his own onely begotten Son made of a Woman and so the seed of the Woman and the delivering him up to suffer and dye for our Sins Rom. 4.25 1 Pet. 1.21 Heb. 5.9 7.25 Joh. 6.40 and so to ransome and make attonement for our Souls and the raising him up for our Justification and glorifying him in the Nature of Man for our Salvation to the utmost so as that whosoever believe in and obey him might not perish in that misery that either hath befaln him or further may but have Everlasting Life 3. That Jesus of Nazareth who was born of the Virgin Mary Luk. 1.26 27 31 32 35. Rom. 1.1 2 3 4. Luk. 2.1 2 3 6 7. Act. 2.22 23 24. Luk. 3.1 2 21.22 23 4 5 6 c. Matth. 27.18 16.15 16. Act. 9.20 John 20.31 1 Joh. 5 1-4.5 of the Stock and Lineage of David after the Flesh in the Town of Beth-lehem in the Land of Judah in the days of Augustus Caesar and lived and conversed among the Jews Preaching the Word of God his Father and working many glorious Miracles amongst them for the manifestation of Himself and confirmation of his Doctrine to them till they being moved with Envy did according to God's determinate counsel take him and Crucify him in the Days of Tiberius Caesar was and is that onely Begotten Son of God whom he had purposed and promised before and did then accordingly in the fullness of time raise up and send forth to be the Saviour and Deliverer of poor fallen Man 4. That Joh. 1.1 2 3 14 that Jesus of Nazareth was in the Beginning with God according to his Divine Being Heb. 1.1 2 3. Col. 1.16 17. Philip. 2.6 7. The Word and God by whom God made all things in Heaven and Earth Visible and Invisible in the Form of God the brightness of his Glory and the express character of his Person before he was made man And that Eternal Word was in the fulness of time made Flesh a very and real Man Heb. 2.14 15 16. 2 Cor. 8.9 Isa 53.1 2 3. Rom. 8.3 Heb. 4.15 in the form of a Servant a poor and despicable man that had no worldly form or excellency amongst men to commend him to Men but was found in the likeness of sinful Flesh in all points tempted and subject to weaknesses as other men sin onely excepted to which low and despicable form out of grace and love to mankind and obedience to his Father he did willingly and readily yield and abase himself makeing himself who was infinitely rich to be poor for us Isa 1.14 Matth. 1.21 Act 20.28 1 Joh. 3.16 that we through his poverty might be
men even before and though they attain not a distinct knowledge of him yea and for his sake passes by such infirmities and mixtures as through ignorance and weakness and the prevailing customs of places not seen by them to be evil may cleave to them they that by nature do the things contained in the Law or written Doctrine their uncircumcision shall be counted to them for circumcision and glory honour and peace shall be to every one that doth good not only to the Jew that had Instruction and the Law but to the Gentile also that was without Law and had not that Instruction the Jew had Rom. 2.7 9 10 11 14 26 27 28 29. and therefore are said to do it by nature not as corrupted but as prevented only with that goodness and truth of God manifested in men by and through his works without the written and vocal Instruction to the Jews superadded And of such as these probably our Saviour meant inclusively when he said Many shall come from the East Matth. 8.12 and from the West c. and shall sit down in the Kingdom of God when the Children of the Kingdom born and brought up in Gods Church and under the nature of his Instructions and Ordinances should be thrust out for though there can be no salvation but by Christ yet there may be salvation through him to them that distinctly hear not of him 〈◊〉 in the case of Infants dying in their â—fancy may be seen This then is oâ— Medium of Gods making known the Object of Divine Faith or his truth to meâ— in part with reference to their salvation 2. The other way is by his Word aâ— distinguished from that silent language of his Works an express speaking forth by intelligible and vocal sayings or visionary representations to mens Spirits the truths to be believed by men And this also he did and thus dispensed the knowledge of himself to men divers and sundry ways and at divers and several times Heb. 1.1 2. which dispensations as to the acts of dispensing both by Works and Words are to be distinquished from the thing or object dispensed that being but one in it self these very different and divers as in this latter way 1. To some he dispensed the knowledge of himself and truth in some measure by more immediate revelations of himself as to Adam in Paradise Gen. 2.16 Eâ—od 20. 17. 3.8 9. and to Moses and the People at Mount Sinai in the Wilderness but fully and most immediately to Jesus Christ 2. To some by Angels ministring the knowledge of God to them and that either waking as to Abraham Gen. 18.1 2 3. 22.11 15 16. Jacob Gen. 32.1 2. Moses Exod. 3. Zachary the Father of the Baptist Luke 1.9 10 11. Maâ—y the Mother of our Lord vers 28 30 and divers others or in dreams and visions as to Nathan Psal 89.19 Dan. 7. 8. 10. Joseph Matth. 1.20 2.12 and divers others 3. To some by his Spirit more secretly insinuating it self into their hearts with the knowledge of God as to the Prophets and Apostles more ganerally 2 Sam. 23.2 Ephes 3.5 4. In these last days by the personal appearance and vocal ministration of Jesus Christ himself both to his Disciples and to the World Heb. 1.1 2 3. 2 3. 5. To some he more mediately dispensed the knowledge of his Truth by the ministration of those to whom he had more immediately first declared it and that either 1. By their vocal preaching of it as by the preaching of the Prophets and Apostles to the People amongst whom they were sent 2 Pet. 3.2 3. Rom. 16.25 26. Epes 4.11 12. and so by the vocal Preaching of the Evangelists Pastors Teachers though but secondary Ministers of it amongst all which the Preaching of Jesus Christ our Lord in his personal ministration may be reckoned as prime and chief he being both a more or most immediate and also a mediate Revealer of it in divers respects Joh. 1.18 most immediate as the Eternal Word the Son of God in the Bosom of the Father mediate as he was also Man Matth. 4.17 and as the Manhood 〈◊〉 imployed in the making out the Wiâ— the Father brought down by the Woâ— 2. By their Writings the Scriptures 〈◊〉 Truth 2 Pet. 1.19 20 21. 3.2 3. 2 Tim. 3.15 16 17. Joh. 5.39 indited by the instinct and direcâ— on of the Holy Ghost and left upon record for the instruction and helpfulneâ— of after ages also and of all people 〈◊〉 whom they are by providence ordered even such as to and amongst whom 〈◊〉 Prophets Apostles and the rest of thâ— heavenly Pen-men never vocally Preached Now this Preaching by Word â—ther as spoken or written added to 〈◊〉 former the works of God gives a moâ— distinct sound and signification to pâ—dull creatures and brings the knowledgâ— of God as to the declaration of it nearâ— to us yet speaks the same things that 〈◊〉 Works speak The Book of Ecclesiastes both agree to praise anâ— commend God to men Joh. 1.4 5 6 7 1 Cor. 1.21 22 23. Psal 145.9 10. anâ— to cry all flesh is grass and so in debasiâ— of man and all other things as to maâ— happiness that he may be made to enquiâ— after God look to and acquaint himseâ— with him and imbrace his grace and favation through Christ brought to them But the Revelation by word is and muâ— more as added to the former more foâ— and significant and speaks out more aâ— more distinctly what the other did bâ— darkly hint and signifie and thereforâ— also more is required and expected froâ— those which have this latter also thaâ— from those that had or have the former only SECT 2. That the Dispensation of the Word or Oracles of God was neither so Vniversal as that of his Works nor to all Ages the same as to clearness and fulness but different to divers Ages and to divers Persons in the same Ages QUestionless there hath been no Age of the World in which God did not reveal his Mind by his Words unto men Tit. 1.2 from the very Creation and Fall to this day we live in yea we may say there hath scarce been any person if any capable of understanding to whom the Word even Christ as the Light of the World hath not by some means and in some measure of his Light and Truth addrest himself as is signified Joh. 1.4 5 9. yet we may say that in many Ages the words of Truth Psal 147.19 20. Act. 14.16 17. or more express significations of his Mind by Law and Doctrine have not been generally afforded to all men nor in all Ages alike to any men It pleased God in that matter as we have seen in what we said of his purposes to discriminate some people from other Rom. 3.1 2. 9.3 4 9 〈…〉 Cant. 〈…〉 16. 〈…〉 7. 〈…〉 and Elect and Chuse some out from amongst the rest
Men and not to think there would be a Sacrifice propitiatory needful to take away Mens Sins which Abels Bloody Sacrifice or Sacrifice of Living Creatures seemed to have signified his Faith of by vertue of which his Sacrifice was respected and accepted when as Cain coming in himself Gen. 4.7 without such respect to Faith in the Mediator was not accepted though to him God declared himself gracious ready to Pardon and accept him too upon his Repentance and doing better If thou doest well shalt thou not be accepted namely with God who is no respecter of persons and if thou dost ill Sin or as some read or understand is a Sin-offering lyeth at the door Gen. 4.10 11 12 14. through which namely thou mayst obtain pardon and grace to do better but Cain persisting in his Sin and adding Murder to his Envy was banished from the presence of the Lord surely from the society and fellowship of those who walked with God and unto whom God was shewing forth his Face and gracious Presence implying that to men then and to the rest of men besides Cain God was manifesting his kindness and Truth and Revealing himself graciously to Ver. 26. and amongst them Yea and after that when Enos was born to Seth it s said Then began men to call upon the Name of the Lord. Which may imply that then they began to gather together to more publick and solemn Worshiping of him according to the Revelation of himself to and amongst them signified by his Name Some render it Then began the Name of the Lord to be Prophaned by Men and if so then it signifies That men did not generally turn aside from the Name of God Though Cain had walked unworthily of it to Idolatries and Prophaness till Enos was born which was in the Year of the World Two hundred thirty five as appears Gen. 5.3 6. Nor did their so doing then if then hinder but that God was vouchsafing the knowledge of his Name to them nay else they could not have Prophaned it as not called upon it if they had had to knowledge of it vouchsafed of God to them but it 's clear without exception That God did Dispense the Knowledge of Himself and goodness to them all those Ages before the Flood however many then as now also many do did not receive it or walk therein For though I am not convinced that all those Patriarks from Adam to Noah mentioned Gen. 5. were Prophets and Teachers as some probably conceive and as may possibly have been true yet it s clear Gen. 5.21 22 24. that Enoch that lived many Years before Adam dyed was a Holy Man and a Prophet for we find not onely that he walked with God but also That he Prophecyed of the Coming of Christ in the last Judgment Jude 14. Enoch the Seventh from Adam Prohecyed of these Sayings Behold the Lord cometh with ten thousand of his Saints c. And Enoch lived above an Hundred years after Lamech's Birth who seems to have been an Holy Man and a Prophet and to have lived in the Faith of the Messiah or Promised Seed as appears in the reason he gave of his calling his Son Noah Gen. 5.29 Saying This shall comfort us concerning our work and the toyl of our hands because of the ground which the Lord had cursed Which though some conceive he spake by way of mistake as being over-hasty in expecting the Messiah or in Calculating the time of its performance hoping Noah was the Man as many good Men have been mistaken in their over-short Calculating the time of Christs Second Appearing Yet I rather think he spake it by way of Prophecy as fore-knowing that in his Noahs Loyns that Comforter of Mankind concerning their works and toyl lay as it were hid and that of him he was to descend and spring forth in his Season Which Noah also was a Preacher of Righteousnes both before and after the Flood and ceased not to Testifie against the World and its Wickedness and to Reprove and Condemn it both by his Preaching and upright Living And though it 's true That in his time the whole Earth had corrupted its way before God to the provoking him to sweep them all away with a Deluge Gen. 6.1 2 3 4 5 6 11 12 13. yet both then its evident there were Sons of God amongst them holding forth and professing the Name of God though by turning aside to Idolatrous Daughters they also corrupted themselves by degrees and also that even in the worst of the Worlds Apostacy both Noah Preached to them and God and Christ by his Spirit Preached to their Spirits and strove in and with them Reproving and Judging them and God was waiting for them with much long-suffering all the time that the Ark was preparing Gen. 6.3 1 Pet. 3.19 Luk. 17.26 27. Heb. 11.7 even till the day that Noah entred into it and the Flood came upon them which Ark also was a signification and Type of Christ and while Noah was preparing it he was according to the manifestation of Christ then vouchsafed preaching Christ too and as well entring into him by Faith and bringing his Family what he could in to him as entring and bringing them bodily into the Ark But the World rejected them both together till the Floud came and then it was too late to seck help in either when the Decree brought forth and the Destruction came upon them Thus to those first Ages was God dealing with and dispensing the knowledge of himself and his Truth to the World which Ages contained the space of 1656 years SECT 4. Of the Ages after the Floud till Moses AFter the Floud Noah lived as a Prophet to Gen. 9.29 and among his Children by the space of three hundred and fifty years even untill within two years of the birth of Abraham and Shem his Son lived among them five hundred years till Isaac was fifty years of age and both he and Japheth appear to have been good men as might also Arphaxad Salah Gen. 10.25 Eber and the rest of them It appears that Eber was a Prophet by the name he gave his Son Peleg signifying Division because in his dayes the Earth was divided and he lived nine and twenty years after Shem even till Isaac was seventy and nine years old and by consequence till Jacob and Esau was nineteen True it is that in those times notwithstanding these good Men living then in that little World men quickly degenerated again And sometime within the space of three hundred years or less possibly two hundred in Peleg's days they forgetting God and his Judgments and Mercies both fell to build a Tower to get themselves a Name and probably to secure themselves against an after Deluge not believing the word of God nor walking perfectly with him Yea Josh 24.1 2. and before Abraham's removing out of Haran if not before he came into it Superstition and Idolatry began to overspread the
lest he should be ashamed of what he had boasted of them in Macedonia touching their forwardness and uses divers arguments to stir them up to go on with what they had begun and to do it cheerfully in that and the following Chapter By which it appears that God so works the will and the deed that men themselves may be said to begin and finish them in his operation Yea and not only the men themselves that will and do but others also may by way of instrumentality and motive be said to begin and finish the same too by divers kinds of efficiencies and operations But how could either the one or the other be said to begin and finish the to will and the to do if they were only patients in them and God wrought and effected the whole business in them and that so irresistably as that they could not but be effected in them yea and what need of taking care lest they should be backward in effecting what God absolutely effects and works wholly in them and out by them too as the conception I oppose herein conceiveth of him God then hath so his efficiency and operation in men to move and act them to will and to do as that men also have a subordinate efficiency too yea and so as they may so listen to corruption and temptation as to hinder and not work out the intendment of Gods operation in them He may purge and yet they not be purged as was before shewed So that need notwithstanding Gods working in us to will and to do yea therefore the rather to be exhorted to work out their own Salvation with fear and trembling SECT 4. Isa 43.14 Considered and what some collect there from AGainst what I have here said touching the resistibility of Gods working in Men and mens stopping or smothering it some oppose that in Isa 43.14 where God says I will work and who shall let it whence they draw a general conclusion that whatsoever God works in anâ— man cannot be letted or hindred But to that I say its good to mind the scope of the Scriptures we alledge and hold to what they properly speak of and therein we cannot so easily miscarry Now its evident that that place in Isa 43. speaks not of his working in men by his gracious operations we are speaking of but of his delivering his people Israel who were precious in his sight and honourable out from their temporal bondages under their enemies as the Chaldees and Babylonians and so from the people of the North and South c. as both the Verses before and after shew and of that he says He will so work and effect it that none shall let or hinder it but maugre all oppositions of Men and Devils he would accomplish it Even as he did bring them out of Egypt mangre the malice of Pharoah and the Egyptians to hinder it but what is this to the business in hand the operations of the grace and truth of God in men and so of God in and by them We deny not but that what ever God will work and effect absolutely engaging thereto his omnipotency and power to effect it be it in men or about men it shall not nor can be letted The things that fall under his absolute Decrees and in and to which he is resolved to ingage his omnipotency absolutely there is no letting or hindring thereof but that I deny to be the way of Gods working by his grace and truth ordinarily in Men but upon condition by the failings or obstinancy rather of men in not yielding to which that which God conditionally offered to work and that he was in such ways working may be and often is hindred and men become as vessels broken upon the wheel as God is framing or working of them as in Jer. 18.3 4. he prevents with grace and moves and excites men to hear and listen to him and in so doing would work in them all his good work and in that way he would so work too as none should let him as he wrought so upon Naaman in his washing in Jordan but men may and often do not hear nor listen to him or having begun in the Spirit they abide not therein but turn away from him and so by observing lying vanities forsake their own mercies as is evident Psal 81.10 11 12 c. where God bids them having set them at liberty open their mouths wide and he would fill them in which he was moving them to listen to him but they refusing deprived themselves of what he would have done for them for he would he says have subdued their enemies and sed them with the finest of the Wheat had they hearkened to him which because they did not hearken they had not effected for and in them so in Jer. 13.11 he says he had caused Israel to cleave to him as the girdle cleaves to the loynâ— of a man even the whole House of Israel and the whole House of Judah that they might be to him for a people and for a name and for a praise and yet they refusing to hear never attained thereto but became as a girdle marredâ— good for nothing So that tho so far as God worketh absolutely in men is wrought nor can any man hinder its being so yet men may provoke him to undo what he hath wrought in many things and to take away what he hath given them and may hinder themselves of what he tenders to work further and would certainly work so as none should hinder it did they hearken to him and walk in his way prescribed to them by him of this I say men may hinder themselves by their refusing to hearken to him as the forecited Scriptures clearly hold forth as may be seen by any that can understand them SECT 5. Psal 110.3 Considered and what some conclude from it MAny alledge that of the Psalmist in Psal 110.3 to prove God's irresistible and infrustrable manner of working in bringing in some to God the words are Thy people shall be a willing people in the day of thy power in the beauties of holiness c. The words may rather be read Thy people free-will offerings in the dâ—y of thy power in the beauties of holiness c. â—mely shall bring or shall be or yield themselves free-will offerings there is no mention there of any compulsive irresistible bringing them in but rather of a free willing running to him and offering themselves to him in the beauties of holiness the Sanctuary that is Christ according to the truth this the posture of â—s people in the day of his power or arâ—es Now most certain it is that those who are Christ's people given to him of the Father that is that hear and learn of him in his teaching them and glorifying Christ to them as those two are put for the same thing in substance in Joh. 6.37 40 45 65. they come voluntarily willingly and freely to Christ and offer free-will offerings to