The Figures or Types of Christ, Typological category 1 · Sermon 2

The Figures or Types of Christ · Typological category 1 · Sermon 2

p. 15Hebrews 1.1, 2, 3.

God, who at ſundry times, and in divers manners ſpake in time paſt unto the Fathers by the Prophets, hath in theſe laſt days ſpoken unto us by his Son, whom he hath appointed Heir of all things, by whom alſo he made the Worlds, who being the Brightneſs of his Glory, and the expreſs Image of his Perſon, and upholding all things by the Word of his Power, when he had by himſelf purged our Sins ſat down on the right hand of the Majeſty on high.

THat the Goſpel was preached to them under the Old Teſtament, as well as to us under the New, hath been cleared from Heb. 4.2. where the Apoſtle ſaith, Ʋnto us was the Goſpel preached, as well as unto them. We are next to conſider, how it was preached unto them. Now to this the Text anſwers, that it was done in divers manners, and at ſundry times. foreign and foreign.

The ſcope of the words is to compare and prefer the Goſpel Diſcoveries and manifeſtations of God, before the Legal, which he doth by a moſt elegant Antitheſis between them: Then God ſpake to the Fathers, now to us; that was by the Prophets, but now by his Son: Thoſe Diſcoveries were of old, and ſo are paſſed away, but the Goſpel is in theſe laſt days; And finally, then he ſpake in divers manners, and at ſundry times. But now he hath fixed upon this one way, and once for all, to reveal himſelf by his Son.

We may reſolve the Text into four general Propoſitions or points of Doctrine.

1. That it hath pleaſed God to ſpeak or reveal Himſelf, and his Mind, and Will, unto poor loſt Man, in order to his Happineſs and Salvation. For he ſpeaketh here only of the Goſpel Diſcoveries.

2. That there be two grand Diſcoveries or Diſpenſations of the p. 16Mind of God unto the Sons of Men; the one before, the other ſince the coming of his Son.

3. That under that former Diſpenſation God did reveal and ſpeak his Mind of old unto the Fathers by the Prophets in divers manners, and at ſundry times.

4. That in this laſt Diſpenſation, inſtead of all thoſe former various Diſcoveries uſed of old, he hath ſpoken his Mind unto us only by his Son.

You ſee the two laſt Doctrines do contain and hold forth the Differences and peculiar Characters of each Diſpenſation.

It is only the third Doctrine that we are now to ſpeak unto, viz. that under the old Diſpenſation God did reveal and ſpeak his Mind unto the Fathers by the Prophets in divers manners, and at ſundry times.

1. It was of old; therefore now paſſed away, as Heb. 8.13. that which decayeth, and waxeth old, is ready to vaniſh.

2. To the Fathers, that is, to their Anceſtors; for he writes this Epiſtle to the Hebrews, as the Title of it ſhews.

3. By the Prophets, all thoſe by whom God revealed his Mind to others, were in that reſpect Prophets, that is, Diſcoverers or Revealers of the Mind of God.

4. In divers manners.

5. At ſundry times.

It is theſe two laſt that I intend a little to inſiſt upon, viz. theſe divers manners and ſundry times.

I ſhall endeavour to ſhew,

1. What were theſe divers manners or ways of Diſcovery.

2. What were the ſeveral times, or the ſeveral pieces and parcels of it. For this is the Importance of the two words, foreign and foreign.

1. I ſhall ſpeak firſt to the manner, as being firſt in conſideration, though laſt mentioned in the Text.

The Lord was pleaſed herein to uſe great variety; he did not limit and confine himſelf to one way and manner of Diſcovery; but he ſpake ſometimes in one manner and ſometimes in another. It concerns us to enquire into it, ſo far as we have Scripture-light p. 17to guide us. For we are built upon the Foundations of the Prophets and Apoſtles. Epheſ. 2.20. Yet we muſt do it with Sobriety of Spirit, eſchewing and taking heed of vain Curioſity. For they themſelves who received thoſe extraordinary Manifeſtations did not always fully know the manner of them in all circumſtances: as the Apoſtle Paul himſelf knew not whether in the Body, or out of the Body. 2 Cor. 12.

This is one of the great things God doth, which we cannot comprehend, as Elihu ſpeaks, Job. 37.5.

Yet ſo far as the Scripture goes before us, we may ſafely follow.

Theſe divers manners therefore of Gods ſpeaking or revealing his Mind of old, may be referred chiefly to theſe ſeven Heads.

1. By Viſions.

2. By Dreams.

3. By Voices.

4. By inward Inſpirations and Impulſes of his Spirit.

5. By legal Types and Shadows.

6. By Signs and Wonders.

7. By a ſpecial and peculiar kind of Intimacy and Familiarity.

1. The Lord was wonted then to ſpeak by Viſions, I mean viſible Apparitions and Repreſentations of things to the eye; the perſon being awake and not aſleep. I do not mean things repreſented meerly to the Mind and inward Thoughts; for this will come in afterwards under another head, namely, that of inward Inſpiration and Revelation; but I ſpeak now of ſuch Viſions wherein things were really and indeed objected to the outward Senſes. Hence the Prophets are called Seers; hence that phraſe, the Viſions of God, uſed concerning Propheſies.

And what was it that they ſaw?

Sometimes they ſaw God himſelf, ſometimes the Angels, and ſometimes other things were repreſented, and did appear in Viſion to them.

1. Sometimes the Lord himſelf did appear in Viſions to them: not as though his Eſſence were corporeal or viſible. He dwels in Light unapproachable, 1 Tim. 6.16. whom no man hath ſeen, nor p. 18can ſee; but created Manifeſtations and Repreſentations of his Glory he did appear in. So Exod. 20.18. — and 19.18, 19, 20 Jehovah deſcended ſymbolically, in regard of the glorious tokens and ſymbols of his Preſence.

But then they ſaw no ſimilitude, only Fire and Smoke, and the Mountain ſhaking. Deut. 4.12.

Exod. 24.10, 11. And they ſaw the God of Iſrael: and there was under his feet, as it were a paved work of a Saphire ſtone — alſo they ſaw God, and did eat and drink.

Exod. 34.5, 6. And the Lord deſcended in the Cloud, and ſtood with him there, and proclaimed the Name of the Lord, and the Lord paſſed by before him, and proclaimed &c.

It ſeemeth by the expreſſions, Deum humanâ effigie pertranfijſſe; that God paſſed by in an humane ſhape.

All the three Perſons of the Trinity have appeared diſtinctly in viſible Repreſentations.

God the Father and the Son. Dan. 7.9 — 13. I beheld till the Thrones were caſt down, and the ancient of days did ſit; — I ſaw in the night Viſions; and behold one like the Son of Man came with the Clouds of Heaven to the ancient of days — Revel. 4.1. compared with Chap. 5.7. where we find that the Lamb took the Book out of the right hand of him that ſat upon the Throne.

So that here be two of thoſe glorious Perſons diſtinctly appearing.

Ezek. 1.26. Above the Firmament there was the likeneſs of a Throne, and upon it the likeneſs as the appearance of a Man about it — It ſeems to be meant of God the Father, becauſe Ezek. 9.2, 4. He is diſtinguiſhed from the Man with a Writers Inkhorn by his ſide, who is thought to be our only High Prieſt the Lord Jeſus Chriſt.

The ſecond Perſon Jeſus Chriſt.

To Moſes, Exod. 3.2, 4. For he is called the Angel, which agrees not ſo well to the firſt Perſon.

And Moſes prays for his Good will, Deut. 33.16.

Therefore it was not any created Angel, but Jeſus Chriſt the Angel of the Covenant of Grace; as a praeludium to his Incarnation.

p. 19So to Iſaiah 6.1. he ſaw the Lord. It is the Lord Jeſus Chriſt, ſo it is interpreted, John 12.41.

So Gen. 32.24. And Jacob was left alone, and there wreſtled a Man with him until the breaking of the day; that is, God in the form of a Man, as the old Geneva Note hath it. The Prophet Hoſea ſaith, it was God, Hoſ. 12.3, 4. and Jacob wept and made ſupplication unto him, and there he, or God, ſpake with us.

The third Perſon, the Holy Ghoſt in the ſhape of a Dove at the Baptiſm of Jeſus Chriſt. Matth. 3.

2. Sometimes Angels have appeared, ſometimes in Bodies of humane ſhape, provided for them by the Power of God, either created of nothing, and after the Apparition annihilated; or compacted of the four Elements, and eſpecially of Air condenſed, and then reſolved again, after the Appearance was paſt, into the matter of which they were compounded.

As to Lot, Gen. 19.1, 10. And there came two Angels to Sodom, and Lot ſeeing them roſe up to meet them, and bowed himſelf with his Face to the ground. Theſe Angels verſ. 10. are called Men.

To David, 2. Sam. 24.17. And David ſpake unto the Lord, when he ſaw the Angel that ſmote the People, and ſaid, Lo, I have ſinned, and I have done wickedly &c. He ſaw the Angel. Which is further explained, 1 Chron. 21.16. And David lift up his eyes, and ſaw the Angel of the Lord ſtand between the Earth and the Heaven with a drawn Sword in his hand.

At Chriſts Reſurrection divers Angels appeared in the ſhapes of Men, Matth. 28.2, 3. An Angel rolled back the Stone from the door of the Sepulchre, and ſate upon it, &c. Luke 24.4. Behold two Men ſtood by them in ſhining Raiment.

So at his Aſcenſion, Acts 1.10. Behold two Men ſtood by them in white Apparel.

Sometimes the Angels did appear not only in humane ſhapes, but with other Repreſentations accompanying them: as Horſes and Chariots of Fire, that is, with Riders upon them. 2 Kings 6.17. Behold, the Mountain was full of Horſes and Chariots of Fire round about Eliſha. Zach. 1.8. Behold a Man riding upon a red Horſe, and behind him there were red Horſes ſpeckled and white — p. 20and 6.1. there came four Chariots out from between the two Mountains. ver. 5. Theſe are the four Spirits of the Heavens.

3. Sometimes other things were repreſented and ſhewn in Viſion to them, to ſignifie to them the Mind of God: as Jerem. 1.11, 13. The Prophet there ſeeth the Rod of an Almond tree, and a ſeething pot, with the face thereof toward the North

So Amos cap. 7. ver. 1, 4, 7, 8. has ſeveral things preſented in Viſion to him.

And this is one of theſe divers manners of the Lords ſpeaking, viz. by Viſions, or Repreſentations to the eye waking.

2. Another manner was by Dreams, that is, by Repreſentation of things to the Fancy in ſleep: and they had not only things preſented, but uſually Words ſpoken, to interpret them.

Sometimes the Lord gave divine Dreams to wicked men; as to Pharaoh and Nebuchadnezzar, but they knew not what they meant, and ſo were not Prophets; but the Lord ſent the Interpretation by others, who were his faithful Servants. But the Prophets and Servants of God uſually had both the Dream, and ſome further light for the Perception and Interpretation of it.

As to Abraham, Gen. 15.12. And when the Sun was going down, a deep ſleep fell upon Abram, and lo, an horrour of great Darkneſs fell upon him, and he ſaid unto Abram, know of a ſurety, &c. ver. 13.

And to Jacob, Gen. 28.12, 13. the Dream of the Ladder, ver. 12. is interpreted to him by God in the following verſes, and 31.11, 12. The Angel of the Lord appeared to Jacob in a Dream, and ſpeaks unto him: and 46.2. God ſpake unto Iſrael in the Viſions of the night.

So to Daniel, cap. 7. 1, 7, 13. the divers night Viſions he had there are afterwards interpreted to him, ver. 15, &c.

To Joſeph, Matth. 1.20. An Angel of the Lord appeared to him in a Dream, ſaying, fear not to take unto thee Mary thy Wife: and Matth. 2.13, 19. An Angel of the Lord appeareth in a Dream to him, ſaying, ariſe, and take the young Child and his Mother, and go into the Land of Iſrael. This way and manner of ſpeaking ſeems to have been very frequent and uſual in thoſe ancient times: as thoſe words of Elihu intimate, Job. 33.14, 15, 16. For God ſpeaketh p. 21once, yea twice, in a Dream, in a Viſion of the night, See Aynſworth on Gen. 20.3. and Gen. 37.5.Gen 20:3Gen 37:5when deep ſleep falleth upon Men, in ſlumbers upon the bed, then he openeth the Ears of Men, &c.

3. A third manner was by Voices, by an audible Voice uttered either by God himſelf immediately, or the Angels.

And theſe audible Voices are accompanied ſometimes with viſible Appearances to the eye; but ſometimes the Voice alone without any viſible apparition.

To our firſt Parents, Gen. 3.3. It was the Voice of God, and not of an Angel. For he ſaith, the Tree which I commanded &c.

But the moſt famous Inſtance hereof was at the giving of the Law upon Mount Sinai, Exod 19, and 20. where the Lord ſpake with an audible Voice from Heaven: chap. 19. 9, 20. ſo that the People might hear; and chap. 20. 22. and ſee, that the Lord talked with them from Heaven.

Deut. 5.22, 23, 24. Theſe words the Lord ſpake unto all your Aſſembly in the Mount, out of the midſt of the Fire, of the Cloud, and of the thick Darkneſs, with a great Voice.

And when ye heard the Voice —

Heb. 12.26. Whoſe Voice then ſhook the Earth:

So Matth. 17.5. A Voice out of the Cloud ſaid, this is my beloved Son —

But they ſaw no ſimilitude, Deut. 4.12.

1 Kings 19.12, 13. A ſtill ſmall Voice.

4. By an inward Inſtinct; by immediate Inſpirations and Impulſes of the Holy Ghoſt.

So to David 1 Chron. 28.12, 19. though he had it in Writing alſo, and left it to his Son — But it was revealed to him by the Spirit of God.

So to Philip, Acts 8.29. The Spirit ſaid unto Philip —

To Peter, Acts 10.19. The Spirit ſaid unto him, and Acts. 11, 12. the Spirit bade me go with them —

To Paul and Silas, Acts 16.7. Not to go into Bithynia; but the Spirit ſuffered them not.

5. By legal Types and Shadows: Theſe were ſpeaking things. And what did they ſpeak? They ſpake forth Goſpel Truths and Myſteries.

p. 22The Ceremonial Law was the Goſpel in Types and Shadows. Heb. 10.1. The Law having a ſhadow of good things to come. A Type is a legal ſhadow of Goſpel Truths and Myſteries. Theſe were the ſtanding Ordinances and Inſtructions of thoſe times.

6. By Signs and Wonders. Theſe had a Voice, and did ſpeak the Mind of God: Theſe were atteſtations to the Truth and Mind of God, and to the Authority of the Meſſenger.

See Exod. 4.8. If they will not believe thee, nor hearken to the Voice of the firſt Sign, they will believe the Voice of the latter Sign— Joh. 3.2. We know that thou art a Teacher come from God: For no man can do theſe Miracles that thou doeſt, except God be with him.

The Lord may work Miracles now.

But he doth not now ſend forth any perſon with a Commiſſion to do it, as he did of old.

7. By a ſpecial and peculiar kind of intimacy and familiarity; as it were mouth to mouth, without Parable or Riddle; without Obſcurity; with all poſſible familiarity.

And this was Moſes his Priviledg, Numb. 12.8. with him will I ſpeak mouth to mouth; apparently, and not in dark ſpeeches. Exod. 33.11, 23. The Lord ſpake to him face to face, as a man ſpeaketh to his friend, —thou ſhalt ſee my back parts—

That phraſe of ſpeaking mouth to mouth, notes the clearneſs, and certainty, and familiarity of it: as when Joſeph ſaith, ye ſee it is my mouth that ſpeaketh unto you. Gen. 45.12. This was a priviledg peculiar unto Moſes. Deut. 34.10. There aroſe no Prophet like him ſince, whom the Lord knew face to face.

That that comes neareſt to it ſeems to be the ineffable things that Paul ſaw and heard in the third heaven. 2 Cor. 12.1, 2, 3, 4— and the Revelation given to the Apoſtle John in the Iſle of Patmos, which is the cleareſt, and yet withal the deepeſt and moſt wonderful of all the Propheſies recorded in the Scripture.

There be two Queſtions may ariſe here, which would be briefly ſpoken to.

Queſt. 1. Whether there were not counterfeits of theſe things, and if there were, how did they diſcern the Lords voice in theſe extraordinary diſpenſations from Satans voice in his deluſions.

p. 23Anſw. It is true, there were counterfeits of them; there were Viſons, Dreams, ſeeming Miracles, Impulſes from Satan, as well as from God. Diabolus eſt Dei ſimia.

Hence that Caution of Moſes, Deut. 13.1.

And hence are thoſe complaints of the Prophet Jeremy, cap. 14. 13, 14, 15.

1 Kings 22.22, 23. That famous Inſtance of a lying Spirit in the mouths of Ahabs Prophets.

Therefore to have a Viſion, to dream ſtrange and ſupernatural Dreams, to have a powerful Impetus and afflatus from a Spirit, are not things ſimply peculiar to the true Prophets of God.

But though Satan did, partly out of Craft, to deceive thereby the more effectually, and partly out of Blaſphemy and Malice, to put an affront as it were upon God, uſe ways and means of deceiving, that had ſome reſemblance of Gods own ways and Ordinances; yet there were manifeſt and palpable differences between them. I ſhall name but theſe four;

1. The Lord did not uſually ſuffer Satan to transform himſelf ſo far into an Angel of Light, as to come in theſe ways unto his own people, unto ſuch as were truly Godly.

Search the Scriptures, and you will not find, that Satan did appear to give Satanical Dreams and Viſions, and the like, to ſuch as were Godly: It is true, he did tempt them, but in a more ſpiritual manner, as he tempted David to number the people.

Or by other outward means: As when the young Prophet that came from Bethel was deceived by the old one.

But when Satan did inſpire any with Dreams and Viſions, &c. it was done to wicked and ungodly men. As to Saul, when he raiſed up the Devil, he and and the Witch ſaw the Gods, that is, Spirits, infernal Spirits aſcending up out of the Earth.

And to the falſe Prophets of Ahab, thoſe four hundred-Idolaters; they ſpake as Prophets, and were acted by a Spirit; but it was a lying Spirit, and they were lewd and wicked men: ſo that there was a great difference in the Perſon or Subject recipient of Divine Revelations, and of Satanical Deluſions.

2. In Divine Diſcoveries there was an holy Elevation of their p. 24Minds when they did receive them; but in the Organs and Inſtruments of Satan, there was only a ſtupefaction and depreſſion of them.

As when John did receive the Revelation, he was in the Spirit, chap. 1. 10.

Sometimes they were ſo far elevated, and raiſed, and acted by the Spirit, that they did not attend to any other thing; but were tranſported above Senſe and ſenſible things, to attend wholly to the Viſions and Revelations of God:

So Peter fell into a Trance, Acts. 10.10.

Paul was foreign, Acts 22.17.

Hence oftentimes they fell upon their Faces, being aſtoniſh'd at the Majeſty and Glory of the Lord; both gratious and natural Fear concurring— Ezek: 1.28. Dan: 10.8, 9. Matth. 17.6, 7.

But this Raviſhment of Spirit was not a ſtupefaction, but an holy Elevation of their Minds, whereby they were taken off and lifted up above all theſe low things, to the higheſt exerciſe of Faith and ſpiritual Reaſon, and ſo better fitted and compoſed to receive thoſe Divine Irradiations and Manifeſtations of God:

So Daniel 10.1. He underſtood the thing, and had underſtanding of the Viſion:

So Balaam, when the Lord was pleaſed in an extraordinary caſe to act him after the manner of a true Prophet, Numb. 24.4, 16. falling into a 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 p. 25were 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 p. 26Life 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.

Ʋſe 1. See the variety of Gods Wiſdom and Goodneſs to his people, that he hath ſo many ways revealed himſelf to them.

Ʋſe 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.

Ʋſe 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.

p. 272. 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 foreign, but foreign, 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 foreign, 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 p. 28Knowledg 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, p. 29ſhe 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 p. 30were ignorant of the true God, the true Object to whom to preſent their Sacrifices: Hither alſo ſome refer that paſſage, Gen. 3.21. Ʋnto 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 Ʋnderſtanding, and in Knowledg, and p. 31in 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 thirtieth year after the Creation of the World. For probably Eves next Son, was the next year after Abels Death, and then Adam was one hundred and thirty years old, Gen. 5.

Moreover it is noted, that in Enos his time there was a Reformation of things, Gen. 4.26. then began men to call upon the Name of the Lord; which ſeems to be meant of a Segregation of the precious from the vile.

1. It cannot be meant, that now men began to prophane the Name of the Lord. For the Apoſtacy began before in Cain, and his Crew, which was before the Birth of Enos one hundred and ſix years.

2. Neither can it be meant, that now there was the firſt Religious Worſhip of God. For that had been long before by Abel; and by Adam and Eve, and others of the Godly in thoſe times.

3. Therefore it ſeems clearly to be meant of ſome new Reformation of Religion: the wicked party being grown by this time very numerous; the godly, as it ſeemeth, withdrew from them; before, when there was but one Cain that had fallen off, Reformation might be attained by thruſting him out from among them.

4. But now, ſo great a number, and perhaps the greater part being corrupted, the Godly might not continue and mingle themſelves with them; nor could they caſt them forth. For this, a minor part could not do to the greater part.

p. 325. Therefore they could do no more but withdraw and walk by themſelves; and ſo they came to be called the Sons of God, that is, Profeſſors of the true Religion; who were called by this Name; and the other were but Sons of Men.

From all which, it is matter of admiration, that there ſhould be ſo much of oppoſition and averſion in the Minds of ſome, unto all manner of Church-Government and Diſcipline at this day, in this height of Goſpel-Light: the outward Signs and Ceremonies of Religion having been connected with Diſcipline in all Ages, from the firſt Manifeſtation of the Goſpel, even until now.

4. The Lord did in thoſe days inſpire, and raiſe up ſome to be Prophets and Preachers of Righteouſneſs; beſides the Inſtructions of all the godly Parents to the Children.

There were ſome perſons peculiarly eminent amongſt them: as Enoch; he propheſied that there was a day of Judgment coming, Jude. 14. which was partly fulfilled in Noahs Flood; but ſhall be more fully and perfectly at the great Day.

The Name of his Son Methuſelah was a Prediction of the Flood. For it ſignifieth Mortis Gladius, the Dart of Death; or when he is dead, God will ſend his ſword, his Dart and Arrows of Divine Wrath and Vengeance againſt a wicked World.

And laſtly Noah himſelf a Preacher of Righteouſneſs, he lived amongſt them ſix hundred years before the Flood, and he preached and propheſied of the Flood for a hundred and twenty years before it came. Of whom we ſhall ſpeak further by and by.

Now this firſt Diſpenſation of the Lord unto his Church, continued from firſt to laſt about ſixteen hundred fifty ſix years. For ſo long it was from Adam to the Flood: as you will find, if you compute and put together the Lives and Ages of thoſe ten Antediluvian Patriarchs recorded in the fifth Chapter of Geneſis.

But there was an Apoſtacy, a falling away from God under this Diſpenſation. It began in Cain, and his Unbelief of the Goſpel. For by Faith Abel offered a more acceptable Sacrifice than he, Heb. 11.4. therefore the others wanting Faith, made his unacceptable: At laſt he kills his Brother, and being dealt with by God about it, he repented not, Gen. 4. But in time the Apoſtacy grew p. 33about it, he repented not, Gen. 4. But in time, the Apoſtacy grew to its height; that all Fleſh had corrupted his way upon the earth, Gen. 6.12. and there was a general Atheiſm and Prophaneneſs, Job. 22.16, 17.

The Apoſtacy under this Adamical Diſpenſation of the Goſpel (for I know not what fitter term to expreſs it by) conſiſted chiefly in three things.

1. Senſuality and brutiſh Luſts, they took their ſwinge in their Luſts. This is mentioned in Gen. 6.2. and Matth. 24.38. The Sons of God ſaw the Daughters of Men, and took them Wives — Hence aroſe all the Heatheniſh Fables of the Adulteries and Whoredoms of their Gods. For the old Pagan Gods were indeed no other, but thoſe old Gigantine Rebels and Sinners againſt the Lord in the firſt times and ages of the World.

2. Violence and Oppreſſion, Gen. 6.11. The Earth alſo was corrupt before God, and the Earth was filled with Violence. Being men of great Strength, and many of them no doubt Gyants, they did whatſoever they liſt.

3. Sinful Mixtures and Confuſion between the Church and the World, Gen. 6.2. The Sons of God, that is, the Profeſſors of Religion, married with the Daughters of Men, that is, Profeſſors with ſuch as were prophane. The Sons of God cannot be meant of the Angels, for they were not capable of bodily Luſts, they could not fall in love with Women.

Hereupon the Lord brought in Deſolation, and cut them down with a Flood: as Job. 22.16. and ſo put this Adamical Diſpenſation to an end: but brought in another, and a new Diſpenſation of himſelf, viz.

2. To Noah and his Poſterity. This was the Lords ſecond Diſpenſation to his People. For the Lord would not yet caſt off his Care of wretched Man; but recover him, and ſet him up again once more.

Now unto all the former Diſcoveries there were ſeveral additions. For that great Goſpel-Promiſe, that a Saviour ſhould come, and that the Seed of the Woman ſhould break the Serpents Head; they had that, and did live upon it ſtill; they had alſo Sacrifices, p. 34and Cloathing, and Church-Diſcipline; but new Diſcoveries were added: The Lord ſpake ſomething more of his Mind unto them. There were ſome further Beams of Light appearing and ſhining forth upon them.

1. He ſaved them by Water in the Ark, the Story whereof you have in the 6, 7, and 8. Chap. of Geneſis, remembred 1 Pet. 3. as a Type of Baptiſm.

And (by the way) this could not but be of great uſe to all Poſterity. For though Nature would teach men the uſe of Boats, and leſſer Veſſels, to paſs the leſſer Brooks and Rivers: yet that they had any great Ships before the Flood is not probable: So that here it ſeems was the beginning of the Art of Navigation and Shipping.

2. He renews his Covenant With them, with Noah and all his Seed, even all mankind; and gave them the Rainbow for an outward Sign and Pledge thereof, Gen. 9.8, 9, 12. to 18.foreign This is the firſt inſtance where the word Covenant is uſed concerning the Tranſactions between God and Men. The Rainbow was the Sign thereof, (the horns downwards, and the back upwards to Heaven, intimating that the Lord will not ſhoot out of his Bow the Arrow of another Deluge) which, whether it were there before, and now only made a Sign of the Covenant, or that now it had its firſt Exiſtence is diſputable. But it is probable enough, that it might be altogether new: yea, though we ſuppoſe the Rainbow to ariſe from natural cauſes. For a years Deluge could not but cauſe a great alteration in all the Elements, and in the Clouds, and in the Air, whereby there might new Phaenomena, new appearances in the Heavens, which never were before.

Moreover it might be produced by a new creating Power of Providence; beyond the force of any natural cauſes, and alſo inſtituted for a Sign of the Covenant.

It could not have afforded any great aſſurance to them, if they had only the ſeeing and beholding of it, (which was all that was to be done in this Sacrament,) to ſee nothing but what they had ſeen before; could yield but ſmall comfort and aſſurance to that new World.

p. 35And that this Covenant had a further Myſtery in it, than meerly outward Preſervation from another Deluge;See Caryl on Job. 37.15.Job 37:15 See Iſai. 54.9. For this as the is Waters of Noah unto me— The Covenant of my Peace ſhall not be removed.

The Rainbow therefore was a Sign of the Covenant of Grace. Hence Revel. 4.3. Behold a Throne was ſet in Heaven, and one ſate on the Throne — and there was a Rainbow round about the Throne. Confer. on Rom. 5.14. of Noah as a perſonal Type.Rom 5:14Revel. 10.1. Chriſt the Angel of the Covenant is deſcribed, as having a Rainbow upon his Head.

3. He inlargeth their proviſion of Food to eat, by giving them a Commiſſion to eat the Fleſh of the Brute creatures, Gen. 9.3. At firſt there is no mention of any other proviſion, but the Fruits of the Earth, Gen. 1.29. But there was need of ſome further ſupply; becauſe it is probable, that the Vigor of the Earth, and the Virtue of the Herbs and Plants, and Fruits thereof could not but be ſomewhat impaired and decayed by that whole years Winter.

Therefore, for men upon a Religious account to forbid the eating of ſome Meats, as the Papiſts forbid Fleſh in Lent, it is a ſuperſtitious Infringement of the Liberty here granted, and given by the Lord unto all the Sons of Noah.

4. The Blood was wholly reſerved and excepted, Gen. 9.4. But Fleſh with the Life thereof, which is the Blood thereof, ſhall ye not eat. This ſeems to be done partly upon a moral, and partly upon a ſpiritual and Ceremonial account.

Moral, for mans Health, and to prevent that Ferity and Savageneſs which Mankind is ſo apt to degenerate into: as in ſome barbarous Nations, they would drink the living Blood out of the Horſe they rode upon, opening a Vein with an Inſtrument when they were thirſty. This is barbarous and ſavage, and this Prohibition here given excludes and forbids ſuch a Practice; which thoſe Gyants of wickedneſs before the Flood, it is not improbable, but that to other barbarous and raging ſins, they might add the eating of living Creatures alive; therefore the Lord doth ſo directly and expreſly interdict and forbid it.

And it is the Judgment of ſome very learned men, that the p. 36eating of Blood cold, and dreſt as other Meat, was not at all forbidden. For the Prohibition lies not directly againſt Blood, but againſt the eating of living Fleſh, Fleſh animated with the living Blood: For the Blood is the Seat and Chariot of the Life and Vital Spirits.

Some think it was done upon a Ceremonial account. The Blood was reſerved as a ſacred thing unto the Lord, till ſuch time as that precious Blood was ſhed, which hath put an end to all Types and Shadows. This is expreſſed Levit. 17.11. I have given it to you upon the Altar, to make an atonement for your Souls: For it is the Blood that maketh an atonement for the Soul: as the former moral Reaſon is expreſſed, v. 14.

It is true, the Ceremonial Law came by Moſes; but the meaning is, not that there were no parts at all of it before his time; for there were Sacrifices from the Fall of Man: But the meaning is, that Moſes did incorporate and ſum them all up together, with many divine enlargements and additions, into that great body of Ceremonial Laws by him eſtabliſhed and ſetled in that Church and People of Iſrael. Therefore there might be a Ceremonial Prohibition of Blood even from Noahs time.

5. The Lord now gave unto Mankind that great Ordinance of Magiſtracy, Gen. 9.6. Whoſo ſheddeth Mans Blood, by Man ſhall his Blood be ſhed. Of which Divines ſay truly, that it is Remedium corruptae Naturae. But yet corrupt Nature, ſo far as appears out of the ſacred Hiſtory, never had the Uſe and Benefit of it till now: but rather on the contrary, the Lord ſecures Cain, as it were, by ſpecial Diſpenſation, Gen. 4.15. The Government of the World before ſeems to have been only domeſtical and paternal, which might eaſily be; Parents then living ſo long as to ſee whole Towns and Cities of their own Children and Poſterity: But this paternal way of Government was ſo mild, that it was not effectual and ſufficient to reſtrain Vice and Wickedneſs; but it grew to ſuch Gigantick ſtrength and height, that there was a neceſſity to cut them down with a Flood.

But therefore now to prevent the like Degeneracy and Deſtruction, the Lord puts a ſtronger Bridle of Reſtraint upon the p. 37outragious Wickedneſs and Corruption of mans Nature, namely this of Magiſtracy or Civil Government, whereby ſome are intruſted with the Power of the Sword, to take away the Lives of others in groſſer caſes, eſpecially that of Murther.

6. God divided the World amongſt them, Gen. 10. which conſiſted of three parts then known, though not by theſe names, to wit, Aſia, Africk, and Europe, whereof Sems Poſterity dwelt chiefly in Aſia, Chams in Africk, and to Japhets Poſterity Europe fell, known in Scripture by this name, The Iſles of the Gentiles, Gen. 10.5. of whoſe Poſterity we our ſelves are.

And now one would think Mankind was happy, when God thus ſets them up again, begins with them upon a new ſcore as it were.

But there were three or four things eſpecially that did ruine all, and brought this Diſpenſation to an end.

1. The Apoſtacy of Cham and his Poſterity, Gen. 9.22. an unnatural ſin, to deſpiſe and diſhonour his Parents,Calvin apud Wallet in Cor. and himſelf not a Child when he did this, but above a hundred years old, ver. 25. the Curſe is thundred forth againſt Canaan: ſo the Puniſhment anſwers the Sin. Cham is an ungratious Son to his Father, therefore he hath a curſed Son.

And perhaps Canaan might be preſent and Partner in his Fathers Sin; or the moſt delightful of his Children, being the youngeſt; and ſo the Curſing him would be moſt likely to pierce and grieve his Fathers hard Heart: and it may be ſo expreſs'd for the greater comfort of the Iſraelites, that the Nation they were to expel, were a Generation of the Curſe of God: But certain it is, that Cham himſelf was intended, and curſed in that Curſe. This fell out about forty years (as ſome reckon) after the Flood.

2. That impious attempt of building the Tower of Babel, Gen. 11.4. whether to ſecure themſelves from another Deluge, through their unbelief and diſtruſt of Gods Promiſe; or thinking to climb into Heaven, a mad Project, but Sinners act ſometimes at a ſtrange rate of Madneſs, not knowing what they do; or that they were moved and acted by Pride and Vain glory, to get them a Name: This the Text expreſſeth, being probably p. 38the end moſt generally aimed at by them; though it is like they had various motives and inducements, and thoſe very fooliſh and wicked.

This Defection was from that of Chams, about ſixty two years, as ſome compute.

3. There was a ruining Judgment came upon them for this ſin, viz. the Confuſion and Diviſion of Tongues; a juſt and ſevere puniſhment (the Hebrew being retained among the godly Seed of Heber: which was ſo denominated from him, becauſe his Poſterity were the chief Preſervers of it) which was a puniſhment that did increaſe the Apoſtacy. For it made the Communication and Propagation of the Light and Knowledg of God amongſt them more difficult.

4. That provoking ſin of Idolatry, I mean that groſſer ſort of it, worſhipping the Creatures and Images. That the riſe of this Abomination was in this Period, may appear thus.

If it had been before the Flood, doubtleſs the Lord would have mentioned it amongſt the Cauſes of that Deſtruction: he mentions other leſſer ſins, but not this:

Moreover it was amongſt Abrahams Anceſtors when they dwelt beyond the River Euphrates, Joſh. 24.2. The place where this Deluſion firſt aroſe, ſeems to be Babylon, which is called the Mother of Fornications, which is meant of Idolatry, and Spiritual Fornications, as well as bodily, Revel. 17.5.

And Chaldea the Land of graven Images, Jer. 50.38. therefore it is likely, the firſt riſe of this ſin was at Babel, not long after the building of the Tower of Babel; it being an uſual ſtratagem of Satan, when his Kingdom hath received ſome deadly ſtroke in one form, to find out ſome new Appearance, ſome new Device to appear in, to recover his Loſſes, and to ſeduce corrupted man again, as Revel. 12. when the Dragon was caſt down, when Paganiſh Idolatry was deſtroyed, then he raiſeth up Popiſh Idolatry, cap. 13. Beaſt-worſhip inſtead of Dragon-worſhip.

So here Atheiſtical Prophaneneſs being teſtified againſt by God from Heaven by the Flood, and then again by confounding the Builders of Babel; Satan betakes himſelf to this ſtratagem; that p. 39if there muſt be ſome Religion, and ſome Worſhip amongſt men; he would deceive them with a falſe Object, and ſo ſeduce them from the Knowledg and Worſhip of the only true and living God, by preſenting a multitude of falſe Gods.

But thus this ſecond Diſpenſation was corrupted and loſt: whereupon the Lord ſets his Church and true Religion, as it were, upon a new bottom in Abraham and his Seed.

This ſecond Diſpenſation under Noah continued about four hundred twenty ſeven years, as you will find it, if you compare the Lives of the Patriarchs, Gen. 11.

But you muſt remember in the computing of it, that Terah was a hundred and thirty years old at Abrahams Birth, as appears out of cap. 11.32. compared with cap. 12.4. For Abraham was but ſeventy five when his Father Terah died, being two hundred and five. Now if ſeventy five be deducted out of two hundred and five, there remains one hundred and thirty. In the reſt of the Computation and Chronology there is no difficulty.

3. And ſo we come to the Lords third Diſpenſation, which was that to Abraham and his Seed. Wherein the Lord ſpake forth ſomething more of mind, than ever formerly. There were now brighter Beams of Goſpel-Light ſhining forth upon the Church of God than ever before. I ſhall inſtance but in four particulars.

1. The Lord calls him forth out of his own Countrey, and from his Fathers Houſe, and ſo plucks him like a Brand out of the Fire, from the midſt of Idols and Idolaters, Gen. 11.31, from Ur of the Chaldees to Haran, and Gen. 12. from Haran into Canaan, Iſai. 41.2. who raiſed up the Righteous man from the Eaſt.

2. He promiſed him a Seed, a bleſſed Seed; that of him ſhould come that great and bleſſed Seed ſo much expected and longed for by all the Saints ever ſince the firſt Promulgation of the Goſpel to our firſt Parents in Paradiſe: that Seed in whom both he and all the Nations of the Earth ſhould be bleſſed, Geneſ. 22.18.

Till then we do not find any particular and expreſs mention of what Family the Meſſiah ſhould come.

p. 40But now this Promiſe of this Seed is renewed and repeated ſeven or eight times over in the Hiſtory of Abraham in Geneſis: and it is a Promiſe, not only of a numerous Poſterity, and a Church-Seed, viz. his Poſterity to be the only Church of God on Earth; but which is more, a Promiſe of that great and bleſſed Seed.

3. He promiſed him alſo the Land of Canaan for an Inheritance unto his Seed after him, when they had ſuffered, and been in an unſetled condition as ſtrangers and pilgrims four hundred and thirty years, Gen. 15.13. — 18. which was a typical Land, and did relate unto another and a better Countrey beyond that, as Hebr. 11.

4. The Lord gave him Circumciſion as a Seal of this Covenant, and of the Righteouſneſs of Faith, Gen. 17.10. This is my Covenant, which ye ſhall keep between me and you, and thy Seed after thee— Every manchild ſhall be circumciſed. Rom. 4.11. He received the Sign of Circumciſion, a Seal of the Righteouſneſs of Faith.

The duration of this Diſpenſation, under which Abraham, Iſaac and Jacob, and the twelve Patriarchs and their Poſterity continued and enjoyed God, till the Lord provided further Mercies for them by the hand of Moſes (of which afterwards) I ſay, this Period and State of the Church continued about four hundred and thirty years, Gen. 15.13—

We have now gone through the three firſt pieces, the three firſt ſteps and degrees of the Lords gradual Patefactions and Manifeſtations of his Mind before the giving of the Law.

Thoſe other pieces of Diſcovery under the Law, we ſall ſpeak to (the Lord aſſiſting) afterwards.

Mean while let us reflect a little upon this that hath been ſaid, in order to ſome practical Improvement of it, in ſome practical Inferences and Inſtructions from it.

Ʋſe 1. See the Infant ſtate of the Church and true Religion, how low and weak the firſt beginnings of it were. Chriſt compares it to a Grain of Muſtard Seed Matth. 13.31, 32. in the firſt beginnings under the New Teſtament: It is true alſo of the old times.

p. 41Inſtruct. 2. We may here ſee how prone Mankind is to degenerate, and fall from God: God no ſooner ſets them up again, but they fall again.

The Church of God had ſtood but a matter of a hundred and thirty years in Adams Family, which included all Mankind; when Cain falls into open Murther.

Well, he is turned out, and a matter of a hundred years after things are ſo corrupted, that Seth calls his Son Enos, miſerable man.

Well, about three hundred years after, (as ſome conjecture, for the particular time is not ſet down in the ſacred Hiſtory, but it may be ſuppoſd to be thereabouts from Cains Defection and Ejection,) there is a new Reformation in the time of Enoſh. How long this reformed ſtate continued is not certain; but ſure it is, that when the World was but ſixteen hundred fifty ſix years old, there was ſuch a general and univerſal Corruption of things, that the Lord thought it neceſſary to cut them down with a Flood: That (as ſome have expreſſed it) all mankind is ſick of the Falling-ſickneſs: Or, as the Lord himſelf complains, Hoſ. 11.7. My People are bent to backſliding from me: though they called them to the moſt High; yet none at all would exalt him: though the Prophets called them to repent and turn to the Lord; yet there was none found that would exalt and ſet up God in his heart and life. There is a backſliding bent upon the Heart, like the Byaſs upon the Bowl, that turns it aſide, a departing diſpoſition of ſpirit.

3. Behold and ſee the free Grace of God in ſo many recovering Diſpenſations, and renewed Diſcoveries and manifeſtations of himſelf. Oh the Love of God to worthleſs Man! he was loth to give up ſuch a loſt Creature. This is that Divine Philanthropy, whereof the Apoſtle ſpeaks, Tit. 3.4.

4. Theſe old things being paſt and vaniſhed away, do not ſit down with attainments of ſuch low Diſpenſations, but labour for ſuch degrees of Light and Grace, and Communion with God, as becometh Saints under the New Teſtament Adminiſtrations.

Beloved, the Diſpenſation of the Age wherein we live is high and glorious: But it may be thy particular Diſpenſation is low, thy p. 42own perſonal attainments come very ſhort: Thou art but like a Believer that lived under Adams, under Noahs, under Abrahams, Diſpenſation.

Signs of a Chriſtian under a low Diſpenſation.

1. When there is an inordinate affecting, and a luſting after outward, and viſible, and extraordinary Appearances and Operations, ſuch as they were Wont to have in thoſe childiſh times: Such may be Chriſtians, and may have the root of the matter in them; but they are Chriſtians of the loweſt form. There is a luſting in our hearts, by nature, after ſuch things, after extraordinary Operations, which God is wont to croſs, as he did in Naaman, 2 King. 5.11. ſo when Chriſtians linger much after, and lay much weight upon Dreams, and Viſions, and extraordinary Raptures, and Raviſhments of Spirit: or it may be look'd after Miracles, if they hear of any vain pretender thereunto.

I had rather have a little ſolid Comfort in that good old plain Scripture way of Faith and Repentance, and labouring with my own Heart to apply the Promiſes; and I value this more, than if an Angel ſhould appear to me out of Heaven, to tell me, that I am a Child of God: For if an Angel ſhould appear to me with ſuch a Meſſage, I profeſs, I ſhould not know whether to believe him or not; but I am ſure, that if I walk cloſe with God, if I exerciſe my ſelf unto Godlineſs, and unto Communion with him in Faith and Prayer, and in ſeeking of him, and humbling my ſelf before him daily; I am ſure, that in this way I cannot miſcarry; if the Goſpel be true, I am ſafe, the Lord keeping me in that way.

I would not adviſe Believers utterly to reject all Evidences and Comforts, where there is poſſibly ſomething of Enthuſiaſm intermixt, if there be a ſuitableneſs to their condition in the Promiſes brought to hand in ſuch a way; and if there be a ſpiritual Savour in the Heart, and a reliſh of the Goſpel, and the Promiſes and Bleſſings of it.

I ſay then, receive them which way ſoever they be brought to hand, though it be by a Dream.

But I would exhort you not to reſt in ſuch a way; but labour for an higher and more ſolid and ſpiritual way of Comfort, and Communion with God.

p. 432. Art thou acted by a ſpirit of Light and Love, or Darkneſs and fear? haſt thou a dark or clear Light?

It may be thy Candle gives but a dim Light, and ſmokes in the ſocket, as if it were going out: Thou art dark, as to the Light and Work of this age. This is a ſign thou art but low in thy attainments. Art thou acted by Fear or Love? If by Fear only, this is low and legal: if by love alſo, this is Goſpel-like.

The Law genders unto Bondage, Gal. 4.24. It was delivered Heb. 12.18. with darkneſs and tempeſt: But the ſpirit of the Goſpel is a ſpirit of Faith and Love, not of Fear and terror.

3. Where there is an aptneſs to backſlide and fall off from good beginnings, and to fall again after recovering Diſpenſations. This is but a weak and infant ſtate; as little Children when firſt they begin to go, they catch many a fall.

4. Conſider of what ſtanding thy Profeſſion is: at firſt all Believers are but low and weak; but for an old Profeſſor to be ſo, this is ſad.

It may be thou haſt made a Profeſſion of Religion ten or twenty years. It is time for thee to put away childiſh things, Heb. 5.10. you might have been for the time ſetled and eſtabliſhed Chriſtians, aſſured of Gods Love: but you are yet under the power of ſinful corruptions of Pride, and Peeviſhneſs, and Paſſion; yet under darkneſs and prevailing doubts about your Intereſt in God; and this after many years Profeſſion of Religion: This might better become the Sons of God under thoſe old Diſpenſations, than one of thy years and ſtanding.

We have briefly gone through the ſeveral pieces of Diſcovery, the ſeveral Beams of Goſpel-light that ſhone forth before the Law, during that firſt Period from Adam to Moſes.

The ſecond grand Period is that under the Law, from Moſes to the Meſſiah. This we are now to ſpeak unto: we may call it the Legal or the Moſaical Diſpenſation.

In this ſeaſon there were further, and clearer, and more plentiful beamings forth of Goſpel-light upon the Church, above what had been before. Now might the Spouſe ſay, The Voice of my p. 44Beloved, behold he cometh leaping upon the Mountains, skipping upon the Hills, &c. Cant. 2.8, 9.

The Worſhip of God, and the true Religion and Church of God was now reduced to a better conſiſtence and ſettlement in the world than ever before.

There were two things eſpecially which were the peculiar advantages of this Diſpenſation under the Law, wherein it did excel the former, which was before the Law.

1. That now the true Religion was preſerved and propagated by Writing to Poſterity, which had been done before only or chiefly by Oral Tradition; which might indeed be more eaſily done,Willet in Gen. 9 28Gen 9:28 when men lived ſo many hundred years. For ſome have well obſerved, that three Patriarchs, for the ſpace of two thouſand years and more, from the beginning of the World to Iſaac, might ſuffice to propagate true Religion. Adam to Methuſelah, who lived with him two hundred forty two years, Methuſelah to Sem, who lived almoſt an hundred years after Sem was born; and then Sem to Iſaac; for Sem lived five hundred and two years after the Flood, which reached to the fiftieth year of Iſaac. And then all the world had but one Language, whereby they could ſpeak and communicate their thoughts to whomſoever they would; yet as to the generality of mankind the knowledg of God was quite loſt and forgotten by ſome, and by others corrupted with Fables and Superſtitions.

Moreover, the Lives of men came now to be much ſhortened: For before the Flood they lived eight or nine hundred years; after the Flood but four or five hundred years. About the time of Peleg, when the Tower of Babel was built, there was a further decurtation of mens Lives unto two hundred years or thereabout. And laſtly, in Moſes his time, unto threeſcore or thereabout, and there it hath ſtood ever ſince.

Moreover there was a confuſion of Languages, which did much increaſe the Darkneſs, and obſtruct the Communication and Diffuſion of Light among them.

The way of Oral Tradition is a very inſufficient way, and found by experience ſo to be, as upon other accounts, ſo upon theſe occurring at this time.

p. 451. In general, Knowledg of God in a manner loſt.

2. The Decurtations of mens Lives.

3. Through the Confuſion of Tongues.

Upon all which Occurrences the Lord thought it fit to intruſt his Truth no longer with the frail and careleſs Memories of men; but to leave it upon Record in Writing, a much ſafer and ſurer way for the Preſervation and the Propagation of it.

There is a threefold advantage of this way.

1. It is an help to the weakneſs of Memory: For if a thing be written, there it is, and a man may recall it by reading, when he doth not well remember it.

2. For the further Propagation and Diffuſion of the Light: for there may be opportunity of writing to perſons abſent, and and in after times, who may read, when they have not opportunity of hearing.

3. To prevent Corruption: In the way of Oral Tradition ſome may ſay one thing and ſome another.

2. A ſecond preheminence and advantage of this Diſpenſation above the former, was this, that now the Goſpel, and the true Religion and Worſhip of God was ſettled in a whole Nation and People by divine Promiſe and Inſtitution: whereas before it ſeems to have been only in Families and Congregations, formed chiefly according to the Light of Nature, wherein the Ordinances of Worſhip were celebrated by the Fathers and Heads of Families; but now a whole Nation are made the Teſtes & Cuſtodes of it, the Witneſſes and the Keepers of it, as a Depoſitum committed to their truſt, Rom. 3.2.

As to the Occaſions of introducing this new Diſpenſation, they were partly the defections under the former; but chiefly the Lords own Love and Goodneſs. For he had engaged himſelf by his Promiſe, and by his Oath, wherein he had pawned his Truth and Faithfulneſs to Abraham, Iſaac and Jacob, that he would do great things for their Poſterity. Therefore he is ſaid to remember that Promiſe in the things he did for Iſrael. See Pſal. 105.8, 9, 10. he ſhews that God remembred his Covenant with Abraham, Iſaac and Jacob. Then followeth a large Rehearſal of his Diſpenſations p. 46towards Iſrael: And then he concludes again ver. 42, 43. For he remembred his holy Promiſe, and Abraham his Servant: and he brought forth his People with joy, and his Choſen with gladneſs.

And there was need of ſome recovering Diſpenſation, becauſe of thoſe defections that had been from under the Grace and Covenant made with Abraham.

If you look back a little unto Abrahams Diſpenſation, you will find, that ſome of his Seed fell off, viz. Iſhmael and Eſau.

And the Seed of Jacob, when they were in Egypt, they learned too much of their manners. It is thought their Calf in Exod. 32.Geneva Note on Exod. 32.4.Exod 32:4 was made in imitation of the Egyptian Idol Apis, which was an Ox: They ſmelled of the Leaven of Egypt, where they ſaw Calves, Oxen and Serpents worſhipped. See Ezek. 23.8. Neither left ſhe her Whoredoms brought from Egypt: And what is meant by this, is more clearly and expreſly held forth Ezek. 20.8. neither did they forſake the Idols of Egypt: Joſh. 24.14. put away the Gods, which your Fathers ſerved on the other ſide of the Flood, and in Egypt.

Hereupon it was time for God to work, that he might not loſe his People, and to put things into ſome better way: And ſo he brought in another great Diſpenſation, viz. that which was under the Law.

And as we ſubdivided the former Diſpenſation before the Law into three leſſer pieces and parcels, namely, Adams, Noahs and Abrahams Diſpenſation: ſo we muſt ſubdivide this alſo into ſome leſſer pieces.

This whole Diſpenſation under the Law may be ſubdivided into four particulars, under each of which there were remarkable Changes made by God in the ſtate of Religion, and of his Church and People.

1. The Diſpenſation of the Tabernacle and the Judges.

2. The Diſpenſation of the Temple and the Kingdom.

3. That ſad Diſpenſation of Captivity in Babylon.

4. The Diſpenſation of the ſecond Temple after their Return.

p. 47The firſt theſe was from Moſes to the Temple.

The ſecond from the Temple to the Captivity in Babylon.

The third from the Captivity to the Return.

The fourth from the Return to the Meſſiah.

1. The firſt part of the Lords Diſpenſation to his people under the Law, was from Moſes to the building of the Temple, moſt of which time they were under the Government of Judges.

What the Lord did for them, and how, and what he ſpake; what further Diſcoveries of himſelf he gave them during this Period, you may ſee in theſe five particulars.

1. The Lord, in remembrance of his ancient Promiſe, delivered them out of Egypt with a high Hand, and with an outſtretched Arm, with great Signs and Wonders, and Plagues upon Pharaoh, and all his Hoſt, and all his Land, dividing the Sea before them: the Hiſtory of all which is recorded in the Book of Exodus, in the firſt fifteen Chapters of that Book, and ſo often celebrated with triumphing Praiſes in the Pſalms and Prophets; who often ſpeak of all his Wonders in the Land of Egypt, which it is thought were within two months before their departure: and of his dividing the Sea of Edom, that his redeemed might paſs through upon dry ground: All which was a Type of Spiritual Redemption alſo; and therefore it was a Diſpenſation of much Myſtery and Glory.

2. He gave them his Law by Word of Mouth from Heaven, and in Writing in the Tables of Stone, and in the five Books of Moſes: Both the Moral, Judicial and Ceremonial Law.

The Moral Law. The Lord came down upon Mount Sinai in much Majeſty and Terror, with an Hoſt of Angels; and thundred forth with an audible voice from Heaven thoſe Ten Commandments. Exod. 19.9. that the people might hear: and cap. 20.22. he talked with you from Heaven: and he wrote them in two Tables of Stone, and in the five Books of Moſes.

The Ceremonial and Judicial Laws were delivered in this laſt way, viz. by Writing, being left upon Record in the Books of Moſes.

This is celebrated as a choice Mercy, Pſal. 103.7. He made p. 48known his ways unto Moſes, his Acts unto the Children of Iſrael: yea as a peculiar and diſtinguiſhing Mercy, Pſal. 147.2 laſt v. He ſheweth his Word unto Jacob, his Statutes and Judgments unto Iſrael, he hath not dealt ſo with any Nation—

And now ſeems to have been the firſt Invention of the Art of Writing. The firſt mention we find of it, is in Moſes his time. In Jacobs time it may ſeem they had no knowledg of it; becauſe in the Covenant between him and Laban, inſtead of any Articles in Writing between them, or ſigning or ſealing of it, they only erect an heap of Stones, as Monuments of Remembrance of it. Gen. 31.45. & ſeq.

And the Invention is ſo admirable, that it ſeems to tranſcend all humane Wit and Induſtry. The reducing of all audible and articulate Sounds unto viſible Marks; and that in ſo familiar and ſhort a way, by twenty or thirty Letters, without any further load to the Memory; that we may well aſcribe it unto God himſelf, as the bleſſed Author and Inventor of it; to help his poor people to, and in the knowledg of himſelf: according to that in Prov. 8.12. I Wiſdom dwell with Prudence, and find out knowledg of witty Inventions.

3. The Lord accepted the whole Nation to be his own peculiar people, erecting a glorious Frame and Fabrick of Church and Common-wealth amongſt them; wherein the Lord himſelf was King, and did immediately preſide; and therefore it hath been fitly called a Theocracy: ſo Gideon Judg. 8.23. The Lord ſhall rule over you: Iſai. 51.16. that I may plant the Heavens, and lay the foundations of the Earth, and ſay unto Zion, thou art my People.

4. He gave them glorious and viſible ſymbols and tokens of his Preſence amongſt them, walking before them in a Pillar of Cloud and Fire, Exod. 13.21, 22. which Pillar reſted upon the Tabernacle, after that the Tabernacle was built, Exod. ult. ult. which alſo was a ſymbol of his Preſence with them: and ſo was the Ark, and the Manna from Heaven, Exod. 16.14, 15. with the Rock that followed them, Exod. 17.6. 1 Cor. 10.4.

5. The Lord himſelf conducted and led them through the Deſarts of Arabia by the Hand of Moſes, and into the Land of Promiſe p. 49by the Hand of Joſhuah, drying up Jordan for them, ſubduing the Inhabitants before them, raiſing up Judges and Rulers for them; and finally training them up by many inſtructing Providences to fit them for the further Mercies he had yet in ſtore for them.

One would think all things were now well ſetled; but there were two or three things, partly defects in this Diſpenſation it ſelf, and partly ſome provoking evils on their part under it; by reaſon whereof the Lord brought in a further and an higher Diſpenſation afterwards.

1. There had been ſtrange Rebellions and Provocations in the Wilderneſs, which have had an influence into all the ſorrows and troubles that have befallen them ever ſince.

Murmuring againſt God.

Mutining againſt Moſes and Aaron, which the Lord took very hainouſly; and therefore deſtroyed Corah, Dathan and Abiram by miracle. For to diſobey the juſt Commands of a lawful Magiſtrate, is to rebel againſt God himſelf.

And above all Idolatry, Exod. 32.34, 35 In the day when I viſit, I will viſit their Sin upon them, and the Lord plagued the people, becauſe they made the Calf which Aaron made. From whence the Jews have a proverb, that in every affliction in every calamity that comes upon them, there be ſome grains of the Molten Calf in it.

2. There were frequent Degeneracies and Oppreſſions under the Judges.

3. The Tabernacle was unfixed.

Upon all which accounts the Lord had not yet ſatisfied himſelf, in the expreſſions of his own Love towards them; but his Heart was full, and he was reſolved to do yet more for them, and ſo to try them to the utmoſt. Therefore he was pleaſed to put a period unto this Diſpenſation, which began about the year of the World two thouſand five hundred and thirteen, and laſted about four hundred eighty ſeven or eighty eight years. 1 Kings 6.1.

2. The Lords ſecond Diſpenſation under the Law was from the Temple to the Captivity in Babylon.

In this Period the Glory of the Legal Diſpenſation roſe up to p. 50the greateſt height and ſplendor; and that chiefly in two particulars, the Glory of the Kingdom and Temple.

1. The Kingdom was ſetled in the Houſe of David as the Type and Progenitor of the Meſſiah.

And in his days and Solomons it extended to the utmoſt bounds, that God had ſpoken of to Abraham: though afterwards for their own ſins they were cut ſhort; the neighbour Nations ſhaking off the yoke, and the Kingdom it ſelf divided into two parts; two Tribes only left to Solomons Poſterity.

The Lord had promiſed Abraham, that his Seed ſhould poſſeſs all the Land to the River Euphrates, Gen. 15.18.

And it was performed in Davids time, and in Solomons, 1 King. 4.21, 24. 2 Chron. 9.26.

And this Kingdom was a Type of the Kingdom of Chriſt.

2. The other piece of their Glory was the Temple. Before God had dwelt in Tents; but now he had an Houſe built unto his Name. The Lord turned his flitting Tabernacle into a fixed Temple; for which David made plentiful Preparation; Solomon did erect and ſet it up. He did it in ſeven or eight years time, or more preciſely ſeven years and an half: for he began it in the ſecond month, and finiſhed it in the eighth, 1 King. 6.1, and ult. and he began it in the fourth year of his Reign, and finiſhed it in the eleventh: moreover he began it in the 480th year after the coming out of Egypt, and dedicated it ſeven or eight years after, which fell into the year of the World three thouſand, or three thouſand and one, as you will find, if you take the pains to compute and put all the former Periods together.

And their Kingdom and Temple ſtood in ſome degree of outward Glory about four hundred years from the finiſhing and dedicating of it, to the beginning of their Bondage under the Yoke of Babylon.

And now one would think they had been ſetled in ſuch a condition as might have ſtood for ever.

But the Apoſtacies were very great, which brought this high and proſperous Diſpenſation to an end, to a ſad end. For,

1. The peoples hearts being not ſo with God as became a people p. 51crowned with ſuch Glory, God left them and their Princes, the firſt and wiſeſt of them, the very Founders of their Kingdom and Temple, unto very great and enormous tranſgreſſions.

David committed Adultery and Murther, a very unparallell'd caſe; for which the Lord threatneth, the Sword ſhould never depart from his Houſe.

Solomon was left to the toleration of the publick exerciſe of Idolatry, for which God rent away the Ten Tribes from his Poſterity: all which came to paſs, as for other cauſes, ſo for the Sins of the People. As it ſaid in a leſſer tranſgreſſion of David, 2 Sam. 24.1. And the Anger of the Lord was kindled againſt Iſrael, and he moved David againſt them, to ſay, Go number Iſrael and Judah.

2. The ten Tribes under Jeroboam forſook the Temple and the Houſe of David; which, though as to Gods Providence, it was a righteous Judgment; yet on their part it was a grievous ſin; it was a complicated Sin, many Sins involved in the bowels of it; for it was both Rebellion, and Schiſm, and Hereſie; Rebellion againſt their lawful Prince, Schiſm from the true Church and Worſhip: yea fundamental Hereſie. For as they ſay, Look to thy Houſe O David: ſo in rejecting Davids Houſe, they reject the Meſſiah, who was to come of him, 2 Chron. 10.16.

3. There were continual Backſlidings to Idolatry, even in Judah, as well as Iſrael; yea when they ſaw the Ten Tribes carried away before their eyes for this Sin; yet the other would not take warning and reform. Ezek. 23.10, 11 — Aholah ſignifies a Tent; this was the Houſe of Iſrael, who were a corrupt Church: Aholibah ſignifies, my Tent is in her; this was Judah, which were the true Church of God; but they declined and departed from God ſo far, that he ſent them away to Babylon.

3. And ſo we come to the third Diſpenſation under the Law, namely, the time of their Captivity and Bondage under the Yoke of Babylon.

There were three Deportations.

1. Jehoiakims, in whoſe time Daniel was carried captive.

2. Jechoniahs, in whoſe time Ezekiel was carried captive.

3. Zedekiahs, in whoſe time Jeremiah was carried captive.

p. 52They had now an experimental knowledg of the truth of all Gods Threatnings.

Yet during the time of this Affliction, the Lord did not caſt off his care of them; but gave forth many Evidences of his unchangeable Love and Faithfulneſs toward them, under this ſad Diſpenſation.

1. In that he did preſerve them from utter Deſtruction; yet not leave them altogether unpuniſhed, not make a full end of them, Jer. 30.10, 11.

He reſtrained the Enemy from wholly rooting out the Nation, Pſal. 106.46— gave them Favour in the ſight of them that carried them captive.

2. In that he did convince them, and left an everlaſting Conviction in the Heart of that people againſt the groſſer ſort of Idolatry: ſuch an indelible Conviction as hath never been blotted out to this day.

Inſomuch, that their great ſtumbling Block at this day againſt the Chriſtian Religion is, the Idolatry of the Popiſh Chriſtians: For the poor blind Jews conſider the Chriſtian Religion no otherwiſe, but as corrupted with thoſe Antichriſtian Abominations and Idolatries: and therefore their Converſion and Return is not to be expected till Antichriſt, that great ſtumbling Block, be removed out of the way.

Yea, 3. The Lord gave them further and glorious Diſcoveries, by raiſing up excellent Prophets to them: as Ezekiel, Daniel, Jeremy, ſome part of his Propheſies were after the beginning of their Captivity and Bondage to the Babylonians.

This ſad afflictive Diſpenſation continued about ſeventy years, Jer. 29.10.

4. The fourth and laſt of all the Old Teſtament Diſpenſations is that of the ſecond Temple, from the time of their Return out of Babylon, till the Meſſiahs coming. And herein there are theſe remarkable paſſages.

1. The Lord breaks the Yoke of Babylon, that his people might be delivered by the Hand of Cyrus, propheſied of by name ſome hundred years before his Birth, Iſai. 44.28.

p. 53And as they were carried away at ſeveral times: ſo they returned alſo at ſeveral times, and by degrees.

Firſt Zerubbabel, Ezra 1. and a great company with him: afterwards Ezra, Ezr. 7.1. after theſe things—

Laſtly Nehemiah.

2. They built the Temple and the City of God again, Ezr. 3. Nehem. 1, and 2.

They met with many Difficulties and Obſtructions in the Work; but yet at laſt it was done; both begun and finiſhed by Zerubbabel, Zach. 4. in forty ſix years, Joh. 2.20. Dan. 9.25. ſeven weeks, that is, forty nine years; viz. from the Edict of Cyrus, after which, we may well allow one year of preparation for their Journy, another year for their Journy, and a third year for preparing Materials for the Temple, wherein David and Solomon ſpent ſo many years: And if we deduct three out of forty nine, the remainder will be but forty ſix; as Joh. 2.20. It wanted ſomewhat of its former Glory as to the Structure thereof, the old men wept to ſee how much Zerubbabels Temple fell ſhort of Solomons Temple, in Ezr. 3.12.

As to the Utenſils belonging to it; the Ark was wanting, with the things contained in it, the two Tables of Stone, the Rod of Aaron, the Pot of Manna: alſo the extraordinary and miraculous tokens of Gods Preſence, as Fire from Heaven, &c. The Lord would have them now to be more ſpiritual, to ſee his Preſence by Faith, when they could not ſee it with their eyes.

Yet Haggai ſaith, it had a greater Glory, that is, in regard of the Meſſiahs bodily preſence in it, which Solomons Temple never had.

3. They renewed their Covenant with God, Nehem. 9. ult. and cap. 10. you have the Articles of this ſolemn League and Covenant.

4. The Lord guides them to the reforming of ſundry Corruptions which had crept in amongſt them, and raiſeth them up to an higher pitch of Reformation than ever. Groſs Idolatry, they forſook that for ever; of which we ſpake before. The Preaching of the Word was reſtored and renewed among them, Neh. 8.1-8. p. 54ſtrengthened by the propheſying of Haggai and Zachary, Ezr. 5.1.

And the Hiſtories of the Church in thoſe times report alſo how there was great care to get true and perfect Copies of the Scripture, and to review the Copies they had.

And hither (as I ſuppoſe) belongs that famous work of the Punctation of the Hebrew Conſonants.

Much Diſpute there is among learned men about it. That it is of a Divine Original and Authority is unqueſtionable, if we do but grant the Divine Authority of the Scripture. For otherwiſe the Senſe will be vagus & incertus, wandring and uncertain.

Some think, it was as ancient as the firſt Invention of Letters, which is referred to Moſes.

But if we ſuppoſe that Writing (as all other uſeful Arts are uſually) was brought to perfection by degrees; and that the Conſonants might ſuffice while it was a Mother tongue of ſo great a People, and they in ſuch a flouriſhing condition, not oppreſſed nor mingled with other People and Languages; yet poſſibly the Points might be added afterwards. For when they fell under the Yoke of ſtrangers, this help became neceſſary to be added: The Lord therefore did by Ezra and others, who were divinely inſpired, now at leaſt add them. For to refer it to an humane Original, is to overthrow the divine Authority of the Scripture.

Yea the Lord raiſeth them to an higher pitch of Reformation than ever. Nehem. 9. They kept the Feaſt of Tabernacles ſo as it had not been kept from the days of Joſhua. Doubtleſs David and other reforming Kings had kept it; but that part of the Ordinance, the dwelling in Booths had been, as it may ſeem, omitted and neglected by them; another Corruption was the mixture of the Church with Heathens by ſtrange Marriages, Ezr. 9, and Nehem. 10. and the Samaritans, thoſe Mongrels, would have intruded, but were rejected. Ezra. 4.

Thus they purged and reformed themſelves from both theſe corrupting mixtures in the matter of the Church.

5. And laſtly, the Old Tetament was concluded by the Prophet Malachy, who was the laſt of all the Prophets. The Lord would have no Prophet beyond the firſt times of the ſecond p. 55Temple; nor no Writings of men in the age immediately after the Apoſtles, immediately following the Goſpels Promulgation. That it might manifeſt it ſelf more clearly by its own own Light to be ſupernatural.

This Period, viz. that of the ſecond Temple, continued four hundred and ninety years, Dan. 9.24. ſeventy, Prophetical weeks is four hundred and ninety ſolar years.

Now ſuch a people thus delivered and reſtored; twice delivered out of Bondage, firſt out of Egypt and then a ſecond time out of Babylon: one would think they would have abiden with the Lord for ever after.

And one thing they did learn, viz. to forſake groſs Idolatry, and this was all.

But they grew more rigidly formal, and exquiſitely hypocritical than ever: and Religion ran out into Sects and Parties and Factions amongſt them. There were Phariſees and Sadduces and Galilaeans and Herodians amongſt them, Names which the Scripture mentions, and Hiſtories ſpeak of another Sect, called the Eſſenes.

And thus it was with them when our Lord Jeſus came in the Fleſh: The inward and ſpiritual part of Godlineſs, and the Practice of that which is truly ſo, was in a very great meaſure loſt amongſt them; being eaten out partly by their Sects and Diviſions, partly by their rigid Formality and Hypocriſie: And thence at laſt the Lord ſending his Son their Meſſiah, ſo long promiſed and longed for by them, they reject and crucifie him: So the Lord having, by all theſe various Diſpenſations and turnings of his hand, mended the old Houſe, as it were, ſeven times over; he reſolves now at laſt to pull it down: for all theſe legal Diſpenſations were but the mending, as it were, and repairing of the old Houſe: but the Goſpel pulls it quite down, and builds a new one.

Thus I have led you thorough the ſeveral times and ſeaſons wherein the Lord ſpake unto them of old: you have ſeen the gradual progreſs of the Light and Work of God among them, in thoſe ſeven pieces of the Old Teſtament Diſpenſation which have been briefly run thorough.

p. 56That which follows next to be ſpoken to, is the Reaſons of the Point, why the Lord ſpake and revealed his mind in ſuch divers ways and manners, and in theſe ſeveral pieces and parcels; neither in one way only, nor at one time.

Queſt. What may be the Reaſons of the Point? The Lord could have ſpoke his whole Mind at once, in one way, and at one time; therefore why did he ſpeak in ſuch divers manners, and in ſo many ſeveral pieces and parcels?

Anſw. Although it is a ſufficient general account, to ſay, that this or that is beſt, becauſe God wills it: For he doth all things well, and his Will is the Rule of Goodneſs; and it is not for us to call him to an account of what he doth: yet we may humbly and modeſtly inquire into the reaſon of things, not to contend him with for doing ſo; for that were Prophaneneſs: but to underſtand ſomething of his Wiſdom therein.

The Reaſons therefore may be referred to two heads.

1. In regard of our Weakneſs.

2. For his own greater Glory.

I ſhall ſpeak briefly unto both theſe, adding but a little unto what others have ſaid upon this Subject.

Reaſ. 1. In regard of our Weakneſs. The Lord herein condeſcends, and accommodates himſelf unto us.

You may ſee his Condeſcention in four things.

1. In that we are dull and ſlow of underſtanding to apprehend the Truth. Therefore the Lord illuſtrates the ſame things ſeveral ways: like the Light ſhining into the Houſe at ſeveral Windows, that in ſuch a plenty of Light, ſome of all thoſe Beams may ſhine into our Hearts, Luk. 24.25. we are ſlow of Heart to believe.

2. We are but narrow-mouth'd Veſſels, not able to receive much at once. As we are ſlow to receive any thing at all: ſo we are uncapable to receive much at once. Therefore the Lord teacheth us here a little and there a little: a little to Adam, a little more to Noah, and a little more to Abraham, and yet more fully and copiouſly to Moſes; leading them on by degrees, as they were able, that ſo men in ſeveral ages might know what their p. 57Fathers did, and ſomething more. Iſai. 28.9, 10, 13.Geneva Note in loc. They muſt have one thing oftentimes told.

3. By this various and gradual proceeding God did prepare and fit his People, by weaker and lower Diſpenſations, for further and higher Diſpenſations. As a Child by learning his A. B. C. and his Primmer, is fitted to go into an higher, harder Book: ſo the Church of God by thoſe immediate Revelations and Viſions, &c. ſo frequent in thoſe firſt times when they wanted the written Word, was fitted to receive the Scriptures with the more Deſire, and Reverence, and Faith. Exod. 19.9. Lo, I come unto thee in a thick Cloud, that the People may hear when I ſpeak with thee, and believe thee for ever. And they did believe him ever after: ſo Joh. 9.29. We know that God ſpake unto Moſes.

So the Church of God being exerciſed under the Moſaical Pedagogy ſo long together, they were thereby prepared to welcom the Goſpel more gladly when it came.

How gloriouſly and joyfully was it entertained when they had waited for it about four thouſand years! with what Triumphings in God! that now they ſaw that which Kings and Prophets and righteous men have deſired to ſee, but it had not been granted to them. ſee Luk. 10.23, 24. That which all the Prophets had ſpoken of ſince the World began. Luk. 1.70. Act. 3.24. The Myſtery that had been hid from Ages and Generations. Col. 1.26.

4. A fourth Condeſcention of the Lord herein is this. By theſe varieties of Diſpenſation the Lord provides to have his Truth ſet on with all kind of Arguments, yea with Arguments of peculiar concernment and ſuitableneſs to take with us.

As Moſes to the Jews. The Lord made not this Covenant with our Fathers, but with us, Deut. 5.3. And Manna which thy Fathers knew not, Deut. 8, 16.

So Chriſt, Joh. 13.34. A new Commandment give I unto you. And the Apoſtle 1 Joh. 2.8. A new Commandment I write unto you. It was an old Commandment, but ſet out in a new dreſs, given forth in a new manner. The Lord adorns his Truths with new Ornaments, as it were, that men may be excited to Inquiries and Affections ſuitable.

p. 58Hence in every Age there be in one reſpect or other new Diſcoveries, or new Diſpenſations and Dealings of God with his People.

Or if men be taken with Antiquity. 1 Joh. 2.7. I write no new Commandment; but an old Commandment for the ſubſtance of things: The good old way of Faith and Holineſs remains, which all the Saints of God have gone to Heaven in, Heb. 11. he ſhews the ſame Race which he ſets before them had been run by all the Saints, from Abel, cap. 12.1. being compaſſed about with ſo great a Cloud of Witneſſes, let us run our race that is ſet before us: as if he ſhould ſay; I exhort you to nothing but what all thoſe Saints of old have done before you: and yet ver. 40. he profeſſeth God hath better things for them, an higher and better Diſpenſation: and cap. 12.18. Ye are not come to Mount Sinai; but ye are come to Mount Sion, ver. 22. here he fetches an argument from this variety of Diſpenſation, and from the preheminence of that which they wore under above former times.

Reaſ. 2. For his own greater Glory. And under this head many things come in to be conſidered. This various and gradual Diſpenſation tends to his greater Glory divers ways.

1. That there may be an harmony between this and the other Works of God.

2. To ſhew the ineſtimable Worth and Glory of the Myſtery of the Goſpel of his Son.

3. To manifeſt the variety of his Wiſdom.

4. His abſolute Liberty. And,

5. His peculiar Goodneſs.

1. That there might be an harmony between this and the other Works of God. It is ſo in other works of God, as well as in his ſpeaking and revealing of his Mind. As in the Creation of the World, he could have made it all at once; but he choſe rather to make it in ſix days: and he made various and ſeveral kinds of Creatures. Therefore this variety of Adminiſtration in the Diſcoveries of himſelf and his Goſpel is ſuitable to all the reſt of his Works, wherein he ever delights, with Unity to mix Variety, with Identity Diverſity, and Diſagreement in ſome reſpects, with Conſent in other.

p. 59So we ſee in the outward Lineaments of mens Faces: ſo in the inward abilities and diſpoſitions of their Minds, both in the common and ſaving, in natural and ſpiritual endowments; what a wonderful Compoſition there is, and how great variety: and ſo indeed in every Creature and Work of God. Though in concluſion, Omnia fiunt ab uno ad unum. God is the Author and the End of all.

So in the Church, 1 Cor. 12.4, 5, 6. there are diverſities of Gifts, differences of Adminiſtrations, diverſities of Operations, but from the ſame Author. Calv. in loc.Symmetria Eccleſiae multiplici ut ita loquar unitate conſtat; the Symmetry of the Church conſiſts, as I may ſo ſay, in a manifold Unity.

2. To manifeſt the ineſtimable Worth and Glory of the Myſtery of the Goſpel of his Son; which appears in this, in that it is attended with ſuch a multitude of means of divers kinds for the Diſpenſation of it.

That ſo many ordinances, Providences, Perſons and things in ſeveral ages of the World ſhould all be ſubſervient to the Exhibition of this one Myſtery of Chriſt, and Redemption by him: This ſhews the Glory of it, Col. 1.27.

3. To manifeſt the variety of his Wiſdom, that foreign, variegata ſapientia. It is like a party coloured Garment, Epheſ. 3.10.

As in the works of Creation and Providence: ſo it is in the Diſpenſations of his Grace: the Wiſdom of God cannot be ſufficiently manifeſted in any one, or in a few things; or in one manner of working: And therefore it refracts it ſelf into many parcels, and ſcatters its Beams every manner of way: that all put together may argue unto Man the inexhauſtible depth and infinite largeneſs thereof: Hence he hath found out many ways and means to convey the ſame Grace: and every ſeveral manner hath ſome peculiar Beam of Wiſdom and Worth in it.

This great variety and change of his Diſpenſations was not becauſe in proceſs of time God found out a better way, and ſo relinquiſh'd the old; as in the work of Creation, he did not profit by Experience, though he made Man laſt, the moſt perfect Creature laſt.

p. 60For the Inequalities and Degrees of things came from the Wiſdom of God, as well as the divers kinds of them; and every thing is beſt in its place, and kind, and proportion to the whole, though not ſimply and in it ſelf. It is beſt that in a body there ſhould be a Foot, as well as an Head, though ſimply, and in it ſelf the Head be more excellent. The Wiſdom of God appears not only in the individual natures of things; but in their references and proportions to other things, and to the whole whereof they are parts: ſo it is better, and the Wiſdom of God appears more in that there was both a Legal and a Goſpel Diſpenſation of Chriſt and his Benefits, though the Goſpel Diſpenſation be in it ſelf far the more excellent.

Therefore this is a third Beam of his Glory that ſhines forth herein, viz. his manifold Wiſdom. As there is infinite Wiſdom in every thing God doth: ſo he would have us ſee it.

4. This variety of Diſpenſation manifeſts the Lords abſolute Freedom, and Liberty, and Soveraignty in the uſe of Means and Inſtruments, that he is not tyed to any of them: He can work by little or by great means, by few or many. He can diſpenſe the ſame Grace to his Church either in a Family-way, or in a Nation, or in all Nations. For the Church of God was firſt a Family, then in populo Iſraelitico, and now in populo Catholico.

He can reveal himſelf either by ordinary or extraordinary perſons; either in a more immediate way, or in a mediate way. He hath not limited himſelf to one way, or time, or manner of ſpeaking, leſt we ſhould aſcribe the Glory to the Means, to the Tools, rather than the bleſſed Workman and Author. Therefore he is pleaſed ever and anon to change the Means, to break his Tools, as it were, and throw them away, and make new ones.

Hence, if men begin to think that a Temple at Jeruſalem hath any Salvation in it, he will burn it up, and be worſhipped in ſpirit and truth in every Cottage; as Joh. 4. pure Incenſe every where, Mal. 1.11.

5. The fifth Beam of Divine Glory that ſhines forth in this variety of Adminiſtration is this, the Glory of peculiar Goodneſs, which the Lord will receive by this means from every Saint p. 61of his, according to his peculiar dealing with him.

Some will bleſs him for Multitude and Excellency of Means, others will admire his Power and Grace in working by ſmall and weak means: ſome will praiſe him for one kind of Diſpenſation, others for another kind. As for inſtance. A New-Teſtament Saint will praiſe God that he cauſed him to live in the Noon-day, and under the higheſt Meridian of Goſpel-Light; when the Earth was full of the Knowledg of the Lord. Oh, what ſhould I have been, if my lot had fallen under former times of Ignorance and Darkneſs.

But another in thoſe former darker times, (as for inſtance Abraham) he will admire and wonder at Gods Mercy, that when Darkneſs was round about him; yet the Lord opened his eyes, to ſpy the Sun of Righteouſneſs peeping up; and cauſed him then to rejoyce to ſee Chriſts Day: that his Fleece was wet, when the reſt of the Earth was dry; his Heart drawn after God and Chriſt, when the means were ſo ſcant and ſmall.

One Believer will bleſs God, that the Lord was known to him by his Name Jehovah: Another will admire that he did enable him to believe on God Almighty.

Some will bleſs him, that they have ſeen the Accompliſhment of his Promiſes and Predictions; and not one thing hath failed of all the Good that God hath ſpoken, as Joſh. 23.14.

Another under former Diſpenſations will admire that his Heart was wrought to embrace the Promiſes afar off, and that the Lord made Faith to him, to be the ſubſtance of things not ſeen.

Beloved, the Lord makes his Goodneſs ſpecial and peculiar by variety of Diſpenſations even to Believers living in the ſame age, and in the ſame place: that though in general they be all alike made partakers of the ſame common Salvation; yet ſuch variety there is in the Lords dealings with them, in regard of Circumſtances; that in one reſpect or other, in regard of one circumſtance or other, every one hath experience of peculiar loving Kindneſs, ſingular ſtrains of Mercy; that he can ſay with Paul, never ſuch a pattern of Mercy; I have more to bleſs God for, than any other in all the world beſide. It is ſo much more in ſeveral p. 62ages: ſo that look as that variety of Wiſdom in ſo many ſeveral things before noted, did declare the infiniteneſs of Gods Wiſdom: ſo in like manner theſe various kinds and ways of Goodneſs being all laid together, will yield the luſtre of infinite Goodneſs ſo far as finite Creatures can contain or conceive it. I ſay, when all the particulars are computed, and put together in one ſum total (as they ſhall be when that general Aſſembly of all the Saints and Angels ſhall meet together at the great Day, when they ſhall all compare Notes as it were.) It will then appear, that there is no channel wherein Mercy hath not run, no expreſſion of loving Kindneſs that hath been omitted: ſo manifold have his Diſpenſations been, that every Age, and every Perſon ſhall be able to bring in their ſeveral and peculiar portions into the common Treaſury of Gods Mercies and Praiſes; and they ſhall all ſay and ſing together that Song of Praiſes in Pſal 40.5. Many, O Lord my God, are thy wonderful Works, which thou haſt done, and thy Thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and ſpeak of them, they are more than can be numbred.

I ſhall conclude, for the preſent, with three words of Uſe, both from what hath beeen ſaid to day, and in the laſt Diſcourſe upon this Subject.

1. We may gather ſome Chronological Light.

2. We may ſee the riſe of all the old Heatheniſh Superſtitions. And,

3. See the Glory of the Myſtery of the Goſpel.

Ʋſe 1. Here is ſome Inſtruction and Light may be gathered as to that Queſtion which may eaſily ariſe in your thoughts, namely, how long this Old-Teſtament Adminiſtration laſted?

The Anſwer may be gathered from all that hath been ſaid upon this Subject, that it laſted preciſely four thouſand years. This will appear, if you compute and put thoſe ſeven Old-Teſtament Diſpenſations together, which were formerly ſpoken to.

The firſt Diſpenſation from Adam to Noah was ſixteen hundred fifty ſix years.

The ſecond from Noah to the Promiſe made to Abraham, was four hundred twenty ſeven years.

p. 63The third from Abraham to the coming out of Egypt, was four hundred and thirty years.

The fourth from the coming out of Egypt to the Dedication of the Temple, was four hundred eighty ſeven years.

The fifth from the Temple to the Captivity, was four hundred years.

The ſixth, namely, from the Captivity to the Return, was ſeventy years.

The laſt Old-Teſtament Diſpenſation from the Return to the Meſſiahs Death, was four hundred and ninety years: And from the Death of Chriſt to the Deſtruction of the Temple, and City, and Nation, whereby the Lord did put all that old Diſpenſation to a full end was forty years: All which Sums put together amounts exactly to four thouſand years: ſo long did that old Teſtament Diſpenſation laſt.

Ʋſe 2. We may here ſee the riſe of all the old Heatheniſh Superſtitions. They were the Corruption of Old-Teſtament Diſpenſations. As Popery is nothing elſe but Chriſtianity corrupted by a curſed mixture of Paganiſm and Judaiſm with it: ſo in like manner Turciſm is.

Ʋſe 3. We may learn from hence to ſee the Glory of the Myſtery, yea the Riches of the Glory of the Myſtery of the Goſpel; in that it was ſo long, and with ſo great variety of Diſpenſation held forth to the Church of God of old.

Surely it was no ſmall matter which the Lord made uſe of ſuch various Providences and Diſpenſations to reveal: for they did all tend to, and aim at this, Col. 1.26. The Myſtery which hath been hid from Ages, and from Generations: ver. 27. the Riches of the Glory of this Myſtery. Therefore learn to prize the Goſpel according to this worth and this value that God hath put upon it.

To ſlight it, is to ſlight all the Glory and glorious Diſpenſations of God from the beginning of the World to this day.

For this they did all look at.

A man acknowledges the Glory of the Myſtery in two things.

1. When he believes it for himſelf, with application to himſelf in particular.

p. 642. When he walks worthy of it.

But to disbelieve the Promiſes, and to diſobey the Commands of it, is to deſpiſe the Goſpel, 2 Theſſ. 1.8.

And to do ſo under ſuch a clear Diſpenſation of it, as in New Teſtament times, certainly the deepeſt place in Hell will be their Portion.

Wo unto thee Chorazin, wo unto thee Bethſaida. For if the mighty Works that have been done in thee, had been done in Tyre and Sidon, they would have repented in duſt and aſhes.

May we not ſay, wo unto thee, O London, wo unto thee, O Dublin. For if the Preaching that hath been in thee, had been in Rome, they would have been convinced, they would have repented before this day.

Ʋſe 4. Let me repeat a little, and reinculcate theſe things upon you which have been delivered as Reaſons, but might have been handled as Uſes of the Point.

I beſeech you, give unto God the Glory due unto his Name in all his Diſpenſations.

Praiſe him for his Condeſcention to our Weakneſs.

Obſerve the Harmony that is among his Works.

The Glory of the Myſtery of the Goſpel.

His manifold Wiſdom.

His abſolute Freedom and Soveraignty.

And laſtly, and above all, his peculiar Goodneſs.

Labour to get your Hearts up to this.

As a man is never humbled enough, till this Conviction pierce his Conſcience, that he is the chief of Sinners: ſo a man is never thankful enough, till he look upon himſelf as the greateſt, ſtrangeſt Object of free Grace in all the world; till he can ſay, Never ſuch a pattern of Mercy as my ſelf!

And now, having ſhewed that the Goſpel was preached to them of old, and that in divers manners, and at ſundry times (one ſignal inſtance whereof is the Types and Ceremonies) I have in theſe preliminary Diſcourſes made way for what I have promiſed to ſpeak unto, namely, the Types and Shadows of the Old Teſtament.

That which next remains is, that we ſpeak to them more particularly, p. 65which we ſhall proceed unto hereafter (the Lord aſſiſting.)