The Covenant of God with Abraham Opened, Discourse 2

The Covenant of God with Abraham Opened · Discourse 2

p. 127A SHORT DISCOURSE Concerning the MANIFSTATIONS of GOD unto his People IN THE LAST DAIES.

Wherein is ſhewed the manner of the Spirits work therein to be in the uſe of ordinary gifts, not by extraordinary Revelations.

HEBR. 1. 1.

God, who at ſundry times, and in divers manners, ſpake in times paſt to the fathers by the Prophets, hath in theſe laſt daies ſpoken unto us by his ſonne.

IN theſe words we have a compariſon between the people of God of the times before and after Chriſt, touching the differing manifeſtations of God to them. This in the generall is the Apoſtles ſcope: for when he ſaith, In p. 128th…ſe laſt daies God hath ſpoken unto us by his Sonne; by us, he meaneth not onelyonly thoſe who heard the Lord Chriſt ſpeaking in the fleſh; that was more then he could ſay of thoſe to whom he wrote this his Epiſtle, that they all had ſo heard him ſpeaking; If therefore that had been his ſcope, he had ſaid, To ſome of us he hath ſpoken by his Son. Moreover the Apoſtle ſpeaking of the ſame times and perſons (1 Cor. 10. 11.) ſaith, Ʋpon us the ends of the world are come. And that phraſe we finde in the ſame ſenſe uſed, 1 Tim. 4. 1. 2 Tim. 3. 1. 1 Pet. 1. 20. and Heb. 9. 26. therefore by us in theſe laſt daies, he meaneth the people of God under the New Teſtament, in all the times ſince Chriſt, to the end of the world.

A further evidence whereof is the oppoſition made between us and the Fathers; for as by the Fathers in time paſt he means the people of many ages before Chriſt, ſo by us in theſe laſt daies, he means the people of many ages after his comming in the fleſh. Thus we ſee the ſcope of theſe words in generall, they ſhew the differing light of the former, and of theſe latter ages of the world. Now more particularly,

In this compariſon we finde,

1. Something wherein they are alike; namely,

1. In the Authour of this manifeſtation; the ſame God hath ſpoken both to them and us; the ſame God in the Old Teſtament, and in the New. Such things are ſaid in both, as none could ſpeak but he. Therefore in our ſearch and ſtudy of the Scriptures, neither the one nor the other is to be neglected by us.

2. Something in the nature of it; both to p. 129them and us he hath not done it immediately by himſelfe, but by Prophets then, and that in divers manners; now by his Sonne, and he not onelyonly God, but alſo man. Though he could have done it by himſelfe, either without a meſſenger, or a voyce, or any other means, yet this hath been his courſe in all ages, To ſend his treaſure to us in earthen veſſels. He creates peace to him that is a farre off, and to him that is nigh, but he creates it as the fruit of the lips. Eſay 57. 19. I create the fruit of the lips peace.

2. Something wherein they differ, concerning which ſomething is affirmed,

1. Concerning them. He ſpake to them,

1. By Prophets, that is, by perſons extraordinarily inſpir'd by God. 2 Pet. 1. 21. Holy men of God ſpake as they were moved by the Holy Ghoſt.

2. By thoſe Prophets he did it piece-meale, foreign, now a little, and then a little, at ſundry times. Something to our firſt parents, in that promiſe, The ſeed of the woman ſhall bruiſe the ſerpents head; more to Abraham, more yet by Moſes, afterwards more by the other Prophets.

3. This was done in divers manners, foreign, by Dreames and Viſions, by Urim and Thummim, by other extraordinary waies of Revelation.

2. Concerning us in theſe laſt daies, in oppoſition unto all theſe he ſaith onelyonly this, He hath ſpoken to us by his Sonne: wherein, however not particularly expreſt, yet ſomething is implyed, in oppoſition p. 130unto each of thoſe particulars mentioned in the other, namely, that

1. Whereas to them be ſpake by ſuch Prophets, to us he hath ſpoken onelyonly by the Sonne himſelfe.

2. However by thoſe Prophets, to them he ſpake piece by piece, at ſundry times; yet to us, by that one Prophet his Sonne, he hath ſpoken all at once. By his Sonne he hath revealed the whole myſterie of his will, even that which was hid from ages and generations, but now made manifeſt to his Saints. Col. 1. 26.

3. Though in times paſt, to them he ſpake ſeverall waies, by dreames and viſions, and the like, yet in theſe laſt daies thoſe waies are ceaſed, and he hath ſpoken vntounto us this one way onelyonly, by his Sonne.

Theſe three things, although not expreſſed, yet are implied, becauſe of that oppoſition made of his ſpeaking by his Sonne to his ſpeaking by Prophets, at ſundry times, and in divers manners; elſe he could not have ſaid that to them he ſpake ſo, to us he hath ſpoken thus; and becauſe this his ſpeaking by his Sonne is mentioned, as comming in the place and inſtead of thoſe his former waies of ſpeaking; One thing more I muſt adde by way of explication, that the oppoſition made is not betwixt what was extraordinary then, and what is ordinary now; becauſe the manifeſtations of God by ordinary means now, are manifold, and piece by piece, even in theſe laſt daies; but the oppoſition is betwixt what was extraordinary then, and what is extraordinary now; then by Prophets at ſundry times, and in divers manners, now onelyonly by his Sonne. And by extraordinary, I meane that which is above the common line of beleevers.

p. 131The words thus opened offer to us many things by way of obſervation; I ſhall onelyonly ſpeak to thoſe three particulars wherein the manifeſtations of God to them and us doe differ. The firſt whereof and the third I ſhall put together in one concluſion, which I ſhall inſiſt upon; in handling whereof, I ſhall alſo touch upon the ſecond.

The Concluſion or point of doctrin is this,

That, However in the times before Chriſt, God ſpake to the Fathers by Prophets extraordinarily inſpir'd by the Holy Ghoſt, and by divers waies of Revelation: yet to us in theſe laſt daies, thoſe extraordinary waies, and ſuch Prophets are ceaſed; and he hath ſpoken to us onelyonly by his ſon; what elſe is to be attained to, in the manifeſtations of God to us, is onelyonly by the uſe of ordinary gifts, in ſearching out the mind of God from what the Sonne hath ſpoken.

In handling whereof, ſomething muſt firſt be done yet further by way of explication, and ſo the queſtion will be this, What the Apoſtle meanes by ſpeaking, He ſpake by the Prophets, and hath ſpoken by his Sonne? To which I anſwer, That we are not to confine it onelyonly to a literall ſpeaking by a voyce, Exod. 4. 8.Exod 4:8becauſe the Prophets ſometimes ſpake by ſignes, and the Sonne ſpake not onelyonly by words, but alſo by actions; therefore it is ſaid, that his blood ſpeaketh, Heb. 12. 24. And by a voyce the Sonne ſpake but to a few, in the daies of his converſing with us in the fleſh; but this his ſpeaking in the Text is to us alſo upon whom the ends of the world are come, as was ſhewed before; therefore by his ſpeaking by the Prophets, we are to underſtand the whole manifeſtation of God, which he gave unto his Saints by them, whether by word or otherwiſe, left upon record in the p. 132books of the Old Teſtament. And by his ſpeaking by his Sonne the whole manifeſtation of God by Jeſus Chriſt, and that not onelyonly in words but in his actions alſo, his incarnation, death, reſurrection, aſcention into glory, even his whole work in the office of his Mediatourſhip, upon record, and unfolded in the writings of the New Teſtament. Therefore the Apoſtle ſayes the work of his Miniſtry was, to give the light of the knowledge of the glory of God in the face of Chriſt, 2 Cor. 4. 6. Therefore what the Apoſtles did in their Miniſtry, was part of this his ſpeaking by his Sonne; for they gave forth no light into the world but in his face, which is not meant of his naturall face, for he was now aſcended, but by face is meant the whole draught, or ſtory of Chriſt, as it is ſet forth in the writings of the Evangeliſts and Apoſtles. Therefore alſo the Apoſtle ſaith, the ſubject of his preaching was Chriſt crucified, 1 Cor. 1. 23. and the ſumme of all that we learn in the Goſpel is Chriſt, Epheſ. 4. 20. Ye have not ſo learned Christ. By all which appears, that this his ſpeaking by his Sonne, is not only by a voyce, but by words and deeds both, as they are ſet forth to us in the writings of the New Teſtament.

Therefore alſo if it be objected, that even in the times of his ſpeaking by his Sonne, thoſe extraordinary ways of revelation have been in uſe, becauſe the Apoſtles had them; the anſwer is ready, that what was done by the Apoſtles and Prophets in the Primitive times, was his very ſpeaking by his Sonne, it was the meanes whereby the Sonne hath given out that word or manifeſtation of God which he had to ſpeak; and when the Apoſtle here oppoſeth this his ſpeaking by his Sonne to thoſe extraordinary p. 133wayes by Prophets in former times, the meaning is not that the Sonnes ſpeaking was not extraordinary, but that being diſpatcht and finiſht, (which was done when what the Sonne had manifeſted was confirmed to us by thoſe Witneſſes, choſen of God, fitted and atteſted by miracles and gifts of the Holy Ghoſt, Heb. 2. 3. 4.) that afterwards thoſe waies of Revelation ſhould not be in uſe.

Obj. It will be ſaid, If ſpeaking by Apoſtles and Meſſengers be a ſpeaking by the Sonne, why was it not a ſpeaking alſo by the Sonne before his coming in the fleſh, when he ſpake by Prophets, eſpecially ſince thoſe Prophets of old were alſo the Meſſengers of Chriſt; for he that gave the New Teſtament and confirmed it by his blood, Heb. 9. 16. gave alſo the Old, Heb. 8. 8. And it was the ſpirit of Chriſt which ſpake in thoſe Prophets, 1 Pet. 1. 11. The Prophets ſearched what manner of time the ſpirit of Chriſt which was in them, did ſignifie; by which ſpirit alſo he preached to thoſe who were diſobedient in the daies of Noah, 1 Pet. 3. 19.

To this I anſwer.

Anſw. Firſt, that it is true, the ſpirit of Chriſt ſpake in them, and they were ſent by Chriſt the Son of God, but the Sonne was not then made known as now he is; therefore the Apoſtle Paul ſaith of himſelf, that God did chuſe him to reveale his Sonne in him or by him, Gal. 1. 16. And the Evangeliſt ſpeaking of the Word, or Sonne of God, ſaith of thoſe times, the light ſhone in darkneſſe, and the darkneſſe comprehended it not. Joh. 1. 5. therefore alſo the meſſage was not then delivered in the Sonnes name, as now it is, We as Ambaſſadours for Chriſt beſeech you. 2 Cor. 5. 20. therefore though he ſpake in thoſe Prophets, yet that was not this ſpeaking by the Sonne.

p. 134Secondly, becauſe then he ſpake onelyonly by Meſſengers, now he came himſelf and ſpake; and the manifeſtation of God by him, was not more by what he ſaid, then by what he was, and did; and though by Meſſengers ſtill, yet their work was onelyonly to lay open, and make out to us that manifeſtation of God which was given by the Sons coming, and by what he ſaid and did. The worke of the Prophets then was to declare what the ſpirit of Chriſt revealed to them; but the work of the Apoſtles, and other Pen-men of the New Teſtament, was to ſet forth and unfold what Chriſt himſelfe, in the whole work of Redemption, had ſaid and done, which the Apoſtle cals a revealing of the Son by him, and a preaching Chriſt crucified, and a giving the knowledg of the glory of God in his face; Gal. 1. 16. 1 Cor. 1. 23. 2 Cor. 4. 6.Gal 1:161 Cor 1:232 Cor 4:6therfore though this is done in ſome part by Meſſengers, yet is it called a ſpeaking by the Sonne, the other not. Which Objection being anſwered, we may conclude, that this his ſpeaking by his Sonne, takes in all the Scriptures of the New Teſtament, in which the words and workes of Chriſt are ſet forth, either by way of Hiſtory, as in the Evangeliſts, or of Explication, as in the Epiſtles, or of Propheſie, as in the Revelation. And I muſt adde, that it contains alſo the Scriptures of the Old Teſtament, becauſe he came to fulfill the Law and the Prophets; and becauſe what was ſpoken by the Prophets darkly, was ſpoken over again by the Sonne with greater light, according to that uſual ſaying, The New Teſtament was vailed in the Old, the Old revealed in the New. So as the ſumme of the point is this, that what we have in Scripture manifeſted of God, is all we are to expect of extraordinary revelations; what elſe is to be done in Gods diſcovery of himſelf and his truth unto p. 135us, is to be had in the uſe of ordinary gifts, by ſtudy and ſearching out the mind of God from what the Sonne hath ſpoken in them.

For a confirmation of this truth ſomething is further to be obſerved from thoſe words in the Text, foreign, in theſe laſt dayes: which words imply that there were certain periods of time foregoing; there is at leaſt a firſt and a ſecond, where there is a laſt. Take one from Adam to Moſes, another from him to Chriſt, then from Chriſt to the end of the World is the laſt. Now what is it which makes theſe diſtinct periods of time? namely, the ſeveral degrees of Gods manifeſting himſelf to the Sons of men; now therefore becauſe ours is the laſt, we are to expect no other ſuch manifeſtations of God, but what we have received by this his ſpeaking by his Sonne, as we have it in the Text, In theſe laſt daies he hath ſpoken to us by his Sonne. To this may be added that in the Parable, when meſſengers were ſent, at laſt he ſent his Sonne, and after him none, Matth. 21. 37. And it is ſaid, that he reveals unto us all the Fathers mind: All that I have heard of the Father, have I declared unto you. Joh. 15. 15. and none hath ſeen God at any time; the onelyonly begotten Sonne, who is in the boſom of the Father, he hath declared him.

A further evidence of this truth we have yet in the Text, from that ſecond note of difference mentioned in opening the words, namely, that however by thoſe Prophets to them he ſpake piece after piece, foreign, at ſundry times, yet to us, by that one Prophet his Sonne, he hath ſpoken all that he had to ſay at once, and laid open the whole myſtery of his will. Eph. 1. 9. That which was hid from ages and generations, but now is made manifeſt unto his Saints, Col. 1. 26. So as more p. 136cannot be done, in opening all the ſecrets of his love, the heights and depths of the mercy, goodneſſe, and wiſdome of the father, then what the ſonne hath done; and we may ſay with Solomon in this, what can the man do that cometh after the King? even that which is already done. Therefore more then what is done by the Sonnes ſpeaking, is not to be expected.

To this purpoſe is that in Jude 13. where the Apoſtle bids us to contend for the faith once delivered unto the Saints; Eccleſ. 2. 12.Eccl 2:12once delivered, that is, ſo as it was fully done, to which nothing ſhould be added, ſo as we ſhould expect no more ſuch delivering of the faith; therefore in caſe any of it were loſt by any, or in hazard, as ſome did then make Shipwrack of the faith, 1 Tim. 1. 19.1 Tim 1:19he ſaith not that they ſhould contend for more revelations, whereby to be eſtabliſhed in the truth, but ſhould contend for what they had received. So the word once is uſed, Heb. 9. 28. Chriſt was once offered to beare the ſinnes of many; and Heb. 10. 10. through the offering of the body of Chriſt once; and Heb. 7. 27. who needeth not dayly, as thoſe high Priests, to offer up ſacrifice, firſt for his own ſinnes, and then for the peoples; for this he did once, when he offered up himſelfe; that is, he did it ſo as there needed no more ſacrifice for ſinne, becauſe it was a perfect and compleat ſacrifice, ſuch as would do the work. He did more by his one ſacrifice once offered, then was done by all the many ſorts of ſacrifices before him; ſo he did more by his one manifeſtation once made, then all the Prophets before him had done in all times, by their ſeveral ways of revelation. Now therfore I ſay, this being ſo that the manifeſtations of God are no more by pieces, but all given forth at once, there is no p. 137ther waies to be expected beſides this his ſpeaking to us by his Sonne.

Another proofe of this point we have, Joh. 16. 13. When the ſpirit of truth is come, he will guide you into all truth; for he ſhall not ſpeake of himſelf, but whatſoever he ſhall hear, that ſhall he ſpeak, and he ſhal ſhew you things to come; he ſhall glorifie me, for he ſhall take of mine and ſhall ſhew it unto you. In which words we have the work of the ſpirit, what and in what manner it ſhould be in the Saints after the Aſcenſion of Chriſt; for he ſpake this to his Diſciples as beleevers, not as Apoſtles onelyonly, his ſcope being to comfort them in reference to his departure from them; Becauſe I have ſaid theſe things to you (ſayes he) ſorrow hath filled your hearts, but it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; and when he is come, he will reprove the world of ſinne, of righteouſneſſe, and of judgement; and not onelyonly ſo, he ſhal lead you into all truth, &c. all which are things common to beleevers, and not a word doth he ſpeak of their Apoſtleſhip in that place; therefore I ſay the words do ſet forth the work of the ſpirit in the Saints, what it ſhould be after his departure from them, even to the worlds end: So as if any extraordinary revelations are now to be expected, we are likelieſt to finde them here; becauſe if any be, they muſt be from the ſpirit; conſider therefore what he ſaith in this place; He ſhall guide or lead you (ſaith he) into all truth, foreign, that is, he ſhall do it ſo as your ſelves alſo ſhall be active in the work; he that is led muſt himſelfe put forth his ſtrength and go. It followeth in the next words, he ſhall not ſpeak of himſelf, but what he ſhall hear that he ſhall ſpeak, and he ſhall take of mine and ſhew it unto you; that is, he ſhall not by immediate p. 138revelation give or bring a new Doctrine of his own, that Chriſt had not before revealed, but his work ſhould be to build upon his foundation, and what he hath heard revealed or ſpoken by the Son, the Spirit ſhould demonſtrate to them, and make them underſtand; therefore he addes, He ſhall glorifie me, for he ſhall take of mine, and ſhew it unto you. The Spirit puts this honour upon Chriſt, that look what he hath ſpoken or revealed, that he takes and ſhewes it unto us, and onelyonly that. The Spirit never ſteps aſide from the Scripture, or from what the Sonne hath ſpoken, to ſhew or teach us any thing whatſoever; all the light of the knowledge of the glory of God is in the face of Chriſt. The Sonnes work was Revelation, the Spirits work is Demonſtration; as he ſayes here, he ſhall take of mine, and ſhew it unto you: So the Apoſtle ſaith, that his preaching was in demonſtration of the ſpirit and of power, 1. Cor. 2. 4. and by the hearing of faith it is ſaid that they received the ſpirit, Gal. 3. 2. that is the way wherein the ſpirit of God breaks in, and works upon us, not by viſions or extraordinary revelations as in the Prophets of old time.

Obj. 1. But you will ſay, it is ſaid before, v. 12. I have many things to ſay unto you, but ye cannot beare them now; howbeit when he the ſpirit of truth is come, he will guide you into all truth: whereby it ſeemes there was ſomething the ſpirit ſhould ſay, which Chriſt had not ſaid. To this I anſwer.

Anſw. Firſt, that the meaning is not, that Chriſt had not revealed the whole myſtery of his Fathers will; for he ſaith, Joh. 15. 15. All things that I have heard of the Father I have made known unto you. But that concerning what he had declared he had p. 139more to ſay, for a more particular and fuller underſtanding of it, which he would performe by his ſpirit after his Aſcenſion; therefore he ſaith that this the ſpirit ſhould do, not by ſpeaking of himſelfe, but by taking of the things of Chriſt and ſhewing them unto us.

Secondly, I anſwer further, that the Sons ſpeaking in the Text implyes more then is intended Joh. 16. 12. where he ſaith, I have yet many things to ſay, for this he intends onelyonly of what in words he had ſaid unto them; but in the Text by the Sonnes ſpeaking is meant (as hath been ſhewed) the whole Manifeſtation of God in Chriſt, whether in words or actions; therefore though it be granted that in words he had not ſpoken ſomething which the ſpirit ſhould ſhew unto them, yet in his whole manifeſtation in words and actions put together you have the whole matter which the Spirit was to ſhew.

Obj. 2. But it is ſaid, verſ. 13. that the Spirit ſhould lead them into all truth, and ſhew them things to come, which ſeems to reſtrain this place to be meant onelyonly of the Apoſtles, becauſe others are not led into all truth, nor doth it ſhew things to come to all beleevers.

Anſw. To this I anſwer that we find the like affirmed of all beleevers, 1 Joh. 2. 20. where the Apoſtle ſpeaking to all ſorts of Chriſtians, under the names of Fathers, Young Men, and Little Children, (v. 13.) ſaith, Ye have an unction from the holy one, and ye know all things. Which is not ſo to be underſtood as if theſe little Children, though they had the Unction, had nothing hid from their knowledge, for then what needed the Apoſtle to write to them, becauſe of thoſe who did ſeduce them, v. 26? nor can it be p. 140ſaid of the Apoſtles themſelves, that they were ſo led into all truth as that no truth was unknown to them; the Apoſtle ſayes we know in part; therefore that is not the meaning; but that it is the property and office of the ſpirit to lead us into truth, and into one truth as well as another, and that all truth at laſt the Church ſhall be led into by the Spirit, and that ſo far as we are led by the ſpirit, we are led into the truth, which being but in part, we know but in part in this life. As for his ſhewing things to come, that alſo is meant of all beleevers, who by what the Son hath revealed are put into a capacity, by ſearch of the Scriptures, to underſtand propheſies, which were things ſealed up before even from the Saints, which the Spirit enables us to do alſo by taking of the things of Chriſt, and ſhewing them unto us: Therefore is it ſaid (Rev. 5. & 6.) that the Lamb that was ſlain took the book of propheſies, and opened the ſeales thereof; By fulfilling the propheſies as to his owne perſon, he makes the Saints of theſe laſt dayes able to underſtand them alſo as to his Church or myſtical body. Rev. 5. 9. Thou art worthy to take the book and to open the ſeales thereof; for thou waſt ſlain, and haſt redeemed us to God by thy blood, and haſt made us unto our God Kings and Prieſts. And this the voice both of the foure living Creatures, and of the four and twenty Elders, even of the whole Church and company of beleevers.

Another Teſtimony to this Doctrine we have Heb. 2. 3. How ſhall we eſcape if we neglect ſo great ſalvation, which at the firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him, God alſo bearing them witneſs both with ſigns & wonders, and with divers miracles, and gifts of the Holy Ghoſt, according to his own will? Where we ſee the manifeſtation p. 141is the Sonnes the Lord Chriſt, and the work of the Apoſtles was to be but Witneſſes and Confirmers of it to us, for which they were fitted with power of miracles and other gifts of the Holy Ghoſt, which being done, the work and office of the Apoſtles was ended, and of no further uſe but by their Writings, unleſſe we can ſuppoſe that what the Sonne hath ſpoken needs a further Witneſſe, or confirmation to our faith. Therefore alſo Chriſt is ſaid to be the Apoſtle and High Prieſt of our profeſſion, Heb. 3. 1. becauſe our whole direction in Religion is what he hath ſpoken to us.

Thus having found this to be a truth, the next thing to be conſidered, is, how it comes to paſſe, or what reaſon can be given, ſince the Lord hath the ſame abundance of ſpirit, and could as eaſily ſpeak to us by dreams, viſions and revelations extraordinary, and by perſons infallibly inſpired, now as ever, his people alſo as dear and precious to him, why he ſhould now deny his people that which formerly he granted, and leave them onelyonly to what he hath ſpoken by his Sonne, to find out the mind of God and the myſtery of his will only by the uſe and improvement of ordinary gifts. Among other reaſons that might be given of this I ſhall mention three.

Reaſ. 1. Becauſe this his ſpeaking by his Sonne hath brought into the world a greater light, whereby thoſe wayes of revelation are made uſeleſſe and unprofitable; as when the Sunne ariſeth, all the Starres are out of ſight. Chriſt is the Sunne of righteouſneſs, who ſince his riſing hath put the Saints into a better ſtate, then to ſtand in need of ſuch waies of light which were in the world before. 1. Joh. 2. 8. The darkneſs is paſt, and the true light now ſhineth. p. 142It is true that in the time of the Churches infancy, under the law, the Saints needed ſuch diſpenſations and they had them; but ſince his ſpeaking to us by his Sonne, the Church is no more as a child under age, and it needs them not; the reaſon is, becauſe by his ſpeaking to to by his Sonne, the Saints are in a better capacity of finding out the minde of God, by induſtry and labour, in the uſe of ordinary gifts, by ſearch and ſtudy of the Scriptures, becauſe the whole myſterie of his will is now revealed; for where there is the whole truth diſcovered in any matter, each part will beare witneſſe, and give illuſtration to the other, which was not ſo in the times before Chriſt; they had truth, but not the whole truth layd open; that is the meaning of that place, John 1. 18. The Law was given by Moſes, but truth was by Jeſus Chriſt: not that the Law was not truth, Pſal. 119. 142. Thy law is the truth: but it was the truth under types and ſhadows, ſo as much of it was then hidden, which now is made manifeſt: The myſtery kept hid from ages and generations was revealed by Jeſus Chriſt. The Law ſhews the order, but the power is diſcovered in the Goſpel; the Law telleth us of life in God in the wayes of his ſervice, but it leaves us to ask ſuch queſtions, Who ſhall aſcend into heaven, or deſcend down into the deep, and how ſhall this or that be? the Goſpel anſwers all theſe queſtions, Rom. 10. 5, 6, 7, 8. When a man hath not the whole of a matter before him, he cannot ſee farre into it, or make a full judgement of it. This was the caſe before Chriſt, therefore they had need of ſuch Prophets, and ſuch wayes of revelation which are uſeleſſe now. Therefore alſo the Apoſtle ſaith in oppoſition to thoſe times, that We all with p. 143open face behold as in a glaſſe the glory of the Lord. And ſo we are to underſtand our Saviour, Matth. 11. 11. concerning John, that he was greater then all the Prophets before him, and the leaſt in the Kingdom of God greater then he, It is not meant of Johns perſonall gifts or graces, for ſo he was beyond many in the Kingdom of God; but of the ſtate of things in generall, as they ſtood then and afterwards, in reſpect of knowing the Lord, and the myſtery of his will. The Prophets did not ſo fully underſtand what themſelves propheſyed, as now they are underſtood, 1 Pet. 1. 11. And indeed this is one main thing intended in Gods ſpeaking by his Sonne, a bringing down of the knowledge of God to the underſtandings of the ſonnes of men to the loweſt condeſcention. This work is full of difficulty; God therefore condeſcends, and findes out wayes to doe it by degrees; now when he ſpake to us by his Sonne, he did as much as could be done therein. No man knoweth who the Father is but the Sonne, and he to whom the Sonne will reveale him. Luke 10. 22.

Reaſon 2. Becauſe by ſpeaking to us by his Sonne, he hath alſo put us into a capacity of attaining to as neere communion with God in the viſions of his glory, and revelations of his love to us, in an ordinary way, as they attain'd unto by thoſe extraordinary wayes of ſpeaking to them; and however thoſe wayes are ceaſed, yet we (in a right ſenſe underſtood) are not without the viſions and revelations of the Lord.

The reaſon is, becauſe by means of that glorious manifeſtation, which God hath made of himſelfe by his Sonne, all the Saints of the New Teſtament have a more plentifull participation of the Spirit of God, p. 144then formerly was had. John 7. 38. He that believeth in me, (ſaith Chriſt) as the Scripture hath ſaid, out of his belly ſhall flow rivers of living waters. This he ſpake (ſayes the Evangeliſt) of the ſpirit, which thoſe who believe in him ſhould receive; for (ſaith he) the ſpirit was not yet given, becauſe Chriſt was not yet glorified; ſo as ſuch giving of the ſpirit was to be an effect of the ſhining forth of his glory among his people; which is as much as to ſay it is a fruit of Gods ſpeaking to us by his Sonne. The ſpirit ſtayed untill that light and glory did appeare. The ſpirit of God is the ſpirit of truth, accordingly he worketh like himſelfe, John 14. 17. and 16. 13. therefore when the whole myſterie of the truth of the Goſpel was revealed by Jeſus Chriſt the Sonne of God, then was the ſeaſon of this more plentifull pouring forth of the Spirit of God upon his people. The Spirit was given before, but not in ſuch a meaſure or degree as afterwards.

The Scripture ſometimes ſpeaketh of a new degree as of a new thing, Gal. 4. 4. God ſent his Sonne to redeem them that were under the Law, that we might receive the adoption of Sons; yet they had received the adoption of Sons before, in the times of the Old Teſtament; To whom pertaineth the adoption, ſaith the Apoſtle, Rom. 9. 4. And Iſrael was his firſt-born, Exod. 4. 22. Hoſ. 11. 1. but the priviledge thereof the people of God in the nonage of the Church had not received in that degree as afterwards they did, Galat. 4. 1. And yet at the reſurrection ſuch a farther degree is ſpoken of to be expected, as if we had not yet received the adoption. Rom. 8. 23. Waiting for the adoption, the redemption of the body. The reaſon is, becauſe the latter ſo exceeds in glory that which was before; as the Apoſtle p. 145ſpeaks concerning the differing glory of the miniſtration of the Old Teſtament and the New; 2 Cor. 3. 10. Even that which was made glorious, had no glory in this reſpect, by reaſon of the glory which excelleth. Thus alſo, and for the ſame reaſon, though he ſpeaks but of another degree or meaſure of giving the ſpirit, he ſpeaks of it as if it had not been at all given before.

The ſpirit was plentifully given before to the Prophets extraordinarily inſpired, but now it is ſo given to all believers, although in another way, at leaſt it is a priviledge belonging to them, however by too many it is ſo much neglected. Therefore is it made an appurtenance to our adoption, (Rom. 8. 15. Ye have received the ſpirit of adoption, whereby we cry Abba father. Again, becauſe ye are Sonnes, God hath ſent forth the ſpirit of his Sonne into your hearts. Gal. 4. 5.) Becauſe it is a gift beſtowed upon all believers. And in 1 John 2. 20. the Apoſtle ſaith not onelyonly that the fathers, or young men, but alſo even the little children, under which three names he comprehendeth believers of all ſorts, had received the unction of the holy one, and knew all things. And to all the Saints in the Churches of Galatia he ſaith, that by the hearing of faith they had received the ſpirit. Gal. 3. 2.

Therefore the officers or miniſters of the Church, and preachers of the Word, who alſo are miniſters not of the letter, but of the ſpirit, 2 Cor. 3. are men of the ſame gifts as others are, ſubject alſo to errour as others are, 1 Theſ. 5. 19, 20, 21. That prophecying which we muſt not deſpiſe, as we would not quench the ſpirit, the Apoſtle ſaith we muſt ſuppoſe may bring us ſomething that is not good. Quench not the ſpirit, deſpiſe not prophecying, p. 146prove all things, hold faſt that which is good. Therefore are they called Elders, becauſe however their Function is ſacred, yet their gifts are the ſame with other Chriſtians, and differ not in kind, but onelyonly in degree; choſen therefore by Chriſtians from amongſt themſelves.

And for a further proofe and illuſtration of this truth, we may obſerve that the ordinary preaching of the word by ſuch perſons ſo gifted, whether Elders, or others allowed by the Church to preach the word, is there called prophecying, Deſpiſe not prophecying. As alſo it is called by that name, Rom. 12. 6. and 1 Cor. 14. And as the Preachers are called Prophets, ſo what proviſion they by ſtudy & labour have provided for the people, is called a revelation, 1 Cor. 14. 29. Let the Prophets ſpeak two or three, viz. onelyonly ſo many at one meeting, and let the other judge. If any thing be revealed to another that ſitteth, let the firſt hold his peace; for ye may all prophecy one by one, that ye may all learne, and all may be comforted; and the ſpirits of the Prophets are ſubject to the Prophets; for God is not the author of confuſion, but of peace. In all this the Apoſtle ſpeaketh of ordinary preaching; Firſt, becauſe it was ſuch wherein the women might not ſpeak in the Churches. V. 34. As for women that were Propheteſſes extraordinarily inſpir'd, they might ſpeake therein. Therefore that was one thing for which Thyatira was blamed, namely, for ſuffering the woman Jezabel to teach, who called her ſelfe a Propheteſſe, and was not, Rev. 2. 20. And it is ſaid that Philip had foure daughters that did prophecy, Acts 21. 9. Secondly, becauſe we cannot ſuppoſe that a revelation received from God by a Prophet extraordinarily inſpired, could runne him upon extravagancies, or p. 147upon that which made confuſion in the Church, ſo as the Apoſtle ſhould need to tell them that two perſons muſt not ſpeak together at once. And alſo becauſe he ſaith, the ſpirits of ſuch Prophets are ſubject to the Prophets.

As for thoſe words, If any thing be revealed to another that ſits by, let the firſt hold his peace; although they are alledged by ſome to prove the contrary, yet being well conſidered, it will appear alſo even from thoſe words themſelves, that they are rather to be meant of ſomething which he had provided to ſpeak before he came into the Congregation, then of a ſudden extraordinary revelation. I confeſſe as the words are tranſlated, they ſound ſomething the other way: the word, by, is not in the Greek, and we are to read them thus, If any thing be revealed to another that ſitteth, foreign, not that ſitteth by. It is not the Apoſtles ſcope onelyonly to expreſſe the poſture of the man; for whether he ſate or ſtood, if he had a revelation, he was to have the ſame liberty of ſpeaking. Nor is it his ſcope onelyonly to ſet forth his being by, or preſent in the Congregation; for then he had rather ſaid, foreign, or foreign; But a further matter is intended, as we may ſee by the ſame phraſe uſed Acts 13. 14. Paul and Barnabas, at their firſt comming to Antioch in Piſidia, went into the Synagogue on the Sabbath day, and (ſays the Text) they ſat, foreign: In which words alſo the holy Ghoſt intends more then barely to record their poſture in the Synagogue, or to ſet it down whether they ſat or ſtood. It is a phraſe, both in this place and in the other, 1 Cor. 14. importing thus much, a placing themſelves ſo in the Congregation, as therby giving notice to them that they had ſomething to ſpeak unto the people; p. 148as appears in that the rulers of the Synagogue, after the Lecture of the Law was ended, applyed themſelvs to Paul and Barnabas, without any ſpeech had with them before, whereby to have known their minds, ſaying, Men and brethren, if ye have a word of exhortation to the people, ſpeak. Whether it was becauſe the Sonnes of the Prophets in Iſrael were not fixed in one place, for the exerciſe of their function, but went occaſionally from place to place propheſying in the Synagogues, or what elſe was the cauſe, it ſeemes that in their Synagogues there was a place provided on purpoſe, in which whoever placed himſelf, the people expected ſome word of God from them; and thoſe who would tender themſelves to ſpeak, did purpoſely ſet themſelves in that ſeat: ſome ſuch cuſtome I ſuppoſe it was that occaſioned this phraſe; and ſo you are to underſtand that of Paul and Barnabas, and this in 1 Cor. 14. If any thing be revealed to another that ſitteth, that is, to another that is provided and tenders himſelf to ſpeak; in ſuch a caſe (ſays the Apoſtle) he that ſpeaks firſt is to take but ſo much time as to leave room for him who is to follow. Thus we ſee, that thoſe very words do point us rather to the ordinary proviſion of the preachers of the word by ordinary gifts, and to ſomething whereof they are ſuppoſed to be provided by meditation and ſtudy, before they come into the Congregation, then to any extemporary revelation. And it is evident from thoſe reaſons given before, that the Apoſtle ſpeaketh of ſuch, and that as the Preacher is called a Prophet, ſo ſuch proviſion is there called a revelation.

To this I may adde, what we have found and conſidered from Rev. 19. 10. compared with Acts 2. 18. & Rev. 12. 17. in the former Treatiſe upon the Covenant p. 149of God with Abraham. pag. 85, 86. 87. namely, that now in the times of the New Teſtament every beleever hath the Spirit of propheſie, yea though he be no preacher in the Church, as is there ſhewed from thoſe words of the Angel forbidding John to worſhip him, ſaying, See thou do it not, I am thy fellow-ſervant, and of thy brethren that have the teſtimony of Jeſus; worſhip God, for the Teſtimony of Jeſus is the Spirit of propheſie. This Teſtimony of Jeſus is the whole manifeſtation of God by Jeſus Chriſt, contained (as was ſhewed p. 132) in the Scripture of the Old and New Teſtament; ſo called becauſe the Lord Chriſt is that faithful and true Witneſſe, which God hath taken to himſelf whereby to give credit to his Goſpel in the hearts of his people; being fitted for that work, as being his Sonne, who knows all his boſome thoughts, Joh. 1. 18. And as being a diſtinct perſon to the Father; Joh. 8. 17. 18. for a witneſſe muſt be another perſon: And becauſe of his aſſuming our nature, and ſo being made one of our number: In reference to all which it is that he ſaith, Ye beleeve in God, beleeve alſo in me, Joh. 14. 1. Now by that ſpeech of the Angel, whoever hath this Teſtimonie, (which is the character and priviledge of every beleever in the times of the New Teſtament, Rev. 12. 17. & 1. 9. & 6. 9.) hath the Spirit of propheſie, and is therefore a fellow-ſervant to the Angel by whom the Lord Chriſt gave the revelation of ſuch propheſies unto his ſervant John. The reaſon is becauſe whoever hath the Teſtimony of Jeſus, hath it not onelyonly in the Letter, but hath received the Spirit alſo. Gal. 3. 2. The miniſtration of the New Teſtament is a miniſtration of the Spirit, 2. Cor. 3. 8. Therefore he ſaith, that the Teſtimony of Jeſus is the ſpirit of Propheſie, becauſe it is not had without the Spirit. p. 150No man can ſay that Jeſus is the Lord, but by the Holy Ghoſt. 1. Cor. 12. 3. It is a living word, if it be an abiding word in any ſoule, 1 Pet. 1. 23.

By all which places we ſee that we in the times of the New Teſtament are not without the Revelations of God; and that in an ordinary way, by the uſe of ordinary gifts, we have in effect the ſame communion with God, in the viſions of his glory and the diſcovery of his fatherly affection to us, as they had by thoſe extraordinary wayes of Revelation.

This therefore is another reaſon of the point; namely why thoſe extraordinary wayes are ceaſed, and that what is attained of the manifeſtations of God to our ſoules muſt be had in the uſe of ordinary gifts in ſearch and ſtudy of the Scriptures.

Reaſon. 3 Becauſe if God had ſtill continued his ſpeaking to his Saints by extraordinary wayes, and by perſons infallibly inſpired, ſuch as were the Prophets and Apoſtles, he had taken a courſe to keep his people at a lower ſtature in beleeving then is now attained to: Had there been advantage in continuing ſuch meanes, the perſonal preſence of Chriſt in the fleſh amongſt us, of all other had been the greateſt; but we ſee what our Saviour ſaith to that, Joh. 16. 7. It is expedient for you (ſaith he) that I go away; implying that there was intended for the Church a better ſtate, by his preſence with us in the Spirit, then what they had by his preſence in the Fleſh.

The reaſon is,

1. Becauſe our faith had ſtood more in the authority and perſonall reſpects of the meſſengers, and leſſe in the evidence of the truth it ſelfe, and ſo leſſe in God; that which the Apoſtle endeavoured ſo much to prevent in his hearers, 1 Cor. 2. 3, 4. I was p. 151with you (ſayes he) in weakneſſe, and in feare, and in much trembling, and my ſpeech and my preaching was not with enticing words of mans wiſdom, but in demonſtration of the ſpirit, and of power. That is, he ſought not to gain upon them ſo much by perſonall reſpects, but by the evidence of the truth it ſelfe, as he ſaith, 2 Cor. 4. 2. By the demonſtration of the truth commending himſelfe to every mans conſcience. He gives the reaſon of his practice, v. 5. That your faith ſhould not ſtand in the wiſdome of men, but in the power of God: which is attained unto rather by this way of ſtudying the Scriptures, when by comparing places and things together, our faith is reſolved into, and faſtned upon the ſelfe-evidencing light which is in truth, then by taking all from Prophets or Apoſtles.

Had that been ſtill the way, as in the Primitive times it was, and the times before Chriſt, how apt we ſhould have been to take things upon truſt from an Apoſtle, and not to ſearch into the truth it ſelfe, is evident, if we conſider, Firſt, how naturall it is to us, our own corruption leading us unto it, to take up things on truſt from man, that ſo we may not have to doe with God in any truth, becauſe thereby the fleſh is crucified, which therefore ſtrives againſt it, and will cloſe with creatures to ſhift off him. Secondly, if we conſider one great experiment which the world hath had in this particular, which is this: 2 Theſ. 2. 7. 1 Joh. 2. 18.2 Thess 2:71 John 2:18We know that in the Primitive times, even in the Apoſtles daies, Antichriſt had his riſe, and by degrees he gained upon the Church. In theſe our daies Antichriſt is falling, and looſing every day, and ſo as never to ariſe again. What is the reaſon, ſince their light was the ſame with ours, in ſome reſpects greater? p. 152Conſider where lieth his ſtrength, and that will point you to it. It lieth in an implicit faith, that people will believe as the Church believes; take that away, it is to Antichriſt as the removing of that pillar by Sampſon was unto the Philiſtims, when the houſe and the Philiſtims came down together. This now points us to conſider, if one reaſon why he then roſe, and is now falling, though the light whereby he falls is the ſame which then was in the world, be not becauſe then the truth was taken more upon truſt from the Apoſtles; whereas now the light we gain is by ſearch and ſtudy of the Scriptures, whereby believers are more eſtabliſhed and built upon the light of the truth it ſelfe; for what light we gain by induſtry & ſtudy ſticks by us, is more digeſted, more powerfull and uſefull in the ſoule. Therefore how often is this urged by the Apoſtles to try the ſpirits, and to try all things, and hold faſt that which is good. And, If we (ſayes the Apoſtle) or an Angel from Heaven preach another Goſpel, let him be accurſed?

2. Becauſe our underſtandings had not been ſo exerciſed and improved, which is a great part of Gods deſigne, in as much as the excellency of man lieth in his reaſon. It is true, the way of Gods improvement is by the death of the old man, with all his excellencies whatſoever, ſo as reaſon it ſelfe becomes a dead thing to us, as conſidered onelyonly of the firſt Adam; but though it dies, it doth not periſh, but growes up in the new creature to a glorious improvement and increaſe; That which thou ſoweſt (ſays the Apoſtle) is not quickened except it die: 1 Cor. 15. 36.1 Cor 15:36it dyeth therefore that it may be quickened in the new birth, wherein it is ſanctified by Chriſt, and afterwards improved to the utmoſt in his children: For which p. 153purpoſe God findes himſelf engaged to bring matters unto ſuch a ſtate, as by labour in the uſe of reaſon ſanctified, a man may ſearch into the deep things of God, without ſuch extraordinary helps; and when ſhould that be expected if not in theſe laſt days, when God hath ſpoken to us by his Sonne, whereby he hath rendred himſelfe with greateſt advantage to the underſtandings of his people? Now I ſay, had thoſe ways of ſpeaking by extraordinary revelations been continued, we had been apt to take things up with caſe from an Apoſtle without ſtudy or labour in the uſe of our underſtandings. The rather is this to be urged, becauſe God will be ſerved by our underſtandings as well as other faculties, therefore will omit no courſe that might be taken, whereby to neceſſitate and provoke us thereunto. Therefore had thoſe ways been ſtill in uſe, we had been hindred in our growth in faith and in the knowledge of God and of his will.

3. Becauſe therein alſo ſtands the growth & ſtrength of Chriſtians, not onelyonly that they happen upon the truth, which thoſe who are weak may do, but alſo that they be throughly poſſeſſed of it, and ſeaſoned with it, that it be well digeſted and made their own; ſo as they be able to manage and improve it for their comfort, and for a withſtanding of gainſayers; which is not ſo wel attained when truth is taken in without ſtudy from an Apoſtle or the like. What a man gains by ſtudy he is able to maſter, and that maſters him, and he keeps it better, and that keeps him. A man that takes a truth on truſt may keep it by him till he be withſtood, but when oppoſition comes, he is not able to reply, and muſt go for an anſwer unto him on whom his faith is pinned. There would have been p. 154at leaſt more of this in Chriſtians, had not thoſe ways been laid aſide, then now there is, though there is too much of it notwithſtanding.

Obj. You will ſay, that by what hath been ſaid, it ſeems that the Saints in theſe our dayes are in a better ſtate, or in a more noble way of knowledge, then they were in the Apoſtles times, whoſe practices are our patterns or examples, and in many caſes made the rule of our actions, which ſeemeth hard to be affirmed.

To this I anſwer.

Anſw. Firſt, that their practice being our pattern which we are to follow, is not becauſe they were in a more noble or better way of knowing the minde of God to edification, but becauſe thereby is hinted to us what was the word and mind of the Sonne of God, who is the Apoſtle and High Prieſt of our Profeſſion, as touching the practice of the Saints in all ſucceeding ages; we having no more certain way in many things to know what the Sonne taught, both by himſelfe and his Apoſtles, touching his worſhip and ſervice, then by what we finde was the common and received practice of the Churches in thoſe days.

Secondly, that in ſome reſpect we are in a more noble and a more edifying way of finding out the mind and will of God, then they were then, appears by this, becauſe that was the time of laying foundations, ours are the times of building upon foundations being layed, and of growing up to a more perfect man; Epheſ. 4. 12. 13. Now though there be a ſtrength in the foundation that is not in the building, yet there is an eminency in the building above foundations.

It appeares alſo, in that when knowledge ſhall moſt increaſe, which towards the end it ſhall, it ſhall p. 155increaſe that way; namely, by labour and ſtudy in ſearching of the Scriptures, not by extraordinary viſions or revelations. Dan. 12. 4. At the time of the end many ſhall run to and fro, that is, ſhall ſearch to and fro, and knowledge ſhall be increaſed. The ſame word is uſed 2 Chron. 16. 9. The eyes of the Lord do runne to and fro throughout the earth, to ſhew himſelfe ſtrong for them whoſe heart is perfect towards him, that is, he ſearches and ſeeks occaſions to ſhew his power for ſuch; it is meant of ſuch a going to and fro as men uſe in ſearching; ſuch as when the children of Iſrael went about gathering the Manna, Numb. 11. 8. where the ſame word is alſo uſed.

Fourthly, I may adde that which was mentioned before concerning Antichriſt, that notwithſtanding in the Apoſtles dayes the ſame light did ſhine forth among the Saints, and in ſome reſpect greater, yet that then he had his riſe and increaſe, and in theſe our days is falling and declining to his utter ruin and extirpation; which ſhewes that the Saints of theſe times in ſome reſpect, even in point of knowledge and edification therein, have preheminence above thoſe who lived in the Apoſtles times.

Ʋſe. 2.

Learn from hence what courſe is to be taken to be built up in the manifeſtations of God unto your ſoules; ſearch the Scriptures, ſtudy throughly that Book of God, and give your diligence to underſtand what God hath ſpoken to us by his Sonne. That is the Mine in which we are to dig for this Wiſdom as for Silver, and ſearch for it as for hid Treaſures, Prov. 2. 4. And look not after extraordinary viſions or revelations. Or elſe if that be your way, you ſee,

Firſt, your labour will be loſt, your expectations p. 156fruſtrate. Thoſe wayes of ſpeaking now are ceaſed ſince God hath ſpoken to us by his Sonne.

Secondly, you ſhall runne a moſt deſperate hazard of deluſion, becauſe you are not in your way, and ſo have nothing to defend you from the ſubtilties of Satan. The way of the Lord is ſtrength to the upright, Prov. 10. 29. And he hath given his Angels a charge over thee to keep thee in all thy ways, Pſal. 91. 11. but out of your way you have no promiſe of protection; as for inſtance, If it be in things within the compaſs of nature and reaſon, ſenſe and reaſon is your guide, & look what their direction is, that is your way; and a ſufficient guard they are from his deluſions; therefore our Saviour ſaid to his Diſciples, Luk. 24. 39. Behold my Hands and my Feet, that it is I my ſelf; handle me & ſee; for a ſpirit hath not Fleſh and Bones, as ye ſee me have: implying, that in matters of that nature, ſenſe and reaſon rightly uſed are a defence ſufficient, in a common way of providence, from deluſions of the Devil. Or if it be in matters above nature (as the things of the Spirit are) yet if you keep to the word of God, that is your way, and that will keep you, and be your protection; becauſe it is a creating word, ſo as although it ſpeaks of glorious things, above the line or ſphere of nature, yet is it able to make all good. But if it be in natural things you deal without ſenſe and reaſon, or in ſpiritual and ſupernatural things, without the Scripture, or in any other way of revelation then by the word of God, which he hath ſpoken by his ſonne, now are ye upon the Devils ground, and in his ſnare, and he ſhall lead you captive at his will; ſo the Apoſtle ſaith 1 Tim. 2. 25, 26. Thoſe who oppoſe or acknowledge not the truth are in the ſnare of the Devil and taken captive by him at his will. The reaſon is, becauſe he is a ſpirit, p. 157who can make powerfull impreſſions upon phanſie, and much reſembling thoſe of the ſpirit of God, and ſo in ſtead of a Conception by the Holy Ghoſt, you ſhall ere you are aware receive a ſtrong deluſion of the Devil.

Thirdly, by this means will you be taken off from that where your advantage lies, embracing in ſtead thereof a phanſie or a ſhadow. Thus the Jewes, who followed after the Law of righteouſneſſe, their deſire in general was good: I bear them record (ſaith the Apoſtle) that they have a zeale of God, but they ſought it not by faith, but as it were by the works of the Law, and ſo by means of that diverſion, were deluded by Satan and their own corruption, and attained not the Law of righteouſneſſe, Rom. 9. 31. Thus alſo the Diſciples did not know, or not conſider, how their advantage was in Chriſt crucified; their hearts were altogether ſet upon an earthly glory; for which cauſe how fooliſh and ſlow of heart were they to beleeve all that the Prophets had ſaid concerning Chriſt? Luk. 24. 25. So in this caſe, the advantage of the Saints lieth in their being led by the Spirit into all truth: and that not by immediate ſpeaking of himſelf, but by taking of the things of Chriſt, and ſhewing them unto us. John 16. 13, 14.John 16:13John 16:14Now therefore, if you neglect the ſtudy of the Scriptures, ſeeking after and expecting revelations extraordinary by the ſpirit, you are beſides your work, and loſe the advantage of the ſeaſon. The Spirit will never that way lead you into any truth. It will take of the things of Chriſt and ſhew them to you; communion with Chriſt by faith, pardon of ſinne, the bleſſed priviledge of adoption, the infinite ſatisfaction which the father takes in his beloved ſonnes obedience, the admirable healing vertue in his blood, the life and bleſſedneſſe p. 158to be enjoyed in fellowſhip with the father and his ſonne; ſuch things as theſe of Chriſt, the ſpirit will take and ſhew them to you; it will raviſh your ſoules by what it makes you ſee in each particular; it will cauſe you to comprehend with all Saints what is the height, and depth, and length, and breadth, to know the love of Chriſt which paſſeth knowledge, Eph. 3. 18, 19.Eph 3:18Eph 3:19it will fill you with all the fulneſſe of God: but as for any immediate revelations of himſelfe without the things of Chriſt and without the Word, ſo he will do nothing for you. Satan may come and make ſtrong and powerful impreſſions upon your ſpirits without taking any of the things of Chriſt, but not the ſpirit of God; which impreſſions if you liſten or give heed unto, your thoughts and labours are diverted from your proper work where your advantage is; and though your deſires and intentions in the main are good, yet you'l mſcarry and come ſhort of what you ſeek; in ſtead of advancing forward you'l go backward in Religion and the work of God; in ſtead of getting higher, you will be low, and poor, and beggarly, even in the duſt, and as Children caried about with every wind of Doctrine, by the craftyneſſe of men, whereby they lie in wait cunningly to deceive. This hath always been the policy of Satan; he paſſes not how ſtrong or fervent your affections are, about the matters of the ſoule, ſo as you are beſides your work; for ſo the work of God is hindered, and his work goes on.

Ʋſe. 3.

Hence alſo learne how to ſtudy and to heare the word with profit. There are miſtakes, as in the matter or the Object, ſo in the manner of our ſtudy. Now from the point which hath been opened, this is the rule, that we hear and ſtudy as thoſe who are ſpoken to by the Son, and that in three particulars eſpecially.

p. 159Firſt, you muſt give the more earneſt heed to the things which are ſpoken. This is the Uſe made of this point by the Apoſtle, Heb. 2. 1. having in the former chapter proved this Doctrine, that God hath ſpoken to us by his Sonne, and withall ſet forth his dignity above the Angels, that is his concluſion, Therefore (ſaith he) let us give the more earneſt heed to the things which we have heard, leaſt at any time we let them ſlip. This is the great impediment whereby the ſaving vertue of the Goſpel is obſtructed, and it becomes ſo fruitleſſe in the ſoules of men, becauſe other things are heeded ſo ſo much, and that ſo little; Dogges and Horſes are regarded by us; but when God hath written to us the great things of his Law, they are accounted as a ſtrange thing. Hoſe. 8. 12Hos 8:12This is the cauſe why after ſo much meanes enjoyed, ſo little good is done; when after many Meſſengers the Lord hath ſent his Sonne, in ſtead of yielding him the fruits of his Vineyard, the ſons of men conſpire to kill the Son that ſo the Vineyard may be theirs. Chriſt hath ſaid enough to overcome the hardeſt heart, he ſhews the plenty of his Fathers houſe, the priviledge and bleſſed ſtate of the ſonnes of God, the ſweetneſſe of a pardon, the glory of the life to come: but alas, it is not a careleſſe ſlothful or bare hearing that will doe the work. Hearken diligently unto me, (ſays God) ſo hear and your ſouls ſhall live. Iſai. 55. 1, 2.Isa 55:1Isa 55:2Stirre up your ſelves then, when ever you engage in this work; think who it is that ſpeaks, and what he ſayes; and know that if you ſlight him now, you ſhall not do it long; the time is near at hand when you muſt ſtand before his ſeat of judgement, and receive your ſentence from his mouth for life or death eternal.

Secondly, you muſt continue in his word, and not be toſſed to and fro with every wind of Doctrine, as clouds p. 160without water, as the Apoſtle ſpeaks Jude 12. If ye continue in my word (ſaith Chriſt) then are ye my Diſciples indeed, and ye ſhall know the truth. Joh. 8. 31. Such therefore as are ever wavering and flitting to and fro without eſtabliſhment, ſo far at leaſt as they are ſo unconſtant and unſetled, they are not taught by him, but by their own corrupt and ſinful ends, or they take up things on truſt from men, and ſo as the tide turnes they turn and float about, according to the ſtream and current of the times, or as they are biaſed from their own corruptions. Two things muſt be in this continuing in the word of Chriſt. Firſt, the underſtanding muſt be eſtabliſhed in the truth, and you in ſome meaſureable with your own eyes to ſee it, and to charge it home upon your ſouls as the truth of God. Secondly, your practice muſt be anſwerable; he that is not a doer of the Word, is a forgetful hearer, James, 1. 25. The ſeed ſown is not preſerved in the earth except it grow.

Thirdly, The truth muſt make you free, Joh. 8. 32. Then are ye my Diſciples indeed, (ſaith Chriſt) and ye ſhall know the truth, and the truth ſhall make you free: if ihe ſon makes you free, then are ye free indeed. Two things there are in this freedome. Firſt, a freedome from the raigning power of ſinne. Secondly, an eſtabliſhment with a free ſpirit in the ſervice of the Lord. It is not enough that you continue in the word, unleſſe it hath this powerfull ſaving work upon you, to change the heart, to ſanctifie it, and to ſubdue the ſoule to the power of the truth and grace of Chriſt.

Fourthly, you muſt labour to receive the Word not in the letter only, but the ſpirit alſo with the word. The Spirit is received, ſayes the Apoſtle, by the hearing p. 161of faith, Gal. 3. 2. And beleeving ye were ſealed by the holy Spirit of promiſe, Epheſ. 1. 13. which being a peculiar bleſſing upon, and effect of the Sons ſpeaking, (as we have heard) therefore that you may hear as thoſe who are ſpoken to by the Sonne, this alſo muſt be added.

Theſe are the revelations to be expected, and which you are to labour for; and this is the onelyonly way to be above external formes and outſides; not to lay formes aſide, for ſo you are beſides them, not above them; but by a right uſe of them to labour after higher things, for which they are deſigned. I through the law, am dead to the law, (ſayes the Apoſtle) Gal. 2. 19.Gal 2:19that is, by a right uſe of the Law he was dead to the Law: ſo by a right uſe of formes, (which is, whether it be the preaching of the Word, or any other Ordinances, to be made partakers of the Holy Ghoſt in the uſe of them) in a right ſenſe underſtood, wee are above them.

It is moſt true, to reſt in any formes, even in the Letter of the Word it ſelfe, that is, in the meer notion or underſtanding of it, without the Spirit, is low and poor and beggarly; but by way of prevention or redreſſe hereof, to ſeek and wait for extraordinary revelations, is out of one extreame into another, and in ſtriving to be above formes, to neglect and lay aſide the ordinances and wayes of God, which he hath ſanctified and ſet apart to be the way and method of a bleſſed enjoyment of himſelfe. Nor will this do the work pretended; this ſeeking after extraordinary revelations, is as low and poor a matter as the other. Thoſe were uſefull onelyonly in the time of the Churches infancie, or when foundations were in laying, as was ſhewed before; therefore whilſt p. 162men ſeek that way to be above, they are below, even in the duſt. The fruit of every ordinance in the worſhip is an anointing with freſh oyle, (even a further participation of the Spirit of God) ſo the comfort of a Sabbath is expreſt in that Pſal. 92. 10. entitled A Pſalm or Song for the Sabbath day, and ſo the bleſſing of the houſe of God is ſet forth, Pſal. 23. 5, 6. As for inſtance, In prayer our heavenly father giveth the Holy Spirit to them that ask him, Luk. 11. 13. And by one Spirit are we baptized into one body, 1 Cor. 12 13. In the ſupper of the Lord, we have the communion of the body of Chriſt, namely, in partaking with our head in the ſame anointing with the holy Ghoſt: 1 Cor. 10, 16.1 Cor 10:16& are all made to drink into one ſpirit. 1 Cor. 12. 13. And ſo in all the reſt. The worke therefore to be done in this alſo of hearing the Word, is, that by the hearing of Faith we receive the Holy Ghoſt, Gal. 3. 2. and that upon our beleeving we are ſealed by the holy ſpirit of promiſe, Epheſ. 1. 13. that is, that there be,

Firſt, A powerful impreſſion by the word upon the ſoule, from the ſpirits witneſs to it, ſetting of it home with life and vigour, begetting and confirming faith, changing the heart, ſubduing it unto the power of the truth of God, ſo making it unto the ſoul a creating word, without which work it is but a dead letter to it.

Secondly, The Image of Chriſt, as it were, ſtamped upon the ſoule in that impreſſion; elſewhere called his being formed in us, Gal. 4. 19. in reference to which the word is called an immortal ſeed, that liveth & abideth for ever; by which we are begotten in the new birth; 1 Pet. 1. 23.1 Pet 1:23called alſo an ingraffed word, James 1: 18, 21Jas 1:18Jas 1:21becauſe it turneth us into its own nature, and makes us like to Jeſus Chriſt; which image conſiſteth in our likeneſſe to him in his p. 163death and reſurrection, Philip. 3. 10. in the mortification of ſinne, and a ſpiritual reſurrection unto newneſſe of life, Rom. 6. 5.

Thirdly, A witneſſe of the ſpirit to the ſoule of our intereſt in God upon this new birth, and giving us the earneſt of our inheritance, Epheſ. 1: 14.Eph 1:14in our enjoyments of him, in communion with all the perſons of the Trinity, Father, Sonne, and Holy Ghoſt. 1 Joh. 5, 6, 7, 8. Rom. 8. 16. 17.

Ʋſe. 3.

A third uſe of the point may be a confutation of that opinion entertained by ſome, that there are not now in being any true Miniſters of Chriſt, who can as Ambaſſadours from Chriſt, in the name of God and in his authority ſpeak unto the people, becauſe there are none that can take upon them to preach by an infallible ſpirit. The reaſon alledged is becauſe thoſe who ſpeak ſo in the name of God, as his Ambaſſadours, or as in his ſtead, muſt do it by a Word which is wholly, undoubtedly, and meerly true, that ſo they may be certainly known both to themſelves and others to be ſo commiſſioned from the Lord, and that both preachers and hearers may be infallibly aſſured that it is indeed the word of God which they preach. Thus ſay they, the firſt lawful preaching of the Goſpel was performed by word of mouth, and that ſuch as was ſyncere, 1 Pet. 2. 2. Sound Doctrine, Titus 1. 9. Such as was received not as the word of men, but as it was indeed the word of God, 1 Theſ. 2. 13. And therefore ſince God hath nowhere commanded nor licenſed, that what was begun by ſuch a word of truth, ſhould afterwards be carried on by a word not wholly and meerly true, that thoſe who now take upon them to perform that office of a Miniſter in the worſhip of God, ſpeaking in the name of God, and p. 164as his Ambaſſadours unto the people, in as much as they cannot pretend to ſuch infallibility, do act without commiſſion, and are guilty of will-worſhip, and are not to be reputed the miniſters of Chriſt, in as much as all Adminiſtrations in the Church are to be by his inſtitution and command.

Now from that which hath been ſaid in opening this point, we have a full and ſatisfying anſwer unto this: namely,

Firſt, that however in laying the foundations of the Church of the New Teſtament, and in ſetting down the inſtitutions of the worſhip, it was neceſſary that God ſhould make uſe of perſons of infallible gifts, which accordingly was done in Chriſt and his Apoſtles and Evangeliſts; yet that it was never intended that the work ſhould be carried on by ſuch, but that in building upon thoſe foundations, and in the Churches growing up even to the meaſure of the ſtature to which it is intended in this world, Epheſ. 4. 12, 13.Eph 4:12Eph 4:13the work of God ſhould goe on and proſper in the hands of his ſervants by the uſe of ordinary gifts, in ſtudying the Scriptures, and in teaching and inſtructing one another in the knowledge of the Goſpel, and ſo as each teacher in the Church hath need to be taught, and is ſuppoſed to be ſubject unto errour, as hath been ſhewed from 1 Theſ. 5. 19. pag. 145. which will yet be more clear from that place, if it be conſidered that thoſe duties there mentioned by the Apoſtle in that golden chaine, from verſ. 16. to 21. are linked together in ſuch order, as they are depending one upon another in a Chriſtians practice, as if we ſhould read them thus; That ye may rejoyce evermore, pray without ceaſing, for that end in every thing give thanks, for that end quench not the Spirit, and ſo of the reſt; as you p. 165would not quench the Spirit, deſpiſe not propheſie, and for that end prove all things, and hold faſt that which is good; for he that proves them not, deſpiſeth his teachers doctrine as not worthy to be conſidered or examined. Now this connection betweene theſe duties being the Apoſtles ſcope, it appears that the Spirit is quenched by deſpiſing that propheſying wherein there may be ſome errours and miſtakes. Therefore however the Apoſtles and Evangeliſts who were to write the Scripture, had an infallible gift, yet ordinary Elders of Churches even in the Apoſtles time had it not, but were ſubject to miſtakes as we ſee in the Angels of the ſeven Churches, Rev. 2. & 3. And of the Elders of Epheſus it is ſaid, that even from amongſt themſelves ſhould men ariſe ſpeaking perverſe things to draw away diſciples after them, Acts 20. 30.

Secondly, We ſee alſo, that the ſtate and condition of the Church of the New Teſtament beſpeaketh as much, that the Church ſhould be built up by the uſe of ſuch gifts onelyonly, and that extraordinary gifts ſhould ceaſe, as hath been ſhewed in the third Reaſon of the point. God had otherwiſe in part loſt his end in ſpeaking to us by his Sonne, of which his ſpeaking one end was, that he might bring down the knowledge of himſelf ſo farre to our capacity, as that in the uſe of ordinary gifts by ſearch and ſtudy of the Scriptures, we might underſtand the great and deep things of God, without the help of gifts infallible and extraordinary.

Thirdly, the nature of the office of a Paſtour and Teacher in the Church ſpeaketh no leſſe, in as much as they are called Elders and leaders, foreign, not as Lords over Gods heritage, but as examples to the flock, 1 Pet. 5. 3.1 Pet 5:3to go before the people in the ſame work p. 166wherein the whole Church is engaged, namely, among other things in the ſearch and ſtudy of the Scriptures; therefore ſuppoſed to be endued but with the ſame gifts for kind with the reſt of their brethren, the difference betweene them and others, in reſpect of gifts, being onelyonly in degree and eminency, not in kind, as hath been ſhewed; choſen therefore they are by the Church from amongſt themſelves, and according to certain rules ſet down in Scripture, as in 1 Tim. 3. & Titus 1. which might not be in caſe they ſhould be perſons extraordinarily inſpired, and could ſpeak by an infallible Spirit, and known ſuch to be, for ſuch can be choſen onelyonly by God himſelf, either immediately from Heaven, or by a Prophet or an Apoſtle; in which caſe the Lord alſo giveth Teſtimony to ſuch choice by the gift of miracles, Heb. 2. 4.

Nor is it any diſadvantage to the Church to be taught by ſuch who are themſelves ſubject unto errour, ſince we are not to take any thing meerly upon truſt from our Teachers, but are commanded to try the ſpirits, and to prove all things: And if we (ſays the Apoſtle) or an Angel from Heaven preach another Goſpel unto you, let him be accurſed, Gal. 1. 8. Nay I may adde, that ſince our work and duty is to ſearch the Scriptures, it is for our advantage that our Leaders who go before us therein are perſons of the ſame gifts, and ſubject to the ſame infirmities with our ſelves, becauſe hereby that wherein they excell will be a provocation and encouragement to us to be induſtrious in the ſame ſtudy and labour. And that wherein they are defective layeth a neceſſity on us to ſearch and ſtudy ſo much the more, leſt we be miſled. And had the Lord continued perſons of ſuch infallible gifts, it had been a means to take us off p. 179from that laborious and diligent ſearch and ſtudy of the Scriptures, which now we are neceſſitated to, as was ſhewed at large in opening the point.

Queſt. If the Queſtion be, how ſuch perſons then can ſpeak unto the people as Ambaſſadours from God, and in his name, ſo as the people may receive it in his authority, and may be aſſured that what they receive is indeed the word and truth of God.

To this I anſwer.

Anſw. That it is true indeed, if when we receive the truth as ſpoken to us in the name of God, it were to be ſuppoſed that we receive it onelyonly upon truſt from thoſe who are our Teachers, it muſt then be granted that none can ſpeak to us in the name of God but only ſuch as have an infallible gift, and of whom we can be certain of their faithfulneſs therein; but that is not our work to build our faith onelyonly upon the credit of our Teachers, (although that is not to be denied its due reſpect) but, what ever certainty we have of their faithfulneſs and ability, our faith hath a further ground to fix upon; namely,

Firſt, upon the ſelfe-evidencing property which is in light and truth; for which cauſe it is that the Apoſtle himſelf ſaith, 1 Cor. 10. 15. I ſpeak as to wiſe men, judge what I ſay: and Gal. 1. 8, 9. If we or an Angel from heaven preach any other Goſpel unto you then that ye have received, let him be accurſed. Therefore alſo 2 Cor. 4. 2. he ſaith that he and his fellow-labourers did not take any other courſe, or uſe any other meanes to gain upon their hearers, but by manifeſtation of the truth, commending themſelves to every mans conſcience. Such things revealed concerning God, and Chriſt, and man, ſo put together in one body of light, each part thereof bearing witneſs to, illuſtrating and beſpeaking p. 168the other, all agreeing in ſuch full conſent and harmony of truth, ſo far beyond the wit of any creature to have invented, is diſcerned and acknowledged by true beleevers to be the truth of God, and in ſome ſort not unlike, as light is known to be light by him that ſees it; therefore I ſay, that is one thing upon which our faith in beleeving the truth of God depends, beyond the credit of our teachers how great ſoever it be. And yet this is not enough, becauſe ſuch is mans impotency and corruption, being left unto himſelf, as his light is his darkneſſe, ſo as by how much the ſtronger his reaſon is, ſo much the more he is infatuated and deluded; ſeeing he ſeeth not, and hearing he doth not underſtand nor yet perceive; Matth: 6. 23: & 13. 13.therefore I muſt adde, That our faith dependeth,

Secondly, upon the inward teſtimony and work of Gods ſpirit, opening the heart and inabling us to ſee this light, and to beleeve the truth: And without this work of the ſpirit, whatever may be ſaid in reaſon, a full beleefe thereof as the truth of God cannot be. Joh. 14. 26. The Holy Ghoſt ſhall teach you all things Joh. 16. 13. He ſhall lead you into all truth; 1 John 2. 20. 27. Ye have an unction from the holy one, and ye know all things. 2 Cor. 1. 21. 22. He which eſtabliſheth us with you in Chriſt, and hath anointed us, is God, who hath alſo ſealed us, and given the earneſt of his ſpirit in our hearts. Therfore when the Lord Chriſt himſelf preached, Joh. 6. the Jewes deſpiſing him and ſaying, Is not this the Carpenter? our Saviour ſaith the reaſon was becauſe they were not taught of God, verſ. 43.

Queſt. If the Queſtion be how the Spirit doth this?

p. 169Anſ. I anſwer. Firſt, not by extraordinary or immediate revelations, as was ſhewed from John 16. 13. p. 137. The ſpirit ſhal not ſpeak of himſelf, &c. The ſpirit wil not come to any man and ſay in ſo many words, this is truth, or this is Scripture, or this the word of God. But,

Secondly, The ſpirit doth it by ſanctifying us through the truth, John 17. 17. Sanctifie them through thy truth, thy word is truth. So John 7. 17. If any man will do the will of him that ſent me, (ſaith our Saviour) he ſhall know of my doctrine whether it be of God or not: 1 Pet. 1. 23, 24, 25. The Apoſtle to prove the word to be the immortal ſeed of God, ſaith, it liveth and abideth for ever, thereby intimating, that it abideth not where it liveth not; therefore by its being made a ſanctifying word it becomes an abiding word in that ſoule. A ſanctifying word is when together with it we receive the ſpirit, which is a fountain of life in every believer.

Three things there are in this his ſanctifying us through the truth wherby we are brought to believe it to be the truth of God.

Firſt, in this ſanctification a man is by the ſpirit wrought to give up himſelfe to the power of this truth of God as his, and that in every facultie; for that is the nature of ſanctification, it is a giving up or a ſeparating of a thing to God; Rom. 12. 1. 2 Cor. 7. 1.Rom 12:12 Cor 7:1and in voluntary agents it is a giving up of themſelves to God, elſe the will is not given up to him, and ſo the man is not ſanctified; therefore in the ſanctification of the underſtanding, it is made active in its own illumination, and gives up it ſelfe to the power of the word of truth, and to God therein; hence it is that whilſt the ſpirit of God ſanctifies us through the truth, it begets in us a beliefe that it is the truth of God.

Secondly, by this ſanctification, ſo far as it prevaileth, p. 170(for it is but in part in this world) we are delivered from the corrupt biaſings of the heart, which are the cauſe of all our darkneſs and unbeliefe, of all thoſe ſhifts & evaſions wherby we are kept from owning his authority in his word; men of corrupt minds they are who are reprobate concerning the faith, 2 Tim. 3. 8.

Thirdly, in the work of ſanctification the ſoule findes the infinite power of God in this truth, in mortifying ſinne, in a new birth to righteouſneſſe, and in filling of the ſoule with comfort, which however is a work ſecretly carried on in the ſoule, and ſo many times the power of the ſanctifying word not much taken notice of in actual thoughts, yet the ſoule wherein it is accordingly doth ſecretly owne and acknowledge this power of the word, and God himſelfe therein, yea even when actual thoughts from the corruption of the unregenerate part are reaſoning againſt it, and would not ſee it.

Thus we ſee upon what further ground our beliefe of the truth as the truth and word of God depends, beſides the credit of the perſons by whom we are inſtructed and taught therein; Who notwithſtanding may be acknowledged as Ambaſſadours from Chriſt, who ſpeak to us in the name of God and in his Authority, upon a twofold account.

Firſt, from the nature of their work, which is to inſtruct us in the truth of God; in which although much of the truth ſlips beſides our faith and knowledge, becauſe of the weakneſſe both of Teacher and Hearer, and it may be but very little of it is diſcovered unto us, yet ſomething is done in that behalfe, ſo as we can ſay of this and that particular truth which we have learned by their meanes, that it is indeed the word of God; and how ſmall ſoever that p. 171be, yet it cometh upon our ſoules from our Teachers in the name of God and in his authority, becauſe, as it will be granted that when we receive the truth of God in his authority, it is not therefore to be ſuppoſed that we are preſently poſſeſſed of all the truth of God at once, nor of all that truth which is ſpoken to us, ſhould it be by perſons of infallible gifts, becauſe we receive no more then what we underſtand; ſo it is as true, that how ſmall ſoever that part of the truth of the Goſpell be that we receive as truth, we cannot but receive it in his name and authority, becauſe he is the God of truth, and the things revealed in it are ſuch as none elſe could reveale but he; therefore called his truth, John 17. 17. Sanctifie them through thy truth, thy word is truth. And indeed that onelyonly doe we receive in his name and authority, which we receive as truth, were it by perſons of infallible gifts; therefore I ſay, ſo far as they are able to faſten any truth upon our underſtandings, they are truly ſaid even from the nature of their work to ſpeake to us in the name of God.

Secondly, from the nature of their office, which is ſuch as they are therein conſecrated, and appointed by a creating word of inſtitution, to be in this thing in ſtead of Chriſt himſelf unto the Church; ſo as he ſaith to them, He that receiveth you receiveth me; and he that deſpiſeth you deſpiſeth me, Luke 10. 16. and 2 Cor. 5. 20. We (ſayes the Apoſtle) are Ambaſſadours for Chriſt, as though God did beſeech you by us; we pray you in Chriſts ſtead be ye reconciled to God. This the Apoſtle ſpeaketh of himſelf and others, as thoſe to whom God had committed the miniſtery of reconciliation, verſ. 19. Now that miniſterie was committed not onelyonly to Apoſtles and Evangeliſts. p. 172He gave alſo Paſtours and Teachers, for the work of the miniſterie, Epheſ. 4. 11. 12. So Heb. 13. 7. Therefore I ſay, by vertue of his word of inſtitution they are in this capacity, not by vertue of any infallibility or freedome from errour in their teaching. The miniſtery is that Ordinance of God whereby the truth of God is by degrees to be diſcovered, and whereby that which is diſcovered to be his truth, ſhould come upon the ſoule in the ſame Authority and Power, as if God himſelfe did ſpeak it to us. God could as eaſily have ſpoken to us himſelfe from time to time, but he chuſeth rather and finds it neceſſary to deal with us according to our capacity, that his terrour may not make us afraid, as Elihu ſaid to Job, (Job 33. 7.) and to bring downe the knowledge of himſelfe to ſuch wayes and meanes agreeable to our condition, as that we may receive it in earthen veſſels, and yet be aſſured that it is the word and truth of God, and ſo as that in this Ordinance of the miniſtery we have that which is equivalent unto his ſpeaking to us himſelfe.

This is the manner of Gods dealing with his people in beſtowing himſelf upon us, that what we cannot have immediately by himſelfe, by vertue of his ordinances we ſhould have in equivalency or in effect made good unto us: which is one reaſon why the Scripture calleth a falſe Ordinance an Idol, or a falſe god; namely, becauſe that is the nature and uſe of the ordinances of the worſhip of God, to be to us as in his ſtead, or to be equivalently or in effect as Chriſt himſelfe unto our ſoules. Thus in the ſupper of the Lord, we have his body and blood, though not his body and blood in nature, or by tranſubſtantiation, yet becauſe that ſupper is his ordinance, wherein we do p. 173enjoy the communion of his body and blood, the bread and wine in that uſe and adminiſtration is equivalently, or in effect, the body and blood of Chriſt unto us. So the Church wherein we worſhip God, is called the body and houſe of Christ, though as in it ſelfe conſidered conſiſting but of a few, and of them it may be a great part Hypocrites, it cannot properly or primarily be ſo called; yet that being his ordinance, wherein we enjoy communion with him as members of his myſtical body, and as the temples of the holy Ghoſt, and wherein we do the work and enjoy the comfort which belongeth unto us as ſuch, therfore in equivalency, and in the way of an ordinance, that Church is to us the body and houſe of Chriſt. 1 Cor. 12. 27. The Church of Corinth is called his body, and the Church of Epheſus is called his houſe, Epheſ. 2. 22. Therefore in that ſociety of profeſſours wherein we worſhip God, by vertue of his inſtitution, we have as much as if the whole family of heaven and earth were met and only they; and in caſe a man be juſtly and orderly caſt out by the Church, the ſentence is as dreadful and falleth as heavy upon his ſoule, as if Chriſt and all his Saints and onelyonly they had paſſed the ſentence: ſo ſaith Chriſt, Matth. 18. 18. Whatſoever ye bind on earth ſhal be bound in heaven, and whatſoever ye ſhall looſe on earth ſhall be looſed in heaven. And as ſuch a ſociety of Chriſtians is his body, ſo they meet together in his name, (for thoſe who are his body are inveſted with his power and authority) although ſome of them ſo meeting, as to their perſonall ſtate and condition, are not his members. So alſo is it in the miniſters of the Church, though in themſelves they are ſubject unto errour and infirmitie as others are, yet by vertue of a like inſtitution of Chriſt, in p. 174the execution of their function, look what truth they are able, by ſuch gifts as they have, to faſten upon our underſtandings, it cometh to us in the name of God, and in the ſame authority as if Chriſt himſelfe had ſpoken it unto us.

For a further clearing whereof, let it be conſidered, that becauſe the miniſtration of the New Teſtament is a miniſtration of the ſpirit, 2 Cor. 3. 8. therefore not onelyonly the Apoſtles and Evangeliſts, but alſo Paſtours and Teachers, who alſo are given by Chriſt for the work of that miniſtery, Eph. 4. 12.Eph 4:12(as hath been ſhewed) are miniſters not of the letter but of the ſpirit: For which cauſe alſo the Apoſtle ſaith of all the Saints in the Churches of Galatia, concerning whom we cannot ſuppoſe that they were all converted by Apoſtles, that they had received the ſpirit by the hearing of faith, Galat. 3. 2. Which being ſo, it may be truly ſaid of us, that even in their miniſtery we are made pertakers of the Holy Ghoſt, and that in their teaching, ſo far as we are fruitfull hearers, we are taught by God himſelf, who therefore may very well be ſaid to receive the word from ſuch miniſters, as ſpoken unto us by them in his name, and as in his ſtead.

Now by that which hath been ſaid I ſuppoſe it doth appear, that albeit there are none that can pretend infallibility, yet that they may be true miniſters of Chriſt, who may ſpeak unto the people in his name and as his Ambaſſadours.

Ʋſe. 4.

Learn from hence alſo how much they are miſtaken on the other ſide, who becauſe of the Spirits teaching promiſed to beleevers cry downe humane learning as unneceſſary in a Miniſter of the Goſpel. The ſpirit of God we ſee makes uſe of ordinary gifts; Yea thoſe who are not beleevers may be meanes to p. 175build up thoſe who are. As ſome of thoſe who periſhed by the flood did help to build the Ark, wherein the Church was ſaved. Many ſuch will at the laſt day ſay, Lord, Lord, have we not propheſied in thy name, and in thy name caſt out Devils? Matth. 7. 22.

Were we to expect ſuch wayes of Revelation, whereby Apoſtles were enabled in their work, yet humane learning would not be uſeleſſe to us. The ſpirit of God knows how to make uſe of all advantages it findes in nature, whereof this is one. The Apoſtle Paul, as he was brought up at the feet of Gamaliel, ſo he makes uſe of his learning in his miniſtery. Much more now thoſe extraordinary wayes are ceaſed, is it uſefull in the Church of God. Thereby the underſtandings of men are exerciſed and enlarged, and they made more able to ſearch into, to underſtand the Scriptures, to inſtruct others therein. The ſpirit of God hath made great uſe thereof in overthrowing and confounding Antichriſt: and as the Church is built up by uſe of ordinary gifts, ſo will he uſe it ſtil to carry on his work to more perfection.

As by the Sonnes ſpeaking God hath brought down the knowledge of himſelfe to our capacity, and that becauſe in Chriſt he makes himſelfe known to us in all the properties and affections of the humane nature, ſo accordingly the ſpirit of Chriſt worketh in us after the manner of man, even as the ſpirit of a ſecond Adam, 1 Cor. 15. 47. Therefore though he worketh powerfully, yet he worketh ſweetly, and carries on his work ſo as to take us in, and to make us active in what is done. So our Saviour himſelfe hath ſet out the manner of his working, John. 16. 13. as hath been ſhewed; He ſhall guide or leade you into all truth. He taketh time alſo and worketh by degrees, he worketh alſo by meanes, and p. 176maketh uſe of mans reaſon, yea of every faculty in man, in carrying on his worke: and as by humane learning reaſon is improved, and taketh in more light, ſo alſo he works by that.

It is true that mans reaſon and the improvements of it by any learning whatſoever, without the ſpirits ſanctifying work, is but ſuch a light as is our darkneſſe; Matth. 6. 23.Matt 6:23in which caſe, by how much the more a man excells therein, ſo much the more is he inſnared and intangled by his owne deceitfull heart; but being ſanctified, they are a great advantage in the ſpirits work, both in us and by us. Learning may be abuſed, and the beſt things corrupted are the worſt; but let not the abuſe of any thing beſpeak in us a caſting off, or a neglecting of its neceſſary uſe: ſo ſhould we debarre our ſelves the comfort of the choyceſt bleſſings in this World.

The Scriptures are to be a Chriſtians chiefeſt ſtudy; Pſal. 19. 7. Pſal. 1. 3.Ps 19:7Ps 1:3The Teſtimony of the Lord is ſure, making wiſe the ſimple; Bleſſed is the man that maketh it his delight and meditation; that hee may know Chriſt and him crucified, that he may be taught by him as the truth is in Jeſus, unto a full aſſurance of underſtanding of the myſtery of God, and of the Father, and of Chriſt, in whom are hid all the treaſures of Wiſdome and Knowledge, as the Apoſtle ſpeaketh, Col. 2. 2, 3. In compariſon to and without which all other learning is little worth. And yet becauſe this ſpiritual and heavenly wiſdome ſo excells, it puts a value alſo upon the other, as being uſefull and ſubſervient thereunto; and ſo as thoſe who are the true and knowing friends to this Scripture-learning cannot with reaſon be enemies to that. Let all profeſſours of the true Religion and lovers of the truth be friends and cheriſhers thereof.

FINIS.

End of the text · William Carter, The Covenant of God with Abraham Opened (1654)