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 increase 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 Vse 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 frustrate 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 who 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. Now 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 to 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. it 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
called Elders and leaders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods heritage but as examples to the flock 1 Pet. 5. 3. to go before the people in the same work wherein 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 onely 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 onely 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 from 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 onely 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 onely 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 the 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 Ans 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that sitteth by It is not the Apostles scope onely 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 onely to set forth his being by or present in the Congregation for then he had rather said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 as 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 of 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 onely 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 No 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
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 Vse 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 First 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. 12 This 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. Stirre 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 without 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 of 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 onely 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. that 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 onely in the time of the Churches infancie or when foundations were in laying as was shewed before therefore whilst men 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. 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. called also an ingraffed word James 1 18 21 because it turneth us into its own nature and makes us like to Jesus Christ which image consisteth in our likenesse to him in his death 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. in 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. Vse 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 as 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. the 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 would 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 onely 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
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 onely 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 the 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 onely the Apostles and Evangelists but also Pastours and Teachers who also are given by Christ for the work of that ministery 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 Vse 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 build 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 maketh 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. in 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. The 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
thee will I give the Land of Canaan the lot of your inheritance And verse 42. what the Lord did for his people was that he remembred his holy promise and Abraham his servant Secondly observe what he saith of Abrahams seed namely by setting down what God had already done in fulfilling his promise unto Abraham he foretells what he would do afterwards in a more glorious way and that he doth by three types First before they went into Egypt when they were but few rebuking Kings for their sakes saying Touch not mine anointed and do my Prophets no harm From verse 12. to 15. Secondly the history of Ioseph from v. 16. to 22. which he bringeth in with a moreover as being an instance of the like nature He being sold by his brethren for a season was in prison in fetters of Iron until the time that his word came namely that what God had promised was to be fulfilled Then the King sent and took him and made him ruler over Egypt to bind his Princes at his pleasure and teach his Senatours wisdom Thirdly the history of Israel in Egypt brought in with an also as being another instance of that kind First in a state of servitude then afterwards the Egyptians destroyed for Israels sake they brought out with riches and Canaan given them that they might observe his statutes and keep his laws Under these instances thus given I suppose you have a prophesie of what God will do for his people now in the times of the Gospel namely however kept under and oppressed for a season yet at last the dominion shall be theirs possessing the gate of their enemies The Lords rebuking Kings advancing Ioseph destroying Egypt delivering his people casting out the Canaanites were types of all this as appeareth not onely in that the Psalmist was a Prophet and that Israel then was a type of Israel now under the Gospel and their Canaan a type of ours but also because the Psalmist in his Preface v. 8. speaketh of that which followeth in the Psalm as wherein God remembred his covenant for ever the word which he commanded to a thousand generations which covenant be made with Abraham and confirmed the same to Jacob for a Law and to Israel for an everlasting covenant which could not have been said had not he intended to do the same things over againe in the times of the Gospel which he then did for his people and what he did then to be a type of what he would againe doe in a more glorious way It had not been worth the while for the spirit of God onely to repeat the History having set that down at large already long before but with submission I say to better judgments I suppose in these histories the spirit of God intended a sample prophesie of what God will do for his oppressed people at the last namely he will cause them to possesse the gate of their enemies and that in remembrance of his holy promise and of Abraham his servant Therefore you may observe how it is said that the History of the children of Israel and of Gods dealings with them in the Wildernesse and in Canaan consisteth of Parables and dark sayings Psal 78. 1. Hearken my people to my Law I will open my mouth in a Parable I will utter dark sayings of old What are these dark sayings Namely he repeateth the History of the Children of Israel in the Wildernesse and in Canaan Now Histories of themselves are very easie to be understood but it seemes there was more intended in those Records besides the bare History namely that it contained types and samples of what God would do again after Christ and that in a more spiritual way And you may observe by comparing Psal 78. 2. with Matth. 13. 35. that the Evangelist affirmeth that 78. Psalm to be a prophesie of Christ instructing his Disciples in the Law For when Christ had been teaching the people by parables what the several sorts of hearers may expect each according to their kind and their cariage in that work he saith that this the Lord Christ did that it might be fulfilled which was spoken by the Prophet saying I will open my mouth in Parables I will utter things which have been kept secret from the foundation of the world Upon the same account this 105. Psalm is a prophesie although it seemeth to give us but the repetition of an History That seventy eight Psalm I shall have occasion to speak to more fully by and by Thus we see from that Psal 105. that what is said of the conquest of the world by the kingdome of Christ is also a part of that promise made to Abraham and his seed And that we find it to be a part thereof not onely in that of Gen. 22. 16. Thy seed shall possesse the gate of his enemies But also in that of Gen. 17. 8. I will give to thee and to thy seed after thee the Land wherein thou art a stranger all the Land of Canaan for an everlasting possession and I will be their God For a further clearing hereof namely that in that promise of Canaan to be an everlasting possession to Abrahams seed that conquest is intended First let it be considered that we have already found in that promise that which maketh it a Gospel promise to be fulfilled in the times of the New Testament namely the spiritual blessings of the Heavenly Canaan whereof that land and the good things thereof was a type p. 23. Now one part of those spiritual blessings of the Heavenly Canaan is the multiplying of the spiritual seed whereby the whole world at last shall be filled and subdued unto Christ as hath been shewed Therefore if the spiritual blessings of the Heavenly Canaan be intended in that promise the conquest of the world by Abrahams spiritual seed cannot be excluded Moreover because this conquest is to be a spirituall work to be effected by the sword of the spirit the word of God including therfore also a conquest of sin and an injoyment had of the blessings of the Heavenly Canaan the kingdom of Jesus Christ Therefore this conquest is it self a part of those spiritual blessings And what God did for Abrahams seed in that Land was also a type thereof Secondly I may adde that it will not be denyed but that in the conquest of the earthly Canaan Abrahams seed was made to possesse the gaâ—… of their enemies and by that it will appear that those two places before mentioned Gen. 22. 16. concerning the possession of the enemies gate and Gen. 17. 8. touching Canaan to be an everlasting possession are parallel both speaking to the same thing Which being so as the Apostle here in my Text by citing and alledging for our consolation that oath of God Gen. 22. 16. concerning the multiplying of his seed and causing it to possesse the gate of his enemies hath fixed the fulfilling of that promise also upon the times of the New Testament so
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 then 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 speaks 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 onely 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 prove 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 onely 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. onely 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 upon 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