spake piece after piece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cannot 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. once 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. he 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 ther 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 onely 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 onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 revelation 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 onely 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 more 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 onely 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
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
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
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 onely 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 said 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 is 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 onely 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 It 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 open 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 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
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