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
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
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
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
occasions of enemies to rise up against it as now it had when God would single out a people rejecting some and chusing others and that in such an externall and eminent way to be a peculiar people and a Kingdome for himself Now should the Saints be hard put to it to do much that way in prayer This people and kingdome he began in Abraham as hath been shewed and although it is true Esau was not the first enemy against this Kingdome or seed Ishmael was before him yet Esau was the first who in that manner opposed it as to seek to destroy the seed As for Ishmael he slighted it scorned Isaac and mocked him so did Esau slight it at the first when he sold his birthright but at last he found himselfe pinched and aggrieved so as he sought to destroy Jacob. Enemies of God at first use to slight and scorne that which afterwards they persecute even to blood thus did Esau Therefore I say Jacob was the first who was put to it by conquering Heaven to prevaile against the enemies of this Kingdome and had his name of Israel given him thereupon Gal. 6. 16. And the peace of the Israel of God depends upon such a conquest at this day Thus in Abrahams new name and his being made the Father of the Faithfull there was something given which beleevers had not at least in such a way had not before in reference to which he was so called Therefore it was not for his faith only nor the eminency thereof Thirdly there is nothing in faith or in the eminency thereof that could occasion that his name to be given unto him When God gave Jacob his name Israel it was a name sutable to his prevailing with God it signifieth as much So the name Peter signifieth a Stone which was given to Simon and in him to us in reference to that confession of Christ which maketh us Stones in his Temple So when God gave Abram his name Abraham it was upon a like account Abraham signifieth a Father of multitudes and that reason of it is expresly rendred by the Lord himself Gen. 17. 5. Thy name shall be Abraham for a Father of many Nations have I made thee In the New Testament called the father of all them that beleeve And it pointeth us to this that it was in reference to something which he was to have as a Father for which he was so called namely this additional promise made to him in his covenant and the seale thereof concerning the multiplying of his seed by making him and all beleevers after him to be blessings to Families and Nations and was therefore so called both because he was the first Father that received this blessing which was a blessing upon parents their children and because at least in a great part by vertue thereof the holy seed was to be propagated and encreased And beleevers are said to be his seed because that promise covenant made to Abraham concerning the Lords blessing and multiplying his seed is so much a cause of their being brought forth unto Christ his ordering his election so as to bestow his blessing thus by Families and Nations being that which makes the Kingdome of Heaven like leaven as was shewed before one beleever ordinarily being the meanes of the conversion of another Some think beleevers are called the seed of Abraham because they are propagated from his example in beleeving because they are said to walk in the steps of the faith of Abraham But this is not a sufficient reason for that denomination Rom. 4. 12. for we are to look as well at the example of others Heb. 12. 1. There is mention of a cloud of witnesses compassing us about to whose examples we are to look chiefly to look at Christ the Authour or the Captain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finisher of our faith Thus we see that Abraham had his new name and is called the Father of all them that beleeve in reference to these two things First because of this additional promise given in order to the encrease of his spiritual seed and Secondly because he had given him also the seale of this promise the circumcision of the child The summe of what we have in this first use for clearing the duty of Infant-Baptisme is this That from the consideration of the difference and agreement of these two great promises that to our first Parents and this to Abraham we take occasion to observe these five things First that in this promise unto Abraham an addition was made to the former promise Secondly that the Lord upon this occasion added a seale also for confirmation of his Gospel to his people namely the sign of circumcision the token of Abrahams covenant Thirdly that the application of the token unto Infants was part of the token of the covenant Fourthly that as this additional promise was of a blessing upon families and nations in order to multiply the seed so by this application of the token unto Infants was this promise sealed Fifthly that in reference to this additionall promise and the seale thereof was Abraham called the Father of all them that beleeve and they his seed So as what he received from the Lord both in the promise and the seale thereof he received it not only for himselfe but also for his seed even his spirituall seed in their generations Vse 2. A second use of this point may be that which the Apostle makes of it in this place when he saith this the Lord hath done to shew the immutability of his counsel to the Heirs of promise and that we might have strong consolation What the Lord hath intended and designed for beleevers let them embrace Let them not lose the comfort of this Oath and Promise made to Abraham and his Seed And let their care in this be as well in one thing as another Let their faith and hope enter into that which is within the vaile as the Apostle speaks even into Heaven it selfe whereof that within the vaile was a type Heb. 9. And there let the soule rejoyce in all the secrets of the covenant the whole mystery of the Gospel even in that which neither eye hath seen nor ear heard nor hath entred into the heart of a natural man to conceive The merit and satisfaction of the blood of Christ sprinkled upon the mercy seat the efficacy and power of his intercession as our great High Priest the blessed priviledge of our adoption the gift of his good spirit the glorious inheritance of the sons of God A free accesse into the bosome of the Father his infinit love his eternal and free election In all this so much above the sphere of natures light let faith be confident and strong in the Promise and Oath of God to Abraham and his seed And let not that branch peculiarly added unto his covenant be forgotten or neglected the Lords purpose of election as to families and posterity the conquest of the
forbid the application of the seal to Infants it behoveth them to shew by what warrant from God they make that alteration And whereas they of that opinion against Infant-Baptisme think that they are onely upon the negative part and therefore call for a precept or example to prove the lawfulnesse thereof thinking it sufficient because as they suppose neither precept nor example can be found thereupon to refuse the practice of it in this they are mistaken As for a command there it is Gen. 17. 9. Thou shalt keep my covenant therefore that is shalt perform the token of it thou and thy seed after thee in their Generations which as hath been shewed is a command which lieth upon Abrahams spiritual seed now in the times of the New Testament and it behoveth such as deny Infant-Baptisme to shew that God hath made such an alteration in the token or seal of his covenant as that it is now not to be applyed unto Infants and whereas the application of it unto them was a part of the token or seal thereof before Christ that since Christ it hath by a word of institution from God ceased so to be Thirdly This application of the token of the covenant unto Infants cometh not onely under the notion of a duty but also of a priviledge therefore is it said Acts. 7. 8. he gave to Abraham the covenant of circumcision and so he begat Isaac and circumcised him the eighth day It was therefore a gift conferred upon him and his which being given to Abraham and to his spiritual seed in their generations to him as the father of all them that believe to all beleevers as his seed a priviledge both to parents and to children which I say being once given by God who may presume to take it away without a word and warrant from himselfe and we know the gifts of God are without repentance Rom. 11. 29. therefore is it not to be imagined that by him it should be taken from his people least of all that now in the times of the new Testament his bounty to them should be short of what it was before Obj. It will be objected yet further that this command thus urged is onely from the Old Testament but if the application of the token of Abrahams covenant to Infants now had been intended the New Testament had not been so silent in it as not to leave us one precept or example for it To this I answer Answ First that the New Testament is not altogether silent in this matter as for instance Acts. 2. 38. where Peter said unto the people Repent and be baptized every one of you in the name of the Lord Jesus for the demission of sinnes and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off that is even to the Gentiles also even as many as the Lord our God shall call Namely the promise of receiving the Holy Ghost which he saith they should receive upon their repentance and baptisme according to that in Joel mentioned vers 17. that in the last days God would poure out of his spirit upon all flesh as well upon Gentiles as Jewes and not onely so but also according to Gods promise unto Abraham therefore he saith it was not onely unto them but also to their children for as we may grant that in Joel to be here meant so we must not exclude that of Abraham for they are both as one in this matter The gift of the Holy Ghost and that also to the Gentiles is a main branch of Abrahams covenant as we see Gal. 3. 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the spirit through faith Nor may we confine that promise in Joel to extraordinary gifts of tongues and miracles because it is a promise that was not to expire with the Apostles times Acts 2. 17. but extendeth to all the latter days and unto all those whom the Lord calleth among the Gentiles and is yet in fulfilling when all those gifts are ceased for that phrase the last dayes in Scripture signifieth all that space of time from the comming of Christ in the flesh to the end of the world 1. Tim. 4. 1. 2. Tim. 3. 1. Heb. 1. 2. 9. 26. And if the words be considered it will appear that the ordinary gifts of the spirit are also included therein Mark the words In the last days saith God I will poure out of my spirit upon all flesh This in the general In particular it followeth First your Sons and your Daughters shall prophesie and your young men shall see visions and your old men shall dream dreams This we may understand of extraordinary gifts and prophesying fulfilled in the Apostles Prophets extraordinarily inspired in the Primitive times of use then in laying the foundations of the Church of the New Testament being of the seed of the Jews Secondly and on my servants and my handmaids will I pour out of my spirit in those days and they shall prophesie This must be meant of ordinary gifts because it is made a distinct thing to the former as that which God would do for all his servants he would give them the spirit of prophesie as we see Rev. 19. 10. when John would have worshiped the Angel because he had revealed such prophesies unto him the Angel forbids him saying See thou do it not and for this reason for saith he I am thy fellow servant namely in this thing and not onely his but also of thy brethren that have the testimony of Jesus for the testimony of Jesus is the spirit of prophesie Now every beleever hath the testimony of Jesus so is it said Rev. 12. 17. The Dragon made Warre with the Church which keep the commandements of God and have the testimony of Jesus Christ So chap. 1. 9. Therefore every beleever hath the spirit of prophesie although not so as to preach in the Church a priviledge forbidden unto Women 1 Cor. 14. 34. 35. yet to understand the prophesies which the Saints of the Old Testament ordinarily had not the prophesies were as things sealed up in those dayes but Christ hath opened the seales of that book to us of the New Testament 1 Pet. 1. 10. 11. Dan. 12. 9. Rev. 5. A promise to this effect we have also to all beleevers Joh. 16. 13. when the spirit of truth is come he shall lead you into all truth and he shall shew you things to come So Joh. 2. 13 20 27. he saith not onely to fathers and young men but also unto little children in religion that they had received the unction of the holy one and they knew all things being taught by that anointing As these places must be understood of what is common to all beleevers
are unnatural unsafe and false are quickly taken up and so the issue is according and in stead of setting up his Kingdome ere they are aware they are ready to set up something else wherein that I say no more no blessing is to be expected It is the blessing of God upon persons not their abilities how great soever whereby they are made active in being blessings unto any chiefly in managing affaires of his Kingdome which is a blessed Kingdome And we see that he conferreth blessings still according to his covenant as all that he hath ever done or doth for any of his people hath ever been and is according to a covenant And however we are apt to think that an omission of an ordinance or duty therein required makes no great matter yet he putteth much upon it and proceeds accordingly as he sees fit in giving and denying of his blessing and in leaving marks of his displeasure upon such as doe transgresse therein 2. As you would be blessings to Families and Nations as you are to have that priviledge by vertue of Abrahams Covenant so you must follow Abrahams steps Be not slothful saith the Apostle in the words next before my Text Heb. 6. 12. but followers of them who through faith and patience inherit the promises If ye were Abrahams children saith our Saviour Joh. 8. 39. that is so as to inherit Abrahams promise and blessing for otherwise they were his natural seed ye would do the works of Abraham Think not therefore to be blessings to your neighbours or to your owne children or servants as Abraham was unlesse you follow his steps And that in three things especially 1. You must teach your Families as Abraham did Gen. 18. 19. I know him saith God that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement that the Lord may bring upon Abraham that which he hath spoken of him Implying that if family-duties be neglected notwithstanding the promise the blessing will not take effect God carries on his work of sanctification so as to take his people into communion with himself therein and to make them active in the work therefore he conferrs his blessings of that nature upon us by the use of means and they such as are fittest and most natural and proper to bring his work to passe Among all the means of grace there is none more effectual then family-instruction and example by means hereof are persons fitted and prepared for made more capable of benefit by publique preaching the younger sort especially Hereby the parents or family-governours authority example and interest is improved to a very great advantage to cause attention wakefulnesse of spirit readinesse to hear to read to ponder and consider the truth revealed in the Gospel That respect and love which usually is mutual in such relations is of mighty force to make endeavors of this nature happy and succesful The Lord knew this and therefore would not lose it therefore hath he promised to water such endeavours with the dew of his blessing He loveth there to blesse where there is something to be blessed by him Matth. 13. 12. 25. 29. Knowing therefore of what use his Saints might be to bring in others to himself especially those under their power guidance and tuition he hath therefore promised to make beleevers blessings unto families kindreds and nations Upon this account it was that Joshuah could undertake not only for himself but also for his house Jos 24. 15. Chuse ye whom ye will serve but as for mee and my house we will serve the Lord. Thus we read that Timothy knew the Scriptures from a Child 2 Tim. 3. 15. And this because the same faith dwelt in him which dwelt first in his Grand-Mother Lois and his Mother Eunice 2 Tim. 1. 5. We read also how the wise Solomon was instructed by his Mother This therefore is your way to encrease the Kingdome of Christ And yet this is not all 2. Another thing wherein you are to follow Abrahams steps is uprightness and singleness of heart in what you do for God Gen. 17. 1. Walk before me and be thou upright and I will make my covenant between me and thee and I will multiply thee exceedingly So Psal 112. 2. The generation of the upright shall be blessed A great part of a Christians work in his walking with God lieth in family-duties Now if he be but formal in it taking up a form of Godliness because he loveth to seem religious although he abound in duties of all sorts albeit a form of Godlinesse is better then nothing yet little good is done in such a case He that in sincerity and singlenesse of heart sets himselfe to glorifie God and to save the souls of such as are about him he it is that is a blessing where he liveth Such uprightnesse of heart engageth his affections in the work therefore what counsel or instruction he administers or what example he giveth taketh more impression What cometh from the heart goeth to the heart and there it fixeth with more authority and power A formal Christian is like unsavory salt that seasons not 3. You must not satisfie your selves with this Abraham must be followed yet one step further You must labour to be friends of God as Abraham was James 2. 23. that is you must be spiritual and heavenly Christians walking close with God no strangers to him observing narrowly his carriage towards you applying your selves to please him in all things to gaine upon his love to encrease in favour with him Such as keep acquaintance dayly and converse with God such persons alwaies are a blessing where they live As our Saviour saith they are like leaven apt to season such as are about them with the fear and love of Christ He that converseth much with God hath an humble meek and savory spirit He is rich in faith much of God appeareth still in all his conversation His presence therefore and example is a check to wickedness a provocation and encouragement to holiness of life As a friend of the Bridgroome he is a blessed meanes to bring many soules into the arms of Christ On the other side whoever he be that neglecteth this friendship is in very small capacity to be an instrument of spiritual good to any especially to those who are nearest to him who most observe his wayes and see into his actions A friend of the Bridegroome and the Bride must be a friend of God FINIS A 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
onely 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 wayes 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 Secondly because then he spake onely 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 onely 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. therfore 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 us 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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
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
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
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