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
called Elders and leaders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods heritage but as examples to the flock 1 Pet. 5. 3. to go before the people in the same work wherein the whole Church is engaged namely among other things in the search and study of the Scriptures therefore supposed to be endued but with the same gifts for kind with the rest of their brethren the difference betweene them and others in respect of gifts being onely in degree and eminency not in kind as hath been shewed chosen therefore they are by the Church from amongst themselves and according to certain rules set down in Scripture as in 1 Tim. 3. Titus 1. which might not be in case they should be persons extraordinarily inspired and could speak by an infallible Spirit and known such to be for such can be chosen onely by God himself either immediately from Heaven or by a Prophet or an Apostle in which case the Lord also giveth Testimony to such choice by the gift of miracles Heb. 2. 4. Nor is it any disadvantage to the Church to be taught by such who are themselves subject unto errour since we are not to take any thing meerly upon trust from our Teachers but are commanded to try the spirits and to prove all things And if we says the Apostle or an Angel from Heaven preach another Gospel unto you let him be accursed Gal. 1. 8. Nay I may adde that since our work and duty is to search the Scriptures it is for our advantage that our Leaders who go before us therein are persons of the same gifts and subject to the same infirmities with our selves because hereby that wherein they excell will be a provocation and encouragement to us to be industrious in the same study and labour And that wherein they are defective layeth a necessity on us to search and study so much the more lest we be misled And had the Lord continued persons of such infallible gifts it had been a means to take us off from that laborious and diligent search and study of the Scriptures which now we are necessitated to as was shewed at large in opening the point Quest If the Question be how such persons then can speak unto the people as Ambassadours from God and in his name so as the people may receive it in his authority and may be assured that what they receive is indeed the word and truth of God To this I answer Answ That it is true indeed if when we receive the truth as spoken to us in the name of God it were to be supposed that we receive it onely upon trust from those who are our Teachers it must then be granted that none can speak to us in the name of God but only such as have an infallible gift and of whom we can be certain of their faithfulness therein but that is not our work to build our faith onely upon the credit of our Teachers although that is not to be denied its due respect but what ever certainty we have of their faithfulness and ability our faith hath a further ground to fix upon namely First upon the selfe-evidencing property which is in light and truth for which cause it is that the Apostle himself saith 1 Cor. 10. 15. I speak as to wise men judge what I say and Gal. 1. 8 9. If we or an Angel from heaven preach any other Gospel unto you then that ye have received let him be accursed Therefore also 2 Cor. 4. 2. he saith that he and his fellow-labourers did not take any other course or use any other meanes to gain upon their hearers but by manifestation of the truth commending themselves to every mans conscience Such things revealed concerning God and Christ and man so put together in one body of light each part thereof bearing witness to illustrating and bespeaking the other all agreeing in such full consent and harmony of truth so far beyond the wit of any creature to have invented is discerned and acknowledged by true beleevers to be the truth of God and in some sort not unlike as light is known to be light by him that sees it therefore I say that is one thing upon which our faith in beleeving the truth of God depends beyond the credit of our teachers how great soever it be And yet this is not enough because such is mans impotency and corruption being left unto himself as his light is his darknesse so as by how much the stronger his reason is so much the more he is infatuated and deluded seeing he seeth not and hearing he doth not understand nor yet perceive Matth 6. 23 13. 13. therefore I must adde That our faith dependeth Secondly upon the inward testimony and work of Gods spirit opening the heart and inabling us to see this light and to beleeve the truth And without this work of the spirit whatever may be said in reason a full beleefe thereof as the truth of God cannot be Joh. 14. 26. The Holy Ghost shall teach you all things Joh. 16. 13. He shall lead you into all truth 1 John 2. 20. 27. Ye have an unction from the holy one and ye know all things 2 Cor. 1. 21. 22. He which establisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of his spirit in our hearts Therfore when the Lord Christ himself preached Joh. 6. the Jewes despising him and saying Is not this the Carpenter our Saviour saith the reason was because they were not taught of God vers 43. Quest If the Question be how the Spirit doth this Ans I answer First not by extraordinary or immediate revelations as was shewed from John 16. 13. p. 137. The spirit shal not speak of himself c. The spirit wil not come to any man and say in so many words this is truth or this is Scripture or this the word of God But Secondly The spirit doth it by sanctifying us through the truth John 17. 17. Sanctifie them through thy truth thy word is truth So John 7. 17. If any man will do the will of him that sent me saith our Saviour he shall know of my doctrine whether it be of God or not 1 Pet. 1. 23 24 25. The Apostle to prove the word to be the immortal seed of God saith it liveth and abideth for ever thereby intimating that it abideth not where it liveth not therefore by its being made a sanctifying word it becomes an abiding word in that soule A sanctifying word is when together with it we receive the spirit which is a fountain of life in every believer Three things there are in this his sanctifying us through the truth wherby we are brought to believe it to be the truth of God First in this sanctification a man is by the spirit wrought to give up himselfe to the power of this truth of God as his and that in every facultie for that is the
nature of sanctification it is a giving up or a separating of a thing to God Rom. 12. 1. 2 Cor. 7. 1. and in voluntary agents it is a giving up of themselves to God else the will is not given up to him and so the man is not sanctified therefore in the sanctification of the understanding it is made active in its own illumination and gives up it selfe to the power of the word of truth and to God therein hence it is that whilst the spirit of God sanctifies us through the truth it begets in us a beliefe that it is the truth of God Secondly by this sanctification so far as it prevaileth for it is but in part in this world we are delivered from the corrupt biasings of the heart which are the cause of all our darkness and unbeliefe of all those shifts evasions wherby we are kept from owning his authority in his word men of corrupt minds they are who are reprobate concerning the faith 2 Tim. 3. 8. Thirdly in the work of sanctification the soule findes the infinite power of God in this truth in mortifying sinne in a new birth to righteousnesse and in filling of the soule with comfort which however is a work secretly carried on in the soule and so many times the power of the sanctifying word not much taken notice of in actual thoughts yet the soule wherein it is accordingly doth secretly owne and acknowledge this power of the word and God himselfe therein yea even when actual thoughts from the corruption of the unregenerate part are reasoning against it and would not see it Thus we see upon what further ground our beliefe of the truth as the truth and word of God depends besides the credit of the persons by whom we are instructed and taught therein Who notwithstanding may be acknowledged as Ambassadours from Christ who speak to us in the name of God and in his Authority upon a twofold account First from the nature of their work which is to instruct us in the truth of God in which although much of the truth slips besides our faith and knowledge because of the weaknesse both of Teacher and Hearer and it may be but very little of it is discovered unto us yet something is done in that behalfe so as we can say of this and that particular truth which we have learned by their meanes that it is indeed the word of God and how small soever that be yet it cometh upon our soules from our Teachers in the name of God and in his authority because as it will be granted that when we receive the truth of God in his authority it is not therefore to be supposed that we are presently possessed of all the truth of God at once nor of all that truth which is spoken to us should it be by persons of infallible gifts because we receive no more then what we understand so it is as true that how small soever that part of the truth of the Gospell be that we receive as truth we cannot but receive it in his name and authority because he is the God of truth and the things revealed in it are such as none else could reveale but he therefore called his truth John 17. 17. Sanctifie them through thy truth thy word is truth And indeed that onely doe we receive in his name and authority which we receive as truth were it by persons of infallible gifts therefore I say so far as they are able to fasten any truth upon our understandings they are truly said even from the nature of their work to speake to us in the name of God Secondly from the nature of their office which is such as they are therein consecrated and appointed by a creating word of institution to be in this thing in stead of Christ himself unto the Church so as he saith to them He that receiveth you receiveth me and he that despiseth you despiseth me Luke 10. 16. and 2 Cor. 5. 20. We sayes the Apostle are Ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God This the Apostle speaketh of himself and others as those to whom God had committed the ministery of reconciliation vers 19. Now that ministerie was committed not onely to Apostles and Evangelists He gave also Pastours and Teachers for the work of the ministerie Ephes 4. 11. 12. So Heb. 13. 7. Therefore I say by vertue of his word of institution they are in this capacity not by vertue of any infallibility or freedome from errour in their teaching The ministery is that Ordinance of God whereby the truth of God is by degrees to be discovered and whereby that which is discovered to be his truth should come upon the soule in the same Authority and Power as if God himselfe did speak it to us God could as easily have spoken to us himselfe from time to time but he chuseth rather and finds it necessary to deal with us according to our capacity that his terrour may not make us afraid as Elihu said to Job Job 33. 7. and to bring downe the knowledge of himselfe to such wayes and meanes agreeable to our condition as that we may receive it in earthen vessels and yet be assured that it is the word and truth of God and so as that in this Ordinance of the ministery we have that which is equivalent unto his speaking to us himselfe This is the manner of Gods dealing with his people in bestowing himself upon us that what we cannot have immediately by himselfe by vertue of his ordinances we should have in equivalency or in effect made good unto us which is one reason why the Scripture calleth a false Ordinance an Idol or a false god namely because that is the nature and use of the ordinances of the worship of God to be to us as in his stead or to be equivalently or in effect as Christ himselfe unto our soules Thus in the supper of the Lord we have his body and blood though not his body and blood in nature or by transubstantiation yet because that supper is his ordinance wherein we do enjoy the communion of his body and blood the bread and wine in that use and administration is equivalently or in effect the body and blood of Christ unto us So the Church wherein we worship God is called the body and house of Christ though as in it selfe considered consisting but of a few and of them it may be a great part Hypocrites it cannot properly or primarily be so called yet that being his ordinance wherein we enjoy communion with him as members of his mystical body and as the temples of the holy Ghost and wherein we do the work and enjoy the comfort which belongeth unto us as such therfore in equivalency and in the way of an ordinance that Church is to us the body and house of Christ 1 Cor. 12. 27. The Church of Corinth is called his body
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
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
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
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
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
our faith had stood more in the authority and personall respects of the messengers and lesse in the evidence of the truth it selfe and so lesse in God that which the Apostle endeavoured so much to prevent in his hearers 1 Cor. 2. 3 4. I was with you sayes he in weaknesse and in feare and in much trembling and my speech and my preaching was not with enticing words of mans wisdom but in demonstration of the spirit and of power That is he sought not to gain upon them so much by personall respects but by the evidence of the truth it selfe as he saith 2 Cor. 4. 2. By the demonstration of the truth commending himselfe to every mans conscience He gives the reason of his practice v. 5. That your faith should not stand in the wisdome of men but in the power of God which is attained unto rather by this way of studying the Scriptures when by comparing places and things together our faith is resolved into and fastned upon the selfe-evidencing light which is in truth then by taking all from Prophets or Apostles Had that been still the way as in the Primitive times it was and the times before Christ how apt we should have been to take things upon trust from an Apostle and not to search into the truth it selfe is evident if we consider First how naturall it is to us our own corruption leading us unto it to take up things on trust from man that so we may not have to doe with God in any truth because thereby the flesh is crucified which therefore strives against it and will close with creatures to shift off him Secondly if we consider one great experiment which the world hath had in this particular which is this 2 Thes 2. 7. 1 Joh. 2. 18. We know that in the Primitive times even in the Apostles daies Antichrist had his rise and by degrees he gained upon the Church In these our daies Antichrist is falling and loosing every day and so as never to arise again What is the reason since their light was the same with ours in some respects greater Consider where lieth his strength and that will point you to it It lieth in an implicit faith that people will believe as the Church believes take that away it is to Antichrist as the removing of that pillar by Sampson was unto the Philistims when the house and the Philistims came down together This now points us to consider if one reason why he then rose and is now falling though the light whereby he falls is the same which then was in the world be not because then the truth was taken more upon trust from the Apostles whereas now the light we gain is by search and study of the Scriptures whereby believers are more established and built upon the light of the truth it selfe for what light we gain by industry study sticks by us is more digested more powerfull and usefull in the soule Therefore how often is this urged by the Apostles to try the spirits and to try all things and hold fast that which is good And If we sayes the Apostle or an Angel from Heaven preach another Gospel let him be accursed 2. Because our understandings had not been so exercised and improved which is a great part of Gods designe in as much as the excellency of man lieth in his reason It is true the way of Gods improvement is by the death of the old man with all his excellencies whatsoever so as reason it selfe becomes a dead thing to us as considered onely of the first Adam but though it dies it doth not perish but growes up in the new creature to a glorious improvement and increase That which thou sowest says the Apostle is not quickened except it die 1 Cor. 15. 36. it dyeth therefore that it may be quickened in the new birth wherein it is sanctified by Christ and afterwards improved to the utmost in his children For which purpose God findes himself engaged to bring matters unto such a state as by labour in the use of reason sanctified a man may search into the deep things of God without such extraordinary helps and when should that be expected if not in these last days when God hath spoken to us by his Sonne whereby he hath rendred himselfe with greatest advantage to the understandings of his people Now I say had those ways of speaking by extraordinary revelations been continued we had been apt to take things up with case from an Apostle without study or labour in the use of our understandings The rather is this to be urged because God will be served by our understandings as well as other faculties therefore will omit no course that might be taken whereby to necessitate and provoke us thereunto Therefore had those ways been still in use we had been hindred in our growth in faith and in the knowledge of God and of his will 3. Because therein also stands the growth strength of Christians not onely that they happen upon the truth which those who are weak may do but also that they be throughly possessed of it and seasoned with it that it be well digested and made their own so as they be able to manage and improve it for their comfort and for a withstanding of gainsayers which is not so wel attained when truth is taken in without study from an Apostle or the like What a man gains by study he is able to master and that masters him and he keeps it better and that keeps him A man that takes a truth on trust may keep it by him till he be withstood but when opposition comes he is not able to reply and must go for an answer unto him on whom his faith is pinned There would have been at least more of this in Christians had not those ways been laid aside then now there is though there is too much of it notwithstanding Obj. You will say that by what hath been said it seems that the Saints in these our dayes are in a better state or in a more noble way of knowledge then they were in the Apostles times whose practices are our patterns or examples and in many cases made the rule of our actions which seemeth hard to be affirmed To this I answer Answ First that their practice being our pattern which we are to follow is not because they were in a more noble or better way of knowing the minde of God to edification but because thereby is hinted to us what was the word and mind of the Sonne of God who is the Apostle and High Priest of our Profession as touching the practice of the Saints in all succeeding ages we having no more certain way in many things to know what the Sonne taught both by himselfe and his Apostles touching his worship and service then by what we finde was the common and received practice of the Churches in those days Secondly that in some respect we are in a more
noble and a more edifying way of finding out the mind and will of God then they were then appears by this because that was the time of laying foundations ours are the times of building upon foundations being layed and of growing up to a more perfect man Ephes 4. 12. 13. Now though there be a strength in the foundation that is not in the building yet there is an eminency in the building above foundations It appeares also in that when knowledge shall most increase which towards the end it shall it shall 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
his covenant for ever the word which he commanded to a thousand Generations saying unto thee will I give the land of Canaan the lot of thine inheritance If any branch of Gods promise unto Abraham may seem to be meant onely of the Old Testament and not of the New it is this of the Land of Canaan Gen. 17. 8. I will give unto thee and to thy seed after thee the Land wherein thou art a stranger all the Land of Canaan for an everlasting possession and I wil be their God Yet is it expresly said that this promise was a Covenant for ever a word commanded for a thousand Generations and for an everlasting possession which needs must extend to the times of the Gospel because else it had been only for thrice fourteen Generations Matth. 1. 17. And we know that Canaan hatâ— long since ceased to be the possession of Abrahamâ— natural seed Thus also the Apostle sayth here That the promise and oath which we have Gen. 22. 16. By my selfe have I sworne that blessing I will blesâ— thee and multiplying I will multiply thy seed as thâ— stars of heaven and as the sand which is by the Sea shore and thy seed shall possess the gate of his enemies which cannot but refer to the conquest of that land of Canaan is made and so confirmed unto us that we might have strong consolation If the Question be what that is which is contained in that promise concerning Canaan to be an everlasting possession to Abrahams seed and the Lord to be their God which is to be fulfilled in the times of the New Testament I answer It is all that of which Canaan and the good things thereof was a type namely the spirituall blessings of the heavenly Canaan the Church of the New Testament yea of Heaven it selfe And for the proofe hereof First something we have in that of Ezek. 47. where the Prophet speaketh of the Church of the New Testament under the type of Canaan and saith The Strangers are appointed the lot of their inheritance with the children of Israel Verse 22. They shall have inheritance with you among the Tribes of Israel Not in the Earthly Canaan but the Heavenly represented by it So Esai 65. 9. Mine Elect shall inherit it and my Servants shall dwell there and Sharon shall be a field of Flocks Speaking of the Church of the New Testament Secondly Observe that Abraham accordingly did by faith embrace that promise of Canaan to be an everlasting possession to him and his seed as a promise referring to and including not onely an earthly but also an heavenly inheritance Heb. 11. 8. 9. 10. The reason there rendred by the Apostle why by faith he left his own country went into the Land of promise and lived there with Isaac and Jacob in Tents as strangers is given v. 10. because he looked for a City which hath foundations whose builder and maker is God So v. 13. 14. 15. 16. in what they did and said when they counted themselves strangers and pilgrims upon earth saith the Apostle they declared that they did seek a better country that is to say an heavenly Then mark what followeth Wherefore he is not ashamed to be called their God namely in that which he did in fullfilling of his promise implying that if it had been onely an earthly Canaan which by promise they received from him it had not been worthy of him to give as their God In this the Apostle interprets that promise to Abraham Gen. 17. 8. To thee and to thy seed will I give the Land of Canaan for an everlasting possession and I will be their God That is by the Apostles interpretation he would be so in giving them not onely an earthly but also an heavenly Canaan so as together with those earthly blessings he would bestow himselfe upon them Therefore also when the Israelites brought their first fruits to the place which God did chuse to place his name there and were there to make their acknowledgment before the Priest of the fulfilling of that promise and were required to rejoyce there before the Lord their God for every good thing which the Lord their God had given them Deut. 26. 1. to 11. Interpreters do well refer it not onely to temporal but also to the spiritual good things whereof they were a type because the good things were such as God is there supposed to give them as their God And because not onely their first fruits thus given to God but also the whole lump was holy Rom. 11. 16. which implyeth that they had not onely a natural but also a sacred and religious use of their estates in Canaan And because this whole action was an act of solemne worship in which the type and the thing typified always go together Hence also is it that Esau is branded for a profane person for selling his birthright to this promise Had it been onely of a temporal and not of a spiritual Canaan also there had been nothing of profanesse in it which alwayes is a contempt or neglect of something spiritual And his sin is made the same with theirs who sell their birthright now for a morsel of meat Heb. 12. 16. which those beleevers do who for worldly advantages forgo their priviledges in the Church and house of God and of such the Apostle meaneth it as is evident by the scope of the place and of the whole Epistle as was shewed before and not of wicked men for their birthright is nothing else but death and hell To this I may add what the Apostle saith Heb. 3. 4. chapters namely that the Lords offer to the children of Israel in the Wildernesse to carry them into Canaan and to destroy the inhabitants before them and that in performance of his promise unto Abraham Exod. 2. 24. with 3. 6. 8. 6. 8. Numb 14. 23. Matth. 11 29. was a preaching of the Gospel to them chap. 4. 2. 3. And whereas the Gospel is a promise of rest in God through Christ to every beleever he saith also that it was an offer to them of an entrance into Gods own rest And when he sware that they should not see the good Land concerning which he sware unto their Fathers and that their carcases should fall in the wildernesse this by the Prophet David Psal 95. and by the Apostle in that place is called a swearing against them in his wrath that they should not enter into his rest Which could not have beene said unlesse in that promise the spiritual blessings of the heavenly Canaan also had been comprehended Which albeit I suppose by that which hath been said is evident to an impartial mind yet because so many stumble at this mistake that this promise concerning Canaan was no Gospel promise nor to be in any part fulfilled in the times of the New Testament and because the vindication of this truth is of concernment to our work in hand I shal stay a little in opening this
Scripture For which purpose let us consider the words Heb. 3. 17. With whom was he grieved forty years was it not with them that sinned whose carcasses fell in the Wilderness It should rather have been rendred thus Whom had he in disdain forty years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is taken from the Greek Interpreters who always use it in this sense throughout the Scripture namely to abominate or reject a thing as one should do that which is profane unclean or hateful as in those places Deut. 7. 26. Thou shalt utterly detest it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 7. 26. and thou shalt utterly abhor it for it is an accursed thing So 2. Chron. 21. 6. The Kings word was abominable b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Joab So Psal 36. 4. He abhorreth not evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Levit. 26. 15. 18. 25. Gen. 27. 46. Num. 21. 5. Therefore the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint is put for a polluted thing or an abominable Idol from which we are to separate c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Reg. 23. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas â—… Quadraginta â—nnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigavi secundum Rab. Dav. Rab. Abra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum fastidis abominatus sum Merc. The word in the Hebrew Psal 95. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had in disdain so Junius and Montanus As I would not omit this place in clearing this point so neither the weight of this word in this signification in opening this place for the word is such as according to the nature of it and the use it hath in Scripture it referreth here to God's withdrawing his favour from his people and his keeping them at such a distance in the wilderness forty years for their sin according as he had sworn against them in his wrath and that in respect not only of earthly but also of spiritual enjoyments not suffering them to enter into his rest A like carriage of his we read of after their sin in Canaan Psal 106. 40. The wrath of the Lord was kindled against his people in so much that he abhorred his own inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I say it should so be rendred whom had he in contempt or in disdain forty years was it not them that sinned whose carcases fell in the wilderness And to whom sware he that they should not enter into his rest but to them that believed not So we see they could not enter in because of unbelief He goes on chap. 4. 1. Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it for unto us was the Gospel preached as well as unto them but the word did not profit them not being mixed with faith in them that heard it In these words the Apostle maketh their case and ours to he the same the Gospel preached alike to both and the successe to be alike in case the word preached be not mixed with faith in them that hear it as it did not profit them so also that it will not profit us Now that we may discover the mind of the Apostle herein and how that offer of Canaan to them was a preaching of the Gospel as was said First we must have recourse to and consider what was said in shewing the scope of the Apostle in this Epistle pag. 1. First That he writeth this Epistle to such as did professe the faith of Christ Secondly that they were forsaking the worship of the New Testament and that a main scope of the Apostle in this Epistle is to prevent and cure this apostasie And for that purpose how he telleth them that the Lords people are his house chap. 3. 6. And exhorts them in the words of the Holy Ghost therefore to hear the voice of Christ the Apostle and High Priest of our profession inviting us to celebrate his day of rest in his house in the Worship of the Gospel And how he argues upon that subject in those two Chapters the third and fourth Secondly we must consider yet moreover that beleevers are the house of Gods rest in a two-fold capacity 1. First as members of the mystical body of Christ or of the invisible Church and so as Homogeneal parts of that body they are his house not only as collectivly taken together with the whole family of heaven and earth Ephes 2 19. 20. 21. but also singly each beleever is his house as every drop of water is water as well as the Sea is water Ephes 3. 17. That Christ may dwell in your hearts by faith John 9. 56. 1. Cor. 6. 19. 1 Joh. 4. 6. 2. Secondly As in a Ministeriall body or a visible Church and so they are his house onely in the way of an Ordinance as the bread in the Lords supper is his body so also the Church or society wherein we worship God is his body and his house only in the way of an Ordinance that is as the supper of the Lord is that Ordinance wherin we enjoy the communion of the body and blood of Christ and he saith of the Bread and Wine this is my body and this is my blood that is it is equivalently so or in effect the body and blood of Christ unto his people so the visible Church or Congregation whereof we are a part and wherein we worship God is that Ordinance wherein we enjoy the comforts and perform those duties which belong to us as members of the body of Christ and is in equivalency or in effect the mystical body or house of Christ unto us so as wee have as much therein in our worshiping God as if all the family of heaven and earth were therein met together and onely they In this second capacity the Church of Corinth is called the body of Christ 1 Cor. 12. 27. and the Church of Ephesus is called his House Ephes 2. 22. Thirdly consider also that as we are the house of Gods rest in this two-fold capacity so accordingly in the same two-fold capacity have we an entrance into this rest of God offered to us in the Gospel First in our personal interest as beleevers and as members of the mystical body of Christ by faith Secondly in the publick and sollemn Worship or Service of his house and sanctifying of his Sabbaths both which the Lord hath ordained and sanctified to be means wherein our personal interest is improved and wherein we have a more full enjoyment of this rest in God through Jesus Christ Now this our entrance into his rest as his house in this second capacity is that which the Apostle chiefly speaketh to here when he saith Take heed brethren of an evil heart of unbelief in departing from the living God And that in case the people of his pasture and Sheep of his hand even his own children will not hear his voice but forsake his worship refusing