world but of another Sabbath days rest besides what was in use before Fourthly Because it is meant of a day of rest to be celebrated in the house of God in his Worship So the Apostle concludeth verse 9. There remaineth therefore a Sabbatisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God a word comprehending the Sabbath and Worship put together as was before observed And the coherence of the words Psal 95. implyeth as much O come let us worship and bow downe and kneel before the Lord our maker for we are the people of his pasture and the sheep of his hand to day if ye will hear his voice harden not your hearts c. It appeareth also from the Apostles wherefore chap. 3. 7. His house are we wherefore as the Holy Ghost saith to day if ye will hear his voice c. So as if the question be what voice or what day the answer from the Psalm and from the Apostles inference must be this the day of worshiping the Lord our maker and of resting with him in his house and his voice whose house we are inviteing us unto it Fifthly Because the Apostle understands it of a day to be kept upon the same ground in relation unto Christ his ceasing from his works and entring into his rest as the seventh days Sabbath was in relation to God his ceasing from his works after his making the first creation and entring into his So it followeth verse 10. There remaineth therefore the keeping of a Sabbath to the people of God for he that is entred into his rest that is Christ hath ceased from his works as God did from his And that it may appear that it is Christ of whom he thus speaketh I must stay yet a little longer upon these words for the clearing of it The Apostle in these words maketh a further application and explication of that ninty fifth Psalm for his purpose for whereas in that Psalm it is said that he is the Lord our maker and we the people of his pasture and the sheep of his hand and therefore should come together worship and bow down and kneel before him he makes this the reason why this other day of rest of which David speaketh should be looked upon as a Sabbath thus to be celebrated in his house and worship as the former Sabbaths were because this our Lord and maker Jesus Christ spoken of in that Psalm hath entred into his rest and ceased from his works as God did from his And that it may appear that Christ is that Lord our maker whose voice we are to hear upon that day Consider what is said Heb. 3. 4 5 6. Christ the Apostle of our profession who built the house and built all things and is God he as a Son was faithful over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm to the end Wherefore as the Holy Ghost saith To day if ye will hear his voice harden not your hearts He exhorts them in the words of the Prophet and brings it in with a wherefore upon what he had said of our being the house of Christ therefore he supposeth his voice it is we are to hear whose house we are which says the Apostle is Christ the Son of God who built both it and all things else His house are we wherefore to day if ye will hear his voice And that it may also be clear that those words v. 10. are to be understood of Christ his entring into his rest First I must a little mend the translation or rather the placing of the words therein for these words his own in the former part of the verse he that hath ceased from his own works which make them seem to be meant of a Beleevers ceasing from his sin which is his own work are not rightly placed there but should be in the latter clause thus He also hath ceased from his works as God did from his own works for so they are in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as God did from the works peculiar to his first creation so did Christ from his Secondly consider the words v. 14. which are brought in with a seeing then pointing to something going before namely to his entring into his rest v. 10. Seeing then that we have a great High Priest that is passed into the heavens Jesus the Son of God c. Which can refer only to those words v. 10. of his entring into his rest for that supposeth his passing into the heavens Thirdly it cannot be meant of ceasing from sinne because it is such a ceasing as was God's ceasing from his works which was such as he took satisfaction in what he had done it was not onely Negative or a bare ceasing from labour that God entred into but a Positive rest and satisfaction Exod. 31. 17. He rested the seventh day and was refreshed And looked upon his work and said it was exceeding good But he that ceaseth from sin looketh upon that as evil and taketh no satisfaction in it at all Fourthly Consider that those words v. 10. are the Apostles argument to prove that there is another rest or keeping of a Sabbath remaining for the people of God besides what they had from the beginning of the world v. 3. and since Joshuahs time v. 8. for our ceasing from sin upon our rest in Christ by faith proveth no such matter Fifthly I may adde what our Saviour Christ saith of himself Mark 2. 28. Luke 6. 5. That he is Lord also of the Sabbath He is Lord of Heaven and Earth Lord of his House and Lord of his Worship There are differences of administrations but the same Lord. 1 Cor. 12. 5. and he is Lord also of the Sabbath which he could not be unlesse he also had entred into his rest ceasing from his works as God the first creator did when he ceased from his because the reason of the keeping of a Sabbath is put upon this because it is the day of our Lords entring into his rest Exod. 20. 11. Our everlasting Sabbath in Heaven will be an entrance into the joy of our Lord Math. 25. 21. so also the comfort of a Sabbath now is Communion with the Lord of the Sabbath in his own rest Therefore since he is Lord of the Sabbath he must enter into his rest as God did into his as the Apostle speaketh of him in this place By that which hath been said it appears that this is meant of Christ his ceasing from his works and entring into his rest Which being so it is evident concerning this other day of rest of which David speaketh saying To day if ye will hear his voice that the Apostle understands it of a day of rest to be kept upon the same ground in reference to Christ his entring into his rest as the seventh day was in reference unto God his entring into his
Much more might be said from these two chapters for the Christian Sabbath but I would not stay too long in my passage to my Text. Thus much was necessary to be inserted because I shall make use of it anon where we shall see although it may seem too large a digression yet that it was not needless nor impertinent Thus it appeareth that by To day if ye will hear his voice is meant the Christian Sabbath day to the keeping whereof in the House and Worship of Christ the Apostle exhorteth them as I said First in the words of the Prophet David verse 7. Then Secondly v. 12. he exhorts them in his own words to the same purpose and as it were by way of commentary upon those words of David Therefore as the Prophet so the Apostle proceeds to press his advice and exhortation upon them from their example who fel in the Wilderness shewing that David in that Psalm maketh the condition and case of such who in the times of the Gospel shall forsake the Ordinances and Sabbath of the New Testament refusing to hear the voice of Christ inviting the people of his pasture and sheep of his hand to rest with him in his house upon his day to be the same with theirs who tempted God in the wildernesse in refusing his offer to give them the land of Canaan destroying the inhabitants before them and to give them rest in that land and that he will swear against them in his wrath that they shall not enter into his rest as he had done against these who fell in the Wildernesse Thus having finished in these two chapters his arguments and exhortations taken from that Scripture Psal 95. he proceedeth to another and still in prosecution of the same work namely to deliver them from this forsaking of the Worship and Ordinances of the Gospel and that is this He shews that upon the comming of Christ there was to be a change of the Priesthood and of the Law of Ordinances and that Christ is now the onely High Priest over the house of God being a Priest for ever after the order of Melchisedeck not after the order of Aaron This he begins at the fifth chapter he pursueth it in the seventh eighth ninth and to the ninteenth verse of the tenth chapter where he concludeth and from what he had said perswades them against this Apostasie This sixth chapter is part of a digression which he begineth at the eleventh verse of the fifth chapter in which he sharply reprehends them for their unprofitableness when for the time they ought to be Teachers that they had need to be again taught the first principles of the Oracles of God But that he saith he would not do but would go on to perfection even to those things which he saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood He giveth his reason because the recovery of such who had tasted of the sweetnesse of the Ordinances and House of Christ and were utterly fallen away not only from them but also from the other principles of the Doctrine of Christ would be but in vain attempted This sharpnesse of his towards them he againe mollifies verse 9. But we hope better things of you c. Indeavours to comfort them and exhorts them in the words next before my Text to labour with diligence for a full assurance of hope to the end And not to be slothful but followers of them who through faith and patience inherit the promises Now in the words of my Text he urgeth this duty of laboring for a ful assurance of hope upon them by shewing that ground of this assurance of hope which the Saints have from the example of Abraham that great pattern of Beleevers and that two ways 1. By way of immitation set forth by shewing 1. What God did for him namely 1. He made him a promise of blessing and multiplying him 2. He confirmed it by an Oath 1. Swearing by himselfe 2. That because he could swear by no greater giving to him the best security he could 2. What Abraham did and found thereupon 1. He inherited the promise 2. Yet that after he had patiently indured In all this is intimated if we follow his steps and do as he did that we shall find as as he found Thus is his example propounded for a ground of assurance of hope by way of immitation 2. By way of instruction in as much as what God did for him was intended not for him onely but also for all Beleevers as Heirs of the same promise together with him This is set forth by shewing 1. The Nature and Use of an Oath among men 1. Men swear by the greater 2. Vnto them it is in point of confirmation an end of all strife 2. God's end in making that Oath to Abraham 1. That he might shew the immutability of his Counsel 1. More abundantly 2. To the Heirs of Promise 2. That strong consolation might be had set forth by 1. The means namely by two immutable things wherein it was impossible for God to lye 2. The persons that should have it Beleevers even of the times of the New Testament That we might have strong consolation who have fled for refuge to lay hold upon the hope set before us By this we see that many things might be considered from these words by way of observation First That the things promised in the Gospel are by the Saints obtained by inheritance Abraham inherited the promise and all Beleevers are here called the Heirs of promise Begotten to a lively hope to an inheritance incorruptible 1 Pet. 1. 2. So Acts 26. 18. Brought from darkness to light and from the power of Satan unto God to receive forgiveness of sins and inheritance among them who are sanctified by faith in Christ And that will be the welcome sentence from the judge at last Come ye blessed of my Father inherit ye the Kingdom Their title is sure they cannot lose their portion and it is so great it must be freely given and by such a Father the Gospel therefore is his Testament The summe of what is promised therein is an enjoyment of God himself Those that have it must therefore be his Children by union with him in Jesus Christ And if Children then Heirs of God Rom. 8. 17. Secondly That those who do enjoy this inheritance by faith and patience they must inherit it Heb. 4. 2. This work is carryed on by the power of a creating word and the word profits not where it is not mixt with faith Rom. 1. 17. it is the power of God to Salvation to them onely that believe And because the Lord will take time to perform his promise dispatching this great work not all at once but by degrees therefore we have need of patience that having done the will of God we may receive the promise Heb. 10. 36. Thirdly That the example of beleevers is a great advantage to a Christian in beleeving Abrahams example is
upon the same account when after the travaile of his soule in the new creation he entred the second time into his rest as it is declared that he did Heb. 4. 9. 10. as was shewed p. 11. 12. as also appeareth by what he saith of himselfe Mark 2. 28. that he is Lord also of the Sabbath which he could not be unlesse he also had a rest which he entred into as God did into his Because that was upon the first day of the week when he rose from the dead therefore by vertue of that command Remember the rest-day to keep it holy the first day of the week is now to be remembred and kept holy in as much as that is now the rest-day of the Lord our God as formerly the seventh day was As for his Ascention I confesse it is not so clear although very probable to be upon that day from Acts. 1. Acts 1. 3. 12. by the computation of the forty days from his Resurrection and the mention of a Sabbath dayes journey from mount Olivet to Jerusalem occasioned as is likely from their making that journey then upon that day vers 12. But albeit his rest was not compleated till he passed into the Heavens and sat down on the right hand of the majesty on high yet he first entred into it at his Resurrection in as much as he was raised in incorruption with a spiritual body and in glory 1 Cor. 15. 42. 43. 49. 20. And because he did then first cease from the travaile of his soul Which I say being upon the first day of the week there needeth no more to fix that command upon this day as a day which God hath sanctified and blessed because it comes within the general rule prescribed that the rest-rest-day of the Lord must be remembred and kept holy and that the Lord blessed the rest-rest-day and sanctified it So as if we should analyse that fourth commandement we may take it thus In that commandement we have 1. A duty commanded namely that the Lords rest-rest-day that is the day wherein he entred into his rest be remembred that is that the memorial of it be solemnized and that by keeping of it holy In that sense the word remember is used Exod. 13. 3 4. to 9. Remember this day in which ye came out of Egypt c. So Hester 9. 27. 28. The Jewes ordained and took upon them and their seed and upon all that joyned themselves unto them that they would keep these two days according to their writing every year and that these dayes should be remembred and kept and that these days of Purim should not faile from among the Jews nor the memorial of them perish from their seed So the Lord here commands the memorial of his rest-day to be preserved by keeping that day holy 2. The duty explained by shewing 1 The nature of it 1. As to the day 1. In general one in seven six days shalt thou labour and do all thy work but c. 2. In particular for that season it is declared of the week the seventh day to be the day The seventh day is the Sabbath or the rest of the Lord thy God 2. As to the manner of observing and keeping of that day namely thou shalt do no manner of work therein thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattell nor thy stranger that is within thy gates In which by a Synecdoche all other Sabbath days duties are commanded 2. The reason of it 1. Because God made the world in six days and rested the seventh 2. Because he therefore blessed the rest-day and sanctified it because therein he had rested So as by this analysis we see that the seventh day was commanded to be kept in this manner not as the seventh but as the rest day of the Lord for that we see is the reason of the duty because God had rested therein and because he therefore blessed and sanctified the rest-day I have been the longer upon this point concerning the Sabbath because it receives so much a like measure in the world with this of Infant-Baptisme and the clearing of the one will help us in the other For in like manner also in this of Abrahams Covenant there is 1. A duty commanded viz. to keep that covenant viz. the token sign or seal thereof which is a part of it which Abraham and his seed were and are to keep 2. A declaration or explication what was then the token of it namely that the man-child be circumcised and in case the Child was not circumcised that the covenant was broken By all which we see that notwithstanding the token of the covenant was specified then to be the circumcising of the child which is now abolished Yet the command of keeping the covenant in performing that which is the token of it is still in force and lieth on the seed of Abraham even his spirituall seed to this day Secondly For answer further it is to be considered that baptisme is now in the roome of circumcision and is the very same for substance to us as circumcision was to them before Christ namely the token and seale of that covenant made with Abraham and his seed as appeareth Gal. 3. 27 29. As many of you as have been baptized into Christ have put on Christ And if ye be Christs then are ye Abrahams seed and heires according to the promise By which we see as was before observed that whatever we have as Abrahams seed we have it all in Christ and what we have in Christ we have it all as Abrahams seed and that we are baptized into Christ that is our initiation into Christ and whatever we have in Christ and whatever we have as Abrahams seed is sealed unto us in baptisme By which it is evident that as circumcision was to them so baptisme now to us is the token and seale of that covenant made with Abraham and his seed A further proofe of this we have also Coll. 2. 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ being buried with him in baptisme wherein also ye are risen with him Where we see First that the thing signifyed or sealed or the spirituall fruit of circumcision was the circumcision of the heart in putting off the body of the sinnes of the flesh And that the very same is the spirituall fruit of baptisme signified and sealed thereby namely a death and buriall to sinne and a spirituall resurrection which is the same with the circumcision made without hands in putting off the body of the sinnes of the flesh Secondly that whereas Christ was circumcised and that not because he had a body of sinnes of his owne to be put off but the body of the sinnes of the flesh of the members of his mysticall body those only who are in Christ receive this benefit because they
of God let us draw neer with a true heart in full assurance of faith c. Let us hold fast the profession of our faith without wavering not forsaking the assembling of our selves together as the manner of some is So v. 35. Cast not away therefore your confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bondage of the Jews did chiefly stand in this that they were under such Ordinances and Administrations of worship Gal. 4. 9. As for their personal state wherein they stood by Faith they were free as we are free being under the same Covenant of grace and justified by Faith as well as we Therefore all this is spoken of the Worship of the New Testament in opposition to the Old that they should not forsake that to return again to this Again chap. 12. 15. 16. his exhortation is that they would not sell their birthright what is the birthright of believers for of such he speaketh which they can sell is it not their priviledges in the Church and Worship of the Gospel Of which also is meant that opposition between the Old Testament and the New in the following part of that Chapter I shall name but one place more that is chap. 4. 9. There remaineth therefore the keeping of a Sabbath for the people of God His arguments from whence he thus concludes we have before from Ps 95. begining chap. 3. v. 7. where the Saints of the New Testament as appeareth by the Apostles application of that Scripture are prophetically brought in thus exhorting one another O come let us worship and bow down let us kneel before the Lord our maker for he is our God and we are the people of his pasture and sheep of his hand to day if ye will hear his voice harden not your hearts c. I am the good Shepherd saith our Saviour Joh. 10. and my sheep will hear my voice therefore that is made the argument among the Saints exhorting one another to come and worship and kneel before the Lord because it is the voice of Christ the great Shepherd of our soules that calls us to it and that we harden not our hearts as they did in the Wilderness to whom he was a Shepherd also called the Shepherd of Israel Psal 80. 1. So Psal 77. 20. And because two things especially he doth for us as our Shepherd namely he feeds us and gives us rest Cant. 1. 7. Tell me O thou whom my soul loveth where thou feedest and where thou causest thy flock to rest at noon therefore that is made the Argument further lest he swear against us in his wrath as he did against them that we shall not enter into his rest Now the Apostle from that Scripture Psal 95. in order to perswade them to the worship of the Gospel in these two Chapters the third and fourth proveth the Christian Sabbath as we shall see anon Such is the connection between these two the Worship and the Sabbath as he that grants the one must not deny the other therefore having brought his Arguments for that his purpose he thus concludeth v. 9. There remaineth therefore the keeping of a Sabbath so in the margent and in the Greek for the people of God He saith not there remaineth a Sabbath but a Sabbatisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God Because these believers to whom he wrot were forsaking not onely the Christian Sabbath but also the Worship so his scope there being to prove both and to prove the one by the other therefore he useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly rendred the keeping of a Sabbath which comprehendeth both the Sabbath it self and the Celebration of it in the house of Gods rest in the solemn instituted Worship There remaineth therefore the celebration of a Sabbath for the people of God Now I say such being his conclusions by this we see that a main scope of the Apostle in this Epistle is to prevent this their Apostacy from the Worship of the Gospel Having thus found out his scope it will be necessary also and very useful sundry ways in that which I intend to insist upon from these words that wee consider also in the second place what course he takes to prevail with them in this matter namely First whereas the Ordinances of the Old Testament were given by Angels and by the hand of Moses Gal. 3. 19. Heb. 2. 2. Acts 7. 53. And the Ordinances of the New Testament by Christ himselfe In the two first Chapters he sets out the dignity of Christ above Angels And in the third Chapter he prefers him before Moses Consider the Apostle and High Priest of our profession Christ Jesus who was faithfull to him that appointed him as Moses also was faithful in all his house He to be esteemed as the builder and such a builder as made the World and is God Verse 4. Moses but as a Stone in that building he as the Son and as an Owner Moses onely as a Servant in this house Now having thus prepared them he faleth upon his intended subject having made mention of the house of Christ He layeth down that proposition chap. 3. 6. His house are we if we hold fast the confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rejoycing of the hope firm to the end That is if we forsake not the Worship of the Gospel Because under the Jewish Ordinances they were in a state of bondage and because that Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh to God Heb. 7. 19. therefore their holding fast the Ordinances and Priviledges of the Gospel he calleth an holding fast the confidence or liberty and the rejoycing of the hope And because the house of God is the place of his rest as we see Esai 66. 1. Where is the house that ye will build for me or where is the place of my rest So Psal 132. 8. 14. He taketh occasion thence to exhort them not to refuse the offer made by Christ unto them of resting with him in his house and that he doth First in the words of the Prophet David Psal 95. where he findes an exhortation for his purpose penned to his hand Wherefore saith he that is because wee are his house as the Holy Ghost saith to day if ye will hear his voice that is the voice of Christ for his voice it is whose house and sheep we are harden not your hearts as in the provocation in the day of temptation in the Wilderness when your Fathers tempted me proved me and saw my works forty years wherefore I had in disdain that Generation and said they do alway erre in their hearts and they have not known my ways as I sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my wrath that they shall not enter into my rest The Prophet presseth us to hear his voice in this matter because he is our Shepherd and we the people of his pasture
and the sheep of his hand as was said before The Apostle urgeth us to hear his voice because he is the Apostle and High Priest of our profession faithful in his house as the Son and the Builder of it He varieth the title but he speaks to the same thing for what the Lord Christ doth as the Apostle and High Priest of our profession in his house he doth it as the great Shepherd of our soules as we see Psal 23. where David seting forth the blessings of his house as we see in the close of the Psalm and I will dwell in the house of the Lord for ever he doth it by this The Lord is my shepherd I shal not want He maketh me to lie down in green pastures he leadeth me by the stil waters c. We heard before that two things especially he doth for us as our Shepherd he feeds us and he gives us rest Ps 23. 2. He giveth us green pastures he maketh us to lie down therein He spreds a Table for us and that in the presence of our Enemies Both these he giveth us in himself he is our Bread of Life he is our Rest In order to both these he hath built us an House of rest which is his Church as we shall see anon There he feeds us and there he causeth his flock to rest at noon Cant. 1. 7. He appoints also a day of rest to be celebrated in his house in the Service of it And because his sheep are not as the wild beasts that live of their own finding but are under the government and guidance of their Shepherd therfore called the Sheep of his hand Psal 95. that is of his government Psal 77. 20. and such as know his voice therefore at his voice it is that they come together as his flock in his house and Worship and that upon the day appointed for it by himselfe O come let us Worship and bow down c. To day if ye will hear his voice c. All this he doth as our Shepherd and he doth it also as the Apostle and High Priest of our profession in as much as in that capacity he appoints his house and the service of it and was faithful therein to him that appointed him as the Apostle sheweth And in as much as he is Lord also of the Sabbath as he is of his house and hath set apart and sanctified that day for the service of it this being as much in effect as if every Sabbath day we heard from him a voice inviting us to rest with him in his house therefore is it that the Prophet brings in the people of God in that manner as upon that day exhorting one another saying O come let us Worship c. to day if ye will hear his voice Nor is there any other day wherein the Saints can be supposed ordinarily to exhort and stirre up one another to worship God The other six days are appointed for labour Exod 20. 9. I have been willing to stay the longer upon this because it will be useful in opening the Covenant of God with Abraham as we shall see anon And because in these two chapters the third and fourth we have a clear evidence for the Christian Sabbath which also I shall make some use of in clearing the duty of Infant-Baptisme which is the thing especially intended in this discourse for which cause also I shal stay yet a litle longer upon these two chapters before I come to my Text to shew from the words of the Apostle that by to day if ye will hear his voice in that Psal 95. is meant the Christian Sabbath day which may be cleared in this manner First It is evident that it is meant of a day of rest chap. 4. 7 8. He limiteth a certain day saying in David to day after so long a time as it is said to day if ye wil hear his voice harden not your hearts for if Joshuah had given them rest namely that rest of which David speaketh then would he not afterward have spoken of another day Therefore of a day of rest it must be meant else the Apostles argument had not been concluding nor pertinent because many other days might have afterward been spoken of although Joshuah had given them all the rest that was ever to be expected Secondly It is meant of such a rest as God can and sometimes doth swear in his wrath against his own people who are his house and the people of his pasture that they shall not enter into it this cannot be said of what they enjoy in their personal interest by faith only but as for the comfort of his Ordinances and Sabbath how this may be said concerning that we shall see anon in opening the promise of God to Abraham Thirdly That it is meant of a Sabbath days rest appeareth by the manner of the Apostles arguing in this place in as much as the Apostle proveth it to be another day of rest besides what was in use in the Church before Another in opposition to the seventh day Sabbath and that because David speaketh of it as a rest to be entred into a long time after although the seventh days rest was entred into from the beginning of the world in as much as he spake in a certain place saying in this wise and God rested the seventh day from all his works and in this place again if they shall enter into my rest implying a promise that some shall though others shal not enter into it Now saies the Apostle this being spoken by the Prophet David of a time then to come and again that he limiteth a certain day saying in David to day after so long a time there remaineth therefore the keeping of a Sabbath for the people of God namely over and besides the seventh days Sabbath Now from this his manner of arguing it is evident that he supposeth this day of which David speaketh saying to day if ye will hear his voice to be a day of the same kind as the seventh day Sabbath was because else there had been no such opposition to be made nor would there have been place for an although or a notwithstanding in the case as in v. 31. because any other rest might have also been entred into from the beginning of the world as a believers personal rest by faith was but that which maketh the opposition is that David speaketh of a Sabbath days rest to be entred into now a long time after even in the times of the New Testament of which times that Psal 95 is a Prophesie as appeareth by the Apostles application of it in this place and thereupon he concludes it to be another day of rest remaining for us besides the seventh days rest By this we see that by to day if ye will hear his voice is not meant only of a Christians personal rest by faith which is every days enjoyment and was entred into from the beginning of the
world by multiplying Abrahams spiritual seed and that by making beleevers blessings to families and nations Let not the people of God so easily part with so ancient entayled priviledges wherein the Saints have rejoyced for so many ages Let them have so much compassion on their Children as not to blot their names out of Heaven or thrust them out of the Kingdome of Christ into the Kingdome of Satan for to one of the two Kingdomes they must belong Those who know their owne priviledge herein will not upon such slender grounds part with it as the manner of some is to do And as Gods promise unto Abraham and his seed is called a Covenant and therefore something to be performed on their part as a duty commanded and required by the Lord that his Covenant be not broken so let beleevers search and see what that duty is for which purpose let us make this further use of this point Vse 3. From thence to learne not to confine that great promise made to Abraham and his seed Gen. 17. within the compasse of an earthly Canaan as meant onely of the temporal things of that Land or the multiplying of his natural seed therein but also of all such blessings in Christ whereof Canaan and the good things thereof were types That very promise vers 8. of the Land of Canaan to be an everlasting possession to his seed and he to be their God by what hath been said in opening this point we see is yet in fulfilling even to us of the times of the New Testament in the spiritual blessings of the Heavenly Canaan and in the conquest of the World by the people of the God of Abraham whereof the conquest of that land by Joshuah was a type as hath been shewed If any shall affirm that in neither of these two respects that promise can be brought down to these times it behooveth such to find out some other sense wherein it may be so extended because we see that what the Lord confirmed unto Abraham of blessing multiplying and causing his seed to possess the gate of his enemies he confirmed it to us even to beleevers of the New Testament as his seed and heirs according to the promise In opening the point I was the larger in the proofe hereof and have therefore insisted upon some things by the by concerning the Kingdom of Christ although a full unfolding thereof would require a farre larger discourse because it conduceth much towards the clearing of Infant-Baptisme to be a duty which God requireth of his people that the full extent of Gods promise unto Abraham whereof we have found that to be one branch be considered and understood For if this be granted that the promise made to Abraham Gen. 17. especially that part of it v. 8. concerning Canaan to be an everlasting possession to his seed be of such extent and made also to his spiritual seed of the New Testament it will follow that that command of God in those words next following vers 9. Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations is to be meant also of his spirituall seed even in our dayes and as a command that now lieth upon the same spiritual seed in all Generations Psal 105. in as much as that command is brought in with a therefore upon the promise made to the same seed in the words next afore going Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations And saies God This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the covenant between me and you and v. 14. The uncircumcised man-child shall be cut off from his people he hath broken my covenant Obj. It will be said how is this command of keeping this covenant obliging to beleevers now since the covenant to be kept was then specified to be the circumcising of the child in as much as circumcision is now abolished Or what is this to baptizing children the point in hand to be cleared in this discourse To this I answer Answ First It is to be observed that this command of God is primarily fixed upon the generall duty namely the covenant to be kept and not upon this or that way of keeping either by circumcising or baptising so as the circumcising of the Childe came under the command onely upon this because it was declared then to be the token of the covenant and by the words it is supposed that when it should cease to be the token of the covenant it should no longer be a duty and what else by the same authority should be made the token of the same covenant would be the duty in stead thereof Mark the words he doth not say Thou shalt therfore circumcise every man-child among you as a token of the covenant between me and you for so had that been made the token for perpetuity to have continued so long as the covenant it selfe But first in general he saith Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations that is they should observe and performe the token of the covenant whatever that prove to be and in the second place he addeth This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and the uncircumcised man-child hath broken my covenant therefore as I said as for circumcision that was a duty onely upon those words declaring that to be then the token Circumcision is now abolished yet the command of keeping the token of Abrahams covenant is still in force and binding to Abrahams spiritual seed in their Generations therefore what is now the token of that covenant must be observed in stead thereof The like manner of institution we have concerning the Sabbath therefore those who deny Infant-Baptism oftentimes deny the Sabbath and not without cause for there is the same reason of both and we may illustrate the one by the other The Lord intended in time to change the day from the seventh to the first day of the week as he intended in time to change the token of Abrahams covenant therefore in the fourth Commandement also the command is not primarily fixed upon the seventh or any day to be remembred and kept holy but upon the general duty that the rest-day of the Lord be remembred and kept holy what ever that day fall to be Exod. 20. 8. 11. Remember the Sabbath day that is the rest-day to keep it holy and the Lord blessed the rest-day and sanctified it And the remembrance and keeping of the seventh day is in the commandement made a duty for this reason because that was declared to be then the day wherein God had entred into his rest after his making of the world And
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
attained to I may and I may adde to what degree soever of purity and perfection in the Church the meaning of those expressions is to be extended lesse or more it is evident that untill the Church be come to that ripeness and glory yea even such as may deserve that title of the new Jerusalem which cometh down from Heaven wherein righteousness shal dwel the people of God may not expect to possess that power The truth is should such power be put upon them now as things are in that condition wherin the Church of God is at present there would so many put on visards of Hypocrisie and seeming Saintship to get into place as but very few of the true spiritual seed of Abraham should obtaine it and such dissemblers and pretenders being in place would act very much unlike to Saints and so much the worse by how much the more they are refined in profession and the outside of religion being false and rotten still within Therefore as the Lord hath designed such a power even in this world unto his people so he hath reserved it untill such time as they shall be in a fit capacity to receive and use it as he saith Esai 60. 22. I the Lord will hasten it in his time Thus we see that notwithstanding this objection the promise of such power is intended unto such as are Abrahams spiritual seed indeed not to those who are pretenders only to be such so as when that day comes as it shall naturally fall upon them so there will be no cause of grief to people that power is so placed as it will then be To conclude this use I must adde a word by way of caution least I be mistaken in that which hath been said namely this That in the mean season till this new Jerusalem be come down from Heaven it is not to be supposed that the people of God should lay aside their swords or not to share among others in the power of Common-wealths and not be instrumental and that above others too sometimes in carrying on the work of God in the world in order to the encrease of his Kingdome and that by force too so far as it is capable to be used to advance that work But as when the whole power shall be put into their hands according to the prophesies mentioned before it shall naturally be divolved or cast upon them and become theirs according to the common rules of justice from principles of nature and reason as hath been shewed so much lesse in the mean time in being serviceable to their Country shall they act in any other capacity then as good Common-wealths men and as being involved in the same common interest with others of that nation or society whereof they are a part Their Saintship may fit them for their trust and in elections may bespeak them to it by way of merit but not entitle them to any place or power in Common-wealths The Kingdome of Christ is not of this world nor ever shall be as was shewed before in opening of the point Should the power and government be entitled to Saints as such we had need be in a better capacity to know them and to say which are Saints which not then indeed we are Therefore to salve that difficulty those who have pretended that priviledge and acted thereupon have accordingly ordered their affaires by pretended Revelations from Heaven which practice how absurd it is and what a monster in a Common-wealth is obvious to any understanding that will but consider that acts of justice in a Common-wealth are to be of publique cognisance and such as are supposed to be owned or ought to be by the community or the major part thereof for which cause a Revelation from Heaven brought in evidence in any court although it should be true is not a sufficient evidence for any Judge to go upon in passing sentence because unlesse the Judge have a Revelation also it comes not within his understanding to be able to judge of the matter If both Judge and Witnesses have a Revelation speaking the same thing yet he may not passe the sentence thereupon because the sentence of the Court is supposed to be the vote of the Common-wealth therefore the power even all the power thereof if need be is engaged to put the sentence in execution And for this purpose it may be pertinently considered whether that was not one cause why Cain was not to be put to death for his murder because having done it secretly in the field it was not revealed but by the Lord himselfe for what cometh within the cognisance of any Civil Court of matters criminal to be punished must be within the compasse of sense or reason Vse 7. One thing more concerning this matter I shal adde which is a seventh Use to be made of this point Namely that those who are the people of God doe learn from thence what course is to be taken by them to advance this Kingdom By that which hath been said we clearly see the course they are to take is to endeavour what they can to increase the number of his people And in order thereunto that they labour to be blessings to their Families and to the Nation and places where they live to be a meanes to season the hearts of their little ones servants friends and neighbours with the knowledge and love of Christ And though the work is great and far beyond our own abilities or all that we can do by instruction or example should the Lord withdraw his powerful assistance yet we must know that God is able who hath promised to make beleevers blessings to Families and Nations and by multiplying them to cause them to possesse their enemies gate Now for this end that you may be blessings in this manner First take heed you break not Abrahams Covenant as those persons do who deny the application of the seal thereof to Infants as hath been shewed from Gen. 17. and thereby as much as lieth in them do nullifie and make void that promise therefore in defence of that mistake it is often seen that they deny that promise to be of such extent Far be it from me to say or think that none of that beleef eare blessings to Families or Nations Many of them I beleeve are holy and sincere and very deare to Christ who knoweth how to passe by the errours and infirmities of his people and maketh even such notwithstanding that mistake instruments of much good to both But this I may affirme from what hath been said in this point that those who thus forbid little Children to be brought to Christ whatever is pretended are in that thing but small friends to his Kingdome and in that particular an ill way it is they take in order to their being blessings either to families or nations The right way of increasing that Kingdome and of exalting his throne and power in the world being waved and neglected other ways which
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
a comparison between the people of God of the times before and after Christ touching the differing manifestations of God to them This in the generall is the Apostles scope for when he saith In thâ—se last daies God hath spoken unto us by his Sonne by us he meaneth not onely those who heard the Lord Christ speaking in the flesh that was more then he could say of those to whom he wrote this his Epistle that they all had so heard him speaking If therefore that had been his scope he had said To some of us he hath spoken by his Son Moreover the Apostle speaking of the same times and persons 1 Cor. 10. 11. saith Vpon us the ends of the world are come And that phrase we finde in the same sense used 1 Tim. 4. 1. 2 Tim. 3. 1. 1 Pet. 1. 20. and Heb. 9. 26. therefore by us in these last daies he meaneth the people of God under the New Testament in all the times since Christ to the end of the world A further evidence whereof is the opposition made between us and the Fathers for as by the Fathers in time past he means the people of many ages before Christ so by us in these last daies he means the people of many ages after his comming in the flesh Thus we see the scope of these words in generall they shew the differing light of the former and of these latter ages of the world Now more particularly In this comparison we finde 1. Something wherein they are alike namely 1. In the Authour of this manifestation the same God hath spoken both to them and us the same God in the Old Testament and in the New Such things are said in both as none could speak but he Therefore in our search and study of the Scriptures neither the one nor the other is to be neglected by us 2. Something in the nature of it both to them and us he hath not done it immediately by himselfe but by Prophets then and that in divers manners now by his Sonne and he not onely God but also man Though he could have done it by himselfe either without a messenger or a voyce or any other means yet this hath been his course in all ages To send his treasure to us in earthen vessels He creates peace to him that is a farre off and to him that is nigh but he creates it as the fruit of the lips Esay 57. 19. I create the fruit of the lips peace 2. Something wherein they differ concerning which something is affirmed 1. Concerning them He spake to them 1. By Prophets that is by persons extraordinarily inspir'd by God 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost 2. By those Prophets he did it piece-meale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now a little and then a little at sundry times Something to our first parents in that promise The seed of the woman shall bruise the serpents head more to Abraham more yet by Moses afterwards more by the other Prophets 3. This was done in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Dreames and Visions by Urim and Thummim by other extraordinary waies of Revelation 2. Concerning us in these last daies in opposition unto all these he saith onely this He hath spoken to us by his Sonne wherein however not particularly exprest yet something is implyed in opposition unto each of those particulars mentioned in the other namely that 1. Whereas to them be spake by such Prophets to us he hath spoken onely by the Sonne himselfe 2. However by those Prophets to them he spake piece by piece at sundry times yet to us by that one Prophet his Sonne he hath spoken all at once By his Sonne he hath revealed the whole mysterie of his will even that which was hid from ages and generations but now made manifest to his Saints Col. 1. 26. 3. Though in times past to them he spake severall waies by dreames and visions and the like yet in these last daies those waies are ceased and he hath spoken vnto us this one way onely by his Sonne These three things although not expressed yet are implied because of that opposition made of his speaking by his Sonne to his speaking by Prophets at sundry times and in divers manners else he could not have said that to them he spake so to us he hath spoken thus and because this his speaking by his Sonne is mentioned as comming in the place and instead of those his former waies of speaking One thing more I must adde by way of explication that the opposition made is not betwixt what was extraordinary then and what is ordinary now because the manifestations of God by ordinary means now are manifold and piece by piece even in these last daies but the opposition is betwixt what was extraordinary then and what is extraordinary now then by Prophets at sundry times and in divers manners now onely by his Sonne And by extraordinary I meane that which is above the common line of beleevers The words thus opened offer to us many things by way of observation I shall onely speak to those three particulars wherein the manifestations of God to them and us doe differ The first whereof and the third I shall put together in one conclusion which I shall insist upon in handling whereof I shall also touch upon the second The Conclusion or point of doctrin is this That However in the times before Christ God spake to the Fathers by Prophets extraordinarily inspir'd by the Holy Ghost and by divers waies of Revelation yet to us in these last daies those extraordinary waies and such Prophets are ceased and he hath spoken to us onely by his son what else is to be attained to in the manifestations of God to us is onely by the use of ordinary gifts in searching out the mind of God from what the Sonne hath spoken In handling whereof something must first be done yet further by way of explication and so the question will be this What the Apostle meanes by speaking He spake by the Prophets and hath spoken by his Sonne To which I answer That we are not to confine it onely to a literall speaking by a voyce Exod. 4. 8. because the Prophets sometimes spake by signes and the Sonne spake not onely by words but also by actions therefore it is said that his blood speaketh Heb. 12. 24. And by a voyce the Sonne spake but to a few in the daies of his conversing with us in the flesh but this his speaking in the Text is to us also upon whom the ends of the world are come as was shewed before therefore by his speaking by the Prophets we are to understand the whole manifestation of God which he gave unto his Saints by them whether by word or otherwise left upon record in the books of the Old Testament And by his speaking by his Sonne the whole manifestation of God by Jesus Christ and that not
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
subject to the Prophets As for those words If any thing be revealed to another that sits by let the first hold his peace although they are alledged by some to prove the contrary yet being well considered it will appear also even from those words themselves that they are rather to be meant of something which he had provided to speak before he came into the Congregation then of a sudden extraordinary revelation I confesse as the words are translated they sound something the other way the word by is not in the Greek and we are to read them thus If any thing be revealed to another that sitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that sitteth by It is not the Apostles scope onely to expresse the posture of the man for whether he sate or stood if he had a revelation he was to have the same liberty of speaking Nor is it his scope onely to set forth his being by or present in the Congregation for then he had rather said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a further matter is intended as we may see by the same phrase used Acts 13. 14. Paul and Barnabas at their first comming to Antioch in Pisidia went into the Synagogue on the Sabbath day and says the Text they sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which words also the holy Ghost intends more then barely to record their posture in the Synagogue or to set it down whether they sat or stood It is a phrase both in this place and in the other 1 Cor. 14. importing thus much a placing themselves so in the Congregation as therby giving notice to them that they had something to speak unto the people as appears in that the rulers of the Synagogue after the Lecture of the Law was ended applyed themselvs to Paul and Barnabas without any speech had with them before whereby to have known their minds saying Men and brethren if ye have a word of exhortation to the people speak Whether it was because the Sonnes of the Prophets in Israel were not fixed in one place for the exercise of their function but went occasionally from place to place prophesying in the Synagogues or what else was the cause it seemes that in their Synagogues there was a place provided on purpose in which whoever placed himself the people expected some word of God from them and those who would tender themselves to speak did purposely set themselves in that seat some such custome I suppose it was that occasioned this phrase and so you are to understand that of Paul and Barnabas and this in 1 Cor. 14. If any thing be revealed to another that sitteth that is to another that is provided and tenders himself to speak in such a case says the Apostle he that speaks first is to take but so much time as to leave room for him who is to follow Thus we see that those very words do point us rather to the ordinary provision of the preachers of the word by ordinary gifts and to something whereof they are supposed to be provided by meditation and study before they come into the Congregation then to any extemporary revelation And it is evident from those reasons given before that the Apostle speaketh of such and that as the Preacher is called a Prophet so such provision is there called a revelation To this I may adde what we have found and considered from Rev. 19. 10. compared with Acts 2. 18. Rev. 12. 17. in the former Treatise upon the Covenant of God with Abraham pag. 85 86. 87. namely that now in the times of the New Testament every beleever hath the Spirit of prophesie yea though he be no preacher in the Church as is there shewed from those words of the Angel forbidding John to worship him saying See thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the Testimony of Jesus is the Spirit of prophesie This Testimony of Jesus is the whole manifestation of God by Jesus Christ contained as was shewed p. 132 in the Scripture of the Old and New Testament so called because the Lord Christ is that faithful and true Witnesse which God hath taken to himself whereby to give credit to his Gospel in the hearts of his people being fitted for that work as being his Sonne who knows all his bosome thoughts Joh. 1. 18. And as being a distinct person to the Father Joh. 8. 17. 18. for a witnesse must be another person And because of his assuming our nature and so being made one of our number In reference to all which it is that he saith Ye beleeve in God beleeve also in me Joh. 14. 1. Now by that speech of the Angel whoever hath this Testimonie which is the character and priviledge of every beleever in the times of the New Testament Rev. 12. 17. 1. 9. 6. 9. hath the Spirit of prophesie and is therefore a fellow-servant to the Angel by whom the Lord Christ gave the revelation of such prophesies unto his servant John The reason is because whoever hath the Testimony of Jesus hath it not onely in the Letter but hath received the Spirit also Gal. 3. 2. The ministration of the New Testament is a ministration of the Spirit 2. Cor. 3. 8. Therefore he saith that the Testimony of Jesus is the spirit of Prophesie because it is not had without the Spirit No man can say that Jesus is the Lord but by the Holy Ghost 1. Cor. 12. 3. It is a living word if it be an abiding word in any soule 1 Pet. 1. 23. By all which places we see that we in the times of the New Testament are not without the Revelations of God and that in an ordinary way by the use of ordinary gifts we have in effect the same communion with God in the visions of his glory and the discovery of his fatherly affection to us as they had by those extraordinary wayes of Revelation This therefore is another reason of the point namely why those extraordinary wayes are ceased and that what is attained of the manifestations of God to our soules must be had in the use of ordinary gifts in search and study of the Scriptures Reason 3 Because if God had still continued his speaking to his Saints by extraordinary wayes and by persons infallibly inspired such as were the Prophets and Apostles he had taken a course to keep his people at a lower stature in beleeving then is now attained to Had there been advantage in continuing such meanes the personal presence of Christ in the flesh amongst us of all other had been the greatest but we see what our Saviour saith to that Joh. 16. 7. It is expedient for you saith he that I go away implying that there was intended for the Church a better state by his presence with us in the Spirit then what they had by his presence in the Flesh The reason is 1. Because