Secondly, Under the Old Testament he spake by piecemeal, now he hath spoken all at once.

Thirdly, He did it obscurely divers ways, but now he hath done it plainly and clearly; therefore our condition is better.

1. First, under the Old Testament he did it by piecemeal, now but once; therefore Jude ver. 3 calls it the faith once revealed unto the saints.' Under the Old Testament the fathers received truths by retail, but we by wholesale; yours is a new edition of truths come forth in folio. John i., the apostle, comparing Christ and Moses, saith, The law came by Moses, but grace and truth came by Jesus Christ;' that is, yours is as much grace, so much truth, that Moses revealed not, that hath been since brought to light, which the corrupt church of the Samaritans had no inkling of, John iv. 25, where though the woman was ignorant of many things, yet she referred it to the times of the Messias, who, when he comes, would tell them all things.' In him are hid all the treasures of wisdom and knowledge,' Col. ii. 3, which treasures were then brought forth. False teachers would have drawn them away by the knowledge of angels and philosophy, &c. No, saith the apostle; study Christ, for in him you are complete ;' nothing can be added to the knowledge of him, in whom are hid the treasures of wisdom and knowledge.' John xv. 15, 'Whatsoever I have heard of my Father,' &c. You have now the original copy; the prophets were but transcripts out of Christ, now a leaf and then a leaf; but saith he, I am the original copy, and whatever I have heard of my Father,' necessary to salvation, ‘I have delivered unto you.'

Use 1. Adore then and admire the doctrine of the gospel, and the perfection thereof; for it is delivered but once, not as it is with the papists; this truth discovered in one pope's days, another in another; but he hath done it once. The Scripture is said to make the man of God perfect, which cannot be said of any science in the world. There is not philosophy enough in all men's books to make a man a perfect philosopher, but there is Scripture enough to make a man a perfect divine.

Secondly, Contend for it, for it was but once delivered. St Jude exhorts to contend for it upon this ground: if all, both magistrates and ministers and people sell the truth, it is gone, for it is as in a lease in which three have share; if one will not consent, it is not sold; so if any of these hold the truth it shall not depart; therefore contend for it; if you lose it, you will never have it again, for it was given but once, as Esau when he sold his birthright.

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Thirdly, Study the word, let it dwell plentifully in you, for it is the word of Christ Ps. cxix. 96, The law is exceeding broad,' but the gospel is much broader; the vast treasures of wisdom and knowledge are laid up in it. St Paul had abundance of that knowledge, it is all hid in the word. Christ had a world of knowledge: he hath hid it in the word; therefore never think you have knowledge enough; study the word more fully, for there is no truth. laid up in it but shall be revealed in it before the day of judgment. No man lights a candle and puts it under a bushel.'

2. In the time of the gospel he hath revealed himself one way; before, he did it by visions and dreams and types, &c., which were very obscure; for thus we have the things and see them fulfilled, yet how hard are they for us to understand them; and if we do not, who have all fulfilled before our eyes, much less they; but God hath laid all these ways aside, and hath revealed himself only by the word and sacrament unto the hearts of men ; and this he hath done clearly, 1 Cor. ii. 13, Suiting spiritual things with

spiritual; that is, we speak to them plainly in their own notions; we do not give them riddles, but speak of things in their own expressions, suitable to them, 2 Cor iii. The ministry of the law was a veil over Moses's face, which argues his ministry was very dark; but under the gospel we with open face behold the glory of the Lord. There are two ways to represent a man, one by his picture, another in a glass; that under the law was a representation of Christ by pictures, but in the gospel by a glass. In the law there were but shadows of Christ, but now the shadows are gone, and we see his person in a glass; they saw him through a veil, we with open face; the veil being taken away, we look with a broad eye upon Christ, God having betaken himself to one ordinance, thereby to reveal himself to the sons of men.

Use 1. Ministers should endeavour therefore to speak plainly to the people, because ye are ministers of the gospel, 2 Cor. iii., 'Seeing we have such hope, we use great plainness of speech,' and 2 Cor. iv. 3, we speak so plainly, saith the apostle, that if any man perish through ignorance, it is because he is a lost creature.

Use 2. This condemns all ignorance likewise, for under the gospel we have no cloak for it, Christ having spoken so plainly, as he hath in comparison to what he did under the law.

3. He speaks now by his Son, whereas he spake then only by the prophets; then the stars shined only, but the Sun of righteousness shining, he hath put all the stars down; hence we will shew,

First, How he speaks.

Secondly, Why he speaks by his Son.

First, How he speaks; he is said to speak by his Son.

First, as Christ is the matter itself delivered, therefore, Rom. i., it is called the gospel of Christ,' because he is the subject of it; whereas the prophets were not the matter of what they delivered.

Secondly, Christ himself is the immediate speaker; he came from heaven on purpose to preach the gospel; we had never had it else; and though he be not here bodily present, yet he is said to preach unto this day, Eph. ii., though he never preached at Ephesus in person, for he was not sent, that is, to preach, but to the lost sheep of the house of Israel;' yet he preached peace not only to the Jews that were near, but also to the Gentiles that were afar off. And that,

(First.) Because he brought the gospel which we deliver to light; it was spoken first by the Lord, Heb. ii.; and we in his stead, 1 Cor. v. 20.

(Secondly.) Because he is with us ministers in delivering of it to the end of the world; yea, Jesus Christ hath his pulpit in heaven to this day; therefore it is said, 'Refuse not him that speaks from heaven,' Heb. xii. 25. Secondly, Why God speaks by his Son ?

First, Because he is the Word of his Father, John i. 1, therefore he is a fit messenger to interpret his Father's mind; as Christ was his Word in the creation of the old world, for by him were all things made, so it was necessary he should be his Word likewise in the creation of the new.

Secondly, He is the Wisdom of the Father; and we all desire to have wise speakers, as kings in parliament choose able speakers; therefore God chose Christ, his own Wisdom, to express his mind, that there might be no mistake, but that he might express it as fully as he himself would do.

Thirdly, He is the idea and platform of all truths. Moses saw all in the mount, and according to the pattern he was to frame all things; herein he was a type of that prophet that was to be raised up like himself, who had

a pattern of all in heaven, John iii. 11, 13. Whatever Christ speaks, he speaks by experience, for he speaks nothing but what he hath seen, which no man could have said, for he must have had them at second-hand; but Christ had them immediately, for he knew all the counsels of his Father, being in his bosom: No man hath ascended up into heaven but he that came down; that is, why do I tell you of heavenly things, but because I came down from heaven, which no man else could have done.

Fourthly, Because Christ is next the Father, though the Holy Ghost see all things in the Father, yet Christ must teach; this reason is given by our Saviour saying, 'When the Spirit is come, he shall lead them into all truths, for he shall not speak of himself, but shall take of mine and shall shew it unto them.' Christ being next the Father, therefore came first himself and set all truths abroach; and then he tells them that the Holy Ghost shall come and more clearly reveal to them what he had said.

Fifthly, Because God would have his Son all in all, therefore there is no office to be borne but he must bear it, not only to be our king and priest, but to be our prophet also; and that not to sit in heaven only and give out truths, but to come down and preach them to us.

Use 1. If God now speaks by his Son, then hear him: This is my beloved Son, hear him.' If a king sent his son ambassador, shall he not be heard? God hath now sent the heir at last, saying, 'Surely they will reverence my Son;' let us not therefore send Christ away without his errand, refuse not him that speaks from heaven.

Use 2. We see then the calling of the ministry is an honourable calling; Christ himself took it upon him to be the minister of the circumcision. Gentlemen's sons scorn to be ministers, but Christ the Son of God did not.

Use 3. If God speaks by his Son, and his speaking is better than of all the prophets, then never rest till you hear Christ speak to you; you may hear the minister long enough, but labour to get Christ to speak to your hearts.

Use 4. Seeing God speaks by his Son, then call no man Rabbi upon earth; addict yourself to no man's opinion because of the high esteem you have of his learning or grace; let it be the doctrine of Christ before you entertain it, Mat. xxiii. 10. Upon this ground Christ bids them call no man Rabbi.

Use 5. Seeing God hath spoken in the last days by his Son, therefore let your last works be better than your first, Rev. ii. 13. If God will be daily a better master unto you, be you better servants unto him.

Use 6. God speaking in the last days by his Son; we see that the more God reveals himself in Christ, the more clear it is; under the Old Testainent they knew as much of God's attributes as we, but to know all these over again in Christ, that he is the power of God, and the wisdom of God, &c., this is the excellent knowledge. The world before Christ knew God in his attributes and in his creatures so fully, that philosophy hath not been more perfected ever since; yea, Aristotle revealed that to the world then that they have been studying ever since. Labour therefore to know God in Christ. What is the reason we have more grace than they? But because we know more of Christ who reveals the Father; the knowledge of God the Father simply, doth not raise a soul so much as knowing of him in Christ, therefore he is said to speak in a glass by his Son (that is) clearly, 2 Cor. iii. 18.

SERMON III.

God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.-HEB. i. 1, 2.

Whom he hath appointed heir of all things. Having mentioned Christ, he falls into a large encomium of him: first, that which was first, as mediator, to wit, his Father's appointing him to be heir of all things; for it is not spoken of him as the second person in the trinity, but as he is mediator, because he is said to be appointed an heir, but not as God. He needed no appointing, he had it pure, not Jéos; and as the natural Son of God, he could not properly be called an heir, for an heir is to succeed another in a right transmitted to him; but so Christ did not as the Son, therefore it is spoken of him as mediator, and so he is appointed heir of all things, himself coming within the decree of predestination.

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First; One is said to be an heir in regard of some good to possess. poor man may be said to have many sons, but not an heir, because he hath nothing to leave them; for possessions and an heir are relations, and the greater the possessions the greater heir.

Secondly; An heir hath relation to succession; therefore we use to say, unto him and his heirs.' Another hath the primary right, but the heir hath it derived to him; thus Christ may be said to be heir, not as God, for so he hath equal right with his Father, but as mediator, and so he may be said to succeed his Father.

In the state of innocency, God the Father did govern the world immediately, and the covenant made with Adam was made immediately, by the hands of no mediator; and though Christ was Lord of all then, yet the Father exercised jurisdiction; but man falling, Christ comes to be an heir, the Father lays down the government, and Christ undertakes the shattered condition of the world; and therefore in John v. 22, The Father judgeth no man,' &c. Before, the Father judged and ruled immediately, came and preached to Adam himself, and judged him, till he had made the promise of this heir; and then Christ came to govern the world, of which we have a type, Exod. xxxiii., compared with the 23d chapter and 3d verse, I will not,' saith God, go up in the middle of them, for I shall destroy them; ' that is, if I go according to my rules which I observed in my government in the state of man's innocency, having given them a law, viz., if they transgressed it, I must of necessity destroy them; but chap. xxiii. 20, saith the Lord, I will send mine angel before you, but beware of him, and obey his voice, for my name is in him,' that is, mine attributes; according to the rule of his government he may shew mercy, but I cannot. Thus Christ is an heir, because he governs by succession.

Thirdly; He is said to be an heir, to shew that he is Lord of all things, for heirs* and dominions are all one in the civil law; the heir is said to be heir of all, Gal. iii. 1, 2, which is all one with the phrase, Him hath God made Lord and Christ,' Acts ii. 36.

Fourthly; To shew that he is the first-born, he hath the primary title, and we are heirs in him, therefore called co-heirs; therefore it is said in the Psalms, I will make my first-born, higher than the kings of the earth.' * Qu. 'heritages'?-ED. † Qu. 'lord '?-ED.

His inheritance is founded upon this, that he was the first-born in the womb of God's predestination.

Fifthly; Because he shall never be put by it, for it is an inheritance, and that is for ever. Foolish men, that can give their goods but for a while, yet they write, 'to him and to his heirs for ever;' but Christ's inheritance is perpetual, he will be heir of two worlds when this is burned, and the writing of it will never be burned, for it is written within the record of God's decree in heaven.

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Why did God appoint him thus heir of all things? Was it for himself? No; for he had a natural right to all; but he was so appointed, that he might be able to overrule all things for your salvation, therefore life and death cannot separate between them and him, because he is heir of all things,' John xvii. 2. What an infinite mercy is this, that he should not only possess all things, but that Christ should possess all for your sakes; therefore the kingdom of Christ is said to be a spiritual kingdom, because it is to possess and rule all things for spiritual ends, for the good of his elect; Eph. i. 22, he hath given him to be head of all, that he might be head to the church.

Christ differs from other heirs. First; Because he is heir of all the other sons; other heirs, their brethren, are not put into their inheritance, but Christ doth inherit all things; his brethren are given unto him for his inheritance: I will give thee the heathen for thy inheritance.'

Secondly; Other heirs do not make the land or build the houses they do inherit, but Christ hath built the house he is heir of Heb. iii. 6, &c. Thirdly; He hath purchased it likewise. What a man hath by purchase, we say he hath it not by inheritance; but Christ he bought heaven and all the glory of the saints, and the saints themselves; therefore, Rev. v., it is said, "Thou art worthy of all honour and glory,' &c. And yet, though he bought all so dear, yet he must ask for it before he can have it: Ask of me, and I will give thee,' Ps. ii. So Isa. liii. speaking of his death, He will appoint him his portion with the great.'

Fourthly; He doth inherit all things while his Father is alive. Other heirs may have something made over to them, and the rest after their death; but the Father, who ever lives, hath laid down his government, and committed all judgment to the Son.

Fifthly; He is such an heir, that all his brethren are heirs with him. In other places, the elder brother runs away with all, and the rest are beggars. But though he hath primum jus, and our title come in by him, yet being co-heirs, he inheriting, we may inherit all things with him.

Use 1. Labour therefore to be one with Christ, for he is a great heir; he hath unchangeable riches laid up in him, Eph. i., he is heir of three kingdoms, heaven, earth, and hell; and to move you to it, consider you shall not only inherit all things by him, but the heir himself shall be your inheritance, Deut. x. 9, you shall be heirs of him, who shall be heirs of all things; not that we should be lords of Christ, yet he will serve us, not only here, as when he came in the form of a servant, but in heaven. It is said, He will gird himself and serve us.'

Use 2. Think thou what infinite love he shewed when he came down into the world, and dispossessed himself of all, had not a hole to lay his head in, by way of a temporal right; he did not only forbear the use of all, reserving the right, but he did abdicare jus, in respect of a temporal right; therefore the apostle saith, 'He became poor, that we might become rich.'

* Qu. 'heir '?—ED.