occasions of enemies to rise up against it as now it had when God would single out a people rejecting some and chusing others and that in such an externall and eminent way to be a peculiar people and a Kingdome for himself Now should the Saints be hard put to it to do much that way in prayer This people and kingdome he began in Abraham as hath been shewed and although it is true Esau was not the first enemy against this Kingdome or seed Ishmael was before him yet Esau was the first who in that manner opposed it as to seek to destroy the seed As for Ishmael he slighted it scorned Isaac and mocked him so did Esau slight it at the first when he sold his birthright but at last he found himselfe pinched and aggrieved so as he sought to destroy Jacob. Enemies of God at first use to slight and scorne that which afterwards they persecute even to blood thus did Esau Therefore I say Jacob was the first who was put to it by conquering Heaven to prevaile against the enemies of this Kingdome and had his name of Israel given him thereupon Gal. 6. 16. And the peace of the Israel of God depends upon such a conquest at this day Thus in Abrahams new name and his being made the Father of the Faithfull there was something given which beleevers had not at least in such a way had not before in reference to which he was so called Therefore it was not for his faith only nor the eminency thereof Thirdly there is nothing in faith or in the eminency thereof that could occasion that his name to be given unto him When God gave Jacob his name Israel it was a name sutable to his prevailing with God it signifieth as much So the name Peter signifieth a Stone which was given to Simon and in him to us in reference to that confession of Christ which maketh us Stones in his Temple So when God gave Abram his name Abraham it was upon a like account Abraham signifieth a Father of multitudes and that reason of it is expresly rendred by the Lord himself Gen. 17. 5. Thy name shall be Abraham for a Father of many Nations have I made thee In the New Testament called the father of all them that beleeve And it pointeth us to this that it was in reference to something which he was to have as a Father for which he was so called namely this additional promise made to him in his covenant and the seale thereof concerning the multiplying of his seed by making him and all beleevers after him to be blessings to Families and Nations and was therefore so called both because he was the first Father that received this blessing which was a blessing upon parents their children and because at least in a great part by vertue thereof the holy seed was to be propagated and encreased And beleevers are said to be his seed because that promise covenant made to Abraham concerning the Lords blessing and multiplying his seed is so much a cause of their being brought forth unto Christ his ordering his election so as to bestow his blessing thus by Families and Nations being that which makes the Kingdome of Heaven like leaven as was shewed before one beleever ordinarily being the meanes of the conversion of another Some think beleevers are called the seed of Abraham because they are propagated from his example in beleeving because they are said to walk in the steps of the faith of Abraham But this is not a sufficient reason for that denomination Rom. 4. 12. for we are to look as well at the example of others Heb. 12. 1. There is mention of a cloud of witnesses compassing us about to whose examples we are to look chiefly to look at Christ the Authour or the Captain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finisher of our faith Thus we see that Abraham had his new name and is called the Father of all them that beleeve in reference to these two things First because of this additional promise given in order to the encrease of his spiritual seed and Secondly because he had given him also the seale of this promise the circumcision of the child The summe of what we have in this first use for clearing the duty of Infant-Baptisme is this That from the consideration of the difference and agreement of these two great promises that to our first Parents and this to Abraham we take occasion to observe these five things First that in this promise unto Abraham an addition was made to the former promise Secondly that the Lord upon this occasion added a seale also for confirmation of his Gospel to his people namely the sign of circumcision the token of Abrahams covenant Thirdly that the application of the token unto Infants was part of the token of the covenant Fourthly that as this additional promise was of a blessing upon families and nations in order to multiply the seed so by this application of the token unto Infants was this promise sealed Fifthly that in reference to this additionall promise and the seale thereof was Abraham called the Father of all them that beleeve and they his seed So as what he received from the Lord both in the promise and the seale thereof he received it not only for himselfe but also for his seed even his spirituall seed in their generations Vse 2. A second use of this point may be that which the Apostle makes of it in this place when he saith this the Lord hath done to shew the immutability of his counsel to the Heirs of promise and that we might have strong consolation What the Lord hath intended and designed for beleevers let them embrace Let them not lose the comfort of this Oath and Promise made to Abraham and his Seed And let their care in this be as well in one thing as another Let their faith and hope enter into that which is within the vaile as the Apostle speaks even into Heaven it selfe whereof that within the vaile was a type Heb. 9. And there let the soule rejoyce in all the secrets of the covenant the whole mystery of the Gospel even in that which neither eye hath seen nor ear heard nor hath entred into the heart of a natural man to conceive The merit and satisfaction of the blood of Christ sprinkled upon the mercy seat the efficacy and power of his intercession as our great High Priest the blessed priviledge of our adoption the gift of his good spirit the glorious inheritance of the sons of God A free accesse into the bosome of the Father his infinit love his eternal and free election In all this so much above the sphere of natures light let faith be confident and strong in the Promise and Oath of God to Abraham and his seed And let not that branch peculiarly added unto his covenant be forgotten or neglected the Lords purpose of election as to families and posterity the conquest of the
Magistrates will have their free course and upon grounds of nature and reason as before And what influence the Kingdome or Subjects of Christ shall have upon the Kingdomes of the World will not be destructive to them but perfective of them That which is spiritual destroyeth not that which natural but perfects it The power will be naturally devolved upon them as from other causes so also because of their number and having power and authority in their hands they shall do the same things for which government is ordained and upon the same grounds in nature as before onely here will be the difference what they do they will do it like Saints and as becomes those who are subjects of the Kingdome of Christ and as in obedience unto his command As a beleever does all the same duties in nature in all relations in the world Parents to Children Masters to Servants Children to Parents Servants to Masters one Neighbour to another as he did before his conversion or as other men doe only with this difference unregenerate persons do them onely upon a natural ground and because nature is corrupt the duties many times are done accordingly but a beleever though he doth the same things and upon the same natural ground too yet he doth them also in obedience unto Christ and as sent by him about that work in which respect his people are said to be sent by him into the world Joh. 13. 16. The Servant is not greater then his Lord neither he that is sent greater then he that sent him In our conversion he taketh us out of this world Joh. 15. 19. Because ye are not of the world but I have chosen you out of the world therefore the world hateth you And he sendeth us into the world againe because there lies our work and the same duties in nature we are to doe yet not as being of the world but as being of Christ and called out of the world and sent in againe by him Thus when the men of this world are in place of government they act onely upon principles of nature and the nature of man being by sin corrupted the work is done accordingly hence is all that injustice in the world even from those whose work and interest it is to preserve justice what they can But when this power is cast upon the people of the Lord though they shall performe the same work of righteousnesse in government and upon the same ground in nature too yet they shall act as persons who have more then nature in them namely as such who are sent by Christ and governed by his word and spirit So as the inhabitants of the earth shall have no cause to complain that power is put into such hands nay they shall greatly rejoyce in that day as is foretold often by the Psalmist Psal 97. 1. The Lord raigneth let the earth rejoyce O clap your hands all ye people shout unto God with the voice of triumph for the Lord most high is terrible he is a great King over all the earth Psal 47. 1. I come now to the Application wherein although much use may be made of this point otherwise yet I shall insist onely upon two things First upon such things from it as may tend to clear the point of Infant-Baptisme Secondly something I shall also adde concerning the Kingdome of Christ First I say upon Infant-Baptisme concerning which yet I shall not enter at large upon that controversie onely I shall insist upon such arguments as do arise from this point Other arguments there are and fitly urged also which I shall not mention Now for that purpose it will not be amisse nor impertinent from what hath been said in opening this point Vse 1. First that hence we learn and observe the difference and agreement between those two great promises made by God unto his people The first to onr first parents Gen. 3. 15. The seed of the Woman shall bruise the Serpents head The other this promise unto Abraham Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families of the earth be blessed and multiplying I will multiply thy seed c. I say wherein 1. They agree viz. 1. Both to be fulfilled in Christ 2. Both made to a spiritual seed 3. Both for the encrease of that seed and the conquest of enemies 4. Both comprehending the whole Gospel 2. They differ that in this promise unto Abraham the Lord maketh an addition to the former namely he giveth a more particular account how this conquest shall be accomplished 1. By putting this seed into a Kingdome that is whereas before it was in families onely that many families should be put together to be a separated peculiar people to himself a Kingdome of Priests and an holy Nation as they are called Exod. 19. 6. This kingdome he began in Abraham when he chose his seed first to be carried on in the Church of the Old Testament then in the Church of the New Testament under a differing manner of administration yet the same kingdome still as appeareth by that of our Saviour The Kingdom of God shall be taken away from the Jewes and given to others Matth. 21. 23. Which kingdome as to the matter of it was from the beginning but was not put into such a forme nor by any word of God so appointed to it untill Abraham received the promise and he and his seed made the heires of the world as hath been shewed 2. By that provision which God hath made for the encrease and greatnesse of this kingdome by blessing beleevers so as to make them blessings to Families Kindreds and Nations This being the means appointed by God for multiplying the seed by so casting elect children upon elect Parents as was shewed in opening the reasons of the point Which being so now for our purpose let it further be considered that as God made an addition to his Gospel or rather a further discovery of his mind therein in his promise unto Abraham so he also made an addition to the seals for confirmation of it to his people namely the seal of Circumcision which also was first given to Abraham and not in use before And as this addition to his Gospel was a promise of making beleevers blessings to families and nations in order to the multiplying of the seed and encrease of the Kingdome of Christ so the application of this seale to Infants is part of the seale thereby signifying and confirming that promise of such blessing So Gen. 17. 10. 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 that soul shall be cut off from his people he hath broken my covenant Had not the application of it to the Infant been part of the token of the covenant the childs not being circumcised had not been a breach of the covenant nor could
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
of their relation to it as branches of it So as this blessing upon families and kindreds and his ordering in such manner his election as hath been shewed as by this Scripture you see it was intended in the promise unto Abraham so also that it is still in being and shall be to a thousand generations to all generations so I suppose we are to understand that phrase Psal 105. even to the worlds end Which will yet be more evident if we compare this Rom. 11. with Esai 59. 20. For the Apostle cites that place to prove the conversion of the Jews to be expected in the latter days v. 26. So all Israel shall be saved as it is written There shall come out of Sion a deliverer and shall turn away ungodliness from Jacob For this is my Covenant unto them namely the Jews when I shall take away their sins that is when they are called and ingraffed again into their own Olive tree from which for a long time they have been broken off Now if we look into Esai 59. we see there what this covenant is viz. in the words next following at vers 21. This is my covenant with them saith the Lord My spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed even for ever Then mark what the Apostle affirmeth hereupon Rom. 11. 28. As concerning the Gospel they are enemies for your sake but as touching the election they are beloved for the Fathers sake for the gifts and calling of God are without repentance So as it is the purpose of God's election thus made according to his covenant with Abraham which entayleth thus his blessing upon families from generation to generation which as by this of the Prophet Esaiah compared with that of the Apostle it appeareth that it shall be verified even to the converted Jews in the latter days so by the Apostle Rom. 11. we find that this priviledge is no other then what is and hath been enjoyed by beleeving Gentiles since their being graffed into the same root and Olive tree from whence the Jews were broken off For this cause also the Apostle saith of the children of beleevers that they are holy 1 Cor. 7. 14. And the Apostle Peter exhorts the repenting Jews to be baptized because the promise was to them and to their children Acts. 2. 38. Both which places I shall open in the application namely this in the third use of the point the other in the fourth A further evidence of this truth that in the covenant of God with Abraham was promised to his people such a blessing upon posterity we have from the nature and use of circumcision and the application of it to the child as a necessary and essential part of that ordinance Gen. 17 10 14. this branch of the promise concerning the circumcision of the heart of the seed of his people being thereby signified and sealed As also from Abrahams being therefore called the father of all them that beleeve Deut. 30. 6. because of his receiving this promise of such a blessing upon families and the seal thereof in order to the increase of his spiritual seed â—am 11. to 18. Both which I shall have occasion to speak to in the first use of the point and thither I refer my Reader rather then stay upon either of them here Where we shall also see that this second branch is one maine thing which is peculiar to this covenant of God with Abraham which was therein added unto that promise which was given unto the Church of God before Obj. But it will be said that many times a godly parent hath ungodly children and sometimes the children of ungodly parents prove beleevers how then is a Beleever a blessing to his family or how is Gods election caried through the families of his people as was said To this I answer Answ First that although he maketh his people blessings yet sometimes it proveth not effectual Gods blessings do not always take effect upon the sons of men through their sin As he hath promised his blessing upon his word that is that God himself will be present with it and work in and by it for which cause it is not a common but an holy word namely so in it selfe yet is it not always effectuall to the hearers of it Secondly There is an evident reason why notwithstanding God hath promised such a blessing upon beleevers their families and children yet that sometimes this blessing should not take effect 1. Because sometimes family duties are neglected beleevers sometimes follow not Abrahams steps in faith and obedience and in close walking with God as his servants and friends as they ought to do and then no wonder if such persons and their children come short of this blessing because God who ordaineth to the end ordaineth also to the means therefore the children of such Parents by such example will be apt to grow remisse and carelesse in Religion 2. Because although his promise be to carry his election so as to cast elect children upon elect parents yet he reserveth to himselfe and also useth in this a liberty namely ever and anon to be still breaking off some and graffing in others into this holy root So he passed by Ishmael and took Isaac passed by Esau and took Jacob afterwards he brake off the Nation of the Jews and graffed in the Gentiles at last he will graff the Jews again into their owne root So now a days a beleevers child proves ungodly then is that child broken off an unbeleevers child is converted to the faith then is that child graffed into this holy root Therefore for a right understanding of this promise made to Abraham we must take in that caution or qualification to it And it was necessary as God hath so farre confined himself in his election namely to families and nations that he should withal reserve this liberty because if he had so entayled his election to beleevers families as that none of their posterity should ever be broken off very many and great inconveniences through mans corruption would ensue 3. A third thing conteined in the Lords promise unto Abraham is That by thus blessing and making beleevers blessings God would multiply his seed Gen. 22. 16. Blessing I will blesse thee and multiplying I will multiply thy seed as the stars of Heaven c. So Gen. 17. 2. I will make my covenant between me and thee and I will multiply thee exceedingly and v. 5. Neither shall thy name any more be called Abram but thy name shall be Abraham for a Father of many Nations have I made thee This also is part of the Gospel and conteined in the promise made to him and us as we may see further by that which is here expressed in the Text. When the Apostle would give instance of what God
utter dark sayings of old Who is it that speaketh thus It is Christ of whom this was a prophesie as we see Matth. 13. 35. All these things spake Iesus in parables that it might be fulfilled that was spoken by the Prophet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world And as in the Psalme he saith Give eare O my people to my Law so when he had spoken his parable Matth. 13. 9. he addeth He that hath an eare to hear let him hear Well what is this Law that Christ will teach his people For we see the Psalme is a prophesie wherein Christ is brought in teaching his Disciples Law The Law that he teacheth is this He relateth the history of the Israelits how they provoked and tempted God and how he punished them in the Wildernesse and in Canaan how they being afflicted did repent and then sinned yet more and were not stedfast in his Covenant and what the carriage of the Lord was towards them all along in his dispensing punishments or mercy to them This he calleth his teaching his people his Law and this he saith he would declare to them that they might set their hope in God and not forget the works of God but keep his commandements and might not be as their Fathers a stubborn and rebellious generation that set not their heart aright v. 6 7 8. And this is the scope of Christ in the parable of the sower where he sheweth what befalls unfruitfull hearers some as the High-way some as the Stony some as the Thorny ground which the Holy Ghost makes parallel with that Psalm 78. in Matth. 13. 3. So as by that Psalme it is supposed that when he instructed and tutoured his people in the Wildernesse and in Canaan under the administrations of the Old Testament dispensing punishments and favours as a Father to his Children as occasion served he then taught his people his law and so as should serve for the ages after Christ as he saith vers 5. of that Psalm He established a testimony in Jacob and appointed a law in Israel which he commanded our Fathers that they should make them known to their Children that the Generation to come might know them even the children which should be born who should arise and declare them to their Children even in the ages after Christ for you see the Psalme is a prophesie to be then fulfilled The reason of this is because however the Law of the Old and that of the New Testament in circumstances and in the particular duties required do differ yet as to the substance or general nature of the Law they are one and the same As for instance the generall nature of the Law in both we have in the words of our Saviour Luke 10. 28. This doe and thou shalt live And of the Apostle Rom. 10. 5. The man that doth those things shall live by them So Nehem. 9. 29. and Ezek. 20. 11. The Law prescribes that rule and method of service which God hath set and sanctified in order to our enjoyment of life and blessednesse in and from himselfe More particularly three things there are in the generall nature of the Law and in respect of each of them it is one and the same to us as it was to them 1. A commanded rule or method of service to God Heb. 9. Then verily the first Covenant or Testament had also Ordinances of Divine Worship This word also supposeth both the one and the other to have such Ordinances of Divine Worship 2. That this rule or method of service so commanded is holy consisting of such things as have in their use a spiritual efficacy above the common course of nature Such were theirs to them and such are ours to us The Law is holy the Commandement holy Rom. 7. 12. and the Law is spiritual v. 14. Even those duties which are naturaly moral being now to be performed to a spiritual and supernatural end together with other institutions namely in order to enjoy communion with and life in God are spirituall and holy 3. These Ordinances or Commandements to be observed under penalties both corporal and spiritual the word life comprehends both which is our case as well as theirs 1 Cor. 10. 1. They were all baptized and did all eat the same spiritual meat and did all drink the same spiritual drink yet fell in the Wilderness for their lusting for their Idolatry Fornication tempting God and murmuring Now says the Apostle all these things happened unto them for examples and were written for our admonition upon whom the ends of the world are come Wherefore let him that thinketh he standeth take heed least he fall namely as they fell So Psal 95. applied by the Apostle to us of the New Testament Heb. 3. 4. Tempt not God nor provoke him as they did in the Wilderness least he swear against you in his wrath as he did against them And this he speaketh to beleevers as hath been shewed whom he calls the people of his pasture and sheep of his hand Psal 95. Holy brethren pertakers of the Heavenly calling Heb. 3. 1. whom also he supposeth to be in Christian Churches Heb. 13. 7. And we find that the profanation of the Sacrament by the Corinthians was punished also by corporall sicknesse and death 1 Cor. 11. For this cause many are weak and sickly among you and many are fallen a sleep Therefore I say the Law is a command to be observed upon penalties and rewards Psal 2. 12. Heb. 6. 10. onely to us his rewards and punishments are more in that which is spiritual and less in things corporal then they were to them Nor is this to be under a covenant of works It is true the Law to man in the state of Innocency before the Gospel was added was a covenant of works but ever since both to them before and to us after Christ the Law hath been as it were incorporated with the Gospel as thereby become part of the Covenant of grace Therefore the Law given by Moses is called the Testament of Christ as well as the Law given to us by Christ himself that the Old Testament this the New and both confirmed by his blood that in the type by the blood of Bulls and Goats this in the answer-type by his owne blood Heb. 9. 16. Where a Testament is there must also of necessity be the death of the Testatour whereupon nether the first Testament was dedicated without blood Now the Testament of Christ so confirmed must needs be of the covenant of grace not of works Therefore also what Moses saith of the Law given by him Deut. 30. 12. 14. It is not in Heaven that thou shouldst say who shall go up for us to Heaven and bring it unto us that we may hear it and do it but the word is very nigh unto thee in thy mouth and in thy heart c. This
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-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