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
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-day of the Lord must be remembred and kept holy and that the Lord blessed the 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-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
they all are separated things But we finde not in the new Testament what it is but in the old we must search and there we finde it often made opposite to that which is common that is which is and worketh onely within the common road of nature therefore we finde that then a thing is separated when it is set apart for a supernaturall efficacy and end of which nature all the Ordinances of the worship then were and are so still So for the Sabbath where shall we find that the first day of the week is to be remembred and kept holy as the Rest day of the Lord as the Seventh day was if you have not recourse to the fourth Commandement where the command is fixed upon the generall duty of remembring and keeping the Rest day whatever that day fall to be as was before observed Page 75. I might give many such instances I shall name but one more and that is this the applying of the token of Abrahams Covenant to infants which must have been more particularly appointed in the new Testament had not the command of God when he gave to Abraham that Covenant and the seal thereof been so expressely fixed upon the generall duty of keeping the token of the Covenant yea whatever that token prove to be for God did intend to change it as was shewed And withall the application of it to the Infant so expressely made an essential part thereof as being that wherein was signified and sealed that branch of Abrahams Covenant which made it to be his and to differ from what was given before in reference to which also and to the seals thereof he was called the Father of them that believe and therefore receiv'd both the one and the other both for himselfe and us as was shewed before namely a blessing upon families in order to the multiplying of the spiritual seed Which being considered the silence of the new Testament in this matter of Infant-baptisme is an argument rather for it then against it because had it not been taken for granted and as a thing commonly received by all the Churches from the light of the old Testament that this token of Abrahams Covenant should also be applyed unto Infants those who had so many questions and disputes to be decided by the Apostles had never let so great a priviledge go so quietly without so much as a question put about it And it had been necessary that the Lord should have given a caution for leaving Infants out of this new administration that we might have known his minde had he so intended Vse 4. Hence we see a reason why the Apostle faith of the children of beleeving parents that they are not common or uncleane but holy 1 Cor. 7. 14. one reason is because they come under this word of blessing from God in as much as that word was confirmed not only unto Abraham but also to all beleevers Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families of the earth be blessed That which God blesseth he sanctifieth and separateth from that which is common or unclean As it is said of the Sabbath day he blessed the Sabbath day and sanctified it that is made it a day which should not be reputed common but holy Nor are the children of beleevers under a blessing onely in a common way of providence as he blesseth the corne and the beasts of the field as hath been shewed although according to the ordinary course of causes and things in nature it must be acknowledged a blessing to be born and brought up of beleeving parents for if that were all it would not make their children holy It is said that Christ upholdeth all things by the word of his power Heb. 1. 3. so as the common course of things in nature is not without a word of blessing from God The earth which drinketh in the raine that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God Heb. 6. 7. So Psal 107. 38. yet here is no holiness in all this because this is done in the common course of nature and that which maketh any thing to be holy is something which is spiritual and supernatural or separated from that common road And this is the case of Infants of beleeving parents they are not onely under a word of common providence but also under such a particular word of blessing from God by meanes whereof beleevers are made blessings to their children in that which is spiritual and supernatural even to the conversion of their soules to God without which word of blessing all prayers and good example or meanes of education whatsoever are not so effectual thereunto Hence it is that the Apostle puts that difference between the Gentiles and the Jewes as between a wild Olive and a good Olive tree Rom. 11. 24. If thou wert cut out of the Olive tree which is wild by nature and wert graffed contrary to nature into a good Olive tree That which made this difference was not to be found in that which was meerly natural for the Jewes were borne in originall sinne and corrupted thereby as much as the Gentiles but in something supernatural namely because the Jewes though they were sinful too yet they were under the means of grace and they had God engaged by covenant to them and their children for their good But as for the Gentiles he left them to their natural condition without such means to mend them nor was God engaged so to them for their good but they were under the curse of God therefore they grew wild as a tree in the Wildernesse that hath none to order it And so were all those that came of them such children of such parents alike under the curse of God in sinne and not looked after or regarded by the Lord as it is said Acts 14. 16. He in times past suffered all the Gentiles to walk in their own ways And whereas the Jews are called the natural branches of this good Olive tree and are said to be Jewes by nature and not sinners of the Gentiles Gal. 2. 15. this is not spoken because this difference was from nature onely and not from that which is supernatural but because this priviledge they had by birth according to the covenant of God with Abraham And we see by that of the Apostle Rom. 11. that look what priviledge the Jewes had of this kind the beleeving Gentiles do now enjoy since their being graffed into the same Olive tree from whence the Jewes for a time are broken off and that when the Jewes shall be again graffed into it they shall enjoy the same again as was shewed p. 39 40 41 c. Therefore I say this is one thing which makes this difference between the children of beleevers and of unbeleevers that they are holy and these common or unclean because they are under such a word of
THE COVENANT OF GOD WITH ABRAHAM OPENED WHEREIN I. The duty of Infant-baptism is cleared II. Something added concerning the Sabbath and the nature and increase of the Kingdom of Christ Together with A SHORT DISCOURSE Concerning the MANIFESTATIONS of GOD unto his People IN THE LAST DAYES Wherein is shewed the manner of the Spirits work therein to be in the use of ordinary gifts not by extraordinary Revelations By WILLIAM CARTER Minister of the Gospel in LONDON LONDON Printed by T. C. for John Rothwell at the Fountain and Bear in Goldsmiths row in Cheapside 1654. TO THE RIGHT HONOURABLE THE LORD MAYOR AND To the right Worshipfull the ALDERMEN and SHERIFFS of the City of London IN Observance of their Commands And Testimony of his hearty affection and due respects These short Discourses I. THE COVENANT OF GOD WITH ABRAHAM II. THE MANIFESTATIONS OF GOD UNTO HIS PEOPLE Are humbly presented by their Servant in Christ W. CARTER TO THE READER WHat I desired to offer upon this subject of Infant-Baptism I have brought into as little room as I could I have therefore purposely avoided a particular answering of every Objection urged by those that differ neither have I mentioned all nor many arguments to prove what I assert therein but have singled out that which I conceive to be the chief which is that express command of God to Abrahams seed Gen. 17. 9. to observe the token of his Covenant in their Generations Baptism being now the token and seal therof as Circumcision was and the Application of it unto Infants part of that token Dissatisfaction therein as in other cases in many is for want of industry in searching out the truth therefore I would not discourage my Reader by too large a Volume Solomon saith we must seek for Wisdom as for Silver and search for it as for hid Treasures Prov. 2. 4. in which labour the way is not to stay onely upon some lesser veines but by them to finde out the maine body of the Mine Many hints we have of this truth in Scripture here and there but the root of this matter is the Covenant of God with Abraham to which therefore I have especially confined this discourse The reason why yet notwithstanding I have thus far enlarged is because this Covenant is of such extent it being indeed a summary of the whole Gospel of the Kingdom in opening whereof therefore I could not but insist upon sundry things touching the kingdom of Christ Concerning the Sabbath also I have been forced to inlarge a little because I find it a parallel case between that and Infant-Baptism I have therfore in my way unto my text stayed a while in opening the third and fourth Chapters of this Epistle to the Hebrews inserting some brief heads of what some years since I have handled more at large in that subject of the Sabbath Nor could I well avoid a digression upon the Doctrine of the Law that so I might vindicate and perswade the Study of the Old Testament in order to an establishment in and a right understanding both of the Sabbath and of the Ordinances of the Worship whether it be Infant-Baptisme or any of the rest The good Spirit of God who is the comforter of his people lead us into all truth and guide our feet into the way of peace which is the prayer of Thy Servant in the Gospel W. C. ERRATA Pag. 6. lin 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠p. 39. l. 33. for confirmed r. conferred p. 86 l. 6. for there r. then p. 94. marg r. Psal 62. 12. p. 102. marg r. Mark 10. p. 111. l. 15. r. is sealed p. 117. l. 28. for let not the people of God imagine r. the people of God may not expect p. 154. l. 33. r. Thirdly it appears p. 155. marg r. Vse 1. p. 159 marg r. Vse 2. p. 170. l. 18. r. against THE COVENANT OF GOD WITH ABRAHAM OPENED Heb. 6. 13 14 15 16. For when God made promise to Abraham because he could swear by no greater he sware by himself saying surely blessing I will bless thee and multiplying I will multiply thee And so after he had patiently endured he obtained the promise For men verily swear by the greater and an Oath for confirmation is to them an end of all strife Wherein God willing more abundantly to shew unto the Heirs of promise the immutability of his counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us IN opening this Scripture it will be necessary for a clearer proceeding first to consider the Apostles scope in this whole Epistle Hee writeth this Epistle to believing Hebrews such at least as did profess the faith of Christ as appeareth in that he calleth them holy Brethren partakers of the Heavenly calling of whose profession Christ was the Apostle and High Priest chap. 3. 1. They had been instructed in the Doctrin of Christ chap. 5. 6. He commends them for their labour of love in ministring to the Saints chap. 6. And they are supposed to be in a Christian Church chap. 13. 7. 17. Now these believers were many of them forsakeing the Ordinances of the Worship of the New Testament they were casting off their holy profession whereof Christ Jesus was the Apostle and High Priest and were going back again to Moses as we see also in other Epistles to the Churches especially in that to the Galatians This Apostasy he endeavoureth in this Epistle to prevent and cure And that is his main scope therein as appeareth because still in the close of his Argumentations which are many his conclusions are by way of exhortation to that purpose As for instance to hold fast their profession and their liberty ch 4. 14. having said something before by way of Argument thus he concludeth Having therefore such an High Priest Jesus the Son of God who is entred into the Heavens let us hold fast our profession And verse 16. let us come with boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with liberty or freedom of speech to the Throne of grace spoken in opposition to the Jewish bondage who had not in their worship that free access to that throne or mercy-seat as we now have but were kept at more distance and made to stand without the vaile Heb. 9. 8. Again chap. 7. 8. 9. See how he argues all along not to prove that Christ was come but taking that for granted to prove that upon his comming there was to be a change of the Priesthood and of the Law of the worship of God Then after all see how he concludeth which is not till chap. 10. 19. Having therefore Brethren boldness the same word again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated liberty in the margent to enter into the Holiest by the blood of Jesus and having an High Priest over the House
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