the Lord have said this is my covenant that the man-child be circumcised if the application of that ordinance to the child had not in it a signification and confirmation of some thing in the covenant Thence also is that in Acts. 7. 8. He gave Abraham the covenant of circumcision and so or accordingly he begat Isaac and circumcised him the eighth day That is he did it according to that covenant of circumcision so as the application of the seale to the Infant was part of the covenant to be performed on the part of Abraham and his seed in their generations even by his spiritual seed to a thousand generations in that which is the same for substance and equivalent to circumcision as we shall see anon And that this blessing upon families and posterity was signified held forth and sealed by circumcising the child appeareth further by that promise uttered in that phrase Deut. 30. 6. I will circumcise thy heart and the heart of thy seed which kind of expression intimates that the promise of the conversion of their children was held forth and confirmed in that seale As when the Apostle saith We are baptized into one body it implyeth that our union with Christ in one body is signified sealed in baptisme because else those words had been in no capacity to have been so used in that sense as they are used both by the Apostle and by Moses But in stead of saying we are baptized into Christ the Apostle must have used some such words We are united or ingraffed into Christ And Moses must have said that God would convert their seed or he would change their hearts not that he would circumcise their hearts for what had the conversion of their seed been to circumcision or union with Christ to baptisme had not the one been signified by the one and the other by the other Moreover I may adde that the signe had not held proportion with the thing signified namely there had been nothing in the signe to signifie and seal that blessing upon posterity had the application of it to Infants been left out which I the rather urge because this blessing upon families in order to the multiplying of the spiritual seed is that peculiar addition made in Gods covenant with Abraham to what he had given before to Adam and his Wife which therefore in the seal thereof should not be omitted Nor indeed had there been any use of the application of it to the infant nor that made a part of the ordinance had there not been such a branch in the covenant as a blessing upon families and posterity to be thereby signified and sealed By that which hath been said I suppose is evident that as Abrahams covenant was sealed in circumcision so this additional promise in it of multiplying beleevers by making them blessings unto families and nations was signified and sealed by the application of the seal to Infants so as if that priviledge be denied unto Infants that which was given to us in Abrahams covenant is rejected as he saith Gen. 17. The uncircumcised man-child shall be cut off from his people he hath broken my covenant And it is further to be observed that in reference to these two things namely this additional promise and the seale thereof in respect of which things only Abrahams covenant exceeds that promise given to our first Parents was he called the father of all them that beleeve First I say from this additionall promise is he so called as appeareth Rom. 4. 18. Who against hope beleeved in hope that he might become the Father of many Nations according to that which was spoken so shall thy seed be that is as the Stars of Heaven for multitude Gen. 15. 5. It was not onely his beleeving in generall but his receiving and beleeving that promise concerning the Lords thus multiplying his seed that made him the father of many nations Secondly it was not onely that which made him so but also his receiving the seale of that promise as we see Rom. 4. 11. He received the signe of circumcision a seal of the righteousness of the faith which he had being yet uncircumcised that he might be the Father of all them that beleeve though they be not circumcised that righteousness might be imputed to them also From which place we may observe First that circumcision was a seale of the righteousnesse of faith Secondly that because it was a seale of that righteousnesse which he had before he was circumcised he therefore became the Father of all that beleeve whether circumcised or not Now had not this seal been given him that he might be the Father of beleevers his receiving it at this or that time whether before or after his beleeving to righteousnesse had made nothing for the universality of his relation as a Father of all Beleevers That it was not his faith onely nor his degree of faith above others which gave him that title appeareth because First so should Eve rather be called the mother of the faithfull or Adam the father of them because they were the first beleevers and in likelihood their faith not much if at all inferiour unto Abrahams And Enoch Noah others are likely to have had as strong a faith as his Nor do we find Heb. 11. where all are mentioned that Abrahams faith is preferred before theirs One great advantage which is a longer experience of God theirs had above his And Heb. 7. we find as Abraham was above Melchisedek in one thing so he above Abraham in another He blessed Abraham and saith the Apostle without controversy the lesser is blessed of the greater V. 7. And that wherein Abraham had preheminence is not specifyed to be his faith but that he had received the promises V. 6. he blessed him that had the promises all which Melchisedek had not received namely such promises as were peculiar to Abraham as the father of Beleevers as for other promises of life and salvation by Christ the promised seed Melchisedek had received them as well as Abraham In this I say was Abraham preferred allthough by office Melchisedek was greater then he Therefore since there were beleevers and eminent beleevers before him he could not be the father of the faithfull either because of his faith or the eminency thereof Secondly besides this when God gave him his new name Abraham and made him the father of the faithfull he gave him something new which was not at least not so held forth unto beleevers in former times As when Peter had his new name and the keys of the Kingdom given him it was a new gift For albeit there was something of that nature before at least in substance in the Iewish Church yet not altogether the same So when to Iacob was given a new name with a promise of overcoming the enemies of the holy seed or of this kingdome by overcoming God in prayer it was a new promise for the Church till then had not such
have it by the circumcision of Christ so that whoever had or have this circmcision made without hands are supposed to be in Christ and members of his body and thereby intitled to and interessed in his circumcision And here we see also that the very same we have in baptism in the spiritual fruit thereof namely that only those who are in Christ receive that benefit in as much as they are buryed with him in baptisme and risen with him therein with him that is as members of his body who have this circumcision made without hands in putting off the body of the sinnes of the flesh buried risen thus again Thirdly we see in the last place that the Apostle telleth them expresly that the benefit and fruit of circumcision which is the circumcision made without hands they had by being buryed and risen with Christ in baptisme and therefore that they were compleat in Christ in the ordinances of the Gospel without the rudiments of the world the Jewish ceremonies whether circumcision or any of the rest therefore there is the same thing done in the one as was in the other and this the same for substance to us as that was to them and this in the roome and place or stead of that so as we have no more in baptisme then they had in circumcision Therefore Abraham is said to receive the signe of circumcision that he might be the father of them that beleive because he received it not only for himself but also for them as was shewed pag. 66. for what he received as the father he received it also for those who are his Children And as he received it for us so we have it at this day even circumcision in baptism in as much as therein we have the circumcision made without hands as the Apostle sayth and have it also in the way of the same ordinance for substance for such is baptisme to circumcision as was shewed before wherein they had it before Christ And whether it is not for this reason that Abraham is sayd to be the father of circumcision to them who are not of the circumcision only but also walk in the steps of the faith of Abraham Rom. 4. 12. Because he received that ordinance for himself and for all his seed both Jewes and Gentiles let it be considered And that according to that extent we are to understand that command of God Gen. 17. 9. Thou shalt keep my covenant thou and thy seed after thee in their generations and this is my covenant every man-child among you shall be circumcised Now is it to be omitted for a further evidence that baptisme is in the roome and place of circumcision that the lords supper is the same for substance with and in the place of the passover as appeareth 1 Cor 5. 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for Christ our passover is sacrificed for us Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickednes but with the unleavened bread of sincerity and truth This he speaketh in reference to their putting away from amongst them the wicked person v. 13 by whom as by leaven the whole lump namely the congregation which in celebrating the supper he sayth are one bread 1 Cor. 10. 17. was leavened which purging of their Church that they might so keep the feast that is might so eat the supper with unleavened bread he could not have so expressed by such phrases taken from the passover had not the passover and the supper been the same for substance Obj. Suppose it be granted that baptisme is the same for substance with and in the place of circumcision namely the seale or token of the same covenant with Abraham as circumcision was and that the command of God lieth still upon Abrahams seed even in all generations that the token of this covenant be observed and kept by them yet what is this for baptizing infants in as much as baptisme may seale unto us Abrahams covenant although it be confined only to persons of ripe yeares who can make confession of their faith To this I answer First that what was cleared in the first use must here be considered namely that the application of the seale to the infant is part of the seale or token of the covenant and is to be reputed part of the substance of that ordinance so as the token of Abrahams covenant is not kept nor that command of God fulfilled Gen. 17. 9. in case it be left out Therefore is it sayd the uncircumcised man-child hath broken the covenant v. 14. The reason is because that branch thereof which was peculiarly given to Abraham and which makes the difference between his covenant and that which was given before namely a blessing upon posterity is therein signified and sealed as was shewed in the former use Take away that branch of Abrahams covenant wherein it differeth from that which the Lord had before given to his people and the covenant under that consideration as his although other branches of it are kept is broken and if that branch of Abrahams covenant be not taken away but continued unto us of the new testament that part of the seale wherein it was signified and confirmed must continue Secondly Suppose the application of this ordinance to the infant should be reputed only a circumstance and not of the substance of it yet if it be altered it must be by a word from the Lord himselfe so altered or else it must continue Any circumstances therein which by his institution are altered we have warrant accordingly to alter otherwise not As for instance that instead of circumcising it should now be baptizing with water we have a word of institution for it And the application of the token of Abrahams covenant to the Female is also a circumstance which the Lord hath added so we find Act. 8. 12. when they beleeved Philip preaching the things concerning the kingdome of God and the name of Iesus Christ they were baptized both men and women And we have a reason for it even in that place where baptisme is said to be the seal of Abrahams Covenant namely Gal. 3. 27 28. because having there said as many of you as have been baptized into Christ have put on Christ he addeth in the next words There is neither Jew nor Greek there is neither Bond nor Free there is neither Male nor Female for ye are all one in Christ Jesus Namely as in other respects so in this of their being baptized into Christ Under the Law that could not be said Exod. 23. 11. Deut. 16. 16. the Jew had a priviledge which the Greek had not so had the Male which the Female had not but not so now For this reason we now apply the token of Abrahams covenant as well to Females as to Males which they did not But if any will alter further so as to
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
here made the ground of a Christians confidence So Rom. 4. 12. Beleevers are said to walk in the steps of Abrahams faith Thus David comforted himself Psal 22. 4 5. Our Fathers trusted in thee and they were not confounded Faith is a great work but this incouragement we have the things to be believed are things of a common salvation Jude 3. A duty to which others are obliged as well as we and that which many thousands have done before us 1 Pet. 5. 9. Whom resist stedfastly in the faith knowing that the same afflictions are accomplished in your brethren which are in the world So Col. 1. 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature which is under heaven As if he had said Had it been a Gospel devised onely for you and so you put upon a way of believing by your selves you might then have disputed the case and have been unsetled but it is not so Fourthly That Oaths are lawful and in some cases a duty among Christians God himselfe sweareth and his swearing is set forth by what is in use amongst men namely for confirmation to put an end to all strife When he swears he acts after the manner of man now if he acts as a man it shall not be in that which is sinful He was made like us in all things yet without sin Heb. 4. 25. Leut. 6. 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his name So Jer. 4. 2. whereby we see how to understand those other places Math. 5. 33. James 5. 12. namely that we swear not profanely or commonly but religiously and as a sacred work so saith our Saviour let your communication be yea yea nay nay And that we swear not by any creature but by his name such instances are given in both places Fifthly That those who are Beleevers have not onely the Promise but also the Oath of God to rest their confidence upon He loveth to do like himselfe and therefore to do the utmost for his people In working his right hand teacheth him Psal 45. 4. and in promising and making sure his promise he doth what may be done for us Because he could swear by no greater he sware by himself What cause have we to be convinced of sin because of unbelief as our Saviour speaketh John 16. 9. since God hath done and said so much if we are unbelieving notwithstanding Sixthly That there is a strife or controversie between God and each uncomfortable soul among his people Full of disputes and jealous thoughts we are which are the cause of our discomforts therefore God gives to us his promise and his oath to be an end of all such strife between himself and us That by two immutable things wherein it was impossible for God to Lye we might have strong consolation Other things might be observed I shall name but one observation more and that I shall insist upon and for which I made choice of this Scripture upon this occasion It is this Seventhly That what the Lord confirmed by Oath to Abraham he confirmed it to us even to all beleevers after Christ to the worlds end Abraham is here brought in as a pattern and all beleevers are here supposed to inherit the promise made to him in common with him in as much as he saith that what God did for Abraham when by Oath he confirmed to him the promise of blessing him and multiplying his seed he did it that he might shew the immutability of his counsel to the Heirs of promise and that we that is the beleevers of the New Testament might have strong consolation If the promise so confirmed unto him had not been intended and belonged also unto us that confirmation of it so to him had conduced nothing to our comfort nor had we been Heirs of that promise For a further proofe of this point take Gal. 3. 29. If ye be Christs then are ye Abrahams seed and heirs according to the promise Where we see that what we have in Christ we have it all as Abrahams seed and as heirs with him of the same promise and what we have as Abrahams seed we have it all in Christ so as the promise made to Abraham is an Epitome or the summe of the Gospel So Luke 1. 55. 72 73. wee finde that when Christ was sent into the world and what was done by him it was to perform the Oath of God to Abraham He hath holpen his servant Israel in remembrance of his mercy as he spake to our Fathers to Abraham and his seed for ever To perform the mercy promised to remember his holy Covenant the Oath which he sware to our Father Abraham that he would grant unto us that we being delivered out of the hands of our enemies might serve him without feare in holiness and righteousness all the days of our life A further proofe hereof we have in all those places where beleevers of the New Testament both Jews and Gentiles are called Abrahams seed because thereby they are all intitled to his promise made as you see to him and his seed As for instance Gal. 3. 16. To Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ. And this I say that the Covenant which was confirmed before of God in Christ the Law which was four hundred and thirty years after could not disanull This one seed which is Christ is not meant of Christ in his own person onely for then no beleever should be accounted the seed of Abraham but onely Christ but of Christ in his mystical body as 1 Cor. 12. 12. All the members of that one body being many are one body so also is Christ Which body saith the Apostle here is not made up of two seeds Jews and Gentiles but of one seed though made up of both And that he meaneth Christ in that sense is evident by that passage The covenant which was confirmed in Christ 430. years before c. What before he called a promise made to Christ the one seed he afterward calleth a covenant confirmed in Christ namely to us in him as members of his body both Jews and Gentiles therefore this one seed which is Christ is meant of Christ in his mystical body By which it appeareth that the promise made to Abraham was confirmed to beleevers both Jews and Gentiles as his seed So Rom. 4. 16. Therefore is it of faith that it might be of grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the father of us all Another proofe is that in Psal 105. 6. O ye seed of Abraham his servant ye children of Jacob his chosen he hath remembred
his covenant for ever the word which he commanded to a thousand Generations saying unto thee will I give the land of Canaan the lot of thine inheritance If any branch of Gods promise unto Abraham may seem to be meant onely of the Old Testament and not of the New it is this of the Land of Canaan Gen. 17. 8. I will give unto thee and to thy seed after thee the Land wherein thou art a stranger all the Land of Canaan for an everlasting possession and I wil be their God Yet is it expresly said that this promise was a Covenant for ever a word commanded for a thousand Generations and for an everlasting possession which needs must extend to the times of the Gospel because else it had been only for thrice fourteen Generations Matth. 1. 17. And we know that Canaan hatâ— long since ceased to be the possession of Abrahamâ— natural seed Thus also the Apostle sayth here That the promise and oath which we have Gen. 22. 16. By my selfe have I sworne that blessing I will blesâ— thee and multiplying I will multiply thy seed as thâ— stars of heaven and as the sand which is by the Sea shore and thy seed shall possess the gate of his enemies which cannot but refer to the conquest of that land of Canaan is made and so confirmed unto us that we might have strong consolation If the Question be what that is which is contained in that promise concerning Canaan to be an everlasting possession to Abrahams seed and the Lord to be their God which is to be fulfilled in the times of the New Testament I answer It is all that of which Canaan and the good things thereof was a type namely the spirituall blessings of the heavenly Canaan the Church of the New Testament yea of Heaven it selfe And for the proofe hereof First something we have in that of Ezek. 47. where the Prophet speaketh of the Church of the New Testament under the type of Canaan and saith The Strangers are appointed the lot of their inheritance with the children of Israel Verse 22. They shall have inheritance with you among the Tribes of Israel Not in the Earthly Canaan but the Heavenly represented by it So Esai 65. 9. Mine Elect shall inherit it and my Servants shall dwell there and Sharon shall be a field of Flocks Speaking of the Church of the New Testament Secondly Observe that Abraham accordingly did by faith embrace that promise of Canaan to be an everlasting possession to him and his seed as a promise referring to and including not onely an earthly but also an heavenly inheritance Heb. 11. 8. 9. 10. The reason there rendred by the Apostle why by faith he left his own country went into the Land of promise and lived there with Isaac and Jacob in Tents as strangers is given v. 10. because he looked for a City which hath foundations whose builder and maker is God So v. 13. 14. 15. 16. in what they did and said when they counted themselves strangers and pilgrims upon earth saith the Apostle they declared that they did seek a better country that is to say an heavenly Then mark what followeth Wherefore he is not ashamed to be called their God namely in that which he did in fullfilling of his promise implying that if it had been onely an earthly Canaan which by promise they received from him it had not been worthy of him to give as their God In this the Apostle interprets that promise to Abraham Gen. 17. 8. To thee and to thy seed will I give the Land of Canaan for an everlasting possession and I will be their God That is by the Apostles interpretation he would be so in giving them not onely an earthly but also an heavenly Canaan so as together with those earthly blessings he would bestow himselfe upon them Therefore also when the Israelites brought their first fruits to the place which God did chuse to place his name there and were there to make their acknowledgment before the Priest of the fulfilling of that promise and were required to rejoyce there before the Lord their God for every good thing which the Lord their God had given them Deut. 26. 1. to 11. Interpreters do well refer it not onely to temporal but also to the spiritual good things whereof they were a type because the good things were such as God is there supposed to give them as their God And because not onely their first fruits thus given to God but also the whole lump was holy Rom. 11. 16. which implyeth that they had not onely a natural but also a sacred and religious use of their estates in Canaan And because this whole action was an act of solemne worship in which the type and the thing typified always go together Hence also is it that Esau is branded for a profane person for selling his birthright to this promise Had it been onely of a temporal and not of a spiritual Canaan also there had been nothing of profanesse in it which alwayes is a contempt or neglect of something spiritual And his sin is made the same with theirs who sell their birthright now for a morsel of meat Heb. 12. 16. which those beleevers do who for worldly advantages forgo their priviledges in the Church and house of God and of such the Apostle meaneth it as is evident by the scope of the place and of the whole Epistle as was shewed before and not of wicked men for their birthright is nothing else but death and hell To this I may add what the Apostle saith Heb. 3. 4. chapters namely that the Lords offer to the children of Israel in the Wildernesse to carry them into Canaan and to destroy the inhabitants before them and that in performance of his promise unto Abraham Exod. 2. 24. with 3. 6. 8. 6. 8. Numb 14. 23. Matth. 11 29. was a preaching of the Gospel to them chap. 4. 2. 3. And whereas the Gospel is a promise of rest in God through Christ to every beleever he saith also that it was an offer to them of an entrance into Gods own rest And when he sware that they should not see the good Land concerning which he sware unto their Fathers and that their carcases should fall in the wildernesse this by the Prophet David Psal 95. and by the Apostle in that place is called a swearing against them in his wrath that they should not enter into his rest Which could not have beene said unlesse in that promise the spiritual blessings of the heavenly Canaan also had been comprehended Which albeit I suppose by that which hath been said is evident to an impartial mind yet because so many stumble at this mistake that this promise concerning Canaan was no Gospel promise nor to be in any part fulfilled in the times of the New Testament and because the vindication of this truth is of concernment to our work in hand I shal stay a little in opening this
upon it as such and that in performance thereof his spiritual seed did enjoy not onely an earthly Canaan but withall an heavenly even in the times of the old Testament which heavenly Canaan as it is yet in being and shall be and enjoyed by the same spiritual seed still so we are to look upon that promise as intended also for us of the New Testament in all generations and for an everlasting possession In this manner hath the Lord been pleased to confirm his Gospel to believers he hath singled out Abraham as a pattern and confirmed it to him and in him to us as his seed And it hath been his usual course thus to do As for instance when he gave that great promise of conquering the enemies of the blessed seed by conquering God in prayer he gave it first to Jacob when upon occasion of his prevailing in wrestling with God he called him Israel And from him do we at this day claim the same priviledge and are called by that name the Israel of God Gal. 6. 16. Peace be on them and on the Israel of God So when he gave unto his Saints the keys of the Kingdom of Heaven he gave them to Peter and that his new Name in order thereunto Matt. 16. 18. He had his name before given Ioh. 1. 42. but there he gives him the reason of his new Name and the comfort of it and from that gift to Peter the Saints do claim their Church power each according to their place and station in the Church for they have it as Peters that is as stones in that building or if you will as confessours which makes them to be Stones in the house of God And as persons are more or lesse eminent in that work so have they more or lesse of that power therefore the Officers of the Church are intrusted with the greatest share So here also he singles out Abraham and confirmeth that to him which he intendeth to bestow upon all beleevers and gives him also his new name upon the same account The reasons why he hath done thus I shall shew anon But before we come to them for our more clear proceeding let us first consider what this promise made to Abraham was and what is the meaning of it The Apostle here reciteth that promise Gen. 22. 16. where the words are these By my self have I sworne that blessing I will bless thee and multiplying I will multiply thy seed as the stars of Heaven and as the sand by the Sea shore and thy seed shall possess the gate of his enemies The Apostle here for brevity sake sets down but two things Gods blessing Abraham and his multiplying his seed his scope in this place being not so much to set out the full extent and compass of the matter of Abrahams promise but onely the manner of Gods confirming it by an oath therefore if you will have a just account of that promise you must take it as it is set down in Genesis not only in chapter 22. 16. but also in other places especially in the twelfth and seventeenth chapters for the same promise is several times repeated and by various expressions set forth And it containeth four things First in general that God would bless Abraham and with him all beleevers the heirs of his promise with all spiritual blessings in Christ as Children and Heirs of God Rom. 9. 7. Neither because they are the seed of Abraham are they all Children but in Isaac shall thy seed be called that is saith the Apostle they which are the children of the flesh these are not the children of God but the children of the promise are accounted for the seed By which we see the blessing which God bestowed upon Abraham and with him upon all beleevers saying blessing I will bless thee c. Gen. 2. is the blessing of Gods children namely all spiritual blessings in Christ Jesus As also we find Gal. 3. 16. that the covenant and promise made to Abraham was confirmed to us in Christ and to this promise the Law was added four hundred and thirty years after And it is called a preaching of the Gospel to Abraham v. 8. even in what was said In thee shall all the nations of the earth be blessed The Scripture saith the Apostle foreseeing that God would justifie the Heathen through faith preached the Gospel unto Abraham saying In thee shall all Nations be blessed So that they which be of faith are blessed with faithful Abraham And you see the blessing is their being justified by Christ Again Gal. 3. 29. If ye be Christs then are ye Abrahams seed and Heirs according to the promise So as look what blessings we have in Christ they are all wrapped up in that promise made to Abraham and it was intended by the Lord to comprehend as was said before the summe of the Gospel This I say in general was intended in the promise made to Abraham Gen. 5. 15. and herein his promise did not differ from that promise made unto our first parents The seed of the woman shall break the Serpents head Secondly More particularly in Gods promise unto Abraham is contained something peculiar unto him and which beleevers are to claim particularly from his promise made to Abraham as namely in the second place that God would not onely blesse Abraham and in him all beleevers but also would make them blessings and that chiefly and in the first place to their familis and not onely so but also to Nations Gen. 12. 1 2 3. Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families oj the earth be blessed So Gen. 18. 18. All the nations of the earth shall be blessed in Abraham This promise Peter alledgeth and explaineth to the Jews Acts 3. 25. Ye are the children of the Prophets and of the covenant which God made with our Fathers saying unto Abraham and in thy seed shall all the Kindreds of the earth be blessed The word is all the families of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word we have Epes 3. 15. Of whom the whole family in heaven and earth is named The covenant made with Abraham therefore as by this place we see that we have it in that of Gen. 12. 1 where it was first made given so also that it respecteth families and posterity else he had said all the beleevers or all the people of the earth not all the families of the earth shall be blessed And he could not have said to the Jews ye are the children of the covenant had it not respected the children of the people of God Nor is it to be restrained only to the Jews for the promise is concerning all the families of the Earth Therefore it followeth in the next words v. 26. Vnto you first God having raised up his Son hath sent him to bless you therefore to others he was sent also afterwards to blesse them What we have as
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
had confirmed by oath to Abraham that he might shew the immutability of his counsel to the Heirs of promise and that we might have strong consolation he gives that for one the multiplying of his seed A further proofe we have Gen. 15. 5. Look now towards Heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be Abraham beleeved it is said and it was counted to him for righteousness This the Apostle bringeth to prove justification by free grace through faith in Christ Rom. 4. 3. 18. 22. Therefore that multiplying of his seed promised in those words so shall thy seed be had reference not onely to the Jews but also to believing Gentiles the increase of whose number by means of Gods blessing believers so as to make them blessings as Abrahams seed was intended in that promise and as part of that Gospel which God preached unto Abraham else his beleeving it had not been imputed for righteousnesse nor the Apostle alledged it to prove justification by faith in Christ as he doth in that place Again we know that one great promise to beleevers now under the New Testament is that the kingdome of Christ that is the Church at last shall fill the world Dan. 2. The stone cut out without hands which smote the image upon the feet and brake to pieces the Iron and the Clay the Brasse the Silver and the Gold became a great mountain and filled the whole earth And the stone is interpreted of the kingdome of Christ v. 44. To this purpose is that of our Saviour Matth. 13. 31. comparing the kingdom of Heaven to a grain of mustard seed which is the least of all seeds but when it is grown is the greatest of all herbs And that it is like to leaven which a woman took and hid in three measures of meale till the whole was leavened Now the Lords making beleevers blessings and thereby multiplying Abrahams seed is that which makes his kingdome thus to be like leaven whereby the whole world at last will be seasoned with the knowledge and love of Christ Therefore this multiplying of beleevers so as to fill the world is made by the Apostle Rom. 4. 13. to be part of Abrahams promise The promise that he should be Heir of the World was not to Abraham or to his seed through the Law but through the righteousness of faith Then mark what followeth v. 16. Therefore it is of faith that it might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the Father of us all as it is written I have made thee the Father of many Nations Who against hope beleeved in hope that he might be the Father of many Nations according to that which was spoken so shall thy seed be namely as the stars of heaven for number From these words observe First that Abraham by the promises given unto him was made the Heir of the world Secondly that the promise of multiplying his seed in those words I will make thee a Father of many Nations and so shall thy seed be was one promise whereby he was so made the Heir of the world Thirdly that this promise of multiplying his seed and of his thereby being made the Heir of the world was not made to Abraham or his seed through the Law but through the righteousnesse of faith therefore a Gospel promise Fourthly that this promise was made sure to all beleevers as well Gentiles as Jews Fourthly A fourth thing conteined in Abrahams promise confirmed both to him and all beleevers is that his seed shall possesse the gate of his enemies Gen. 22. 16. The place here cited by the Apostle in the Text as intended also to the Heirs of promise in the New Testament By my selfe have I sworn saith the Lord that in blessing I will blesse thee and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the Sea-shore and thy seed shall possesse the gate of his enemies that is their power and authority For as gates were for defence so they were places of judgement Amos 5. 15. Hate the evil and love the good and establish judgement in the gate Deut. 16. 18. Judges shalt thou make in all thy gates Dan. 2. 49. Shadrach Meshach and Abednego were set over the affairs of the provinces but Daniel sat in the gate of the King This therefore was Gods promise unto Abraham that by means of this blessing he would so multiply his seed as they should not only fill they should also subdue the world at last and raign over it Psal 47. 3. He shall subdue the people under us Rev. 11. 15. The Kingdomes of this world shall be the Kingdomes of the Lord and of his Christ Dan. 7. 18. 28. The Kingdom and Dominion and the greatnesse of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most High and all Dominions shall serve and obey him All this you may observe is reduced to Abrahams promise Psal 47. which is a parallel prophecy to that of Dan. 7. O clap your hands all ye people shout unto God with the voice of triumph for the Lord most High is the King over all the earth He shall subdue the people under us and the nations under our feet God raigneth over the heathen God sitteth upon the Throne of his Holinesse Then mark what followeth The Princes of the people are gathered together even the people of the God of Abraham All this dignity and power therfore is confirmed upon them as his seed and heirs of his promise And although by what hath been said it is evident that this also is one branch of Gods promise made to Abraham Yet I shall adde one place more wherein with submission I suppose we have also a prophesie of what God wil do for his people in this kind and all reduced still to his promise unto Abraham It is Psal 105. mentioned before a Psalm made upon occasion of Davids bringing the Ark to the Tabernacle which he had prepared for it upon mount Sion as we see 1. Chron. 16. 1 7. in which accordingly we have a prophesie foreshewing what God will do when he shall set his King upon his holy hill of Sion having dashed his enemies in pieces like a Potters vessel even when the Kingdomes of the earth are become the Kingdomes of the Lord and of his Christ In which prophesie observe two things First how he putteth all that he saith therein upon Gods promise unto Abraham O give thanks unto the Lord make known his deeds among the people sing unto him talk of his wonderous works O ye seed of Abraham his servant ye children of Jacob his chosen Againe v. 8. Which covenant he made with Abraham and his oath unto Isaac and confirmed the same to Jacob saying Vnto
forbid the application of the seal to Infants it behoveth them to shew by what warrant from God they make that alteration And whereas they of that opinion against Infant-Baptisme think that they are onely upon the negative part and therefore call for a precept or example to prove the lawfulnesse thereof thinking it sufficient because as they suppose neither precept nor example can be found thereupon to refuse the practice of it in this they are mistaken As for a command there it is Gen. 17. 9. Thou shalt keep my covenant therefore that is shalt perform the token of it thou and thy seed after thee in their Generations which as hath been shewed is a command which lieth upon Abrahams spiritual seed now in the times of the New Testament and it behoveth such as deny Infant-Baptisme to shew that God hath made such an alteration in the token or seal of his covenant as that it is now not to be applyed unto Infants and whereas the application of it unto them was a part of the token or seal thereof before Christ that since Christ it hath by a word of institution from God ceased so to be Thirdly This application of the token of the covenant unto Infants cometh not onely under the notion of a duty but also of a priviledge therefore is it said Acts. 7. 8. he gave to Abraham the covenant of circumcision and so he begat Isaac and circumcised him the eighth day It was therefore a gift conferred upon him and his which being given to Abraham and to his spiritual seed in their generations to him as the father of all them that believe to all beleevers as his seed a priviledge both to parents and to children which I say being once given by God who may presume to take it away without a word and warrant from himselfe and we know the gifts of God are without repentance Rom. 11. 29. therefore is it not to be imagined that by him it should be taken from his people least of all that now in the times of the new Testament his bounty to them should be short of what it was before Obj. It will be objected yet further that this command thus urged is onely from the Old Testament but if the application of the token of Abrahams covenant to Infants now had been intended the New Testament had not been so silent in it as not to leave us one precept or example for it To this I answer Answ First that the New Testament is not altogether silent in this matter as for instance Acts. 2. 38. where Peter said unto the people Repent and be baptized every one of you in the name of the Lord Jesus for the demission of sinnes and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off that is even to the Gentiles also even as many as the Lord our God shall call Namely the promise of receiving the Holy Ghost which he saith they should receive upon their repentance and baptisme according to that in Joel mentioned vers 17. that in the last days God would poure out of his spirit upon all flesh as well upon Gentiles as Jewes and not onely so but also according to Gods promise unto Abraham therefore he saith it was not onely unto them but also to their children for as we may grant that in Joel to be here meant so we must not exclude that of Abraham for they are both as one in this matter The gift of the Holy Ghost and that also to the Gentiles is a main branch of Abrahams covenant as we see Gal. 3. 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the spirit through faith Nor may we confine that promise in Joel to extraordinary gifts of tongues and miracles because it is a promise that was not to expire with the Apostles times Acts 2. 17. but extendeth to all the latter days and unto all those whom the Lord calleth among the Gentiles and is yet in fulfilling when all those gifts are ceased for that phrase the last dayes in Scripture signifieth all that space of time from the comming of Christ in the flesh to the end of the world 1. Tim. 4. 1. 2. Tim. 3. 1. Heb. 1. 2. 9. 26. And if the words be considered it will appear that the ordinary gifts of the spirit are also included therein Mark the words In the last days saith God I will poure out of my spirit upon all flesh This in the general In particular it followeth First your Sons and your Daughters shall prophesie and your young men shall see visions and your old men shall dream dreams This we may understand of extraordinary gifts and prophesying fulfilled in the Apostles Prophets extraordinarily inspired in the Primitive times of use then in laying the foundations of the Church of the New Testament being of the seed of the Jews Secondly and on my servants and my handmaids will I pour out of my spirit in those days and they shall prophesie This must be meant of ordinary gifts because it is made a distinct thing to the former as that which God would do for all his servants he would give them the spirit of prophesie as we see Rev. 19. 10. when John would have worshiped the Angel because he had revealed such prophesies unto him the Angel forbids him saying See thou do it not and for this reason for saith he I am thy fellow servant namely in this thing and not onely his but also of thy brethren that have the testimony of Jesus for the testimony of Jesus is the spirit of prophesie Now every beleever hath the testimony of Jesus so is it said Rev. 12. 17. The Dragon made Warre with the Church which keep the commandements of God and have the testimony of Jesus Christ So chap. 1. 9. Therefore every beleever hath the spirit of prophesie although not so as to preach in the Church a priviledge forbidden unto Women 1 Cor. 14. 34. 35. yet to understand the prophesies which the Saints of the Old Testament ordinarily had not the prophesies were as things sealed up in those dayes but Christ hath opened the seales of that book to us of the New Testament 1 Pet. 1. 10. 11. Dan. 12. 9. Rev. 5. A promise to this effect we have also to all beleevers Joh. 16. 13. when the spirit of truth is come he shall lead you into all truth and he shall shew you things to come So Joh. 2. 13 20 27. he saith not onely to fathers and young men but also unto little children in religion that they had received the unction of the holy one and they knew all things being taught by that anointing As these places must be understood of what is common to all beleevers
so I suppose it is also the meaning of that latter clause in that prophesie of Joel cited by the Apostle Acts. 2. 17. upon my servants and upon my handmaids I will poure out of my spirit in those days and they shal prophesie By the more plentiful pouring forth of the spirit upon beleevers Joh. 7. 39. because now the Church is of riper age the Saints in some respect have an equal participation of the spirit even in the use of ordinary gifts as the Prophets of old had in extraordinary wayes therefore what is the portion of all beleevers in the times of the New Testament in that behalfe is called the spirit of prophesie Therefore is it that such preaching which we must suppose may bring us something that is not good is called Prophesying and that it must not be despised as we would not quench the spirit 1 Thes 5. 19. 20. Quench not the spirit despise not prophesying prove all things hold fast that which is good Now for our purpose observe that here is an invitation to repenting and beleeving Jews to be baptized they and their children I say to repenting and believing Jews for the words of the Apostle cannot be meant that the promise did belong to them and their children onely as Jews Abrahams natural seed but as beleevers and upon their conversion First because that which belonged to them properly as Jewes was not Baptisme but circumcision Secondly because John Baptist had fully cleared that point before upon a like occasion when the multitude came to him for baptisme he said unto them Bring forth therefore fruits worthy of repentance and begin not to say we have Abraham for our father Thirdly because he maketh the Gentiles case parallel with theirs and saith the same promise did also belong to them yet with the same limitation namely to so many of them onely as the Lord our God shall call implying that it is an effectual call to faith and repentance that gave to any such a priviledge either Jew or Gentile Therefore Peter seeing their faith and the work of God upon them and upon no other account endeavoureth thus to comfort them and exhorts them to repent that is to go on as they had begun and to embrace the profession of the Gospel and to be baptized and telleth them of their interest and priviledge by promise and least they should be discouraged because of the greatnesse of their sinne in rejecting and crucifying Christ he telleth them that even the Gentiles should be received to the same priviledge and that the promise was to them also God would poure out of his spirit upon all flesh when they also should believe and repent as they now did Therefore also that clause to as many as the Lord our God shall call Gal. 3. 14. is likewise so to be understood namely not onely to them but also to their Children did the same promise appertaine according to the tenour of Abrahams covenant whereof baptisme is the seale and in which the gift of the Holy Ghost is one thing promised although it be not so expressed As it is the manner of the Scripture many times to speak so as the sense of the latter part of a sentence is to be filled up from the former part and the former from the latter As for instance Psal 1. 6. The Lord knoweth the way of the righteous and the way of the wicked shall perish Implying that the Lord doth not so know the way of the wicked and that the way of the righteous shal not not perish So Pro. 10. 24. the feare of the wicked shall come upon him but the desire of the righteous shall be granted Implying that the desire of the wicked shall not be granted and that the righteous shall be delivered from his feare So when he saith here The promise is to you and to your children and to all that are afarre off even as many as the Lord our God shall call It implyeth that the promise did belong to these Jewes upon their effectuall call and to their children and that when even the Gentiles who were yet afarre off should be so called that the same promise was to them and their children And as we cannot suppose that the promise of the gift of the holy Ghost upon baptism did belong to these Jewes without this call so neither can we think his meaning to be that it did not belong to the Gentiles when so called in the same latitude namely as well to them and their children also Thus we see I say that the new Testament is not altogether silent in this matter as also shall be made more to appeare anon even from a further application of this point and sundry other arguments are pertinently from thence urged by severall authors which I shall not stay upon confining my selfe to the point in hand about the covenant of God with Abraham Secondly I answer further that as for the matters of the law of which nature all the ordinances of the worship are the New Testament speakes but very briefly and but by hints and touches here and there because it supposeth the Church to be sufficiently instructed in those things before referring us for a full understanding of such things to what was received and known among the people of God from the Old Testament For we must know that the times of the Old Testament were the season wherein the Lord did instruct his people in his Law As the times of the New Testament are the season wherein he hath more fully unfolded the mysteries of the Gospel which were but darkly shadowed in the Old So that as our instruction in the knowledge of the Gospel is not to be expected onely from the Old but must be taken from the New so our establishment in the Doctrine of the Law must not be taken only from the New but also from the Old So we are to understand that in Luke 16. 16. The Law and the Prophets were until John since that time the Kingdome of God is preached Not that then the Gospel began or that the Law was then ended and laid aside and to be of no longer use It is true in the covenant of works made with our first parents in the state of innocency there was Law without Gospel but as to the Old Testament and the New they both consist of Law and Gospel put together onely they had most of the one we of the other But the meaning of that place in Luke is that the time before Iohn was the season of instructing the Church in the Doctrine of the Law therefore it followeth that since that time the Kingdome of God is preached not the Kingdome of God began And the time after Iohn was to be the season wherein the Church was to be more fully instructed in the Gospel A further evidence of this we have Psal 78. 1. Give eare O my people to my law I will open my mouth in a parable I will
are unnatural unsafe and false are quickly taken up and so the issue is according and in stead of setting up his Kingdome ere they are aware they are ready to set up something else wherein that I say no more no blessing is to be expected It is the blessing of God upon persons not their abilities how great soever whereby they are made active in being blessings unto any chiefly in managing affaires of his Kingdome which is a blessed Kingdome And we see that he conferreth blessings still according to his covenant as all that he hath ever done or doth for any of his people hath ever been and is according to a covenant And however we are apt to think that an omission of an ordinance or duty therein required makes no great matter yet he putteth much upon it and proceeds accordingly as he sees fit in giving and denying of his blessing and in leaving marks of his displeasure upon such as doe transgresse therein 2. As you would be blessings to Families and Nations as you are to have that priviledge by vertue of Abrahams Covenant so you must follow Abrahams steps Be not slothful saith the Apostle in the words next before my Text Heb. 6. 12. but followers of them who through faith and patience inherit the promises If ye were Abrahams children saith our Saviour Joh. 8. 39. that is so as to inherit Abrahams promise and blessing for otherwise they were his natural seed ye would do the works of Abraham Think not therefore to be blessings to your neighbours or to your owne children or servants as Abraham was unlesse you follow his steps And that in three things especially 1. You must teach your Families as Abraham did Gen. 18. 19. I know him saith God that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement that the Lord may bring upon Abraham that which he hath spoken of him Implying that if family-duties be neglected notwithstanding the promise the blessing will not take effect God carries on his work of sanctification so as to take his people into communion with himself therein and to make them active in the work therefore he conferrs his blessings of that nature upon us by the use of means and they such as are fittest and most natural and proper to bring his work to passe Among all the means of grace there is none more effectual then family-instruction and example by means hereof are persons fitted and prepared for made more capable of benefit by publique preaching the younger sort especially Hereby the parents or family-governours authority example and interest is improved to a very great advantage to cause attention wakefulnesse of spirit readinesse to hear to read to ponder and consider the truth revealed in the Gospel That respect and love which usually is mutual in such relations is of mighty force to make endeavors of this nature happy and succesful The Lord knew this and therefore would not lose it therefore hath he promised to water such endeavours with the dew of his blessing He loveth there to blesse where there is something to be blessed by him Matth. 13. 12. 25. 29. Knowing therefore of what use his Saints might be to bring in others to himself especially those under their power guidance and tuition he hath therefore promised to make beleevers blessings unto families kindreds and nations Upon this account it was that Joshuah could undertake not only for himself but also for his house Jos 24. 15. Chuse ye whom ye will serve but as for mee and my house we will serve the Lord. Thus we read that Timothy knew the Scriptures from a Child 2 Tim. 3. 15. And this because the same faith dwelt in him which dwelt first in his Grand-Mother Lois and his Mother Eunice 2 Tim. 1. 5. We read also how the wise Solomon was instructed by his Mother This therefore is your way to encrease the Kingdome of Christ And yet this is not all 2. Another thing wherein you are to follow Abrahams steps is uprightness and singleness of heart in what you do for God Gen. 17. 1. Walk before me and be thou upright and I will make my covenant between me and thee and I will multiply thee exceedingly So Psal 112. 2. The generation of the upright shall be blessed A great part of a Christians work in his walking with God lieth in family-duties Now if he be but formal in it taking up a form of Godliness because he loveth to seem religious although he abound in duties of all sorts albeit a form of Godlinesse is better then nothing yet little good is done in such a case He that in sincerity and singlenesse of heart sets himselfe to glorifie God and to save the souls of such as are about him he it is that is a blessing where he liveth Such uprightnesse of heart engageth his affections in the work therefore what counsel or instruction he administers or what example he giveth taketh more impression What cometh from the heart goeth to the heart and there it fixeth with more authority and power A formal Christian is like unsavory salt that seasons not 3. You must not satisfie your selves with this Abraham must be followed yet one step further You must labour to be friends of God as Abraham was James 2. 23. that is you must be spiritual and heavenly Christians walking close with God no strangers to him observing narrowly his carriage towards you applying your selves to please him in all things to gaine upon his love to encrease in favour with him Such as keep acquaintance dayly and converse with God such persons alwaies are a blessing where they live As our Saviour saith they are like leaven apt to season such as are about them with the fear and love of Christ He that converseth much with God hath an humble meek and savory spirit He is rich in faith much of God appeareth still in all his conversation His presence therefore and example is a check to wickedness a provocation and encouragement to holiness of life As a friend of the Bridgroome he is a blessed meanes to bring many soules into the arms of Christ On the other side whoever he be that neglecteth this friendship is in very small capacity to be an instrument of spiritual good to any especially to those who are nearest to him who most observe his wayes and see into his actions A friend of the Bridegroome and the Bride must be a friend of God FINIS A SHORT DISCOURSE Concerning the MANIFSTATIONS of GOD unto his People IN THE LAST DAIES Wherein is shewed the manner of the Spirits work therein to be in the use of ordinary gifts not by extraordinary Revelations HEBR. 1. 1. God who at sundry times and in divers manners spake in times past to the fathers by the Prophets hath in these last daies spoken unto us by his sonne IN these words we have
Much more might be said from these two chapters for the Christian Sabbath but I would not stay too long in my passage to my Text. Thus much was necessary to be inserted because I shall make use of it anon where we shall see although it may seem too large a digression yet that it was not needless nor impertinent Thus it appeareth that by To day if ye will hear his voice is meant the Christian Sabbath day to the keeping whereof in the House and Worship of Christ the Apostle exhorteth them as I said First in the words of the Prophet David verse 7. Then Secondly v. 12. he exhorts them in his own words to the same purpose and as it were by way of commentary upon those words of David Therefore as the Prophet so the Apostle proceeds to press his advice and exhortation upon them from their example who fel in the Wilderness shewing that David in that Psalm maketh the condition and case of such who in the times of the Gospel shall forsake the Ordinances and Sabbath of the New Testament refusing to hear the voice of Christ inviting the people of his pasture and sheep of his hand to rest with him in his house upon his day to be the same with theirs who tempted God in the wildernesse in refusing his offer to give them the land of Canaan destroying the inhabitants before them and to give them rest in that land and that he will swear against them in his wrath that they shall not enter into his rest as he had done against these who fell in the Wildernesse Thus having finished in these two chapters his arguments and exhortations taken from that Scripture Psal 95. he proceedeth to another and still in prosecution of the same work namely to deliver them from this forsaking of the Worship and Ordinances of the Gospel and that is this He shews that upon the comming of Christ there was to be a change of the Priesthood and of the Law of Ordinances and that Christ is now the onely High Priest over the house of God being a Priest for ever after the order of Melchisedeck not after the order of Aaron This he begins at the fifth chapter he pursueth it in the seventh eighth ninth and to the ninteenth verse of the tenth chapter where he concludeth and from what he had said perswades them against this Apostasie This sixth chapter is part of a digression which he begineth at the eleventh verse of the fifth chapter in which he sharply reprehends them for their unprofitableness when for the time they ought to be Teachers that they had need to be again taught the first principles of the Oracles of God But that he saith he would not do but would go on to perfection even to those things which he saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood He giveth his reason because the recovery of such who had tasted of the sweetnesse of the Ordinances and House of Christ and were utterly fallen away not only from them but also from the other principles of the Doctrine of Christ would be but in vain attempted This sharpnesse of his towards them he againe mollifies verse 9. But we hope better things of you c. Indeavours to comfort them and exhorts them in the words next before my Text to labour with diligence for a full assurance of hope to the end And not to be slothful but followers of them who through faith and patience inherit the promises Now in the words of my Text he urgeth this duty of laboring for a ful assurance of hope upon them by shewing that ground of this assurance of hope which the Saints have from the example of Abraham that great pattern of Beleevers and that two ways 1. By way of immitation set forth by shewing 1. What God did for him namely 1. He made him a promise of blessing and multiplying him 2. He confirmed it by an Oath 1. Swearing by himselfe 2. That because he could swear by no greater giving to him the best security he could 2. What Abraham did and found thereupon 1. He inherited the promise 2. Yet that after he had patiently indured In all this is intimated if we follow his steps and do as he did that we shall find as as he found Thus is his example propounded for a ground of assurance of hope by way of immitation 2. By way of instruction in as much as what God did for him was intended not for him onely but also for all Beleevers as Heirs of the same promise together with him This is set forth by shewing 1. The Nature and Use of an Oath among men 1. Men swear by the greater 2. Vnto them it is in point of confirmation an end of all strife 2. God's end in making that Oath to Abraham 1. That he might shew the immutability of his Counsel 1. More abundantly 2. To the Heirs of Promise 2. That strong consolation might be had set forth by 1. The means namely by two immutable things wherein it was impossible for God to lye 2. The persons that should have it Beleevers even of the times of the New Testament That we might have strong consolation who have fled for refuge to lay hold upon the hope set before us By this we see that many things might be considered from these words by way of observation First That the things promised in the Gospel are by the Saints obtained by inheritance Abraham inherited the promise and all Beleevers are here called the Heirs of promise Begotten to a lively hope to an inheritance incorruptible 1 Pet. 1. 2. So Acts 26. 18. Brought from darkness to light and from the power of Satan unto God to receive forgiveness of sins and inheritance among them who are sanctified by faith in Christ And that will be the welcome sentence from the judge at last Come ye blessed of my Father inherit ye the Kingdom Their title is sure they cannot lose their portion and it is so great it must be freely given and by such a Father the Gospel therefore is his Testament The summe of what is promised therein is an enjoyment of God himself Those that have it must therefore be his Children by union with him in Jesus Christ And if Children then Heirs of God Rom. 8. 17. Secondly That those who do enjoy this inheritance by faith and patience they must inherit it Heb. 4. 2. This work is carryed on by the power of a creating word and the word profits not where it is not mixt with faith Rom. 1. 17. it is the power of God to Salvation to them onely that believe And because the Lord will take time to perform his promise dispatching this great work not all at once but by degrees therefore we have need of patience that having done the will of God we may receive the promise Heb. 10. 36. Thirdly That the example of beleevers is a great advantage to a Christian in beleeving Abrahams example is