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
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
whereby it shall subdue the world and that also as it is managed by his Saints in their families and congregations the Lord so making them blessings to one another and his kingdom thereby to be as leaven whereby the whole lump by degrees at last shall be seasoned with the knowledge of Jesus Christ This is the nature of that conquest whereby his kingdom shall be made so great 2. Observe moreover that this power whatever it be shall be in the hands of Abrahams seed So the promise is Thy seed even his spirituall seed for that promise was made to his seed of the New Testament also as hath been shewed shall possesse the gate of his enemies It is not said that such as are pretenders to be Abrahams seed shal have this power The same seed which God will blesse and thereby multiply shall possesse the gate of his enemies Therefore also when this is brought to passe it shall be said The Lord reigneth let the earth rejoyce Psal 47. 97. Rev. 11. 15 16. which could not be so said if this power was to be given to any but his own people Therefore since it is to be in such hands it will be matter of rejoycing not of any griefe at all Obj. It will be objected that even hypocrites in the Church till they are discovered are in the judgement of charity to be reputed by the Church to be Abrahams seed and to be received to all externall priviledges and ordinances accordingly therefore we cannot appropriate or restraine this promise only to the true spiritual seed of Abraham To this I answer Answ First It is true that even such are to be so reputed and received by the Church but it is one thing what the Church may and must doe in her administrations another thing what God will doe in his work of providence Now this promise is of what God will do in his work he will cause the seed of Abraham to possesse the gate of his enemies Where the Scripture speaketh of what is to be done by the Church to her members it taketh in all the branches of that vine both good and bad but where it speaketh of what God hath promised to doe or give unto the Church it confineth it onely to beleevers Yea even those externall priviledges of the Church in the administrations of the worship although the Church may impart them even to hypocrites being members for such will get in unawares yet God hath not given them unto such but to believers onely As for hypocrites they are partakers of them upon another account namely because among other priviledges which God hath given unto his people this is one that they shall have to doe with one another in the communion of the Church in the ordinances of the worship as confessours and the Church-relation to be built upon confession and the ordinances given to them not as beleevers onely but as confessours Matth. 16. 16 17 17 19. Upon this it is that hypocrites also are received by the Saints when unknown to the same externall priviledges with themselves because they also are confessours of Christ Not that they have any right to claime any of them though the Church have warrant to give them unto such being claimed by them they take them at their own perill the people of God doe but their duty although they doe not theirs Were this power therefore of possessing the gate to be given by the Church as part of that which she is to administer unto her members it would follow that it should be imparted in the same latitude namely to the same persons together with other priviledges to which professours are received in the Church and so hypocrites would it may be have the greatest share But Christ hath left no such Legacy in his Testament to the Church to be a disposer or dispencer of civil power His Kingdom is not of this world as hath been shewed This promise therefore speaketh not what the Church shall doe but what God the most high will doe who ruleth in the kingdome of men and giveth it to whomsoever he will Dan. 4. 17. Secondly yet because what God doth in this matter he doth it by men and by Saints too among others although not in a Church capacity for a further answer to this objection I must also adde that in those daies wherein the seed of Abraham shall obtain this power the Church shall be brought to that perfection as that there will be few or no hypocrites therein and if but a few the power in effect will be in the hands of the true seed of Abraham notwithstanding by reason of their number What perfection the Church in those daies shall be brought unto is held forth in sundry places As for instance Esay 60. 21. the Prophet speaking of those times as appeareth by Esay 59. 20 21. compared with Rom. 11. 26. saith Thy sunne shall no more goe down for the Lord shall be thine everlasting light and the daies of thy mourning shall be ended thy people also shall be all righteous and they shall inherit the Land for ever the branch of my planting the work of my hands that I may be glorified I the Lord will hasten it in his time Till that time come it is not to be expected So Esay 35. 8. An high way shall be there and a way and it shall be called the way of holinesse the unclean shall not passe over it no Lion shall be there nor any ravenous beast shall goe up thereon it shall not be found there but the redeemed shall walke there and the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads they shall obtain joy and gladnesse and sorrow and sighing shall flee away This promise is reduced to Gods Covenant with Abraham concerning his blessing and encreasing his seed Esai 51. 1 2 3. 11. And of the same times is that spoken Rev. 21. 27. when it is said God shall wipe away all teares from their eyes v. 4. And the City had no need of the Sun for the glory of the Lord did lighten it v. 23. v. 27. is added there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs Book of life So Rev. 22. 14 15. Blessed are they that do his commandements that they may have right to the tree of life and may enter in through the gates into the City for without are Dogs c. and whatsoever loveth and maketh a lye Zach. 14. 21. In that day every pot in Jerusalem and in Judah shall be holinesse unto the Lord of Hosts and in that day there shall be no more the Canaanite in the house of the Lord of Hosts From these places I determine not an absolute perfection in the Church then or an exemption from all Hypocrisie but a far greater measure of Purity then as yet is
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
Abrahams seed we have it all in Christ as was shewed before therefore he is said to come to blesse the children of the covenant the Jews first and afterwards the Gentiles And this blessing as it is first laid down Gen. 12. and here repeated by the Apostle wee see is a blessing both upon the people of God themselves and upon their families Nor is this promise to be restrained only unto this that of Abraham and his seed the Lord Christ should come although that also be included because what we receive from Abraham we have it all in Christ for so all those of the line of Christ were blessings to the world as well as he And because here is something intended applicable to all beleevers namely that they also shall be blessings in their generations And because a blessing upon families is intended also for so the words run thou shalt be a blessing and in thee shall all the families of the earth be blessed therefore I say it must not be so restrained But the meaning is whereas the Lord in bestowing mercy and salvation upon the sons of men proceedeth not according to their merit either in being or foreseen but according to his own free-choice that in his covenant with Abraham he hath thus far limited himselfe and discovered his mind and purpose that his choice shall not be proportionably all over the world alike but that it shall be by families and nations so as he will ordinarily cast elect children upon elect parents and the lot of the Saints in neighbourhoods and places together and not by equal numbers in each part of the world alike Had not his election been so limited to families and nations neither Abraham nor beleevers could have been said to be blessings in spiritual things either to their families or to any other where they live as now they are because God so blesseth only his Elect Ephes 1. 3 4. Hee hath blessed us according as he hath chosen us And for a further proof that this also is one part of Gods promise unto Abraham and in him confirmed unto all beleevers it is not to be omitted that de facto in experience we have found it so In all ages God hath cast it so in his providence that his people are not to be found in all places alike but we find them together in some families and nations Now this is not fallen out by chance but because God hath so made his choice hath been a God to beleevers and to their seed in their Generations and hath made them blessings for the conversion and edification of their children neighbours and acquaintance and that not onely by a common providence as he blesseth the corn and grasse of the field although it must be granted that in an ordinary way of causes good education and example is a great advantage towards the seasoning of the hearts of little ones with the knowledge and love of Christ but it is by vertue of a special word of blessing a creating word of promise which giveth a being to the things promised even this promise made to Abraham and in him to all believers Blessing I will blesse thee and thou shalt be a blessing and in thee shall all the families of the earth be blessed without which such examples and other means of education and conversion had not had such efficacy and power in turning sinners unto God But in the next place let us see what the Scripture faith further for a proofe hereof That in Psal 105. mentioned before speaketh something to it where it is said that Gods covenant with Abraham was a word which he hath commanded to a thousand generations which phrase implyeth that it should be a blessing conferred upon posterity from generation to generation according to that in Gen. 17. 7. I will establish my covenant between me and thee and thy seed after thee in their generations to be a God to thee and thy seed after thee That which maketh it more clear is that of our Saviour upon the conversion of Zacheus Luke 19. 9. Now is salvation come into this house for as much as he also is become a son of Abraham Salvation was not onely come into his soul but also into his house and upon that account And for the same reason it was that Paul could use that argument to the jaylour Act. 16. 31. Believe and thou shalt be saved and thy house namely because of this promise unto Abraham that God would blesse Abraham and with him beleevers as his seed and make them blessings to their families so as the conversion of the father of the family would bring salvation into his house To this purpose also is that in Rom. 11. 16. If the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead For if the first fruits be holy the lump also is holy and if the root be holy so are the branches He speaks it of the calling of the Jews and putteth it upon this He maketh Abraham and the Fathers to be an holy root as we see verse 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 The Jews are broken off from this holy root and the Gentiles are graffed into the same root and the time is comming when the Jews shall be graffed in again and that for the Fathers sake and because the gift once given to them God will not repent of If it be said that graffiing into the holy root is to be understood of the Gentiles being brought into the Church I answer it comes all to one for the church bringeth fourth children unto Abraham Gal. 4. Jerusalem which then was is said to have her Children who adhering to the letter of the Law in opposition to the Gospel which was typified and shadowed therein sought to be justified by the works of the Law born therefore as Ishamel was by Agar onely after the flesh And Jerusalem which is above which is the mother of us all hath her children also who being justified by faith are brought forth as Isaac was by Sarah by promise But whether it be the one or the other we see that both sorts of children are brought forth to Abraham All the children of the Church are Abrahams seed Therefore I say it cometh all to one Nor may we say that Christ only is this holy root into which the Gentiles are graffed because it had been no argument to say Because Christ is holy therefore the Jews are or shall be holy and therefore shall be converted But make Abraham that holy root and the argument is good And because the Jewes which are to be converted cannot be said to be natural branches to Christ as to their own root as they are said to be to that root of which the Apostle speaks namely by reason
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
it needs not much be questioned but that their possessing of the gate of their enemies in the earthly Canaan was a type of what the spirituall seed should doe as to the enemies gate in the times of the New Testament But because to some it may be it will be yet a question let us consider Thirdly what is said of Canaan Gen. 9. 26. Where the Lord giveth a promise to Shem and Japheth to the selfe same purpose and of the same tenour as here in these two places he doth to Abraham and his seed Blessed be the Lord God of Shem and Canaan shall be his servant God shall enlarge or perswade Japheth and he shall dwell in the tents of Shem and Canaan shall be his servant As for his being a servant unto Shem that was fulfilled in the conquest of the earthly Canaan by Abrahams seed who were Shems posterity but for his being a servant to Iapheth dwelling in the tents of Shem that is to be fulfilled in the times of the New Testament when Iews and Gentiles make one Church one spiritual seed of Abraham Gal. 3. 16. Rom. 4. 16. That I think will be granted to be the meaning of those words God shall enlarge Japheth and he shall dwell in the tents of Shem. And upon the same account as Shem and Japheth are put for the Church of the New Testament wherein none can with any certainty affirm which is Japheths posterity in nature and which is Shems Canaan is there put for the wicked of the world whether of his posterity or not And as Shem and Japheth are there made types of the one so also is Canaan of the other and the meaning this that in the times of the New Testament there will be a season wherein the wicked of the world shall be under the Church of God Therefore here when God comes to renew the same promise unto Abraham with an addition touching the manner how it should be accomplished namely by his blessing and multiplying his seed he speaketh in the same phrase and saith To thee and to thy seed will I give all the land of Canaan for an everlasting possession and thy seed shall possess the gate of his enemies The meaning therefore must be the same namely that he and his seed should be heirs of the world and that his seed should fill the world at last and rule over it as hath been shewed For a further clearing hereof consider how the Prophet Zachariah speaking of those last times wherein that promise Canaan shall be his servant shall bee fulfilled saith In that day there shall be no more the Canaanite in the house of the Lord of Hosts Zach. 14. 21. where by Canaanite is meant a wicked man or a man of the world according to that in Rev. 21. 27. a place parallel to this in Zachariah speaking of the same times and things There shall in no wise enter into it that is the Church or House of God any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs Book of life And for a further illustration of this matter it is considerable what one very probably observeth concerning that of Abraham Gen. 14. how in rescuing Lot he overcame those four Kings whose people afterwards became the four Monarchyes or Kingdomes set forth by Nebuchadnezzars image which Abrahams seed at last shall break in pieces and obtain their power Dan. 2. Amraphel King of Shinar afterwards the Babylonian Monarchy Gen. 11. 2. Arioch King of Ellasar the Grecian for Hellas is the name of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came into Greece Acts. 20. 2. Chedar-laomer King of Elam the Persian Esai 21. 2. Dan. 8. 2. And Tidal King of Nations the Roman for it is said Gen. 10. 2. that by Japheths posterity were the Isls of the Gentiles or of the Nations divided which is the same title with this in Gen. 14. King of Nations or of the Gentiles for it is the same and it is taken for granted that the posterity of Japheth did inhabit and people Europe where afterward the Roman Monarchy did obtain Which being so then Abrahams conquest was a type or sample of what God would do for Abrahams seed his Saints in after ages then a long time to come Thus we see in these foure things what that promise is which God made to Abraham and in him to all beleevers as his seed and what particulars are contained in it And it needeth not seem strange that it is so comprehensive because it was intended to contain the whole Gospel which Gospel we see doth not only bring us the glad tidings of remission of sinnes and salvation by Christ but also concerning the Saints being put into a Kingdome as also the increase and power which that Kingdome shall obtain and by what means it shall be made so to increase for which cause also it is called the Gospel of the Kingdome and godliness is said to have promise of the life that now is and of that which is to come 1. Tim. 4. 8. Now let us in the next place consider the reasons of the point and that in each of those particulars before mentioned which therefore I shall shew by answering so many Questions viz. four Quest 1. Why the Lord should take this course in blessing of his people Evident it is that he was resolved to blesse them as his Children with all spiritual blessings in Christ but why should he do it in such a method to single out one of his people namely Abraham and to blesse him as the originall pattern and in him to blesse all the rest as his seed For so the point is that what God confirmed by oath to Abraham he confirmed it to us even to all beleevers to the Worlds end To this I answer Answ The reason of it is in the Text. Namely that he might shew the immutability of his counsel to the Heirs of promise and that he might doe as much as might be to help and strengthen his peoples faith that they might the better trust him The Lord knew that by drawing out his work into length of time as he hath done and laying his designes so long before he should have occasion to do the same things over againe and againe and therefore should in his works to former of his Saints give types and samples of what his people might expect in after times even in that great work the conquest of the world by the Gospel of Jesus Christ As for instance what he did for Israel in the flesh in their deliverance from Egypt driving out the Canaanites before them managing the affairs of his Kingdome among that people in that Land he doth over again though in a more spiritual way for his people under the Gospel which are the Israel of God and the seed of Abraham also Gal. 3. 29. 6. 16. Heb. 8. 8. And their condition made parallel with ours by
the Apostle 1 Cor. 10. 1. to 11. and Psal 95. as hath been shewed Now this advantage to his peoples faith God would not lose therefore he giveth not only his promise and oath but also gives them first to Abraham and in him to all his Saints in aftertimes that so they might have their eyes and observation fixt upon all his works wrought for his people in ages before in answer to the selfe same promises to be beleeved by them And in this the heirs of promise have a double advantage to their faith whereby the immutability of the counsel of God is ascertained unto them First by way of experience in as much as they are required to believe no more then what they see others have beleeved and hath been fulfilled to them long before and beleeved it upon the same terms our case being made by this his blessing of his people in this method the same with theirs This therefore was Davids argument for comfort in his desertions nay of Christ himselfe of whom even in that very thing David was a type Psal 22. 4. Our Fathers trusted in thee they trusted and thou didest deliver them they cryed unto thee and were delivered they trusted in thee and were not confounded Secondly in that it was the surest and clearest way of making known the mind of God unto his people thus by taking one of the same kind and making him a pattern for all the rest He might have done it by large descriptions in words but so had we been more entangled with variety of interpretations it being to pass through many ages languages and nations whereas by taking such a pattern to hold forth to all ages what his people may expect from him our understandings are fixed more upon things then words whereby we have a more certain knowledge and lesse subject to mistakes Thus the great priviledge and power of the Saints in conquering the enemies of those whom God will thus blesse by overcoming God himselfe by prayer was first given to Jacob Gen. 32. with his new Name and in him to all the rest of his people and for the selfe same cause Quest 2. Why the Lord who bestoweth his blessings according to his own free election should so confine his choice as to bestow these blessings by families and by nations that he taketh not his number proportionally from all places of the world alike Answ Many reasons may be given of this 1. It is not impertinent to be considered that his purpose is to raise up an abundant glory to himself from small things that is one reason why he chose men and among men not many mighty but the weak things of this world are chosen 1 Cor. 1. 26. therefore would he not leave little Children out of his Kingdome Mark 10. 14. Of such is the Kingdome of God saith our Saviour that is they also are part of it By such he meaneth not as so qualified but that of such also the Kingdome doth consist Both because it is by him given as an argument or reason why children should be brought to him for had he intended the qualification only it had been an argument as well to bring Lambs or Doves to Christ for so are the subjects of his Kingdome qualified even as Lambs and Doves And because he saith afterwards whosoever shall not receive the kingdome of God as a little Child that is as a child receiveth it shall not enter therein This our Saviour addeth to shew the mistake of his Disciples who thought it seems that little children were not capable of receiving the Kingdome of God or of entring into it or to be made partakers of the blessings of Christ and therefore did forbid their being brought to him to which he saith that they are as capable of that work upon their soules as others are in as much as in the first reception of the Kingdome of God into our soules we are as little Children are that is we are meerly passive in it Now because he would that little children also should be members of his Kingdome therefore hath he made it one branch of the Gospel of this Kingdome that the families of the righteous shall be blessed 2. Neither is it to be omitted that by this means is made to appear that in Christ the second Adam the same is done to life as was in the first Adam unto death As in Adam all dye so in Christ shall all be made alive 1 Cor. 15. 22. Now if you consider what makes us children of the second Adam you will find that the originall of our Sonship in Christ is Gods election Ephes 1. 4. According as he hath chosen us in him having predestinated us to the adoption of Children by Jesus Christ By a natural birth we cannot be made sonnes in Christ for our sonship is founded in grace therefore I say it hath its originall from Gods free election who will have mercy on whom he will have mercy Rom. 9. 15. Now therefore since this cannot be by natural generation and it must be acknowledged that the children of beleevers are by nature born children of wrath even as others Psal 52. 5. the Lord yet goes as far as may be and by promise hath so confined his election as ordinarily to cast elect children upon elect parents 3. That which is more clear the reason is because of his love to elect parents The Lord knows what it is for Parents to be blessed in their Children and how he indeareth himself to his Saints thereby Deut. 4. 37. Because he loved thy fathers therefore he chose their seed after them So Deut. 10. 15. to 21. Rom. 11. 28. As concerning the Gospel they are enemies for your sakes but as touching the election they are beloved for the Fathers sakes 4. Because of his love to his elect when children therefore he casteth them upon such Parents by whom they may be brought up in his fear which otherwise had not been and he loves to work as much as may be by second causes Where could Isaac have been so brought up as in Abrahams family I know Abraham saith God that he will command his Children and his Houshold after him and they shall keep the way of the Lord. Gen. 18. 19. Had not the Lord thus far confined his choice for an absolute confinement there is not as was shewed before to Families Kindreds and Nations his elect had been destitute of means of Education and the great advantage in the family relation for the seasoning of the hearts of young ones with his fear had been lost which advantage God would not lose therefore in all the ages of the world his blessing still hath been upon the families of his people Untill he put his Church into a Kingdome every believers family was a Church as the Church is yet called the houshold of God Ephes 2. 19. 3. 15. His blessing therefore was upon them for that season upon that account And
Magistrates will have their free course and upon grounds of nature and reason as before And what influence the Kingdome or Subjects of Christ shall have upon the Kingdomes of the World will not be destructive to them but perfective of them That which is spiritual destroyeth not that which natural but perfects it The power will be naturally devolved upon them as from other causes so also because of their number and having power and authority in their hands they shall do the same things for which government is ordained and upon the same grounds in nature as before onely here will be the difference what they do they will do it like Saints and as becomes those who are subjects of the Kingdome of Christ and as in obedience unto his command As a beleever does all the same duties in nature in all relations in the world Parents to Children Masters to Servants Children to Parents Servants to Masters one Neighbour to another as he did before his conversion or as other men doe only with this difference unregenerate persons do them onely upon a natural ground and because nature is corrupt the duties many times are done accordingly but a beleever though he doth the same things and upon the same natural ground too yet he doth them also in obedience unto Christ and as sent by him about that work in which respect his people are said to be sent by him into the world Joh. 13. 16. The Servant is not greater then his Lord neither he that is sent greater then he that sent him In our conversion he taketh us out of this world Joh. 15. 19. Because ye are not of the world but I have chosen you out of the world therefore the world hateth you And he sendeth us into the world againe because there lies our work and the same duties in nature we are to doe yet not as being of the world but as being of Christ and called out of the world and sent in againe by him Thus when the men of this world are in place of government they act onely upon principles of nature and the nature of man being by sin corrupted the work is done accordingly hence is all that injustice in the world even from those whose work and interest it is to preserve justice what they can But when this power is cast upon the people of the Lord though they shall performe the same work of righteousnesse in government and upon the same ground in nature too yet they shall act as persons who have more then nature in them namely as such who are sent by Christ and governed by his word and spirit So as the inhabitants of the earth shall have no cause to complain that power is put into such hands nay they shall greatly rejoyce in that day as is foretold often by the Psalmist Psal 97. 1. The Lord raigneth let the earth rejoyce O clap your hands all ye people shout unto God with the voice of triumph for the Lord most high is terrible he is a great King over all the earth Psal 47. 1. I come now to the Application wherein although much use may be made of this point otherwise yet I shall insist onely upon two things First upon such things from it as may tend to clear the point of Infant-Baptisme Secondly something I shall also adde concerning the Kingdome of Christ First I say upon Infant-Baptisme concerning which yet I shall not enter at large upon that controversie onely I shall insist upon such arguments as do arise from this point Other arguments there are and fitly urged also which I shall not mention Now for that purpose it will not be amisse nor impertinent from what hath been said in opening this point Vse 1. First that hence we learn and observe the difference and agreement between those two great promises made by God unto his people The first to onr first parents Gen. 3. 15. The seed of the Woman shall bruise the Serpents head The other this promise unto Abraham Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families of the earth be blessed and multiplying I will multiply thy seed c. I say wherein 1. They agree viz. 1. Both to be fulfilled in Christ 2. Both made to a spiritual seed 3. Both for the encrease of that seed and the conquest of enemies 4. Both comprehending the whole Gospel 2. They differ that in this promise unto Abraham the Lord maketh an addition to the former namely he giveth a more particular account how this conquest shall be accomplished 1. By putting this seed into a Kingdome that is whereas before it was in families onely that many families should be put together to be a separated peculiar people to himself a Kingdome of Priests and an holy Nation as they are called Exod. 19. 6. This kingdome he began in Abraham when he chose his seed first to be carried on in the Church of the Old Testament then in the Church of the New Testament under a differing manner of administration yet the same kingdome still as appeareth by that of our Saviour The Kingdom of God shall be taken away from the Jewes and given to others Matth. 21. 23. Which kingdome as to the matter of it was from the beginning but was not put into such a forme nor by any word of God so appointed to it untill Abraham received the promise and he and his seed made the heires of the world as hath been shewed 2. By that provision which God hath made for the encrease and greatnesse of this kingdome by blessing beleevers so as to make them blessings to Families Kindreds and Nations This being the means appointed by God for multiplying the seed by so casting elect children upon elect Parents as was shewed in opening the reasons of the point Which being so now for our purpose let it further be considered that as God made an addition to his Gospel or rather a further discovery of his mind therein in his promise unto Abraham so he also made an addition to the seals for confirmation of it to his people namely the seal of Circumcision which also was first given to Abraham and not in use before And as this addition to his Gospel was a promise of making beleevers blessings to families and nations in order to the multiplying of the seed and encrease of the Kingdome of Christ so the application of this seale to Infants is part of the seale thereby signifying and confirming that promise of such blessing So Gen. 17. 10. This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and the uncircumcised man-child that soul shall be cut off from his people he hath broken my covenant Had not the application of it to the Infant been part of the token of the covenant the childs not being circumcised had not been a breach of the covenant nor could
world by multiplying Abrahams spiritual seed and that by making beleevers blessings to families and nations Let not the people of God so easily part with so ancient entayled priviledges wherein the Saints have rejoyced for so many ages Let them have so much compassion on their Children as not to blot their names out of Heaven or thrust them out of the Kingdome of Christ into the Kingdome of Satan for to one of the two Kingdomes they must belong Those who know their owne priviledge herein will not upon such slender grounds part with it as the manner of some is to do And as Gods promise unto Abraham and his seed is called a Covenant and therefore something to be performed on their part as a duty commanded and required by the Lord that his Covenant be not broken so let beleevers search and see what that duty is for which purpose let us make this further use of this point Vse 3. From thence to learne not to confine that great promise made to Abraham and his seed Gen. 17. within the compasse of an earthly Canaan as meant onely of the temporal things of that Land or the multiplying of his natural seed therein but also of all such blessings in Christ whereof Canaan and the good things thereof were types That very promise vers 8. of the Land of Canaan to be an everlasting possession to his seed and he to be their God by what hath been said in opening this point we see is yet in fulfilling even to us of the times of the New Testament in the spiritual blessings of the Heavenly Canaan and in the conquest of the World by the people of the God of Abraham whereof the conquest of that land by Joshuah was a type as hath been shewed If any shall affirm that in neither of these two respects that promise can be brought down to these times it behooveth such to find out some other sense wherein it may be so extended because we see that what the Lord confirmed unto Abraham of blessing multiplying and causing his seed to possess the gate of his enemies he confirmed it to us even to beleevers of the New Testament as his seed and heirs according to the promise In opening the point I was the larger in the proofe hereof and have therefore insisted upon some things by the by concerning the Kingdom of Christ although a full unfolding thereof would require a farre larger discourse because it conduceth much towards the clearing of Infant-Baptisme to be a duty which God requireth of his people that the full extent of Gods promise unto Abraham whereof we have found that to be one branch be considered and understood For if this be granted that the promise made to Abraham Gen. 17. especially that part of it v. 8. concerning Canaan to be an everlasting possession to his seed be of such extent and made also to his spiritual seed of the New Testament it will follow that that command of God in those words next following vers 9. Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations is to be meant also of his spirituall seed even in our dayes and as a command that now lieth upon the same spiritual seed in all Generations Psal 105. in as much as that command is brought in with a therefore upon the promise made to the same seed in the words next afore going Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations And saies God This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the covenant between me and you and v. 14. The uncircumcised man-child shall be cut off from his people he hath broken my covenant Obj. It will be said how is this command of keeping this covenant obliging to beleevers now since the covenant to be kept was then specified to be the circumcising of the child in as much as circumcision is now abolished Or what is this to baptizing children the point in hand to be cleared in this discourse To this I answer Answ First It is to be observed that this command of God is primarily fixed upon the generall duty namely the covenant to be kept and not upon this or that way of keeping either by circumcising or baptising so as the circumcising of the Childe came under the command onely upon this because it was declared then to be the token of the covenant and by the words it is supposed that when it should cease to be the token of the covenant it should no longer be a duty and what else by the same authority should be made the token of the same covenant would be the duty in stead thereof Mark the words he doth not say Thou shalt therfore circumcise every man-child among you as a token of the covenant between me and you for so had that been made the token for perpetuity to have continued so long as the covenant it selfe But first in general he saith Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations that is they should observe and performe the token of the covenant whatever that prove to be and in the second place he addeth This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and the uncircumcised man-child hath broken my covenant therefore as I said as for circumcision that was a duty onely upon those words declaring that to be then the token Circumcision is now abolished yet the command of keeping the token of Abrahams covenant is still in force and binding to Abrahams spiritual seed in their Generations therefore what is now the token of that covenant must be observed in stead thereof The like manner of institution we have concerning the Sabbath therefore those who deny Infant-Baptism oftentimes deny the Sabbath and not without cause for there is the same reason of both and we may illustrate the one by the other The Lord intended in time to change the day from the seventh to the first day of the week as he intended in time to change the token of Abrahams covenant therefore in the fourth Commandement also the command is not primarily fixed upon the seventh or any day to be remembred and kept holy but upon the general duty that the rest-day of the Lord be remembred and kept holy what ever that day fall to be Exod. 20. 8. 11. Remember the Sabbath day that is the rest-day to keep it holy and the Lord blessed the rest-day and sanctified it And the remembrance and keeping of the seventh day is in the commandement made a duty for this reason because that was declared to be then the day wherein God had entred into his rest after his making of the world And
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
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
blessing which these are not yea though we cannot with certainty affirm of this or that Infant of a beleever that it is inherently holy yet holy as thus separated and differenced from those who are common by that word of blessing from God under which they are As we cannot upon certainty affirm of any particular person in the Church that he is inherently holy because he may make a lye in his confession yet of every such person we can say he is in that sense holy namely as separated unto God in that relation and thereby differenced from those who are common or uncleane To this I adde that as it is a necessary qualification in the confession of one who is received into Church relation that therein be held forth in words and actions that which giveth a positive ground of hope that he is inherently holy so in this promise of God to Abraham concerning his purpose of election so by families as hath been shewed we have no less ground of hope concerning Infants of beleevers In the one we have a persons own profession concerning his spiritual state and interest in Christ 1 Cor. 7. 14. Matth. 10. 14. in the other we have what God himself professeth how he hath separated them unto himself and made them part of his kingdom and partakers of the blessing of his covenant And as a person of ripe years is received to baptisme not because he is certainly known to be inherently holy but upon his profession to be such wherein both himself and the Church may be deceived so upon that which God hath said concerning Infants are they to be received also Nor let it seem strange that those who are made holy from a word of blessing from the Lord are by him appointed to have the seale of that word and covenant by which they are so made holy as in the former use was proved that he hath so commanded and appointed Which also is another reason why such children are by the Apostle called holy namely because they are not onely within the covenant of Abraham but also are appointed of God to be a subject recipient of the seale of that covenant The seale is holy and those to whom it is applyed must be so or else it is profaned and made common As for that interpretation given of that place by some els were your children unclean but now are they holy to be meant that else their children were bastards but now they were legitimate It cannot be the meaning of the Apostle because so the Apostle had answered nothing to the satisfaction of those who had put the Question to him about putting away an unbeleeving Wife For it seems the Corinthians had written to him and had put certain questions to be answered by him as we see vers 1. whereof that was one Now for him to say that a beleeving Husband might lawfully keep his Wife still though an unbeleever else were their children bastards had been to leave them as dark and unsatisfied as before for that had been but idem per idem or barely to affirm the thing But it is evident the Apostle bringeth that of the childrens being holy as an argument to prove their lawful continuance in that relation notwithstanding one of them was an unbeleever Nor can we suppose the Apostle would so reason that except one of the married couple be a beleever their children are bastards Moreover the holinesse here mentioned is supposed to be such as the unbeleever contributeth nothing to it he is sanctified he doth not sanctifie therefore cannot be meant of legitimacy of birth which must be as well from the one as from the other since marriage is an ordinance not peculiar to the Church of God but common unto all mankind By this answer of his it appears that it was a Jewish scruple that did trouble them namely whereas under the Law it was a sinne for one of the Church of the Jewes to marry a strange Wife that is one who was not of the Church and in such case they were commanded to put away their Wives and to separate themselves from them as being polluted by them as we see in Ezra 10. 11. 9. 12. as it was also the sinne of the old world that the sons of God that is they of the Church did take in marriage the Daughters of men that is of the posterity of Caine Such was the Law of the communion of Saints also in the Church even in those dayes Therefore the Corinthians put the Question to the Apostle whether now also in the times of the New Testament one of the Church might continue in Wedlock with one not of the Church but an infidell To this the Apostle answereth that if the unbelieving Wife was not sanctified in or by the believing Husband that is if any Church-Law was thereby broken so as their continuance in that relation was not lawful but did cause pollution to the beleever that then their Children must not be reputed holy but unclean or common so as if they would deny the Wife mariage communion upon that account they must deny their children all spiritual communion in the Church For such was the Law to the Jewes Ezra 10. 3. They put away their Wives and such as were born of them also and that according to the command of Ezra and according to the Law By that which they granted he proves that which they did question Obj. If it be objected that upon this account not onely children of beleevers but also Nations must be reputed holy because the promise is that beleevers shall be blessings also unto Nations To this I answer Answ The case is not the same for children are immediately under this word of blessing in the familie relation as the people of God in the Church are immediately under that blessing which the Lord commandeth out of Sion But as for Nations they are under it in a more remote capacity by means of what the Saints are in their families and in the Church Therefore although such as are of the Church and the children also of such families are holy yet it followeth not that therefore the Nation should be holy To this I adde that children are in the power of parents and at their disposing and so as when they in their sanctification or being made holy give up themselves to God by faith and obedience to his ordinances their children are therein vertually given up also in as much as a beleever in some respect giveth up to God together with himself all in his power Now this cannot be said of any nation whatsoever Obj. It will be objected yet further That the Jews are said to be holy even the whole people of the Jews who now are unbeleevers Rom. 11. 16. If the first fruit be holy the lump is also holy and if the root be holy so are the branches yet have they no right to baptisme and therefore that this holiness of the children of
attained to I may and I may adde to what degree soever of purity and perfection in the Church the meaning of those expressions is to be extended lesse or more it is evident that untill the Church be come to that ripeness and glory yea even such as may deserve that title of the new Jerusalem which cometh down from Heaven wherein righteousness shal dwel the people of God may not expect to possess that power The truth is should such power be put upon them now as things are in that condition wherin the Church of God is at present there would so many put on visards of Hypocrisie and seeming Saintship to get into place as but very few of the true spiritual seed of Abraham should obtaine it and such dissemblers and pretenders being in place would act very much unlike to Saints and so much the worse by how much the more they are refined in profession and the outside of religion being false and rotten still within Therefore as the Lord hath designed such a power even in this world unto his people so he hath reserved it untill such time as they shall be in a fit capacity to receive and use it as he saith Esai 60. 22. I the Lord will hasten it in his time Thus we see that notwithstanding this objection the promise of such power is intended unto such as are Abrahams spiritual seed indeed not to those who are pretenders only to be such so as when that day comes as it shall naturally fall upon them so there will be no cause of grief to people that power is so placed as it will then be To conclude this use I must adde a word by way of caution least I be mistaken in that which hath been said namely this That in the mean season till this new Jerusalem be come down from Heaven it is not to be supposed that the people of God should lay aside their swords or not to share among others in the power of Common-wealths and not be instrumental and that above others too sometimes in carrying on the work of God in the world in order to the encrease of his Kingdome and that by force too so far as it is capable to be used to advance that work But as when the whole power shall be put into their hands according to the prophesies mentioned before it shall naturally be divolved or cast upon them and become theirs according to the common rules of justice from principles of nature and reason as hath been shewed so much lesse in the mean time in being serviceable to their Country shall they act in any other capacity then as good Common-wealths men and as being involved in the same common interest with others of that nation or society whereof they are a part Their Saintship may fit them for their trust and in elections may bespeak them to it by way of merit but not entitle them to any place or power in Common-wealths The Kingdome of Christ is not of this world nor ever shall be as was shewed before in opening of the point Should the power and government be entitled to Saints as such we had need be in a better capacity to know them and to say which are Saints which not then indeed we are Therefore to salve that difficulty those who have pretended that priviledge and acted thereupon have accordingly ordered their affaires by pretended Revelations from Heaven which practice how absurd it is and what a monster in a Common-wealth is obvious to any understanding that will but consider that acts of justice in a Common-wealth are to be of publique cognisance and such as are supposed to be owned or ought to be by the community or the major part thereof for which cause a Revelation from Heaven brought in evidence in any court although it should be true is not a sufficient evidence for any Judge to go upon in passing sentence because unlesse the Judge have a Revelation also it comes not within his understanding to be able to judge of the matter If both Judge and Witnesses have a Revelation speaking the same thing yet he may not passe the sentence thereupon because the sentence of the Court is supposed to be the vote of the Common-wealth therefore the power even all the power thereof if need be is engaged to put the sentence in execution And for this purpose it may be pertinently considered whether that was not one cause why Cain was not to be put to death for his murder because having done it secretly in the field it was not revealed but by the Lord himselfe for what cometh within the cognisance of any Civil Court of matters criminal to be punished must be within the compasse of sense or reason Vse 7. One thing more concerning this matter I shal adde which is a seventh Use to be made of this point Namely that those who are the people of God doe learn from thence what course is to be taken by them to advance this Kingdom By that which hath been said we clearly see the course they are to take is to endeavour what they can to increase the number of his people And in order thereunto that they labour to be blessings to their Families and to the Nation and places where they live to be a meanes to season the hearts of their little ones servants friends and neighbours with the knowledge and love of Christ And though the work is great and far beyond our own abilities or all that we can do by instruction or example should the Lord withdraw his powerful assistance yet we must know that God is able who hath promised to make beleevers blessings to Families and Nations and by multiplying them to cause them to possesse their enemies gate Now for this end that you may be blessings in this manner First take heed you break not Abrahams Covenant as those persons do who deny the application of the seal thereof to Infants as hath been shewed from Gen. 17. and thereby as much as lieth in them do nullifie and make void that promise therefore in defence of that mistake it is often seen that they deny that promise to be of such extent Far be it from me to say or think that none of that beleef eare blessings to Families or Nations Many of them I beleeve are holy and sincere and very deare to Christ who knoweth how to passe by the errours and infirmities of his people and maketh even such notwithstanding that mistake instruments of much good to both But this I may affirme from what hath been said in this point that those who thus forbid little Children to be brought to Christ whatever is pretended are in that thing but small friends to his Kingdome and in that particular an ill way it is they take in order to their being blessings either to families or nations The right way of increasing that Kingdome and of exalting his throne and power in the world being waved and neglected other ways which
are unnatural unsafe and false are quickly taken up and so the issue is according and in stead of setting up his Kingdome ere they are aware they are ready to set up something else wherein that I say no more no blessing is to be expected It is the blessing of God upon persons not their abilities how great soever whereby they are made active in being blessings unto any chiefly in managing affaires of his Kingdome which is a blessed Kingdome And we see that he conferreth blessings still according to his covenant as all that he hath ever done or doth for any of his people hath ever been and is according to a covenant And however we are apt to think that an omission of an ordinance or duty therein required makes no great matter yet he putteth much upon it and proceeds accordingly as he sees fit in giving and denying of his blessing and in leaving marks of his displeasure upon such as doe transgresse therein 2. As you would be blessings to Families and Nations as you are to have that priviledge by vertue of Abrahams Covenant so you must follow Abrahams steps Be not slothful saith the Apostle in the words next before my Text Heb. 6. 12. but followers of them who through faith and patience inherit the promises If ye were Abrahams children saith our Saviour Joh. 8. 39. that is so as to inherit Abrahams promise and blessing for otherwise they were his natural seed ye would do the works of Abraham Think not therefore to be blessings to your neighbours or to your owne children or servants as Abraham was unlesse you follow his steps And that in three things especially 1. You must teach your Families as Abraham did Gen. 18. 19. I know him saith God that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement that the Lord may bring upon Abraham that which he hath spoken of him Implying that if family-duties be neglected notwithstanding the promise the blessing will not take effect God carries on his work of sanctification so as to take his people into communion with himself therein and to make them active in the work therefore he conferrs his blessings of that nature upon us by the use of means and they such as are fittest and most natural and proper to bring his work to passe Among all the means of grace there is none more effectual then family-instruction and example by means hereof are persons fitted and prepared for made more capable of benefit by publique preaching the younger sort especially Hereby the parents or family-governours authority example and interest is improved to a very great advantage to cause attention wakefulnesse of spirit readinesse to hear to read to ponder and consider the truth revealed in the Gospel That respect and love which usually is mutual in such relations is of mighty force to make endeavors of this nature happy and succesful The Lord knew this and therefore would not lose it therefore hath he promised to water such endeavours with the dew of his blessing He loveth there to blesse where there is something to be blessed by him Matth. 13. 12. 25. 29. Knowing therefore of what use his Saints might be to bring in others to himself especially those under their power guidance and tuition he hath therefore promised to make beleevers blessings unto families kindreds and nations Upon this account it was that Joshuah could undertake not only for himself but also for his house Jos 24. 15. Chuse ye whom ye will serve but as for mee and my house we will serve the Lord. Thus we read that Timothy knew the Scriptures from a Child 2 Tim. 3. 15. And this because the same faith dwelt in him which dwelt first in his Grand-Mother Lois and his Mother Eunice 2 Tim. 1. 5. We read also how the wise Solomon was instructed by his Mother This therefore is your way to encrease the Kingdome of Christ And yet this is not all 2. Another thing wherein you are to follow Abrahams steps is uprightness and singleness of heart in what you do for God Gen. 17. 1. Walk before me and be thou upright and I will make my covenant between me and thee and I will multiply thee exceedingly So Psal 112. 2. The generation of the upright shall be blessed A great part of a Christians work in his walking with God lieth in family-duties Now if he be but formal in it taking up a form of Godliness because he loveth to seem religious although he abound in duties of all sorts albeit a form of Godlinesse is better then nothing yet little good is done in such a case He that in sincerity and singlenesse of heart sets himselfe to glorifie God and to save the souls of such as are about him he it is that is a blessing where he liveth Such uprightnesse of heart engageth his affections in the work therefore what counsel or instruction he administers or what example he giveth taketh more impression What cometh from the heart goeth to the heart and there it fixeth with more authority and power A formal Christian is like unsavory salt that seasons not 3. You must not satisfie your selves with this Abraham must be followed yet one step further You must labour to be friends of God as Abraham was James 2. 23. that is you must be spiritual and heavenly Christians walking close with God no strangers to him observing narrowly his carriage towards you applying your selves to please him in all things to gaine upon his love to encrease in favour with him Such as keep acquaintance dayly and converse with God such persons alwaies are a blessing where they live As our Saviour saith they are like leaven apt to season such as are about them with the fear and love of Christ He that converseth much with God hath an humble meek and savory spirit He is rich in faith much of God appeareth still in all his conversation His presence therefore and example is a check to wickedness a provocation and encouragement to holiness of life As a friend of the Bridgroome he is a blessed meanes to bring many soules into the arms of Christ On the other side whoever he be that neglecteth this friendship is in very small capacity to be an instrument of spiritual good to any especially to those who are nearest to him who most observe his wayes and see into his actions A friend of the Bridegroome and the Bride must be a friend of God FINIS A SHORT DISCOURSE Concerning the MANIFSTATIONS of GOD unto his People IN THE LAST DAIES Wherein is shewed the manner of the Spirits work therein to be in the use of ordinary gifts not by extraordinary Revelations HEBR. 1. 1. God who at sundry times and in divers manners spake in times past to the fathers by the Prophets hath in these last daies spoken unto us by his sonne IN these words we have
thee will I give the Land of Canaan the lot of your inheritance And verse 42. what the Lord did for his people was that he remembred his holy promise and Abraham his servant Secondly observe what he saith of Abrahams seed namely by setting down what God had already done in fulfilling his promise unto Abraham he foretells what he would do afterwards in a more glorious way and that he doth by three types First before they went into Egypt when they were but few rebuking Kings for their sakes saying Touch not mine anointed and do my Prophets no harm From verse 12. to 15. Secondly the history of Ioseph from v. 16. to 22. which he bringeth in with a moreover as being an instance of the like nature He being sold by his brethren for a season was in prison in fetters of Iron until the time that his word came namely that what God had promised was to be fulfilled Then the King sent and took him and made him ruler over Egypt to bind his Princes at his pleasure and teach his Senatours wisdom Thirdly the history of Israel in Egypt brought in with an also as being another instance of that kind First in a state of servitude then afterwards the Egyptians destroyed for Israels sake they brought out with riches and Canaan given them that they might observe his statutes and keep his laws Under these instances thus given I suppose you have a prophesie of what God will do for his people now in the times of the Gospel namely however kept under and oppressed for a season yet at last the dominion shall be theirs possessing the gate of their enemies The Lords rebuking Kings advancing Ioseph destroying Egypt delivering his people casting out the Canaanites were types of all this as appeareth not onely in that the Psalmist was a Prophet and that Israel then was a type of Israel now under the Gospel and their Canaan a type of ours but also because the Psalmist in his Preface v. 8. speaketh of that which followeth in the Psalm as wherein God remembred his covenant for ever the word which he commanded to a thousand generations which covenant be made with Abraham and confirmed the same to Jacob for a Law and to Israel for an everlasting covenant which could not have been said had not he intended to do the same things over againe in the times of the Gospel which he then did for his people and what he did then to be a type of what he would againe doe in a more glorious way It had not been worth the while for the spirit of God onely to repeat the History having set that down at large already long before but with submission I say to better judgments I suppose in these histories the spirit of God intended a sample prophesie of what God will do for his oppressed people at the last namely he will cause them to possesse the gate of their enemies and that in remembrance of his holy promise and of Abraham his servant Therefore you may observe how it is said that the History of the children of Israel and of Gods dealings with them in the Wildernesse and in Canaan consisteth of Parables and dark sayings Psal 78. 1. Hearken my people to my Law I will open my mouth in a Parable I will utter dark sayings of old What are these dark sayings Namely he repeateth the History of the Children of Israel in the Wildernesse and in Canaan Now Histories of themselves are very easie to be understood but it seemes there was more intended in those Records besides the bare History namely that it contained types and samples of what God would do again after Christ and that in a more spiritual way And you may observe by comparing Psal 78. 2. with Matth. 13. 35. that the Evangelist affirmeth that 78. Psalm to be a prophesie of Christ instructing his Disciples in the Law For when Christ had been teaching the people by parables what the several sorts of hearers may expect each according to their kind and their cariage in that work he saith that this the Lord Christ did that it might be fulfilled which 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 Upon the same account this 105. Psalm is a prophesie although it seemeth to give us but the repetition of an History That seventy eight Psalm I shall have occasion to speak to more fully by and by Thus we see from that Psal 105. that what is said of the conquest of the world by the kingdome of Christ is also a part of that promise made to Abraham and his seed And that we find it to be a part thereof not onely in that of Gen. 22. 16. Thy seed shall possesse the gate of his enemies But also in that of Gen. 17. 8. I will give to 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 will be their God For a further clearing hereof namely that in that promise of Canaan to be an everlasting possession to Abrahams seed that conquest is intended First let it be considered that we have already found in that promise that which maketh it a Gospel promise to be fulfilled in the times of the New Testament namely the spiritual blessings of the Heavenly Canaan whereof that land and the good things thereof was a type p. 23. Now one part of those spiritual blessings of the Heavenly Canaan is the multiplying of the spiritual seed whereby the whole world at last shall be filled and subdued unto Christ as hath been shewed Therefore if the spiritual blessings of the Heavenly Canaan be intended in that promise the conquest of the world by Abrahams spiritual seed cannot be excluded Moreover because this conquest is to be a spirituall work to be effected by the sword of the spirit the word of God including therfore also a conquest of sin and an injoyment had of the blessings of the Heavenly Canaan the kingdom of Jesus Christ Therefore this conquest is it self a part of those spiritual blessings And what God did for Abrahams seed in that Land was also a type thereof Secondly I may adde that it will not be denyed but that in the conquest of the earthly Canaan Abrahams seed was made to possesse the gaâ—… of their enemies and by that it will appear that those two places before mentioned Gen. 22. 16. concerning the possession of the enemies gate and Gen. 17. 8. touching Canaan to be an everlasting possession are parallel both speaking to the same thing Which being so as the Apostle here in my Text by citing and alledging for our consolation that oath of God Gen. 22. 16. concerning the multiplying of his seed and causing it to possesse the gate of his enemies hath fixed the fulfilling of that promise also upon the times of the New Testament so