and the sheep of his hand as was said before The Apostle urgeth us to hear his voice because he is the Apostle and High Priest of our profession faithful in his house as the Son and the Builder of it He varieth the title but he speaks to the same thing for what the Lord Christ doth as the Apostle and High Priest of our profession in his house he doth it as the great Shepherd of our soules as we see Psal 23. where David seting forth the blessings of his house as we see in the close of the Psalm and I will dwell in the house of the Lord for ever he doth it by this The Lord is my shepherd I shal not want He maketh me to lie down in green pastures he leadeth me by the stil waters c. We heard before that two things especially he doth for us as our Shepherd he feeds us and he gives us rest Ps 23. 2. He giveth us green pastures he maketh us to lie down therein He spreds a Table for us and that in the presence of our Enemies Both these he giveth us in himself he is our Bread of Life he is our Rest In order to both these he hath built us an House of rest which is his Church as we shall see anon There he feeds us and there he causeth his flock to rest at noon Cant. 1. 7. He appoints also a day of rest to be celebrated in his house in the Service of it And because his sheep are not as the wild beasts that live of their own finding but are under the government and guidance of their Shepherd therfore called the Sheep of his hand Psal 95. that is of his government Psal 77. 20. and such as know his voice therefore at his voice it is that they come together as his flock in his house and Worship and that upon the day appointed for it by himselfe O come let us Worship and bow down c. To day if ye will hear his voice c. All this he doth as our Shepherd and he doth it also as the Apostle and High Priest of our profession in as much as in that capacity he appoints his house and the service of it and was faithful therein to him that appointed him as the Apostle sheweth And in as much as he is Lord also of the Sabbath as he is of his house and hath set apart and sanctified that day for the service of it this being as much in effect as if every Sabbath day we heard from him a voice inviting us to rest with him in his house therefore is it that the Prophet brings in the people of God in that manner as upon that day exhorting one another saying O come let us Worship c. to day if ye will hear his voice Nor is there any other day wherein the Saints can be supposed ordinarily to exhort and stirre up one another to worship God The other six days are appointed for labour Exod 20. 9. I have been willing to stay the longer upon this because it will be useful in opening the Covenant of God with Abraham as we shall see anon And because in these two chapters the third and fourth we have a clear evidence for the Christian Sabbath which also I shall make some use of in clearing the duty of Infant-Baptisme which is the thing especially intended in this discourse for which cause also I shal stay yet a litle longer upon these two chapters before I come to my Text to shew from the words of the Apostle that by to day if ye will hear his voice in that Psal 95. is meant the Christian Sabbath day which may be cleared in this manner First It is evident that it is meant of a day of rest chap. 4. 7 8. He limiteth a certain day saying in David to day after so long a time as it is said to day if ye wil hear his voice harden not your hearts for if Joshuah had given them rest namely that rest of which David speaketh then would he not afterward have spoken of another day Therefore of a day of rest it must be meant else the Apostles argument had not been concluding nor pertinent because many other days might have afterward been spoken of although Joshuah had given them all the rest that was ever to be expected Secondly It is meant of such a rest as God can and sometimes doth swear in his wrath against his own people who are his house and the people of his pasture that they shall not enter into it this cannot be said of what they enjoy in their personal interest by faith only but as for the comfort of his Ordinances and Sabbath how this may be said concerning that we shall see anon in opening the promise of God to Abraham Thirdly That it is meant of a Sabbath days rest appeareth by the manner of the Apostles arguing in this place in as much as the Apostle proveth it to be another day of rest besides what was in use in the Church before Another in opposition to the seventh day Sabbath and that because David speaketh of it as a rest to be entred into a long time after although the seventh days rest was entred into from the beginning of the world in as much as he spake in a certain place saying in this wise and God rested the seventh day from all his works and in this place again if they shall enter into my rest implying a promise that some shall though others shal not enter into it Now saies the Apostle this being spoken by the Prophet David of a time then to come and again that he limiteth a certain day saying in David to day after so long a time there remaineth therefore the keeping of a Sabbath for the people of God namely over and besides the seventh days Sabbath Now from this his manner of arguing it is evident that he supposeth this day of which David speaketh saying to day if ye will hear his voice to be a day of the same kind as the seventh day Sabbath was because else there had been no such opposition to be made nor would there have been place for an although or a notwithstanding in the case as in v. 31. because any other rest might have also been entred into from the beginning of the world as a believers personal rest by faith was but that which maketh the opposition is that David speaketh of a Sabbath days rest to be entred into now a long time after even in the times of the New Testament of which times that Psal 95 is a Prophesie as appeareth by the Apostles application of it in this place and thereupon he concludes it to be another day of rest remaining for us besides the seventh days rest By this we see that by to day if ye will hear his voice is not meant only of a Christians personal rest by faith which is every days enjoyment and was entred into from the beginning of the
world but of another Sabbath days rest besides what was in use before Fourthly Because it is meant of a day of rest to be celebrated in the house of God in his Worship So the Apostle concludeth verse 9. There remaineth therefore a Sabbatisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God a word comprehending the Sabbath and Worship put together as was before observed And the coherence of the words Psal 95. implyeth as much O come let us worship and bow downe and kneel before the Lord our maker for we are the people of his pasture and the sheep of his hand to day if ye will hear his voice harden not your hearts c. It appeareth also from the Apostles wherefore chap. 3. 7. His house are we wherefore as the Holy Ghost saith to day if ye will hear his voice c. So as if the question be what voice or what day the answer from the Psalm and from the Apostles inference must be this the day of worshiping the Lord our maker and of resting with him in his house and his voice whose house we are inviteing us unto it Fifthly Because the Apostle understands it of a day to be kept upon the same ground in relation unto Christ his ceasing from his works and entring into his rest as the seventh days Sabbath was in relation to God his ceasing from his works after his making the first creation and entring into his So it followeth verse 10. There remaineth therefore the keeping of a Sabbath to the people of God for he that is entred into his rest that is Christ hath ceased from his works as God did from his And that it may appear that it is Christ of whom he thus speaketh I must stay yet a little longer upon these words for the clearing of it The Apostle in these words maketh a further application and explication of that ninty fifth Psalm for his purpose for whereas in that Psalm it is said that he is the Lord our maker and we the people of his pasture and the sheep of his hand and therefore should come together worship and bow down and kneel before him he makes this the reason why this other day of rest of which David speaketh should be looked upon as a Sabbath thus to be celebrated in his house and worship as the former Sabbaths were because this our Lord and maker Jesus Christ spoken of in that Psalm hath entred into his rest and ceased from his works as God did from his And that it may appear that Christ is that Lord our maker whose voice we are to hear upon that day Consider what is said Heb. 3. 4 5 6. Christ the Apostle of our profession who built the house and built all things and is God he as a Son was faithful over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm to the end Wherefore as the Holy Ghost saith To day if ye will hear his voice harden not your hearts He exhorts them in the words of the Prophet and brings it in with a wherefore upon what he had said of our being the house of Christ therefore he supposeth his voice it is we are to hear whose house we are which says the Apostle is Christ the Son of God who built both it and all things else His house are we wherefore to day if ye will hear his voice And that it may also be clear that those words v. 10. are to be understood of Christ his entring into his rest First I must a little mend the translation or rather the placing of the words therein for these words his own in the former part of the verse he that hath ceased from his own works which make them seem to be meant of a Beleevers ceasing from his sin which is his own work are not rightly placed there but should be in the latter clause thus He also hath ceased from his works as God did from his own works for so they are in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as God did from the works peculiar to his first creation so did Christ from his Secondly consider the words v. 14. which are brought in with a seeing then pointing to something going before namely to his entring into his rest v. 10. Seeing then that we have a great High Priest that is passed into the heavens Jesus the Son of God c. Which can refer only to those words v. 10. of his entring into his rest for that supposeth his passing into the heavens Thirdly it cannot be meant of ceasing from sinne because it is such a ceasing as was God's ceasing from his works which was such as he took satisfaction in what he had done it was not onely Negative or a bare ceasing from labour that God entred into but a Positive rest and satisfaction Exod. 31. 17. He rested the seventh day and was refreshed And looked upon his work and said it was exceeding good But he that ceaseth from sin looketh upon that as evil and taketh no satisfaction in it at all Fourthly Consider that those words v. 10. are the Apostles argument to prove that there is another rest or keeping of a Sabbath remaining for the people of God besides what they had from the beginning of the world v. 3. and since Joshuahs time v. 8. for our ceasing from sin upon our rest in Christ by faith proveth no such matter Fifthly I may adde what our Saviour Christ saith of himself Mark 2. 28. Luke 6. 5. That he is Lord also of the Sabbath He is Lord of Heaven and Earth Lord of his House and Lord of his Worship There are differences of administrations but the same Lord. 1 Cor. 12. 5. and he is Lord also of the Sabbath which he could not be unlesse he also had entred into his rest ceasing from his works as God the first creator did when he ceased from his because the reason of the keeping of a Sabbath is put upon this because it is the day of our Lords entring into his rest Exod. 20. 11. Our everlasting Sabbath in Heaven will be an entrance into the joy of our Lord Math. 25. 21. so also the comfort of a Sabbath now is Communion with the Lord of the Sabbath in his own rest Therefore since he is Lord of the Sabbath he must enter into his rest as God did into his as the Apostle speaketh of him in this place By that which hath been said it appears that this is meant of Christ his ceasing from his works and entring into his rest Which being so it is evident concerning this other day of rest of which David speaketh saying To day if ye will hear his voice that the Apostle understands it of a day of rest to be kept upon the same ground in reference to Christ his entring into his rest as the seventh day was in reference unto God his entring into his
world by multiplying Abrahams spiritual seed and that by making beleevers blessings to families and nations Let not the people of God so easily part with so ancient entayled priviledges wherein the Saints have rejoyced for so many ages Let them have so much compassion on their Children as not to blot their names out of Heaven or thrust them out of the Kingdome of Christ into the Kingdome of Satan for to one of the two Kingdomes they must belong Those who know their owne priviledge herein will not upon such slender grounds part with it as the manner of some is to do And as Gods promise unto Abraham and his seed is called a Covenant and therefore something to be performed on their part as a duty commanded and required by the Lord that his Covenant be not broken so let beleevers search and see what that duty is for which purpose let us make this further use of this point Vse 3. From thence to learne not to confine that great promise made to Abraham and his seed Gen. 17. within the compasse of an earthly Canaan as meant onely of the temporal things of that Land or the multiplying of his natural seed therein but also of all such blessings in Christ whereof Canaan and the good things thereof were types That very promise vers 8. of the Land of Canaan to be an everlasting possession to his seed and he to be their God by what hath been said in opening this point we see is yet in fulfilling even to us of the times of the New Testament in the spiritual blessings of the Heavenly Canaan and in the conquest of the World by the people of the God of Abraham whereof the conquest of that land by Joshuah was a type as hath been shewed If any shall affirm that in neither of these two respects that promise can be brought down to these times it behooveth such to find out some other sense wherein it may be so extended because we see that what the Lord confirmed unto Abraham of blessing multiplying and causing his seed to possess the gate of his enemies he confirmed it to us even to beleevers of the New Testament as his seed and heirs according to the promise In opening the point I was the larger in the proofe hereof and have therefore insisted upon some things by the by concerning the Kingdom of Christ although a full unfolding thereof would require a farre larger discourse because it conduceth much towards the clearing of Infant-Baptisme to be a duty which God requireth of his people that the full extent of Gods promise unto Abraham whereof we have found that to be one branch be considered and understood For if this be granted that the promise made to Abraham Gen. 17. especially that part of it v. 8. concerning Canaan to be an everlasting possession to his seed be of such extent and made also to his spiritual seed of the New Testament it will follow that that command of God in those words next following vers 9. Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations is to be meant also of his spirituall seed even in our dayes and as a command that now lieth upon the same spiritual seed in all Generations Psal 105. in as much as that command is brought in with a therefore upon the promise made to the same seed in the words next afore going Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations And saies God This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the covenant between me and you and v. 14. The uncircumcised man-child shall be cut off from his people he hath broken my covenant Obj. It will be said how is this command of keeping this covenant obliging to beleevers now since the covenant to be kept was then specified to be the circumcising of the child in as much as circumcision is now abolished Or what is this to baptizing children the point in hand to be cleared in this discourse To this I answer Answ First It is to be observed that this command of God is primarily fixed upon the generall duty namely the covenant to be kept and not upon this or that way of keeping either by circumcising or baptising so as the circumcising of the Childe came under the command onely upon this because it was declared then to be the token of the covenant and by the words it is supposed that when it should cease to be the token of the covenant it should no longer be a duty and what else by the same authority should be made the token of the same covenant would be the duty in stead thereof Mark the words he doth not say Thou shalt therfore circumcise every man-child among you as a token of the covenant between me and you for so had that been made the token for perpetuity to have continued so long as the covenant it selfe But first in general he saith Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations that is they should observe and performe the token of the covenant whatever that prove to be and in the second place he addeth This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and the uncircumcised man-child hath broken my covenant therefore as I said as for circumcision that was a duty onely upon those words declaring that to be then the token Circumcision is now abolished yet the command of keeping the token of Abrahams covenant is still in force and binding to Abrahams spiritual seed in their Generations therefore what is now the token of that covenant must be observed in stead thereof The like manner of institution we have concerning the Sabbath therefore those who deny Infant-Baptism oftentimes deny the Sabbath and not without cause for there is the same reason of both and we may illustrate the one by the other The Lord intended in time to change the day from the seventh to the first day of the week as he intended in time to change the token of Abrahams covenant therefore in the fourth Commandement also the command is not primarily fixed upon the seventh or any day to be remembred and kept holy but upon the general duty that the rest-day of the Lord be remembred and kept holy what ever that day fall to be Exod. 20. 8. 11. Remember the Sabbath day that is the rest-day to keep it holy and the Lord blessed the rest-day and sanctified it And the remembrance and keeping of the seventh day is in the commandement made a duty for this reason because that was declared to be then the day wherein God had entred into his rest after his making of the world And
upon the same account when after the travaile of his soule in the new creation he entred the second time into his rest as it is declared that he did Heb. 4. 9. 10. as was shewed p. 11. 12. as also appeareth by what he saith of himselfe Mark 2. 28. that he is Lord also of the Sabbath which he could not be unlesse he also had a rest which he entred into as God did into his Because that was upon the first day of the week when he rose from the dead therefore by vertue of that command Remember the rest-day to keep it holy the first day of the week is now to be remembred and kept holy in as much as that is now the rest-day of the Lord our God as formerly the seventh day was As for his Ascention I confesse it is not so clear although very probable to be upon that day from Acts. 1. Acts 1. 3. 12. by the computation of the forty days from his Resurrection and the mention of a Sabbath dayes journey from mount Olivet to Jerusalem occasioned as is likely from their making that journey then upon that day vers 12. But albeit his rest was not compleated till he passed into the Heavens and sat down on the right hand of the majesty on high yet he first entred into it at his Resurrection in as much as he was raised in incorruption with a spiritual body and in glory 1 Cor. 15. 42. 43. 49. 20. And because he did then first cease from the travaile of his soul Which I say being upon the first day of the week there needeth no more to fix that command upon this day as a day which God hath sanctified and blessed because it comes within the general rule prescribed that the rest-day of the Lord must be remembred and kept holy and that the Lord blessed the rest-day and sanctified it So as if we should analyse that fourth commandement we may take it thus In that commandement we have 1. A duty commanded namely that the Lords rest-day that is the day wherein he entred into his rest be remembred that is that the memorial of it be solemnized and that by keeping of it holy In that sense the word remember is used Exod. 13. 3 4. to 9. Remember this day in which ye came out of Egypt c. So Hester 9. 27. 28. The Jewes ordained and took upon them and their seed and upon all that joyned themselves unto them that they would keep these two days according to their writing every year and that these dayes should be remembred and kept and that these days of Purim should not faile from among the Jews nor the memorial of them perish from their seed So the Lord here commands the memorial of his rest-day to be preserved by keeping that day holy 2. The duty explained by shewing 1 The nature of it 1. As to the day 1. In general one in seven six days shalt thou labour and do all thy work but c. 2. In particular for that season it is declared of the week the seventh day to be the day The seventh day is the Sabbath or the rest of the Lord thy God 2. As to the manner of observing and keeping of that day namely thou shalt do no manner of work therein thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattell nor thy stranger that is within thy gates In which by a Synecdoche all other Sabbath days duties are commanded 2. The reason of it 1. Because God made the world in six days and rested the seventh 2. Because he therefore blessed the rest-day and sanctified it because therein he had rested So as by this analysis we see that the seventh day was commanded to be kept in this manner not as the seventh but as the rest day of the Lord for that we see is the reason of the duty because God had rested therein and because he therefore blessed and sanctified the rest-rest-day I have been the longer upon this point concerning the Sabbath because it receives so much a like measure in the world with this of Infant-Baptisme and the clearing of the one will help us in the other For in like manner also in this of Abrahams Covenant there is 1. A duty commanded viz. to keep that covenant viz. the token sign or seal thereof which is a part of it which Abraham and his seed were and are to keep 2. A declaration or explication what was then the token of it namely that the man-child be circumcised and in case the Child was not circumcised that the covenant was broken By all which we see that notwithstanding the token of the covenant was specified then to be the circumcising of the child which is now abolished Yet the command of keeping the covenant in performing that which is the token of it is still in force and lieth on the seed of Abraham even his spirituall seed to this day Secondly For answer further it is to be considered that baptisme is now in the roome of circumcision and is the very same for substance to us as circumcision was to them before Christ namely the token and seale of that covenant made with Abraham and his seed as appeareth Gal. 3. 27 29. As many of you as have been baptized into Christ have put on Christ And if ye be Christs then are ye Abrahams seed and heires according to the promise By which we see as was before observed that whatever we have as Abrahams seed we have it all in Christ and what we have in Christ we have it all as Abrahams seed and that we are baptized into Christ that is our initiation into Christ and whatever we have in Christ and whatever we have as Abrahams seed is sealed unto us in baptisme By which it is evident that as circumcision was to them so baptisme now to us is the token and seale of that covenant made with Abraham and his seed A further proofe of this we have also Coll. 2. 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ being buried with him in baptisme wherein also ye are risen with him Where we see First that the thing signifyed or sealed or the spirituall fruit of circumcision was the circumcision of the heart in putting off the body of the sinnes of the flesh And that the very same is the spirituall fruit of baptisme signified and sealed thereby namely a death and buriall to sinne and a spirituall resurrection which is the same with the circumcision made without hands in putting off the body of the sinnes of the flesh Secondly that whereas Christ was circumcised and that not because he had a body of sinnes of his owne to be put off but the body of the sinnes of the flesh of the members of his mysticall body those only who are in Christ receive this benefit because they
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
and the Church of Ephesus is called his house Ephes 2. 22. Therefore in that society of professours wherein we worship God by vertue of his institution we have as much as if the whole family of heaven and earth were met and only they and in case a man be justly and orderly cast out by the Church the sentence is as dreadful and falleth as heavy upon his soule as if Christ and all his Saints and onely they had passed the sentence so saith Christ Matth. 18. 18. Whatsoever ye bind on earth shal be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven And as such a society of Christians is his body so they meet together in his name for those who are his body are invested with his power and authority although some of them so meeting as to their personall state and condition are not his members So also is it in the ministers of the Church though in themselves they are subject unto errour and infirmitie as others are yet by vertue of a like institution of Christ in the execution of their function look what truth they are able by such gifts as they have to fasten upon our understandings it cometh to us in the name of God and in the same authority as if Christ himselfe had spoken it unto us For a further clearing whereof let it be considered that because the ministration of the New Testament is a ministration of the spirit 2 Cor. 3. 8. therefore not onely the Apostles and Evangelists but also Pastours and Teachers who also are given by Christ for the work of that ministery Eph. 4. 12. as hath been shewed are ministers not of the letter but of the spirit For which cause also the Apostle saith of all the Saints in the Churches of Galatia concerning whom we cannot suppose that they were all converted by Apostles that they had received the spirit by the hearing of faith Galat. 3. 2. Which being so it may be truly said of us that even in their ministery we are made pertakers of the Holy Ghost and that in their teaching so far as we are fruitfull hearers we are taught by God himself who therefore may very well be said to receive the word from such ministers as spoken unto us by them in his name and as in his stead Now by that which hath been said I suppose it doth appear that albeit there are none that can pretend infallibility yet that they may be true ministers of Christ who may speak unto the people in his name and as his Ambassadours Vse 4. Learn from hence also how much they are mistaken on the other side who because of the Spirits teaching promised to beleevers cry downe humane learning as unnecessary in a Minister of the Gospel The spirit of God we see makes use of ordinary gifts Yea those who are not beleevers may be meanes to build up those who are As some of those who perished by the flood did help to build the Ark wherein the Church was saved Many such will at the last day say Lord Lord have we not prophesied in thy name and in thy name cast out Devils Matth. 7. 22. Were we to expect such wayes of Revelation whereby Apostles were enabled in their work yet humane learning would not be uselesse to us The spirit of God knows how to make use of all advantages it findes in nature whereof this is one The Apostle Paul as he was brought up at the feet of Gamaliel so he makes use of his learning in his ministery Much more now those extraordinary wayes are ceased is it usefull in the Church of God Thereby the understandings of men are exercised and enlarged and they made more able to search into to understand the Scriptures to instruct others therein The spirit of God hath made great use thereof in overthrowing and confounding Antichrist and as the Church is built up by use of ordinary gifts so will he use it stil to carry on his work to more perfection As by the Sonnes speaking God hath brought down the knowledge of himselfe to our capacity and that because in Christ he makes himselfe known to us in all the properties and affections of the humane nature so accordingly the spirit of Christ worketh in us after the manner of man even as the spirit of a second Adam 1 Cor. 15. 47. Therefore though he worketh powerfully yet he worketh sweetly and carries on his work so as to take us in and to make us active in what is done So our Saviour himselfe hath set out the manner of his working John 16. 13. as hath been shewed He shall guide or leade you into all truth He taketh time also and worketh by degrees he worketh also by meanes and maketh use of mans reason yea of every faculty in man in carrying on his worke and as by humane learning reason is improved and taketh in more light so also he works by that It is true that mans reason and the improvements of it by any learning whatsoever without the spirits sanctifying work is but such a light as is our darknesse Matth. 6. 23. in which case by how much the more a man excells therein so much the more is he insnared and intangled by his owne deceitfull heart but being sanctified they are a great advantage in the spirits work both in us and by us Learning may be abused and the best things corrupted are the worst but let not the abuse of any thing bespeak in us a casting off or a neglecting of its necessary use so should we debarre our selves the comfort of the choycest blessings in this World The Scriptures are to be a Christians chiefest study Psal 19. 7. Psal 1. 3. The Testimony of the Lord is sure making wise the simple Blessed is the man that maketh it his delight and meditation that hee may know Christ and him crucified that he may be taught by him as the truth is in Jesus unto a full assurance of understanding of the mystery of God and of the Father and of Christ in whom are hid all the treasures of Wisdome and Knowledge as the Apostle speaketh Col. 2. 2 3. In comparison to and without which all other learning is little worth And yet because this spiritual and heavenly wisdome so excells it puts a value also upon the other as being usefull and subservient thereunto and so as those who are the true and knowing friends to this Scripture-learning cannot with reason be enemies to that Let all professours of the true Religion and lovers of the truth be friends and cherishers thereof FINIS
Scripture For which purpose let us consider the words Heb. 3. 17. With whom was he grieved forty years was it not with them that sinned whose carcasses fell in the Wilderness It should rather have been rendred thus Whom had he in disdain forty years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is taken from the Greek Interpreters who always use it in this sense throughout the Scripture namely to abominate or reject a thing as one should do that which is profane unclean or hateful as in those places Deut. 7. 26. Thou shalt utterly detest it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 7. 26. and thou shalt utterly abhor it for it is an accursed thing So 2. Chron. 21. 6. The Kings word was abominable b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Joab So Psal 36. 4. He abhorreth not evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Levit. 26. 15. 18. 25. Gen. 27. 46. Num. 21. 5. Therefore the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint is put for a polluted thing or an abominable Idol from which we are to separate c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Reg. 23. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas â—… Quadraginta â—nnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigavi secundum Rab. Dav. Rab. Abra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum fastidis abominatus sum Merc. The word in the Hebrew Psal 95. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had in disdain so Junius and Montanus As I would not omit this place in clearing this point so neither the weight of this word in this signification in opening this place for the word is such as according to the nature of it and the use it hath in Scripture it referreth here to God's withdrawing his favour from his people and his keeping them at such a distance in the wilderness forty years for their sin according as he had sworn against them in his wrath and that in respect not only of earthly but also of spiritual enjoyments not suffering them to enter into his rest A like carriage of his we read of after their sin in Canaan Psal 106. 40. The wrath of the Lord was kindled against his people in so much that he abhorred his own inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I say it should so be rendred whom had he in contempt or in disdain forty years was it not them that sinned whose carcases fell in the wilderness And to whom sware he that they should not enter into his rest but to them that believed not So we see they could not enter in because of unbelief He goes on chap. 4. 1. Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it for unto us was the Gospel preached as well as unto them but the word did not profit them not being mixed with faith in them that heard it In these words the Apostle maketh their case and ours to he the same the Gospel preached alike to both and the successe to be alike in case the word preached be not mixed with faith in them that hear it as it did not profit them so also that it will not profit us Now that we may discover the mind of the Apostle herein and how that offer of Canaan to them was a preaching of the Gospel as was said First we must have recourse to and consider what was said in shewing the scope of the Apostle in this Epistle pag. 1. First That he writeth this Epistle to such as did professe the faith of Christ Secondly that they were forsaking the worship of the New Testament and that a main scope of the Apostle in this Epistle is to prevent and cure this apostasie And for that purpose how he telleth them that the Lords people are his house chap. 3. 6. And exhorts them in the words of the Holy Ghost therefore to hear the voice of Christ the Apostle and High Priest of our profession inviting us to celebrate his day of rest in his house in the Worship of the Gospel And how he argues upon that subject in those two Chapters the third and fourth Secondly we must consider yet moreover that beleevers are the house of Gods rest in a two-fold capacity 1. First as members of the mystical body of Christ or of the invisible Church and so as Homogeneal parts of that body they are his house not only as collectivly taken together with the whole family of heaven and earth Ephes 2 19. 20. 21. but also singly each beleever is his house as every drop of water is water as well as the Sea is water Ephes 3. 17. That Christ may dwell in your hearts by faith John 9. 56. 1. Cor. 6. 19. 1 Joh. 4. 6. 2. Secondly As in a Ministeriall body or a visible Church and so they are his house onely in the way of an Ordinance as the bread in the Lords supper is his body so also the Church or society wherein we worship God is his body and his house only in the way of an Ordinance that is as the supper of the Lord is that Ordinance wherin we enjoy the communion of the body and blood of Christ and he saith of the Bread and Wine this is my body and this is my blood that is it is equivalently so or in effect the body and blood of Christ unto his people so the visible Church or Congregation whereof we are a part and wherein we worship God is that Ordinance wherein we enjoy the comforts and perform those duties which belong to us as members of the body of Christ and is in equivalency or in effect the mystical body or house of Christ unto us so as wee have as much therein in our worshiping God as if all the family of heaven and earth were therein met together and onely they In this second capacity the Church of Corinth is called the body of Christ 1 Cor. 12. 27. and the Church of Ephesus is called his House Ephes 2. 22. Thirdly consider also that as we are the house of Gods rest in this two-fold capacity so accordingly in the same two-fold capacity have we an entrance into this rest of God offered to us in the Gospel First in our personal interest as beleevers and as members of the mystical body of Christ by faith Secondly in the publick and sollemn Worship or Service of his house and sanctifying of his Sabbaths both which the Lord hath ordained and sanctified to be means wherein our personal interest is improved and wherein we have a more full enjoyment of this rest in God through Jesus Christ Now this our entrance into his rest as his house in this second capacity is that which the Apostle chiefly speaketh to here when he saith Take heed brethren of an evil heart of unbelief in departing from the living God And that in case the people of his pasture and Sheep of his hand even his own children will not hear his voice but forsake his worship refusing
done by the Church as such but what is spirituaâ—… And although the people of God shall have just cause to make war against Antichrist and his party yet it shall be upon a natural and civil account for their just liberties opposed and invaded by them Therefore I say that in a way of righteousnesse his people may obtain the possession of the gate of their enemies One course which God taketh to fulfil this his promise is by multiplying them As by blessing he will multiply the seed so by multiplying them he will cause them to possesse the gate of their enemies And by this means that dominion and power which they shall at last obtain shall need no force either to get or to maintain it but it shall naturally fall upon them as from other causes so also by reason of their number even according to the law of nature and common rules of righteousnesse and justice Therefore is it said Esai 2. 3. that in the last days when the mountain of the Lords House that is the Church shall be established in the top of the mountains and exalted above the hills and all Nations shall flow unto it and when Christ shall judge among the Nations that they shall beat their swords into plow-shares and their speares into pruning hooks Nation shall not lift up sword against Nation neither shall they learn war any more What course the Lord will take also to lessen the number of the wicked before that day come I shall not now discusse although the Scripture is not silent in it but what by destroying the one and what by multiplying the other the number of the seed of Abraham will in time be such as that in a way of righteousnesse and justice the possession of the enemies gate will be theirs Therefore I say God hath need of such a number for a fulfilling of his promise And this is one reason why he so exceedingly multiplies the seed of Abraham Quest 4. As to the fourth Question why that should be part of his promise also that Abrahams seed should at last obtain such power I need to say no more but that this was his promise from the beginning even to our first Parents that the righteous should subdue the wicked at the last Gen. 3. 15. The seed of the Woman shall bruise the Serpents head And afterward renewed to the Sonnes of Noah Shem and Japheth Gen. 9. 27. God shall perswade Japheth and he shall dwell in the tents of Shem and Canaan shall be his servant that is Jews and Gentiles shall make one Church and the wicked of the world shall be under their authority and power as hath been shewed Therefore I say this their possessing the gate of their enemies is but what the Lord hath even from the beginning engaged himselfe to do for his people And in Abrahams Covenant we have but the same repeated only with this addition namely the manner how this seed shall obtain this power Thus you have the reasons of the point Now before I come to application it will be necessary that I answer one objection more which is this Obj. Our Saviour saith his Kingdome is not of this world Joh. 18. 36. How then shall his Saints obtain such possession and power so as the Kingdome and Dominion and the greatness of the Kingdome under the whole Heaven shall be given to them and the Kingdomes of the Earth become the Kingdomes of the Lord and of his Christ To this I answer Answ That notwithstanding all this yet it is most true that the Kingdom of Christ is not of this world nor ever shall be It is a spiritual an heavenly Kingdome The matter of it the laws the power and the end of his Kingdome are all spiritual Whatever is of this world is fading and hath a period set for its continuance but the Kingdome of Christ is everlasting Thy throne O God is for ever and ever Psal 45. 6. Therefore when it is said That the Dominion and the Kingdome under the whole heaven shall be given to the Saints of the most High and the Kingdomes of the earth become the Kingdomes of the Lord and of his Christ the meaning is not that the Kingdome of Christ shall then be of this World or shall cease to be a spiritual Kingdome or that the Kingdomes of the world shall cease to be of this world that is the one shall not cease to consist of that which is natural both for the Matter Order Power and End of the Kingdome nor the other cease to consist of that which is spiritual and heavenly for that were for it to degenerate and to be deposed from its glory But as a man when he is made a subject of Jesus Christ in his conversion is made a spirituall man a new creature not but that he is the same man in nature still but such a work is wrought in him as he is equivalently another man yea as much another in effect as if he had been annihilated and a new man made out of the dust for though he be the same man in nature still yet by Union and Communion with Christ he is acted by another principle of life to what he was before namely by the quickening spirit of the second Adam 1 Cor. 15. so that whereas before he was onely of the first Adam now he is of the second before was only of the earth earthy now he is also of the Lord from Heaven So when the Kingdomes of the earth are become the Kingdomes of the Lord and of his Christ they will be the same Kingdoms in nature still and the same things done and upon the same grounds of common justice yet because the people of God will be so multiplied as theirs will be the power it will be equivalent to such a change as if they did cease to be the Kingdomes of the earth and were turned into the Kingdome of Christ The Kingdomes of Christ and of the world will ever be distinct in their Nature and Use yet such influence will the Kingdome of Christ have upon Commonwealths as they will be as it were swallowed up into it And indeed as our Saviour alledged that unto the Roman Governour when he was accused for an enemy to Cesar and for which it is evident he put him to death because he made himself a King alledged I say for his defence that his Kingdome was not of this World and therefore would be no interruption unto Cesars so may it be alledged still against the jealousies and hard thoughts which men are apt to have of the people of God because of this Doctrine that the time will come when the seed of Abraham shall possess the gate of their enemies I say it may be alledged that the Kingdome of Christ is not of this World and therefore no cause of any jealous thoughts that his subjects should be any disturbance to the Kingdomes of this World Justice and righteousnesse and obedience to
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
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
Gospel of the Kingdom that beleevers should be blessings to their children namely so as they should be means of their conversion and in that respect of bringing them to Christ by an internall work of grace upon their hearts so it was very suitable and necessary that they should in such externall waies also bring them to Christ as there they did that he might lay his hands upon them and blesse them Thirdly the reason also why our Saviour was so much displeased and angry with his Disciples for their rebuking those that brought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is and it is to set forth the most passionate indignation had against a person The same word is used Matth. 20. 24. to set out the displeasure taken against James and John by the other Disciples for their ambitious request to be one at the right hand and the other at the left hand of Christ in his Kingdom When they heard it saies the Text they were moved with indignation against the two brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason I say why he was so much moved with anger upon this occasion namely because not onely his affection to the parents and the children but also his own interest so much concerned in it led him to it His Kingdom is his portion and hath been his great designe from the beginning of the world Matth. 25. 34. The greatnesse and increase of this his Kingdome depends much upon little ones being brought to Christ so as when his Disciples forbad Infants to be brought to him they crossed him in his designe and interest Let all the true Disciples of Christ be afraid to incur his anger upon this account Now for our purpose First if infants are part of the Kingdom of God and so the blessings of that kingdom belong unto them as the Apostle Peter said in a like case Act. 10. 47 Can any man forbid water that these should not be baptized since baptism is the seale of our entrance into this kingdom and the blessings of it and they a part of this Kingdom therfore receive the Holy Ghost as well as we Secondly this command of Christ upon such grounds was not given to his Disciples onely for that short time wherein he was to be with them in the flesh It was recorded after his ascention and of a perpetuall obligation to the Disciples of Christ in all ages then to come What was so written was written for our learning and we have no other such externall way of bringing them to Christ that he may lay his hands upon them and blesse them but in baptisme wherein our initiation into the Kingdom of God and the blessings of that kingdome are sealed And as by his laying his hands upon them and blessing them at that time we see that infants are capable of benefit by outward signes which themselves cannot consider nor understand so that in baptisme now the Lord Christ in doing his part therein doth the same thing in effect as then he did to those children when he took them in his armes laid his hands upon them and blessed them in as much as their entrance into his kingdom and the blessings of it as I said is therein signified and sealed Thirdly to this I may adde that unto whom he is a King to them he is also a Prophet Therefore as of such is his Kingdom so such are his Disciples and are made Disciples when their parents are converted because they are then in the way of the spirits teaching as hath been shewed Called Disciples Acts 15. 10. Circumcision called a yoke put on the neck of the Disciples This by the way I observe as a sufficient answer to that argument brought by some from Matth. 28. against baptizing Infants yea supposing it should be granted what they say to be the sense of that place namely that onely those who are made Disciples may be baptized Although more might be said about those words in answer to it namely that in the words baptizing them Matth. 28. 19. we have by a Synecdoche a part for the whole an usuall form of speech in Scripture for we know the Apostles commission did extend as well to a setting up of other ordinances as of baptisme Therefore when he saith Goe teach all Nations baptizing them it is as if he had said Goe teach them and enter them into the practice of the worship of the Gospel of which among other things the application of the token of Abrahams covenant to Infants may be a part any thing in that place contained notwithstanding No more at present upon that subject But having had occasion in opening this point to speake of severall things concerning the Kingdom of Christ I must adde something though but briefly by way of application also upon that Vse 6. Therefore a sixth use of this point may be that from thence we learn to rectifie some mistakes about this Kingdom and to remove such prejudice and hard thoughts as may be apt to lie in the minds of men against it Dan 7. 27. Psal 47. 3. namely whereas it is said that the Kingdom and Dominion and the greatnesse of the Kingdome under the whole Heaven shall be given to the people of the Saints of the most high And that they shall fill the world and the Lord shall subdue the people under them and the Nations under their feet These may seem to be hard sayings and not to be born This doctrine will some say teacheth the people of God to be ill subjects to graspe and reach after power and to be disturbers of Commonwealths and indeed it is true if things be not rightly understood there seemeth just cause of such offence but if matters be scanned and considered rightly there is no such cause of any jealousies or fears at all 1. By that which hath been said in opening this point we see that although it must be granted that as the Church of Christ is a growing thing and of the encrease of his government and peace there shall be no end Esay 9. 7. and therefore must fill the world at last and that what the Lord hath said of Abrahams seed concerning a possessing of the gate of his enemies must be fulfilled in its time yet that God will take a most naturall genuine and satisfying way to bring his people to such power You see he will doe it by multiplying the seed of Abraham He will not doe it by violence he declareth against it Esay 2. 4. but by the word of truth meeknesse and righteousnesse Psal 45. Nor by unrighteous waies of any kind The scepter of his kingdom is a right scepter No feare of any unrighteousnesse in it it is a spirituall Kingdom and ever shall be so When the Lords mountain shall be exalted above the hills it will be the Lords mountain still The weapons therefore of its warfare are spirituall the sword of the spirit which is the word of God is that
which the Spirit was to shew Obj. 2. But it is said vers 13. that the Spirit should lead them into all truth and shew them things to come which seems to restrain this place to be meant onely of the Apostles because others are not led into all truth nor doth it shew things to come to all beleevers Answ To this I answer that we find the like affirmed of all beleevers 1 Joh. 2. 20. where the Apostle speaking to all sorts of Christians under the names of Fathers Young Men and Little Children v. 13. saith Ye have an unction from the holy one and ye know all things Which is not so to be understood as if these little Children though they had the Unction had nothing hid from their knowledge for then what needed the Apostle to write to them because of those who did seduce them v. 26 nor can it be said of the Apostles themselves that they were so led into all truth as that no truth was unknown to them the Apostle sayes we know in part therefore that is not the meaning but that it is the property and office of the spirit to lead us into truth and into one truth as well as another and that all truth at last the Church shall be led into by the Spirit and that so far as we are led by the spirit we are led into the truth which being but in part we know but in part in this life As for his shewing things to come that also is meant of all beleevers who by what the Son hath revealed are put into a capacity by search of the Scriptures to understand prophesies which were things sealed up before even from the Saints which the Spirit enables us to do also by taking of the things of Christ and shewing them unto us Therefore is it said Rev. 5. 6. that the Lamb that was slain took the book of prophesies and opened the seales thereof By fulfilling the prophesies as to his owne person he makes the Saints of these last dayes able to understand them also as to his Church or mystical body Rev. 5. 9. Thou art worthy to take the book and to open the seales thereof for thou wast slain and hast redeemed us to God by thy blood and hast made us unto our God Kings and Priests And this the voice both of the foure living Creatures and of the four and twenty Elders even of the whole Church and company of beleevers Another Testimony to this Doctrine we have Heb. 2. 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with signs wonders and with divers miracles and gifts of the Holy Ghost according to his own will Where we see the manifestation is the Sonnes the Lord Christ and the work of the Apostles was to be but Witnesses and Confirmers of it to us for which they were fitted with power of miracles and other gifts of the Holy Ghost which being done the work and office of the Apostles was ended and of no further use but by their Writings unlesse we can suppose that what the Sonne hath spoken needs a further Witnesse or confirmation to our faith Therefore also Christ is said to be the Apostle and High Priest of our profession Heb. 3. 1. because our whole direction in Religion is what he hath spoken to us Thus having found this to be a truth the next thing to be considered is how it comes to passe or what reason can be given since the Lord hath the same abundance of spirit and could as easily speak to us by dreams visions and revelations extraordinary and by persons infallibly inspired now as ever his people also as dear and precious to him why he should now deny his people that which formerly he granted and leave them onely to what he hath spoken by his Sonne to find out the mind of God and the mystery of his will only by the use and improvement of ordinary gifts Among other reasons that might be given of this I shall mention three Reas 1. Because this his speaking by his Sonne hath brought into the world a greater light whereby those wayes of revelation are made uselesse and unprofitable as when the Sunne ariseth all the Starres are out of sight Christ is the Sunne of righteousness who since his rising hath put the Saints into a better state then to stand in need of such waies of light which were in the world before 1. Joh. 2. 8. The darkness is past and the true light now shineth It is true that in the time of the Churches infancy under the law the Saints needed such dispensations and they had them but since his speaking to us by his Sonne the Church is no more as a child under age and it needs them not the reason is because by his speaking to to by his Sonne the Saints are in a better capacity of finding out the minde of God by industry and labour in the use of ordinary gifts by search and study of the Scriptures because the whole mysterie of his will is now revealed for where there is the whole truth discovered in any matter each part will beare witnesse and give illustration to the other which was not so in the times before Christ they had truth but not the whole truth layd open that is the meaning of that place John 1. 18. The Law was given by Moses but truth was by Jesus Christ not that the Law was not truth Psal 119. 142. Thy law is the truth but it was the truth under types and shadows so as much of it was then hidden which now is made manifest The mystery kept hid from ages and generations was revealed by Jesus Christ The Law shews the order but the power is discovered in the Gospel the Law telleth us of life in God in the wayes of his service but it leaves us to ask such questions Who shall ascend into heaven or descend down into the deep and how shall this or that be the Gospel answers all these questions Rom. 10. 5 6 7 8. When a man hath not the whole of a matter before him he cannot see farre into it or make a full judgement of it This was the case before Christ therefore they had need of such Prophets and such wayes of revelation which are uselesse now Therefore also the Apostle saith in opposition to those times that We all with open face behold as in a glasse the glory of the Lord. And so we are to understand our Saviour Matth. 11. 11. concerning John that he was greater then all the Prophets before him and the least in the Kingdom of God greater then he It is not meant of Johns personall gifts or graces for so he was beyond many in the Kingdom of God but of the state of things in generall as they stood then and afterwards in respect of
for the Sabbath day and so the blessing of the house of God is set forth Psal 23. 5 6. As for instance In prayer our heavenly father giveth the Holy Spirit to them that ask him Luk. 11. 13. And by one Spirit are we baptized into one body 1 Cor. 12 13. In the supper of the Lord we have the communion of the body of Christ namely in partaking with our head in the same anointing with the holy Ghost 1 Cor. 10 16. are all made to drink into one spirit 1 Cor. 12. 13. And so in all the rest The worke therefore to be done in this also of hearing the Word is that by the hearing of Faith we receive the Holy Ghost Gal. 3. 2. and that upon our beleeving we are sealed by the holy spirit of promise Ephes 1. 13. that is that there be First A powerful impression by the word upon the soule from the spirits witness to it setting of it home with life and vigour begetting and confirming faith changing the heart subduing it unto the power of the truth of God so making it unto the soul a creating word without which work it is but a dead letter to it Secondly The Image of Christ as it were stamped upon the soule in that impression elsewhere called his being formed in us Gal. 4. 19. in reference to which the word is called an immortal seed that liveth abideth for ever by which we are begotten in the new birth 1 Pet. 1. 23. called also an ingraffed word James 1 18 21 because it turneth us into its own nature and makes us like to Jesus Christ which image consisteth in our likenesse to him in his death and resurrection Philip. 3. 10. in the mortification of sinne and a spiritual resurrection unto newnesse of life Rom. 6. 5. Thirdly A witnesse of the spirit to the soule of our interest in God upon this new birth and giving us the earnest of our inheritance Ephes 1 14. in our enjoyments of him in communion with all the persons of the Trinity Father Sonne and Holy Ghost 1 Joh. 5 6 7 8. Rom. 8. 16. 17. Vse 3. A third use of the point may be a confutation of that opinion entertained by some that there are not now in being any true Ministers of Christ who can as Ambassadours from Christ in the name of God and in his authority speak unto the people because there are none that can take upon them to preach by an infallible spirit The reason alledged is because those who speak so in the name of God as his Ambassadours or as in his stead must do it by a Word which is wholly undoubtedly and meerly true that so they may be certainly known both to themselves and others to be so commissioned from the Lord and that both preachers and hearers may be infallibly assured that it is indeed the word of God which they preach Thus say they the first lawful preaching of the Gospel was performed by word of mouth and that such as was syncere 1 Pet. 2. 2. Sound Doctrine Titus 1. 9. Such as was received not as the word of men but as it was indeed the word of God 1 Thes 2. 13. And therefore since God hath nowhere commanded nor licensed that what was begun by such a word of truth should afterwards be carried on by a word not wholly and meerly true that those who now take upon them to perform that office of a Minister in the worship of God speaking in the name of God and as his Ambassadours unto the people in as much as they cannot pretend to such infallibility do act without commission and are guilty of will-worship and are not to be reputed the ministers of Christ in as much as all Administrations in the Church are to be by his institution and command Now from that which hath been said in opening this point we have a full and satisfying answer unto this namely First that however in laying the foundations of the Church of the New Testament and in setting down the institutions of the worship it was necessary that God should make use of persons of infallible gifts which accordingly was done in Christ and his Apostles and Evangelists yet that it was never intended that the work should be carried on by such but that in building upon those foundations and in the Churches growing up even to the measure of the stature to which it is intended in this world Ephes 4. 12 13. the work of God should goe on and prosper in the hands of his servants by the use of ordinary gifts in studying the Scriptures and in teaching and instructing one another in the knowledge of the Gospel and so as each teacher in the Church hath need to be taught and is supposed to be subject unto errour as hath been shewed from 1 Thes 5. 19. pag. 145. which will yet be more clear from that place if it be considered that those duties there mentioned by the Apostle in that golden chaine from vers 16. to 21. are linked together in such order as they are depending one upon another in a Christians practice as if we should read them thus That ye may rejoyce evermore pray without ceasing for that end in every thing give thanks for that end quench not the Spirit and so of the rest as you would not quench the Spirit despise not prophesie and for that end prove all things and hold fast that which is good for he that proves them not despiseth his teachers doctrine as not worthy to be considered or examined Now this connection betweene these duties being the Apostles scope it appears that the Spirit is quenched by despising that prophesying wherein there may be some errours and mistakes Therefore however the Apostles and Evangelists who were to write the Scripture had an infallible gift yet ordinary Elders of Churches even in the Apostles time had it not but were subject to mistakes as we see in the Angels of the seven Churches Rev. 2. 3. And of the Elders of Ephesus it is said that even from amongst themselves should men arise speaking perverse things to draw away disciples after them Acts 20. 30. Secondly We see also that the state and condition of the Church of the New Testament bespeaketh as much that the Church should be built up by the use of such gifts onely and that extraordinary gifts should cease as hath been shewed in the third Reason of the point God had otherwise in part lost his end in speaking to us by his Sonne of which his speaking one end was that he might bring down the knowledge of himself so farre to our capacity as that in the use of ordinary gifts by search and study of the Scriptures we might understand the great and deep things of God without the help of gifts infallible and extraordinary Thirdly the nature of the office of a Pastour and Teacher in the Church speaketh no lesse in as much as they are
called Elders and leaders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods heritage but as examples to the flock 1 Pet. 5. 3. to go before the people in the same work wherein the whole Church is engaged namely among other things in the search and study of the Scriptures therefore supposed to be endued but with the same gifts for kind with the rest of their brethren the difference betweene them and others in respect of gifts being onely in degree and eminency not in kind as hath been shewed chosen therefore they are by the Church from amongst themselves and according to certain rules set down in Scripture as in 1 Tim. 3. Titus 1. which might not be in case they should be persons extraordinarily inspired and could speak by an infallible Spirit and known such to be for such can be chosen onely by God himself either immediately from Heaven or by a Prophet or an Apostle in which case the Lord also giveth Testimony to such choice by the gift of miracles Heb. 2. 4. Nor is it any disadvantage to the Church to be taught by such who are themselves subject unto errour since we are not to take any thing meerly upon trust from our Teachers but are commanded to try the spirits and to prove all things And if we says the Apostle or an Angel from Heaven preach another Gospel unto you let him be accursed Gal. 1. 8. Nay I may adde that since our work and duty is to search the Scriptures it is for our advantage that our Leaders who go before us therein are persons of the same gifts and subject to the same infirmities with our selves because hereby that wherein they excell will be a provocation and encouragement to us to be industrious in the same study and labour And that wherein they are defective layeth a necessity on us to search and study so much the more lest we be misled And had the Lord continued persons of such infallible gifts it had been a means to take us off from that laborious and diligent search and study of the Scriptures which now we are necessitated to as was shewed at large in opening the point Quest If the Question be how such persons then can speak unto the people as Ambassadours from God and in his name so as the people may receive it in his authority and may be assured that what they receive is indeed the word and truth of God To this I answer Answ That it is true indeed if when we receive the truth as spoken to us in the name of God it were to be supposed that we receive it onely upon trust from those who are our Teachers it must then be granted that none can speak to us in the name of God but only such as have an infallible gift and of whom we can be certain of their faithfulness therein but that is not our work to build our faith onely upon the credit of our Teachers although that is not to be denied its due respect but what ever certainty we have of their faithfulness and ability our faith hath a further ground to fix upon namely First upon the selfe-evidencing property which is in light and truth for which cause it is that the Apostle himself saith 1 Cor. 10. 15. I speak as to wise men judge what I say and Gal. 1. 8 9. If we or an Angel from heaven preach any other Gospel unto you then that ye have received let him be accursed Therefore also 2 Cor. 4. 2. he saith that he and his fellow-labourers did not take any other course or use any other meanes to gain upon their hearers but by manifestation of the truth commending themselves to every mans conscience Such things revealed concerning God and Christ and man so put together in one body of light each part thereof bearing witness to illustrating and bespeaking the other all agreeing in such full consent and harmony of truth so far beyond the wit of any creature to have invented is discerned and acknowledged by true beleevers to be the truth of God and in some sort not unlike as light is known to be light by him that sees it therefore I say that is one thing upon which our faith in beleeving the truth of God depends beyond the credit of our teachers how great soever it be And yet this is not enough because such is mans impotency and corruption being left unto himself as his light is his darknesse so as by how much the stronger his reason is so much the more he is infatuated and deluded seeing he seeth not and hearing he doth not understand nor yet perceive Matth 6. 23 13. 13. therefore I must adde That our faith dependeth Secondly upon the inward testimony and work of Gods spirit opening the heart and inabling us to see this light and to beleeve the truth And without this work of the spirit whatever may be said in reason a full beleefe thereof as the truth of God cannot be Joh. 14. 26. The Holy Ghost shall teach you all things Joh. 16. 13. He shall lead you into all truth 1 John 2. 20. 27. Ye have an unction from the holy one and ye know all things 2 Cor. 1. 21. 22. He which establisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of his spirit in our hearts Therfore when the Lord Christ himself preached Joh. 6. the Jewes despising him and saying Is not this the Carpenter our Saviour saith the reason was because they were not taught of God vers 43. Quest If the Question be how the Spirit doth this Ans I answer First not by extraordinary or immediate revelations as was shewed from John 16. 13. p. 137. The spirit shal not speak of himself c. The spirit wil not come to any man and say in so many words this is truth or this is Scripture or this the word of God But Secondly The spirit doth it by sanctifying us through the truth John 17. 17. Sanctifie them through thy truth thy word is truth So John 7. 17. If any man will do the will of him that sent me saith our Saviour he shall know of my doctrine whether it be of God or not 1 Pet. 1. 23 24 25. The Apostle to prove the word to be the immortal seed of God saith it liveth and abideth for ever thereby intimating that it abideth not where it liveth not therefore by its being made a sanctifying word it becomes an abiding word in that soule A sanctifying word is when together with it we receive the spirit which is a fountain of life in every believer Three things there are in this his sanctifying us through the truth wherby we are brought to believe it to be the truth of God First in this sanctification a man is by the spirit wrought to give up himselfe to the power of this truth of God as his and that in every facultie for that is the