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
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-rest-day to be preserved by keeping that day holy 2. The duty explained by shewing 1 The nature of it 1. As to the day 1. In general one in seven six days shalt thou labour and do all thy work but c. 2. In particular for that season it is declared of the week the seventh day to be the day The seventh day is the Sabbath or the rest of the Lord thy God 2. As to the manner of observing and keeping of that day namely thou shalt do no manner of work therein thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattell nor thy stranger that is within thy gates In which by a Synecdoche all other Sabbath days duties are commanded 2. The reason of it 1. Because God made the world in six days and rested the seventh 2. Because he therefore blessed the rest-day and sanctified it because therein he had rested So as by this analysis we see that the seventh day was commanded to be kept in this manner not as the seventh but as the rest day of the Lord for that we see is the reason of the duty because God had rested therein and because he therefore blessed and sanctified the rest-day I have been the longer upon this point concerning the Sabbath because it receives so much a like measure in the world with this of Infant-Baptisme and the clearing of the one will help us in the other For in like manner also in this of Abrahams Covenant there is 1. A duty commanded viz. to keep that covenant viz. the token sign or seal thereof which is a part of it which Abraham and his seed were and are to keep 2. A declaration or explication what was then the token of it namely that the man-child be circumcised and in case the Child was not circumcised that the covenant was broken By all which we see that notwithstanding the token of the covenant was specified then to be the circumcising of the child which is now abolished Yet the command of keeping the covenant in performing that which is the token of it is still in force and lieth on the seed of Abraham even his spirituall seed to this day Secondly For answer further it is to be considered that baptisme is now in the roome of circumcision and is the very same for substance to us as circumcision was to them before Christ namely the token and seale of that covenant made with Abraham and his seed as appeareth Gal. 3. 27 29. As many of you as have been baptized into Christ have put on Christ And if ye be Christs then are ye Abrahams seed and heires according to the promise By which we see as was before observed that whatever we have as Abrahams seed we have it all in Christ and what we have in Christ we have it all as Abrahams seed and that we are baptized into Christ that is our initiation into Christ and whatever we have in Christ and whatever we have as Abrahams seed is sealed unto us in baptisme By which it is evident that as circumcision was to them so baptisme now to us is the token and seale of that covenant made with Abraham and his seed A further proofe of this we have also Coll. 2. 11. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ being buried with him in baptisme wherein also ye are risen with him Where we see First that the thing signifyed or sealed or the spirituall fruit of circumcision was the circumcision of the heart in putting off the body of the sinnes of the flesh And that the very same is the spirituall fruit of baptisme signified and sealed thereby namely a death and buriall to sinne and a spirituall resurrection which is the same with the circumcision made without hands in putting off the body of the sinnes of the flesh Secondly that whereas Christ was circumcised and that not because he had a body of sinnes of his owne to be put off but the body of the sinnes of the flesh of the members of his mysticall body those only who are in Christ receive this benefit because they
of God let us draw neer with a true heart in full assurance of faith c. Let us hold fast the profession of our faith without wavering not forsaking the assembling of our selves together as the manner of some is So v. 35. Cast not away therefore your confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bondage of the Jews did chiefly stand in this that they were under such Ordinances and Administrations of worship Gal. 4. 9. As for their personal state wherein they stood by Faith they were free as we are free being under the same Covenant of grace and justified by Faith as well as we Therefore all this is spoken of the Worship of the New Testament in opposition to the Old that they should not forsake that to return again to this Again chap. 12. 15. 16. his exhortation is that they would not sell their birthright what is the birthright of believers for of such he speaketh which they can sell is it not their priviledges in the Church and Worship of the Gospel Of which also is meant that opposition between the Old Testament and the New in the following part of that Chapter I shall name but one place more that is chap. 4. 9. There remaineth therefore the keeping of a Sabbath for the people of God His arguments from whence he thus concludes we have before from Ps 95. begining chap. 3. v. 7. where the Saints of the New Testament as appeareth by the Apostles application of that Scripture are prophetically brought in thus exhorting one another O come let us worship and bow down let us kneel before the Lord our maker for he is our God and we are the people of his pasture and sheep of his hand to day if ye will hear his voice harden not your hearts c. I am the good Shepherd saith our Saviour Joh. 10. and my sheep will hear my voice therefore that is made the argument among the Saints exhorting one another to come and worship and kneel before the Lord because it is the voice of Christ the great Shepherd of our soules that calls us to it and that we harden not our hearts as they did in the Wilderness to whom he was a Shepherd also called the Shepherd of Israel Psal 80. 1. So Psal 77. 20. And because two things especially he doth for us as our Shepherd namely he feeds us and gives us rest Cant. 1. 7. Tell me O thou whom my soul loveth where thou feedest and where thou causest thy flock to rest at noon therefore that is made the Argument further lest he swear against us in his wrath as he did against them that we shall not enter into his rest Now the Apostle from that Scripture Psal 95. in order to perswade them to the worship of the Gospel in these two Chapters the third and fourth proveth the Christian Sabbath as we shall see anon Such is the connection between these two the Worship and the Sabbath as he that grants the one must not deny the other therefore having brought his Arguments for that his purpose he thus concludeth v. 9. There remaineth therefore the keeping of a Sabbath so in the margent and in the Greek for the people of God He saith not there remaineth a Sabbath but a Sabbatisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God Because these believers to whom he wrot were forsaking not onely the Christian Sabbath but also the Worship so his scope there being to prove both and to prove the one by the other therefore he useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly rendred the keeping of a Sabbath which comprehendeth both the Sabbath it self and the Celebration of it in the house of Gods rest in the solemn instituted Worship There remaineth therefore the celebration of a Sabbath for the people of God Now I say such being his conclusions by this we see that a main scope of the Apostle in this Epistle is to prevent this their Apostacy from the Worship of the Gospel Having thus found out his scope it will be necessary also and very useful sundry ways in that which I intend to insist upon from these words that wee consider also in the second place what course he takes to prevail with them in this matter namely First whereas the Ordinances of the Old Testament were given by Angels and by the hand of Moses Gal. 3. 19. Heb. 2. 2. Acts 7. 53. And the Ordinances of the New Testament by Christ himselfe In the two first Chapters he sets out the dignity of Christ above Angels And in the third Chapter he prefers him before Moses Consider the Apostle and High Priest of our profession Christ Jesus who was faithfull to him that appointed him as Moses also was faithful in all his house He to be esteemed as the builder and such a builder as made the World and is God Verse 4. Moses but as a Stone in that building he as the Son and as an Owner Moses onely as a Servant in this house Now having thus prepared them he faleth upon his intended subject having made mention of the house of Christ He layeth down that proposition chap. 3. 6. His house are we if we hold fast the confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rejoycing of the hope firm to the end That is if we forsake not the Worship of the Gospel Because under the Jewish Ordinances they were in a state of bondage and because that Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh to God Heb. 7. 19. therefore their holding fast the Ordinances and Priviledges of the Gospel he calleth an holding fast the confidence or liberty and the rejoycing of the hope And because the house of God is the place of his rest as we see Esai 66. 1. Where is the house that ye will build for me or where is the place of my rest So Psal 132. 8. 14. He taketh occasion thence to exhort them not to refuse the offer made by Christ unto them of resting with him in his house and that he doth First in the words of the Prophet David Psal 95. where he findes an exhortation for his purpose penned to his hand Wherefore saith he that is because wee are his house as the Holy Ghost saith to day if ye will hear his voice that is the voice of Christ for his voice it is whose house and sheep we are harden not your hearts as in the provocation in the day of temptation in the Wilderness when your Fathers tempted me proved me and saw my works forty years wherefore I had in disdain that Generation and said they do alway erre in their hearts and they have not known my ways as I sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my wrath that they shall not enter into my rest The Prophet presseth us to hear his voice in this matter because he is our Shepherd and we the people of his pasture
here made the ground of a Christians confidence So Rom. 4. 12. Beleevers are said to walk in the steps of Abrahams faith Thus David comforted himself Psal 22. 4 5. Our Fathers trusted in thee and they were not confounded Faith is a great work but this incouragement we have the things to be believed are things of a common salvation Jude 3. A duty to which others are obliged as well as we and that which many thousands have done before us 1 Pet. 5. 9. Whom resist stedfastly in the faith knowing that the same afflictions are accomplished in your brethren which are in the world So Col. 1. 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature which is under heaven As if he had said Had it been a Gospel devised onely for you and so you put upon a way of believing by your selves you might then have disputed the case and have been unsetled but it is not so Fourthly That Oaths are lawful and in some cases a duty among Christians God himselfe sweareth and his swearing is set forth by what is in use amongst men namely for confirmation to put an end to all strife When he swears he acts after the manner of man now if he acts as a man it shall not be in that which is sinful He was made like us in all things yet without sin Heb. 4. 25. Leut. 6. 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his name So Jer. 4. 2. whereby we see how to understand those other places Math. 5. 33. James 5. 12. namely that we swear not profanely or commonly but religiously and as a sacred work so saith our Saviour let your communication be yea yea nay nay And that we swear not by any creature but by his name such instances are given in both places Fifthly That those who are Beleevers have not onely the Promise but also the Oath of God to rest their confidence upon He loveth to do like himselfe and therefore to do the utmost for his people In working his right hand teacheth him Psal 45. 4. and in promising and making sure his promise he doth what may be done for us Because he could swear by no greater he sware by himself What cause have we to be convinced of sin because of unbelief as our Saviour speaketh John 16. 9. since God hath done and said so much if we are unbelieving notwithstanding Sixthly That there is a strife or controversie between God and each uncomfortable soul among his people Full of disputes and jealous thoughts we are which are the cause of our discomforts therefore God gives to us his promise and his oath to be an end of all such strife between himself and us That by two immutable things wherein it was impossible for God to Lye we might have strong consolation Other things might be observed I shall name but one observation more and that I shall insist upon and for which I made choice of this Scripture upon this occasion It is this Seventhly That what the Lord confirmed by Oath to Abraham he confirmed it to us even to all beleevers after Christ to the worlds end Abraham is here brought in as a pattern and all beleevers are here supposed to inherit the promise made to him in common with him in as much as he saith that what God did for Abraham when by Oath he confirmed to him the promise of blessing him and multiplying his seed he did it that he might shew the immutability of his counsel to the Heirs of promise and that we that is the beleevers of the New Testament might have strong consolation If the promise so confirmed unto him had not been intended and belonged also unto us that confirmation of it so to him had conduced nothing to our comfort nor had we been Heirs of that promise For a further proofe of this point take Gal. 3. 29. If ye be Christs then are ye Abrahams seed and heirs according to the promise Where we see that what we have in Christ we have it all as Abrahams seed and as heirs with him of the same promise and what we have as Abrahams seed we have it all in Christ so as the promise made to Abraham is an Epitome or the summe of the Gospel So Luke 1. 55. 72 73. wee finde that when Christ was sent into the world and what was done by him it was to perform the Oath of God to Abraham He hath holpen his servant Israel in remembrance of his mercy as he spake to our Fathers to Abraham and his seed for ever To perform the mercy promised to remember his holy Covenant the Oath which he sware to our Father Abraham that he would grant unto us that we being delivered out of the hands of our enemies might serve him without feare in holiness and righteousness all the days of our life A further proofe hereof we have in all those places where beleevers of the New Testament both Jews and Gentiles are called Abrahams seed because thereby they are all intitled to his promise made as you see to him and his seed As for instance Gal. 3. 16. To Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ. And this I say that the Covenant which was confirmed before of God in Christ the Law which was four hundred and thirty years after could not disanull This one seed which is Christ is not meant of Christ in his own person onely for then no beleever should be accounted the seed of Abraham but onely Christ but of Christ in his mystical body as 1 Cor. 12. 12. All the members of that one body being many are one body so also is Christ Which body saith the Apostle here is not made up of two seeds Jews and Gentiles but of one seed though made up of both And that he meaneth Christ in that sense is evident by that passage The covenant which was confirmed in Christ 430. years before c. What before he called a promise made to Christ the one seed he afterward calleth a covenant confirmed in Christ namely to us in him as members of his body both Jews and Gentiles therefore this one seed which is Christ is meant of Christ in his mystical body By which it appeareth that the promise made to Abraham was confirmed to beleevers both Jews and Gentiles as his seed So Rom. 4. 16. Therefore is it of faith that it might be of grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the father of us all Another proofe is that in Psal 105. 6. O ye seed of Abraham his servant ye children of Jacob his chosen he hath remembred
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