The Covenant of God with Abraham Opened, Discourse 1 · application

The Covenant of God with Abraham Opened · Discourse 1 · application

p. 61I come now to the Application, wherein although much uſe may be made of this point otherwiſe, yet I ſhall inſiſt onelyonly upon two things. Firſt, upon ſuch things from it as may tend to clear the point of Infant-Baptiſme. Secondly ſomething I ſhall alſo adde concerning the Kingdome of Chriſt. Firſt, I ſay, upon Infant-Baptiſme, concerning which yet I ſhall not enter at large upon that controverſie: onelyonly I ſhall inſiſt upon ſuch arguments as do ariſe from this point. Other arguments there are, and fitly urged alſo, which I ſhall not mention. Now for that purpoſe, it will not be amiſſe nor impertinent, from what hath been ſaid in opening this point,

Ʋſe. 1.

Firſt, that hence we learn, and obſerve the difference, and agreement, between thoſe two great promiſes, made by God unto his people. The firſt to onr firſt parents, Gen. 3. 15. The ſeed of the Woman ſhall p. 62bruiſe the Serpents head. The other this promiſe unto Abraham, Bleſſing I will bleſs thee, and thou ſhalt be a bleſſing, and in thee ſhall all the families of the earth be bleſſed, and multiplying I will multiply thy ſeed, &c.

I ſay, wherein

1. They agree, viz.

1. Both to be fulfilled in Chriſt.

2. Both made to a ſpiritual ſeed.

3. Both for the encreaſe of that ſeed, and the conqueſt of enemies.

4. Both comprehending the whole Goſpel.

2. They differ, that in this promiſe unto Abraham, the Lord maketh an addition to the former: namely, he giveth a more particular account, how this conqueſt ſhall be accompliſhed.

1. By putting this ſeed into a Kingdome; that is, whereas before it was in families onelyonly, that many families ſhould be put together, to be a ſeparated peculiar people to himſelf, a Kingdome of Prieſts, and an holy Nation, as they are called, Exod. 19. 6. This kingdome he began in Abraham, when he choſe his ſeed; firſt, to be carried on in the Church of the Old Teſtament; then in the Church of the New Teſtament, under a differing manner of adminiſtration, yet the ſame kingdome ſtill, as appeareth by that of our Saviour, The Kingdom of God ſhall be taken away from the Jewes, and given to others. Matth. 21. 23.Matt 21:23Which kingdome, as to the matter of it, was from the beginning, but was not put into ſuch a forme, nor by any word of God ſo appointed to it, untill Abraham received the promiſe, and he and his ſeed made the heires of the world, as hath been ſhewed.

2. By that proviſion which God hath made for the p. 63encreaſe and greatneſſe of this kingdome, by bleſſing beleevers, ſo as to make them bleſſings to Families, Kindreds, and Nations. This being the means appointed by God for multiplying the ſeed, by ſo caſting elect children upon elect Parents, as was ſhewed in opening the reaſons of the point.

Which being ſo, now for our purpoſe, let it further be conſidered that as God made an addition to his Goſpel, or rather a further diſcovery of his mind therein, in his promiſe unto Abraham, ſo he alſo made an addition to the ſeals, for confirmation of it to his people, namely, the ſeal of Circumciſion, which alſo was firſt given to Abraham, and not in uſe before.

And as this addition to his Goſpel was a promiſe of making beleevers bleſſings to families, and nations, in order to the multiplying of the ſeed, and encreaſe of the Kingdome of Chriſt, ſo the application of this ſeale to Infants, is part of the ſeale, thereby ſignifying and confirming that promiſe of ſuch bleſſing. So Gen. 17. 10. This is my covenant which ye ſhall keep between me and you, and thy ſeed after thee; every man-child among you ſhall be circumciſed; and the uncircumciſed man-child, that ſoul ſhall be cut off from his people, he hath broken my covenant. Had not the application of it to the Infant been part of the token of the covenant, the childs not being circumciſed had not been a breach of the covenant; nor could the Lord have ſaid, this is my covenant, that the man-child be circumciſed, if the application of that ordinance to the child had not in it a ſignification and confirmation of ſome thing in the covenant.

Thence alſo is that in Acts. 7. 8. He gave Abraham the covenant of circumciſion, and ſo (or accordingly) he begat Iſaac, and circumciſed him the eighth day. That p. 64is, he did it according to that covenant of circumciſion, ſo as the application of the ſeale to the Infant was part of the covenant to be performed on the part of Abraham and his ſeed in their generations, even by his ſpiritual ſeed, to a thouſand generations, in that which is the ſame for ſubſtance, and equivalent to circumciſion, as we ſhall ſee anon.

And that this bleſſing upon families and poſterity, was ſignified, held forth, and ſealed by circumciſing the child, appeareth further, by that promiſe uttered in that phraſe, Deut. 30. 6. I will circumciſe thy heart, and the heart of thy ſeed, which kind of expreſſion intimates, that the promiſe of the converſion of their children was held forth, and confirmed in that ſeale. As when the Apoſtle ſaith, We are baptized into one body, it implyeth, that our union with Chriſt in one body, is ſignified & ſealed in baptiſme; becauſe elſe, thoſe words had been in no capacity to have been ſo uſed in that ſenſe as they are uſed, both by the Apoſtle and by Moſes. But in ſtead of ſaying we are baptized into Chriſt, the Apoſtle muſt have uſed ſome ſuch words, We are united or ingraffed into Chriſt: And Moſes muſt have ſaid, that God would convert their ſeed, or he would change their hearts, not that he would circumciſe their hearts; for what had the converſion of their ſeed been to circumciſion, or union with Chriſt to baptiſme, had not the one been ſignified by the one, and the other by the other?

Moreover I may adde, that the ſigne had not held proportion with the thing ſignified; namely, there had been nothing in the ſigne to ſignifie and ſeal that bleſſing upon poſterity, had the application of it to Infants been left out; which I the rather urge becauſe p. 65this bleſſing upon families, in order to the multiplying of the ſpiritual ſeed, is that peculiar addition made in Gods covenant with Abraham, to what he had given before to Adam, and his Wife, which therefore in the ſeal thereof ſhould not be omitted. Nor indeed had there been any uſe of the application of it to the infant, nor that made a part of the ordinance, had there not been ſuch a branch in the covenant as a bleſſing upon families and poſterity to be thereby ſignified and ſealed.

By that which hath been ſaid, I ſuppoſe, is evident that as Abrahams covenant was ſealed in circumciſion, ſo this additional promiſe in it of multiplying beleevers, by making them bleſſings unto families, and nations, was ſignified and ſealed, by the application of the ſeal to Infants; ſo as if that priviledge be denied unto Infants, that which was given to us in Abrahams covenant is rejected, as he ſaith, Gen. 17. The uncircumciſed man-child ſhall be cut off from his people, he hath broken my covenant.

And it is further to be obſerved, that in reference to theſe two things; namely, this additional promiſe, and the ſeale thereof (in reſpect of which things only, Abrahams covenant exceeds that promiſe given to our firſt Parents) was he called the father of all them that beleeve.

Firſt, (I ſay) from this additionall promiſe is he ſo called, as appeareth Rom. 4. 18. Who againſt hope beleeved in hope, that he might become the Father of many Nations, according to that which was ſpoken, ſo ſhall thy ſeed be, that is, as the Stars of Heaven for multitude. Gen. 15. 5. It was not onelyonly his beleeving in generall, but his receiving, and beleeving that promiſe concerning the Lords thus multiplying his ſeed, that p. 66made him the father of many nations.

Secondly, it was not onelyonly that which made him ſo, but alſo his receiving the ſeale of that promiſe, as we ſee Rom. 4. 11. He received the ſigne of circumciſion, a ſeal of the righteouſneſs of the faith which he had being yet uncircumciſed, that he might be the Father of all them that beleeve, though they be not circumciſed, that righteouſneſs might be imputed to them alſo. From which place we may obſerve, Firſt, that circumciſion was a ſeale of the righteouſneſſe of faith. Secondly, that becauſe it was a ſeale of that righteouſneſſe, which he had before he was circumciſed, he therefore became the Father of all that beleeve, whether circumciſed or not. Now had not this ſeal been given him that he might be the Father of beleevers, his receiving it at this or that time, whether before, or after his beleeving to righteouſneſſe, had made nothing for the univerſality of his relation as a Father of all Beleevers.

That it was not his faith onelyonly, nor his degree of faith above others which gave him that title appeareth, becauſe,

Firſt, ſo ſhould Eve rather be called the mother of the faithfull, or Adam the father of them, becauſe they were the firſt beleevers, and in likelihood their faith not much if at all inferiour unto Abrahams. And & Enoch, Noah, others are likely to have had as ſtrong a faith as his. Nor do we find, Heb. 11. where all are mentioned, that Abrahams faith is preferred before theirs. One great advantage, which is a longer experience of God, theirs had above his. And Heb. 7. we find, as Abraham was above Melchiſedek in one thing, ſo he above Abraham in another. He bleſſed Abraham, and (ſaith the Apoſtle) without controverſy, the leſſer is p. 67bleſſed of the greater. V. 7. And that wherein Abraham had preheminence, is not ſpecifyed to be his faith, but that he had received the promiſes, V. 6. he bleſſed him that had the promiſes, all which Melchiſedek had not received, namely, ſuch promiſes as were peculiar to Abraham, as the father of Beleevers: as for other promiſes of life and ſalvation by Chriſt, the promiſed ſeed, Melchiſedek had received them as well as Abraham. In this I ſay was Abraham preferred, allthough by office Melchiſedek was greater then he. Therefore ſince there were beleevers, and eminent beleevers before him, he could not be the father of the faithfull either becauſe of his faith, or the eminency thereof.

Secondly, beſides this, when God gave him his new name, Abraham, and made him the father of the faithfull, he gave him ſomething new, which was not, at leaſt not ſo held forth unto beleevers in former times. As when Peter had his new name and the keys of the Kingdom given him, it was a new gift. For albeit there was ſomething of that nature before, at leaſt in ſubſtance, in the Iewiſh Church, yet not altogether the ſame. So when to Iacob was given a new name, with a promiſe of overcoming the enemies of the holy ſeed, or of this kingdome by overcoming God in prayer, it was a new promiſe; for the Church till then had not ſuch occaſions of enemies to riſe up againſt it, as now it had, when God would ſingle out a people, rejecting ſome, and chuſing others, and that in ſuch an externall and eminent way, to be a peculiar people, and a Kingdome for himſelf. Now ſhould the Saints be hard put to it, to do much that way in prayer. This people and kingdome he began p. 68in Abraham, as hath been ſhewed; and although it is true Eſau was not the firſt enemy againſt this Kingdome, or ſeed; Iſhmael was before him; yet Eſau was the firſt who in that manner oppoſed it, as to ſeek to deſtroy the ſeed. As for Iſhmael, he ſlighted it, ſcorned Iſaac and mocked him; ſo did Eſau ſlight it at the firſt, when he ſold his birthright; but at laſt he found himſelfe pinched and aggrieved ſo as he ſought to deſtroy Jacob. Enemies of God at firſt uſe to ſlight, and ſcorne, that which afterwards they perſecute even to blood; thus did Eſau. Therefore (I ſay) Jacob was the firſt, who was put to it, by conquering Heaven, to prevaile againſt the enemies of this Kingdome, and had his name of Iſrael given him thereupon. Gal. 6. 16.Gal 6:16And the peace of the Iſrael of God depends upon ſuch a conqueſt at this day. Thus in Abrahams new name, and his being made the Father of the Faithfull, there was ſomething given which beleevers had not, at leaſt in ſuch a way had not before, in reference to which he was ſo called. Therefore it was not for his faith only, nor the eminency thereof.

Thirdly, there is nothing in faith, or in the eminency thereof, that could occaſion that his name to be given unto him.

When God gave Jacob his name Iſrael, it was a name ſutable to his prevailing with God, it ſignifieth as much. So the name Peter ſignifieth a Stone, which was given to Simon, and in him to us, in reference to that confeſſion of Chriſt, which maketh us Stones in his Temple. So when God gave Abram his name Abraham, it was upon a like account. Abraham ſignifieth a Father of multitudes, and that reaſon of it is expreſly rendred by the Lord himſelf, Gen. 17. 5. Thy name ſhall be Abraham, for a Father of many Nations p. 69have I made thee. In the New Teſtament called the father of all them that beleeve. And it pointeth us to this, that it was in reference to ſomething which he was to have as a Father, for which he was ſo called, namely, this additional promiſe made to him in his covenant, and the ſeale thereof, concerning the multiplying of his ſeed, by making him and all beleevers after him, to be bleſſings to Families and Nations: and was therefore ſo called, both becauſe he was the firſt Father that received this bleſſing, which was a bleſſing upon parents & their children; and becauſe, at leaſt in a great part, by vertue thereof the holy ſeed was to be propagated and encreaſed. And beleevers are ſaid to be his ſeed, becauſe that promiſe & covenant made to Abraham, concerning the Lords bleſſing and multiplying his ſeed, is ſo much a cauſe of their being brought forth unto Chriſt; his ordering his election ſo, as to beſtow his bleſſing thus by Families and Nations, being that which makes the Kingdome of Heaven like leaven, as was ſhewed before, one beleever, ordinarily, being the meanes of the converſion of another.

Some think beleevers are called the ſeed of Abraham, becauſe they are propagated from his example in beleeving, becauſe they are ſaid to walk in the ſteps of the faith of Abraham. But this is not a ſufficient reaſon for that denomination; Rom. 4. 12.Rom 4:12for we are to look as well at the example of others Heb. 12. 1. There is mention of a cloud of witneſses, compaſſing us about, to whoſe examples we are to look; chiefly to look at Chriſt, the Authour, or the Captain, foreign, and finiſher of our faith.

Thus we ſee that Abraham had his new name, and is called the Father of all them that beleeve, in reference p. 70to theſe two things; Firſt, becauſe of this additional promiſe given in order to the encreaſe of his ſpiritual ſeed; and Secondly, becauſe he had given him alſo the ſeale of this promiſe, the circumciſion of the child.

The ſumme of what we have in this firſt uſe, for clearing the duty of Infant-Baptiſme, is this; That from the conſideration of the difference, and agreement, of theſe two great promiſes, that to our firſt Parents, and this to Abraham, we take occaſion to obſerve theſe five things. Firſt, that in this promiſe unto Abraham an addition was made to the former promiſe. Secondly, that the Lord upon this occaſion added a ſeale alſo, for confirmation of his Goſpel to his people; namely, the ſign of circumciſion, the token of Abrahams covenant. Thirdly, that the application of the token unto Infants, was part of the token of the covenant. Fourthly, that as this additional promiſe was of a bleſſing upon families, and nations, in order to multiply the ſeed, ſo by this application of the token unto Infants was this promiſe ſealed. Fifthly, that in reference to this additionall promiſe, and the ſeale thereof, was Abraham called the Father of all them that beleeve, and they his ſeed: So as what he received from the Lord, both in the promiſe, and the ſeale thereof, he received it not only for himſelfe, but alſo for his ſeed, even his ſpirituall ſeed in their generations.

Ʋſe. 2.

A ſecond uſe of this point may be that which the Apoſtle makes of it in this place, when he ſaith, this the Lord hath done, to ſhew the immutability of his counſel to the Heirs of promiſe, and that we might have ſtrong conſolation, What the Lord hath intended, and deſigned for beleevers, let them embrace. Let p. 71them not loſe the comfort of this Oath, and Promiſe, made to Abraham, and his Seed. And let their care in this be, as well in one thing as another. Let their faith, and hope, enter into that which is within the vaile, (as the Apoſtle ſpeaks) even into Heaven it ſelfe, whereof that within the vaile was a type, Heb. 9. And there let the ſoule rejoyce, in all the ſecrets of the covenant, the whole myſtery of the Goſpel, even in that which neither eye hath ſeen, nor ear heard, nor hath entred into the heart of a natural man to conceive. The merit and ſatisfaction of the blood of Chriſt, ſprinkled upon the mercy ſeat, the efficacy and power of his interceſſion, as our great High Prieſt; the bleſſed priviledge of our adoption, the gift of his good ſpirit, the glorious inheritance of the ſons of God, A free acceſſe into the boſome of the Father; his infinit love, his eternal and free election. In all this ſo much above the ſphere of natures light, let faith be confident and ſtrong, in the Promiſe and Oath of God to Abraham, and his ſeed. And let not that branch, peculiarly added unto his covenant, be forgotten, or neglected, the Lords purpoſe of election as to families, and poſterity, the conqueſt of the 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.

p. 72And 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,

Ʋſe. 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 onelyonly 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, p. 73(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.Ps 105in 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 p. 74children, 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 onelyonly 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 manchild 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 onelyonly 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 p. 75of 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.Exod 20:8Exod 20:11Remember 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 p. 76our 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.Acts 1:3Acts 1:12by 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 reſtday, 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 p. 77days of Purim ſhould not faile from among the Jews, nor the memorial of them periſh from their ſeed. So the Lord here commands the memorial of his reſt-day to be preſerved, by keeping that day holy.

2. The duty explained, by ſhewing

1 The nature of it,

1. As to the day.

1. In general, one in ſeven, ſix days ſhalt thou labour, and do all thy work, but &c.

2. In particular, for that ſeaſon, it is declared of the week the ſeventh day to be the day. The ſeventh day is the Sabbath, or the reſt of the Lord thy God.

2. As to the manner of obſerving and keeping of that day, namely, thou ſhalt do no manner of work therein, thou, nor thy ſon, nor thy daughter, thy man-ſervant, nor thy maid-ſervant, nor thy cattell, nor thy ſtranger that is within thy gates. In which, by a Synecdoche, all other Sabbath days duties are commanded.

2. The reaſon of it,

1. Becauſe God made the world in ſix days, and reſted the ſeventh.

2. Becauſe he therefore bleſſed the reſt-day, and ſanctified it, becauſe therein he had reſted.

So as by this analyſis, we ſee that the ſeventh day was commanded to be kept in this manner, not as the ſeventh, but as the reſt day of the Lord; for that we ſee is the reaſon of the duty, becauſe God had reſted therein, and becauſe he therefore bleſſed and ſanctified the reſt-day.

I have been the longer upon this point concerning the Sabbath, becauſe it receives ſo much a like meaſure in the world with this of Infant-Baptiſme, and p. 78the 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 p. 79was 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 have it by the circumciſion of Chriſt; ſo that whoever had, or have this circmciſion made without hands, are ſuppoſed to be in Chriſt, and members of his body, and thereby intitled to and intereſſed in his circumciſion. And here we ſee alſo that the very ſame we have in baptiſm, in the ſpiritual fruit thereof, namely, that only thoſe who are in Chriſt receive that benefit, in as much as they are buryed with him in baptiſme, and riſen with him therein; with him, that is, as members of his body, who have this circumciſion made without hands, in putting off the body of the ſinnes of the fleſh, buried & riſen thus again. Thirdly, we ſee in the p. 80laſt place, that the Apoſtle telleth them expreſly, that the benefit and fruit of circumciſion, which is the circumciſion made without hands, they had by being buryed and riſen with Chriſt in baptiſme; and therefore that they were compleat in Chriſt, in the ordinances of the Goſpel, without the rudiments of the world, the Jewiſh ceremonies, whether circumciſion, or any of the reſt; therefore there is the ſame thing done in the one, as was in the other, and this the ſame for ſubſtance to us, as that was to them, and this in the roome, and place or ſtead of that, ſo as we have no more in baptiſme, then they had in circumciſion. Therefore Abraham is ſaid to receive the ſigne of circumciſion, that he might be the father of them that beleive, becauſe he received it not only for himſelf, but alſo for them, as was ſhewed, pag. 66. for what he received as the father, he received it alſo for thoſe who are his Children. And as he received it for us, ſo we have it at this day, even circumciſion in baptiſm, in as much as therein we have the circumciſion made without hands, as the Apoſtle ſayth, and have it alſo in the way of the ſame ordinance for ſubſtance (for ſuch is baptiſme to circumciſion, as was ſhewed before) wherein they had it before Chriſt. And whether it is not for this reaſon, that Abraham is ſayd to be the father of circumciſion to them who are not of the circumciſion only, but alſo walk in the ſteps of the faith of Abraham, Rom. 4. 12. Becauſe he received that ordinance for himſelf, and for all his ſeed, both Jewes and Gentiles, let it be conſidered. And that according to that extent, we are to underſtand that command of God Gen. 17. 9. Thou ſhalt keep my covenant, thou and thy ſeed after thee in their generations; and this is my covenant, every man-child among you ſhall be circumciſed.

p. 81Now is it to be omitted, for a further evidence that baptiſme is in the roome and place of circumciſion, that the lords ſupper is the ſame, for ſubſtance, with and in the place of the paſſover, as appeareth, 1 Cor 5. 7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened; for Chriſt our paſſover is ſacrificed for us. Therefore let us keep the feaſt, not with old leaven, neither with the leaven of malice, and wickednes, but with the unleavened bread of ſincerity and truth. This he ſpeaketh in reference to their putting away from amongſt them the wicked perſon, v. 13, by whom, as by leaven, the whole lump, namely, the congregation, which in celebrating the ſupper he ſayth are one bread, 1 Cor. 10. 17. was leavened; which purging of their Church, that they might ſo keep the feaſt, that is, might ſo eat the ſupper with unleavened bread, he could not have ſo expreſſed by ſuch phraſes, taken from the paſſover, had not the paſſover and the ſupper been the ſame for ſubſtance.

Obj. Suppoſe it be granted, that baptiſme is the ſame for ſubſtance with, and in the place of circumciſion, namely, the ſeale or token of the ſame covenant with Abraham, as circumciſion was, and that the command of God lieth ſtill upon Abrahams ſeed, even in all generations, that the token of this covenant be obſerved, and kept by them: yet what is this for baptizing infants, in as much as baptiſme may ſeale unto us Abrahams covenant, although it be confined only to perſons of ripe yeares, who can make confeſſion of their faith?

To this I anſwer,

Firſt, that what was cleared in the firſt uſe muſt here be conſidered; namely, that the application of the ſeale to the infant is part of the ſeale, or token of the covenant, p. 82and is to be reputed part of the ſubſtance of that ordinance, ſo as the token of Abrahams covenant is not kept, nor that command of God fulfilled, (Gen. 17. 9.) in caſe it be left out. Therefore is it ſayd the uncircumciſed man-child hath broken the covenant. v. 14. The reaſon is, becauſe that branch thereof, which was peculiarly given to Abraham, and which makes the difference between his covenant, and that which was given before, namely, a bleſſing upon poſterity, is therein ſignified, and ſealed, as was ſhewed in the former uſe. Take away that branch of Abrahams covenant, wherein it differeth from that which the Lord had before given to his people, and the covenant under that conſideration as his, although other branches of it are kept, is broken; and if that branch of Abrahams covenant be not taken away, but continued unto us of the new teſtament, that part of the ſeale wherein it was ſignified, and confirmed, muſt continue.

Secondly, Suppoſe the application of this ordinance to the infant ſhould be reputed only a circumſtance, and not of the ſubſtance of it, yet if it be altered, it muſt be by a word from the Lord himſelfe ſo altered, or elſe it muſt continue. Any circumſtances therein which by his inſtitution are altered, we have warrant accordingly to alter, otherwiſe not. As for inſtance, that inſtead of circumciſing, it ſhould now be baptizing with water, we have a word of inſtitution for it. And the application of the token of Abrahams covenant to the Female is alſo a circumſtance, which the Lord hath added; ſo we find, Act. 8. 12. when they beleeved Philip, preaching the things concerning the kingdome of God, and the name of Ieſus Chriſt, they were baptized both men and women. And p. 83we have a reaſon for it even in that place, where baptiſme is ſaid to be the ſeal of Abrahams Covenant, namely, Gal. 3. 27, 28. becauſe having there ſaid, as many of you as have been baptized into Chriſt have put on Chriſt, he addeth in the next words, There is neither Jew nor Greek, there is neither Bond nor Free, there is neither Male nor Female, for ye are all one in Chriſt Jeſus: Namely, as in other reſpects, ſo in this of their being baptized into Chriſt. Under the Law that could not be ſaid; Exod. 23. 11. Deut. 16. 16.Exod 23:11Deut 16:16the Jew had a priviledge, which the Greek had not; ſo had the Male, which the Female had not; but not ſo now. For this reaſon we now apply the token of Abrahams covenant as well to Females, as to Males, which they did not. But if any will alter further, ſo as to forbid the application of the ſeal to Infants, it behoveth them to ſhew by what warrant from God they make that alteration.

And whereas they of that opinion againſt Infant-Baptiſme think, that they are onelyonly upon the negative part, and therefore call for a precept, or example, to prove the lawfulneſſe thereof, thinking it ſufficient, becauſe, as they ſuppoſe, neither precept nor example can be found, thereupon to refuſe the practice of it, in this they are miſtaken. As for a command, there it is, Gen. 17. 9. Thou ſhalt keep my covenant therefore, that is, ſhalt perform the token of it, thou, and thy ſeed after thee in their Generations; which, as hath been ſhewed, is a command which lieth upon Abrahams ſpiritual ſeed now, in the times of the New Teſtament, and it behoveth ſuch as deny Infant-Baptiſme, to ſhew that God hath made ſuch an alteration in the token, or ſeal of his covenant, as that it is now not to be applyed unto Infants; p. 84and whereas the application of it unto them was a part of the token or ſeal thereof before Chriſt, that ſince Chriſt it hath, by a word of inſtitution from God, ceaſed ſo to be.

Thirdly, This application of the token of the covenant unto Infants cometh not onelyonly under the notion of a duty, but alſo of a priviledge; therefore is it ſaid, Acts. 7. 8. he gave to Abraham the covenant of circumciſion, and ſo he begat Iſaac, and circumciſed him the eighth day. It was therefore a gift conferred upon him and his: which being given to Abraham, and to his ſpiritual ſeed in their generations, to him as the father of all them that believe, to all beleevers as his ſeed, a priviledge both to parents and to children; which I ſay being once given by God, who may preſume to take it away, without a word and warrant from himſelfe? and we know the gifts of God are without repentance, Rom. 11. 29. therefore is it not to be imagined, that by him it ſhould be taken from his people, leaſt of all, that now in the times of the new Teſtament, his bounty to them ſhould be ſhort of what it was before.

Obj. It will be objected yet further, that this command thus urged is onelyonly from the Old Teſtament: but if the application of the token of Abrahams covenant to Infants now had been intended, the New Teſtament had not been ſo ſilent in it, as not to leave us one precept or example for it.

To this I anſwer.

Anſw. Firſt, that the New Teſtament is not altogether ſilent in this matter; as for inſtance, Acts. 2. 38. where Peter ſaid unto the people, Repent and be baptized every one of you in the name of the Lord Jeſus, for the demiſſion of ſinnes, and ye ſhall receive the gift of the Holy p. 85Ghoſt; for the promiſe is unto you and to your children, and to all that are afar off, that is, even to the Gentiles alſo, even as many as the Lord our God ſhall call. Namely, the promiſe of receiving the Holy Ghoſt, which he ſaith they ſhould receive upon their repentance and baptiſme, according to that in Joel mentioned, verſ. 17. that in the laſt days God would poure out of his ſpirit upon all fleſh, as well upon Gentiles as Jewes; and not onelyonly ſo, but alſo according to Gods promiſe unto Abraham; therefore he ſaith it was not onelyonly unto them, but alſo to their children; for as we may grant that in Joel to be here meant, ſo we muſt not exclude that of Abraham, for they are both as one in this matter. The gift of the Holy Ghoſt, and that alſo to the Gentiles, is a main branch of Abrahams covenant, as we ſee, Gal. 3. 13, 14. Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us, that the bleſſing of Abraham might come on the Gentiles through Jeſus Chriſt, that we might receive the promiſe of the ſpirit through faith.

Nor may we confine that promiſe in Joel to extraordinary gifts of tongues, and miracles, becauſe it is a promiſe that was not to expire with the Apoſtles times, Acts 2. 17.Acts 2:17but extendeth to all the latter days, and unto all thoſe whom the Lord calleth among the Gentiles, and is yet in fulfilling, when all thoſe gifts are ceaſed; for that phraſe, the laſt dayes, in Scripture, ſignifieth all that ſpace of time from the comming of Chriſt in the fleſh to the end of the world, 1. Tim. 4. 1. 2. Tim. 3. 1. Heb. 1. 2. & 9. 26. And if the words be conſidered, it will appear, that the ordinary gifts of the ſpirit are alſo included therein. Mark the words; In the laſt days (ſaith God) I will poure out of my ſpirit upon all fleſh. This in the general. In particular, it p. 86followeth; Firſt, your Sons and your Daughters ſhall propheſie, and your young men ſhall ſee viſions, and your old men ſhall dream dreams. This we may underſtand of extraordinary gifts, and propheſying, fulfilled in the Apoſtles & Prophets extraordinarily inſpired, in the Primitive times, of uſe then in laying the foundations of the Church of the New Teſtament, being of the ſeed of the Jews. Secondly, and on my ſervants, and my handmaids, will I pour out of my ſpirit in thoſe days, and they ſhall propheſie. This muſt be meant of ordinary gifts, becauſe it is made a diſtinct thing to the former, as that which God would do for all his ſervants; he would give them the ſpirit of propheſie, as we ſee Rev. 19. 10. when John, would have worſhiped the Angel, becauſe he had revealed ſuch propheſies unto him, the Angel forbids him, ſaying, See thou do it not: and for this reaſon, for (ſaith he) I am thy fellow ſervant, namely, in this thing, and not onelyonly his, but alſo of thy brethren, that have the teſtimony of Jeſus, for the teſtimony of Jeſus is the ſpirit of propheſie. Now every beleever hath the teſtimony of Jeſus; ſo is it ſaid, Rev. 12. 17. The Dragon made Warre with the Church which keep the commandements of God, and have the teſtimony of Jeſus Chriſt; So chap. 1. 9. Therefore every beleever hath the ſpirit of propheſie, although not ſo as to preach in the Church, a priviledge forbidden unto Women, 1 Cor. 14. 34. 35.1 Cor 14:341 Cor 14:35yet to underſtand the propheſies, which the Saints of the Old Teſtament ordinarily had not; the propheſies were as things ſealed up in thoſe dayes, but Chriſt hath opened the ſeales of that book to us of the New Teſtament. 1 Pet. 1. 10. 11. Dan. 12. 9.1 Pet 1:101 Pet 1:11Dan 12:9Rev. 5.

A promiſe to this effect we have alſo to all beleevers, Joh. 16. 13. when the ſpirit of truth is come, he ſhall p. 87lead you into all truth, and he ſhall ſhew you things to come. So Joh. 2. 13, 20, 27. he ſaith not onelyonly to fathers, and young men, but alſo unto little children in religion, that they had received the unction of the holy one, and they knew all things, being taught by that anointing. As theſe places muſt be underſtood of what is common to all beleevers, ſo (I ſuppoſe) it is alſo the meaning of that latter clauſe in that propheſie of Joel, cited by the Apoſtle, Acts. 2. 17. upon my ſervants, and upon my handmaids, I will poure out of my ſpirit in thoſe days, and they ſhal propheſie. By the more plentiful pouring forth of the ſpirit upon beleevers, (Joh. 7. 39.) becauſe now the Church is of riper age, the Saints in ſome reſpect have an equal participation of the ſpirit, even in the uſe of ordinary gifts, as the Prophets of old had in extraordinary wayes: therefore what is the portion of all beleevers, in the times of the New Teſtament in that behalfe, is called the ſpirit of propheſie. Therefore is it that ſuch preaching, which we muſt ſuppoſe may bring us ſomething that is not good, is called Propheſying, and that it muſt not be deſpiſed, as we would not quench the ſpirit. 1 Theſ. 5. 19. 20. Quench not the ſpirit, deſpiſe not propheſying, prove all things, hold faſt that which is good.

Now for our purpoſe, obſerve that here is an invitation to repenting and beleeving Jews to be baptized, they and their children. I ſay, to repenting and believing Jews; for the words of the Apoſtle cannot be meant, that the promiſe did belong to them, and their children onelyonly 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 p. 88John 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 onelyonly 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.Gal 3:14is likewiſe ſo to be underſtood, namely, not onelyonly 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 p. 89from 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, p. 90becauſe 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 onelyonly 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; onelyonly 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 p. 91in a parable, I will utter dark ſayings of old. Who is it that ſpeaketh thus? It is Chriſt, of whom this was a propheſie, as we ſee Matth. 13. 35. All theſe things ſpake Ieſus in parables, that it might be fulfilled that was ſpoken by the Prophet, ſaying, I will open my mouth in parables, I will utter things which have been kept ſecret from the foundation of the world. And as in the Pſalme he ſaith, Give eare O my people to my Law; ſo when he had ſpoken his parable, Matth. 13. 9. he addeth, He that hath an eare to hear, let him hear. Well, what is this Law that Chriſt will teach his people? (For we ſee, the Pſalme is a propheſie, wherein Chriſt is brought in teaching his Diſciples Law.) The Law that he teacheth is this; He relateth the hiſtory of the Iſraelits, how they provoked and tempted God, and how he puniſhed them in the Wilderneſſe, and in Canaan; how they being afflicted did repent, and then ſinned yet more, and were not ſtedfaſt in his Covenant; and what the carriage of the Lord was towards them, all along, in his diſpenſing puniſhments, or mercy to them. This he calleth his teaching his people his Law, and this he ſaith he would declare to them, that they might ſet their hope in God, and not forget the works of God, but keep his commandements, and might not be as their Fathers, a ſtubborn and rebellious generation, that ſet not their heart aright. v. 6, 7, 8.

And this is the ſcope of Chriſt in the parable of the ſower, where he ſheweth what befalls unfruitfull hearers, ſome as the High-way, ſome as the Stony, ſome as the Thorny ground; which the Holy Ghoſt makes parallel with that Pſalm. 78. in Matth. 13. 3. So as by that Pſalme it is ſuppoſed, that when he inſtructed and tutoured his people in the Wilderneſſe, and in Canaan, under the adminiſtrations of the Old Teſtament, p. 92diſpenſing puniſhments and favours, as a Father to his Children, as occaſion ſerved, he then taught his people his law, and ſo as ſhould ſerve for the ages after Chriſt, as he ſaith, verſ. 5. of that Pſalm, He eſtabliſhed a teſtimony in Jacob, and appointed a law in Iſrael, which he commanded our Fathers, that they ſhould make them known to their Children, that the Generation to come might know them, even the children which ſhould be born, who ſhould ariſe and declare them to their Children, even in the ages after Chriſt; for you ſee the Pſalme is a propheſie to be then fulfilled.

The reaſon of this is becauſe however the Law of the Old and that of the New Teſtament, in circumſtances, and in the particular duties required, do differ, yet as to the ſubſtance, or general nature of the Law, they are one and the ſame. As for inſtance, the generall nature of the Law, in both, we have in the words of our Saviour, Luke. 10. 28. This doe and thou ſhalt live; And of the Apoſtle, Rom. 10. 5. The man that doth thoſe things ſhall live by them. So Nehem. 9. 29. and Ezek. 20. 11.

The Law preſcribes that rule and method of ſervice, which God hath ſet and ſanctified, in order to our enjoyment of life and bleſſedneſſe, in and from himſelfe. More particularly, three things there are in the generall nature of the Law, and in reſpect of each of them it is one and the ſame to us, as it was to them.

1. A commanded rule, or method of ſervice to God, Heb. 9. Then verily the firſt Covenant or Teſtament, had alſo Ordinances of Divine Worſhip. This word, alſo, ſuppoſeth both the one, and the other, to have ſuch Ordinances of Divine Worſhip.

2. That this rule or method of ſervice, ſo commanded, p. 93is holy, conſiſting of ſuch things as have in their uſe a ſpiritual efficacy above the common courſe of nature. Such were theirs to them, and ſuch are ours to us. The Law is holy, the Commandement holy, Rom. 7. 12. and the Law is ſpiritual. v. 14. Even thoſe duties which are naturaly moral, being now to be performed to a ſpiritual and ſupernatural end, together with other inſtitutions, namely, in order to enjoy communion with and life in God, are ſpirituall and holy.

3. Theſe Ordinances, or Commandements to be obſerved under penalties, both corporal and ſpiritual; the word life comprehends both, which is our caſe as well as theirs. 1 Cor. 10. 1. They were all baptized, and did all eat the ſame ſpiritual meat, and did all drink the ſame ſpiritual drink, yet fell in the Wilderneſs for their luſting, for their Idolatry, Fornication, tempting God, and murmuring. Now (ſays the Apoſtle) all theſe things happened unto them for examples, and were written for our admonition, upon whom the ends of the world are come. Wherefore, let him that thinketh he ſtandeth, take heed leaſt he fall, namely, as they fell. So Pſal. 95. applied by the Apoſtle to us of the New Teſtament, Heb. 3. & 4. Tempt not God, nor provoke him, as they did in the Wilderneſs, leaſt he ſwear againſt you in his wrath, as he did againſt them. And this he ſpeaketh to beleevers, (as hath been ſhewed) whom he calls the people of his paſture, and ſheep of his hand. Pſal. 95. Holy brethren, pertakers of the Heavenly calling, Heb. 3. 1. whom alſo he ſuppoſeth to be in Chriſtian Churches, Heb. 13. 7. And we find that the profanation of the Sacrament by the Corinthians was puniſhed alſo by corporall ſickneſſe and death. 1 Cor. 11. For this cauſe many are weak and ſickly among you, and many are fallen a ſleep. Therefore p. 94I ſay, the Law is a command to be obſerved upon penalties and rewards; Pſal. 2. 12. Heb. 6. 10.Ps 2:12Heb 6:10onelyonly to us his rewards and puniſhments are more in that which is ſpiritual, and leſs in things corporal, then they were to them.

Nor is this to be under a covenant of works. It is true, the Law to man in the ſtate of Innocency, before the Goſpel was added, was a covenant of works; but ever ſince, both to them before, and to us after Chriſt, the Law hath been as it were incorporated with the Goſpel, as thereby become part of the Covenant of grace. Therefore the Law given by Moſes is called the Teſtament of Chriſt, as well as the Law given to us by Chriſt himſelf; that the Old Teſtament, this the New, and both confirmed by his blood; that in the type by the blood of Bulls and Goats, this in the anſwer-type by his owne blood, Heb. 9. 16. Where a Teſtament is, there muſt alſo of neceſſity be the death of the Teſtatour; whereupon, nether the firſt Teſtament was dedicated without blood. Now the Teſtament of Chriſt, ſo confirmed, muſt needs be of the covenant of grace, not of works. Therefore alſo what Moſes ſaith of the Law given by him, Deut. 30. 12. 14. It is not in Heaven that thou ſhouldſt ſay, who ſhall go up for us to Heaven, and bring it unto us, that we may hear it and do it? but the word is very nigh unto thee, in thy mouth, and in thy heart, &c. This the Apoſtle Rom. 10. 6. applyeth to the Goſpel, in oppoſition to the Law, as in it ſelfe conſidered without the Goſpel, or as a covenant of works.

Before the Fall the Law was given by God as Lord of his Creature; but ſince the Fall it hath been the Law of the Kingdom of Chriſt; which maketh it ceaſe to be a covenant of works.

1. Becauſe Chriſt in his Kingdome, is ſo our Lord p. 95as he is alſo our Head, and we the members of his body, and quickened by his ſpirit, and therefore part of our duty therein required is, that it be done by his ſtrength. Joh. 15. 5. Philip. 1. 11.John 15:5Phil 1:11In the covenant of works, the Law was Do this and live; but in the covenant of grace, it is Do this in the ſtrength of Chriſt and live.

2. Becauſe our ſtate and condition as ſubjects of his Kingdome, dependeth not upon our keeping the Law, but upon free grace in Chriſt by faith, although our comfort in that Kingdom and State, be much according as we keep or break that Law. Joh. 14. 21. He that hath my Commandements (ſaith Chriſt) and keepeth thē, he it is that loveth me, & he ſhal be loved of my father, and I wil love him, and will manifeſt my ſelf to him. So we are to underſtand thoſe words, when the Apoſtle ſaith, we are free from, and dead to the Law, and are not under the Law, but under Grace: that is, in reſpect of our ſtate and condition, or of the juſtifying of our perſons. In the ſtate of innocency, Do this and live was the covenant, in reſpect of ſtate; therefore Adam had no ſooner ſinned, but he was in a ſtate of eternal death; but to us onelyonly in reſpect of the comforts in that ſtate wherein we are, as ſubjects of the Kingdom of Chriſt, and members of his body. Therefore although we are puniſhed for ſin, yet not with eternal death, but with temporal puniſhments, whether corporal or ſpiritual; and that out of love to do us good, as from a Father; our ſtate in Chriſt continues ſtill. Therfore although we are bound by this Law as ſubjects of his Kingdome, yet we are free from the law in reſpect of that legal ſtate, as under a covenant of works.

3. Becauſe however we are puniſhed by Chriſt for ſinne, yet the matter is wholly taken up by him in p. 96his Kingdom, and we are not carried out thence to be puniſhed, or thrown to hell. Therefore are we free from the Law as to the eternal curſe.

4. In that when he puniſheth for ſinne, he proceedeth therein according to the nature of the juſtice of his Kingdom, which is the juſtice of a Father, which obligeth him in puniſhing to aime not only at the glory of his juſtice, but alſo at the good of the perſon puniſhed; which end if he can attain by ſparing, he is engaged even in juſtice, and that he may be a righteous Father, to ſpare: or if a leſſer affliction will do it, to take a leſſe: and although ſometimes when he ſees cauſe he will not ſpare, and when a leſſer affliction will not do the work he takes a greater, and comes with ſeven times more, Levit. 26.Lev 26yet never to puniſh any of his children according to the full deſert of any ſinne. He hath not dealt with us after our ſins, nor rewarded us according to our iniquities, Pſal. 103. 10. Now this is not according to the tenour of a covenant of works, for there is no ſuch liberty taken; there is no ſparing, becauſe the end of puniſhment therein is not the good of the perſon puniſhed, but onelyonly the glory of his juſtice.

Thus we ſee, that although one ingredient in the general nature of the Law, both before and ſince the coming of Chriſt, be, that it is a command under penalties; yet it follows not that either they were, or that we now are, under a covenant of works.

I have made ſo large a digreſſion upon this ſubject, becauſe ſome do inſiſt ſo much upon this point againſt Infant-baptiſme, alledging that the new Teſtament is ſo ſilent in it; for by that which hath been ſaid of the general nature of the Law, to be one and the ſame to the people of God under both Teſtaments, p. 97we ſee clearly the reaſon of theſe two things.

Firſt, how God could make the time of the old Teſtament to be the ſeaſon wherin he would inſtruct his people in his Law, and that for all ages afterwards, according to that of our Saviour, The law and the Prophets were until John, and ſince that time the kingdom of God is preached: implying that the doctrin of the Law was unfolding until then.

Secondly, why the Lord Chriſt, who is the Apoſtle of our profeſſion, and was faithful to him that appointed him, as Moſes alſo was faithful in all his houſe, Heb. 3. 1.Heb 3:1that is, in all the ſervice of it, ſhould ſpeak ſo little in his new Teſtament concerning the Law, which is the rule which he hath ſet for the ſervice of that his houſe; namely, becauſe he could look upon that, for the greateſt part, to be done already. And ſhould he have been more particular therein, he had taken his people off from the ſtudy of the old Teſtament, which he would not doe, ſince it was written for our learning, yea he purpoſely avoyds it, that he might oblige his people to that ſtudy. His faithfulneſſe in the houſe of God did beſpeak it of him. Therefore whoever ſhall confine himſelf only to the new Teſtament, to finde out the law of Gods worſhip and ſervice, he ſhall never finde it, not onelyonly as to Infant-baptiſme, but alſo to all other Ordinances whatſoever; becauſe, as I ſaid, the new Teſtament ſpeaks of things only by hints, here and there, for the moſt part, and as ſuppoſing many things then already known, when that was written, and commonly received among his people. As for inſtance, he ſaith of his Church, (even that Church wherein Timothy was inſtructed touching his behaviour, 1 Tim. 3. 16.1 Tim 3:16and therefore p. 98meant of a viſible Church) that it is his Houſe; See p. 28.and the Church of Corinth is ſaid to be the Temple of God; 2 Cor. 6. 16. But where is the nature of the houſe, or Temple, unfolded in the new Teſtament? For that we muſt goe to the old; and there we finde, that a Temple, or an houſe of God, muſt be ſeparated from that which is common, and made ſacred to his preſence; and ſuch muſt a people be, who are now his Houſe and Church; which preſence of his when he totally withdraws, he calleth it a profaning or defiling of his Sanctuary. Ezek. 24. 21. I will profane my ſanctuary the excellency of your ſtrength; that is, he would make it common, and to be as any other place. Again, the word ſeparate, is ſometimes uſed in the new Teſtament, as, Acts 13. 2. 2 Cor. 6. 17. which is of neceſſity to be underſtood by him that would underſtand the Ordinances of God, and ſervice of his houſe, or the houſe it ſelfe; for they all are ſeparated things. But we finde not in the new Teſtament what it is, but in the old we muſt ſearch, and there we finde it often made oppoſite to that which is common, that is, which is and worketh onelyonly within the common road of nature; therefore we finde, that then a thing is ſeparated, when it is ſet apart for a ſupernaturall efficacy and end, of which nature all the Ordinances of the worſhip then were, and are ſo ſtill. So for the Sabbath, where ſhall we find, that the firſt day of the week is to be remembred, and kept holy, as the Reſt day of the Lord, as the Seventh day was, if you have not recourſe to the fourth Commandement, where the command is fixed upon the generall duty of remembring, and keeping the Reſt day, whatever that day fall to be, as was before obſerved?Page 75.

p. 99I might give many ſuch inſtances, I ſhall name but one more, and that is this, the applying of the token of Abrahams Covenant to infants; which muſt have been more particularly appointed in the new Teſtament, had not the command of God, when he gave to Abraham that Covenant and the ſeal thereof, been ſo expreſſely fixed upon the generall duty of keeping the token of the Covenant, yea whatever that token prove to be (for God did intend to change it, as was ſhewed) And withall the application of it to the Infant ſo expreſſely made an eſſential part thereof, as being that wherein was ſignified and ſealed that branch of Abrahams Covenant, which made it to be his, and to differ from what was given before, in reference to which alſo, and to the ſeals thereof, he was called the Father of them that believe, and therefore receiv'd both the one, and the other, both for himſelfe and us, as was ſhewed before; namely, a bleſſing upon families, in order to the multiplying of the ſpiritual ſeed. Which being conſidered, the ſilence of the new Teſtament in this matter of Infant-baptiſme, is an argument rather for it then againſt it; becauſe had it not been taken for granted, and as a thing commonly received by all the Churches, from the light of the old Teſtament, that this token of Abrahams Covenant ſhould alſo be applyed unto Infants, thoſe who had ſo many queſtions and diſputes to be decided by the Apoſtles, had never let ſo great a priviledge go ſo quietly, without ſo much as a queſtion put about it. And it had been neceſſary, that the Lord ſhould have given a caution for leaving Infants out of this new adminiſtration, that we might have known his minde, had he ſo intended.

Ʋſe 4.

Hence we ſee a reaſon why the Apoſtle faith of the p. 100children of beleeving parents, that they are not common, or uncleane, but holy. 1 Cor. 7. 14. one reaſon is, becauſe they come under this word of bleſſing from God, in as much as that word was confirmed not only unto Abraham, but alſo to all beleevers; Bleſſing I will bleſs thee, and thou ſhalt be a bleſſing, and in thee ſhall all the families of the earth be bleſſed. That which God bleſſeth he ſanctifieth, and ſeparateth from that which is common or unclean; As it is ſaid of the Sabbath day, he bleſſed the Sabbath day, and ſanctified it, that is, made it a day which ſhould not be reputed common, but holy. Nor are the children of beleevers under a bleſſing onelyonly in a common way of providence, as he bleſſeth the corne and the beaſts of the field, as hath been ſhewed, (although according to the ordinary courſe of cauſes and things in nature, it muſt be acknowledged a bleſſing to be born and brought up of beleeving parents) for if that were all, it would not make their children holy.

It is ſaid, that Chriſt upholdeth all things by the word of his power. Heb. 1. 3. ſo as the common courſe of things in nature is not without a word of bleſſing from God. The earth which drinketh in the raine that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dreſſed, receiveth bleſſing from God. Heb. 6. 7. So Pſal. 107. 38. yet here is no holineſs in all this, becauſe this is done in the common courſe of nature; and that which maketh any thing to be holy, is ſomething which is ſpiritual and ſupernatural, or ſeparated from that common road. And this is the caſe of Infants of beleeving parents; they are not onelyonly under a word of common providence, but alſo under ſuch a particular word of bleſſing from God, by meanes whereof beleevers are made bleſſings to their children, in that p. 101which is ſpiritual and ſupernatural, even to the converſion of their ſoules to God, without which word of bleſſing all prayers and good example, or meanes of education whatſoever, are not ſo effectual thereunto. Hence it is that the Apoſtle puts that difference between the Gentiles and the Jewes, as between a wild Olive and a good Olive tree. Rom. 11. 24. If thou wert cut out of the Olive tree which is wild by nature, and wert graffed contrary to nature into a good Olive tree. That which made this difference was not to be found in that which was meerly natural; for the Jewes were borne in originall ſinne, and corrupted thereby as much as the Gentiles; but in ſomething ſupernatural, namely, becauſe the Jewes, though they were ſinful too, yet they were under the means of grace, and they had God engaged by covenant to them and their children for their good. But as for the Gentiles, he left them to their natural condition, without ſuch means to mend them, nor was God engaged ſo to them for their good; but they were under the curſe of God, therefore they grew wild as a tree in the Wilderneſſe that hath none to order it. And ſo were all thoſe that came of them, ſuch children of ſuch parents, alike under the curſe of God in ſinne, and not looked after or regarded by the Lord, as it is ſaid, Acts, 14. 16. He in times paſt ſuffered all the Gentiles to walk in their own ways. And whereas the Jews are called the natural branches of this good Olive tree, and are ſaid to be Jewes by nature, and not ſinners of the Gentiles Gal. 2. 15. this is not ſpoken becauſe this difference was from nature onelyonly, and not from that which is ſupernatural, but becauſe this priviledge they had by birth, according to the covenant of God with Abraham. And we ſee by that of the Apoſtle, p. 102Rom. 11. that look what priviledge the Jewes had of this kind, the beleeving Gentiles do now enjoy ſince their being graffed into the ſame Olive tree, from whence the Jewes for a time are broken off; and that when the Jewes ſhall be again graffed into it, they ſhall enjoy the ſame again, as was ſhewed p. 39, 40, 41, &c. Therefore I ſay, this is one thing which makes this difference between the children of beleevers, and of unbeleevers, that they are holy, and theſe common or unclean, becauſe they are under ſuch a word of bleſſing which theſe are not; yea though we cannot with certainty affirm of this or that Infant of a beleever that it is inherently holy yet holy as thus ſeparated and differenced, from thoſe who are common, by that word of bleſſing from God, under which they are. As we cannot upon certainty affirm of any particular perſon in the Church that he is inherently holy, becauſe he may make a lye in his confeſſion, yet of every ſuch perſon we can ſay he is in that ſenſe holy, namely, as ſeparated unto God in that relation, and thereby differenced from thoſe who are common or uncleane.

To this I adde, that as it is a neceſſary qualification, in the confeſſion of one who is received into Church relation, that therein be held forth in words and actions, that which giveth a poſitive ground of hope that he is inherently holy; ſo in this promiſe of God to Abraham, concerning his purpoſe of election ſo by families, as hath been ſhewed, we have no leſs ground of hope concerning Infants of beleevers. In the one we have a perſons own profeſſion concerning his ſpiritual ſtate and intereſt in Chriſt, 1 Cor. 7. 14. Matth. 10. 14.1 Cor 7:14Matt 10:14in the other we have what God himſelf profeſſeth, how he hath ſeparated them unto himſelf, and made them part of his kingdom, p. 103and 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 onelyonly 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 p. 104the 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 p. 105in 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 onelyonly 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.

p. 106Obj. 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 which the Apoſtle ſpeaketh 1 Cor. 7. 14. be it from their intereſt in the Covenant of God with Abraham, is no argument for Infant-Baptiſme, becauſe the unbeleeving Jews alſo are ſuppoſed by us to be holy upon the ſame account, and holineſs to be taken in the ſame ſenſe in both places.

To this I anſwer.

Anſw. Firſt, It is true, thoſe two places are parallel, and in that ſenſe they have been both above alledged to prove that branch of Gods covenant with Abraham, concerning a bleſſing upon poſterity, in order to the multiplying of beleevers. And yet it is as true, that there is a great difference between them. As for that in 1 Cor. 7. 14. the Apoſtle therein ſpeaketh of particular perſons that they are holy; but that is not the meaning of the Apoſtle, Rom. 11. that thoſe particular perſons of the Jews who perſiſt in unbelief, or that the whole people of the Jewes are now in the times of the New Teſtament holy, in any ſenſe whatever; for it is expreſly ſaid of them that they are broken off from the holy root: v. 20. are caſt away, v. 15. are enemies, and ſo uncleane, and profane, and therefore not holy, v. 28. But whereas the Jewes are there ſaid to be holy, although it is indeed ſpoken of the whole body of that people, yet is it not to be underſtood as meant of that whole in the full extent thereof, but of that people onelyonly, in reſpect of that part thereof, or of thoſe perſons which either were p. 107or in Gods time ſhould be afterwards converted. As it is an uſual manner of ſpeech in Scripture, by a Synecdoche, to attribute that to the whole, which yet properly & peculiarly belongeth to a part; as for inſtance, it is ſaid, The ten Kings ſhall hate the Whore and burn her fleſh with fire, Rev. 17. 16. and yet it is meant but of part of the number, for it is ſaid of the ſame Kings that they ſhall lament her fall. Rev. 18. 9. So it is ſaid of the Theeves that were crucified with Chriſt, that they reviled him, Matth. 27. 44. Mark 15. 32. yet it was but one of them that did it, the other rebuked his fellow, and honoured Chriſt with that petition to him, Lord remember me when thou comeſt into thy Kingdome, Luk. 23. 39. And according to that manner of ſpeaking it might have been alſo ſaid, that the Theeves did acknowledge Chriſt upon the croſs. Thus Joh. 12. 34. it is ſaid, the people anſwered him, we have heard out of the Law, that Chriſt abideth for ever: yet it was but ſome one, or ſome few, among the people, not the whole people, that made this objection. So John 7. 20. Such like phraſes do ſpeak rather to the kind or ſort, then to the particular perſons intended by them. Thus we are to underſtand that of the Apoſtle, Rom. 11. when he ſaith of the people of the Jewes that they are holy, namely, what properly and peculiarly belongeth to a part, even to thoſe of them who either then were, or afterward ſhould be converted, he aſcribeth to the whole, and in reſpect of that part he calleth the whole body of that people holy. The reaſon is, becauſe the ſcope of the Apoſtle is to ſet forth the kind or ſort of people, namely Jews, not the particular perſons that ſhould be called. Now in 1 Cor. 7. 14. his purpoſe is to aſſert ſuch particular perſons to be holy. And that the Apoſtle is thus to p. 108be underſtood, it is evident becauſe elſe there will be a contradiction in the Text; for he ſaith of the whole people as well, that they were caſt away, and enemies, as that they are holy, and beloved for their Fathers ſake; Now that theſe ſhould be both true of the whole it cannot be; and all were not broken off in the Apoſtles time, but ſome of the branches were cut off, v. 17. and blindneſs did happen to Iſrael not wholly, but in part. v. 25. nor is it otherwiſe at this day. And as when he ſaith of the whole people, that they were caſt away, and enemies, it is meant of the whole, onelyonly in reſpect of that refuſe part which perſiſt in unbeliefe. So when he ſaith of the whole that they are holy and beloved, it muſt be meant of the whole, onelyonly in reſpect of that better part which either had beleeved, or ſhould afterward beleeve. Nor is there cauſe it ſhould ſeem ſtrange that the Apoſtle when he ſaith the lump is holy, ſhould referre to them who are yet unborn, and ſo cannot be actually holy, if it be conſidered, that the covenant to which the Apoſtle hath relation in that place, was made not only to perſons then in being, but alſo unto all poſterity, and that the lump of which he ſpeaketh is of the ſame extent, and ſo to be underſtood as well when he ſaith the Jewes are holy, as when he ſaith they were enemies and caſt away; Nor can it be imagined, that he ſhould, either in the one or the other, intend onelyonly thoſe who either then were, or ſhould afterward at one certain time be in being, but ſuch a lump or whole he meaneth, as ſhould have a being ſucceſſively, and part after part; therefore may well ſay of the whole that it is holy, though it be onelyonly in reſpect of a part as yet unborne. Now therefore ſince theſe two places do ſo much differ, and in p. 109as much as in 1 Cor. 7. 14. the Apoſtle expreſly ſaith of ſuch particular perſons that they are holy, the argument from thence is ſtrong and pertinent, all that which is objected from this other Scripture notwithſtanding.

Ʋſe 5.

Hence alſo we ſee the reaſon of our Saviours ſpeech to his Diſciples, Mark. 10. Suffer little children to come unto me, and forbid them not, for of ſuch is the Kingdom of God. Of ſuch, that is, not as ſo qualified, as was ſhewed before, p. 49, 50. But his meaning is, that the Kingdom conſiſteth alſo of ſuch, even of little children. I ſay the reaſon,

Firſt, why he mentions here the Kingdom upon this occaſion, ſaith not, of ſuch is the Church of God, or of ſuch are my people, but of ſuch is the kingdom. The reaſon is, becauſe this kingdom of which he ſpeaketh, P. 62.is that which was begun in Abraham, the greatneſſe whereof is founded in a great part in that promiſe made to him, of a bleſſing upon families and poſterity, ſo as upon this account the children of beleevers are to be reputed part of that Kingdom, and in beleevers bringing their children unto Chriſt, that promiſe made to Abraham is in part fulfilled, that being a means appointed and deſigned by God, whereby the Kingdom of Chriſt ſhould grow to its intended greatneſſe.

Secondly, the reaſon alſo why our Saviour ſays, they ſhould therefore ſuffer little children to come unto him, becauſe the kingdom doth conſiſt of ſuch, namely, becauſe they being part of that Kingdom, the promiſe of the bleſſing of the Kingdom did alſo belong to them. And as this is part of the Goſpel of the Kingdom, that beleevers ſhould be bleſſings to their children, namely, ſo as they ſhould be means of their converſion, p. 110and 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, foreign 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, foreign. The reaſon (I ſay) why he was ſo much moved with anger upon this occaſion; namely, becauſe not onelyonly 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.Matt 25:34The 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, p. 111ſince 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 onelyonly 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 p. 112ſome, from Matth. 28. againſt baptizing Infants; yea ſuppoſing it ſhould be granted, what they ſay to be the ſenſe of that place, namely, that onelyonly 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.

Ʋſe 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.Dan 7:27Ps 47:3namely, 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 p. 113to 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.Isa 9:7and 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 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.

p. 1142. 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 p. 115doe, or give, unto the Church, it confineth it onelyonly 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 onelyonly. 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 onelyonly, 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. p. 116This 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 p. 117promiſe 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 attained to I may; and I may adde, to what degree ſoever of purity and perfection in the Church the meaning of thoſe expreſſions is to be extended leſſe or more, it is evident, that untill the Church be come to that ripeneſs and glory, yea even ſuch as may deſerve that title of the new Jeruſalem which cometh down from Heaven, wherein righteouſneſs ſhal dwel, the people of God may not expect to poſſeſs that power. The truth is, ſhould ſuch power be put upon them now as things are, in that condition wherin the Church of God is at preſent, there would ſo many put on viſards of Hypocriſie and ſeeming Saintſhip to get into place, as but very few of the true ſpiritual ſeed of Abraham ſhould obtaine it; and p. 118ſuch diſſemblers and pretenders being in place would act very much unlike to Saints, and ſo much the worſe by how much the more they are refined in profeſſion and the outſide of religion, being falſe and rotten ſtill within. Therefore as the Lord hath deſigned ſuch a power even in this world unto his people, ſo he hath reſerved it untill ſuch time as they ſhall be in a fit capacity to receive and uſe it, as he ſaith Eſai. 60. 22. I the Lord will haſten it in his time.

Thus we ſee, that notwithſtanding this objection, the promiſe of ſuch power is intended unto ſuch as are Abrahams ſpiritual ſeed indeed, not to thoſe who are pretenders only to be ſuch, ſo as when that day comes, as it ſhall naturally fall upon them, ſo there will be no cauſe of grief to people that power is ſo placed as it will then be.

To conclude this uſe, I muſt adde a word by way of caution, leaſt I be miſtaken in that which hath been ſaid; namely this, That in the mean ſeaſon, till this new Jeruſalem be come down from Heaven, it is not to be ſuppoſed that the people of God ſhould lay aſide their ſwords, or not to ſhare among others in the power of Common-wealths, and not be inſtrumental, and that above others too ſometimes, in carrying on the work of God in the world, in order to the encreaſe of his Kingdome, and that by force too, ſo far as it is capable to be uſed to advance that work. But as when the whole power ſhall be put into their hands according to the propheſies mentioned before, it ſhall naturally be divolved or caſt upon them, and become theirs according to the common rules of juſtice, from principles of nature and reaſon, as hath been ſhewed; ſo much leſſe in the p. 119mean time in being ſerviceable to their Country, ſhall they act in any other capacity then as good Common-wealths men, and as being involved in the ſame common intereſt with others of that nation or ſociety whereof they are a part. Their Saintſhip may fit them for their truſt, and in elections may beſpeak them to it by way of merit, but not entitle them to any place or power in Common-wealths. The Kingdome of Chriſt is not of this world, nor ever ſhall be, as was ſhewed before in opening of the point.

Should the power and government be entitled to Saints as ſuch, we had need be in a better capacity to know them, and to ſay which are Saints, which not, then indeed we are. Therefore to ſalve that difficulty, thoſe who have pretended that priviledge and acted thereupon, have accordingly ordered their affaires by pretended Revelations from Heaven; which practice how abſurd it is, and what a monſter in a Common-wealth, is obvious to any underſtanding that will but conſider, that acts of juſtice in a Common-wealth are to be of publique cogniſance, and ſuch as are ſuppoſed to be owned, or ought to be, by the community, or the major part thereof, for which cauſe a Revelation from Heaven brought in evidence in any court, although it ſhould be true, is not a ſufficient evidence for any Judge to go upon in paſſing ſentence, becauſe unleſſe the Judge have a Revelation alſo, it comes not within his underſtanding to be able to judge of the matter. If both Judge and Witneſſes have a Revelation ſpeaking the ſame thing, yet he may not paſſe the ſentence thereupon, becauſe the ſentence of the Court is ſuppoſed to be the vote of the Common-wealth: therefore the power, even all the power thereof, if need be, is engaged p. 120to put the ſentence in execution. And for this purpoſe it may be pertinently conſidered, whether that was not one cauſe why Cain was not to be put to death for his murder, becauſe having done it ſecretly in the field, it was not revealed but by the Lord himſelfe: for what cometh within the cogniſance of any Civil Court, of matters criminal to be puniſhed, muſt be within the compaſſe of ſenſe or reaſon.

Ʋſe. 7.

One thing more concerning this matter I ſhal adde, which is a ſeventh Uſe to be made of this point, Namely, that thoſe who are the people of God doe learn from thence, what courſe is to be taken by them to advance this Kingdom.

By that which hath been ſaid we clearly ſee, the courſe they are to take is to endeavour what they can to increaſe the number of his people. And in order thereunto that they labour to be bleſſings to their Families, and to the Nation and places where they live; to be a meanes to ſeaſon the hearts of their little ones, ſervants, friends, and neighbours, with the knowledge and love of Chriſt. And though the work is great, and far beyond our own abilities, or all that we can do by inſtruction or example, ſhould the Lord withdraw his powerful aſſiſtance, yet we muſt know that God is able, who hath promiſed to make beleevers bleſſings to Families and Nations, and by multiplying them to cauſe them to poſſeſſe their enemies gate. Now for this end that you may be bleſſings in this manner,

Firſt, take heed you break not Abrahams Covenant, as thoſe perſons do who deny the application of the ſeal thereof to Infants, as hath been ſhewed from Gen. 17. and thereby as much as lieth in them do nullifie and make void that promiſe; therefore p. 121in defence of that miſtake it is often ſeen, that they deny that promiſe to be of ſuch extent.

Far be it from me to ſay or think, that none of that beleef eare bleſſings to Families or Nations. Many of them I beleeve are holy and ſincere, and very deare to Chriſt, who knoweth how to paſſe by the errours and infirmities of his people, and maketh even ſuch, notwithſtanding that miſtake, inſtruments of much good to both. But this I may affirme from what hath been ſaid in this point, that thoſe who thus forbid little Children to be brought to Chriſt, whatever is pretended, are in that thing but ſmall friends to his Kingdome; and in that particular, an ill way it is they take, in order to their being bleſſings, either to families or nations. The right way of increaſing that Kingdome, and of exalting his throne and power in the world being waved and neglected, other ways which are unnatural, unſafe, and falſe, are quickly taken up, and ſo the iſſue is according; and in ſtead of ſetting up his Kingdome, ere they are aware, they are ready to ſet up ſomething elſe, wherein that I ſay, no more, no bleſſing is to be expected.

It is the bleſſing of God upon perſons, not their abilities how great ſoever, whereby they are made active in being bleſſings unto any, chiefly in managing affaires of his Kingdome, which is a bleſſed Kingdome. And we ſee that he conferreth bleſſings ſtill according to his covenant, as all that he hath ever done, or doth for any of his people, hath ever been and is according to a covenant. And however we are apt to think that an omiſſion of an ordinance or duty therein required makes no great matter, yet he putteth much upon it and proceeds accordingly as he ſees fit in giving and denying of his bleſſing, and p. 122in leaving marks of his diſpleaſure upon ſuch as doe tranſgreſſe therein.

2. As you would be bleſſings to Families and Nations, as you are to have that priviledge by vertue of Abrahams Covenant, ſo you muſt follow Abrahams ſteps. Be not ſlothful (ſaith the Apoſtle) in the words next before my Text, Heb. 6. 12. but followers of them who through faith and patience inherit the promiſes. If ye were Abrahams children, ſaith our Saviour, Joh. 8. 39. (that is, ſo as to inherit Abrahams promiſe and bleſſing, for otherwiſe they were his natural ſeed) ye would do the works of Abraham. Think not therefore to be bleſſings to your neighbours, or to your owne children, or ſervants, as Abraham was, unleſſe you follow his ſteps: And that in three things eſpecially.

1. You muſt teach your Families as Abraham did, Gen. 18. 19. I know him, ſaith God, that he will command his children, and his houſhold after him, and they ſhall keep the way of the Lord, to do juſtice and judgement, that the Lord may bring upon Abraham that which he hath ſpoken of him. Implying that if family-duties be neglected, notwithſtanding the promiſe, the bleſſing will not take effect. God carries on his work of ſanctification ſo as to take his people into communion with himſelf therein, and to make them active in the work: therefore he conferrs his bleſſings of that nature upon us by the uſe of means, and they ſuch as are fitteſt, and moſt natural, and proper to bring his work to paſſe. Among all the means of grace there is none more effectual then family-inſtruction and example; by means hereof are perſons fitted and prepared for, & made more capable of benefit by publique preaching, the younger ſort eſpecially. p. 123Hereby the parents or family-governours authority, example, and intereſt is improved to a very great advantage, to cauſe attention, wakefulneſſe of ſpirit, readineſſe to hear, to read, to ponder and conſider the truth revealed in the Goſpel. That reſpect and love which uſually is mutual in ſuch relations, is of mighty force to make endeavors of this nature happy and ſuccesful. The Lord knew this, and therefore would not loſe it; therefore hath he promiſed to water ſuch endeavours with the dew of his bleſſing. He loveth there to bleſſe, where there is ſomething to be bleſſed by him. Matth. 13. 12. & 25. 29.Matt 13:12Matt 25:29Knowing therefore of what uſe his Saints might be, to bring in others to himſelf, eſpecially thoſe under their power, guidance, and tuition, he hath therefore promiſed to make beleevers bleſſings unto families kindreds and nations. Upon this account it was, that Joſhuah could undertake not only for himſelf, but alſo for his houſe. Joſ. 24. 15. Chuſe ye whom ye will ſerve, but as for mee and my houſe, we will ſerve the Lord. Thus we read that Timothy knew the Scriptures from a Child. 2 Tim. 3. 15. And this becauſe the ſame faith dwelt in him, which dwelt firſt in his Grand-Mother Lois, and his Mother Eunice. 2 Tim. 1. 5. We read alſo, how the wiſe Solomon was inſtructed by his Mother. This therefore is your way to encreaſe the Kingdome of Chriſt. And yet this is not all.

2. Another thing wherein you are to follow Abrahams ſteps, is uprightneſs and ſingleneſs of heart in what you do for God. Gen. 17. 1. Walk before me and be thou upright, and I will make my covenant between me and thee; and I will multiply thee exceedingly. So Pſal. 112. 2. The generation of the upright ſhall be bleſſed. A great part of a Chriſtians work in his walking p. 124with God, lieth in family-duties. Now if he be but formal in it, taking up a form of Godlineſs becauſe he loveth to ſeem religious, although he abound in duties of all ſorts, albeit a form of Godlineſſe is better then nothing, yet little good is done in ſuch a caſe. He that in ſincerity and ſingleneſſe of heart, ſets himſelfe to glorifie God, and to ſave the ſouls of ſuch as are about him, he it is that is a bleſſing where he liveth. Such uprightneſſe of heart engageth his affections in the work, therefore what counſel or inſtruction he adminiſters, or what example he giveth, taketh more impreſſion. What cometh from the heart goeth to the heart; and there it fixeth with more authority and power. A formal Chriſtian is like unſavory ſalt that ſeaſons not.

3. You muſt not ſatisfie your ſelves with this, Abraham muſt be followed yet one ſtep further. You muſt labour to be friends of God as Abraham was: James. 2. 23.Jas 2:23that is, you muſt be ſpiritual and heavenly Chriſtians, walking cloſe with God, no ſtrangers to him, obſerving narrowly his carriage towards you, applying your ſelves to pleaſe him in all things, to gaine upon his love, to encreaſe in favour with him. Such as keep acquaintance dayly and converſe with God, ſuch perſons alwaies are a bleſſing where they live. As our Saviour ſaith, they are like leaven apt to ſeaſon ſuch as are about them with the fear and love of Chriſt. He that converſeth much with God, hath an humble, meek and ſavory ſpirit; He is rich in faith, much of God appeareth ſtill in all his converſation; His preſence therefore and example is a check to wickedneſs, a provocation and encouragement to holineſs of life. As a friend of the Bridgroome, he is a bleſſed meanes to bring many ſoules into the arms p. 125of Chriſt. On the other ſide, whoever he be that neglecteth this friendſhip, is in very ſmall capacity to be an inſtrument of ſpiritual good to any; eſpecially to thoſe who are neareſt to him, who moſt obſerve his wayes, and ſee into his actions. A friend of the Bridegroome and the Bride muſt be a friend of God.

FINIS.