attained to I may and I may adde to what degree soever of purity and perfection in the Church the meaning of those expressions is to be extended lesse or more it is evident that untill the Church be come to that ripeness and glory yea even such as may deserve that title of the new Jerusalem which cometh down from Heaven wherein righteousness shal dwel the people of God may not expect to possess that power The truth is should such power be put upon them now as things are in that condition wherin the Church of God is at present there would so many put on visards of Hypocrisie and seeming Saintship to get into place as but very few of the true spiritual seed of Abraham should obtaine it and such dissemblers and pretenders being in place would act very much unlike to Saints and so much the worse by how much the more they are refined in profession and the outside of religion being false and rotten still within Therefore as the Lord hath designed such a power even in this world unto his people so he hath reserved it untill such time as they shall be in a fit capacity to receive and use it as he saith Esai 60. 22. I the Lord will hasten it in his time Thus we see that notwithstanding this objection the promise of such power is intended unto such as are Abrahams spiritual seed indeed not to those who are pretenders only to be such so as when that day comes as it shall naturally fall upon them so there will be no cause of grief to people that power is so placed as it will then be To conclude this use I must adde a word by way of caution least I be mistaken in that which hath been said namely this That in the mean season till this new Jerusalem be come down from Heaven it is not to be supposed that the people of God should lay aside their swords or not to share among others in the power of Common-wealths and not be instrumental and that above others too sometimes in carrying on the work of God in the world in order to the encrease of his Kingdome and that by force too so far as it is capable to be used to advance that work But as when the whole power shall be put into their hands according to the prophesies mentioned before it shall naturally be divolved or cast upon them and become theirs according to the common rules of justice from principles of nature and reason as hath been shewed so much lesse in the mean time in being serviceable to their Country shall they act in any other capacity then as good Common-wealths men and as being involved in the same common interest with others of that nation or society whereof they are a part Their Saintship may fit them for their trust and in elections may bespeak them to it by way of merit but not entitle them to any place or power in Common-wealths The Kingdome of Christ is not of this world nor ever shall be as was shewed before in opening of the point Should the power and government be entitled to Saints as such we had need be in a better capacity to know them and to say which are Saints which not then indeed we are Therefore to salve that difficulty those who have pretended that priviledge and acted thereupon have accordingly ordered their affaires by pretended Revelations from Heaven which practice how absurd it is and what a monster in a Common-wealth is obvious to any understanding that will but consider that acts of justice in a Common-wealth are to be of publique cognisance and such as are supposed to be owned or ought to be by the community or the major part thereof for which cause a Revelation from Heaven brought in evidence in any court although it should be true is not a sufficient evidence for any Judge to go upon in passing sentence because unlesse the Judge have a Revelation also it comes not within his understanding to be able to judge of the matter If both Judge and Witnesses have a Revelation speaking the same thing yet he may not passe the sentence thereupon because the sentence of the Court is supposed to be the vote of the Common-wealth therefore the power even all the power thereof if need be is engaged to put the sentence in execution And for this purpose it may be pertinently considered whether that was not one cause why Cain was not to be put to death for his murder because having done it secretly in the field it was not revealed but by the Lord himselfe for what cometh within the cognisance of any Civil Court of matters criminal to be punished must be within the compasse of sense or reason Vse 7. One thing more concerning this matter I shal adde which is a seventh Use to be made of this point Namely that those who are the people of God doe learn from thence what course is to be taken by them to advance this Kingdom By that which hath been said we clearly see the course they are to take is to endeavour what they can to increase the number of his people And in order thereunto that they labour to be blessings to their Families and to the Nation and places where they live to be a meanes to season the hearts of their little ones servants friends and neighbours with the knowledge and love of Christ And though the work is great and far beyond our own abilities or all that we can do by instruction or example should the Lord withdraw his powerful assistance yet we must know that God is able who hath promised to make beleevers blessings to Families and Nations and by multiplying them to cause them to possesse their enemies gate Now for this end that you may be blessings in this manner First take heed you break not Abrahams Covenant as those persons do who deny the application of the seal thereof to Infants as hath been shewed from Gen. 17. and thereby as much as lieth in them do nullifie and make void that promise therefore in defence of that mistake it is often seen that they deny that promise to be of such extent Far be it from me to say or think that none of that beleef eare blessings to Families or Nations Many of them I beleeve are holy and sincere and very deare to Christ who knoweth how to passe by the errours and infirmities of his people and maketh even such notwithstanding that mistake instruments of much good to both But this I may affirme from what hath been said in this point that those who thus forbid little Children to be brought to Christ whatever is pretended are in that thing but small friends to his Kingdome and in that particular an ill way it is they take in order to their being blessings either to families or nations The right way of increasing that Kingdome and of exalting his throne and power in the world being waved and neglected other ways which
done by the Church as such but what is spirituaâ—… And although the people of God shall have just cause to make war against Antichrist and his party yet it shall be upon a natural and civil account for their just liberties opposed and invaded by them Therefore I say that in a way of righteousnesse his people may obtain the possession of the gate of their enemies One course which God taketh to fulfil this his promise is by multiplying them As by blessing he will multiply the seed so by multiplying them he will cause them to possesse the gate of their enemies And by this means that dominion and power which they shall at last obtain shall need no force either to get or to maintain it but it shall naturally fall upon them as from other causes so also by reason of their number even according to the law of nature and common rules of righteousnesse and justice Therefore is it said Esai 2. 3. that in the last days when the mountain of the Lords House that is the Church shall be established in the top of the mountains and exalted above the hills and all Nations shall flow unto it and when Christ shall judge among the Nations that they shall beat their swords into plow-shares and their speares into pruning hooks Nation shall not lift up sword against Nation neither shall they learn war any more What course the Lord will take also to lessen the number of the wicked before that day come I shall not now discusse although the Scripture is not silent in it but what by destroying the one and what by multiplying the other the number of the seed of Abraham will in time be such as that in a way of righteousnesse and justice the possession of the enemies gate will be theirs Therefore I say God hath need of such a number for a fulfilling of his promise And this is one reason why he so exceedingly multiplies the seed of Abraham Quest 4. As to the fourth Question why that should be part of his promise also that Abrahams seed should at last obtain such power I need to say no more but that this was his promise from the beginning even to our first Parents that the righteous should subdue the wicked at the last Gen. 3. 15. The seed of the Woman shall bruise the Serpents head And afterward renewed to the Sonnes of Noah Shem and Japheth Gen. 9. 27. God shall perswade Japheth and he shall dwell in the tents of Shem and Canaan shall be his servant that is Jews and Gentiles shall make one Church and the wicked of the world shall be under their authority and power as hath been shewed Therefore I say this their possessing the gate of their enemies is but what the Lord hath even from the beginning engaged himselfe to do for his people And in Abrahams Covenant we have but the same repeated only with this addition namely the manner how this seed shall obtain this power Thus you have the reasons of the point Now before I come to application it will be necessary that I answer one objection more which is this Obj. Our Saviour saith his Kingdome is not of this world Joh. 18. 36. How then shall his Saints obtain such possession and power so as the Kingdome and Dominion and the greatness of the Kingdome under the whole Heaven shall be given to them and the Kingdomes of the Earth become the Kingdomes of the Lord and of his Christ To this I answer Answ That notwithstanding all this yet it is most true that the Kingdom of Christ is not of this world nor ever shall be It is a spiritual an heavenly Kingdome The matter of it the laws the power and the end of his Kingdome are all spiritual Whatever is of this world is fading and hath a period set for its continuance but the Kingdome of Christ is everlasting Thy throne O God is for ever and ever Psal 45. 6. Therefore when it is said That the Dominion and the Kingdome under the whole heaven shall be given to the Saints of the most High and the Kingdomes of the earth become the Kingdomes of the Lord and of his Christ the meaning is not that the Kingdome of Christ shall then be of this World or shall cease to be a spiritual Kingdome or that the Kingdomes of the world shall cease to be of this world that is the one shall not cease to consist of that which is natural both for the Matter Order Power and End of the Kingdome nor the other cease to consist of that which is spiritual and heavenly for that were for it to degenerate and to be deposed from its glory But as a man when he is made a subject of Jesus Christ in his conversion is made a spirituall man a new creature not but that he is the same man in nature still but such a work is wrought in him as he is equivalently another man yea as much another in effect as if he had been annihilated and a new man made out of the dust for though he be the same man in nature still yet by Union and Communion with Christ he is acted by another principle of life to what he was before namely by the quickening spirit of the second Adam 1 Cor. 15. so that whereas before he was onely of the first Adam now he is of the second before was only of the earth earthy now he is also of the Lord from Heaven So when the Kingdomes of the earth are become the Kingdomes of the Lord and of his Christ they will be the same Kingdoms in nature still and the same things done and upon the same grounds of common justice yet because the people of God will be so multiplied as theirs will be the power it will be equivalent to such a change as if they did cease to be the Kingdomes of the earth and were turned into the Kingdome of Christ The Kingdomes of Christ and of the world will ever be distinct in their Nature and Use yet such influence will the Kingdome of Christ have upon Commonwealths as they will be as it were swallowed up into it And indeed as our Saviour alledged that unto the Roman Governour when he was accused for an enemy to Cesar and for which it is evident he put him to death because he made himself a King alledged I say for his defence that his Kingdome was not of this World and therefore would be no interruption unto Cesars so may it be alledged still against the jealousies and hard thoughts which men are apt to have of the people of God because of this Doctrine that the time will come when the seed of Abraham shall possess the gate of their enemies I say it may be alledged that the Kingdome of Christ is not of this World and therefore no cause of any jealous thoughts that his subjects should be any disturbance to the Kingdomes of this World Justice and righteousnesse and obedience to
had confirmed by oath to Abraham that he might shew the immutability of his counsel to the Heirs of promise and that we might have strong consolation he gives that for one the multiplying of his seed A further proofe we have Gen. 15. 5. Look now towards Heaven and tell the Stars if thou be able to number them and he said unto him so shall thy seed be Abraham beleeved it is said and it was counted to him for righteousness This the Apostle bringeth to prove justification by free grace through faith in Christ Rom. 4. 3. 18. 22. Therefore that multiplying of his seed promised in those words so shall thy seed be had reference not onely to the Jews but also to believing Gentiles the increase of whose number by means of Gods blessing believers so as to make them blessings as Abrahams seed was intended in that promise and as part of that Gospel which God preached unto Abraham else his beleeving it had not been imputed for righteousnesse nor the Apostle alledged it to prove justification by faith in Christ as he doth in that place Again we know that one great promise to beleevers now under the New Testament is that the kingdome of Christ that is the Church at last shall fill the world Dan. 2. The stone cut out without hands which smote the image upon the feet and brake to pieces the Iron and the Clay the Brasse the Silver and the Gold became a great mountain and filled the whole earth And the stone is interpreted of the kingdome of Christ v. 44. To this purpose is that of our Saviour Matth. 13. 31. comparing the kingdom of Heaven to a grain of mustard seed which is the least of all seeds but when it is grown is the greatest of all herbs And that it is like to leaven which a woman took and hid in three measures of meale till the whole was leavened Now the Lords making beleevers blessings and thereby multiplying Abrahams seed is that which makes his kingdome thus to be like leaven whereby the whole world at last will be seasoned with the knowledge and love of Christ Therefore this multiplying of beleevers so as to fill the world is made by the Apostle Rom. 4. 13. to be part of Abrahams promise The promise that he should be Heir of the World was not to Abraham or to his seed through the Law but through the righteousness of faith Then mark what followeth v. 16. Therefore it is of faith that it might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the Father of us all as it is written I have made thee the Father of many Nations Who against hope beleeved in hope that he might be the Father of many Nations according to that which was spoken so shall thy seed be namely as the stars of heaven for number From these words observe First that Abraham by the promises given unto him was made the Heir of the world Secondly that the promise of multiplying his seed in those words I will make thee a Father of many Nations and so shall thy seed be was one promise whereby he was so made the Heir of the world Thirdly that this promise of multiplying his seed and of his thereby being made the Heir of the world was not made to Abraham or his seed through the Law but through the righteousnesse of faith therefore a Gospel promise Fourthly that this promise was made sure to all beleevers as well Gentiles as Jews Fourthly A fourth thing conteined in Abrahams promise confirmed both to him and all beleevers is that his seed shall possesse the gate of his enemies Gen. 22. 16. The place here cited by the Apostle in the Text as intended also to the Heirs of promise in the New Testament By my selfe have I sworn saith the Lord that in blessing I will blesse thee and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the Sea-shore and thy seed shall possesse the gate of his enemies that is their power and authority For as gates were for defence so they were places of judgement Amos 5. 15. Hate the evil and love the good and establish judgement in the gate Deut. 16. 18. Judges shalt thou make in all thy gates Dan. 2. 49. Shadrach Meshach and Abednego were set over the affairs of the provinces but Daniel sat in the gate of the King This therefore was Gods promise unto Abraham that by means of this blessing he would so multiply his seed as they should not only fill they should also subdue the world at last and raign over it Psal 47. 3. He shall subdue the people under us Rev. 11. 15. The Kingdomes of this world shall be the Kingdomes of the Lord and of his Christ Dan. 7. 18. 28. The Kingdom and Dominion and the greatnesse of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most High and all Dominions shall serve and obey him All this you may observe is reduced to Abrahams promise Psal 47. which is a parallel prophecy to that of Dan. 7. O clap your hands all ye people shout unto God with the voice of triumph for the Lord most High is the King over all the earth He shall subdue the people under us and the nations under our feet God raigneth over the heathen God sitteth upon the Throne of his Holinesse Then mark what followeth The Princes of the people are gathered together even the people of the God of Abraham All this dignity and power therfore is confirmed upon them as his seed and heirs of his promise And although by what hath been said it is evident that this also is one branch of Gods promise made to Abraham Yet I shall adde one place more wherein with submission I suppose we have also a prophesie of what God wil do for his people in this kind and all reduced still to his promise unto Abraham It is Psal 105. mentioned before a Psalm made upon occasion of Davids bringing the Ark to the Tabernacle which he had prepared for it upon mount Sion as we see 1. Chron. 16. 1 7. in which accordingly we have a prophesie foreshewing what God will do when he shall set his King upon his holy hill of Sion having dashed his enemies in pieces like a Potters vessel even when the Kingdomes of the earth are become the Kingdomes of the Lord and of his Christ In which prophesie observe two things First how he putteth all that he saith therein upon Gods promise unto Abraham O give thanks unto the Lord make known his deeds among the people sing unto him talk of his wonderous works O ye seed of Abraham his servant ye children of Jacob his chosen Againe v. 8. Which covenant he made with Abraham and his oath unto Isaac and confirmed the same to Jacob saying Vnto
it needs not much be questioned but that their possessing of the gate of their enemies in the earthly Canaan was a type of what the spirituall seed should doe as to the enemies gate in the times of the New Testament But because to some it may be it will be yet a question let us consider Thirdly what is said of Canaan Gen. 9. 26. Where the Lord giveth a promise to Shem and Japheth to the selfe same purpose and of the same tenour as here in these two places he doth to Abraham and his seed Blessed be the Lord God of Shem and Canaan shall be his servant God shall enlarge or perswade Japheth and he shall dwell in the tents of Shem and Canaan shall be his servant As for his being a servant unto Shem that was fulfilled in the conquest of the earthly Canaan by Abrahams seed who were Shems posterity but for his being a servant to Iapheth dwelling in the tents of Shem that is to be fulfilled in the times of the New Testament when Iews and Gentiles make one Church one spiritual seed of Abraham Gal. 3. 16. Rom. 4. 16. That I think will be granted to be the meaning of those words God shall enlarge Japheth and he shall dwell in the tents of Shem. And upon the same account as Shem and Japheth are put for the Church of the New Testament wherein none can with any certainty affirm which is Japheths posterity in nature and which is Shems Canaan is there put for the wicked of the world whether of his posterity or not And as Shem and Japheth are there made types of the one so also is Canaan of the other and the meaning this that in the times of the New Testament there will be a season wherein the wicked of the world shall be under the Church of God Therefore here when God comes to renew the same promise unto Abraham with an addition touching the manner how it should be accomplished namely by his blessing and multiplying his seed he speaketh in the same phrase and saith To thee and to thy seed will I give all the land of Canaan for an everlasting possession and thy seed shall possess the gate of his enemies The meaning therefore must be the same namely that he and his seed should be heirs of the world and that his seed should fill the world at last and rule over it as hath been shewed For a further clearing hereof consider how the Prophet Zachariah speaking of those last times wherein that promise Canaan shall be his servant shall bee fulfilled saith In that day there shall be no more the Canaanite in the house of the Lord of Hosts Zach. 14. 21. where by Canaanite is meant a wicked man or a man of the world according to that in Rev. 21. 27. a place parallel to this in Zachariah speaking of the same times and things There shall in no wise enter into it that is the Church or House of God any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs Book of life And for a further illustration of this matter it is considerable what one very probably observeth concerning that of Abraham Gen. 14. how in rescuing Lot he overcame those four Kings whose people afterwards became the four Monarchyes or Kingdomes set forth by Nebuchadnezzars image which Abrahams seed at last shall break in pieces and obtain their power Dan. 2. Amraphel King of Shinar afterwards the Babylonian Monarchy Gen. 11. 2. Arioch King of Ellasar the Grecian for Hellas is the name of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came into Greece Acts. 20. 2. Chedar-laomer King of Elam the Persian Esai 21. 2. Dan. 8. 2. And Tidal King of Nations the Roman for it is said Gen. 10. 2. that by Japheths posterity were the Isls of the Gentiles or of the Nations divided which is the same title with this in Gen. 14. King of Nations or of the Gentiles for it is the same and it is taken for granted that the posterity of Japheth did inhabit and people Europe where afterward the Roman Monarchy did obtain Which being so then Abrahams conquest was a type or sample of what God would do for Abrahams seed his Saints in after ages then a long time to come Thus we see in these foure things what that promise is which God made to Abraham and in him to all beleevers as his seed and what particulars are contained in it And it needeth not seem strange that it is so comprehensive because it was intended to contain the whole Gospel which Gospel we see doth not only bring us the glad tidings of remission of sinnes and salvation by Christ but also concerning the Saints being put into a Kingdome as also the increase and power which that Kingdome shall obtain and by what means it shall be made so to increase for which cause also it is called the Gospel of the Kingdome and godliness is said to have promise of the life that now is and of that which is to come 1. Tim. 4. 8. Now let us in the next place consider the reasons of the point and that in each of those particulars before mentioned which therefore I shall shew by answering so many Questions viz. four Quest 1. Why the Lord should take this course in blessing of his people Evident it is that he was resolved to blesse them as his Children with all spiritual blessings in Christ but why should he do it in such a method to single out one of his people namely Abraham and to blesse him as the originall pattern and in him to blesse all the rest as his seed For so the point is that what God confirmed by oath to Abraham he confirmed it to us even to all beleevers to the Worlds end To this I answer Answ The reason of it is in the Text. Namely that he might shew the immutability of his counsel to the Heirs of promise and that he might doe as much as might be to help and strengthen his peoples faith that they might the better trust him The Lord knew that by drawing out his work into length of time as he hath done and laying his designes so long before he should have occasion to do the same things over againe and againe and therefore should in his works to former of his Saints give types and samples of what his people might expect in after times even in that great work the conquest of the world by the Gospel of Jesus Christ As for instance what he did for Israel in the flesh in their deliverance from Egypt driving out the Canaanites before them managing the affairs of his Kingdome among that people in that Land he doth over again though in a more spiritual way for his people under the Gospel which are the Israel of God and the seed of Abraham also Gal. 3. 29. 6. 16. Heb. 8. 8. And their condition made parallel with ours by
the Apostle 1 Cor. 10. 1. to 11. and Psal 95. as hath been shewed Now this advantage to his peoples faith God would not lose therefore he giveth not only his promise and oath but also gives them first to Abraham and in him to all his Saints in aftertimes that so they might have their eyes and observation fixt upon all his works wrought for his people in ages before in answer to the selfe same promises to be beleeved by them And in this the heirs of promise have a double advantage to their faith whereby the immutability of the counsel of God is ascertained unto them First by way of experience in as much as they are required to believe no more then what they see others have beleeved and hath been fulfilled to them long before and beleeved it upon the same terms our case being made by this his blessing of his people in this method the same with theirs This therefore was Davids argument for comfort in his desertions nay of Christ himselfe of whom even in that very thing David was a type Psal 22. 4. Our Fathers trusted in thee they trusted and thou didest deliver them they cryed unto thee and were delivered they trusted in thee and were not confounded Secondly in that it was the surest and clearest way of making known the mind of God unto his people thus by taking one of the same kind and making him a pattern for all the rest He might have done it by large descriptions in words but so had we been more entangled with variety of interpretations it being to pass through many ages languages and nations whereas by taking such a pattern to hold forth to all ages what his people may expect from him our understandings are fixed more upon things then words whereby we have a more certain knowledge and lesse subject to mistakes Thus the great priviledge and power of the Saints in conquering the enemies of those whom God will thus blesse by overcoming God himselfe by prayer was first given to Jacob Gen. 32. with his new Name and in him to all the rest of his people and for the selfe same cause Quest 2. Why the Lord who bestoweth his blessings according to his own free election should so confine his choice as to bestow these blessings by families and by nations that he taketh not his number proportionally from all places of the world alike Answ Many reasons may be given of this 1. It is not impertinent to be considered that his purpose is to raise up an abundant glory to himself from small things that is one reason why he chose men and among men not many mighty but the weak things of this world are chosen 1 Cor. 1. 26. therefore would he not leave little Children out of his Kingdome Mark 10. 14. Of such is the Kingdome of God saith our Saviour that is they also are part of it By such he meaneth not as so qualified but that of such also the Kingdome doth consist Both because it is by him given as an argument or reason why children should be brought to him for had he intended the qualification only it had been an argument as well to bring Lambs or Doves to Christ for so are the subjects of his Kingdome qualified even as Lambs and Doves And because he saith afterwards whosoever shall not receive the kingdome of God as a little Child that is as a child receiveth it shall not enter therein This our Saviour addeth to shew the mistake of his Disciples who thought it seems that little children were not capable of receiving the Kingdome of God or of entring into it or to be made partakers of the blessings of Christ and therefore did forbid their being brought to him to which he saith that they are as capable of that work upon their soules as others are in as much as in the first reception of the Kingdome of God into our soules we are as little Children are that is we are meerly passive in it Now because he would that little children also should be members of his Kingdome therefore hath he made it one branch of the Gospel of this Kingdome that the families of the righteous shall be blessed 2. Neither is it to be omitted that by this means is made to appear that in Christ the second Adam the same is done to life as was in the first Adam unto death As in Adam all dye so in Christ shall all be made alive 1 Cor. 15. 22. Now if you consider what makes us children of the second Adam you will find that the originall of our Sonship in Christ is Gods election Ephes 1. 4. According as he hath chosen us in him having predestinated us to the adoption of Children by Jesus Christ By a natural birth we cannot be made sonnes in Christ for our sonship is founded in grace therefore I say it hath its originall from Gods free election who will have mercy on whom he will have mercy Rom. 9. 15. Now therefore since this cannot be by natural generation and it must be acknowledged that the children of beleevers are by nature born children of wrath even as others Psal 52. 5. the Lord yet goes as far as may be and by promise hath so confined his election as ordinarily to cast elect children upon elect parents 3. That which is more clear the reason is because of his love to elect parents The Lord knows what it is for Parents to be blessed in their Children and how he indeareth himself to his Saints thereby Deut. 4. 37. Because he loved thy fathers therefore he chose their seed after them So Deut. 10. 15. to 21. Rom. 11. 28. As concerning the Gospel they are enemies for your sakes but as touching the election they are beloved for the Fathers sakes 4. Because of his love to his elect when children therefore he casteth them upon such Parents by whom they may be brought up in his fear which otherwise had not been and he loves to work as much as may be by second causes Where could Isaac have been so brought up as in Abrahams family I know Abraham saith God that he will command his Children and his Houshold after him and they shall keep the way of the Lord. Gen. 18. 19. Had not the Lord thus far confined his choice for an absolute confinement there is not as was shewed before to Families Kindreds and Nations his elect had been destitute of means of Education and the great advantage in the family relation for the seasoning of the hearts of young ones with his fear had been lost which advantage God would not lose therefore in all the ages of the world his blessing still hath been upon the families of his people Untill he put his Church into a Kingdome every believers family was a Church as the Church is yet called the houshold of God Ephes 2. 19. 3. 15. His blessing therefore was upon them for that season upon that account And
Magistrates will have their free course and upon grounds of nature and reason as before And what influence the Kingdome or Subjects of Christ shall have upon the Kingdomes of the World will not be destructive to them but perfective of them That which is spiritual destroyeth not that which natural but perfects it The power will be naturally devolved upon them as from other causes so also because of their number and having power and authority in their hands they shall do the same things for which government is ordained and upon the same grounds in nature as before onely here will be the difference what they do they will do it like Saints and as becomes those who are subjects of the Kingdome of Christ and as in obedience unto his command As a beleever does all the same duties in nature in all relations in the world Parents to Children Masters to Servants Children to Parents Servants to Masters one Neighbour to another as he did before his conversion or as other men doe only with this difference unregenerate persons do them onely upon a natural ground and because nature is corrupt the duties many times are done accordingly but a beleever though he doth the same things and upon the same natural ground too yet he doth them also in obedience unto Christ and as sent by him about that work in which respect his people are said to be sent by him into the world Joh. 13. 16. The Servant is not greater then his Lord neither he that is sent greater then he that sent him In our conversion he taketh us out of this world Joh. 15. 19. Because ye are not of the world but I have chosen you out of the world therefore the world hateth you And he sendeth us into the world againe because there lies our work and the same duties in nature we are to doe yet not as being of the world but as being of Christ and called out of the world and sent in againe by him Thus when the men of this world are in place of government they act onely upon principles of nature and the nature of man being by sin corrupted the work is done accordingly hence is all that injustice in the world even from those whose work and interest it is to preserve justice what they can But when this power is cast upon the people of the Lord though they shall performe the same work of righteousnesse in government and upon the same ground in nature too yet they shall act as persons who have more then nature in them namely as such who are sent by Christ and governed by his word and spirit So as the inhabitants of the earth shall have no cause to complain that power is put into such hands nay they shall greatly rejoyce in that day as is foretold often by the Psalmist Psal 97. 1. The Lord raigneth let the earth rejoyce O clap your hands all ye people shout unto God with the voice of triumph for the Lord most high is terrible he is a great King over all the earth Psal 47. 1. I come now to the Application wherein although much use may be made of this point otherwise yet I shall insist onely upon two things First upon such things from it as may tend to clear the point of Infant-Baptisme Secondly something I shall also adde concerning the Kingdome of Christ First I say upon Infant-Baptisme concerning which yet I shall not enter at large upon that controversie onely I shall insist upon such arguments as do arise from this point Other arguments there are and fitly urged also which I shall not mention Now for that purpose it will not be amisse nor impertinent from what hath been said in opening this point Vse 1. First that hence we learn and observe the difference and agreement between those two great promises made by God unto his people The first to onr first parents Gen. 3. 15. The seed of the Woman shall bruise the Serpents head The other this promise unto Abraham Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families of the earth be blessed and multiplying I will multiply thy seed c. I say wherein 1. They agree viz. 1. Both to be fulfilled in Christ 2. Both made to a spiritual seed 3. Both for the encrease of that seed and the conquest of enemies 4. Both comprehending the whole Gospel 2. They differ that in this promise unto Abraham the Lord maketh an addition to the former namely he giveth a more particular account how this conquest shall be accomplished 1. By putting this seed into a Kingdome that is whereas before it was in families onely that many families should be put together to be a separated peculiar people to himself a Kingdome of Priests and an holy Nation as they are called Exod. 19. 6. This kingdome he began in Abraham when he chose his seed first to be carried on in the Church of the Old Testament then in the Church of the New Testament under a differing manner of administration yet the same kingdome still as appeareth by that of our Saviour The Kingdom of God shall be taken away from the Jewes and given to others Matth. 21. 23. Which kingdome as to the matter of it was from the beginning but was not put into such a forme nor by any word of God so appointed to it untill Abraham received the promise and he and his seed made the heires of the world as hath been shewed 2. By that provision which God hath made for the encrease and greatnesse of this kingdome by blessing beleevers so as to make them blessings to Families Kindreds and Nations This being the means appointed by God for multiplying the seed by so casting elect children upon elect Parents as was shewed in opening the reasons of the point Which being so now for our purpose let it further be considered that as God made an addition to his Gospel or rather a further discovery of his mind therein in his promise unto Abraham so he also made an addition to the seals for confirmation of it to his people namely the seal of Circumcision which also was first given to Abraham and not in use before And as this addition to his Gospel was a promise of making beleevers blessings to families and nations in order to the multiplying of the seed and encrease of the Kingdome of Christ so the application of this seale to Infants is part of the seale thereby signifying and confirming that promise of such blessing So Gen. 17. 10. This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and the uncircumcised man-child that soul shall be cut off from his people he hath broken my covenant Had not the application of it to the Infant been part of the token of the covenant the childs not being circumcised had not been a breach of the covenant nor could
occasions of enemies to rise up against it as now it had when God would single out a people rejecting some and chusing others and that in such an externall and eminent way to be a peculiar people and a Kingdome for himself Now should the Saints be hard put to it to do much that way in prayer This people and kingdome he began in Abraham as hath been shewed and although it is true Esau was not the first enemy against this Kingdome or seed Ishmael was before him yet Esau was the first who in that manner opposed it as to seek to destroy the seed As for Ishmael he slighted it scorned Isaac and mocked him so did Esau slight it at the first when he sold his birthright but at last he found himselfe pinched and aggrieved so as he sought to destroy Jacob. Enemies of God at first use to slight and scorne that which afterwards they persecute even to blood thus did Esau Therefore I say Jacob was the first who was put to it by conquering Heaven to prevaile against the enemies of this Kingdome and had his name of Israel given him thereupon Gal. 6. 16. And the peace of the Israel of God depends upon such a conquest at this day Thus in Abrahams new name and his being made the Father of the Faithfull there was something given which beleevers had not at least in such a way had not before in reference to which he was so called Therefore it was not for his faith only nor the eminency thereof Thirdly there is nothing in faith or in the eminency thereof that could occasion that his name to be given unto him When God gave Jacob his name Israel it was a name sutable to his prevailing with God it signifieth as much So the name Peter signifieth a Stone which was given to Simon and in him to us in reference to that confession of Christ which maketh us Stones in his Temple So when God gave Abram his name Abraham it was upon a like account Abraham signifieth a Father of multitudes and that reason of it is expresly rendred by the Lord himself Gen. 17. 5. Thy name shall be Abraham for a Father of many Nations have I made thee In the New Testament called the father of all them that beleeve And it pointeth us to this that it was in reference to something which he was to have as a Father for which he was so called namely this additional promise made to him in his covenant and the seale thereof concerning the multiplying of his seed by making him and all beleevers after him to be blessings to Families and Nations and was therefore so called both because he was the first Father that received this blessing which was a blessing upon parents their children and because at least in a great part by vertue thereof the holy seed was to be propagated and encreased And beleevers are said to be his seed because that promise covenant made to Abraham concerning the Lords blessing and multiplying his seed is so much a cause of their being brought forth unto Christ his ordering his election so as to bestow his blessing thus by Families and Nations being that which makes the Kingdome of Heaven like leaven as was shewed before one beleever ordinarily being the meanes of the conversion of another Some think beleevers are called the seed of Abraham because they are propagated from his example in beleeving because they are said to walk in the steps of the faith of Abraham But this is not a sufficient reason for that denomination Rom. 4. 12. for we are to look as well at the example of others Heb. 12. 1. There is mention of a cloud of witnesses compassing us about to whose examples we are to look chiefly to look at Christ the Authour or the Captain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finisher of our faith Thus we see that Abraham had his new name and is called the Father of all them that beleeve in reference to these two things First because of this additional promise given in order to the encrease of his spiritual seed and Secondly because he had given him also the seale of this promise the circumcision of the child The summe of what we have in this first use for clearing the duty of Infant-Baptisme is this That from the consideration of the difference and agreement of these two great promises that to our first Parents and this to Abraham we take occasion to observe these five things First that in this promise unto Abraham an addition was made to the former promise Secondly that the Lord upon this occasion added a seale also for confirmation of his Gospel to his people namely the sign of circumcision the token of Abrahams covenant Thirdly that the application of the token unto Infants was part of the token of the covenant Fourthly that as this additional promise was of a blessing upon families and nations in order to multiply the seed so by this application of the token unto Infants was this promise sealed Fifthly that in reference to this additionall promise and the seale thereof was Abraham called the Father of all them that beleeve and they his seed So as what he received from the Lord both in the promise and the seale thereof he received it not only for himselfe but also for his seed even his spirituall seed in their generations Vse 2. A second use of this point may be that which the Apostle makes of it in this place when he saith this the Lord hath done to shew the immutability of his counsel to the Heirs of promise and that we might have strong consolation What the Lord hath intended and designed for beleevers let them embrace Let them not lose the comfort of this Oath and Promise made to Abraham and his Seed And let their care in this be as well in one thing as another Let their faith and hope enter into that which is within the vaile as the Apostle speaks even into Heaven it selfe whereof that within the vaile was a type Heb. 9. And there let the soule rejoyce in all the secrets of the covenant the whole mystery of the Gospel even in that which neither eye hath seen nor ear heard nor hath entred into the heart of a natural man to conceive The merit and satisfaction of the blood of Christ sprinkled upon the mercy seat the efficacy and power of his intercession as our great High Priest the blessed priviledge of our adoption the gift of his good spirit the glorious inheritance of the sons of God A free accesse into the bosome of the Father his infinit love his eternal and free election In all this so much above the sphere of natures light let faith be confident and strong in the Promise and Oath of God to Abraham and his seed And let not that branch peculiarly added unto his covenant be forgotten or neglected the Lords purpose of election as to families and posterity the conquest of the
world by multiplying Abrahams spiritual seed and that by making beleevers blessings to families and nations Let not the people of God so easily part with so ancient entayled priviledges wherein the Saints have rejoyced for so many ages Let them have so much compassion on their Children as not to blot their names out of Heaven or thrust them out of the Kingdome of Christ into the Kingdome of Satan for to one of the two Kingdomes they must belong Those who know their owne priviledge herein will not upon such slender grounds part with it as the manner of some is to do And as Gods promise unto Abraham and his seed is called a Covenant and therefore something to be performed on their part as a duty commanded and required by the Lord that his Covenant be not broken so let beleevers search and see what that duty is for which purpose let us make this further use of this point Vse 3. From thence to learne not to confine that great promise made to Abraham and his seed Gen. 17. within the compasse of an earthly Canaan as meant onely of the temporal things of that Land or the multiplying of his natural seed therein but also of all such blessings in Christ whereof Canaan and the good things thereof were types That very promise vers 8. of the Land of Canaan to be an everlasting possession to his seed and he to be their God by what hath been said in opening this point we see is yet in fulfilling even to us of the times of the New Testament in the spiritual blessings of the Heavenly Canaan and in the conquest of the World by the people of the God of Abraham whereof the conquest of that land by Joshuah was a type as hath been shewed If any shall affirm that in neither of these two respects that promise can be brought down to these times it behooveth such to find out some other sense wherein it may be so extended because we see that what the Lord confirmed unto Abraham of blessing multiplying and causing his seed to possess the gate of his enemies he confirmed it to us even to beleevers of the New Testament as his seed and heirs according to the promise In opening the point I was the larger in the proofe hereof and have therefore insisted upon some things by the by concerning the Kingdom of Christ although a full unfolding thereof would require a farre larger discourse because it conduceth much towards the clearing of Infant-Baptisme to be a duty which God requireth of his people that the full extent of Gods promise unto Abraham whereof we have found that to be one branch be considered and understood For if this be granted that the promise made to Abraham Gen. 17. especially that part of it v. 8. concerning Canaan to be an everlasting possession to his seed be of such extent and made also to his spiritual seed of the New Testament it will follow that that command of God in those words next following vers 9. Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations is to be meant also of his spirituall seed even in our dayes and as a command that now lieth upon the same spiritual seed in all Generations Psal 105. in as much as that command is brought in with a therefore upon the promise made to the same seed in the words next afore going Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations And saies God This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and ye shall circumcise the flesh of your foreskin and it shall be a token of the covenant between me and you and v. 14. The uncircumcised man-child shall be cut off from his people he hath broken my covenant Obj. It will be said how is this command of keeping this covenant obliging to beleevers now since the covenant to be kept was then specified to be the circumcising of the child in as much as circumcision is now abolished Or what is this to baptizing children the point in hand to be cleared in this discourse To this I answer Answ First It is to be observed that this command of God is primarily fixed upon the generall duty namely the covenant to be kept and not upon this or that way of keeping either by circumcising or baptising so as the circumcising of the Childe came under the command onely upon this because it was declared then to be the token of the covenant and by the words it is supposed that when it should cease to be the token of the covenant it should no longer be a duty and what else by the same authority should be made the token of the same covenant would be the duty in stead thereof Mark the words he doth not say Thou shalt therfore circumcise every man-child among you as a token of the covenant between me and you for so had that been made the token for perpetuity to have continued so long as the covenant it selfe But first in general he saith Thou shalt keep my covenant therefore thou and thy seed after thee in their Generations that is they should observe and performe the token of the covenant whatever that prove to be and in the second place he addeth This is my covenant which ye shall keep between me and you and thy seed after thee every man-child among you shall be circumcised and the uncircumcised man-child hath broken my covenant therefore as I said as for circumcision that was a duty onely upon those words declaring that to be then the token Circumcision is now abolished yet the command of keeping the token of Abrahams covenant is still in force and binding to Abrahams spiritual seed in their Generations therefore what is now the token of that covenant must be observed in stead thereof The like manner of institution we have concerning the Sabbath therefore those who deny Infant-Baptism oftentimes deny the Sabbath and not without cause for there is the same reason of both and we may illustrate the one by the other The Lord intended in time to change the day from the seventh to the first day of the week as he intended in time to change the token of Abrahams covenant therefore in the fourth Commandement also the command is not primarily fixed upon the seventh or any day to be remembred and kept holy but upon the general duty that the rest-day of the Lord be remembred and kept holy what ever that day fall to be Exod. 20. 8. 11. Remember the Sabbath day that is the rest-day to keep it holy and the Lord blessed the rest-day and sanctified it And the remembrance and keeping of the seventh day is in the commandement made a duty for this reason because that was declared to be then the day wherein God had entred into his rest after his making of the world And
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 as 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. In 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 onely 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 his 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. yet 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 onely 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 we 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. that 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 onely 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. and therefore meant 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
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 onely in respect of that part thereof or of those persons which either were or 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 be 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 onely 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 onely 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 onely 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 onely in respect of a part as yet unborne Now therefore since these two places do so much differ and in as 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 Vse 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 and in that respect of bringing them to Christ by an internall work of grace upon their hearts so it was very suitable and necessary that they should in such externall waies also bring them to Christ as there they did that he might lay his hands upon them and blesse them Thirdly the reason also why our Saviour was so much displeased and angry with his Disciples for their rebuking those that brought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is and it is to set forth the most passionate indignation had against a person The same word is used Matth. 20. 24. to set out the displeasure taken against James and John by the other Disciples for their ambitious request to be one at the right hand and the other at the left hand of Christ in his Kingdom When they heard it saies the Text they were moved with indignation against the two brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason I say why he was so much moved with anger upon this occasion namely because not onely his affection to the parents and the children but also his own interest so much concerned in it led him to it His Kingdom is his portion and hath been his great designe from the beginning of the world Matth. 25. 34. The greatnesse and increase of this his Kingdome depends much upon little ones being brought to Christ so as when his Disciples forbad Infants to be brought to him they crossed him in his designe and interest Let all the true Disciples of Christ be afraid to incur his anger upon this account Now for our purpose First if infants are part of the Kingdom of God and so the blessings of that kingdom belong unto them as the Apostle Peter said in a like case Act. 10. 47 Can any man forbid water that these should not be baptized since baptism is the seale of our entrance into this kingdom and the blessings of it and they a part of this Kingdom therfore receive the Holy Ghost as well as we Secondly this command of Christ upon such grounds was not given to his Disciples onely for that short time wherein he was to be with them in the flesh It was recorded after his ascention and of a perpetuall obligation to the Disciples of Christ in all ages then to come What was so written was written for our learning and we have no other such externall way of bringing them to Christ that he may lay his hands upon them and blesse them but in baptisme wherein our initiation into the Kingdom of God and the blessings of that kingdome are sealed And as by his laying his hands upon them and blessing them at that time we see that infants are capable of benefit by outward signes which themselves cannot consider nor understand so that in baptisme now the Lord Christ in doing his part therein doth the same thing in effect as then he did to those children when he took them in his armes laid his hands upon them and blessed them in as much as their entrance into his kingdom and the blessings of it as I said is therein signified and sealed Thirdly to this I may adde that unto whom he is a King to them he is also a Prophet Therefore as of such is his Kingdom so such are his Disciples and are made Disciples when their parents are converted because they are then in the way of the spirits teaching as hath been shewed Called Disciples Acts 15. 10. Circumcision called a yoke put on the neck of the Disciples This by the way I observe as a sufficient answer to that argument brought by some from Matth. 28. against baptizing Infants yea supposing it should be granted what they say to be the sense of that place namely that onely those who are made Disciples may be baptized Although more might be said about those words in answer to it namely that in the words baptizing them Matth. 28. 19. we have by a Synecdoche a part for the whole an usuall form of speech in Scripture for we know the Apostles commission did extend as well to a setting up of other ordinances as of baptisme Therefore when he saith Goe teach all Nations baptizing them it is as if he had said Goe teach them and enter them into the practice of the worship of the Gospel of which among other things the application of the token of Abrahams covenant to Infants may be a part any thing in that place contained notwithstanding No more at present upon that subject But having had occasion in opening this point to speake of severall things concerning the Kingdom of Christ I must adde something though but briefly by way of application also upon that Vse 6. Therefore a sixth use of this point may be that from thence we learn to rectifie some mistakes about this Kingdom and to remove such prejudice and hard thoughts as may be apt to lie in the minds of men against it Dan 7. 27. Psal 47. 3. namely whereas it is said that the Kingdom and Dominion and the greatnesse of the Kingdome under the whole Heaven shall be given to the people of the Saints of the most high And that they shall fill the world and the Lord shall subdue the people under them and the Nations under their feet These may seem to be hard sayings and not to be born This doctrine will some say teacheth the people of God to be ill subjects to graspe and reach after power and to be disturbers of Commonwealths and indeed it is true if things be not rightly understood there seemeth just cause of such offence but if matters be scanned and considered rightly there is no such cause of any jealousies or fears at all 1. By that which hath been said in opening this point we see that although it must be granted that as the Church of Christ is a growing thing and of the encrease of his government and peace there shall be no end Esay 9. 7. and therefore must fill the world at last and that what the Lord hath said of Abrahams seed concerning a possessing of the gate of his enemies must be fulfilled in its time yet that God will take a most naturall genuine and satisfying way to bring his people to such power You see he will doe it by multiplying the seed of Abraham He will not doe it by violence he declareth against it Esay 2. 4. but by the word of truth meeknesse and righteousnesse Psal 45. Nor by unrighteous waies of any kind The scepter of his kingdom is a right scepter No feare of any unrighteousnesse in it it is a spirituall Kingdom and ever shall be so When the Lords mountain shall be exalted above the hills it will be the Lords mountain still The weapons therefore of its warfare are spirituall the sword of the spirit which is the word of God is that
are unnatural unsafe and false are quickly taken up and so the issue is according and in stead of setting up his Kingdome ere they are aware they are ready to set up something else wherein that I say no more no blessing is to be expected It is the blessing of God upon persons not their abilities how great soever whereby they are made active in being blessings unto any chiefly in managing affaires of his Kingdome which is a blessed Kingdome And we see that he conferreth blessings still according to his covenant as all that he hath ever done or doth for any of his people hath ever been and is according to a covenant And however we are apt to think that an omission of an ordinance or duty therein required makes no great matter yet he putteth much upon it and proceeds accordingly as he sees fit in giving and denying of his blessing and in leaving marks of his displeasure upon such as doe transgresse therein 2. As you would be blessings to Families and Nations as you are to have that priviledge by vertue of Abrahams Covenant so you must follow Abrahams steps Be not slothful saith the Apostle in the words next before my Text Heb. 6. 12. but followers of them who through faith and patience inherit the promises If ye were Abrahams children saith our Saviour Joh. 8. 39. that is so as to inherit Abrahams promise and blessing for otherwise they were his natural seed ye would do the works of Abraham Think not therefore to be blessings to your neighbours or to your owne children or servants as Abraham was unlesse you follow his steps And that in three things especially 1. You must teach your Families as Abraham did Gen. 18. 19. I know him saith God that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement that the Lord may bring upon Abraham that which he hath spoken of him Implying that if family-duties be neglected notwithstanding the promise the blessing will not take effect God carries on his work of sanctification so as to take his people into communion with himself therein and to make them active in the work therefore he conferrs his blessings of that nature upon us by the use of means and they such as are fittest and most natural and proper to bring his work to passe Among all the means of grace there is none more effectual then family-instruction and example by means hereof are persons fitted and prepared for made more capable of benefit by publique preaching the younger sort especially Hereby the parents or family-governours authority example and interest is improved to a very great advantage to cause attention wakefulnesse of spirit readinesse to hear to read to ponder and consider the truth revealed in the Gospel That respect and love which usually is mutual in such relations is of mighty force to make endeavors of this nature happy and succesful The Lord knew this and therefore would not lose it therefore hath he promised to water such endeavours with the dew of his blessing He loveth there to blesse where there is something to be blessed by him Matth. 13. 12. 25. 29. Knowing therefore of what use his Saints might be to bring in others to himself especially those under their power guidance and tuition he hath therefore promised to make beleevers blessings unto families kindreds and nations Upon this account it was that Joshuah could undertake not only for himself but also for his house Jos 24. 15. Chuse ye whom ye will serve but as for mee and my house we will serve the Lord. Thus we read that Timothy knew the Scriptures from a Child 2 Tim. 3. 15. And this because the same faith dwelt in him which dwelt first in his Grand-Mother Lois and his Mother Eunice 2 Tim. 1. 5. We read also how the wise Solomon was instructed by his Mother This therefore is your way to encrease the Kingdome of Christ And yet this is not all 2. Another thing wherein you are to follow Abrahams steps is uprightness and singleness of heart in what you do for God Gen. 17. 1. Walk before me and be thou upright and I will make my covenant between me and thee and I will multiply thee exceedingly So Psal 112. 2. The generation of the upright shall be blessed A great part of a Christians work in his walking with God lieth in family-duties Now if he be but formal in it taking up a form of Godliness because he loveth to seem religious although he abound in duties of all sorts albeit a form of Godlinesse is better then nothing yet little good is done in such a case He that in sincerity and singlenesse of heart sets himselfe to glorifie God and to save the souls of such as are about him he it is that is a blessing where he liveth Such uprightnesse of heart engageth his affections in the work therefore what counsel or instruction he administers or what example he giveth taketh more impression What cometh from the heart goeth to the heart and there it fixeth with more authority and power A formal Christian is like unsavory salt that seasons not 3. You must not satisfie your selves with this Abraham must be followed yet one step further You must labour to be friends of God as Abraham was James 2. 23. that is you must be spiritual and heavenly Christians walking close with God no strangers to him observing narrowly his carriage towards you applying your selves to please him in all things to gaine upon his love to encrease in favour with him Such as keep acquaintance dayly and converse with God such persons alwaies are a blessing where they live As our Saviour saith they are like leaven apt to season such as are about them with the fear and love of Christ He that converseth much with God hath an humble meek and savory spirit He is rich in faith much of God appeareth still in all his conversation His presence therefore and example is a check to wickedness a provocation and encouragement to holiness of life As a friend of the Bridgroome he is a blessed meanes to bring many soules into the arms of Christ On the other side whoever he be that neglecteth this friendship is in very small capacity to be an instrument of spiritual good to any especially to those who are nearest to him who most observe his wayes and see into his actions A friend of the Bridegroome and the Bride must be a friend of God FINIS A SHORT DISCOURSE Concerning the MANIFSTATIONS of GOD unto his People IN THE LAST DAIES Wherein is shewed the manner of the Spirits work therein to be in the use of ordinary gifts not by extraordinary Revelations HEBR. 1. 1. God who at sundry times and in divers manners spake in times past to the fathers by the Prophets hath in these last daies spoken unto us by his sonne IN these words we have