for the Sabbath day and so the blessing of the house of God is set forth Psal 23. 5 6. As for instance In prayer our heavenly father giveth the Holy Spirit to them that ask him Luk. 11. 13. And by one Spirit are we baptized into one body 1 Cor. 12 13. In the supper of the Lord we have the communion of the body of Christ namely in partaking with our head in the same anointing with the holy Ghost 1 Cor. 10 16. are all made to drink into one spirit 1 Cor. 12. 13. And so in all the rest The worke therefore to be done in this also of hearing the Word is that by the hearing of Faith we receive the Holy Ghost Gal. 3. 2. and that upon our beleeving we are sealed by the holy spirit of promise Ephes 1. 13. that is that there be First A powerful impression by the word upon the soule from the spirits witness to it setting of it home with life and vigour begetting and confirming faith changing the heart subduing it unto the power of the truth of God so making it unto the soul a creating word without which work it is but a dead letter to it Secondly The Image of Christ as it were stamped upon the soule in that impression elsewhere called his being formed in us Gal. 4. 19. in reference to which the word is called an immortal seed that liveth abideth for ever by which we are begotten in the new birth 1 Pet. 1. 23. called also an ingraffed word James 1 18 21 because it turneth us into its own nature and makes us like to Jesus Christ which image consisteth in our likenesse to him in his death and resurrection Philip. 3. 10. in the mortification of sinne and a spiritual resurrection unto newnesse of life Rom. 6. 5. Thirdly A witnesse of the spirit to the soule of our interest in God upon this new birth and giving us the earnest of our inheritance Ephes 1 14. in our enjoyments of him in communion with all the persons of the Trinity Father Sonne and Holy Ghost 1 Joh. 5 6 7 8. Rom. 8. 16. 17. Vse 3. A third use of the point may be a confutation of that opinion entertained by some that there are not now in being any true Ministers of Christ who can as Ambassadours from Christ in the name of God and in his authority speak unto the people because there are none that can take upon them to preach by an infallible spirit The reason alledged is because those who speak so in the name of God as his Ambassadours or as in his stead must do it by a Word which is wholly undoubtedly and meerly true that so they may be certainly known both to themselves and others to be so commissioned from the Lord and that both preachers and hearers may be infallibly assured that it is indeed the word of God which they preach Thus say they the first lawful preaching of the Gospel was performed by word of mouth and that such as was syncere 1 Pet. 2. 2. Sound Doctrine Titus 1. 9. Such as was received not as the word of men but as it was indeed the word of God 1 Thes 2. 13. And therefore since God hath nowhere commanded nor licensed that what was begun by such a word of truth should afterwards be carried on by a word not wholly and meerly true that those who now take upon them to perform that office of a Minister in the worship of God speaking in the name of God and as his Ambassadours unto the people in as much as they cannot pretend to such infallibility do act without commission and are guilty of will-worship and are not to be reputed the ministers of Christ in as much as all Administrations in the Church are to be by his institution and command Now from that which hath been said in opening this point we have a full and satisfying answer unto this namely First that however in laying the foundations of the Church of the New Testament and in setting down the institutions of the worship it was necessary that God should make use of persons of infallible gifts which accordingly was done in Christ and his Apostles and Evangelists yet that it was never intended that the work should be carried on by such but that in building upon those foundations and in the Churches growing up even to the measure of the stature to which it is intended in this world Ephes 4. 12 13. the work of God should goe on and prosper in the hands of his servants by the use of ordinary gifts in studying the Scriptures and in teaching and instructing one another in the knowledge of the Gospel and so as each teacher in the Church hath need to be taught and is supposed to be subject unto errour as hath been shewed from 1 Thes 5. 19. pag. 145. which will yet be more clear from that place if it be considered that those duties there mentioned by the Apostle in that golden chaine from vers 16. to 21. are linked together in such order as they are depending one upon another in a Christians practice as if we should read them thus That ye may rejoyce evermore pray without ceasing for that end in every thing give thanks for that end quench not the Spirit and so of the rest as you would not quench the Spirit despise not prophesie and for that end prove all things and hold fast that which is good for he that proves them not despiseth his teachers doctrine as not worthy to be considered or examined Now this connection betweene these duties being the Apostles scope it appears that the Spirit is quenched by despising that prophesying wherein there may be some errours and mistakes Therefore however the Apostles and Evangelists who were to write the Scripture had an infallible gift yet ordinary Elders of Churches even in the Apostles time had it not but were subject to mistakes as we see in the Angels of the seven Churches Rev. 2. 3. And of the Elders of Ephesus it is said that even from amongst themselves should men arise speaking perverse things to draw away disciples after them Acts 20. 30. Secondly We see also that the state and condition of the Church of the New Testament bespeaketh as much that the Church should be built up by the use of such gifts onely and that extraordinary gifts should cease as hath been shewed in the third Reason of the point God had otherwise in part lost his end in speaking to us by his Sonne of which his speaking one end was that he might bring down the knowledge of himself so farre to our capacity as that in the use of ordinary gifts by search and study of the Scriptures we might understand the great and deep things of God without the help of gifts infallible and extraordinary Thirdly the nature of the office of a Pastour and Teacher in the Church speaketh no lesse in as much as they are
of God let us draw neer with a true heart in full assurance of faith c. Let us hold fast the profession of our faith without wavering not forsaking the assembling of our selves together as the manner of some is So v. 35. Cast not away therefore your confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bondage of the Jews did chiefly stand in this that they were under such Ordinances and Administrations of worship Gal. 4. 9. As for their personal state wherein they stood by Faith they were free as we are free being under the same Covenant of grace and justified by Faith as well as we Therefore all this is spoken of the Worship of the New Testament in opposition to the Old that they should not forsake that to return again to this Again chap. 12. 15. 16. his exhortation is that they would not sell their birthright what is the birthright of believers for of such he speaketh which they can sell is it not their priviledges in the Church and Worship of the Gospel Of which also is meant that opposition between the Old Testament and the New in the following part of that Chapter I shall name but one place more that is chap. 4. 9. There remaineth therefore the keeping of a Sabbath for the people of God His arguments from whence he thus concludes we have before from Ps 95. begining chap. 3. v. 7. where the Saints of the New Testament as appeareth by the Apostles application of that Scripture are prophetically brought in thus exhorting one another O come let us worship and bow down let us kneel before the Lord our maker for he is our God and we are the people of his pasture and sheep of his hand to day if ye will hear his voice harden not your hearts c. I am the good Shepherd saith our Saviour Joh. 10. and my sheep will hear my voice therefore that is made the argument among the Saints exhorting one another to come and worship and kneel before the Lord because it is the voice of Christ the great Shepherd of our soules that calls us to it and that we harden not our hearts as they did in the Wilderness to whom he was a Shepherd also called the Shepherd of Israel Psal 80. 1. So Psal 77. 20. And because two things especially he doth for us as our Shepherd namely he feeds us and gives us rest Cant. 1. 7. Tell me O thou whom my soul loveth where thou feedest and where thou causest thy flock to rest at noon therefore that is made the Argument further lest he swear against us in his wrath as he did against them that we shall not enter into his rest Now the Apostle from that Scripture Psal 95. in order to perswade them to the worship of the Gospel in these two Chapters the third and fourth proveth the Christian Sabbath as we shall see anon Such is the connection between these two the Worship and the Sabbath as he that grants the one must not deny the other therefore having brought his Arguments for that his purpose he thus concludeth v. 9. There remaineth therefore the keeping of a Sabbath so in the margent and in the Greek for the people of God He saith not there remaineth a Sabbath but a Sabbatisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the celebration of a Sabbath for the people of God Because these believers to whom he wrot were forsaking not onely the Christian Sabbath but also the Worship so his scope there being to prove both and to prove the one by the other therefore he useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly rendred the keeping of a Sabbath which comprehendeth both the Sabbath it self and the Celebration of it in the house of Gods rest in the solemn instituted Worship There remaineth therefore the celebration of a Sabbath for the people of God Now I say such being his conclusions by this we see that a main scope of the Apostle in this Epistle is to prevent this their Apostacy from the Worship of the Gospel Having thus found out his scope it will be necessary also and very useful sundry ways in that which I intend to insist upon from these words that wee consider also in the second place what course he takes to prevail with them in this matter namely First whereas the Ordinances of the Old Testament were given by Angels and by the hand of Moses Gal. 3. 19. Heb. 2. 2. Acts 7. 53. And the Ordinances of the New Testament by Christ himselfe In the two first Chapters he sets out the dignity of Christ above Angels And in the third Chapter he prefers him before Moses Consider the Apostle and High Priest of our profession Christ Jesus who was faithfull to him that appointed him as Moses also was faithful in all his house He to be esteemed as the builder and such a builder as made the World and is God Verse 4. Moses but as a Stone in that building he as the Son and as an Owner Moses onely as a Servant in this house Now having thus prepared them he faleth upon his intended subject having made mention of the house of Christ He layeth down that proposition chap. 3. 6. His house are we if we hold fast the confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rejoycing of the hope firm to the end That is if we forsake not the Worship of the Gospel Because under the Jewish Ordinances they were in a state of bondage and because that Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh to God Heb. 7. 19. therefore their holding fast the Ordinances and Priviledges of the Gospel he calleth an holding fast the confidence or liberty and the rejoycing of the hope And because the house of God is the place of his rest as we see Esai 66. 1. Where is the house that ye will build for me or where is the place of my rest So Psal 132. 8. 14. He taketh occasion thence to exhort them not to refuse the offer made by Christ unto them of resting with him in his house and that he doth First in the words of the Prophet David Psal 95. where he findes an exhortation for his purpose penned to his hand Wherefore saith he that is because wee are his house as the Holy Ghost saith to day if ye will hear his voice that is the voice of Christ for his voice it is whose house and sheep we are harden not your hearts as in the provocation in the day of temptation in the Wilderness when your Fathers tempted me proved me and saw my works forty years wherefore I had in disdain that Generation and said they do alway erre in their hearts and they have not known my ways as I sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my wrath that they shall not enter into my rest The Prophet presseth us to hear his voice in this matter because he is our Shepherd and we the people of his pasture
and the Church of Ephesus is called his house Ephes 2. 22. Therefore in that society of professours wherein we worship God by vertue of his institution we have as much as if the whole family of heaven and earth were met and only they and in case a man be justly and orderly cast out by the Church the sentence is as dreadful and falleth as heavy upon his soule as if Christ and all his Saints and onely they had passed the sentence so saith Christ Matth. 18. 18. Whatsoever ye bind on earth shal be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven And as such a society of Christians is his body so they meet together in his name for those who are his body are invested with his power and authority although some of them so meeting as to their personall state and condition are not his members So also is it in the ministers of the Church though in themselves they are subject unto errour and infirmitie as others are yet by vertue of a like institution of Christ in the execution of their function look what truth they are able by such gifts as they have to fasten upon our understandings it cometh to us in the name of God and in the same authority as if Christ himselfe had spoken it unto us For a further clearing whereof let it be considered that because the ministration of the New Testament is a ministration of the spirit 2 Cor. 3. 8. therefore not onely the Apostles and Evangelists but also Pastours and Teachers who also are given by Christ for the work of that ministery Eph. 4. 12. as hath been shewed are ministers not of the letter but of the spirit For which cause also the Apostle saith of all the Saints in the Churches of Galatia concerning whom we cannot suppose that they were all converted by Apostles that they had received the spirit by the hearing of faith Galat. 3. 2. Which being so it may be truly said of us that even in their ministery we are made pertakers of the Holy Ghost and that in their teaching so far as we are fruitfull hearers we are taught by God himself who therefore may very well be said to receive the word from such ministers as spoken unto us by them in his name and as in his stead Now by that which hath been said I suppose it doth appear that albeit there are none that can pretend infallibility yet that they may be true ministers of Christ who may speak unto the people in his name and as his Ambassadours Vse 4. Learn from hence also how much they are mistaken on the other side who because of the Spirits teaching promised to beleevers cry downe humane learning as unnecessary in a Minister of the Gospel The spirit of God we see makes use of ordinary gifts Yea those who are not beleevers may be meanes to build up those who are As some of those who perished by the flood did help to build the Ark wherein the Church was saved Many such will at the last day say Lord Lord have we not prophesied in thy name and in thy name cast out Devils Matth. 7. 22. Were we to expect such wayes of Revelation whereby Apostles were enabled in their work yet humane learning would not be uselesse to us The spirit of God knows how to make use of all advantages it findes in nature whereof this is one The Apostle Paul as he was brought up at the feet of Gamaliel so he makes use of his learning in his ministery Much more now those extraordinary wayes are ceased is it usefull in the Church of God Thereby the understandings of men are exercised and enlarged and they made more able to search into to understand the Scriptures to instruct others therein The spirit of God hath made great use thereof in overthrowing and confounding Antichrist and as the Church is built up by use of ordinary gifts so will he use it stil to carry on his work to more perfection As by the Sonnes speaking God hath brought down the knowledge of himselfe to our capacity and that because in Christ he makes himselfe known to us in all the properties and affections of the humane nature so accordingly the spirit of Christ worketh in us after the manner of man even as the spirit of a second Adam 1 Cor. 15. 47. Therefore though he worketh powerfully yet he worketh sweetly and carries on his work so as to take us in and to make us active in what is done So our Saviour himselfe hath set out the manner of his working John 16. 13. as hath been shewed He shall guide or leade you into all truth He taketh time also and worketh by degrees he worketh also by meanes and maketh use of mans reason yea of every faculty in man in carrying on his worke and as by humane learning reason is improved and taketh in more light so also he works by that It is true that mans reason and the improvements of it by any learning whatsoever without the spirits sanctifying work is but such a light as is our darknesse Matth. 6. 23. in which case by how much the more a man excells therein so much the more is he insnared and intangled by his owne deceitfull heart but being sanctified they are a great advantage in the spirits work both in us and by us Learning may be abused and the best things corrupted are the worst but let not the abuse of any thing bespeak in us a casting off or a neglecting of its necessary use so should we debarre our selves the comfort of the choycest blessings in this World The Scriptures are to be a Christians chiefest study Psal 19. 7. Psal 1. 3. The Testimony of the Lord is sure making wise the simple Blessed is the man that maketh it his delight and meditation that hee may know Christ and him crucified that he may be taught by him as the truth is in Jesus unto a full assurance of understanding of the mystery of God and of the Father and of Christ in whom are hid all the treasures of Wisdome and Knowledge as the Apostle speaketh Col. 2. 2 3. In comparison to and without which all other learning is little worth And yet because this spiritual and heavenly wisdome so excells it puts a value also upon the other as being usefull and subservient thereunto and so as those who are the true and knowing friends to this Scripture-learning cannot with reason be enemies to that Let all professours of the true Religion and lovers of the truth be friends and cherishers thereof FINIS
THE COVENANT OF GOD WITH ABRAHAM OPENED WHEREIN I. The duty of Infant-baptism is cleared II. Something added concerning the Sabbath and the nature and increase of the Kingdom of Christ Together with A SHORT DISCOURSE Concerning the MANIFESTATIONS of GOD unto his People IN THE LAST DAYES Wherein is shewed the manner of the Spirits work therein to be in the use of ordinary gifts not by extraordinary Revelations By WILLIAM CARTER Minister of the Gospel in LONDON LONDON Printed by T. C. for John Rothwell at the Fountain and Bear in Goldsmiths row in Cheapside 1654. TO THE RIGHT HONOURABLE THE LORD MAYOR AND To the right Worshipfull the ALDERMEN and SHERIFFS of the City of London IN Observance of their Commands And Testimony of his hearty affection and due respects These short Discourses I. THE COVENANT OF GOD WITH ABRAHAM II. THE MANIFESTATIONS OF GOD UNTO HIS PEOPLE Are humbly presented by their Servant in Christ W. CARTER TO THE READER WHat I desired to offer upon this subject of Infant-Baptism I have brought into as little room as I could I have therefore purposely avoided a particular answering of every Objection urged by those that differ neither have I mentioned all nor many arguments to prove what I assert therein but have singled out that which I conceive to be the chief which is that express command of God to Abrahams seed Gen. 17. 9. to observe the token of his Covenant in their Generations Baptism being now the token and seal therof as Circumcision was and the Application of it unto Infants part of that token Dissatisfaction therein as in other cases in many is for want of industry in searching out the truth therefore I would not discourage my Reader by too large a Volume Solomon saith we must seek for Wisdom as for Silver and search for it as for hid Treasures Prov. 2. 4. in which labour the way is not to stay onely upon some lesser veines but by them to finde out the maine body of the Mine Many hints we have of this truth in Scripture here and there but the root of this matter is the Covenant of God with Abraham to which therefore I have especially confined this discourse The reason why yet notwithstanding I have thus far enlarged is because this Covenant is of such extent it being indeed a summary of the whole Gospel of the Kingdom in opening whereof therefore I could not but insist upon sundry things touching the kingdom of Christ Concerning the Sabbath also I have been forced to inlarge a little because I find it a parallel case between that and Infant-Baptism I have therfore in my way unto my text stayed a while in opening the third and fourth Chapters of this Epistle to the Hebrews inserting some brief heads of what some years since I have handled more at large in that subject of the Sabbath Nor could I well avoid a digression upon the Doctrine of the Law that so I might vindicate and perswade the Study of the Old Testament in order to an establishment in and a right understanding both of the Sabbath and of the Ordinances of the Worship whether it be Infant-Baptisme or any of the rest The good Spirit of God who is the comforter of his people lead us into all truth and guide our feet into the way of peace which is the prayer of Thy Servant in the Gospel W. C. ERRATA Pag. 6. lin 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠p. 39. l. 33. for confirmed r. conferred p. 86 l. 6. for there r. then p. 94. marg r. Psal 62. 12. p. 102. marg r. Mark 10. p. 111. l. 15. r. is sealed p. 117. l. 28. for let not the people of God imagine r. the people of God may not expect p. 154. l. 33. r. Thirdly it appears p. 155. marg r. Vse 1. p. 159 marg r. Vse 2. p. 170. l. 18. r. against THE COVENANT OF GOD WITH ABRAHAM OPENED Heb. 6. 13 14 15 16. For when God made promise to Abraham because he could swear by no greater he sware by himself saying surely blessing I will bless thee and multiplying I will multiply thee And so after he had patiently endured he obtained the promise For men verily swear by the greater and an Oath for confirmation is to them an end of all strife Wherein God willing more abundantly to shew unto the Heirs of promise the immutability of his counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us IN opening this Scripture it will be necessary for a clearer proceeding first to consider the Apostles scope in this whole Epistle Hee writeth this Epistle to believing Hebrews such at least as did profess the faith of Christ as appeareth in that he calleth them holy Brethren partakers of the Heavenly calling of whose profession Christ was the Apostle and High Priest chap. 3. 1. They had been instructed in the Doctrin of Christ chap. 5. 6. He commends them for their labour of love in ministring to the Saints chap. 6. And they are supposed to be in a Christian Church chap. 13. 7. 17. Now these believers were many of them forsakeing the Ordinances of the Worship of the New Testament they were casting off their holy profession whereof Christ Jesus was the Apostle and High Priest and were going back again to Moses as we see also in other Epistles to the Churches especially in that to the Galatians This Apostasy he endeavoureth in this Epistle to prevent and cure And that is his main scope therein as appeareth because still in the close of his Argumentations which are many his conclusions are by way of exhortation to that purpose As for instance to hold fast their profession and their liberty ch 4. 14. having said something before by way of Argument thus he concludeth Having therefore such an High Priest Jesus the Son of God who is entred into the Heavens let us hold fast our profession And verse 16. let us come with boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with liberty or freedom of speech to the Throne of grace spoken in opposition to the Jewish bondage who had not in their worship that free access to that throne or mercy-seat as we now have but were kept at more distance and made to stand without the vaile Heb. 9. 8. Again chap. 7. 8. 9. See how he argues all along not to prove that Christ was come but taking that for granted to prove that upon his comming there was to be a change of the Priesthood and of the Law of the worship of God Then after all see how he concludeth which is not till chap. 10. 19. Having therefore Brethren boldness the same word again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated liberty in the margent to enter into the Holiest by the blood of Jesus and having an High Priest over the House
Much more might be said from these two chapters for the Christian Sabbath but I would not stay too long in my passage to my Text. Thus much was necessary to be inserted because I shall make use of it anon where we shall see although it may seem too large a digression yet that it was not needless nor impertinent Thus it appeareth that by To day if ye will hear his voice is meant the Christian Sabbath day to the keeping whereof in the House and Worship of Christ the Apostle exhorteth them as I said First in the words of the Prophet David verse 7. Then Secondly v. 12. he exhorts them in his own words to the same purpose and as it were by way of commentary upon those words of David Therefore as the Prophet so the Apostle proceeds to press his advice and exhortation upon them from their example who fel in the Wilderness shewing that David in that Psalm maketh the condition and case of such who in the times of the Gospel shall forsake the Ordinances and Sabbath of the New Testament refusing to hear the voice of Christ inviting the people of his pasture and sheep of his hand to rest with him in his house upon his day to be the same with theirs who tempted God in the wildernesse in refusing his offer to give them the land of Canaan destroying the inhabitants before them and to give them rest in that land and that he will swear against them in his wrath that they shall not enter into his rest as he had done against these who fell in the Wildernesse Thus having finished in these two chapters his arguments and exhortations taken from that Scripture Psal 95. he proceedeth to another and still in prosecution of the same work namely to deliver them from this forsaking of the Worship and Ordinances of the Gospel and that is this He shews that upon the comming of Christ there was to be a change of the Priesthood and of the Law of Ordinances and that Christ is now the onely High Priest over the house of God being a Priest for ever after the order of Melchisedeck not after the order of Aaron This he begins at the fifth chapter he pursueth it in the seventh eighth ninth and to the ninteenth verse of the tenth chapter where he concludeth and from what he had said perswades them against this Apostasie This sixth chapter is part of a digression which he begineth at the eleventh verse of the fifth chapter in which he sharply reprehends them for their unprofitableness when for the time they ought to be Teachers that they had need to be again taught the first principles of the Oracles of God But that he saith he would not do but would go on to perfection even to those things which he saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood He giveth his reason because the recovery of such who had tasted of the sweetnesse of the Ordinances and House of Christ and were utterly fallen away not only from them but also from the other principles of the Doctrine of Christ would be but in vain attempted This sharpnesse of his towards them he againe mollifies verse 9. But we hope better things of you c. Indeavours to comfort them and exhorts them in the words next before my Text to labour with diligence for a full assurance of hope to the end And not to be slothful but followers of them who through faith and patience inherit the promises Now in the words of my Text he urgeth this duty of laboring for a ful assurance of hope upon them by shewing that ground of this assurance of hope which the Saints have from the example of Abraham that great pattern of Beleevers and that two ways 1. By way of immitation set forth by shewing 1. What God did for him namely 1. He made him a promise of blessing and multiplying him 2. He confirmed it by an Oath 1. Swearing by himselfe 2. That because he could swear by no greater giving to him the best security he could 2. What Abraham did and found thereupon 1. He inherited the promise 2. Yet that after he had patiently indured In all this is intimated if we follow his steps and do as he did that we shall find as as he found Thus is his example propounded for a ground of assurance of hope by way of immitation 2. By way of instruction in as much as what God did for him was intended not for him onely but also for all Beleevers as Heirs of the same promise together with him This is set forth by shewing 1. The Nature and Use of an Oath among men 1. Men swear by the greater 2. Vnto them it is in point of confirmation an end of all strife 2. God's end in making that Oath to Abraham 1. That he might shew the immutability of his Counsel 1. More abundantly 2. To the Heirs of Promise 2. That strong consolation might be had set forth by 1. The means namely by two immutable things wherein it was impossible for God to lye 2. The persons that should have it Beleevers even of the times of the New Testament That we might have strong consolation who have fled for refuge to lay hold upon the hope set before us By this we see that many things might be considered from these words by way of observation First That the things promised in the Gospel are by the Saints obtained by inheritance Abraham inherited the promise and all Beleevers are here called the Heirs of promise Begotten to a lively hope to an inheritance incorruptible 1 Pet. 1. 2. So Acts 26. 18. Brought from darkness to light and from the power of Satan unto God to receive forgiveness of sins and inheritance among them who are sanctified by faith in Christ And that will be the welcome sentence from the judge at last Come ye blessed of my Father inherit ye the Kingdom Their title is sure they cannot lose their portion and it is so great it must be freely given and by such a Father the Gospel therefore is his Testament The summe of what is promised therein is an enjoyment of God himself Those that have it must therefore be his Children by union with him in Jesus Christ And if Children then Heirs of God Rom. 8. 17. Secondly That those who do enjoy this inheritance by faith and patience they must inherit it Heb. 4. 2. This work is carryed on by the power of a creating word and the word profits not where it is not mixt with faith Rom. 1. 17. it is the power of God to Salvation to them onely that believe And because the Lord will take time to perform his promise dispatching this great work not all at once but by degrees therefore we have need of patience that having done the will of God we may receive the promise Heb. 10. 36. Thirdly That the example of beleevers is a great advantage to a Christian in beleeving Abrahams example is
upon it as such and that in performance thereof his spiritual seed did enjoy not onely an earthly Canaan but withall an heavenly even in the times of the old Testament which heavenly Canaan as it is yet in being and shall be and enjoyed by the same spiritual seed still so we are to look upon that promise as intended also for us of the New Testament in all generations and for an everlasting possession In this manner hath the Lord been pleased to confirm his Gospel to believers he hath singled out Abraham as a pattern and confirmed it to him and in him to us as his seed And it hath been his usual course thus to do As for instance when he gave that great promise of conquering the enemies of the blessed seed by conquering God in prayer he gave it first to Jacob when upon occasion of his prevailing in wrestling with God he called him Israel And from him do we at this day claim the same priviledge and are called by that name the Israel of God Gal. 6. 16. Peace be on them and on the Israel of God So when he gave unto his Saints the keys of the Kingdom of Heaven he gave them to Peter and that his new Name in order thereunto Matt. 16. 18. He had his name before given Ioh. 1. 42. but there he gives him the reason of his new Name and the comfort of it and from that gift to Peter the Saints do claim their Church power each according to their place and station in the Church for they have it as Peters that is as stones in that building or if you will as confessours which makes them to be Stones in the house of God And as persons are more or lesse eminent in that work so have they more or lesse of that power therefore the Officers of the Church are intrusted with the greatest share So here also he singles out Abraham and confirmeth that to him which he intendeth to bestow upon all beleevers and gives him also his new name upon the same account The reasons why he hath done thus I shall shew anon But before we come to them for our more clear proceeding let us first consider what this promise made to Abraham was and what is the meaning of it The Apostle here reciteth that promise Gen. 22. 16. where the words are these By my self have I sworne that blessing I will bless thee and multiplying I will multiply thy seed as the stars of Heaven and as the sand by the Sea shore and thy seed shall possess the gate of his enemies The Apostle here for brevity sake sets down but two things Gods blessing Abraham and his multiplying his seed his scope in this place being not so much to set out the full extent and compass of the matter of Abrahams promise but onely the manner of Gods confirming it by an oath therefore if you will have a just account of that promise you must take it as it is set down in Genesis not only in chapter 22. 16. but also in other places especially in the twelfth and seventeenth chapters for the same promise is several times repeated and by various expressions set forth And it containeth four things First in general that God would bless Abraham and with him all beleevers the heirs of his promise with all spiritual blessings in Christ as Children and Heirs of God Rom. 9. 7. Neither because they are the seed of Abraham are they all Children but in Isaac shall thy seed be called that is saith the Apostle they which are the children of the flesh these are not the children of God but the children of the promise are accounted for the seed By which we see the blessing which God bestowed upon Abraham and with him upon all beleevers saying blessing I will bless thee c. Gen. 2. is the blessing of Gods children namely all spiritual blessings in Christ Jesus As also we find Gal. 3. 16. that the covenant and promise made to Abraham was confirmed to us in Christ and to this promise the Law was added four hundred and thirty years after And it is called a preaching of the Gospel to Abraham v. 8. even in what was said In thee shall all the nations of the earth be blessed The Scripture saith the Apostle foreseeing that God would justifie the Heathen through faith preached the Gospel unto Abraham saying In thee shall all Nations be blessed So that they which be of faith are blessed with faithful Abraham And you see the blessing is their being justified by Christ Again Gal. 3. 29. If ye be Christs then are ye Abrahams seed and Heirs according to the promise So as look what blessings we have in Christ they are all wrapped up in that promise made to Abraham and it was intended by the Lord to comprehend as was said before the summe of the Gospel This I say in general was intended in the promise made to Abraham Gen. 5. 15. and herein his promise did not differ from that promise made unto our first parents The seed of the woman shall break the Serpents head Secondly More particularly in Gods promise unto Abraham is contained something peculiar unto him and which beleevers are to claim particularly from his promise made to Abraham as namely in the second place that God would not onely blesse Abraham and in him all beleevers but also would make them blessings and that chiefly and in the first place to their familis and not onely so but also to Nations Gen. 12. 1 2 3. Blessing I will bless thee and thou shalt be a blessing and in thee shall all the families oj the earth be blessed So Gen. 18. 18. All the nations of the earth shall be blessed in Abraham This promise Peter alledgeth and explaineth to the Jews Acts 3. 25. Ye are the children of the Prophets and of the covenant which God made with our Fathers saying unto Abraham and in thy seed shall all the Kindreds of the earth be blessed The word is all the families of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word we have Epes 3. 15. Of whom the whole family in heaven and earth is named The covenant made with Abraham therefore as by this place we see that we have it in that of Gen. 12. 1 where it was first made given so also that it respecteth families and posterity else he had said all the beleevers or all the people of the earth not all the families of the earth shall be blessed And he could not have said to the Jews ye are the children of the covenant had it not respected the children of the people of God Nor is it to be restrained only to the Jews for the promise is concerning all the families of the Earth Therefore it followeth in the next words v. 26. Vnto you first God having raised up his Son hath sent him to bless you therefore to others he was sent also afterwards to blesse them What we have as
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 onely 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 and 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 onely 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 onely 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 Ghost 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 onely so but also according to Gods promise unto Abraham therefore he saith it was not onely 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. but 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 followeth 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 onely 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. yet 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. Rev. 5. A promise to this effect we have also to all beleevers Joh. 16. 13. when the spirit of truth is come he shall lead you into all truth and he shall shew you things to come So Joh. 2. 13 20 27. he saith not onely 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
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
subject to the Prophets As for those words If any thing be revealed to another that sits by let the first hold his peace although they are alledged by some to prove the contrary yet being well considered it will appear also even from those words themselves that they are rather to be meant of something which he had provided to speak before he came into the Congregation then of a sudden extraordinary revelation I confesse as the words are translated they sound something the other way the word by is not in the Greek and we are to read them thus If any thing be revealed to another that sitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that sitteth by It is not the Apostles scope onely to expresse the posture of the man for whether he sate or stood if he had a revelation he was to have the same liberty of speaking Nor is it his scope onely to set forth his being by or present in the Congregation for then he had rather said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a further matter is intended as we may see by the same phrase used Acts 13. 14. Paul and Barnabas at their first comming to Antioch in Pisidia went into the Synagogue on the Sabbath day and says the Text they sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which words also the holy Ghost intends more then barely to record their posture in the Synagogue or to set it down whether they sat or stood It is a phrase both in this place and in the other 1 Cor. 14. importing thus much a placing themselves so in the Congregation as therby giving notice to them that they had something to speak unto the people as appears in that the rulers of the Synagogue after the Lecture of the Law was ended applyed themselvs to Paul and Barnabas without any speech had with them before whereby to have known their minds saying Men and brethren if ye have a word of exhortation to the people speak Whether it was because the Sonnes of the Prophets in Israel were not fixed in one place for the exercise of their function but went occasionally from place to place prophesying in the Synagogues or what else was the cause it seemes that in their Synagogues there was a place provided on purpose in which whoever placed himself the people expected some word of God from them and those who would tender themselves to speak did purposely set themselves in that seat some such custome I suppose it was that occasioned this phrase and so you are to understand that of Paul and Barnabas and this in 1 Cor. 14. If any thing be revealed to another that sitteth that is to another that is provided and tenders himself to speak in such a case says the Apostle he that speaks first is to take but so much time as to leave room for him who is to follow Thus we see that those very words do point us rather to the ordinary provision of the preachers of the word by ordinary gifts and to something whereof they are supposed to be provided by meditation and study before they come into the Congregation then to any extemporary revelation And it is evident from those reasons given before that the Apostle speaketh of such and that as the Preacher is called a Prophet so such provision is there called a revelation To this I may adde what we have found and considered from Rev. 19. 10. compared with Acts 2. 18. Rev. 12. 17. in the former Treatise upon the Covenant of God with Abraham pag. 85 86. 87. namely that now in the times of the New Testament every beleever hath the Spirit of prophesie yea though he be no preacher in the Church as is there shewed from those words of the Angel forbidding John to worship him saying See thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the Testimony of Jesus is the Spirit of prophesie This Testimony of Jesus is the whole manifestation of God by Jesus Christ contained as was shewed p. 132 in the Scripture of the Old and New Testament so called because the Lord Christ is that faithful and true Witnesse which God hath taken to himself whereby to give credit to his Gospel in the hearts of his people being fitted for that work as being his Sonne who knows all his bosome thoughts Joh. 1. 18. And as being a distinct person to the Father Joh. 8. 17. 18. for a witnesse must be another person And because of his assuming our nature and so being made one of our number In reference to all which it is that he saith Ye beleeve in God beleeve also in me Joh. 14. 1. Now by that speech of the Angel whoever hath this Testimonie which is the character and priviledge of every beleever in the times of the New Testament Rev. 12. 17. 1. 9. 6. 9. hath the Spirit of prophesie and is therefore a fellow-servant to the Angel by whom the Lord Christ gave the revelation of such prophesies unto his servant John The reason is because whoever hath the Testimony of Jesus hath it not onely in the Letter but hath received the Spirit also Gal. 3. 2. The ministration of the New Testament is a ministration of the Spirit 2. Cor. 3. 8. Therefore he saith that the Testimony of Jesus is the spirit of Prophesie because it is not had without the Spirit No man can say that Jesus is the Lord but by the Holy Ghost 1. Cor. 12. 3. It is a living word if it be an abiding word in any soule 1 Pet. 1. 23. By all which places we see that we in the times of the New Testament are not without the Revelations of God and that in an ordinary way by the use of ordinary gifts we have in effect the same communion with God in the visions of his glory and the discovery of his fatherly affection to us as they had by those extraordinary wayes of Revelation This therefore is another reason of the point namely why those extraordinary wayes are ceased and that what is attained of the manifestations of God to our soules must be had in the use of ordinary gifts in search and study of the Scriptures Reason 3 Because if God had still continued his speaking to his Saints by extraordinary wayes and by persons infallibly inspired such as were the Prophets and Apostles he had taken a course to keep his people at a lower stature in beleeving then is now attained to Had there been advantage in continuing such meanes the personal presence of Christ in the flesh amongst us of all other had been the greatest but we see what our Saviour saith to that Joh. 16. 7. It is expedient for you saith he that I go away implying that there was intended for the Church a better state by his presence with us in the Spirit then what they had by his presence in the Flesh The reason is 1. Because
our faith had stood more in the authority and personall respects of the messengers and lesse in the evidence of the truth it selfe and so lesse in God that which the Apostle endeavoured so much to prevent in his hearers 1 Cor. 2. 3 4. I was with you sayes he in weaknesse and in feare and in much trembling and my speech and my preaching was not with enticing words of mans wisdom but in demonstration of the spirit and of power That is he sought not to gain upon them so much by personall respects but by the evidence of the truth it selfe as he saith 2 Cor. 4. 2. By the demonstration of the truth commending himselfe to every mans conscience He gives the reason of his practice v. 5. That your faith should not stand in the wisdome of men but in the power of God which is attained unto rather by this way of studying the Scriptures when by comparing places and things together our faith is resolved into and fastned upon the selfe-evidencing light which is in truth then by taking all from Prophets or Apostles Had that been still the way as in the Primitive times it was and the times before Christ how apt we should have been to take things upon trust from an Apostle and not to search into the truth it selfe is evident if we consider First how naturall it is to us our own corruption leading us unto it to take up things on trust from man that so we may not have to doe with God in any truth because thereby the flesh is crucified which therefore strives against it and will close with creatures to shift off him Secondly if we consider one great experiment which the world hath had in this particular which is this 2 Thes 2. 7. 1 Joh. 2. 18. We know that in the Primitive times even in the Apostles daies Antichrist had his rise and by degrees he gained upon the Church In these our daies Antichrist is falling and loosing every day and so as never to arise again What is the reason since their light was the same with ours in some respects greater Consider where lieth his strength and that will point you to it It lieth in an implicit faith that people will believe as the Church believes take that away it is to Antichrist as the removing of that pillar by Sampson was unto the Philistims when the house and the Philistims came down together This now points us to consider if one reason why he then rose and is now falling though the light whereby he falls is the same which then was in the world be not because then the truth was taken more upon trust from the Apostles whereas now the light we gain is by search and study of the Scriptures whereby believers are more established and built upon the light of the truth it selfe for what light we gain by industry study sticks by us is more digested more powerfull and usefull in the soule Therefore how often is this urged by the Apostles to try the spirits and to try all things and hold fast that which is good And If we sayes the Apostle or an Angel from Heaven preach another Gospel let him be accursed 2. Because our understandings had not been so exercised and improved which is a great part of Gods designe in as much as the excellency of man lieth in his reason It is true the way of Gods improvement is by the death of the old man with all his excellencies whatsoever so as reason it selfe becomes a dead thing to us as considered onely of the first Adam but though it dies it doth not perish but growes up in the new creature to a glorious improvement and increase That which thou sowest says the Apostle is not quickened except it die 1 Cor. 15. 36. it dyeth therefore that it may be quickened in the new birth wherein it is sanctified by Christ and afterwards improved to the utmost in his children For which purpose God findes himself engaged to bring matters unto such a state as by labour in the use of reason sanctified a man may search into the deep things of God without such extraordinary helps and when should that be expected if not in these last days when God hath spoken to us by his Sonne whereby he hath rendred himselfe with greatest advantage to the understandings of his people Now I say had those ways of speaking by extraordinary revelations been continued we had been apt to take things up with case from an Apostle without study or labour in the use of our understandings The rather is this to be urged because God will be served by our understandings as well as other faculties therefore will omit no course that might be taken whereby to necessitate and provoke us thereunto Therefore had those ways been still in use we had been hindred in our growth in faith and in the knowledge of God and of his will 3. Because therein also stands the growth strength of Christians not onely that they happen upon the truth which those who are weak may do but also that they be throughly possessed of it and seasoned with it that it be well digested and made their own so as they be able to manage and improve it for their comfort and for a withstanding of gainsayers which is not so wel attained when truth is taken in without study from an Apostle or the like What a man gains by study he is able to master and that masters him and he keeps it better and that keeps him A man that takes a truth on trust may keep it by him till he be withstood but when opposition comes he is not able to reply and must go for an answer unto him on whom his faith is pinned There would have been at least more of this in Christians had not those ways been laid aside then now there is though there is too much of it notwithstanding Obj. You will say that by what hath been said it seems that the Saints in these our dayes are in a better state or in a more noble way of knowledge then they were in the Apostles times whose practices are our patterns or examples and in many cases made the rule of our actions which seemeth hard to be affirmed To this I answer Answ First that their practice being our pattern which we are to follow is not because they were in a more noble or better way of knowing the minde of God to edification but because thereby is hinted to us what was the word and mind of the Sonne of God who is the Apostle and High Priest of our Profession as touching the practice of the Saints in all succeeding ages we having no more certain way in many things to know what the Sonne taught both by himselfe and his Apostles touching his worship and service then by what we finde was the common and received practice of the Churches in those days Secondly that in some respect we are in a more
noble and a more edifying way of finding out the mind and will of God then they were then appears by this because that was the time of laying foundations ours are the times of building upon foundations being layed and of growing up to a more perfect man Ephes 4. 12. 13. Now though there be a strength in the foundation that is not in the building yet there is an eminency in the building above foundations It appeares also in that when knowledge shall most increase which towards the end it shall it shall increase that way namely by labour and study in searching of the Scriptures not by extraordinary visions or revelations Dan. 12. 4. At the time of the end many shall run to and fro that is shall search to and fro and knowledge shall be increased The same word is used 2 Chron. 16. 9. The eyes of the Lord do runne to and fro throughout the earth to shew himselfe strong for them whose heart is perfect towards him that is he searches and seeks occasions to shew his power for such it is meant of such a going to and fro as men use in searching such as when the children of Israel went about gathering the Manna Numb 11. 8. where the same word is also used Fourthly I may adde that which was mentioned before concerning Antichrist that notwithstanding in the Apostles dayes the same light did shine forth among the Saints and in some respect greater yet that then he had his rise and increase and in these our days is falling and declining to his utter ruin and extirpation which shewes that the Saints of these times in some respect even in point of knowledge and edification therein have preheminence above those who lived in the Apostles times Vse 2. Learn from hence what course is to be taken to be built up in the manifestations of God unto your soules search the Scriptures study throughly that Book of God and give your diligence to understand what God hath spoken to us by his Sonne That is the Mine in which we are to dig for this Wisdom as for Silver and search for it as for hid Treasures Prov. 2. 4. And look not after extraordinary visions or revelations Or else if that be your way you see First your labour will be lost your expectations frustrate Those wayes of speaking now are ceased since God hath spoken to us by his Sonne Secondly you shall runne a most desperate hazard of delusion because you are not in your way and so have nothing to defend you from the subtilties of Satan The way of the Lord is strength to the upright Prov. 10. 29. And he hath given his Angels a charge over thee to keep thee in all thy ways Psal 91. 11. but out of your way you have no promise of protection as for instance If it be in things within the compass of nature and reason sense and reason is your guide look what their direction is that is your way and a sufficient guard they are from his delusions therefore our Saviour said to his Disciples Luk. 24. 39. Behold my Hands and my Feet that it is I my self handle me see for a spirit hath not Flesh and Bones as ye see me have implying that in matters of that nature sense and reason rightly used are a defence sufficient in a common way of providence from delusions of the Devil Or if it be in matters above nature as the things of the Spirit are yet if you keep to the word of God that is your way and that will keep you and be your protection because it is a creating word so as although it speaks of glorious things above the line or sphere of nature yet is it able to make all good But if it be in natural things you deal without sense and reason or in spiritual and supernatural things without the Scripture or in any other way of revelation then by the word of God which he hath spoken by his sonne now are ye upon the Devils ground and in his snare and he shall lead you captive at his will so the Apostle saith 1 Tim. 2. 25 26. Those who oppose or acknowledge not the truth are in the snare of the Devil and taken captive by him at his will The reason is because he is a spirit who can make powerfull impressions upon phansie and much resembling those of the spirit of God and so in stead of a Conception by the Holy Ghost you shall ere you are aware receive a strong delusion of the Devil Thirdly by this means will you be taken off from that where your advantage lies embracing in stead thereof a phansie or a shadow Thus the Jewes who followed after the Law of righteousnesse their desire in general was good I bear them record saith the Apostle that they have a zeale of God but they sought it not by faith but as it were by the works of the Law and so by means of that diversion were deluded by Satan and their own corruption and attained not the Law of righteousnesse Rom. 9. 31. Thus also the Disciples did not know or not consider how their advantage was in Christ crucified their hearts were altogether set upon an earthly glory for which cause how foolish and slow of heart were they to beleeve all that the Prophets had said concerning Christ Luk. 24. 25. So in this case the advantage of the Saints lieth in their being led by the Spirit into all truth and that not by immediate speaking of himself but by taking of the things of Christ and shewing them unto us John 16. 13 14. Now therefore if you neglect the study of the Scriptures seeking after and expecting revelations extraordinary by the spirit you are besides your work and lose the advantage of the season The Spirit will never that way lead you into any truth It will take of the things of Christ and shew them to you communion with Christ by faith pardon of sinne the blessed priviledge of adoption the infinite satisfaction which the father takes in his beloved sonnes obedience the admirable healing vertue in his blood the life and blessednesse to be enjoyed in fellowship with the father and his sonne such things as these of Christ the spirit will take and shew them to you it will ravish your soules by what it makes you see in each particular it will cause you to comprehend with all Saints what is the height and depth and length and breadth to know the love of Christ which passeth knowledge Eph. 3. 18 19. it will fill you with all the fulnesse of God but as for any immediate revelations of himselfe without the things of Christ and without the Word so he will do nothing for you Satan may come and make strong and powerful impressions upon your spirits without taking any of the things of Christ but not the spirit of God which impressions if you listen or give heed unto your thoughts and labours are diverted from your
called Elders and leaders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods heritage but as examples to the flock 1 Pet. 5. 3. to go before the people in the same work wherein the whole Church is engaged namely among other things in the search and study of the Scriptures therefore supposed to be endued but with the same gifts for kind with the rest of their brethren the difference betweene them and others in respect of gifts being onely in degree and eminency not in kind as hath been shewed chosen therefore they are by the Church from amongst themselves and according to certain rules set down in Scripture as in 1 Tim. 3. Titus 1. which might not be in case they should be persons extraordinarily inspired and could speak by an infallible Spirit and known such to be for such can be chosen onely by God himself either immediately from Heaven or by a Prophet or an Apostle in which case the Lord also giveth Testimony to such choice by the gift of miracles Heb. 2. 4. Nor is it any disadvantage to the Church to be taught by such who are themselves subject unto errour since we are not to take any thing meerly upon trust from our Teachers but are commanded to try the spirits and to prove all things And if we says the Apostle or an Angel from Heaven preach another Gospel unto you let him be accursed Gal. 1. 8. Nay I may adde that since our work and duty is to search the Scriptures it is for our advantage that our Leaders who go before us therein are persons of the same gifts and subject to the same infirmities with our selves because hereby that wherein they excell will be a provocation and encouragement to us to be industrious in the same study and labour And that wherein they are defective layeth a necessity on us to search and study so much the more lest we be misled And had the Lord continued persons of such infallible gifts it had been a means to take us off from that laborious and diligent search and study of the Scriptures which now we are necessitated to as was shewed at large in opening the point Quest If the Question be how such persons then can speak unto the people as Ambassadours from God and in his name so as the people may receive it in his authority and may be assured that what they receive is indeed the word and truth of God To this I answer Answ That it is true indeed if when we receive the truth as spoken to us in the name of God it were to be supposed that we receive it onely upon trust from those who are our Teachers it must then be granted that none can speak to us in the name of God but only such as have an infallible gift and of whom we can be certain of their faithfulness therein but that is not our work to build our faith onely upon the credit of our Teachers although that is not to be denied its due respect but what ever certainty we have of their faithfulness and ability our faith hath a further ground to fix upon namely First upon the selfe-evidencing property which is in light and truth for which cause it is that the Apostle himself saith 1 Cor. 10. 15. I speak as to wise men judge what I say and Gal. 1. 8 9. If we or an Angel from heaven preach any other Gospel unto you then that ye have received let him be accursed Therefore also 2 Cor. 4. 2. he saith that he and his fellow-labourers did not take any other course or use any other meanes to gain upon their hearers but by manifestation of the truth commending themselves to every mans conscience Such things revealed concerning God and Christ and man so put together in one body of light each part thereof bearing witness to illustrating and bespeaking the other all agreeing in such full consent and harmony of truth so far beyond the wit of any creature to have invented is discerned and acknowledged by true beleevers to be the truth of God and in some sort not unlike as light is known to be light by him that sees it therefore I say that is one thing upon which our faith in beleeving the truth of God depends beyond the credit of our teachers how great soever it be And yet this is not enough because such is mans impotency and corruption being left unto himself as his light is his darknesse so as by how much the stronger his reason is so much the more he is infatuated and deluded seeing he seeth not and hearing he doth not understand nor yet perceive Matth 6. 23 13. 13. therefore I must adde That our faith dependeth Secondly upon the inward testimony and work of Gods spirit opening the heart and inabling us to see this light and to beleeve the truth And without this work of the spirit whatever may be said in reason a full beleefe thereof as the truth of God cannot be Joh. 14. 26. The Holy Ghost shall teach you all things Joh. 16. 13. He shall lead you into all truth 1 John 2. 20. 27. Ye have an unction from the holy one and ye know all things 2 Cor. 1. 21. 22. He which establisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of his spirit in our hearts Therfore when the Lord Christ himself preached Joh. 6. the Jewes despising him and saying Is not this the Carpenter our Saviour saith the reason was because they were not taught of God vers 43. Quest If the Question be how the Spirit doth this Ans I answer First not by extraordinary or immediate revelations as was shewed from John 16. 13. p. 137. The spirit shal not speak of himself c. The spirit wil not come to any man and say in so many words this is truth or this is Scripture or this the word of God But Secondly The spirit doth it by sanctifying us through the truth John 17. 17. Sanctifie them through thy truth thy word is truth So John 7. 17. If any man will do the will of him that sent me saith our Saviour he shall know of my doctrine whether it be of God or not 1 Pet. 1. 23 24 25. The Apostle to prove the word to be the immortal seed of God saith it liveth and abideth for ever thereby intimating that it abideth not where it liveth not therefore by its being made a sanctifying word it becomes an abiding word in that soule A sanctifying word is when together with it we receive the spirit which is a fountain of life in every believer Three things there are in this his sanctifying us through the truth wherby we are brought to believe it to be the truth of God First in this sanctification a man is by the spirit wrought to give up himselfe to the power of this truth of God as his and that in every facultie for that is the
Abrahams seed we have it all in Christ as was shewed before therefore he is said to come to blesse the children of the covenant the Jews first and afterwards the Gentiles And this blessing as it is first laid down Gen. 12. and here repeated by the Apostle wee see is a blessing both upon the people of God themselves and upon their families Nor is this promise to be restrained only unto this that of Abraham and his seed the Lord Christ should come although that also be included because what we receive from Abraham we have it all in Christ for so all those of the line of Christ were blessings to the world as well as he And because here is something intended applicable to all beleevers namely that they also shall be blessings in their generations And because a blessing upon families is intended also for so the words run thou shalt be a blessing and in thee shall all the families of the earth be blessed therefore I say it must not be so restrained But the meaning is whereas the Lord in bestowing mercy and salvation upon the sons of men proceedeth not according to their merit either in being or foreseen but according to his own free-choice that in his covenant with Abraham he hath thus far limited himselfe and discovered his mind and purpose that his choice shall not be proportionably all over the world alike but that it shall be by families and nations so as he will ordinarily cast elect children upon elect parents and the lot of the Saints in neighbourhoods and places together and not by equal numbers in each part of the world alike Had not his election been so limited to families and nations neither Abraham nor beleevers could have been said to be blessings in spiritual things either to their families or to any other where they live as now they are because God so blesseth only his Elect Ephes 1. 3 4. Hee hath blessed us according as he hath chosen us And for a further proof that this also is one part of Gods promise unto Abraham and in him confirmed unto all beleevers it is not to be omitted that de facto in experience we have found it so In all ages God hath cast it so in his providence that his people are not to be found in all places alike but we find them together in some families and nations Now this is not fallen out by chance but because God hath so made his choice hath been a God to beleevers and to their seed in their Generations and hath made them blessings for the conversion and edification of their children neighbours and acquaintance and that not onely by a common providence as he blesseth the corn and grasse of the field although it must be granted that in an ordinary way of causes good education and example is a great advantage towards the seasoning of the hearts of little ones with the knowledge and love of Christ but it is by vertue of a special word of blessing a creating word of promise which giveth a being to the things promised even this promise made to Abraham and in him to all believers Blessing I will blesse thee and thou shalt be a blessing and in thee shall all the families of the earth be blessed without which such examples and other means of education and conversion had not had such efficacy and power in turning sinners unto God But in the next place let us see what the Scripture faith further for a proofe hereof That in Psal 105. mentioned before speaketh something to it where it is said that Gods covenant with Abraham was a word which he hath commanded to a thousand generations which phrase implyeth that it should be a blessing conferred upon posterity from generation to generation according to that in Gen. 17. 7. I will establish my covenant between me and thee and thy seed after thee in their generations to be a God to thee and thy seed after thee That which maketh it more clear is that of our Saviour upon the conversion of Zacheus Luke 19. 9. Now is salvation come into this house for as much as he also is become a son of Abraham Salvation was not onely come into his soul but also into his house and upon that account And for the same reason it was that Paul could use that argument to the jaylour Act. 16. 31. Believe and thou shalt be saved and thy house namely because of this promise unto Abraham that God would blesse Abraham and with him beleevers as his seed and make them blessings to their families so as the conversion of the father of the family would bring salvation into his house To this purpose also is that in Rom. 11. 16. If the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead For if the first fruits be holy the lump also is holy and if the root be holy so are the branches He speaks it of the calling of the Jews and putteth it upon this He maketh Abraham and the Fathers to be an holy root as we see verse 28. As concerning the Gospel they are enemies for your sake but as touching the election they are beloved for the Fathers sake for the gifts and calling of God are without repentance The Jews are broken off from this holy root and the Gentiles are graffed into the same root and the time is comming when the Jews shall be graffed in again and that for the Fathers sake and because the gift once given to them God will not repent of If it be said that graffiing into the holy root is to be understood of the Gentiles being brought into the Church I answer it comes all to one for the church bringeth fourth children unto Abraham Gal. 4. Jerusalem which then was is said to have her Children who adhering to the letter of the Law in opposition to the Gospel which was typified and shadowed therein sought to be justified by the works of the Law born therefore as Ishamel was by Agar onely after the flesh And Jerusalem which is above which is the mother of us all hath her children also who being justified by faith are brought forth as Isaac was by Sarah by promise But whether it be the one or the other we see that both sorts of children are brought forth to Abraham All the children of the Church are Abrahams seed Therefore I say it cometh all to one Nor may we say that Christ only is this holy root into which the Gentiles are graffed because it had been no argument to say Because Christ is holy therefore the Jews are or shall be holy and therefore shall be converted But make Abraham that holy root and the argument is good And because the Jewes which are to be converted cannot be said to be natural branches to Christ as to their own root as they are said to be to that root of which the Apostle speaks namely by reason
of their relation to it as branches of it So as this blessing upon families and kindreds and his ordering in such manner his election as hath been shewed as by this Scripture you see it was intended in the promise unto Abraham so also that it is still in being and shall be to a thousand generations to all generations so I suppose we are to understand that phrase Psal 105. even to the worlds end Which will yet be more evident if we compare this Rom. 11. with Esai 59. 20. For the Apostle cites that place to prove the conversion of the Jews to be expected in the latter days v. 26. So all Israel shall be saved as it is written There shall come out of Sion a deliverer and shall turn away ungodliness from Jacob For this is my Covenant unto them namely the Jews when I shall take away their sins that is when they are called and ingraffed again into their own Olive tree from which for a long time they have been broken off Now if we look into Esai 59. we see there what this covenant is viz. in the words next following at vers 21. This is my covenant with them saith the Lord My spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed even for ever Then mark what the Apostle affirmeth hereupon Rom. 11. 28. As concerning the Gospel they are enemies for your sake but as touching the election they are beloved for the Fathers sake for the gifts and calling of God are without repentance So as it is the purpose of God's election thus made according to his covenant with Abraham which entayleth thus his blessing upon families from generation to generation which as by this of the Prophet Esaiah compared with that of the Apostle it appeareth that it shall be verified even to the converted Jews in the latter days so by the Apostle Rom. 11. we find that this priviledge is no other then what is and hath been enjoyed by beleeving Gentiles since their being graffed into the same root and Olive tree from whence the Jews were broken off For this cause also the Apostle saith of the children of beleevers that they are holy 1 Cor. 7. 14. And the Apostle Peter exhorts the repenting Jews to be baptized because the promise was to them and to their children Acts. 2. 38. Both which places I shall open in the application namely this in the third use of the point the other in the fourth A further evidence of this truth that in the covenant of God with Abraham was promised to his people such a blessing upon posterity we have from the nature and use of circumcision and the application of it to the child as a necessary and essential part of that ordinance Gen. 17 10 14. this branch of the promise concerning the circumcision of the heart of the seed of his people being thereby signified and sealed As also from Abrahams being therefore called the father of all them that beleeve Deut. 30. 6. because of his receiving this promise of such a blessing upon families and the seal thereof in order to the increase of his spiritual seed â—am 11. to 18. Both which I shall have occasion to speak to in the first use of the point and thither I refer my Reader rather then stay upon either of them here Where we shall also see that this second branch is one maine thing which is peculiar to this covenant of God with Abraham which was therein added unto that promise which was given unto the Church of God before Obj. But it will be said that many times a godly parent hath ungodly children and sometimes the children of ungodly parents prove beleevers how then is a Beleever a blessing to his family or how is Gods election caried through the families of his people as was said To this I answer Answ First that although he maketh his people blessings yet sometimes it proveth not effectual Gods blessings do not always take effect upon the sons of men through their sin As he hath promised his blessing upon his word that is that God himself will be present with it and work in and by it for which cause it is not a common but an holy word namely so in it selfe yet is it not always effectuall to the hearers of it Secondly There is an evident reason why notwithstanding God hath promised such a blessing upon beleevers their families and children yet that sometimes this blessing should not take effect 1. Because sometimes family duties are neglected beleevers sometimes follow not Abrahams steps in faith and obedience and in close walking with God as his servants and friends as they ought to do and then no wonder if such persons and their children come short of this blessing because God who ordaineth to the end ordaineth also to the means therefore the children of such Parents by such example will be apt to grow remisse and carelesse in Religion 2. Because although his promise be to carry his election so as to cast elect children upon elect parents yet he reserveth to himselfe and also useth in this a liberty namely ever and anon to be still breaking off some and graffing in others into this holy root So he passed by Ishmael and took Isaac passed by Esau and took Jacob afterwards he brake off the Nation of the Jews and graffed in the Gentiles at last he will graff the Jews again into their owne root So now a days a beleevers child proves ungodly then is that child broken off an unbeleevers child is converted to the faith then is that child graffed into this holy root Therefore for a right understanding of this promise made to Abraham we must take in that caution or qualification to it And it was necessary as God hath so farre confined himself in his election namely to families and nations that he should withal reserve this liberty because if he had so entayled his election to beleevers families as that none of their posterity should ever be broken off very many and great inconveniences through mans corruption would ensue 3. A third thing conteined in the Lords promise unto Abraham is That by thus blessing and making beleevers blessings God would multiply his seed Gen. 22. 16. Blessing I will blesse thee and multiplying I will multiply thy seed as the stars of Heaven c. So Gen. 17. 2. I will make my covenant between me and thee and I will multiply thee exceedingly and v. 5. Neither shall thy name any more be called Abram but thy name shall be Abraham for a Father of many Nations have I made thee This also is part of the Gospel and conteined in the promise made to him and us as we may see further by that which is here expressed in the Text. When the Apostle would give instance of what God