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 [Page 2] 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, [Page 3] 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 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 [Page 4] (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 [Page 5] 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. [Page 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 sheep of his hand, as was said be­fore. The Apostle urgeth us to hear his voice, be­cause he is the Apostle and High Priest of our profes­sion [Page 7] faithful in his house as the Son, and the Builder of it. He varieth the title, but he speaks to the same thing: for what the Lord Christ doth as the Apostle and High Priest of our profession in his house, he doth it as the great Shepherd of our soules: as we see Psal. 23. where David seting forth the blessings of his house (as we see in the close of the Psalm, and I will dwell in the house of the Lord for ever) he doth it by this; The Lord is my shepherd, I shal not want. He maketh me to lie down in green pastures, he leadeth me by the stil waters, &c.

We heard before that two things especially he doth for us as our Shepherd; he feeds us, and he gives us rest. Ps. 23. 2. He giveth us green pastures, & he mak­eth us to lie down therein. He spreds a Table for us, and that in the presence of our Enemies. Both these he giveth us in himself; he is our Bread of Life, & he is our Rest. In order to both these, he hath built us an House of rest, which is his Church, as we shall see anon: There he feeds us, and there he causeth his flock to rest at noon. Cant. 1. 7. He appoints also a day of rest to be celebra­ted in his house, in the Service of it.

And because his sheep are not as the wild beasts, that live of their own finding, but are under the government and guidance of their Shepherd; therfore called the Sheep of his hand, Psal. 95. that is, of his government, Psal. 77. 20. and such as know his voice; therefore at his voice it is, that they come together as his flock in his house and Worship, and that upon the day appoin­ted for it by himselfe. O come let us Worship and bow down &c. To day if ye will hear his voice, &c. All this he doth as our Shepherd, and he doth it also as the Apostle and High Priest of our profession, in as [Page 8] much as in that capacity he appoints his house, and the service of it, and was faithful therein to him that appointed him, as the Apostle sheweth.

And in as much as he is Lord also of the Sabbath, as he is of his house, and hath set apart and sanctified that day, for the service of it; this be­ing as much in effect, as if every Sabbath day we heard from him a voice inviting us to rest with him in his house; therefore is it that the Prophet brings in the people of God in that manner, as upon that day, exhorting one another, saying, O come let us Worship, &c. to day if ye will hear his voice. Nor is there any other day wherein the Saints can be suppo­sed, ordinarily, to exhort and stirre up one another to worship God; The other six days are appointed for labour, Exod, 20. 9.

I have been willing to stay the longer upon this, because it will be useful in opening the Covenant of God with Abraham, as we shall see anon. And because in these two chapters, the third and fourth, we have a clear evidence for the Christi­an Sabbath, which also I shall make some use of in clearing the duty of Infant-Baptisme, which is the thing especially intended in this discourse; for which cause also I shal stay yet a litle longer upon these two chapters, before I come to my Text, to shew from the words of the Apostle that by, to day if ye will hear his voice, in that Psal. 95. is meant the Christi­an Sabbath day; which may be cleared in this man­ner.

First, It is evident that it is meant of a day of rest, chap. 4. 7, 8. He limiteth a certain day, saying in Da­vid, to day, after so long a time, as it is said, to day if ye wil hear his voice, harden not your hearts: for if Joshuah had [Page 9] given them rest, namely, that rest of which David speaketh, then would he not afterward have spoken of an­other day. Therefore of a day of rest it must be meant; else the Apostles argument had not been concluding nor pertinent, because many other days might have afterward been spoken of, although Joshuah had given them all the rest that was ever to be expected.

Secondly, It is meant of such a rest as God can and sometimes doth swear in his wrath against his own people, who are his house, and the people of his pasture, that they shall not enter into it: this cannot be said of what they enjoy in their personal interest by faith only; but, as for the comfort of his Ordi­nances and Sabbath; how this may be said concer­ning that, we shall see anon, in opening the promise of God to Abraham.

Thirdly, That it is meant of a Sabbath days rest, ap­peareth by the manner of the Apostles arguing in this place, in as much as the Apostle proveth it to be another day of rest, besides what was in use in the Church before. Another in opposition to the seventh day Sabbath, and that because David speak­eth of it as a rest to be entred into a long time af­ter, although the seventh days rest was entred into from the beginning of the world, in as much as he spake in a cer­tain place, saying in this wise, and God rested the seventh day from all his works; and in this place again; if they shall enter into my rest: implying a promise that some shall, though others shal not enter into it. Now, saies the Apostle, this being spoken by the Prophet David, of a time then to come: and again that he li­miteth a certain day, saying in David, to day, after so long a time; there remaineth therefore the keeping of a Sabbath for the people of God; namely, over and besides [Page 10] the seventh days Sabbath. Now from this his man­ner of arguing, it is evident that he supposeth this day of which David speaketh, saying, to day if ye will hear his voice, to be a day of the same kind as the se­venth day Sabbath was; because else there had been no such opposition to be made, nor would there have been place for an although, or a notwithstanding, in the case as in v. 31. because any other rest might have also been entred into from the beginning of the world, as a believers personal rest by faith was; but that which maketh the opposition is that David speaketh of a Sabbath days rest, to be entred into now a long time after, even in the times of the New Testament, of which times that Psal. 95: is a Prophesie, as appear­eth by the Apostles application of it in this place; and thereupon he concludes it to be another day of rest remaining for us besides the seventh days rest. By this we see that by to day if ye will hear his voice, is not meant only of a Christians personal rest by faith, which is every days enjoyment, and was entred into from the beginning of the world, but of another Sabbath days rest besides what was in use before.

Fourthly, Because it is meant of a day of rest to be celebrated in the house of God, in his Worship. So the Apostle concludeth, verse 9. There remaineth there­fore a Sabbatisme, [...], the celebration of a Sab­bath for the people of God: a word comprehending the Sabbath and Worship put together, as was before ob­served. And the coherence of the words Psal. 95. im­plyeth as much. O come let us worship and bow downe, and kneel before the Lord our maker; for we are the peo­ple of his pasture, and the sheep of his hand; to day if ye will hear his voice, harden not your hearts, &c. It ap­peareth also from the Apostles wherefore, chap. 3. 7. [Page 11] His house are we; wherefore, as the Holy Ghost saith, to day if ye will hear his voice, &c. So as if the questi­on be, what voice? or what day? the answer from the Psalm, and from the Apostles inference, must be this, the day of worshiping the Lord our maker, and of resting with him in his house, and his voice, whose house we are, inviteing us unto it.

Fifthly, Because the Apostle understands it of a day to be kept upon the same ground, in relation un­to Christ his ceasing from his works, and entring in­to his rest, as the seventh days Sabbath was in rela­tion to God his ceasing from his works, after his ma­king the first creation, and entring into his. So it followeth verse 10. There remaineth therefore the kee­ping of a Sabbath to the people of God; for he that is en­tred into his rest, that is Christ, hath ceased from his works, as God did from his. And that it may appear that it is Christ of whom he thus speaketh, I must stay yet a little longer upon these words for the clearing of it.

The Apostle in these words maketh a further ap­plication, and explication of that ninty fifth Psalm for his purpose: for whereas in that Psalm it is said, that he is the Lord our maker, and we the people of his pasture, and the sheep of his hand; and therefore should come together, worship and bow down and kneel before him; he makes this the reason why this other day of rest, of which David speaketh, should be looked up­on as a Sabbath, thus to be celebrated in his house and worship, as the former Sabbaths were, because this our Lord and maker Jesus Christ, spoken of in that Psalm, hath entred into his rest, and ceased from his works as God did from his.

And that it may appear that Christ is that Lord [Page 12] our maker, whose voice we are to hear upon that day; Consider what is said, Heb. 3. 4, 5, 6. Christ the Apostle of our profession, who built the house, and built all things, and is God, he as a Son was faithful over his own house, whose house are we, if we hold fast the confi­dence and the rejoycing of the hope firm to the end. Wherefore (as the Holy Ghost saith) To day if ye will hear his voice, harden not your hearts. He exhorts them, in the words of the Prophet, and brings it in with a wherefore, upon what he had said of our being the house of Christ, therefore he supposeth, his voice it is we are to hear whose house we are, which (says the Apostle) is Christ the Son of God, who built both it and all things else. His house are we; wherefore, to day if ye will hear his voice.

And that it may also be clear, that those words, v. 10. are to be understood of Christ his entring into his rest:

First, I must a little mend the translation, or rather the placing of the words therein; for these words, his own, in the former part of the verse, he that hath ceased from his own works, (which make them seem to be meant of a Beleevers ceasing from his sin, which is his own work) are not rightly placed there, but should be in the latter clause; thus, He also hath ceased from his works, as God did from his own works; for so they are in the Greek, [...], That is, as God did from the works peculiar to his first creation, so did Christ from his.

Secondly, consider the words, v. 14. which are brought in with a seeing then, pointing to something going before, namely to his entring into his rest; v. 10. Seeing then that we have a great High Priest that is pas­sed [Page 13] into the heavens, Jesus the Son of God, &c. Which can refer only to those words, v. 10. of his entring into his rest, for that supposeth his passing into the hea­vens.

Thirdly, it cannot be meant of ceasing from sinne, because it is such a ceasing as was God's ceasing from his works, which was such as he took satisfaction, in what he had done; it was not onely Negative or a bare ceasing from labour, that God entred into, but a Positive rest, and satisfaction. Exod. 31. 17. He rested the seventh day, and was refreshed; And looked upon his work and said, it was exceeding good. But he that ceaseth from sin, looketh upon that as evil, and ta­keth no satisfaction in it at all.

Fourthly, Consider that those words, v. 10. are the Apostles argument to prove that there is another rest, or keeping of a Sabbath remaining for the people of God, besides what they had from the beginning of the world, v. 3. and since Joshuahs time, v. 8. for our cea­sing from sin upon our rest in Christ by faith proveth no such matter.

Fifthly, I may adde, what our Saviour Christ saith of himself, Mark 2. 28. Luke 6. 5. That he is Lord also of the Sabbath. He is Lord of Heaven and Earth, Lord of his House, and Lord of his Worship. There are differences of administrations, but the same Lord. 1 Cor. 12. 5. and he is Lord also of the Sabbath, which he could not be unlesse he also had entred into his rest, ceasing from his works, as God the first creator did when he ceased from his: because the reason of the keeping of a Sabbath is put upon this, because it is the day of our Lords entring into his rest. Exod. 20. 11. Our ever­lasting Sabbath in Heaven will be an entrance into the joy of our Lord; Math. 25. 21. so also the comfort of a Sabbath [Page 14] now is Communion with the Lord of the Sabbath in his own rest. Therefore since he is Lord of the Sab­bath, he must enter into his rest, as God did into his; as the Apostle speaketh of him in this place. By that which hath been said, it appears, that this is meant of Christ his ceasing from his works, and en­tring into his rest. Which being so, it is evident con­cerning this other day of rest, of which David speak­eth, saying, To day if ye will hear his voice, that the Apo­stle understands it of a day of rest to be kept upon the same ground, in reference to Christ his entring into his rest, as the seventh day was in reference un­to God his entring into his.

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 [Page 15] 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 [Page 16] 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 [Page 17] 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. Ʋnto 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 [Page 18] 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 here made the ground of a Christians confi­dence. So Rom. 4. 12. Beleevers are said to walk in the steps of Abrahams faith. Thus David comforted himself, Psal. 22. 4, 5. Our Fathers trusted in thee, and they were not confounded.

Faith is a great work, but this incouragement we have; the things to be believed are things of a common salvation, Jude 3. A duty to which others are obliged as well as we; and that which many thousands have done before us. 1 Pet. 5. 9. Whom resist stedfastly in the faith, knowing that the same afflictions are accomplished in your brethren which are in the world. So, Col. 1. 23. If ye continue in the faith, grounded, and setled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven. As if he had said, Had it been a Gos­pel devised onely for you, and so you put upon a way of believing by your selves, you might then have dis­puted [Page 19] the case, and have been unsetled; but it is not so.

Fourthly, That Oaths are lawful, and in some cases a duty among Christians. God himselfe sweareth, and his swearing is set forth by what is in use amongst men, namely, for confirmation, to put an end to all strife. When he swears, he acts after the manner of man; now if he acts as a man, it shall not be in that which is sinful. He was made like us in all things, yet with­out sin, Heb. 4. 25. Leut. 6. 13. Thou shalt fear the Lord thy God and serve him, and shalt swear by his name. So Jer. 4. 2. whereby we see how to understand those other places, Math. 5. 33. James 5. 12. namely, that we swear not profanely or commonly, but religious­ly, and as a sacred work; so saith our Saviour, let your communication be yea, yea, nay, nay: And that we swear not by any creature, but by his name; such instances are given in both places.

Fifthly, That those who are Beleevers have not onely the Promise, but also the Oath of God, to rest their confi­dence upon. He loveth to do like himselfe, and there­fore to do the utmost for his people: In working, his right hand teacheth him, Psal. 45. 4. and in promising and making sure his promise, he doth what may be done for us. Because he could swear by no greater, he sware by himself. What cause have we to be convin­ced of sin, because of unbelief, as our Saviour speaketh, John. 16. 9. since God hath done and said so much, if we are unbelieving notwithstanding!

Sixthly, That there is a strife or controversie between God and each uncomfortable soul among his people. Full of disputes and jealous thoughts we are, which are the cause of our discomforts; therefore God gives to us his promise, and his oath, to be an end of all such [Page 20] strife between himself and us; That by two immutable things, wherein it was impossible for God to Lye, we might have strong consolation.

Other things might be observed; I shall name but one observation more, and that I shall insist upon, and for which I made choice of this Scripture upon this occasion.

It is this.

Seventhly, That what the Lord confirmed by Oath to Abraham, he confirmed it to us, even to all beleevers af­ter Christ to the worlds end.

Abraham is here brought in as a pattern, and all beleevers are here supposed to inherit the promise made to him in common with him; in as much as he saith that what God did for Abraham, when by Oath he confirmed to him the promise of blessing him, and multiplying his seed, he did it that he might shew the immutability of his counsel to the Heirs of promise, and that we, that is the beleevers of the New Testament, might have strong consolation: If the promise so con­firmed unto him, had not been intended and belong­ed also unto us, that confirmation of it so to him had conduced nothing to our comfort, nor had we been Heirs of that promise.

For a further proofe of this point, take Gal. 3. 29. If ye be Christs, then are ye Abrahams seed, and heirs accor­ding to the promise. Where we see, that what we have in Christ, we have it all as Abrahams seed, and as heirs with him of the same promise; and what we have as Abrahams seed, we have it all in Christ: so as the promise made to Abraham is an Epitome or the summe of the Gospel. So Luke 1. 55. 72, 73. wee finde that when Christ was sent into the world, and what was done by him, it was to perform the Oath [Page 21] of God to Abraham. He hath holpen his servant Israel, in remembrance of his mercy, as he spake to our Fathers, to Abraham and his seed for ever. To perform the mer­cy promised, to remember his holy Covenant, the Oath which he sware to our Father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies might serve him without feare, in holiness and righteousness all the days of our life.

A further proofe hereof we have in all those pla­ces where beleevers of the New Testament, both Jews and Gentiles, are called Abrahams seed, because thereby they are all intitled to his promise, made as you see, to him and his seed. As for instance, Gal. 3. 16. To Abraham and his seed were the promises made; he saith not and to seeds, as of many, but as of one, and to thy seed, which is Christ. And this I say, that the Co­venant which was confirmed before of God in Christ, the Law which was four hundred and thirty years after, could not disanull. This one seed, which is Christ, is not meant of Christ in his own person onely; for then no beleever should be accounted the seed of Abraham, but onely Christ; but of Christ in his mystical bo­dy, as 1 Cor. 12. 12. All the members of that one body, being many, are one body, so also is Christ. Which bo­dy (saith the Apostle here) is not made up of two seeds, Jews and Gentiles, but of one seed, though made up of both. And that he meaneth Christ in that sense is evident by that passage. The covenant which was confirmed in Christ 430. years before, &c. What before he called a promise made to Christ the one seed, he afterward calleth a covenant confirmed in Christ, namely, to us in him as members of his body, both Jews and Gentiles; therefore this one seed, which is Christ, is meant of Christ in his mystical body. [Page 22] By which it appeareth that the promise made to A­braham was confirmed to beleevers, both Jews and Gentiles, as his seed. So Rom. 4. 16. Therefore is it of faith that it might be of grace, to the end the promise might be sure to all the seed; not to that only which is of the Law, but to that also which is of the faith of Abra­ham, who is the father of us all.

Another proofe is that in Psal. 105. 6. O ye seed of Abraham his servant, ye children of Jacob his chosen; he hath remembred his covenant for ever, the word which he commanded to a thousand Generations, saying, unto thee will I give the land of Canaan, the lot of thine inhe­ritance. If any branch of Gods promise unto Abra­ham may seem to be meant onely of the Old Testa­ment, and not of the New, it is this of the Land of Canaan, Gen. 17. 8. I will give unto thee and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan, for an everlasting possession, and I wil be their God. Yet is it expresly said that this pro­mise was a Covenant for ever, a word commanded for a thousand Generations, and for an everlasting possession: which needs must extend to the times of the Gospel, because else it had been only for thrice fourteen Generations. Matth. 1. 17. And we know that Canaan hat [...] long since ceased to be the possession of Abraham [...] natural seed. Thus also the Apostle sayth here. That the promise and oath which we have, Gen. 22. 16. By my selfe have I sworne, that blessing I will bles [...] thee, and multiplying I will multiply thy seed, as th [...] stars of heaven, and as the sand which is by the Sea shore and thy seed shall possess the gate of his enemies, (which cannot but refer to the conquest of that land of Ca­naan) is made and so confirmed unto us, that we might have strong consolation.

If the Question be, what that is which is contained in that promise concerning Canaan, to be an everlast­ing possession to Abrahams seed, and the Lord to be their God, which is to be fulfilled in the times of the New Testament.

I answer, It is all that of which Canaan and the good things thereof was a type, namely, the spiritu­all blessings of the heavenly Canaan, the Church of the New Testament, yea of Heaven it selfe. And for the proofe hereof,

First, something we have in that of Ezek. 47. where the Prophet speaketh of the Church of the New Testament under the type of Canaan, and saith, The Strangers are appointed the lot of their inheritance with the children of Israel. Verse 22. They shall have inheritance with you, among the Tribes of Israel. Not in the Earthly Canaan, but the Hea­venly represented by it. So Esai. 65. 9. Mine Elect shall inherit it, and my Servants shall dwell there, and Sharon shall be a field of Flocks. Speaking of the Church of the New Testament.

Secondly, Observe that Abraham accordingly did by faith embrace that promise of Canaan to be an everlasting possession to him and his seed, as a pro­mise referring to, and including not onely an earth­ly, but also an heavenly inheritance, Heb. 11. 8. 9. 10. The reason there rendred by the Apostle, why by faith he left his own country, went into the Land of promise, and lived there with Isaac and Jacob in Tents as strangers, is given v. 10. because he looked for a City which hath foundations, whose builder and maker is God. So v. 13. 14. 15. 16. in what they did and said, when they counted themselves strangers and pilgrims up­on earth (saith the Apostle) they declared, that they did [Page 24] seek a better country, that is to say, an heavenly. Then mark what followeth; Wherefore he is not ashamed to be cal­led their God: namely, in that which he did in full­filling of his promise; implying that if it had been onely an earthly Canaan, which by promise they re­ceived from him, it had not been worthy of him to give as their God. In this the Apostle interprets that promise to Abraham, Gen. 17. 8. To thee and to thy seed will I give the Land of Canaan, for an everlasting possession, and I will be their God; That is, by the Apo­stles interpretation, he would be so in giving them not onely an earthly, but also an heavenly Canaan; so as together with those earthly blessings, he would bestow himselfe upon them.

Therefore also, when the Israelites brought their first fruits to the place which God did chuse to place his name there, and were there to make their ac­knowledgment before the Priest, of the fulfilling of that promise, and were required to rejoyce there be­fore the Lord their God, for every good thing which the Lord their God had given them, Deut. 26. 1. to 11. In­terpreters do well refer it not onely to temporal, but also to the spiritual good things, whereof they were a type; because the good things were such as God is there supposed to give them as their God. And because not onely their first fruits, thus given to God, but also the whole lump was holy. Rom. 11. 16. which implyeth that they had not onely a natural, but also a sacred and religious use of their estates in Canaan; And because this whole action was an act of solemne worship, in which the type and the thing typified always go together.

Hence also is it that Esau is branded for a profane person for selling his birthright to this promise. Had [Page 25] it been onely of a temporal, and not of a spiritual Ca­naan also, there had been nothing of profanesse in it; which alwayes is a contempt, or neglect of some­thing spiritual. And his sin is made the same with theirs who sell their birthright now for a morsel of meat. Heb. 12. 16. which those beleevers do, who for worldly advantages forgo their priviledges in the Church and house of God; and of such the Apostle meaneth it, as is evident by the scope of the place, and of the whole Epistle, as was shewed before, and not of wicked men, for their birthright is nothing else but death and hell.

To this I may add what the Apostle saith, Heb. 3. & 4. chapters: namely, that the Lords offer to the children of Israel in the Wildernesse, to carry them into Canaan, and to destroy the inhabitants before them, and that in performance of his promise unto Abraham, Exod. 2. 24. with 3. 6. 8. & 6. 8. Numb. 14. 23. Matth. 11 29. was a preaching of the Gospel to them, chap. 4. 2. 3. And whereas the Gospel is a promise of rest in God through Christ, to every beleever, he saith also, that it was an offer to them of an entrance into Gods own rest. And when he sware that they should not see the good Land, concerning which he sware unto their Fathers, and that their carcases should fall in the wildernesse; this, by the Prophet David, Psal. 95. and by the Apostle in that place, is called a swearing against them in his wrath, that they should not enter into his rest. Which could not have beene said, unlesse in that promise the spiritual blessings of the heavenly Canaan also had been comprehend­ed. Which, albeit I suppose by that which hath been said, is evident to an impartial mind, yet be­cause so many stumble at this mistake, that this pro­mise concerning Canaan was no Gospel promise, nor [Page 26] to be in any part fulfilled in the times of the New Testament; and because the vindication of this truth is of concernment to our work in hand, I shal stay a little in opening this Scripture.

For which purpose, let us consider the words, Heb. 3. 17. With whom was he grieved forty years? was it not with them that sinned, whose carcasses fell in the Wilder­ness? It should rather have been rendred thus, Whom had he in disdain forty years? [...]; The word is taken from the Greek Interpreters, who always use it in this sense, throughout the Scripture, namely, to abominate, or reject a thing, as one should do that which is profane, unclean, or hate­ful: as in those places, Deut. 7. 26. Thou shalt utterly detest it, [...]; Deut. 7. 26. and thou shalt utterly abhor it, for it is an accursed thing. So 2. Chron. 21. 6. The Kings word was abominable [...]. unto Joab. So Psal. 36. 4. He abhorreth not evil. [...]. So Levit. 26. 15. & 18. 25. Gen. 27. 46. Num. 21. 5. There­fore the Substantive, [...], by the Septuagint, is put for a polluted thing, or an abominable Idol, from which we are to separate. [...]. 4 Reg. 23. 13. [...]. Suidas. [...] Quadraginta [...]nnis [...] litigavi, secun­dum Rab. Dav. Rab. Abra. [...] cum fastidis abomi­natus sum. Merc. The word in the Hebrew, Psal. 95. is [...], I had in disdain, so Ju­nius and Montanus. As I would not omit this place in clearing this point, so neither the weight of this word in this signification, in opening this place; for the word is such as according to the nature of it, and the use it hath in Scripture, it referreth here to God's withdrawing his favour from his people, and his keeping them at such a distance in the wilderness, forty years, for their sin, according as he had sworn against them in his wrath, and that in respect not on­ly of earthly, but also of spiritual enjoyments, not suffering them to enter into his rest. A like carriage [Page 27] of his we read of after their sin in Canaan, Psal. 106. 40. The wrath of the Lord was kindled against his people, in so much that he abhorred his own inheri­tance, [...]. Therefore I say it should so be rendred, whom had he in contempt or in disdain forty years? was it not them that sinned, whose carcases fell in the wilderness? And to whom sware he, that they should not enter into his rest, but to them that believed not? So we see they could not enter in be­cause of unbelief. He goes on chap. 4. 1. Let us there­fore fear, lest a promise being left us of entring into his rest, any of you should seem to come short of it; for unto us was the Gospel preached as well as unto them; but the word did not profit them, not being mixed with faith in them that heard it.

In these words the Apostle maketh their case and ours to he the same; the Gospel preached alike to both, and the successe to be alike, in case the word preached be not mixed with faith in them that hear it; as it did not profit them, so also that it will not profit us. Now that we may discover the mind of the Apostle herein, and how that offer of Canaan to them was a preaching of the Gospel, as was said;

First, we must have recourse to, and consider what was said in shewing the scope of the Apostle in this Epistle, pag. 1.

First, That he writeth this Epistle to such as did professe the faith of Christ. Secondly, that they were forsaking the worship of the New Testament; and that a main scope of the Apostle in this Epistle is to prevent and cure this apostasie. And for that pur­pose how he telleth them, that the Lords people are his house, chap. 3. 6. And exhorts them, in the words [Page 28] of the Holy Ghost, therefore to hear the voice of Christ, the Apostle and High Priest of our profession, in­viting us to celebrate his day of rest in his house, in the Worship of the Gospel. And how he argues up­on that subject in those two Chapters, the third and fourth.

Secondly, we must consider yet moreover, that beleevers are the house of Gods rest in a two-fold capacity.

1. First, as members of the mystical body of Christ, or of the invisible Church; and so, as Homogeneal parts of that body, they are his house, not only as col­lectivly taken together with the whole family of hea­ven and earth, Ephes. 2, 19. 20. 21. but also singly, each beleever is his house, as every drop of water is water, as well as the Sea is water, Ephes. 3. 17. That Christ may dwell in your hearts by faith, John. 9. 56. 1. Cor. 6. 19. 1 Joh. 4. 6.

2. Secondly, As in a Ministeriall body, or a visible Church; and so they are his house onely in the way of an Ordinance; as the bread in the Lords supper is his body, so also the Church, or society wherein we worship God, is his body and his house only in the way of an Ordinance, that is, as the supper of the Lord is that Ordinance, wherin we enjoy the com­munion of the body and blood of Christ, and he saith of the Bread and Wine, this is my body, and this is my blood; that is, it is equivalently so, or in effect the body and blood of Christ unto his people: so the vi­sible Church or Congregation, whereof we are a part, and wherein we worship God, is that Ordinance, wherein we enjoy the comforts, and perform those duties, which belong to us as members of the body of Christ; and is in equivalency, or in effect, the [Page 29] mystical body or house of Christ unto us; so as wee have as much therein, in our worshiping God, as if all the family of heaven and earth were therein met to­gether, and onely they. In this second capacity the Church of Corinth is called the body of Christ, 1 Cor. 12. 27. and the Church of Ephesus is called his House, Ephes. 2. 22.

Thirdly consider also, that as we are the house of Gods rest in this two-fold capacity, so accordingly, in the same two-fold capacity, have we an entrance into this rest of God offered to us in the Gospel.

First in our personal interest, as beleevers, and as members of the mystical body of Christ by faith.

Secondly, in the publick and sollemn Worship, or Service of his house, and sanctifying of his Sabbaths, both which the Lord hath ordained and sanctified, to be means wherein our personal interest is impro­ved, and wherein we have a more full enjoyment of this rest in God, through Jesus Christ. Now this our entrance into his rest, as his house in this second capacity, is that which the Apostle chiefly speaketh to here when he saith; Take heed brethren of an evil heart of unbelief, in departing from the living God. And that in case the people of his pasture, and Sheep of his hand, even his own children, will not hear his voice, but forsake his worship, refusing his offer in this Gospel rest, as they did in the Canaan rest, he will also swear against them, as he did against these, that they shall not enter into his rest. And bids them fear, least a promise being left us of entring into his rest, any of them should seem to come short of it.

Every true beleever, as considered in the first ca­pacity, hath rest in God through Christ by faith, from which he shall never totally fall. But as con­sidered [Page 30] in the other capacity, as he hath a great ad­vantage to his enjoyment of this his rest, in the cele­bration of it upon the day of his rest, in the service of his house the worship of the Gospel: so of this a beleever may come short, and shall, in case he for­sakes that holy profession. In this sence therefore it is called a departure from the living God, chap. 3. 12. because it is a departing from him, as to what a beleever doth enjoy in this second capacity; a depar­ture from him in tanto, though not in toto, in part though not in whole; and in so doing he will seem to come short also of the other, as the Apostle saith, Heb. 4. 1. least any of you should seem to come short of it; for although in his personal interest and capacity, he enjoyeth his rest in Christ, by faith, yet there will be little appearance of it unto others, if not as little also to his own soul.

And the case herein was just the same with them who fell in the Wildernesse; for though they did not enter into Canaan, yet many of them went to Heaven, and in their personal interest by faith did enjoy rest in God in this life too. Moses, Aaron, and Miriam, were in the number; and they could say, Lord, thou hast been our dwelling place in all Generations, as in the song of Moses, Psal. 90. 1. And the sin of those that refused to go into Canaan, is called an Apostasie from God, Numb. 14. 9. [...], in the speech of Caleb to the people, be not ye Apostates from the Lord; so the Septuagint hath it, whose trans­lation the Apostle followeth in this place.

And by that which hath been said appeareth the reason, why the Apostle saith, that to us was the Go­spel preached, as well as unto them, and therein suppo­seth, that it was preached too to them as well as un­to [Page 31] us: because as the Gospel is a promise of rest in God, through Christ by faith, Matth. 11. 29. so the en­joyment of this rest, in the service of his house upon his day, is a part of that Gospel and promise: And as we enjoy it in the Ordinances and Sabbath of the New Testament; so did they the very same rest, in the Sabbaths and the Ordinances of the Old, where­of Canaan and the blessings thereof, with the con­quest of, and protection from their Enemies was a part. Therefore his offer of Canaan to them was an offer of an entrance into his rest, and so a preaching of the Gospel to them. As it was the will of God to administer the covenant of grace, in the times of the Old Testament, by types and shadows, so not only by other types, but also by this of Canaan. Thus their passing from Egypt through the Sea, and their being relieved by water out of the Rock in the Wil­derness, were but types, yet such as therein they did enjoy the same communion with God in Christ, as beleevers now enjoy in the Ordinances of the New Testament, Baptisme, or the Supper of the Lord. And that Rock was Christ, as well as the Bread in that Supper is his Body, as we see 1 Cor. 10. And their case the same with ours, in point of sin and pu­nishment, as here it is made by the Prophet, Psal. 95. as to one that reads and considers that tenth chapter easily appears. Therefore also whether the conquest of Canaan was not a Church action, as well as other services of the house of the Old Testament, let it be considered.

The reason why we may so judge is, not onely be­cause they subdued those kingdoms by faith; Heb. 11. but also, because it was the execution of a Sentence of Anathema, so as the destruction of the inhabitants [Page 32] was not upon a naturall ground onely, as in othe [...] cases, but upon a spiritual, because they were destroyed as accursed things, which sentence canno [...] be executed but by a consecrated people, and only in that capacity; for where there is an execrate, there must also be a consecrate, to whom it is made exe­crable; for these two are relatives, and the one can­not be without the other.

This we find Deut. 20. 10. where is commanded a differing carriage of Israel to the Canaanites, and to the nations a far off round about. As for the Nati­ons and Cities a far off, Israel might make peace with them, which if they refused, and by war were over­come, they were to kil only the males; And the word is only this, thou shalt smite them with the edg of the sword, v. 13. [...] But of the Cities of these people which the Lord thy God doth give thee for an inheritance (saith he) thou shalt save nothing alive that breatheth, but thou shalt ut­terly destroy them, v. 17. the word is, [...], [...]. Thou shalt devote them, or Anathematize them, that is, shalt destroy them not as men destroy enemies according to common rules and light of nature only, but as accursed things. Therefore the whole congre­gation became guilty of Achans sinne in the accursed thing: where the same word is used Jos. 7. 1. The children of Israel committed a trespass in the accursed thing; in the excommunicate thing, saith the Geneva translation, not improperly. Ves tantum ser­vate vos ab ana­themate ne Ef­ficiatis vos ana­thema. Et vos ipsos singuli & alii alios. Juni­us in Jos. 6. 21. And why the whole congregation guilty? Because the conquest of Jeri­cho was a Church-action, which implyeth communi­on, and it was their duty to see not only each man to himselfe, but also to watch over one another in it, which if they had done when he forsook his rank to hide his stolen goods, that evil might have been pre­vented. [Page 33] Jos. 6. 21. Therefore also when the whole congregation sent to Reuben and Gad, Joshua. 22. and the halfe tribe of Manasseh, about the Altar which they thought they had built for worship, which (had it been so as they supposed) had been a transgression to be puni­shed by the Church of Israel, even as the setting up of an Idol; This case is made by the congregation, in their dealing with them about it by their messen­gers, parallel with that of Achan and Peor, wherein the whole congregation suffered for the sin of some few, and was delivered from wrath by punishing the of­fenders.

By that which hath been said, we see, that this pro­mise of Canaan to be a possession to Abrahams seed, is a Gospel promise, that Abraham looked 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 [Page 37] the promise is concerning all the families of the Earth. Therefore it followeth in the next words, v. 26. Ʋn­to 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 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 [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 33] 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 [Page 34] 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. [...]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 [Page 36] 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 had confirmed by oath to Abraham, that he might shew the immutability of his counsel to the Heirs of promise, and that we might have strong consolati­on, [Page 37] he gives that for one, the multiplying of his seed.

A further proofe we have, Gen. 15. 5. Look now to­wards Heaven, and tell the Stars, if thou be able to num­ber them; and he said unto him, so shall thy seed be. A­braham beleeved (it is said) and it was counted to him for righteousness. This the Apostle bringeth to prove justification by free grace, through faith in Christ, Rom. 4. 3. 18. 22. Therefore that multiplying of his seed promised in those words, so shall thy seed be, had reference not onely to the Jews, but also to believing Gentiles, the increase of whose number by means of Gods blessing believers so as to make them blessings, as Abrahams seed, was intended in that promise, and as part of that Gospel which God preached unto Abra­ham; else his beleeving it had not been imputed for righteousnesse, nor the Apostle alledged it to prove justification by faith in Christ, as he doth in that place.

Again, we know that one great promise to belee­vers now under the New Testament, is, that the kingdome of Christ, that is, the Church at last shall fill the world. Dan. 2. The stone cut out without hands, which smote the image upon the feet, and brake to pieces the Iron, and the Clay, the Brasse, the Silver, and the Gold, became a great mountain, and filled the whole earth. And the stone is interpreted of the kingdome of Christ, v. 44. To this purpose is that of our Savi­our, Matth. 13. 31. comparing the kingdom of Hea­ven to a grain of mustard seed, which is the least of all seeds, but when it is grown is the greatest of all herbs. And that it is like to leaven, which a woman took and hid in three measures of meale, till the whole was leavened. Now the Lords making beleevers blessings, and thereby [Page 38] multiplying Abrahams seed, is that which makes his kingdome thus to be like leaven, whereby the whole world at last will be seasoned with the knowledge, and love of Christ. Therefore this multiplying of beleevers, so as to fill the world, is made by the A­postle ( Rom. 4. 13.) to be part of Abrahams promise. The promise that he should be Heir of the World was not to Abraham, or to his seed through the Law, but through the righteousness of faith. Then mark what follow­eth, v. 16. Therefore it is of faith, that it might be sure to all the seed; not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the Father of us all; as it is written, I have made thee the Father of many Nations. Who against hope, beleeved in hope, that he might be the Father of many Nations, ac­cording to that which was spoken, so shall thy seed be, namely, as the stars of heaven for number. From these words observe, First, that Abraham by the promises given unto him was made the Heir of the world. Secondly, that the promise of multiplying his seed, in those words, I will make thee a Father of many Na­tions, and, so shall thy seed be, was one promise where­by he was so made the Heir of the world. Thirdly, that this promise of multiplying his seed, and of his thereby being made the Heir of the world, was not made to Abraham or his seed through the Law, but through the righteousnesse of faith; therefore a Go­spel promise. Fourthly, that this promise was made sure to all beleevers, as well Gentiles as Jews.

Fourthly. A fourth thing conteined in Abrahams promise, confirmed both to him and all beleevers, is, that his seed shall possesse the gate of his enemies, Gen. 22. 16. The place here cited by the Apostle in the [Page 39] Text, as intended also to the Heirs of promise in the New Testament. By my selfe have I sworn (saith the Lord) that in blessing I will blesse thee, and in multiply­ing I will multiply thy seed as the stars of the heaven, and as the sand which is upon the Sea-shore; and thy seed shall possesse the gate of his enemies; that is, their power and authority. For as gates were for defence, so they were places of judgement. Amos 5. 15. Hate the evil, and love the good, and establish judgement in the gate. Deut. 16. 18. Judges shalt thou make in all thy gates. Dan. 2. 49. Shadrach, Meshach, and Abednego, were set over the affairs of the provinces, but Daniel sat in the gate of the King. This therefore was Gods pro­mise unto Abraham, that by means of this blessing he would so multiply his seed, as they should not only fill, they should also subdue the world at last, and raign over it, Psal. 47. 3. He shall subdue the people un­der us. Rev. 11. 15. The Kingdomes of this world shall be the Kingdomes of the Lord, and of his Christ. Dan. 7. 18. 28. The Kingdom, and Dominion, and the greatnesse of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High, and all Dominions shall serve and obey him.

All this you may observe is reduced to Abrahams pro­mise. Psal. 47. (which is a parallel prophecy to that of Dan. 7.) O clap your hands all ye people, shout unto God with the voice of triumph; for the Lord most High is the King o­ver all the earth. He shall subdue the people under us, and the nations under our feet. God raigneth over the heathen, God sitteth upon the Throne of his Holinesse. Then mark what followeth; The Princes of the people are gathered together, even the people of the God of Abraham. All this digni­ty and power therfore is confirmed upon them as his seed, and heirs of his promise. And although by what [Page 40] hath been said it is evident that this also is one branch of Gods promise made to Abraham: Yet, I shall adde one place more, wherein (with submission, I suppose) we have also a prophesie, of what God wil do for his people in this kind, and all reduced still to his promise unto Abraham. It is Psal. 105. menti­oned before, a Psalm made upon occasion of Davids bringing the Ark to the Tabernacle, which he had prepared for it upon mount Sion, as we see 1. Chron. 16. 1, 7. in which accordingly we have a prophesie, foreshewing what God will do when he shall set his King upon his holy hill of Sion; having dashed his ene­mies in pieces like a Potters vessel; even when the King­domes of the earth are become the Kingdomes of the Lord, and of his Christ. In which prophesie observe two things.

First, how he putteth all that he saith therein, up­on Gods promise unto Abraham. O give thanks unto the Lord, make known his deeds among the people, sing unto him, talk of his wonderous works, O ye seed of A­braham his servant, ye children of Jacob his chosen. A­gaine, v. 8. Which covenant he made with Abraham, and his oath unto Isaac, and confirmed the same to Jacob, saying, Ʋnto thee will I give the Land of Canaan, the lot of your inheritance. And verse 42. what the Lord did for his people, was, that he remembred his holy promise, and Abraham his servant.

Secondly, observe what he saith of Abrahams seed, namely, by setting down what God had already done, in fulfilling his promise unto Abraham; he fore­tells what he would do afterwards in a more glori­ous way; and that he doth by three types. First before they went into Egypt, when they were but few, rebuking Kings for their sakes, saying, Touch not mine [Page 41] anointed, and do my Prophets no harm. From verse 12. to 15. Secondly, the history of Ioseph, from v. 16. to 22. which he bringeth in with a moreover, as being an instance of the like nature. He being sold by his brethren, for a season was in prison, in fetters of I­ron; until the time that his word came, namely, that what God had promised was to be fulfilled. Then the King sent and took him, and made him ruler over Egypt; to bind his Princes at his pleasure, and teach his Senatours wisdom. Thirdly the history of Israel in Egypt: brought in with an also, as being another instance of that kind. First, in a state of servitude, then afterwards the Egyptians destroyed for Israels sake, they brought out with riches, and Canaan given them, that they might ob­serve his statutes, and keep his laws. Under these in­stances thus given, I suppose, you have a prophesie, of what God will do for his people now, in the times of the Gospel, namely, however kept under and op­pressed for a season, yet at last the dominion shall be theirs, possessing the gate of their enemies. The Lords rebuking Kings, advancing Ioseph, destroying Egypt, delivering his people, casting out the Canaa­nites, were types of all this; as appeareth, not onely in that the Psalmist was a Prophet, and that Israel then was a type of Israel now under the Gospel, and their Canaan a type of ours; but also because the Psalmist in his Preface, v. 8. speaketh of that which followeth in the Psalm, as wherein God remembred his covenant for ever, the word which he commanded to a thousand ge­nerations, which covenant be made with Abraham, and confirmed the same to Jacob for a Law, and to Israel for an everlasting covenant: which could not have been said, had not he intended to do the same things over againe, in the times of the Gospel, which he [Page 42] then did for his people; and what he did then to be a type of what he would againe doe in a more glori­ous way. It had not been worth the while for the spirit of God, onely to repeat the History, having set that down at large already long before; but (with submission, I say, to better judgments) I suppose, in these histories the spirit of God intended a sample, & prophesie of what God will do for his oppressed peo­ple at the last, namely, he will cause them to possesse the gate of their enemies: and that in remembrance of his holy promise, and of Abraham his servant.

Therefore you may observe how it is said, that the History of the children of Israel, and of Gods deal­ings with them in the Wildernesse, and in Canaan, consisteth of Parables, and dark sayings. Psal. 78. 1. Hearken my people to my Law, I will open my mouth in a Parable, I will utter dark sayings of old. What are these dark sayings? Namely, he repeateth the History of the Children of Israel, in the Wildernesse, and in Ca­naan. Now Histories, of themselves, are very easie to be understood; but it seemes there was more in­tended in those Records, besides the bare History, namely, that it contained types, and samples of what God would do again, after Christ, and that in a more spiritual way. And you may observe, by comparing Psal. 78. 2. with Matth. 13. 35. that the Evangelist affirmeth that 78. Psalm to be a prophesie of Christ, instructing his Disciples in the Law. For when Christ had been teaching the people by parables, what the several sorts of hearers may expect, each according to their kind and their cariage in that work, he saith, that this the Lord Christ did, that it might be fulfilled which was spoken by the Prophet, saying, I will open my mouth in Parables, I will utter things which have been [Page 43] kept secret from the foundation of the world. Upon the same account this 105. Psalm is a prophesie, although it seemeth to give us but the repetition of an Histo­ry. That seventy eight Psalm I shall have occasion to speak to more fully by and by.

Thus we see, from that Psal. 105. that what is said of the conquest of the world by the kingdome of Christ, is also a part of that promise made to Abra­ham and his seed. And that we find it to be a part thereof, not onely in that of Gen. 22. 16. Thy seed shall possesse the gate of his enemies: But also in that of Gen. 17. 8. I will give to thee and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Ca­naan, for an everlasting possession, and I will be their God. For a further clearing hereof, namely, that in that promise of Canaan to be an everlasting possession to Abrahams seed, that conquest is intended;

First, let it be considered, that we have already found in that promise that which maketh it a Gospel promise, to be fulfilled in the times of the New Te­stament: namely, the spiritual blessings of the Hea­venly Canaan, whereof that land and the good things thereof was a type. p. 23. Now one part of those spiritual blessings of the Heavenly Canaan is the mul­tiplying of the spiritual seed, whereby the whole world at last shall be filled, and subdued unto Christ, as hath been shewed. Therefore if the spiritual bles­sings of the Heavenly Canaan be intended in that pro­mise, the conquest of the world by Abrahams spiri­tual seed cannot be excluded. Moreover because this conquest is to be a spirituall work, to be effected by the sword of the spirit, the word of God, including therfore also a conquest of sin, and an injoyment had of the blessings of the Heavenly Canaan, the kingdom [Page 44] of Jesus Christ: Therefore this conquest is it self a part of those spiritual blessings. And what God did for Abrahams seed in that Land, was also a type thereof.

Secondly, I may adde, that it will not be denyed, but that in the conquest of the earthly Canaan, Abra­hams seed was made to possesse the ga [...] of their enemies, and by that it will appear that those two places be­fore mentioned, Gen. 22. 16. concerning the posses­sion of the enemies gate, and Gen. 17. 8. touching Canaan to be an everlasting possession, are parallel, both speaking to the same thing. Which being so, as the Apostle here in my Text, by citing, and alledg­ing for our consolation, that oath of God, Gen. 22. 16. concerning the multiplying of his seed, and causing it to possesse the gate of his enemies, hath fixed the fulfilling of that promise also upon the times of the New Testament; so it needs not much be question­ed, but that their possessing of the gate of their ene­mies, in the earthly Canaan, was a type of what the spirituall seed should doe, as to the enemies gate, in the times of the New Testament. But because to some it may be it will be yet a question, let us con­sider,

Thirdly, what is said of Canaan, Gen. 9. 26. Where the Lord giveth a promise to Shem, and Japheth, to the selfe same purpose, and of the same tenour as here in these two places, he doth to Abraham and his seed. Blessed be the Lord God of Shem, and Canaan shall be his servant; God shall enlarge, or perswade, Japheth, and he shall dwell in the tents of Shem, and Canaan shall be his servant. As for his being a servant unto Shem, that was fulfilled in the conquest of the earthly Canaan by Abrahams seed, who were Shems posterity; but for [Page 45] his being a servant to Iapheth, dwelling in the tents of Shem, that is to be fulfilled in the times of the New Testament, when Iews and Gentiles make one Church, one spiritual seed of Abraham. Gal. 3. 16. Rom. 4. 16. That I think will be granted to be the meaning of those words, God shall enlarge Japheth, and he shall dwell in the tents of Shem. And upon the same account as Shem and Japheth are put for the Church of the New Testament, wherein none can with any certainty affirm which is Japheths posterity in nature, and which is Shems; Canaan is there put for the wicked of the world, whether of his posterity or not. And as Shem, and Japheth, are there made types of the one, so also is Canaan of the other; and the meaning this, that in the times of the New Testament, there will be a season wherein the wicked of the world shall be under the Church of God. Therefore here when God comes to renew the same promise unto Abraham, with an addition touching the manner how it should be accomplished, namely, by his blessing and multiplying his seed, he spea­keth in the same phrase, and saith, To thee and to thy seed will I give all the land of Canaan, for an everlasting possession, and thy seed shall possess the gate of his enemies: The meaning therefore must be the same, namely, that he and his seed should be heirs of the world; and that his seed should fill the world at last, and rule over it, as hath been shewed.

For a further clearing hereof, consider how the Prophet Zachariah speaking of those last times, where­in that promise, Canaan shall be his servant, shall bee fulfilled, saith, In that day there shall be no more the Ca­naanite in the house of the Lord of Hosts, Zach. 14. 21. where by Canaanite is meant a wicked man, or a man of the world; according to that in Rev. 21. 27. a [Page 46] place parallel to this in Zachariah speaking of the same times and things. There shall in no wise enter into it, that is, the Church or House of God, any thing that defileth, neither whatsoever worketh abomination, or ma­keth a lye; but they which are written in the Lambs Book of life.

And for a further illustration of this matter, it is considerable, what one very probably observeth concerning that of Abraham, Gen. 14. how, in rescu­ing Lot, he overcame those four Kings, whose people afterwards became the four Monarchyes, or King­domes set forth by Nebuchadnezzars image, which A­brahams seed at last shall break in pieces, and obtain their power. Dan. 2. Amraphel King of Shinar, after­wards the Babylonian Monarchy, Gen. 11. 2. Arioch King of Ellasar the Grecian, for Hellas is the name of Greece, [...], he came into Greece. Acts. 20. 2. Chedar-laomer King of Elam, the Persian, Esai. 21. 2. Dan. 8. 2. And Tidal King of Nations, the Roman; for it is said, Gen. 10. 2. that by Japheths posterity were the Isls of the Gentiles or of the Nations divided, which is the same title with this in Gen. 14. King of Nations, or of the Gentiles, for it is the same; and it is taken for granted that the posterity of Japheth did inhabit, and people Europe, where afterward the Roman Monar­chy did obtain. Which being so, then Abrahams conquest was a type or sample of what God would do for Abrahams seed, his Saints, in after ages then a long time to come.

Thus we see in these foure things, what that pro­mise is which God made to Abraham, and in him to all beleevers, as his seed; and what particulars are contained in it. And it needeth not seem strange that it is so comprehensive, because it was intended [Page 47] to contain the whole Gospel; which Gospel we see doth not only bring us the glad tidings of remission of sinnes, and salvation by Christ; but also concerning the Saints being put into a Kingdome, as also the increase and power which that Kingdome shall ob­tain, and by what means it shall be made so to in­crease; for which cause also it is called the Gospel of the Kingdome; and godliness is said to have promise of the life that now is, and of that which is to come, 1. Tim. 4. 8. Now let us in the next place consider the rea­sons of the point, and that in each of those particu­lars before mentioned; which therefore I shall shew by answering so many Questions; viz. four.

Quest. 1. Why the Lord should take this course in blessing of his people? Evident it is that he was resolved to blesse them as his Children, with all spi­ritual blessings in Christ; but why should he do it in such a method, to single out one of his people, namely Abraham, and to blesse him as the originall pattern, and in him to blesse all the rest as his seed? For so the point is, that what God confirmed by oath to Abraham, he confirmed it to us, even to all beleevers to the Worlds end.

To this I answer.

Answ. The reason of it is in the Text. Namely, that he might shew the immutability of his counsel to the Heirs of promise, and that he might doe as much as might be to help and strengthen his peoples faith, that they might the better trust him. The Lord knew that by drawing out his work into length of time, as he hath done, and laying his designes so long before, he should have occasion to do the same things over againe and againe, and therefore should in his works to former of his Saints, give types and sam­ples [Page 48] of what his people might expect in after times, even in that great work, the conquest of the world by the Gospel of Jesus Christ. As for instance, what he did for Israel in the flesh, in their deliverance from Egypt, driving out the Canaanites before them, ma­naging the affairs of his Kingdome among that peo­ple in that Land, he doth over again, though in a more spiritual way, for his people under the Gospel which are the Israel of God, and the seed of Abraham also. Gal. 3. 29. & 6. 16. Heb. 8. 8. And their condition made parallel with ours by the Apostle 1 Cor. 10. 1. to 11. and Psal. 95. as hath been shewed. Now this advantage to his peoples faith, God would not lose; therefore he giveth not only his promise and oath, but also gives them first to Abraham, and in him to all his Saints in aftertimes; that so they might have their eyes and observation fixt upon all his works wrought for his people in ages before, in answer to the selfe same promises to be beleeved by them. And in this the heirs of pro­mise have a double advantage to their faith, where­by the immutability of the counsel of God is ascer­tained unto them.

First, by way of experience, in as much as they are required to believe no more then what they see others have beleeved, and hath been fulfilled to them long before, and beleeved it upon the same terms, our case being made by this his blessing of his people in this method the same with theirs. This therefore was Davids argument for comfort in his desertions; nay of Christ himselfe, of whom even in that very thing David was a type. Psal. 22. 4. Our Fathers trusted in thee, they trusted and thou didest deli­ver them, they cryed unto thee and were delivered, they trusted in thee and were not confounded.

Secondly, in that it was the surest and clearest way, of making known the mind of God unto his peo­ple, thus by taking one of the same kind, and ma­king him a pattern for all the rest. He might have done it by large descriptions in words, but so had we been more entangled with variety of interpreta­tions, it being to pass through many ages, languages, and nations; whereas by taking such a pattern to hold forth to all ages, what his people may expect from him, our understandings are fixed more up­on things then words, whereby we have a more cer­tain knowledge, and lesse subject to mistakes. Thus the great priviledge and power of the Saints, in con­quering the enemies of those whom God will thus blesse, by overcoming God himselfe by prayer, was first given to Jacob, (Gen. 32.) with his new Name, and in him to all the rest of his people, and for the selfe same cause.

Quest. 2. Why the Lord, who bestoweth his bles­sings according to his own free election, should so confine his choice, as to bestow these blessings by families, and by nations, that he taketh not his number proportionally from all places of the world alike.

Answ. Many reasons may be given of this.

1. It is not impertinent to be considered, that his purpose is to raise up an abundant glory to himself from small things; that is one reason why he chose men, and among men not many mighty, but the weak things of this world are chosen: 1 Cor. 1. 26. therefore would he not leave little Children out of his Kingdome. Mark. 10. 14. Of such is the Kingdome of God, (saith our Saviour) that is, they also are part of it. By such he meaneth not as so qualified, but that of such also the [Page 50] Kingdome doth consist; Both because it is by him given as an argument or reason why children should be brought to him; for had he intended the qualifi­cation only, it had been an argument as well to bring Lambs or Doves to Christ, for so are the subjects of his Kingdome qualified, even as Lambs and Doves. And because he saith afterwards, whosoever shall not receive the kingdome of God as a little Child, that is, as a child receiveth it, shall not enter therein; This our Saviour addeth to shew the mistake of his Disciples, who thought, it seems, that little children were not capable of receiving the Kingdome of God, or of en­tring into it, or to be made partakers of the blessings of Christ, and therefore did forbid their being brought to him; to which he saith, that they are as capable of that work upon their soules as others are, in as much as, in the first reception of the Kingdome of God into our soules, we are as little Children are, that is, we are meerly passive in it. Now because he would that little children also should be members of his Kingdome, therefore hath he made it one branch of the Gospel of this Kingdome, that the fami­lies of the righteous shall be blessed.

2. Neither is it to be omitted, that by this means is made to appear that in Christ, the second Adam, the same is done to life, as was in the first Adam unto death. As in Adam all dye, so in Christ shall all be made alive, 1 Cor. 15. 22. Now if you consider what makes us children of the second Adam, you will find that the originall of our Sonship in Christ is Gods e­lection. Ephes. 1. 4. According as he hath chosen us in him, having predestinated us to the adoption of Children by Jesus Christ. By a natural birth we cannot be made sonnes in Christ, for our sonship is founded in grace; [Page 51] therefore (I say) it hath its originall from Gods free election, who will have mercy on whom he will have mercy. Rom. 9. 15. Now therefore since this cannot be by natu­ral generation, and it must be acknowledged that the children of beleevers are by nature born children of wrath even as others, Psal. 52. 5. the Lord yet goes as far as may be, and by promise hath so confined his electi­on, as ordinarily to cast elect children upon elect pa­rents.

3. That which is more clear, the reason is, because of his love to elect parents. The Lord knows what it is for Parents to be blessed in their Children, and how he indeareth himself to his Saints thereby. Deut. 4. 37. Because he loved thy fathers, therefore he chose their seed after them. So Deut. 10. 15. to 21. & Rom. 11. 28. As concerning the Gospel, they are enemies for your sakes, but as touching the election, they are beloved for the Fathers sakes.

4. Because of his love to his elect when children; therefore he casteth them upon such Parents, by whom they may be brought up in his fear, which o­therwise had not been; and he loves to work as much as may be by second causes. Where could Isaac have been so brought up as in Abrahams family? I know A­braham (saith God) that he will command his Children and his Houshold after him, and they shall keep the way of the Lord. Gen. 18. 19. Had not the Lord thus far con­fined his choice (for an absolute confinement there is not, as was shewed before) to Families, Kindreds, and Nations, his elect had been destitute of means of Education: and the great advantage in the family relation, for the seasoning of the hearts of young ones with his fear, had been lost; which advantage God would not lose; therefore in all the ages of the [Page 52] world, his blessing still hath been upon the families of his people. Untill he put his Church into a King­dome every believers family was a Church, as the Church is yet called the houshold of God; Ephes. 2. 19. & 3. 15. His blessing therefore was upon them for that season upon that account. And as in Abraham he laid the foundation of that Kingdom, so in him he begins that promise of a blessing upon beleevers families, that when his Church should consist of many families put together, yet each might have his blessing still upon it.

Fifthly, This he doth because it is the most natu­rall and readiest way to multiply the spirituall seed, for the increase of that his Kingdom; which as in Abraham he began, so in this promise, first given to him, of a blessing upon Families and Nations, by making him & all beleevers blessings, he laid a foun­dation of the greatnesse of it. This is that which maketh this Kingdom to be like leaven, (as was shewed) whereby although at first it was but little, yet at last it shall leaven the whole lump. By his making believers blessings, they are the means whereby persons are seasoned with the knowledge and love of Christ, especially the young ones brought up under their tuition. Should he have taken his elect from all places of the world alike, then it may be here had been three or four in England, as many in France, and so of the rest: the Turks, Persians, Indians, all other Nations, must each have had their proportion; so as the Saints must have lived each one alone by themselves, and in an ordinary way could not have been built up, nor the Kingdom of Christ increased. But when God casteth the lot of his Saints together, making his choice by Families, Kindreds, and Nations; by this means the gifts of [Page 53] Gods people are improved, and light increased; one beleever receiveth help, and taketh light from ano­ther, the succeeding generation from the former, and each generation is exceeded by that which commeth after: because the children stand as it were upon their fathers shoulders, and in many things see that which they saw not, untill at last the earth be full of the knowledge of the Lord, as the waters cover the sea, Esay 11. 9. and the whole world be subdued to the power of the Gospel, the Sword and Scepter of his Kingdom. And I must adde, that this is one great designe of God, in the times of the New Testa­ment, to bring down the knowledge of himselfe by Jesus Christ so far to our capacity, as that by the use of ordinary means and gifts, in studying the Scrip­tures, Dan. 12. 4. Joh. 16. 13, 14. Heb. 1. 1. his people may search into and understand the deep things of God, so as not to need the help of extraordinary gifts, such as the Prophets had under the Old Testament, which then in the nonage of the Church were of use and necessary. Now had not he taken this course in his election, he had been crossed utterly in this his purpose; because had he not so provided for the education, increase, and edi­fication of his people, it must have been by extraor­dinary waies and gifts, or not at all.

Quest. 3. If the question further be, why God should so exceedingly multiply the spirituall seed.

Answ. The answer is easie; many reasons may be given; I shall mention onely that in the Text, viz. that God hath need of such a number, that the seed of Abraham might fill the world, and so might pos­sesse the gate of their enemies, which (as we have heard) was part of his promise unto Abraham. And though it be true that God could cause a few, (if he [Page 54] so pleased) by strength and force of Armes, to sub­due the whole world, yet that he would not doe, because he loveth to carry on his work, especially now in the times of the New Testament, as much as may be, by ordinary means and waies; and hath abundant cause, as his designes are laid, so to doe; and the promise is, that the Church shall fill the world, as well as rule over it. Dan. 2. 35. Matth. 13. 33. And because, as he will himselfe be righteous in all his works, and the Kingdome of Christ must be a righteous Kingdom, (Psal. 45. The Scepter of thy king­dome is a right scepter) so the affairs of this King­dom shall be managed, and the increase thereof endeavoured by his people, by such means and waies as are according to common rules of righte­ousnesse and justice among men; Which could not be, should it by violence only be effected. God hath given the earth to the children of men, Psal. 115. 16. so as the pro­perty and right of persons to their Estates, Lands and Liberties, is not founded in that which is spiri­tuall, but in nature, in common providence, and in that great charter given to the first Adam, and to his posterity, Gen. 1. 28. And God blessed them, and God said unto them, Be fruitfull and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowles of the ayre, and over every living thing that moveth upon the earth. Which power and dominion over the creatures is as wel continued to the sonnes of men now since the fall, as is the efficacy of that blessing in those first words, be fruit­full and multiply, and replenish the earth. Therefore doe we finde the same again renewed to Noah and his children, Gen. 9. 2. Into your hand they are delive­red. Only a sanctified use of things, and that all things [Page 55] are in the hand of Christ to be mannaged for his peoples good, is from our spirituall state and interest; So that his Saints are not, by their Saintship, entitled to any such possession of their enemies gate, as that by force they may therefore take it unto them­selves.

Obj. It will be said, it may be, that when the Na­tions in the promised Land were destroyed by the Church of God, his people did not act therein ac­cording to the common rules of righteousnesse a­mong men, in as much as Israel had no such title in nature or reason to that Land.

To this I answer.

Answ. That what the Israelites did in this was by speciall revelation and command from God, who, when he would make a Nationall Church, and so the Land possessed by his people an holy land, ac­cordingly, when the iniquity of the old inhabitants was full, did by his prerogative institution execrate or anathematize them, devoting them unto destru­ction: which sentence as he might justly passe upon them for their sinnes, so his people also might as justly execute at his command. But there is no such revelations, nor commands, nor such administrations to be expected now, in the times of the new Testa­ment; yea, though it be a truth, that even in these times also there are execrable things, which by vertue of his institution are to be rooted out of the Church, whereof that conquest of that Canaan was a type. And if we seek out the answer-type, or what among his people now may hold parallel with that action, we shall not finde it in an earthly, but in an heavenly Canaan, nor in a casting of wicked persons out of a nation, or out of the world, but out of the Church [Page 56] by excommunication. Nor may any thing at all be done by the Church, as such, but what is spiritua [...] And although the people of God shall have just cause to make war against Antichrist and his party, yet it shall be upon a natural and civil account, for their just liberties opposed and invaded by them.

Therefore I say, that in a way of righteousnesse his people may obtain the possession of the gate of their enemies, One course which God taketh to fulfil this his promise, is by multiplying them. As by blessing he will multiply the seed, so by multi­plying them he will cause them to possesse the gate of their enemies. And by this means that dominion and power which they shall at last obtain, shall need no force, either to get, or to maintain it, but it shall naturally fall upon them as from other causes so also by reason of their number, even according to the law of nature, and common rules of righteousnesse and justice. Therefore is it said, Esai. 2. 3. that in the last days, when the mountain of the Lords House, that is, the Church shall be established in the top of the mountains, and exalted above the hills, and all Nations shall flow unto it; and when Christ shall judge among the Nations; that they shall beat their swords into plow­shares, and their speares into pruning hooks; Nation shall not lift up sword against Nation, neither shall they learn war any more.

What course the Lord will take also to lessen the number of the wicked before that day come, I shall not now discusse, although the Scripture is not si­lent in it; but what by destroying the one, and what by multiplying the other, the number of the seed of Abraham will in time be such, as that in a way of righteousnesse, and justice, the possession of [Page 57] the enemies gate will be theirs. Therefore I say, God hath need of such a number for a fulfilling of his promise. And this is one reason why he so excee­dingly multiplies the seed of Abraham.

Quest. 4. As to the fourth Question, why that should be part of his promise also, that Abrahams seed should at last obtain such power; I need to say no more, but that this was his promise from the begin­ning, even to our first Parents, that the righteous should subdue the wicked at the last. Gen. 3. 15. The seed of the Woman shall bruise the Serpents head. And afterward renewed to the Sonnes of Noah, Shem, and Japheth. Gen. 9. 27. God shall perswade Japheth, and he shall dwell in the tents of Shem, and Canaan shall be his servant; that is, Jews and Gentiles shall make one Church, and the wicked of the world shall be under their authority and power, as hath been shewed. Therefore I say, this their possessing the gate of their e­nemies, is but what the Lord hath, even from the be­ginning, engaged himselfe to do for his people. And in Abrahams Covenant we have but the same repea­ted: only with this addition, namely, the manner how this seed shall obtain this power.

Thus you have the reasons of the point. Now before I come to application, it will be necessary that I answer one objection more, which is this.

Obj. Our Saviour saith, his Kingdome is not of this world, Joh. 18. 36. How then shall his Saints obtain such possession, and power, so as the Kingdome, and Dominion, and the greatness of the Kingdome, under the whole Heaven, shall be given to them, and the Kingdomes of the Earth become the Kingdomes of the Lord, and of his Christ?

To this I answer.

Answ. That notwithstanding all this, yet it is most true, that the Kingdom of Christ is not of this world, nor ever shall be. It is a spiritual, an heavenly King­dome. The matter of it, the laws, the power, and the end of his Kingdome, are all spiritual. Whate­ver is of this world, is fading, and hath a period set for its continuance; but the Kingdome of Christ is everlasting. Thy throne O God is for ever and ever. Psal. 45. 6. Therefore when it is said, That the Dominion and the Kingdome under the whole heaven shall be given to the Saints of the most High: and the Kingdomes of the earth become the Kingdomes of the Lord, and of his Christ: the meaning is, not that the Kingdome of Christ shall then be of this World, or shall cease to be a spiritual Kingdome, or that the Kingdomes of the world shall cease to be of this world; that is, the one shall not cease to consist of that which is natural, both for the Matter, Order, Power, and End of the Kingdome; nor the other cease to consist of that which is spiritual, and heavenly; for that were for it to degenerate, and to be deposed from its glory; But as a man, when he is made a subject of Jesus Christ in his conversion, is made a spirituall man, a new creature, not but that he is the same man in nature still, but such a work is wrought in him as he is e­quivalently another man, yea as much another in ef­fect as if he had been annihilated, and a new man made out of the dust; for, though he be the same man in nature still, yet by Union and Communion with Christ, he is acted by another principle of life to what he was before, namely, by the quickening spirit of the second Adam: 1 Cor. 15. so that whereas before, he was onely of the first Adam, now he is of the second; be­fore was only of the earth earthy, now he is also of the [Page 59] Lord from Heaven; So when the Kingdomes of the earth are become the Kingdomes of the Lord, and of his Christ, they will be the same Kingdoms in nature still, and the same things done, and upon the same grounds of common justice; yet because the people of God will be so multiplied, as theirs will be the power, it will be equivalent to such a change as if they did cease to be the Kingdomes of the earth, and were turned in­to the Kingdome of Christ. The Kingdomes of Christ, and of the world, will ever be distinct in their Nature, and Use; yet such influence will the King­dome of Christ have upon Commonwealths, as they will be, as it were, swallowed up into it. And in­deed as our Saviour alledged that unto the Roman Governour, when he was accused for an enemy to Cesar, and for which it is evident, he put him to death, because he made himself a King, alledged I say for his defence, that his Kingdome was not of this World, and therefore would be no interruption unto Cesars: so may it be alledged still, against the jealousies and hard thoughts which men are apt to have of the peo­ple of God, because of this Doctrine, that the time will come when the seed of Abraham shall possess the gate of their enemies; I say it may be alledged that the Kingdome of Christ is not of this World, and there­fore no cause of any jealous thoughts, that his sub­jects should be any disturbance to the Kingdomes of this World. Justice, and righteousnesse, and obe­dience to Magistrates, will have their free course, and upon grounds of nature and reason as before: And what influence the Kingdome or Subjects of Christ shall have upon the Kingdomes of the World, will not be destructive to them, but perfective of them. That which is spiritual destroyeth not that which [Page 60] natural, but perfects it. The power will be natural­ly devolved upon them, as from other causes, so also because of their number, and having power and au­thority in their hands, they shall do the same things for which government is ordained, and upon the same grounds in nature as before; onely here will be the difference, what they do, they will do it like Saints, and as becomes those who are subjects of the Kingdome of Christ, and as in obedience unto his command. As a beleever does all the same duties in nature, in all relations in the world, Parents to Children, Masters to Servants, Children to Parents, Servants to Masters, one Neighbour to another, as he did before his conversion, or as other men doe, only with this difference: unregenerate persons do them onely upon a natural ground; and because nature is corrupt, the duties many times are done accordingly; but a beleever, though he doth the same things, and upon the same natural ground too, yet he doth them also in obedience unto Christ, and as sent by him about that work: in which respect his people are said to be sent by him into the world. Joh. 13. 16. The Servant is not greater then his Lord, neither he that is sent greater then he that sent him. In our conversion he taketh us out of this world. Joh. 15. 19. Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. And he send­eth us into the world againe, because there lies our work, and the same duties in nature we are to doe, yet not as being of the world, but as being of Christ, and called out of the world, and sent in againe by him: Thus, when the men of this world are in place of government, they act onely upon principles of na­ture; and the nature of man being by sin corrupted, [Page 61] the work is done accordingly; hence is all that in­justice in the world, even from those whose work and interest it is to preserve justice what they can. But when this power is cast upon the people of the Lord, though they shall performe the same work of righteousnesse in government, and upon the same ground in nature too, yet they shall act as persons who have more then nature in them; namely as such who are sent by Christ, and governed by his word and spirit; So as the inhabitants of the earth shall have no cause to complain, that power is put into such hands; nay they shall greatly rejoyce in that day, as is foretold often by the Psalmist, Psal. 97. 1. The Lord raigneth, let the earth rejoyce; O clap your hands all ye people, shout unto God with the voice of triumph, for the Lord most high is terrible, he is a great King over all the earth. Psal. 47. 1.

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

IN these words we have a comparison be­tween the people of God of the times before and after Christ, touching the differing manifestations of God to them. This in the generall is the Apostles scope: for when he saith, In [Page 128] th [...]se last daies God hath spoken unto us by his Sonne; by us, he meaneth not onely those who heard the Lord Christ speaking in the flesh; that was more then he could say of those to whom he wrote this his Epistle, that they all had so heard him speaking; If therefore that had been his scope, he had said, To some of us he hath spoken by his Son. Moreover the Apostle spea­king of the same times and persons (1 Cor. 10. 11.) saith, Ʋpon us the ends of the world are come. And that phrase we finde in the same sense used, 1 Tim. 4. 1. 2 Tim. 3. 1. 1 Pet. 1. 20. and Heb. 9. 26. therefore by us in these last daies, he meaneth the people of God under the New Testament, in all the times since Christ, to the end of the world.

A further evidence whereof is the opposition made between us and the Fathers; for as by the Fa­thers in time past he means the people of many ages before Christ, so by us in these last daies, he means the people of many ages after his comming in the flesh. Thus we see the scope of these words in generall, they shew the differing light of the former, and of these latter ages of the world. Now more particu­larly,

In this comparison we finde,

• 1. Something wherein they are alike; namely,
  • 1. In the Authour of this manifestation; the same God hath spoken both to them and us; the same God in the Old Testa­ment, and in the New. Such things are said in both, as none could speak but he. Therefore in our search and study of the Scriptures, neither the one nor the other is to be neglected by us.
  • 2. Something in the nature of it; both to [Page 129] them and us he hath not done it immediately by himselfe, but by Prophets then, and that in divers manners; now by his Sonne, and he not onely God, but also man. Though he could have done it by himselfe, either without a messenger, or a voyce, or any other means, yet this hath been his course in all ages, To send his treasure to us in earthen vessels. He creates peace to him that is a farre off, and to him that is nigh, but he creates it as the fruit of the lips. Esay 57. 19. I create the fruit of the lips peace.
• 2. Something wherein they differ, concerning which something is affirmed,
  • 1. Concerning them. He spake to them,
    • 1. By Prophets, that is, by persons extraordi­narily inspir'd by God. 2 Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost.
    • 2. By those Prophets he did it piece-meale, [...], now a little, and then a little, at sundry times. Something to our first parents, in that promise, The seed of the woman shall bruise the serpents head; more to Abraham, more yet by Moses, after­wards more by the other Prophets.
    • 3. This was done in divers manners, [...], by Dreames and Visions, by Urim and Thummim, by other extraordinary waies of Revelation.
  • 2. Concerning us in these last daies, in opposition unto all these he saith onely this, He hath spoken to us by his Sonne: wherein, however not particularly exprest, yet something is implyed, in opposition [Page 130] unto each of those particulars mentioned in the other, namely, that
    • 1. Whereas to them be spake by such Prophets, to us he hath spoken onely by the Sonne himselfe.
    • 2. However by those Prophets, to them he spake piece by piece, at sundry times; yet to us, by that one Prophet his Sonne, he hath spoken all at once. By his Sonne he hath revealed the whole mysterie of his will, even that which was hid from ages and generations, but now made manifest to his Saints. Col. 1. 26.
    • 3. Though in times past, to them he spake severall waies, by dreames and visions, and the like, yet in these last daies those waies are ceased, and he hath spo­ken vnto us this one way onely, by his Sonne.

These three things, although not expressed, yet are implied, because of that opposition made of his speaking by his Sonne to his speaking by Prophets, at sundry times, and in divers manners; else he could not have said that to them he spake so, to us he hath spoken thus; and because this his speaking by his Sonne is mentioned, as comming in the place and instead of those his former waies of speaking; One thing more I must adde by way of explica­tion, that the opposition made is not betwixt what was extraordinary then, and what is ordinary now; because the manifestations of God by ordinary means now, are manifold, and piece by piece, even in these last daies; but the opposition is betwixt what was extraordinary then, and what is extraordinary now; then by Prophets at sundry times, and in divers manners, now onely by his Sonne. And by extraordi­nary, I meane that which is above the common line of beleevers.

The words thus opened offer to us many things by way of observation; I shall onely speak to those three particulars wherein the manifestations of God to them and us doe differ. The first whereof and the third I shall put together in one conclusion, which I shall insist upon; in handling whereof, I shall also touch upon the second.

The Conclusion or point of doctrin is this,

That, However in the times before Christ, God spake to the Fathers by Prophets extraordinarily inspir'd by the Holy Ghost, and by divers waies of Revelation: yet to us in these last daies, those extraordinary waies, and such Prophets are ceased; and he hath spoken to us onely by his son; what else is to be attained to, in the manifestations of God to us, is onely by the use of ordinary gifts, in sear­ching out the mind of God from what the Sonne hath spoken.

In handling whereof, something must first be done yet further by way of explication, and so the question will be this, What the Apostle meanes by speaking, He spake by the Prophets, and hath spoken by his Sonne? To which I answer, That we are not to confine it onely to a literall speaking by a voyce, Exod. 4. 8. because the Prophets sometimes spake by signes, and the Sonne spake not onely by words, but also by actions; therefore it is said, that his blood speaketh, Heb. 12. 24. And by a voyce the Sonne spake but to a few, in the daies of his conversing with us in the flesh; but this his speaking in the Text is to us also upon whom the ends of the world are come, as was shewed before; therefore by his speaking by the Prophets, we are to understand the whole manifestation of God, which he gave unto his Saints by them, whe­ther by word or otherwise, left upon record in the [Page 132] books of the Old Testament. And by his speaking by his Sonne the whole manifestation of God by Jesus Christ, and that not onely in words but in his actions also, his incarnation, death, resurrection, ascention into glory, even his whole work in the office of his Mediatourship, upon record, and unfol­ded in the writings of the New Testament. There­fore the Apostle sayes the work of his Ministry was, to give the light of the knowledge of the glory of God in the face of Christ, 2 Cor. 4. 6. Therefore what the Apo­stles did in their Ministry, was part of this his spea­king by his Sonne; for they gave forth no light into the world but in his face, which is not meant of his naturall face, for he was now ascended, but by face is meant the whole draught, or story of Christ, as it is set forth in the writings of the Evangelists and Apostles. Therefore also the Apostle saith, the sub­ject of his preaching was Christ crucified, 1 Cor. 1. 23. and the summe of all that we learn in the Gospel is Christ, Ephes. 4. 20. Ye have not so learned Christ. By all which appears, that this his speaking by his Sonne, is not only by a voyce, but by words and deeds both, as they are set forth to us in the writings of the New Testament.

Therefore also if it be objected, that even in the times of his speaking by his Sonne, those extraordi­nary ways of revelation have been in use, because the Apostles had them; the answer is ready, that what was done by the Apostles and Prophets in the Primitive times, was his very speaking by his Sonne, it was the meanes whereby the Sonne hath given out that word or manifestation of God which he had to speak; and when the Apostle here opposeth this his speaking by his Sonne to those extraordinary [Page 133] wayes by Prophets in former times, the meaning is not that the Sonnes speaking was not extraordinary, but that being dispatcht and finisht, (which was done when what the Sonne had manifested was con­firmed to us by those Witnesses, chosen of God, fitted and attested by miracles and gifts of the Holy Ghost, Heb. 2. 3. 4.) that afterwards those waies of Reve­lation should not be in use.

Obj. It will be said, If speaking by Apostles and Messengers be a speaking by the Sonne, why was it not a speaking also by the Sonne before his coming in the flesh, when he spake by Prophets, especially since those Prophets of old were also the Messengers of Christ; for he that gave the New Testament and con­firmed it by his blood, Heb. 9. 16. gave also the Old, Heb. 8. 8. And it was the spirit of Christ which spake in those Prophets, 1 Pet. 1. 11. The Prophets searched what manner of time the spirit of Christ which was in them, did signifie; by which spirit also he preached to those who were disobedient in the daies of Noah, 1 Pet. 3. 19.

To this I answer.

Answ. First, that it is true, the spirit of Christ spake in them, and they were sent by Christ the Son of God, but the Sonne was not then made known as now he is; therefore the Apostle Paul saith of him­self, that God did chuse him to reveale his Sonne in him or by him, Gal. 1. 16. And the Evangelist speaking of the Word, or Sonne of God, saith of those times, the light shone in darknesse, and the darknesse compre­hended it not. Joh. 1. 5. therefore also the message was not then delivered in the Sonnes name, as now it is, We as Ambassadours for Christ beseech you. 2 Cor. 5. 20. therefore though he spake in those Prophets, yet that was not this speaking by the Sonne.

Secondly, because then he spake onely by Mes­sengers, now he came himself and spake; and the manifestation of God by him, was not more by what he said, then by what he was, and did; and though by Messengers still, yet their work was onely to lay open, and make out to us that manifestation of God which was given by the Sons coming, and by what he said and did. The worke of the Prophets then was to declare what the spirit of Christ revealed to them; but the work of the Apostles, and other Pen-men of the New Testament, was to set forth and unfold what Christ himselfe, in the whole work of Redemption, had said and done, which the Apostle cals a revealing of the Son by him, and a preaching Christ crucified, and a giving the knowledg of the glory of God in his face; Gal. 1. 16. 1 Cor. 1. 23. 2 Cor. 4. 6. ther­fore though this is done in some part by Messengers, yet is it called a speaking by the Sonne, the other not. Which Objection being answered, we may conclude, that this his speaking by his Sonne, takes in all the Scriptures of the New Testament, in which the words and workes of Christ are set forth, either by way of History, as in the Evangelists, or of Ex­plication, as in the Epistles, or of Prophesie, as in the Revelation. And I must adde, that it contains also the Scriptures of the Old Testament, because he came to fulfill the Law and the Prophets; and because what was spoken by the Prophets darkly, was spo­ken over again by the Sonne with greater light, ac­cording to that usual saying, The New Testament was vailed in the Old, the Old revealed in the New. So as the summe of the point is this, that what we have in Scripture manifested of God, is all we are to ex­pect of extraordinary revelations; what else is to be done in Gods discovery of himself and his truth un­to [Page 135] us, is to be had in the use of ordinary gifts, by stu­dy and searching out the mind of God from what the Sonne hath spoken in them.

For a confirmation of this truth something is fur­ther to be observed from those words in the Text, [...], in these last dayes: which words imply that there were certain periods of time foregoing; there is at least a first and a second, where there is a last. Take one from Adam to Moses, an­other from him to Christ, then from Christ to the end of the World is the last. Now what is it which makes these distinct periods of time? namely, the several degrees of Gods manifesting himself to the Sons of men; now therefore because ours is the last, we are to expect no other such manifestations of God, but what we have received by this his speaking by his Sonne, as we have it in the Text, In these last daies he hath spoken to us by his Sonne. To this may be added that in the Parable, when messengers were sent, at last he sent his Sonne, and after him none, Matth. 21. 37. And it is said, that he reveals unto us all the Fathers mind: All that I have heard of the Father, have I declared unto you. Joh. 15. 15. and none hath seen God at any time; the onely begotten Sonne, who is in the bosom of the Father, he hath declared him.

A further evidence of this truth we have yet in the Text, from that second note of difference men­tioned in opening the words, namely, that however by those Prophets to them he spake piece after piece, [...], at sundry times, yet to us, by that one Prophet his Sonne, he hath spoken all that he had to say at once, and laid open the whole mystery of his will. Eph. 1. 9. That which was hid from ages and generations, but now is made manifest unto his Saints, Col. 1. 26. So as more [Page 136] cannot be done, in opening all the secrets of his love, the heights and depths of the mercy, goodnesse, and wisdome of the father, then what the sonne hath done; and we may say with Solomon in this, what can the man do that cometh after the King? even that which is already done. Therefore more then what is done by the Sonnes speaking, is not to be expect­ed.

To this purpose is that in Jude 13. where the Apo­stle bids us to contend for the faith once delivered unto the Saints; Eccles. 2. 12. once delivered, that is, so as it was fully done, to which nothing should be added, so as we should expect no more such delivering of the faith; therefore in case any of it were lost by any, or in hazard, as some did then make Shipwrack of the faith, 1 Tim. 1. 19. he saith not that they should contend for more revelations, whereby to be established in the truth, but should contend for what they had re­ceived. So the word once is used, Heb. 9. 28. Christ was once offered to beare the sinnes of many; and Heb. 10. 10. through the offering of the body of Christ once; and Heb. 7. 27. who needeth not dayly, as those high Priests, to offer up sacrifice, first for his own sinnes, and then for the peoples; for this he did once, when he offered up him­selfe; that is, he did it so as there needed no more sacrifice for sinne, because it was a perfect and com­pleat sacrifice, such as would do the work. He did more by his one sacrifice once offered, then was done by all the many sorts of sacrifices before him; so he did more by his one manifestation once made, then all the Prophets before him had done in all times, by their several ways of revelation. Now therfore I say, this being so that the manifestations of God are no more by pieces, but all given forth at once, there is no [Page 137] ther waies to be expected besides this his speaking to us by his Sonne.

Another proofe of this point we have, Joh. 16. 13. When the spirit of truth is come, he will guide you into all truth; for he shall not speake of himself, but whatsoever he shall hear, that shall he speak, and he shal shew you things to come; he shall glorifie me, for he shall take of mine and shall shew it unto you. In which words we have the work of the spirit, what and in what manner it should be in the Saints after the Ascension of Christ; for he spake this to his Disciples as beleevers, not as Apo­stles onely, his scope being to comfort them in re­ference to his departure from them; Because I have said these things to you (sayes he) sorrow hath filled your hearts, but it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; and when he is come, he will reprove the world of sinne, of righteousnesse, and of judgement; and not onely so, he shal lead you into all truth, &c. all which are things com­mon to beleevers, and not a word doth he speak of their Apostleship in that place; therefore I say the words do set forth the work of the spirit in the Saints, what it should be after his departure from them, e­ven to the worlds end: So as if any extraordinary re­velations are now to be expected, we are likeliest to finde them here; because if any be, they must be from the spirit; consider therefore what he saith in this place; He shall guide or lead you (saith he) into all truth, [...], that is, he shall do it so as your selves also shall be active in the work; he that is led must himselfe put forth his strength and go. It followeth in the next words, he shall not speak of himself, but what he shall hear that he shall speak, and he shall take of mine and shew it unto you; that is, he shall not by im­mediate [Page 138] revelation give or bring a new Doctrine of his own, that Christ had not before revealed, but his work should be to build upon his foundation, and what he hath heard revealed or spoken by the Son, the Spirit should demonstrate to them, and make them understand; therefore he addes, He shall glo­rifie me, for he shall take of mine, and shew it unto you. The Spirit puts this honour upon Christ, that look what he hath spoken or revealed, that he takes and shewes it unto us, and onely that. The Spirit never steps aside from the Scripture, or from what the Sonne hath spoken, to shew or teach us any thing whatsoever; all the light of the knowledge of the glory of God is in the face of Christ. The Sonnes work was Revelation, the Spirits work is Demon­stration; as he sayes here, he shall take of mine, and shew it unto you: So the Apostle saith, that his preaching was in demonstration of the spirit and of power, 1. Cor. 2. 4. and by the hearing of faith it is said that they re­ceived the spirit, Gal. 3. 2. that is the way wherein the spirit of God breaks in, and works upon us, not by visions or extraordinary revelations as in the Pro­phets of old time.

Obj. 1. But you will say, it is said before, v. 12. I have many things to say unto you, but ye cannot beare them now; howbeit when he the spirit of truth is come, he will guide you into all truth: whereby it seemes there was something the spirit should say, which Christ had not said. To this I answer.

Answ. First, that the meaning is not, that Christ had not revealed the whole mystery of his Fathers will; for he saith, Joh. 15. 15. All things that I have heard of the Father I have made known unto you. But that concerning what he had declared he had [Page 139] more to say, for a more particular and fuller under­standing of it, which he would performe by his spi­rit after his Ascension; therefore he saith that this the spirit should do, not by speaking of himselfe, but by taking of the things of Christ and shewing them unto us.

Secondly, I answer further, that the Sons speaking in the Text implyes more then is intended Joh. 16. 12. where he saith, I have yet many things to say, for this he intends onely of what in words he had said unto them; but in the Text by the Sonnes speaking is meant (as hath been shewed) the whole Manifestati­on of God in Christ, whether in words or actions; therefore though it be granted that in words he had not spoken something which the spirit should shew unto them, yet in his whole manifestation in words and actions put together you have the whole matter which the Spirit was to shew.

Obj. 2. But it is said, vers. 13. that the Spirit should lead them into all truth, and shew them things to come, which seems to restrain this place to be meant onely of the Apostles, because others are not led into all truth, nor doth it shew things to come to all belee­vers.

Answ. To this I answer that we find the like affir­med of all beleevers, 1 Joh. 2. 20. where the Apo­stle speaking to all sorts of Christians, under the names of Fathers, Young Men, and Little Children, (v. 13.) saith, Ye have an unction from the holy one, and ye know all things. Which is not so to be understood as if these little Children, though they had the Un­ction, had nothing hid from their knowledge, for then what needed the Apostle to write to them, be­cause of those who did seduce them, v. 26? nor can it be [Page 140] said of the Apostles themselves, that they were so led into all truth as that no truth was unknown to them; the Apostle sayes we know in part; therefore that is not the meaning; but that it is the property and office of the spirit to lead us into truth, and in­to one truth as well as another, and that all truth at last the Church shall be led into by the Spirit, and that so far as we are led by the spirit, we are led in­to the truth, which being but in part, we know but in part in this life. As for his shewing things to come, that also is meant of all beleevers, who by what the Son hath revealed are put into a capacity, by search of the Scriptures, to understand prophesies, which were things sealed up before even from the Saints, which the Spirit enables us to do also by taking of the things of Christ, and shewing them unto us: Therefore is it said ( Rev. 5. & 6.) that the Lamb that was slain took the book of prophesies, and opened the seales thereof; By fulfilling the prophesies as to his owne person, he makes the Saints of these last dayes able to under­stand them also as to his Church or mystical body. Rev. 5. 9. Thou art worthy to take the book and to open the seales thereof; for thou wast slain, and hast redeemed us to God by thy blood, and hast made us unto our God Kings and Priests. And this the voice both of the foure living Creatures, and of the four and twenty Elders, even of the whole Church and company of beleevers.

Another Testimony to this Doctrine we have Heb. 2. 3. How shall we escape if we neglect so great sal­vation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, God also bearing them witness both with signs & wonders, and with divers miracles, and gifts of the Holy Ghost, accor­ding to his own will? Where we see the manifestati­on [Page 141] is the Sonnes the Lord Christ, and the work of the Apostles was to be but Witnesses and Confirmers of it to us, for which they were fitted with power of miracles and other gifts of the Holy Ghost, which being done, the work and office of the Apostles was ended, and of no further use but by their Writings, unlesse we can suppose that what the Sonne hath spoken needs a further Witnesse, or confirmation to our faith. Therefore also Christ is said to be the Apostle and High Priest of our profession, Heb. 3. 1. because our whole direction in Religion is what he hath spo­ken to us.

Thus having found this to be a truth, the next thing to be considered, is, how it comes to passe, or what reason can be given, since the Lord hath the same abundance of spirit, and could as easily speak to us by dreams, visions and revelations extraordinary, and by persons infallibly inspired, now as ever, his people also as dear and precious to him, why he should now deny his people that which formerly he granted, and leave them onely to what he hath spo­ken by his Sonne, to find out the mind of God and the mystery of his will only by the use and improve­ment of ordinary gifts. Among other reasons that might be given of this I shall mention three.

Reas. 1. Because this his speaking by his Sonne hath brought into the world a greater light, where­by those wayes of revelation are made uselesse and unprofitable; as when the Sunne ariseth, all the Starres are out of sight. Christ is the Sunne of righ­teousness, who since his rising hath put the Saints into a better state, then to stand in need of such waies of light which were in the world before. 1. Joh. 2. 8. The darkness is past, and the true light now shineth. [Page 142] It is true that in the time of the Churches infancy, under the law, the Saints needed such dispensations and they had them; but since his speaking to us by his Sonne, the Church is no more as a child under age, and it needs them not; the reason is, because by his speaking to to by his Sonne, the Saints are in a better capacity of finding out the minde of God, by industry and labour, in the use of ordinary gifts, by search and study of the Scrip­tures, because the whole mysterie of his will is now revealed; for where there is the whole truth discovered in any matter, each part will beare witnesse, and give illustration to the other, which was not so in the times before Christ; they had truth, but not the whole truth layd open; that is the meaning of that place, John 1. 18. The Law was given by Moses, but truth was by Jesus Christ: not that the Law was not truth, Psal. 119. 142. Thy law is the truth: but it was the truth under types and shadows, so as much of it was then hidden, which now is made manifest: The mystery kept hid from ages and genera­tions was revealed by Jesus Christ. The Law shews the order, but the power is discovered in the Gos­pel; the Law telleth us of life in God in the wayes of his service, but it leaves us to ask such questions, Who shall ascend into heaven, or descend down into the deep, and how shall this or that be? the Gospel answers all these questions, Rom. 10. 5, 6, 7, 8. When a man hath not the whole of a matter before him, he cannot see farre into it, or make a full judgement of it. This was the case before Christ, therefore they had need of such Prophets, and such wayes of revelation which are uselesse now. Therefore also the Apostle saith in opposition to those times, that We all with [Page 143] open face behold as in a glasse the glory of the Lord. And so we are to understand our Saviour, Matth. 11. 11. concerning John, that he was greater then all the Pro­phets before him, and the least in the Kingdom of God greater then he, It is not meant of Johns personall gifts or graces, for so he was beyond many in the Kingdom of God; but of the state of things in ge­nerall, as they stood then and afterwards, in respect of knowing the Lord, and the mystery of his will. The Prophets did not so fully understand what them­selves prophesyed, as now they are understood, 1 Pet. 1. 11. And indeed this is one main thing intended in Gods speaking by his Sonne, a bringing down of the knowledge of God to the understandings of the sonnes of men to the lowest condescention. This work is full of difficulty; God therefore condescends, and findes out wayes to doe it by degrees; now when he spake to us by his Sonne, he did as much as could be done therein. No man knoweth who the Fa­ther is but the Sonne, and he to whom the Sonne will re­veale him. Luke 10. 22.

Reason 2. Because by speaking to us by his Sonne, he hath also put us into a capacity of attaining to as neere communion with God in the visions of his glory, and revelations of his love to us, in an ordi­nary way, as they attain'd unto by those extraordi­nary wayes of speaking to them; and however those wayes are ceased, yet we (in a right sense under­stood) are not without the visions and revelations of the Lord.

The reason is, because by means of that glorious manifestation, which God hath made of himselfe by his Sonne, all the Saints of the New Testament have a more plentifull participation of the Spirit of God, [Page 144] then formerly was had. John 7. 38. He that believeth in me, (saith Christ) as the Scripture hath said, out of his belly shall flow rivers of living waters. This he spake (sayes the Evangelist) of the spirit, which those who believe in him should receive; for (saith he) the spirit was not yet given, because Christ was not yet glorified; so as such giving of the spirit was to be an effect of the shining forth of his glory among his people; which is as much as to say it is a fruit of Gods spea­king to us by his Sonne. The spirit stayed untill that light and glory did appeare. The spirit of God is the spirit of truth, accordingly he worketh like himselfe, John 14. 17. and 16. 13. therefore when the whole mysterie of the truth of the Gospel was revealed by Jesus Christ the Sonne of God, then was the season of this more plentifull pouring forth of the Spirit of God upon his people. The Spirit was given be­fore, but not in such a measure or degree as after­wards.

The Scripture sometimes speaketh of a new degree as of a new thing, Gal. 4. 4. God sent his Sonne to redeem them that were under the Law, that we might receive the adoption of Sons; yet they had received the adoption of Sons before, in the times of the Old Testament; To whom pertaineth the adoption, saith the Apostle, Rom. 9. 4. And Israel was his first-born, Exod. 4. 22. Hos. 11. 1. but the priviledge thereof the people of God in the non­age of the Church had not received in that degree as afterwards they did, Galat. 4. 1. And yet at the resur­rection such a farther degree is spoken of to be ex­pected, as if we had not yet received the adoption. Rom. 8. 23. Waiting for the adoption, the redemption of the body. The reason is, because the latter so exceeds in glory that which was before; as the Apostle [Page 145] speaks concerning the differing glory of the mini­stration of the Old Testament and the New; 2 Cor. 3. 10. Even that which was made glorious, had no glory in this respect, by reason of the glory which excelleth. Thus also, and for the same reason, though he speaks but of another degree or measure of giving the spirit, he speaks of it as if it had not been at all given before.

The spirit was plentifully given before to the Prophets extraordinarily inspired, but now it is so given to all believers, although in another way, at least it is a priviledge belonging to them, however by too many it is so much neglected. Therefore is it made an appurtenance to our adoption, ( Rom. 8. 15. Ye have received the spirit of adoption, whereby we cry Abba father. Again, because ye are Sonnes, God hath sent forth the spirit of his Sonne into your hearts. Gal. 4. 5.) Because it is a gift bestowed upon all be­lievers. And in 1 John 2. 20. the Apostle saith not onely that the fathers, or young men, but also even the little children, under which three names he compre­hendeth believers of all sorts, had received the unction of the holy one, and knew all things. And to all the Saints in the Churches of Galatia he saith, that by the hearing of faith they had received the spirit. Gal. 3. 2.

Therefore the officers or ministers of the Church, and preachers of the Word, who also are ministers not of the letter, but of the spirit, 2 Cor. 3. are men of the same gifts as others are, subject also to errour as others are, 1 Thes. 5. 19, 20, 21. That prophecying which we must not despise, as we would not quench the spirit, the Apostle saith we must suppose may bring us something that is not good. Quench not the spirit, despise not prophecying, [Page 146] prove all things, hold fast that which is good. There­fore are they called Elders, because however their Function is sacred, yet their gifts are the same with other Christians, and differ not in kind, but onely in degree; chosen therefore by Christians from a­mongst themselves.

And for a further proofe and illustration of this truth, we may observe that the ordinary preaching of the word by such persons so gifted, whether El­ders, or others allowed by the Church to preach the word, is there called prophecying, Despise not prophecy­ing. As also it is called by that name, Rom. 12. 6. and 1 Cor. 14. And as the Preachers are called Prophets, so what provision they by study & labour have provi­ded for the people, is called a revelation, 1 Cor. 14. 29. Let the Prophets speak two or three, viz. onely so many at one meeting, and let the other judge. If any thing be revealed to another that sitteth, let the first hold his peace; for ye may all prophecy one by one, that ye may all learne, and all may be comforted; and the spirits of the Pro­phets are subject to the Prophets; for God is not the au­thor of confusion, but of peace. In all this the Apostle speaketh of ordinary preaching; First, because it was such wherein the women might not speak in the Churches. V. 34. As for women that were Prophe­tesses extraordinarily inspir'd, they might speake therein. Therefore that was one thing for which Thyatira was blamed, namely, for suffering the woman Jezabel to teach, who called her selfe a Prophetesse, and was not, Rev. 2. 20. And it is said that Philip had foure daughters that did prophecy, Acts 21. 9. Se­condly, because we cannot suppose that a revelation received from God by a Prophet extraordinarily inspired, could runne him upon extravagancies, or [Page 147] upon that which made confusion in the Church, so as the Apostle should need to tell them that two persons must not speak together at once. And also because he saith, the spirits of such Prophets are 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; [Page 148] 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 [Page 149] 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. [Page 150] 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 [Page 151] 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? [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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.