was a National Election and a National rejection and he saith The Elder shall serve the younger this saying the Elder shall serve the younger is interpreted by Mal. 1. to be a loving of Jacob and a hating of Esau laying his Mountain wast that is his Church-power or privilege that he seemingly had expected to have been heir of and the loving of Jacob is meant the external electing Love into the covenant of Circumcision according to that in Deut. 7.7 Speaking thereof the whole Nation The Lord did not set his love upon you not chuse you because you were more in number than any people for you were the fewest of all people but because the Lord loved you This Election and this love is equal alike to the whole nation of Israel therefore so considered you must mind this is as I said before only an external election of Jacob and these in his lines into the National covenant of Circumcision as before in Genesis 18. he saith In Isaac shall thy seed be called the meaning as the 17. Chapter expounds is this that the seed in their Generations that God would continue the Covenant of Circumcision upon was that seed which was to come out of Isaac and not that which came out of Ishmael and the six Sons of Keturah none of them or their seed were to be of that great Nation which God promised to make of Abraham for the Lord saith to Abraham Gen. 18.18 I will make a mighty nation of thee Now by this Nation you must understand is meant the National Church taken into the Covenant of Circumcision whereas in the spiritual covenant all the Nations were to be blest in him and he is to be the Father of multitudes of Nations Gen. 12.3 17.4 5. but this Covenant of Circumcision must not relate to any but to those that came out of Isaac with his family and then those that came out of the Loins of Jacob with his Family though this be a true literal interpretation of these Texts and really the proper mind of God yet there is a mystical and spiritual sense pointed and driven at which Paul that infallible Apostle did clearly give out from those Texts in Romans 9. That as Isaac typed out Christ so this temporal seed elected in Isaac typed out this spiritual election in Christ the temporal seed in a temporal covenant elected in Jacob points out the choice of Christ and all his seed into a spiritual covenant So a spiritual election in these Texts was typed and figured out as the Apostle doth clearly maintain The Apostles not being the Ministers of the Letter but the Spirit 2 Cor. 3. but most true it is That Jacob and the whole Nation in him were elected into an outward Covenant and Esau and his seed were not but were refused and past by And consider now in the womb was Jacob and his posterity any more the seed of a Believer than Esau and his seed were Sure it is he was not Therefore away with that error taken for granted that the covenant of Circumcision was made to believers and their seed This covenant of Circumcision you may clearly see was not made to Abraham nor to his seed considered as a Believers but upon this ground or reason that the Messiah was to come of Abraham not of Lot the Messiah was to come out of Isaac and not of Ishmael nor of the six Sons of Keturah and Christ was to come out of Jacob and his posterity and not out of Esau Here you may nakedly see how greatly they mistake that think the covenant was made to Abraham and his seed considered as believers and believers seed If a National covenant was made with Abraham and his seed according to the flesh out of which flesh the Messiah was to come and that upon this reason then you cannot conclude that the covenant can belong to any Gentile and his seed but upon the same ground Therefore if you would tell where to find a Gentile now among many others that were to have Christ to come out of his loins according to the flesh then you would have the same ground to say that in like manner a Church covenant should run upon him and his seed untill Christ were come out of that flesh or line But when Christ was come and fully exhibited in the flesh then the ground upon which this Covenant was given being ceased To defend a Covenant of life entailed on the flesh is vertually to deny that Christ is come in the flesh the covenant also ceaseth Therefore for any man to go about to defend a covenant in the flesh it is a doctrine virtually denying that Christ is come and fully manifested in the flesh Therefore you may from all that hath been spoken draw this Conclusion That there was never a Covenant of eternal life made with any but with such as did and do believe all along till Christ not since Therefore see that objection answered that the spiritual privileges are not less under the Gospel than under the Law though we deny all the carnal Generation to have any right to the covenant of Grace or privileges thereof both then as well as now the offers and tenders of the Gospel we must confess were to that Nation and in that sense they were called the children of the Prophets and of the covenant Acts 3. and latter end and in that respect now the privileges are larger because all nations are in the same sense the children of the Prophets and of the covenant now since Christ came the Prophet and Minister of God having Commission now to publish the Gospel or new Covenant to all Nations None have right to the Covenant of Grace but such as are united to Christ by faith But further to prove that none have right to a covenant of Grace or life but such as had and have union with Christ by faith is most plain First Because as you have heard the new Covenant was confirmed of God in Christ only Gal. 3.17 And all the promises are in Christ Yea and Amen Therefore this Covenant cannot belong to any soul out of Christ because they are Yea and Amen in him 1 Cor. 11.25 This Cup is the New Testament in my blood saith Christ If the New Testament be in Christs blood then what hath any carnal or unbelieving wretch to do with this Testament that have not faith in his blood And further we do find in Matth. 3.17 the Lord saith This is my beloved Son in whom I am well pleased mark the words in whom then to be sure out of him he is not well pleased that is in respect to this especial well pleasedness or electing love in the covenant of life according to that in Ephesians 1.6 He hath made us accepted in the Beloved out of the beloved there can be no acceptation Therfore it is said God accepted Abel and his offering Gen. 4.4 The Author to the Hebrewe ch 11.4 tells you Abel by
set out for the maintenance of Childrens Baptism grounded upon this Consequence opposing themselves against duty as you have heard which is That every penitent or believing person ought to be baptized Now the whole tendency of those Books being to oppose the practicâ— of the same and to hinder it I may say of them as Christ said before c For upon this ground we may conclude all those Discourses not to be of God I shall therefore leave what is said to you seriously to weigh whether or no this is not an erroneous consequence But in the next place let us come nearer to examine this consequence both in its self and the grounds from whence it is drawn The grounds of this Consequence is That the Covenant of Grace belongs to believers Children the consequence is therefore Baptism being an Ordinance of that Covenant must needs belong to believers children in which two lyes our whole business for the grounds of this consequence is brought the Covenant of Circumcision that belonging to Abraham and his seed after him in their generation Gen. 17.7 and 10. to 14. From hence it is gathered That the Covenant of Grace viz. of eternal life belongs to believers and their seed born of their body For the Covenant God made to Abraham and his off-spring viz. the Covenant of Circumcision belonging to Abraham and his seed in their Generation therefore Circumcision the sign of the Covenant belonged to them so the New Covenant now belongs to believing Gentiles and their seed Baptism being an Ordinance of that Covenant belongs also to believing Gentiles and their seed this being the onely and alone foundation ground of all those except Papists for their Rantizing or Sprinkling of Children We shall endeavour to prove this ground from whence this consequence flows to be so far from being the truth that it is an error and yea such an error that if it were maintained with all those errors that naturally must needs be defended as consequences of this opinion it would shake the foundations of the Gospel But that I may with as much clear satisfaction inform others as God had clearly convinced my own soul of the truth of this I shall propound this method to be handled First then I shall make it appear to you That there is two Covenants held forth in Scripture the one a Covenant of Grace and the other a Covenant of Works or an absolute Covenant and a Conditional Covenant Secondly I shall prove that the Covenant of Circumcision was no Covenant of eternal life but a Conditional Covenant a Covenant of Works Thirdly I shall prove that none but believers ever had or shall have right to the Covenant of Grace Fourthly I shall endeavour to answer such Scriptures especially those in the New Testament that are usually alleged for defence of a Covenant of life in the flesh To the first That there is two Covenants mentioned in Scripture is very plain The one a Covenant of eternal life the other a Covenant of works Two Covenants the one of Works the other of Grace or the one the Old the other the New in which eternal life was not conveyed or given as appears in Jeremiah 31.32 33 34. But behold the day commeth saith the Lord that I will make a new Covenant with the House of Israel and with the house of Judah not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Covenant they brake although I was to them an husband saith the Lord. But this shall be the Covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord for I will forgive their Iniquities and remember their sins no more You have here set forth two Covenants the one Old the other New and as here we find a New and Old Covenant so there is likewise mention of two Covenants in the eighth to the Hebrews where you have upon the matter the very same words only it is clear that Jesus Christ is the Minister of the New Covenant in the 6. and 7. verses of that chap. But now hath he obtained a more excellent Ministery by how much also he is the Mediator of a better Covenant which was established upon better promises for if that first Covenant had been faultless there would no place have been sought for the second In which place we may understand two Covenants a new Covenant and an old Covenant and Jesus Christ holding himself to be the peculiar Minister of the New Covenant unto the Church then gathered all those that are in Christ being Gods Israel Abrahams seed If you be in Christ then are ye Abrahams seed and heirs according to promise Gal. 3. the latter end So that those that are Christs have this Covenant now made to them and it appears at the 3. verse that the other Covenant was a meer Covenant of works in that he saith he hath made the first old And now that which waxeth old is ready to vanish away where by old Covenant he means that typical Covenant of works which run upon the fleshly line of Abraham till Christ came out of the flesh of Abraham and so put an end to that Covenant in the flesh and this you have further proved in Heb. 9.15 16. There is again mention made of two Covenants or Testaments the first and second the first was confirmed by the blood of Goats and Calves the second by the blood of Christ Now if any please but to search these Scriptures it will appear that there is two real distinct Covenants or Testaments the one of Grace and the other of works the one conditional the other absolute Now an absolute Covenant is a Covenant without all Condition required in the Creature but what God himself performs as Jerem. 32.40 I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Where you see God undertakes both first that he will not leave or forsake his people but do them good and secondly undertakes that he will plant his fear in their hearts that they shall not depart from him And as in that eighth of Heb. he engaged that he will write his Law in their hearts and that he will be their God and they shall be his people and that he will teach them to know him and will pardon their iniquities and their sins he will remember no more Now here is nothing but what God hath
were the first fruits of Achaia and that they were Ministers and addicted themselves to the Ministring unto Saints they did as the Text notes labour and he would have the Church submit themselves unto such therefore they were not babes or little infants but all true Converts believing and penitent persons And in Acts 18.8 for the further clearing of this Matter in hand And Crispus the Chief Ruler of the Synagogue believed on the Lord with all his house and many of the Corinthians believed and were baptized So that you see what a Catalogue of clear examples you have to confirm unto us which way those infallible Apostles both taught and practized according to the great Commission given them by the Authority of Christ from Heaven To preach first the Gospel to every Creature and he that believeth and is baptized should be saved and that they should make disciples through teaching dipping them into the name of the Father Son and Holy Ghost And withall you see both Commands as you have heard and plentiful examples for baptizing believers But not the least colour or shew of any ground for sprinkling of Infants Now by the way let me say what a sad thing therefore is this that such a world of People from Custome and Tradition run headlong after this Idol of mans invention But this Solemn Ordinance which you have heard lies clearly as a Duty under the express Law of Christ to every one that believeth this they sleight and contemn as enemies to the same therefore let such souls know That as Christ is a King So this is one of his great Laws and a fundamental ordinance of the Gospel unto which he calls all believing and penitent persons that are professed subjects to him to be obedient to Now therefore let such tender souls who have the fear of God in them lay this to heart First The Ordinance of baptism long neglected and an Idol set in its room That this Solemn Ordinance for many hundred years hath been neither preached nor practised by abundance of such which in Charity we cannot but judge might have many good things found in them But here lyes that which makes the case sad and lamentable that in the room of this precious Ordinance of God which Christ confirmed by his blood should be set up that Idol of sprinkling of Carnal poor Infants for doubtless if there be an Idol now practised in the world or set up amongst men this must needs be one For I have learned with others of the Saints of God this to be an Idol either the worshipping of a false God or the true God in a false manner which I might largely insist upon to prove from Scripture Now though this be not an Idol of the first kind it is without doubt an Idol of the second It is setting up mans Invention instead of Gods solemn Ordinance which is a sin for which God plagued the people in Levit 10. and 1 2. It is an Image of true Baptism set up in the room of it but not the same and that in all the before mentioned essentials A false Administrator ignorant of the true nature of the Ordinance instead of a true Minister Sprinkling instead of dipping A carnal infant instead of a true believing man or woman And all this done at the naming of so many words only VVhereas the Commission injoins that they should dip them in the name of the Father Son and Holy Ghost So that there is in this christening of Children nothing of Gods appointment or of what he commanded viz. The Minister wrong the Subject wrong the Form wrong and also the naming of so many wâ—rds only instead of dipping into the name of the Father Son and Holy Ghost VVhereas the Commission injoins the true Minister should dip a Disciple into the name of Father Son and Holy Ghost Now let any Soul seriously judge whether God can own that which hath nothing of his own appointment or Commands but in every particular contrary thereunto But seeing the main thing usually controverted is about the Subject whether Infant or Believer I shall leave what I have said The Papists do hold that the Ordinance of baptism doth convey grace by the very work done which is so generally confuted by all Protestant Authors that I think it not worth my time to speak to that grosse Error concluding the Administration upon Children corrupt in all the three foresaid heads as well as in the last and shall speak of the last only viz. That carnal children are not lawful Subjects of baptism and shall begin to speak to the main Argument or ground usually pleaded by all except Papists for Childrens baptism and that is Though there be no command nor example yet there is a consequence viz. the Covenant of life being made to Believers and their seed comming out of their loins Baptism being an Ordinance of that Covenant doth also belong to them Now I shall endeavour to prove the falseness and erroneousness of this Consequence The Covenant of life not made to the seed of Believers as coming out of their loins therefore the baptism of infants drawn thence by a false consequence That it cannot be of God my first ground is because it doth oppose it self to the express Laws and Commands of the New Testament and whatsoever consequence men do draw from Scripture that crosseth the plain Commands of God to be sure cannot be of God but such consequence must needs be according to Scripture light of Satan or at the best from the vision of a mans own heart Now this I would have you seriously to take notice of That baptism of Believers is a Solemn Ordinance of the new Testament enjoined by divers special commands and incouraged with promises of remission of sins and salvation on the right performance of the same Now for any man to force a Consequence that shall oppose it self against so solemn an ordinance cannot be of God because God cannot speak that which is contrary to himself or to his own commands As for instance When Christ began to teach to his Disciples that the Son of man must suffer many things and be rejected of the Elders and chief Priests and Scribes and be killed and the third day rise He spake that saying openly and Peter took him and began to rebuke him but he rebuked Peter saying Get thee behind me Satan From whence we may observe That whatsoever consequence or Argument any man shall seem to inforce though pretending Scripture for the same that oppose themselves against duty or do hinder the servants of God therein I may say of such Consequences and such Arguments Gâ—t thee behind me Satan thou art an offence unro me It s clear That Christ concludes those Arguments and perswasions whatsoever they be that do tend to the hinderance of any solemn duty or Ordinance of God they are of the Devil Get thee behind me Satan Therefore all those Books and Arguments
of the Romans occasioned by the Apostles former answer For though the Apostle had granted in the beginning of the third chapter that the circumcised Jews were in some respect privileged above other Nations and that chiefly in those eminent tenders and offers that the Gospel held out amongst them which though it proved not effectual to all yet he minds to some it was effectual But yet after in verse 9. The Apostle begins to manifest his understanding that to be a Jew after the flesh and to be in the covenant of Circumcision did not free men from the guilt of damnation no more than other men that were Heathens that were not Jews after the flesh neither circumcised To this purpose he states a question What then Are we better than they No in no wise For we have before proved that both Jew and Gentile are all under sin as it is written there is none righteous no not one where the Apostle goes on to prove That the Jews after the flesh in the covenant of Circumcision were equally in a damnable and sinful condition with the poor Heathenish Infidels all equally guilty before God verse 19. and his inference is in verse 20. that therefore by the works of the Law no flesh should be justified in his sight cleerly holding forth That to be a Jew and circumcised and to be under the Law is the self-same thing and when the Apostle had concluded that being a Jew in the Covenant of Circumcision did in no way difference him from the Heathen as to life He now shews what way both Jews and Gentiles come to the Justification of life and that is freely by Gods grace through the redemption that is in Christ Jesus whom God hath set forth to be a propitiation through faith in his blood and therefore he excludes the Law of Works wholly in the matter of Justification and brings in the Law of faith shewing clearly that he hath but one way to justify both Jew and Gentile which is by Faith in Jesus Christ the true promised seed in the new covenant Upon these words the Romans seemed thus to argue chap. 4. ver 1. Is it so that a man may be a Jew and have interest in the covenant of Circumcision entailed upon the fleshly line and seed of Abraham and yet be not better than Pagans or Heathens as to the matter of life What shall we then say that Abraham our Father as appertaining to the flesh hath found As if they should say if a man may be a Jew of the seed of Abraham and so of the covenant of Circumcision and as to the matter of Justification and eternal life be no nearer than a profane Gentile that is not Abrahams seed nor hath any Interest in the Covenant what privilege doth Abraham find in the covenant appertaining to or intailed on the flesh Unto which the Apostle answers in the second and third verses and so along in the chap. 4. of the Romans clearly distinguishing two covenants the one of Circumcision a covenant of works the other a promise of Jesus Christ made to the faith of such as believe Therefore saith the Apostle in the 2. ver and so forward If Abraham were justified by works he hath wherof to glory but not before God plainly interpreting that the covenant that our Father Abraham had interest in as appertaining to the flesh of him and his seed after him in their generations was a covenant of works in which Abraham had nothing to glory in before God the reason is given because he was justified before God in another Covenant or promise Gen. 15.5 6 For what saith the Scripture Abraham believed God and it was accompted to him for righteousness And thus the Apostle goes along shewing that Justification was not to be had in the Covenant of works intailed on the flesh of Abraham But by faith in the Covenant of grace the promised seed which he proves by Davids Testimony in Psalm 32.1 2. set down in the 6 7 8 verses of this chapter Now â—hus much being said he states the question Whether this grace of Justification came upon the Circumcision only or the uncircumcision also for we say that faith was reckoned unto Abraham for righteousness Now here is the question seeing that Abraham had two covenants made with him one the Gospel of Faith and the other a Covenant in the Flesh In which of these had he his justification to eternal life The answer is plain for saith the Apostle not in circumcision he was not justified in or by the Covenant of Circumcision but in the promise of the promised seed which God is said to give a covenant for his people by faith in that seed even in uncircumcision was Abraham justified and that as I said before 24. years before the covenant of Circumcision was made with him he was justified believing in the promise of the Messiah that was to come out of his loins according to the flesh In whom all Nations of the Earth should be blessed Now God promising that the Messiah according to the flesh should come out of Abraham viz. out of his Loins or his flesh and this was then a great article of his faith that he was to believe to righteousness not only that Justification was to be had and blessedness to be had But it must be had in that seed that was to come out of Abraham according to the flesh And as a confirmation and seal of this publique righteousness confirmed in Abraham as a Father of all Nations God elects that flesh and blood to himself I mean the family of Abraham in an external Covenant to point out to all the world that as verily as God did take this nation according to the flesh to himself by this external covenant so would God be incarnate in this flesh And as the flesh of the fore-skin of the member of Generation must be cut or bruised and the blood shed by which the Jew according to the flesh was bound to keep the Law this I understand did figure out how Christ the true seed of Abraham descending out of his loins by Generation should considered as male and not female by breaking his flesh and shedding his blood fulfil and satisfy the Law So that this Covenant of Circumcision was of sealing use to Abraham to confirm this other covenant and a School-Master to lead to Christ as all other Branches of that old covenant were Therefore saith Paul in Rom. 4.11 Moreover he received the sign of Circumcision a seal of the Righteousness of faith which he had being uncircumcised that he might be the father of all those that believe Where observe the Apostle calls not circumcision a seal but a sign He received the sign of Circumcision a seal of the righteousness of faith which he had being uncircumcised There are these reasons in the Text that restrain the sealing use of Circumcision only to Abraham The sealing use of Circumcision proved to be peculiar unto
his Wants If any thing hurt a babe he will cry and make his complaint to his Father So the child of God if any streight oppresseth him he cries to God his Father The natural child will imitate his Father and his Brethren so the new born babe imitates God the Father and Christ and the rest as it were of his brethren the new born babe when young a little will content it so should the new born babe in grace be in all conditions and states content And this I understand to be the proper meaning of this place Of such is the Kingdome of God that is of such souls that are spiritually qualified by Gods grace answerable to little children in nature Mat. 18.1 to 6. of such godly new born heavenly babes is the kingdom of God And this Exposition agrees with the right scope of the place and the true analogy of Faith And therefore I would have you seriously to consider that this covenant of grace in the flesh the whole word of the Lord disclaims it and will give no countenance to any such notion so destructive in its consequence to the truth of God as you have heard before Object But some may object and say But this which you call a Covenant of Works consisting of Temporal promises and also Laws and Statutes you are not to understand that to be a distinct covenant from the Covenant of eternal life but a form of Administration that the Covenant of Grace was then administred in And the carnal children were not then interessed in the main privileges of the Covenant as Adoption and Justification but the outward promises and privileges only made to their Fathers Answ I know this objection some do bring which if it be well weighed is inconsistent with their own arguments For if this objection be true then was there no covenant made to Abrahams seed but onely an administration of a Covenant And therefore ill do they affirm that the covenant was made to them therefore the administration But this doubtless is false and this objection as I said is false and groundless as appears by several express testimonies in Scripture which doth evidently prove two distinct covenants as for example Saith God in Genesis chap. 17. and verse 7. And I will establish my Covenant between me and thee and thy seed after thee in their Generations for an everlasting Covenant to be a God to thee and to thy seed after thee Where observe that the Lord doth not say that he will establish an administration of the Covenant with his seed in their generations but his covenant and Abraham and his seed must keep his covenant and in verse the 13. this my covenant shall be in your flesh for an everlasting Covenant not this administration of my Covenant shall be in your flesh and so in Hebr. the 8.6 7 8 9 verses But now hath he obtained a more excellent Ministery by how much also he is the Mediator of a better Covenant which is established upon better promises Mark as I have before shewed at large here were two covenants the one upon better promises the other upon worse promises which must needs be understood temporal blessings and deliverances and privileges Therefore he saith they serve unto the Example and shadow of heavenly things and in verse the seventh if that first Testament had been faultless there should have been no place sought for the second And in the nineth verse he saith that the old covenant they continued not in therefore God regarded them not and in verse the 12. in that he saith a new covenant he hath made the first old Now that which decayeth and waketh old is ready to vanish away which Scriptures do evidence as clear as the Sun at Noon day that there was a real covenant made with the Jews made before with Abraham but committed to the Church in writing by Moses when he led them out of Egypt and this Covenant they brake said Jeremy chap. 31.32 and here the Apostle saith they continued not in it and the last verse saith it was made old and therefore vanishing away and in Hebrews 9. there the Apostle calls this old covenant that contained in it shadows and paterns of heavenly things the first Testament wherein the Apostle in verse 17. and forwards doth shew there were two Testaments the one confirmed by the blood of Bulls the other confirmed by the blood of Christ And if this were not true then most falsly do such affirm the covenant was made with Abrahams seed therefore the privileges if Abraham lineally had no covenant made with them but only an external and outward Administration and Privilege c. Upon that ground there was no national Covenant at all made with Israel but only an outward administration and that being granted to be Ceremonial except you can prove another Ceremonial administration as carnal as that administration was now in force there is not the like ground why carnal and unbelieving children should have any share in it But that there were two covenants is most evident An Exposition of that text Gal. 4.21 c. as appears in the New Testament as I have formerly at large endeavoured to make good only I shall add that in Gallatians 4.21 and forward where saith the Apostle Tell me ye that would be under the Law do ye not hear the Law for it is written That Abraham had two sons the one by a bond-maid the other by a free-woman but he who was of the bond-woman was born after the flesh but he of the free-woman was by promise which things are an allegory that is by these things other things are meant For these are the two Covenants the one from Mount Sinai which gendereth to bondage which is Agar for this Agar is Mount Sinai in Arabia and answereth to Jerusalem that now is and is in bondage with her children but Jerusalem which is above is free which is the Mother of us all Now we Brethren as Isaac was are children of the promise but as then he that was born after the flesh persecuted him that was born after the Spirit so it is now notwithstanding cast out the bond-woman and her son for the Son of the bond-woman shall not be heir with the son of the free-woman So then Brethren we are not children of the bond-woman but of the free And in the next chapter he saith Stand fast therefore in the liberty wherewith Christ hath made you free and be not intangle again with the yoak of bondage which he afterwards explains to be the Covenant of Circumcision Gall. 5. â— 2 3. But to speak something to this text Abraham here by the Apostle is understood to represent God by way of type and figure as it were his two women Sarah and Hagar the two covenants of God the two sons Ishmael and Isaac represents as the text hints the two seeds in these two covenants of God Now Sarah the free-woman represents the covenant of grace