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 Abraham First Because this righteousness of faith the Text saith he had before he was circumcised Therefore good reason it might be sealed or confirmed having it before he received the sign of Circumcision a seal of the righteousness of faith which
he had being uncircumcised But his posterity after him at eight daies old cannot be said that they had this righteousness of faith to seal having it not preceding their Circumcision The second reason the text affords us is that he might be the Father of all that believe this is the main reason the Apostle insists upon He received the sign of Circumcision a seal of the righteousness of faith that he might be the Father of all that believe This reason cannot be applyable to any of Abrahams posterity besides himself for they were not the Fathers of all that believe That was proper to Abraham to be a high Father or a Father of all nations therefore as I said before God promising in Abraham that publique righteousness as a father of all Nations in the the covenant of grace adds to that covenant an external covenant to be intailed in his line and in his flesh as a confirmation of the same A third reason is this Here is the Spirit of God affirming the sealing use of Circumcision to Abraham only and not to any one of his fleshly seed and as before upon a reason special to Abraham Now where the Scripture hath not a Mouth to speak we must not have an Ear to hear But the Scripture here only affirms Circumcision to be a Seal of the righteousness of faith to Abraham and affords no such thing as to his seed A fourth reason lies in verse 13. That the promise of Abraham to be the heir of the world was not to him nor his seed through the Law that is through the covenant of Circumcision but through the righteousness of faith For if they which are of the Law be heirs then faith is made void and the promise of none effect because the Law worketh wrath therefore it is of faith that it might be by Grace to the end the promises 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 a father of many Nations before him who believed even God who quickneth the dead So that there is not in all the Scripture a place more clearly proves the covenant of Circumcision intailed on the fleshly line of Abraham to be a covenant of works than this 4. of the Romans clearing and setting the covenant of Circumcision and Faith in opposition holding forth that Abraham and all his spiritual seed had their Justification in another covenant and not in the covenant of Circumcision clearly holding forth the covenant of Circumcision to be works and not Grace which doth sufficiently prove that the covenant of Circumcision had no promise of Justification or eternal life in it But further An Appendix to the second Argument to prove Circumcision a Covenant of works That the covenant intailed on the flesh must needs be understood to be a Covenant of works viz. that of Circumcision appears in Philip. 3.2 3 4. and so forward where saith the Apostle Beware of Doggs beware of evil Workers beware of the Concision for we are the Circumcision that worship God in the Spirit and rejoice in Jesus Christ and put no confidence in the flesh By flesh he means the covenant entailed upon the flesh the covenant of Circumcision it is plain by his answer for he saith If any man thinketh he hath whereof to trust in the flesh I more circumcised the eighth day of the stock of Israel of the Tribe of Benjamen an Hebrew of the Hebrews as touching the Law a Pharisee concerning zeal persecuting the Church touching the righteousness of the Law blameless And this he sets by no more than dung or dross in comparison of the other Covenant or Promise of Christ righteousness and salvation by him which he received by faith and he suffered the loss of all things for the sake of him and did accompt all the whole privilege of Circumcision and the covenant of works to be but as dung that he might win Christ which if the promise of Christ and salvation and justification by him had been given in the Covenant of the flesh and line of Abraham then it had been very improper for Paul to accompt this as dung and to cast contempt upon it as that which was wholly void of Christ It would be very sinful for any man in such a case to cast such contempt upon the covenant of grace it self and the privileges thereof peculiarly relating to the same But you see Paul doth here clearly distinguish two covenants The one of saith the other of Circumcision This will further appear in Gal. 3.3 Are ye so foolish that having begun in the Spirit are ye now made perfect in the flesh Where he again distinguisheth two covenants the one Spiritual the other a fleshly covenant The Gallatians having at the first hearing of him begun to imbrace the Gospel or the Spirit or Spiritual word of the New Covenant and now they would join the covenant of works in the flesh with the Gospel which it is evident he means the covenant of circumcision which here they would seek to be perfected by Therefore in Gal. 4. lâ—tter end he clearly distinguisheth between two Covenants under the figure of Sarah and Hagar and two seeds holding forth the covenant of Circumcision to be the covenant of works and to be that bond-woman as it were in chap. 5.1 2 3. Chap. 6.12 13. So that if you will seriously mind these Scriptures they do most evidently prove that the covenant of Circumcision made in the flesh or fleshly line of Abraham is a covenant of works and that which the Gospel or Covenant of grace is set in opposition to and as this covenant of Circumcision is set in opposition to the covenant of eternal life as having all the works of the Law included in it So consider the new covenant speaks thus I will put my Law in your hearts and in your minds will I write them But Circumcision is a covenant not in the heart but in the flesh only as you have heard This is the second ground why the covenant of Circumcision cannot be a covenant of eternal life but a covenant of works only The third reason to prove Circumcision to be a Covenant of works an not of eternal life 3. Argument to prove Circumcision a Covenant of Works is Because that there is no promise of eternal life in it but of temporal blessings in the Land of Canaan and that God promising himself to be a God is only in that respect as to outward Protection and Provision in the Land of Canaan and other like privileges And that is noted by the Apostle in Heb.
that not of your selves It is the gift of God Where he holds forth that though Faith be an Instrumental means of our salvation yet it is Gods free gift wrought in us Faith the gift of God therfore surely a covenant gift Paul upon this ground in Phil. 1.28 saith It is not only given us to believe but to suffer for his names sake where to believe it is given of God and so in Acts 18.27 speaking of Apollo saith that when he came he helped them much who had believed through grace as in Hebr. 12.2 where Jesus is said to be as well the Author as the finisher of our faith All which passages do shew that Faith is as well given in the new covenant as the Salvation tendred upon that condition Repentance the gift of God And so is also repentance a New covenant gift as well as remission of sins tendred upon that condition as you find in Acts 5.31 Him hath God exalted with his own right hand to be a Prince and Saviour to give Repentance to Israel and Remission of sins and in Acts 11.18 When they heard those things they held their peace and glorifyed God saying then hath God also to the Gentiles granted Repentance unto life Where observe to Gods Israel both of Jews and Gentiles God doth grant and freely give Repentance as well as salvation and remission of sins promised upon the condition of Repentance as likewise appears in the 2 Tim. 2.25 where the Ministers of God are commanded in meekness to instruct those that oppose themselves if God peradventure will at any time give them repentance to the acknowledging of the truth which doth plainly prove that though Repentance and Faith be the condition that the Gospel is tendred on yet you see the Lord doth in the New covenant give faith and repentance as well as Remission of sins and eternal life And further I shall make it appear The Covenant of Grace obscurely delivered to our first parents That this covenant of grace to eternal life was first more obscurely and darkly revealed to our first parents God directing his speech to the Devil in Gen. 3.16 for the greater terror of the Devil and the greater comfort of his Elect God saith I will put enmity between thy seed and the seed of the woman it shall bruise thy head and thou shalt bruise his heel This speech contains in substance the covenant of grace Christ the true spiritual seed being here promised who in Scripture is held forth to be the very substance and marrow of the New covenant therefore the Lord saith in Isaiah 4â— 6 speaking of Christ I will give thee a Covenant of the people a light to the Gentiles where the very gift of Christ is called a covenant because where he is promised all heavenly and spiritual blessings in him are there given all the promises being in Christ Yea and in him Amen 2 Corin. 1.20 And all spiritual and heavenly blessings are in him Ephes 1.3 He saith he will put enmity between the seed of the Serpent and the seed of the woman which must needs have thus much in it That God would put or infuse in the seed of the woman his created gifts of holyness and purity and that precious love of God whereupon it must needs be that this new nature would be hated by the Devil as being opposite to him and also must needs hate the Devil with his evil nature as the Psalmist saith Ye that love God hate evil Christ tells us in Mat. 10.34 Think not that I come to send peace on earth I came not to send peace but a sword for I am come to set a man at variance against his Father and the Daughter against her Mother and the Daughter-in-law against the Mother-in-law and a mans foes shall be they of his own house-hold And Luke saith five in one house shall be divided three against two and two against three chap. 12.52 And what should occasion this division but that new nature which the Lord infuseth into his own seed or children which cannot comply with the seed of the Serpent So Peter saith they spake evil of us because we run not with them to the same excess of Riot 1 Pet. 4.4 So that I understand that here in this third of Genesis is the whole New covenant included The New Covenant not intailed upon any fleshly line This new covenant was never intailed upon any fleshly line or generation as the covenant of circumcision was but was still confirmed of God in Christ and to such souls only in Christ as you find in the promise to Abraham Gen. 12.3 In thee shall all the Nations of the earth be blessed Where you may observe That here is no respect of persons in the matter of these blessings to everlasting life But all Nations in Christ as well one Nation as another if in Christ have those blessings promised to them and thus much is imployed in that promise that all nations out of him are accursed But God here directs his speech to Abraham some may say it is true What 's meant by the blessedness promised to Abraham and his seed but with respect to Christ now who as touching the flesh was in his loins and this blessedness or justification of life which was confirmed in Abraham as a Father of all Nations is by the Apostle Paul called the Gospel Gal. 3.8 The Scripture foreseeing that God would justify the Heathen through Faith preached the Gospel to Abraham as it is written In thee shall all the Nations of the Earth be blessed so this blessedness spoken of in Gen. 12.3 is expounded by Paul to be justification by faith in Christ and in Acts 3. this blessedness is there expounded to be a turning of every one of them from their iniquities Acts 3.26 And also this Gospel promise or covenant is spoken to in Gen. 15.5 where he bids Abraham look up to the Heavens and if he could number the Stars of Heaven and the Sands upon the Sea-shore so shall thy seed be and Abraham believed God and it was accounted to him for righteousness This promise is quoted by the Apostle Paul as the Gospel covenant in Rom. 4.3 in opposition to the covenant of Circumcision intailed upon the flesh or fleshly line of Abraham For Circumcision was a Covenant in the flesh as the Apostle calls it which he also expounds in the 1. and 2. v. to be a Covenant of works but more of that hereafter only that which I would observe at present is that the Apostle confirms that Gospel promise in Genesis 12. and verse 3. and Genesis 15. and ver 5. to be the new covenant wherein was given through faith the Justification of Life excluding in this point the covenant of Circumcision called Works Rom. 4.1 2. and both these covenants are made with Abraham in Gen. 17. there you find the new covenant made with him to verse the 6. and from the 7.
verse to the 14. the covenant of Circumcision in the flesh the new covenant is expressed in the third verse where he saith As for me my covenant shall be with thee and thou shalt be a Father of many nations or of a multitude of nations and thy name shall be no more called Abram but Abraham for a Father of a multitude of nations have I made thee this is by the Apostle Paul in Rom. 4.17 18. held out to be the Covenant of life which he doth clearly hold distinct and different from the covenant of Circumcision in that place denying that Abraham or his spiritual seed had their justification in the covenant of Circumcision but bringing in this that Abraham should be a Father of many nations and so shall thy seed be as that in which Abraham and his spiritual seed whether of Jews or Gentiles were and should be justified And this promise or covenant is made with Abraham in Gen. 18.18 In thee shall all the Nations of the Earth be blessed So long as Christ was according to the flesh in Abrahams loyns the promise runs thus In thee meaning that through Christ which then was in him should all nations of the earth be blessed But assoon as Isaac was come out of Abrahams loins as in Gen. 22.18 then saith he In thy seed shall all the nations of the Earth be blessed whereby seed most strictly is to be understood Christ as the Apostle Paul intimates in Gal. 3.16 where he expounds this word seed to be not seeds as of many but seed as of one which is Christ So this blessedness in the seed Christ is here expounded to be Gods confirming his Covenant in Christ and note that this blessedness which David holds out to be the Covenant confirmed of God in Christ it was not entailed upon the flesh of Abraham and his fleshly seed but made in Abraham as a Father of all the spiritual seed in all nations and confirmed in the seed Christ to all nations Here the Jews after the flesh have no more interest than any other nation except it be by faith for faith only unites to this seed and gives an in-being in the same This blessedness is expounded by David in Psalm 32. last ver To ly in remission of sins and purgation of the heart from guile and expounded by the Apostle in Acts 3. last ver To be a turning every one from his iniquities for so there Peter expounds this blessedness confirmed in Abraham and his seed And though Christ did fulfill this covenant to the Elect of the Jews yet the rest were hardned and were never in this sense blest either in the point of Justification or purgation from sin because they were never in Christ the true seed by faith nor never were thereby the spiritual seed of Abraham walking in the steps of his faith as all his spiritual seed did Rom. 4.12 and Gal. 3.29 If you be in Christ then are you Abrahams seed and heirs according to the promise Thus I have given you from clear light of Scripture that there were two covenants a covenant of Grace and a covenant of Works the covenant of Grace belonging to Abraham and his spiritual seed in Christ and all along from Adam to all the spiritual seed of the Woman that were born of promise as the Apostle describes the spiritual seed in Rom. 9.8 for he saith such are accounted the seed that are so born of promise And so at this day all nations both Jews and Gentiles that are born again they are the seed and children that only have an Interest in the promise of salvation And so much for this first head Circumcision proved to be no covenant of eternal Life but a typical and carnal covenant Now I come in the next place to prove that the covenant of Circumcision is no covenant of eternal life but a typical covenant yea a covenant of works which is also called by the Lord a Covenant in the flesh Gen. 17.13 and therefore to be sure no covenant of eternal life But for the better clearing of the truth of this I shall first expound some words in the covenant How the word Eve lasting is taken in the Law and that is the word Everlasting Covenant that word seems to some to hold it forth a covenant of life because it is said to be everlasting wheras the word everlasting used in this Covenant is to be understood only for the Ever of the Law for the time of the Jewish State as alwaies the word is to be understood when applyed to the Jews in their generation As for example In the 16. of Leviticus it is said the Priest should make an attonement for the holy Sanctuary an attonement for the Tabernacle of the Congregation and for the Altar and he shall make an attonement for the Priests and for all the people of the Congregation and this shall be an everlasting Statute to you to make an attonement for the children of Israel for all their sins once a year which everlasting here must needs be understood but till Christ came and so in Numb 25.13 He shall have it and his seed after him even the Covenant of an Everlasting Priesthood because he was zealous for his God and made an attonement for the Children of Israel speaking here only of a Ceremonial Priesthood typing out Jesus Christ the substance that was to put an end to it And so this covenant of Circumcision is to be understood as everlasting as Canaan and the possession thereof which was until Christs comming who was the substance thereof this being a Maxim That wheresoever the word Everlasting or Ever hath this joined with it to you or to your seed in their generations that then it is to be understood only for the Ever of the Law and the time and period of that Ministration till Christ come and no longer Exod. 40.15 Thou shalt annoint them as thou didst annoint their Fathers that they may minister unto me in the Priests office for their annointing shall surely be an everlasting Priesthood throughout their generations And so you have it in Exod. 30.20 21. Moses saying When they go into the Tabernacle of the Congregation they shall wash with water that they dy not and when they come near the altar to minister to burn offerings made by fire unto the Lord so they shall wash their hands and their feet that they dy not and it shall be a Statute for ever to them even to him and to his seed throughout their generations The next word that I would speak to is I will be to thee a God and to thy seed after thee which to some seems to hold forth a covenant of grace in that he gives himself as a God in this covenant To which I answer That God either gives and makes himself over in a covenant of works which is upon a condition of works done in the creature or else he gives himself in an absolute covenant of
Faith offered a more acceptable or excellent Sacrifice than Cain by which he obtained witness that he was righteous So by Faith in the promised seed he came to be righteous and accepted of God as you have heard in Ephes 1.3 God hath blest us with all spiritual and heavenly blessings in Heavenly things in Christ Jesus Therefore no heavenly or spiritual blessing can belong to any out of Christ for as in Adam all dy so in Christ shall all be made alive There is none made alive but those that are in Christ for the wicked mens resurrection is not said to be to life but to damnation 1 Cor. 15. â—1 with John 5.28 29. And therefore in thee shall all the Nations of the Earth be blessed Gen. 18.18 must imply thus much that out of Christ the true seed all the Nations should be accursed Gen. 12.3 with 22.18 Gal. 3.8 I must confess it is a sad thing that at such a time of the world as this where the means of grace and knowledge of the Gospel hath been so plentifully held forth that we must be forced to bestow such pains to prove that men cannot be in a State of salvation and acceptation before God in a covenant of grace without union in Christ by Faith But howsoever considering that the Apostle saith There is no other name under heaven by which we can be saved but by the name of Jesus and a particular faith in him Acts 4.12 and therefore Peter saith in John 6.69 Whether shall we go Thou hast the words of eternal life he is the way the truth and the life John 14.6 There is none can come into the Fathers love and mercy nor into the covenant of life or any spiritual privilege but by him he is the narrow way that leads to life and few there be that find it as Matth. 7.14 therefore saith the Apostle He that hath Christ hath life but he that hath not Christ hath not life but all the carnal unbelieving children from the foundation of the world unto this day have not Christ therefore not life that is to say nor the covenant of life nor the justification of life which every man must needs have that is in that covenant of life We find that all the Patriarchs and holy men of God by faith and patience inherited the promises and not by generation Heb. 6.12 and 11.12 therefore sprang there even of one and him as good as dead so many as the Stars in the sky for multitude and as the Sand which is by the Sea shore innumerable these all dyed in Faith This text speaks of that spiritual and believing seed of Abraham which he considered as believing and faithfull Abraham was the Father of according to Gen. 15.5 6. so shall thy seed be Secondly It further appears that the covenant of eternal life was never made with any but such as believe because all unbelievers both of Jews and Gentiles are charged under sin Romans 3.9 and have the wrath of God abiding on them John 3. last Yea though of the seed of Israel and children of that covenant of Circumcision to them Christ saith Except ye believe that I am he you shall dy in your sins John 8.24 And the Gospel tells the national Church of the Jews John 3.18 That those of them that beleeved not were condemned already because they believed not in the only begotten Son of God Which clearly proves that none of them were in a covenant of life by Generation for if they had then the want of conversion would not have damned them nor left them in a state of damnation Further doth not Christ himself call and account the unbelieving Jews the world when he saith to his disciples If you were of the world the world would love his own but because you are not of the world but I have chosen you out of the world therefore the world hates you And this world that Christ chuseth his disciples out of and that hated his disciples as they had formerly hated him are but the Nation of the Jews that were in that covenant of Circumcision which plainly proves that all unbelievers in that nation were the world and therefore not in a covenant of Grace And again it must needs be so because the Apostle saith in Romans 4.16 therefore is it of Faith that it might be by Grace to the end that the promise might be sure to all the seed Observe from the Text if the promise or covenant or any spiritual privilege should be intailed upon the flesh or conveyed any way then by Faith it could not be by Grace And again Faith is the first differencing Grace to difference Gods peopl from all other Acts 15.9 and put no difference between us and them purifying their hearts by faith therefore it is impossible the covenant of grace can be made to any other but such as have faith And again I find none counted the Spiritual seed of Abraham unto whom the covenant of life belongs but them that are in Christ by faith as Gallat 3.28 29. There is neither Jew nor Gentile there is neither Bond nor Free neither Male nor Female for you are all one in Christ Jesus and if you be in Christ then are you Abrahams seed and heirs according to the promise and so Rom. 4.14 If they which were of the Law be heirs Faith is made void and the promise made of none effect meaning thereby the Covenant of Circumcision as appears in ver 10. 11. and so in Romans 9.7 8. Not because they are the seed of Abraham are they all children but in Isaac shall thy seed be called that is they which are the children of the flesh they are not the children of God but the children of the promise are counted for the seed Where you see that the Apostle doth deny that seed of Abraham that were only his children according to the flesh to be the spiritual seed but such as are born of promise or begotten by promise they are accounted for the seed chosen in him and united to him by Faith These were pointed and figured out by the National and Temporal seed that came out of the Loins of Isaac those Souls there born in the house and bought with money were in the outward covenant and privileges but these regeneate and born again by promise are the Heavenly seed So the heavenly generation are such only born from above and this is that the Psalmist speaks of in Psalm 22.30 A seed shall serve him and it shall be accounted to him for a generation For the Temporal Israel and the typical Election of them into the temporal covenant did point out this Spiritual Election in a Spiritual Covenant confirmed of God in Christ Jesus Further it appears that none but such as believe are in a covenant of Grace because without faith it is impossible to please God Heb. 11 6. therefore Abel by faith had his person and his offering accepted Gen. 4.4 but
as two covenants the one a conditional covenant of works the other of grace an absolute covenant as in the 4 5 6 7. verses of that 11. of the Romans and so the main drift here of the Apostle is to hold forth that though God did now cast off from being his Church the carnal seed that were only in the covenant of works this covenant standing no longer in force but growing old and vanishing away as in Heb. 8.13 in which covenant he chose this nation to himself yet nevertheless the Apostle doth affirm that God had a remnant that were elect that should be called of that natural seed of Israel even to the end though for the present the greatest part were hardened in unbelief So that when he saith the branches were broken off we are not to understand that such of them as related to Abraham as a Father or Root of Believers in a Covenant of grace were broken off For then we should hold falling away from and out of a Covenant of life which would be a gross error but the branches were broke off from the Root considered in that national covenant of Circumcision which was a Covenant of works that carnal people might really be in as you heard before This National Covenant now ceasing as I have shewed and being put an end to by Christ he becomming the substance of the same covenant and that being the partition wall at that time between Jews and Gentiles But the Apostle now affirms in Gal. 5.6 and 6.16 That Circumcision availeth not any thing nor Vncircumcision but a New Creature and Faith that worketh by Love therefore all of the Jews that believed not ceased to be members of Gods Church Because now Abraham is no way considered as a Father and a Root in the Gospel Church but as faithful and believing Abraham in a Covenant of eternal life therefore unbelief now cuts off the nation of the Jews Why had not unbelief cut them off many hundred years before The answer is plain for so long as the typical covenant of works stood in force Israel by being of that family or that generation whether they had faith or no or any appearance of grace or no were interessed in that covenant and in the privileges thereof But now when Christ was fully exhibited in the flesh and that covenant ceasing and the covenant of life now only remaining it becomes so that only those branches and that lump of believers the spiritual lump only remain in the Church whether Jews or Gentiles So that if you will seriously mind the scope and drift of the Apostle you shall see that the Lump and the Branches here intended must needs be holy because the First-fruits and Root are holy which is meant those of Gods spiritual elect of the Jews that he would call to the end of the world which since is confirmed in the 28. verse For saith the Apostle As concerning the Gospel they are enemies for your sakes meaning the Gentiles but as touching the election they are beloved for the Fathers sake Not as if God hated these rejected Jews for the sakes of these Gentiles properly or loved a certain number of the Jews for their fathers sake properly But thus for the Gospels sake they became enemies that is the Gospel promise or Covenant having as you have heard before respect to all Nations Gen. 12.3 Gen. 22.18 with Gal. 3.8 Now this Gospel Covenant being not capable to be divulged to all Nations so long as this external electing love to the Nation of the Jews was kept on foot in that Covenant of Circumcision being a partition-wall therefore this bond of favour and frendship being broken in this external covenant they came to be enemies because of the accomplishment of the promises of the Gospel to the Gentiles that those beloved elected of the Jews and ten Tribes even are beloved for their Fathers sake meaning for the promise sake made to their fathers concerning their calling which must needs be accomplished Isaiah 65.23 for they are the seed of the blessed of the Lord and their off-spring with them meaning all such elected off-spring as this 11 of the Romans speaks of the calling For saith the Text As touching the election they were beloved for the Fathers sake so that for the promise sake made to their Fathers they shall in time be actually elected with an eternal electing love But to mind this Scripture further it makes exceedingly against any fleshly covenant running in the fleshly line of the Gentiles because that these words in verse the 20. to the 24. do declare that the Gentiles came to be Abrahams spiritual seed and so a branch of that stock only by faith in Christ that fat Olive For if you are Christs then are ye Abrahams seed and heirs according to promise Gal. 3. last And as it is said the Gentiles are graffed into this stock or root of Abraham contrary to nature it must needs cut off such a conclusion as That all believing Gentiles seed shall come by nature into this Stock It being not only against the whole scope and drift of this place but against the express words which saith the Gentiles are graffed in contrary to nature and stand by faith and further that unbelief broke off the Jews Now this would be a strange riddle in my judgement first to conclude that the whole nation of the Jews were in a Covenant of eternal life and yet never had faith no not so much as visibly for the greatest part of them Secondly That they were broken off from a Covenant of eternal life and why because of unbelief And yet nevertheless believing Gentiles their unbelieving seed in the midst of his unbelief is grafted in This in substance is what is drawn from this text for proving a covenant in the flesh But let any impartially judge how much a shame it would be to wrest Scripture so contrary to the Scope and meaning For this chapter shews that there were two seeds two covenants one of Grace or the Gospel the other of works and that men could not obtain aright to this Gospel Covenant but by vertue of election and that meerly of grace the other covenant of works and the fleshly seed in this Covenant were broke off that is from any privilege comming from Abraham according to the flesh that fleshly covenant being put an end to by Christs being come in the flesh All unbelieving Jews upon that ground cease to be Gods Church much more unbelieving Gentiles for if unbelief broke off the Jew be sure it will as effectually keep out the Gentile as it is clear it doth because they stand by faith only and are graffed in contrary to nature and it is said the Jew if he abide not in unbelief shall be graffed in again From all which it is plain that there is no other way now under the Gospel to come into or stand in the house or Church of God but by faith neither for Iew nor
since Christ came for the confirming he is come these belong only to the spiritual seed in whom Christ is come already dwelling in their hearts by faith Therefore as Christ is a spiritual and substantial Mediator of a Substantial and spiritual covenant so these spiritual Administrations of the spiritual covenant belong only to such as are in Christ and this new Covenant by faith and that have Christ dwelling in them as hath been before in the former part of my discourse manifested In the new Testament Faith and Repentance are required of them that are to be baptized Here is Water what letteth If thou believest with all thy heart it is lawful Acts 8.38 implying it was unlawful to baptize any that did not believe with all their heart at least in profession And so when Christ dispenseth the Supper He commands it to be received by his Disciples Matth. 26. He saith to his Disciples take eat and he said to his Disciples Drink ye all of this and Paul saith Examine your selves and so eat of this bread and drink of this Cup. If you will not shut your eyes against the light there is nothing more plain than this That those administrations under the old covenant did not require such qualifications as are essentially requisite to be found in the persons that must partake of these substantial signs of the new Covenant As for Circumcision it was not necessary for all that were circumcised to believe and repent or to have faith in Christ or to be converted and made Disciples by preaching as necessary Qualifications to partake of the Ordinances But the institution in Gen. 17.13 saith All born in thy house or bought with thy money though never so ignorant carnal or have never so wicked parents or parentage yet such ought to be circumcised this institution running upon that family But baptism is a confirmation of our Regeneration already wrought in us and our new birth and our union with Jesus Christ by faith and therefore belongs only to them where this Regeneration is to them that are born again of Water and of the Spirit and so the Passeover was to be partaken of by the carnal Israelite after the flesh viz. the captive the slave bought with money Heathen Black Moor or of the Canaanites but the Lords Supper only belongs to Disciples able to discern the Lords body by faith without the which they bring Judgement upon themselves and make themselves guilty of the body and blood of the Lord except they are able to examine themselves Let a man examine himself and so let him eat of that Bread and drink of that Cap. So that which the Apostle drives at in this chapter is this principally that as the temporal Israel who were the Church of God then privileged in that temporal Covenant upon their falls and sins were by God visited and corrected to shew to all the world that he would not countenance sin in them without sad reproof so he concludes in this also the Gospel-Church professing the covenant of grace and enjoying the privileges thereof they should not escape if they turn aside from God and sin against him without checks reproofs and sad admonitions from him and here lies the scope and the rather might such caution be given to Gospel churches because they were in a covenant of Grace onely by a visible profession and therefore may possibly receive the greater danger by sin if their profession should not be right and saving Object But some may object That there were some precious Saints then in the Old Testament and do you think that they did not perform the Ordinances with spiritual hearts Answ No question such did as it is said of Abel By faith he offered a more excellent sacrifice than Cain Duties performed from faith with an eye to Christ were then acceptable when so performed though ceremoniously and such duties relating meerly to the covenant of works Only I would have you to observe that the carnal Israelite was without faith capable to perform every ceremonial Law Faith made not Israelite capable of performing the ceremonies of the Law required by the old covenant according to the express tenor thereof as truly as the believer So in no wise can it be said of the duties relating to the new covenant either then or now as repentance spiritual prayer thanksgiving and divers other duties perpetually at all times and universall to all Saints I deny that the carnall Jews were capable of the true performance of these I mean as to answer the Rules or Institutions given For if you look to the Catechism in the Common Prayer Book you shall find that it was a maxim received by all that own that Liturgy That no less than a profession of faith and repentance was required of them that were baptized Whence observe they thereby confirm the doctrine that I have been all this while pleading for that none but such as have Faith and Repentance in their hearts and do profess the fame should be baptized Object But may some say Did not some bring their freinds to Christ to be healed and Christ seeing the faith of those which brought them healed them And if they believed for others to the healing of their bodies why not also then for the saving of their souls Answ This is directly the Papists Argument with which some do close rather than part with their Idol But to speak to this more particularly There is nothing more plain than that God did give gifts of healing to many as that the faith of one contributed to the healing of the body of another as their Servants and children as in the case of the Centurion in Matth. 8.7 8 9. verses and Jairus the Ruler over the Synagogue But this is no way to prove that one man should come to have union with Christ and so to have justification and eternal life by the faith of another For in this case the Prophet saith The just shall live by his faith Hab. 2.4 Rom. 1.17 And he that believes not is condemned already that is every individual he that believes not shall be condemned and he that believeth shall be saved but some do bring in that text in the 7. of the Hebrews that Levi paid tyths in Abraham therefore why should not souls believe and repent in their believing Parents as well as Levi paid tythes in his believing Father Abraham It seems to me that this Act of Abraham was performed as a publique person in his paying Tythes to Melchisedeck herein representing his Posterity but not so in all the rest of his Acts It doth not follow that he believed and repented for all his posterity for this were a notable ground indeed for Papists implicite Faith We know that Adam in his fall did act sin as a publique person in which all mankind are said to sin Romans 5. But it doth not follow that all the future Acts that Adam committed he did perform as a publique person for if
and Hagar the covenant of Works both these women continued in Abrahams house together for a time the first child he begat by the strength of nature without faith in a promise of a bond-woman The other he begat by faith in a promise without strength of nature of a free-woman and the free-woman continued in Abrahams house with the bond-woman and her son without any Scruple till Isaac was born and also weaned And when the son of the bond-woman persecuted Isaac the free-woman testifyes against the bond-woman and her son and will have them no longer to abide in the house with her son Abraham likewise had first the free-woman and the last the bond-woman The free-woman was sometime barren in Abrahams house but the bond-woman was fruitfull Now the mystery that the Apostle hints to be held forth in this History is clear from which he speaks in this 4. of the Gallatians which must be this That God in like manner first made a covenant of Grace even as Abraham first had a free-woman which covenant in a great measure was barren bringing forth no seed or else totally barren as Sarah was in respect of that substantial seed Christ Jesus which Isaac typed forth as soon as God had made this covenant he in the same house or Church hath also a Hagar that is a Covenant of works in which God hath abundance of seed becoming his by strength of nature without faith in a promise and the Covenant of grace as Sarah in a sense becomes barren All which time the covenant of grace and covenant of works both agree very well to be in Gods house together but at the last as the free-woman brought forth Isaac so the covenant of Grace brings forth Christ Jesus without strength of nature by faith in a promise as in Matth. 1.21 Luke 1.35 and when this substantial seed is come then the covenant of grace and works remain in Gods Church together but afterwards when Christ the true Isaac was as it were weaned that is come to maturity so as to appear that he was now in the office of the Ministery the Scribes and Pharisees with the high Priests all the sons of Hagar the old covenant persecuted Christ and those in him Whereupon the free-woman or rather the free Covenant of grace doth testify that a covenant of Works with her seed shall no longger remain with her in the Church of God But now the free covenant and her sons that is the Covenant of grace only and her children born by faith in a promise onely must for a time forward remain in the house of God So that now rejoice thou barren that barest not the Covenant of grace becomes fruitfull having seed in all nations therefore the Apostle saith the Jerusalem which is above which is free is the Mother of us all and those us or we that were members of the primitive Church were born from above by faith in a promise Therefore it is plain from hence that there were no carnal babes in that Church But when Christ the true seed of the Covenant was persecuted by the Jews which were the children of the covenant of Works the Gospel doth plentifully testifie the abolishing the Covenant of Works and the casting forth of those bond-children out of Gods Church Acts 13.45 46. But when the Jews saw the multitude they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you but seeing ye put it far from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles for so hath the Lord commanded us And as appears in the 11. chap. of the Romans and as that 4. chap. of Gall. in express words saith in the 25. verse this Hagar is meant Mount Sinai in Arabia and answereth to Jerusalem that now is and is in bondage with her children this being so clear that the bond-woman and her son that is to say the covenant af works and all those related to Abraham only in a covenant of works are cast out of the house of God How opposite then is their opinion to the truth that still would have a fleshly generation to be in the house of God with their children But seeing the natural branches that truly were descended of the Line of faithfull Abraham might not have that honor How much less the unbelieving seed of the Gentiles that are wild by nature Thus you see in brief this objection answered and that there is no ground for childrens baptism but an imagination through thick darkness upon the minds of people they setting up this idol in their hearts God hath answered them accordingly as the Prophet speaks in Ezekiel 14.2 3 4 5. verses And the word of the Lord came unto me saying Son of man these men have set up their idols in their heart and put their stumbling block of their iniquity before their face should I be inquired of at all by them therefore speak unto them thus saith the Lord Every man of the house of Israel that setteth up his Idols in his heart and putteth the stumbling block of his iniquity before his face and commeth to the Prophet I the Lord will answer him that commeth according to the Multitude of his Idols that I may take the house of Israel in their own heart because they are all estranged from me through their Idols Where you see that when souls set up an idol in their heart God doth answer them according to their idol as he hath in this case suffering blind blindnes and uncertainty of judgment to befall them For such as defend childrens baptism and the ablest I have met with do grant they have no command or example in the New Testament for their practice but ground the same on a consequence which you have heard evidently proved is drawn from an error For to affirm or maintain that the covenant of eternal life is made with believers carnal seed is a dangerous error and therefore the consequence must needs be as false and rotten as that error from whence it is drawn then judge you what a pitiful consequence that must be Take the whole result thus Childrens baptism hath no ground from the word of God either Command or Example for it but a consequence as before so that it is meerly a tradition of men setting up in the place and room of the Commands of God to wit baptizing of Believers This groundless tradition which makes void the commandment of God even as the wicked Jews did in Mark 7.7 Howbeit in vain saith the Lord they worship me teaching for doctrines the commandments of men and in verse 9. He said unto them Full well you reject or frustrate the commandments of God that you may keep your own Traditions and in verse 13. Make the word of God of none effect through your traditions which
the Priests looked upon him and behold he was leprous in his fore-head and they thrust him out from thence yea himself hasted to go out because the Lord had smitten him And Uzziah the King was a Leper to the day of his death and dwelt in a several house for he was out off from the house of the Lord. Thus you see the sad curse of God executed against such like inventions in the service of God that men set up in the room of Gods commands thereby justling out his Commands as the Scripture saith This is for a man to set up his Posts by Gods Posts and in a sense setting up himself in the place and room of God and flowes from abundance of Pride as here it is said of King Vzziah preceding this his sin his heart was lifted up to his own destruction Now most certain it is That man Moses was faithful in all Gods house as a servant in giving the Church then exact and perfect rules how they should serve God unto which they must not ad and from which they must not detract nor take away Diut 4.2 so Christ is every way as faithful over his house as a Lord Heb. 3.4 5 6. and rightly to this purpose is applyed that in Col. 2.8 with 20 21 22. For men to imbrace any worship to their God that they have not a rule for it is in that chapter condemned as will-worship and traditions of men and warily consider that it fosters men in a sinfull neglect of that holy and solemn Ordinance of Dipping believers Do not all our Protestant Authors in all their Disputations against the Papists defend that Faith and Repentance precede Baptism thereby confuting the Papists that Baptism is not to convey grace where it is not but to confirm Grace and strengthen it where it is and in that Catechism imbraced generally by all Protestants in the Common Liturgy in England this question being demanded What is required of them that are to be baptized The answer is Faith and Repentance which doth plainly manifest that it was the judgement of all those that were Protestants owning that Liturgy that none ought to be baptized but such as repent and believe not only so but that do confess faith and repentance because in Baptism there is as Peter saith The answer of a good conscience 1 Pet. 3.19 compared with Philip and the Eunuch Acts 8.38 If thou believest with all thy heart thou mayest Saith the Eunuch I believe that Jesus Christ is the Son of God So in Acts 19. it is said They came to the Apostle confessing their deads Now consider that this doctrine in all those times was defended that faith and repentance must needs precede baptism why because they concluded it a seal of the new Covenant and therefore where persons were not in a Covenant by Faith did in apposition to the Papists defend they had no interest in baptism Now let any soul that is not blinded with the subtilty of Satan and by means of the stumbling block of iniquity set up in his own heart as saith the Lord in Ezekiel 14.4 Let such I say judge how cross to this Doctrine they do practice that do baptize visible graceless and Christless children so far as any man is able to judge Object But some will say I grant this baptizing of children is a meer tradition and that not to be practised by Christians and I do believe in the primitive time Believers only had this Ordinance dispenesd upon them but I do conceive saith the Soul I have received the baptism of the Holy Ghost therefore I need not that Ordinance of Baptism by Water and the rather because I think that was Johns baptism and the baptism of the Holy Ghost being come hath put an end to that Baptism of water Answer Then you deny in Judgement any Ordinance of Baptism at all to stand in force which is be sure an upstart opinion exceeding cross to the Doctrine of Christ in his Gospel but let me as warily as I can answer this question First you do think it was Johns baptism it is true that John baptized or dipped into Water those that came to him confessing their sins and professing faith in him that should come after him But though it is true Johns baptism in this respect pointing out Christ to come is done away yet it is as true that the Lord hath afresh since his death and resurrection intituled this ordinance of dipping believers into Christ already come and fully exhibited in the flesh Matth. 28.19 20. with Mar. 16.16 and Peter after the Holy ghost was in that extraordinary manner powred down upon him according to Johns Prophesie to wit with cloven fiery tongues he doth after this by the direction of the infallible Spirit command all his converts that were prickt in the heart Acts 2.38 to repent and be baptized every one of them for the remission of sins and they should receive the gift of the Holy ghost Where you may see that this was baptism of Water that he commanded all that repent to submit to because the Holy Ghost as those extraordinary gifts was to follow to wit those gifts that Joel prophesied of And so in Acts 10. When Cornelius and his house had heard the word of God the Holy Ghost fell upon them and as an effect thereof they spake with new tongues and magnified God And then saith Peter to them of the Circumcision How should we forbid water that these should not be baptized which have received the Holy Ghost as well as we So that this great Apostle was so far from this opinion that he urgeth the contrary that because they had received the Holy Ghost and that in the extraordinary gifts thereof which John foretold Christ should baptize them with saith he How shall we forbid water plainly holding forth that it is baptism by water that he here is speaking of and in which verse 48. he commanded them to be baptized in the name of the Lord Jesus because they received the Holy Ghost therefore they must not be denyed that Ordinance of baptism by Water clearly holding forth that the enjoying the Holy Ghost was so far from being an argument why souls should not be baptized with water that it is an argument that they ought to be baptized more especially and this appears in Paul after his conversion which I understand was wrought by Christ immediately For saith he to Annanias Behold he is a chosen vessel to me for he now prayeth therefore say I he was now converted as to the inward work of faith changing his heart But when Annanias came to him he laid his hands upon him and there were two effects of this his laying on of his hands He received his sight and was filled with the Holy Ghost and he arose forthwith and was baptized that is to say after he was filled with the Holy Ghost he arose and was baptized in water Acts 9.17 18. compared with Acts 22.16