another and this Law was by Moses delivered in Leviticus 11. spoken of to Peter in Acts 10. Call not thou unclean what God hath made clean and likewise the eating blood is forbidden Gen. 9.4 or flesh with the life thereof the same Moses gave Leviticus 17.10 11. where blood is forbidden upon the same ground and reason We find Gen. 6.5 that God hints at a sin of the old world for which he brought the flood which was that the Sons of God married the daughters of men seeing they were fair which must needs be understood there was a Law prohibiting Seths posterity to marry with Cains This Law was also given by Moses in Deut. 7.2 3. We must of necessity understand these Laws were from God to Adam and so to his Sons and so in substance the same was given to Abraham with some additions and the same by Moses committed to writing with further additions but this is the result that I would come to God having promised the seed of the woman to come out of that flesh did institute an external covenant of worship that the Lord did carry all along upon the flesh or line out of which the Messiah should come and in which flesh the Word would be incarnate I understand upon the first promise of Christ to Adam and Eve God then made this made this Ceremonial covenant of Worship with Adams family therefore both his Sons were trained up as Worshippers and this must needs be because Cain was never in a covenant of Grace nor we have no ground to judge that he had ever any appearance of true grace in him but God having no intent to bring his promised seed out of Cain or Abel and also resolved there should be a world as well as a Church he suffers Cain to murther Abel upon which he rejects Cain with all his posterity as a Fugitive and a Vagabond from what did he reject him but from this Church Covenant of Ceremonial obedience and worship but when Seth was born God as it appears to me did renew a fresh Election upon him and his seed according to the flesh and the whole Race of Seth were Gods Church God hereby teaching that the Messiah must come out of that Family according to the flesh and not out of Cains or his posterity nor any other And when God had destroyed the world by the Flood then there was only Noahs Family consisting of eight persons being all of them in this Church covenant of worship for a time till God pitched a fresh election upon Sem by the mouth of Noah his Father Gen. 9.26 where Ham and Japhet with their posterities are past by though as truly the seed of believing Noah as Sem was And this Ceremonial covenant of Works goes on upon Sem till the time of Abraham the world growing then numerous God would have his Church in a more narrow compass and more especially take unto him that particular family out of which Christ should come which was Abraham So that by the way observe The main ground upon which God elects Abrahams family into the outward Covenant with himself and not Lots nor any of the rest of the Godly families then living in the world It was not because Abraham was any more a believer or his family the family of a believer for if so then Lot and his family and all the godly mens families then in the world had been necessarily taken into the covenant of Circumcision because they and their families had been believers as well as Abrahams for this is a sure Rule if God give a promise or a command to any person considered in such a capacity as a Believer then whosoever is a Believer that command and promise belongs unto them I might by manifold instances clear this as when God saith to Joshua I will not leave thee nor forsake thee This being not made to him under any other consideration but as a Believer The Apostle is bold to say this promise is made to the whole Church of the Hebrews Heb. 13.5 they being all believers as Joshua was but this covenant of Circumcision now so termed was made with Abraham his seed and family Why the covenant of circumcision made to Abraham and his seed and not to others and not upon this ground because he was a believer but because that Christ must come out of his flesh and line therefore to confirm and ratify this to Abraham that Christ should so come and to point out to all the world where they must look for and expect the Christ God doth as much as say in Abrahams loyns you must expect him and no where else For as Christ saith to the woman of Samaria The Jews know what they worship for salvation is of the Jews therefore to be sure the Covenant of worship runs in that line But now Abraham had eight Sons the one by Sarah Gen. 21.2 the other by Hagar Gen. 16. and six sons by his wife Keturah Gen. 25.1 26. to which he gave gifts and sent away to the East Countrey from his son Isaac and this Covenant of Works did belong onely to Isaac and his seed For when God had in Genesis 11.17 7. promised that he would be the God of Abraham and his seed in their generations and give them Canaan in the conclusion of this covenant he begins to speak to Abraham of a Son he should have by Sarah and that she should be the Mother of Nations as in Hebrews 11. Abraham being affected with his Son Ishmael which he then enjoied saith O that Ishmael might live in thy sight as if Abraham should say Lord I understand that thou hast made a Church Covenant with me and my seed after me taking my seed in their Generations into external Covenant with thee O as if he should say that Ishmael might be the seed upon which this Covenant might run where God tells Abraham that he had heard his prayer that he would bless Ishmael with manifold outward blessings otherwise but saith he my covenant shall be with Isaac meaning here that outward covenant of Circumcision where you have Ishmael and the six Sons of Keturah with all their posterity past by in this fresh Election of Isaac and his seed which were only elected in this covenant Therefore the bond child and the six Sons of Keturah though as truly believers children as Isaac was yet they are all dismissed this covenant and privileges of the same The six Sons by Keturah as you have heard before Abraham gave them gifts and sent them into the East Countrey And when Isaac had two Sons in Rebeccus womb God again made a fresh election of Jacob and his seed in their Generations passing by Esau and his seed for saith God There are two Nations in thee and two peoples So he chose Jacob considered as a Nation and past by Esau considered as another Nation for it is plain from those words there are two Nations and two peoples that the Election
grace in Christ Jesus the Mediator without all condition of works to be fulfilled in the creature I shall make it clear That God no otherwise gives himself in the covenant of Circumcision but conditionally 1. Argument to prove Circumcision a covenant of Works which is the first argument that I shall use to prove the covenant of Circumcision to be a covenant of works not a covenant of eternal life because it is conditional what God promiseth to be or to give to Abraham and his fleshly seed in their generations it was upon a condition that Abraham and his seed should keep his covenant on their parties as clearly appears Gen. 17.7 8 to verse 14. where you find the Lord engageth himself to Abrahamn and his fleshly seed to be their God and to give them the whole Land of Canaan In that sense he would be their God to possess them of that good land and all the blessings of the same upon condition that they should keep his covenant on their part both he and his generation after him And the subject matter of the covenant that they should keep is That he should be circumcised and circumcise all born in his house and bought with money But though Circumcision only be here mentioned yet all the works of the Law at that time made known to Abraham are there included as the Apostle expounds it who best understood that Scripture Rom. 2.25 For Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision shall be made uncircumcision and so you have it Gal. 5.1 2 3. Stand fast saith the Apostle in the Liberty wherewith Christ hath made you free and be not intangled again with the yoke of bondage which in Acts 15. it is said Neither they nor their Fathers were able to bear but verse 2. Behold I Paul say unto you That if you be circumcised Christ shall profit you nothing for I testify again to every man that is circumcised that he is a Debtor to do the whole Law And so much is clearly held forth in Gal. 6.12 13. Where saith the Apostle As many as desire to make a fair shew in the flesh they constrain you to be circumcised only least they should suffer persecution for the Cross of Christ for neither they themselves who are circumcised keep the Law but desire you to be circumcised that they may glory in your flesh Where you may observe That for men to be circumcised themselves and not to keep the Law or otherwise to press it upon others the Apostle holds it to be absurd if withall they did not keep the Law that were thus circumcised And in the Text before quoted it is clear That Circumcision in the nature of it binds them over to keep the Law And to this purpose you find in Acts 15. There were certain Teachers that taught the Brethren That except they were circumcised they could not be saved Upon which the Apostles come together and in the 10. verse Peter saith Why tempt you God to lay a yoke upon the Disciples necks which neither our Fathers nor we are able to bear And what was this yoke but that they were to be circumcised and to keep the Law So that Circumcision was that which did comprehend under it the covenant of works or the yoke of bondage that Paul in Gal. 5.1 2 3. bids Christians stand fast in their liberty or freedom from that covenant or yoke of bondage which Jesus Christ had freed them from So that you may see that all the observation of the Law which we are set at liberty from by Christ Jesus his death was included in the Law of Circumcision So that in effect here you have the covenant Abraham as if God should say I will be a God to thee and to thy seed after thee in their generations to protect defend and deliver thee to bless thee and thy seed with the blessing of Canaan to bless thee and the fruit of thy womb in the Basket and in their store in all their outward blessings upon condition that thou and they will be circumcised and keep the Law Thus God makes a covenant upon condition So that if they fail on their part then he is left at liberty to fail on his part as that notable expression in Jer. 11.2 3 4 5. Hear the word of this Covenant and speak unto the men of Judah to the Inhabitants of Jerusalem and say thou unto them Thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded unto your Fathers when I brought them from the Land of Egypt from the Iron Fornace saying Obey my voice and do according to all these things which I command you so shall ye be my people and I will be your God that I might confirm the Oath that I have sworn unto your Fathers to give them a Land which floweth with Milk and Honey as appeareth this day Whence you may clearly observe That God gives himself to be their God and the blessing of Canaan upon condition that they would keep the Law So shall ye be my people and I will be your God Now you must mind that Abraham had a new covenant of life made with him when he was 75. years old Gen. 12.4 which was 24. years before this time that he had the covenant of Circumcision and his happiness with all his spiritual seed was and is in that absolute covenant confirmed of God in Christ which stands in force still to believers in all Nations But this covenant of Circumcision was conditional and not absolute therefore no covenant of life but a covenant of works 2. Argument to prove Circumcision a Covenant of works The second ground why the covenant of Circumcision must needs be a covenant of Works a Typical covenant is because it was a National covenant a covenant in the flesh as in Gen. 17.13 He that is born in thy house and he that is bought with thy money must needs be circumcised so my covenant shall be in your flesh for an everlasting Covenant To be sure such is not the covenant of grace to eternal life for that was confirmed of God in Christ as you hear to all Nations In thee shall all the Nations of the Earth be blessed Gen. 12.3 and in thy seed shall all the Nations of the Earth be blessed Gen. 22.18 as I have formerly spoken to But the Lord saith of this Covenant of Circumcision that it shall be in their flesh for an everlasting covenant It is manifest by the Apostle Paul that this is therefore a covenant of Works Rom. 4.1 2 saith he What shall we say then that Abraham our Father as appertaining to the flesh hath found for if Abraham was justified by works he hath whereof to glory but not before God These words are inserted by the Apostle Paul for the prevention of an objection that might justly be in the mind
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.
8.6 But now hath he obtained a more excellent Ministery by how much also he is a Mediator of a better covenant which was established upon better promises Herein he clearly doth shew that the covenant waxing old and vanishing away was grounded upon worse promises which must needs be understood temporal promises as in Jerem. 11.2 3 4 5. Hear ye the words of this Covenant and speak unto the men of Judah and Inhabitants of Jerusalem and say unto them Thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them out of the land of Egypt from the Iron Furnace saying Obey my voice and do them according to all which I command you So shall ye be my people and I will be your God that I may perform the Oath that I have sworn unto your Fathers to give them a Land flowing with milk and honey as it is this day then answered I and said So be it O Lord. Where you have this Covenant of Gods being his peoples God and giving them Canaan annexed to the works of the Law as being all one covenant Observe the words in the Text So shall ye be my people and I will be your God that I may perform the Covenant which I have sworn to your Fathers to give them a Land flowing with Milk and Honey You shall see that the promises of Canaan and the blessings thereof are annexed to the Law of works Deut. 30.15 See I have set before thee life and good and death and evil In that I command thee this day to love the Lord thy God to walk in his waies and to keep his commandments and Statutes and his Judgements that thou mayst live and multiply and the Lord thy God shall bless thee in the Land whither thou goest to possess it And so in the last verse where he presseth the people to obey his voice that they might dwell in the Land that the Lord sware unto their Fathers to Abraham Isaac and Jacob to give them And so in Deut. 7.12 13. Wherefore it shall come to pass that if you hearken to those Judgements to keep and do them that then the Lord shall keep unto thee the covenant and the mercy that he sware to thy Fathers and he will love thee and bless thee and multiply thee he will also bless thee in the fruit of thy womb and the fruit of thy Land thy Corn and thy Wine and thine Oyl the increase of thy Kine and the flock of thy Sheep in the Land which he sware unto thy Fathers to give thee So that you see the covenant of God giving himself a God to the National people of the Jews in relation to the blessing of Canaan was still upon obedience to the works of the Law that this covenant which God elected to himself the body of Israel in and by which he seperated them to himself from all the Nations of the Earth it is clear was a covenant of works wherein the people were bound to outward observance and worship and service to God Upon this Condition would God be their God and give them Canaan For there is a vast difference in Gods making over himself to be a God to a People in a conditional covenant of Works out of Christ and in an absolute covenant established of God in Christ For in such a covenant he was never the God of the whole family of Abraham or Church of Israel the elect obtained that the rest were hardned as in Rom. 11.17 4. Argument to prove Circumcision a Covenant of Works The fourth ground is this That a man by laying out a little money might have brought a Person into this Covenant and interessed him thereby into all the Privileges of the same which if this were a covenant of life wherein the Spirit and Spiritual gifts of the Lord had been given a man might say as Peter did say to Symon Magus Thy money perish with thee But for that reason most certain it is That this covenant of Circumcision is no spiritual covenant which will appear from the words of the Covenant in Gen. 17.12 13. And he that is eight daies old shall be circumcised among you every man child in your Generations he that is born in the house or bought with money of any stranger which is not of thy seed He that is born in thy house and he that is bought with thy money must needs be circumcised and my covenant shall be in your flesh for an everlasting covenant Where observe That all bought with money must be circumcised so that if an Israelite should buy a black Moor or the most savage Heathen in the World he was bound to see him circumcised and being circumcised he was now in that covenant The truth is Circumcision was one of those carnal Ordinances that the Author to the Hebrews in Heb. 9.9 doth speak of that was appointed till the time of Reformation Now the person which the Lord would have circumcised must be of the family of Abraham and that is all the qualifications required For God doth not require a person so and so spiritually qualified as he doth now under the Gospel the Lord gives in general a Law and Commandment unto Abraham That all his Family must be circumcised and that he must see it performed It is not in the institution enjoined that the person that doth circumcise must be a believer neither is it enjoined that the person upon whom it is done must have Disciple-ship or the work of grace but this only He must be one of the Family of Abraham either born in his house or bought with his money and so the slave bought with money was as truly interessed into the covenant of God and the right of eating the Passeover as one born in the house of the seed of Abraham A fifth ground is this 5. Argument to prove Circumcision a Covenant of Works That men out of this Covenant might be saved and such as were really interessed in it might be damned As for Example Lot dwelling in the City of Sodom and all the Godly that day in the whole world excepting Abraham and his house or family were no way interessed in the Covenant of Circumcision yet were saved And Israel who for the multitude of them were as the Sand on the Sea-shore and interessed in this Covenant yet but a Remnant of them were saved as Isai 10.23 Lot is commended to be a just and righteous man and yet this covenant was never made to him nor his seed and posterity the Ammonites and Moabites which were as truly the seed and children of a believer as the seed of Abraham were So you find Job in the Land of Vz in the Book of Job and his four friends and besides those of Jobs friends one of his friends doth intimate several other antient and godly persons in those times as Job 8.8 10. Joh 15.10 For
saith he Ask the Antients and they will tell thee for we have those with us much more elder than thy Father which doth argue that there were very antient godly men fit to be inquired of as touching those heavenly mysteries that were much older than Jobs Father in that East Country And it is plain that neither they nor any of their children or families had right to Circumcision and the blessing of Canaan but most sure it is they had interest in the Covenant of life which plainly shews that Circumcision was but an earthly typical covenant such as good and godly men might nor have interest in and such as wicked men had an interest in Do not we find That all Davids sons were in this covenant but how many except Solomon had any right to the covenant of life yea Abraham himself had eight Sons and each of them a Generation but there was none of the other had the covenant of Circumcision made with them but only Isaac though the rest were as truly the Sons of believing Abraham as Isaac was for Ishmael and the six Sons that he had by Keturah with their generations were all the children of the same believing Abraham as Isaac was and yet this covenant ran not upon either of their Posterity but in Isaac saith the Text shall thy seed be called though we may not be so uncharitable but to think that many of the seed of those that went into the East Countrey might be the elect of God and in a covenant of Grace yet be sure they had not an Interest in this covenant of Circumcision and the Inheritance of Canaan And Isaiah tells us in Isaiah chapter 1. verse 9. That if God had not left him a very small Remnant Isâ—el had been as Sodom and Gomorah So that there was in the whole Nation of Israel that were in the covenant of Circumcision but a very small Remnant selected out from the rest into the covenant of life as in Romans 9. the Apostle so makes use of the words and in the Romans chap. 11. ver 5 7. the Apostle saith the election in and amongst Israel have obtained it and the rest were hardned or blinded The rest may some say what rest the rest of Israel in the covenant of Circumcision But it is plain that all Israel were elected one as much as another in the Covenant of Circumcision by which they were as I have said seperated to God from all other nations But it is plain That there was a Gospel Testament confirmed of God in Christ held out and tendred to the Jews by the Holy Prophets and Pen-men of God the election obtained that and the rest were hardned remaining still in the literal and old Covenant of Circumcision which they had only right to by generation But this none could have right to but by the regeneration and new birth and therefore saith Isaiah 8.28 I and the children that thou hast given me are as signs and wonders in Israel implying clearly that a little handful of Israel are given to Christ in the Covenant of grace out from amongst the body of Israel the rest of the multitude of Israel remained without being given to Christ making signs and wonders at such as were given to him by being admitted into a covenant of eternal life through faith which it appears the whole body of Israel were not admitted into but some few only So that you see Souls may be in this covenant of Circumcision and be damned and out of it and saved therefore this cannot be a covenant of eternal life but only a Typical covenant of Works The sixth ground to prove that the Covenant of Circumcision was but a covenant of Works 6. Argument to prove Circumcision a Covenant of Works an outward Typical Covenant was this That this Covenant of Circumcision might be broken as the Lord saith in Gen. 17.14 And the uncircumcised man-child whose flesh of his foreskin is not circumcised that soul shall be cut off from my people he hath broken my covenant Where observe though he were born of the Family and of the seed of Abraham and so had an interest in the Covenant yet he might forfeit his right and break this covenant so as to be cast off from Gods people This is therefore that old Covenant spoke of by Jeremy chap. 31. ver 31. I will make a new Covenant with the house of Israel not like that Covenant which I made with their Fathers which they broke and my soul had no pleasure in them For as I have shewed before it is impossible that the New covenant can be broken because it is an absolute covenant made on no condition to be fulfilled by the creature but the Lord works both to will and to do of his good pleasure in this covenant therefore it is not in him that willeth nor in him that runneth but in God that shews mercy Therefore the Lord speaking of the new covenant in Jer. 33.15 and so forward saith In those daies and at that time I will cause the branch of righteousness to grow up unto David he shall execute Judgement and Righteousness in the Land in those daies shall Judah be saved and Jerusalem shall dwell safely and this is the name wherewith he shall be called The Lord our righteousness for thus saith the Lord David shall never want a man to sit upon the Throne of the house of Israel Neither shall the Priest the Levite want a man before me to offer burnt offerings and to kindle meat offerings and to do sacrifice continually And the word of the Lord came to Jeremiah saying Thus saith the Lord If you can break my covenant of the day and my covenant of the night that there should not be day and night in their seasons then may also my covenant be broken with David my Servant that he should not have a Son to reign upon his Throne Where you see the spiritual covenant cannot be broken as Psalm 89.34 My Covenant will I not break nor alter the thing that is gone out of my mouth Therefore it must needs be a covenant of works that is conditional he made such a covenant with the Priest mentioned in the first of Sam. 2.30 where the Lord saith to this purpose Wherefore the God of Israel said I said indeed that thy house and the house of thy Fathers should walk before me for ever But now saith the Lord be it far from me for them that honor me I will honor and they that despise me shall be lightly esteemed You must still mind those promises the Lord makes upon condition the creature not walking in the performance of the condition on his part God is set free or at liberty whether he will perform such conditional promises yea or no. But it is not so in absolute promises confirmed of God in Christ Gal. 3.17 those promises are all Yea and Amen as you see in 2 Cor. 1.20 But the covenant of Circumcision being a covenant
of works a poor creature truly interessed in that covenant might break it forfeit his interest and be cast out and rejected out of that covenant from amongst his people as is clearly confirmed in Isaiah 50.1 Thus saith the Lord where is the Bill of your Mothers Divorcement which I have put away or to which of my Creditors have I sold you behold for your iniquities have you sold your selves and for your transgressions is your Mother put away Now beloved a divorce argues a breach and forfeiting the covenant which the body of all Israel was in and we know all along the National covenant was that of Circumcision and they that know in the least measure the nature of the covenant of Grace cannot but know it to be such a covenant out of which a soul cannot be divorced from the Lord. But some may say There are many that are visibly in a covenant of Grace now under the Gospel and yet may be cast out from Gods people yet it followeth not but that it is a covenant of Grace and so then they might be visibly in a covenant of Grace and yet be rejected Answ Persons may now profess to be in Christ and so in a covenant of Grace by an outward profession but this being barely a profession and not in truth in them that profess the same they profess they were in that which in truth they never were For under the Gospel we have no infallible rule to know who is in the covenant of Grace and who not because we have only the confession of themselves who may deceive themselves and us But we have an infallible Rule to judge That Abraham Isaac and Jacob and the seed forward in their Loins or their generations were in this covenant of Circumcision and therefore it is a great mistake for any to evade what hath been said upon such a groundless objection Now consider That it is that great and faithful God that saith and professeth Abrabam his seed and family after him from Jacob forward were in this covenant with him But now it is only poor unfaithful Man hypocritical dissembling proud man that saith he is in the Covenant of life when it proves not so or when it visibly proves the contrary for Saints have a Rule to disown such But this is a most certain truth that God did never put a soul away and make a divorce between himself and any one Soul in a covenant of life and it is as certain that the whole Church of Israel were in reality and truth in the covenant of Circumcision as appears in Gen. 17.10 11. where Abraham and those born in his house are to be circumcised And so Psalm 105.9 10.11 which covenant he made with Abraham and his oath with Isaac and confirmed the same to Jacob by a Law and to Israel for an everlasting covenant saying Vnto thee have I given the Land of Canaan the Lot of your inheritance Now it would plentifully appear if further proof needed That God his own self testifyeth his making and entering into covenant with Abraham Isaac and Jacob and their seed forward therefore let no man please himself with such a poor groundless objection That the family of Israel were only visibly or in the judgement of Charity in the covenant of Circumcision as Hypocrites are now in the Covenant of Grace For there is nothing more clear than this that Israel were in truth and reality in the covenant of Circumcision expressed by the Mouth of God himself and nothing more certain that Israel were never all of them so much visibly in the covenant of grace For if it were necessary I could multiply places of Scripture to prove the most part of Israel visibly unbelievers living in those manifest fruits of the flesh as Drunkenness Swearing Lying Whoring Stealing Covetousness and palpable Ignorance without faith and knowledge shedding of blood All these notorious sins were constantly in the greatest part of the Church of Israel that they neighed as fed Horses after their Neighbours wives and were given to oppression and horrid Idolatrie All these sins being such manifest fruits of the flesh that such as live in them the Apostle saith cannot enter into the Kingdom of Christ and of God but are visibly the children of the Devil Therefore to say the whole body of Israel were visibly godly and so visibly in the covenant of Grace that is a most gross mistake they were really in the outward National covenant of Circumcision but not the generality so much as visibly in the Gospel covenant of life For it could not be denyed but that those Jews in the 8. chapter of John verse 30. and so forward were Abrahams children interessed in the covenant of works yet Christ is far from concluding their right to the covenant of Sonship the heavenly adoption but rather in that respect concludeth They are of their Father the Devil whose works they did they being Lyars as he was from the beginning and enemies to Christ as the Devil was therefore he excludes them from being the children of God so that the main mass of blindness and darkness lying upon mens minds is this they mix and confound the two covenants made to Abraham the one a spiritual heavenly covenant made to him as a Father of the faithful and to those only who walk in the steps of faithful Abraham and the temporal covenant of Circumcision to the seed according to the flesh frō Jacob forward and those joining themselves to that family So then in a word the covenant of Circumcision must needs be a covenant of works and not of eternal life because it might be broken which the covenant of eternal life cannot be 7. Argument to prove Circumcision a Covenant of works The seventh ground to prove the covenant of Circumcision not to be a covenant of Grace is That if we maintain the covenant of Circumcision to be a covenant of Grace to eternal life therein we overthrow many fundamental points of Religion which is a strong ground to prove it is not of Grace but an outward typical covenant For it is impossible that such understanding of Scripture which crosseth plain fundamental points of religion can be true Now for to give you some example for this First you must needs confess that the covenant of Circumcision was made to Abraham and his seed after him in their generations Gen. 17.7 from Isaac and Jacob forward So that being born in the house or Family of Israel or being bought with the money of one of the Israelites interessed a person in that covenant he coming forth of that line was born heir to that covenant and the privileges of the same Now consider To say that the covenant of Grace is entailed on the flesh overthroweth the main fundamental points of our Religion That the chief and precious privileges of the covenant of grace are adoption or Son-ship Justification and the inward work of sanctification all which privileges
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
to a Particular visible Church 4. there is by the Apostle mentioned these things that are essential to a particular visible Church-union which are these First to be all called into one hope of our calling which the poor children which some admit into their society by sprinkling are not called to the same hope that believers are called into Againe One Body one Spirit one Faith one Lord and one Baptism one God and Father of us all Now it is impossible that a people should walk together acceptably that have not one hope of one and the same glorious Inheritance and that have not one and the same Spirit and assistance and guideance in his holy worship and that have not one and the same faith but in the doctrine of faith do mainly differ one from another and it is an essential difference inconsistent with Communion that the members of one Church should own two Baptisms the sprinkling of Infants and dipping of Believers and this Ordinance of baptism is one of the essentials of a true visible Church And lastly they are to own one God and Father of all Here you have from this Text a ground why such as are not inlightned in the Lords baptism cannot be admitted into Church-fellowship because in one and the same Fellowship there is to be owned as one Hope one Spirit one Lord one Faith so one and the same Baptism Again the main end of Church fellowship is That they there do practice whatsoever Christ hath commanded as you have heard before in Mat. 28.20 and as Cornelius saith in Acts 10. We are here saith he to hear whatsoever it commanded thee of God and saith Christ Ye are my freinds if you do whatsoever I have commanded you And this is without doubt that the true and lawfull Ministry in Christs Church is to see that all the members practice the observation of whatsoever he hath commanded and so to see all the Laws of Christ put in execution For that cause hath Christ given into his Church not only the key of doctrine but also the key of Discipline that if any soul in a Church shall be known wittingly or willingly to neglect any duty that the Lord hath commanded by his holy word especially a fundamental Ordinance of the New Testament as is Baptism and the Supper of the Lord it is without all question that such a soul standing out in that disobedience ought to be cast out of the Church speedily for the same without which the Church allowing or conniving at or tolerating a â—oul in one course of known disobedieÌ„ce do therby make the sin their own the whole people becomming really guilty of his sin and impiety And as the Apostle saith Thus will the whole Lump be leavened and that Church unchurched Amongst men he that concealeth murther and is privy and consenting to it and will agree to tolerate it is reckoned a murtherer in like manner in the case of theft Now the main end of Church fellowship and Ministerial power is to destroy sin and to execute the power of Christ against it and not to be fosterers and Countenancers of sin which you are if you agree to admit any person into your fellowship that refuseth to submit to Baptism that plain solemn Ordinance of the New Testament let his pretence be what it will be that person that is not brought over to yield obedience to whatsoever Christ hath commanded is not while so disobedient fit matter for a visible Gospel Church especially in those his fundamental Ordinances as Prayer Hearing Baptism and the Supper of the Lord Thanksgiving Contribution to the necessity of the Saints and maintenance of an official Ministery according to the ability that God gives them and by the same rule and upon the same ground that you will tolerate some members in the Church to live in the neglect of baptism you must tolerate such as neglect to hear the word and others that will not according to abilitie contribute to pious charitable uses and others that will not pray in half a year or at twelve moneth together under the pretence they are not moved to that duty and others that will in a gross manner neglect the duty of particular callings or relations which the Apostle in Thessal 2. doth give rule to be withdrawn from which is as the rest but the neglect of duty nay this practice lays a foundation for all disobedience and for gathering an Assembly of Rebels let me alone in my sin and I will let thee alone in thine But may some say is a godly mans omitting to be baptized or dipped a sin Yes certainly it is for 1 Joh. 3.6 the Apostle saith sin is a transgression of the Law Now you have heard several Laws of the New Testament do command that such as believe and repent should be baptized therefore to neglect is a transgression of those Laws and sincere obedience is universal obedience by this saith David I know I shall not be ashamed when I have respect to all thy Commandments But further consider if you receive a person into Communion Unbaptized persons not to be admitted into Church fellowship that doth not submit to the Lords baptism that soul justifies still a corrupt baptism that he had in his infancy and consequently is not ashamed of all he hath done amiss which Ezekiel speaks of but still stands in fellowship and Communion with a Church and Ministry which by the Bishops power dispensed the same and you receiving such a soul into Communion receive that Church and Ministery from which he had his supposed baptism and must certainly own all those Churches which that Ministery stood in fellowship with that so baptized him therefore it is a sad and serious matter who it is that is admitted into fellowship in the true Church of Christ and I would admonish souls to be careful that they do what they do in good order for God it is said made a breach upon Vzzah because he did not do what he did in due order Object But some may say Faith in Christ brings a soul into Son-ship and so to a right in all the privileges in Gods house Answ It s true Faith and Repentance doth intitle a soul but repentance according to the Gospel is a change of the heart a resolution to obey God in all his Commandments such a Repentance only the Church of Christ ought to own in those Members they receive And therefore though they ought to receive the weak in faith yet they have no rule to receive them but by faith and baptism So that though faith gives an interest to baptism yet faith and baptism are to prepare and fit a soul for Communion So many as gladly received the word were baptized and the same day there were added to the Church about three thousand souls and they continued in the Apostles doctrine and fellowship in breaking of bread and prayer So here you see the word of Christ our Lord unto whom