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
Teachers perswaded the Gallatians to be a Covenant of life and that they could not be saved without it which covenant the Apostle Paul called the flesh in Gal. 3.3 meaning that Covenant which God had established in their flesh for an everlasting Covenant as he so calls it Gen. 17.13 This shall be my Covenant in your flesh saith the Lord for an everlasting Covenant Therefore saith Paul in Rom. 4.1 What shall we say that Abraham our Father as appertaining to the flesh hath found if Abraham were justified by works Mark his Exposition of that Covenant appertaining to the flesh to be a Covenant of works which in â—â—e 10. verse he clears to be Circumcision in opposition to that Gospel promise which Abraham had before he was circumcised and so he doth all along in that Chapter Herein the 3. of Gal. he doth set the Covenant of grace and that of works in opposition the one he calls the Spirit the other flesh which he most evidently explains in Chap. 5.1 2 3. where saith he Stand fast in that liberty which Christ hath made you free and be not intangled again with the yoake of bondage Here observe again that he calls it as Peter doth Acts 15.10 a yoke of bondage which is evident that they were set at freedom and liberty from as that which was abolished and they freed from as a yoak which neither they nor their Fathers were able to hear as appears in Gal. 5.1 2 3. Behold I Paul say to you if ye be circumcised Christ shall profit you nothing Nay in v. 3. For I testify to every one that is circumcised that he is a Debtor to do the whole Law and in ver 4. He sets it in opposition to the covenant of grace and this is explained more in Gallatians chap. 6.12 13. verses Now all this considered you may clearly see the Covenant of Circumcision made to Abraham and his seed in their Generation that he would give them Canaan with the blessings thereof and in that sense be their God to protect preserve and externally to privilege them with the means of grace and tenders of the Gospel and the external blessings of Canaan upon condition they would be circumcised and keep the Law All these things are typical this deliverance out of Egypt typing out the deliverance out of Hell That temporal Israel after the flesh that were redeemed out of Egypt typed out the spiritual Israel that were redeemed out of the spiritual bondage and as before hath been said Moses then a temporal Redeemer Mediator or Saviour typed out Christ the spiritual Mediator and Saviour therefore in the 1 Cor. 10.6 The Apostle tells us these were our figures or types So this being premised we have the sense of the Text here plain that as the spiritual disciple or Israelite when he believes and confesseth his faith thereby shewing his interest in Jesus Christ is baptized into Christ Jesus the Mediator of that Covenant which he is in by faith So the temporal Israel by birth or being bought with money or cohabitation in that family of Israel comming to have a right to the Covenant of Circumcision whereof Moses was the Mediator they were likewise baptized unto Moses in the Cloud and in the Sea that being as real a confirmation to them of the temporal deliverance from Egypt into Canaan by the hand of Moses as our baptism is a confirmation to the spiritual Israel of their spiritual deliverance by Jesus their Mediator from death and condemnation to eternal life And whereas the Apostle calls that meat spiritual meat and that drink spiritual drink he here speaks figuratively as before affirmed Not that the Manna eaten by the whole Nation of Israel was in it self spiritual but it was a figure of the spiritual bread therefore Christ saith to the Jews in John 6.32 33. Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you the true bread from heaven Observe that word Giveth not did give but giveth for the bread of God is that which cometh down from heaven and giveth life to the world And therefore saith he My Father giveth you the true bread from heaven that is the substance of that shadow and so that rock was Christ meaning a figure or type of Christ What is all this Beloved to the proving of a Covenant of life running in the flesh either then or now to the Gentiles under the Gospel seeing it is clear that all these Ordinances as the Apostle calls them Heb. 9. Carnal Ordinances did type out or figure out spiritual and substantial things For their sacrifices for sin typed out Christ but they were not Christ and their typical remissions which they had by their sacrifice That remission I say which the whole body of Israel had by offering up their sin-offering can be understood to be no other but typical A man might be under that typical Remission and yet ne under the wrath of God and be damned and a poor Gentile at the utmost part of the Earth believing as Rahab did in Canaan as truly justified though he had none of this typical remission and none of these before mentioned figures so that we conclude the whole Nation of the Jews had not a covenant of eternal life in the flesh made unto them though they had a temporal typical covenant as I have all along called it that is consisting of such Laws and privileges that had not Christ in them but did point at him to come therefore they are called in Heb. 9. Patterns of Heavenly things but not the very things themselves They are called by the Apostle Beggarly Elements or Rudiments of the World or a School-master to lead to Christ The Jews literal obedience to the Law typing out the obedience to faith Deut. 30.12 13 14. with Rom. 10. from v. 6. to the 10. ver Now beloved the literal obedience in it self performed by the carnal Jew though it figured out the substantial obedience viz. faith in Christ and though the Rest in Canaan typed out the spiritual Rest in Christ yet I hope no man will be so absurd but he will confess that this litteral obedience it was not the spiritual obedience and that this rest in Canaan it was but a shadow of that rest in Christ not the very rest it self But some may say so of baptism and the Supper that these are the signs of inward and spiritual things but it doth not follow that these are the spiritual things Beloved Observe warily for here lies the ground of this great mistake the want of distinguishing between these figures that type out Christ to come and these Sacramental signs that do confirm and ratifie his being already come Those typical signs and figures then which typed out Christ to come did properly belong to that typicall seed the body of Israel that typed out the spiritual seed to come But now these signs I say these Sacramentall signs that are instituted
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.
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
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
undertaken to perform and to work in the Creature as further appears in Ezekiel 16. latter end For thus saith the Lord God I will even deal with thee as thou hast done which hast dispised the oath in breaking the Covenant Notwithstanding I will remember my covenant with thee in the day of thy youth and I will establish unto thee an everlasting covenant and as he saith afterward not by thy covenant but by my covenant so that which he calls thy covenant was that which they broke and therein dispised the Oath as he saith plainly holding forth that it was a covenant of works answerable to that in Nehemiah 10.29 They clave to their Brethren the Nobles and entered into a curse and an oath to walk in Gods Law which was given by Moses the servant of God In which case you may discern here was two covenants the one that God calls his covenant and another that was their covenant a covenant of works which they broke And likewise you have further the covenant of eternal life opened in Ezekiel 36.25 26 27. Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from your Idols will I cleanse you A new heart also will I give you and a new Spirit will I put within you and I will take away the Stony heart out of your flesh and will give you a heart of flesh and I will put my Spirit within you and cause you to walk in my Statutes and you shall keep my Judgements and do them Where you have as I said before this New covenant wholly lying on Gods part that he would first cleanse them from all their Idols and iniquities that he undertakes to give a new heart to take away the heart of Stone and to give them hearts of flesh And that he will give the soul his own Spirit and thereby came these to walk in his ways whom he calls to the obedience of his truth If they sin he binds himself to pardon their sins and to remember their sins and transgressions no more so that it is impossible that this covenant should be broke or that a soul shall ever miscarry that is once in this covenant as in respect of his everlasting estate And to this purpose David very eminently speaks in 2 Sam. 23. and 5. verse Although my house he not so with God yet he hath made with me an Everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow Where you have David setting out the Covenant of Grace and the mercies in it to be in all points perfect and sure And to this purpose the Prophet in the 55. of Isaiah and the third verse inviting souls and perswading them to come to Christ saith Incline your ear and come unto me Hear and and your souls shall live and I will make an everlasting Covenant with you even the sure mercies of David that is he will give a Soul those New Covenant mercies which are most sure no way depending upon any condition to be performed in the Creature but wholly upon the Lord as appears in Psalm 89.28 to the 37. ver My mercy will I keep for him for evermore and my Covenant shall stand fast with him his seed also will I make to endure for ever and his throne as the days of Heaven If his children forsake my Law and walk not in my Judgements If they break my Statutes and keep not my Commandments then will I visit their transgressions with the Rod and their iniquities with Stripes Nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing which is gone out of my lips Once have I sworn by my Holiness that I will not ly unto David His seed shall endure for ever His Throne as the â—un before me It shall be established for ever as the Moon and as a faithful Witness in Heaven Selah Now in these words you have the Covenant of eternal life made with Christ and his spiritual seed which David and his seed were types of which Covenant is a sure Covenant to all those to whom it is once made and to this doth the Author to the Hebrews allude when he saith in chap. 6.17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his Counsel confirmed by an oath That by two immutable things in which it was impossible for God to ly we might have strong consolation who have fled for refuge to lay hold upon the hope set before us Now in this Covenant before spoken to you have both the promise and oath here spoken of and here in this Covenant must needs be discovered the immutability of his Counsel because this is as David saith a covenant that is in all points perfect and sure and James in his Epistle alluding to these New covenant blessings or gifts saith Every good and perfect gift is from above and cometh down from the Father of lights with whom there is no variableness nor shadow of turning and that he doth here speak of the New covenant gifts doth appear in the next words he saith Of his own will begat he us with the word of truth that we should be a kind of first fruits of his Creatures Now consider well that in this covenant there is nothing that he requires but he ingageth himself to enable us to accomplish If he command to pray he promiseth to give his Spirit to help our infirmities If he command to walk in all his waies as you have heard he promiseth that he will put his Spirit in them to cause them to walk in his waies But some may object and say That we find the Gospel is held out upon Condition of Faith and Repentance Answer It is true Why though the Covenant of Grace be absolute yet the promises are held forth under a condition the promise of salvation and remission of Sin is held out with a condition to the world because it is Gods free mercy to work that condition in the hearts of his Elect by means of preaching and tendering of the Gospel and in them only But we are not to think that this grace of Faith and Repentance are any Qualifications that persons are to attain by their own abilities unto which the Gospel is tendred But in the new covenant the Lord undertakes to work the condition and to give the salvation tendred upon that condition also for saith he I will be unto you a God and you shall be unto me a people and in particular he saith He will put his Law in their hearts and in their minds will he write them and he will teach them to know him Now doubtless the Law of Faith and Repentance are here included according to those Scriptures Ephes 2.8 For by grace are you saved through Faith and
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
infatuated and had no ears to hear his plain word They of this opinion do defend the contrary to what purpose should any man seek the conversion of any of Believers children whether formerly of the nation of the Jews or now the nations of the believing Gentiles seeing they are born heirs of a covenant of eternal life and so are in as good a state without conversion and believing and being born again as any other soul by believing and by new birth can be brought into This doctrine tends to justify the Rebellious Jews against John Baptist and against Christ the Sadduces and Pharisees came to Johns Baptism Matthew 3. Saith John O ye Generation of Vipers who hath forwarned you to fly from the wrath to come bring for 〈◊〉 fruits meet for repentance and think not to say within your selves we have Abraham to our Father John you see would have this people to be converted to intitle them to this covenant of Grace and so to baptism which is an Ordinance of the same covenant and not so much as think so erroneously as if being children to Abraham according to the flesh should intitle them to the same therefore saith he think not within your selves we have Abraham to our Father and we are his children according to the flesh and therefore we need not a work of conversion or true Repentance to intitle us to the privileges of the covenant such as was baptism And also in John 8.31 and forwards saith Christ unto some Jews unto whom he spake If you abide in my words then are you my Disciples indeed and you shall know the truth and the truth shall make you free and then you shall be free indeed They answered him We be Abrahams children and never were in bondage to any How sayest thou then We shall be made free Where you may observe these wicked obstinate Jews were of the same opinion that they were in a state of happiness good enough by generation by being Abrahams seed according to the flesh Jesus answereth Who so committeth sin is the servant of sin and the Servant abideth not in the house for ever We find Christ afterwards tells these Sons of Abraham that they were so far from being the adopted sons of God in a covenant of life that they were of their Father the Devil and these same persons Christ speaks to in verse the 24. telling them Except they believed Christ was he they should dy in their sins Christ was far from this opinion as to think that covenant of Circumcision to be a covenant of life but he doth throughly reprehend them for this groundless confidence which error was the main obstacle that hindered the Jews from faith and repentance because they thought it intituled them to happiness enough to be of the stock of Abraham and to be born heirs of the covenant of Circumcision This very rotten opinion was to them one of the Devils sleights to lull them asleep in a carnal and unconverted condition they thought that needed not which thought of theirs had been true enough provided all the children of Abraham had by generation interest in the covenant of life which other men could have no interest in without regeneration But Christ you see presseth a necessity of conversion to these children of Abraham that at the present were as fully interessed in the covenant of Circumcision as Abraham himself even to Nicodemus which was a Ruler of the Jews Christ presseth a necessity thereof to him and also labours by a parable in Luke 16. to convince those sottish Jews that one might be the seed of Abraham according to the flesh and yet be irrecoverably damned and therefore he brings in the rich man in Hell speaking thus Father Abraham I pray thee send Lazarus to dip the tip of his finger in water to cool my tongue And Abraham is brought in owning him to be his Son speaking thus My Son remember that thou in thy life time receivedst thy good things Where you may observe That the man in Hell irrecoverably damned owns Abraham to be his Father and Abraham also doth acknowledge him to be his Son My Son saith Abraham where you clearly see man may be a Son of Abraham and yet damned thou hadst thy good things in this life but Lazarus his evil things Ezekiel 18.9 10. where a just man is presupposed to beget a son that is a Robber and a Shedder of blood and that goes out in all manner of wickedness and that in Israel Wherein observe Abraham owns no other privilege belonged to the rich man by virtue of being the Son of Abraham but what was in this life or in this world Hell was his best portion in the world to come which if he had been born heir to the covenant of life how then could Abrahams affirmation have been true Beloved Let all ingenuous Spirits that are not willing to walk blind-fold consider how contrary to the whole tenor of the Gospel this opinion is and how destructive to this fundamental principle of the Gospel the necessity of Christ of Regeneration and destroys all sense of the necessity of conversion and helps to harden men to destruction as it did the blind Jews who as it appears were fully blinded in the receipt of that opinion that being Abrahams seed according to the flesh interessed them in happiness and eternal life Fourthly This opinion destroys the doctrine of the new covenant and the nature of it and the manner of Gods making of it with the soul for to make a new covenant with the soul is to write the Law of God in a mans heart and in his mind and to infuse saving knowledge and faith by which God unites the soul to himself and so pardons all his sins and without any condition considered in the creature binds over himself to be their God freely in Christ and binds over himself to own them to be his people And only thus and no otherwise is God said to make his new covenant with a poor soul Whereas this dream would seem to bear you in hand that a whole nation may be in a new covenant and have it made with them and yet have none of all this work wrought in their hearts Fifthly This opinion destroys the doctrine of Justification by faith in Christ only seeing that it doth hold out another way than by faith to come to Justification which is by carnal birth of beleeving parents for if a soul be admitted into a Covenant of life I hope you are not ignorant that Justification is a great privilege in the new covenant and really the portion of all that are in that covenant Sixthly This opinion destroys the Doctrine and foundation of all Gospel Churches where it is held which will appear by two things First It destroys the matter of the Church you know that this is a fundamental truth that the matter of the Church ought now under the Gospel to be Saints by calling 1 Cor. 1.2 Spiritual
unclean but now are they holy As if Paul should say the reason why I would have the believing husband to abide with the unbelieving wife is this because the unbeliever now since the partition-wall is down between Jew and Gentile may justifiably be a wife to a believing Husband there being now no Law in the New Testament against such marriages especially considering their marriage was transacted when they were both Idolatrous Heathen Now it being taken for granted their marriage was lawful in these words The unbelieving wife is sanctified to the believing Husband and that it be understood that the unbelieving husband is by the Law of Marriage sanctified to or set apart or separated to or made holy to the believing wife the Law of marriage having separated him from all other women in the world to be to her and her only else were your children unclean Mark saith the Apostle Else were your children unclean but now are they holy that is if the Law of God did not set the unbeliever apart to the believer and so justify their fellowship in the marriage bed then would the children begotten in that fellowship be unclean and base born but now they are holy that is now they are begotten in holy wedlock according to the holy law of marriage not as those children were in Ezraes time which were unclean So that from the unbelievers lawful and sanctified abode with the believer doth the Apostle conclude the children to bâ— clean or holy And thus all children of Heathen are in the same sense holy that are begotten in holy wedlock for as the fellowship of man and woman in the bed being not according to the Law is called fornication uncleanness and unholiness so the fellowship of any two persons even of Heathen being according to that Law of marriage it is then clean or holy and so the children begotten in that fellowship are said to be clean or holy begotten But there was none doubted of the holiness of the Heathen they never having any law to prohibit their marriage together but now the Jews having an express Law against marying with any other nation it was legally unclean or unholy to match with any such or to bed with any such that were not Jews or Proselytes Now that Law you must mind was part of the partition-wall between Jew and Gentile which is abolished since Christs full exhibition so then take the sense of the text thus That first the Apostle bids the Believers continue with the unbelievers or Idolaters Secondly adding this reason because their fellowship is holy Thirdly From an absurdity which would else follow and that is Else were your children unclean but now are they holy An answer to that text Rom. 11.16 17. In the next place let us speak to that in the 11. of the Romans 16 17. made use of by some to prove a covenant of eternal life in the flesh the words are these For if the first fruits are holy then the Lump is also holy and if the Root be holy so are the Branches and if some of the Branches are broken off and thou being a wild Olive-tree art grafted in among them and with them partakest of the Root and fatness of the Olive c. The usual exposition is That this root is Abraham and these first-fruits are Abraham Isaac and Jacob and these Branches are to be understood the body of Israel that came of their Loins as the root and the branches And so the Jews through unbelief with their generation were broken off and so also the Gentiles with their Generation and seed are brought in This last Clause which mainly serves for their purpose they bring in by head and shoulders that the Gentile and his seed is brought in What is there in that text which will countenance that clause if it be truly examined But let us consider this Text and see what it will afford to prove a covenant of eternal life to life to run in the flesh of believing Gentiles for that is it the Text must prove without the which in vain it is alleged And for the better examining of the same we will take for granted that by root is meant Abraham and by First-fruits is meant Abraham Isaac and Jacob which are spoken of If so then you must of necessity distinguish Abraham as the Apostle doth as begetting and working Abraham and as believing and faithful Abraham and so thus you must understand Abraham in a two-fold Covenant as hath been before cleared Wherein he was in a double sense holy as he was in that absolute covenant of grace so considered he was spiritually holy and considered as in the covenant of works that conditional covenant made with him he was legally holy Now all the Nation of the Jews being separated by God from all other Nations in and by the same Covenant are in this sense holy as Abraham was and as he was holy in a Covenant of life with a spiritual holiness so only those of the spiritual and believing seed as his branches in that sense can be said to be holy And the like may be said of these Patriarchs who as the first fruits consider them in the spiritual covenant so they as the first fruits may be said to be spiritually holy So by the Lump you must understand that seed in that covenant to be only spiritually holy as the first fruits were But if you consider them in the covenant of works the external National covenant as the first fruit in that covenant were legally holy so were the whole lump that is the whole Nation of the Jews thus holy till that covenant was abolished and put an end to and then this covenant intailed on the flesh of Abraham being put an end to or abolished it must needs be that the branches must be broken off viz. such as only by nature or birth had an Interest to that covenant or joining only to the family And the distinctions of the Covenants and seeds being here observed it will inlighten the soul to understand this place We find this distinction carryed on in the beginning of the chapter viz. two covenants and two seeds and both in the Church of Israel such as some would call the covenanting seed There were two seeds amongst the external covenanting seed there was the covenant of works and the covenant of grace as for example The Apostle speaks of the whole body of Israel then of a select number out of Israel which God foreknew and therefore brings in the case of Elias 1 Kings 19. where God had in Israel 7000. selected from the rest of the same body of Israel in the outward covenant with him And also in the Apostles time he saith That there were a select number according to the election of grace which God had chose out of Israel Then saith he If by grace then not by works if by works then not by grace Where you hear the Apostle clearly distinguisheth two seeds in Israel
his Wants If any thing hurt a babe he will cry and make his complaint to his Father So the child of God if any streight oppresseth him he cries to God his Father The natural child will imitate his Father and his Brethren so the new born babe imitates God the Father and Christ and the rest as it were of his brethren the new born babe when young a little will content it so should the new born babe in grace be in all conditions and states content And this I understand to be the proper meaning of this place Of such is the Kingdome of God that is of such souls that are spiritually qualified by Gods grace answerable to little children in nature Mat. 18.1 to 6. of such godly new born heavenly babes is the kingdom of God And this Exposition agrees with the right scope of the place and the true analogy of Faith And therefore I would have you seriously to consider that this covenant of grace in the flesh the whole word of the Lord disclaims it and will give no countenance to any such notion so destructive in its consequence to the truth of God as you have heard before Object But some may object and say But this which you call a Covenant of Works consisting of Temporal promises and also Laws and Statutes you are not to understand that to be a distinct covenant from the Covenant of eternal life but a form of Administration that the Covenant of Grace was then administred in And the carnal children were not then interessed in the main privileges of the Covenant as Adoption and Justification but the outward promises and privileges only made to their Fathers Answ I know this objection some do bring which if it be well weighed is inconsistent with their own arguments For if this objection be true then was there no covenant made to Abrahams seed but onely an administration of a Covenant And therefore ill do they affirm that the covenant was made to them therefore the administration But this doubtless is false and this objection as I said is false and groundless as appears by several express testimonies in Scripture which doth evidently prove two distinct covenants as for example Saith God in Genesis chap. 17. and verse 7. And I will establish my Covenant between me and thee and thy seed after thee in their Generations for an everlasting Covenant to be a God to thee and to thy seed after thee Where observe that the Lord doth not say that he will establish an administration of the Covenant with his seed in their generations but his covenant and Abraham and his seed must keep his covenant and in verse the 13. this my covenant shall be in your flesh for an everlasting Covenant not this administration of my Covenant shall be in your flesh and so in Hebr. the 8.6 7 8 9 verses But now hath he obtained a more excellent Ministery by how much also he is the Mediator of a better Covenant which is established upon better promises Mark as I have before shewed at large here were two covenants the one upon better promises the other upon worse promises which must needs be understood temporal blessings and deliverances and privileges Therefore he saith they serve unto the Example and shadow of heavenly things and in verse the seventh if that first Testament had been faultless there should have been no place sought for the second And in the nineth verse he saith that the old covenant they continued not in therefore God regarded them not and in verse the 12. in that he saith a new covenant he hath made the first old Now that which decayeth and waketh old is ready to vanish away which Scriptures do evidence as clear as the Sun at Noon day that there was a real covenant made with the Jews made before with Abraham but committed to the Church in writing by Moses when he led them out of Egypt and this Covenant they brake said Jeremy chap. 31.32 and here the Apostle saith they continued not in it and the last verse saith it was made old and therefore vanishing away and in Hebrews 9. there the Apostle calls this old covenant that contained in it shadows and paterns of heavenly things the first Testament wherein the Apostle in verse 17. and forwards doth shew there were two Testaments the one confirmed by the blood of Bulls the other confirmed by the blood of Christ And if this were not true then most falsly do such affirm the covenant was made with Abrahams seed therefore the privileges if Abraham lineally had no covenant made with them but only an external and outward Administration and Privilege c. Upon that ground there was no national Covenant at all made with Israel but only an outward administration and that being granted to be Ceremonial except you can prove another Ceremonial administration as carnal as that administration was now in force there is not the like ground why carnal and unbelieving children should have any share in it But that there were two covenants is most evident An Exposition of that text Gal. 4.21 c. as appears in the New Testament as I have formerly at large endeavoured to make good only I shall add that in Gallatians 4.21 and forward where saith the Apostle Tell me ye that would be under the Law do ye not hear the Law for it is written That Abraham had two sons the one by a bond-maid the other by a free-woman but he who was of the bond-woman was born after the flesh but he of the free-woman was by promise which things are an allegory that is by these things other things are meant For these are the two Covenants the one from Mount Sinai which gendereth to bondage which is Agar for this Agar is Mount Sinai in Arabia and answereth to Jerusalem that now is and is in bondage with her children but Jerusalem which is above is free which is the Mother of us all Now we Brethren as Isaac was are children of the promise but as then he that was born after the flesh persecuted him that was born after the Spirit so it is now notwithstanding cast out the bond-woman and her son for the Son of the bond-woman shall not be heir with the son of the free-woman So then Brethren we are not children of the bond-woman but of the free And in the next chapter he saith Stand fast therefore in the liberty wherewith Christ hath made you free and be not intangle again with the yoak of bondage which he afterwards explains to be the Covenant of Circumcision Gall. 5. â— 2 3. But to speak something to this text Abraham here by the Apostle is understood to represent God by way of type and figure as it were his two women Sarah and Hagar the two covenants of God the two sons Ishmael and Isaac represents as the text hints the two seeds in these two covenants of God Now Sarah the free-woman represents the covenant of grace
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