3. 29. The third Difference is in regard of the Conditions of the Covenants the Condition of the first Do this and live and upon that Condition onely God did promise to be their God Jer. 11. 4. 2 Chron. 15. 2. and all the Promises were upon Third difference is in regard of the Conditions of the Covenants condition of doing Jerem. 11. 3 4. Deut. 28. throughout the Chapter But the New Covenant requires nothing by way of a condition on the Creatures part without which it is not made good and without which the Promises are not made good as appears by Heb. 8. 9. where he saith Not like the Covenant which he made with their Fathers which Covenant they broke and he regarded them not So that his not regarding them proceeded from their not keeping the conditions of his Covenant but it is not such a Covenant for saith he vers 10. 11. This is the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Laws into their mind and in their hearts will I write them and I will be their God and they shall be my People And they shall not teach every man his Neighbour and every man his Brother saying know the Lord for all shall know me from the least to the greatest for I Will be mercifull to their unrighteousnesse and I will remember their sinnes and iniquities no more Se also the Prophesie of this Covenant Jerem. 31. 31 32 33 34. In all which we find nothing as a condition put upon the Creature but God hath engaged himself to do the whole work for them The fourth Difference is in regard of the Promises of these Fourth difference is in regard of the Promises of these Covenants Covenants the Promises of the first Covenant being onely Temporall Promises of Temporall things as Deut. 28. vers 1. to the 15. Jerem. 11. 5. But the Promises of the New Covenant are all Spirituall Promises of Spirituall things as by those fore-mentioned places Heb. 8 9 10 11. Jerem. 31. 32 33 24. As in one there is no mention of a Spirituall Promise so in the other there is no mention of a Temporall Promise The fifth Difference is between the Mediators of these Covenants Fifth Difference is between the Mediators of these Covenants the first being as I conceive Moses and therefore he is said to be faithfull in all his house Heb. 3. 2. 5. Gal 3. 19. and we see Moses performing the office of a mediator as neede did require as Exo. 32. 11. Let me alone saith God that I may destroy them but Moses would not give over God till he was appeased as verse 14. and Psal 106. 23. But the Mediator of the new Covenant is Jesus Christ Heb. 8. 6. and 9. Sixth Difference is in the Blood of the two Covenants 15. It is Christ alone that is the Mediator between God and man with referance to the new Covenant The sixt difference is in the Bloods of the two Covenants one was the blood of Calves and goates to wit of the first covenant as Heb. 9 19 20. Where it is called the blood of the Covenant so also Exod. 24. 8. But the blood of the New Seventh difference is in writing of the Law of the Covenants Covenant is the blood of Christ Who through the Eternall Spirit hath offred up himself without spot to God so also cor 11. 25 The seventh Difference is in the writing of the Law of the covenants the first was written in Tables of Stone Exod. 32. 15 16. But the Law of the New Covenant was written in the heart as Heb. 8. 10. 1 cor 11. 25. The Eighth difference is in regard of the obscurity of the 8 Difference is in regard of the obscurity of the one and plainnesse of the other one and plainnesse of the other as in the 2 Cor. 3. 13 14 15. there was blacknesse and darknesse at the delivery of it Heb. 12. 18. but the New Covenant is plain and clear 2 Cor. 3. 18. and it must needs be so seeing the law of it is written in the heart of the people The people of the first could not look to the end of that which is abolished and this obscurity was shadowed out by the veile upon Moses face 2 Cor. 3. 13. therefore this vail is said to remain upon their face untill this day in the reading of the Old Testament vers 14. but we with open face behold as in a glasse the glory of the Lord and are changed into the same Image from glory to glory as by the Spirit of the Lord vers 18. The Ninth difference is in regard of the worship that did 9 Difference is in regard of the worship appertaining to these Covenants appertain to these Covenants for that which did belong to the first Covenant did consist of tipes and shadowes of good things to come Heb. 10. 1. But the worship under this Covenant is such a worship as declares that those good things are already come and is a spirituall worship Iohn 4. 23. and Phil. 3. 3. The last difference that I shall name is that The first Covenant Last difference is the 1 Covenant is done away that the second might be established is done away that the second might be established 2 Cor. 3. 11. Heb. 8. 13. and 10. 9. Thus have I briefly shewed the differences between the two Covenants But it may be some will object and say what is this to the laying open the main root of Antichrist I answer that in regard the first Covenant did run in the flesh and did hold out Christ to come in the flesh Now to hold out that Covenant when Christ is come in the Flesh is the main Root of Antichrist and denyes Christ to become in the flesh As will more evidently appear by the going over these particulars again and making such use thereof as the Scripture will direct us to do The use of the first Difference If the first Covenant was made when God took the people of Israel by the hand to lead them out of the Land of Egypt then it takes off that which some suppose that all actuall sinnes are sinnes against the first Covenant and are done away by Christ and that unbeleife is onely the sinne against the New Covenant to this end they bring that place Heb. 9. 15. where it is said for this cause he is the Mediator of the New Testament that by means of death for the Redemption of the Transgressions that were under the first Testament they which are called might retain the promise of eternall Inheritance Now to my understanding the whole scope of that place is to shew that notwithstanding there were sacrifices offered for sinne according to the Law yet it was not sufficient to do away sin for there was an insufficiency in them as appeares Heb. 10. 3 4 11. and chap. 9. 9. see also the following verses to
the 15. verse also chap. 10. 1. All which sheweth that that Covenant and those sacrifices could not make perfect nor doe away sinne as touching the Conscience but that the bloud of Christ must doe it and that they must look beyond all those things to Christ Heb. 10. 9 10 12. chap. 9. 14 26 28. Again this Covenant being made at that time declares that other people were not priviledged with that Covenant as Psal 147. 19 20. It is most evident that God took no people into Covenant before he took the people of Israel for there was no people in a Religious communion untill God gave Abraham the Promises and the tipes of the Covenants as may be found by the Scriptures Therefore to hold that all actuall sinne that hath been or shall be committed by men of all Nations are sinnes against the first Covenant and done away by Christ makes the first Covenant to be made to all Nations which is contrary to Psalm 147. 19 20. Again it makes the Covenant to be before it was Again it holds it out to be still in being to the end of the world whereas the Scripture declares it to be done away as before shewed The use of the second Difference If the first Covenant was made with Israel after the flesh and the second with Israel after the Spirit Then to affirme that Infants are foederally holy by vertue of their being borne of Beleeving Parents holds forth still a Covenant in the Flesh which to do doth to my understanding deny Christ to be come in the flesh for if the Testator of the New Testament be dead and the New Testament be in force onely to the Spiritual Seed then to bring in the Naturall Seed again is to looke for Christ to come again for he was to come of the Naturall Seed and when he is come all the priviledges that came by discent are void as appeares by the Apostle Paul Phil. 3. 3 4 5 6 7. where the Apostle renounces all fleshly priviledges and those he strives for are such as flow from Christs sufferings death and resurrection as also 2 Cor. 5. 16. After the Apostle had spoken of the death of Christ in the 15. verse he infers vers 16. that henceforth we know no man after the flesh though we have known Christ after the flesh yet henceforth know we him so no more If any ask what holinesse that is in 1 Cor. 7. 14. I answer that we are to mind the scope of the place the Apostle is there answering a doubt which was whether the believing husband or wife might continue to dwell with their husband or wife being an unbeleiver He answers they might or else their children would be unclean as they were under the Law or first Covenant but that was a thing out of question it seems they did not question but they might keep their children But it appears by the Apostle they might as wel question the one as the other but neither was to be questioned But it may be some may object and say that the people that came of Jacob were not the Seed of the Flesh but Ishmael was the Seed of the Flesh as Gal. 4. 29. For answer hereunto the Seed of the Flesh is to be considered in a Two-fold respect First Ishmael was the Seed of the Flesh for he was by a Bond woman and was begotten in the strength of Nature and so Isaac was not the Seed of the flesh for he was of the Free-woman and born by promise Gal. 4. 23. Again Ishmael was the Seed of the fleshy Gen. 18. 11 12. as he did â—ipe out the Seed of Abraham Isaac and Jacob as they were considered the Seed of the first Covenant and therefore he was before Isaac for the Bond-woman did type out the first Covenant and her Seed did type out the Seed of the first Covenant Gal. 4. 23 24 But Isaac as a type did hold forth the Seed of the New Covenant as Sarah did as a type hold forth the New Covenant Gal. 4. 26 27 28. and therefore the mighty Power of God was seen to make good his promise above and beyond the power and strength of Nature to cause Sarah to conceive and bring forth Isaac even as it is the mighty power of God above the strength of nature that causes the children of the new Covenant to be brought forth Iohn 2. 5. Ephes 2. 5 6. Colos 1. 12 13 14. 1 Pet. 1. 3. 23. 1 Cor. 1. 23 24. Therefore let us learn to put a difference where the Scripture puts a difference least we deny Christ to become in the Flesh and so be antichristian If any object and say May not Infants be the children of the New Covenants I answer Not by vertue of being descended of Believing Parents as is pleaded from 1 Cor. 7. 14. and Acts 2. 39. Again let this teach all Beleevers to love as Brethren Be not like those Israelites Exe. 2. 13. What though there be difference in judgment it is for want of Light that there is any falling short or going beyond a Rub for all the people of Christ are a willing people in the day of his power Psalm 110. 3. and that every one that knowes God to be his God according to the Grace and Power of the New Covenant is willing to be and do what ever God would have them Oh therefore let there be no strangenesse amongst us God our Father loves us and bears with us let us learn to do the like one towards another It is not the taking or not taking up of an Ordinance that makes us the children of God but our being in covenant with God and there may be as much tendernesse of the Glory of God shewed in the forbearing to practice that which we are not satisfied in as in practising that which we are satisfied in Let us not therefore judg one another any more Rom. â— 13. But judge this rather That no man put away a stumbling blocke or an occasion of offence in his Brothers way vers 13. And let us therfore follow after the things which make for peace and things wherewith one may edifie another vers 19. And judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the Counsels of the hearts and then shall every man have praise of God 1 Corinth 4. 5. Love is a great duty that the people of the New Covenant owe one to another Heb. 10. 24. and that which Christ requireth of them Iohn 13. 34. and it is a Note to know Christs Disciples from the World vers 35. I his makes us like God 1 Iohn 4 7 8 11 12. I might write a whole Book of this particular But I hope those to whom this is directed will be active in the discharge of this duty and truly I observe that of late the people of God are more for love and the silencing of differences then ever I knew
them which I doubt not but it is a presage of much good but I say no more of this lest it should seeme to be a degression Again by this it appeares that to hold a Nation as England Scotland Germany c. to be the Church of God in Covenant denies Christ to become in the flesh and so is Antichristian For if a Nation be in Covenant it must needs be in the first Covenant for the New Covenant takes a choise people out of the Nations in whose hearts God writes his Law Heb. 8. 10. 2 Cor. 3. 3. and they shall all know him from the least to the greatest vers 11. But so it cannot be said of any Nation he will be mercifull to their unrighteousnesse and their sin and their iniquities he will remember no more But to what Nation can this be apply'd Surely to none but to a select people and therefore the Churches of Christ under this Covenant are said to be in Christ Gal. 1. 22. 1 Thes 2. 14. In which places take notice that even in Judea where was onely one Church which was the collective body of the Nation none excepted under the first Covenant now under the New Covenant there is severall Churches which are in Christ The use of the third Difference If the Conditions of the first Covenant were Doe this and live then it shewes us the reason why God did deale so sharply with them in outward things when they sinned against him because it was according to the conditions of his Covenant with them Again it shews the privilege of the people of the New Covenant they live to do but not do to live they do not act to God to be kept in the favour of God but they are kept in the favour of God that so they may acknowledge God and be to the praise of his Grace for all is of grace to them First their Election is of grace Rom. 11 5 6. Secondly that Christ dyed for them is grace Heb. 2. 9. Again they are freely justified by his grace Tit. 3. 7. Again that they are called it is of grace Gal 1. 6. 15. Again that they beleive it is of grace Act. 18. 27. Again that they have Hope it is through grace 2 Thes 2. 16. Again that they are saved it is by grace Ephes 2. 9 8. and all is that they should be to the praise of the glory of his Grace Ephes 1. 6. you see here is nothing but Grace Now if there were a Condition of Workes then Grace were no more Grace Rom. 11. 6. If any object and say then we need not work I answer We are the more engaged to work If any ask to what end It is answered already viz. to glorifie God who hath called us to partake of such Grace so that to hold forth Workes as the Condition of the Covenant doth as I conceive deny Christ to become in the flesh for the first Covenant with the Condition thereof was ended in Christ when he came in the flesh The use of the fourth Difference If the promises of the New Covenant are onely Spirituall then it may serve to silence them that speak against those that walk not with them in the publike way Because say they they are poor men most of them and God doth blast them in their Estates For my part I conceive that such speeches as these flow from a Spirit of Envie or a Spirit of Antichrist or both If they speak that which they do not think it is like it is from Envie But if they think indeed that because God did promise in the first Covenant to make his people prosper in outward things and they see not this made good to them now and therefore they conclude them to be in a way of Errour this is from the Spirit of Antichrist for this was the priviledge of the first Covenant and God did make good his promise to them he gave them indeed a Land flowing with milk and honey and made them a rich People and a terrour to their Enemies so long as they keep close to him But the things promised in the New Covenant is only of Spirituall priviledges as is before shewed from Ierem. 31. 32 33 34. Heb. 8. 9 10 11. which God hath ever made good to them onely for the measure he doth proportion them accordingly to his Fatherly dispensations and for outward things it is enough for them that he that takes care for Lillies and Sparrowes is their Father but for abundance they are not to look for it by vertue of a promise but rather the contrary and that by the currant of Scripture see first Christs own words Matth. 5. 10 11. Blessed are they which are persecuted for Righteousnesse sake for theirs is the Kingdome of Heaven Blessed are ye when men shall revile you and persecute you and say all manner of evill against you for my sake falsly And truly friends if ever men were set on work to say all manner of evill against the servants of Christ falsly then surely now I admire that men dare to write and See Dr. Featlies Dipper dipt Mr. Pryns fresh discovery of prodigious Blasing Starres their Epist to the Parl. preach as they do for first they brand them with the reproachfull names of Sectaries and then lay to their charge such things as is most false and then run to the Magistrates in their Dedicatory Epistles to have them put to death for denying the Authority of the Civill Magistrate and for striking at the very Roots of it the most unjust thing in the world but they bring large stories of the Anabaptist in Germany and thence conclude that those they call so here are such Whether ever there were any such in Germany or no I know not But it is evident those in England that are so called are as faithfull to the Magistrate as any in the Kingdome for though they do not fight for their Religion yet are there Thousands of those Sectaries and Anabaptists as they call them in the Field with their lives in their hands to maintain a lawfull Magistracy against Tyrannie Adde to this the Confession of Faith published in the name of seven Churches in London Sometimes they say they are an unclean people and then to See the Dipper dipt pag. 1â—â— prove it they bring a great many stories of Out-landish men and of a great many of their beastly Predecessours the Popes who tollerated Jewes and instance in but one man in all in England one Farnham that pretended he was one of the Prophets in Revel 11. this Farnham if he be a man of any Religion it is that of the Church of England for since he was in prison he was very hot for Common-Prayer therefore Dr. Featly should have framed his argument thus if the Popes tolerate shewes or if any old stories can be related of some beyond Sea that have been called Anabaptists that have had many wives or any one giddy-brain'd fellow in England
Long-suffering c. So by this I suppose we may judge what spirit men are guided by if we see them exercising Love Joy Peace Long-suffering Goodnesse Gentlenesse c. then we may conclude they are led on by the spirit of Christ But if we hear them cry out thus Let us fill all Presses See Mr. Edvvards Gangraena page 164. and make all Pulpits ring and so possesse Parliament City and whole Kingdome against Sects c. And when such counsell as this is so generally practised by the Ministers of the Presbyterian way crying continually to God and the Magistrate for fire from heaven or that which is equivalent to it to devour them We may also conclude as safely that this is from the dark spirit of Antichrist the veil being still upon their hearts when they look to the Old Testament for a Rule in this that because God appointed under that Testament that men should be cut off by death for divers sinnes as breach of the Sabbath Numb 15. 36. and for many other offences as Lev. 20. 2. 27. Chapt. 24. 14. 23. Deut. 13. 10. and 17. 5. and 21. 21. and 22. 21 22. 24. Now Christ hath appointed in the New Testament that they be cut off by Excommunication for that which was death under the Old Testament Deut. 22. 22. compared with 1 Cor. 5 c. But they would not have them cut off for the same things as they were under the first Testament but for Heresie and that not proved by two or three witnesses without which none could be put to death under the first Testament Objection But it will be objected that it is proved to be Heresie for which the Presbyterians would have the Sectaries cut off by more then two or three witnesses for the whole Synod some few excepted prove it Answer For answer hereunto they say so but unlesse they be infallible in their sayings they cannot prove it Objection But it will be objected that it is like that so many learned men after long debating know more then some few and those for the most part unlearned Answer I answer there were the more ground to think so if their own interest did not so much blinde their eyes but seeing that lyes at stake as they conceive and they having the whole businesse in their own hands they being parties and witnesses and judges it is not likely they should acknowledge that to be truth which their supposed adversaries the Sectaries as they call them hold but condemn it for heresie though it be the very truth of Christ If it were not so why did they formerly seek to the Magistrates for liberty See Smectymnuus themselves when the same would make out their own interest and now are so earnest against it Crying daily to the the Magistrate to restrain it in others who do as well deserve it as themselves But they be in honour and live like Princes yet this availeth them nothing so long as they see any honest Mordecay's that are faithfull to make discoveries of whatsoever is against the welfare of the state whom they have reproached with the name of Sectaries to sit in the Kings Gate under the Parliaments protection But should they prevail to have them cut off I am sure these adversaries could not repair the States losse for I am perswaded that this designe to cut off the Sectaries is of as dangerous consequence as any one thing that hath been plotted by the Kings party But blessed be God that the faithfulnesse and valiant atchievements of these Mordecayes are daily read in the ears of the Parliament so that I doubt not but they will keep them still under their protection although their adversaries have set up Gallowes in their own thoughts and purposes to hang them all upon as appears by their dayly preaching and printing following the Parliament with their Dedicatorie Epistles Sermons and Petitions for power to suppresse them and because they have it not to their mindes they charge the Parliament with Covenant-breaking c. But I wonder what these men think of the 25. of Matth. Do they think that Jesus Christ was in earnest when he said that those which did not visite his brethren in their affliction must be sent away with Go ye cursed Oh then what will be the condition of those that labour by all possible means to have them imprisoned banished c. The use of the Ninth Difference If the worship of the first Covenant did hold out Christ to come and the worship of the New-covenant declares Christ to be already come Then it teaches us that to hold out any part of that worship now is to deny Christ to be come and so is Antichristian Now the worships of the two Covenants did differ in many regards As first the worship of the first Covenant was tied to one Nation Psal 147. 19. 20. Also it was tied to one place Deut. 25. 5 6 7 14. 26 27. But the worship of the New-covenant is to be performed in any Nation and in any place of that Nation Acts 10. 34 3. Ephess the 2. to the end of the Chapter Joh. 4. 21 22 23. Answerable to this was the Saints practice Acts 2. 46 1 Cor. 14. 23. When the whole Church is come together into some place saith the Apostle making no difference of places The worship of the first Covenant was carnall and performed in a worldly sanctuary Col. 2. 10. 20. Heb. 9. 1. But the worship of the New-covenant is Spirituall and performed in a Spirituall Sanctuary Phil. 3. 3. 1 Pet. 2. 5. Ephes 2. 20. 21. 22. These things premised it will easily appear what is the reason that many of the people of God do question many things in point of worship As first of all that all the People in a Nation should be compelled to worship for though God did require under the first covenant that the whole Nation of Israel should worship him it was because they were his people in covenant but he hath not taken any other Nation into covenant therefore to force any Nation to worship must have a ground from the first covenant But in the new-New-covenant God onely requires such to worship him as can worship him in spirit and truth Joh. 4. 23. This makes many think that if it would please the Magistrates to set men free in point of worship there would be more sincerity and lesse hypocrisie in the worship of God As to instance in the publike Fasts the whole Nation is forced to worship as the Nation of Israel was But now under the New-covenant God requiring onely Spirituall worship it is conceived that if all those who have no heart nor no spirituall ability to perform worship were left to follow their businesse in the world which they can do and the work were commended onely to those that would freely offer themselves it would be more pleasing to God being more sutable to the New-covenant and lesse sutable to the Old for it
is not the number but the sinceritie in answering a Rule of the New-covenant that is well pleasing to God Three horses that can and will draw will do more when the Cart stands then they can with twenty more added to them that draw backward The like may be said of other Nationall worship Again inasmuch as God did binde all the people of the first covenant to come to one place to worship and to bring thither their guift which place he made holy by dedication and consecration and now a ground being taken from thence to set apart speciall places of worship consecrated and dedicated and all men bound unto it under penalties as in the first covenant that therefore it is that many of the people of the New-covenant are afraid to come to worship there â— Ioh. 10. lest they should approve at least of that which as they do conceive doth deny Christ to be come in the flesh and upon this ground it is and no other as I verily believe that many people of God do think that the power of Christ alone is to be administred among the Churches in things appertaining to God and that in matters of Civill Government the Magistrate is to rule all men alike both Churches and others for the Scepter was not to depart from Judah nor a Law-giver from between his feet till Shilâ— come Gen. 49. 10. Objection But if you say sometime they had none to rule by that Scepter As appears Judg. 17. 16. and 18. 1. and 21. 25. Answer I answer though they had none to rule yet there did remain the Scepter and the right of ruling and that in matters of worship God informing them by his Prophets what to do they being to rule for him in that Nation which he had chosen which was Church and State individuall and this to continue till Shilo came therefore when this people would have a King like other Nations God having differenced them from all other Nations God tels the Prophet they had not cast off him but God 1 Sam. 8. 7. And though God did grant them a King yet would he not make them altogether like other Nations for he would chuse their King for them 1 Sam. 10. 24. And he appointed the manner of their Kingdome vers 25. Thus did God rule over the people of His Covenant in a more especiall way then over other Nations therefore it is conceived that he doth so now over the people of the New-covenant But now Shilo is come he is Ioh 1. 49 Rev. 1. 5. and 15. 3. Mat. 2. 2 21. 5. conceived to have the Scepter and to be the Law-giver to the people of the New-covenant in all those things that appertain to his own Kingdome and for those things that appertain to this life he hath set the Ordinance of Magistracy to be obeyed by all his own people as well as others and he that resisteth Rom. 13. 1 2 5. resisteth the Ordinance of God and therefore they must obey or submit to every humane ordinance or ordinance of man for 1 Pet. 2. 13 14 the Lords sake and for conscience sake Objection If any object that if this be so then every one will do that which is right in his own eyes Answer I answer seeing God by his own Ordinance hath appointed Magistrates to order the affairs of the Nations and Jesus Christ to order the affairs of his Kingdome this objection is fully resolved Neither need any fear that any of those that have learned to give the Lord his due will deny Caesar his seeing the Lord hath made both a duty and both former and latter experience doth confirm it and if any men in the Kingdome be disloyall to the Magistrates it is those that would so fain have those that are faithfull and true hearted to the State cut off imprisoned or banished in a time when there is so great need of them But the Lord forgive them The use of the Last Difference If the Lord have taken away the first that he might establish the second Heb. 10. 9. Then it should teach all people to take heed that they do not go about to establish again that which God hath taken away nor take away that which God hath established as all do which endeavour to bring into the worship of God the rites of the first Covenant and it is indeed to give the spirit of God the lye for it is in effect to say the first Covenant is best when the spirit of God sayes the second is the best being established upon better promises I am perswaded that each godly heart doth long for the utter ruine of Antichrist which will be completed so soon as this is generally seen that the upholding the first Covenant is the upholding of Antichrist what was that with which the Churches were deceived and bewitched presently upon their first planting Was it not the bringing in some thing of the first Covenant As appears Gal. 3. 1 2 3. and almost the whole Epistle declares it O foolish Galatians saith the Apostle who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you The Apostle seems to admire that inasmuch as a crucified Christ had been so cleerly held forth among them which did put an end to the Rites of the first Covenant that they should be so bewitched as to bring them in again Are you so foolish saith he having begun in the spirit are you now made perfect by the flesh Vers 3. By flesh he means the rites and priviledges of the first Covenant and by spirit the priviledges of the second as appears by what followes all along to the 12. verse of the fifth Chapter compared with Phil. 3. 3 4. If the Galatians were bewitched and if it were foolishnesse in them to return to the first Covenant is it not so now in those that do the same thing as they did Would it make the Apostle a transgressour to build again the things which he had destroyed Gal. 2. 18. And must not they needs be transgressours which build again the things which God himself hath made void Heb. 10. 9. We see there was no small deceit in this that the Apostle is fain to use so many Arguments to prevent it He tels them it was to Gal. 4. 9 be in bondage to weak and beggerly elements as if he should say What folly is it for those that are set in a glorious liberty to desire to be in bondage to things that are beggarly Therefore he warns them to stand fast in this liberty against that bondage Gal. 5. 1. You see he holds out the distance and difference between the Liberty of the New-covenant and the bondage of the Old in the two Mothers and their two Seeds as before is shewed Gal. 4. 22. 24 25. 26. Again he tels them If they were circumcised Christ should profit them nothing Gal. 5. 2. That Christ was become of none effect to them that they were debters to keep the whole Law that they were faln from grace Gal. 5. 3 4. It seems that Circumcision was that particular of the first Covenant whereby they were most easily deceived at that time being so lately in use But now this will not take with people the spirit of Antichrist hath put men upon the observing of other particulars of the first Covenant which are as dangerous as I conceive as that of Circumcision Oh therefore let us take heed how we act in any of the parts of the first Covenant in the worship of God for the perswasion so to act is not of him that calleth us Gal. 5. 8. Religion is not a thing to be jested with If we would therefore honour God and be honoured of God in the enjoyment of Gospel freedome and persue Antichrist to his utter ruine Let us cleave close to the rules which Christ and his Apostles have left us to walk by which when all religious people are brought unto Antichrist is down FINIS