Vindication of the Interest of Children of Believers, Text (1 of 3)

Vindication of the Interest of Children of Believers · Text (1 of 3)

p. 1A Vindication of the Intereſt of the Children of Believers in the Covenant of Grace, &c.

ACTS ii. 39.

For the promiſe is to you, and to your children.

IN this Chapter we have one of the firſt Sermons that was preached after the Aſcenſion of Chriſt. The very firſt that we read of, unleſs we take Peter his divine Oration in the Chapter before concerning the apoſtacy of Judas, and the chooſing of another in his room to fill up the Number of the Diſciples, to be the firſt. This indeed is a moſt excellent Sermon, and of divine inſpiration, in which the holy Scriptures refering to that caſe, were elegantly, and opportunely explicated, and applyed; and the Auditory that he directed himſelf unto ſweetly compoſed, and inſtructed in the Election of another Apoſtle, to fill up the room of him that betrayed his Lord and Maſter, who through the inſufferable anguiſh of his own Conſcience, was a moſt execrable Executioner of himſelf, and by the juſt judgment of God had his bowels burſt out, Acts 1.15, &c. We come unto the Chapter which my Text is part p. 2of, in which we may obſerve four general parts.

Firſt, The Miſſion of the Holy Ghoſt upon the Apoſtles, who according to the promiſe and command of Chriſt were to wait at Jeruſalem, for the accompliſhment of that rare and neceſſary bleſſing, to fit them for that great and difficult undertaking of preaching and planting the Goſpel they were commiſſionated unto, who were to go together and not enter upon this great work, until the Spirit did reſt upon them. Ver. 1: &c. we have their obedience to their Lords command, chap. 1.13, 14. There is one thing very obſervable, that when the Apoſtles, and thoſe that were with them, were with one accord waiting for the fulfilling of the promiſe, they did not ſit dumb, and ſilent together; but they did pour out prayer, and ſupplications to God, they did not keep ſuch a ſilent meeting, waiting for the Spirit, as the Quakers pretend to do: They were not only waiting but praying, it may be well ſuppoſed, that they were making ſupplications to God, for the obtaining that promiſed mercy they were under the expectation of.

Secondly, The Sermon that Peter (by divine aſſiſtance) did deliver to the Congregation that was about him. His Auditory was very great; no wonder it was ſo, partly becauſe of the time of it: Here was a great Seaſon that might contract a numerous Aſſembly, it was in the time of Penlecoſt, when there was a great reſort of people from many places; and alſo becauſe of that wonder that was then wrought in the deſcent of the Holy Ghoſt upon the Apoſtles, which enabled them to ſpeak in various languages, ver. 4, 5. When this extraordinary thing was noiſed abroad, it brought the Multitude together, ſome were confounded, others were amazed, and there were thoſe that mocked; they thought the Apoſtles were full of New Wine, as if their ſpeaking p. 3through the Gift of the holy Spirit ſo miraculouſly poured upon them, was only the fruit and effect of their exceſſive drinking. Thus we may obſerve how Satan doth inſtigate thoſe that be under his conduct and influence, to blaſpheme the moſt wonderful and obvious Works of God, ver. 6, 7, 8, &c. In this Sermon the Apoſtle Peter undertakes two things.

1. To wipe off that foul Aſperſion, that was caſt upon them, of being filled with New Wine. It was very needful for him ſo to do, otherwiſe this might be a means to obſtruct the good ſucceſs of his Sermon: We may ſee in many Verſes the way the Apoſtle takes to clear them of this Diabolical Accuſation, from ver. 14, to 22.

2. He comes to the peculiar Subject the Spirit of Chriſt did lead him unto, viz. To ſet home upon the Conſciences of the Jews, their great and ſanguinary Sin in their cruel and malicious crucifying and murdering the Lord Jeſus, the Prince of life, the only Meſſiah and Saviour of the World. Many of thoſe that heard him were guilty of it, as we may ſee by the round and poſitive charge, he draws up againſt and faſtens upon them, verſe 22, 23. Here we may apprehend, how fully and emphatically the Apoſtle doth fix this Crime upon his Hearers, as to him that was barbarouſly murdered and crucified; therefore he called him Jeſus of Nazareth, to ſhew that he was the true Meſſiah, promiſed by all the Prophets, and that they might readily underſtand that he ſpake of that very Jeſus, whom they in ſcorn and contempt called Jeſus of Nazareth, and upon whoſe Croſs they fixed that Title; the Apoſtle to make the charge the more full, he adds that it was that Jeſus of Nazareth, that was a Man approved of God among them by Miracles, Wonders and Signs, which God did by him, and that in the midſt of them, as they themſelves well p. 4knew: It was him that they did take, and by wicked hands did crucifie and ſlay. It is to be obſerved, that this terrible Accuſation is exhibited againſt all the Auditory of Peter, when he ſaith unto all that heard him, Ye have taken, and by wicked hands have crucified and ſlain, he might deliver himſelf thus unto them all, becauſe in ſo great a company, many were preſent that actually poured out the blood of Chriſt: Moreover the whole People cried out at the Tribunal, crucifie him, crucifie him, and imprecated, that his blood might be upon them, and their poſterity, viz. the guilt of his blood, and the direful fruits of it.

What a wonderful Spirit of Zeal and Courage, was the Lord pleaſed to fill this Apoſtle withal? Even him, who out of fear ſometime before had denied his Lord and Maſter; he was now full of the Spirit of the Lord, which is a Spirit of might and ſtrength, that did animate and ſupport him. One would think that this bloody Congreſs, that were skilful in, and ſcarce cool from the effuſion of blood, yea of the beſt of blood, would immediately have diſpatched him and emptied his Veins.

That the Apoſtle might faſten their execrable ſin upon their conſciences, in murdering the Meſſiah, he doth (from the Word of God) prove him to be ſo. He did not only propound his aſſertion, but he proved it, that ſo he might involve his hearers, into a full and through conviction. This doth evidently inſtruct thoſe, that take upon them to preach the truths of Chriſt, to prove them, and to be able to defend them.

The Suitable mediums and arguments, the Apoſtle inſiſts upon to prove this his Doctrine, concerning Chriſt, as how God raiſed him from the dead, and concerning David a tipe of him, I muſt p. 5not ſtand to ſhew, but muſt come to the next general part I obſerve in this Chapter.

Thirdly, The good effects and gracious fruits of this the Apoſtles Sermon. After he had fixed the charge he drew up againſt the Jews for murdering the Meſſiah, whom he proved to be ſo, then he comes with a ſharp arrow of application, and ſtrikes it deep (by the efficacy of the holy Spirit) into the hearts of his ſinful Auditors, ver. 36. therefore let all the houſe of Iſrael know aſſuredly, that God hath made the ſame Jeſus whom ye have crucified, both Lord and Chriſt: He told them how eminently he was exalted by God, whom they had vilified and abaſed unto the greateſt contempt and ſhame, and had put him to the moſt painful, ſhameful and curſed death, that ever could be.

Oh! to deal thus with the Son of God, the Lord of all, the only Meſſiah ſo highly exalted at the right hand of the Majeſty on high, and made both Lord and Chriſt, what a cut might this be to thoſe that heard the Apoſtle, being guilty of ſo great ſin, of ſuch Scarlet impieties? Tunc ingens eſt ſtimulus, quo Petrus mirâ libertate et ſinceritate, pupugit corda Judaeorum. See and behold, what wickedneſs ye have committed, the guilt of what blood you have contracted: what maliciouſly and cruelly to murder the Lord Jeſus, the Saviour of the world, who is the Lord of all, who is over all, God bleſſed for over!

This had by the bleſſing of the moſt high gracious effects and fruits upon thoſe that heard him.

Firſt, They were pricked at the heart, they were troubled and grieved at their heart, becauſe of their horrid ſin they had committed in their deteſtable murder of Chriſt. Doluerunt animis, quod crucifixiſſent Chriſtum. Piſca. Ver. 37.

Secondly, They ask Peter, and the reſt of the Apoſtles, what they ſhould do? ver. 37. Now they were brought into a miſerable plunge, the p. 6bloudy colour of their ſin, and their Conſciences boiling hot within them, pronouncing fiery Sentences againſt them, the very ſting of the damned was crucifying them; this might well make them as amazed, and confounded rebels to cry out, what ſhall we do? what courſe ſhall we take, to get free from the charge of this crying ſin? no ſooner were theſe poor wretches convinced, and begged councell of the Apoſtles as to their eſcaping that dreadful wrath that was due unto them for their greatly meritorious ſin; but Peter gives them ſuitable advice, directing them how they might obtain eternal Salvation, by the bloud of him whom they had wickedly crucified and ſlain, as in ver. 38. he doth exhort and direct them, to repent, to be baptized in the name of Jeſus Chriſt, that they might receive remiſſion of ſin, and the gift of the holy Ghoſt; then they may be well aſſured, that through him whom they crucified, they ſhould obtain a diſcharge from their foul-confounding guilt, and eternal Salvation. I ſhall proceed no further in the parts of this Chapter, neither ſhall I add any thing more as to the happy effects and events of the Apoſtle's moſt excellent Sermon, in the hearts, and lives of theſe wonderful converts, that heard him, who though never ſo wicked before, were the prinitiae evangelij, ſhewing the glorious efficacy of the ſufferings of Chriſt, that thoſe that were his inveterate enemies, and did ſo inſatiably thirſt for his pure and ſpotleſs bloud, that nothing could ſatisfie, but their waſhing their hands in the ſame by a violent effuſion, ſhould partake of the firſt fruits of it.

The Apoſtle diſcerning, what a miſerable condition they ſaw themſelves to be in, and into what a direful abiſs of divine wrath they apprehended themſelves to be ſwallowed up, he does not only nakedly call upon them to repent and turn to God, and to fly unto him for mercy; but gives p. 7unto them one of the moſt gracious Motives and incouragements thereunto, telling them the promiſe is unto them, and their Children. He did well underſtand, that their horrible ſin did not only extend unto them, but alſo unto their offſpring; for they had not only poured out the ſacred bloud of Chriſt themſelves, but alſo had involved their Children in the guilt of it, Mat. 27.25. When Pilate had ſaid I am innocent of the bloud of this Perſon, ſee ye to it, then anſwered all the people, and ſaid, his bloud be on us, and our Children. Surely a lively ſenſe of this, made a deep wound in their Conſciences. To relieve and ſupport them in this miſerable plunge, when they could not but ſee the wrath of a juſt revenging God, ready to invade both them, and their Children, they could not but be in a deplorable caſe, ſaying, we have eternally deſtroyed and ruined both our ſelves and poſterity: The Apoſtle preſents them with a Plaiſter broad enough for their Sore; q. d. well though your ſin be ſo grievous and damnable as to your ſelves and little ones, yet repent, and turn to God, and it ſhall be happy both with you, and your Children alſo: for ſaid he, the promiſe is to both, and will reach you, and your dying infants; you ſhall not be caſt out of Covenant, but you, and your little ones ſhall continue in the ſame, that you were in before the actual exhibition, and death of your Saviour, whom ye did impiouſly crucifie and ſlay. Oh what a full breaſt of conſolation was here, from the infinite grace of God expoſed for theſe miſerable creatures to ſuck and hang upon! the very marrow and quinteſſence of the Goſpel is propoſed to them, for their effectual inducement to repent and believe. Here was the fountain opened for ſin and for uncleanneſs, in which theſe poor trembling ſinners might waſh and bathe their guilty and filthy Souls; theſe were thoſe that p. 8now look upon him whom they had pierced, and did mourn over him, as one mourneth for his only Son, and they were in bitterneſs for him, as one that is in bitterneſs for his firſt born, Zech. 12.10. Peter gave them ſuch a Cordial, that could not but greatly refreſh and comfort them; here he was like to his bleſſed Lord and Maſter, the good Samaritan that had compaſſion on him that fell among thieves, and was wounded, who went to him, and bound up his wounds pouring in oyle and wine, that ſo he might both cleanſe and cure.

Now we come to fix upon the words of our Text: That we may ſee clearly, what is intended in them, let us obſerve a few particulars by way of general diviſion that are comprehended in them.

Firſt, To whom this is ſpoken; it was to the Jews, who were then met together out of many Nations at the Feaſt of Pentecoſt, ver. 5. and there were dwelling at Jeruſalem Jews, devout men out of every nation under heaven. Some of theſe, nay many of them, were effectually touched at the heart by the penetrating Sermon of Peter, or rather by the irreſiſtible compunction of the Spirit of God, cooperating with the preaching of Peter, as it was at another time, when this excellent Apoſtle was preaching, Acts 10.44. While Peter yet ſpake theſe words, the holy Ghoſt fell on all them that heard the word. When the holy Ghoſt doth fall upon the heart, and into the heart of thoſe that hear; the word then (the power and authority of it) ſhall be found, and that by the moſt perverſe and obſtinate ſinner: it is he that makes the word to be quick, and powerful, and ſharper than any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and of the joints and marrow, and to be a diſcerner of the thoughts and intents of the heart, Heb. 4.12.

p. 9Secondly, By whom they were ſpoken; Viz. by Peter, in the name of all the reſt of the Apoſtles. It pleaſed the Lord at this time, and upon this occaſion, to conſtitute him to be the mouth of all, he was great in utterance, it is very probable the reſt of the Apoſtles might be willing to chuſe him to be their Spokeſman. However the Spirit of the Lord did order it, that it ſhould be ſo, that Peter ſhould be the man, that ſhould preach this excellent Sermon, all the Apoſtles were concerned in it, and did even ſpeak in and with him, ver. 14. But Peter ſtanding up, with the Eleven, lift up his voice, and ſaid unto them, ye men of Judea, and all ye that dwell at Jeruſalem, be this known unto you, and hearken to my words, &c. Peter ſpake in the company, and in the authority of the reſt: thoſe awakened ſinners judged that in the ſpeaking of Peter, all were concerned, therefore when they were pricked to the heart, they ſaid not only to Peter, but to the reſt of the Apoſtles, men, and brethren what ſhall we do? One Miniſter of Chriſt, that ſpeaks the word of God, preacheth in the ſame authority, that all the Miniſters of the Goſpel do.

Thirdly, Why theſe words in the text were ſpoken and affirmed; It was by way of Motive to preſs on the exhortation, we have in ver. 38. the Jews had lived under the former adminiſtration of the Covenant of grace, in the which the Meſſiah, that was to come, was exhibited in the promiſe, and ſhadowed in many Types, and Figures, by which they were taught to expect, and to look for the coming of the Meſſiah in Perſon. At laſt in the time appointed, he is come to bring, and to eſtabliſh a new and a more glorious adminiſtration, not to diſſolve the Covenant (as ſome would have it) but to eſtabliſh it under a more eminent, and excellent diſpenſation, than ever it was before his incarnation, ſuffering, and aſcenſion. But becauſe he came not with p. 10external pomp and ſtate, That the carnal Jews expected him in, he was by them deſpiſed, rejected, & perſecuted to death, which the infinitely wiſe God did overule to the accompliſhment of his eternal purpoſe, as to the Salvation of the elect; yet their ſin and wickedneſs was never the leſs, who took the bleſſed Son of God, the only Meſſiah, and by wicked hands, did crucifie and ſlay him, though he was delivered by the determinate councel of God: the eternal purpoſe and councel of the everlaſting, and infinitely wiſe God, took place in the Jews perpetrating their enmity and malice upon our bleſſed redeemer, Acts 4.27, 28. For of a truth againſt thy holy child Jeſus, whom thou haſt anointed both Herod, and Pontius Pilate, with the Gentiles, and the people of Iſrael were gathered together, for to do whatſoever thy hand, and thy councel determined before to be done. Though all was managed, by the adored wiſdom of the eternally wiſe Jehovah, who brought his Son into the world, and delivered him up to be crucified; yet the wickedneſs of his implacable murdrers was never the leſs. The Apoſtle finding ſome of their hearts to be bleeding, relenting, and greatly affected at their amazing impiety, he labours to ſet conviction home upon their Conſciences, to drive the nail up to the head, he perſwades them to repentance, and to ſubmit to Chriſt his diſpenſation of the Goſpel, and to declare their ſubmiſſion, by their being baptized in the name of the Lord Jeſus Chriſt.

Fourthly, we are to conſider, what is here affirmed, this is the matter that we are moſt to be concerned about, viz. this promiſe is to you, and your children. What this promiſe is, imports the Emphaſis of this text; there are two acceptations, I find to be of theſe words, I will mention, both of them.

p. 111. Some would have the Article foreign, to point at the Promiſe before-mentioned, cited out of the Prophet Joel, ver. 16, 17. But this is that which was ſpoken by the prophet Joel, and it ſhall come to paſs in the laſt days, (ſaith God) I will pour out of my ſpirit upon all fleſh: and your ſons, and your daughters ſhall propheſie, and your young men ſhall ſee viſions, and your old men ſhall dream dreams. This (ſay ſome) doth relate to the extraordinary effuſion of the Spirit of God, that ſome ſhould enjoy. But I find, that there are Expoſitors, that encline not to this. I ſhall lay down two or three Reaſons, why I judge, that the Promiſe in this Text doth not refer to that of the pouring out of the Spirit in great meaſure.

1. The interpoſition of a large diſcourſe, between the mention of that promiſe, and the Text, ſeems to break off all connection, between the diſcourſe concerning the Counſel of God in giving up Chriſt to death, and then to give him a Glorious reſurrection revealed at large in the Pſalms, which had been now accompliſhed by them, tho' with wicked intentions: This interpoſeth; ſo that here, the Apoſtle ſeems to be upon a new matter, altogether diſtinct from that promiſe of the extraordinary, and plentiful effuſion of the Holy Ghoſt.

2. Becauſe they that did believe, and were baptized, did not receive theſe extraordinary gifts; therefore it is not to be ſuppoſed, that the Apoſtle would deceive, and delude them, in making ſuch a promiſe unto them, which was not to be performed, and never to be imparted unto them. The holy Preacher did only induce, and ſweetly entice them with a promiſe, which upon their accepting of his counſel, they might be certain to enjoy: It was indeed a moſt gracious promiſe, ſuch an one, that would make them eternally happy, and more neceſſary than the gifts of Miracles.

p. 123. Becauſe the promiſe here meant, is of a perpetual duration, at leaſt to be in force in all Ages; for it is extended to as many, as the Lord ſhall call, which doth reach to all Ages, and Generations, and ſo is a promiſe that is not limited and reſtrained to ſome Ages, and to ſome Chriſtians, but toucheth and belongeth unto all: Whereſoever God ſhall be pleaſed to call any, the promiſe ſhall be extended to them, and their children; this laid down as a ground-work for the proceedings of grace, in encouraging to believe, and repent, to the end of times, even unto the calling in of all the Elect.

2. There is another acceptation of the Words, which I ſhall take up withal, ſuch a one that I think is built upon better grounds; let us obſerve well the Article foreign, that is ſet before the word promiſe, and that may give us a clear light herein, foreign.

This muſt denote ſome great and eminent promiſe, that was made to the Jews, and ſuch a promiſe that they were well acquainted withal: The promiſe is to you, and to your children, the promiſe that was made to you, and that is well known to you. This can be looked upon as nothing leſs, then the Covenant of Grace, or one of the uppermoſt or top-branches of it; for to them did pertain the Covenant of promiſe, Rom. 9.4. Who are Iſraelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving the law, and the ſervice of God, and the promiſes. Let us ſee what they be called in Acts 3.25. Ye are the children of the prophets, and of the covenant which God made with our fathers, ſaying unto Abraham, And in thy ſeed ſhall all the kindred of the earth be bleſſed. But what was that ſay you, or what Covenant was that? You may ſee it in Gen. 17.4, 7. As for me, my covenant is with thee, and thou ſhalt be the p. 13father of many nations; or as the words may be read, of multitudes of Nations. He was then but the Father of one Nation, I but God doth here promiſe unto him, that he ſhall be a Father of a multitude of Nations. This muſt needs look unto the Gentiles, and the many Nations of them, after the Incarnation, Suffering, and Aſcenſion of the Meſſiah, when the Wall of partition was to be broken down, and the Covenant of Abraham carried over unto them. 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 unto thee, and to thy ſeed after thee. This is the Covenant-promiſe the Apoſtle urgeth upon theſe convinced and awaken'd Sinners, that he might overcome them to repent, and accept of the new adminiſtration of the Covenant; for the promiſe was to them, and to their Children. Quod illis filios adjungit, pendet ex verbis promiſſionis; ero Deus tuus, & ſeminis tui poſt te, Gen. 17.17. Ʋbi Deus filios patribus accenſet in adoptionis gratiâ, Saith a Learned Expoſitor, and he addeth, Hic locus abundè refellit Anabaptiſtas, qui infantes ex fidelibus genitos à baptiſmo arcent, quaſi non ſint Eccleſiae membra: This place (ſaith he) doth abundantly confute the Anabaptiſts, who drive away the Infants born of godly Parents, as if they were not Members of the Church.

2. The Promiſe here ſpoke of, muſt be ſuch an one, which gives remiſſion of ſins, and the Gift of the Holy Ghoſt; ſuch an one, that to drooping diſconſolate Souls, aſſures of pardoning and ſanctifying Grace: Ver. 38. Then Peter ſaid unto them, Repent, and be baptized every one of you for the remiſſion of ſins, and ye ſhall receive the gift of the holy Ghoſt. This is that Promiſe, that he tells them doth appertain to them, and not to them only, but to their Children alſo. The ſame Promiſe we have, Jer. 31.33, 34, and Ezek. 36.25, p. 1426, 27. It muſt be ſuch a Promiſe, as carries in the womb of it, the offer of pardoning and ſanctifying Mercy, which is in the Covenant of Grace.

3. The Scope of the Apoſtle is to ſhew, what an Obligation there was lying upon them, to accept of and to believe in Chriſt freely offered unto them, and not to ſtand out, and be ſhy of coming under his new adminiſtration: From hence he argues, for the promiſe is to you, and your children. We may ſum it up thus, q. d. You are the Poſterity of ſuch, whom God accepted, and took into Covenant with himſelf, promiſing to be a God to them, and their Seed, to whom he alſo promiſed, to ſend his Son, by whom this Bleſſing ſhould be confirmed; accordingly this promiſed Seed, the great Promiſe of the Covenant, is come for this very end, Rom. 15.8. Now I ſay, that Jeſus Chriſt was a miniſter of the circumciſion for the truth of God, to confirm the promiſe made unto the fathers: To confirm the Covenant, not to diſſolve it; confirm it, to whom? To the Jews, and alſo to the Gentiles. I but, how is this confirmed by Chriſt, if the Children muſt ſince the coming of Chriſt be ſhut out of the Covenant? Oh! what a ſweet allurement was here, to haſten their acceptance of the Apoſtles Exhortation: Oh! (ſaid he) do not you by your infidelity, and diſtruſt of the Grace and Mercy of God, deprive your ſelves of ſuch an inconceivable and ineſtimable Bleſſing and Priviledge: Thus ſaith an Excellent Author.

So that the Apoſtle lays before them a good encouragement to come to Chriſt, and a firm bottom of hope to found pardon upon their Repentance; becauſe in their Church-eſtate, which was going alſo to be carried over unto the Gentiles, they and their Children were under, being in covenant with God, and ſtood firmly poſſeſſed of the ſame, which God would make good to them, and p. 15confirm them in; if by their unbelief they did not cut themſelves and their children off. So the Promiſe is the Covenant of Grace, made to Abraham, and his Seed, continued hitherto to them, and their Children. Here we may evidently ſee, that the Apoſtle does not undertake to diſſolve the Covenant, nor to cut off the gracious Entail thereof as to the Children, nor ſhut them out of this great Bleſſing, he would eſtabliſh them in; but acquaints theſe vile, and trembling Sinners, that the Promiſe is to them, and their Children.

2. Queſt. What is meant by Children?

Anſw. By Children is meant the natural Seed, Children after the Fleſh, for the Covenant here is the Covenant made with Abraham, and his natural Seed. This is that Covenant the Apoſtle mentions when he ſaith, The promiſe is to you, and your children: Viz. That Covenant which they were well acquainted withal, and valued themſelves highly from. Our Brethren the Anabaptiſts affirm, That Abraham's natural Seed had only a Covenant of temporal Promiſes, that the natural Seed had no part in the Covenant of Grace, but only the Spiritual, the Followers of Abraham's Faith.

But we affirm, That by Children here are meant the natural Seed, foreign — Such as were begotten of you, and did ſpring and proceed from your Loyns: As when the Covenant was renewed at firſt with Abraham, God would be a God to him, and to his Seed, that Seed that was to be circumciſed; ſo the terms of the ſame Covenant are here repeated by the Apoſtle, The promiſe is to you, and your children: Chriſt would make good his Promiſe to all Believers: This is that which (I hope) I ſhall evidently prove in its proper place.

p. 163. Queſt. But if the natural Seed be here meant, as having an Intereſt in the Covenant with their Pa…ts, whether is not their Right and Title limited, and reſtrained by the following Expreſſion; The time of their calling, as many as the Lord our God ſhall call, and none but ſuch, and never till then?

Anſw. There have been ſo many Learned Divines, that have gone before with ſuch clearneſs of Light in this Controverſie, that little can be added, or need to be ſpoken; ſomething conſonant to what they have ſaid, and agreeable to their Anſwers I ſhall offer.

We are to diſtinguiſh about Calling, for Calling is either effectual and ſaving, or only external Calling.

1. There is an effectual and ſaving Calling, that which appertains to the Elect of God, by which (by the external Call of the Word, and the inward efficacy of the Spirit) they be throughly Called out of all Sin unto God. To urge a neceſſity of this, without which, no Benefits of the bleſſed Covenant of Promiſe, can be obtained or challenged, is a palpable Error, againſt which there may be many Clouds of Witneſſes produced to teſtifie. In every Age of the Church, and propagation of the Covenant, there have been many Hypocrites, and formal Profeſſors, that have had a ſtanding in the Church, which is a Priviledge of the Covenant, yet had no effectual Calling; ſo it is now, and will be at the coming of Chriſt, when he ſhall find amongſt the Virgins, as many fooliſh, as wiſe: Mat. 8.12. But the children of the kingdom ſhall be caſt out into outer darkneſs: there ſhall be weeping and gnaſhing of teeth. Iſa. 33.14. The ſinners in Zion are afraid, fearfulneſs hath ſurprized the hypocrites: who among us ſhall dwell with the devouring fire? who among us ſhall dwell with everlaſting burnings? Hypocrites that p. 17are in the Church, and externally in Covenant, ſhall poſſeſs the hotteſt place in Hell. Will our Adverſaries that apply the Seal, and take into Covenant their way, be ſo bold, as to ſay, that all thoſe they admit to Baptiſm are true Believers, and Goſpel-penitents? Do not many of them prove Apoſtates? And are not many of them caſt out of their Churches, and delivered over to Satan? And may they not have cunning Hypocrites among them that enjoy many Priviledges with them, and ſuch as they thought to be effectually Called?

2. If they ſay that an outward Call be urged, as neceſſary to the obtaining an Intereſt in the Promiſe, then the natural Seed of Believers enjoy this Calling virtually in and with their Parents, with whom they are confederate, which they are Called to do, as Deut. 29.10, 11, 12. Where we have a ſolemn way of the People viſibly ſtanding before the Lord, to enter into Covenant with him, and they had their little ones with them, as confederates with their Parents, and ſo part of thoſe that were ſeparated and Called to be the diſtinct People of the Lord, Members of the Church in covenant with him.

2. Anſw. And what I judge the fulleſt: That that Reſtriction, As many as the Lord ſhall call, pertains only to thoſe that are afar off, and hath no reſpect to theſe here ſpoken unto, or to their children: If we conſider, the Apoſtle doth add this, partly to diſcover the glorious Intention of the Grace of God in carrying over the Promiſe and the Covenant of Grace under the new adminiſtration unto the Gentiles, who were accounted afar off, and alſo to give thoſe he ſpake unto the greater, and the more ample encouragement, to accept of, and cloſe in with his Exhortation, to repent and to believe. As thus, If God will be p. 18ſo gracious to them that are afar off, as upon their repentance to admit them, and their children, into covenant with him; why do ye doubt and fear? Both you and your children are in covenant with him already. They that trouble us with the Duſt of their falſe Gloſſes, to blind the Eyes of the Simple, and to darken clear Scriptures by all means, would have that Clauſe to be applied to all the three Subjects, viz. They, their children, and thoſe afar off when Called, then the Promiſe is theirs; but that the Apoſtle meaneth and reſtraineth this only to thoſe that are afar off, I ſhall evince by ſeveral Reaſons, which if ponderouſly thought upon, may give good ſatisfaction herein.

1. Calling of Perſons ſuppoſeth ſuch that are at a diſtance off; therefore it muſt peculiarly and only belong to them that were afar off, foreign — In this Channel runs the Stream of Expoſitors, thoſe that be afar off, they mean the Gentiles in oppoſition to the Jews that were nigh. Thus the Scripture doth diſtinguiſh between the Jews, and the Gentiles, Iſa. 57.19. I create the fruit of the lips; peace, peace to him that is afar off, and to him that is near: Here is a bleſſed Promiſe of the Grace of God, in reference unto the Calling of the Gentiles, that were ſaid to be afar off, in oppoſition to the Jews that were nigh. They were nigh to God, and they and their children were in covenant: I but ſaid the Lord, I will create the fruit of the lips; peace to thoſe that are afar off, viz. the Gentiles. Eph. 2.11, 12, 13, 17. Wherefore remember that ye being in time paſſed uncircumciſion by that which is called the circumciſion in the fleſh made by hands; that at that time ye were without Chriſt, being aliens from the common-wealth of Iſrael, and ſtrangers from the covenants of promiſe, and without God in the world: But now in Chriſt Jeſus, ye who p. 19were ſometimes far off, are made nigh by the blood of Chriſt. This was the ſtate of the Gentiles, they were far off; I but the Jews at that time were nigh. And came, and preached peace to you which were afar off, and to them that were nigh, viz. the Jews, Children of the Covenant, God was their God, and the God of their Children: I but the Gentiles were Strangers from the Common-wealth of Iſrael, not in covenant with God, and afar off; they be called, as we ſee in the Scripture, thoſe that be remote and diſtant, and muſt be meant in this Text.

2. What rational account can be aſſigned, or can any give why the Apoſtle ſhould here mention the Children, if children here, the Seed of the faithful that be in Covenant, ſhould not be meant of the Gentiles. Thoſe two Members of the diſtinction, you that are nigh, and thoſe that are afar off, would take in all perſons in the world; and frustra ſit per plura, &c. the Children of theſe would be found either afar off, or nigh, one of thoſe terms, would have involved them all; the mentioning of the Children muſt be an impertinency, if it were not for ſome other reaſon. There are ſome I know for a ſhift (this bearing hard upon them) will urge that imprecation, Mat. 27.25. but it is improbable, that all that were the hearers of this Sermon, did joyn in that dreadful wiſh, for many of them were ſtrangers, and lived remote from Jeruſalem. However the Apoſtle preſſeth them all alike to repent, and to yeild ſubjection to Chriſt, by an argument from the Covenant, which carries weight enough with it, though they had never been guilty of that horrid imprecation. This argument of the Covenant hath been preſſed at another time to prevail upon the Jews to the ſame duty of repentance, Acts 3.19, 20, 25. Repent ye therefore, and be converted that your ſins may be p. 20blotted out, when the times of refreſhing ſhall come from the preſence of the Lord, and he ſhall ſend Jeſus Chriſt which before was preached unto you. In this verſe he doth incourage them from a promiſe, and obſerve the rare Motive, ye are the children of the Prophets, and of the Covenant, which God made with our fathers, ſaying unto Abraham, and in thy ſeed ſhall all the kindred of the earth be bleſſed. This extends to them that were afar off, not only the kindred of the Jews, but alſo the kindred of the Gentiles, ſhould partake of the bleſſing of Abraham, viz. of the Covenant made with Abraham. Gal. 3.14. That the bleſſing of Abraham might come on the Gentiles, (the bleſſing of Abrahams Covenant through Jeſus Chriſt) whoſe blood was the blood of the Covenant.

3. The Apoſtle doth here fix his argument, in the benefit that will redound unto them, and to their poſterity by their ſubmiſſion to the Goſpel Adminiſtration; by this he doth Emphatically preſs them to it. Oh! what an incouraging and cogent Argument doth this Apoſtle (by a divine inſtinct) urge them withall, ſuch a one, that poor awakened ſouls, ready to ſink into deſperation could not tell how to reject or withſtand. This ſeems to be the genuine ſenſe of it, you are greatly troubled for ſin, in general, and ſome of you have been guilty of that dreadful ſin, of a malicious pouring out of the incorruptible and ſacred blood of the Son of God, and crucifying the Lord of Glory, therefore have highly deſerved that his blood ſhould be upon your heads, and upon the heads of your Children for ever; and ſince you have inſtead of reverencing, killed the Lord of the Vineyard, you have dreadfully provoked God to turn you out of it for ever; but if after all, you will but ſubmit to him that you have crucified, it ſhall not be ſo, your deſerts though never ſo great p. 21and crying, ſhall never be given unto you; but you ſhall ſtill be to the Lord a choſen and a peculiar People, the Church and the People of God; to you and your Children the Promiſe ſhall ſtill continue, and all under a better Adminiſtration than ever; becauſe there is now abundance more of grace, and of the Spirit to be poured out, you and your Children ſhall have the firſt experience of it. Oh how ſweetly doth the Apoſtle here entice and allure them to accept of the Seaſonable offer made unto them.

4. That interpretation certainly that renders this Argument of the Apoſtle, to the Jews (to prevail upon them to the duty exhorted unto) to be a diſcouragement unto them, and to diſhearten them in their ſubmitting to the Goſpel-Adminiſtration, rather than an incouragement, is not to be admitted. That which doth contradict, or at leaſtwiſe greatly impede, and obſtruct the deſign of the Apoſtle, muſt not be entertained. What was the deſign of the Apoſtle, but to perſwade theſe poor loſt creatures to accept of Chriſt, and his Adminiſtration that was taking place. Therefore that he might obtain his end (ſaid he) the Promiſe is to you, and your Children, for both were concerned in the blood of Chriſt; and we may rationally ſuppoſe, theſe weeping bleeding ſinners were not only concerned for themſelves, but for their Children alſo. They might well deliberate in themſelves thus, what will become of us, I and of our miſerable off-ſpring too? Why ſaith the Apoſtle, here is that that may allay all the amazing and confounding tumult of your ſelf-condemning hearts, the Promiſe is to you, and your Children. The Apoſtle did ſee that their Soul-diſeaſe, had ſo ſunk their Spirits, and they were ſo ready to faint, that they wanted the higheſt Cordial that could be poured into them, and without this ingredient p. 22of their Children, it could never have revived them. This was the opening of a comfortable door of hope, in their pinching and affrighting valley of Achor.

I have wondered ſometimes, how our Friends the Anabaptiſts can ſupport their minds, when they behold their dear dying Infants, ready to expire and to give up the ghoſt; to reſtrain the intereſt of the Children of theſe Jews in the Promiſe, to the time of their calling, could not but be a conſiderable diſcouragement unto them from coming under this Adminiſtration, rather than an encouragement. That it would have been ſo I ſhall give two Reaſons to prove it.

1 This would make their exchange to be for the worſe, and not the better; for the Covenant under which they were before, did run to them, and their Seed, but this runs otherwiſe to the great diſadvantages of the Children, and the great diſcouragement of the Parents. Children by this way of Interpretation are excluded and diſmiſt the Covenant till their call. This could not but have a deep regret upon the hearts of theſe Parents, that were well inſtructed into their Childrens Covenant-right with them, and did ſo ſtrongly depend upon it as they did.

2. This would put their Children into the ſame condition, with thoſe afar off, the reſtriction equally taking hold of the Children of the Jews, with the Gentiles and Heathens yet afar off, which would ſound harſhly in the Ears of the Jews.

If it were ſo, of what import muſt the Argument be but of this, Viz. If ye will now, ye awakened trembling Jews believe in Chriſt, and come under his Adminiſtration, the Promiſe ſhall continue unto you, but your Children ſhall be cut off and turned out of this priviledge, they ſhall be in the ſame condition of the reſt of the Pagan p. 23world; when they hereafter, and any of the Heathen ſhall be called, then they may have a part in the ſame Promiſe too, and not till then. This being contained in that Interpretation, whether it would not in the nature of the Argument, rather drive them off, then draw them on, let any impartial perſon judge. Was this a probable way to comfort and ſupport, theſe ſelf-condemned finners, to deliver ſuch a heavy meſſage unto them, as to wreſt from out of their boſoms, and to rend all their Children out of the Covenant of grace, and turn them into the herd of thoſe that are afar off, that were out of Covenant, without God and having (remaining in that condition) no hope in the world? Eph. 2.12. This would be but to add affliction to the afflicted, and to caſt a wonderful ſtumbling Block in the way of theſe Jews.

But the true and ſound Interpretation gives them choice relief, and removes all impediments out of their way, leaving them no remora to obſtruct or retard the Apoſtles exhortation unto them. The Promiſe is already to you, and to your Children, as you are Jews, which Promiſe ſhall be confirmed to you and your Children if you now believe. I the Apoſtle, that he might give them the higheſt incouragements, tells them furthermore, that the Promiſe ſhall be extended to thoſe that are afar off, even to ſo many as the Lord in any part of the world ſhall call, and they, and their Children ſhall partake of the Covenant made with them. Here is the full breaſt of the Goſpel laid open for to hang upon to ſuck and be ſatisfied; here is the fountain opened, and not only the Parents, but the Children alſo invited unto it.

It is a good obſervation, that a learned Man here obſerves (ſaith he) hic enim Judaei aliis praeferuntur, quia ſunt velut primogeniti in Dei familia, p. 24imo ſingulari privilegio Segregati, tunc erant a reliquis omnibus; ergo legitimum ordinem Petrus obſervat, quin Judaeis aſſignat priores honoris partes: Quod illis filios adjungit, pendet ex verbis promiſſionis, Ero Deus tuus, et ſeminis tui poſt te. Gen. 17.17.

Having ſpoke thus much to clear up my way for a Doctrine, I come to propound that great truth, that is obviouſly comprehended in this text for our comfort and improvement. There be indeed two eminet doctrines in the text, I ſhall name both, but fix only upon one.

Firſt Doctrine, That the Children of believing Parents, as ſuch, are taken into Covenant with God with their Parents.

Second Doctrine, the Covenant being made with Believers and their Children, is a very great obligation and inducement; to repent and to accept of the new Adminiſtration of the Covenant. This the Apoſtle doth ſtrongly and aptly urge, upon the convinced Jews unto this great duty. But I ſhall not ſtand upon this truth, my buſineſs is with the other.

This is the Doctrine I would by the help of God treat of.

That the Children of believing Parents, as ſuch, are taken into Covenant with their Parents. This the Apoſtle poſitively and comfortably aſſerts, the Covenant of Promiſe that is to the Parent, is alſo to the children; they be both involved in one and the ſame gracious Covenant. God doth not take in the Parent, and exclude the child; but he admits both into this bleſſed holding, by the golden rod of his grace. This inheritance hath a grant with an irrepealable Intaile, upon the Seed and off-ſpring. Believers and their Seed are in the Covenant of grace with God, by this the Child holds in capite from him from whom he doth deſcend. p. 25This is a Doctrine that is violently oppoſed by thoſe that venture ſomething boldly to contract, and reſtrain the Covenant into a narrower compaſs, than ever the Grace of God in conſtituting of it intended, by turning (what they can) covenanted Infants into the ſame miſerable Wild Field, with the Seed of Infidels and Pagans. But this is very plain to every Eye that will obſerve the Scriptures, that when ever the Lord was pleaſed to enter into a Covenant of Grace with the Parents, he did alſo with the Children, Gen. 12.1, 2, 3. Now the Lord ſaid unto Abram, Get thee out of thy country, and from thy kindred, and from thy fathers houſe, into a land that I ſhall ſhew thee. And I will make of thee a great nation, and I will bleſs thee, and make thy name great; and thou ſhalt be a bleſſing. And I will bleſs them that bleſs thee, and curſe them that curſe thee; and in thee ſhall all the families of the earth be bleſſed. Gen. 17.7. And I will eſtabliſh my covenant betwixt me and thee, and thy ſeed after thee, in their generations, for an everlaſting covenant; to be a God unto thee, and to thy ſeed after thee. This is not to laſt for a time, or for an Age only, but for ever, even to the utmoſt point of time, until the Mediator (in whoſe hands this Covenant is) ſhall perfectly accompliſh his Work. Ver. 19. And God ſaid, Sarah thy wife ſhall bear thee a ſon indeed; and thou ſhalt call his name Iſaac: and I will eſtabliſh my covenant with him for an everlaſting covenant, and with his ſeed after him. Acts 3.25. Ye are the children of the prophets, and of the covenant which God made with our fathers, ſaying unto Abraham, And in thy ſeed ſhall all the children of the earth be bleſſed: viz. All Nations. here we ſee, He was not to be a Covenant-Father only to the Nation of the Jews, but alſo to thoſe of the Gentiles; all of them that ſhould be called, and converted unto God, by the preaching of the Goſpel, they were to be impaled p. 26in Abraham's Covenant, and he was to be their Father, Rom. 11.17. And if ſome of the branches be broken off, and thou being a wild olive-tree, wert graffed in among them, and with them partakeſt of the root and fatneſs of the olive-tree. Here muſt be a graffing in, ſuitable to the caſting out or breaking off; that cannot be, unleſs the Gentiles and their Children (their Spriggs) be graffed in, as the Jews and their Children were broken off, Gal. 3.14. That the bleſſing of Abraham might come on the Gentiles (through Jeſus Chriſt;) that we might receive the promiſe of the Spirit: Viz. The Bleſſing of Abraham in his Covenant might through Chriſt be brought over unto the Gentiles.

The Lord Jeſus was the great Seed of the Covenant, and the Mediator of it, and through the offuſion of his Blood this Covenant is conferred upon the Gentiles, according to many Evangelical Promiſes, made before the Actual Exhibition and Incarnation of the Son of God, our Emmanuel, God with us. Theſe are a few of that Cloud of Witneſſes, that might have been brought to prove this Doctrine; let them ſuffice for the preſent, many more will occur in our Diſcourſe.

In the handling of this Point I would do theſe things.

I. Open the Doctrine ſomething more.

II. Lay down the Demonſtrations of it to prove it.

III. Give ſome Reaſons of it.

IV. Make a little ſuitable Ʋſe of it.

The Firſt General Particular, The opening the Doctrine: To do this, I ſhall propound ſome Queſtions, and give the Anſwers unto them. This may tend very much to clear up this Important and Evangelical Propoſition.

p. 271. Queſt. What Covenant are we here to underſtand to be the Covenant made with Abraham, that Believers, and their Seed, are incloſed in together?

Anſw. It is the Covenant of Grace: This is the Promiſe, or Covenant, in our Text, that refers to that in Gen. 17.7. It is not a Covenant of Works, (as ſome would have it to be.) Our Brethren the Anabaptiſts, would by all means have this to be a Covenant of Works, or a Covenant only relating to carnal and outward Mercies and Bleſſings, and that, becauſe ſhould this be granted to be a Covenant of Grace, then we have gained the Point, as to the Seal of the Covenant, pertaining to Infants. Our great Champion hath lately laboured extreamly to violate this Text, and to pull down that bleſſed Foundation God hath laid for us to build upon, as to our ſelves and little ones; by his ſo doing, he offered bold attempts to ſubvert many of the choice Texts, that appertain to this. To promote his Error, and Confidence, he would have this in ſubſtance to be the ſame Covenant of Works which the Lord made with Adam; but I ſhall have occaſion (though but a poor Piſmire) to meet with this great Goliah that hath given me ſeveral Challenges in his publick Pulpit, in the hearing of his Magnifying Auditory.

Methinks, if Men did but with a ſerious and impartial Eye, view that Text that mine refers unto, ſuch is the nature, the tenor, frame, and circumſtances of it, that they durſt not call this into queſtion: But how ready are Men to ſhut their Eyes againſt that Light, that would diſcover unto them ſomething, that they are too tenacious of. It is ſad to ſee how ſome good Men, that would be thought great Admirers of the Grace of God, and yet do ſet themſelves in this place againſt this high Expreſſion of his Grace in his p. 28Covenant. This is the ſame Covenant of Grace, for the ſubſtance of it, that is now on foot in the New Teſtament, (ſince Chriſt came, and hath ſent down his Holy Spirit to enlighten us into the knowledge of his Grace, which runs through the Covenant, whoſe Blood was the Blood of the Covenant,) made with thoſe Fathers according to the Fleſh, of whom Chriſt came, who is bleſſed for ever.

Here becauſe my furious Adverſary (right or wrong) will have this to be but a Covenant of Works, or of outward Bleſſings, and will not ſuffer one Drop of the pure, and ſpecial Grace of God in a Covenant-way, provided for the Salvation of the Elect, nor any Emanation of Gods Love to be through this Channel tranſmitted into the World: I ſhall endeavour to prove by ſeveral things, that this is a Covenant of Grace; if we can out make good this, (I judge) we ſhall gain a good Point, and drive our Opponent out of one of his ſtrongeſt Poſts, and ſhall take that, which he runs to as his impregnable Fort. The Lord open our Eyes to ſee the Truth in this great Affair, with this I think a great deal of Building will ſtand or fall.

I ſhall briefly lay down ſome Reaſons, that to me do carry the Matter beyond all doubt, that the Covenant in Gen. 17.7. was a Covenant of Grace.

1. Reaſon May be taken from Abraham, the Perſon choſen out from the reſt of the World, to partake of this diſtinguiſhing Priviledge. God did appear to him, and did call him to ſuch a great Favour: Thus to take him and his Children, and his Family, into covenant with himſelf, and to make him the Father of the Faithful in all Ages and Generations; What could move the Lord to this, but his naked Love, Mercy, and Grace? This is that which God did do for him, p. 29Infinite Grace did ſingle him out, for this bleſſed Covenant-work, calling him out from the midſt of a wicked and idolatrous People, and Generation, Acts 7.2, 3. And he ſaid, Men, brethren, and fathers hearken, The God of glory appeared unto our father Abraham, when he was in Meſopotamia, before he dwelt in Charran, And ſaid unto him, Get thee out of thy country, and from thy kindred, and come into the land which I ſhall ſhew thee. Here we have the Lord ſelecting (through diſcriminating Grace and Goodneſs) this Father from the reſt of the ignorant blind World where he was, and it was that he might confer this honour upon him, and his, in making this Everlaſting Covenant of Grace with them. He that called him out of Grace did it much for this end, and purpoſe, that he might make and eſtabliſh this Covenant of Grace with him.

2. Reaſon. Becauſe of the quality of the Perſons, betwixt whom this Covenant was made, let us but conſider the ſtate of Man, when this Covenant was made, and then we may eaſily ſee the quality of thoſe, between whom was made this happy Covenant. Man was not now in his perfect Station, in the which he was ſet down, as he came out of the pure Mint, with a perfect Draught and Impreſſion of the Divine Image upon him; but in an apoſtate ſinful ſtate, and Abraham though call'd, and ſanctified, in an imperfect ſtate. Therefore this Covenant muſt be made between God and Abraham, not as God is a Creatour, and as Men are innocent; thus it was in the Covenant of Works made with Adam. But God as gracious, merciful, pardoning Sin through the Blood of the Covenant, and Men as ſinful, vile, indebted to Divine Juſtice, and obnoxious to the Wrath of God. If Abraham had been as perfect as Adam was, when the Lord made a Covenant of Works with him, then we ſhould have ſome ground to p. 30give heed to thoſe, that would have this to be a Covenant of Works. I demand of my Opponent, where God made a Covenant of Works with his Redeemed People, ſince the Fall of Man? As God ever dealt with his People in a Covenant-way, ſince the Fall, ſo they are capable of no other way, Ezek. 16.5, 6, 8. None eye pitied thee, to do any of theſe things unto thee, to have compaſſion upon thee; but when thou waſt caſt out in the open field, to the loathing of thy perſon, in the day that thou waſt born. And when I paſſed by thee, and ſaw thee polluted in thy blood, I ſaid unto thee when thou waſt in thy blood, Live: yea, I ſaid unto thee when thou waſt in thy blood, Live. Now when I paſſed by thee, and looked upon thee, behold, thy time was the time of love, and I ſpread my skirt over thee, and covered thy nakedneſs: yea, I ſware unto thee, and entred into a covenant with thee, thou becameſt mine. What Covenant can it be, but a Covenant of Grace, that ſuch polluted Creatures can be taken into? And thus it was with Abraham, when God found, called him, appeared unto, and enter'd into Covenant with him.

3. Reaſon. Becauſe of the matter promiſed here unto Abraham in this Covenant; God doth promiſe to be a God to him, and to his Seed after him for ever. Oh! this is the great matter promiſed on Gods part; this holds forth more than a Legal Covenant; Is there a more gracious, and a more comprehenſive Promiſe, and fuller of the Grace of God, in all the Book of God, than this? Here the Lord doth give, and make over himſelf, yea all his glorious Attributes, Names, Titles, Grace, Love, all Temporal, Spiritual and Eternal Bleſſings; here God doth give himſelf, the Father, the Son, the Holy Ghoſt, the whole Nature of God, and all the Perſons, the Godhead with all the Attributes of that Nature, and all the Offices of thoſe Perſons: Thus ſaith Judicious p. 31Cotton in his Treatiſe upon the Covenant, The Lord through this Covenant gives himſelf, and all his, to his covenanted People through all the Generations of the World. I would willingly underſtand what may be the reaſon (if there can be any given) when this Excellent Promiſe is repeated in many other places of Scripture, that it is allow'd to be of Grace, and not here, notwithſtanding (if I miſtake not) when this Promiſe is inſerted in other places, it is often taken from this, Jer. 24.7. and 31.33. and 32.38. Ezek. 11.20. and 34.24, 31. and 36.38. and 37.27. Here we have the ſame Promiſe, and full of Grace, and why not in Gen. 17.7. Oh! there would be great ground of fear, ſhould this be granted; for then the Seal of the Covenant muſt follow, as we ſhall ſee in the cloſe of this Diſcourſe. This is that Covenant that Believers and their Seed be under, ſince the Aſcenſion of the Meſſiah, and that we may clearly diſcern it, God is pleaſed to uſe the old Phraſe and Form of the Promiſe, 2 Cor. 6.18. Heb. 8.10. The ſame Language and Dialect, we have ſpeaking of the New Jeruſalem Priviledges and Glorious State, Rev. 21.3. And I heard a voice out of heaven, ſaying, Behold, the tabernacle of God is with men, and he ſhall dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God.

There is the other Branch of the Promiſe here, that we muſt by the Rule of Relatives underſtand. If God doth give himſelf to Abraham and his Seed, then he takes them, and chuſeth them to be his People, and Portion for ever; when the Lord is pleaſed to ſay, I will be thy God, and the God of thy ſeed, this muſt reeds be involv'd, thou and thy ſeed ſhall be my people for ever; and ſo it is relatively expreſt often in the Covenant-Language: Now I pray, is not all this of pure Grace?

p. 324. Reaſon. This is a Covenant made in the Hands of Chriſt the Mediatour, and it was confirmed in him, the great Seed of the Covenant, and the Head and Foundation of all thoſe that God doth take into Covenant with him. This Covenant was ratified and confirm'd by the Efficacy and Blood of the Mediatour, otherwiſe neither Abraham nor Iſaac could have been ſaved; and hence the Blood of Chriſt is called the Blood of the Everlaſting Covenant, Heb. 13.20. Now the God of peace who brought again from the dead our Lord Jeſus Chriſt, the great ſheperd of the ſheep, through the blood of the everlaſting covenant, &c. God in making this Covenant had reſpect to the efficacious and meritorious Blood of his Son, otherwiſe he could never have made ſuch a Promiſe here, of being ſuch a gracious God to Abraham, and his Seed for ever. It is judiciouſly ſaid of a Learned Authour, that in this Covenant the Lord taketh the chiefeſt of the Seed of Abraham (viz. the Lord Jeſus Chriſt) to be the Mediatour and Surety of it, and ſo through him are all the Promiſes and Bleſſings of the Covenant convey'd unto Abraham and his Seed, (his faithful Seed) all the World over; therefore he is called the Mediatour of a better Covenant, Heb. 7.22. and 8.6. And as it was made with Abraham and his Seed in the Hands of Chriſt, ſo when it was tranſlated unto the Gentiles, it was by, and through him, and confirmed unto them by him, Gal. 3.14. That the bleſſing of Abraham may come on the Gentiles (through Jeſus Chriſt;) that we might receive the promiſe of the Spirit through faith. The Bleſſing of Abraham, viz. the Covenant of Abraham: Rom. 15.8. Now I ſay, that Jeſus Chriſt was a miniſter of the circumciſion for the truth of God, to confirm the promiſes made unto the fathers. He was the Miniſter of Circumciſion, the great Inſtructer of the Jews, and did firſt confirm the Covenant to them, and p. 33then to the Gentiles. Ver. 9. And that the Gentiles might glorifie God for his mercy; viz. for the Mercy of God through Chriſt, by and through whom, the bleſſed Covenant was confirmed unto them. So that we may ſee, that Chriſt was the Mediatour of this Covenant made with Abraham and his Seed; witneſs thoſe many Types of Chriſt which were annexed unto it, viz. Their expiatory and propitiatory Sacrifices injoined the whole Congregation in caſe of Sin; alſo the two Goats, one for a Sin-offering for the whole Congregation, and the other the Scape-goat, over which all the Sins of the Children of Iſrael were to be confeſs'd by the Prieſts, &c.

5. Reaſon. Becauſe this is a Covenant that freely holds out, and offers pardon of Sin without Works; therefore then it cannot be a Covenant of Works. It holds out pardon of Sin freely, by believing in Chriſt. The Covenant of Works (we know) holds forth no pardon of Sin, no Mercy to Tranſgreſſors that violate and break the ſmalleſt point of it, Gal. 3.10. Deut. 27.26. I, but this Covenant doth, it holds out pardon of Sin to the vileſt and worſt of Sinners, to thoſe that did barbarouſly and maliciouſly pour out the Blood of the Mediator of this Covenant, Exod. 2.37, 38, 39. This is a Covenant that did freely offer remiſſion and pardon of Sin, without the Works of the Law. Abraham himſelf through this Covenant, by believing in the Mediatour and Teſtator of it, was juſtified and pardoned; read Rom. 4.1, 2, 3, 4, 5, &c. That muſt ſurely be a Covenant of Grace, that brings in remiſſion of Sin, and Juſtification by Chriſt, through Faith: God did promiſe to be a God to him, and his Seed, a God to pardon.

6. Reaſon. Becauſe of that Seal the Lord did command to be affixed to this Covenant, which was Circumciſion; Who can deny, but that the p. 34Lord did command this Seal, Sign, or Token, to be ſet to the Covenant to confirm and eſtabliſh it? Gen. 17.10. This is my covenant, which ye ſhall keep between me, and you, and thy ſeed after thee; Every man-child among you ſhall be circumciſed. This God did Inſtitute, as the Initiating Ordinance; by this they were to enter, as viſible Perſons into this Covenant, or to be viſibly diſcovered, and own'd ſuch that were in covenant with God, and in a covenant way devoted and given up unto him. Let me here ask this Queſtion, Did not this Seal of the Covenant denote, that that Covenant it did appertain unto, to be a Covenant of Grace? It is next to a Prodigy to me, that any ſhould Aſſert, that the Covenant that God made with Abraham, was a Covenant of Works, and yet Circumciſion was the Seal of it, for ſo it is expreſly commanded of God to be, as we have ſeen. Did we ever read of this Seal amx'd to the Covenant of Works? No; in the perfect ſtate that Man was in, when God enter'd into a Covenant of Works, there was no need of, nor occaſion for this Sacrament or Seal.

Let us but a little conſider the Uſes and Words of this Seal, and we may ſee, that that muſt be a Covenant of Grace, to which it is affix'd as a Seal; for either it holds forth our need of Grace, or the merciful proviſion of Grace prepared for us. I ſhall only mention a very few Particulars.

1. This doth intimate unto us, that vile polluted State of Sin, that we were conceived and tranſmitted into the World in. This may give us the knowledge of our undone State by Nature, how God may loath, and abhor us for ever. The cutting off of the Fore-skin of the Fleſh, diſcovers the filthineſs of our Fleſh, and how by Sin we have forfeited our ſelves, and all into the hands of Juſtice, that we be filthy and guilty Sinners.

p. 352. This ſets forth the gracious Purpoſes and Intentions of a merciful God, to waſh, and to cleanſe, and to ſanctifie us by his Grace, and by the Blood of Sprinkling: The Blood that did follow the circumciſing Inſtrument did clearly ſignifie, that therefore cleanſing and ſanctification are ſet forth by Spiritual Circumciſion. When God doth graciouſly promiſe to waſh and to ſanctifie, he doth promiſe to circumciſe the Heart, Deut. 30.6. And the Lord thy God will circumciſe thy heart, and the heart of thy ſeed, to love the Lord thy God with all thy heart, and with all thy ſoul, that thou mayſt live. Col. 2.11. In whom alſo ye are circumciſed with the circumciſion made without hands, in putting off the body of the ſins of the fleſh, by the circumciſion of Chriſt: viz. By the Sanctification of the Blood and Spirit of Chriſt. Phil. 3.3. For we are the circumciſion, which worſhip God in the ſpirit: We have the inward Spiritual Circumciſion of the Heart, which was graciouſly ſignified by that Seal of the Grace of God belonging to that Covenant of Grace, the Lord was pleas'd to make with Abraham and his Seed.

3. To denote, and ſet forth, the need we have of the Blood of Chriſt to juſtifie us, and that God would juſtifie us through his Blood. And this Abraham had a ſpecial eye unto, and his Faith was firmly fix'd upon, after God had made this Covenant with him and his Seed, and fix'd this ſignificant Seal unto it. This might be evidenced by many Scriptures, Rom. 14.1, 2. In many Verſes in that Chapter; therefore it is that Circumciſion is called, a ſeal of the righteouſneſs of faith, of that righteouſneſs that is apprehended, received, and applied by faith; certainly then that Covenant that hath ſuch a ſignificant gracious Seal added unto it, can be nothing leſs, or elſe, than a Covenant of Grace.

p. 367. Reaſon. To prove that this was a Covenant of Grace may be the great Reſult and Period of it, which is no leſs than Heaven; this is obviouſly implied, in the comprehenſiveneſs of this Promiſe we have here, Gen. 17.7. I will be a God unto thee; and unto thy ſeed after thee; I will be a God unto thee, and all thine Elect Seed for ever; I will be a God to love thee, to provide for thee, to be with thee, and with my ſelf eternally to reward thee. How vain, and frivolous is our Challenger, in Aſſerting that this Covenant made with Abraham, was not a Covenant of Grace? Becauſe the great Promiſes of it were outward Bleſſings, and the greateſt of all was the Land of Promiſe, (Canaan.) What, is not that a greater Promiſe, for God to promiſe himſelf to be a God to Abraham, and his Seed? Is not an Infinitely Glorious, and Bleſſed God, better than Canaan, than all the Canaans and Paradiſes in the World, yea, than thouſands of Worlds? But further to ſee the ignorance of this Man in the Scripture, and in ſuch Expreſſions, which denote a higher good intended by God, than what they themſelves may import; as this Promiſe is explained in the New Teſtament: When God did make the Promiſe of an Earthly Canaan to Abraham and his Seed, he did ultimately intend a better Land than this, viz. an Heavenly one; when the Lord doth promiſe this Canaan; he doth promiſe Heaven, which this was a Type of; the main thing and good, that the Lord deſign'd for his People, by this Promiſe, was Heaven, and that they ſhould be eternally ſaved. Abraham did ſo underſtand it, and others of the Fathers, and ſo ſet their Hearts upon, and rais'd up an Expectation of that bleſſed City and Country that was above; that what they had here were but dark Shadows, and cloudy Repreſentations of what was to come, Heb. 11.10, 13, 14, 15, 16.

p. 378. Reaſon. To prove that the Covenant made here with Abraham, was a Covenant of Grace, is viz. Becauſe of that Obedience, the Lord did both require and accept at the hands of Abraham, in this Covenant. There was Obedience, and there was Service, that the Lord did command, and expected from Abraham; this will determine, whether this be a Covenant of Works, or of Grace. If it be a Covenant of Works, it requires nothing leſs than perfect Obedience, nothing ſhort of it will or can be accepted therein, as it was in the Covenant made with Adam; Do this and live. I, but now here in Abraham's Covenant, the Lord doth call for, and accept of ſincere and upright Obedience, as in Gen. 17.1, 2. And when Abram was ninety years old and nine, the Lord appeared to him, and ſaid, I am the Almighty God; walk before me, and be thou perfect. (viz. right or ſincere.) And I will make my covenant betwixt me and thee. Every one knows, that though Abraham for Grace, and walking with and obeying God, was an excellent Man; yet he was not a ſinleſs, perfect Man; he had the perfection of ſincerity, but not a ſinleſs perfection, ſuch an one as Adam had in Innocency. In this Covenant, Abraham did walk before God, he did pleaſe God, and he was accepted by God in vertue of this Covenant, which could never have been, had it not been a Covenant of Grace, that had Chriſt to be the Mediatour of it, in whom he believed and found acceptance.

Thus Beloved, I promiſe my ſelf, that I have given you ſuch Reaſons, to prove that this Covenant was of Grace, (which the Lord made with Abraham, and his Seed for an Everlaſting Covenant,) as cannot well be denied.

2. Queſt. Whether ſome only, or all the Children of Believers, are in this Covenant of Grace, with p. 38their Parents? Whether this Covenant doth incloſe, and impale them all or not.

Anſw. All they that are the Seed of the Faithful, the Lord takes into this Covenant with their Parents: God doth not take ſome, or many, but all; they be all in Covenant with the Lord, until they eject themſelves. When the Lord made this Covenant, and took Abraham into it, he took all his Seed with him. Cain was in covenant as well as Abel, and Iſhmael as well as Iſaac, though ſome have from Electing Love, and Special Grace, a greater Bleſſing from the Covenant than others, as you will ſee preſently. This Covenant runs to Abraham, and his Seed, and to his Seeds Seed. Let not us curtail, and contract Gods Covenant, and confine it to narrower bounds than ever the Lord deſign'd. There be ſome Men that talk great Words of the Grace of God, and yet in the mean time, are great Enemies to the copiouſneſs, and amplitude of it largely expreſſed in his Covenant.

3. Queſt. Some may ſay, How can that he, that the natural Seed of ſuch that be in covenant, ſhould be in covenant too? Do not we ſee by ſad experience, that many of the Children of pious Parents, prove very profane, and wicked? What do you hold falling from Grace? Here is a Rock that many miſtaken Perſons do ſplit themſelves upon, in reſpect of falling into Errour in this Affair, and many through ignorance do ſtumble upon.

Anſw. More generally we muſt know, that as to the Poſterity of Abraham, there are two ſorts of them, though both in corenant. There is a Seed according to the Fleſh, a carnal Off-ſpring and Generation; and they were the Seed of Abraham, and did highly value themſelves upon p. 39this, and boaſted much upon it, Mat. 3.9. And think not to ſay within your ſelves, We have Abraham to be our father. Bear not too much upon this; think not that this will excuſe you, you may be the Seed of Abraham, and yet Enemies to the Meſſiah; for it was the Seed of Abraham, that did hate, perſecute, crucifie, and ſlay him, Acts 2. So there is a Seed after the Spirit, that be pious and holy, and walk in the Steps of Abraham, and in the Paths of the Faith of Abraham.

There is a double Paternity, there is the begetting Abraham, and a believing Abraham; ſo there is a twofold Sonſhip, Children according to the Fleſh, and Heirs according to the Promiſe, Rom. 9.6, 7, 8. Not as though the word of God had taken none effect. For they are not all Iſrael, which are of Iſrael: Neither 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, theſe are not the children of God: but the children of the promiſe are counted for the ſeed. Viz. In ſhort, though all that be in covenant are Children in a proper ſenſe, yet all are not the Spiritual Seed; for we ſee here, that the Carnal and Spiritual are called the Seed of Abraham, ver. 7. yet do not all walk in the Steps of Abraham, nor partake of the ſpecial Grace that Abraham did. The Apoſtle doth here tell us, that we muſt not think, that the word of God had taken no effect, becauſe not all, nay not (compacatively) many that are the Seed, the natural Seed of Abraham, did believe, and embrace it; therefore he doth diſtinguiſh of the Seed of Abraham, them that be under the Purpoſe of God to Salvation, and are choſen to Eternal Life, they do, and ſhall believe, and become the holy, the ſpiritual, and peculiar Seed. Abraham had two Sons, Iſhmact and Iſaac, and both taken into covenant; p. 40I, but the Line of Election was to run through the Lines of Iſaac.

That we may ſomething more fully open this Matter to your ſatisfactions, and that you may rightly underſtand, how any may be ſaid to be in this Covenant of Grace, and yet in a State of Nature, and in the Firſt Adam; I ſhall diſtinguiſh herein, this well underſtood would contribute greatly to put an end to this Controverſie. Some may ſay the Covenant is full of gracious Promiſes, and what right can any have unto the ſame, that be but the natural Seed? Are they Promiſes of ſaving Grace, or outward Priviledges, or temporal Mercies? Or what are they? How is this to be underſtood, that the Promiſe is to the Children of thoſe that are in covenant, if by Children are meant the natural Seed?

Anſw. By Promiſe, I underſtand the Covenant of Grace (as I have ſaid) call'd alſo the Covenant of Promiſe, Eph. 2.12. and becauſe of this, they that be in it are called the Children of the Promiſes: Now the Promiſe, or the Covenant, is taken two ways; and ſo there are two ways of being in the Covenant.

1. Strictly, And that which Divines call Foedus Internum, or Pars Foederis Interna, the Internal Covenant, or the ſpiritual part of the Covenant, that which doth contain Promiſes of ſpiritual Bleſſings, and ſaving Graces, ſuch as Juſtification, Reconciliation; Regeneration, Adoption, Perſevetance, and Glorification, or Eternal Life; and hence we read, that God will give a new Heart, that he will take away the Stony Heart out of the Fleſh, and will give a Heart of Fleſh, that he will circumeiſe the Heart to love, and fear him, that he will write his Law in their Hearts, and they ſhall never depart from him, that he will ſprinke clean Water upon them, and they ſhall be clean, and from all their filthineſs and Idols p. 41will he cleanſe them, that he will blot out all their Iniquities, and caſt their Sins into the depth of the Sea, and remember them no more. This is the Internal, and ſpiritual part of the Covenant. Theſe be the Excellent Promiſes of Special Grace, that God will accompliſh and fulfil to all the Elect, both Adult, and Infants that die in their Infancy.

2. Sometimes it is taken more largely, which Divines call Foedus Externum, or Pars Foederis Externa, the External Covenant, or the External part of the Covenant, they being both in truth, but Branches of one and the ſame Covenant. This External Part contains Promiſes of many choice Mercies, and Priviledges, which God out of the bounty of his Grace, beſtows upon People that be in covenant with him, which he does not beſtow upon the reſt of the World, which be not taken into covenant with him. One may be in covenant, and partake of many precious and eminent Promiſes; and yet have no ſaving and ſpecial Grace, or Intereſt in God. So it was with a Multitude of the Jews, yea, with the greateſt part of them, and that when our Lord and Saviour himſelf was amongſt, and converſed with them, Rom. 2.28, 29. For he is not a Jew, that is one outwardly; neither is that circumciſion, which is outward in the fleſh: But he is a Jew, which is one inwardly; and circumciſion is that of the heart, in the ſpirit, and not in the letter, whoſe praiſe is not of men, but of God. Viz. He is not internally, and ſavingly a Jew, he is but only an external one, partaking of the external Bleſſings of the Covenant, injoying the circumciſion of the Fleſh, not that of the Spirit. When our Lord and Saviour was in the Fleſh, he had much to do with ſuch Jews, that boaſted themſelves of their outward Priviledges, which were great; but neglected the internal part of the Covenant, which p. 42he did caution them againſt; but did not ſhut them out of the Covenant, but left them as he found them.

This I know is a diſtinction though never ſo ſolid and ſound; yet the Anabaptiſts will not take it down: Notwithſtanding, I know not how they themſelves can ſubſiſt without it, in their Covenant-way. They take into the Covenant, and affix the Seal of the Covenant to thoſe that be Adult, profeſs their Faith in, and Obedience to Chriſt, and their repentance and renouncing their Infantbaptiſm, if they have had any. I, but here is the Queſtion, Are all that do ſo, internally and ſavingly in covenant with the Lord? Dare they be ſo bold as to ſay ſo? If they dare, I ſhall offer two things unto them.

1. This is againſt the plain and evident Truth of the Word of God. Is not the Viſible Church otherwiſe repreſented in the Scriptures unto us? what are all their Iſrael of the peculiar Seed of Iſaac? Is this agreeable to the Parables of the Tares, of the Net, of the Wedding, of the Virgins, and of the variety of the Veſſels in the Church Viſible, and in the Houſe of God? Theſe things are ſo well known to all that read, and conſider what they read, that I need not ſtand upon them. The Lord Jeſus in his little Church, and Family, had one Devil: They be happy Churches indeed, in whom there are no Hypocrites; and from which never any do fall off, and prove Apoſtates. Oh how many out of the pureſt Churches ſhall encreaſe the number of the Damn'd!

2. This is againſt too great experiences. How many have we ſeen to turn out of the way of Truth into Errour? Many that after they have ſeemed to be waſht from their Sins, and have eſcaped the Pollutions that are in the World through Luſt, by the Knowledge of our Lord p. 43and Saviour Jeſus Chriſt, are again intangled, and turn'd with the Dog unto the Vomit, 2 Pet. 2.20, 21, 22. How many be there, that the unclean Spirit doth but go out of, and after returns again, and takes a greater poſſeſſion than ever? So that the laſt end is worſe than the beginning, Mat. 12.43, 44, 45. Let me apply my ſelf unto you, my Brethren of the Anabaptiſt Perſwaſion; Have you no Revolters among you? None that fall from Truth to Errour, from Strictneſs to Looſeneſs, from an outward holy Converſation to Profaneneſs? Have you never any occaſion to exert your Authority in Excommunication? Have you never any rotten Members to cut off? I am miſinformed, if my good Neighbour be not ſomething good and frequent at this Work, after he hath laid his Hands upon his Converts, and rebaptized Proſelytes, no wonder when we conſider his numerous and eaſie Admiſſions. But what I do ſpeak of one, that is but the Head of an overgrown Schiſme, (his Church, as it is called,) declared to be ſo, not only by Congegrational, but alſo by Anabaptiſtical Elders. When the Anti-paedobaptiſts admit any to the Seals of Church, and Covenant-Fellowſhip, is it not poſſible that ſome falſe Brethren may creep in unawares? Jude 4. Some Wolves get into Sheeps-cloathing, and they be lookt upon to be the covenant-People of God; this is undeniable, and their revolt proves themſelves to have none of the ſaving ſpecial Gifts and Graces of the ſame; but at beſt were only externally in covenant. You will not pretend to put Seals to Blanks; but you will ſay, They did appear to us to be ſo, and ſo, and to be in the Covenant of Grace. For my part, I muſt ſay, though I deſire to be very careful in my Admiſſions, yet I have as great a hope, and as much confidence, about the Salvation of Infants in covenant with God, dying in their Infancy, as I p. 44have in any that I do admit. Here I may reto… upon my Brethren, (becauſe many of your Members that you have taken into covenant, unto whom you have affixed the Seal, do fall off.) Do you hold falling from Grace? So that this may be as well objected againſt you, in your Adult Perſons; as againſt us in our Infants.

4. Queſt. If it be granted, That Children with their Parents be taken into covenant, even the natural Seed of believing Parents; yet you ſay, they are but External Priviledges, and Benefits, that many of them do partake of, and a great number of them fall ſhort of the Spiritual and Eternal Advantages of the ſame: Therefore, what do they obtain thereby, ſeeing he is not a Jew that is one outwardly, &c.? What profit did Cain reap by being circumciſed, or Iſhmael? For (as the Apoſtle ſaith) circumciſion verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumciſion is made uncircumciſion, Rom. 2.25. Behold the days come, ſaith the Lord, that I will puniſh all them which are circumciſed with the uncircumciſed, Iſa. 9.25.

Anſw. They have great Advantages more than others have, that are not ſo much as externally in covenant; I will refer you to the Apoſtle, who propounded and anſwered this Queſtion for us, Rom. 3.1, 2, &c. He had ſaid in the cloſe of the Chapter before, to cut off the vain confidence of thoſe that did ſecurely repoſe themſelves in their External Priviledges, that he was not a Jew, that was one outwardly, &c. He was very ſenſible what Objection ſome would make at that time, therefore he propounds this Queſtion, and returns a free Anſwer, What advantage then hath the Jew? or what profit is there of circumciſion? I Anſwer with the Apoſtle, firſt generally, Much every way; p. 45and then particularly, chiefly, becauſe unto them were committed the oracles of God, &c. Thus ſay ſome, You ſtand ſtifly to this, that Children be in covenant with their Parents, and God hath taken them into covenant with them, but what are they the better for it? What advantage doth accrue unto them from thence? I Anſwer, Much every way. Methinks the Spirit of God foreſeeing how the Covenant, and the Infant-right in it, would be infringed, and invaded in the Times of the Goſpel, did inſpire the Apoſtle here to contradict, and oppoſe thoſe bold Uſurpers, that ſhould attempt to make Breaches upon the Lords ſacred Incloſure. I could ſhew in many particulars the wonderful advantage that thoſe have, that are but externally in covenant, above thoſe that are not, and what an ineſtimable Favour and Bleſſing it is to be within the Pale of the Covenant. I ſhall mention ſome of the chief Priviledges that ſuch do enjoy.

1. They have the Excellent Oracles of God repoſited among them, and committed unto them; this was the Priviledge of the Jews in propatulo, and their great advantage, which did diſtinguiſh them from the reſt of the World, and repreſented them to all Nations to be a peculiarly happy and dignified People, Rom. 3.2. Much every way: chiefly, becauſe unto them were commited the oracles of God. This the Lord himſelf declares to be one of their ſingular Prerogatives, Deut. 4.8. And what nation is there ſo great, that hath ſtatutes and judgements ſo righteous, as all this law which I ſet before you this day? Pſal. 147.19, 20. He ſheweth his word unto Jacob, his ſtatutes and judgements unto Iſrael. He hath not dealt ſo with any nation: as for his judgements, they have not known them. Therefore from the ſenſe of this wonderful Bleſſing, the Pſalmiſt cries out, Praiſe ye the Lord. To have the cuſtody of Gods Ordinances, and p. 46the uſe of them, the Word, Sacraments, Worſhip, Miniſtry, Paſtors after Gods own Heart, and all the Service of God. Who can expreſs or declare, how happy the People are, that have ſuch Depoſitions, and are ſo diſtinguiſh'd, and magnify'd, as to have the Means of Grace, in and by which they may come to know and learn the Mind of God; to have Ordinances, wherein they may draw nigh to God; to have a Memberſhip and viſible Standing in that Society, where Salvation is ordinarily diſpenſed, John 4.22. For ſalvation is of the Jews. There were the Means, and no where elſe, not among the Samaritans; hence the Law was called the inheritance of the congregation of Jacob, Deut. 33.4. Certainly thoſe that underſtand in any competent meaſure, the Excellency of this Priviledge, cannot but adore, and admire God in it, and magnifie his Name for it.

2. Such that be but outwardly in covenant are part of, and go to make up the Vineyard of the Lord, they be planted in the Lords Vineyard, they be part of the Garden of the Lord, hedg'd in, and ſeparated from the reſt of the World, and God doth own them to be ſo. It is no ſmall benefit to be within the Pale of the Church, and to have a fix'd Standing in Zion, Iſa. 5.7. For the vineyard of the Lord of hoſts is the houſe of Iſrael, and the men of Judah his pleaſant plant.

3. They have the Propoſals and the Offers of the higheſt Mercy, they live under the Overtures of the richeſt Grace, they be in the Kingdom, and are the Children of the Kingdom; therefore have the higheſt Tenders, and the choiceſt Invitations to the beſt of Mercies. They are in the Kingdom, and Salvation is nigh unto them, the Boſom and the Arms of Grace and Love are always before their Eyes, and ready to receive and embrace them. After the Days of the Meſſiah, the Jews being in covenant with God, their p. 47happy Eſtate was not to be overlook'd, but to be honourably reſpected, therefore they had the firſt offer of Life, and Salvation by Chriſt after his Aſcenſion. So it was in Acts 2. and in other places, Acts 3.25, 26. Ye are the children of the prophets, and of the covenant which God made with our fathers, ſaying unto Abraham, And in thy ſeed ſhall all the kindreds of the earth be bleſſed. Ʋnto you firſt, God having raiſed up his Son Jeſus, ſent him to bleſs you, in turning away every one of you from his iniquities. They were yet in covenant, and the Lords Vineyard, and had this precious Tender of Chriſt, and Salvation by him, ſent unto them to bring them to Faith and Repentance, before it was ſent unto the poor out-caſt Gentiles, Acts 13.46. Then Paul and Barnabas waxed bold, and ſaid, It was neceſſary that the word of God ſhould have firſt been ſpoken unto you: but ſeeing ye put it from you, and judge your ſelves unworthy of everlaſting life, lo, we turn to the Gentiles. Paul the great Apoſtle of the Gentiles did not betake himſelf to them, till his Embaſſy was rejected by the Jews, unto whom he was to make his Application. Our gracious Lord when he gave Commiſſion to his Apoſtles; to Preach Repentance, and Remiſſion of Sins in his Name, directed that they ſhould begin at Jeruſalem. Oh! how was his Heart upon his Covenant-people, and how unwilling was he, that their Covenant-State ſhould expire; therefore he waited upon them to the utmoſt period of the time, ſet for the Patience of God to attend them. Oh! Go, ſaid he, break up, and execute your Commiſſion in that bloody City, ſee if they will Repent and Believe, that I may not lay them waſt. The Jews (as is well obſerved by one) had a double Priviledge before Chriſt came; they were [Soli,] they were alone, they were the only Church and People of the Lord and incloſed from all the p. 48Nations of the World; there was a Partition-wall erected between them, and the ſpurious part of the World. And at the Aſcenſion of Chriſt, and the Tenders and Exhibitions of the Grace of Life, and Salvation, they were [Primi,] they had the firſt Effort of Mercy ſent and directed unto them.

4. Such have their dwelling, and reſidence, where the gracious and peculiar Preſence of the Lord is to be enjoy'd; ſuch have an Habitation where God hath fixt his Throne of Grace, and where are his delightful Walks, the gracious preſence of the Lord is with his Church and People; thoſe that are his Covenant-Ones, they have the Signs, and the Symbols of his reſidence in the midſt of them. His general Preſence by a glorious Extenſion diffuſeth and diſpoſeth it ſelf every where; but This is the alone Happineſs of his ſelect People to enjoy, Deut. 4.7. For what nation is there ſo great, who hath God ſo nigh unto them? Great, becauſe nigh. Pſal. 76.1, 2. In Judah is God known: his name is great in Iſrael. In Salem alſo is his tabernacle, and his dwelling-place in Zion. Viz. His peculiar place of reſidence, Rev. 21.3. And I heard a great voice out of heaven, ſaying, Behold, the tabernacle of God is with men, and he will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God. Where the Tabernacle of God is, himſelf is, and there he will dwell. How happy are they that dwell where God in a diſtinct manner doth dwell! And this is the Happineſs of all thoſe that dwell within the Bounds of the Covenant.

5. Thoſe that be in covenant, and are Members of the Church, are always comprehended in, and have the benefit of having a ſhare in the Prayers that are continually aſcending up unto God for all Iſrael. As it is the Duty of every ſincere and true Believer to make Supplications for himſelf, p. 49and to offer up this Sacrifice to God with the publick Aſſembly; ſo to be ſure to be very mindful of Zion, and to be very importunate with the Lord for all the Inhabitants of Jeruſalem, Pſal. 122.6, 7. Pray for the peace of Jeruſalem. Peace be within thy walls, and proſperity within thy palaces. There is a continual Cloud of Prayers going up to Heaven for thoſe that are the Lords Incloſure, for all that are the Dwellers therein; every one, that is internally in covenant, will be ſure to pray for all that are any way in Federal Relation to God, Pſal. 137.5, 6. If I forget thee, O Jeruſalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth. There is a continual Stock of Prayer treaſuring up for the Church of God, in which the Infant Seed of Believers have no ſmall Share. What an unſpeakable Benefit is this? To have an Intereſt in the many Thouſands, that dwell at the Throne of Grace, always putting God in mind of, and pleading with him the Covenant, Day and Night, for all thoſe that are within the compaſs of it.

6. The Election of Grace, doth eminently run among, and through the Lords Covenant-Ones; God hath his Election eminently amongſt them; the Golden Veins of Election are chiefly laid and diſpoſed in the Viſible Church; there be ſome to gather in, and ſome to build up, when the Lord hath gather'd up and called in his Elect in any Place, or among any People, he will caſt away the reſt: When all the Mine of Election is ſpent, then God departs, and tranſplants his Goſpel, and pitcheth his Tabernacle elſewhere, he knows where the ſecret Veins (of thoſe that are eternally choſe by him) are to be found: He forſook the Places where the Seven Churches of Aſia had their reſidence, when he had brought forth all his Elect: The Jews were not to be rejected, till all p. 50the Remnant of Gods Choice were ſecured, Ro… 11.5, 7. Even ſo then at this preſent time alſo th… is a remnant according to the election of grace. Wh… then? Iſrael hath not obtained that which he ſeeke… for; but the election hath obtained it, and the … were blinded. John 4.22. —ſalvation is of t… Jews. Till God did pluck up the Boundarie… the Election of Grace did ordinarily run in t… Jewiſh Channel, though now and then in a ve…parſimonious manner, one from without might …brought in, as Job, the Eunuch, &c.