The Doctrine of Baptism, Text (2 of 3)

The Doctrine of Baptism · Text (2 of 3)

p. 60He that is born in thy houſe, and he that is bought with thy money, muſt needs be circumciſed, and my covenant ſhall be in your fleſh, for an everlaſting covenant.

p. 61Where obſerve, That all bought with money muſt be circumciſed, ſo that if an Iſraelite ſhould buy a black Moor, or the moſt ſavage Heathen in the World; he was bound to ſee him circumciſed, and being circumciſed he was now in that covenant. The truth is, Circumciſion was one of thoſe carnal Ordinances, that the Author to the Hebrews in Heb. 9.9. doth ſpeak of that was appointed till the time of Reformation.

Now the perſon which the Lord would have circumciſed, muſt be of the family of Abraham, and that is all the qualifications required: For God doth not require a perſon, ſo and ſo ſpiritually qualified, as he doth now under the Goſpel; the Lord gives in general a Law and Commandment unto Abraham, That all his Family muſt be circumciſed, and that he muſt ſee it performed.

It is not in the inſtitution enjoined, that the perſon that doth circumciſe muſt be a believer, neither is it enjoined that the perſon upon whom it is done, muſt have Diſciple-ſhip, or the work of grace, but this only, He muſt be one of the Family of Abraham, either born in his houſe, or bought with his money; and ſo the ſlave bought with money, was as truly intereſſed into the covenant of God, and the right of eating the Paſſeover, as one born in the houſe of the ſeed of Abraham.

A fifth ground is this,5. Argument to prove Circumciſion a Covenant of Works. That men (out of this Covenant) might be ſaved, and ſuch as were really intereſſed in it, might be damned.

p. 62As for Example, Lot dwelling in the City of Sodom, and all the Godly that day in the whole world, excepting Abraham and his houſe, or family, were no way intereſſed in the Covenant of Circumciſion, yet were ſaved. And Iſrael, who, for the multitude of them, were as the Sand on the Sea-ſhore, and intereſſed in this Covenant, yet but a Remnant of them were ſaved, as Iſai. 10.23. Lot is commended to be a juſt and righteous man, and yet this covenant was never made to him, nor his ſeed and poſterity, the Ammonites and Moabites, which were as truly the ſeed and children of a believer as the ſeed of Abraham were, So you find Job in the Land of Ʋz, in the Book of Job, and his four friends, and beſides thoſe of Jobs friends one of his friends doth intimate ſeveral other antient and godly perſons in thoſe times, as Job 8.8, 10. Joh 15.10. For ſaith he, Ask the Antients and they will tell thee, for we have thoſe with us, much more elder than thy Father: which doth argue, that there were very antient godly men fit to be inquired of, as touching thoſe heavenly myſteries; that were much older than Jobs Father in that Eaſt Country. And it is plain that neither they, nor any of their children or families, had right to Circumciſion, and the bleſſing of Canaan; but moſt ſure it is, they had intereſt in the Covenant of life, which plainly ſhews that Circumciſion was but an earthly typical covenant, ſuch as good and godly men might nor have intereſt in, and ſuch as wicked men had an intereſt in.

p. 63Do not we find, That all Davids ſons were in this covenant? but how many except Solomon, had any right to the covenant of life, yea Abraham himſelf had eight Sons, and each of them a Generation, but there was none of the other had the covenant of Circumciſion made with them, but only Iſaac, though the reſt were as truly the Sons of believing Abraham as Iſaac was; for Iſhmael, and the ſix Sons that he had by Keturah with their generations, were all the children of the ſame believing Abraham as Iſaac was, and yet this covenant, ran not upon either of their Poſterity, but in Iſaac, ſaith the Text, ſhall thy ſeed be called; though we may not be ſo uncharitable but to think that many of the ſeed of thoſe that went into the Eaſt Countrey, might be the elect of God, and in a covenant of Grace, yet be ſure, they had not an Intereſt in this covenant of Circumciſion, and the Inheritance of Canaan.

And Iſaiah tells us, in Iſaiah chapter 1. verſe 9. That if God had not left him a very ſmall Remnant, Iſ…el had been as Sodom and Gomorah.

So that there was in the whole Nation of Iſrael (that were in the covenant of Circumciſion) but a very ſmall Remnant ſelected out from the reſt, into the covenant of life, as in Romans 9. the Apoſtle ſo makes uſe of the words, and in the Romans chap. 11. ver. 5, 7. the Apoſtle ſaith, the election in and amongſt Iſrael have obtained it, and the reſt were hardned or blinded▪

p. 64The reſt (may ſome ſay) what reſt? the reſt of Iſrael in the covenant of Circumciſion. But it is plain, that all Iſrael were elected, one as much as another in the Covenant of Circumciſion, by which they were, as I have ſaid, ſeperated to God from all other nations.

But it is plain, That there was a Goſpel Teſtament confirmed of God in Chriſt, held out and tendred to the Jews by the Holy Prophets and Pen-men of God, the election obtained that, and the reſt were hardned, remaining ſtill in the literal and old Covenant of Circumciſion which they had only right to by generation.

But this none could have right to, but by the regeneration and new birth, and therefore ſaith Iſaiah 8.28. I and the children that thou haſt given me, are as ſigns and wonders in Iſrael, implying clearly, that a little handful of Iſrael are given to Chriſt, in the Covenant of grace, out from amongſt the body of Iſrael, the reſt of the multitude of Iſrael remained without being given to Chriſt, making ſigns and wonders at ſuch as were given to him, by being admitted into a covenant of eternal life through faith, which it appears, the whole body of Iſrael, were not admitted into, but ſome few only. So that you ſee Souls may be in this covenant of Circumciſion, and be damned; and out of it, and ſaved; therefore this cannot be a covenant of eternal life, but only a Typical covenant of Works:

The ſixth ground to prove that the Covenant p. 65of Circumciſion, was but a covenant of Works,6. Argument to prove Circumciſion a Covenant of Works. an outward Typical Covenant, was this.

That this Covenant of Circumciſion might be broken, as the Lord ſaith in Gen. 17.14. And the uncircumciſed man-child, whoſe fleſh of his foreſkin is not circumciſed, that ſoul ſhall be cut off from my people, he hath broken my covenant.

Where obſerve, though he were born of the Family, and of the ſeed of Abraham, and ſo had an intereſt in the Covenant; yet he might forfeit his right, and break this covenant, ſo as to be caſt off from Gods people.

This is therefore that old Covenant ſpoke of by Jeremy chap. 31. ver. 31. I will make a new Covenant with the houſe of Iſrael, not like that Covenant which I made with their Fathers, which they broke, and my ſoul had no pleaſure in them. For as I have ſhewed before, it is impoſſible that the New covenant can be broken, becauſe it is an abſolute covenant, made on no condition to be fulfilled by the creature, but the Lord works both to will and to do of his good pleaſure, in this covenant, therefore it is not in him that willeth, nor in him that runneth, but in God that ſhews mercy. Therefore the Lord ſpeaking of the new covenant in Jer. 33.15. and ſo forward, ſaith, In thoſe daies and at that time, I will cauſe the branch of righteouſneſs to grow up unto David, he ſhall execute Judgement and Righteouſneſs in the Land; in thoſe daies ſhall Judah be ſaved, and Jeruſalem ſhall dwell ſafely, and this is the name wherewith p. 66he ſhall be called, The Lord our righteouſneſs; for thus ſaith the Lord, David ſhall never want a man to ſit upon the Throne of the houſe of Iſrael.

Neither ſhall the Prieſt the Levite, want a man before me to offer burnt offerings, and to kindle meat offerings, and to do ſacrifice continually. And the word of the Lord came to Jeremiah, ſaying, Thus ſaith the Lord, If you can break my covenant of the day, and my covenant of the night, that there ſhould not be day and night in their ſeaſons, then may alſo my covenant be broken with David my Servant, that he ſhould not have a Son to reign upon his Throne. Where you ſee the ſpiritual covenant cannot be broken, as Pſalm 89.34. My Covenant will I not break, nor alter the thing that is gone out of my mouth.

Therefore it muſt needs be a covenant of works, that is, conditional, he made ſuch a covenant with the Prieſt, mentioned in the firſt of Sam. 2.30. where the Lord ſaith to this purpoſe, Wherefore the God of Iſrael ſaid, I ſaid indeed that thy houſe and the houſe of thy Fathers, ſhould walk before me for ever. But now ſaith the Lord, be it far from me, for them that honor me, I will honor, and they that deſpiſe me, ſhall be lightly esteemed.

You muſt ſtill mind thoſe promiſes the Lord makes upon condition, the creature not walking in the performance of the condition on his part, God is ſet free, or at liberty, whether he will perform ſuch conditional promiſes, yea, or no.

But it is not ſo in abſolute promiſes confirmed of God in Chriſt, Gal. 3.17. thoſe promiſes are all Yea, and Amen, as you ſee in 2 Cor. 1.20. But p. 67the covenant of Circumciſion being a covenant of works, a poor creature truly intereſſed in that covenant, might break it, forfeit his intereſt, and be caſt out and rejected out of that covenant from amongſt his people, as is clearly confirmed in Iſaiah 50.1. Thus ſaith the Lord? where is the Bill of your Mothers Divorcement, which I have put away? or to which of my Creditors, have I ſold you? behold, for your iniquities have you ſold your ſelves, and for your tranſgreſſions is your Mother put away.

Now (beloved) a divorce argues a breach and forfeiting the covenant, which the body of all Iſrael was in; and we know all along, the National covenant was that of Circumciſion, and they that know in the leaſt meaſure, the nature of the covenant of Grace, cannot but know it to be ſuch a covenant, out of which a ſoul cannot be divorced from the Lord.

But ſome may ſay, There are many that are viſibly in a covenant of Grace now under the Goſpel, and yet may be caſt out from Gods people: yet it followeth not, but that it is a covenant of Grace, and ſo then, they might be viſibly in a covenant of Grace and yet be rejected.

Anſw. Perſons may now profeſs to be in Chriſt, and ſo in a covenant of Grace, by an outward profeſſion, but this being barely a profeſſion, and not in truth in them that profeſs the ſame; they profeſs they were in that, which in truth they never were: For under the Goſpel, we have no infallible rule to know who is in the covenant of Grace, and who not; becauſe p. 68we have only the confeſſion of themſelves, who may deceive themſelves and us.

But we have an infallible Rule to judge, That Abraham, Iſaac and Jacob, and the ſeed forward in their Loins, or their generations, were in this covenant of Circumciſion; and therefore it is a great miſtake for any to evade what hath been ſaid upon ſuch a groundleſs objection.

Now conſider, That it is that great and faithful God that ſaith and profeſſeth, Abrabam, his ſeed and family after him, from Jacob forward, were in this covenant with him; But now it is only poor unfaithful Man, hypocritical, diſſembling, proud man, that ſaith he is in the Covenant of life, when it proves not ſo, or when it viſibly proves the contrary, for Saints have a Rule to diſown ſuch. But this is a moſt certain truth, that God did never put a ſoul away, and make a divorce between himſelf and any one Soul, in a covenant of life; and it is as certain that the whole Church of Iſrael, were in reality and truth in the covenant of Circumciſion, as appears in Gen. 17.10, 11. where Abraham, and thoſe born in his houſe, are to be circumciſed. And ſo Pſalm 105.9, 10.11, which covenant he made with Abraham, and his oath with Iſaac, and confirmed the ſame to Jacob by a Law, and to Iſrael for an everlaſting covenant, ſaying, Ʋnto thee have I given the Land of Canaan, the Lot of your inheritance.

Now it would plentifully appear, (if further proof needed) That God his own ſelf teſtifyeth p. 69his making and entering into covenant, with Abraham, Iſaac and Jacob, and their ſeed forward, therefore let no man pleaſe himſelf with ſuch a poor, groundleſs objection, That the family of Iſrael were only viſibly or in the judgement of Charity, in the covenant of Circumciſion as Hypocrites are now in the Covenant of Grace,

For there is nothing more clear than this, that Iſrael were in truth and reality, in the covenant of Circumciſion, expreſſed by the Mouth of God himſelf, and nothing more certain, that Iſrael were never (all of them) ſo much viſibly in the covenant of grace.

For if it were neceſſary, I could multiply places of Scripture, to prove the moſt part of Iſrael viſibly unbelievers, living in thoſe manifeſt fruits of the fleſh, as Drunkenneſs, Swearing, Lying, Whoring, Stealing. Covetouſneſs, and palpable Ignorance, without faith and knowledge, ſhedding of blood. All theſe notorious ſins, were conſtantly in the greateſt part of the Church of Iſrael, that they neighed (as fed Horſes) after their Neighbours wives, and were given to oppreſſion and horrid Idolatrie. All theſe ſins being ſuch manifeſt fruits of the fleſh, that ſuch as live in them, the Apoſtle ſaith, cannot enter into the Kingdom of Chriſt and of God, but are viſibly the children of the Devil. Therefore to ſay, the whole body of Iſrael were viſibly godly, and ſo viſibly in the covenant of Grace, that is a moſt groſs miſtake; they were really in the outward National covenant p. 70of Circumciſion, but not the generality ſo much as viſibly in the Goſpel covenant of life.

For it could not be denyed, but that thoſe Jews in the 8. chapter of John verſe 30. and ſo forward, were Abrahams children, & intereſſed in the covenant of works, yet Chriſt is far from concluding their right to the covenant of Sonſhip, the heavenly adoption, but rather in that reſpect concludeth, They are of their Father the Devil, whoſe works they did, they being Lyars as he was from the beginning, and enemies to Chriſt, as the Devil was, therefore he excludes them from being the children of God, ſo that the main maſs of blindneſs and darkneſs, lying upon mens minds is this, they mix and confound the two covenants made to Abraham, the one a ſpiritual heavenly covenant, made to him as a Father of the faithful, and to thoſe only who walk in the ſteps of faithful Abraham, and the temporal covenant of Circumciſion to the ſeed according to the fleſh, frō Jacob forward, and thoſe joining themſelves to that family.

So then in a word, the covenant of Circumciſion muſt needs be a covenant of works, and not of eternal life, becauſe it might be broken, which the covenant of eternal life cannot be.

7. Argument to prove Circumciſion a Covenant of works.The ſeventh ground to prove the covenant of Circumciſion not to be a covenant of Grace, is,

That if we maintain the covenant of Circumciſion, to be a covenant of Grace, to eternal life; therein we overthrow many fundamental points of Religion, which is a ſtrong p. 71ground to prove, it is not of Grace, but an outward typical covenant. For it is impoſſible, that ſuch underſtanding of Scripture which croſſeth plain fundamental points of religion, can be true.

Now for to give you ſome example for this, Firſt you muſt needs confeſs, that the covenant of Circumciſion was made to Abraham, and his ſeed after him in their generations, Gen. 17.7. from Iſaac and Jacob forward. So that being born in the houſe or Family of Iſrael, or being bought with the money of one of the Iſraelites, intereſſed a perſon in that covenant, he coming forth of that line, was born heir to that covenant and the privileges of the ſame.

Now conſider,To ſay that the covenant of Grace is entailed on the fleſh, overthroweth the main fundamental points of our Religion. That the chief and precious privileges of the covenant of grace, are adoption or Son-ſhip, Juſtification, and the inward work of ſanctification, all which privileges, that generation muſt needs be born heirs to, if they were born heirs of a covenant of grace, which if this ſhould be aſſerted, as it is by thoſe who defend childrens baptiſm.

Then this fundamental point of Religion muſt needs be denyed, that all mankind are by nature, the children of wrath Epheſ. 2.2. and that all both Jews and Gentiles are charged under ſin, Rom. 3.9. And there is none righteous, no not one; But be it known to you, this is a fundamental doctrine of truth, generally acknowledged by all the godly, That we are dead in ſins and treſpaſſes, wherein in times paſt, we walked according to the courſe of this world p. 72according to the Prince of the power of the air, the ſpirit that now worketh in the children of diſobedience, among whom alſo we had our converſation in times paſt, in the luſt of the fleſh, and of the mind, and were children of wrath by nature as well as others.

Now the Apoſtle Paul affirmeth this to be equally the ſtate of himſelf, who was born in the Church of Iſrael, as well as the Gentiles; and David doth affirm this of all in general, Pſalm 14.2, 3. which the Apoſtle Paul urgeth in Rom. 3.9. forwards, ſpeaking of himſelf and the reſt of the National Churches of the Jews, What are we (ſaith he) better than they? meaning than the Gentiles No, in no wiſe, for we have before proved that both Jews and Gentiles are all under ſin, as it written, there is none righteous, no not one; there is none that understandeth, there is none that ſeeketh after God, they are all gone out of the way, they are together become abominable, there is none that doth good, no not one; And in Pſalm 51. David ſaith, I was conceived in ſin, and brought forth in iniquity; who was a child of the Church of God, as it is uſually termed.

But beloved this doctrine is clear in Scripture, and clearly experienced by every Godly Chriſtian, which truth muſt needs be overthrown, if the whole body of Iſrael were born adopted Sons and heirs of a covenant of eternal life, born heirs of Juſtification, then they were never heirs of wrath, nor in a ſtate of damnation, nor never proved nor charged under ſin nor p. 73never all unrighteous, becauſe born heirs of a covenant of Grace, aad of righteouſneſs, nor never born dead in ſins and treſpaſſes, for that is inconſiſtent with being in a covenant of grace and life.

This opinion of holding the covenant of grace, to be intailed in the fleſh, oppoſing it ſelf ſo directly againſt this forementioned foundation of Religion, muſt needs be a groſs error ſo conſidered.

The ſecond fundamental point of Religion, that this error oppoſeth it ſelf againſt, is ſtability in a covenant of eternal life, it cannot be imagined, that I ſhould much inſiſt upon proving this Doctrine of ſtability in grace, to be a fundamental truth, I ſhall take that for granted from the nature of the new covenant, in ſeveral Scriptures before recited, as in Pſalm 125. They that truſt in the Lord ſhall be as Mount Zion, which cannot be removed, but as the Mountains are round about Jeruſalem, ſo ſhall the Lord be about them, from this time forth, and for ever. And in Pſal. 89.33. If thy children ſin, I will afflict them, with the rods of men, but my loving kindneſs will I not utterly take from them, nor ſuffer my faithfulneſs to fail; My covenant will I not break, nor alter the thing that is gone out of my mouth.

But taking this for granted to be a truth, that all born in the Church of the Jews, were born heirs of his ſtable Covenant; and ſo were really and in truth in the covenant of grace, then moſt of the Church of Iſrael that were in a covenant p. 74of grace, were damned and not ſaved, as Iſaiah 10.22, 23. Though Iſrael were as the ſand of the Sea, yet a Remnant of them were ſaved only. And ſo Iſaiah with Rom. 9.27, 28, 31. But Iſrael which followed after the Law of righteouſneſs, hath not obtained to the Law of righteouſneſs. Paul ſaith, Rom. 11.5. There was a Remnant according to the election of grace, and in verſe 7. how they obtained it, but the reſt were hardened, all but the remnant, were blinded, and hardened.

Therefore if ſuch multitudes, as the ſand of the Sea, were all really in a covenant of grace, moſt of them muſt be underſtood to fall out of the covenant, and ſo to fall out of the covenant of life.

This is another fundamental truth, that this opinion is fully againſt, defending that ſouls may be truly in a covenant of eternal life, and yet periſh and be damned.

The third foundation that this error overthrows, is, The neceſſity of Converſion or Regeneration, which doctrine is eminently confirmed by Chriſt in the Goſpel as a fundamental truth, John 3.4, 5. where Chriſt ſpeaking to Nichodemus, tells him, th except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God. And likewiſe in John 8.24. Except ye believe that I am he, ye ſhall dy in your ſins, And John 3. two laſt verſes, He that believeth not, the wrath of God abideth on him, and he ſhall not ſee life.

p. 75The before mentioned errors that holds a covenant of life running in the fleſh upon the carnal ſeed oppoſeth it ſelf againſt this for might the carnal ſeed of Iſrael ſay to Chriſt, why do you preach ſuch a doctrine to us, That except you be born again, you cannot enter into the Kingdom of Heaven? We affirm the contrary, ſeeing by the firſt birth we have an intereſt in the covenant of grace, and eternal life already, without believing and being born again, and ſo are entered into the Kingdom of God, and the privileges thereof. Whereas you ſay, That except you believe that I am he, you ſhall dy in your ſins? why doth Chriſt pronounce death without believing, ſeeing we are acquainted with another way to enter into life, than the way of believing, which is to be begotten of one of the church or a believer?

We find the Holy Ghoſt in the 1 John 5. ſaith, He that hath Christ hath life, he that hath not Chriſt hath not life. No, ſaith this error, there were thouſands that were intereſſed in life, without having Chriſt, that is to ſay, by carnal generation; Saith the Apoſtle, There is no other name under heaven by which we can be ſaved but by the name of Jeſus, Yea, ſaith this error, There is another name, by which we may come into a covenant of eternal life, and ſo to be ſaved; ſo that here lies the caſe, where Chriſt in the Goſpel powerfully affirms no other way to life, but by believing, regeneration, and coming to Jeſus Chriſt; This opinion deſtroys all theſe teſtimonies, opening p. 76another door of entrance into the covenant of life beſides this, and that by fleſhly generation, though Chriſt ſaith to Nicodemus, Joh. 3. That which is born of the fleſh, is fleſh, and that which is born of the Spirit, is Spirit; as if ſouls were infatuated, and had no ears to hear his plain word.

They of this opinion do defend the contrary, to what purpoſe ſhould any man ſeek the converſion of any of Believers children; whether formerly of the nation of the Jews, or now the nations of the believing Gentiles; ſeeing they are born heirs of a covenant of eternal life, and ſo are in as good a ſtate without converſion and believing and being born again, as any other ſoul by believing, and by new birth can be brought into?

This doctrine tends to juſtify the Rebellious Jews againſt John Baptist, and againſt Chriſt; the Sadduces and Phariſees came to Johns Baptiſm, Matthew 3. Saith John, O ye Generation of Vipers, who hath forwarned you to fly from the wrath to come? bring for … fruits meet for repentance, and think not to ſay within your ſelves, we have Abraham to our Father. John you ſee, would have this people to be converted to intitle them to this covenant of Grace, and ſo to baptiſm, which is an Ordinance of the ſame covenant, and not ſo much as think ſo erroneouſly, as if being children to Abraham according to the fleſh ſhould intitle them to the ſame; therefore, ſaith he, think not within p. 77your ſelves, we have Abraham to our Father, and we are his children according to the fleſh, and therefore we need not a work of converſion, or true Repentance, to intitle us to the privileges of the covenant, ſuch as was baptiſm. And alſo in John 8.31. and forwards, ſaith Chriſt unto ſome Jews, unto whom he ſpake, If you abide in my words, then are you my Diſciples indeed, and you ſhall know the truth, and the truth ſhall make you free, and then you ſhall be free indeed. They anſwered him, We be Abrahams children, and never were in bondage to any, How ſayest thou then, We ſhall be made free?

Where you may obſerve, theſe wicked obſtinate Jews were of the ſame opinion, that they were in a ſtate of happineſs, good enough by generation by being Abrahams ſeed according to the fleſh. Jeſus anſwereth, Who ſo committeth ſin, is the ſervant of ſin, and the Servant abideth not in the houſe for ever. We find Chriſt afterwards tells theſe Sons of Abraham, that they were ſo far from being the adopted ſons of God, in a covenant of life, that they were of their Father the Devil, and theſe ſame perſons Chriſt ſpeaks to in verſe the 24. telling them, Except they believed Chriſt was he, they ſhould dy in their ſins.

Chriſt was far from this opinion, as to think that covenant of Circumciſion to be a covenant of life, but he doth throughly reprehend them for this groundleſs confidence, which error, p. 78was the main obſtacle, that hindered the Jews from faith and repentance, becauſe they thought it intituled them to happineſs enough to be of the ſtock of Abraham, and to be born heirs of the covenant of Circumciſion; This very rotten opinion was to them one of the Devils ſleights to lull them aſleep in a carnal and unconverted condition they thought that needed not; which thought of theirs had been true enough, provided all the children of Abraham, had by generation, intereſt in the covenant of life, which other men could have no intereſt in without regeneration; But Chriſt you ſee preſſeth a neceſſity of converſion to theſe children of Abraham that at the preſent were as fully intereſſed in the covenant of Circumciſion as Abraham himſelf, even to Nicodemus which was a Ruler of the Jews, Chriſt preſſeth a neceſſity thereof to him, and alſo labours by a parable in Luke 16. to convince thoſe ſottiſh Jews▪ that one might be the ſeed of Abraham according to the fleſh, and yet be irrecoverably damned; and therefore he brings in the rich man in Hell, ſpeaking thus, Father Abraham I pray thee, ſend Lazarus to dip the tip of his finger in water to cool my tongue. And Abraham is brought in, owning him to be his Son, ſpeaking thus, My Son remember, that thou in thy life time, receivedſt thy good things.

Where you may obſerve, That the man in Hell, irrecoverably damned▪ owns Abraham to be his Father, and Abraham alſo doth acknowledge p. 79him to be his Son, My Son, ſaith Abraham, where you clearly ſee man may be a Son of Abraham, and yet damned; thou hadſt thy good things in this life, but Lazarus his evil things. Ezekiel 18.9, 10. where a juſt man is preſuppoſed to beget a ſon that is a Robber, and a Shedder of blood, and that goes out in all manner of wickedneſs, and that in Iſrael.

Wherein obſerve, Abraham owns no other privilege belonged to the rich man by virtue of being the Son of Abraham, but what was in this life, or in this world; Hell was his beſt portion in the world to come, which if he had been born heir to the covenant of life, how then could Abrahams affirmation have been true?

Beloved, Let all ingenuous Spirits that are not willing to walk blind-fold, conſider how contrary to the whole tenor of the Goſpel this opinion is, and how deſtructive to this fundamental principle of the Goſpel, the neceſſity of Chriſt, of Regeneration, and deſtroys all ſenſe of the neceſſity of converſion, and helps to harden men to deſtruction, as it did the blind Jews, who (as it appears) were fully blinded in the receipt of that opinion, that being Abrahams ſeed, according to the fleſh, intereſſed them in happineſs and eternal life.

Fourthly, This opinion deſtroys the doctrine of the new covenant, and the nature of it, and the manner of Gods making of it with the ſoul; for to make a new covenant with the ſoul, is to p. 80write the Law of God in a mans heart, and in his mind, and to infuſe ſaving knowledge and faith, by which God unites the ſoul to himſelf, and ſo pardons all his ſins, and without any condition conſidered in the creature, binds over himſelf to be their God freely in Chriſt, and binds over himſelf to own them to be his people. And only thus, and no otherwiſe, is God ſaid to make his new covenant, with a poor ſoul. Whereas this dream would ſeem to bear you in hand, that a whole nation may be in a new covenant, and have it made with them, and yet have none of all this work wrought in their hearts.

Fifthly, This opinion deſtroys the doctrine of Juſtification by faith in Chriſt, only ſeeing that it doth hold out another way than by faith, to come to Juſtification, which is by carnal birth of beleeving parents; for if a ſoul be admitted into a Covenant of life, I hope you are not ignorant, that Juſtification is a great privilege in the new covenant, and really the portion of all that are in that covenant.

Sixthly, This opinion deſtroys the Doctrine and foundation of all Goſpel Churches where it is held which will appear by two things.

Firſt, It deſtroys the matter of the Church, you know that this is a fundamental truth, that the matter of the Church ought (now under the Goſpel) to be Saints by calling, 1 Cor. 1.2. Spiritual Worſhippers, John 4.23. Lively Stones, 1 Pet. 2.5. Such as are redeemed from their vain converſation, p. 811 Pet. 1.18. Such brought out of darkneſs into his marvellous light, 1 Pet. 2.9.

Now this error deſtroys the truth, or oppoſeth it ſelf againſt the truth of God, lying in all theſe Scriptures, it brings in the nation of believers, all born of their body, their ſeeds ſeed in their generation, if you will be faithful to this principle, whereon this ſeems to be grounded. For the covenant of Circumciſion was not only to the next generation immediately flowing from Abraham, But to thy ſeed after thee in their generations: And we ſee in that generation in Chriſts time, they were as well called Abrahams ſeed, as Iſaac himſelf was, and they did call Abraham their father.

Therefore if the covenant of Circumciſion, ſhall be mans patern, we muſt neceſſarily have a Church that is national, conſiſting of ſucceeding generations for many hundred years, coming out of believing perſons loins, and ſo ſet up the partition-wall again, between the natural branches, and thoſe that are wild by nature: So that this tenet doth of neceſſity deſtroy the true matter of a Church, becauſe it unavoidably admits into the Church all the unconverted and unregenerate children, born of the bodies of ſuch perſons, that either are or have been accounted believers.

And as it deſtroys the matter of a Church in admitting ſuch that are not made Diſciples, ſo it occaſions ſuch as do believe, remaining in that opinion, to live in that ſin of neglect p. 82of the Lords Baptiſm; contenting themſelves with that counterfeit of Baptiſm which they had in their infancy; So that this evil opinion occaſions the conſtitution of a Church or Congregation of good and bad promiſcuouſly, and all theſe unbaptized both the good and the bad; and what light in the Goſpel have you to juſtifie ſuch an Aſſembly, to be the true Church of Chriſt, that doth conſiſt of ſome Religious people, in the Judgement of Charity, and a world of carnal children admitted and received in among them, and all both the carnal and the religious never baptized with the Lords baptiſm?

I do deny ſuch an Aſſembly can be owned an orderly Church of Chriſt. Thus you ſee, what a great error this is, that oppoſeth it ſelf againſt ſo many fundamental points of the Goſpel.

But may ſome ſay, though we receive in children by baptiſm into our Church, we do not admit them unto the Supper. The Queſtion is, when you will admit them? See what an untroden path you are run into; Do you own your children to be in a covenant of Grace, and eternal life, and inrighted into the privileges of the ſame? and is Baptiſm the privilege of the new Covenant, and not the Supper alſo? if it be, how dare you keep them from their right and privilege, I pray you? how long did the Apoſtles baptize their members, before they admitted them to the Supper?

p. 83If you look in Acts 2.41, 42. you ſhall find ſo many as gladly received the word of God were baptized, and preſently they continued in the Apoſtles doctrine, Fellowſhip, breaking of Bread, and prayer, as ſoon as they were baptized.

Therefore you have no ground at all upon any pretence, to ſuſpend ſuch members that you own privileged in all the Ordinances of God from the Supper, which you have received into your Church by your ſuppoſed baptiſm.

Thus you may ſee, what horrible Conſequences flow naturally, from maintaining a Covenant of eternal life in the fleſh.

Seventhly, This opinion, defends another groſs error, That perſons may have right to a covenant of life, without union or in-being in Chriſt by faith; it is a ſad thing that ſouls that profeſs knowledge In the Goſpel, and to be preachers of the ſame, ſhould be ſo blinded thus to miſlead people in ſo weighty a point as this is, and that ſhould endeavour to leaven thouſands of poor people with ſuch a ſad error that oppoſeth it ſelf againſt the very ſubſtance of the Goſpel, in holding all the whole Nation of Iſrael to be in a covenant of eternal life, and alſo the carnal children of believing parents, among the Gentiles, though they had no union by faith in Chriſt, the greateſt part of them.

I come to the third thing, which is to prove p. 84that the covenant of eternal life,The third general general head. never was nor ſhall be made with any, but ſuch as believe, or ſuch as are in Chriſt: and for the better clearing of that you muſt underſtand that as ſoon as the ſeed of the woman was promiſed, to wit, Chriſt Jeſus, which was the whole of the new covenant, all promiſes being Yea and Amen;Somewhat offered to prove that God preſently upon the Fall made an outward carnal covenant entailed upon the fleſh. and ſpiritual and heavenly bleſſings being given in him, this being one main point then to be made known to the Sons of men, that he muſt come out of the woman; You muſt, I ſay, underſtand that the Lord did preſently make an outward covenant, which was typical intailed, upon the fleſh out of which the Meſſiah ſhould come.

But I muſt confeſs, this is not held forth ſo clearly till the time of Abraham, nor then ſo clear, as it was afterwards by the hands of Moſes; But it is clear to me, that in ſubſtance the ſame covenant of Ceremonial obedience, which was given to Moſes when the people came out of Aegypt, the ſame was given to Adams generation, upon the promiſe of Chriſt, which was to go on in the fleſhly line, out of which Chriſt was to come, and this to continue, till he did come in the fleſh, and then to ceaſe. The reaſon that induceth me thus to judge is this,

I find Cain and Abel at the end of the year of daies bring their ſacrifice, and the one brought the firſt lings of the flock, and the fat thereof. Thus did God command the ſame p. 85things to Iſrael by Moſes, Exod. 34.19. & 13.12, 13. And you ſee Cain brought the firſt fruits of the ground, and we find this delivered by Moſes, as part of the covenant to the Jews in Deut. 18.4. & 26.2. for ſaith the Lord, Thou ſhalt bring of all the firſt fruits of the Earth, which thou ſhalt bring of thy Land, that the Lord thy God gives thee, Micah 7.1. Levit. 2.12, 14. Pro. ….19.

Though ye do not here ſee from what rule Cain and Abel did thus do, yet we muſt take for granted, they had it from God, how elſe could Abel have performed his worſhip acceptably, if he had not a ground to do it by faith, and it is certain he did it in faith, therefore had he rule for the ſame, as Hebrews 11.4. And we find that in that time, there was a diſtinction of clean and unclean Beaſts that went into the Ark.

Now what cleanneſs or uncleanneſs is here meant is by virtue of a Law; for certainly that Law which God gave to forbid ſuch beaſts and creatures was that which made one clean, and not another; and this Law was by Moſes delivered in Leviticus 11. ſpoken of to Peter in Acts 10. Call not thou unclean, what God hath made clean: and likewiſe the eating blood is forbidden, Gen. 9.4. or fleſh with the life thereof; the ſame Moſes gave Leviticus 17.10, 11. where blood is forbidden upon the ſame ground and reaſon.

We find Gen. 6.5. that God hints at a ſin p. 86of the old world, for which he brought the flood, which was, that the Sons of God, married the daughters of men, ſeeing they were fair, which muſt needs be underſtood, there was a Law prohibiting Seths poſterity to marry with Cains, This Law was alſo given by Moſes in Deut. 7.2, 3. We muſt of neceſſity underſtand, theſe Laws were from God to Adam, and ſo to his Sons, and ſo in ſubſtance, the ſame was given to Abraham with ſome additions, and the ſame by Moſes, committed to writing with further additions, but this is the reſult, that I would come to, God having promiſed the ſeed of the woman to come out of that fleſh, did inſtitute an external covenant of worſhip, that the Lord did carry all along upon the fleſh, or line, out of which the Meſſiah ſhould come; and in which fleſh, the Word would be incarnate, I underſtand upon the firſt promiſe of Chriſt to Adam and Eve, God then made this made this Ceremonial covenant of Worſhip with Adams family, therefore both his Sons were trained up as Worſhippers, and this muſt needs be, becauſe Cain was never in a covenant of Grace, nor we have no ground to judge, that he had ever any appearance of true grace in him, but God having no intent to bring his promiſed ſeed out of Cain or Abel, and alſo reſolved there ſhould be a world as well as a Church, he ſuffers Cain to murther Abel, upon which he rejects Cain with all his poſterity, as a Fugitive and a Vagabond from p. 87what did he reject him? but from this Church Covenant of Ceremonial obedience and worſhip; but when Seth was born, God (as it appears to me) did renew a freſh Election upon him, and his ſeed according to the fleſh, and the whole Race of Seth were Gods Church. God hereby teaching, that the Meſſiah muſt come out of that Family according to the fleſh, and not out of Cains or his poſterity, nor any other.

And when God had deſtroyed the world by the Flood, then there was only Noahs Family, conſiſting of eight perſons, being all of them, in this Church covenant of worſhip for a time, till God pitched a freſh election upon Sem by the mouth of Noah his Father, Gen. 9.26. where Ham and Japhet with their poſterities are paſt by, though as truly the ſeed of believing Noah as Sem was. And this Ceremonial covenant of Works, goes on upon Sem till the time of Abraham; the world growing then numerous, God would have his Church in a more narrow compaſs, and more eſpecially take unto him that particular family out of which Chriſt ſhould come, which was Abraham. So that by the way obſerve.

The main ground upon which God elects Abrahams family into the outward Covenant with himſelf, and not Lots, nor any of the reſt of the Godly families then living in the world. It was not becauſe Abraham was any more a believer or his family the family of a believer; for if ſo, p. 88then Lot, and his family, and all the godly mens families then in the world, had been neceſſarily taken into the covenant of Circumciſion, becauſe they and their families had been believers as well as Abrahams; for this is a ſure Rule, if God give a promiſe or a command to any perſon, conſidered in ſuch a capacity as a Believer, then whoſoever is a Believer, that command and promiſe belongs unto them. I might by manifold inſtances clear this, as when God ſaith to Joſhua, I will not leave thee nor forſake thee; This being not made to him under any other conſideration, but as a Believer.

The Apoſtle is bold to ſay, this promiſe is made to the whole Church of the Hebrews, Heb. 13.5. they being all believers as Joſhua was, but this covenant of Circumciſion now ſo termed was made with Abraham his ſeed and family,Why the covenant of circumciſion made to Abraham and his ſeed, and not to others. and not upon this ground, becauſe he was a believer, but becauſe that Chriſt muſt come out of his fleſh and line; therefore to confirm and ratify this to Abraham, that Chriſt ſhould ſo come, and to point out to all the world, where they muſt look for and expect the Chriſt; God doth as much as ſay, in Abrahams loyns you muſt expect him, and no where elſe; For as Chriſt ſaith to the woman of Samaria, The Jews know what they worſhip, for ſalvation is of the Jews; therefore to be ſure the Covenant of worſhip runs in that line.

But now Abraham had eight Sons, the one p. 89by Sarah, Gen. 21.2. the other by Hagar, Gen. 16. and ſix ſons by his wife Keturah, Gen. 25.1, 26. to which he gave gifts, and ſent away to the Eaſt Countrey from his ſon Iſaac, and this Covenant of Works did belong onelyonly to Iſaac and his ſeed. For when God had in Geneſis 11.17, 7. promiſed that he would be the God of Abraham, and his ſeed in their generations; and give them Canaan, in the concluſion of this covenant he begins to ſpeak to Abraham of a Son he ſhould have by Sarah, and that ſhe ſhould be the Mother of Nations, as in Hebrews 11. Abraham being affected with his Son Iſhmael which he then enjoied, ſaith, O that Iſhmael might live in thy ſight, as if Abraham ſhould ſay, Lord I underſtand that thou haſt made a Church Covenant with me, and my ſeed after me, taking my ſeed in their Generations into external Covenant with thee, O (as if he ſhould ſay) that Iſhmael might be the ſeed upon which this Covenant might run, where God tells Abraham that he had heard his prayer, that he would bleſs Iſhmael with manifold outward bleſſings otherwiſe, but ſaith he, my covenant ſhall be with Iſaac, meaning here, that outward covenant of Circumciſion, where you have Iſhmael, and the ſix Sons of Keturah with all their poſterity paſt by, in this freſh Election of Iſaac and his ſeed, which were only elected in this covenant.

Therefore the bond child, and the ſix Sons of Keturah, though as truly believers children, as p. 90Iſaac was, yet they are all diſmiſſed this covenant and privileges of the ſame.

The ſix Sons by Keturah, as you have heard before, Abraham gave them gifts, and ſent them into the Eaſt Countrey. And when Iſaac had two Sons in Rebeccus womb, God again made a freſh election of Jacob, and his ſeed in their Generations, paſſing by Eſau, and his ſeed; for ſaith God, There are two Nations in thee, and two peoples; So he choſe Jacob, conſidered as a Nation, and paſt by Eſau, conſidered as another Nation; for it is plain from thoſe words, there are two Nations, and two peoples, that the Election was a National Election, and a National rejection; and he ſaith, The Elder ſhall ſerve the younger; this ſaying the Elder ſhall ſerve the younger, is interpreted by Mal. 1. to be a loving of Jacob, and a hating of Eſau, laying his Mountain waſt, that is, his Church-power or privilege, that he ſeemingly had expected to have been heir of, and the loving of Jacob, is meant the external electing Love, into the covenant of Circumciſion, according to that in Deut. 7.7. Speaking thereof the whole Nation, The Lord did not ſet his love upon you, not chuſe you, becauſe you were more in number than any people, for you were the feweſt of all people, but becauſe the Lord loved you.

This Election, and this love, is equal alike to the whole nation of Iſrael, therefore ſo conſidered you muſt mind, this is, as I ſaid before, only an external election of Jacob, and theſe in p. 91his lines, into the National covenant of Circumciſion, as before in Geneſis 18. he ſaith, In Iſaac ſhall thy ſeed be called; the meaning as the 17. Chapter expounds, is this; that the ſeed in their Generations, that God would continue the Covenant of Circumciſion upon, was that ſeed which was to come out of Iſaac, and not that which came out of Iſhmael, and the ſix Sons of Keturah, none of them or their ſeed, were to be of that great Nation which God promiſed to make of Abraham, for the Lord ſaith to Abraham, Gen. 18.18. I will make a mighty nation of thee.

Now by this Nation you muſt underſtand, is meant the National Church, taken into the Covenant of Circumciſion, whereas in the ſpiritual covenant, all the Nations were to be bleſt in him, and he is to be the Father of multitudes of Nations, Gen. 12.3. & 17.4, 5. but this Covenant of Circumciſion, muſt not relate to any but to thoſe that came out of Iſaac, with his family, and then thoſe that came out of the Loins of Jacob, with his Family, though this be a true literal interpretation of theſe Texts and really the proper mind of God, yet there is a myſtical and ſpiritual ſenſe pointed and driven at, which Paul, that infallible Apoſtle, did clearly give out from thoſe Texts in Romans 9. That as Iſaac typed out Chriſt ſo this temporal ſeed elected in Iſaac, typed out this ſpiritual election in Chriſt; the temporal ſeed in a temporal covenant elected in Jacob, points out the p. 92choice of Chriſt and all his ſeed into a ſpiritual covenant.

So a ſpiritual election in theſe Texts, was typed and figured out, as the Apoſtle doth clearly maintain. The Apoſtles not being the Miniſters of the Letter, but the Spirit 2 Cor. 3. but moſt true it is, That Jacob, and the whole Nation in him, were elected into an outward Covenant, and Eſau, and his ſeed were not, but were refuſed and paſt by. And conſider now in the womb, was Jacob and his poſterity any more the ſeed of a Believer, than Eſau and his ſeed were? Sure it is, he was not: Therefore away with that error taken for granted, that the covenant of Circumciſion was made to believers and their ſeed.

This covenant of Circumciſion you may clearly ſee, was not made to Abraham, nor to his ſeed conſidered as a Believers, but upon this ground or reaſon, that the Meſſiah was to come of Abraham, not of Lot; the Meſſiah, was to come out of Iſaac, and not of Iſhmael; nor of the ſix Sons of Keturah, and Chriſt was to come out of Jacob and his poſterity, and not out of Eſau. Here you may nakedly ſee, how greatly they miſtake, that think the covenant was made to Abraham and his ſeed conſidered as believers and believers ſeed.

If a National covenant was made with Abraham and his ſeed according to the fleſh, out of which fleſh, the Meſſiah was to come, and that upon this reaſon then you cannot conclude, that the p. 93covenant can belong to any Gentile and his ſeed but upon the ſame ground. Therefore if you would tell where to find a Gentile now among many others that were to have Chriſt to come out of his loins according to the fleſh, then you would have the ſame ground to ſay, that in like manner a Church covenant ſhould run upon him and his ſeed, untill Chriſt were come out of that fleſh or line.

But when Chriſt was come and fully exhibited in the fleſh, then the ground upon which this Covenant was given, being ceaſed,To defend a Covenant of life, entailed on the fleſh, is vertually to deny that Chriſt is come in the fleſh. the covenant alſo ceaſeth. Therefore for any man to go about to defend a covenant in the fleſh, it is a doctrine virtually denying, that Chriſt is come and fully manifeſted in the fleſh.

Therefore you may from all that hath been ſpoken, draw this Concluſion, That there was never a Covenant of eternal life, made with any but with ſuch as did and do believe, all along till Christ, not ſince.

Therefore ſee that objection anſwered, that the ſpiritual privileges, are not leſs under the Goſpel, than under the Law, though we deny all the carnal Generation, to have any right to the covenant of Grace or privileges thereof; both then as well as now, the offers and tenders of the Goſpel we muſt confeſs, were to that Nation; and in that ſenſe, they were called the children of the Prophets, and of the covenant Acts 3. and latter end, and in that reſpect p. 94now the privileges are larger, becauſe all nations are in the ſame ſenſe, the children of the Prophets, and of the covenant, now ſince Chriſt came, the Prophet and Miniſter of God, having Commiſſion now to publiſh the Goſpel or new Covenant to all Nations.

None have right to the Covenant of Grace, but ſuch as are united to Chriſt by faith.But further, to prove that none have right to a covenant of Grace or life, but ſuch as had and have union with Chriſt by faith, is moſt plain.

Firſt, Becauſe as you have heard, the new Covenant was confirmed of God in Chriſt only: Gal. 3.17. And all the promiſes are in Chriſt Yea and Amen.

Therefore this Covenant cannot belong to any ſoul out of Chriſt, becauſe they are Yea and Amen in him, 1 Cor. 11.25. This Cup is the New Teſtament in my blood ſaith Chriſt, If the New Teſtament be in Chriſts blood, then what hath any carnal or unbelieving wretch to do with this Teſtament, that have not faith in his blood.

And further we do find in Matth. 3.17. the Lord ſaith, This is my beloved Son in whom I am well pleaſed; mark the words, in whom; then to be ſure out of him, he is not well pleaſed; that is, in reſpect to this eſpecial well pleaſedneſs, or electing love in the covenant of life, according to that in Epheſians 1.6. He hath made us accepted in the Beloved; out of the beloved there can be no acceptation, Therfore it is ſaid, God accepted Abel and his offering, p. 95Gen. 4.4. The Author to the Hebrewe ch. 11.4. tells you, Abel by Faith offered a more acceptable or excellent Sacrifice than Cain, by which he obtained witneſs, that he was righteous; So by Faith in the promiſed ſeed he came to be righteous and accepted of God, as you have heard in Epheſ 1.3. God hath bleſt us with all ſpiritual, and heavenly bleſſings in Heavenly things in Christ Jeſus; Therefore no heavenly or ſpiritual bleſſing can belong to any out of Chriſt; for as in Adam all dy, ſo in Chriſt ſhall all be made alive; There is none made alive, but thoſe that are in Chriſt, for the wicked mens reſurrection is not ſaid to be to life, but to damnation, 1 Cor. 15.…1. with John 5.28, 29. And therefore in thee ſhall all the Nations of the Earth be bleſſed, Gen. 18.18. muſt imply thus much, that out of Chriſt the true ſeed, all the Nations ſhould be accurſed, Gen. 12.3. with 22.18. Gal. 3.8. I muſt confeſs it is a ſad thing, that at ſuch a time of the world as this, where the means of grace and knowledge of the Goſpel hath been ſo plentifully held forth, that we muſt be forced to beſtow ſuch pains to prove, that men cannot be in a State of ſalvation and acceptation before God in a covenant of grace, without union in Chriſt by Faith. But howſoever, conſidering that the Apoſtle ſaith, There is no other name under heaven by which we can be ſaved, but by the name of Jeſus, and a particular faith in him, Acts 4.12. and therefore Peter ſaith in John 6.69. Whether ſhall we go? Thou hast the words of eternal life, he is the p. 96way, the truth, and the life, John 14.6. There is none can come into the Fathers love and mercy, nor into the covenant of life, or any ſpiritual privilege, but by him, he is the narrow way that leads to life, and few there be that find it, as Matth. 7.14: therefore ſaith the Apoſtle, He that hath Christ hath life, but he that hath not Chriſt, hath not life; but all the carnal unbelieving children, from the foundation of the world unto this day, have not Chriſt, therefore not life, that is to ſay, nor the covenant of life nor the juſtification of life, which every man muſt needs have, that is in that covenant of life. We find that all the Patriarchs and holy men of God, by faith and patience, inherited the promiſes, and not by generation, Heb. 6.12. and 11.12. therefore ſprang there, even of one, and him as good as dead, ſo many as the Stars in the ſky for multitude, and as the Sand which is by the Sea ſhore, innumerable, theſe all dyed in Faith.

This text ſpeaks of that ſpiritual and believing ſeed of Abraham, which he conſidered as believing and faithfull, Abraham was the Father of, according to Gen. 15.5, 6. ſo ſhall thy ſeed be.

Secondly, It further appears, that the covenant of eternal life, was never made with any but ſuch as believe, becauſe all unbelievers both of Jews and Gentiles are charged under ſin, Romans 3.9. and have the wrath of God abiding on them, John 3. laſt. Yea though of p. 97the ſeed of Iſrael and children of that covenant of Circumciſion, to them Chriſt ſaith, Except ye believe that I am he, you ſhall dy in your ſins, John 8.24. And the Goſpel tells the national Church of the Jews, John 3.18. That thoſe of them that beleeved not, were condemned already becauſe they believed not in the only begotten Son of God.

Which clearly proves, that none of them were in a covenant of life by Generation, for if they had, then the want of converſion, would not have damned them, nor left them in a ſtate of damnation.

Further, doth not Chriſt himſelf, call and account the unbelieving Jews the world? when he ſaith to his diſciples, If you were of the world, the world would love his own, but becauſe you are not of the world, but I have choſen you out of the world, therefore the world hates you. And this world that Chriſt chuſeth his diſciples out of, and that hated his diſciples as they had formerly hated him, are but the Nation of the Jews, that were in that covenant of Circumciſion, which plainly proves, that all unbelievers in that nation were the world, and therefore not in a covenant of Grace.

And again, it muſt needs be ſo, becauſe the Apoſtle ſaith in Romans 4.16. therefore is it of Faith, that it might be by Grace, to the end that the promiſe might be ſure to all the ſeed.

Obſerve from the Text, if the promiſe, or covenant, or any ſpiritual privilege, ſhould p. 98be intailed upon the fleſh, or conveyed any way then by Faith, it could not be by Grace.

And again, Faith is the firſt differencing Grace, to difference Gods peopl from all other, Acts 15.9. and put no difference between us and them, purifying their hearts by faith, therefore it is impoſſible the covenant of grace, can be made to any other but ſuch as have faith. And again, I find none counted the Spiritual ſeed of Abraham, unto whom the covenant of life belongs, but them that are in Chriſt by faith, as Gallat. 3.28, 29. There is neither Jew nor Gentile, there is neither Bond nor Free, neither Male nor Female, for you are all one in Chriſt Jeſus, and if you be in Chriſt, then are you Abrahams ſeed, and heirs according to the promiſe, and ſo Rom. 4.14. If they which were of the Law be heirs, Faith is made void, and the promiſe made of none effect, meaning thereby the Covenant of Circumciſion, as appears in ver. 10. & 11. and ſo in Romans 9.7, 8. Not becauſe they are the ſeed of Abraham, are they all children, but in Iſaac ſhall thy ſeed be called, that is, they which are the children of the fleſh, they are not the children of God, but the children of the promiſe, are counted for the ſeed.

Where you ſee, that the Apoſtle doth deny that ſeed of Abraham, that were only his children according to the fleſh, to be the ſpiritual ſeed; but ſuch as are born of promiſe, or begotten by promiſe, they are accounted for the ſeed choſen in him, and united to him by Faith.

p. 99Theſe were pointed and figured out by the National and Temporal ſeed, that came out of the Loins of Iſaac, thoſe Souls there born in the houſe, and bought with money, were in the outward covenant and privileges, but theſe regeneate and born again by promiſe, are the Heavenly ſeed: So the heavenly generation are ſuch only born from above; and this is that the Pſalmist ſpeaks of in Pſalm 22.30. A ſeed ſhall ſerve him, and it ſhall be accounted to him for a generation.

For the Temporal Iſrael, and the typical Election of them into the temporal covenant, did point out this Spiritual Election in a Spiritual Covenant, confirmed of God in Chriſt Jeſus.

Further it appears, that none but ſuch as believe, are in a covenant of Grace, becauſe without faith, it is impoſſible to pleaſe God, Heb. 11:6. therefore Abel by faith, had his perſon and his offering accepted, Gen. 4.4. but Cain and his offering being not in faith, God accepted not, for all the thoughts of ſuch a man are only evil, and that continually till they believe, as Gen. ….5. and 8.21. All the imaginations of all believers till converted are evil, and only evil continually.

Secondly, their words are evil, Matth. 12.34. O Generation of Vipers, how can you being evil ſpeak good word, for out of the abundance of the heart the mouth ſpeaketh, an evil man out of the evil Treaſure of his heart brings forth evil things, p. 100and as their thoughts and words are evil, ſo in like manner, their actions are all evil, natural actions, as eating, Job 20.23. When he is eating to fill his belly, God ſhall caſt the fury of his wrath upon him and ſhall rain it upon him while he is eating; thus you ſee natural actions are evil, ſuch as eating and drinking for ſatisfying his hunger, and alſo civil actions are evil, as Prov. 21.4. an high look, and a proud heart, and the ploughing of the wicked is ſin; if plowing, then all his civil actions, and alſo his beſt duties of worſhip, as his ſacrifice is an abomination to God, Prov. …8.9. & 15.8. Iſaiah 1. with 66.4. Upon this ground it muſt needs be, that the Covenant of Grace and eternal life cannot belong to any ſuch perſons that do not believe, for it is impoſſible to be in a covenant of Grace, and yet not to have perſons nor any of their beſt actions accepted.

Yea further, all mankind are compared to beaſts, till they believe, Job 11.11. Vain man would fain be wiſe, but man is born like a wild Aſſes Colt, with Jeremy 2.23, 24. Yea the Lord ſaith in Revel. 21.8. That the fearful, and unbelieving, and the abominable, and murtherers, and whoremongers, and Sorcerers, and Idolaters, and all Lyars, ſhall have their portion in the Lake which burneth with fire and brimſtone, which is the ſecond death.

Beloved, therefore if any have been ſo deluded as to believe ſuch a notorious error as this is, to think that any ever hath been in the Covenant p. 101of life, but ſuch as are in Chriſt by faith, I deſire God may give you repentance for maintaining ſuch a fundamental error as this is.

And now in the fourth place,Anſwers to ſuch Scriptures as are alleged to prove the baptiſm of infants. I ſhall endeavour to anſwer ſuch Scripture allegations, and thoſe eſpecially brought▪ in from the New Teſtament to countenance this error; wherein I ſhall endeavour to take off thoſe falſe and corrupt Gloſſes that are uſually put upon them, wherein men pretend to prove the covenant of grace among the Gentiles, to run in the fleſh and line of believing parents under the Goſpel; which I am ſure was never yet ſince the world began nor never ſhall be with any neither parents nor children, but ſuch individual perſons, that particularly believed in Chriſt with their own hearts. And firſt let me ſpeak to that in Acts 2.39.An anſwer to that text Act. 2 39.Acts 2:39 which is uſually pretended to be a proof of the covenant in the fleſh, the words are theſe, The promiſe is to you and to your children, and to all that are afar off, even as many as the Lord our God ſhall call. Now I pray you take notice how evident this Text makes againſt this error. For this Text affirms only the promiſes to belong to ſo many even as God ſhall call, and that is a fundamental truth, if by promiſe you underſtand the gift of the Holy Ghoſt, or remiſſion of ſins, or both, to be promiſed in this text.

It is moſt true, that ſo many as God ſhall call, have an intereſt, both to Chriſt and all the promiſes in him, and only they, for ſaith the Text, Repent and be baptized every one of you for the remiſſion p. 102of ſins, and ye ſhall receive the Holy Ghoſt. So that remiſſion of ſins and the gift of the Holy Ghoſt, it is ſafe to underſtand here to be meant that promiſe that is ſaid to belong to them, to their children, and to thoſe afar off, even ſo many of them, and their children, and of thoſe afar off, as the Lord our God ſhould call; agreeable to the words thus underſtood is Rom. 8.30. moreover whom he did predeſtinate, them he alſo called, whom he called, them he alſo juſtified, and whom he juſtified, them he alſo glorified; So that juſtification or remiſſion of ſins, is here given only to called perſons; with theſe agreeth that of Heb. 9.15. For this cauſe he is the Mediator of the New Teſtament, that by means of death, for the redemption of the tranſgreſſion that were under the firſt Teſtament, they which are called might receive the promiſe of the eternal Inheritance. So here you ſee, that thoſe that are predeſtinated to have a covenant of life, and the bleſſing given in that covenant, are firſt called, as 1 Pet. 2.9. He hath called us out of darkneſs into his marvellous light. Now this text is plain, to prove that thoſe Jews and Proſelytes that then heard him, and their children, and alſo the ten Tribes new afar off, and alſo the Gentiles, the promiſes did belong to ſo many of all theſe as God ſhould call, and except Souls be given up to a Spirit of Deluſion, will any dare to affirm, that the promiſes of the Spirit, remiſſion of ſins, and eternal life, do belong to any other? Will any be ſo ignorant as to judge, that thoſe promiſes p. 103did belong to the Generation of the Jews whether they were called or not, though they continued in unbelief and hardneſs of heart and impenitency? Is not ſuch a corrupt interpretation againſt Chriſts words to that very people? John 8.24. Except you believe that I am he, you ſhall dy in your ſins, ſpeaking to theſe very Jews: and doth not John the Baptiſt ſay to theſe, John 3. last, He that believeth not the Son▪ ſhall not ſee life but the wrath of God abideth on him? directing this ſpeech indeffinitely to the generation of the Jews, the ſeed of Abraham, ſuch as were in the covenant of Circumciſion.

But if by the children you underſtand, ſo many of them as God ſhould call, whether then at that time, or afterwards to the end of the world, it is moſt true, that to ſuch of their children the promiſe of grace did belong.

But Beloved, the Scripture is in nothing more full than in this, that the promiſe of grace belonged not to any of thoſe Iews ſeed, but ſuch as were called; for God ſhuts them under unbelief, and becauſe of unbelief they were broken off. Rom. 11. if unbelief excluded them from that external relation, which before Chriſts death they then had in the Covenant intailed on the fleſh, and Chriſt coming in the fleſh, and fully exhibiting and putting an end to that covenant, no other covenant ſtanding in force in the Church of God, but what Chriſt was the Mediator of, theſe unbelieving Iews of neceſſity were broken off. The promiſe of remiſſion of ſins was ſo far p. 104from running upon the unbelieving Jews, the true fleſhly ſeed of Abraham, that the Apoſtle Paul affirms the contrary, Acts 19.9. But when divers were hardened, and believed not, but ſpake evil of that way before the multitude, he departed from them; and Acts 13.45, 46. But when the Jews ſaw the multitude, they were filled with envy, and ſpake againſt thoſe things that were ſpoken by Paul, contradicting and blaſpheming, then Paul and Barnabas waxed bold, and ſaid, it was neceſſary that the word of God ſhould firſt have been ſpoken to you, but ſeeing ye put it from you and judge your ſelves unworthy of everlaſting life? Lo, we turn to the Gentiles, for ſo hath the Lord commanded us, and v 50. the Iews ſtirred up the devout and honorable women, and raiſed perſecution againſt Paul and Barnabas, but they ſhook off the duſt of their feet againſt them; and therefore Paul is plain in Rom. 11. ſaying, That God had a certain number that were of the eternal election, among the Iews, thoſe obtained right to the remiſſion of ſins, and the reſt were blinded and hardened, but it ſhould ſeem to be the general underſtanding of thoſe that urge this Text for a covenant in the fleſh, That if they were the ſeed of the Jews, though they were not called, nor did not believe, but were hardned in their continuance in unbelief, yet this promiſe of remiſſion of ſins, and the gift of the Holy Ghoſt, belongs to them; and this interpretation, that this Text muſt have to defend a covenant in the p. 105fleſh, which I leave to any intelligent man to conſider, how greatly erroneous it is to affirm that the promiſe of the remiſſion of ſins belongs to the unbelieving and hardened children of the Iews, that God hath nor, nor doth call. So that you may clearly ſee, that the truth lyes in this text, that the promiſe is to no more of Fathers nor children, nor thoſe afar off but ſuch as God by his eſpecial grace doth call to be the Sons of of God by faith.An anſwer to that text 1 Cor. 7.14.1 Cor 7:14

Another Scripture made uſe of or rather abuſed and wreſted to defend this error, is 1 Cor. 7.14. The unbelieving husband is ſanctified by the believing wife, and the unbelieving wife is ſanctifyed by the believing husband, elſe were your children unclean, but now are they holy, whence is gathered by thoſe of that opinion, that this holineſs is (as they call it) a federal holineſs, of a covenant holineſs, that is to ſay, God having taken the believing parent with the child into covenant with himſelf, the child is in this ſenſe holy, that is covenant-holy.

Now for the better underſtanding this Text, I pray conſider how, and in what ſenſe, God takes perſons into Covenant with himſelf; and that as you have heard is two waies, either he takes ſouls to himſelf in a typical covenant, ſo he took Iſrael to himſelf in that covenant, and in that ſenſe they may be ſaid to be ſeparated from the reſt of the World, which ſeparation of them from the reſt of the World to himſelf is a holineſs that the carnal Iew was only partaker p. 106of, ſuch a typical and legal holineſs, that people being ſeparated from all other nations in the world to God in this covenant: now the word holy ſignifies ſo much as ſeparating or ſetting apart, and in this ſenſe the Veſſels of the Temple were holy, as alſo the Prieſts, being by Law ſet apart from the reſt of Iſrael to offer the bread of their God.

Now in the 2^d. place, there is alſo a new covenant or a covenant of life, that God takes a people to himſelf, which is to write his Law in their hearts, & in their minds, to ſanctify thē, to juſtify them. Now this internal holineſs which God as an effect of that Covenant infuſeth into the heart, is only this new Covenant-holineſs, for there is no other holineſs that relates to the new Covenant; when the heart and the inward man ſhall be purified through faith. And when the whole heart and affections, are by the powerful work of Gods grace, ſeparated from ſin, and thoſe vanities below to heaven and heavenly things, this is the only holineſs that the covenant of eternal life conveys to ſouls. The Hypocrite may have this in appearance, but the elect and choſen have this only in truth; he puts no difference between us and them, purifying their hearts by faith, and he hath by one offering for ever perfected them that are ſanctified, Heb. 10. this ſanctification of the Spirit and belief of the Truth goes alwaies together, 2 Theſ. 2.13. Therefore it is impoſſible that this ſhould be the meaning of the Text, that all believers carnal ſeed, are in a p. 107covenant of eternal life, and ſo have their hearts purified and ſanctified through the work of the Spirit and faith, before they are born, and in this ſenſe, are born holy.

I know no other ſanctification the Scripture ſpeaks of belonging to a covenant of grace and eternal life; and for that external or typical holyneſs in an outward covenant it cannot be, becauſe that was aboliſhed through Chriſts death, as appears in Heb. 8.9. chapters, therefore far be it from the Apoſtle to intend here, the countenancing of any ſuch erronious opinion, as that every believers Child was by virtue of his firſt birth, internally holy with that holineſs of truth, as the Apoſtle calls it, Epheſ. 4.24.

If you pleaſe therefore, hearken to the true meaning of this text, which is to this effect: The Corinthians having ſent ſeveral doubts and queſtions to the Apoſtle to reſolve and anſwer, as appears in the firſt verſe of this chapter; he anſwereth them particularly, and it ſeems among the reſt, they had a Jewiſh queſtion ſtarted, grounded (as we ſuppoſe) upon Ezra 9. Deut. 7.2. where you find it was unlawful for a Jew to marry with a ſtranger; therefore Ezra cauſed all thoſe men that had taken them ſtrange wives, to put them away, as not lawfully married, becauſe contrary and againſt the Law given to them, therefore they were to put them away, and the children born of them as illegitimate and unclean in an unlawful fellowſhip.

Theſe Corinthians it ſeems, did propound in p. 108writing to the Apoſtle this queſtion, whether ſuch of them as had unbelieving huſbands and wives yet reimaining in idolatry might lawfully abide with them in that fellowſhip in the marriage-bed, and whether that fellowſhip were not unclean and unlawfull, as in Ezra's time?

Unto this queſtion the Apoſtle anſwers verſe 12. To the rest ſpeak I, not the Lord. If any Brother hath a Wife that believeth not, and ſhe be pleaſed to dwell with thim, let him not put her away, and the woman which hath a husband which believeth not, and if he be pleaſed to dwell with her, let her not leave him; But alſo might they ſay; why is not our marriage fellowſhip unclean? Therefore in ver. 14. ſaith he, The unbelieving wife is ſanctifyed (as the Geneva Tranſlation hath it) to the believing Husband, or elſe were your children unclean, but now are they holy. As if Paul ſhould ſay, the reaſon why I would have the believing huſband to abide with the unbelieving wife, is this, becauſe the unbeliever (now ſince the partition-wall is down between Jew and Gentile) may juſtifiably be a wife to a believing Huſband, there being now no Law in the New Teſtament againſt ſuch marriages, eſpecially conſidering their marriage was tranſacted, when they were both Idolatrous Heathen.

Now it being taken for granted their marriage was lawful in theſe words, The unbelieving wife is ſanctified to the believing Husband, and that it be underſtood, that the unbelieving huſband is by the Law of Marriage ſanctified to, or ſet apart p. 109or ſeparated to, or made holy to the believing wife, the Law of marriage having ſeparated him from all other women in the world to be to her, and her only, elſe were your children unclean, Mark, ſaith the Apoſtle, Elſe were your children unclean, but now are they holy, that is, if the Law of God did not ſet the unbeliever apart to the believer, and ſo juſtify their fellowſhip in the marriage bed, then would the children begotten in that fellowſhip, be unclean and baſe born, but now they are holy, that is, now they are begotten in holy wedlock according to the holy law of marriage, not as thoſe children were in Ezraes time which were unclean: So that from the unbelievers lawful and ſanctified abode with the believer, doth the Apoſtle conclude the children to b… clean or holy. And thus all children of Heathen are in the ſame ſenſe holy, that are begotten in holy wedlock, for as the fellowſhip of man and woman in the bed being not according to the Law, is called fornication, uncleanneſs and unholineſs, ſo the fellowſhip of any two perſons even of Heathen, being according to that Law of marriage, it is then clean or holy, and ſo the children begotten in that fellowſhip, are ſaid to be clean or holy begotten. But there was none doubted of the holineſs of the Heathen, they never having any law to prohibit their marriage together, but now the Jews having an expreſs Law againſt marying with any other nation, it was legally unclean or unholy, to match with any ſuch, or to p. 110bed with any ſuch that were not Jews or Proſelytes.

Now that Law you muſt mind, was part of the partition-wall between Jew and Gentile, which is aboliſhed ſince Chriſts full exhibition, ſo then take the ſenſe of the text thus:

That firſt the Apoſtle bids the Believers continue with the unbelievers or Idolaters.

Secondly, adding this reaſon, becauſe their fellowſhip is holy.

Thirdly, From an abſurdity, which would elſe follow, and that is, Elſe were your children unclean, but now are they holy.

An anſwer to that text Rom. 11.16, 17.Rom 11:16Rom 11:17In the next place let us ſpeak to that in the 11. of the Romans 16, 17. made uſe of by ſome to prove a covenant of eternal life in the fleſh, the words are theſe, For if the first fruits are holy, then the Lump is alſo holy; and if the Root be holy, ſo are the Branches; and if ſome of the Branches are broken off, and thou being a wild Olive-tree art grafted in among them, and with them partakeſt of the Root and fatneſs of the Olive, &c.

The uſual expoſition is, That this root is Abraham, and theſe firſt-fruits, are Abraham, Iſaac, and Jacob, and theſe Branches are to be underſtood, the body of Iſrael that came of their Loins, as the root and the branches. And ſo the Jews (through unbelief) with their generation were broken off, and ſo alſo the Gentiles with their Generation and ſeed are brought in. This laſt Clauſe which mainly ſerves for their purpoſe, they bring in by head and ſhoulders, p. 111that the Gentile and his ſeed is brought in. What is there in that text which will countenance that clauſe, if it be truly examined?

But let us conſider this Text, and ſee what it will afford to prove a covenant of eternal life, to life, to run in the fleſh of believing Gentiles, for that is it the Text muſt prove, without the which in vain it is alleged. And for the better examining of the ſame, we will take for granted, that by root, is meant Abraham, and by Firſt-fruits is meant Abraham, Iſaac, and Jacob, which are ſpoken of: If ſo, then you muſt of neceſſity diſtinguiſh Abraham, as the Apoſtle doth, as begetting and working Abraham, and as believing and faithful Abraham, and ſo thus you muſt underſtand, Abraham in a two-fold Covenant, as hath been before cleared. Wherein he was in a double ſenſe holy, as he was in that abſolute covenant of grace, ſo conſidered, he was ſpiritually holy, and conſidered as in the covenant of works, that conditional covenant made with him, he was legally holy.

Now all the Nation of the Jews being ſeparated by God from all other Nations in and by the ſame Covenant, are in this ſenſe holy, as Abraham was, and as he was holy in a Covenant of life with a ſpiritual holineſs, ſo only thoſe of the ſpiritual and believing ſeed as his branches in that ſenſe can be ſaid to be holy.

And the like may be ſaid of theſe Patriarchs who as the firſt fruits, conſider them in the ſpiritual covenant, ſo they as the firſt fruits may be p. 112ſaid to be ſpiritually holy. So by the Lump you muſt underſtand that ſeed in that covenant, to be only ſpiritually holy, as the firſt fruits were. But if you conſider them in the covenant of works, the external National covenant as the firſt fruit in that covenant were legally holy: ſo were the whole lump, that is the whole Nation of the Jews thus holy, till that covenant was aboliſhed and put an end to; and then this covenant intailed on the fleſh of Abraham, being put an end to or aboliſhed, it muſt needs be that the branches muſt be broken off, viz. ſuch as only by nature or birth had an Intereſt to that covenant, or joining only to the family.

And the diſtinctions of the Covenants and ſeeds being here obſerved, it will inlighten the ſoul to underſtand this place We find this diſtinction carryed on, in the beginning of the chapter. viz. two covenants, and two ſeeds, and both in the Church of Iſrael, ſuch as ſome would call the covenanting ſeed. There were two ſeeds amongſt the external covenanting ſeed, there was the covenant of works, and the covenant of grace, as for example, The Apoſtle ſpeaks of the whole body of Iſrael, then of a ſelect number out of Iſrael, which God foreknew, and therefore brings in the caſe of Elias, 1 Kings 19. where God had in Iſrael 7000. ſelected from the reſt of the ſame body of Iſrael in the outward covenant with him; And alſo in the Apoſtles time he ſaith, That there were a ſelect number, according to the election of grace, p. 113which God had choſe out of Iſrael: Then ſaith he, If by grace, then not by works? if by works, then not by grace? Where you hear the Apoſtle clearly diſtinguiſheth two ſeeds in Iſrael, as two covenants; the one a conditional covenant of works, the other of grace, an abſolute covenant, as in the 4, 5, 6, 7. verſes of that 11. of the Romans; and ſo the main drift here of the Apoſtle, is to hold forth, that though God did now caſt off from being his Church, the carnal ſeed, that were only in the covenant of works, this covenant ſtanding no longer in force, but growing old and vaniſhing away, as in Heb. 8.13. in which covenant he choſe this nation to himſelf; yet nevertheleſs, the Apoſtle doth affirm, that God had a remnant that were elect, that ſhould be called of that natural ſeed of Iſrael, even to the end, though for the preſent, the greateſt part were hardened in unbelief. So that when he ſaith the branches were broken off, we are not to underſtand, that ſuch of them as related to Abraham as a Father or Root of Believers in a Covenant of grace, were broken off; For then we ſhould hold falling away from and out of a Covenant of life; which would be a groſs error: but the branches were broke off from the Root, conſidered in that national covenant of Circumciſion which was a Covenant of works, that carnal people might really be in, as you heard before. This National Covenant now ceaſing, (as I have ſhewed) and being put an end to by Chriſt, he becomming the ſubſtance of the ſame covenant, p. 114and that being the partition wall at that time, between Jews and Gentiles.

But the Apoſtle now affirms in Gal. 5.6. and 6.16. That Circumciſion availeth not any thing, nor Ʋncircumciſion, but a New Creature and Faith that worketh by Love; therefore all of the Jews that believed not, ceaſed to be members of Gods Church. Becauſe now Abraham is no way conſidered as a Father and a Root in the Goſpel Church; but as faithful and believing Abraham in a Covenant of eternal life, therefore unbelief now cuts off the nation of the Jews.

Why had not unbelief cut them off many hundred years before? The anſwer is plain, for ſo long as the typical covenant of works ſtood in force, Iſrael by being of that family or that generation, whether they had faith or no, or any appearance of grace or no, were intereſſed in that covenant and in the privileges thereof.

But now when Chriſt was fully exhibited in the fleſh, and that covenant ceaſing and the covenant of life (now) only remaining, it becomes ſo that only thoſe branches and that lump of believers, the ſpiritual lump only remain in the Church whether Jews or Gentiles.

So that if you will ſeriouſly mind the ſcope and drift of the Apoſtle, you ſhall ſee, that the Lump and the Branches, here intended, muſt needs be holy, becauſe the Firſt-fruits and Root are holy, which is meant thoſe of Gods ſpiritual elect of the Jews that he would call, to the end of the world, which ſince is confirmed in the p. 11528. verſe, For ſaith the Apoſtle, As concerning the Goſpel they are enemies for your ſakes, meaning the Gentiles, but as touching the election they are beloved for the Fathers ſake. Not as if God hated theſe rejected Jews for the ſakes of theſe Gentiles properly, or loved a certain number of the Jews for their fathers ſake properly.

But thus for the Goſpels ſake they became enemies, that is, the Goſpel promiſe or Covenant, having (as you have heard before) reſpect to all Nations, Gen. 12.3. Gen. 22.18. with Gal. 3.8.

Now this Goſpel Covenant being not capable to be divulged to all Nations ſo long as this external electing love to the Nation of the Jews was kept on foot in that Covenant of Circumciſion, being a partition-wall, therefore this bond of favour and frendſhip, being broken in this external covenant, they came to be enemies, becauſe of the accompliſhment of the promiſes of the Goſpel to the Gentiles, that thoſe beloved elected of the Jews, and ten Tribes even are beloved for their Fathers ſake, meaning for the promiſe ſake, made to their fathers concerning their calling, which muſt needs be accompliſhed, Iſaiah 65.23. for they are the ſeed of the bleſſed of the Lord, and their off-ſpring with them, meaning all ſuch elected off-ſpring, as this 11 of the Romans ſpeaks of the calling, For ſaith the Text, As touching the election they were beloved for the Fathers ſake, ſo that for p. 116the promiſe ſake made to their Fathers, they ſhall in time be actually elected with an eternal electing love.

But to mind this Scripture further, it makes exceedingly againſt any fleſhly covenant running in the fleſhly line of the Gentiles, becauſe that theſe words in verſe the 20. to the 24. do declare that the Gentiles came to be Abrahams ſpiritual ſeed, and ſo a branch of that ſtock, only by faith in Chriſt that fat Olive; For if you are Chriſts, then are ye Abrahams ſeed, and heirs according to promiſe, Gal. 3. laſt. And as it is ſaid the Gentiles are graffed into this ſtock or root of Abraham contrary to nature, it muſt needs cut off ſuch a concluſion as, That all believing Gentiles ſeed ſhall come by nature into this Stock. It being not only againſt the whole ſcope and drift of this place, but againſt the expreſs words which ſaith, the Gentiles are graffed in contrary to nature, and ſtand by faith, and further that unbelief broke off the Jews.

Now this would be a ſtrange riddle (in my judgement) firſt to conclude, that the whole nation of the Jews were in a Covenant of eternal life, and yet never had faith, no not ſo much as viſibly for the greateſt part of them.

Secondly, That they were broken off, from a Covenant of eternal life, and why? becauſe of unbelief. And yet nevertheleſs, believing Gentiles their unbelieving ſeed, in the midſt of his unbelief is grafted in.

This in ſubſtance is what is drawn from this p. 117text for proving a covenant in the fleſh. But let any impartially judge, how much a ſhame it would be, to wreſt Scripture ſo contrary to the Scope and meaning. For this chapter ſhews, that there were two ſeeds, two covenants, one of Grace, or the Goſpel, the other of works, and that men could not obtain aright to this Goſpel Covenant, but by vertue of election, and that meerly of grace, the other covenant of works, and the fleſhly ſeed in this Covenant, were broke off; that is, from any privilege comming from Abraham according to the fleſh, that fleſhly covenant being put an end to, by Chriſts being come in the fleſh: All unbelieving Jews upon that ground ceaſe to be Gods Church, much more unbelieving Gentiles; for if unbelief broke off the Jew, be ſure it will as effectually keep out the Gentile, as it is clear it doth, becauſe they ſtand by faith only, and are graffed in contrary to nature, and it is ſaid, the Jew, if he abide not in unbelief, ſhall be graffed in again.

From all which it is plain, that there is no other way now under the Goſpel to come into, or ſtand in the houſe or Church of God but by faith, neither for Iew nor Gentile: and ſo far is the Apoſtle free from concluding, that the Gentiles come in by nature, that he affirms the contrary, that he is graffed in contrary to nature. Plainly holding forth, that all both Iews and Gentiles, in a ſtate of unbelief, were excluded from thoſe privileges.

For (as before hath been proved) the ground p. 118upon which the covenant of Circumciſion was made unto Abraham, and his ſeed according to the fleſh, was not becauſe he was a believer; but becauſe Chriſt was to come of that line according to the fleſh.

If you could find out any Gentile under the Goſpel, out of which the Meſſiah ſhould come, according to the fleſh, then there were the ſame reaſon and ground, that an external typical covenant ſhould run in his line or fleſh, till the Meſſiah were fully exhibited.

But I hope none will be ſuch an Anti-chriſt ſo highly to deny Chriſt come in the fleſh, ſeeing Paul ſaith, Henceforth we know no man after the fleſh, for ſaith he, We have known Chriſt after the fleſh, but henceforth we know him ſo no more.

That men were known, that is, approved as privileged perſons in Gods Church by being in that covenant intailed in the fleſh of Abraham, viz. that covenant of Circumciſion; But from henceforth we know no man, no not Chriſt himſelf ſhould be minded, as ſtanding intereſſed in that covenants he being now known, to be one receiving a more excellent miniſtery, than the Miniſtry of Circumciſion, a better covenant grounded upō better promiſes Heb. 8.6, 7. the following words confirm this Expoſition, Therfore if any man be in Chriſt he is a new Creature, old things paſs away and all things become new, compared with Gal. 6.15. It is not Circumciſion availeth any thing, &c. therefore we are not now to know men according t the fleſh.

p. 119No not Chriſt as come in the the fleſh circumciſed and by virtue of that privileged in the Church. But we are now to know him as fully exhibited, and (as before) a Miniſter of a better covenant grounded upon better promiſes.

So that this 11. chapter of the Romans doth ſo little ſerve to countenance the covenant of eternal life to run in the fleſh, that it exceedingly makes againſt it, cuts it up by the Roots, affirming no other of the Gentiles or their ſeed to be graffed into this ſtock or root, but contrary to nature, which he expounds to be by faith.

Therefore take the whole drift and ſcope of that place, and you ſhall have two ſeeds, two covenants, a certain ſelect number out of thoſe that were in the old Covenant, elected into the new covenant, the reſt of all the body of Iſrael in that old Covenant were blinded and hardened, and never obtained an intereſt into the new Covenant.

And when Jeſus Chriſt the Subſtance of the old Covenant was come, then that ceaſing, and now but one covenant remaining, the covenant of Gods Church its of neceſſity only believers and ſpiritual ſeed now can remain in the Church. Hereupon, all the unbelieving ſeed of Jews and Gentiles, are utterly excluded out from the Church, and Church-privileges which never was ſo long, as an old external covenant ſtood in force.

The next Scripture Text,An anſwer to that text, 1 Cor. 10.1, 2, 3.1 Cor 10:11 Cor 10:21 Cor 10:3 brought in for defence of the Covenant in the fleſh is, 1 Cor. 10.1, p. 1202, 3. verſes, Moreover Brethreen, I would not have you ignorant, how that all our Fathers were under the Cloud, and all paſſed through the Sea, and were all baptized unto Moſes in the Cloud and in the Sea, and did all eat of that ſpiritual meat, and drink of that ſpiritual drink, for they drank of that ſpiritual Rock that followed them, and that Rock was Christ.