The Doctrine of Baptism, Text (1 of 3)

The Doctrine of Baptism · Text (1 of 3)

p. 1THE Doctrine of Baptiſm, AND THE Diſtinction of the COVENANTS; OR A Plain Chriſtian Treatiſe, explaining the Doctrine of Baptiſm, and the two Covenants made with Abraham, and his twofold Seed.

ACTS 2.37, 38.

Now when they heard this, they were pricked in their hearts, and ſaid unto Peter and the reſt of the Apostles, Men and Brethren what ſhall we do?

Then Peter ſaid unto them, Repent, and be baptized every one of you in the name of Jeſus Christ for the Remiſſion of Sins, and you ſhall receive the Gift of the Holy Ghoſt.

THeſe words of my Text have a ſpecial dependence upon the words foregoing in the Chapter;The occaſion of the words in the Text laid open. for in the beginning of the Chapter you ſhall find that the Apoſtles and the Church were all with one accord in one place, p. 2when the Day of Pentecoſt was fully come; And according to the promiſe that Jeſus Chriſt commanded them, to wait for, and that John had foretold of, That one ſhould come after him, that ſhould baptize with the Holy Ghoſt, and with fire, the which was at this time fulfilled, for as the Author of the Acts here relates, Suddenly there came a ſound from Heaven as of a Ruſhing mighty wind, and it filled all the Houſe where they were ſitting, and there appeared unto them Cloven Tongues, like as of fire, and it ſate upon each of them, And they were all filled with the Holy Ghost, and began to ſpeak with other Tongues as the Spirit gave them utterance. Now this I underſtand to be the Baptiſm which John ſpeaks of viz. that of the Holy Ghoſt, and of fire, which Chriſt ſhould diſpenſe, as you may ſee was extraordinary, and upon ſpecial occaſion communicated to the Apoſtles, they being now to give teſtimony of Chriſts Death, Reſurrection, and Aſcenſion. The Lord in order to this work communicates to them the extraordinary Gifts of the holy Ghoſt, and that in an extraordinary manner; For here was outward ſigns, which were cloven Tongues of fire reſting on them; and here was alſo the Holy Ghoſt with the extraordinary Effects of it, as the inward things ſignified by the outward ſign, all which was (I underſtand) extraordinary, for the fitting of theſe Apoſtles to that extraordinary work which God had to do by them.

Firſt, They were to be eye-witneſſes of Chriſts Majeſtie in the fleſh.

p. 3Secondly,The Reaſons why the Holy Ghoſt deſcended in an extraordinary manner upon the Apoſtles. They were to be Maſter-Builders to lay a Foundation, which all after Miniſters, to the end of the World, were to build on, they being Penmen of Scripture.

Thirdly, They were now to overthrow all the Jewiſh Worſhip, and all the Moſaical Adminiſtrations, put to an end by Chriſts Death; and to furniſh them to this extraordinary work, which Chriſt, as an effect of his Seſſion at the right hand of God, pours down theſe gifts upon them, as beforementioned; this being noiſed abroad, how they ſpake with other Tongues, the multitude came together, wondring at them, and ſome thought they had been drunk, but Peter ſtanding up with the eleven, began to lift up his voice to teach them.

And firſt,The Contents of Peters Sermon to the Jews upon the deſcent of the Holy Ghoſt. He proves by Scripture that theſe gifts of the Holy Ghoſt were formerly promiſed by the Lord, and, as an effect of his Aſcenſion▪ now given to them; and he endeavours in this Sermon preached to prove,

Firſt, That Jeſus was the Chriſt, a man approved of God by Miracles and Signs, that God did work by him, amongſt them.

Secondly, He endeavours to prove by Scripture, that he did ſuffer and dy according to the Counſel and Will of God.

Thirdly, That he did riſe again from the Dead, which he from Scripture doth juſtifie.

And that in the fourth place, God had exalted him by his right hand to be both Lord and p. 4Chriſt, and he proves that, by the viſible gifts of the Holy Ghoſt, which they did ſee and hear; and leſt they ſhould not underſtand who he meant, he tells them in the verſe before my Text, That it was that ſame Jeſus which they had crucified, that God had made Lord and Chriſt.

Now when they heard this, they were pricked in their hearts, and ſaid unto Peter, and to the reſt of the Apostles, Men and Brethren, what ſhall we do?

The benefit of preaching the Goſpel.Whence obſerve from the text, That preaching, and hearing the Goſpel preached, is a ſpecial means to convert Souls, as appears when Peter preached and cleerly held forth, that he whom they had crucified and ſlain was now to be Lord and Judge, and exalted to that Dignity by God the Father; When they heard this they were pricked in their Hearts.

What is the beginning of true Converſion.In the ſecond place, We may obſerve from hence, that true converſion begins with a prick in the heart.

Thirdly, They, when wrought upon and pricked in their hearts, ſaid to Peter, and to the reſt of the Apoſtles, Men and Brethren what ſhall we do?How they that begin to receive the ſaving light, are affected both towards it, & them that hold it forth.

Whence in the third place obſerve, That it is the diſpoſition of ſuch that have the beginning of ſaving light, to deſire more, and that from them whom God hath ſpoken to their Souls by.

Obedience accompanieth true converſion.Fourthly, That which they do earneſtly enquire after is, what ſhall we do? which reſpects p. 5obedience; they believing Chriſt to be a Lord as well as a Saviour, know that he muſt be ſubmitted to, therefore ſaid they, What ſhall we do?

Whence we obſerve, That a true converted ſoul is an obedient Soul.

In verſe 38. the anſwer of Peter to them is in theſe words, Repent, and be baptized every one of you, from whence we do obſerve further,All called to Repentance by the Goſpel. that where the Goſpel is preached, all men are called to repent.

Laſtly,Whoſoever believes and repents ought to be baptized. That it is the duty of every man that believes and repents, to be baptized.

Now this laſt obſervation of the text is that which I ſhall at preſent ſpeak to for the ſatisfaction of ſuch Souls that may at preſent be doubtfull of this truth; and for the confirming ſuch ſouls as do already believe it.

Now for the better and more clear ſpeaking to this point in hand I ſhall explain what this Ordinance of Baptiſm is; And that in four things,The Ordinance of Baptiſm explained. which will more cleerly appear if we examine the Commiſſion that Chriſt gives his Diſciples in Mat. 28.19, 20. where we find v. 16. that the eleven Diſciples were ſent by Chriſt, who hath all power in heaven and earth given to him, v. 18. & v. 19. Chriſt ſaith, Go ye therefore and teach all Nations, baptizing them in the name of the Father, Son, and Holy Ghost, teaching them to obſerve whatſoever I have commanded you, From whence you may obſerve four things contained in this Commiſſion, eſſential to this Ordinance of Baptiſm; Here p. 6is firſt the Miniſtery,The four Eſſentials of Baptiſm. ſecondly the Form, thirdly the Name into which, and fourthly the Subjects.

Firſt, The Miniſters that muſt diſpenſe this Ordinance, and that is preaching Diſciples, and ſo in the 16. verſe are the eleven denominated, then the eleven diſciples went away into Galilee, and Jeſus (in verſe 18.) came and ſpake unto them, ſaying, All power is given unto me in Heaven and Earth; Go ye therefore and teach all Nations baptizing them.

Who a lawful Miniſter of Baptiſm.Whence you may obſerve, that the perſons bid to go are Diſciples enabled to teach the doctrine of the Goſpel for the converſion of ſouls to faith, and repentance; for it is clear, That they that are bid to teach; are bid to baptize alſo; ſo that from this Commiſſion I gather, that a diſciple enabled to bring down God to a ſoul, and to bring a ſoul again up to God, is a lawful Miniſter of Baptiſm; for that is the tenour of the New Covenant, Heb. 8.10. I will be to them a God, and they ſhall be to me a people; and I am my beloveds, and my beloved is mine, Canticles c. 3. ſo that as God in Chriſt is to be opened, and that in all the fundamental Doctrines of faith for mans ſalvation, ſo is the ſouls conformity to God to be preached, as the ſouls duty to God again; ſo that where God hath furniſhed a Miniſter with abilities from himſelf to declare the Doctrine of Faith and Repentance, to converſion, and having converted that ſoul, is furniſhed with the knowledge of God to teach to p. 7this ſoul all the fundamental Ordinances, according to the Commiſſion which ſaith, Teaching them to obſerve whatſoever I have commanded you; It is without doubt that this is a juſtifiable Miniſter ſent from the Lord according to the Commiſſion. But though a man ſhould be able to preach the doctrine of Faith, and that ably for the converſion of ſouls unto that faith, yet being deſtitute of the true knowledge of the doctrine of Baptiſm, and how it ought to be diſpenſed, to be ſure, this man is not a juſtifiable Miniſter according to the Commiſſion, becauſe he is ignorant of his Commiſſion, that when he hath converted ſouls to the faith, neither knows how to diſcover to theſe men the fundamental Ordinances of God, neither can diſcover to them the evil of thoſe ſuperſtitious practices, which they have been nurſed up in by the Traditions of their Fathers.

Yet notwithſtanding I dare not ſay, but ſo far as they have a gift they are warranted to adminiſter the ſame from the firſt of Peter 4 10. who ſaith, Let every one as he hath received the gift Minister, and ſo it was lawful for any Chriſtian man in that ſenſe to adminiſter ſuch gifts which God hath beſtowed on them.

But ſure it is, That theſe that are utterly unacquainted how to diſpenſe the Ordinance of Baptiſm, were never ſent of God to diſpenſe it, That inſtead of dipping do ſprinkle, and inſtead of the true ſubject A Beleever, diſpenſe it upon a carnal ignorant child; and inſtead of doing p. 8it into the Name of Father, Son and Holy-Ghoſt, do ſprinkle them at the naming of ſo many words only.

The true form of Baptiſm.In the ſecond place, the true form of Baptiſm is commanded of the Lord Jeſus by way of dipping, and, as it were, by drowning, overwhelming, or burying in Water, and not by ſprinkling with water, as appears many waies.

Firſt, In that although there be frequent mention made of that appointment of Chriſt, in his laſt Will and Teſtament, yet it is never expreſſed in the word, that may be rendred Rantiſm or Sprinkling, but by the word that is rendred Baptiſm or Dipping.

Secondly, In that the word by which it is ſo frequently expreſſed, doth in proper Engliſh ſignify to Dip, to plunge under water, and as it were to drown them, ſo as with ſafety the party (as to the manner) may be drowned again and again.

See the inſtance of Naaman, who dipped himſelf ſeven times in Jordan, 2 Kings 5.14. To this ſenſe of the word (at leaſt in this place) both the Greek, Latine, and Engliſh Churches agree, as is affirmed by able Authors.

Thirdly, In that the phraſe in which there is mention made of ſuch an appointment of Chriſt is affirmed, doth neceſſarily import ſuch a thing; and therefore when mention is made of baptizing, which is commonly tranſlated in, or into, ſuits with Dipping, and not that Prepoſition, which ſignifies with, and ſo ſuits with Sprinkling.

p. 9And therefore it may be as well rendred, I baptize you in Water, and he ſhall baptize you in the Holy Spirit, Mark 1.8. So it is rendred, John did baptize in the Wilderneſs, and in the River of Jordan, ver. 4, 5. or that John was in the Spirit on the Lords day, Rev. 1.10. And they were baptized in the Cloud, and in the Sea, 1 Corinth. 10. and …. It may as well be rendred, I baptize you, or dip you into Water, as it is rendred, they were caſting a Net into the Sea, Mark 1.16. for which the words are affirmed to be the ſame, and it would be too improper a Speech to ſay, John did baptize with the Wilderneſs, and they were caſting a net with the Sea.

Fourthly, That this appointment of Chriſt, is by way of Dipping, and not ſprinkling, appears.

In that for the reſemblance and likeneſs hereunto the Iſraelites, paſſing under the Cloud, and in the Sea, where the Egyptians, that were their Lords and Commanders, their Purſuers and Enemies, that ſought their deſtruction, were drowned, left behind, and ſeen no more, is by the Holy Spirit, called a Baptiſm, 1 Cor. 10.2. They were baptized in the Cloud.

Where obſerve, It is not here rendred with the Cloud, and with the Sea, as in the other place; Mark 1.8. with Water, becauſe it ſutes with ſprinkling, although the word be the ſame; But in the Cloud, and in the Sea, which ſutes with Dipping or Over-whelming, and ſo p. 10with the appointment of Chriſt; they paſſing through the midſt of the Red, or bloody Sea, on dry land, which ſtood on both ſides as a Wall, and being under the Cloud as men (in a carnal eye) overwhelmed and drowned, and yet truly ſaved, and ſafe from their Enemies.

Fifthly, That this appointment of Chriſt, was not by ſprinkling, but by dipping or putting the perſon into, or under Water, appears by Philips baptizing the Eunuch, It is ſaid, They went both down into the Water; both Philip the baptizer, and the Eunuch, that was the perſon, to be baptized; and being there in the water, Philip baptized or dipped him in that water, as John did Jeſus in the River of Jordan.

And it is ſaid, They deſcended, or went down into the water, ſo they aſcended or went ſtraight way up, or out of the water, ſee for this Acts 8.38, 39. Mat. 3.16. Mark the expreſſion, And Jeſus when he was baptized went up ſtraightway out of the Water, therefore he had been down in the water.

Sixthly, That this appointment of Chriſt, was not by ſprinkling, but by dipping, or as it were a drowning, appears, in that John the Baptizer (his work being to baptize) remains in the Wilderneſs by the River of Jordan, and afterwards in Enon, near Salem, and the reaſon that is rendred, by the Spirit of the Lord, why he abode there, was, becauſe there was much water, which need not have been, if that appointment could have been performed by p. 11ſprinkling and not by dipping, See Luke 3.2, 3. John 3. & 23.

Seventhly, That this appointment of Chriſt was not to be performed by ſprinkling, but by dipping, appears from the nature of the Ordinance it ſelf; for it is ſuch an Ordinance as whereby the perſon that ſubmitteth thereto, doth viſibly put on Chriſt Jeſus the Lord, and is hereby viſibly planted into his Death, holding forth therein a lively ſimilitude and likeneſs unto his Death, whereby only through faith, he now profeſſeth he hath eſcaped death, and is in hopes to obtain life everlaſting, and ſo to have fellowſhip with him in his Death, and to reckon himſelf dead with him to ſin, Sathan, the Law, and the Curſe, See Gal. 3.27. Rom. 6.2, 3, 5, 7. & 9. 1 Cor. 15.29.

But the planting of a perſon into the likeneſſe of death, is no way reſembled by ſprinkling; but by dipping, it is lively ſet forth and demonstrated.

Eighthly, This appointment of Chriſts baptiſm, is an Ordinance whereby the perſon that ſubmitteth thereto, doth hereby viſibly and clearly reſemble the burial of Chriſt, and his being buried, in reſpect of the old man, the former Luſts and Corruptions (like the Egyptians) to be taken away and ſeen no more, See Rom. 6.4, 6. Col. 2.12. But ſprinkling doth no way lively reſemble the Burial of Chriſt, or the perſon being buried with him, as Dipping doth.

p. 12Ninthly, This appointment of Chriſts baptiſm is an Ordinance, whereby the perſon that ſubmitteth thereto, doth viſibly and lively hold forth herein the Reſurrection of Chriſt, declares him, whoſe life was taken away from the earth, to be alive again, who although he dyed and was buried, yet was not left in the grave to ſee corruption, but was raiſed again, and behold he liveth for evermore.

And as hereby he holds forth the Reſurrection of Chriſt, ſo doth he alſo his own, being planted in the likeneſs thereof, ſo as to reckon himſelf to be in Soul and Spirit, quickned and riſen with Chriſt, from henceforth to live unto God the Fountain of Life, and Chriſt Jeſus the Lord, who dyed for him, and roſe again, and ſo to walk in newneſs of life in this preſent world, being alſo begot into a lively hope, that in the world to come, he ſhall be raiſed and quickned both in ſoul and body, to a life everlaſting, See Rom. 6.4, 5, 8, 11. Acts 8.33, 35, 36. Col. 2.12. 1 Cor. 15.29. 1 Pet. 1.3.

But ſprinkling doth no way lively reſemble the reſurrection of Chriſt, or the Soul or bodies riſing, or being raiſed by him, as the way of dipping doth.

Therefore this appointment of Chriſt, was and ſtill is to be performed by way of dipping or putting the perſon into, or under the water, and not by ſprinkling.

Tenthly, Dipping doth hold forth a conformity to Chriſt in his ſufferings and afflictions, as p. 13Chriſt ſaith, I have a Baptiſm; and how am I ſtreightned until it be accompliſhed, meaning his ſufferings.

Now one end of Baptiſm is, to repreſent Chriſts Sufferings, and our Sufferings with him, which is in a lively manner ſet out by dipping into water, and therefore when the Saints do expreſs their afflictions, they do ſet them forth by being in the depths, or in the deep waters, as David in Pſalm 130. Out of the depths have I cryed unto the Lord, meaning deep afflictions, and God ſaith in Iſaiah 43.2. When thou paſſest through the Waters, they ſhall not overflow thee, meaning affliction, and therefore a believer, is to be dipped and plunged, all over into the River or water, to hold forth, That now he muſt reſolve to take up the Croſs of Chriſt and ſuffer; and not only ſo, but this being raiſed and delivered out of the water again by the hands of the Miniſter, doth hold forth, that ſo ſhall ſuch believing ſouls be ſaved, and delivered from all their afflictions, as in Pſal. 34.17. Many are the Afflictions of the righteous, but God ſhall deliver them out of all.

And that this doth ſign or ſignify our ſalvation, appears, in 1 Pet. 3.21 the like figure wherunto Baptiſm doth now ſave us and Mark 16.16. He that believes and is baptized ſhall be ſaved; So that Baptiſm is to ſign, and confirm ſignally our Sufferings and Afflictions with Chriſt, ſo Salvation or Deliverance from them all, the one in dipping and plunging him in Water, the other in Raiſing him out again.

p. 14Into whoſe name Baptiſm is adminiſtredThe third thing that is eſſential in this Ordinance of Baptiſm, which I ſhall ſpeak to, will be what is meant by name of Father, Son, and Holy Ghost. The Command is, That the Mininiſter muſt dip them into the name of the Father, Son, and Holy Ghoſt, the which the Lord Jeſus commanding muſt be therefore eſſential to this Ordinance, I ſhall therefore endeavour to ſhew you what is meant by name here.

That by which Father, Son, and Spirit are made known, as a man is by his Name, that is hereto be underſtood, by the name Father, Son, and Holy Ghoſt, we know the Goſpel doth hold forth one God, yet diſtinquiſhed into Father, Son, and Holy Ghoſt, the name here is to be underſtood, that Goſpel that doth ſo ſet forth God and deſcribe him as the Subject Matter of our Faith, Acts 9.15. But the Lord ſaid unto Ananias, Go thy way, for he is a choſen Veſſel unto me, to bear my name before the Gentiles, and Kings, and Children of Iſrael, for I will ſhew him how great things he must ſuffer for my names ſake.

Now Name in this place, and in the Commiſſion is to be underſtood, that heavenly myſtery of the Goſpel, in which God is diſcovered and made known, as a man by his name.

One part of the Goſpel myſtery conſiſts of a Diſcovery of the name of the Father, by which he is diſtinquiſhably made known from the Son and Spirit, and that in theſe particulars.

Firſt, In ordaining the Son, 1 Pet. 1.18. in chooſing and electing the Son, Iſaiah 28.16. p. 15with 1 Pet. 2.5. in ſending the Son, Gal. 4.4. John 3.16, 17, in ſealing the Son, John 6.27. in promiſing the Son, Iſaiah 9.6. in bruiſing the Son and putting him to grief, Iſaiah 53. and laying all our iniquities upon the Son, and to juſtify and freely accept ſuch as believe in the Son. This I underſtand is the Name of the Father.

And by the Sons Name is to be underſtood, that by which he makes known himſelf to the Sons and Daughters of men, as to take Fleſh, Heb. 2.14. Rom. 9.5. & 1.3. He kept the Law in order to dy, As that juſt one, or as a Lamb without ſpot, and his making his Soul an offering for ſin, as a perfect offering for the ſins and tranſgreſſions of his people, Heb. 10.12, 14. Iſa. 53. and that he did not only dy for our Sins, but roſe again for our Juſtification, Rom. 4.25. and aſcended into Heaven, and makes interceſſion for us, Heb. 2.25. And pours down the Spirit and gives gifts unto men, Zach. 12.10. Epheſ. 4.10, 11, 12. all this the Son makes himſelf known by as by a name, diſtinguiſhably from the Father, and the Spirit.

And in the laſt place, the Spirit is made known in the Goſpel, as that which in the firſt place convinceth the world of ſin, John 16.8. and pricks men in their hearts with a ſenſe of ſin, and the wrath of God due for ſin, Acts 2.37. & 29. And the work of the Spirit, by which that is made known, Is the revealing of the Father, and the Son, and thoſe great Myſteries unto the ſoul of a poor convicted Sinner, for as Chriſt p. 16ſaith, the Spirit of God ſhall lead you into all truth, it ſhall take of mine, and ſhew it to you, John 16. and ſo no man doth underſtand, the things of a man, but the Spirit of a man, that is within him; So none ſhall or can underſtand the things of God, but by the Spirit of God; for the Spirit of God ſearcheth out all things, even the deep things of God 1 Cor. 2.9, 10. The Spirit doth not only diſcover mans miſery, and his loſt eſtate by reaſon of ſin, but diſcovers a remedy which lies in the great love of God in Chriſt (as before mentioned) and worketh in the heart, true faith and repentance, diſpoſing the heart to obedience, This is the proper work or office of the Spirit, by which he is diſtinguiſhably known from the Father and the Son.

And now, when the Soul ſhall come to the Preacher, and make known to him, that the Spirit hath experimentally made known unto him his loſt and damnable eſtate by ſin, and that he ſame Spirit hath diſcovered unto him, the great love of God the Father, in the gift of Chriſt, to be a propitiation for ſin, as one dying for the chief of Sinners, and that the Spirit of God hath made known all this to him, and hath wrought faith in his heart to believe it, and hath changed his heart from a Courſe of ſin, to renewed obedience; for no ſoul can declare to a Miniſter the true work of Converſion, but he muſt in ſo doing diſcover his knowledge of the work of the Father, Son and Spirit, and into this doth the Miniſter baptize him, as in the name of the p. 17Father, Son, and Holy Ghoſt. And thus much for theſe three particulars.

In the fourth place,The ſub…ect of Baptiſm. we ſhall now come to the Subject that muſt be baptized, and that (as you have heard) is one that is taught, Teach all Nations, baptizing them; and as my Text ſaith, Repent, and be baptized every one of you, which doth hold forth the perſon baptized to be a taught and repentant perſon.

But ſeeing the main thing in queſtion hath alwaies ſeemed to be the Subject of Baptiſm, who it is that is to be baptized; this I ſhall therefore moſt inſiſt upon, wherein I ſhall endeavour to make plain to you, firſt (as I ſay) that he is to be a believer, a penitent perſon, as appears Mark 16.16. Go preach the Goſpel to every Creature, he that believeth, and is baptized, ſhall be ſaved, where obſerve,

That believing the Goſpel is to go before baptizing, and Matthew 28.19. Teach all Nations, Faith and Repentance go before baptiſm.baptizing or dipping them? What them? them that are taught or made Diſciples by teaching, and in my Text you find, that Peter after Chriſt had poured down the Spirit upon them doth, (by that authority received from heaven) when he had converted thoſe Jews, command every one of them, to be baptized or dipped; Repent and be baptized every one of you into the name of the Lord Jeſus for the remiſſion of ſins, and ſo in like manner you ſhall find Cornelius his family, by Peter commanded to be baptized, Acts …0.48. for ſaith he to the ſix brethren that were p. 18with him, How ſhall we forbid water that theſe ſhould not be baptized, who have received the Holy Ghost, as well as we?

And he by the great authority which (as an extraordinary Apoſtle) he had from Heaven, commanded them to be baptized in the name of the Lord Jeſus. So we find Ananias in a ſpecial manner ſent to the Apoſtle Paul at his firſt converſion to the faith, as Acts 22.16. where he alſo by the authority received from Chriſt in verſe the 16. ſaith, And now Paul why tarrieſt thou? Ariſe and be baptized, for the waſhing away of thy ſins in calling upon the name of the Lord: where you ſee the expreſs command of God, enjoyning him (upon his Converſion) to be baptized.

And in the next place, As God hath commanded his Miniſters to baptize or dip Believers only, and as his Miniſters (by virtue of that authority from him) have left ſtanding Laws, and commands upon Diſciples only to be baptized, ſo we find, that they did practice that way and that only; of baptizing ſuch as believed and repented, Acts 2.40, 41, 42. So many as gladly received the word, were baptized, and the ſame day there were added to the Church, three thouſand ſouls, And they continued in the Apostles Doctrine, Fellowſhip, Breaking of Bread, and Prayer.

VVhence you may obſerve the practice of the Apoſtles that were guided by the infallible gifts of the Spirit, that firſt they converted before they baptized.

In like manner you ſhlla find in Acts 8.12, 13. p. 19where Philip was preaching to the people in Samaria, But when they believed (he preaching the things concerning the Kingdom of God, and the name of Jeſus Chriſt, they were baptized both Men and Women, Then Simon himſelf believed alſo; and when he was baptized, he continued with Philip and wondered. So that you ſee this was the continued courſe of Chriſts Meſſengers ſent by him.

Firſt, They converted men by preaching, and then baptized them, In the name of the Father, Son, and Holy Ghoſt, or in the name of the Lord Jeſus, wherein the name of the Father and Spirit are included, when his name is only mentioned. In like manner you ſhall find in the ſame Chap. that Philip (by the Spirit of the Lord, being directed to the Eunuch that did belong to Candace the Queen of the Ethiopians, who had the charge of all her Treaſure, and had been at Jeruſalem for to worſhip, was returning, and reading Iſaiah the Prophet, then Philip joined himſelf to his Chariot, and upon ſome diſcourſe together, he from the aforeſaid Scripture, preached unto him Jeſus, in Acts 8.32, &c. And as they went on their way they came to a certain Water, and the Eunuch ſaid, See, here is Water, what hindereth me to be baptized? Philip ſaid, If thou believeſt with all thy heart it is lawful, (implying it was unlawful for a man (not believing) to be baptized, And he anſwered and ſaid, I believe that Jeſus Chriſt is the Son of God, and he commanded the Chariot o ſtand ſtill, and they went p. 20both down into the Water, both Philip and the Eunuch, and he baptized him, and when they were come out of the water, the Spirit of the Lord caught away Philip that the Eunuch ſaw him no more, and he went on his way rejoicing.

From all theſe words you may obſerve, That Philip is ſaid to preach Chriſt unto this man, and upon his comming to the water he ſaid, What lets?Believers ſhould offer themſelves to be baptized. where you ſee, It is the duty of ſuch as believe to offer themſelves to be baptized, and that there is no let or hinderance to the Ordinance of Baptiſm but unbelief, and therefore ſaith he, If thou believeſt with all thy heart thou mayeſt, (or it is lawful, as the word more properly may be read) plainly holding forth, that all both young and old, that did not believe, it was unlawful for them to be baptized.

And you ſhall find ſeveral families alſo baptized upon their being converted, which many (through ignorance and want of taking notice of what the Scripture ſpeaks) ſay, it is probable, they had ſome Infants in them.

But to prevent miſtakes in the minds of any that ſo think, I ſhall prove, That theſe families were all converted Diſciples ſo as to believe the Goſpel; as for inſtance, Firſt the Family of Lydia, Acts 16.14, 15. And a certain women named Lydia, a Seller of Purple, of the City Thiatyra (which worſhipped God) heard us, whoſe heart the Lord opened, that ſhe attended to the things which were ſpoken of Paul, and when ſhe was baptized, and her houſhold, ſhe beſought us, ſaying, p. 21If ye judge me faithful to the Lord, come into my houſe and abide, and ſhe constrained us.

Now here in this Text,Lydia and her houſhold together converted. Lydia is only mentioned as to have been converted, no mention made, what her houſhold was, only that they were baptized, but in the laſt verſe, viz. the 40. of that Chapter, It is ſaid, That when Paul and Sylas were put out of the Gaolers houſe, they went and entered into the houſe of Lydia, and when they had ſeen the Brethren they comforted them and departed, where you may clearly ſee, That Lydia's houſe conſiſted of Brethren, capable of being viſited and comforted by Paul and Sylas, as well as Lydia whoſe houſhold they were.

And alſo in the ſame Chapter you have mention made of the Gaoler and his Houſhold,The Gaoler and his houſhold together converted. all which were baptized in the 31, 32, 33, and 34. Verſes, In which place you ſhall upon reading find, this to be true, that they ſpake unto him the word of the Lord, and to all that were in his houſe, and verſe 34. He ſet meat before them, and rejoiced, believing in God with all his houſe.

Where it is plain, That the whole houſhold of the Gaoler heard the word of God, and rejoiced, and believed as well as the Gaoler, and were all baptized, Which is a clear proof, that ſuch hearing the word of God, and believing ought, and they only, to be baptized.

And this will appear further by the houſe of Stephanus, comparing the 1 Cor. 11▪6.Stephanus and his houſhold together converted. with the 16. chap. and the 15. verſe of the ſame Epiſtle, p. 22where in the one place it is ſaid, that Paul baptized the houſhold of Stephanus, in the laſt place he ſpeaketh thus, I beſeech you Brethren, Ye know the Houſe of Stephanus, that it is the first fruits of Achaia, and that they have addicted themſelves to the Miniſtery of the Saints, That you ſubmit your ſelves unto ſuch, and to every one that helpeth with us and laboureth.

Where you ſee in one and the ſame Epiſtle (as he ſaith) he baptizeth this houſhold, ſo he affirms they were the firſt fruits of Achaia, and that they were Miniſters, and addicted themſelves to the Miniſtring unto Saints, they did as the Text notes, labour, and he would have the Church ſubmit themſelves unto ſuch, therefore they were not babes, or little infants, but all true Converts, believing and penitent perſons.

And in Acts 18.8. for the further clearing of this Matter in hand, And Criſpus the Chief Ruler of the Synagogue, believed on the Lord with all his houſe, and many of the Corinthians believed, and were baptized: So that you ſee what a Catalogue of clear examples you have to confirm unto us, which way thoſe infallible Apoſtles, both taught and practized, according to the great Commiſſion given them, by the Authority of Chriſt from Heaven, To preach firſt the Goſpel to every Creature, and he that believeth and is baptized, ſhould be ſaved, and that they ſhould make diſciples through teaching, dipping them into the name of the Father, Son and Holy Ghoſt; And withall you ſee both Commands p. 23as you have heard, and plentiful examples for baptizing believers. But not the leaſt colour or ſhew of any ground for ſprinkling of Infants.

Now by the way, let me ſay, what a ſad thing therefore is this, that ſuch a world of People (from Cuſtome and Tradition) run headlong after this Idol of mans invention?

But this Solemn Ordinance which you have heard, lies clearly as a Duty under the expreſs Law of Chriſt to every one that believeth, this they ſleight and contemn, as enemies to the ſame, therefore let ſuch ſouls know, That as Chriſt is a King, So this is one of his great Laws, and a fundamental ordinance of the Goſpel unto which he calls all believing and penitent perſons, that are profeſſed ſubjects to him to be obedient to.

Now therefore let ſuch tender ſouls who have the fear of God in them, lay this to heart.

Firſt,The Ordinance of baptiſm long neglected, and an Idol ſet in its room. That this Solemn Ordinance for many hundred years, hath been neither preached, nor practiſed, by abundance of ſuch which (in Charity) we cannot but judge, might have many good things found in them.

But here lyes that which makes the caſe ſad and lamentable, that in the room of this precious Ordinance of God (which Chriſt confirmed by his blood) ſhould be ſet up, that Idol of ſprinkling of Carnal poor Infants, for doubtleſs, if there be an Idol now practiſed in the world, or ſet up amongſt men, this muſt needs be one, For I have learned, with others of the p. 24Saints of God, this to be an Idol, either the worſhipping of a falſe God, or the true God in a falſe manner, which I might largely inſiſt upon to prove from Scripture.

Now though this be not an Idol of the firſt kind, it is without doubt an Idol of the ſecond. It is ſetting up mans Invention, inſtead of Gods ſolemn Ordinance, which is a ſin, for which God plagued the people in Levit 10. and 1, 2. It is an Image of true Baptiſm ſet up in the room of it, but not the ſame, and that in all the before mentioned eſſentials, A falſe Adminiſtrator, ignorant of the true nature of the Ordinance, inſtead of a true Miniſter; Sprinkling inſtead of dipping; A carnal infant inſtead of a true believing man or woman; And all this done at the naming of ſo many words only; VVhereas the Commiſſion injoins, that they ſhould dip them, in the name of the Father, Son, and Holy Ghoſt. So that there is in this chriſtening of Children, nothing of Gods appointment or of what he commanded, viz. The Miniſter wrong, the Subject wrong. the Form wrong, and alſo the naming of ſo many w…rds only inſtead of dipping into the name of the Father. Son and Holy Ghoſt, VVhereas the Commiſſion injoins, the true Miniſter ſhould dip a Diſciple into the name of Father, Son and Holy Ghoſt.

Now let any Soul ſeriouſly judge? whether God can own that which hath nothing of his own appointment or Commands, but in every particular contrary thereunto.

p. 25But ſeeing the main thing uſually controverted is about the Subject (whether Infant or Believer) I ſhall leave what I have ſaid,The Papiſts do hold that the Ordinance of baptiſm doth convey grace by the very work done, which is ſo generally confuted by all Proteſtant Authors, that I think it not worth my time to ſpeak to that groſſe Error. concluding the Adminiſtration upon Children corrupt in all the three foreſaid heads as well as in the laſt, and ſhall ſpeak of the laſt only, viz. That carnal children are not lawful Subjects of baptiſm, and ſhall begin to ſpeak to the main Argument or ground, uſually pleaded by all except Papiſts, for Childrens baptiſm, and that is,

Though there be no command nor example, yet there is a conſequence, viz. the Covenant of life being made to Believers, and their ſeed comming out of their loins, Baptiſm, being an Ordinance of that Covenant, doth alſo belong to them.

Now I ſhall endeavour to prove the falſeneſs and erroneouſneſs of this Conſequence.The Covenant of life not made to the ſeed of Believers as coming out of their loins, & therefore the baptiſm of infants drawn thence by a falſe conſequence. That it cannot be of God, my firſt ground is, becauſe it doth oppoſe it ſelf to the expreſs Laws, and Commands of the New Teſtament; and whatſoever conſequence men do draw from Scripture, that croſſeth the plain Commands of God (to be ſure) cannot be of God, but ſuch conſequence muſt needs be (according to Scripture light) of Satan, or at the beſt, from the viſion of a mans own heart.

Now this I would have you ſeriouſly to take notice of, That baptiſm of Believers, is a Solemn Ordinance of the new Teſtament, enjoined by divers ſpecial commands, and incouraged p. 26with promiſes of remiſſion of ſins and ſalvation on the right performance of the ſame.

Now for any man to force a Conſequence that ſhall oppoſe it ſelf againſt ſo ſolemn an ordinance cannot be of God, becauſe God cannot ſpeak that which is contrary to himſelf or to his own commands, As for inſtance:

When Chriſt began to teach to his Diſciples, that the Son of man muſt ſuffer many things and be rejected of the Elders, and chief Prieſts and Scribes, and be killed, and the third day riſe, He ſpake that ſaying openly, and Peter took him and began to rebuke him, but he rebuked Peter, ſaying, Get thee behind me Satan. From whence we may obſerve,

That whatſoever conſequence or Argument any man ſhall ſeem to inforce (though pretending Scripture for the ſame) that oppoſe themſelves againſt duty, or do hinder the ſervants of God therein I may ſay of ſuch Conſequences, and ſuch Arguments, G…t thee behind me Satan, thou art an offence unro me: Its clear, That Chriſt concludes thoſe Arguments and perſwaſions, whatſoever they be that do tend to the hinderance of any ſolemn duty or Ordinance of God, they are of the Devil, Get thee behind me Satan.

Therefore all thoſe Books and Arguments ſet out for the maintenance of Childrens Baptiſm grounded upon this Conſequence, oppoſing themſelves againſt duty, as you have heard, which is,

p. 27That every penitent or believing perſon ought to be baptized.

Now the whole tendency of thoſe Books being to oppoſe the practic… of the ſame, and to hinder it; I may ſay of them as Chriſt ſaid before, &c For upon this ground we may conclude all thoſe Diſcourſes not to be of God, I ſhall therefore leave what is ſaid to you, ſeriouſly to weigh, whether or no this is not an erroneous conſequence.

But in the next place, let us come nearer to examine this conſequence, both in its ſelf, and the grounds from whence it is drawn.

The grounds of this Conſequence is, That the Covenant of Grace, belongs to believers Children, the conſequence is therefore Baptiſm, being an Ordinance of that Covenant muſt needs belong to believers children, in which two lyes our whole buſineſs, for the grounds of this conſequence, is brought the Covenant of Circumciſion, that belonging to Abraham and his ſeed after him in their generation, Gen. 17.7. and 10. to 14.

From hence it is gathered, That the Covenant of Grace, viz. of eternal life, belongs to believers and their ſeed born of their body, For the Covenant God made to Abraham and his off-ſpring, viz. the Covenant of Circumciſion belonging to Abraham and his ſeed in their Generation, therefore Circumciſion the ſign of the Covenant belonged to them, ſo the New Covenant now belongs to believing Gentiles and their ſeed.

p. 28Baptiſm being an Ordinance of that Covenant, belongs alſo to believing Gentiles, and their ſeed, this being the onelyonly and alone foundation ground of all thoſe (except Papiſts) for their Rantizing or Sprinkling of Children.

We ſhall endeavour to prove this ground (from whence this conſequence flows) to be ſo far from being the truth, that it is an error, and yea ſuch an error, that if it were maintained with all thoſe errors, that naturally muſt needs be defended as conſequences of this opinion, it would ſhake the foundations of the Goſpel, But that I may with as much clear ſatisfaction inform others as God had clearly convinced my own ſoul of the truth of this; I ſhall propound this method to be handled.

Firſt, then I ſhall make it appear to you, That there is two Covenants held forth in Scripture, the one a Covenant of Grace, and the other a Covenant of Works, or an abſolute Covenant, and a Conditional Covenant.

Secondly, I ſhall prove, that the Covenant of Circumciſion was no Covenant of eternal life, but a Conditional Covenant, a Covenant of Works.

Thirdly, I ſhall prove, that none but believers ever had; or ſhall have right to the Covenant of Grace.

Fourthly, I ſhall endeavour to anſwer ſuch Scriptures (eſpecially thoſe in the New Teſtament) that are uſually alleged for defence of a Covenant of life in the fleſh.

p. 29To the firſt, That there is two Covenants mentioned in Scripture, is very plain, The one a Covenant of eternal life, the other a Covenant of works,Two Covenants, the one of Works, the other of Grace or the one the Old, the other the New. in which eternal life was not conveyed or given, as appears in Jeremiah 31.32, 33, 34. But behold the day commeth, ſaith the Lord, that I will make a new Covenant with the Houſe of Iſrael, and with the houſe of Judah, not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt, which my Covenant they brake, although I was to them an husband ſaith the Lord.

But this ſhall be the Covenant that I will make with the houſe of Iſrael, after thoſe daies, ſaith the Lord, I will put my Law in their inward parts, and write it in their hearts and will be their God, and they ſhall be my people, and they ſhall teach no more every man his neighbour, and every man his brother, ſaying, know the Lord; for they ſhall all know me from the leaſt of them unto the greatest of them, ſaith the Lord, for I will forgive their Iniquities and remember their ſins no more.

You have here ſet forth two Covenants, the one Old, the other New, and as here we find a New and Old Covenant, ſo there is likewiſe, mention of two Covenants in the eighth to the Hebrews, where you have upon the matter the very ſame words, only it is clear, that Jeſus Chriſt is the Miniſter of the New Covenant, in the 6. and 7. verſes of that chap. But now hath he obtained a more excellent Ministery, by how much p. 30alſo he is the Mediator of a better Covenant, which was establiſhed upon better promiſes, for if that firſt Covenant had been faultleſs, there would no place have been ſought for the ſecond.

In which place we may underſtand two Covenants, a new Covenant and an old Covenant, and Jeſus Chriſt holding himſelf to be the peculiar Miniſter of the New Covenant, (unto the Church then gathered) all thoſe that are in Chriſt, being Gods Iſrael, Abrahams ſeed.

If you be in Chriſt then are ye Abrahams ſeed, and heirs according to promiſe, Gal. 3. the latter end. So that thoſe that are Chriſts, have this Covenant now made to them, and it appears at the 3. verſe, that the other Covenant was a meer Covenant of works, in that he ſaith, he hath made the firſt old.

And now that which waxeth old, is ready to vaniſh away, where by old Covenant he means, that typical Covenant of works, which run upon the fleſhly line of Abraham, till Chriſt came out of the fleſh of Abraham, and ſo put an end to that Covenant in the fleſh, and this you have further proved in Heb. 9.15, 16. There is again mention made of two Covenants or Teſtaments, the firſt and ſecond, the firſt was confirmed by the blood of Goats and Calves, the ſecond by the blood of Chriſt: Now if any pleaſe but to ſearch theſe Scriptures it will appear that there is two real diſtinct Covenants or Teſtaments, the one of Grace, and the other of works, the one conditional, the other abſolute. Now an p. 31abſolute Covenant, is a Covenant without all Condition required in the Creature, but what God himſelf performs, as Jerem. 32.40. I will make an everlaſting Covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts that they ſhall not depart from me; Where you ſee, God undertakes both; firſt, that he will not leave or forſake his people, but do them good; and ſecondly, undertakes that he will plant his fear in their hearts, that they ſhall not depart from him.

And as in that eighth of Heb. he engaged that he will write his Law in their hearts, and that he will be their God, and they ſhall be his people, and that he will teach them to know him, and will pardon their iniquities, and their ſins he will remember no more.

Now here is nothing but what God hath undertaken to perform, and to work in the Creature, as further appears in Ezekiel 16. latter end. For thus ſaith the Lord God, I will even deal with thee as thou haſt done, which haſt diſpiſed the oath in breaking the Covenant, Notwithſtanding I will remember my covenant with thee in the day of thy youth, and I will eſtabliſh unto thee an everlaſting covenant, and as he ſaith afterward, not by thy covenant, but by my covenant, ſo that which he calls thy covenant, was that which they broke, and therein diſpiſed the Oath as he ſaith plainly; holding forth that it was a covenant of works anſwerable to that in Nehemiah 10.29. They clave to their Brethren the p. 32Nobles, and entered into a curſe and an oath to walk in Gods Law, which was given by Moſes the ſervant of God.

In which caſe you may diſcern here was two covenants, the one, that God calls his covenant, and another, that was their covenant, a covenant of works which they broke. And likewiſe you have further the covenant of eternal life, opened in Ezekiel 36.25, 26, 27. Then will I ſprinkle clean water upon you, and you ſhall be clean from all your filthineſs, and from your Idols will I cleanſe you. A new heart alſo will I give you, and a new Spirit will I put within you, and I will take away the Stony heart out of your fleſh, and will give you a heart of fleſh, and I will put my Spirit within you, and cauſe you to walk in my Statutes, and you ſhall keep my Judgements and do them.

Where you have, as I ſaid before, this New covenant wholly lying on Gods part, that he would firſt cleanſe them from all their Idols and iniquities, that he undertakes to give a new heart, to take away the heart of Stone, and to give them hearts of fleſh. And that he will give the ſoul his own Spirit, and thereby came theſe to walk in his ways whom he calls to the obedience of his truth.

If they ſin, he binds himſelf to pardon their ſins, and to remember their ſins and tranſgreſſions no more, ſo that it is impoſſible that this covenant ſhould be broke, or that a ſoul ſhall ever miſcarry, that is once in this covenant, as in reſpect of his everlaſting eſtate.

p. 33And to this purpoſe, David very eminently ſpeaks in 2 Sam. 23. and 5. verſe, Although my houſe he not ſo with God, yet he hath made with me an Everlaſting Covenant, ordered in all things and ſure, for this is all my ſalvation, and all my deſire, although he make it not to grow. Where you have David ſetting out the Covenant of Grace, and the mercies in it to be in all points perfect and ſure.

And to this purpoſe the Prophet in the 55. of Iſaiah, and the third verſe, inviting ſouls, and perſwading them to come to Chriſt, ſaith, Incline your ear, and come unto me; Hear and and your ſouls ſhall live, and I will make an everlaſting Covenant with you, even the ſure mercies of David, that is, he will give a Soul thoſe New Covenant mercies, which are moſt ſure, no way depending upon any condition to be performed in the Creature, but wholly upon the Lord, as appears in Pſalm 89.28. to the 37. ver. My mercy will I keep for him for evermore, and my Covenant ſhall ſtand faſt with him; his ſeed alſo will I make to endure for ever, and his throne as the days of Heaven. If his children forſake my Law, and walk not in my Judgements. If they break my Statutes, and keep not my Commandments, then will I viſit their tranſgreſſions with the Rod, and their iniquities with Stripes, Nevertheleſs my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail; My Covenant will I not break, nor alter the thing which is gone out of my lips. Once have I ſworn by my Holineſs, that I will not ly unto David. His ſeed ſhall endure for ever, His Throne as the p. 34…un before me, It ſhall be eſtabliſhed for ever, as the Moon, and as a faithful Witneſs in Heaven, Selah.

Now in theſe words you have the Covenant of eternal life made with Chriſt and his ſpiritual ſeed which David and his ſeed were types of, which Covenant is a ſure Covenant, to all thoſe to whom it is once made, and to this doth the Author to the Hebrews allude, when he ſaith in chap. 6.17, 18. Wherein God willing more abundantly to ſhew unto the heirs of promiſe, the immutability of his Counſel confirmed by an oath. That by two immutable things, in which it was impoſſible for God to ly, we might have ſtrong conſolation, who have fled for refuge to lay hold upon the hope ſet before us. Now in this Covenant before ſpoken to, you have both the promiſe and oath here ſpoken of, and here in this Covenant muſt needs be diſcovered, the immutability of his Counſel, becauſe this is as David ſaith, a covenant that is in all points perfect and ſure; and James, in his Epiſtle alluding to theſe New covenant bleſſings or gifts, ſaith, Every good and perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableneſs, nor ſhadow of turning: and that he doth here ſpeak of the New covenant gifts, doth appear in the next words he ſaith. Of his own will begat he us with the word of truth, that we ſhould be a kind of first fruits of his Creatures.

Now conſider well, that in this covenant there is nothing that he requires, but he ingageth himſelf to enable us to accompliſh. If he command p. 35to pray, he promiſeth to give his Spirit to help our infirmities. If he command to walk in all his waies, as you have heard, he promiſeth that he will put his Spirit in them to cauſe them to walk in his waies.

But ſome may object and ſay, That we find the Goſpel is held out upon Condition of Faith and Repentance.

Anſwer, It is true,Why though the Covenant of Grace be abſolute, yet the promiſes are held forth under a condition. the promiſe of ſalvation and remiſſion of Sin, is held out with a condition to the world; becauſe it is Gods free mercy to work that condition in the hearts of his Elect, by means of preaching and tendering of the Goſpel, and in them only.

But we are not to think, that this grace of Faith and Repentance, are any Qualifications that perſons are to attain by their own abilities unto which the Goſpel is tendred.

But in the new covenant, the Lord undertakes to work the condition, and to give the ſalvation tendred upon that condition alſo, for ſaith he, I will be unto you a God, and you ſhall be unto me a people; and in particular, he ſaith, He will put his Law in their hearts, and in their minds will he write them, and he will teach them to know him.

Now doubtleſs, the Law of Faith and Repentance are here included, according to thoſe Scriptures, Epheſ. 2.8. For by grace are you ſaved through Faith, and that not of your ſelves, It is the gift of God.

Where he holds forth, that though Faith be an Inſtrumental means of our ſalvation, yet p. 36it is Gods free gift wrought in us,Faith the gift of God. & therfore ſurely a covenant gift. Paul upon this ground in Phil. 1.28. ſaith, It is not only given us to believe, but to ſuffer for his names ſake where to believe, it is given of God, and ſo in Acts 18.27. ſpeaking of Apollo, ſaith, that when he came, he helped them much who had believed through grace, as in Hebr. 12.2. where Jeſus is ſaid to be as well the Author as the finiſher of our faith.

All which paſſages do ſhew, that Faith is as well given in the new covenant, as the Salvation tendred upon that condition.

Repentance the gift of God.And ſo is alſo repentance, a New covenant gift, as well as remiſſion of ſins tendred upon that condition, as you find in Acts 5.31. Him hath God exalted with his own right hand to be a Prince and Saviour, to give Repentance to Iſrael, and Remiſſion of ſins: and in Acts 11.18. When they heard thoſe things they held their peace and glorifyed God, ſaying, then hath God alſo to the Gentiles granted Repentance unto life.

Where obſerve, to Gods Iſrael, both of Jews and Gentiles, God doth grant and freely give Repentance as well as ſalvation and remiſſion of ſins, promiſed upon the condition of Repentance, as likewiſe appears in the 2 Tim. 2.25. where the Miniſters of God are commanded in meekneſs to inſtruct thoſe that oppoſe themſelves, if God peradventure will at any time, give them repentance to the acknowledging of the truth, which doth plainly prove, that though Repentance and Faith be the condition that the p. 37Goſpel is tendred on, yet you ſee, the Lord doth in the New covenant, give faith and repentance as well as Remiſſion of ſins, and eternal life.

And further I ſhall make it appear,The Covenant of Grace obſcurely delivered to our firſt parents. That this covenant of grace to eternal life, was firſt more obſcurely and darkly revealed to our firſt parents, God directing his ſpeech to the Devil in Gen. 3.16. for the greater terror of the Devil and the greater comfort of his Elect God ſaith, I will put enmity between thy ſeed and the ſeed of the woman, it ſhall bruiſe thy head, and thou ſhalt bruiſe his heel.

This ſpeech contains in ſubſtance, the covenant of grace, Chriſt the true ſpiritual ſeed being here promiſed, who in Scripture is held forth to be the very ſubſtance and marrow of the New covenant, therefore the Lord ſaith in Iſaiah 4….6 ſpeaking of Chriſt, I will give thee a Covenant of the people, a light to the Gentiles: where the very gift of Chriſt is called a covenant, becauſe where he is promiſed, all heavenly and ſpiritual bleſſings in him are there given, all the promiſes being in Chriſt, Yea, and in him Amen, 2 Corin. 1.20. And all ſpiritual and heavenly bleſſings are in him, Epheſ. 1.3. He ſaith, he will put enmity between the ſeed of the Serpent and the ſeed of the woman, which muſt needs have thus much in it.

That God would put or infuſe in the ſeed of the woman his created gifts of holyneſs and purity, and that precious love of God, whereupon it muſt needs be, that this new nature would p. 38be hated by the Devil as being oppoſite to him, and alſo muſt needs hate the Devil, with his evil nature, as the Pſalmiſt ſaith, Ye that love God hate evil, Chriſt tells us in Mat. 10.34. Think not that I come to ſend peace on earth, I came not to ſend peace, but a ſword; for I am come to ſet a man at variance againſt his Father, and the Daughter againſt her Mother, and the Daughter-in-law againſt the Mother-in-law, and a mans foes ſhall be they of his own houſe-hold. And Luke ſaith, five in one houſe ſhall be divided, three againſt two, and two againſt three, chap. 12.52. And what ſhould occaſion this diviſion, but that new nature which the Lord infuſeth into his own ſeed or children, which cannot comply with the ſeed of the Serpent; So Peter ſaith, they ſpake evil of us, becauſe we run not with them to the ſame exceſs of Riot, 1 Pet. 4.4.

So that I underſtand that here in this third of Geneſis is the whole New covenant included.

The New Covenant not intailed upon any fleſhly line.This new covenant was never intailed upon any fleſhly line or generation, as the covenant of circumciſion was, but was ſtill confirmed of God in Chriſt, and to ſuch ſouls only in Chriſt, as you find in the promiſe to Abraham, Gen. 12.3. In thee ſhall all the Nations of the earth be bleſſed.

Where you may obſerve, That here is no reſpect of perſons in the matter of theſe bleſſings to everlaſting life; But all Nations in Chriſt, as well one Nation as another, if in Chriſt, p. 39have thoſe bleſſings promiſed to them, and thus much is imployed in that promiſe, that all nations out of him are accurſed.

But God here directs his ſpeech to Abraham (ſome may ſay) it is true,What's meant by the bleſſedneſs promiſed to Abraham and his ſeed. but with reſpect to Chriſt now, who as touching the fleſh, was in his loins; and this bleſſedneſs or juſtification of life, which was confirmed in Abraham as a Father of all Nations, is by the Apoſtle Paul, called the Goſpel, Gal. 3.8. The Scripture foreſeeing that God would juſtify the Heathen through Faith, preached the Goſpel to Abraham, as it is written, In thee ſhall all the Nations of the Earth be bleſſed: ſo this bleſſedneſs ſpoken of in Gen. 12.3. is expounded by Paul, to be juſtification by faith in Chriſt, and in Acts 3. this bleſſedneſs is there expounded to be a turning of every one of them from their iniquities, Acts 3.26.

And alſo this Goſpel promiſe or covenant is ſpoken to in Gen. 15.5. where he bids Abraham look up to the Heavens, and if he could number the Stars of Heaven, and the Sands upon the Sea-ſhore, ſo ſhall thy ſeed be; and Abraham believed God, and it was accounted to him for righteouſneſs, This promiſe is quoted by the Apoſtle Paul as the Goſpel covenant in Rom. 4.3. in oppoſition to the covenant of Circumciſion, intailed upon the fleſh or fleſhly line of Abraham. For Circumciſion was a Covenant in the fleſh as the Apoſtle calls it, which he alſo expounds in the 1. and 2. v. to be a Covenant of works; but more of that hereafter, only that which I would p. 40obſerve at preſent is, that the Apoſtle confirms that Goſpel promiſe in Geneſis 12. and verſe 3. and Geneſis 15. and ver. 5. to be the new covenant, wherein was given, through faith, the Juſtification of Life, excluding in this point the covenant of Circumciſion, called Works, Rom. 4.1, 2. and both theſe covenants are made with Abraham in Gen. 17. there you find the new covenant made with him, to verſe the 6. and from the 7. verſe to the 14. the covenant of Circumciſion in the fleſh; the new covenant is expreſſed in the third verſe, where he ſaith, As for me my covenant ſhall be with thee, and thou ſhalt be a Father of many nations, or of a multitude of nations, and thy name ſhall be no more called Abram but Abraham, for a Father of a multitude of nations have I made thee, this is by the Apoſtle Paul in Rom. 4.17, 18. held out to be the Covenant of life, which he doth clearly hold diſtinct and different from the covenant of Circumciſion in that place, denying that Abraham or his ſpiritual ſeed, had their juſtification in the covenant of Circumciſion, but bringing in this, that Abraham ſhould be a Father of many nations, and ſo ſhall thy ſeed be, as that in which Abraham and his ſpiritual ſeed, whether of Jews or Gentiles were and ſhould be juſtified.

And this promiſe or covenant, is made with Abraham in Gen. 18.18. In thee ſhall all the Nations of the Earth be bleſſed; So long as Chriſt was according to the fleſh in Abrahams loyns, p. 41the promiſe runs thus, In thee, meaning that through Chriſt, which then was in him, ſhould all nations of the earth be bleſſed.

But aſſoon as Iſaac was come out of Abrahams loins, as in Gen. 22.18. then ſaith he, In thy ſeed ſhall all the nations of the Earth be bleſſed: whereby ſeed, moſt ſtrictly is to be underſtood Chriſt, as the Apoſtle Paul intimates in Gal. 3.16. where he expounds this word ſeed, to be not ſeeds, as of many, but ſeed as of one, which is Chriſt. So this bleſſedneſs in the ſeed Chriſt, is here expounded to be, Gods confirming his Covenant in Chriſt, and note that this bleſſedneſs which David holds out to be the Covenant confirmed of God in Chriſt, it was not entailed upon the fleſh of Abraham and his fleſhly ſeed, but made in Abraham as a Father of all the ſpiritual ſeed in all nations, and confirmed in the ſeed Chriſt, to all nations

Here the Jews after the fleſh have no more intereſt than any other nation, except it be by faith, for faith only unites to this ſeed, and gives an in-being in the ſame.

This bleſſedneſs is expounded by David in Pſalm 32. laſt ver. To ly in remiſſion of ſins, and purgation of the heart from guile, and expounded by the Apoſtle in Acts 3. laſt ver. To be a turning every one from his iniquities; for ſo there Peter expounds this bleſſedneſs, confirmed in Abraham and his ſeed. And though Chriſt did fulfill this covenant to the Elect of the Jews, yet the reſt were hardned, and were never in p. 42this ſenſe bleſt, either in the point of Juſtification or purgation from ſin, becauſe they were never in Chriſt the true ſeed by faith, nor never were thereby the ſpiritual ſeed of Abraham, walking in the ſteps of his faith, as all his ſpiritual ſeed did, Rom. 4.12. and Gal. 3.29. If you be in Chriſt, then are you Abrahams ſeed, and heirs according to the promiſe.

Thus I have given you from clear light of Scripture, that there were two covenants, a covenant of Grace, and a covenant of Works; the covenant of Grace belonging to Abraham and his ſpiritual ſeed in Chriſt, and all along from Adam, to all the ſpiritual ſeed of the Woman, that were born of promiſe, as the Apoſtle deſcribes the ſpiritual ſeed, in Rom. 9.8. for he ſaith, ſuch are accounted the ſeed, that are ſo born of promiſe. And ſo at this day, all nations both Jews and Gentiles that are born again they are the ſeed and children, that only have an Intereſt in the promiſe of ſalvation. And ſo much for this firſt head.

Circumciſion proved to be no covenant of eternal Life, but a typical and carnal covenant.Now I come in the next place to prove, that the covenant of Circumciſion is no covenant of eternal life, but a typical covenant, yea a covenant of works, which is alſo called by the Lord a Covenant in the fleſh, Gen. 17.13. and therefore to be ſure no covenant of eternal life.

But for the better clearing of the truth of this I ſhall firſt expound ſome words in the covenant,How the word Eve laſting is taken in the Law. and that is the word Everlasting Covenant, that word ſeems to ſome to hold it forth, a covenant p. 43of life, becauſe it is ſaid to be everlaſting, wheras the word everlaſting uſed in this Covenant, is to be underſtood only, for the Ever of the Law for the time of the Jewiſh State, as alwaies the word is to be underſtood, when applyed to the Jews in their generation. As for example, In the 16. of Leviticus it is ſaid, the Prieſt ſhould make an attonement for the holy Sanctuary, an attonement for the Tabernacle of the Congregation, and for the Altar, and he ſhall make an attonement for the Prieſts, and for all the people of the Congregation, and this ſhall be an everlaſting Statute to you to make an attonement for the children of Iſrael for all their ſins, once a year: which everlaſting here muſt needs be underſtood but till Chriſt came, and ſo in Numb. 25.13. He ſhall have it, and his ſeed after him, even the Covenant of an Everlaſting Prieſthood, becauſe he was zealous for his God, and made an attonement for the Children of Iſrael, ſpeaking here only of a Ceremonial Prieſthood, typing out Jeſus Chriſt, the ſubſtance that was to put an end to it.

And ſo this covenant of Circumciſion is to be underſtood, as everlaſting as Canaan, and the poſſeſſion thereof, which was until Chriſts comming, who was the ſubſtance thereof; this being a Maxim, That whereſoever the word Everlaſting or Ever hath this joined with it, to you, or to your ſeed in their generations; that then it is to be underſtood only, for the Ever of the Law; and the time and period of that Miniſtration, p. 44till Chriſt come, and no longer, Exod. 40.15. Thou ſhalt annoint them, as thou didst annoint their Fathers, that they may minister unto me in the Prieſts office; for their annointing ſhall ſurely be an everlasting Prieſthood throughout their generations. And ſo you have it in Exod. 30.20, 21. Moſes ſaying, When they go into the Tabernacle of the Congregation, they ſhall waſh with water, that they dy not; and when they come near the altar to minister, to burn offerings made by fire unto the Lord, ſo they ſhall wash their hands and their feet, that they dy not; and it ſhall be a Statute for ever to them, even to him, and to his ſeed throughout their generations.

The next word that I would ſpeak to, is I will be to thee a God, and to thy ſeed after thee, which to ſome ſeems to hold forth a covenant of grace, in that he gives himſelf as a God in this covenant.

To which I anſwer, That God either gives and makes himſelf over in a covenant of works, which is upon a condition of works done in the creature; or elſe he gives himſelf in an abſolute covenant of grace in Chriſt Jeſus the Mediator without all condition of works to be fulfilled in the creature.

I ſhall make it clear, That God no otherwiſe gives himſelf in the covenant of Circumciſion but conditionally,1. Argument to prove Circumciſion a covenant of Works. which is the firſt argument that I ſhall uſe to prove the covenant of Circumciſion to be a covenant of works & not a covenant of eternal life, becauſe it is conditional, what God promiſeth to be or to give to Abraham and his fleſhly ſeed in their generations; it was upon a p. 45condition; that Abraham and his ſeed ſhould keep his covenant on their parties as clearly appears, Gen. 17.7, 8, to verſe 14. where you find the Lord engageth himſelf to Abrahamn, and his fleſhly ſeed to be their God and to give them the whole Land of Canaan, In that ſenſe he would be their God, to poſſeſs them of that good land, and all the bleſſings of the ſame, upon condition, that they ſhould keep his covenant on their part, both he and his generation after him.

And the ſubject matter of the covenant that they ſhould keep, is, That he ſhould be circumciſed, and circumciſe all born in his houſe and bought with money. But though Circumciſion only be here mentioned, yet all the works of the Law, at that time made known to Abraham, are there included; as the Apoſtle expounds it, who beſt underſtood that Scripture, Rom. 2.25. For Circumciſion verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy circumciſion, ſhall be made uncircumciſion, and ſo you have it, Gal. 5.1, 2, 3. Stand faſt, ſaith the Apoſtle, in the Liberty wherewith Christ hath made you free, and be not intangled again with the yoke of bondage, which in Acts 15. it is ſaid, Neither they, nor their Fathers were able to bear; but verſe 2. Behold I Paul ſay unto you, That if you be circumciſed, Christ ſhall profit you nothing, for I testify again to every man that is circumciſed, that he is a Debtor to do the whole Law. And ſo much is clearly held forth in Gal. 6.12, 13. Where ſaith the Apoſtle, As many as deſire to make a fair ſhew p. 46in the fleſh, they conſtrain you to be circumciſed, only least they ſhould ſuffer perſecution for the Croſs of Christ; for neither they themſelves who are circumciſed, keep the Law, but deſire you to be circumciſed, that they may glory in your fleſh.

Where you may obſerve, That for men to be circumciſed themſelves, and not to keep the Law, or otherwiſe to preſs it upon others; the Apoſtle holds it to be abſurd, if withall they did not keep the Law that were thus circumciſed.

And in the Text before quoted, it is clear, That Circumciſion (in the nature of it) binds them over to keep the Law; And to this purpoſe you find in Acts 15. There were certain Teachers that taught the Brethren, That except they were circumciſed they could not be ſaved; Upon which the Apoſtles come together, and in the 10. verſe Peter ſaith, Why tempt you God to lay a yoke upon the Diſciples necks, which neither our Fathers, nor we are able to bear? And what was this yoke, but that they were to be circumciſed and to keep the Law?

So that Circumciſion was that which did comprehend under it the covenant of works; or the yoke of bondage that Paul in Gal. 5.1, 2, 3. bids Chriſtians ſtand faſt in their liberty or freedom from that covenant or yoke of bondage which Jeſus Chriſt had freed them from.

So that you may ſee that all the obſervation of the Law, which we are ſet at liberty from by Chriſt Jeſus his death, was included in the Law p. 47of Circumciſion. So that in effect, here you have the covenant; Abraham (as if God ſhould ſay) I will be a God to thee, and to thy ſeed after thee in their generations, to protect, defend, and deliver thee, to bleſs thee and thy ſeed with the bleſſing of Canaan, to bleſs thee, and the fruit of thy womb, in the Basket, and in their ſtore, in all their outward bleſſings; upon condition that thou and they will be circumciſed and keep the Law. Thus God makes a covenant upon condition, So that if they fail on their part, then he is left at liberty to fail on his part, as that notable expreſſion in Jer. 11.2 3, 4, 5. Hear the word of this Covenant, and ſpeak unto the men of Judah, to the Inhabitants of Jeruſalem, and ſay thou unto them, Thus ſaith the Lord God of Iſrael, Curſed be the man that obeyeth not the words of this Covenant, which I commanded unto your Fathers, when I brought them from the Land of Egypt, from the Iron Fornace, ſaying, Obey my voice and do according to all theſe things which I command you, ſo ſhall ye be my people, and I will be your God, that I might confirm the Oath that I have ſworn unto your Fathers, to give them a Land which floweth with Milk and Honey, as appeareth this day.

Whence you may clearly obſerve, That God gives himſelf to be their God, and the bleſſing of Canaan, upon condition that they would keep the Law, So ſhall ye be my people, and I will be your God.

Now you muſt mind, that Abraham had a new covenant of life made with him when he was p. 4875. years old, Gen. 12.4. which was 24. years before this time, that he had the covenant of Circumciſion, and his happineſs with all his ſpiritual ſeed, was and is in that abſolute covenant, confirmed of God in Chriſt, which ſtands in force ſtill to believers in all Nations. But this covenant of Circumciſion was conditional, and not abſolute, therefore no covenant of life, but a covenant of works.

2. Argument to prove Circumciſion a Covenant of works.The ſecond ground why the covenant of Circumciſion muſt needs be a covenant of Works, a Typical covenant, is, becauſe it was a National covenant, a covenant in the fleſh, as in Gen. 17.13. He that is born in thy houſe, and he that is bought with thy money, must needs be circumciſed, ſo my covenant ſhall be in your fleſh for an everlaſting Covenant. To be ſure ſuch is not the covenant of grace, to eternal life, for that was confirmed of God in Chriſt, as you hear, to all Nations; In thee ſhall all the Nations of the Earth be bleſſed, Gen. 12.3. and in thy ſeed ſhall all the Nations of the Earth be bleſſed, Gen. 22.18. as I have formerly ſpoken to.

But the Lord ſaith of this Covenant of Circumciſion, that it ſhall be in their fleſh for an everlaſting covenant. It is manifeſt by the Apoſtle Paul, that this is therefore a covenant of Works, Rom. 4.1, 2 ſaith he, What ſhall we ſay then, that Abraham our Father as appertaining to the flesh hath found? for if Abraham was juſtified by works, he hath whereof to glory, but not before God.

Theſe words are inſerted by the Apoſtle Paul p. 49for the prevention of an objection that might juſtly be in the mind of the Romans occaſioned by the Apoſtles former anſwer. For though the Apoſtle had granted in the beginning of the third chapter, that the circumciſed Jews, were in ſome reſpect privileged above other Nations, and that chiefly, in thoſe eminent tenders and offers that the Goſpel held out amongſt them; which though it proved not effectual to all, yet he minds to ſome it was effectual; But yet after in verſe 9. The Apoſtle begins to manifeſt his underſtanding, that to be a Jew after the fleſh, and to be in the covenant of Circumciſion, did not free men from the guilt of damnation, no more than other men that were Heathens, that were not Jews after the fleſh, neither circumciſed.

To this purpoſe he ſtates a queſtion, What then? Are we better than they? No in no wiſe. For we have before proved, that both Jew and Gentile, are all under ſin, as it is written, there is none righteous, no not one; where the Apoſtle goes on to prove, That the Jews after the fleſh (in the covenant of Circumciſion) were equally in a damnable and ſinful condition with the poor Heatheniſh Infidels, all equally guilty before God, verſe 19. and his inference is in verſe 20. that therefore by the works of the Law, no fleſh ſhould be juſtified in his ſight, cleerly holding forth, That to be a Jew, and circumciſed, and to be under the Law, is the ſelf-ſame thing, and when the Apoſtle had concluded that p. 50being a Jew in the Covenant of Circumciſion, did in no way difference him from the Heathen, as to life, He now ſhews what way both Jews and Gentiles come to the Juſtification of life, and that is freely by Gods grace through the redemption that is in Chriſt Jeſus, whom God hath ſet forth to be a propitiation, through faith in his blood, and therefore he excludes the Law of Works, wholly in the matter of Juſtification, and brings in the Law of faith; ſhewing clearly that he hath but one way to juſtify both Jew and Gentile, which is by Faith in Jeſus Chriſt, the true promiſed ſeed in the new covenant.

Upon theſe words the Romans ſeemed thus to argue, chap. 4. ver. 1. Is it ſo? that a man may be a Jew, and have intereſt in the covenant of Circumciſion entailed upon the fleſhly line, and ſeed of Abraham, and yet be not better than Pagans or Heathens, as to the matter of life? What ſhall we then ſay, that Abraham our Father, as appertaining to the fleſh, hath found? As if they ſhould ſay; if a man may be a Jew of the ſeed of Abraham, and ſo of the covenant of Circumciſion, and as to the matter of Juſtification and eternal life, be no nearer than a profane Gentile, that is not Abrahams ſeed, nor hath any Intereſt in the Covenant? what privilege doth Abraham find in the covenant appertaining to, or intailed on the fleſh?

Unto which the Apoſtle anſwers, in the ſecond and third verſes, and ſo along in the chap. p. 514. of the Romans, clearly diſtinguiſhing two covenants the one of Circumciſion a covenant of works; the other a promiſe of Jeſus Chriſt, made to the faith of ſuch as believe. Therefore ſaith the Apoſtle in the 2. ver. and ſo forward; If Abraham were juſtified by works, he hath wherof to glory, but not before God; plainly interpreting that the covenant that our Father Abraham had intereſt in, as appertaining to the fleſh of him and his ſeed after him in their generations, was a covenant of works; in which Abraham had nothing to glory in before God, the reaſon is given becauſe he was juſtified before God in another Covenant or promiſe Gen. 15.5, 6 For what ſaith the Scripture? Abraham believed God, and it was accompted to him for righteouſneſs.

And thus the Apoſtle goes along, ſhewing that Juſtification was not to be had in the Covenant of works intailed on the fleſh of Abraham. But by faith in the Covenant of grace the promiſed ſeed, which he proves by Davids Teſtimony in Pſalm 32.1, 2. ſet down in the 6, 7, 8, verſes of this chapter.

Now …hus much being ſaid, he ſtates the queſtion, Whether this grace of Juſtification came upon the Circumciſion only, or the uncircumciſion alſo, for we ſay, that faith was reckoned unto Abraham for righteouſneſs.

Now here is the queſtion, ſeeing that Abraham had two covenants made with him, one the Goſpel of Faith, and the other a Covenant in p. 52the Fleſh? In which of theſe had he his juſtification to eternal life?

The anſwer is plain, for ſaith the Apoſtle, not in circumciſion, he was not juſtified in or by the Covenant of Circumciſion, but in the promiſe of the promiſed ſeed, which God is ſaid to give a covenant for his people by faith in that ſeed, even in uncircumciſion was Abraham juſtified, and that (as I ſaid before) 24. years before the covenant of Circumciſion was made with him, he was juſtified, believing in the promiſe of the Meſſiah, that was to come out of his loins, according to the fleſh, In whom all Nations of the Earth ſhould be bleſſed.

Now God promiſing that the Meſſiah according to the fleſh, ſhould come out of Abraham, viz. out of his Loins or his fleſh, and this was then a great article of his faith, that he was to believe to righteouſneſs: not only that Juſtification was to be had, and bleſſedneſs to be had? But it muſt be had in that ſeed, that was to come out of Abraham according to the fleſh.

And as a confirmation and ſeal of this publique righteouſneſs, confirmed in Abraham as a Father of all Nations, God elects that fleſh and blood to himſelf, I mean the family of Abraham in an external Covenant, to point out to all the world, that as verily as God did take this nation (according to the fleſh) to himſelf by this external covenant, ſo would God be incarnate in this fleſh.

And as the fleſh of the fore-ſkin of the member p. 53of Generation muſt be cut or bruiſed, and the blood ſhed, by which the Jew according to the fleſh, was bound to keep the Law, this I underſtand did figure out, how Chriſt the true ſeed of Abraham, deſcending out of his loins by Generation, ſhould (conſidered as male and not female) by breaking his fleſh, and ſhedding his blood, fulfil and ſatisfy the Law.

So that this Covenant of Circumciſion, was of ſealing uſe to Abraham, to confirm this other covenant, and a School-Maſter to lead to Chriſt, as all other Branches of that old covenant were: Therefore ſaith Paul in Rom. 4.11. Moreover he received the ſign of Circumciſion, a ſeal of the Righteouſneſs of faith, which he had, being uncircumciſed, that he might be the father of all thoſe that believe.

Where obſerve, the Apoſtle calls not circumciſion a ſeal, but a ſign, He received the ſign of Circumciſion, a ſeal of the righteouſneſs of faith which he had being uncircumciſed. There are theſe reaſons in the Text that reſtrain the ſealing uſe of Circumciſion only to Abraham.The ſealing uſe of Circumciſion proved to be peculiar unto Abraham.

Firſt, Becauſe this righteouſneſs of faith, the Text ſaith, he had before he was circumciſed. Therefore good reaſon it might be ſealed or confirmed, having it before he received the ſign of Circumciſion, a ſeal of the righteouſneſs of faith which he had being uncircumciſed. But his poſterity after him, at eight daies old cannot be ſaid that they had this righteouſneſs of faith to ſeal, having it not preceding their Circumciſion.

p. 54The ſecond reaſon the text affords us, is, that he might be the Father of all that believe, this is the main reaſon the Apoſtle inſiſts upon, He received the ſign of Circumciſion, a ſeal of the righteouſneſs of faith, that he might be the Father of all that believe.

This reaſon cannot be applyable to any of Abrahams poſterity, beſides himſelf, for they were not the Fathers of all that believe, That was proper to Abraham to be a high Father, or a Father of all nations; therefore (as I ſaid before) God promiſing in Abraham that publique righteouſneſs, as a father of all Nations in the the covenant of grace, adds to that covenant an external covenant, to be intailed in his line, and in his fleſh, as a confirmation of the ſame.

A third reaſon is this, Here is the Spirit of God affirming the ſealing uſe of Circumciſion to Abraham only, and not to any one of his fleſhly ſeed, and as before, upon a reaſon ſpecial to Abraham; Now where the Scripture hath not a Mouth to ſpeak, we muſt not have an Ear to hear. But the Scripture here only affirms Circumciſion, to be a Seal of the righteouſneſs of faith to Abraham, and affords no ſuch thing as to his ſeed.

A fourth reaſon lies in verſe 13. That the promiſe of Abraham to be the heir of the world, was not to him, nor his ſeed through the Law, that is, through the covenant of Circumciſion, but through the righteouſneſs of faith.

For if they which are of the Law, be heirs, p. 55then faith is made void, and the promiſe of none effect, becauſe the Law worketh wrath, therefore it is of faith, that it might be by Grace to the end the promiſes might be ſure to all the ſeed. Not to that only which is of the Law, but to that alſo which is of the faith of Abraham, who is the father of us all, as it is written, I have made thee a father of many Nations, before him who believed, even God, who quickneth the dead.

So that there is not in all the Scripture, a place more clearly proves the covenant of Circumciſion intailed on the fleſhly line of Abraham, to be a covenant of works than this 4. of the Romans, clearing and ſetting the covenant of Circumciſion and Faith in oppoſition, holding forth that Abraham and all his ſpiritual ſeed, had their Juſtification in another covenant, and not in the covenant of Circumciſion; clearly holding forth the covenant of Circumciſion to be works and not Grace, which doth ſufficiently prove, that the covenant of Circumciſion, had no promiſe of Juſtification or eternal life in it.

But further,An Appendix to the ſecond Argument to prove Circumciſion a Covenant of works. That the covenant intailed on the fleſh, muſt needs be underſtood to be a Covenant of works, viz. that of Circumciſion appears in Philip. 3.2, 3, 4. and ſo forward, where ſaith the Apoſtle, Beware of Doggs, beware of evil Workers, beware of the Conciſion; for we are the Circumciſion, that worſhip God in the Spirit, and rejoice in Jeſus Chriſt, and put no confidence in the fleſh. By fleſh he means the covenant entailed upon the fleſh, the covenant of Circumciſion, p. 56it is plain by his anſwer, for he ſaith, If any man thinketh he hath whereof to truſt in the fleſh, I more, circumciſed the eighth day, of the ſtock of Iſrael, of the Tribe of Benjamen, an Hebrew of the Hebrews, as touching the Law, a Phariſee, concerning zeal, perſecuting the Church, touching the righteouſneſs of the Law, blameleſs.

And this he ſets by no more, than dung or droſs, in compariſon of the other Covenant or Promiſe of Chriſt, righteouſneſs and ſalvation by him, which he received by faith, and he ſuffered the loſs of all things for the ſake of him, and did accompt all the whole privilege of Circumciſion, and the covenant of works, to be but as dung, that he might win Chriſt, which if the promiſe of Chriſt, and ſalvation and juſtification by him, had been given in the Covenant of the fleſh, and line of Abraham, then it had been very improper for Paul, to accompt this as dung, and to caſt contempt upon it, as that which was wholly void of Chriſt. It would be very ſinful for any man in ſuch a caſe, to caſt ſuch contempt upon the covenant of grace it ſelf and the privileges thereof peculiarly relating to the ſame.

But you ſee, Paul doth here clearly diſtinguiſh two covenants, The one of ſaith, the other of Circumciſion. This will further appear in Gal. 3.3. Are ye ſo fooliſh, that having begun in the Spirit, are ye now made perfect in the fleſh? Where he again diſtinguiſheth two covenants, the one Spiritual, the other a fleſhly covenant. The Gallatians p. 57having at the firſt hearing of him, begun to imbrace the Goſpel or the Spirit or Spiritual word of the New Covenant, and now they would join the covenant of works in the fleſh, with the Goſpel, which, it is evident, he means the covenant of circumciſion, which here they would ſeek to be perfected by:

Therefore in Gal. 4. l…tter end, he clearly diſtinguiſheth between two Covenants, under the figure of Sarah and Hagar, and two ſeeds; holding forth the covenant of Circumciſion to be the covenant of works, and to be that bond-woman (as it were) in chap. 5.1, 2, 3. Chap. 6.12, 13. So that if you will ſeriouſly mind theſe Scriptures, they do moſt evidently prove, that the covenant of Circumciſion made in the fleſh or fleſhly line of Abraham, is a covenant of works, and that which the Goſpel or Covenant of grace, is ſet in oppoſition to; and as this covenant of Circumciſion is ſet in oppoſition to the covenant of eternal life: as having all the works of the Law included in it. So conſider the new covenant ſpeaks thus, I will put my Law in your hearts, and in your minds will I write them. But Circumciſion is a covenant, not in the heart, but in the fleſh only as you have heard; This is the ſecond ground, why the covenant of Circumciſion cannot be a covenant of eternal life, but a covenant of works only.

The third reaſon to prove Circumciſion to be a Covenant of works, an not of eternal life,3. Argument to prove Circumciſion a Covenant of Works. is,

p. 58Becauſe that there is no promiſe of eternal life in it, but of temporal bleſſings in the Land of Canaan, and that God promiſing himſelf to be a God, is only in that reſpect, as to outward Protection and Proviſion in the Land of Canaan, and other like privileges. And that is noted by the Apoſtle in Heb. 8.6. But now hath he obtained a more excellent Miniſtery; by how much alſo he is a Mediator of a better covenant, which was eſtabliſhed upon better promiſes:

Herein he clearly doth ſhew, that the covenant waxing old and vaniſhing away, was grounded upon worſe promiſes, which muſt needs be underſtood temporal promiſes, as in Jerem. 11.2, 3, 4, 5. Hear ye the words of this Covenant, and ſpeak unto the men of Judah, and Inhabitants of Jeruſalem, and ſay unto them, Thus ſaith the Lord God of Iſrael, Curſed be the man that obeyeth not the words of this Covenant, which I commanded your Fathers in the day that I brought them out of the land of Egypt, from the Iron Furnace, ſaying, Obey my voice and do them, according to all which I command you. So ſhall ye be my people, and I will be your God, that I may perform the Oath that I have ſworn unto your Fathers, to give them a Land flowing with milk and honey, as it is this day; then anſwered I and ſaid, So be it O Lord.

Where you have this Covenant of Gods being his peoples God, and giving them Canaan, annexed to the works of the Law as being all one covenant.

Obſerve the words in the Text, So ſhall ye be p. 59my people, and I will be your God, that I may perform the Covenant which I have ſworn to your Fathers to give them a Land flowing with Milk and Honey.

You ſhall ſee that the promiſes of Canaan and the bleſſings thereof, are annexed to the Law of works, Deut. 30.15. See, I have ſet before thee life and good, and death and evil, In that I command thee this day, to love the Lord thy God, to walk in his waies, and to keep his commandments and Statutes, and his Judgements, that thou mayst live and multiply, and the Lord thy God ſhall bleſs thee in the Land whither thou goest to poſſeſs it.

And ſo in the laſt verſe, where he preſſeth the people to obey his voice, that they might dwell in the Land, that the Lord ſware unto their Fathers, to Abraham, Iſaac and Jacob to give them. And ſo in Deut. 7.12, 13. Wherefore it ſhall come to paſs, that if you hearken to thoſe Judgements to keep and do them, that then the Lord ſhall keep unto thee the covenant and the mercy that he ſware to thy Fathers; and he will love thee and bleſs thee, and multiply thee, he will alſo bleſs thee in the fruit of thy womb, and the fruit of thy Land, thy Corn, and thy Wine, and thine Oyl, the increaſe of thy Kine, and the flock of thy Sheep in the Land which he ſware unto thy Fathers to give thee.

So that you ſee, the covenant of God, giving himſelf a God, to the National people of the Jews in relation to the bleſſing of Canaan, was ſtill upon obedience to the works of the Law; that this covenant which God elected to himſelf the body of Iſrael, in, and by which he ſeperated p. 60them to himſelf from all the Nations of the Earth, it is clear, was a covenant of works; wherein the people were bound to outward obſervance, and worſhip, and ſervice to God. Upon this Condition would God be their God, and give them Canaan. For there is a vaſt difference, in Gods making over himſelf to be a God to a People, in a conditional covenant of Works out of Chriſt, and in an abſolute covenant eſtabliſhed of God in Chriſt. For in ſuch a covenant he was never the God of the whole family of Abraham, or Church of Iſrael; the elect obtained that, the reſt were hardned, as in Rom. 11.17.

4. Argument to prove Circumciſion a Covenant of Works.The fourth ground is this, That a man by laying out a little money, might have brought a Perſon into this Covenant, and intereſſed him thereby into all the Privileges of the ſame; which if this were a covenant of life, wherein the Spirit and Spiritual gifts of the Lord had been given, a man might ſay as Peter did ſay to Symon Magus, Thy money periſh with thee.

But for that reaſon, moſt certain it is, That this covenant of Circumciſion is no ſpiritual covenant, which will appear from the words of the Covenant in Gen. 17.12, 13. And he that is eight daies old, ſhall be circumciſed among you, every man child in your Generations, he that is born in the houſe, or bought with money of any stranger, which is not of thy ſeed.