The ax laid to the root, or, One blow more at the foundation of infant baptism, and church-membership. Part I containing an exposition of that metaphorical text of Holy Scripture, Mat. 3. 10. : being the substance of two sermons lately preached, with some additions, wherein is shewed that God made a two-fold covenant with Abraham, and that circumcision appertained not to the covenant of grace, but to the legal and external covenant God made with Abraham's natural seed, as such : together with an answer to Mr. John Flavel's last grand arguments in his Vindiciarum Vindex, in his last reply to Mr. Philip Cary, also to Mr. Rothwell's Pædo-baptisms vindicatur, as to what seems most material / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1693 Approx. 112 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). 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Part I containing an exposition of that metaphorical text of Holy Scripture, Mat. 3. 10. : being the substance of two sermons lately preached, with some additions, wherein is shewed that God made a two-fold covenant with Abraham, and that circumcision appertained not to the covenant of grace, but to the legal and external covenant God made with Abraham's natural seed, as such : together with an answer to Mr. John Flavel's last grand arguments in his Vindiciarum Vindex, in his last reply to Mr. Philip Cary, also to Mr. Rothwell's Pædo-baptisms vindicatur, as to what seems most material / by Benjamin Keach ... Keach, Benjamin, 1640-1704. Rothwell, Edward, d. 1731. Paedobaptismus vindicatus. [4], 32 p. Printed for the author, and are to be sold by John Harris ..., London : [1693] Imprint date suggested by Wing. Imperfect: cropped with loss of imprint date; best copy available for photographing. Reproduction of original in the Bodleian Library. 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Bible. -- N.T. -- Matthew III, 10 -- Criticism, interpretation, etc. Infant baptism. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE Ax laid to the Root : OR , One BLOW more at the Foundation of Infant Baptism , and Church-Membership . CONTAINING An EXPOSITION of that Metaphorical Text of Holy Scripture , MAT. 3. 10. Being the Substance of Two SERMONS lately Preached , with some Additions . Wherein is shewed That God made a Two-fold Covenant with Abraham , and that Circumcision appertained not to the Covenant of Grace , but to the Legal and External Covenant God made with Abraham's Natural Seed , as such . TOGETHER With an ANSWER to Mr. John Flavel's last Grand Arguments in his Vindiciarum Vindex , in his Last Reply to Mr. Philip Cary. Also to Mr. Rothwell's Paedo-Baptismus vindicatur ; as to what seems most material . PART I. By BENJAMIN KEACH , Pastor of a Church of Christ , meeting at Horsly-down , Southwark . Rom. 9. 7. Neither because they are the Seed of Abraham , are they all I hil dren , &c. — ver . 8. That is , they which are the children of the Flesh , these are not the children of God. Gal. 4. 24. Which things are an Allegory , for these are the two Covenants . Gal. 3. 29. And if ye be Christ's then are ye Abraham's Seed . London , Printed for the Author , and are to be sold by John Harris at the Harrow in the Poultrey 16●● THE Epistle to the Reader . WHEN I first entered on this Text , I did not intend the Publication of the Sermons ; it was not at all in my Thoughts : But after I had preached Two of them , I was earnestly solicited by divers , to do it ; which , at last , I consented to do . Yet , because some of the Arguments about that Two-fold Covenant God made with Abraham , being before Publish'd , in my Answer to Mr. Burkit , I was at a stand in my Mind about it : Yet meeting with Mr. John Flavell 's Vindiciarum Vindex , being ( as he says ) a full Answer to Mr. Philip Cary 's Exceptions to his Vindiciae legis & Faedoris , together with a late Treatise , wrote by Mr. Rothwell , called , Paedo-Baptismus Vindicatus , I was resolved ( if the Bookseller would take the Copy ) to expose it to publick view , finding no Person taking any notice of either of those late Treatises , by way of Answer . The former being so much cryed up , as a weighty Piece , I thought it was necessary to Examine and Detect the seeming Force of his chief Arguments ; for tho' the Author is deceased , yet I fear his Writings on that Subject , may do some wrong to the Truth , by hindering such gracious Persons reception of it , who are willing to be informed , because he was a Man of great Parts , Learning , and ( I hope ) of Piety : For , by sad Experience , I perceive some People build their Faith and Belief of Infant Baptism , on the Credit , and great Veneration they have of the Asserters of it , saying , How should such Men be Mistaken ? which is a poor Argument ; and a great Reproach it is to such Persons : For their Faith , it seems , stands in the Wisdom of Men , and not in the Power of God , or certain Testimony of his holy Word — God may , Reader , for some Reasons known to himself , hide this and some Truths , from some of his faithful Servants , may be , as a Rebuke to them for their over-valuing of humane Learning , and to the People too upon the like account ; though the Knowledge of the Tongues I esteem in its place , and could wish , if the Lord saw it good , all Gospel Ministers had the Knowledge of the Original Languages ; but , ( as the Apostle says ) God hath chosen the foolish things of the world , to confound the wise , 1 Cor. 1. 27. And base things , and things that are despised hath God chosen , yea , things that are not to bring to naught things that are , ver . 28. That no Flesh should Glory in his Presence , God makes use of Men that are of no account , in the esteem of the Learned World , to confound such who are of great Repute . The Truth is , that great Author hath not missed the Mark , only in asserting Paedo-Baptism , and in his dark Notions , about the Covenant of Circumcision , but also in a Point of far greater Moment , viz. In asserting in this very Book , the Conditionality of the Covenant of Grace : These are his Words , An antecedent Condition , signifying no more than an Act of ours , which , tho' it be neither perfect in every Degree , nor in the least meritorious of the Benefit conferr'd , nor performed in our own natural Strength ; yet , according to the Constitution of the Covenant , is required of us , in order to the Blessings consequent thereupon , by vertue of the Promise ; and consequently , the Benefits and Mercies , granted in the Promise , in this order , are , and must be suspended by the Donor , or Disposer of them , until it be performed : such a Condition , we affirm Faith to be , &c. This grand Error ( for so I must call it ) the Learned and Reverend Mr. Chauncy ( whom God hath graciously raised up to defend his blessed Truth , at this present time , and for whose Labours we have great cause to Praise the holy Name of Jehovah ) takes notice of , in his late Treatise , which is newly come to my Hand , before I wrote this Epistle , tho' my Copy is at the Press , p. 128 , 129. Mr. Flavel ( saith he ) was a worthy Man , but it may be , not without some Hay and Stubble : I wish it do not prove an attempting at another Foundation , besides Christ , &c. You tell us ( saith he ) what an Antecedent Condition is , That it signifies no more than an Act of ours , and such is Faith. I suppose you and he mean , in distinction from a consequent Condition , the Antecedent gains the Estate , the Lawyers reckon it the Purchase-Money ; the Consequent Condition keeps it , and it 's the Quit-rent ; which , if it be not duely paid , the Lord can enter and take the Estate ; so that Faith you 'll have , to be the Antecedent : Money , deposited and laid down , before you have any of your Spiritual Estate ; and you say , it signifies no more than an Act of ours . I pray , Whose should it be but ours ? if the Condition be to be performed by us ; and , Why is this put in ? it signifies no more , unless the meaning be , that Christ's Righteousness should be shut out , and it should be reckoned , under the Nature of this Condition , merely as an Act of ours , without Respect to Christ , the Author of it , and Christ the true Object of it : — See him at large . Again ( he saith ) Every faedoral Condition is Ex pacto Meritorious , so that you may challenge your Bargain upon Performance , if it be but 20 Guineys to purchase an 100 l. per Annum , so that we have only your Word for 't , that it is not meritorious , when it 's so in reality : the nature of the thing speaks it to the understanding of all Men of Sence . No , no , do not think to wheedle Christ out of his Merits , and God out of the Honour of his Free Grace , and us , out of the Comfort of both : You say , it 's not performed in our natural Strength : No ; and yet a Condition of a Covenant made with Man : a most unreasonable Thing , to require a Condition of a Covenant of one , that we know hath no Strength to perform it . If a Rich Man should offer an Estate of 1000 l. a Year to a poor Man , that he knew was not worth a Groat , provided he fetched him 20 l. of his own Money , this Act would be reckoned a mocking , and ridiculing this poor Wretch . God did not require that small Condition of Adam , but that he actually had strength to perform it ; you will say , God will give him ability to perform : So he did to Adam , previous to the Covenant , &c. See his farther Answer , p. 130. God will , in due time , bring down and abase the Pride of Man ; O what a Doctrine do some Men preach ! 't is time , indeed , now to lay aside our lesser Differences , and make Head against such capital Errors . The Foundation seems now to be struck at — Reader , since I preached these Sermons , I met with Reverend Mr. Cotton on the Covenant , who confirms the same thing , concerning the Ax being laid to the Root of the Trees , Speaking of that Text , Mal. 4. 1. The Day cometh that shall leave them neither Root nor Branch : There are two Things in the Root , ( saith he ) 1st . The First is the Root of Abraham 's Covenant , which this People much trusted upon , and that is it of which John the Baptist speaks , Now is the Ax is laid to the Root of the Trees , &c. This is spoken in Mat. 3. 9. after he had said , Think not to say within your selves , we have Abraham to our Father , ver . 8. So that all their Confidence they had in Abraham 's Covenant , Temple , and Tabernacle , and such Things , is burnt up , and so they have no Root left them to stand upon : But , 2dly , There is something more in it ; for , with this Spirit of burning , the Lord , by the Power of this Spirit , doth cut us off from any Power of our own natural or spiritual Gifts , whereby we thought to lay hold on Jesus Christ , and we are cut off hereby from all Confidence that we have in our own sufficiency , &c. For there is an usual Confidence that we have in our own state , tho' the Lord hath cut us off from the righteousness of our Parents , and from boasting of his Ordinance ; yet we think there is some Power left in us . Cotton 's Treaty of the Cov. p. 177 , 178. Again he saith , It is spoken of the Ministry of John the Baptist , which did burn as an Oven , and left them neither the Root of Abraham 's Covenant , nor the Branches of their own good Works . He cutteth them off from the Covenant of Abraham ; and so by cutting them off from the Root , he leaveth them no ground to trust to , Pag. 21 , 22. I hope , if this Text be well considered , and our Arguments , in the ensuing Treatise , no wise and impartial Person will find there is any ground for Men to plead for Infant Baptism , from the Covenant God made with Abraham . I shall say no more , but leave what I have said to the Blessing of the God of Truth ( who is coming forth to shake all false Foundations and States ; yea , both Heaven and Earth , that that which cannot be shaken , may remain ) and rest thy Servant in the work of the Gospel , From my House near Horsly-down , Southwark , this 6th . of March , 1693. BENJAMIN KEACH . Reader , My Answer to Mr. Flavel and Mr. Rothwell , I find will not come into the first Part ; but the Second is going to the Press , where you will have it . THE Ax laid to the Root , &c. OR , One BLOW more at the Foundation of Infant Baptism , and Church-Membership . MAT. III. 10. And now also the Ax is laid to the Root of the Trees , every Tree therefore that bringeth not forth good Fruit ; is hewn down and cast into the Fire . THIS Text is metaphorical ; there is no great difference between a Metaphor and an express Similitude ; and for the better understanding the Mind of God therein , I shall 1. Open the Scope and Coherence thereof . 2. Explain the Parts and Terms therein contained . 3. I shall observe some Points of Doctrine reducable there-from . 4. Shall improve the Whole by way of Application . First , From the Scope and Coherence of the Place , 't is evident , that John Baptist endeavours to take off the Jews , particularly the Pharisees and Sadduces , from the external and legal Covenant God made with Abraham and his Fleshly-seed , or Off-spring . See vers . 7. But when he saw many of the Pharisees and Sadduces come to his Baptism , he said unto them , O generation of Vipers , who hath warned you to flee from the Wrath to come . Historians tell us , That there were Three more eminent Religious Sects amongst the Jews , the First were called Essenes , of whom we do not read in the Holy Scripture ; their main Doctrine was Fate ; they ( say our Annotators ) ascribed all Things to it . Secondly , The Sadduces were directly opposite to the Essenes , they ascribed nothing to Fate , but asserted the Liberty and Power of Man's Will , in the most largest Sence , or in the extravagant Height ; they denied the Immortality of the Soul of Man , the Resurrection , Angels , &c. All which , the Pharisees owned . See Act. 23. 8. The Pharisees , were outwardly a very Zealous sort of People ; and , tho' they were tainted with that false Opinion of the Freedom of Man's Will to do Good , yet they ▪ ascribed much to the Providence and Grace of God ; they were Interpreters of the Law , and separated themselves from others ; they spent much time in Fasting and Prayer : 1. They held , nevertheless , a Righteousness by the Works of the Law , by which they thought they were justified and accepted of God , and so stumbled at the Stumbling-Stone , Rom. 9. 32. 2. They gave a very corrupt Interpretation of the Law. 3. They held many un-written Traditions of equal force with the Law of God ; by which means , they made void the Commandments of God. 4. They were a mere Hypocritical sort of Men in their Practices , being very strict and zealous for the smaller Matters of the Law , and neglected the weightier Things thereof . Whether these Pharisees and Sadduces came with an intention to be Baptized , or only out of Curiosity , is hard to be resolved , since 't is said , They rejected the Counsel of God against themselves , being not Baptized by John. John however , sharply treates them both , calling them a Generation of Vipers , a sort of Serpents , of whom 't is said , they make way into the World through the Bowels of their Dam. It may be upon this Account , he gave them that Name , or so called them , who thought through the Bowels ( as I may so say of their Ancestors ) or being the Seed of Abraham , or the Off-spring of Godly Progenitours , to come to Heaven ; who hath warned you to flee from the Wrath to come . What is the Reason that you come to my Baptism ? Whereas some of you think there is no Resurrection , no Heaven , no Hell , no Angels , nor no Spirits ; or , you , who think you are so Righteous , as you need no Repentance , and so need fear no wrath to come , From whence comes this to pass that you seem to fear , or to be afraid of future Wrath , and the Vengeance of an angry God ? Bring forth therefore Fruits meet for Repentance , ver . 8. O come now and put your selves among the crowd of Poor Sinners , and Godly Penitent Persons ; Repent of your false Doctrines you have taught ; Repent of the corrupt and wicked Notions and Opinions you hold , and of the Vain and Hypocritical Lives you have led , and think not that a bear Profession of this will do neither ; for you must bring forth Fruits of true Repentance , Fruits of true Holiness , from a thorough change of Heart that must be wrought in you . But , ( as if he should say ) I know your Thoughts , I have heard what a Belief you are of , you think you are in Covenant with God , and so are faedorally Holy , and in a saved and safe Condition , because you have Abraham to your Father , you conclude , that Covenant God made with Abraham , and his natural or fleshly Seed , was the Covenant of Grace ; and so the Promise is sure to you : And therefore , he adds , ver . 7. And think not to say within your selves , we have Abraham to our Father : For I say unto you , that God is able of these Stones , to raise up Children to Abraham . You promise good to your selves , because you are the natural Off-spring of believing Abraham , you rest upon your Descent from him . The very same Plea we find they made to our blessed Saviour , Joh. 8. 33. We be Abraham 's seed , and were never in Bondage to any Man. How sayest thou , yee shall be made Free : We were never under the Bondage of Sin , as others are ; that Covenant made with Abraham being the Covenant of Grace , we are thereby set at Liberty , and no Man shall by his Doctrine make us believe the contrary , we are a free People , in respect of our Souls and spiritual Privileges , ( for they could not mean otherwise , because they had often been in Bondage to Men , in respect of external Liberty and Freedom : First to Pharaoh King of Egypt , and then to Nebuchadnezzar , and now were so in Bondage under the Romans ) I know ( saith our Saviour ) that ye are Abraham's Seed , according to the Flesh : They were his Off-spring ; but that was no spiritual Advantage to them , tho' it did give them Right to legal Privileges and Ordinances under the Law , yet it signify'd nothing now , it would not profit them under the Gospel Dispensation , they must be the spiritual Seed of Abraham , and do the Works of Abraham , and walk in his Steps ; which they did not , and therefore the Lord Jesus told them , vers . 44. Ye are of your Father the Devil , and the Lusts of your Father you will do . John Baptist , intimates the same thing , when he called them a Generation of Vipers ; tho' they intituled themselves to the Covenant of Grace , ( like as some do now a-days ) upon that , in Gen. 17. extended to Abraham's Seed , as well as to himself , and concluded , they were Members of God's Church , then on Earth , and could not therefore be deny'd any Privilege , or Ordinance , that of Right belonged to Covenant Children : But this great Prophet knew how blind and deceived they were , not understanding , that there were two Covenants made with Abraham , and also a Two-fold Seed ( viz. ) a Carnal or Natural , and a Spiritual Seed : they thought that Promise of God , made with Abraham , must be made of none Effect , if they should not be owned or allowed to be the Seed of Abraham ; but , ( saith the Baptists ) God is able of these Stones , to raise up Children to Abraham . If he should turn Stones into Men and Women , who have Abraham's Faith , they would be certainly the true Seed of Abraham , and not such as they were , tho' they naturally proceeded from his Loins , according to the Flesh ; or , God could of the Gentiles raise up Children to Abraham , and so make good his Promise to him , who said , In thy seed , shall all the nations of the earth be blessed . And now farther to convince them , and so to take away , for ever , all their Hope and Pretences of Right to Gospel-Ordinances , and Church-Membership , by vertue of the Covenant made with Abraham ; or , from the Consideration of their being his natural or fleshly Seed , he in the words I first read to you , says , And now also the Ax is laid to the Root of the Trees , therefore every Tree which bringeth forth not good Fruit , is hewn down and cast into the Fire , vers . 10. Now , this now referrs to the time here in this Place , sometimes it referrs to the Matter or Occasion of what is spoken , Now the Ax is laid to the Root of the Trees ; whatever is meant by the Root of the Trees , this is certain , the Ax was not till now , or until this time so laid , or thus laid to the Root : We cannot understand what the Holy Ghost intends hereby , unless we observe , and well consider the Scope and Coherence of the Text , which do's clearly unfold the whole drift and purport of the Baptists . He shew'd them before in the Context , that their Plea to Gospel Baptism , was not good nor pleadable , i. e. We are Abraham's Seed ; they might Object , and say , Obj. All the seed of Abraham , were taken into covenant with God , and all that sprang from his loins , were members of the visible Church ; and had right to the external rites , ordinances and privileges thereof . Ans. This John Baptist seems to grant , i. e. That it was so from Abraham's Time untill these Days , or under the Law or old Covenant-Dispensation ; they had , he denies not , a Right to Jewish Church-Membership , and Legal Ordinances : But what of that , Now the Ax is laid to the Root of the Trees ; that is , as Abraham was the Root , or common Covenanting-Father , as concerning the Flesh , out of which Root , all the Jews , his natural Off-spring , sprang ; and , upon which Foundation , they and their natural Church-State was founded : Yet , now the Ax is laid to this Root , i. e. To this Covenant , i. e. The legal , or external Covenant made with Abraham ; and down must the Building fall , when the Foundation is removed ; down goes the Trees , when the Root ( out of which they grew ) is cut down . So much as to the Scope and Coherence of the Words . Secondly , I shall explain the Terms and Parts of the Text : 1. Shew farther what is meant by the Root . 2. What is intended by the Trees . 3. What is meant by the Ax. 4. What by laying the Ax to the Root of the Trees , and by cutting down . 5. What by the Fire , and casting into the Fire . First , By the Root is meant , that which bears up the Branches , and on which the Tree and Branches stand and grow ; and 't is from hence , from this Allusion , the Baptists makes use of these Words and Expressions . Now the Root , whereof he speaks , ( as I conceive ) was that Covenant God made with Abraham , and his natural Seed , or Off-spring ; which Covenant did , in a mystical Sence , as clearly bear up the National Church of Israel , and all the Trees , i. e. Members or Branches thereof , as a common natural Root doth the Tree , or Trees that grow out of it . 2. And as by Root may be meant that Covenant made with Abraham , and his natural Seed , ( from whence the National Policy , and Church of the Jews sprang , and was born up , and from whence it grew and was to abide ) untill the Gospel Dispensation came in , and was established ; so also by the Root may be intended the Foundation of all their Hopes , Confidence , and outward Privileges : For that , they ( I mean the natural Off-spring of Abraham ) had great Confidence in the Flesh , by means of that legal or external Ministration they were under , cannot be denied , and had many outward Rights and Privileges also , above all People then in the World ; and if so , ( I mean if this be granted , which I am sure cannot be denied ) then it follows there was some Root , Ground , or Foundation , which they had , and upon which they built , and laid Claim to those outward Ecclesiastical and Civil Rights and Privileges ; and that the Ground Root , or Foundation of all this , was that Covenant God made with Abraham and his natural Seed , is apparent to all who are not willingly Blind ; for before those Covenant-Tranctions with Abraham , we read not that the People , from whom Abraham sprang , had any such Rights or Privileges granted to them , and what outward Privileges God promised them afterwards by Moses , 't is signify'd in divers Places to be upon the Account of the Covenant made with Abraham , &c. And according to the exact Time , told by the Lord to Abraham , God brought his natural Seed out of the Land of Egypt . This , from the Scope and Coherence of the Words ; therefore I must affirm , is Primarily , and Chiefly intended by the Root of the Trees in this Place : But , Thirdly , By Root , in a more remote Sence , may be meant the state and standing of every Ungodly , Unbelieving and Impenitent Person ; let their Hopes , Expectation , and Confidence , be what it will , if he be not a good Tree , a Believing and True penitent Person , his Root , or Foundation on which he builds , let it be what it will , cannot secure him , for down he must go with all his vain Hopes , Works , Expectation and Confidence whatsoever with him , For now is the Ax laid to the Root of the Trees . Secondly , By Trees are meant Men and Women , but chiefly the Seed of the Stock of Abraham , according to the Flesh ; of whom the National Church of the Jews was made up , and did consist ; as also , all wicked and unbelieving Persons whatsoever , who embrace not the Offers of Grace , in the Gospel , or believe not in Jesus Christ. For , as the Church of God is compared to a good Tree , and godly Men , in particular , are called good Trees , so is the adulterated Church of the Jews , compared to an evil Tree ; and wicked and ungodly Persons , called , Evil and corrupt Trees : Yet it might be here noted , that they are in this Place compared to Fruit Trees , tho' to such that bring not forth good Fruit , as ( by the Prophet ) the Jewish Church is compared to a Vine , and an Olive Tree , tho' she brought forth sowre Grapes , Isa. 5. Thirdly , As to the Ax , we all know an Ax is that Instrument used by Men to cut down Trees , at the Pleasure , or for the Profit of the Owner thereof ; by the Ax here , may be intended divers Things , by which God may be said to cut down impenitent Sinners , or unfruitful Churches , or Bodies and Souls of Men. For cutting down may refer , 1. To the Souls of Men , &c. 2. To their outward Rights and Privileges . 3. To their Bodies and Souls both . 4. To their external , fleshly and corrupt Church State. First , To the Souls of Sinners , which is done by an Act of God's Justice , when he cuts them off , from profiting by the means of Grace , giving them up to unbelief and hardness of Heart : And thus he in Judgment dealt with the Jews . 2. By giving them up to blindness of Mind , when they have Ears , and hear not ; Eyes , and see not ; Hearts , and understand not ; God utterly leaving them to a seared Conscience , or gives them up to their own Heart's Lusts , and to walk in their own Counsel . Then they , in respect of their Souls , may be said to be cut down in Wrath for ever . 3. Or , when he takes away the Kingdom of God from them , i. e. The Dispensation of the Gospel . Therefore shall the Kingdom of Heaven be taken from you , and given to another People , &c. Secondly , It may referr to the cutting down their Religious and Civil Rights , and Privileges . 1. When God takes away all the external and spiritual Immunities , Blessings and Favours , a People once enjoy'd . No Gospel more preached to them , no Ministers to preach it , the Hedge of Protection and Preservation pluck'd up , and ravenous Beasts let in to devour them ; like as God threatned the National Church of Israel , Isa. 5. The Sun to shine upon them no more , nor the Clouds to rain upon them . This is a dismal cutting down . Thirdly , Their Bodies left to be destroyed by mercyless Enemies , or cut down by Famine , or Pestilence , as this very People were dealt with , when God brought in the Romans upon them , and their Souls cut off for their final Unbelief and Impenitency . Fourthly , It may referr to the cutting down of their Church-State , Sacrifices , Priest-hood , Sabbaths , Temples , and all taken away and overthrown , and another People , another Seed , and more spiritual Church , constituted and established in the room thereof . And thus God dealt with this People , i. e. the Church of the Jews also , they were broken off , or cut down , and the Gentiles were grafted in , as the Apostle shews at large , Rom. 11. The Ax , by which they are cut down , may be , First , The Dispensation of God's Providence , or Time ; Time is pictured with a Sythe ; but then Man is compared to Grass , but it may be pictured with an Ax , since Men are compared to Trees ; a Syth is no fit Instrument to cut down Trees : Men , as you have heard , are here compared to Trees , and when once the Time 's set for the Jewish Church to stand , or abide in the World , was expired , Time , or the Dispensation of God's Providence , like an Ax , cut it down for ever ; and so will the prefix'd Time appointed by the Lord , when 't is come , even cut down at the Root , the bloody Idolatrous Church of Rome , when the Beasts 1260 years are expired , down she shall go with Vengeance ; and unless Time lays The Ax at her Root , and at the Root of all other Corrupt and National Churches , there will be no cutting them down , nor will there be any , then able to save her or them : the standing of all Humane and Ecclesiastical States and Constitutions , are determined by the Almighty , who works all Things according to the Counsel of his own Will. 2. The Ax also may referr to the Gospel : The Word of God is an Ax to hew and square some Persons for God's spiritual Building , and to cut down others also , as Trees that are Rotten , and bear no good Fruit , Therefore ( saith the Lord ) I have hewn them by the Prophets ; and what follows , mark it , I have slain them by the words of my Mouth , Hos. 6 , 5. The Word of God either kills or cures ; 't is either a saviour of Life unto Life , or the saviour of Death unto Death , 2. Cor. 2. 16. Like as Sweet-Meats are to some Pleasant and Comfortable , and to others Pernicious and Deadly . The Abuse of Gospel Grace cut the Jews down , and so it will all others who slight and contemn it ; the Word either softens , or hardens , like as the Sun , who shining on the Wax , it softens that ; but shining on the Clay , it hardens that . When the Word comes in Judgment , then 't is like an Ax in the Hand of God's Justice . I find one Learned Man speaking thus on this Place , viz. The Word of God , which is a spiritual Ax , cutteth down spiritually Wicked Men , and Hypocrites , like rotten and barren Trees . This is it , which is elsewhere meant by plucking up , destroying , hardening , &c. Some , ( saith he ) expound this , not of spiritual Judgments , threatned in his Word against impenitent Sinners , but of the Power of the Romans , which were the Instruments of God , to destroy utterly the unfaithful and wicked Generation of the Jews . The former is ( saith he ) the best Exposition , but I conceive it may referr to both . 3. The Ax may refer to Men , whom God makes use of , as Instruments in his Hand , to cut down and destroy a Wicked and God-provoking People : Hence wicked Rulers and Kings , whom God raises up as Instruments in his Hand , to chastise and cut down a rebellious People , are called His Sword , and the Rod of his Wrath and Indignation , Psal. 17. 14. Arise , O Lord , disappoint him , cast him down , deliver my Soul from the wicked , which is thy Sword. And thus the Assyrian were an Ax in God's Hand , to use , as he pleased , and the Romans afterwards , to the Jews likewise . Moreover , God's Israel is called his Ax , Thou art my Battel-Ax , and Weapons of War ; with thee I will break in pieces the Nations , and with thee will I destroy Kingdoms . God's People , in the last Days , which are now very near , shall be his Ax , by whom , as Instruments in his Hand , he will destroy Babylon , Jer. 51. 20 , 24. And I will render unto Babylon , &c. all the evil they have done to Sion , in your sight , saith the Lord. Reward her as she hath rewarded you , double to her double . Rev. 18. 6. Give her Blood to drink , for she is worthy . The Stone cut out of the Mountains without Hands , shall break to pieces all the Powers of the Earth , that oppose Christ's Kingdom , or , that stand in the way of its Establishment , Dan. 3. 34. 44. 4. By the Ax , may in the general be meant God's Wrath , however it is , or may be executed , or upon whom ; Wrath will sooner , or later , cut down all the Ungodly , both false Churches , and tyrannical Powers of the Earth , and all who continue in Unbelief and in Rebellion against God. The laying the Ax to the Root , discovers the final Fall and Ruin of Sinners , whether considered as a Church , or as particular Persons , dig up or cut down the Root , and down falls the Body and all the Branches of the Tree . Fifthly , and Lastly , Therefore every Tree that bringeth not forth good Fruit , shall be hewn down and cast into the Fire . Now he draws a necessary Inferrence and Conclusion from the Premisses . Every Tree , that is , every Man and Woman , or every Corrupt Church , be they who they will , either Jew or Gentile , Babylonian or Christian , if not Plants of God's planting , if not Fruitful to God , if they Answer not his Design and End , if they bring not forth good Fruit , they shall be hewn down and cast into the Fire of external and eternal Wrath ; a Fire saith the Lord , is kindled in my anger , and it shall burn to the lowest Hell. Wrath ceases , and shall cease on them here ; but at last they shall be cast into Hell-fire , where the worm dies not , and the fire is not quenched , Mark. 9. 46. 1. The Words being thus opened and explained , I shall take notice of two or three Points of Doctrine . 1. Doct. Now the Dispensation is changed , to be of the natural Root , or of the National Church of the Jews , or the Seed of Abraham , according to the Flesh , as such is no Ground of Church-Membership ; or , 't is no Argument to be admitted into the Gospel Church , or to Gospel-Baptism . 2. Doct. Now in the times of the Gospel God is , and will be , severe with all ungodly , unbelieving and impenitent Sinners he strikes at their Root , at the Root of all their Hopes , false Faith , or fleshly Confidence whatsoever . 'T is the first of these Propositions I shall in the first place insist upon and as I may be enabled , explain and prosecute amongst you ; but the Time being near gone , let me now with a brief word or two , conclude at this Season . 1. Caution . Take heed on what you build your Hopes of Justification and Salvation , what is that which bears up your Spirits : for if you are Trees that grow not out of the true root , Jesus Christ , and the Covenant of Grace ; if you have not Union with the Lord Jesus , or are not built on that Foundation , or Corner-stone God hath laid in Sion , down you fall ; for now the ax is laid to the Root of the Trees . 2. Enquiry . Is not Morality a civil and honest Life , Doing to all as you would be done unto , the Ground or Foundation of your Hopes ? Do you build upon this ? if it be so , tremble : remember Christ saith , Except a man be born again , he cannot see the Kingdom of God. Joh. 3. 3. If you have no other Ground of Hope , but from your own Moral Righteousness , when Death comes with his Ax , down you will go , and be cast into the Fire . 3. Consider , All you prophane and ungodly Ones , what is that which bears your Hopes up , what do you build upon ; is it not on the mere Mercy of God , or Death of Christ : God ( say you ) is gracious , slow to anger , and we therefore have Hopes , and do trust to that : Christ dyed for Sinners , &c. You say right , God is mercifull ; but what then , will you therefore presumptuously go on in ungodly and wicked Courses , oh ! know he is just as well as gracious , and will in no wise clear the guilty . Exod. 34. 7. Except ye repent therefore , ye shall all likewise perish , Luk. 13. 3. 5. Shall the Goodness of God , which should lead you to Repentance be thus evilly improved ; i. e. to strengthen your Hands , and encourage you to sin against him , and provoke him ? 'T is I fear with you as Solomon speaks . Eccl. 8. 11. Because Sentance against an evil Work is not executed speedily , therefore the hearts of the sons of men are fully set in them to do wickedly . Christ 't is true , dyed for Sinners , but you have no True Faith in him , he dyed to save Sinners from their Sins , and that they might live to him . See my Text , now the Ax is laid to the Root of the Trees , if you believe not on Christ , if you are not made new Creatures , 1 Cor. 5. 17. the Ax will cut you down , and that with Vengeance , and Wrath will at last cast you into the Fire : you must learn to know the way of Salvation , and how the Mercy of God shines forth in a Mediator : Christ hath satisfied his Justice , and by him you must come to God out of Christ , he is a consuming fire . Abused Mercy , O Sinner ! will be turned at last into Fury ; except you obtain an Interest in Jesus Christ , you are undone ; for the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men , Rom. 1. 3. Or are you Self-righteous Persons ? Do you build on your own Righteousness , like the Jews and hypocritical Pharises ; you , may be , think your States Good , because you are not Swearers , Drunkards , &c. may be , you read , pray , and hear Sermons , and give to the Poor , and do much good ; but if you build your Hopes of Heaven on these Things ; down this Ax will cut you also : Except your Righteousness exceed the Righteousness of the Scribes , and Pharises , you shall in no wise enter into the Kingdom of Heaven , Matth. 5. 20. nay , you must be found in the Righteousness of Christ , all ours is but dung , Phil. 3. 8 , 9. you must in a word , bring forth good fruit , every Soul of you , or perish , and this you cannot do , till your Hearts are changed , and so you become good Trees : make the tree good , and then the fruit will be good ; an evil Tree cannot bring forth good fruit , &c. all Works of unregenerate Persons , yea their Religious Duties , are but dead Works , not good fruits , nor can they bring forth good Fruits , unless they are planted by Faith into Jesus Christ : nay , I must tell you that Gospel-Holiness will not save us , it must be the Righteousness of God by Faith. Sermon II. MAT. III. 10. And now also the Ax is laid to the Root of the Trees , every Tree therefore that bringeth not forth good Fruit ; is hewn down and cast into the Fire . THE Proposition I am to prosecute , you may remember is this , considering the Context , viz. Now the dispensation is changed to be of the natural root or the Seed of Abraham according to the flesh , is no ground for Church Membership , or no Argument to be admitted into the Gospel Church , or to Gospel Baptism . You say you have Abraham to your Father , or you are the Children of Believers , or you have believing Parents : Well , but what of this , ( as if John should say ) this will do you no good now , this will stand you now in no steed , this will give you no Right to Gospel Ordinances , nor particularly to Gospel Baptism ; ' tho' it did to Circumcision , and Legal Ordinances , and Jewish Church Membership . For Hager and her Son are cast out , that are the Old Covenant , and the Fleshly Seed ; this old Root and Right , now in Gospel Days is struck at . The Ax is laid to the Roots of the Trees , i. e. To your old standing on the Old Covenant Root , as you are the lineal Seed of Abraham : The time is come now , that the Old Covenant , and Covenant Seed , are to be rooted up , the old House and Constitution pulled down ; God is now about to build a new Temple , and a more spiritual House , a spiritual Temple of living Stones ; and rather then he will want Materials , he can of these Stones raise up Children unto believing Abraham , and so make good the Covenant of Grace , or Gospel Covenant made with him : Now you must be united to a living Foundation , i. e. Believe in Christ , whose way I am come to prepare , and make ready fit Matter for this new Building , namely , the Gospel Church , which is not to be , by natural descent from Abraham as such , but only those who have the Faith of Abraham ; yea , that Faith he had not in Circumcision , but in Uncircumcision , or before he was Circumcised . You must grow out of a spiritual Root , i. e. Be Married to Christ ( your first Husband , i. e. The Law or Old Covenant is Just at the point of Death ) that so ye may bring forth Fruit to God , Rom. 7. 4. But to proceed , I shall prove this Proposition , viz. That the Dispensation is now changed , to be of that natural Root or National Church of the Jews , or the Seed of Abraham , according to the Flesh , is no ground for Church Membership , no argument for admittance into the Gospel Church , or to Gospel Baptism . 1. Because 't is positively said , that there is a change of the whole Law , i. e. The Levitical Priesthood , legal Ordinance , legal Church , and legal Church Membership are changed and gone : that so the betterCovenant , and more spiritual Church , and Church Membership might be established ; For the Priesthood being changed , there is made of necessity , a change also of the Law. Heb. 7. 12. 'T is so changed , as 't is abolished , to make way for this : ( as the late Annotators observe , ) the mutation of the Priesthood , indispensably requireth the change of the legal Covenant , which hereafter I shall prove , was not the Covenant of Grace , but is directly called the Old Covenant ; the Covenant of Grace is but one , and that never changeth . This was made necessary by the Decree of God ( as they note ) who determined , that both the Priesthood and Law should expire together like , ( say I , ) as an old Will or Testament doth , when the Testator hath made and confirmed his Last Will and Testament . When Christ , the Gospel High-Priest , had ( saith our Annotations ) in his own Person and Work , perfected all of it in Heaven , he roots out that Order of Priesthood , and demolished the Temple and City , to which he confined the Administration , and scatters the People which would cleave to it ; so as all Designs and Endeavours of Jews , or of Apostate Christian to repair or restore it , hath been ineffectual to this Day . What can be more clear , Sirs , then this ? that the Old House , or Right of Church-Membership , is overturned at the very Root , for If the Covenant , for Incovenanting the Fleshly Seed is changed or abolished , and no new Law or new Precept is given forth for the bringing them in again , What Ground is there left for any wise , seeing , and faithful Man , to Plead for Infants Church-Membership ; but it is evident , the former is true , i. e. that Covenant , by virtue of which , they had Right to Circumcision and Church Membership ; or out of which Root that sprang is gone , changed , and abolished for ever , and no new Law or Precept is given forth , for the bringing them into the Gospel-Church , as such . To this Text let me add another , which farther confirms it . 2. For if that first Covenant had been faultless , then should no place have been sought for the second ; but finding fault with them , he saith , Behold the days come , saith the Lord , when I will make a new Covenant with the house of Israel , and the House of Judah , Heb. 8. 7 , 8. It was not faulty in it self , but Holy , Just , and Good ; it requiring perfect Righteousness of him that would be Justified , and therefore , could not give Life ; the Creature being weak and unable to perform the Requirements of it ; and therefore , Paul saith , What the law could not do , in that it was weak , through the flesh , God sending his own Son in likeness of sinful flesh , and for sin condemned sin in the flesh , Rom. 8. 3. It discovers Sin , and condemns for Sin , but could not justifie the Sinner in God's sight from Sin : He that kept it not perfectly , yea continued not in doing all Things written therein , was cursed by it : He that was Circumcised , was bound to keep the whole Law that Rite obliged them , it seems to perform perfect Obedience ; and yet some affirm , it was a Precept of the Gospel Covenant ; but more of this by and by : But say some , Was not Circumsion a Priviledge ? Did it not Profit them ? The Apostle answers this Question : For Circumcision verily profiteth , if thou keep the Law , but if thou be a breaker of the Law , thy Circumcision is made Uncircumcision : See how the Apostle brings in Circumcision , vers 23. Thou that makest thy boast of the Law , through breaking the Law , dishonourest thou God. He , it is evident , shews , That Circumcision appertained to the Law , to the Old Covenant , or Covenant of Works ; for Circumcision profiteth if thou keep the Law , &c. No Profit , no Advantage by Circumcision , unless the Circumcised keep the Law ; That is , ( saith the late Annotations ) perfectly , to which Circumcision obligeth , Gal 5. 5. Now this being so , the First Covenant being weak , and faulty , ( i. e. through the insufficiency and weakness of the Creature , he being not able to answer its just Demands ; God in his infinite Mercy sent his own Son , in our Nature and Stead , to fulfill the Righteousness thereof ) he sought and found out the Second Covenant , and the First is gone , which brings me to the Third Proof of the Point . 3. Heb. 10. 9. He took away the first , that might establish the second . There is a First and Second Covenant , or an Old , or a New , the First must not be confounded with the Second , nor the Second with the First , because quite different in their Nature , Design and End : The First Covenant was made , 't is true , primarily with the First Adam , and all Mankind in him ; that was the First Original , or Beginning of it ; and then to him it did give Life , whilst he stood by his Obedience to it ; but that Ministration of it , of which the Apostle speaks , and calls the First Covenant , was that which God gave to Abraham's Seed , according to the Flesh , by Moses . and to assure Abraham , that unto his Seed should be given that Law , or the Oracles of God , &c. he gave him the Covenant or Precept of Circumcision , Rom. 3. 1 , 2. It served as a Pledge of the Law , and obliged them to keep it ; therefore under this old Covenant , or First Covenant , 't is evident , came in Circumcision , and the Policy and National Church of the Jews , and all other legal and external Rights and Privileges whatsoever , both the National Church and Church-Membership ; but when the Root was struck at , i. e. The First Covenant was took away , all its Rights , Laws , Privileges and Appurtenances whatsoever , went with it ; so that now we ( saith the Apostle ) know no man after the flesh , 2. Cor. 5. That is , we prefer or esteem no Man better then others , upon the score of the First Covenant , or Fleshly Privileges , i. e. being of the Seed of Abraham , or of the Church of Jews , Old things being past away , and all things being become New , all Types , Sacrifices , Priest , and Priesthood , legal place of Worship , legal time of Worship , legal Ministers , and legal maintenance of those Ministers , the legal Church , and legal Church-Membership , were all taken away , when the Covenant was took away ; and thus the Ax is laid to the root of the trees , by the establishing the Gospel Dispensation , the Anti-Type being come , and the Heir come to full Age , God deals with us now , no more , as with Children in Non-age ; but as with Men who are come to Knowledge and Understanding . This I desire may be considered , that whatsoever was a Type or Shadow , did appertain to the Old Covenant ; and a great Error or Mistake 't is , for any to say , the Shadows of the Ceremonal Law were Gospel , because they pointed to the Gospel ; which Mistake I shall farther clear up hereafter , and proceed to the Fourth Proof . Gal. 4. 30. Cast out the Bond-woman and her Son. What is meant by the Bond-women Agar , and Ishmael her Son , you may see , if you read vers . 23 , 24 , 25. It is written , that Abraham had two sons , the one by a bond-maid , the other by a free woman , vers . 22. But he , who was born of the bond-women , was born after the Flesh ; but he of the free woman was by promise . By being born after the Flesh , is opposed to him that was born by the Promise , the meaning is Ishmael ; tho' he was Abraham's Seed or Son , according to the Flesh , yet he was not his Seed nor Son according to the Promise , or Covenant of Grace , God made with Abraham . Which things are an Allegory ; for these are the two Covenants , the one from Mount Sinai , which gendereth to bondage . ver . 24. An Allegory , is that by which another thing or things are meant ; or it hath a mystical Signification ; more is to be understood then is expressed litterally . i. e. Agar held forth the first Covenant God made with Abraham's fleshly Seed , and Ishmael the Children of the first Covenant ; Sarah signified the Gospel , or the New Covenant ; and Isaac the Children of the New Covenant . Nevertheless what saith the Scripture ? Cast out the Bond-woman and her son ; for the son of the Bond-woman shall not be Heir with the son of the free woman . ver . 30. The Drift and Scope of the Spirit of God in ●his place is ( as I conceive ) First , To shew that there were two Covenan● made with Abraham , ( which no doubt he himself , who is called the Friend of God , well understood ) one with his natural Seed as such ; the other with his spiritual Seed as such . Secondly , That the casting out of the Bond-woman shews the Abrogation of the first Covenant , and all the external foederal and fleshly Rights and Privileges thereof , and the casting out of the Seed of the Bond-woman , shews the utter rooting out , and rejection of the external and political Church-State of the Jews . Thirdly , That none of the fleshly Seed as such , should be Heirs and Partakers with the true spiritual Seed of Abraham under the Gospel , or have a Being in Abraham's true spiritual House or Gospel Church . These Things being so , what reason there is for any to plead for Infants Church Membership , by vertue of the Covenant made with Abraham , let all Men consider . See Heb. 8. 13. Therefore from hence I argue , that whatsoever external Rights or Privileges the Jews had under the old Covenant , it signifies just nothing to us , under the Dispensation of the Gospel ; even no more then a Legacy bequeathed in a former Will , is pleadible , which is left out in the last Will and Testament , confirmed by the Death of the Testator . I would have all Men consider , that whether there is any more ground for Men from thence to plead for Infant Church-Membership , then for others to plead for Ministers to have the first Fruits , and the Tenths of every Man's increase ; or for me to argue thus , Every Child of a Christian is born a Member of the Christian Church ; because under the Law every Child of the Jews , were born Members of their Church ; ( and it must needs be so then , because theirs was a National Church ; ) or for every Ministers Son to plead for a Right to the Ministry : for evident it is , that all the Sons of the Priests under the Law , had a Right to the Priest-hood ; ( tho' they were not to enter into the Ministry untill such an Age : ) Also particularly to dedicate all our first-born to the Lord , because the Jews were required so to do . Nay , I may say more , by the Covenant of Circumcision Abraham's Natural Off-spring had a Right to possess the Land of Canaan : shall we from thence say , all our Seed have an equal Right to that Promise ; if we could persuade our selves of this , we may think of another Holy War , and get our Seed their Rightfull Possession : the like , as touching our keeping their Sabbath . Lastly , And evident 't is , all that were Circumcised had an undeniable Right to eat the Passover ( which they that assert Circumcision was a Type of Baptism , say , also was a Figure of the Lord's Supper ) and if so , then it follows by the same Argument and Parity of Reason , all our Children that are admitted to the Ordinance of Baptism , may , nay , must be also admitted to the Ordinance of the Lord's Supper ( as indeed they were by the Ancient Fathers , who first brought in the Practice of Infant Baptism , and so it continu'd for some Hundred of Years : see Exod. 12. 45. All the whole Family had a Right to eat the Passover , except Foreigners , and Hired Servants . But in a word , The Ax is laid to the root of the trees , all these Jewish Rights and Privileges are gone with their national , external Church State : for as the First Covenant , i. e. The Bond woman is cast out , so are all her Children also . Obj. How can this be , that the Children of Abraham , and so the Children of Believers , who are Abraham's Seed , should not have Right to Gospel Privileges and Baptism , seeing you cannot deny but that it was the Covenant of Grace that God made with Abraham . Answ. I have told you already , that there was two Covenants made with Abraham ; the Covenant of Grace was that Covenant which is called the Promise , which God made with him , and nothing can be more clear , then that the fleshly Seed as such , ( tho' they proceeded from Abraham's Loins , ) were not concerned in that Covenant or free Promise of Grace . 〈◊〉 since this is doubted of by some , and utterly denied by others , viz 〈◊〉 〈◊〉 was a Two-fold Covenant made with Abraham , I shall endea 〈…〉 ke this very plain and evident , tho' indeed , what I have already sa 〈…〉 be sufficient to unprejudiced Persons : But to proceed , I shall shew what Promises and Privileges appertained to the natural Seed , as such , and what Promises appertained to his true Spiritual Seed , and none else . First , I will begin with that Covenant made with Abraham's natural Seed , as such , I never yet heard , but that the Covenants take their denomination from the Promises , and the Promises are of Two sorts , quite different in their Nature , i. e. some Domestick and Civil Promises , especially and absolutely respecting the House and natural Seed of Abraham and policy of Israel . Others only respecting those that are Believers in Christ , or Evangelical ; belonging to them the Gospel Covenant belongeth . 1. The First that belonged to Abraham's natural Seed as such , that I shall mention , is that of his multiplying his natural Seed by Isaac . 2. The Birth of Isaac by Sarah his Wife , Gen. 17. 16 , 19. 3. The Continuation of his Covenant , with all that should proceed from Isaac , according to the Flesh , Gen. 17. 6. 4. The Coming of Christ out of Isaac . 5. The bringing the natural Seed of Abraham , by Isaac , out of Egypt . 6. The Promise of giving his natural Seed the Land of Canaan for their Possession , Gen. 15. 8. Now pray note Two Things : First , That as the Covenant of Grace bears the Name of the Promise of God , not a conditional , but an absolute Promise ; so likewise say I , these Promises , distinct from that free Promise , contain the legal Covenant made with Abraham's natural Seed . If you well mind the Nature of these Promises I have mentioned , you can't so much as once in the least imagine , any of them were made to his spiritual Seed as such , I mean , that any of them do , or can concern us Gentile Believers . Secondly , But to put the Matter out of doubt , pray observe that the Law of Circumcision is expressly called Gods Covenant ; tho' I know some , to strengthen their bad Cause , would have it be so called , only by a certain Figure ; pray read Gen. 17. And God said unto Abraham , thou shalt keep my covenant , therefore thou and thy seed after thee , in their Generations , vers . 9. This is my covenant which ye shall keep between me and you , and thy seed after thee , every male child among you shall be circumcised , vers . 10. And ye shall circumcise the flesh of your fore-skin , and it shall be a Token of the Covenant betwixt me and you : and that to this Covenant was promised the Land of Canaan , 't is expressly said in vers . 8. And I will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of Canaan for an everlasting possession , and I will be their God. So in Gen. 15. 8. In that same day God made a covenant with Abram , ( not Abraham ) saying , unto thy seed , have I given this land from the River of Egypt , unto the great River Euphrates . This Covenant , and these Promises I assert , cannot belong to the spiritual Seed of Abraham as such , but were Blessings that belonged only to his carnal or natural Seed , and directly agree with the Covenant made with them by Moses , viz. The Land of Canaan , Riches , Peace , Plenty , and all other Temporal and Earthly Blessings , if they kept God's Covenant ( with their Church State , and visible Worship of God among them : ) Now the New Covenant it could not be , because that is established upon better Promises , and no other People had any Right to those outward Blessings ; nor were they made only to the Elect Ones , who were of his natural Off-spring , but to his fleshly Seed as such , as well as they ; upon that Condition , they kept the Covenant of Circumcision , and conformed themselves to the Law God gave them , which they were obliged to do by the Covenant of Circumcision , as I shewed before . Secondly , I shall now shew you , what those Promises were , that respect the Covenant of Grace made with Abraham , and his true spiritual Seed , as such . 1. I have made thee a Father of many Nations , ( meaning Gentile Belie 〈…〉 2. In thy seed shall all the nations of the earth be blessed , Gen. 12. 3. Observe here what the Apostle speaks , And the Scripture foreseeing that God would justifie the Heathen through faith , preached the Gospel to Abraham , saying , In thee shall all nations of the earth be blessed , Gal. 3. 8. Nay , and 't is for ever to be noted , That the Holy Apostle endeavours to do the very same thing in Gal. 3. 16. which I am now about , viz. To prove , That the Covenant of Grace was not made with Abraham's fleshly Seed , as such ; read the Text , Now to Abraham and to his seed was the promise made ; he saith , not to seeds , as of many ( meaning his fleshly Seed , as such ) but to thy seed which is Christ. And then in vers . 29. he concludes , And if ye be Christ's , then are you Abraham's seed , and heirs according to the Promise . You must not reckon from Abraham , but from Christ : He must be blind that can't discern from hence , that there were Two Covenants made with Abraham . Compare these Texts with that in Rom. 9. 6 , 7 , 8. Obj. But the Jews might object ( they not seeing nor understanding this Twofold Covenant ) if we are rejected of God , and rooted out , God is unfaithfull and his Promise made of none Effect to Abraham , and 't is his seed . 1. Answ. The Apostle Answers , They are not all Israel , which are of Israel . vers . 6. 2. Neither because they are the seed of Abraham , are they all Children , ver . 7. That is , though they be all the Seed of Abraham , according to the Flesh , yet they are not all his spiritual Seed , according to that Covenant of Grace made with Abraham , all the true spiritual Seed are the Children of God , as Isaac was , being begotten and brought forth as the product of Almighty Power , as fruit of God's Free Promise ; I will come , and Sarah shall have a Son : see the Apostle's further answer , That is , they which are born after the Flesh , these are not the Children of God , but the Children of the Promise are counted for the Seed , vers . 8. Martin Luther confirms the same great Truth we contend for : Paul therefore concludeth with this Sentence ( saith he ) that they that are of Faith , are the Children of Abraham ; that corporal Birth , or carnal Seed , make not the Children of Abraham before God ; as if he would say , there is none before God accounted as the Child of Abraham ( who is the Servant of God , whom God hath chosen and made Righteous by Faith ) through carnal Generation ; but such Children must be given before God , as he was a Father ; but he was a Father of Faith , was justified , and pleased God , not because he could beget Children after the Flesh , not because he had Circumcision under the Law , but because he believed in God. He therefore that will be a Child of the Believing Abraham , must also himself believe , or else he is not a Child of the Elect ; the believing and the justified Abraham , not the begetting Abraham ; which is nothing else , but a Man conceived , and born , and wrap'd in Sin , without the Forgiveness of Sins , without Faith , without the Holy Ghost , as another Man is , and therefore Condemned . Such also , are the Children carnally begotten of him , having nothing in them , like unto their Father , but Flesh and Blood , Sin and Death ; therefore these are also Damned : this glorious boasting then , we are the Seed of Abraham , is to no purpose . Thus far Luther , on Gal. 3. p. 115. Thus Mr. Perkins speaks also : The Seed of Abraham ( saith he ) is the Seed , not of the Flesh but of the Promise ; and this Seed is first Christ , and then all that believe in Christ ; for these are given to Abraham by Promise and Election of God : moreover , the Seed is not many ( as Paul observeth ) but one . It is Objected , That the Word Seed , is a Name Co-elective , and signifies the whole Posterity of Abraham . Answ. It doth sometimes , ( saith he ) but not always ; for Eve saith of Seth , God hath given me another Seed : Again , ( he saith ) this one particular Seed of Abraham is Christ Jesus , here the Name Christ , first and principally the Mediator , and then Secondly , all Jews and Gentiles believing , that are fit and grafted into Christ by Faith : St. Paul saith , The Children of the Flesh , those are not the Children of God ; but the Children of the Promise , are the Seed of Abraham . Thus Mr. Perkins . 2. Now nothing is more evident then that by the Promise is meant , the Covenant of Grace , the Children of the Promise , made with Abraham , are Children of the New Covenant , and so generally owned by all , our True Protestant Writers ; and this Promise or Covenant we find , was only made with Abraham's spiritual Seed , as these Two famous Writers , and many more positively affirm . 3. Yet also it is plain , there was a Covenant made with Abraham's natural Seed , and that they were taken into an external , national Church State , and Covenant relation with God , and had divers peculiar Immunities and Privileges granted to them , as so considered ; all which fully evinces , that there was a Two-fold Covenant made with Abraham : Certainly none can suppose , but that their Church State and Legal Rights were Covenant Blessings , and that they begun in Abraham ; and that too , by those Covenant Transactings , God made him , is so clear , that nothing need to be said more unto it ; and I cannot but wonder that our eminent Writers , should confound and jumble these Two Covenants together , as indeed I find generally they do . Obj. But some will still Object , that tho' this which I have said be granted , i. e. That there were Two Covenants made with Abraham , yet say they , Circumcision was a Gospel Covenant , or did appertain to the Covenant of Grace . Answ. I answer , and positively affirm , That the Covenant of Circumcision was part of that legal , old , and external Covenant , which is done away : And this in the next place I shall fully prove . 1. Because the Law , or Covenant of Circumcision , was , it appears , made in the Design and End of it , to separate the natural Seed of Abraham in their National Church , standing from all other Nations of the World , and to give them the Land of Canaan , and to keep themselves Pure , from mixing among the Pople , from whom Christ , according to the Flesh was to come : And hence it was , that they were not to mingle themselves with the Heathens , nor suffer any to join themselves to them , unless first Circumcised . Will any say that the Covenant of Grace , or Gospel Covenant , in the Design of it , is to separate all True Believers , and all their natural Seed ( tho' some of them are the worst of Men , i. e. vile and ungodly ) from all other People in the World , in a Church State ? If they should affirm this , then the Gospel Church , for ever ceases to be Congregational , but must be National as the Jewish Church was , which is contrary to the Doctrine of the Church of England ( whatever her Practice is ) Doth not she say , The Church of God is a company of Godly Christians , among whom the Word of God is truly preach'd , and the Sacraments duely and truly administred ? and do not the Godly Independants say the same ? Did Christ ever , under the Gospel , constitute any one Nation , consisting of Believers , and their carnal Off-spring ( some godly , and some ungodly ) into a Church ? read over the New Testament , and see whether the direct contrary , is not apparent ; for they were only such , who believed were converted and professed Faith in Christ , and so were Baptized , that were added to the Church ; and of such only doth the Gospel Church consist . 2. But observe the other part of this Argument , i. e. Circumcision was a token to Abraham's natural Seed of God's giving unto them the Land of Canaan , see Gen. 17. 7. And I will establish my covenant between me and thee , and thy seed after thee , in their generations , &c. And I will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of Canaan , &c. and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the covenant betwixt me and you , vers . 11. The Gospel Covenant , the Apostle tells us , is established upon better Promises , not an Earthly Canaan , but Heaven it self : What , tho' Canaan was a Type of Heaven , that will not mend the matter , for then it follows that it belonged to the Old typical and shadowing Covenant : Moreover , if that Covenant was the Gospel Covenant , our Children have an equal Right to the Land of Canaan , with the natural Seed of Abraham ( as I said before ) and then how did that Promise , viz. The Possession of Canaan belong then to the Jews , as their peculiar Right only . Arg. 2. Because there were some to whom the Covenant of Grace , or Gospel Covenant did not belong , were , nevertheless , commanded to be Circumcised , as Ishmael , Esau , &c. Doth the Gospel Covenant appertain to Scoffing Ishmaelites , and to prophane Esau's ? No , God told Abraham , his Covenant should not be with Ishmael . As for Ishmael , I have heard thee , behold I have blessed him , but my covenant will I establish with Isaac , Gen. 17. 20 , 21. Also , there were others who might be in Abraham's Family ; who , no doubt , might some of them be in the Covenant of Grace , that were not required to be Circumcised , nor did it belong to them , viz. 1. All his Male Children , who dyed before Eight Days old . 2. All his Female Children . 3. There was also some other godly Men , in the Days of Abraham , to whom Circumcision of Right did not belong , as Melchisedec , Lot , Job , &c. Doubtless , had Circumcision been a Law or Precept of the Covenant of Grace , all these would God have required to have been Circumcised as well as the others ; but the Truth is , being in the Covenant of Grace , gave no Right at all to any , no not to the Male Children of Abraham , to Circumcision ; but only God's express and positive Command to him . Arg. 3. 'T is apparent , that the Jews who were comprehended in that legal and external Covenant , made with Abraham's natural Seed , and were accordingly Circumcised , were nevertheless denyed Gospel Baptism , and their Plea , we are Abraham 's Seed , was rejected by John Baptist's . Now had Circumcision been a Gospel-Covenant , I see no Reason why John should not admit them ; nay , and 't is plain also , that some godly Ones of Abraham's natural Seed , who were Circumcised , were nevertheless Baptized . What , had they Two Seals of one and the same Covenant ? for Circumcision was in force at that time , when many of them were Baptized ; for many subjected to that Ordinance , before Christ dyed , and abolished that Rite with the Old Covenant . 1. From hence it appears , that Circumcision was no Gospel Law , nor did it appertain to the Covenant of Grace ; but was part of the Old legal Covenant , which the Ax was laid to the Root of , and is gone . 2. It also follows from hence , that the Covenant of Grace , was not the adequate Reason of Circumcision , but the mere positive Command of God to Abraham , for the Reasons and Designs before-mentioned . From whence I argue thus , That Covenant that was made with , or did of Right belong unto the fleshly Seed of Abraham , as such , even to ungodly Ones , as well as to the godly , was not the Covenant of Grace ; but the Covenant or Law of Circumcision , was made with , or did of Right belong unto the Fleshly Seed of Abraham , as such , even unto ungodly Ones , as well as to the godly : Therefore the Covenant of Circumcision was not the Covenant of Grace . I have shewed you that Circumcision did belong to Ishmael and to Esau , and to all Isaac's natural Seed , tho' ungodly , and to their Male Children also ; and I need not tell you what wicked Men sprang from Isaac's Loins , according to the Flesh , but let them be ungodly , and not have one dram of New Covenant Grace in them ; yet they were obliged to Circumcise their Male Infants . This is enough ( one would think ) to convince our Brethren , and all that differ from us , that Circumcision did not appertain to the Covenant of Grace , or was no Gospel Covenant . Also let them take heed ( who plead for Pede-Baptism , from the Covenant of Circumcision ) how they any more deny to Baptize the Children of ungodly Parents , since the Male Infants of ungodly Parents were Circumcised . The Truth is , it was not to be enquired , Whether the Parents were Believers or not ? whether they had Abraham's Faith , or not ? were godly , or not , before their Children were to be Circumcised ? but were they the natural Seed of Abraham ? ( that was enough ) it was that according to the express and positive Command of God to Abraham , that gave their Children , if Males , a Right to be Circumcised . Arg. 4. That Circumcision was no Gospel Law , or Covenant , appears yet further , because all in the Gospel Covenant , 't is expresly said , shall know the Lord , Jer. 31. 31. Behold the days come , 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 out of the land of Egypt ; which my covenant they break , although I was an husband to them , saith the Lord. ver . 32. But this shall be the covenant that I will make with the house of Israel after those days , saith the Lord : I will put my law in their inward parts , and write it in their hearts , and I will be their God , and they shall be my people . ver . 33. 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 , &c. Pray observe , in the Old Covenant Infants were Members , who did not ( when taken into that Covenant , and made Members of that legal Church ) know the Lord , nor indeed their right Hand from their left . Therefore they , when grown up , had need to be taught , saying , Know the Lord ; and thus , upon this Account , every one had need to teach his Neighbour and his Brother ; but in the Gospel Covenant , God saith , it should not be thus , for that all , whom he would make that Covenant with , should know him , before they were received as Members of that Church , tho' afterwards 't is granted , they stand in need of further teaching And in this respect , the Gospel Covenant , and Gospel Church State , differs , or is not according to the Old legal and external Covenant , and Church State of the Jews , as well as in other things ; that being a conditional Covenant , the New Covenant Absolute , I will , and they shall , that was a Covenant of Works , this of Grace , &c. They shall all know me from the least to the greatest ; not one Infant then be sure is in it , as a Member of the Gospel Church , they are now required to repent , to believe , to bring forth fruits meet for re●entance . They must be made Disciples by Teaching as appears by the great Commission , Mat. 28 , 19 , 20. before Baptized ; who are to be Members of the Gospel Church . Arg. 5. The Covenant of Circumcision could not be the Gospel Covenant , because the Terms of it runs according to the Sinai Covenant , which is said , not to be of faith , but ( 1 ) the man that doth those things should live in them , Gal. 3. 22. ( 2 ) Life was promised to Obedience to it , and Death threatned to Disobedience . ( 3 ) The Promise of the Sinai Covenant , was the Land of Canaan , Riches , Peace , and Prosperity , to be Blessed in the Basket and Store ; and so runs the Covenant of Circumcision , see Gen. 17. 9 , 10 , 14. Thou shalt keep my covenant , &c. and I will give unto thee , and to thy seed after thee , the land of Canaan , &c. ver . 8. And the uncircumcised man-child , whose flesh of his fore-skin is not circumcised , that Soul shall be cu● off from his People , he hath broken my Covenant , ver . 14. Thus ran the Law and Covenant of Circumcision , it was Life upon the Condition of Obedience , Death upon Disobedience , 't was do and live ; but thus runs not the Terms of the New Covenant , but directly contrarywise , believe , and thou shalt be saved , are the Terms of the Gospel Covenant ; from whence I shall draw this Argument . That Covenant that was in the Nature and Quality of it , as much a Covenant of Works , as the Sinai Covenant , could not be the Covenant of Grace . But so was the Law and Covenant of Circumcision . Therefore Circumcision was no Gospel Law or Covenant . Arg. 6. The Covenant of Circumcision was of the Letter , and not of the Spirit . This the Apostle lays down , Rom. 3. 29. But he is not a Jew which is one outward ; and circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of man but of God. Doth he not clearly hereby intimate , that Circumcision of the Flesh was of the Law , and not of the Gospel ? for by Letter , the Law is meant , all Expositors confess , in that paralell Text , 2 Cor. 5. Who hath made us able Ministers of the New Testament , not of the letter but of the spirit , see our late worthy Annotators , by the Letter : Here ( say they ) the Apostle understandeth the Law , or the Law , is called the Letter , Rom. 2. 27. Who by the letter and Circumcision , doth transgress the Law. The Law ( say they ) in opposition to the Gospel , is called the Letter ; and again they say , the Gospel is called the Spirit , both in opposition to the carnal Ordinances of the Law , and because Christ is the Matter , Subject , and Argument of it . The Law kills , but the Gospel gives Life ; yet some affirm , that Law written in Stones was the Gospel , or a dark ministration of it : What Law is it then that kills ? and what was the Covenant of Works , which as such is taken away ? But no more of that : here 't is plain , Circumcision was not of the Spirit , i. e. not of the Gospel , but of the Law. Arg. 7. That Covenant , in which Faith was not reckoned to Abraham for Righteousness , was not the Covenant of Grace , or a Gospel Covenant : But the Apostle shews us , That Faith was not reckoned to Abraham in Circumcision , Rom. 4. That faith was reckoned to Abraham , for righteousness , vers 9. How then was it reckoned when he was in circumcision , or in uncircumcision , not in circumcision , but in uncircumcision ? ver . 10. What need was there for St. Paul to argue thus against Circumcision , if it were , as our Brethren say , a Gospel Law , Precept , or Covenant ; and remarkable 't is , that the Apostle puts , ( in this Chapter ) the Law and Circumcision together , as being of one stamp , or of the same nature , and excludes them both from the free Promise of God made to Abraham , which I have shew'd was the Pure Gospel , or New Covenant : Reader , see Mr. Philip Cory's Solemn Call , where thou wilt meet with this , and some other of these Arguments largely opened , and his Reply to Mr. Flavel , both worth thy reading . Arg. 8. The Law or Covenant of Circumcision , is ( as the said worthy Writer observes ) contrary distinguished or opposed ) by the Apostle , in Rom. 4. ) to the Covenant of Faith , or Gospel Covenant , therefore could not be one , nor of the same Nature , read 9 , 10 , 11 , 12 , 13 , and 14 , verse● . Arg. 9. That Covenant or Precept that profited none , unless they kept the Law , could not belong to the Covenant of Grace ; but so the Apostle speaks of Circumcision , For circumcision verily profiteth if thou keep the law , Rom. 2. 25. That is , as I have observed , if thou keep the Law perfectly , but if thou break the law , thy circumcision is made uncircumcision , that is of none effect . 'T is strange to me that Circumcision should be a Gospel Covenant , and yet not profit any , unless they perfectly kept the Law , and also obliged them so to do , Gal. 5. 3. Could a Man have perfectly kept the Law of the Old Covenant , he might have thereby been justified in the sight of God , and then no need of a Christ to have fulfilled the Righteousness of it for us , and in our nature . — But doth a Gospel Precept oblige any to the perfect keeping of the whole Law : How then could this be a Gospel Precept ? O see how the Law and Circumcision agree , and comport together in their nature , end , use and design , and never plead for it as a Gospel Precept any more , unless you have a mind to bring your Selves and Children under the Old Covenant , and the Curse thereof ; compare this with Gal. 5. 3. For I testifie to every man among you that is circumcised , that he is a debtor to do the whole law . Not as a late Writer says in his Opinion , or in his intention that was Circumcised , that he was such a Debtor : for it may be justly doubted , Whether they so thought or not : nay , by the Apostle's Words it seems otherwise , i. e. They did not think any such thing ( tho' they might seek to be justified by the Law , and Circumcision , yet not that they thought themselves obliged to keep the whole Law perfectly ) but they who were Circumcised , were verily obliged by Circumcision , to do the whole Law , when Circumcision was in Force . Whatsoever Mr. John Flavel hath said in his late Book to the contrary , notwithstanding , in Answer to Mr. Cary : And indeed , the Annotators agree with us herein ; thus I find they express themselves . Object . But did not the Fathers then , by being Circumcised , acknowledge themselves Debtors to the Law. Answ. Yes , they did acknowledge themselves bound to the observation of the Law , and to endure ( upon the breaking of it ) the Curse of it , but they were discharged from this Obligation , by believing in the Lord , Jesus Christ , who was made a Curse for them . Arg. 10. The Covenant of Circumcision could not belong to the Gospel Covenant , because 't is called , in express terms , a Yoke of Bondage , Act. 15. 10. Gal. 5. 1 , 2. Now therefore why tempt ye God to put a yoke upon the neck of the disciples , which neither our fathers , nor we , were able to bear . I wonder any should call Circumcision a Privilege ; the Yoke was Circumcision , which those false Teachers would have put on Men , who were Believers among the Gentiles ; see vers . 1. If the Jews had any Profit , Advantage or Privilege by it , it was chiefly , because unto them were committed the Oracles of God , or Ten Commandments , not chiefly , because unto them was given the Covenant of Grace ; for had it been a Gospel Covenant , or a Rite thereof ( as our mistaken Opposers affirm ) he would have said so ; see his Words , What advantage then hath the Jew ? and what profit is there in Circumcision , Rom. 3. 1. Much every way , but chiefly , because unto them were committed the oracles of God , ver . 2. It did not seal to them the Covenant of Grace , nor assure them of the Blessings thereof ; for so a Seal doth all the Blessings and Privileges of that Covenant , to which it is prefix'd , but the direct contrary , i. e. it assur'd them , That they should have the Law given to them ; the Oracles of God , i. e. The Sinai Covenant , which Law shewed them what a kind of Righteousness it was , God did require of all Men that would be justified in God's sight ; it was not given to them to give Life , or Righteousness , but to shew the exceeding sinfulness of Sin , and to regulate their Lives , to put a curb upon their Lusts so hateful to God ; as also , to discover unto them , that nothing short of a perfect and compleat Righteousness , could justifie the Creature in the sight of God ; and so the Law , through the weakness of the Flesh , lay'd all Men under Death and Condemnation , exacting hard Service , but gave no Strength to perform its Demands ; it killed , but could not give Life : And therefore , as it was a Covenant of Works , ( do this and live , or the man that doth these things shall live in them ) which Christ abolished it by the Blood of his Cross. And since it appears by what the Apostle says , That Circumcision obliged ( while it was in Force ) to do all the whole Law , which he that did not so do , was Cursed by it ; 't is evident , that instead of its being a Covenant of Grace , or the Seal thereof , it rather sealed the Curses of the Law upon them , for their Disobedience ; and therefore , such a yoke of Bondage , which they nor their Fathers were able to bear . Circumcision , it appears then , was an Earnest to Abraham's natural Seed of the Sinai Covenant ; which Law was , ( 't is evident comprehended as a Covenant of Works ) in Circumcision , and so Circumcision was a Part or Branch of it ; God then , and at that time , taking his natural Seed into an external Covenant Relation with himself , was thereby , in his Wisdom , obliged to give the said Law in Tables of Stone to them , for the Reasons , Use and End , befo●e mentioned ; and as 't is by our Apostle frequently in his Epistles hinted , the Apostle ( as a Learned Writer observes ) doth not here begin a Discourse , nor to the number of Privileges and Advantages ; for he names but one in all , but to the quality of this Privilege , viz. That it was not an Evangelical , or Gospel Privilege , but only a Legal or Old Covenant Rite and Privilege ; this is the Chief of all the Advantages the Jews had by Circumcision , i. e. there having thereby an assurance , that the Law of God , on Mount Sinai , should be given to them : So much as to the Proof and Demonstration , That Circumcision was no Gospel-Precept , or Covenant . Obj. But , perhaps , some may Object , If Infants as such , were not included in the Covenant of Grace God made with Abraham , how can dying Infants be saved ? 1. Answ. I Answer , Must Infants of Believers be comprehended in that Covenant God made with Abraham ? or else , Cannot any dying Infants be saved ? How then were any dying Infants saved before Abraham's Days , or before that Covenant was made with him ? 2. I never said no Infants were included in the Covenant of Grace , God made with Abraham , but not as such : No doubt , all Elect Persons , both Infants and the Adult , were included in the Covenant of Grace , and had or shall have the Blessings of Christ's Blood and Merits ; but the Covenant of Grace may be considered Two manner of ways , or under a Two-fold Consideration . 1st . The inward invisible Blessings , Grace , and Privileges of it . 2d . The visible and outward Administration , or Privileges thereof . 1. Now who they be , that are comprehended , or included in the inward , and invisible Blessings , Grace and Privileges of it , are only known to God , not to us : But the Gospel , or Covenant of Grace , as to the outward Administration , and Privileges thereof , only belong to such who know the Lord , or profess Faith in Jesus Christ ; and therefore , all that have a Right to Baptism , and Gospel Church Membership , must first be made Disciples , by being taught by the Word and Spirit of God , and so truly believe in the Lord Jesus Christ , according to the great Commission of our Saviour , Mat. 28. 19 , 20. and the Practice of Christ himself , Joh. 4. 1 , 2. and of his Apostles , Act. 2. 37. Act. 8. 14 , &c. Act. 10. and Act. 16 , &c. God hath many ways ( as Dr. Taylor observes ) to save dying Infants , which we know not ; he can apply the benefit , and merits of Christ's Blood to them , in ways we are wholly Ignorant of , and ought not to trouble our Selves with it : Secret Things belong to God , but revealed Things to us , and to our Children . 3. But if we did know which Infants would dye , who do belong to the Election of Grace , or are in Covenant with God , yet we ought not to Baptize them , because we have no Command from Jesus Christ , so to do ; for it was not the Right of Infants to be Circumcised , because they were in the Covenant of Grace ( for then all other godly Mens Children , who lived in Abraham's Days , would have had the same Right that Abraham's Children had ; nor was it the Right of Abraham's Infants ( whether considered as his natural Seed , or spiritual Seed , as such ) but it was their Right only . By that mere express and positive Command of God , to Abraham , it was , that , I say , gave all his Male Infants a Right to Circumcision , and nothing else : Now Baptism is also a mere positive Precept , as Circumcision was then , — Therefore none have a Right thereto , but such whom Christ commands to be Baptized , namely Believers ; Was Abraham's Females , or his Males , under Eight Days old , Circumcised ? or , Had they any Right unto it , tho' they might be in the Covenant of Grace ? 11thly , All those that were in the Covenant of Grace , God made with Abraham , had thereby an undoubted Right to all the Blessings of the said Covenant , and also had the Privileges , and Blessings thereof , by the Spirit of God Sealed to them , and were made sure of eternal Life ; but all those that were in the Covenant of Circumcision , God made with Abraham , or were Circumcised , had not , thereby , an undoubted Right to all the Blessings of the said Covenant ; nor had they the Privileges , and Blessings thereof Sealed to them , nor was eternal Life made sure to them thereby : Therefore , the Covenant of Circumcision was not the Covenant of Grace , nor the Seal thereof . The major is clear from Rom. 4. 16. Therefore it is of faith , that it might be by grace , to the end the promise might be sure to all the seed . What Seed doth the Apostle mean ? certainly all Abraham's Seed , that the Covenant of Grace was made with ; and none will deny , but that the Promise here comprehends all the Blessings and Privileges of the Covenant of Grace ; compare this with that in Heb. 6. For , when God made promise to Abraham , because he could not swear by no greater , he swear by himself , ver . 13. Saying , surely blessing , I will bless thee ; and multiplying , I will multiply thee , ver . 14. And so after he had patiently endured , he obtained the promise , ver . 15. For men verily swear by the greater , and an oath of confirmation , is to them an end of all strife , ver . 16. Wherein God is willing , more abundantly , to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oath , ver . 17. The Promise here referrs to the Promise , or Covenant of Grace made with Abraham , and 't is as sure to all his Seed comprehended in that same Covenant , as possibly can be ; the very Oath of God is added , besides his faithful Word to confirm it ; as to the minor , sure none can Dream , that Ishmael , or Esau , or the ungodly Jews that sprung from 〈◊〉 Loyns , in their Generations , till Christ came , had undoubted Right to , and Interest in all the Blessings and Privileges of the Covenant of Grace ; or eternal Life , made sure to them : do not we read that some of them were called Sons of Belial ? and of some of them ( our Saviour saith ) they were of their Father , the Devil . 12thly , All those that were in the Covenant of Grace , God made with Abraham , had thereby a sure and strong Ground of Consolation , that is , Spiritual Consolation ; but many of them 〈◊〉 were comprehended in the Covenant of Circumcision , had not thereby a sure and strong Ground of Consolation , that is , spiritual Consolation , therefore , the Covenant of Circumcision , was not the Covenant of Grace ; see Heb. 6. 18. That by two immutable things , in which it was impossible for God to lye , we might have strange consolation , who have fled for refuge , to lay hold upon the hope set before us ; which hope we have , as the anchor of the soul both sure and stedfast , and which entereth into that within the veil . Now certainly , no Man can think , all that the Covenant of Circumcision did belong unto , had such sure and strong Ground of Consolation thereby ; for Ishmael had none , Esau had none , and Multitudes more of Abraham's natural Seed . APPLICATION . First , I May infer from hence , That they who bring Infants of Believers into the Gospel Covenant , or Gospel Church , err exceedingly , and are severely to be reprehended , there being not the least Shadow of Ground , for their Practice herein from the Covenant God made with Abraham , Secondly , It also appears from hence , That the main Pillar of Infants Baptism , is rooted up , the Ax is laid to the Root of the Trees , the external or natural Off-spring of Abraham , or by Descent from an external Faedoral , or Covenant Relation to him ; or as they are the carnal Off-spring of Believers . Thirdly , From hence also I inferr , That the Children of Believing Gentiles , as such , are not the Seed of Abraham , to whom the Covenant of Grace was made : Nay , let me tell you , that it appears from hence , That the Children of Believing Gentiles as such , are neither the natural Seed of Abraham , nor his spiritual Seed ; which to open yet more fully , let us now consider all the distinct Sorts of Abraham's Seed , which , I find , were Fourfold . 1. Christ , personally considered to Abraham and his Seed , was the Promise made , he saith , Not as of seeds as to many , but as of one , and to thy seed which is Christ , Gal. 3. 16. Now as the Promise referrs to Christ , so the Infants of believing Gentiles , all will say are not Abraham's Seed . 2. All the Elect , or whole Body of Believers , who have the Faith of Abraham , and walk in the Steps of Abraham , these are called Abraham's Seed : Now none can be so blind , as once to suppose , the Children of Believing Gentiles as such , are the Seed of Abraham . Can Infants believe in God , as Abraham did ? or , Can they walk in his Steps ? or , which is more , are their natural Off-spring as such , of the Election of Grace ? Doth it appear so ? or , Doth it not appear , to the contrary ? viz. Do not many of their Seed prove wicked and ungodly Persons , and so liveand dye ? Certainly , were they all as such Elected , they should be all Converted , we are chosen to be Holy , &c. Eph. 14. 4. and if you be Christ's , then are you Abraham 's Seed and Heirs according to the Promise , Gal. 3. 29. 3. There was another i. e. a Natural Seed of Abraham , to whom the Promise was made ; and that was Isaac , Gen. 21. 22. but the Children of believing Gentiles as such , or as so considered , are not Isaac in that respect , they cannot be the Seed of Abraham ; Isaac was begotten of Abraham's natural Body according to the Flesh , and all spiritual Isaac's are regenerated Persons . Gal. 4. 28. 4. We read yet of another Natural Seed of Abraham , to whom the Promise of Grace did not belong , as Ishmael , and the Sons of Keturah , Gen. 15. 5. but as they were the Seed of Abraham , none will say the Children of beliving Gentiles are the Seed of Abraham : now I affirm , that there is no mention made of any other Seed of Abraham but these four sorts , if any man can shew a fifth sort , let him : from hence I shall again draw this Argument , viz. If the Children of the believing Gentiles as such , are not the natural Seed of Abraham , nor the spiritual Seed of Abraham ; then they can have no Right as such to Baptism , nor to Church-Membership by vertue of being Abraham's Seed : nor are they any ways as such , concerned in that Covenant-Transaction God made with Abraham ; but the Children of believing Gentiles as such are not the natural Seed of Abraham , nor the spiritual Covenant of Abraham : therefore they can have no right as such to Baptism , nor to Church-Membership , by vertue of Abraham's Covenant ; nor are they any ways concerned in that Covenant-Transaction God made with Abraham . Obj. The Athenian Society in p. 2. of their Athenian Gazette affirm , that the Children of believing Gentiles are the spiritual Seed of Abraham , until by actual sin unrepented of , they are otherwise . Answ. To which I answer , ( as I have once already ) that then some of the true spiritual Seed of Abraham may eternally perish ; for certainly , many Children of Believers , who when they grow up , proving to be prophane , unbelieving and impenitent Persons , and so live and dye , are eternally lost . 1. Which if so , the Covenant of Grace is not so well ordered in all things , and sure , as we believe it is , and the Scripture proves it is . 2. 'T is also directly contrary to what St. Paul positively affirms in Rom. 4. 16. therefore it is of Faith , that it might be by Grace , to the end , the Promise might be sure to all the Seed , not to that which is of the Law , but to that which is of the Faith of Abraham , who is the Father of us all . If this be well consider'd , the Plea for our Infants , as such , being Abraham's , Seed is gone for ever : for I from hence argue again , that all that are in that Gospel Covenant God made with Abraham , or are his spiritual Seed have the Promise of eternal Life sure to them : but all the Seed of believing Gentiles , as such , have not the Promise of eternal Life sure to them , therefore the Children of believing Gentiles as such , are not the spiritual Seed of Abraham . 3. All that are in the Covenant of Grace , I mean all the true spiritual Seed of Abraham , have the Faith of Abraham , and walk in the steps of Abraham , and have also all the Privileges of the Gospel Covenant God made with him ; but so have not the natural Seed of believing Gentiles as such , nor are they by Birth , i. e. by being born of believing Parents in a better Condition than others as such , being all being born in sin , and in the Covenant of Works : indeed if Believers Children as such , were in Covenant as soon as begotten or born , then they are born in the Covenant of Grace ; and if so , not the Children of Wrath by Nature , and if in the Covenant of Grace , then their State is good enough without Baptism ; nor doth Baptism bring them into it , and if they say as some do , that the Children are brought into the Covenant of Grace by Baptism , and so made the Children of God , Members of Christ , and Inheritors of the Kingdom of Heaven , then it follows , they had it not by vertue of being in Covenant with their Parents ; and then also it would follow , that 't is in the power of Men and Women to bring their Children into the Covenant of Grace , or keep them out of it ; and so through Negligence or Ignorance , the Parents may damn their Children ; and others have power to save theirs , by getting a Minister to Baptise them . But if they do not suppose their Seed as such , are indeed , truly and really in the Covenant of Grace , what signifies that which they call the Covenant , to whom the Blessing of the Covenant do not belong ? and if it seals not the Blessings of the Covenant , what doth it seal , or what spiritual Advantage do their Children receive thereby ? Either they have the internal Blessings or Privileges sealed to them , or else the external Privileges thereof , or none at all : now I can't believe they judge they have right ( as such ) to the internal Blessings and Privileges , for then they must all be saved ; unless those to whom the Promise is sure , ( it being confirmed by the Oath of God ) may eternally perish ; I know they whom I have to do with , are averse to the Doctrine of falling from Grace . And if it seals the External Privileges of the Covenant to them , why are they denyed those Privileges ? Is not Breaking of Bread , and Church-Fellowship , the chief external Privileges of the Gospel-Church ? We know as to bearing the Word , Prayers of the Church , our Children enjoy those Privileges as far forth , as theirs ; besides , if they be not absolutely in the Covenant , but only conditionally i. e. if they believe they shall , &c. even what is that more than what the Children of Unbelievers have ? shall not they be received into the Covenant also , if they believe , and close in with Christ ? I cannot learn , that they can inform us of any Benefit their Children above ours have , who are not baptised , ( or other Mens ) by their Baptism ; or as they are their Seed as such ; tho' 't is evident Abraham's natural Seed had a Right to many external Privileges under that Dispensation as such ; but I shall now proceed to answer some grand Objection made against what I have said . Obj. 1. The first is this , viz. There is an exact Parallel or Parity betwixt Circumcision and Baptism ; therefore as Jewish Infants were circumcised , so the Children of Christian Gentiles may be baptised ; thus they argue . Ans. I must deny that there is such a Parity , or clear Parallel , as they intimate between Circumcision and Baptism ; but if there were , yet the Argument is good for nothing : but to prove the first , i. e. and that there is no such Parity , but in most things a Disparity , will now clearly be evinced . 1. Circumcision was a shadow of Christ to come , by whom we receive the great Antitype of Circumcision , i. e. the Circumcision of the heart , Col. 2. 12 , 13. Baptism is a sign that Christ is already come ; d●ad , bury'd , and rais'd again . 2. Circumcision was a sign of the Covenant with Abraham's natural Seed , above all other Nations , and a Token to them of many external Blessings and Privileges : Baptism is a sign of the inward and peculiar Graces of the Spirit the Person baptized hath received , if a true Subject of that Holy Ordinance . 3. Circumcision only belonged to Abraham's Male Children : Baptism belongs to all that believe truly in Christ , both Males and Females , who are all one in Christ Jesus , no difference in that respect , under the Gospel-Covenant . 4. Circumcision belongeth neither to no Male Children , but those born in Abraham's House , or such who were bought with his Money , &c. it did not belong to any other godly Man's Male Children that lived in his days , unless they joyned themselves to his Family ; but Baptism belongs to all the Disciples of Christ , or to all true Believers in all Nations , Mat. 28. 19. 20. 5. Circumcision was to be done precisely on the Eighth Day , not before nor after . But Baptism is to be done at any time , and is not limited to any precise day . 6. Circumcision made a visible Impression on the Body , which the Party might perceive when he came to Age of Understanding . Baptism leaves no Impression on the Body . 7. Circumcision signified the taking away the sins of the Flesh , ( or the Circumcision of the Heart ) Baptism signifies the Death , Burial and Resurrection of Christ , which Circumcision did not . What Parity or Parallel there is between them , I know not , unless they say that Circumcision was the initiating Rite under the Law , and Baptism is the initiating Rite under the Gospel ; to which I answer , if this should be granted , yet it did not initiate any but Male Children ; the Females were initiated without it , and by the same Parity of Reason , as Dr. Taylor observes , no Female Infant should be baptized , because none but Males were Circumcised . If they say there is another Parity , viz. none were to eat the Passover , but those who were Circumcised ; so none are to partake of the Lord's Supper , but such who are first baptized ( we are all baptized into one Body , ) yet I must tell them , all those who are Circumcised , had a Right to eat the Passover , and why do they not then follow the Paralell and give their Children the Lord's Supper ? as indeed , the First Ancient Fathers did ( in the declining State of the Church ) for many Years , they gave Children the Lord's Supper , abusing that Text , in the case of Baptism , Joh. 3. 5. Unless a Man be Born again of Water , and of the Spirit , he cannot enter into the Kingdom of Heaven : They taking Water there , to be meant of Baptismal Water , and thought Baptism , did regenerate the Children , and wash away Original Sin ; and accordingly , they abused ( and mistook ) that Text , in Joh. 6. 53. Unless ye eat the flesh of the son of man , and drink his blood , ye have no life in you ; and from hence 't was , they gave Infants the Lord's Supper , thinking ( as the Papists do ) that our Saviour intended the Sacrament of the Supper . I needed not have repeated these Things , and that which follows , but that Mr. Roth-well of Sussex , in his late Treatise , still insists on this Argument : you have the same in my Answer to Mr. Burket . To this I might add a word or two of a Reverend and Learned Person of our Perswasion in this Matter , They suppose Baptism came in , or succeeded in the place , or room of Circumcision ; which may ( saith he ) be understood many ways , as First , That those Persons may be Baptized , that were heretofore Circumcised by God's Appointment : And , in this sence , the Argument must proceed , if it conclude , to the purpose ; but in this sence it is false , for Females were not Circumcised , which yet were Baptized , Act. 8. 12 , 13 , 14. and chap. 16. 14 , 15. and Believers out of Abraham's House , as Lot , Melchisedec , Job , were not to be Circumcised , but believing Gentiles are universally to be Baptized . 2. ( Saith he ) It may be understood , as if the Rite of Baptism then began , when the Rite of Circumcision did , or was to end ; but this is not to be said neither ; for John Baptist , and Christ's Disciples , Baptized before Circumcision , of Right , ceased , Joh. 4. 1. 2. 3. He Answers , That of Baptism , succeeding in the Place of Circumcision in Signification ; which , as we have shewed in several Respects , it doth not . But Secondly , ( as I said ) if there were such a Parity , or Paralell , between Circumcision and Baptism , as they intimate , yet it would not do their Business ; but thus to argue , as the said learned Writer observes , may be very pernitious . For , ( saith he ) indeed if this Argument be not warily , and restrainedly understood , an Egg is laid , out of which manifest Judaism , may be hatched ; but if it be taken restrainedly , it no more follows thence ; but Baptism and Circumcision , in some things , hold forth the same , which is more plainly said of Noah's Ark , 1. Pet. 3. 22. and the Red Sea , and Cloud , 1. Cor. 10. 4. and yet we do not say , Baptism succeeded into their Place ; much less do we inferr any Rite to be instituted in their Stead , respecting the same Person ; yea verily , it is to be seriously thought on . 1. That by such Arguments , drawn from Analogies , not conceived by the Holy Ghost , but drawn out of our Wit ; a new kind of instituting R●tes , ( to wit from Analogies , ) are brought in ; besides , our Lord's Precepts , and the Apostles Examples . 2. This being once said , by a like Parity of Reason and Arguing , it will be lawful to bring into the Church , under other Names and Forms , the whole Burthen of Jewish Rites ; yea , almost out of what you will , to conclude what you will ; for , Who shall put a Bound to Men's feigning Analogies , when they go beyond the Lord's Precepts , and the Apostles Examples ? It is well known , That the Divine Appointment of Tythes to be paid , and many other Things , in the Writings of Divines , are asserted by this kind of Argument ; besides , the Rule of Christ's Precepts , and his Apostles Examples . 3. Hereby will the Opinion of the Papists be confirmed , who affirm , from 1. Cor. 10. 11. the Sacraments of the Jews , to be Types of the Sacraments of Christians , which is rejected by Divines , that dispute against Bellarmine . 4. This manner of Arguing , will countenance the Arguments of the Papists , for an universal Bishop , because the Jews had a High-Priest , and Justifie a Linnen Garment at Mass , because there was such among the Jews ; and for Holy-Water , Purification of Women , Easter , Penticoast , and many more such Ceremonies , for which the Papists do , in like manner , argue , as appears out of Durandus's Rationals , and other Interpreters : Yea , What hinders , but we may give Children the Lord's-Supper , if we argue this way , since Samuel , Jesus Christ , under Age , were partakers of the Passover ? And , of Right , all Males were thrice in the year to appear before the Lord ; and therefore , it is certain they did eat the Passover , &c. Least any should take this for a light Suggestion , I will add , That grave , godly , and learned Men , have often warned , That we are to take heed , that we do not rashly frame Arguments from Analogies : Among others , in their Learned Writings , in English , John Pagit , in his Defence of Church-Government , Part 1. Chap. 3. Pag. 8. and else-where . John Ball , in his Reply to The Answer of the New-England Elders Nine Positions . Posit . 2. p. 14. Lastly , ( saith he ) It is to be considered , again and again , how by these Argumentations , the Consciences of Men may be freed from the Danger of Will-Worship , and polluting so Remarkable an Ordinance of Christ , as Baptism is ; especially this Care lies on them , who by Prayers , Sermons , Writings , Covenants , and Oaths , do deter Christians from humane Invention , in God's Worship diligently , and 't is to be hoped Sincerely : thus far this Reverend Divine . I now might proceed to Answer divers others Objections , as First , Circumcision was a Type of Baptism . [ 2. ] Infants were once in Covenant , and never cast out . [ 3. ] Circumcision was part of the Ceremonial Law , which was Dedicated by Blood ; therefore , no part of the Covenant of Works , or Old Covenant . [ 4. ] In Circumcision God gave himself to Abraham , to be his God , and the God of his Seed . [ 5. ] Circumcision was the Seal of the Righteousness of Faith. [ 6. ] Circumcision was an Everlasting Covenant . [ 7. ] There is but one Covenant of Works , and that was made with Adam ▪ [ 8. ] Paul Circumcised Timothy , therefore Circumcision could not , in it self , oblige to the keeping of the whole Law. [ 9 ] The Root is Holy , therefore the Branches . [ 10. ] The Privileges of the Gospel are restrained , and narrower then the Privileges of the Law , if Children are excluded . [ 11. ] The denying Infant Baptism , hinders the Progress of the Christian Religion , Mr. Rothwell , p. 2. FINIS . The SECOND PART is in the Press .