The nature of the two testaments, or, The disposition of the will and estate of God to mankind for holiness and happiness by Jesus Christ ... in two volumes : the first volume, of the will of God : the second volume, of the estate of God / by Robert Dixon.

The CONTENTS.

Ismael. Isaac. But two Eminent Covenants. State of Christian Liberty.

TITLE XIII. Of the Allegory of the two Covenants.

THE Bondage of the Law, and Liberty of the Gospel, whereby the Two Covenants are exactly distinguished one from the other, is accurately described by St. Paul, by the Allegory of the Two Mothers Agar and Sarah, the Bond-woman and the Free-woman, and of their two Sons Ismael and Isaac: For these, saith he, are the Two Covenants.

By these two Women Abraham had two Sons principally, named Ismael and Isaac: For Abraham had took Keturah, and by her had six Sons after Sarah's death, when he was past ordinary Generation (at one hundred and forty years of age) for the abundant fulfilling of the Pro∣mise of a Numerous Off-spring.

SECTION I.

I. Ismael, the Eldest Son, was by a Bondmaid his Natural Son, not Legitimate: For Agar by Nation was an Egyptian, by State and Con∣dition Sarah's Bondmaid, by Use and Service her Waiting-woman, or Hand-maid, probably bought by Sarah when she was in Egypt, and by an Act of Priviledge, given by Sarah her Mistress to be Abraham's Concubine or Wife quasily and usually; for she had neither the Dower nor Power from Abraham in his house as a True VVife, but remained still a Bond-woman to her Master and Mistris, and when she had served both and done her work, was fairly turned out of doors.

SECTION II.

II. Isaac the youngest Son was by a Free-woman, his Legitimate Son by a lawful Wife.

For Sarah was Free-born, and lived free a Matron, had the true Right of Bed and Board, of Dower and Power, dignity of Rule under Abraham over the Family: For, Liber est qui Jus habet sui ipsius, Servus qui nullum Jus habet, sed est alterius, He or she is free that hath Right, but a Servant hath none, but is another man's Right.

And as the two Mothers Conditions were contrary one to another, so were their two Sons: For Partus sequitur ventrem; the one therefore was a Bond-man as his Mother was a Bond-woman, and the other a Free-man as his Mother was a Free-woman. The one therefore had no Right to the Inheritance, because he was no Right Son, but a Bastard; and the other had Right, because he was a True Son and Legiti∣mate.

So the Law and the Gospel are contrary the one to another, because their states and conditions are contrary. The Law is a Bond-woman, and the Gospel is a Free-woman; and the Sons of the Law and of the Gospel follow the state and condition of their Mothers, for the Sons of the Law are as Ismael, who though a Son, had neither the state of a Per∣son, nor the Right of a Son, but was a Bastard and Bond-child, because he came from a Woman, who had not the state of a Woman nor the Right of a Wife, but was a Bond-maid and a Concubine: And the Sons of the Gospel are as Isaac, who was a True Son, and had the State of the Person and the Right of a Son, because he came from a Woman who had the state of a Woman and the Right of a Wife, and was no Bond-woman nor Con∣cubine.

So it is plain from this way of Argumentation used by the Apostle, That the Sons of the Law, that trust to the Law only, shall be as little justified, or have as little Right to the Inheritance of heaven, as Ismael had to Abraham's Inheritance, which was none at all; because he was born of a Woman who had Works enough, for she was a Bond-maid, but those could create unto her no Right, nor to her Son to inherit. But the Sons of the Gospel, that trust to the Gospel only, shall be thereby as much justified, and have as much right to the Inheritance of heaven, as Isaac had to Abraham's Inheritance, which mas a complete Right; because he was born of a Woman, who had Faith to conceive when past Child-bearing, which did create to her a full Right to be a Mother, and to her Son to be an Heir.

This was the first Difference between the two Mothers and the two Sons on the Mother's side.

The second Difference is between the two Sons only by the Father's side.

For though they had one and the same Father, yet they were begot∣ten from different principles and operations in Abraham, enabling him to beget them.

1. Ismael came from Abraham as from a natural Father, born after the flesh, by Abraham's natural power and strength of Generation, as also from Agar's natural force of Conception.

For Abraham was not restrained by Nature from begetting, being then but eighty five years old; though Sarah was restrained from bearing, though not by Nature, as being the younger, yet by God's will.

2. Isaac came from Abraham as from a supernatural Father, born after the Spirit by Abraham's supernatural power and strength of Generation from God, as also from Sarah's supernatural virtue of Conception by God.

For Abraham was restrained by Nature from begetting, being then Ninety nine years old, and Sarah had a double deadness, for besides that she was barren, she was Ninety years old, yet conceived by virtue of God's Promise, or by the Spirit and power of God upon her Faith.

So they that will be under the Law, which is a Bond-woman, and engen∣dring to Bondage, though thereby they be the Children of God, yet they are but his natural and carnal Children, because born after a more natural and carnal way by Works under the Law, consisting in carnal and fleshly Ordinances.

But they that are under Grace, or under the Gospel which is a Free-woman, and engendring to Liberty, they are the True Divine and Spi∣ritual Sons of God, because they are born after a more supernatural and Spiritual way by Faith under the Gospel, consisting of Spiritual Pre∣cepts.

Thus that which is born of the Law or Flesh is flesh, according to the nature of the Law; but that which is born of the Gospel or Spirit is Spi∣rit, according to the nature of the Gospel. And the Sons of God by Faith are Sons by Adoption and Grace, Heirs of God, and Co-heirs with Christ Jesus, and are sealed with that Spirit of Promise which is the Ear∣nest of their Inheritance.

SECTION III.

Many more Covenants God made, but these two of the Law and Gospel were the most eminent.

1. Because they were National. The Law was a Covenant with the Nation of the Jews, and the Gospel was a Covenant with all Nations.

The rest of the Covenants of God were Personal. God was one Party, and the Counterparty to him was some single Person, as Adam, Noah, Abraham, David, &c.

2. Because these two were Mediatory Covenants, made by the Inter∣vention of two solemn Mediators Moses and Christ; the rest were immediately proposed by God, and had no Interlocutor or Mediator.

Yet though these two Covenants disagree from all the rest, yet are they different and contrary the one to the other. Hagar and Sarah, and the Children of the Covenant, as contrary the one to the other as Ismael and Isaac.

The Apostle addeth to the Nature of the two Covenants the adjuncts of Place and Effect.

1. For the Law, the Place it was from Mount Sinai in Arabia, the Country of Hagar's Posterity, called Hagarens, though they would be thought to be of Sarah, and called Saracens. And Hagar her self was originally of Egypt, the house of Bondage.

2. The Effect of the Law was Bondage engendred thereby.

For according to the Nature of the Law, so are the Spirits and Man∣ners of men under it.

The Law of Moses burthensom for its Rites, and contains only out∣ward Precepts, and Temporal Promises and Curses: And therefore it self begets a Spirit or Genius correspondent to it, of servile drudgery and slavish fear, under a Curst Mistress.

II. For the Gospel.

1. The Place, it was from Mount Sion in Jerusalem, the Country of Sarah and her Posterity, which though free in comparison of Arabia, yet is in bondage, being compared with the heavenly Jerusalem which is absolutely and truly free, and is the Mother of us all. A City which hath foundations, whose builder and maker is God; in a better Country than Ca∣naan, that is, the Heavenly Canaan, where God hath prepared this City: For we are come to Mount Sion, and to the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the General Assembly and Church of the First-born, which are written in Heaven, and to God the Judge of all, and to the Spirits of Just men made perfect. This is the holy City, the New Jerusalem that comes down from God out of hea∣ven, prepared as a Bride adorned for her Husband, The Tabernacle of God with Men.

So the Seat of the Gospel is above, whence it was delivered to Christ, and from whence Christ brought it to the World below.

2. The Effect of the Gospel is Liberty engendred thereby.

For according to the Nature of the Gospel, so are the Spirits and Manners of Men under it.

The Gospel of Christ is easie and light for its Rites, which are but two, Baptism and the Lord's Supper; and for its Precepts, and Promi∣ses, and Threatnings, pure, spiritual and eternal. And therefore it begets a Spirit or Genius correspondent to it self, of Son-like Diligence, and filial Love, under a kind and tender Mother.

The Mothers differ: so do the Children.

The Children resemble their several Mothers.

The Children of their several Mothers resemble one another, and are all in a like state of the same Spirit.

The Children of the Law are chiefly for the Letter: The Children of the Gospel are chiefly for the Spirit.

The Children of the Law are chiefly for Temporals: The Children of the Gospel are chiefly for Eternals.

The Children of the Law know darkly, and understand Spiritual and Eternal things afar off: The Children of the Gospel know clearly, and understand Spiritual and Eternal things as near at hand; Faith being the substance of things hoped for, and the evidence of things not seen.

The Children of the Law are in their Minority, not only in their Fa∣ther's, but in their Servants power, under Tutors and Governours as Servants, though they be Lords of all: But the Children of the Gospel are in their Majority, Adult and Manumitted.

They that are under the Law are as a Wife under the Dominion and Power of her Husband: But they that are under the Gospel are as a Wife whose Husband is dead, and therefore loose from the hard Law of a severe Husband, and is now married to another more gentle and generous Husband, under whom she enjoys a noble Freedom.

The Law is the Mother of the Jewish Nation, and all that observe that Rule; but the Gospel is the Mother of all Nations for Grace, Mercy and Peace to them and to the Israel of God.

Isaac's Posterity was double to Ismael's.

The first Covenant of the Law lasted but for a time, but the second Covenant of the Gospel endures for ever.

Ismael Persecuted Isaac. He that was born after the Flesh persecuted him that was born after the Spirit. The Jew Persecuted, and still the Carnal Jewish Christian persecutes the Spiritual Christian indeed.

But as the Son of the Bond-woman was cast out with his Mother, be∣cause he should not inherit with the Son of the Free-woman: so the Son of the freedom is kept in and abides in the house of God for ever with his Mother, to inherit the Kingdom of the Father, unto which they of the Law cannot be justified by their works, but they of the Law by Faith only. So then, we that are of Faith are not the Children of the Bond-woman, but of the Free, and consequently are not under the Law, but under Grace.

SECTION IV.

By all this we are taught the Excellent state of Christian Liberty; by which,

1. The Jews are redeemed from the Ordinances of Policy and Cere∣mony which was a bondage, such as neither they nor their Fore-fathers were able to bear.

2. The Gentiles are redeemed from Idolatry under the kingdom of Satan to Christ's Kingdom.

The Jews were Children and Servants in their Minority: The Gen∣tiles were Aliens and Strangers from God. Both are made the Sons of God adoptive by Grace.

Great Mistakes there are in the World about this Liberty.

1. Papists have quite lost it. They have no liberty to use their own Judgments, but are captivated in all things.

By the Infallibility and Supremacy of the Pope.

By an absolute Dictatorship of every Casuist or Confessor, though ne∣ver so ignorant, to impose upon them that have more Learning and Judg∣ment than themselves, if they would dare to use it.

The slavery of the Soul is the greatest of all others. I do not wonder at the Ignorant People, because they never knew better things; but I wonder at wise men that might know better, and doubtless do.

2. Papists have no Liberty of Practice.

No Liberty to read the Scriptures.

No Liberty to understand their own Prayers.

No Liberty to eat or drink.

Clergy, Monks and Nuns, no Liberty to marry.

Laity, no Liberty to the Cup.

No Liberty to go to God directly, but must go first to Saints and An∣gels.

No Liberty for Time of Feasts and Fasts.

No Liberty of Estates, Church must have all.

No Liberty of Speaking, scarce of Thinking.

I had rather be chained at an Oar, and tug in a Gally, or dig in a Mine, or draw in a Wagon like a Horse and be free in my Soul, than to be a

Lord, and a slave in my Will, to the wills of others more ignorant and wicked than my self.

A Pope or Councel, or perhaps an Ignorant Frier shall domineer over my Conscience, and impose upon my Faith, or make me go bare-foot or bare-leg, or Whip my self, or kiss a rotten Relique of a dead man's Bone, or an Old-shoe.

Kings have been trod upon, or made to hold Stirrups, or kiss the feet of Popes.

2. Fanaticks have quite lost it, and turn Licentious.

Are allowed all due Christian Liberty, but abuse it to Licentiousness.

Are allowed Liberty of Judgments, and Liberty of Practice in safe things.

They have the Scriptures to use.

They have Prayers in a known Tongue.

They have Liberty to eat and drink.

The Clergy may marry.

All have Liberty to go to God directly, not to Saints or Angels at all.

They have Liberty of the Sacrament.

They have Liberty for Time.

They have Liberty of Estate.

They have Liberty to speak, and confer, and ask counsel.

O happy we of the Reformation, if we did but know our happiness, and make good use of it!

1. We are therefore justly to be rebuked for the Ignorance of our condition under the Gospel.

1. For the Purity of Doctrine, teaching to be pure in heart, poor in spirit, to hunger and thirst after Righteousness, to mourn, to be peace-makers, to suffer for Righteousness sake, to love our Enemies, &c.

2. For the Purity of Discipline and Spiritual worship in decency and order.

3. For the Pretious Promises of Grace, and of the Spirit, of Resur∣rection and Eternal Life.

4. For the greatest assistances and Assurances.

5. For Christian Liberty.

2. We deserve rebuke for our Ignorance of the Dignity of Christian Churches, and Gospel Dispensations therein.

A Purer Priesthood than Aaron's was.

A Purer Altar.

A Purer Sacrifice.

A more honourable Maintenance.

A Purer Law.

O that we were wise, that we would consider these things, and remem∣ber our Latter end, that we might not do amiss!

Notes

• Gal. 4.24.
• Gen. 25.
• Ismael.
• Gen. 16.3.
• Isaac.
• Gen. 16.2.
• Ro. 10.7.
• Ro. 9.8, 9.
• Heb. 9.10.
• Joh. 3.3.
• Eph. 1.13.
• But two E∣minent Cove∣nants.
• Gal. 4.25.
• Exod. 19. Gen. 2••.
• Gal. 4.26. Heb. 11.10. Heb. 11.16.
• Heb. 11.22.
• Apoc. 21.2, 3.
• Gal. 4.1, &c.
• Ro. 7.1, &c.
• State of Chri∣stian Liberty.