There is a double state of grace, one adherent, (which some not unfitly call federal grace) sanctifying to the purifying of the flesh, Heb. 9.13. another inherent, sanctifying of the inner man. And of this latter there be two sorts, one, wherein persons in Covenant are sanctified by common graces, which make them serviceable and useful in their callings, as Saul, Jehu, Judas, and Demas, and such like hypocrites. Another whereby persons in Covenant are sanctified unto union and communion with Christ and his members in a way of regeneration and salvation. In respect of adherent or federal grace, all the children of a believing parent are holy, and so in an estate of grace. In respect of inherent common graces, Saul, Jehu, and Judas and Demas were sanctified of God to their several callings for the service of his people, as Apostates may be, Heb. 10.29. Now there is no doubt but men may fall away from adherent federal grace, as also from inherent common graces; and yet without any prejudice to the perseverance of sincere believers, and without any countenance to the Arminian error of Apostasy from grace, to wit, from such grace as accompanieth salvation. And as for the circumcision of Ismael (and such as he) it was a sign and seal of the righteousness of faith, not of that which he had received, but of that which God offered to apply to him in the use of the means of grace in Abraham's family; which means, as Abraham having circumcised him (and so having set God• seal and property upon him) was bound to apply to him, (Gen. 18.19.) to ⟨p. 44⟩prepare him for grace. So Ismael being circumcised, was bound (as he grew up to understanding) to yield up himself in professed subjection, both to the Lord and his father, in receiving and following the means of grace applied to him: for God having by Covenant offered himself to be a God to Abraham and his seed, the Lord did thereby promise to afford both to him and his seed, the means whereby they might come to enjoy the Lord for their •od. For he which promiseth the end, promiseth also the means that lead to that end.
There is a double state of grace, one adherent, (which some not unfitly call federall grace) sanctifying to the purifying of the flesh, Heb. 9.13. another inherent, sanctifying of the inner man. And of this latter there be two sorts, one, wherin persons in Covenant are sanctified by common graces, which make them serviceable and usefull in their callings, as Saul, Jehu, Judas, and Demas, and such like hypocrites. Another whereby persons in Covenant are sanctified unto union and communion with Christ and his members in a way of regeneration and salvation. In respect of adherent or federall grace, all the children of a believing parent are holy, and so in an estate of grace. In respect of inherent common graces, Saul, Jehu, and Judas and Demas were sanctified of God to their severall callings for the service of his people, as Apostates may be, Heb. 10.29. Now there is no doubt but men may fall away from adherent federall grace, as also from inherent common graces; and yet without any prejudice to the perseverance of sincere believers, and without any countenance to the Arminian error of Apostasie from grace, to wit, from such grace as accompanyeth salvation. And as for the circumcision of Ismael (and such as he) it was a sign and seale of the righteousnesse of faith, not of that which hee had received, but of that which God offered to apply to him in the use of the meanes of grace in Abrahams family; which meanes, as Abraham having circumcised him (and so having set God• seale and property upon him) was bound to apply to him, (Gen. 18.19.) to ⟨p. 44⟩prepare him for grace. So Ismael being circumcised, was bound (as he grew up to understanding) to yeeld up himself in professed subjection, both to the Lord and his father, in receiving and following the meanes of grace applyed to him: for God having by Covenant offered himselfe to be a God to Abraham and his seed, the Lord did thereby promise to afford both to him and his seed, the meanes whereby they might come to enjoy the Lord for their •od. For he which promiseth the end, promiseth also the meanes that lead to that end.
