over into the River or water to hold forth That now he must resolve to take up the Cross of Christ and suffer and not only so but this being raised and delivered out of the water again by the hands of the Minister doth hold forth that so shall such believing souls be saved and delivered from all their afflictions as in Psal 34.17 Many are the Afflictions of the righteous but God shall deliver them out of all And that this doth sign or signify our salvation appears in 1 Pet. 3.21 the like figure wherunto Baptism doth now save us and Mark 16.16 He that believes and is baptized shall be saved So that Baptism is to sign and confirm signally our Sufferings and Afflictions with Christ so Salvation or Deliverance from them all the one in dipping and plunging him in Water the other in Raising him out again Into whose name Baptism is administred The third thing that is essential in this Ordinance of Baptism which I shall speak to will be what is meant by name of Father Son and Holy Ghost The Command is That the Mininister must dip them into the name of the Father Son and Holy Ghost the which the Lord Jesus commanding must be therefore essential to this Ordinance I shall therefore endeavour to shew you what is meant by name here That by which Father Son and Spirit are made known as a man is by his Name that is hereto be understood by the name Father Son and Holy Ghost we know the Gospel doth hold forth one God yet distinquished into Father Son and Holy Ghost the name here is to be understood that Gospel that doth so set forth God and describe him as the Subject Matter of our Faith Acts 9.15 But the Lord said unto Ananias Go thy way for he is a chosen Vessel unto me to bear my name before the Gentiles and Kings and Children of Israel for I will shew him how great things he must suffer for my names sake Now Name in this place and in the Commission is to be understood that heavenly mystery of the Gospel in which God is discovered and made known as a man by his name One part of the Gospel mystery consists of a Discovery of the name of the Father by which he is distinquishably made known from the Son and Spirit and that in these particulars First In ordaining the Son 1 Pet. 1.18 in choosing and electing the Son Isaiah 28.16 with 1 Pet. 2.5 in sending the Son Gal. 4.4 John 3.16 17 in sealing the Son John 6.27 in promising the Son Isaiah 9.6 in bruising the Son and putting him to grief Isaiah 53. and laying all our iniquities upon the Son and to justify and freely accept such as believe in the Son This I understand is the Name of the Father And by the Sons Name is to be understood that by which he makes known himself to the Sons and Daughters of men as to take Flesh Heb. 2.14 Rom. 9.5 1.3 He kept the Law in order to dy As that just one or as a Lamb without spot and his making his Soul an offering for sin as a perfect offering for the sins and transgressions of his people Heb. 10.12 14. Isa 53. and that he did not only dy for our Sins but rose again for our Justification Rom. 4.25 and ascended into Heaven and makes intercession for us Heb. 2.25 And pours down the Spirit and gives gifts unto men Zach. 12.10 Ephes 4.10 11 12. all this the Son makes himself known by as by a name distinguishably from the Father and the Spirit And in the last place the Spirit is made known in the Gospel as that which in the first place convinceth the world of sin John 16.8 and pricks men in their hearts with a sense of sin and the wrath of God due for sin Acts 2.37 29. And the work of the Spirit by which that is made known Is the revealing of the Father and the Son and those great Mysteries unto the soul of a poor convicted Sinner for as Christ saith the Spirit of God shall lead you into all truth it shall take of mine and shew it to you John 16. and so no man doth understand the things of a man but the Spirit of a man that is within him So none shall or can understand the things of God but by the Spirit of God for the Spirit of God searcheth out all things even the deep things of God 1 Cor. 2.9 10. The Spirit doth not only discover mans misery and his lost estate by reason of sin but discovers a remedy which lies in the great love of God in Christ as before mentioned and worketh in the heart true faith and repentance disposing the heart to obedience This is the proper work or office of the Spirit by which he is distinguishably known from the Father and the Son And now when the Soul shall come to the Preacher and make known to him that the Spirit hath experimentally made known unto him his lost and damnable estate by sin and that he same Spirit hath discovered unto him the great love of God the Father in the gift of Christ to be a propitiation for sin as one dying for the chief of Sinners and that the Spirit of God hath made known all this to him and hath wrought faith in his heart to believe it and hath changed his heart from a Course of sin to renewed obedience for no soul can declare to a Minister the true work of Conversion but he must in so doing discover his knowledge of the work of the Father Son and Spirit and into this doth the Minister baptize him as in the name of the Father Son and Holy Ghost And thus much for these three particulars In the fourth place The subâ—ect of Baptism we shall now come to the Subject that must be baptized and that as you have heard is one that is taught Teach all Nations baptizing them and as my Text saith Repent and be baptized every one of you which doth hold forth the person baptized to be a taught and repentant person But seeing the main thing in question hath alwaies seemed to be the Subject of Baptism who it is that is to be baptized this I shall therefore most insist upon wherein I shall endeavour to make plain to you first as I say that he is to be a believer a penitent person as appears Mark 16.16 Go preach the Gospel to every Creature he that believeth and is baptized shall be saved where observe That believing the Gospel is to go before baptizing and Matthew 28.19 Teach all Nations Faith and Repentance go before baptism baptizing or dipping them What them them that are taught or made Disciples by teaching and in my Text you find that Peter after Christ had poured down the Spirit upon them doth by that authority received from heaven when he had converted those Jews command every one of them to be baptized or dipped Repent and be baptized
every one of you into the name of the Lord Jesus for the remission of sins and so in like manner you shall find Cornelius his family by Peter commanded to be baptized Acts â—0 48 for saith he to the six brethren that were with him How shall we forbid water that these should not be baptized who have received the Holy Ghost as well as we And he by the great authority which as an extraordinary Apostle he had from Heaven commanded them to be baptized in the name of the Lord Jesus So we find Ananias in a special manner sent to the Apostle Paul at his first conversion to the faith as Acts 22.16 where he also by the authority received from Christ in verse the 16. saith And now Paul why tarriest thou Arise and be baptized for the washing away of thy sins in calling upon the name of the Lord where you see the express command of God enjoyning him upon his Conversion to be baptized And in the next place As God hath commanded his Ministers to baptize or dip Believers only and as his Ministers by virtue of that authority from him have left standing Laws and commands upon Disciples only to be baptized so we find that they did practice that way and that only of baptizing such as believed and repented Acts 2.40 41 42. So many as gladly received the word were baptized and the same day there were added to the Church three thousand souls And they continued in the Apostles Doctrine Fellowship Breaking of Bread and Prayer VVhence you may observe the practice of the Apostles that were guided by the infallible gifts of the Spirit that first they converted before they baptized In like manner you shlla find in Acts 8.12 13. where Philip was preaching to the people in Samaria But when they believed he preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized both Men and Women Then Simon himself believed also and when he was baptized he continued with Philip and wondered So that you see this was the continued course of Christs Messengers sent by him First They converted men by preaching and then baptized them In the name of the Father Son and Holy Ghost or in the name of the Lord Jesus wherein the name of the Father and Spirit are included when his name is only mentioned In like manner you shall find in the same Chap. that Philip by the Spirit of the Lord being directed to the Eunuch that did belong to Candace the Queen of the Ethiopians who had the charge of all her Treasure and had been at Jerusalem for to worship was returning and reading Isaiah the Prophet then Philip joined himself to his Chariot and upon some discourse together he from the aforesaid Scripture preached unto him Jesus in Acts 8.32 c. And as they went on their way they came to a certain Water and the Eunuch said See here is Water what hindereth me to be baptized Philip said If thou believest with all thy heart it is lawful implying it was unlawful for a man not believing to be baptized And he answered and said I believe that Jesus Christ is the Son of God and he commanded the Chariot o stand still and they went both down into the Water both Philip and the Eunuch and he baptized him and when they were come out of the water the Spirit of the Lord caught away Philip that the Eunuch saw him no more and he went on his way rejoicing From all these words you may observe That Philip is said to preach Christ unto this man and upon his comming to the water he said What lets Believers should offer themselves to be baptized where you see It is the duty of such as believe to offer themselves to be baptized and that there is no let or hinderance to the Ordinance of Baptism but unbelief and therefore saith he If thou believest with all thy heart thou mayest or it is lawful as the word more properly may be read plainly holding forth that all both young and old that did not believe it was unlawful for them to be baptized And you shall find several families also baptized upon their being converted which many through ignorance and want of taking notice of what the Scripture speaks say it is probable they had some Infants in them But to prevent mistakes in the minds of any that so think I shall prove That these families were all converted Disciples so as to believe the Gospel as for instance First the Family of Lydia Acts 16.14 15. And a certain women named Lydia a Seller of Purple of the City Thiatyra which worshipped God heard us whose heart the Lord opened that she attended to the things which were spoken of Paul and when she was baptized and her houshold she besought us saying If ye judge me faithful to the Lord come into my house and abide and she constrained us Now here in this Text Lydia and her houshold together converted Lydia is only mentioned as to have been converted no mention made what her houshold was only that they were baptized but in the last verse viz. the 40. of that Chapter It is said That when Paul and Sylas were put out of the Gaolers house they went and entered into the house of Lydia and when they had seen the Brethren they comforted them and departed where you may clearly see That Lydia's house consisted of Brethren capable of being visited and comforted by Paul and Sylas as well as Lydia whose houshold they were And also in the same Chapter you have mention made of the Gaoler and his Houshold The Gaoler and his houshold together converted all which were baptized in the 31 32 33 and 34. Verses In which place you shall upon reading find this to be true that they spake unto him the word of the Lord and to all that were in his house and verse 34. He set meat before them and rejoiced believing in God with all his house Where it is plain That the whole houshold of the Gaoler heard the word of God and rejoiced and believed as well as the Gaoler and were all baptized Which is a clear proof that such hearing the word of God and believing ought and they only to be baptized And this will appear further by the house of Stephanus comparing the 1 Cor. 11 6. Stephanus and his houshold together converted with the 16. chap. and the 15. verse of the same Epistle where in the one place it is said that Paul baptized the houshold of Stephanus in the last place he speaketh thus I beseech you Brethren Ye know the House of Stephanus that it is the first fruits of Achaia and that they have addicted themselves to the Ministery of the Saints That you submit your selves unto such and to every one that helpeth with us and laboureth Where you see in one and the same Epistle as he saith he baptizeth this houshold so he affirms they
were the first fruits of Achaia and that they were Ministers and addicted themselves to the Ministring unto Saints they did as the Text notes labour and he would have the Church submit themselves unto such therefore they were not babes or little infants but all true Converts believing and penitent persons And in Acts 18.8 for the further clearing of this Matter in hand And Crispus the Chief Ruler of the Synagogue believed on the Lord with all his house and many of the Corinthians believed and were baptized So that you see what a Catalogue of clear examples you have to confirm unto us which way those infallible Apostles both taught and practized according to the great Commission given them by the Authority of Christ from Heaven To preach first the Gospel to every Creature and he that believeth and is baptized should be saved and that they should make disciples through teaching dipping them into the name of the Father Son and Holy Ghost And withall you see both Commands as you have heard and plentiful examples for baptizing believers But not the least colour or shew of any ground for sprinkling of Infants Now by the way let me say what a sad thing therefore is this that such a world of People from Custome and Tradition run headlong after this Idol of mans invention But this Solemn Ordinance which you have heard lies clearly as a Duty under the express Law of Christ to every one that believeth this they sleight and contemn as enemies to the same therefore let such souls know That as Christ is a King So this is one of his great Laws and a fundamental ordinance of the Gospel unto which he calls all believing and penitent persons that are professed subjects to him to be obedient to Now therefore let such tender souls who have the fear of God in them lay this to heart First The Ordinance of baptism long neglected and an Idol set in its room That this Solemn Ordinance for many hundred years hath been neither preached nor practised by abundance of such which in Charity we cannot but judge might have many good things found in them But here lyes that which makes the case sad and lamentable that in the room of this precious Ordinance of God which Christ confirmed by his blood should be set up that Idol of sprinkling of Carnal poor Infants for doubtless if there be an Idol now practised in the world or set up amongst men this must needs be one For I have learned with others of the Saints of God this to be an Idol either the worshipping of a false God or the true God in a false manner which I might largely insist upon to prove from Scripture Now though this be not an Idol of the first kind it is without doubt an Idol of the second It is setting up mans Invention instead of Gods solemn Ordinance which is a sin for which God plagued the people in Levit 10. and 1 2. It is an Image of true Baptism set up in the room of it but not the same and that in all the before mentioned essentials A false Administrator ignorant of the true nature of the Ordinance instead of a true Minister Sprinkling instead of dipping A carnal infant instead of a true believing man or woman And all this done at the naming of so many words only VVhereas the Commission injoins that they should dip them in the name of the Father Son and Holy Ghost So that there is in this christening of Children nothing of Gods appointment or of what he commanded viz. The Minister wrong the Subject wrong the Form wrong and also the naming of so many wâ—rds only instead of dipping into the name of the Father Son and Holy Ghost VVhereas the Commission injoins the true Minister should dip a Disciple into the name of Father Son and Holy Ghost Now let any Soul seriously judge whether God can own that which hath nothing of his own appointment or Commands but in every particular contrary thereunto But seeing the main thing usually controverted is about the Subject whether Infant or Believer I shall leave what I have said The Papists do hold that the Ordinance of baptism doth convey grace by the very work done which is so generally confuted by all Protestant Authors that I think it not worth my time to speak to that grosse Error concluding the Administration upon Children corrupt in all the three foresaid heads as well as in the last and shall speak of the last only viz. That carnal children are not lawful Subjects of baptism and shall begin to speak to the main Argument or ground usually pleaded by all except Papists for Childrens baptism and that is Though there be no command nor example yet there is a consequence viz. the Covenant of life being made to Believers and their seed comming out of their loins Baptism being an Ordinance of that Covenant doth also belong to them Now I shall endeavour to prove the falseness and erroneousness of this Consequence The Covenant of life not made to the seed of Believers as coming out of their loins therefore the baptism of infants drawn thence by a false consequence That it cannot be of God my first ground is because it doth oppose it self to the express Laws and Commands of the New Testament and whatsoever consequence men do draw from Scripture that crosseth the plain Commands of God to be sure cannot be of God but such consequence must needs be according to Scripture light of Satan or at the best from the vision of a mans own heart Now this I would have you seriously to take notice of That baptism of Believers is a Solemn Ordinance of the new Testament enjoined by divers special commands and incouraged with promises of remission of sins and salvation on the right performance of the same Now for any man to force a Consequence that shall oppose it self against so solemn an ordinance cannot be of God because God cannot speak that which is contrary to himself or to his own commands As for instance When Christ began to teach to his Disciples that the Son of man must suffer many things and be rejected of the Elders and chief Priests and Scribes and be killed and the third day rise He spake that saying openly and Peter took him and began to rebuke him but he rebuked Peter saying Get thee behind me Satan From whence we may observe That whatsoever consequence or Argument any man shall seem to inforce though pretending Scripture for the same that oppose themselves against duty or do hinder the servants of God therein I may say of such Consequences and such Arguments Gâ—t thee behind me Satan thou art an offence unro me It s clear That Christ concludes those Arguments and perswasions whatsoever they be that do tend to the hinderance of any solemn duty or Ordinance of God they are of the Devil Get thee behind me Satan Therefore all those Books and Arguments
of the Romans occasioned by the Apostles former answer For though the Apostle had granted in the beginning of the third chapter that the circumcised Jews were in some respect privileged above other Nations and that chiefly in those eminent tenders and offers that the Gospel held out amongst them which though it proved not effectual to all yet he minds to some it was effectual But yet after in verse 9. The Apostle begins to manifest his understanding that to be a Jew after the flesh and to be in the covenant of Circumcision did not free men from the guilt of damnation no more than other men that were Heathens that were not Jews after the flesh neither circumcised To this purpose he states a question What then Are we better than they No in no wise For we have before proved that both Jew and Gentile are all under sin as it is written there is none righteous no not one where the Apostle goes on to prove That the Jews after the flesh in the covenant of Circumcision were equally in a damnable and sinful condition with the poor Heathenish Infidels all equally guilty before God verse 19. and his inference is in verse 20. that therefore by the works of the Law no flesh should be justified in his sight cleerly holding forth That to be a Jew and circumcised and to be under the Law is the self-same thing and when the Apostle had concluded that being a Jew in the Covenant of Circumcision did in no way difference him from the Heathen as to life He now shews what way both Jews and Gentiles come to the Justification of life and that is freely by Gods grace through the redemption that is in Christ Jesus whom God hath set forth to be a propitiation through faith in his blood and therefore he excludes the Law of Works wholly in the matter of Justification and brings in the Law of faith shewing clearly that he hath but one way to justify both Jew and Gentile which is by Faith in Jesus Christ the true promised seed in the new covenant Upon these words the Romans seemed thus to argue chap. 4. ver 1. Is it so that a man may be a Jew and have interest in the covenant of Circumcision entailed upon the fleshly line and seed of Abraham and yet be not better than Pagans or Heathens as to the matter of life What shall we then say that Abraham our Father as appertaining to the flesh hath found As if they should say if a man may be a Jew of the seed of Abraham and so of the covenant of Circumcision and as to the matter of Justification and eternal life be no nearer than a profane Gentile that is not Abrahams seed nor hath any Interest in the Covenant what privilege doth Abraham find in the covenant appertaining to or intailed on the flesh Unto which the Apostle answers in the second and third verses and so along in the chap. 4. of the Romans clearly distinguishing two covenants the one of Circumcision a covenant of works the other a promise of Jesus Christ made to the faith of such as believe Therefore saith the Apostle in the 2. ver and so forward If Abraham were justified by works he hath wherof to glory but not before God plainly interpreting that the covenant that our Father Abraham had interest in as appertaining to the flesh of him and his seed after him in their generations was a covenant of works in which Abraham had nothing to glory in before God the reason is given because he was justified before God in another Covenant or promise Gen. 15.5 6 For what saith the Scripture Abraham believed God and it was accompted to him for righteousness And thus the Apostle goes along shewing that Justification was not to be had in the Covenant of works intailed on the flesh of Abraham But by faith in the Covenant of grace the promised seed which he proves by Davids Testimony in Psalm 32.1 2. set down in the 6 7 8 verses of this chapter Now â—hus much being said he states the question Whether this grace of Justification came upon the Circumcision only or the uncircumcision also for we say that faith was reckoned unto Abraham for righteousness Now here is the question seeing that Abraham had two covenants made with him one the Gospel of Faith and the other a Covenant in the Flesh In which of these had he his justification to eternal life The answer is plain for saith the Apostle not in circumcision he was not justified in or by the Covenant of Circumcision but in the promise of the promised seed which God is said to give a covenant for his people by faith in that seed even in uncircumcision was Abraham justified and that as I said before 24. years before the covenant of Circumcision was made with him he was justified believing in the promise of the Messiah that was to come out of his loins according to the flesh In whom all Nations of the Earth should be blessed Now God promising that the Messiah according to the flesh should come out of Abraham viz. out of his Loins or his flesh and this was then a great article of his faith that he was to believe to righteousness not only that Justification was to be had and blessedness to be had But it must be had in that seed that was to come out of Abraham according to the flesh And as a confirmation and seal of this publique righteousness confirmed in Abraham as a Father of all Nations God elects that flesh and blood to himself I mean the family of Abraham in an external Covenant to point out to all the world that as verily as God did take this nation according to the flesh to himself by this external covenant so would God be incarnate in this flesh And as the flesh of the fore-skin of the member of Generation must be cut or bruised and the blood shed by which the Jew according to the flesh was bound to keep the Law this I understand did figure out how Christ the true seed of Abraham descending out of his loins by Generation should considered as male and not female by breaking his flesh and shedding his blood fulfil and satisfy the Law So that this Covenant of Circumcision was of sealing use to Abraham to confirm this other covenant and a School-Master to lead to Christ as all other Branches of that old covenant were Therefore saith Paul in Rom. 4.11 Moreover he received the sign of Circumcision a seal of the Righteousness of faith which he had being uncircumcised that he might be the father of all those that believe Where observe the Apostle calls not circumcision a seal but a sign He received the sign of Circumcision a seal of the righteousness of faith which he had being uncircumcised There are these reasons in the Text that restrain the sealing use of Circumcision only to Abraham The sealing use of Circumcision proved to be peculiar unto
Abraham First Because this righteousness of faith the Text saith he had before he was circumcised Therefore good reason it might be sealed or confirmed having it before he received the sign of Circumcision a seal of the righteousness of faith which he had being uncircumcised But his posterity after him at eight daies old cannot be said that they had this righteousness of faith to seal having it not preceding their Circumcision The second reason the text affords us is that he might be the Father of all that believe this is the main reason the Apostle insists upon He received the sign of Circumcision a seal of the righteousness of faith that he might be the Father of all that believe This reason cannot be applyable to any of Abrahams posterity besides himself for they were not the Fathers of all that believe That was proper to Abraham to be a high Father or a Father of all nations therefore as I said before God promising in Abraham that publique righteousness as a father of all Nations in the the covenant of grace adds to that covenant an external covenant to be intailed in his line and in his flesh as a confirmation of the same A third reason is this Here is the Spirit of God affirming the sealing use of Circumcision to Abraham only and not to any one of his fleshly seed and as before upon a reason special to Abraham Now where the Scripture hath not a Mouth to speak we must not have an Ear to hear But the Scripture here only affirms Circumcision to be a Seal of the righteousness of faith to Abraham and affords no such thing as to his seed A fourth reason lies in verse 13. That the promise of Abraham to be the heir of the world was not to him nor his seed through the Law that is through the covenant of Circumcision but through the righteousness of faith For if they which are of the Law be heirs then faith is made void and the promise of none effect because the Law worketh wrath therefore it is of faith that it might be by Grace to the end the promises might be sure to all the seed Not to that only which is of the Law but to that also which is of the faith of Abraham who is the father of us all as it is written I have made thee a father of many Nations before him who believed even God who quickneth the dead So that there is not in all the Scripture a place more clearly proves the covenant of Circumcision intailed on the fleshly line of Abraham to be a covenant of works than this 4. of the Romans clearing and setting the covenant of Circumcision and Faith in opposition holding forth that Abraham and all his spiritual seed had their Justification in another covenant and not in the covenant of Circumcision clearly holding forth the covenant of Circumcision to be works and not Grace which doth sufficiently prove that the covenant of Circumcision had no promise of Justification or eternal life in it But further An Appendix to the second Argument to prove Circumcision a Covenant of works That the covenant intailed on the flesh must needs be understood to be a Covenant of works viz. that of Circumcision appears in Philip. 3.2 3 4. and so forward where saith the Apostle Beware of Doggs beware of evil Workers beware of the Concision for we are the Circumcision that worship God in the Spirit and rejoice in Jesus Christ and put no confidence in the flesh By flesh he means the covenant entailed upon the flesh the covenant of Circumcision it is plain by his answer for he saith If any man thinketh he hath whereof to trust in the flesh I more circumcised the eighth day of the stock of Israel of the Tribe of Benjamen an Hebrew of the Hebrews as touching the Law a Pharisee concerning zeal persecuting the Church touching the righteousness of the Law blameless And this he sets by no more than dung or dross in comparison of the other Covenant or Promise of Christ righteousness and salvation by him which he received by faith and he suffered the loss of all things for the sake of him and did accompt all the whole privilege of Circumcision and the covenant of works to be but as dung that he might win Christ which if the promise of Christ and salvation and justification by him had been given in the Covenant of the flesh and line of Abraham then it had been very improper for Paul to accompt this as dung and to cast contempt upon it as that which was wholly void of Christ It would be very sinful for any man in such a case to cast such contempt upon the covenant of grace it self and the privileges thereof peculiarly relating to the same But you see Paul doth here clearly distinguish two covenants The one of saith the other of Circumcision This will further appear in Gal. 3.3 Are ye so foolish that having begun in the Spirit are ye now made perfect in the flesh Where he again distinguisheth two covenants the one Spiritual the other a fleshly covenant The Gallatians having at the first hearing of him begun to imbrace the Gospel or the Spirit or Spiritual word of the New Covenant and now they would join the covenant of works in the flesh with the Gospel which it is evident he means the covenant of circumcision which here they would seek to be perfected by Therefore in Gal. 4. lâ—tter end he clearly distinguisheth between two Covenants under the figure of Sarah and Hagar and two seeds holding forth the covenant of Circumcision to be the covenant of works and to be that bond-woman as it were in chap. 5.1 2 3. Chap. 6.12 13. So that if you will seriously mind these Scriptures they do most evidently prove that the covenant of Circumcision made in the flesh or fleshly line of Abraham is a covenant of works and that which the Gospel or Covenant of grace is set in opposition to and as this covenant of Circumcision is set in opposition to the covenant of eternal life as having all the works of the Law included in it So consider the new covenant speaks thus I will put my Law in your hearts and in your minds will I write them But Circumcision is a covenant not in the heart but in the flesh only as you have heard This is the second ground why the covenant of Circumcision cannot be a covenant of eternal life but a covenant of works only The third reason to prove Circumcision to be a Covenant of works an not of eternal life 3. Argument to prove Circumcision a Covenant of Works is Because that there is no promise of eternal life in it but of temporal blessings in the Land of Canaan and that God promising himself to be a God is only in that respect as to outward Protection and Provision in the Land of Canaan and other like privileges And that is noted by the Apostle in Heb.
Faith offered a more acceptable or excellent Sacrifice than Cain by which he obtained witness that he was righteous So by Faith in the promised seed he came to be righteous and accepted of God as you have heard in Ephes 1.3 God hath blest us with all spiritual and heavenly blessings in Heavenly things in Christ Jesus Therefore no heavenly or spiritual blessing can belong to any out of Christ for as in Adam all dy so in Christ shall all be made alive There is none made alive but those that are in Christ for the wicked mens resurrection is not said to be to life but to damnation 1 Cor. 15. â—1 with John 5.28 29. And therefore in thee shall all the Nations of the Earth be blessed Gen. 18.18 must imply thus much that out of Christ the true seed all the Nations should be accursed Gen. 12.3 with 22.18 Gal. 3.8 I must confess it is a sad thing that at such a time of the world as this where the means of grace and knowledge of the Gospel hath been so plentifully held forth that we must be forced to bestow such pains to prove that men cannot be in a State of salvation and acceptation before God in a covenant of grace without union in Christ by Faith But howsoever considering that the Apostle saith There is no other name under heaven by which we can be saved but by the name of Jesus and a particular faith in him Acts 4.12 and therefore Peter saith in John 6.69 Whether shall we go Thou hast the words of eternal life he is the way the truth and the life John 14.6 There is none can come into the Fathers love and mercy nor into the covenant of life or any spiritual privilege but by him he is the narrow way that leads to life and few there be that find it as Matth. 7.14 therefore saith the Apostle He that hath Christ hath life but he that hath not Christ hath not life but all the carnal unbelieving children from the foundation of the world unto this day have not Christ therefore not life that is to say nor the covenant of life nor the justification of life which every man must needs have that is in that covenant of life We find that all the Patriarchs and holy men of God by faith and patience inherited the promises and not by generation Heb. 6.12 and 11.12 therefore sprang there even of one and him as good as dead so many as the Stars in the sky for multitude and as the Sand which is by the Sea shore innumerable these all dyed in Faith This text speaks of that spiritual and believing seed of Abraham which he considered as believing and faithfull Abraham was the Father of according to Gen. 15.5 6. so shall thy seed be Secondly It further appears that the covenant of eternal life was never made with any but such as believe because all unbelievers both of Jews and Gentiles are charged under sin Romans 3.9 and have the wrath of God abiding on them John 3. last Yea though of the seed of Israel and children of that covenant of Circumcision to them Christ saith Except ye believe that I am he you shall dy in your sins John 8.24 And the Gospel tells the national Church of the Jews John 3.18 That those of them that beleeved not were condemned already because they believed not in the only begotten Son of God Which clearly proves that none of them were in a covenant of life by Generation for if they had then the want of conversion would not have damned them nor left them in a state of damnation Further doth not Christ himself call and account the unbelieving Jews the world when he saith to his disciples If you were of the world the world would love his own but because you are not of the world but I have chosen you out of the world therefore the world hates you And this world that Christ chuseth his disciples out of and that hated his disciples as they had formerly hated him are but the Nation of the Jews that were in that covenant of Circumcision which plainly proves that all unbelievers in that nation were the world and therefore not in a covenant of Grace And again it must needs be so because the Apostle saith in Romans 4.16 therefore is it of Faith that it might be by Grace to the end that the promise might be sure to all the seed Observe from the Text if the promise or covenant or any spiritual privilege should be intailed upon the flesh or conveyed any way then by Faith it could not be by Grace And again Faith is the first differencing Grace to difference Gods peopl from all other Acts 15.9 and put no difference between us and them purifying their hearts by faith therefore it is impossible the covenant of grace can be made to any other but such as have faith And again I find none counted the Spiritual seed of Abraham unto whom the covenant of life belongs but them that are in Christ by faith as Gallat 3.28 29. There is neither Jew nor Gentile there is neither Bond nor Free neither Male nor Female for you are all one in Christ Jesus and if you be in Christ then are you Abrahams seed and heirs according to the promise and so Rom. 4.14 If they which were of the Law be heirs Faith is made void and the promise made of none effect meaning thereby the Covenant of Circumcision as appears in ver 10. 11. and so in Romans 9.7 8. Not because they are the seed of Abraham are they all children but in Isaac shall thy seed be called that is they which are the children of the flesh they are not the children of God but the children of the promise are counted for the seed Where you see that the Apostle doth deny that seed of Abraham that were only his children according to the flesh to be the spiritual seed but such as are born of promise or begotten by promise they are accounted for the seed chosen in him and united to him by Faith These were pointed and figured out by the National and Temporal seed that came out of the Loins of Isaac those Souls there born in the house and bought with money were in the outward covenant and privileges but these regeneate and born again by promise are the Heavenly seed So the heavenly generation are such only born from above and this is that the Psalmist speaks of in Psalm 22.30 A seed shall serve him and it shall be accounted to him for a generation For the Temporal Israel and the typical Election of them into the temporal covenant did point out this Spiritual Election in a Spiritual Covenant confirmed of God in Christ Jesus Further it appears that none but such as believe are in a covenant of Grace because without faith it is impossible to please God Heb. 11 6. therefore Abel by faith had his person and his offering accepted Gen. 4.4 but
as two covenants the one a conditional covenant of works the other of grace an absolute covenant as in the 4 5 6 7. verses of that 11. of the Romans and so the main drift here of the Apostle is to hold forth that though God did now cast off from being his Church the carnal seed that were only in the covenant of works this covenant standing no longer in force but growing old and vanishing away as in Heb. 8.13 in which covenant he chose this nation to himself yet nevertheless the Apostle doth affirm that God had a remnant that were elect that should be called of that natural seed of Israel even to the end though for the present the greatest part were hardened in unbelief So that when he saith the branches were broken off we are not to understand that such of them as related to Abraham as a Father or Root of Believers in a Covenant of grace were broken off For then we should hold falling away from and out of a Covenant of life which would be a gross error but the branches were broke off from the Root considered in that national covenant of Circumcision which was a Covenant of works that carnal people might really be in as you heard before This National Covenant now ceasing as I have shewed and being put an end to by Christ he becomming the substance of the same covenant and that being the partition wall at that time between Jews and Gentiles But the Apostle now affirms in Gal. 5.6 and 6.16 That Circumcision availeth not any thing nor Vncircumcision but a New Creature and Faith that worketh by Love therefore all of the Jews that believed not ceased to be members of Gods Church Because now Abraham is no way considered as a Father and a Root in the Gospel Church but as faithful and believing Abraham in a Covenant of eternal life therefore unbelief now cuts off the nation of the Jews Why had not unbelief cut them off many hundred years before The answer is plain for so long as the typical covenant of works stood in force Israel by being of that family or that generation whether they had faith or no or any appearance of grace or no were interessed in that covenant and in the privileges thereof But now when Christ was fully exhibited in the flesh and that covenant ceasing and the covenant of life now only remaining it becomes so that only those branches and that lump of believers the spiritual lump only remain in the Church whether Jews or Gentiles So that if you will seriously mind the scope and drift of the Apostle you shall see that the Lump and the Branches here intended must needs be holy because the First-fruits and Root are holy which is meant those of Gods spiritual elect of the Jews that he would call to the end of the world which since is confirmed in the 28. verse For saith the Apostle As concerning the Gospel they are enemies for your sakes meaning the Gentiles but as touching the election they are beloved for the Fathers sake Not as if God hated these rejected Jews for the sakes of these Gentiles properly or loved a certain number of the Jews for their fathers sake properly But thus for the Gospels sake they became enemies that is the Gospel promise or Covenant having as you have heard before respect to all Nations Gen. 12.3 Gen. 22.18 with Gal. 3.8 Now this Gospel Covenant being not capable to be divulged to all Nations so long as this external electing love to the Nation of the Jews was kept on foot in that Covenant of Circumcision being a partition-wall therefore this bond of favour and frendship being broken in this external covenant they came to be enemies because of the accomplishment of the promises of the Gospel to the Gentiles that those beloved elected of the Jews and ten Tribes even are beloved for their Fathers sake meaning for the promise sake made to their fathers concerning their calling which must needs be accomplished Isaiah 65.23 for they are the seed of the blessed of the Lord and their off-spring with them meaning all such elected off-spring as this 11 of the Romans speaks of the calling For saith the Text As touching the election they were beloved for the Fathers sake so that for the promise sake made to their Fathers they shall in time be actually elected with an eternal electing love But to mind this Scripture further it makes exceedingly against any fleshly covenant running in the fleshly line of the Gentiles because that these words in verse the 20. to the 24. do declare that the Gentiles came to be Abrahams spiritual seed and so a branch of that stock only by faith in Christ that fat Olive For if you are Christs then are ye Abrahams seed and heirs according to promise Gal. 3. last And as it is said the Gentiles are graffed into this stock or root of Abraham contrary to nature it must needs cut off such a conclusion as That all believing Gentiles seed shall come by nature into this Stock It being not only against the whole scope and drift of this place but against the express words which saith the Gentiles are graffed in contrary to nature and stand by faith and further that unbelief broke off the Jews Now this would be a strange riddle in my judgement first to conclude that the whole nation of the Jews were in a Covenant of eternal life and yet never had faith no not so much as visibly for the greatest part of them Secondly That they were broken off from a Covenant of eternal life and why because of unbelief And yet nevertheless believing Gentiles their unbelieving seed in the midst of his unbelief is grafted in This in substance is what is drawn from this text for proving a covenant in the flesh But let any impartially judge how much a shame it would be to wrest Scripture so contrary to the Scope and meaning For this chapter shews that there were two seeds two covenants one of Grace or the Gospel the other of works and that men could not obtain aright to this Gospel Covenant but by vertue of election and that meerly of grace the other covenant of works and the fleshly seed in this Covenant were broke off that is from any privilege comming from Abraham according to the flesh that fleshly covenant being put an end to by Christs being come in the flesh All unbelieving Jews upon that ground cease to be Gods Church much more unbelieving Gentiles for if unbelief broke off the Jew be sure it will as effectually keep out the Gentile as it is clear it doth because they stand by faith only and are graffed in contrary to nature and it is said the Jew if he abide not in unbelief shall be graffed in again From all which it is plain that there is no other way now under the Gospel to come into or stand in the house or Church of God but by faith neither for Iew nor
to a Particular visible Church 4. there is by the Apostle mentioned these things that are essential to a particular visible Church-union which are these First to be all called into one hope of our calling which the poor children which some admit into their society by sprinkling are not called to the same hope that believers are called into Againe One Body one Spirit one Faith one Lord and one Baptism one God and Father of us all Now it is impossible that a people should walk together acceptably that have not one hope of one and the same glorious Inheritance and that have not one and the same Spirit and assistance and guideance in his holy worship and that have not one and the same faith but in the doctrine of faith do mainly differ one from another and it is an essential difference inconsistent with Communion that the members of one Church should own two Baptisms the sprinkling of Infants and dipping of Believers and this Ordinance of baptism is one of the essentials of a true visible Church And lastly they are to own one God and Father of all Here you have from this Text a ground why such as are not inlightned in the Lords baptism cannot be admitted into Church-fellowship because in one and the same Fellowship there is to be owned as one Hope one Spirit one Lord one Faith so one and the same Baptism Again the main end of Church fellowship is That they there do practice whatsoever Christ hath commanded as you have heard before in Mat. 28.20 and as Cornelius saith in Acts 10. We are here saith he to hear whatsoever it commanded thee of God and saith Christ Ye are my freinds if you do whatsoever I have commanded you And this is without doubt that the true and lawfull Ministry in Christs Church is to see that all the members practice the observation of whatsoever he hath commanded and so to see all the Laws of Christ put in execution For that cause hath Christ given into his Church not only the key of doctrine but also the key of Discipline that if any soul in a Church shall be known wittingly or willingly to neglect any duty that the Lord hath commanded by his holy word especially a fundamental Ordinance of the New Testament as is Baptism and the Supper of the Lord it is without all question that such a soul standing out in that disobedience ought to be cast out of the Church speedily for the same without which the Church allowing or conniving at or tolerating a â—oul in one course of known disobedieÌ„ce do therby make the sin their own the whole people becomming really guilty of his sin and impiety And as the Apostle saith Thus will the whole Lump be leavened and that Church unchurched Amongst men he that concealeth murther and is privy and consenting to it and will agree to tolerate it is reckoned a murtherer in like manner in the case of theft Now the main end of Church fellowship and Ministerial power is to destroy sin and to execute the power of Christ against it and not to be fosterers and Countenancers of sin which you are if you agree to admit any person into your fellowship that refuseth to submit to Baptism that plain solemn Ordinance of the New Testament let his pretence be what it will be that person that is not brought over to yield obedience to whatsoever Christ hath commanded is not while so disobedient fit matter for a visible Gospel Church especially in those his fundamental Ordinances as Prayer Hearing Baptism and the Supper of the Lord Thanksgiving Contribution to the necessity of the Saints and maintenance of an official Ministery according to the ability that God gives them and by the same rule and upon the same ground that you will tolerate some members in the Church to live in the neglect of baptism you must tolerate such as neglect to hear the word and others that will not according to abilitie contribute to pious charitable uses and others that will not pray in half a year or at twelve moneth together under the pretence they are not moved to that duty and others that will in a gross manner neglect the duty of particular callings or relations which the Apostle in Thessal 2. doth give rule to be withdrawn from which is as the rest but the neglect of duty nay this practice lays a foundation for all disobedience and for gathering an Assembly of Rebels let me alone in my sin and I will let thee alone in thine But may some say is a godly mans omitting to be baptized or dipped a sin Yes certainly it is for 1 Joh. 3.6 the Apostle saith sin is a transgression of the Law Now you have heard several Laws of the New Testament do command that such as believe and repent should be baptized therefore to neglect is a transgression of those Laws and sincere obedience is universal obedience by this saith David I know I shall not be ashamed when I have respect to all thy Commandments But further consider if you receive a person into Communion Unbaptized persons not to be admitted into Church fellowship that doth not submit to the Lords baptism that soul justifies still a corrupt baptism that he had in his infancy and consequently is not ashamed of all he hath done amiss which Ezekiel speaks of but still stands in fellowship and Communion with a Church and Ministry which by the Bishops power dispensed the same and you receiving such a soul into Communion receive that Church and Ministery from which he had his supposed baptism and must certainly own all those Churches which that Ministery stood in fellowship with that so baptized him therefore it is a sad and serious matter who it is that is admitted into fellowship in the true Church of Christ and I would admonish souls to be careful that they do what they do in good order for God it is said made a breach upon Vzzah because he did not do what he did in due order Object But some may say Faith in Christ brings a soul into Son-ship and so to a right in all the privileges in Gods house Answ It s true Faith and Repentance doth intitle a soul but repentance according to the Gospel is a change of the heart a resolution to obey God in all his Commandments such a Repentance only the Church of Christ ought to own in those Members they receive And therefore though they ought to receive the weak in faith yet they have no rule to receive them but by faith and baptism So that though faith gives an interest to baptism yet faith and baptism are to prepare and fit a soul for Communion So many as gladly received the word were baptized and the same day there were added to the Church about three thousand souls and they continued in the Apostles doctrine and fellowship in breaking of bread and prayer So here you see the word of Christ our Lord unto whom
hear and lest they should not understand who he meant he tells them in the verse before my Text That it was that same Jesus which they had crucified that God had made Lord and Christ Now when they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles Men and Brethren what shall we do The benefit of preaching the Gospel Whence observe from the text That preaching and hearing the Gospel preached is a special means to convert Souls as appears when Peter preached and cleerly held forth that he whom they had crucified and slain was now to be Lord and Judge and exalted to that Dignity by God the Father When they heard this they were pricked in their Hearts What is the beginning of true Conversion In the second place We may observe from hence that true conversion begins with a prick in the heart Thirdly They when wrought upon and pricked in their hearts said to Peter and to the rest of the Apostles Men and Brethren what shall we do How they that begin to receive the saving light are affected both towards it them that hold it forth Whence in the third place observe That it is the disposition of such that have the beginning of saving light to desire more and that from them whom God hath spoken to their Souls by Obedience accompanieth true conversion Fourthly That which they do earnestly enquire after is what shall we do which respects obedience they believing Christ to be a Lord as well as a Saviour know that he must be submitted to therefore said they What shall we do Whence we observe That a true converted soul is an obedient Soul In verse 38. the answer of Peter to them is in these words Repent and be baptized every one of you from whence we do observe further All called to Repentance by the Gospel that where the Gospel is preached all men are called to repent Lastly Whosoever believes and repents ought to be baptized That it is the duty of every man that believes and repents to be baptized Now this last observation of the text is that which I shall at present speak to for the satisfaction of such Souls that may at present be doubtfull of this truth and for the confirming such souls as do already believe it Now for the better and more clear speaking to this point in hand I shall explain what this Ordinance of Baptism is And that in four things The Ordinance of Baptism explained which will more cleerly appear if we examine the Commission that Christ gives his Disciples in Mat. 28.19 20. where we find v. 16. that the eleven Disciples were sent by Christ who hath all power in heaven and earth given to him v. 18. v. 19. Christ saith Go ye therefore and teach all Nations baptizing them in the name of the Father Son and Holy Ghost teaching them to observe whatsoever I have commanded you From whence you may observe four things contained in this Commission essential to this Ordinance of Baptism Here is first the Ministery The four Essentials of Baptism secondly the Form thirdly the Name into which and fourthly the Subjects First The Ministers that must dispense this Ordinance and that is preaching Disciples and so in the 16. verse are the eleven denominated then the eleven disciples went away into Galilee and Jesus in verse 18. came and spake unto them saying All power is given unto me in Heaven and Earth Go ye therefore and teach all Nations baptizing them Who a lawful Minister of Baptism Whence you may observe that the persons bid to go are Disciples enabled to teach the doctrine of the Gospel for the conversion of souls to faith and repentance for it is clear That they that are bid to teach are bid to baptize also so that from this Commission I gather that a disciple enabled to bring down God to a soul and to bring a soul again up to God is a lawful Minister of Baptism for that is the tenour of the New Covenant Heb. 8.10 I will be to them a God and they shall be to me a people and I am my beloveds and my beloved is mine Canticles c. 3. so that as God in Christ is to be opened and that in all the fundamental Doctrines of faith for mans salvation so is the souls conformity to God to be preached as the souls duty to God again so that where God hath furnished a Minister with abilities from himself to declare the Doctrine of Faith and Repentance to conversion and having converted that soul is furnished with the knowledge of God to teach to this soul all the fundamental Ordinances according to the Commission which saith Teaching them to observe whatsoever I have commanded you It is without doubt that this is a justifiable Minister sent from the Lord according to the Commission But though a man should be able to preach the doctrine of Faith and that ably for the conversion of souls unto that faith yet being destitute of the true knowledge of the doctrine of Baptism and how it ought to be dispensed to be sure this man is not a justifiable Minister according to the Commission because he is ignorant of his Commission that when he hath converted souls to the faith neither knows how to discover to these men the fundamental Ordinances of God neither can discover to them the evil of those superstitious practices which they have been nursed up in by the Traditions of their Fathers Yet notwithstanding I dare not say but so far as they have a gift they are warranted to administer the same from the first of Peter 4 10. who saith Let every one as he hath received the gift Minister and so it was lawful for any Christian man in that sense to administer such gifts which God hath bestowed on them But sure it is That these that are utterly unacquainted how to dispense the Ordinance of Baptism were never sent of God to dispense it That instead of dipping do sprinkle and instead of the true subject A Beleever dispense it upon a carnal ignorant child and instead of doing it into the Name of Father Son and Holy-Ghost do sprinkle them at the naming of so many words only The true form of Baptism In the second place the true form of Baptism is commanded of the Lord Jesus by way of dipping and as it were by drowning overwhelming or burying in Water and not by sprinkling with water as appears many waies First In that although there be frequent mention made of that appointment of Christ in his last Will and Testament yet it is never expressed in the word that may be rendred Rantism or Sprinkling but by the word that is rendred Baptism or Dipping Secondly In that the word by which it is so frequently expressed doth in proper English signify to Dip to plunge under water and as it were to drown them so
Gentile and so far is the Apostle free from concluding that the Gentiles come in by nature that he affirms the contrary that he is graffed in contrary to nature Plainly holding forth that all both Iews and Gentiles in a state of unbelief were excluded from those privileges For as before hath been proved the ground upon which the covenant of Circumcision was made unto Abraham and his seed according to the flesh was not because he was a believer but because Christ was to come of that line according to the flesh If you could find out any Gentile under the Gospel out of which the Messiah should come according to the flesh then there were the same reason and ground that an external typical covenant should run in his line or flesh till the Messiah were fully exhibited But I hope none will be such an Anti-christ so highly to deny Christ come in the flesh seeing Paul saith Henceforth we know no man after the flesh for saith he We have known Christ after the flesh but henceforth we know him so no more That men were known that is approved as privileged persons in Gods Church by being in that covenant intailed in the flesh of Abraham viz. that covenant of Circumcision But from henceforth we know no man no not Christ himself should be minded as standing interessed in that covenants he being now known to be one receiving a more excellent ministery than the Ministry of Circumcision a better covenant grounded upō better promises Heb. 8.6 7. the following words confirm this Exposition Therfore if any man be in Christ he is a new Creature old things pass away and all things become new compared with Gal. 6.15 It is not Circumcision availeth any thing c. therefore we are not now to know men according t the flesh No not Christ as come in the the flesh circumcised and by virtue of that privileged in the Church But we are now to know him as fully exhibited and as before a Minister of a better covenant grounded upon better promises So that this 11. chapter of the Romans doth so little serve to countenance the covenant of eternal life to run in the flesh that it exceedingly makes against it cuts it up by the Roots affirming no other of the Gentiles or their seed to be graffed into this stock or root but contrary to nature which he expounds to be by faith Therefore take the whole drift and scope of that place and you shall have two seeds two covenants a certain select number out of those that were in the old Covenant elected into the new covenant the rest of all the body of Israel in that old Covenant were blinded and hardened and never obtained an interest into the new Covenant And when Jesus Christ the Substance of the old Covenant was come then that ceasing and now but one covenant remaining the covenant of Gods Church it s of necessity only believers and spiritual seed now can remain in the Church Hereupon all the unbelieving seed of Jews and Gentiles are utterly excluded out from the Church and Church-privileges which never was so long as an old external covenant stood in force The next Scripture Text An answer to that text 1 Cor. 10.1 2 3. brought in for defence of the Covenant in the flesh is 1 Cor. 10.1 2 3. verses Moreover Brethreen I would not have you ignorant how that all our Fathers were under the Cloud and all passed through the Sea and were all baptized unto Moses in the Cloud and in the Sea and did all eat of that spiritual meat and drink of that spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ. This is another Scripture which is made use of to prove a Covenant of Salvation to run in the flesh But beloved the drift of the Apostle here is as it is throughout the Scripture to give out the mystery and substance that shadows typed out to come according to that in 2 Cor. 3. We are not Ministers of the Letter but of the Spirit meaning that the main thing which the Apostles did hold forth in their Ministery when they had to do with types and shadows was to set forth the substance or Spirit or heavenly things that was pointed at and so here Beloved know this that these were all types and ceremonies here spoke of belonging to the carnal Jew therefore saith the Apostle They were all baptized unto Moses in the Cloud and in the Sea He doth not say they were all baptized into Christ but unto Moses which is a main passage I would present to you You must understand Moses was a solemn type he was a Saviour to save them out of the Land of Egypt their present bondage into Canaan He was a Mediator of that temporal covenant Gal. 3.19 and in this did Moses type out Christ the temporal Covenant did type out the spiritual and heavenly covenant and the temporal Israel did type out the spiritual Israel This temporal redemption of Israel out of Egypt into Canaan typed out the spiritual redemption from sin Bondage the World and Devil into that heavenly Canaan The Covenant that Moses was the Mediator of you have heard was the covenant of Circumcision which is before cleared to be a Covenant of works delivered in substance to Abraham but after committed by writing to Moses as Act. 15.1 where the Teachers did command them to be circumcised and keep the Law after the manner of Moses compared with John 7.22 Moses therefore gave unto you Circumcision not because it is of Moses but of the Father In Acts 15.1 It is said by the false Teachers That except they were circumcised after the manner of Moses they could not be saved Those Teachers were of the same opinion with these in our daies who hold that the Covenant of Circumcision was a Covenant of life and therefore concluded such persons out of it could not be saved their conclusion was doubtless answerable to the premisses For if that Circumcision had been as they judged it a Covenant of eternal life then 〈◊〉 of it none could have been saved Therefore it is said in the 5. verse Certain of the Sects of the Pharisees that believed did say it was needfull to Circumcise them and to command them to keep the Law of Moses And in the tenth verse it is said Why tempt ye God to put a yoke upon the necks of the Disciples which neither our fathers nor we are able to bear which was the Covenant of Circumcision which on Gods part was the promise of the Land of Canaan with all the good things thereof and the external privileges as protection and preservation And on their parts they were bound to keep the Law therefore you shall find that Ezra and Nehemiah entered into an oath and a curse with the people then to keep this covenant on their part as that Nation were bound to do And this was that Covenant which the false
since Christ came for the confirming he is come these belong only to the spiritual seed in whom Christ is come already dwelling in their hearts by faith Therefore as Christ is a spiritual and substantial Mediator of a Substantial and spiritual covenant so these spiritual Administrations of the spiritual covenant belong only to such as are in Christ and this new Covenant by faith and that have Christ dwelling in them as hath been before in the former part of my discourse manifested In the new Testament Faith and Repentance are required of them that are to be baptized Here is Water what letteth If thou believest with all thy heart it is lawful Acts 8.38 implying it was unlawful to baptize any that did not believe with all their heart at least in profession And so when Christ dispenseth the Supper He commands it to be received by his Disciples Matth. 26. He saith to his Disciples take eat and he said to his Disciples Drink ye all of this and Paul saith Examine your selves and so eat of this bread and drink of this Cup. If you will not shut your eyes against the light there is nothing more plain than this That those administrations under the old covenant did not require such qualifications as are essentially requisite to be found in the persons that must partake of these substantial signs of the new Covenant As for Circumcision it was not necessary for all that were circumcised to believe and repent or to have faith in Christ or to be converted and made Disciples by preaching as necessary Qualifications to partake of the Ordinances But the institution in Gen. 17.13 saith All born in thy house or bought with thy money though never so ignorant carnal or have never so wicked parents or parentage yet such ought to be circumcised this institution running upon that family But baptism is a confirmation of our Regeneration already wrought in us and our new birth and our union with Jesus Christ by faith and therefore belongs only to them where this Regeneration is to them that are born again of Water and of the Spirit and so the Passeover was to be partaken of by the carnal Israelite after the flesh viz. the captive the slave bought with money Heathen Black Moor or of the Canaanites but the Lords Supper only belongs to Disciples able to discern the Lords body by faith without the which they bring Judgement upon themselves and make themselves guilty of the body and blood of the Lord except they are able to examine themselves Let a man examine himself and so let him eat of that Bread and drink of that Cap. So that which the Apostle drives at in this chapter is this principally that as the temporal Israel who were the Church of God then privileged in that temporal Covenant upon their falls and sins were by God visited and corrected to shew to all the world that he would not countenance sin in them without sad reproof so he concludes in this also the Gospel-Church professing the covenant of grace and enjoying the privileges thereof they should not escape if they turn aside from God and sin against him without checks reproofs and sad admonitions from him and here lies the scope and the rather might such caution be given to Gospel churches because they were in a covenant of Grace onely by a visible profession and therefore may possibly receive the greater danger by sin if their profession should not be right and saving Object But some may object That there were some precious Saints then in the Old Testament and do you think that they did not perform the Ordinances with spiritual hearts Answ No question such did as it is said of Abel By faith he offered a more excellent sacrifice than Cain Duties performed from faith with an eye to Christ were then acceptable when so performed though ceremoniously and such duties relating meerly to the covenant of works Only I would have you to observe that the carnal Israelite was without faith capable to perform every ceremonial Law Faith made not Israelite capable of performing the ceremonies of the Law required by the old covenant according to the express tenor thereof as truly as the believer So in no wise can it be said of the duties relating to the new covenant either then or now as repentance spiritual prayer thanksgiving and divers other duties perpetually at all times and universall to all Saints I deny that the carnall Jews were capable of the true performance of these I mean as to answer the Rules or Institutions given For if you look to the Catechism in the Common Prayer Book you shall find that it was a maxim received by all that own that Liturgy That no less than a profession of faith and repentance was required of them that were baptized Whence observe they thereby confirm the doctrine that I have been all this while pleading for that none but such as have Faith and Repentance in their hearts and do profess the fame should be baptized Object But may some say Did not some bring their freinds to Christ to be healed and Christ seeing the faith of those which brought them healed them And if they believed for others to the healing of their bodies why not also then for the saving of their souls Answ This is directly the Papists Argument with which some do close rather than part with their Idol But to speak to this more particularly There is nothing more plain than that God did give gifts of healing to many as that the faith of one contributed to the healing of the body of another as their Servants and children as in the case of the Centurion in Matth. 8.7 8 9. verses and Jairus the Ruler over the Synagogue But this is no way to prove that one man should come to have union with Christ and so to have justification and eternal life by the faith of another For in this case the Prophet saith The just shall live by his faith Hab. 2.4 Rom. 1.17 And he that believes not is condemned already that is every individual he that believes not shall be condemned and he that believeth shall be saved but some do bring in that text in the 7. of the Hebrews that Levi paid tyths in Abraham therefore why should not souls believe and repent in their believing Parents as well as Levi paid tythes in his believing Father Abraham It seems to me that this Act of Abraham was performed as a publique person in his paying Tythes to Melchisedeck herein representing his Posterity but not so in all the rest of his Acts It doth not follow that he believed and repented for all his posterity for this were a notable ground indeed for Papists implicite Faith We know that Adam in his fall did act sin as a publique person in which all mankind are said to sin Romans 5. But it doth not follow that all the future Acts that Adam committed he did perform as a publique person for if
all the posterity of a believing person so many generations to come as Levy from Abraham did believe and repent in their believing parents then there is no ground to oppose that all the world at this day are believers because they were all in the line of believing Noah he being the father from whence all the world did proceed that are now living this day And again observe that if the Covenant of life belongs to all believers seed then we need not want for Church-members because all the world are the children and off-spring of believing Noah and this argument carries the right of Covenant to all the world being the children of a Believer viz. Noah An answer to that text Mat. 19.13 Further some bring that in Matthew 19.13 There were brought unto him little children that he should put his hand upon them and pray and the disciples rebuked them and Jesus said suffer little children and forbid them not to come to me for of such is the kingdom of God and he laid his hands on them and departed In Mark 10.13 thus And they brought young Children to him that he should touch them and his Disciples rebuked them that brought them but when Jesus saw it he was much displeased and said unto them Suffer the little children to come unto me and forbid them not for of such is the kingdom of God verily I say unto you whosoever shall not receive the Kingdom of God as a little child shall not enter therein From hence would some maintain a covenant of eternal life in the flesh for that end they bring this Text but let us examine what the meaning of it may be First whose children they were that were brought to Christ doth not appear its probable they were the seed of Abraham but what their mediate parents whether believers or wicked persons doth not appear certainly but by the former discourse in the chapter it should seem they might be wicked and ungodly persons for there were such mentioned before that tempted Christ and asked him questions The next thing is for what did they bring these children unto Christ most certain not to baptize them because Christ it is said baptized not but the Disciples John 4.2 What then were they brought to Christ for One Evangelist saith He took them in his arms and blessed them another saith He laid his hands on them and prayed All which considered in my judgement it doth probably appear they were brought to him to be healed of some disease it being usual in those daies that by prayer and laying on of hands they did heal the sick But the main expression in the Text to be noted is this That of such are the Kingdom of God From these words some gather that all the children of believing parents do belong to the kingdom of God and if to the Kingdom of God then to all the privileges of that kingdom But as you have heard it will be very doubtfull whether these children had any believing parents to the fifth or sixth degree for of such is the Kingdom of God saith the Text the which we must understand thus That all the children born of the body of Believers and that when little ones in arms do belong to the kingdom of God if you will make this text to countenance that error of the covenant in the flesh the which is erroneous as appears in that the greatest number of believers children never belonged in that sense to the kingdom of God for Adam had a Cain as well as an Abel Noah had a Ham as well as a Sem Abraham had an Ishmael as well as an Isaac Isaac had an Esau as well as a Jacob. And so I might mention all the Scriptures wherein in like manner God doth as well bring forth the generation of the wicked out of the godly and the generation of the elect out of the line of the wicked indefinitely But if by Kingdom of God be meant that condition or state that men are interessed in by virtue of a Covenant of eternal life and that believers children should by birth and generation belong to it then this fully crosseth that doctrine of Christ to Nicodemus Joh. 3.5 as was formerly spoken to Object But some may say It s possible that such a little child may believe because in Matthew 18. 3 4 5 6. verses it is said We should not offend such little ones that believe If you grant that some children when little do believe and therefore belong to the kingdom of God to that I assent let them be whose children they will whether of Believers or Infidels If they believe they are in Christ and so interessed in the Kingdom of God But what makes this for the covenant in the flesh of carnal unbelieving seed Again If by Kingdom of God should be understood the Jewish state or Church and children here understood for children of that Jewish nation then in that sense it is true that all the children born in the Jewish Church by virtue of their birth in that family or nation belonged as members to that National Church being interessed in the Covenant of Circumcision which was the national covenant and the privileges of the same and were by natural birth interessed therein Answ But the true and proper meaning of the Text appears plain to be here in Mark 10.13 14 15. compared together for when he had in the 14. verse said Of such belongeth the Kingdom of God in verse the 15. he presently saith Verily I say unto you whosoever receiveth not the kingdom of God as a little child shall not enter therein this I say interprets these words before Of such as the kingdom of God that is of such like in grace as these be by nature such souls that are by Gods grace subdued and brought into a child-like frame of spirit they only are such as are of the kingdom of God as for example When the Disciples reasoned who should be greatest among them Christ set a little child as a patern of humility innocency and harmlesness And also saith the Apostle Be you children in malice and old men in understanding 1 Cor. 14. and saith Peter As new born babes desire the sincere Milk of the word that ye might grow thereby 1 Pet. 2. â— And so as there is a parity held forth between a man and his wife and Christ and his Church so in Scripture there is between a child in nature and a child in grace as the natural begetting the spiritual begetting alluding to that there is the natural birth and the spiritual birth held forth by that sucking of the Mothers breast and by sucking of the breast of Gods word A little babe we know in nature will trust to his parents so the new born babe will trust in Christ if the natural babe want any thing it will go to its parents and ask them for it so must a new born Babe make his request known to God in all
you have delivered and many such things do you Now beloved this is the very sin of such as defend this tradition they thereby make void and frustrate the Commandment of God where Christ saith Repent and be baptized every one of you that is every one that repents and saith Annanias to Paul Arise now why tarriest thou and be baptized for the washing away of thy sins and Peter to Cornelius his family he there commands them to be baptised in the name of the Lord Jesus Acts 10.48 Those and many more standing commands of the New Testament that belong to believers and penitent persons are frustrate and made void by christening children Thus poor souls are nursed up in a habit of disrespect and disobedience to these commandments because this invention takes the place and room of the same Do but consider how dangerous a sin this practice is it is setting up a superstitious invention in the room of Gods command in his worship Now God and his Commandments must not be separated for a soul that rightly sets up Gods Commandments sets up and exalts God and to set up any worship in the room of what is commanded of God is in effect to set up a false God Do but see what sad Witnesses God hath given from heaven against this sin in Leviticus chap. 10.1 2. where Nadab and Abihu offered strange fire to God as the text saith which he commanded not for which God burned them with fire from heaven the Lord doth not say which he had forbidden but which he commanded not Many souls ask where God hath forbid this practice of childrens baptism therefore I would prove by these Scriptures that things or persons in the worship of God in room of what God commands are abominable to God Hear how God doth threaten a people for this sin in Jerem. 9.13 14 15. And the Lord said Because they had forsaken my Law which I had set before them and have not obeyed my voice nor walked therein but have walked after the imagination of their own hearts therefore he saith in verse 15. He will give them to feed on Worm-wood and give them Water of Gall to drink and will consume them Now this is the very case of such as set up this tradition they forsake the Law of believers baptism set before them and have never obeyed his voice nor walked therein but have walked in childrens sprinkling which the imagination of their own hearts have devised This Text is very much applicable to such souls the like evil wicked Saul is said to do 1 Sam. 13.12 13. verses for which God rends the Kingdom from him and in Jeremy 8.9 The wisemen are dismayed and ashamed lo they have rejected the word of the Lord and what wisdom is in them therefore will I give their wives to others and their fields to them that shall inherit them And so in Jeremy 7.31 They have built the High places of Tophet which is in the valley of the Son of Hinnom to burn their Sons and Daughters in the fire which I commanded them not neither came it in my heart upon which he threatens destruction upon them And you see how God made a breach upon Vzzah for touching the Ark God not commanding him or giving him rule for such practice God having given a command to the Priests only to do that work but not to him So God hath given a command and example to baptize believers only and not children therefore it is the sin of Vzzah and likewise the sin of King Vzziah 2 Chron. 26.14 15. where you see the sad judgement of God upon Vzziah for doing that in the worship of God which God had not commanded in the room or stead of what he had commanded God struct him with Leprosie and that in his forehead and the hand of God prosecuted him as an admonition to persons that now dare adventure upon the like sinful practices to offer any thing to God as religious worship which he hath not commanded instead of what he hath commanded the Lord in this case sets out himself to be a jealous God that will visit the sins of the father upon the children to the third and fourth generation of such as make to themselves any graven Image that is any form by which we will worship God be sure it is of Gods own making for we must not make it to our selves the Lord doth call in Scripture such like worship which men do in the room of Gods commanded worship The Worship of Devils I shall give you one instance for this in Scripture as in Psalm 106.35 36. and they served their idols which were a snare unto them yea they sacrificed their sons and their daughters unto Devils and the next verse expounding himself it is said they offered them unto the Idols of Canaan And in like maner do not men bring their Sons and their Daughters in this case and offer them to this invention of sprinkling You have for baptizing of believers the commandment of Christ and testimony of the infalible Pen-men and all men in the world owning the Scriptures to be the word of God to be of the Lords own institution but this practice of childrens sprinkling God hath raised up in all ages some that have professed Religion to witness against it and a great part of those that have the power of godlyness do renounce it as a sinful practice and that upon substantial grounds And me thinks when you consider that your Childrens sprinkling hath no command or example in the Gospel to confirm it and only such a consequence that flows from an error I hope such as fear God will take heed how they harden their hearts in the practice of so heinous a sin and in the neglect of so solemn a duty as the Ordinance of Dipping Believers in the name of the Father Son and Holy Ghost for is there any man able to declare from Scripture that ever any solemn Ordinance of standing use in the Church of the New Testament had for its institution any less than a command of God and a promise of blessing to the faithfull performance of the same But there is for childrens baptism neither command to institute nor any promise to bless but rather indeed the performers of that worship may expect a curse and not a blessing in the performance of the same as you have it in Psalm 99.8 Thou answerest them O Lord our God thou art a God that forgavest them though thou tookest vengeance of their inventions with Psal 106.29 Thus they provoked him to anger with their inventions and the plague broke in upon them as it did in the 2 Chron 26.19 20 21. Then Uzziah was wroth and had a Censor in his hand to burn Incense and while he was wroth with the Priests the Leprosy rose up in his forehead before the Priests in the house of the Lord from besides the incense Altar and Azariah the chief Priest and all the rest of