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
that not of your selves It is the gift of God Where he holds forth that though Faith be an Instrumental means of our salvation yet it is Gods free gift wrought in us Faith the gift of God therfore surely a covenant gift Paul upon this ground in Phil. 1.28 saith It is not only given us to believe but to suffer for his names sake where to believe it is given of God and so in Acts 18.27 speaking of Apollo saith that when he came he helped them much who had believed through grace as in Hebr. 12.2 where Jesus is said to be as well the Author as the finisher of our faith All which passages do shew that Faith is as well given in the new covenant as the Salvation tendred upon that condition Repentance the gift of God And so is also repentance a New covenant gift as well as remission of sins tendred upon that condition as you find in Acts 5.31 Him hath God exalted with his own right hand to be a Prince and Saviour to give Repentance to Israel and Remission of sins and in Acts 11.18 When they heard those things they held their peace and glorifyed God saying then hath God also to the Gentiles granted Repentance unto life Where observe to Gods Israel both of Jews and Gentiles God doth grant and freely give Repentance as well as salvation and remission of sins promised upon the condition of Repentance as likewise appears in the 2 Tim. 2.25 where the Ministers of God are commanded in meekness to instruct those that oppose themselves if God peradventure will at any time give them repentance to the acknowledging of the truth which doth plainly prove that though Repentance and Faith be the condition that the Gospel is tendred on yet you see the Lord doth in the New covenant give faith and repentance as well as Remission of sins and eternal life And further I shall make it appear The Covenant of Grace obscurely delivered to our first parents That this covenant of grace to eternal life was first more obscurely and darkly revealed to our first parents God directing his speech to the Devil in Gen. 3.16 for the greater terror of the Devil and the greater comfort of his Elect God saith I will put enmity between thy seed and the seed of the woman it shall bruise thy head and thou shalt bruise his heel This speech contains in substance the covenant of grace Christ the true spiritual seed being here promised who in Scripture is held forth to be the very substance and marrow of the New covenant therefore the Lord saith in Isaiah 4â— 6 speaking of Christ I will give thee a Covenant of the people a light to the Gentiles where the very gift of Christ is called a covenant because where he is promised all heavenly and spiritual blessings in him are there given all the promises being in Christ Yea and in him Amen 2 Corin. 1.20 And all spiritual and heavenly blessings are in him Ephes 1.3 He saith he will put enmity between the seed of the Serpent and the seed of the woman which must needs have thus much in it That God would put or infuse in the seed of the woman his created gifts of holyness and purity and that precious love of God whereupon it must needs be that this new nature would be hated by the Devil as being opposite to him and also must needs hate the Devil with his evil nature as the Psalmist saith Ye that love God hate evil Christ tells us in Mat. 10.34 Think not that I come to send peace on earth I came not to send peace but a sword for I am come to set a man at variance against his Father and the Daughter against her Mother and the Daughter-in-law against the Mother-in-law and a mans foes shall be they of his own house-hold And Luke saith five in one house shall be divided three against two and two against three chap. 12.52 And what should occasion this division but that new nature which the Lord infuseth into his own seed or children which cannot comply with the seed of the Serpent So Peter saith they spake evil of us because we run not with them to the same excess of Riot 1 Pet. 4.4 So that I understand that here in this third of Genesis is the whole New covenant included The New Covenant not intailed upon any fleshly line This new covenant was never intailed upon any fleshly line or generation as the covenant of circumcision was but was still confirmed of God in Christ and to such souls only in Christ as you find in the promise to Abraham Gen. 12.3 In thee shall all the Nations of the earth be blessed Where you may observe That here is no respect of persons in the matter of these blessings to everlasting life But all Nations in Christ as well one Nation as another if in Christ have those blessings promised to them and thus much is imployed in that promise that all nations out of him are accursed But God here directs his speech to Abraham some may say it is true What 's meant by the blessedness promised to Abraham and his seed but with respect to Christ now who as touching the flesh was in his loins and this blessedness or justification of life which was confirmed in Abraham as a Father of all Nations is by the Apostle Paul called the Gospel Gal. 3.8 The Scripture foreseeing that God would justify the Heathen through Faith preached the Gospel to Abraham as it is written In thee shall all the Nations of the Earth be blessed so this blessedness spoken of in Gen. 12.3 is expounded by Paul to be justification by faith in Christ and in Acts 3. this blessedness is there expounded to be a turning of every one of them from their iniquities Acts 3.26 And also this Gospel promise or covenant is spoken to in Gen. 15.5 where he bids Abraham look up to the Heavens and if he could number the Stars of Heaven and the Sands upon the Sea-shore so shall thy seed be and Abraham believed God and it was accounted to him for righteousness This promise is quoted by the Apostle Paul as the Gospel covenant in Rom. 4.3 in opposition to the covenant of Circumcision intailed upon the flesh or fleshly line of Abraham For Circumcision was a Covenant in the flesh as the Apostle calls it which he also expounds in the 1. and 2. v. to be a Covenant of works but more of that hereafter only that which I would observe at present is that the Apostle confirms that Gospel promise in Genesis 12. and verse 3. and Genesis 15. and ver 5. to be the new covenant wherein was given through faith the Justification of Life excluding in this point the covenant of Circumcision called Works Rom. 4.1 2. and both these covenants are made with Abraham in Gen. 17. there you find the new covenant made with him to verse the 6. and from the 7.
Papists hold that the Ordinance of baptism conveith grace by the very work done which is so generally confuted by all Protestant Authors that it is not worth the speaking of p. 25. The Covenant of life not made to the seed of believers as coming out of their loins and therefore the baptism of infants drawn thence by a false consequence ib. Two Covenants the one of Works the other of Grace or the one Old the other the New p. 29. Why though the Covenant of Grace be absolute yet the promises are held forth under a condition p. 35. Faith the gift of God p. 36. Repentance the gift of God ib. The Covenant of grace obscurely delivered to our first Parents p. 37. The New Covenant not entailed upon any fleshly line p. 38. What is meant by the blessedness promised to Abraham and to his seed page 39. Circumcision proved to be no covenant of eternal life but a typical and carnal Covenant p. 42. How the word Everlasting is taken in the Law ib. First argument to prove Circumcision a covenant of works pag. 44. Second argument to prove Circumcision a covenant of works p. 48. The sealing use of Circumcision proved to be peculiar unto Abraham p. 53. An Appendix to the second argument to prove circumcision a covenant of works p. 55. Third argument to prove circumcision a covenant of works p. 57. Fourth argument to prove circumcision a covenant of works p. 60. Fifth argument to prove circumcision a covenant of works p. 61. Sixth argument to prove circumcision a covenant of works p. 65. Seventh argument to prove circumcision a covenant of works p. 70. To say that the covenant of grace is entailed on the flesh overthroweth the main fundamental points of our religion p. 71. The third General Head p. 84. Somewhat offered to prove that God presently upon the Fall made an outward carnal covenant entailed upon the flesh ib. Why the covenant of circumcision made to Abraham and his seed and not to others p. 88. To defend a covenant of life entailed on the flesh is virtually to deny that Christ is come in the flesh p. 93. None have right to the Covenant of grace but such aâ— are united to Christ by faith p. 94. Answers to such Scriptures as are alleged to prove the Baptism of Infants p. 101. An answer to that text Acts 2.39 p. 101. An answer to that text 1 Cor. 7.14 p. 105. An answer to that text Rom. 11.16 17. p. 110. An answer to that text 1 Cor. 10.1 2 3. p. 119. Faith made not Israelites capable of performing the Ceremonies of the Law p. 130. An answer to that Text Mat. 19.13 p. 132. An Exposition of that Text Gal. 4.21 p. 140. Why the Ordinance of Baptism is administred but once the Ordinance of the Lords Supper often p. 168. What things are essential to a particular visible Church p. 169. Vnbaptized persons not to be admitted into Church fellowship p. 172. The Commands of Christ must not be disputed p. 177. THE Doctrine of Baptism AND THE Distinction of the COVENANTS OR A Plain Christian Treatise explaining the Doctrine of Baptism and the two Covenants made with Abraham and his twofold Seed ACTS 2.37 38. Now when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the Remission of Sins and you shall receive the Gift of the Holy Ghost THese words of my Text have a special dependence upon the words foregoing in the Chapter The occasion of the words in the Text laid open for in the beginning of the Chapter you shall find that the Apostles and the Church were all with one accord in one place when the Day of Pentecost was fully come And according to the promise that Jesus Christ commanded them to wait for and that John had foretold of That one should come after him that should baptize with the Holy Ghost and with fire the which was at this time fulfilled for as the Author of the Acts here relates Suddenly there came a sound from Heaven as of a Rushing mighty wind and it filled all the House where they were sitting and there appeared unto them Cloven Tongues like as of fire and it sate upon each of them And they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Now this I understand to be the Baptism which John speaks of viz. that of the Holy Ghost and of fire which Christ should dispense as you may see was extraordinary and upon special occasion communicated to the Apostles they being now to give testimony of Christs Death Resurrection and Ascension The Lord in order to this work communicates to them the extraordinary Gifts of the holy Ghost and that in an extraordinary manner For here was outward signs which were cloven Tongues of fire resting on them and here was also the Holy Ghost with the extraordinary Effects of it as the inward things signified by the outward sign all which was I understand extraordinary for the fitting of these Apostles to that extraordinary work which God had to do by them First They were to be eye-witnesses of Christs Majestie in the flesh Secondly The Reasons why the Holy Ghost descended in an extraordinary manner upon the Apostles They were to be Master-Builders to lay a Foundation which all after Ministers to the end of the World were to build on they being Penmen of Scripture Thirdly They were now to overthrow all the Jewish Worship and all the Mosaical Administrations put to an end by Christs Death and to furnish them to this extraordinary work which Christ as an effect of his Session at the right hand of God pours down these gifts upon them as beforementioned this being noised abroad how they spake with other Tongues the multitude came together wondring at them and some thought they had been drunk but Peter standing up with the eleven began to lift up his voice to teach them And first The Contents of Peters Sermon to the Jews upon the descent of the Holy Ghost He proves by Scripture that these gifts of the Holy Ghost were formerly promised by the Lord and as an effect of his Ascension now given to them and he endeavours in this Sermon preached to prove First That Jesus was the Christ a man approved of God by Miracles and Signs that God did work by him amongst them Secondly He endeavours to prove by Scripture that he did suffer and dy according to the Counsel and Will of God Thirdly That he did rise again from the Dead which he from Scripture doth justifie And that in the fourth place God had exalted him by his right hand to be both Lord and Christ and he proves that by the visible gifts of the Holy Ghost which they did see and
undertaken to perform and to work in the Creature as further appears in Ezekiel 16. latter end For thus saith the Lord God I will even deal with thee as thou hast done which hast dispised the oath in breaking the Covenant Notwithstanding I will remember my covenant with thee in the day of thy youth and I will establish unto thee an everlasting covenant and as he saith afterward not by thy covenant but by my covenant so that which he calls thy covenant was that which they broke and therein dispised the Oath as he saith plainly holding forth that it was a covenant of works answerable to that in Nehemiah 10.29 They clave to their Brethren the Nobles and entered into a curse and an oath to walk in Gods Law which was given by Moses the servant of God In which case you may discern here was two covenants the one that God calls his covenant and another that was their covenant a covenant of works which they broke And likewise you have further the covenant of eternal life opened in Ezekiel 36.25 26 27. Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from your Idols will I cleanse you A new heart also will I give you and a new Spirit will I put within you and I will take away the Stony heart out of your flesh and will give you a heart of flesh and I will put my Spirit within you and cause you to walk in my Statutes and you shall keep my Judgements and do them Where you have as I said before this New covenant wholly lying on Gods part that he would first cleanse them from all their Idols and iniquities that he undertakes to give a new heart to take away the heart of Stone and to give them hearts of flesh And that he will give the soul his own Spirit and thereby came these to walk in his ways whom he calls to the obedience of his truth If they sin he binds himself to pardon their sins and to remember their sins and transgressions no more so that it is impossible that this covenant should be broke or that a soul shall ever miscarry that is once in this covenant as in respect of his everlasting estate And to this purpose David very eminently speaks in 2 Sam. 23. and 5. verse Although my house he not so with God yet he hath made with me an Everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow Where you have David setting out the Covenant of Grace and the mercies in it to be in all points perfect and sure And to this purpose the Prophet in the 55. of Isaiah and the third verse inviting souls and perswading them to come to Christ saith Incline your ear and come unto me Hear and and your souls shall live and I will make an everlasting Covenant with you even the sure mercies of David that is he will give a Soul those New Covenant mercies which are most sure no way depending upon any condition to be performed in the Creature but wholly upon the Lord as appears in Psalm 89.28 to the 37. ver My mercy will I keep for him for evermore and my Covenant shall stand fast with him his seed also will I make to endure for ever and his throne as the days of Heaven If his children forsake my Law and walk not in my Judgements If they break my Statutes and keep not my Commandments then will I visit their transgressions with the Rod and their iniquities with Stripes Nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing which is gone out of my lips Once have I sworn by my Holiness that I will not ly unto David His seed shall endure for ever His Throne as the â—un before me It shall be established for ever as the Moon and as a faithful Witness in Heaven Selah Now in these words you have the Covenant of eternal life made with Christ and his spiritual seed which David and his seed were types of which Covenant is a sure Covenant to all those to whom it is once made and to this doth the Author to the Hebrews allude when he saith in chap. 6.17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his Counsel confirmed by an oath That by two immutable things in which it was impossible for God to ly we might have strong consolation who have fled for refuge to lay hold upon the hope set before us Now in this Covenant before spoken to you have both the promise and oath here spoken of and here in this Covenant must needs be discovered the immutability of his Counsel because this is as David saith a covenant that is in all points perfect and sure and James in his Epistle alluding to these New covenant blessings or gifts saith Every good and perfect gift is from above and cometh down from the Father of lights with whom there is no variableness nor shadow of turning and that he doth here speak of the New covenant gifts doth appear in the next words he saith Of his own will begat he us with the word of truth that we should be a kind of first fruits of his Creatures Now consider well that in this covenant there is nothing that he requires but he ingageth himself to enable us to accomplish If he command to pray he promiseth to give his Spirit to help our infirmities If he command to walk in all his waies as you have heard he promiseth that he will put his Spirit in them to cause them to walk in his waies But some may object and say That we find the Gospel is held out upon Condition of Faith and Repentance Answer It is true Why though the Covenant of Grace be absolute yet the promises are held forth under a condition the promise of salvation and remission of Sin is held out with a condition to the world because it is Gods free mercy to work that condition in the hearts of his Elect by means of preaching and tendering of the Gospel and in them only But we are not to think that this grace of Faith and Repentance are any Qualifications that persons are to attain by their own abilities unto which the Gospel is tendred But in the new covenant the Lord undertakes to work the condition and to give the salvation tendred upon that condition also for saith he I will be unto you a God and you shall be unto me a people and in particular he saith He will put his Law in their hearts and in their minds will he write them and he will teach them to know him Now doubtless the Law of Faith and Repentance are here included according to those Scriptures Ephes 2.8 For by grace are you saved through Faith and
grace in Christ Jesus the Mediator without all condition of works to be fulfilled in the creature I shall make it clear That God no otherwise gives himself in the covenant of Circumcision but conditionally 1. Argument to prove Circumcision a covenant of Works which is the first argument that I shall use to prove the covenant of Circumcision to be a covenant of works not a covenant of eternal life because it is conditional what God promiseth to be or to give to Abraham and his fleshly seed in their generations it was upon a condition that Abraham and his seed should keep his covenant on their parties as clearly appears Gen. 17.7 8 to verse 14. where you find the Lord engageth himself to Abrahamn and his fleshly seed to be their God and to give them the whole Land of Canaan In that sense he would be their God to possess them of that good land and all the blessings of the same upon condition that they should keep his covenant on their part both he and his generation after him And the subject matter of the covenant that they should keep is That he should be circumcised and circumcise all born in his house and bought with money But though Circumcision only be here mentioned yet all the works of the Law at that time made known to Abraham are there included as the Apostle expounds it who best understood that Scripture Rom. 2.25 For Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy circumcision shall be made uncircumcision and so you have it Gal. 5.1 2 3. Stand fast saith the Apostle in the Liberty wherewith Christ hath made you free and be not intangled again with the yoke of bondage which in Acts 15. it is said Neither they nor their Fathers were able to bear but verse 2. Behold I Paul say unto you That if you be circumcised Christ shall profit you nothing for I testify again to every man that is circumcised that he is a Debtor to do the whole Law And so much is clearly held forth in Gal. 6.12 13. Where saith the Apostle As many as desire to make a fair shew in the flesh they constrain you to be circumcised only least they should suffer persecution for the Cross of Christ for neither they themselves who are circumcised keep the Law but desire you to be circumcised that they may glory in your flesh Where you may observe That for men to be circumcised themselves and not to keep the Law or otherwise to press it upon others the Apostle holds it to be absurd if withall they did not keep the Law that were thus circumcised And in the Text before quoted it is clear That Circumcision in the nature of it binds them over to keep the Law And to this purpose you find in Acts 15. There were certain Teachers that taught the Brethren That except they were circumcised they could not be saved Upon which the Apostles come together and in the 10. verse Peter saith Why tempt you God to lay a yoke upon the Disciples necks which neither our Fathers nor we are able to bear And what was this yoke but that they were to be circumcised and to keep the Law So that Circumcision was that which did comprehend under it the covenant of works or the yoke of bondage that Paul in Gal. 5.1 2 3. bids Christians stand fast in their liberty or freedom from that covenant or yoke of bondage which Jesus Christ had freed them from So that you may see that all the observation of the Law which we are set at liberty from by Christ Jesus his death was included in the Law of Circumcision So that in effect here you have the covenant Abraham as if God should say I will be a God to thee and to thy seed after thee in their generations to protect defend and deliver thee to bless thee and thy seed with the blessing of Canaan to bless thee and the fruit of thy womb in the Basket and in their store in all their outward blessings upon condition that thou and they will be circumcised and keep the Law Thus God makes a covenant upon condition So that if they fail on their part then he is left at liberty to fail on his part as that notable expression in Jer. 11.2 3 4 5. Hear the word of this Covenant and speak unto the men of Judah to the Inhabitants of Jerusalem and say thou unto them Thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded unto your Fathers when I brought them from the Land of Egypt from the Iron Fornace saying Obey my voice and do according to all these things which I command you so shall ye be my people and I will be your God that I might confirm the Oath that I have sworn unto your Fathers to give them a Land which floweth with Milk and Honey as appeareth this day Whence you may clearly observe That God gives himself to be their God and the blessing of Canaan upon condition that they would keep the Law So shall ye be my people and I will be your God Now you must mind that Abraham had a new covenant of life made with him when he was 75. years old Gen. 12.4 which was 24. years before this time that he had the covenant of Circumcision and his happiness with all his spiritual seed was and is in that absolute covenant confirmed of God in Christ which stands in force still to believers in all Nations But this covenant of Circumcision was conditional and not absolute therefore no covenant of life but a covenant of works 2. Argument to prove Circumcision a Covenant of works The second ground why the covenant of Circumcision must needs be a covenant of Works a Typical covenant is because it was a National covenant a covenant in the flesh as in Gen. 17.13 He that is born in thy house and he that is bought with thy money must needs be circumcised so my covenant shall be in your flesh for an everlasting Covenant To be sure such is not the covenant of grace to eternal life for that was confirmed of God in Christ as you hear to all Nations In thee shall all the Nations of the Earth be blessed Gen. 12.3 and in thy seed shall all the Nations of the Earth be blessed Gen. 22.18 as I have formerly spoken to But the Lord saith of this Covenant of Circumcision that it shall be in their flesh for an everlasting covenant It is manifest by the Apostle Paul that this is therefore a covenant of Works Rom. 4.1 2 saith he What shall we say then that Abraham our Father as appertaining to the flesh hath found for if Abraham was justified by works he hath whereof to glory but not before God These words are inserted by the Apostle Paul for the prevention of an objection that might justly be in the mind
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.
of works a poor creature truly interessed in that covenant might break it forfeit his interest and be cast out and rejected out of that covenant from amongst his people as is clearly confirmed in Isaiah 50.1 Thus saith the Lord where is the Bill of your Mothers Divorcement which I have put away or to which of my Creditors have I sold you behold for your iniquities have you sold your selves and for your transgressions is your Mother put away Now beloved a divorce argues a breach and forfeiting the covenant which the body of all Israel was in and we know all along the National covenant was that of Circumcision and they that know in the least measure the nature of the covenant of Grace cannot but know it to be such a covenant out of which a soul cannot be divorced from the Lord. But some may say There are many that are visibly in a covenant of Grace now under the Gospel and yet may be cast out from Gods people yet it followeth not but that it is a covenant of Grace and so then they might be visibly in a covenant of Grace and yet be rejected Answ Persons may now profess to be in Christ and so in a covenant of Grace by an outward profession but this being barely a profession and not in truth in them that profess the same they profess they were in that which in truth they never were For under the Gospel we have no infallible rule to know who is in the covenant of Grace and who not because we have only the confession of themselves who may deceive themselves and us But we have an infallible Rule to judge That Abraham Isaac and Jacob and the seed forward in their Loins or their generations were in this covenant of Circumcision and therefore it is a great mistake for any to evade what hath been said upon such a groundless objection Now consider That it is that great and faithful God that saith and professeth Abrabam his seed and family after him from Jacob forward were in this covenant with him But now it is only poor unfaithful Man hypocritical dissembling proud man that saith he is in the Covenant of life when it proves not so or when it visibly proves the contrary for Saints have a Rule to disown such But this is a most certain truth that God did never put a soul away and make a divorce between himself and any one Soul in a covenant of life and it is as certain that the whole Church of Israel were in reality and truth in the covenant of Circumcision as appears in Gen. 17.10 11. where Abraham and those born in his house are to be circumcised And so Psalm 105.9 10.11 which covenant he made with Abraham and his oath with Isaac and confirmed the same to Jacob by a Law and to Israel for an everlasting covenant saying Vnto thee have I given the Land of Canaan the Lot of your inheritance Now it would plentifully appear if further proof needed That God his own self testifyeth his making and entering into covenant with Abraham Isaac and Jacob and their seed forward therefore let no man please himself with such a poor groundless objection That the family of Israel were only visibly or in the judgement of Charity in the covenant of Circumcision as Hypocrites are now in the Covenant of Grace For there is nothing more clear than this that Israel were in truth and reality in the covenant of Circumcision expressed by the Mouth of God himself and nothing more certain that Israel were never all of them so much visibly in the covenant of grace For if it were necessary I could multiply places of Scripture to prove the most part of Israel visibly unbelievers living in those manifest fruits of the flesh as Drunkenness Swearing Lying Whoring Stealing Covetousness and palpable Ignorance without faith and knowledge shedding of blood All these notorious sins were constantly in the greatest part of the Church of Israel that they neighed as fed Horses after their Neighbours wives and were given to oppression and horrid Idolatrie All these sins being such manifest fruits of the flesh that such as live in them the Apostle saith cannot enter into the Kingdom of Christ and of God but are visibly the children of the Devil Therefore to say the whole body of Israel were visibly godly and so visibly in the covenant of Grace that is a most gross mistake they were really in the outward National covenant of Circumcision but not the generality so much as visibly in the Gospel covenant of life For it could not be denyed but that those Jews in the 8. chapter of John verse 30. and so forward were Abrahams children interessed in the covenant of works yet Christ is far from concluding their right to the covenant of Sonship the heavenly adoption but rather in that respect concludeth They are of their Father the Devil whose works they did they being Lyars as he was from the beginning and enemies to Christ as the Devil was therefore he excludes them from being the children of God so that the main mass of blindness and darkness lying upon mens minds is this they mix and confound the two covenants made to Abraham the one a spiritual heavenly covenant made to him as a Father of the faithful and to those only who walk in the steps of faithful Abraham and the temporal covenant of Circumcision to the seed according to the flesh frō Jacob forward and those joining themselves to that family So then in a word the covenant of Circumcision must needs be a covenant of works and not of eternal life because it might be broken which the covenant of eternal life cannot be 7. Argument to prove Circumcision a Covenant of works The seventh ground to prove the covenant of Circumcision not to be a covenant of Grace is That if we maintain the covenant of Circumcision to be a covenant of Grace to eternal life therein we overthrow many fundamental points of Religion which is a strong ground to prove it is not of Grace but an outward typical covenant For it is impossible that such understanding of Scripture which crosseth plain fundamental points of religion can be true Now for to give you some example for this First you must needs confess that the covenant of Circumcision was made to Abraham and his seed after him in their generations Gen. 17.7 from Isaac and Jacob forward So that being born in the house or Family of Israel or being bought with the money of one of the Israelites interessed a person in that covenant he coming forth of that line was born heir to that covenant and the privileges of the same Now consider To say that the covenant of Grace is entailed on the flesh overthroweth the main fundamental points of our Religion That the chief and precious privileges of the covenant of grace are adoption or Son-ship Justification and the inward work of sanctification all which privileges
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
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
like manner as for Example Cornelius and his family having a personal union with the Lord and communion with him before Peter preached to him and he not being an obstinate professed enemy against any Law of Christ but contrarywise saying to Peter We are here to hear what soever is commanded thee of God Therefore the Spirit of God falling down upon them they spake with new tongues and glorified God and Peter and the six baptized Brethren being with them no question did join in Spirit and heart in that present Spiritual service which Cornelius and his family did perform to God they none of them at that interim of time being baptized nor convinced that baptism was an Ordinance of God For till Peter had consulted with the Brethren he did not press baptism upon them And therefore we find that he did instruct them after a consultation which he had with the Brethren saying How should we forbid water that these should not be baptized that have received the Holy Ghost as well as we And Paul in like manner between the time that Christ had converted him and his comming to Annanias prayed and we find God owns a personal Communion with him in that prayer for Christ speaking to Annanias saith That Paul was a chosen Vessel for behold he now prayeth manifesting that he owned Paul in that service Now he being in a teachable godly frame though ignorant of baptism in prayer God had Communion with him In like manner I judge from these Scripture examples it is lawful for a baptized person to have fellowship in prayer or speaking with any such soul which he is perswaded of to be godly and that is not a professed enemy to any command of God But God hath not as we find ever had any Church-union or Communion with any Soul that was unbaptized and it is clear that the Ordinance of the Supper is committed to a Church yea to a Ministerial Assembly gathered according to Christs Commission Mat. 28.19 20. where I understand the order there binding is this First the Ministers should teach the Nations or make them disciples by teaching and then the command is Baptizing them what them such that are made disciples by teaching Thirdly the Command is to teach them to observe whatsoever Christ hath commanded what them is here meant but such as are made disciples and baptized teaching them to observe whatsoever I have commanded you and I will be with you to the end of the world that is he will be with a people first converted secondly baptized thirdly walking in the practical observation of all other administrations of Gods house as these eleven did and those they converted I say this his promise is to be with his people to the end of the World And this order is binding that as a Minister is commanded to baptize one made a Disciple and not any other so he is commanded to put them upon the practical observation of all his Laws and they only and till they are baptized they are not nor cannot be admitted into a visible Church to partake of the Supper of the Lord. And that this is the true meaning of Christ in the Commission appears by his Apostles Ministry and practice who by the infallible gifts of the holy Ghost were guided unfailingly thus to preach and practice as in Acts 2.37 38. with 41 and 42. verses First he teacheth them the Doctrine of Jesus Christ they hearing that were pricked at the heart and inquiring of Peter and the rest of the Apostles what they should do he saith Repent and be baptized every one of you See how he presseth the same order here as Christ doth in the Commission and afterwards in the 41. verse it is said So many as gladly received the word of God were baptized and the same day there was added to the Church about three thousand souls by Faith and Baptism and they continued in the Apostles doctrine and fellowship in breaking of Bread and prayer Therefore the way that Christ hath ordained is That souls should be joined or added to the Church by Faith and Baptism according to that word in 1 Cor. 12.13 We are all baptized by one Spirit into one body Now though the Spirit as the inward thing signified be here spoken of yet the outward sign is also included as might be by other Scriptures cleared Thus Cornelius his Family were converted then baptized before they were constituted a Church So the Gaolers and Lydia's and the Church of Samaria in Acts 8. were all gathered by faith and dipping And for a Minister to gather a Church any other way is to go not only in an untroden path but cross and point-blank contrary to the doctrine and practice of the Apostles therby slighting the Rules of Christ in the Commission by which the Apostles Doctrine and practice was guided and which all the Ministers of the Gospel ought to be guided by Why the Ordinance of Baptism is administred but once the Ordinance of the Lords Supper often But yet further the Ordinance of baptism is to confirm our Regeneration New birth and Union with Christ in his death burial and resurrection Rom. 6.3 4 5. with Col. 2.12 Tit. 3.5 and therfore is to be received but once as a man is to be regenerated but once and born but once and changed from death to life but once but that ordinance of God viz. the Supper is for Christians growth and increase of grace and of constant use to shew forth Christs death till he come and therefore to be received often Now it must needs be a profâ—nation of this ordinance of God to divert and cross the order and so the special intendment of God in them and that is to admit persons to that Ordinance which is principally for Christian growth before you have admitted them to that Ordinance which is for planting them into Christ signifying the confirmation or washing of Regeneration and the new birth and Union with Christ the true stock and root from whence all spiritual growth is to be expected Therefore Baptism must be the first Ordinance dispensed or administred after conversion before the Supper So that it would be a profanation of the Ordinances of God to divert their proper order end and use to which our holy and jealous God hath appointed them and it is a tender point for those that profess themselves friends to Christ the Bridegroom to be venturing to take his peculiar privilege or prerogative out of his hands as to order and dispose of his own order in his solemn worship contrary to his Commission I do judge such a man that hath not a tender conscience in such cases is in that much unlike Christ and shewes much carnality because as you have heard God will have the honor to direct his people both for the matter and manner of their worship and order of his house But again as you have heard before in Ephes 4.3 What things are essential