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
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
as with safety the party as to the manner may be drowned again and again See the instance of Naaman who dipped himself seven times in Jordan 2 Kings 5.14 To this sense of the word at least in this place both the Greek Latine and English Churches agree as is affirmed by able Authors Thirdly In that the phrase in which there is mention made of such an appointment of Christ is affirmed doth necessarily import such a thing and therefore when mention is made of baptizing which is commonly translated in or into suits with Dipping and not that Preposition which signifies with and so suits with Sprinkling And therefore it may be as well rendred I baptize you in Water and he shall baptize you in the Holy Spirit Mark 1.8 So it is rendred John did baptize in the Wilderness and in the River of Jordan ver 4 5. or that John was in the Spirit on the Lords day Rev. 1.10 And they were baptized in the Cloud and in the Sea 1 Corinth 10. and â— It may as well be rendred I baptize you or dip you into Water as it is rendred they were casting a Net into the Sea Mark 1.16 for which the words are affirmed to be the same and it would be too improper a Speech to say John did baptize with the Wilderness and they were casting a net with the Sea Fourthly That this appointment of Christ is by way of Dipping and not sprinkling appears In that for the resemblance and likeness hereunto the Israelites passing under the Cloud and in the Sea where the Egyptians that were their Lords and Commanders their Pursuers and Enemies that sought their destruction were drowned left behind and seen no more is by the Holy Spirit called a Baptism 1 Cor. 10.2 They were baptized in the Cloud Where observe It is not here rendred with the Cloud and with the Sea as in the other place Mark 1.8 with Water because it sutes with sprinkling although the word be the same But in the Cloud and in the Sea which sutes with Dipping or Over-whelming and so with the appointment of Christ they passing through the midst of the Red or bloody Sea on dry land which stood on both sides as a Wall and being under the Cloud as men in a carnal eye overwhelmed and drowned and yet truly saved and safe from their Enemies Fifthly That this appointment of Christ was not by sprinkling but by dipping or putting the person into or under Water appears by Philips baptizing the Eunuch It is said They went both down into the Water both Philip the baptizer and the Eunuch that was the person to be baptized and being there in the water Philip baptized or dipped him in that water as John did Jesus in the River of Jordan And it is said They descended or went down into the water so they ascended or went straight way up or out of the water see for this Acts 8.38 39. Mat. 3.16 Mark the expression And Jesus when he was baptized went up straightway out of the Water therefore he had been down in the water Sixthly That this appointment of Christ was not by sprinkling but by dipping or as it were a drowning appears in that John the Baptizer his work being to baptize remains in the Wilderness by the River of Jordan and afterwards in Enon near Salem and the reason that is rendred by the Spirit of the Lord why he abode there was because there was much water which need not have been if that appointment could have been performed by sprinkling and not by dipping See Luke 3.2 3. John 3. 23. Seventhly That this appointment of Christ was not to be performed by sprinkling but by dipping appears from the nature of the Ordinance it self for it is such an Ordinance as whereby the person that submitteth thereto doth visibly put on Christ Jesus the Lord and is hereby visibly planted into his Death holding forth therein a lively similitude and likeness unto his Death whereby only through faith he now professeth he hath escaped death and is in hopes to obtain life everlasting and so to have fellowship with him in his Death and to reckon himself dead with him to sin Sathan the Law and the Curse See Gal. 3.27 Rom. 6.2 3 5 7. 9. 1 Cor. 15.29 But the planting of a person into the likenesse of death is no way resembled by sprinkling but by dipping it is lively set forth and demonstrated Eighthly This appointment of Christs baptism is an Ordinance whereby the person that submitteth thereto doth hereby visibly and clearly resemble the burial of Christ and his being buried in respect of the old man the former Lusts and Corruptions like the Egyptians to be taken away and seen no more See Rom. 6.4 6. Col. 2.12 But sprinkling doth no way lively resemble the Burial of Christ or the person being buried with him as Dipping doth Ninthly This appointment of Christs baptism is an Ordinance whereby the person that submitteth thereto doth visibly and lively hold forth herein the Resurrection of Christ declares him whose life was taken away from the earth to be alive again who although he dyed and was buried yet was not left in the grave to see corruption but was raised again and behold he liveth for evermore And as hereby he holds forth the Resurrection of Christ so doth he also his own being planted in the likeness thereof so as to reckon himself to be in Soul and Spirit quickned and risen with Christ from henceforth to live unto God the Fountain of Life and Christ Jesus the Lord who dyed for him and rose again and so to walk in newness of life in this present world being also begot into a lively hope that in the world to come he shall be raised and quickned both in soul and body to a life everlasting See Rom. 6.4 5 8 11. Acts 8.33 35 36. Col. 2.12 1 Cor. 15.29 1 Pet. 1.3 But sprinkling doth no way lively resemble the resurrection of Christ or the Soul or bodies rising or being raised by him as the way of dipping doth Therefore this appointment of Christ was and still is to be performed by way of dipping or putting the person into or under the water and not by sprinkling Tenthly Dipping doth hold forth a conformity to Christ in his sufferings and afflictions as Christ saith I have a Baptism and how am I streightned until it be accomplished meaning his sufferings Now one end of Baptism is to represent Christs Sufferings and our Sufferings with him which is in a lively manner set out by dipping into water and therefore when the Saints do express their afflictions they do set them forth by being in the depths or in the deep waters as David in Psalm 130. Out of the depths have I cryed unto the Lord meaning deep afflictions and God saith in Isaiah 43.2 When thou passest through the Waters they shall not overflow thee meaning affliction and therefore a believer is to be dipped and plunged all
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.
unbelieving Jews the true fleshly seed of Abraham that the Apostle Paul affirms the contrary Acts 19.9 But when divers were hardened and believed not but spake evil of that way before the multitude he departed from them and Acts 13.45 46. But when the Jews saw the multitude they were filled with envy and spake against those things that were spoken by Paul contradicting and blaspheming then Paul and Barnabas waxed bold and said it was necessary that the word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of everlasting life Lo we turn to the Gentiles for so hath the Lord commanded us and v 50. the Iews stirred up the devout and honorable women and raised persecution against Paul and Barnabas but they shook off the dust of their feet against them and therefore Paul is plain in Rom. 11. saying That God had a certain number that were of the eternal election among the Iews those obtained right to the remission of sins and the rest were blinded and hardened but it should seem to be the general understanding of those that urge this Text for a covenant in the flesh That if they were the seed of the Jews though they were not called nor did not believe but were hardned in their continuance in unbelief yet this promise of remission of sins and the gift of the Holy Ghost belongs to them and this interpretation that this Text must have to defend a covenant in the flesh which I leave to any intelligent man to consider how greatly erroneous it is to affirm that the promise of the remission of sins belongs to the unbelieving and hardened children of the Iews that God hath nor nor doth call So that you may clearly see that the truth lyes in this text that the promise is to no more of Fathers nor children nor those afar off but such as God by his especial grace doth call to be the Sons of of God by faith An answer to that text 1 Cor. 7.14 Another Scripture made use of or rather abused and wrested to defend this error is 1 Cor. 7.14 The unbelieving husband is sanctified by the believing wife and the unbelieving wife is sanctifyed by the believing husband else were your children unclean but now are they holy whence is gathered by those of that opinion that this holiness is as they call it a federal holiness of a covenant holiness that is to say God having taken the believing parent with the child into covenant with himself the child is in this sense holy that is covenant-holy Now for the better understanding this Text I pray consider how and in what sense God takes persons into Covenant with himself and that as you have heard is two waies either he takes souls to himself in a typical covenant so he took Israel to himself in that covenant and in that sense they may be said to be separated from the rest of the World which separation of them from the rest of the World to himself is a holiness that the carnal Iew was only partaker of such a typical and legal holiness that people being separated from all other nations in the world to God in this covenant now the word holy signifies so much as separating or setting apart and in this sense the Vessels of the Temple were holy as also the Priests being by Law set apart from the rest of Israel to offer the bread of their God Now in the 2d. place there is also a new covenant or a covenant of life that God takes a people to himself which is to write his Law in their hearts in their minds to sanctify thē to justify them Now this internal holiness which God as an effect of that Covenant infuseth into the heart is only this new Covenant-holiness for there is no other holiness that relates to the new Covenant when the heart and the inward man shall be purified through faith And when the whole heart and affections are by the powerful work of Gods grace separated from sin and those vanities below to heaven and heavenly things this is the only holiness that the covenant of eternal life conveys to souls The Hypocrite may have this in appearance but the elect and chosen have this only in truth he puts no difference between us and them purifying their hearts by faith and he hath by one offering for ever perfected them that are sanctified Heb. 10. this sanctification of the Spirit and belief of the Truth goes alwaies together 2 Thes 2.13 Therefore it is impossible that this should be the meaning of the Text that all believers carnal seed are in a covenant of eternal life and so have their hearts purified and sanctified through the work of the Spirit and faith before they are born and in this sense are born holy I know no other sanctification the Scripture speaks of belonging to a covenant of grace and eternal life and for that external or typical holyness in an outward covenant it cannot be because that was abolished through Christs death as appears in Heb. 8.9 chapters therefore far be it from the Apostle to intend here the countenancing of any such erronious opinion as that every believers Child was by virtue of his first birth internally holy with that holiness of truth as the Apostle calls it Ephes 4.24 If you please therefore hearken to the true meaning of this text which is to this effect The Corinthians having sent several doubts and questions to the Apostle to resolve and answer as appears in the first verse of this chapter he answereth them particularly and it seems among the rest they had a Jewish question started grounded as we suppose upon Ezra 9. Deut. 7.2 where you find it was unlawful for a Jew to marry with a stranger therefore Ezra caused all those men that had taken them strange wives to put them away as not lawfully married because contrary and against the Law given to them therefore they were to put them away and the children born of them as illegitimate and unclean in an unlawful fellowship These Corinthians it seems did propound in writing to the Apostle this question whether such of them as had unbelieving husbands and wives yet reimaining in idolatry might lawfully abide with them in that fellowship in the marriage-bed and whether that fellowship were not unclean and unlawfull as in Ezra's time Unto this question the Apostle answers verse 12. To the rest speak I not the Lord. If any Brother hath a Wife that believeth not and she be pleased to dwell with thim let him not put her away and the woman which hath a husband which believeth not and if he be pleased to dwell with her let her not leave him But also might they say why is not our marriage fellowship unclean Therefore in ver 14. saith he The unbelieving wife is sanctifyed as the Geneva Translation hath it to the believing Husband or else were your children
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
the Priests looked upon him and behold he was leprous in his fore-head and they thrust him out from thence yea himself hasted to go out because the Lord had smitten him And Uzziah the King was a Leper to the day of his death and dwelt in a several house for he was out off from the house of the Lord. Thus you see the sad curse of God executed against such like inventions in the service of God that men set up in the room of Gods commands thereby justling out his Commands as the Scripture saith This is for a man to set up his Posts by Gods Posts and in a sense setting up himself in the place and room of God and flowes from abundance of Pride as here it is said of King Vzziah preceding this his sin his heart was lifted up to his own destruction Now most certain it is That man Moses was faithful in all Gods house as a servant in giving the Church then exact and perfect rules how they should serve God unto which they must not ad and from which they must not detract nor take away Diut 4.2 so Christ is every way as faithful over his house as a Lord Heb. 3.4 5 6. and rightly to this purpose is applyed that in Col. 2.8 with 20 21 22. For men to imbrace any worship to their God that they have not a rule for it is in that chapter condemned as will-worship and traditions of men and warily consider that it fosters men in a sinfull neglect of that holy and solemn Ordinance of Dipping believers Do not all our Protestant Authors in all their Disputations against the Papists defend that Faith and Repentance precede Baptism thereby confuting the Papists that Baptism is not to convey grace where it is not but to confirm Grace and strengthen it where it is and in that Catechism imbraced generally by all Protestants in the Common Liturgy in England this question being demanded What is required of them that are to be baptized The answer is Faith and Repentance which doth plainly manifest that it was the judgement of all those that were Protestants owning that Liturgy that none ought to be baptized but such as repent and believe not only so but that do confess faith and repentance because in Baptism there is as Peter saith The answer of a good conscience 1 Pet. 3.19 compared with Philip and the Eunuch Acts 8.38 If thou believest with all thy heart thou mayest Saith the Eunuch I believe that Jesus Christ is the Son of God So in Acts 19. it is said They came to the Apostle confessing their deads Now consider that this doctrine in all those times was defended that faith and repentance must needs precede baptism why because they concluded it a seal of the new Covenant and therefore where persons were not in a Covenant by Faith did in apposition to the Papists defend they had no interest in baptism Now let any soul that is not blinded with the subtilty of Satan and by means of the stumbling block of iniquity set up in his own heart as saith the Lord in Ezekiel 14.4 Let such I say judge how cross to this Doctrine they do practice that do baptize visible graceless and Christless children so far as any man is able to judge Object But some will say I grant this baptizing of children is a meer tradition and that not to be practised by Christians and I do believe in the primitive time Believers only had this Ordinance dispenesd upon them but I do conceive saith the Soul I have received the baptism of the Holy Ghost therefore I need not that Ordinance of Baptism by Water and the rather because I think that was Johns baptism and the baptism of the Holy Ghost being come hath put an end to that Baptism of water Answer Then you deny in Judgement any Ordinance of Baptism at all to stand in force which is be sure an upstart opinion exceeding cross to the Doctrine of Christ in his Gospel but let me as warily as I can answer this question First you do think it was Johns baptism it is true that John baptized or dipped into Water those that came to him confessing their sins and professing faith in him that should come after him But though it is true Johns baptism in this respect pointing out Christ to come is done away yet it is as true that the Lord hath afresh since his death and resurrection intituled this ordinance of dipping believers into Christ already come and fully exhibited in the flesh Matth. 28.19 20. with Mar. 16.16 and Peter after the Holy ghost was in that extraordinary manner powred down upon him according to Johns Prophesie to wit with cloven fiery tongues he doth after this by the direction of the infallible Spirit command all his converts that were prickt in the heart Acts 2.38 to repent and be baptized every one of them for the remission of sins and they should receive the gift of the Holy ghost Where you may see that this was baptism of Water that he commanded all that repent to submit to because the Holy Ghost as those extraordinary gifts was to follow to wit those gifts that Joel prophesied of And so in Acts 10. When Cornelius and his house had heard the word of God the Holy Ghost fell upon them and as an effect thereof they spake with new tongues and magnified God And then saith Peter to them of the Circumcision How should we forbid water that these should not be baptized which have received the Holy Ghost as well as we So that this great Apostle was so far from this opinion that he urgeth the contrary that because they had received the Holy Ghost and that in the extraordinary gifts thereof which John foretold Christ should baptize them with saith he How shall we forbid water plainly holding forth that it is baptism by water that he here is speaking of and in which verse 48. he commanded them to be baptized in the name of the Lord Jesus because they received the Holy Ghost therefore they must not be denyed that Ordinance of baptism by Water clearly holding forth that the enjoying the Holy Ghost was so far from being an argument why souls should not be baptized with water that it is an argument that they ought to be baptized more especially and this appears in Paul after his conversion which I understand was wrought by Christ immediately For saith he to Annanias Behold he is a chosen vessel to me for he now prayeth therefore say I he was now converted as to the inward work of faith changing his heart But when Annanias came to him he laid his hands upon him and there were two effects of this his laying on of his hands He received his sight and was filled with the Holy Ghost and he arose forthwith and was baptized that is to say after he was filled with the Holy Ghost he arose and was baptized in water Acts 9.17 18. compared with Acts 22.16
When Paul had received the holy Ghost Annanias saith And now Paul why tarriest thou Arise and be baptized for the washing away of thy sins calling upon the name of the Lord. Observe that Annanias had an immediate extraordinary commission from Christ by vision to come with the message to Paul and Christ in a vision bids Paul go to Annanias and he should tell him what he should do and Annanias according to that Commission of Christ upon his being filled with the holy Ghost commands him to be baptized And this agrees with the Covenant of grace in Ezekiel 36.27 where the Lord saith I will put my Spirit in them and cause them to walk in my way and Ezek. 11.19 I will give them one heart and will put my Spirit within them and will take the stony heart out of their flesh and will give them an heart of flesh that they may walk in my Statutes and keep mine Ordinances to do them and they shall be my people and I will be their God Where you may see that God is so far from giving his Spirit to the end that souls should plead thereby freedom from the practice of those commanded Ordinances of Christ that on the contrary it is the end why God gives his Spirit to enable and to cause them to walk in his way and in his Ordinances and in particular baptism And observe the Apostles have not left us a bare example only that they did baptize after that Christ powred out the Holy Ghost and that by the authority received from heaven but doth command it as you have heard to all that repent and believe and to all that receive the holy Ghost to submit to it But again the Baptism of the Holy Ghost and fire that John foretold of it is clear was extraordinarily given upon an especial ground and reason fulfilled in Act. 2. The Holy Ghost falling down in fiery Cloven tongues in the sight and view of the bodily eyes which was that outward sign and that clear light and fervent zeal and love they had in uttering the wonderful things of God in variety of strange tongues was the inward thing signified So that herein the baptism of the Holy Ghost was an outward sign and an inward thing signified but there is now no man in the world hath this baptism only it is true that the Spirit in the saving gifts of faith repentance and the like is held to be essential to the Ordinance of Baptism of water and must be joined together with it without which it cannot be said to be an Ordinance of God there must be the inward grace as well as the outward sign This Baptism that the Apostle according to Christs Commission hath left a standing Command for cannot be Johns baptism his holding forth Christ to come baptizing them in that doctrine But in this we baptize persons in Christ already come and fully exhibited And though it may be objected that the Apostles practiced some things that were abolished as the circumcising of Timothy and the like We also say that as they practised it among the Jews so the Apostle Paul to the Gentiles saith if they be circumcised Christ should profit them nothing but they were faln from grace and we never find that circumcision was practised among the Gentiles that were void of all Religion before they taught them It is evident in the new Tastament that Circumcision is abolished as part of the Mosaical Covenant and yoke of bondage Gal. 5.1 2 3. but the case in baptism is clean otherwise Whereas you hear the Apostle did press Cornelius his family to be baptized who was a Gentile never acquainted with Johns baptism nor wedded to such a doctrine as that whereby we should think that Peter did baptize them to condiscend to that error or weakness in their minds Again he doth not only simply baptize them as a Liberty that might be done or not done but commands them to be baptized and so doth as you heard before he did in Acts 2. and it cannot be said that the Apostles commanded any duty to be done with a promise of blessing to the right performance of the same after the Holy Ghost came down upon them but it must needs be a solemn standing Ordinance of God that every soul upon pain of the guilt and rebellion against Christ his head and King ought to be subject unto But this of Baptism hath as aforesaid many standing Laws left in holy Record speaking to all that believe and repent promising remission of sins and salvation to the right performance of the same which proves it to be a standing Ordinance of the new Testament And truly with the same reason Souls may affirm that Christ ceaseth to be a Mediator as to hold the Law of dipping believers ceaseth so much and no less is affirmed by the Soul that saith the Ordinance of baptism is an expired Ordinance he may as well say Christ is expired and abolished as a a fleshly form as some have had the confidence to say For as in the time of Moses Ministration till there was a change of the Priesthood there could not be a change of the Law no more now except there be another Christ and Saviour come or another Priesthood instead of this Priest and Minister of the New Testament assure your selves there can be no change of this Law as in Heb. 7.12 18. Therefore such as pretend to profess Christ to be their Saviour that came of the seed of David and the same persons deny and slight this fundamental Ordinance of Baptism they do therein testify that they reject Christ in their heart as abolished and have got some pretended fancy-Christ instead of him It is utterly inconsistent with the Faith of the Gospel and with true Religion to hold baptism and the Supper two solemn Ordinances and Symboles of the new Covenant to be abolished for in Ephes 4. the Apostle pressing there a visible Church-union layes down the main things wherein that union consists called saith he by one hope of their calling one Spirit one Lord one Faith one Baptism this one Baptism cannot be meant the Spirit because the Spirit is mentioned distinct but baptism here must needs be meant that standing solemn Ordinance of God commanded to every one that believes Now the Apostle pressing here a Church Union doth mention these particulars that are essential to a visi lâ— Church-union without which they could not walk together if not in these things agreed and where a people in all these particulars are one no other thing coming should make a breach of their union Object But some other souls will object and say That Believers baptism is an Ordinance of God and he thinks they do well that are drawn out to practise it by a power from God But saith the soul I want a divine power upon my heart drawing me out to the practice of the same and that is the let and hinderance in me Answ This objection
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