The Doctrine of Baptism, Text (3 of 3)

The Doctrine of Baptism · Text (3 of 3)

p. 120This 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, p. 121Gal. 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 p. 122Law 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 Teachers perſwaded the Gallatians to be a Covenant of life, and that they could not be ſaved without it, which covenant the Apoſtle Paul called the fleſh, in Gal. 3.3. meaning that Covenant which God had eſtabliſhed in their fleſh for an everlaſting Covenant, as he ſo calls it, Gen. 17.13. This ſhall be my Covenant in your fleſh, ſaith the Lord, for an everlaſting Covenant; Therefore ſaith Paul in Rom. 4.1. What ſhall we ſay that Abraham our Father as appertaining to the fleſh hath found; if Abraham were justified by works? Mark his Expoſition of that Covenant, appertaining to the fleſh to be a Covenant of works, which in …e 10. verſe he clears to be Circumciſion, in oppoſition to that Goſpel promiſe, which Abraham had before he was circumciſed, and ſo he doth all along in that Chapter. Herein the 3. of Gal. he doth ſet the Covenant of grace p. 123and that of works in oppoſition, the one he calls the Spirit, the other fleſh, which he moſt evidently explains in Chap. 5.1, 2, 3. where ſaith he, Stand faſt in that liberty which Christ hath made you free, and be not intangled again with the yoake of bondage.

Here obſerve again, that he calls it as Peter doth Acts 15.10. a yoke of bondage, which is evident that they were ſet at freedom and liberty from as that which was aboliſhed, and they freed from as a yoak, which neither they, nor their Fathers were able to hear, as appears in Gal. 5.1, 2, 3. Behold I Paul ſay to you, if ye be circumciſed Chriſt ſhall profit you nothing: Nay in v. 3. For I teſtify to every one that is circumciſed, that he is a Debtor to do the whole Law, and in ver. 4. He ſets it in oppoſition to the covenant of grace, and this is explained more in Gallatians chap. 6.12, 13. verſes.

Now all this conſidered, you may clearly ſee the Covenant of Circumciſion made to Abraham and his ſeed in their Generation, that he would give them Canaan with the bleſſings thereof, and in that ſenſe, be their God, to protect preſerve and externally to privilege them with the means of grace, and tenders of the Goſpel, and the external bleſſings of Canaan, upon condition they would be circumciſed and keep the Law.

All theſe things are typical, this deliverance out of Egypt, typing out the deliverance out of Hell. That temporal Iſrael after the fleſh, that p. 124were redeemed out of Egypt, typed out the ſpiritual Iſrael that were redeemed out of the ſpiritual bondage, and (as before hath been ſaid) Moſes then a temporal Redeemer, Mediator or Saviour, typed out Chriſt the ſpiritual Mediator and Saviour, therefore in the 1 Cor. 10.6. The Apoſtle tells us, theſe were our figures or types.

So this being premiſed, we have the ſenſe of the Text here plain, that as the ſpiritual diſciple or Iſraelite when he believes and confeſſeth his faith, thereby ſhewing his intereſt in Jeſus Chriſt, is baptized into Chriſt Jeſus the Mediator of that Covenant, which he is in by faith.

So the temporal Iſrael by birth, or being bought with money, or cohabitation in that family of Iſrael, comming to have a right to the Covenant of Circumciſion, whereof Moſes was the Mediator, they were likewiſe baptized unto Moſes, in the Cloud and in the Sea, that being as real a confirmation to them of the temporal deliverance from Egypt into Canaan by the hand of Moſes, as our baptiſm is a confirmation to the ſpiritual Iſrael of their ſpiritual deliverance by Jeſus their Mediator from death and condemnation to eternal life.

And whereas the Apoſtle calls that meat ſpiritual meat, and that drink, ſpiritual drink, he here ſpeaks figuratively, as before affirmed; Not that the Manna eaten by the whole Nation of Iſrael, was in it ſelf ſpiritual, but it was p. 125a figure of the ſpiritual bread, therefore Chriſt ſaith to the Jews in John 6.32, 33. Verily, verily I ſay unto you, Moſes gave you not that bread from heaven, but my Father giveth you the true bread from heaven. Obſerve that word Giveth, not did give, but giveth for the bread of God is that which cometh down from heaven, and giveth life to the world.

And therefore ſaith he, My Father giveth you the true bread from heaven, that is, the ſubſtance of that ſhadow; and ſo that rock was Chriſt, meaning a figure or type of Chriſt.

What is all this, Beloved, to the proving of a Covenant of life, running in the fleſh, either then or now, to the Gentiles under the Goſpel? ſeeing it is clear, that all theſe Ordinances (as the Apoſtle calls them Heb. 9. Carnal Ordinances) did type out, or figure out, ſpiritual and ſubſtantial things. For their ſacrifices for ſin, typed out Chriſt, but they were not Chriſt, and their typical remiſſions, which they had by their ſacrifice, That remiſſion I ſay, which the whole body of Iſrael had by offering up their ſin-offering can be underſtood to be no other but typical.

A man might be under that typical Remiſſion, and yet ne under the wrath of God and be damned, and a poor Gentile, at the utmoſt part of the Earth▪ believing as Rahab did in Canaan, as truly juſtified, though he had none of this typical remiſſion, and none of theſe before mentioned figures, ſo that we conclude p. 126the whole Nation of the Jews had not a covenant of eternal life in the fleſh made unto them, though they had a temporal typical covenant, as I have all along called it, that is, conſiſting of ſuch Laws and privileges that had not Chriſt in them, but did point at him to come; therefore they are called in Heb. 9. Patterns of Heavenly things, but not the very things themſelves. They are called by the Apoſtle, Beggarly Elements or Rudiments of the World, or a School-master to lead to Chriſt. The Jews literal obedience to the Law, typing out the obedience to faith, Deut. 30.12, 13, 14. with Rom. 10. from v. 6. to the 10. ver.

Now, beloved, the literal obedience in it ſelf performed by the carnal Jew, though it figured out the ſubſtantial obedience, viz. faith in Chriſt, and though the Reſt in Canaan, typed out the ſpiritual Reſt in Chriſt, yet I hope no man will be ſo abſurd, but he will confeſs, that this litteral obedience, it was not the ſpiritual obedience, and that this reſt in Canaan it was but a ſhadow of that reſt in Chriſt, not the very reſt it ſelf.

But ſome may ſay ſo of baptiſm, and the Supper, that theſe are the ſigns of inward and ſpiritual things, but it doth not follow, that theſe are the ſpiritual things.

Beloved, Obſerve warily, for here lies the ground of this great miſtake, the want of diſtinguiſhing between theſe figures that type out Chriſt to come, and theſe Sacramental ſigns, p. 127that do confirm and ratifie his being already come.

Thoſe typical ſigns and figures then, which typed out Chriſt to come, did properly belong to that typicall ſeed the body of Iſrael, that typed out the ſpiritual ſeed to come.

But now theſe ſigns, I ſay, theſe Sacramentall ſigns that are inſtituted ſince Chriſt came, for the confirming he is come, theſe belong only to the ſpiritual ſeed, in whom Chriſt is come already dwelling in their hearts by faith.

Therefore as Chriſt is a ſpiritual and ſubſtantial Mediator of a Subſtantial and ſpiritual covenant, ſo theſe ſpiritual Adminiſtrations of the ſpiritual covenant, belong only to ſuch as are in Chriſt, and this new Covenant by faith, and that have Chriſt dwelling in them, as hath been before in the former part of my diſcourſe, manifeſted.

In the new Teſtament, Faith and Repentance, are required of them that are to be baptized, Here is Water what letteth? If thou believeſt with all thy heart it is lawful, Acts 8.38. implying it was unlawful to baptize any, that did not believe with all their heart, at leaſt in profeſſion. And ſo when Chriſt diſpenſeth the Supper. He commands it to be received by his Diſciples, Matth. 26. He ſaith to his Diſciples, take eat, and he ſaid to his Diſciples, Drink ye all of this, and Paul ſaith, Examine your ſelves and ſo eat of this bread, and drink of this Cup.

If you will not ſhut your eyes againſt the p. 128light; there is nothing more plain than this, That thoſe adminiſtrations, under the old covenant, did not require ſuch qualifications, as are eſſentially requiſite to be found in the perſons, that muſt partake of theſe ſubſtantial ſigns of the new Covenant.

As for Circumciſion, it was not neceſſary for all that were circumciſed, to believe and repent, or to have faith in Chriſt, or to be converted and made Diſciples by preaching, as neceſſary Qualifications to partake of the Ordinances. But the inſtitution in Gen. 17.13. ſaith, All born in thy houſe, or bought with thy money; though never ſo ignorant, carnal, or have never ſo wicked parents or parentage, yet ſuch ought to be circumciſed, this inſtitution running upon that family.

But baptiſm is a confirmation of our Regeneration already wrought in us, and our new birth, and our union with Jeſus Chriſt by faith, and therefore belongs only to them, where this Regeneration is, to them that are born again of Water, and of the Spirit, and ſo the Paſſeover was to be partaken of by the carnal Iſraelite after the fleſh, viz. the captive, the ſlave bought with money, Heathen, Black Moor, or of the Canaanites; but the Lords Supper only belongs to Diſciples able to diſcern the Lords body by faith, without the which they bring Judgement upon themſelves, and make themſelves guilty of the body and blood of the Lord, except they are able to examine themſelves, p. 129Let a man examine himſelf, and ſo let him eat of that Bread, and drink of that Cap. So that which the Apoſtle drives at in this chapter, is this principally, that as the temporal Iſrael who were the Church of God then privileged in that temporal Covenant upon their falls and ſins, were by God viſited and corrected, to ſhew to all the world, that he would not countenance ſin in them, without ſad reproof, ſo he concludes in this alſo, the Goſpel-Church profeſſing the covenant of grace, and enjoying the privileges thereof, they ſhould not eſcape if they turn aſide from God, and ſin againſt him without checks, reproofs and ſad admonitions from him, and here lies the ſcope; and the rather might ſuch caution be given to Goſpel churches, becauſe they were in a covenant of Grace onelyonly by a viſible profeſſion, and therefore may poſſibly receive the greater danger by ſin if their profeſſion ſhould not be right and ſaving.

Object. But ſome may object, That there were ſome precious Saints then in the Old Testament, and do you think that they did not perform the Ordinances with ſpiritual hearts?

Anſw. No queſtion ſuch did, as it is ſaid of Abel, By faith he offered a more excellent ſacrifice than Cain.

Duties performed from faith with an eye to Chriſt were then acceptable, when ſo performed, though ceremoniouſly, and ſuch duties relating meerly to the covenant of works.

Only I would have you to obſerve, that the p. 130carnal Iſraelite was without faith capable to perform every ceremonial Law,Faith made not Iſraelite capable of performing the ceremonies of the Law. required by the old covenant according to the expreſs tenor thereof, as truly as the believer.

So in no wiſe can it be ſaid of the duties relating to the new covenant, either then or now; as repentance, ſpiritual prayer, thankſgiving, and divers other duties perpetually at all times, and univerſall to all Saints: I deny that the carnall Jews were capable of the true performance of theſe, I mean as to anſwer the Rules or Inſtitutions given. For if you look to the Catechiſm in the Common Prayer Book, you ſhall find that it was a maxim, received by all that own that Liturgy, That no leſs than a profeſſion of faith and repentance, was required of them that were baptized.

Whence obſerve, they thereby confirm the doctrine that I have been all this while pleading for, that none but ſuch as have Faith and Repentance in their hearts, and do profeſs the fame ſhould be baptized.

Object. But may ſome ſay, Did not ſome bring their freinds to Christ to be healed, and Chriſt ſeeing the faith of thoſe which brought them healed them? And if they believed for others, to the healing of their bodies, why not alſo then for the ſaving of their ſouls?

Anſw. This is directly the Papiſts Argument, with which ſome do cloſe rather than part with their Idol. But to ſpeak to this more particularly, There is nothing more plain, than that God p. 131did give gifts of healing to many, as that the faith of one contributed to the healing of the body of another, as their Servants and children, as in the caſe of the Centurion, in Matth. 8.7, 8, 9. verſes, and Jairus the Ruler over the Synagogue.

But this is no way to prove that one man ſhould come to have union with Chriſt, and ſo to have juſtification and eternal life by the faith of another.

For in this caſe the Prophet ſaith, The juſt ſhall live by his faith, Hab. 2.4. Rom. 1.17. And he that believes not is condemned already, that is, every individual he that believes not, ſhall be condemned, and he that believeth ſhall be ſaved, but ſome do bring in that text in the 7. of the Hebrews, that Levi paid tyths in Abraham, therefore why ſhould not ſouls believe and repent in their believing Parents, as well as Levi paid tythes in his believing Father Abraham.

It ſeems to me, that this Act of Abraham was performed as a publique perſon, in his paying Tythes to Melchiſedeck, herein repreſenting his Poſterity; but not ſo in all the reſt of his Acts; It doth not follow, that he believed and repented for all his poſterity: for this were a notable ground indeed for Papiſts implicite Faith.

We know that Adam in his fall, did act ſin as a publique perſon, in which all mankind are ſaid to ſin, Romans 5. But it doth not follow, that all the future Acts that Adam committed, he did perform as a publique perſon, for if all the poſterity of a believing perſon ſo many generations p. 132to come, as Levy from Abraham; did believe and repent in their believing parents; then there is no ground to oppoſe, that all the world at this day are believers, becauſe they were all in the line of believing Noah, he being the father from whence all the world did proceed that are now living this day.

And again obſerve, that if the Covenant of life belongs to all believers ſeed, then we need not want for Church-members; becauſe all the world are the children and off-ſpring of believing Noah, and this argument carries the right of Covenant to all the world, being the children of a Believer, viz. Noah.

An anſwer to that text Mat. 19.13.Matt 19:13Further, ſome bring that in Matthew 19.13. There were brought unto him little children that he ſhould put his hand upon them and pray, and the diſciples rebuked them, and Jeſus ſaid, ſuffer little children and forbid them not to come to me, for of ſuch is the kingdom of God; and he laid his hands on them and departed.

In Mark 10.13. thus, And they brought young Children to him, that he ſhould touch them, and his Diſciples rebuked them that brought them, but when Jeſus ſaw it, he was much diſpleaſed, and ſaid unto them, Suffer the little children to come unto me and forbid them not, for of ſuch is the kingdom of God; verily I ſay unto you, whoſoever ſhall not receive the Kingdom of God as a little child, ſhall not enter therein.

From hence would ſome maintain a covenant of eternal life in the fleſh, for that end they bring p. 133this Text, but let us examine what the meaning of it may be.

Firſt, whoſe children they were, that were brought to Chriſt, doth not appear, its probable they were the ſeed of Abraham, but what their mediate parents, whether believers or wicked perſons doth not appear certainly, but by the former diſcourſe in the chapter, it ſhould ſeem they might be wicked and ungodly perſons, for there were ſuch mentioned before that tempted Chriſt, and aſked him queſtions.

The next thing is, for what did they bring theſe children unto Chriſt? moſt certain not to baptize them, becauſe Chriſt it is ſaid, baptized not, but the Diſciples, John 4.2. What then were they brought to Chriſt for? One Evangeliſt ſaith, He took them in his arms and bleſſed them, another ſaith, He laid his hands on them and prayed.

All which conſidered (in my judgement) it doth probably appear, they were brought to him to be healed of ſome diſeaſe, it being uſual in thoſe daies that by prayer and laying on of hands, they did heal the ſick.

But the main expreſſion in the Text, to be noted, is this, That of ſuch are the Kingdom of God.

From theſe words ſome gather, that all the children of believing parents, do belong to the kingdom of God, and if to the Kingdom of God, then to all the privileges of that kingdom.

But (as you have heard) it will be very doubtfull, p. 134whether theſe children, had any believing parents to the fifth or ſixth degree, for of ſuch is the Kingdom of God, ſaith the Text, the which we muſt underſtand thus; That all the children born of the body of Believers, and that when little ones in arms, do belong to the kingdom of God, if you will make this text to countenance that error of the covenant in the fleſh, the which is erroneous, as appears, in that the greateſt number of believers children, never belonged in that ſenſe to the kingdom of God, for Adam had a Cain as well as an Abel, Noah had a Ham as well as a Sem, Abraham had an Iſhmael as well as an Iſaac, Iſaac had an Eſau as well as a Jacob. And ſo I might mention all the Scriptures, wherein in like manner God doth as well bring forth the generation of the wicked out of the godly, and the generation of the elect, out of the line of the wicked, indefinitely.

But if by Kingdom of God, be meant that condition or ſtate, that men are intereſſed in, by virtue of a Covenant of eternal life, and that believers children ſhould by birth and generation belong to it, then this fully croſſeth that doctrine of Chriſt to Nicodemus, Joh. 3.5. as was formerly ſpoken to.

Object. But ſome may ſay, Its poſſible that ſuch a little child may believe, becauſe in Matthew 18. 3, 4, 5, 6. verſes, it is ſaid, We ſhould not offend ſuch little ones that believe.

If you grant that ſome children, when little p. 135do believe, and therefore belong to the kingdom of God, to that I aſſent, let them be whoſe children they will, whether of Believers or Infidels.

If they believe they are in Chriſt, and ſo intereſſed in the Kingdom of God.

But what makes this, for the covenant in the fleſh of carnal unbelieving ſeed?

Again, If by Kingdom of God ſhould be underſtood, the Jewiſh ſtate or Church, and children here underſtood for children of that Jewiſh nation; then in that ſenſe it is true, that all the children born in the Jewiſh Church by virtue of their birth in that family or nation belonged as members to that National Church, being intereſſed in the Covenant of Circumciſion, which was the national covenant, and the privileges of the ſame, and were by natural birth intereſſed therein.

Anſw. But the true and proper meaning of the Text appears plain to be here in Mark 10.13, 14, 15. compared together, for when he had in the 14. verſe ſaid, Of ſuch belongeth the Kingdom of God in verſe the 15. he preſently ſaith, Verily I ſay unto you, whoſoever receiveth not the kingdom of God, as a little child, ſhall not enter therein, this I ſay interprets theſe words before, Of ſuch as the kingdom of God; that is, of ſuch like in grace, as theſe be by nature, ſuch ſouls that are by Gods grace, ſubdued and brought into a child-like frame of ſpirit, they only are ſuch as are of the kingdom of God, as for example.

p. 136When the Diſciples reaſoned who ſhould be greateſt among them, Chriſt ſet a little child as a patern of humility, innocency, and harmleſneſs.

And alſo ſaith the Apoſtle, Be you children in malice, and old men in underſtanding, 1 Cor. 14. and ſaith Peter, As new born babes deſire the ſincere Milk of the word, that ye might grow thereby 1 Pet. 2.….

And ſo as there is a parity held forth, between a man and his wife, and Chriſt and his Church, ſo in Scripture there is, between a child in nature, and a child in grace, as the natural begetting, the ſpiritual begetting, alluding to that, there is the natural birth and the ſpiritual birth held forth, by that ſucking of the Mothers breaſt, and by ſucking of the breaſt of Gods word.

A little babe we know in nature will truſt to his parents, ſo the new born babe will truſt in Chriſt; if the natural babe want any thing it will go to its parents and ask them for it, ſo muſt a new born Babe make his requeſt known to God in all his Wants; If any thing hurt a babe, he will cry, and make his complaint to his Father; So the child of God, if any ſtreight oppreſſeth him, he cries to God his Father; The natural child, will imitate his Father and his Brethren, ſo the new born babe imitates God the Father and Chriſt, and the reſt (as it were) of his brethren; the new born babe when young, a little will content it, ſo p. 137ſhould the new born babe in grace, be in all conditions and ſtates content.

And this I underſtand, to be the proper meaning of this place, Of ſuch is the Kingdome of God, that is, of ſuch ſouls, that are ſpiritually qualified by Gods grace, anſwerable to little children in nature, Mat. 18.1. to 6. of ſuch godly new born heavenly babes, is the kingdom of God.

And this Expoſition agrees with the right ſcope of the place, and the true analogy of Faith.

And therefore I would have you ſeriouſly to conſider, that this covenant of grace in the fleſh, the whole word of the Lord diſclaims it, and will give no countenance to any ſuch notion, ſo deſtructive in its conſequence, to the truth of God (as you have heard before.)

Object. But ſome may object and ſay, But this which you call a Covenant of Works, conſiſting of Temporal promiſes, and alſo Laws and Statutes, you are not to underſtand that to be a diſtinct covenant from the Covenant of eternal life, but a form of Adminiſtration, that the Covenant of Grace was then adminiſtred in. And the carnal children were not then intereſſed in the main privileges of the Covenant, as Adoption and Justification, but the outward promiſes and privileges only made to their Fathers.

Anſw. I know this objection ſome do bring, p. 138which if it be well weighed, is inconſiſtent with their own arguments.

For if this objection be true, then was there no covenant made to Abrahams ſeed, but onelyonly an adminiſtration of a Covenant. And therefore ill do they affirm, that the covenant was made to them, therefore the adminiſtration. But this doubtleſs is falſe, and this objection (as I ſaid) is falſe and groundleſs, as appears by ſeveral expreſs teſtimonies in Scripture which doth evidently prove two diſtinct covenants, as for example.

Saith God in Geneſis chap. 17. and verſe 7. And I will eſtabliſh my Covenant between me and thee, and thy ſeed after thee in their Generations, for an everlaſting Covenant, to be a God to thee, and to thy ſeed after thee.

Where obſerve, that the Lord doth not ſay, that he will eſtabliſh an adminiſtration of the Covenant, with his ſeed in their generations, but his covenant, and Abraham and his ſeed, muſt keep his covenant; and in verſe the 13. this my covenant, ſhall be in your fleſh, for an everlaſting Covenant, not this adminiſtration of my Covenant, ſhall be in your fleſh; and ſo in Hebr. the 8.6, 7, 8, 9, verſes. But now hath he obtained a more excellent Miniſtery, by how much alſo he is the Mediator of a better Covenant, which is establiſhed upon better promiſes.

Mark, (as I have before ſhewed at large) here p. 139were two covenants, the one upon better promiſes, the other upon worſe promiſes; which muſt needs be underſtood temporal bleſſings, and deliverances, and privileges; Therefore he ſaith, they ſerve unto the Example and ſhadow of heavenly things; and in verſe the ſeventh, if that firſt Teſtament had been faultleſs, there ſhould have been no place ſought for the ſecond. And in the nineth verſe he ſaith, that the old covenant they continued not in, therefore God regarded them not; and in verſe the 12. in that he ſaith, a new covenant, he hath made the firſt old. Now that which decayeth, and waketh old, is ready to vaniſh away; which Scriptures do evidence as clear as the Sun at Noon day, that there was a real covenant made with the Jews, made before with Abraham, but committed to the Church in writing by Moſes, when he led them out of Egypt, and this Covenant they brake, ſaid Jeremy chap. 31.32. and here the Apoſtle ſaith, they continued not in it, and the laſt verſe ſaith, it was made old, and therefore vaniſhing away; and in Hebrews 9. there the Apoſtle calls this old covenant, that contained in it ſhadows and paterns of heavenly things, the firſt Teſtament wherein the Apoſtle in verſe 17. and forwards, doth ſhew there were two Teſtaments, the one confirmed by the blood of Bulls, the other confirmed by the blood of Chriſt. And if this were not p. 140true, then moſt falſly do ſuch affirm, the covenant was made with Abrahams ſeed, therefore the privileges, if Abraham lineally had no covenant made with them, but only an external and outward Adminiſtration and Privilege, &c.

Upon that ground there was no national Covenant at all made with Iſrael, but only an outward adminiſtration, and that being granted to be Ceremonial, except you can prove another Ceremonial adminiſtration as carnal, as that adminiſtration was, now in force, there is not the like ground why carnal and unbelieving children ſhould have any ſhare in it.

But that there were two covenants is moſt evident,An Expoſition of that text, Gal. 4.21. &c.Gal 4:21 as appears in the New Teſtament, as I have formerly at large endeavoured to make good, only I ſhall add that in Gallatians 4.21. and forward, where ſaith the Apoſtle, Tell me, ye that would be under the Law, do ye not hear the Law, for it is written, That Abraham had two ſons, the one by a bond-maid, the other by a free-woman, but he who was of the bond-woman, was born after the fleſh, but he of the free-woman was by promiſe; which things are an allegory, that is, by theſe things, other things are meant.

For theſe are the two Covenants, the one from Mount Sinai which gendereth to bondage, which is Agar, for this Agar is Mount Sinai p. 141in Arabia, and anſwereth to Jeruſalem that now is, and is in bondage with her children, but Jeruſalem which is above is free, which is the Mother of us all.

Now we Brethren as Iſaac was, are children of the promiſe, but as then, he that was born after the fleſh, perſecuted him that was born after the Spirit; ſo it is now, notwithſtanding caſt out the bond-woman and her ſon, for the Son of the bond-woman ſhall not be heir with the ſon of the free-woman; So then Brethren, we are not children of the bond-woman, but of the free. And in the next chapter he ſaith, Stand fast therefore in the liberty wherewith Chriſt hath made you free, and be not intangle again, with the yoak of bondage, which he afterwards explains to be the Covenant of Circumciſion Gall. 5.…, 2, 3.

But to ſpeak ſomething to this text, Abraham here by the Apoſtle, is underſtood to repreſent God by way of type and figure, as it were, his two women Sarah and Hagar, the two covenants of God; the two ſons, Iſhmael and Iſaac, repreſents (as the text hints) the two ſeeds in theſe two covenants of God. Now Sarah the free-woman, repreſents the covenant of grace, and Hagar the covenant of Works; both theſe women continued in Abrahams houſe together for a time, the firſt child he begat by the ſtrength of nature, without faith in a promiſe, of a bond-woman: The other he begat p. 142by faith, in a promiſe without ſtrength of nature, of a free-woman; and the free-woman continued in Abrahams houſe with the bond-woman and her ſon without any Scruple, till Iſaac was born and alſo weaned. And when the ſon of the bond-woman perſecuted Iſaac, the free-woman teſtifyes againſt the bond-woman and her ſon, and will have them no longer to abide in the houſe with her ſon; Abraham likewiſe had firſt the free-woman, and the laſt the bond-woman. The free-woman was ſometime barren in Abrahams houſe, but the bond-woman was fruitfull.

Now the myſtery that the Apoſtle hints to be held forth in this Hiſtory is clear, from which he ſpeaks in this 4. of the Gallatians which muſt be this.

That God in like manner firſt made a covenant of Grace, even as Abraham firſt had a free-woman, which covenant (in a great meaſure) was barren, bringing forth no ſeed, or elſe totally barren as Sarah was, in reſpect of that ſubſtantial ſeed Chriſt Jeſus, which Iſaac typed forth, as ſoon as God had made this covenant, he in the ſame houſe or Church hath alſo a Hagar, that is a Covenant of works, in which God hath abundance of ſeed, becoming his by ſtrength of nature, without faith in a promiſe, and the Covenant of grace as Sarah (in a ſenſe) becomes barren. All which time the covenant of grace and covenant of works p. 143both agree very well to be in Gods houſe together, but at the laſt, as the free-woman brought forth Iſaac, ſo the covenant of Grace brings forth Chriſt Jeſus without ſtrength of nature, by faith in a promiſe, as in Matth. 1.21. Luke 1.35. and when this ſubſtantial ſeed is come, then the covenant of grace and works remain in Gods Church together: but afterwards when Chriſt the true Iſaac was (as it were) weaned, that is, come to maturity, ſo as to appear, that he was now in the office of the Miniſtery, the Scribes and Phariſees with the high Prieſts, all the ſons of Hagar, the old covenant, perſecuted Chriſt, and thoſe in him.

Whereupon the free-woman, or rather the free Covenant of grace, doth teſtify, that a covenant of Works with her ſeed, ſhall no longger remain with her in the Church of God.

But now the free covenant and her ſons, that is, the Covenant of grace only, and her children born by faith in a promiſe, onelyonly muſt for a time forward remain in the houſe of God.

So that now rejoice thou barren that bareſt not, the Covenant of grace becomes fruitfull, having ſeed in all nations, therefore the Apoſtle ſaith, the Jeruſalem which is above, which is free, is the Mother of us all, and thoſe us or we, that were members of the primitive Church, were born from above by faith in a promiſe.

p. 144Therefore it is plain from hence, that there were no carnal babes in that Church. But when Chriſt, the true ſeed of the Covenant, was perſecuted by the Jews, which were the children of the covenant of Works, the Goſpel doth plentifully teſtifie the aboliſhing the Covenant of Works, and the caſting forth of thoſe bond-children out of Gods Church, Acts 13.45, 46. But when the Jews ſaw the multitude they were filled with envy, and ſpake against thoſe things which 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 far from you, and judge your ſelves unworthy of everlaſting life, lo we turn to the Gentiles; for ſo hath the Lord commanded us. And as appears in the 11. chap. of the Romans, and as that 4. chap. of Gall. in expreſs words ſaith in the 25. verſe, this Hagar is meant Mount Sinai in Arabia, and anſwereth to Jeruſalem that now is, and is in bondage with her children; this being ſo clear that the bond-woman, and her ſon, that is to ſay, the covenant af works, and all thoſe related to Abraham only in a covenant of works, are caſt out of the houſe of God.

How oppoſite then is their opinion to the truth, that ſtill would have a fleſhly generation to be in the houſe of God with their children.

But ſeeing the natural branches that truly p. 145were deſcended of the Line of faithfull Abraham might not have that honor; How much leſs the unbelieving ſeed of the Gentiles that are wild by nature.

Thus you ſee in brief this objection anſwered, and that there is no ground for childrens baptiſm, but an imagination, through thick darkneſs, upon the minds of people, they ſetting up this idol in their hearts, God hath anſwered them accordingly as the Prophet ſpeaks in Ezekiel 14.2, 3, 4, 5. verſes, And the word of the Lord came unto me, ſaying,, Son of man, theſe men have ſet up their idols in their heart, and put their ſtumbling block of their iniquity before their face, ſhould I be inquired of at all by them? therefore ſpeak unto them, thus ſaith the Lord, Every man of the houſe of Iſrael, that ſetteth up his Idols in his heart, and putteth the ſtumbling block of his iniquity before his face, and commeth to the Prophet, I the Lord will anſwer him that commeth, according to the Multitude of his Idols, that I may take the houſe of Iſrael in their own heart, becauſe they are all eſtranged from me through their Idols.

Where you ſee, that when ſouls ſet up an idol in their heart, God doth anſwer them according to their idol, as he hath in this caſe ſuffering blind blindnes and uncertainty of judgment to befall them.

For ſuch as defend childrens baptiſm, and the ableſt I have met with, do grant they have no command or example in the New Teſtament for p. 146their practice, but ground the ſame on a conſequence, which you have heard evidently proved, is drawn from an error; For to affirm or maintain, that the covenant of eternal life, is made with believers carnal ſeed, is a dangerous error, and therefore the conſequence muſt needs be as falſe and rotten as that error from whence it is drawn, then judge you what a pitiful conſequence that muſt be.

Take the whole reſult thus, Childrens baptiſm, hath no ground from the word of God, either Command or Example for it, but a conſequence (as before) ſo that it is meerly a tradition of men, ſetting up in the place and room of the Commands of God, to wit, baptizing of Believers. This groundleſs tradition, which makes void the commandment of God, even as the wicked Jews did in Mark 7.7. Howbeit, in vain ſaith the Lord they worſhip me, teaching for doctrines the commandments of men, and in verſe 9. He ſaid unto them, Full well you reject or fruſtrate the commandments of God, that you may keep your own Traditions: and in verſe 13. Make the word of God of none effect through your traditions which you have delivered, and many ſuch things do you.

Now beloved, this is the very ſin of ſuch as defend this tradition, they thereby make void and fruſtrate the Commandment of God; where Chriſt ſaith, Repent and be baptized every one of you, that is, every one that repents; and ſaith Annanias to Paul, Ariſe now, why tarrieſt thou, and be baptized for the waſhing away of thy ſins; and p. 147Peter to Cornelius his family, he there commands them to be baptiſed in the name of the Lord Jeſus, Acts 10.48. Thoſe and many more ſtanding commands of the New Teſtament that belong to believers and penitent perſons are fruſtrate and made void by chriſtening children.

Thus poor ſouls are nurſed up in a habit of diſreſpect and diſobedience to theſe commandments, becauſe this invention takes the place and room of the ſame.

Do but conſider how dangerous a ſin this practice is, it is ſetting up a ſuperſtitious invention in the room of Gods command in his worſhip.

Now God and his Commandments, muſt not be ſeparated; for a ſoul that rightly ſets up Gods Commandments ſets up and exalts God, and to ſet up any worſhip in the room of what is commanded of God, is in effect to ſet up a falſe God.

Do but ſee what ſad Witneſſes God hath given from heaven againſt this ſin in Leviticus chap. 10.1, 2. where Nadab and Abihu, offered ſtrange fire to God, as the text ſaith, which he commanded not, for which God burned them with fire from heaven; the Lord doth not ſay which he had forbidden, but which he commanded not. Many ſouls ask where God hath forbid this practice of childrens baptiſm, therefore I would prove by theſe Scriptures that things or perſons in the worſhip of God in room of what God commands, are abominable p. 148to God. Hear how God doth threaten a people for this ſin in Jerem. 9.13, 14, 15. And the Lord ſaid, Becauſe they had forſaken my Law which I had ſet before them, and have not obeyed my voice, nor walked therein, but have walked after the imagination of their own hearts, therefore he ſaith in verſe 15. He will give them to feed on Worm-wood, and give them Water of Gall to drink, and will conſume them. Now this is the very caſe of ſuch as ſet up this tradition, they forſake the Law of believers baptiſm ſet before them, and have never obeyed his voice nor walked therein; but have walked in childrens ſprinkling, which the imagination of their own hearts have deviſed. This Text is very much applicable to ſuch ſouls: the like evil wicked Saul is ſaid to do, 1 Sam. 13.12, 13. verſes, for which God rends the Kingdom from him, and in Jeremy 8.9. The wiſemen are diſmayed and aſhamed, lo, they have rejected the word of the Lord, and what wiſdom is in them? therefore will I give their wives to others, and their fields to them that ſhall inherit them: And ſo in Jeremy 7.31. They have built the High places of Tophet, which is in the valley of the Son of Hinnom, to burn their Sons and Daughters in the fire, which I commanded them not, neither came it in my heart: upon which he threatens deſtruction upon them.

And you ſee how God made a breach upon Ʋzzah for touching the Ark, God not commanding him, or giving him rule for ſuch practice; God having given a command to the Prieſts only p. 149to do that work, but not to him: So God hath given a command and example to baptize believers only, and not children, therefore it is the ſin of Ʋzzah, and likewiſe the ſin of King Ʋzziah, 2 Chron. 26.14, 15. where you ſee the ſad judgement of God upon Ʋzziah for doing that in the worſhip of God, which God had not commanded, in the room or ſtead of what he had commanded, God ſtruct him with Leproſie, and that in his forehead, and the hand of God proſecuted him, as an admonition to perſons that now dare adventure upon the like ſinful practices, to offer any thing to God, as religious worſhip, which he hath not commanded, inſtead of what he hath commanded; the Lord in this caſe ſets out himſelf to be a jealous God, that will viſit the ſins of the father upon the children to the third and fourth generation, of ſuch as make to themſelves any graven Image, that is, any form by which we will worſhip God; be ſure it is of Gods own making, for we muſt not make it to our ſelves; the Lord doth call in Scripture ſuch like worſhip, which men do in the room of Gods commanded worſhip. The Worſhip of Devils; I ſhall give you one inſtance for this in Scripture, as in Pſalm 106.35, 36. and they ſerved their idols which were a ſnare unto them, yea they ſacrificed their ſons and their daughters unto Devils, and the next verſe expounding himſelf, it is ſaid, they offered them unto the Idols of Canaan.

And in like maner, do not men bring their Sons p. 150and their Daughters in this caſe, and offer them to this invention of ſprinkling.

You have for baptizing of believers the commandment of Chriſt, and teſtimony of the infalible Pen-men, and all men in the world owning the Scriptures to be the word of God, to be of the Lords own inſtitution, but this practice of childrens ſprinkling, God hath raiſed up in all ages ſome, that have profeſſed Religion, to witneſs againſt it, and a great part of thoſe that have the power of godlyneſs do renounce it, as a ſinful practice, and that upon ſubſtantial grounds. And me thinks when you conſider that your Childrens ſprinkling, hath no command or example in the Goſpel to confirm it, and only ſuch a conſequence, that flows from an error.

I hope ſuch as fear God will take heed how they harden their hearts, in the practice of ſo heinous a ſin, and in the neglect of ſo ſolemn a duty as the Ordinance of Dipping Believers, in the name of the Father, Son and Holy Ghoſt; for is there any man able to declare from Scripture, that ever any ſolemn Ordinance of ſtanding uſe in the Church of the New Teſtament, had for its inſtitution, any leſs than a command of God, and a promiſe of bleſſing to the faithfull performance of the ſame; But there is for childrens baptiſm neither command to inſtitute, nor any promiſe to bleſs, but rather indeed, the performers of that worſhip, may expect a curſe, and not a bleſſing in the performance of the ſame, as you have it p. 151in Pſalm 99.8. Thou anſwerest them O Lord our God, thou art a God that forgaveſt them, though thou tookest vengeance of their inventions, with Pſal. 106.29. Thus they provoked him to anger with their inventions, and the plague broke in upon them, as it did in the 2 Chron 26.19, 20, 21. Then Uzziah was wroth, and had a Cenſor in his hand, to burn Incenſe, and while he was wroth with the Priests, the Leproſy roſe up in his forehead, before the Prieſts in the houſe of the Lord; from beſides the incenſe Altar, and Azariah the chief Priest, and all the reſt of 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 Ʋzziah, 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 p. 152they 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 p. 153God. 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 p. 154croſs, 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 p. 155effect 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 p. 156aroſe 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 p. 157Chriſt 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 p. 158the 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 p. 159all 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, p. 160ſaith 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 l… 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 is grounded upon an error and a miſtake, taking for granted, that a man may be a believer, and in a ſtate of grace, and yet void of ſpiritual power to perform obedience to the Commands of God, and that a man that is a Chriſtian may know ſuch a thing to be a Command of God, and yet left without ability to perform obedience to the ſame.

I judge this is a dangerous error and contrary to Scripture; For God doth at the very firſt converſion, put his Law in the heart of his child, as in p. 161Heb. 8.10. and as in Ezek. 36.26, 27. God is ſaid to put his Spirit in them to that end to cauſe them to walk in his waies, therefore in ſome meaſure doubtleſs God doth give his people power to obey him, as in Ezekiel 11.19, 20. I will give them one heart, and I will put a new Spirit within them, and I will take the ſtony heart out of their fleſh, and I will give them an heart of fleſh, that they may walk in my Statutes, and keep my Ordinances, and do them, and they ſhall be my people, and I will be their God.

Whence you may obſerve, That Gods main drift in making his Covenant and giving his Spirit into the hearts of his people, is, that they may keep his Ordinances, and be able to walk in his waies.

Therefore at the firſt Converſion of Paul, God puts in him a diſpoſition to obedience, for ſaith he, Lord what wouldst thou have me to do? in Acts 9. and ſo in Acts 2.37. when they (through the belief of Peters Sermon) were pricked at the heart, they cryed out, Men and Brethren, what ſhall we do? So you ſee there was a diſpoſition of heart in their firſt Converſion, to be doing what God ſhould command and teach them to be his will; So we find God gives them power to ſubmit as ſoon as his will was revealed, for if not ſo, we ſhould lay an aſperſion upon God, that he ſhould enter into a covenant with a Soul by way of engagement, and yet neglect to make good his promiſe, which is, to put his Spirit in him, and to cauſe him to walk in his waies.

And again further, God gives to every believer, p. 162the power of believing, by virtue of which he is enabled to fetch virtue from Chriſt his head, to ſtrengthen him to duty, and to reſiſt ſin; therefore the Apoſtle thus reaſons in the 2 Cor. 7.1, …. Dearly Beloved, ſeeing you have theſe promiſes, let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit, and perfecting holineſs in the fear of God.

Whence obſerve, the Apoſtle takes for granted, the ſoul having great and precious promiſes, and faith to draw virtue from them, ſhould thereby oppoſe ſin and perfect holineſs in the fear of God. For though it is true, God works to will and to do of his good pleaſure, yet it is conſtantly and unfailingly his good pleaſure, thus to work more or leſs, in a ſoul that is in him, thus by faith. And a believer by faith ought to look at himſelf in a capacity to draw Water out of thoſe Wells of ſalvation; for elſe what difference between a child of God and a wicked man; the form of godlineſs and the power; if a child of God muſt be forced to live in a courſe of diſobedience to the ſolemn worſhip of God for want of power to obey. And by the ſame rule we muſt take for granted, that a child of God may be in a ſtate of Grace, and want power to reſiſt ſin, and upon this ground plead excuſe for drunkenneſs, and covetouſneſs, and theft or uncleanneſs and ſay, though he is a believer, yet he wants power to reſiſt and conquer theſe ſins.

Beloved, thus for any to plead, would be very abſurd and contrary to the truth, and the nature of a Chriſtian in a ſtate of grace. And further obſerve the deceit lying in this objection.

p. 163Hath not God given thy ſoul power to hear the word of God, and to read, and to meditate, and to pray, and that ſome times earneſtly and fervently to God, and is it likely that there wants power, to perform obedience to this Ordinance of baptiſm, any more than thou doeſt perform prayer or other duties which require the ſame ſpiritual power, upon due examination? what enabling power is required in the one, more than in the other?

Again conſider, thou doſt in this, walk by ſenſe, and not by faith (contrary to the Apoſtle 2 Cor. 5. who ſaith, We walk by faith, not by ſight,) it is a very childiſh thing in a Chriſtian to walk by ſenſe only, when he feels ſtrength and power ſenſibly, then he thinks himſelf able to perform duty, and reſiſt ſin; but when he feels not ability and power, then to neglect it: Whereas contrary to this, Chriſt ſaith to Paul in the 2 Cor. 12. My power ſhall be made perfect in your weakneſs, my grace ſhall be ſufficient for you, and as after, Paul expreſſeth himſelf, When I am weak then am I ſtrong.

When Paul was made moſt ſenſible of his own weakneſs in himſelf, then was the time for Paul to be made moſt ſtrong by Faith, in the ſtrength of another. Therefore in Iſaiah 45.24. In thee Lord have I righteouſneſs and ſtrength In him ſhall they boaſt. And the Pſalmiſt ſaith in Pſalm 73 …4. Though my heart fail and fleſh fail, yet God will never fail, he is the ſtrength of my life, and my portion for ever; So that when in a mans own ſenſe, his heart fails, his fleſh fails, then is the only time for God ſtrength to appear in his weakneſs, this is the way of living by p. 164faith, and the way which Gods believing children have been carryed: therefore we find Jonah when (in his own ſenſe) he was caſt out of Gods ſight, then he reſolved to look towards Gods holy Temple, and cryed to God out of the belly of Hell, as in Jonah 2. therefore ſurely this objection hath no weight in it.

Object. But ſome other ſoul may ſay, I grant the practice of baptiſm to be an Ordinance of God, and the way of ſuch Churches, that walk under the baptiſm of believers to be that only justifiable practice in the Goſpel, and could willingly walk with them and be baptized, were it not for their rigidneſs, in that they will have no Communion with any (though godly) that are not baptized.

Anſw. To this I anſwer by way of diſtinction between Church-union and Communion, and perſonal Union and Communion. Now if we find a ſoul not baptized, nor joined to any Church, and happily ignorant of baptiſm, yet if I have ground in my own heart, to judge that ſoul to be godly, and not an enemy to the truth, and Goſpel of Chriſt but a ſoul willing to hear and learn what truth God ſhall further reveal unto him, and ſo having ground to judge ſuch a ſoul to have union and perſonal communion with the Lord, in ſuch a caſe I ought to immitate the Lord in owning a Communion with ſuch a Chriſtian, in 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 p. 165profeſſed 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.

p. 166But 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 p. 167Ghoſt, 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 p. 168which 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 prof…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, p. 169the 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 to a Particular viſible Church. 4. there is by the Apoſtle mentioned theſe things that are eſſential to a particular viſible Church-union, which are theſe,

Firſt, to be all called into one hope of our calling; which the poor children which ſome admit into their ſociety by ſprinkling, are not called to the ſame hope that believers are called into.

Againe, One Body, one Spirit, one Faith, one Lord, and one Baptiſm, one God and Father of us all.

Now it is impoſſible, that a people ſhould walk together acceptably, that have not one hope of one and the ſame glorious Inheritance, and that have not one and the ſame Spirit and aſſiſtance and guideance in his holy worſhip, and that have not one and the ſame faith, but in the doctrine of faith do mainly differ one from another, and it is an eſſential difference, inconſiſtent with Communion, that the members of one Church ſhould own two Baptiſms, the ſprinkling of Infants, and dipping of Believers; and this Ordinance of baptiſm is one of the eſſentials of a true viſible Church.

p. 170And laſtly, they are to own one God and Father of all; Here you have from this Text a ground why ſuch as are not inlightned in the Lords baptiſm cannot be admitted into Church-fellowſhip; becauſe in one and the ſame Fellowſhip, there is to be owned as one Hope, one Spirit, one Lord, one Faith, ſo one and the ſame Baptiſm.

Again the main end of Church fellowſhip, is, That they there do practice whatſoever Chriſt hath commanded, as you have heard before in Mat. 28.20. and as Cornelius ſaith in Acts 10. We are here (ſaith he) to hear whatſoever it commanded thee of God; and ſaith Chriſt, Ye are my freinds if you do whatſoever I have commanded you.

And this is without doubt, that the true and lawfull Miniſtry in Chriſts Church, is to ſee that all the members practice the obſervation of whatſoever he hath commanded; and ſo to ſee all the Laws of Chriſt put in execution. For that cauſe hath Chriſt given into his Church, not only the key of doctrine, but alſo the key of Diſcipline, that if any ſoul in a Church ſhall be known, wittingly or willingly, to neglect any duty that the Lord hath commanded by his holy word, eſpecially a fundamental Ordinance of the New Teſtament, as is Baptiſm and the Supper of the Lord, it is without all queſtion, that ſuch a ſoul, ſtanding out in that diſobedience, ought to be caſt out of the Church ſpeedily for the ſame, without which the Church allowing or conniving at, or tolerating a …oul in one courſe of known diſobediēce, do therby p. 171make the ſin their own, the whole people becomming really guilty of his ſin and impiety. And as the Apoſtle ſaith, Thus will the whole Lump be leavened, and that Church unchurched.

Amongſt men he that concealeth murther, and is privy and conſenting to it, and will agree to tolerate it, is reckoned a murtherer; in like manner in the caſe of theft. Now the main end of Church fellowſhip and Miniſterial power is to deſtroy ſin, and to execute the power of Chriſt againſt it, and not to be foſterers and Countenancers of ſin, which you are if you agree to admit any perſon into your fellowſhip that refuſeth to ſubmit to Baptiſm, that plain ſolemn Ordinance of the New Teſtament, let his pretence be what it will be; that perſon that is not brought over to yield obedience to whatſoever Chriſt hath commanded, is not (while ſo diſobedient) fit matter for a viſible Goſpel Church, eſpecially in thoſe his fundamental Ordinances, as Prayer, Hearing, Baptiſm and the Supper of the Lord, Thankſgiving, Contribution to the neceſſity of the Saints, and maintenance of an official Miniſtery according to the ability that God gives them; and by the ſame rule, and upon the ſame ground that you will tolerate ſome members in the Church to live in the neglect of baptiſm, you muſt tolerate ſuch as neglect to hear the word, and others that will not, according to abilitie, contribute to pious charitable uſes; and others that will not pray in half a year or at twelve monethmonth together, under the pretence they are not moved to that duty; and others that will in a groſs manner p. 172neglect the duty of particular callings or relations, which the Apoſtle in Theſſal. 2. doth give rule to be withdrawn from, which is as the reſt but the neglect of duty; nay this practice lays a foundation for all diſobedience, and for gathering an Aſſembly of Rebels, let me alone in my ſin, and I will let thee alone in thine.

But may ſome ſay, is a godly mans omitting to be baptized or dipped a ſin? Yes, certainly it is, for 1 Joh. 3.6. the Apoſtle ſaith, ſin is a tranſgreſſion of the Law.

Now you have heard ſeveral Laws of the New Teſtament do command that ſuch as believe and repent ſhould be baptized; therefore to neglect, is a tranſgreſſion of thoſe Laws; and ſincere obedience, is univerſal obedience, by this ſaith David, I know I ſhall not be aſhamed when I have reſpect to all thy Commandments.

But further conſider, if you receive a perſon into Communion,Unbaptized perſons not to be admitted into Church fellowſhip. that doth not ſubmit to the Lords baptiſm, that ſoul juſtifies ſtill a corrupt baptiſm that he had in his infancy, and conſequently is not aſhamed of all he hath done amiſs, which Ezekiel ſpeaks of, but ſtill ſtands in fellowſhip and Communion with a Church and Miniſtry, which by the Biſhops power diſpenſed the ſame, and you receiving ſuch a ſoul into Communion, receive that Church and Miniſtery, from which he had his ſuppoſed baptiſm, and muſt certainly own all thoſe Churches which that Miniſtery ſtood in fellowſhip with, that ſo baptized him; therefore it is a ſad and ſerious matter, who it is that is admitted into p. 173fellowſhip in the true Church of Chriſt, and I would admoniſh ſouls to be careful that they do what they do in good order; for God it is ſaid made a breach upon Ʋzzah becauſe he did not do what he did in due order.

Object. But ſome may ſay, Faith in Christ brings a ſoul into Son-ſhip, and ſo to a right in all the privileges in Gods houſe.

Anſw. Its true, Faith and Repentance doth intitle a ſoul; but repentance according to the Goſpel is a change of the heart, & a reſolution to obey God in all his Commandments, ſuch a Repentance only the Church of Chriſt ought to own, in thoſe Members they receive. And therefore though they ought to receive the weak in faith, yet they have no rule to receive them but by faith and baptiſm. So that though faith gives an intereſt to baptiſm, yet faith and baptiſm, are to prepare and fit a ſoul for Communion. So many as gladly received the word, were baptized, and the ſame day there were added to the Church about three thouſand ſouls, and they continued in the Apoſtles doctrine, and fellowſhip, in breaking of bread and prayer:

So here you ſee the word of Chriſt our Lord (unto whom we ought to ſubmit) that thoſe only who were Baptized were admitted into the fellowſhip of the Saints and to breaking of bread, and therefore we upon theſe grounds, may not admit any member in communion into the church of Chriſt but by baptiſm.

But ſome may object and ſay, There are many godly p. 174ſouls that do think they are baptized already in their infancy. And till they be convinced of that error, cannot you have Church Communion with them?

To this I anſwer, I dare not ſay, but precious ſouls to God, in theſe times as well as formerly, may be (in that point) in darkneſs; I do not cenſure the caſe of ſuch. But ſure I am, that if they judge their own baptiſm or ſprinkling in their Infancy to be an Ordinance of God, they cannot but judge it a duty ſtill to practice the ſame upon their own Infants, being faithful to their principle; and then how can a church and true Miniſtry that judges dipping of believers a duty, and the other to be a grievous and provoking ſin, admit ſuch a perſon into Communion that reſolves to live not only in the neglect of a Solemn duty, but in a great and heinous ſin, in the judgement of that Church and Miniſtery, that is to admit him, which the juſtifying of his Baptiſm muſt needs be?

Wherfore hath Chriſt ſet up in his Goſpel church his Ordinance of Excommunication or caſting forth out of the Church, if that perſons may be admitted that are reſolved to live in both a ſin of omiſſion and commiſſion, and ſuch as have not repented of that ſin of ſprinkling children?

So then, that perſon that lives impenitently in any one known ſin (known I mean to the Church) if that Church have communion with that perſon in that ſin, the ſin becomes the churches ſin.

Obj. But he liveth in this ſin through ignorance.

Anſw. That we preſuppoſe, or elſe the Scripture would …end us little hopes of charity, as to his p. 175good eſtate. For to knnow a ſin to be a ſin, and to live in it, doubtleſs it cannot ſtand with grace; therefore it is generally concluded that the contempt of any Ordinance of God is damnable, but not the ſimple neglect of it, being upon ſcruples or doubts of conſcience unanſwered; but the church knows it to be a ſin, and therefore they are not to have communion with it.

Object. But may ſome ſay, I am afraid ſome perſons do rest in Ordinances, and place that in them which is due to Chriſt only, which is ſome offence to me, and hath kept me off from that practice.

Anſw. There is no ſound ground for this objection from either our profeſſion or practice; for we do profeſs ſalvation, juſtification and the ſpiritual welfare to be meerly of the grace of God in Chriſt, and that by faith only; and that our obedience to Chriſt ought to be performed from a principle of Regeneration and union with Chriſt by faith; and anſwerable is our practice▪ in that we dare not put any ſoul on obedience, but from that root. For before we baptize any ſoul, we prove whether a true work of converſion be wrought in his heart or no; and whether he have union with Chriſt, and dare not admit children, becauſe that we judge that they have not a principle of Chriſt in them, from whence they ſhould ſubmit to baptiſm.

And further let me ſay, tha… it is eaſie for a ſoul to forbear reſting in duties, that doth not perform them. But that which is worthy in a Chriſtian, is to walk as ſtrictly in obedience to all the commands of God, as though he would be ſaved by his obedience, p. 176and to reſt as fully upon Chriſt and his blood, and the love of God therein revealed, as if he had done nothing at all; accounting himſelf an unprofitable ſervant. And whereas you ſay you fear they reſt in duties; that fear and jealouſie in you (I fear) is your ſin, and poſſibly may flow from that inbred enmity and prejudice that is apt to be in every mans heart againſt the pure waies of God. Or elſe it proceeds from the malice of the Devil ſuggeſting ſuch thoughts into thy heart; For thou entreſt into the hearts of ſuch people, and judgeſt their very intents in this thy fear and jealouſy, and therefore beware of this ſnare.

But further, ſuppoſe ſome ſouls ſhould be ſo far left of God, that walk in the practice of Ordinances, as to reſt in them, is that a ground for thee to excuſe thee, to live in a ſinful neglect of them? In a word, there can be no objection come into thy heart, tending to hinder thee from this duty, and to keep thee from thy obedience to thy Lord and King, but it muſt needs be from the fleſh or from the Devil, and therefore beware of them. Suppoſe thy judgement inclined to ſuch a Latitude, as that thou couldſt have communion with unbaptized perſons; conſider with a tender conſcience what hath been ſaid, and I hope it may much ſatisfy thee in that objection.

But ſuppoſe thou ſhouldſt not be ſatisfied with what hath been ſaid; but ſtill judge that thy liberty; thou canſt not but ſay its clear in the new Teſtament, and out of doubt, that ſuch believing and being baptized ought to have Church fellowſhip p. 177together with the practice of Ordinances; and is that a juſtifiable argument to keep thee off from communion with ſuch, as (out of doubt) thou maieſt, according to rule, have communion with, and further that thou canſt not but ſay, is thy duty to have communion with?The Commands of Chriſt muſt not be diſputed.

Therefore I would in all tenderneſs admoniſh and warn all that fear God, to be more conformable and obſerve the rules of Chriſt, and not to harbour ſuch a groſs error in thy mind, as to think thou mayſt at thy pleaſure diſpute the commands and Ordinances of Chriſt.

The Apoſtle Paul in Gal. 1.16. ſaith, He conferred not with fleſh and blood, but he preſently obeyed the heavenly voice. And Chriſt when God by his Spirit directed him to go to the Doctors in the Temple, to hear them, and ask them queſtions, he without ſo much as acquainting his Father or Mother, obeyed the Lord, though to their great grief and trouble in going. And then in Phil. 2.14. our obedience ſhould be without murmuring, repining or any more ado, and Luke 5.5. Peter had been fiſhing all night and caught nothing, therefore had little hopes to catch any fiſh, yet ſaith he, At thy word I will caſt down my net; he did not diſpute the commands of Chriſt; though his own experience and ſkill did utterly teſtify againſt what Chriſt had commanded, as to ſenſe, that there could be no good effect produced, yet at thy word, ſaith he, I will caſt in my net. As David in Pſalm 119. I made hast to keep thy righteouſs precepts; for delaying of obedience doth harden the heart, and give p. 178place to the tempter: and therefore I would advice all godly ſouls to drink in this as a Maxim, that if you find an expreſs Law of Chriſt given to a believer, that it is utterly unlawful to diſpute or to queſtion the practice of it upon any pretence whatſoever, or to admit any objection againſt it; For amongſt men both in Civil and Military Authority, they will not have their Laws diſputed, who may err greatly in making thoſe Laws. But our righteous God (whoſe Laws be ſure are juſt) will not have his diſputed; and therefore, as before, when Chriſt bid Peter caſt down his Net into the Sea, ſaith he, I have been all night and catched nothing, yet notwithſtanding at thy word I will caſt down my net. Where obſerve, though what Chriſt commanded him, his ſkill, experience and reaſon might have ſtrongly objected againſt, yet he learned this, that there could not be any juſtifyable ground to bear him out in diſputing Chriſts Laws.

And thus you have an example in Abraham in ſacrificing Iſaac, who was the promiſed ſeed, And when God called him, he followed God, not knowing whether he went; And Noah when he built an Ark for the ſaving of his houſe; And Jacob upon the command of God, carrying away his family three daies journey before Laban, and the family knew of it. There might have been much diſpute againſt theſe things, but theſe holy men of God had learned not to give place to the pride and rebellion of their unmortified reaſon and underſtanding which many ſouls, for want of more grace and ſoundneſs of judgement, give way to, in our p. 179days; but they did obey the word of Gods cōmand without any more a do, as the Apoſtles rule is, Phil. ….12, 13, 14, 15. Wherefore my Beloved, as you have alwaies obeyed, not as in my preſence only, but now much more in my abſence, work out your own ſalvation, with fear and trembling, for it is God that worketh in you to will and to do of his own good pleaſure; Do all thinks without murmurings and diſputings, that you may be blameleſs and harmleſs, the Sons of God without rebuke in the midst of a crooked and perverſe nation, amongst whom you ſhine as Lights in the world.

FINIS.

End of the text · Thomas Patient, The Doctrine of Baptism (1654)