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THE
Doctrine of Baptism,
And the Distinction of the
COVENANTS
OR A
Plain Treatise, wherein the four Essentials of
B a p t i s m,
Viz.
1. Who is a lawful minister thereof;
2. What is the true form thereof;
3. Into whose name it is to be administered;
4. Who is a fit subject thereof,
Are diligently handled.
As also the business of the two Covenants,
wherein is proved that the Covenant of Life, is not
made to the seed of Believers, as coming out of
their loins, and therefore that the baptism of
Infants is drawn from thence by a false
Consequence.
By THOMAS PATIENT,
a laborer in the Church of Christ at DUBLIN.
Acts 22:16, And now why tarriest thou, Arise and be baptized, and wash away thy sins, calling on the name of the Lord.
Eph. 2:12, Being aliens from the Commonwealth of Israel, and strangers to the Covenants of promise.
John 3:5,6, Jesus answered, verily, verily, I say unto thee, except a man be born of water, and of the Spirit, he cannot enter into the Kingdom of God; For that which is born of the flesh is flesh, and that which is born of the Spirit, is spirit.
London,
Printed by Henry Hills, and are to be sold at his house at Sir John Oldcastles in Py-corner
1654
The Epistle to the Christian Reader,
To whom the Author wishes all grace and peace from God the Father through our Lord Jesus Christ.
There being but a small moment of time from the Lord allotted to men in this life, to run that Christian race set before them. Considering that Christ says that while it is day we ought to work, for the night cometh when no man can work, and further considering, that Christ Jesus is gone to fetch a Kingdom and to return, having left His servants several talents to be accounted for at His coming when every man's reward or punishment shall be according to his works, ought to provoke and stir up every Christian to a conscientious and careful improvement of his strength for God's glory and the service of his generation in this pilgrimage.
These, among many other motives, prevailed with me to present this Treatise to your view, being also pressed thereunto by many of God's people formerly in England, and of late in Ireland, who have heard me deliver the substance of what is herein contained, both in England and in Ireland.
Beloved Reader, I know the World is filled with many books stuffed with very much of man's wisdom, which, though the Apostle says is "enmity against God;" yet we find such discourses most pleasing to the carnal hearts of men in our age. Therefore, if that be the thing that thy itching ears do thirst after, thou may spare thyself that labor. Thou wilt find that with as much simplicity and plainness as possibly I could, I have herein given out by clear Scripture-evidence what the Lord has made known to me, for the clearing of this weighty point which God, by His mighty power, has subjected my heart to believe, the which formerly, by reason of my ignorance and error, I was much averse unto.
My Experience of Grace
After it pleased God to reveal his Son in me, and to work a change in my heart, the great and weighty thing that God presented to me was, to make my calling and election sure. I found this to be a work filled with many difficulties considering how far Hypocrites might attain in the profession of godliness, and that they might come to have the counterfeit of all the Grace in the Child of God. This the rather appeared more difficult, because I found my own heart so desperately wicked and full of deceit, as Jer. 17:9. I also found the wiles, and subtleties of the Devil, to be various.
God's Desertions
I was constantly under several temptations, and deep desertions when God (though for a little season) withdrew Himself, and the light of His countenance from me. At which time, I judged it my only thing necessary to prove whether CHRIST were in me, and my faith right, as also my sincerity to the Lord. At which time I found but little settled rest or peace till the Lord had put that great question out of doubt, in giving me a sure and well-grounded confidence of my interest in Him. Till which time, I found little disposition to search narrowly into other truths, which I then thought to be too remote for me to exercise myself in, having received so much spiritual benefit, in communing with God and mine own heart, and searching out the difference betwixt the speaking of God's Spirit, my own spirit, and the spirit of Satan.
My Measure of Assurance Followed by Severe Temptations
But when I came to some good measure of settlement in my confident and well-grounded hopes, that I was the Lord's, then presently I was tempted touching the main and material fundamental points in Religion. These temptations, as they were a great cause of trouble and restlessness in my soul, occasioned me with great eagerness, night and day, in the use of the best means God presented to me, to seek satisfaction in the same, at which time the Lord did carry on my soul with much vehemence after him, so with much unweariness.
For usually as one case and weighty question was answered to my satisfaction and comfort, another was stated in my soul too hard for me, in which experiences for many years I was exercised with all, in which time I was ignorant of the true way, which Christ would have His people to walk in.
The Unlawfulness of the Prelates and the Liturgy of the Church of
England
and its Mixed Communion in the Parish Assemblies
But presently being convinced of the unwarrantableness of the Government of the Lordly Prelates, and the Liturgy in the Church of England, and the mixed Communions in the Parish Assemblies, I was resolved, God willing, to examine all Religion, as well in worship, and the order of God's house, as I had done in other points. But, at this time, by the divine power of God, I converted from the Church of England, though with a great deal of difficulty, being well furnished with arguments from Pulpit and Print, and diverse able Disputants for the defense of that false way; but God breaking in by the power of His Spirit with clear Scripture-light, subjected my heart to the obedience of the truth, so that I found my heart closing with those truths in the love thereof.
Flight to New England and its Faith and Order While Still Holding To
The Sprinkling of Carnal Seed
At this time many godly Christians were going to New England. Being come up in my judgment to the way of New England in Faith and Order, I went over thither, being not convinced of my error and great darkness in sprinkling the carnal seed of Believers. But verily, I thought I had good warrant for that practice, having then in substance the same grounds for the defense thereof, that generally, to this day, is urged for the same.
Exercised about the Point of Baptism
Yet having in my heart, so clear a light, discovering how shamefully in many things I had been deluded, and that by those which I could not but have charity to think were the Lord's own Servants, and finding the danger of receiving truths by Tradition, was resolved to examine that point of Baptism. So I constantly resorted to the meetings of the people in New England, desiring to have good satisfaction in them, and their doctrine and practice, before I joined in Communion. In order thereunto, I constantly attended the preaching of the word, where hearing many, often preaching for baptizing of children of believing parents, I began to examine the grounds thereof, and the weight of their arguments and genuine scope and drift of the Scriptures alleged by them to prove that point. I found that the Scriptures were being generally wrested and abused, contrary to their native tendency and proper drift and scope. I also found, as I conceived, the foundation Argument they urged was so exceeding contrary to several foundations of Religion which both they and I did believe.
God Speaks to the Lowly and Simple
These things being hinted into my soul, I was resolved to examine the same, as I had formerly several other points of Religion, with great profit and advantage. But upon this Resolution temptations came in upon my heart urging that I was but weak, and in case it were not a truth, did I think so many men eminent for Religion, Piety, Gifts and Parts should not discover it sooner than I? Therefore, it was to no purpose for me to trouble myself. Unto which I had this answer in my soul, that I had been too long misled already on that ground, submitting to the Liturgy, and that Corrupt Hierarchy.
The Simple Shepherds
Again, I considered that when the Angels came with that Message of glad tidings to all people, in Luke the second chapter, declaring the birth and nativity of Christ, the Lord then made the choice of the poor simple Shepherds watching their flocks by night.
In the first place, this eminent truth was delivered and revealed to them when all the learned and eminent men in Israel had no knowledge thereof.
The Thief on the Cross
Finding the poor Thief on the Cross to have a sounder judgment than the General Synod, or Council of Learned Men at Jerusalem, and also the Speech of Christ to this purpose in Matthew 11:25 where Christ thanks His Father for hiding "these things from the wise and prudent, and revealing them to Babes and Sucklings, out of his good pleasure, the Spirit being like the wind, which bloweth when and where it listeth."
The Stones
Also finding some of Christ's Disciples bearing testimony of Christ in Luke 19:38-40, the Pharisees desired Christ to rebuke them, but Christ answered and said, "I tell you if these should hold their peace, the stones would immediately cry out." Here I observed Christ to descend and not to ascend. He does not say, if His simple and weak disciples should neglect their testimony, the learned Pharisees would cry out, but if His disciples neglect, the stones should cry out, which manifests that God loves to choose the most simple and foolish things by which to reveal His will.
Those Who Fear Him
Then again I found God not so much engaged by promise to reveal Himself to men, considered of such outward and excellent parts, but in Psalm 25:14. "The Secrets of the Lord are with them that fear him, and he will shew them his Covenant." And Christ said in John 15:15, "You are my Friends, if you do whatsoever I command you; henceforth I call you not Servants, for the Servant knoweth not what his Lord doeth; but I have called you Friends, for all things that I have heard of the Father I have made known to you." And David saith, "Thou hast made me wiser that my teachers, because I have kept thy Commandments." Here the Lord promises teaching principally to such as fear Him and conscientiously keep His Commandments, guiding them in Judgment, and in the way that He should choose.
Babes and Sucklings
Notwithstanding, I found further Objections in my heart, that though it was not men of parts, and outward Learning, but babes and sucklings, having their hearts bowed to obedience, and to the holy fear of God, that God would teach, yet I was sensible of so much evil in my heart that I questioned whether I might not be misled. Upon which I was put upon humble and fervent prayers to the Lord to guide and teach me, and to reveal His mind to me. Having again resolutions to seek the mind of God in this truth, and great encouragements to believe that God would satisfy me, and the rather from my former experience of His goodness having satisfied me in many weighty points that I was every way as much unsettled in, I found some comfort.
The Coming Temptations and Sufferings for the Truth
Upon which this Temptation came in afresh upon me, what need I trouble myself in a point so disputable? If by my search and trial in that matter I should come to see grounds swaying me in conscience against children's baptism, then I should be generally despised and slighted of all the godly in that country. Not only would I be frustrated of Communion and Fellowship with them, but I must also expect to suffer imprisonment, confiscation of goods, and banishment at least, which would be my ruin, not knowing where to go, but in the woods amongst Indians, and wild beasts?
The Temptation of My Evil and Treacherous Heart
Under this Temptation I had a sore conflict. My evil and treacherous heart resisting the blessed motions of the Spirit of God, but considering that the ground of these discouraging arguments did arise from the flesh and the Devil, as Peter when he said "Pity thyself Master, this thing shall not be to thee," My Resolution was as Christ said, "Get thee behind me, Satan, thou savourest not the things of God."
By the Truth and Sell It Not
These put me in no small agony or conflict. But it pleased the Lord to set that Scripture home upon my heart, "Buy the truth, and sell it not;" buy the truth at any rate, but sell it at no rate. If truth cost me my life, I must buy it, though I might have all the favor and friendship in the world I must not sell it. This wrought in me a grounded and settled resolution. I would seek after the mind of God, as well in suffering truths, as other, because Christ said, "He that keeps the word of my patience, I will keep him in the hour of Temptation;" apprehending that to be the words of Christ's patience. My embracing and practicing whereof would bring the cross (that is, contempt and hatred from all sorts of men) I found Christ said "for this cause He was born, and came into the World, to bear witness to the truth." these things satisfied me, and that from the Lord, that I ought to make diligent search what His mind was in this point.
No Knowledge About the Baptized Believers
Hereupon I found the special presence of God with me, carrying out my heart to the Lord by Faith and earnest Prayer to be instructed and guided. All which time I was not acquainted with any who opposed Christening children, and conversed only with such as were for that practice. Finding my carnal part to desire satisfaction in Infant-baptism, the more I conferred with or heard any preach for it, the more I was convinced of the folly and ignorance of that judgment and practice. I heard one man preach fifteen Sermons upon this subject, urging in substance which many considerable Authors had written.
Study of the Scholars
With much attention I also searched many authors night and day who wrote thereof, weighing and examining the grounds they urged. Many times breaking my sleep by watching in the night season, at the last it pleased the Lord to reveal His mind to me, so that I was enlightened in my understanding to see answers to whatsoever I had heard. The Lord breaking in with not only a clear light in me, as to the matter in question, but three days, one after another, coming into my soul with sealing manifestations of His Love and with such Scriptures so pertinent and suitable to my condition.
Warrant from the General Court of New England
There being a Warrant at this time issued out to apprehend and bring me before the General Court of New England which was no trouble to me, being filled with unspeakable joy, as I walked up and down in the woods in that wilderness, about my business. This discovery from God did much settle me in that truth which in substance you will find in this Treatise. Upon this God wrought in me a true Repentance, and sorrow of heart, that I had so long both in opinion and practice, gone in so sinful a way as I found that to be.
Explaining my Long Experience in this Treatise
I have not, in this Treatise, gone about to undertake a confutation of any one man, but upon my long experience in this Subject matter, have taken up the main Argument which is the foundation that all the rest are grounded upon, and have bent my understanding in answer to that, which being overthrown, all other Arguments fall with it.
Christian Reader, I judge the clear evidence of Scripture light, which I do here give out to confirm the Dipping of Believers, will be sufficient to reprove all that darkness generally asserted in many large Discourses about this point of christening of children.
The Devil's Evils Joined to Baptism
But further, that which I have had much in observation has been a great deal of malice and contempt discovered from the devil against this truth.
Baptismal Regeneration
First, in that the Devil did by his subtleties and fair pretenses in the first apostasy, sow this error in the minds of people, that this Ordinance was of use to regenerate and convey grace, and then who should be thought unfit to receive it. It had been a great unmercifulness to let children or any be without the same.
Midwife's Baptizing
Second, Midwives baptized. Thus that subtle enemy, the Devil, destroys God's Ordinances and sets up another of his own in the room thereof. It still remains upon the Papists and generally all our carnal Protestants, both Priests and people, concluding the dangerous estate of that child that dies unbaptized. Therefore, Midwives on this ground, were tolerated to baptize if a child were likely to die, putting such a value thereon, as if it had conveyed grace.
New England Covenant
But many good men have renounced this, though the devil has shown his malice in blinding them still to practice the same evil, though upon another ground lately found out, and that is the subject this book opposes.
Seekers
Others see the darkness and error of Christening carnal children upon any ground. But the Devil shows his rage against that Ordinance in them. Rather than embracing it as from the Lord, they contradict and oppose the same saying, "There is no Ordinance or Church to be found in the world."
Quakers
His malice also appears in such as boast of their being above Ordinances saying, "That Christ and Ordinances are at end, that dispensation being for that time or age, but now they have Christ in Spirit, the substance being come, the shadows vanish."
The Devil's Many Counterfeits
The Devil strangely appears like himself; as if he had forgot his language in the Papist and carnal Protestant, that this Ordinance regenerated in the very work done, and that the salvation or damnation depended upon it. Now in others, he says "what is washing or dipping in a little water, but a low or legal thing?" So that if the Devil's delusions and inventions are not closed withal, then Christ's Ordinances are vilified and condemned.
False Accusations Against the Saints
Further, Satan manifests his malice in throwing contempt upon the obedient and upright practicers of the same so as to raise prejudices from a story of what strange Creatures were of that opinion at Munster in Germany. He also stirs up others to pry into the dark side of the Saints, I mean their personal frailties, As the Egyptians in the Red Sea, to their own destructions; the Cloud was darkness to them, but gave light to the Israelites, Exo. 14:20. The Egyptian's eyes were only on the black or dark side of the Cloud, therefore they stumbled and fell. The Israelites had the light part thereof for their safety, which is compared to the conversation of the Saints, Heb. 12:1, where there is a light part, their graces and virtues, but their dark part is their failings. Such malice or prejudice will not suffer many men to see beyond. For a man "who hates his brother walks in darkness," as John said. The tempter accused Job, that he did not serve God for naught, he was hedged about, God had preferred him to honor and riches and place of authority in the world, as appears in Job 29. This malice he nowadays manifests against the prosperity of his Saints, desiring to stain their holy obedience with improbrious language of self seeking and preferment. The professors of this truth have been the persons ordinarily stoned and suffering the violence of the multitudes where they have not been protected by godly Magistrates.
Weakness of the Writer
Christian Friend, do not read this book with a heart prejudiced against the same for the sake of the Instrument, or plainness of the style. It was not intended to please men, but in faithfulness, to discharge a duty to God from Whom I received what I have laid before thee. Also it was to answer the call of many Christians who have been for some years past neglected because of my indisposedness to this work. However, if thou shalt reap any satisfaction or edification in the truth by this my weak endeavor, let God the Author of every good and perfect gift have the praise which is only due to Him, and not to His
Unworthy Servant,
Thomas Patient.
A Table of the principal things contained in this Book.
The occasion of the words in the text Acts 2:37,38 laid open
The reasons why the Holy Ghost descended in an extraordinary manner upon the Apostles
The contents of Peter's Sermon to the Jews upon the descent of the Holy Ghost
The benefit of preaching the Gospel
What is the beginning of true Conversion
Obedience accompanies true conversion
All called to repentance by the Gospel
Whoever believes and repents ought to be baptized
The Ordinance of baptism explained
The four essentials of baptism
Who a lawful Minister of baptism
Into whose name baptism is administered
Faith and Repentance go before baptism
Believers should offer themselves to be baptized
Lydia and her household together converted
The Jailer and his household together converted
Stephanas and his household together converted
The Ordinance of baptism long neglected, and an idol set in its room
Two Covenants, the one of Works, the other of Grace, or the one Old, the other the New
Why though the Covenant of Grace be absolute, yet the promises are held forth under a condition
The Covenant of Grace obscurely delivered to our first Parents
The New Covenant not entailed upon any fleshly line
What is meant by the blessedness promised to Abraham and to his seed
Circumcision proved to be no Covenant of Eternal Life, but a typical and carnal Covenant
How the word Everlasting is taken in the Law
First argument to prove Circumcision a Covenant of Works
Second argument to prove Circumcision a Covenant of Works
The sealing use of Circumcision proved to be peculiar unto Abraham
An Appendix to the second argument to prove circumcision a Covenant of Works
Third argument to prove circumcision a Covenant of Works
Fourth argument to prove circumcision a Covenant of Works
Fifth argument to prove circumcision a Covenant of Works
Sixth argument to prove circumcision a Covenant of Works
Seventh argument to prove circumcision a Covenant of Works
Why the Covenant of Circumcision made to Abraham and his seed, and not to others
None have right to the Government of Grace, but such as are united to Christ by faith
Answers to such Scriptures as are alleged to prove the Baptism of Infants
An answer to that text Acts 2:39
An answer to that text, 1 Cor. 7:14
An answer to that text, Rom. 11:16,17
An answer to that text, 1 Cor. 10:1-3
Faith made not Israelites capable of performing the ceremonies of the Law
An answer to that text Matt. 19:13
An Exposition of that text, Gal. 4:21
Why the Ordinance of Baptism is administered but once, the Ordinance of the Lord's Supper often
What things are essential to a particular visible Church
Unbaptized persons not to be admitted into Church fellowship
The Commands of Christ must not be disputed
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 two-fold Seed.
The Extraordinary Work of the Apostles Explained
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.
The Occasion Of The Words In The Text Laid Open.
These words of my Text have a special dependence upon the words foregoing in the chapter; 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. 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," which was at this time fulfilled. 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 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."
This Fulfilled John's Prophecy
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, this was extraordinary and upon special occasion communicated to the Apostles, they being now to give testimony of Christ's Death, Resurrection, and Ascension.
These Were Extraordinary Gifts of the Holy Spirit
The Lord in order to this work communicates to them the extraordinary Gifts of the Holy Ghost in an extraordinary manner. For here were outward signs which were cloven tongues of fire resting on them. Here was also the Holy Ghost with the extraordinary effects of this baptism as the inward things signified by the outward sign. All this was (I understand) extraordinary for the fitting of these Apostles to that extraordinary work which God had them to do.
The Reasons Why the Holy Ghost Descended in an Extraordinary Manner Upon the Apostles.
First, they were to be eye-witnesses of Christ's Majesty in the flesh.
Secondly, they were to be Master-builders, to lay a Foundation which all after-Ministers, to the end of the World, are to build on, they being Penners of Scripture.
Thirdly, they were now to overthrow all the Jewish Worship and all the Mosaic Administrations put to an end by Christ's Death.
Christ Furnished the Apostles with Extraordinary Gifts to Accomplish this Work
To furnish them to this extraordinary work Christ, as an effect of His Session at the right hand of God, pours down these gifts upon them as before mentioned. This speaking with other tongues being noised abroad, the multitude came together, wondering at them. Some thought they had been drunk, but Peter standing up with the eleven began to lift up his voice to teach them.
The Contents of Peter's Sermon To The Jews Upon The Descent of The Holy Ghost.
Peter proves by Scripture that these gifts of the Holy Ghost now given to them were formerly promised by the Lord as an effect of his Ascension. In this Sermon preached he endeavors to prove:
First, Jesus was the Christ, a man approved of God by Miracles and Signs. God did work by Him amongst them.
Secondly, that He did suffer and die according to the Counsel and Will of God.
Thirdly, that He did rise again from the Dead, which he does justify from Scripture.
Fourthly, God had exalted Him by his right hand to be both Lord and Christ. He proves that by the visible gifts of the Holy Ghost which they did see and hear. Lest they should not understand Who he meant, he tells them in the verse before my Text, "That it was that same Jesus which they had crucified, that God had made Lord and Christ."
"Now when they heard this, they were pricked in their hearts, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do?"
The Benefits of Preaching the Gospel.
Whence observe from the text, that preaching, and hearing the Gospel preached, is a special means to convert Souls. This appears when Peter preached and clearly held forth that He whom they had crucified and slain was now to be Lord and Judge. He had been exalted to that Dignity by God the Father. When they heard this, they were pricked in their Hearts.
What is the Beginning of True Conversion.
In the second place, we may observe from hence that true conversion begins with a prick in the heart.
Thirdly, they, when wrought upon and pricked in their hearts, said to Peter and to the rest of the Apostles, "Men and Brethren what shall we do?"
How They Who Begin to Receive the Saving Light, Are Affected Both Towards It And Them Who Hold It Forth.
Whence in the third place observe that it is the disposition of such who have the beginning of saving light, to desire more, and that from those whom God hath spoken to their Souls by.
Obedience Accompanies True Conversion.
Fourthly, that which they do earnestly inquire after is, what shall we do? This respects obedience. They, believing Christ to be a Lord as well as a Savior, know that He must be submitted to and therefore they said, "What shall we do?"
Whence we observe, that a true converted soul is an obedient Soul.
All called to Repentance by the Gospel.
In verse 38 Peter answered them is in these words, "Repent, and be baptized every one of you." From whence we do observe further that where the Gospel is preached, all men are called to repent.
Whosoever Believes And Repents Ought To Be Baptized.
Lastly, that it is the duty of every man that believes and repents, to be baptized.
Now this last observation of the text is that which I shall to speak at present for the satisfaction of such Souls who may be doubtful of this truth and for the confirming of such souls as do already believe it.
CHAPTER TWO
The Ordinance of Baptism explained.
For the better and clearer speaking to this point in hand, I shall explain what this Ordinance of Baptism is in four things which will more clearly appear if we examine the Commission that Christ gives his Disciples in Matt. 28:19, 20. Here we find in verse 16 that the eleven Disciples were sent by Christ Who had all power in heaven and earth given to Him, verses 18 and 19. He says, "Go ye therefore and teach all Nations, baptizing them in the name of the Father, Son, and Holy Ghost, teaching them to observe whatsoever I have commanded you."
The Four Essentials of Baptism.
From whence you may observe four things contained in this Commission, essential to this Ordinance of Baptism. Here is:
First the Ministry,
Secondly the Form,
Thirdly the Name into Whom the were baptized, and
Fourthly the Subjects.
The Ministers
First, who are the Ministers who must dispense this Ordinance? They are preaching Disciples. So in the 16th verse the eleven are so denominated, "then the eleven disciples went away into Galilee, and Jesus (in verse 18) came and spoke unto them, saying, All power is given unto me in Heaven and Earth; Go ye therefore and teach all Nations baptizing them."
Who is a Lawful Minister of Baptism?
Where you may observe that the persons bid to go are Disciples enabled to teach the doctrine of the Gospel for the conversion of souls to faith, and repentance. For it is clear That they who are bid to teach are bid to baptize also. So from this Commission I gather that a disciple enabled to bring down God to a soul, and to bring a soul again up to God, is a lawful Minister of Baptism. For that is the tenor of the New Covenant, Heb. 8:10. "I will be to them a God, and they shalt be to me a people; and I am my beloved's and my beloved is mine," Canticles 6:3.
What the True Minister Preaches
God in Christ is to be opened in all the fundamental Doctrines of faith for man's salvation. Then is the soul's conformity to God to be preached as the soul's duty to God again. Where God has furnished a Minister with abilities from Himself to declare the Doctrine of Faith and Repentance, to conversion, and having converted that soul, he is furnished with the knowledge of God to teach to this soul all the fundamental Ordinances according to the Commission which says, "Teaching them to observe whatsoever I have commanded you," it is without doubt that this is a justifiable Minister sent from the Lord according to the Commission.
A True Minister Must Know About Baptism
Though a man should be able to preach the doctrine of Faith ably for the conversion of souls unto that faith, yet being destitute of the true knowledge of the doctrine of Baptism and how it ought to be dispensed, to be sure this man is not a justifiable Minister according to the Commission. He is ignorant of his Commission. When he has converted souls to the faith he neither knows how to discover to these men the fundamental Ordinances of God, nor can he discover to them the evil of those superstitious practices which they have been nursed up in by the Traditions of their Fathers.
Minister According to God's Gifts
Yet, notwithstanding, I dare say so far as they have a gift they are warranted from I Peter 4:10 to administer it, "Let every one as he hath received the gift Minister." So it was lawful for any Christian man, in that sense, to administer such gifts which God had bestowed upon them.
Those Pedobaptist Ministers are Not Sent of God
But sure it is that these who are utterly unacquainted as to how they are to dispense the Ordinance of Baptism were never sent of God to dispense it::
That instead of dipping, do sprinkle, and
instead of the true subject, A Believer, dispense it upon a carnal ignorant child;
instead of baptizing into the Name of the Father, Son and Holy Ghost, do sprinkle them at the naming of so many words only.
In the second place, the true form of Baptism is commanded of the Lord Jesus by way of dipping, and as it were, by drowning, overwhelming, or burying in Water and not by sprinkling with water, as appears from many ways.
Never Rantism for Baptism
First, in that although there be frequent mention made of that appointment of Christ, in His last Will and Testament, yet it is never expressed by the word that may be rendered Rantism or Sprinkling, but by the word that is rendered Baptism or Dipping.
Definition of Baptism
Secondly, in that the word by which it is so frequently expressed, does in proper English signify to Dip, to plunge under water, and as it were to drown them, so 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, Latin, and English Churches agree, as is affirmed by able Authors.
The Preposition IN
Thirdly, in that the phrase where there is mention made of such an appointment of Christ, it does necessarily import dipping. 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.
It may be as well rendered, I baptize you in Water, and he shall baptize you in the Holy Spirit, Mark 1:8. So it is rendered, John did baptize in the wilderness, and in the River of Jordan, verses 4 and 5; or that John was in the Spirit on the Lord's day, Rev. 1:10. They were baptized in the Cloud, and in the Sea, 1 Cor. 10:2. It may as well be rendered, I baptize you or dip you into Water. As it is rendered, "they were casting a Net into the Sea," Mark 1:16 for which the words are affirmed to be the same. 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:
Dipping Resembles the Israelites and the Red Sea Wherein the Egyptians Picture the Old, Hard, Cruel Things Which Held The Saints in Bondage
In that, for the resemblance and likeness hereunto, the Israelites passing under the Cloud and in the Sea, where the Egyptians who were their Lords and Commanders, their Pursuers and Enemies, who sought their destruction, were drowned, left behind, and seen no more. This is, by the Holy Spirit, called a Baptism, 1 Cor. 10:2. They were baptized in the Cloud.
Baptized IN the Red or Bloody Sea
Here observe, it is not here rendered with the Cloud and with the Sea as in the other place, Mark 1:8, with Water, because it suits with sprinkling although the word be the same, but in the Cloud, and in the Sea. This suits with Dipping or Over-whelming. So with the appointment of Christ, they passing on to dry land through the midst of the Red or bloody Sea which stood on both sides as a Wall, and being under the Cloud, as men (in a carnal eye) overwhelmed and drowned. But they were truly saved and safe from their Enemies.
Philip and the Eunuch
Fifthly, that this appointment of Christ is not by sprinkling but by dipping or putting the person into or under Water, appears by Philip's baptizing the Eunuch. It is said, "They went both down into the Water", both Philip the baptizer and the Eunuch, who was the person to be baptized. Being there in the water, Philip baptized or dipped him in that water as John did Jesus in the River of Jordan.
They Both Went Down Into the Water
It is said they descended or went down into the water. So they also ascended or went straight way up or out of the water. See for this Acts 8:38:39; Matt. 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.
John Baptized Where There Was Much Water
Sixthly, that this appointment of Christ is not by sprinkling but by dipping, or as it were, a drowning, appears in that John the Baptizer (his work being to baptize) remained in the Wilderness, by the River of Jordan, and afterwards in Enon near Salem. The reason is rendered by the Spirit of the Lord as why he abode there was, because there was much water. This need not have been if that appointment could have been performed by sprinkling and not by dipping. See Luke 3:2,3; John 3:8,23.
At His Baptism, The Believer Testifies of His Union with Christ in Death to Sin, Satan, the Law and its Curse.
Seventhly, this appointment of Christ is not to be performed by sprinkling but by dipping. This appears from the nature of the Ordinance itself. It is such an Ordinance whereby the person who submits thereto does visibly put on Christ Jesus the Lord.
The believer is hereby visibly planted into His Death.
The believer holds forth therein a lively similitude and likeness unto his own Death whereby only through faith he now professes he has escaped death and is in hopes to obtain life everlasting.
So the believer is to have fellowship with Christ in His Death and to reckon himself dead with Him to Sin, Satan, the Law, and the Curse, Gal. 3:27; Rom. 6:2, 3, 4, 7, 9; 1 Cor. 15:29.
But the planting of a person into the likeness of death is no way resembled by sprinkling. By dipping it is lively set forth and demonstrated.
Dipping Resembles the Believers Union with Christ in His Burial
Eighthly, this appointment of Christ's baptism is an Ordinance whereby the person who submits thereto does hereby, visibly and clearly, resemble the burial of Christ and his being buried in respect of the old man and his the former Lusts and Corruptions (like the Egyptians) are to be taken away and seen no more, see Rom. 6:4; Col. 2:12. But sprinkling does no way lively resemble the Burial of Christ or the person being buried with him as Dipping does.
Dipping and Rising Up Resembles the Believer's Union with Christ in His Resurrection and New Heavenly Life
Ninthly, this appointment of Christ's baptism is an Ordinance whereby the person who submits thereto does 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 died and was buried, yet He was not left in the grave to see corruption but was raised again and behold, He lives for evermore.
The Gospel in Baptism Shows these Particulars
As hereby he holds forth the Resurrection of Christ, so he also holds forth his own resurrection, having been planted in the likeness thereof. So he reckons himself to be in Soul and Spirit quickened and risen with Christ from henceforth to live unto God Who is the Fountain of Life and Christ Jesus the Lord, Who died for him, and rose again. The believer is helped 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 quickened 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.
Sprinkling Shows No Resemblance to the Gospel Work of Jesus Christ
Sprinkling does no way lively resemble the resurrection of Christ or the Soul or bodies rising or being raised by Him as dipping does.
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.
Dipping Holds Forth a Conformity to Christ
Tenthly, dipping does hold forth a conformity to Christ in His sufferings and afflictions as Christ says, "I have a Baptism; and how am I straitened until it be accomplished," meaning his sufferings.
One End of Baptism is to Represent Christ Sufferings and Deliverance
and
Our Union with Him Therein
One end of Baptism is to represent Christ's Sufferings and our Sufferings with Him. This is set forth in a lively manner by dipping into water. 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 said in Psalm 130, "Out of the depths have I cried unto the Lord," meaning deep afflictions. God says in Isaiah 43:2, "When thou passest through the Waters, they shall not overflow thee," meaning affliction. Therefore, a believer is to be dipped and plunged all over into the river or water to hold forth that now he must resolve to take up the Cross of Christ and suffer. Not only so, but his being raised and delivered out of the water again by the hands of the Minister, does hold forth that so shall such believing souls be saved and delivered from all their afflictions as in Psalm 34:17. "Many are the Afflictions of the righteous, but God shall deliver them out of all."
This Pictures Our Total and Complete Salvation
This does sign or signify our salvation, 1 Pet. 3:21 "the like figure whereunto Baptism does 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. One is seen in dipping and plunging a believer in Water, the other in raising a believer out again.
CHAPTER THREE
Baptized Into The Name Of The Holy Trinity
Or
Into Whose Name Is Baptism Administered?
The third essential in this Ordinance of Baptism is what is meant by the name of Father, Son, and Holy Ghost? The Command is that the Minister must dip them into the name of the Father, Son, and Holy Ghost. That which the Lord Jesus commands must be essential to this Ordinance. I shall endeavor to show you what is meant here by name.
The Trinity is Made Known by Their Names
The Father, Son, and Spirit are made known as a man is, by his Name. That is here understood. By the names Father, Son, and Holy Ghost, we know the Gospel does hold forth one God, yet distinguished into Father, Son, and Holy Ghost. The name here is to be so understood. The Gospel does 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 name's sake."
The Name Makes Known
By Name in this place and in the Commission, is to be understood that heavenly mystery of the Gospel by which God is discovered and made known even as a man is by his name.
The Discovery of the Father's Name With His Distinguishing Particulars
One part of the Gospel Mystery consists of a Discovery of the Father's name by which He is distinguishably made known from the Son and Spirit, in these particulars.
First, in ordaining the Son, 1 Pet. 1:18;
Secondly, in choosing and electing the Son, Isaiah 28:16 with 1 Pet. 2:5;
Thirdly, in sending the Son, Gal. 4:4, John 3:16,17;
Fourthly, in promising the Son, Isaiah 9:6;
Fifthly, in bruising the Son and putting Him to grief, Isaiah 53;
Sixthly, in laying all our iniquities upon the Son,
Seventhly and to justify and freely accept such as believe in the Son. This I understand is the Name of the Father.
The Discovery of the Son's Name and His Distinguishing Particulars
By the Son's Name is to be understood,
First, that by which He makes known Himself to the Sons and Daughters of men, as to take Flesh, Heb. 2:14, Rom. 9:5 and 1:3.
Secondly, He kept the Law in order to die as that Just One, or as a Lamb without spot;
Thirdly, 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;
Fourthly, that He did not only die for our Sins, but rose again for our Justification, Rom. 4:25;
Fifthly, He ascended into Heaven;
Sixthly, He makes intercession for us, Heb. 2:25;
Seventhly, He pours down the Spirit and gives gifts unto men, Zech. 12:10, Eph. 4:10-12. In all this the Son makes Himself known by His name distinguishably from the Father and the Spirit.
The Discovery of the Spirit's Name and His Distinguishing Particulars
In the last place the Spirit is made known in the Gospel as the One Who in the
First place convinces 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 and 29.
Secondly, another work of the Spirit by which He is made known, is the revealing of the Father, and the Son, and those great Mysteries unto the soul of a poor, convicted Sinner. Christ says, "the Spirit of God shall lead you into all truth, He shall take of Mine, and show it to you," John 16. No man does 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 searches out all things, even the deep things of God, 1 Cor. 2:9,10.
Thirdly, the Spirit does not only discover man's 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 produces 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.
The Believer Comes and Manifests These Truths to the Preacher
When the Soul shall come to the Preacher and make known to him that the Spirit has experimentally made known unto him his lost and damnable estate by sin, and that the same Spirit has 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 the Spirit of God has made known all this to him and has wrought faith in his heart to believe it, and has 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. Into this does the Minister baptize him, in the name of the Father, Son, and Holy Ghost. This much for these three particulars.
CHAPTER FOUR
In the fourth place we shall now come to the Subject that must be baptized. The subject (as you have heard) is one who is taught, "Teach all Nations, baptizing them." My text says, "Repent, and be baptized every one of you," which does hold forth the person to be baptized as a taught and repentant person.
Seeing the main thing in question has always seemed to be the Subject of Baptism or who is to be baptized, this I shall therefore most insist upon. I shall endeavor to make plain to you first (as I say) 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,
Faith and Repentance Go Before Baptism.
Believing the Gospel is to go before baptizing, Matthew 28:19 "Teach all Nations, baptizing or dipping them?" What them? Them who are taught or made Disciples by teaching. In my Text you will find that after Christ had poured down the Spirit upon them, Peter does (by that authority received from heaven) command every one of them to be baptized or dipped, when he had converted those Jews, "Repent and be baptized every one of you into the name of the Lord Jesus for the remission of sins" So in like manner you shall find Peter commanded Cornelius and his family to be baptized, Acts 10:43. There he says to the six brethren who were with him, "How shall we forbid water that these should not be baptized, who have received the Holy Ghost, as well as we?"
Peter Baptized as an Extraordinary Apostle with Special Authority
By the great authority which (as an extraordinary Apostle) he had from Heaven, he commanded them to be baptized in the name of the Lord Jesus.
Ananias Baptized in a Special Manner
So we find Ananias, in a special manner, sent to the Apostle Paul at his conversion to the faith, Acts 22:16. Here Ananias also, by the authority received from Christ, in verse 16 says, "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." Here you see the express command of God enjoining him (upon his Conversion) to be baptized.
The Succession of Baptism
In the next place, God has commanded His Ministers to baptize or dip Believers only. 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 way only of baptizing such as believed and repented, Acts 2:40-42. "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."
The Apostolic Practice is First Conversion And Then Baptism
Here you may observe the practice of the Apostles who were guided by the infallible gifts of the Spirit. First they converted disciples and then secondly they baptized them.
In like manner you shall find in Acts 8:12, 13 that 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 you see this was the continued course of Christ's Messengers who sent by Him.
Baptized in the Name of the Father, Son and Holy Spirit,
All Embraced in the Name of Jesus
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 only His name is mentioned. In like manner you shall find in the same chapter that Philip (by the Spirit of the Lord) being directed to the Eunuch who belonged to Candace, the Queen of the Ethiopians, having the charge of all her Treasure, had been at Jerusalem to worship and was returning and reading Isaiah the Prophet. Then Philip joined himself to his Chariot. Upon some discourse together he, from the aforesaid Scripture, preached Jesus unto him, Acts 8:32, etc. "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 that 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 to 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."
Believers Should Offer Themselves to be Baptized.
From all these words you may observe that Philip is said to preach Christ unto this man. Upon their coming to the water he said, "What hinders?" Here you see, it is the duty of such as believe to offer themselves to be baptized. There is no let or hindrance to the Ordinance of Baptism but unbelief. Therefore, Philip says, "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, who do not believe, it is unlawful for them to be baptized.
Family Baptisms Offer No Proof of Infant Baptism
You shall find several families also baptized upon their being converted, which many (through ignorance and lack of taking notice of what the Scripture speaks) say, it is probable that 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 woman named Lydia, a seller of purple of the city Thyatira, (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 household, she besought us, saying, If ye judge me faithful to the Lord, come into my house and abide, and she constrained us."
Here in this text only Lydia is mentioned as being converted. There is no mention made that her household was only that they were baptized. But in the last verse, viz. the 40th of that chapter, it is said, "That when Paul and Silas were put out of the Jailer's house, they went and entered into the house of Lydia, and when they had seen the Brethren they comforted them and departed." Here you may clearly see that Lydia's house consisted of brethren who were capable of being visited and comforted by Paul and Silas as well as Lydia, whose household they were.
Also, in the same chapter, you have mention made of the Jailer and his household, who were all baptized. In the 31-34 verses, upon reading you shall find this to be true, they spoke unto him the Word of the Lord, and to all that were in his house. In verse 34, "He set meat before them, and rejoiced, believing in God with all his house."
Here it is plain that the Jailer's whole household heard the Word of God and rejoiced, and believed as well as the Jailer. They were all baptized. It is a clear proof that such hearing the Word of God, and believing, ought to be baptized and they only.
This will appear further by the house of Stephanus, comparing 1 Cor. 11:6 with the 16th chapter and the 15th verse of the same Epistle, where in the one place it is said, that Paul baptized the household of Stephanus, in the last place he speaks 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 ministry of Saints, that you submit yourselves unto such, and to every one that helpeth with us and laboreth."
Here you see in the same Epistle (as he says) he baptizes this household. So he affirms they were the first fruits of Achaia. They were ministers. They addicted themselves to the ministering unto Saints. They did as the text notes, labor. He would have the Church submit themselves unto such. Therefore, they were not babes, or little infants, but all true Converts, believing and penitent persons.
Crispus and His Household
In Acts 18:8 for the further clearing of this matter in hand, "And Crispus the Chief Ruler of the synagogue, believed on the Lord with all his house, and many of the Corinthians believed, and were baptized."
Summation on Household Baptisms
So you see what a catalogue of clear examples we have to confirm unto us which way those infallible Apostles both taught and practiced according to the Great Commission given them by the authority of Christ from heaven:
first to preach the Gospel to every creature,
and then, he that believes and is baptized, should be saved,
and that they should make disciples through teaching,
dipping them into the Name of the Father, Son and Holy Ghost.
With all these you see both commands as you have heard, and plentiful examples for baptizing believers, but not the least color or show of any ground for sprinkling of infants.
Infant Sprinkling is an Idol of Man's Invention
Now by the way, let me say, what a sad thing is this, that such a world of people (from custom and tradition) run headlong after this idol of man's invention?
CHAPTER FOUR
The Long Neglect of Believer's Baptism
This solemn ordinance of believer's baptism lies clearly as a duty under the express Law of Christ to every one who believes. This they (the ungodly) slight and condemn as enemies to the same. Therefore, let such souls know that as Christ is a King, so this is one of His great Laws and a fundamental ordinance of the Gospel unto which He calls all believing and penitent persons to be obedient to, who are professed subjects to Him.
Now therefore let such tender souls who have the fear of God in them, lay this to heart.
The Ordinance of Baptism Has Been Long Neglected And An Idol Is Set In Its Room.
First, that this solemn ordinance for many hundred years has been neither preached nor practiced by abundance of such, which (in charity), we cannot but judge might have many good things found in them. (Editor's Note: He is not talking about the baptized people but the supposed Godly men and ministers among the Papists and Protestants who knew that Believers' dipping was the primitive practice. All the Reformers knew and admitted this fact. REP)
Infant Baptism is an Idol
But here lies that which makes the case sad and lamentable, that in the room of this precious Ordinance of God (which Christ confirmed by His blood) should be set up that Idol of sprinkling carnal infants.
Idol Defined in Two Kinds
Doubtless, if there be an Idol now practiced in the world, or set up amongst men, this must needs be one. I have learned, with others of the Saints of God, this to be an Idol, either:
the worshipping of a false god,
or
the worshipping of the true God in a false manner,
which I might largely insist upon to prove from Scripture.
Not an Idol of the First Kind
Though this be not an Idol of the first kind, it is, without doubt, an Idol of the second kind. It was a setting up man's invention instead of God's solemn ordinance.
This is a sin for which God plagued the people in Lev. 10:1,2.
It is an Image of true Baptism set up in the room of it, but not the same, and that in all the before mentioned essentials,
a false Administrator, ignorant of the true nature of the Ordinance, instead of a true minister;
sprinkling instead of dipping;
a carnal infant instead of a true believing man or woman;
and all this done at the naming of so many words only;
whereas the commission enjoins, that they should dip them, in the name of the Father, Son, and Holy Ghost.
So that there is in this christening of children nothing of God's appointment or of what He commanded, viz.
the minister wrong,
the subject wrong,
the form wrong,
and also the naming of so many words only instead of dipping into the name of the Father, Son, and Holy Ghost,
whereas the commission enjoins that the true minister should dip a disciple into the name of the Father, Son and Holy Ghost.
Now let any Soul seriously judge whether God can own that which has nothing of His own appointment or commands, but in every particular is contrary thereunto.
CHAPTER FIVE
The Foundation for Infant's Baptism
The Papists do hold that the Ordinance of
Baptism does contain very grace by the
very work done, which is so generally confuted by all Protestant Authors,
that I think it not worth my time to speak to that gross Error.
But seeing the main thing usually controverted is about the Subject (whether Infant or Believer) I shall leave what I have said, concluding the administration of baptism upon children as corrupt in all the three foresaid heads as well as in the last, and I shall speak of the last only, viz. that carnal children are not lawful Subjects of baptism. I shall begin to speak to the main argument or ground usually pleaded by all except Papists, for children's baptism, and that is:
Though there be no command nor example, yet there is a consequence,
viz.
the Covenant of Life being made to Believers,
and their seed coming out of their loins,
Baptism, being an Ordinance of the Covenant,
does also belong to them.
Answer
The Covenant of Life is not
made to the seed of Believers as coming
out of their loins, and therefore, the baptism of infants is drawn thence
by a false consequence.
Now I shall endeavor to prove the falseness and erroneousness of this consequence.
Baptism of the Carnal Seed is opposite to
the Express Laws
and Commandments of the New Testament.
Ground One
This does oppose itself to the express Laws,
and Commands of the New Testament
My first ground is infant's baptism does oppose itself to the express Laws, and Commands of the New Testament. Whatsoever consequence men do draw from Scripture that crosses the plain Commands of God (to be sure) cannot be of God, but such consequence must needs be (according to Scripture light) of Satan, or at the best, from the vision of a man's own heart.
This I would have you seriously to take notice of, that baptism of believers is a solemn ordinance of the New Testament. It is enjoined by diverse special commands, and encouraged with promises of remission of sins and salvation on the right performance of the same.
Argument
For any man to force a consequence that shall oppose itself against so solemn an ordinance cannot be of God. God cannot speak that which is contrary to Himself or to His own commands, as for instance:
Example
When Christ began to teach His Disciples that the Son of man must suffer many things and be rejected of the Elders, and Chief Priests and Scribes, and be killed, and the third day, rise, He spoke that saying openly. Peter took Him and began to rebuke Him, but He rebuked Peter, saying, "Get thee behind me Satan." From whence we may observe:
Whatsoever consequence or argument any man shall seem to enforce (though pretending Scripture for the same) that oppose themselves against duty, or do hinder the servants of God therein, I may say of such consequences, and such arguments, "Get thee behind me Satan, thou art an offense unto me."
It's clear that Christ concludes those arguments and persuasions, whatsoever they be, that do tend to the hindrance of any solemn duty or Ordinance of God, to be of the Devil, "Get thee behind me Satan."
Therefore all those books and arguments which are set out for the maintenance of children's baptism are grounded upon this consequence. They are opposing themselves against duty, as you have heard, which is, that every penitent or believing person ought to be baptized.
All Sermons, Arguments and Books Supporting Infant Baptism Are of Satan
The whole tendency of those books is to oppose the practice of the believer's baptism and to hinder it. I may say of them as Christ said before, etc. For upon this ground we may conclude all those discourses not to be of God. I shall therefore leave what is said to you, seriously to weigh, whether or not this is not an erroneous consequence.
But, in the next place, let us come nearer to examine this consequence, both in itself and the grounds from whence it is drawn.
The Ground of this Consequence is The Covenant of Circumcision
The ground of this consequence is, that the Covenant of Grace belongs to believers' children. The consequence is therefore, that baptism, being an Ordinance of that Covenant, must needs belong to believers' children. In these two lies our whole business. The Covenant of Circumcision is urged as grounds of this consequence, that Covenant belonging to Abraham and his seed after him in their generation, Gen. 17:7 and 10-14.
Believing Gentiles and Their Seed
From hence it is gathered that the Covenant of Grace, viz. of eternal life, belongs to believers and their seed born of their body. Because the Covenant God made to Abraham and his off-spring, viz. the Covenant of Circumcision belonged to Abraham and his seed in their generation, therefore, circumcision, the sign of the covenant, belonged to the seed. Even so, the New Covenant now belongs to the believing Gentiles and their seed. Baptism, being an ordinance of that Covenant, belongs also to believing Gentiles, and their seed. This is the only and alone foundation ground of all those (except Papists) for their Rantizing or Sprinkling of children.
The Error of This Ground Destroys the Gospel
We shall endeavor to prove this ground (from whence this consequence flows) to be so far from being the truth, that it is an error. Yea it is such an error that if it were maintained with all those errors, that naturally are consequences of this opinion, it would shake the foundations of the Gospel.
CHAPTER SIX
The Scriptures Set Forth Two Covenants
That I may with as much clear satisfaction, inform others as God has clearly convinced my own soul of the truth of this, I shall propound this method to be handled:
There are Two Covenants Held Forth in the Scriptures, One of Grace and One of Works
First, I shall make it appear to you that there are two covenants held forth in Scripture, the one a Covenant of Grace, and the other a Covenant of Works. An absolute covenant and a conditional covenant.
The Covenant of Circumcision was not a Covenant of Life, but a Covenant of Works
Secondly, I shall prove, that the Covenant of Circumcision was no Covenant of Eternal Life, but a conditional covenant, a Covenant of Works.
Only Believers Have a Right to the Covenant of Grace
Thirdly, I shall prove, that none but believers ever had; or shall have a right to the Covenant of Grace.
An Answer to Those Who Allege the Contrary
Fourthly, I shall endeavor to answer such Scriptures (especially those in the New Testament) that are usually alleged for defense of a Covenant of Life in the flesh.
Two Covenants, the One of Works, the Other of Grace,
or the One the Old, the Other the New.
To the first: there are Two Covenants mentioned in the Scripture. This is very plain. One is a Covenant of Eternal Life, the other is a Covenant of Works in which eternal life was not conveyed or given, as appears in Jeremiah 31:31-34.
"But behold the day cometh, saith the Lord, that I will make a New Covenant with the House of Israel, and with the house of Judah, not according to the covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt, which my covenant they brake, although I was to them an husband saith the Lord.
But this shall be the Covenant that I shall make with the house of Israel, after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts and will be their God, and they shall be my people, and they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord; for they shall all know me from the least of them unto the greatest of them, saith the Lord, for I will forgive their Iniquities and remember their sins no more."
Herein There are Two Covenants
You see here Two Covenants, the one Old, the other New. As here we find a New and Old Covenant, so there is likewise mention of Two Covenants in the eighth to the Hebrews. There you have the very same words, only it is clear that Jesus Christ is the Minister of the New Covenant, in the 6th and 7th verses of that chapter: "But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises, for if that first Covenant had been faultless, there would no place have been sought for the second."
Jesus Christ is the Administrator of the New Covenant
In which place we may understand Two Covenants, a New Covenant and an Old Covenant, and Jesus Christ holding Himself to be the peculiar Minister of the New Covenant, (unto the Church then gathered) which is all those who are in Christ, being God's Israel, Abraham's seed.
Those in Christ are Abraham's Seed
If you be in Christ then are ye Abraham's seed and heirs according to promise, Gal. 3 to the latter end. So that those who are Christ's have this Covenant now made to them. It appears at the 3rd verse that the other covenant was a mere Covenant of Works, in that he says He has made the first old.
The Old Covenant Vanished Away
That which waxes old is ready to vanish away. He means the old covenant, that typical Covenant of Works, which ran upon the fleshly line of Abraham till Christ came out of the flesh of Abraham and so put an end to that covenant in the flesh. This you have further proved in Heb. 9:15,16. There is again mention made of Two Covenants or Testaments, the first and second.
The First Covenant was Confirmed by the Blood of Animals and
the Second by the Blood of Jesus Christ
The first was confirmed by the blood of goats and calves, the second by the blood of Christ. Now if anyone will search these Scriptures it will appear that there are two real, distinct Covenants or Testaments, the one of Grace, and the other of works. One is conditional and the other is absolute.
CHAPTER SEVEN
The Second Covenant is an Absolute Covenant
An Absolute Covenant Defined
An absolute Covenant, is a Covenant without any conditions required in the creature, but what God Himself performs, as Jer. 32:40, "I will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts that they shall not depart from me." Where you see, God undertakes both;
first, that He will not leave or forsake His people, but do them good;
secondly, undertakes that He will plant His fear in their hearts, that they shall not depart from Him.
As in that eighth of Hebrews He engaged that "He will write His Law in their hearts, and that He will be their God, and they shall be His people, and that He will teach them to know Him, and will pardon their iniquities, and their sins He will remember no more."
The Second Covenant Contains Nothing But
What God Himself Will Perform or Work
Now here is nothing but what God has undertaken to perform, and to work in the creature as further appears in Ezekiel 16, latter end:
For thus saith the Lord God, I will even deal with thee as thou hast done, which hast despised the oath in breaking the Covenant. Notwithstanding I will remember my covenant with thee in the day of thy youth, and I will establish unto thee an everlasting covenant."
As He says afterward, not by thy covenant, but by My covenant, so that which He calls thy covenant, was that which they broke, and therein despised the Oath as he says plainly, holding forth that it was a Covenant of Works answerable to that in Neh. 10:29. "They clave to their Brethren the Nobles, and entered into a curse and an oath to walk in God's Law, which was given by Moses the servant of God."
The Two Covenants Discerned
In which case you may discern here Two covenants, the one, God calls His covenant, and another, that was their covenant, a Covenant of Works which they broke. Likewise you have further the Covenant of Eternal Life, opened in Ezek. 36:25-27:
"Then will I sprinkle clean water upon you, and you shall be clean from all your filthiness, and from your Idols will I cleanse you. A new heart also will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you a heart of flesh, and I will put my Spirit within you, and cause you to walk in my Statutes, and you shall keep my Judgments and do them."
God's Performances
Here you have this New Covenant wholly lying on God's part that He would first cleanse them from all their Idols and iniquities. Then He undertakes to give a new heart, to take away the heart of Stone, and to give them hearts of flesh. And that He will give the soul His own Spirit, and thereby came these to walk in His ways whom He calls to the obedience of His truth.
No Failures on Man's Part
If they sin, He binds Himself to pardon their sins, and to remember their sins and transgressions no more, so that it is impossible that this covenant should be broke, or that a soul shall ever miscarry who is once in this covenant in respect of his everlasting estate.
David's Testimony
To this purpose David very eminently speaks in 2 Sam. 23:5:
"Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure, for this is all my salvation, and all my desire; although he make it not to grow."
Where you have David setting out the Covenant of Grace and the mercies in it to be in all points perfect and sure.
Isaiah's Testimony
To this purpose the Prophet in the 55th chapter of Isaiah, and the third verse, inviting souls, and persuading them to come to Christ, says, "Incline your ear, and come unto me; Hear and your souls shall live, and I will make an everlasting Covenant with you, even the sure mercies of David."
David Is A Type of Christ
that is,
God will give a soul those New Covenant mercies, which are most sure,
no way depending upon any condition to be performed in the creature,
but wholly upon the Lord, as appears in Psalm 89:28-37:
"My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of Heaven. If his children forsake my Law, and walk not in my Judgments; if they break my Statutes, and keep not my Commandments; then will I visit their transgressions with the rod, and their iniquities with stripes. Nevertheless my loving kindness will I not entirely take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing which is gone out of my lips. Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever, His throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah."
The Covenant of Eternal Life Made with Christ and His Spiritual Seed
Now in these words you have the Covenant of Eternal Life made with Christ and His spiritual seed,. David and his seed were types of this covenant which is a sure covenant to all those to whom it is once made. To this does the author to the Hebrews allude, when he says in chapter 6:17,18:
"Wherein God willing more abundantly to shew unto the heirs of promise, the immutability of his counsel confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us."
Both the Promise and the Oath of the Covenant
Now in this covenant before spoken to you have both the promise and oath. Here in this covenant must needs be discovered the immutability of God's counsel because this is as David says, a covenant that is in all points perfect and sure. James, in his Epistle, alluding to these New Covenant blessings or gifts, says:
"Every good and perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableness, nor shadow of turning; and that he does here speak of the New Covenant gifts, does appear in the next words he says, Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures."
How God Works In The New Covenant
Consider well, that in this covenant there is nothing that He requires, but He engages Himself to enable us to accomplish.
If He commands us to pray, He promises to give His Spirit to help our infirmities.
If He commands us to walk in all His ways, as you have heard, He promises that He will put His Spirit in us to cause us to walk in His ways.
Objection
Why Though the Covenant of Grace be Absolute, Yet the Promises Are Held Forth Under a Condition.
But some may object and say, that we find the Gospel is held out upon condition of Faith and Repentance.
Answer
It is true the promise of salvation and remission of sins, is held out with a condition to the world, by means of preaching and tendering of the Gospel, because it is God's free mercy to work that condition in the hearts of his Elect, and in them only.
Cannot Attain by Our Own Abilities
We are not to think that this grace of Faith and Repentance, are qualifications that persons unto which the Gospel is tendered are to attain by their own abilities.
The Lord Works the Condition
In the New Covenant, the Lord undertakes to work the condition, and also to give the salvation tendered upon that condition. For He says, "I will be unto you a God, and you shall be unto me a people." In particular He says, "He will put his Law in their hearts, and in their minds will he write them, and he will teach them to know him."
The Law of Faith and Repentance Is A Part Of The Covenant
Now doubtless, the Law of Faith and Repentance are here included, according to those Scriptures, Eph. 2:8, "For by grace are you saved through Faith, and that not of yourselves, it is the gift of God."
Here God holds forth that though Faith be an instrumental means of our salvation, yet it is God's free gift wrought in us. Therefore, faith is surely a covenant gift, and upon this ground in Phil. 1:29, Paul says, "It is not only given us to believe, but to suffer for his name's sake;" where to believe is given of God. So in Acts 18:27, speaking of Apollo, Luke says, "that when he came, he helped them much who had believed through grace." In Heb. 12:2 Jesus is said to be both "the author and the finisher of our faith."
All which passages do show that faith is as well given in the New Covenant as the Salvation tendered upon that condition
Repentance Is The Gift of God.
So is also repentance a New Covenant Gift, as well as remission of sins which is tendered upon that condition, as you find in Acts 5:31. "Him hath God exalted with his own right hand to be a Prince and Savior, to give repentance to Israel, and remission of sins:" Acts 11:18, "When they heard those things they held their peace and glorified God, saying, then hath God also to the Gentiles granted repentance unto life."
God's New Covenant Israel is Given New Covenant Gifts
Here observe that to God's Israel, both of Jews and Gentiles, God does grant and freely give repentance as well as salvation and remission of sins, promised upon the condition of repentance, as likewise appears in 2 Tim. 2:25 where the ministers of God are commanded "in meekness to instruct those that oppose themselves; if God peradventure will at any time, give them repentance to the acknowledging of the truth," which does plainly prove that though repentance and faith be the condition the Gospel is tendered upon, yet you see the Lord does in the New Covenant, give faith and repentance as well as remission of sins and eternal life.
The Covenant of Grace Obscurely Delivered to Our First Parents.
Further I shall make it appear that this Covenant of Grace to eternal life was first more obscurely and darkly revealed to our first parents. God directed His speech to the Devil in Gen. 3:16 for the greater terror of the Devil and the greater comfort of His Elect says, "I will put enmity between thy seed and the seed of the woman, it shall bruise thy head, and thou shall bruise his heel."
Genesis 3:16 Contains the Substance of the Covenant of Grace
This speech contains in substance, the Covenant of Grace. Christ the true spiritual seed being here promised, Who in Scripture, is held forth to be the very substance and marrow of the New Covenant.
God's Gift of Jesus Christ is Called The Covenant
Therefore, the Lord says in Isaiah 42:6, speaking of Christ, "I will give thee a Covenant of the people, a light to the Gentiles:" where the very gift of Christ is called a Covenant, because where He is promised, all heavenly and spiritual blessings in Him are there given, all the promises being in Christ, Yea, and in Him Amen, 2 Cor. 1:20. All spiritual and heavenly blessings are in Him, Eph. 1:3.
God's Created Gifts In The Seed of the Woman Are Hated By The Devil
He says that He will put enmity between the seed of the serpent and the seed of the woman, which must needs have this much in it.That God would put or infuse in the seed of the woman His created gifts of holiness and purity and that precious love of God whereupon it must needs be, that this new nature would be hated by the Devil as being opposite to him, and also must needs hate the Devil with his evil nature.
The Psalmist says, "Ye that love God hate evil," Christ tells us in Matt. 10:34, "Think not that I come to send peace on earth, I came not to send peace, but a sword; for I am come to set a man at variance against his Father, and the Daughter against her Mother, and the Daughter-in-law against the Mother-in-law, and a man's foes shall be they of his own household." Luke 12:52 says, "five in one house shall be divided, three against two, and two against three." What should occasion this division but that new nature which the Lord infuses into His own seed or children, which cannot comply with the seed of the serpent. So Peter says, "they spoke evil of us, because we run not with them to the same excess of riot," 1 Pet. 4:4.
So, that I understand that in the third of Genesis is the whole New Covenant included.
CHAPTER EIGHT
The New Covenant Is Not Entailed Upon Any Fleshly Line
This New Covenant was never entailed upon any fleshly line or generation as the Covenant of Circumcision was, but was confirmed of God in Christ, and to such souls only in Christ. This you find in the promise to Abraham, Gen. 12:3. "In thee shall all the Nations of the earth be blessed."
Here you may observe that there is no respect of persons in the matter of these blessings to everlasting life. All Nations in Christ, one Nation as well as another, if in Christ, have those blessings promised to them. This much is employed in that promise that all nations out of Him are accursed.
What Is Meant by the Blessedness Promised to Abraham and His Seed
God here directs His speech to Abraham (some may say) it is true, but with respect to Christ now, Who, as touching the flesh, was then in his loins. This blessedness or justification of life which was confirmed in Abraham as a Father of all Nations, is by the Apostle Paul called the Gospel, Gal. 3:8. The Scripture foreseeing that God would justify the Heathen through Faith, preached the Gospel to Abraham. As it is written, "In thee shall all the Nations of the Earth be blessed:" so this blessedness spoken of in Gen. 12:3 is expounded by Paul, to be justification by faith in Christ, and in Acts 3, this blessedness is there expounded to be a turning of every one of them from their iniquities, Acts 3:26.
The Covenant of Grace in Genesis 15:5
Also, this Gospel promise or covenant is spoken of in Gen. 15:5. Here God bids Abraham look up to the Heavens and if he could number the stars of heaven and the sands upon the seashore, so shall thy seed be. Abraham believed God and it was accounted to him for righteousness. This promise is quoted by the apostle Paul as the Gospel Covenant in Rom. 4:3 in opposition to the Covenant of Circumcision entailed upon the flesh or fleshly line of Abraham. Circumcision was a covenant in the flesh as the Apostle calls it, which he also expounds in the 1st and 2nd verses, to be a Covenant of Works. More of that hereafter. Only that which I would observe at present is, that the Apostle confirms that Gospel promise in Gen. 12:3 and Gen. 15:5 to be the New Covenant, wherein was given, through faith, the justification of life, excluding in this point the Covenant of Circumcision, called Works, Rom. 4:1,2.
Both Covenants Were Made With Abraham
Both these covenants are made with Abraham in Gen. 17. Here you find the New Covenant made with him to verse 6. From the 7th verse to the 14th the Covenant of Circumcision in the flesh is revealed to him. The New Covenant is expressed in the third verse. Here He says, "As for Me My covenant shall be with thee, and thou shalt be a Father of many nations, or of a multitude of nations, and thy name shall be no more called Abram but Abraham, for a Father of a multitude of nations have I made thee." This is, by the Apostle Paul in Rom. 4:17,18, held out to be the Covenant of Life. He does clearly hold the Covenant of Life distinct and different from the Covenant of Circumcision. In that place he denies that Abraham or his spiritual seed, had their justification in the Covenant of Circumcision. He brings in this, that Abraham should be a Father of many nations, "and so shall thy seed be," as that in which Abraham and his spiritual seed, whether of Jews or Gentiles, were and should be justified.
Genesis 18:18
This promise or Covenant is made with Abraham in Gen. 18:18. "In thee shall all the Nations of the earth be blessed." So long as Christ was, according to the flesh, in Abraham's loins, the promise runs thus, "in thee," meaning that through Christ, which then was in Him, should all nations of the earth be blessed.
The Seed in Isaac
But as soon as Isaac was come out of Abraham's loins, Gen. 22:18, then He says, "In thy seed shall all the nations of the earth be blessed:" whereby seed, most strictly is to be understood of Christ, as the Apostle Paul intimates in Gal. 3:16 where he expounds this word seed, to be not seeds, as of many, but seed as of one which is Christ. So this blessedness in the Seed, Christ, is here expounded to be God's confirming His Covenant in Christ. Note that this blessedness which David holds out to be the Covenant confirmed of God in Christ, was not entailed upon the flesh of Abraham and his fleshly seed, but made in Abraham as a Father of all the Spiritual Seed in all nations. It was confirmed in the seed, Christ, to all nations.
Here the Jews, after the flesh, have no more interest than any other nation, except it be by faith. Faith only unites to this seed and gives an in-being in the same.
The Elect Were Blessed and the Rest Were Hardened
This blessedness is expounded by David in Psalm 32, last verse, to lie in remission of sins and purgation of the heart from guile and expounded by the Apostle in Acts 3, last verse, "to be a turning every one from his iniquities." There Peter expounds this blessedness which was confirmed in Abraham and his seed. Though Christ did fulfill this Covenant to the Elect of the Jews, the rest were hardened. They were never in this sense blessed, either in the point of justification or purgation from sin, because they were never in Christ, the true seed, by faith, nor were they ever the spiritual seed of Abraham, walking in the steps of his faith as all his spiritual seed did, Rom. 4:12 and Gal. 3:29. "If you be in Christ, then are you Abraham's seed, and heirs according to the promise."
Abraham and His Spiritual Seed in Christ Are Those in the Covenant of Grace
I have showed you from the clear light of Scripture that there were two covenants, a Covenant of Grace, and a Covenant of Works. The Covenant of Grace belongs to Abraham and his spiritual seed in Christ. All along from Adam to all the spiritual seed of the Woman, there are those who were born of promise as the Apostle describes the spiritual seed in Rom. 9:8. He says, "such are accounted the seed, that are so born of promise." So at this day all nations, both Jews and Gentiles who are born again, are the seed and children. They only have an interest in the promise of salvation.
CHAPTER NINE
Circumcision Proved to be No Covenant of
Eternal Life,
But a Typical and Carnal Covenant.
Now I come in the next place to prove that the Covenant of Circumcision is no Covenant of Eternal Life, but a typical covenant, yea a Covenant of Works. It is also called by the Lord, a Covenant in the flesh, Gen. 17:13. Therefore, to be sure, it is no Covenant of Eternal Life.
How the Word Everlasting is Used in the Law
But for the better clearing of the this truth I shall first expound some words in the covenant. First are the words Everlasting Covenant. They seem to some to hold it forth as a Covenant of Life because it is said to be everlasting. Whereas the word everlasting used in this Covenant is to be understood only for the Ever of the Law for the time of the Jewish State. Always the word is to be understood this way when it is applied to the Jews in their generation. For example in the 16th chapter of Leviticus it is said, "the Priest should make an atonement for the Holy Sanctuary, an atonement for the Tabernacle of the Congregation, and for the Altar, and he shall make an atonement for the Priests, and for all the people of the Congregation, and this shall be an everlasting Statute to you to make an atonement for the children of Israel for all their sins, once a year:" Everlasting here must needs be understood but till Christ comes. So in Num. 25:13. "He shall have it, and his seed after him, even the Covenant of an Everlasting Priesthood, because he was zealous for his God, and made an atonement for the Children of Israel," speaking here only of a Ceremonial Priesthood typing out Jesus Christ the substance Who was to put an end to it.
This Covenant of Circumcision is was Everlasting as Canaan
So this Covenant of Circumcision is to be understood as everlasting as Canaan, and the possession thereof, which was until Christ's coming. He was the substance thereof. This being a Maxim, that wheresoever the word Everlasting or Ever has this joined with it, to you, or to your seed in their generations; that then it is to be understood only, for the Ever of the Law; and the time and period of that Ministration, till Christ come, and no longer, Exo. 40:15. "Thou shalt anoint them, as thou didst anoint their Fathers, that they may minister unto me in the Priest's office; for their anointing shall surely be an everlasting Priesthood throughout their generations." And so you have it in Exo. 30:20,21. Moses saying, "When they go into the Tabernacle of the Congregation, they shall wash with water, that they die not; and when they come near the altar to minister, to burn offerings made by fire unto the Lord, so they shall wash their hands and their feet, that they die not; and it shall be a statute for ever to them, even to him, and to his seed throughout their generations."
Objection
"I Will Be to Thee A God"
The next expression that I would speak to, is, "I will be to thee a God, and to thy seed after thee," which to some seems to hold forth a Covenant of Grace, in that He gives Himself as a God in this Covenant.
Answer
To which I answer, that God either gives and makes Himself over in a Covenant of Works, which is upon a condition of works done in the creature; or else He gives Himself in an absolute Covenant of Grace in Christ Jesus the Mediator without any condition of works to be fulfilled in the creature.
To Prove Circumcision Is A Covenant Of Works, It Was Conditional
I shall make it clear that God only gives Himself conditionally in the Covenant of Circumcision. This is the first argument that I shall use to prove the Covenant of Circumcision to be a Covenant of Works and not a Covenant of Eternal Life, it is conditional. What God promises to be or to give to Abraham and his fleshly seed in their generations, was upon a condition that Abraham and his seed should keep his covenant on their parties, as clearly appears in Gen. 17:7,8, to verse 14. Here you find the Lord engages Himself to Abraham and his fleshly seed to be their God and to give them the whole Land of Canaan. In that sense He would be their God, to possess them of that good land, and all the blessings of the same, upon condition that they should keep His covenant on their part, both Abraham and his generation after him.
The Subject Matter of the First Covenant is Circumcision
The subject matter of the covenant that they should keep is,
that he should be circumcised,
and circumcise all born in his house and bought with money.
The Old Covenant Was a Yoke of Bondage
But though circumcision only be here mentioned yet all the works of the Law, at that time made known to Abraham, are there included. The Apostle, who best understood that Scripture, expounds it in Rom. 2:25. "For circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy circumcision, shall be made uncircumcision," and so you have it, Gal. 5:1-3. The Apostle says, "Stand fast, in the Liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage," which in Acts 15 it is said, "Neither they, nor their Fathers were able to bear;" but verse 2, "Behold I Paul say unto you, That if you be circumcised, Christ shall profit you nothing, for I testify again to every man that is circumcised, that he is a Debtor to do the whole Law." So much is clearly held forth in Gal. 6:12, 13. Here the Apostle says, "As many as desire to make a fair show in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the Cross of Christ; for neither they themselves who are circumcised keep the Law, but desire you to be circumcised, that they may glory in your flesh."
Here you may observe that for men to be circumcised, and not to keep the Law, or otherwise to press it upon others; the Apostle holds it to be absurd, if withal they did not keep the Law that were thus circumcised.
In the Text before quoted it is clear that Circumcision (in the nature of it) binds them over to keep the Law. To this purpose you find in Acts 15, "There were certain teachers that taught the Brethren, that except they were circumcised they could not be saved." Upon which the Apostles come together and in the 10th verse Peter says, "Why tempt you God to lay a yoke upon the Disciples necks, which neither our Fathers, nor we are able to bear?" What was this yoke but that they were to be circumcised and to keep the Law?
Stand Fast in Liberty from the Yoke of Bondage
So that Circumcision was that which did comprehend under it the Covenant of Works or the yoke of bondage that Paul, in Gal. 5:1-3, bids Christians to stand fast in their liberty or freedom from which covenant or yoke of bondage Jesus Christ had freed them from.
Liberty from the Observation of the Law
So that you may see that all the observation of the Law which we are set at liberty from by Christ Jesus' death, was included in the Law of Circumcision. So that in effect here you have the covenant.
"Abraham (as if God should say) I will be a God to thee, and to thy seed after thee in their generations, to protect, defend, and deliver thee, to bless thee, and thy seed with the blessing of Canaan, to bless thee, and the fruit of thy womb, in the Basket, and in their store, in all their outward blessings; upon condition that thou and they will be circumcised and keep the Law."
God makes a covenant upon condition, so that if they fail on their part, then He is left at liberty to fail on His part, as that notable expression in Jer. 11:2-5.
"Hear the word of this Covenant, and speak unto the men of Judah, to the Inhabitants of Jerusalem, and say thou unto them, Thus saith the Lord God of Israel, cursed be the man that obeyeth not the words of this covenant, which I commanded unto your Fathers, when I brought them from the Land of Egypt, from the Iron Furnace, saying, Obey my voice, and do according to all these things which I command you, so shall ye be my people, and I will be your God, that I might confirm the Oath that I have sworn unto your Fathers, to give them a Land which floweth with Milk and Honey, as appeareth this day."
Blessings Conditioned Upon Law Keeping
Whence you may clearly observe that God gives Himself to be their God, and to give to them the blessing of Canaan, upon condition that they would keep the Law, So shall ye be my people, and I will be your God.
Covenant of Grace Made to Abraham 24 Years Before Covenant of Circumcision
Now you must mind that Abraham had a New Covenant of Life made with him when he was 75 years old, Gen. 12:4, which was 24 years before this time he had the Covenant of Circumcision. His happiness with all his spiritual seed was and is in that absolute covenant confirmed of God in Christ, which stands in force still to believers in all Nations. But this Covenant of Circumcision was conditional and not absolute. Therefore, it is no Covenant of Life but a Covenant of Works.
To Prove Circumcision Is A Covenant Of Works,
It Was A National, Fleshly Covenant
The second ground why the Covenant of Circumcision must needs be a Covenant of Works, a Typical Covenant, is because it was a National Covenant, a covenant in the flesh, as in Gen. 17:13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised, so my covenant shall be in your flesh for an everlasting Covenant. To be sure such is not the Covenant of Grace to eternal life, for that was confirmed of God in Christ, as you hear, to all Nations. "In thee shall all the Nations of the Earth be blessed," Gen. 12:3, and "in thy seed shall all the Nations of the Earth be blessed," Gen. 22:18, as I have formerly spoken to.
But the Lord says of this Covenant of Circumcision that it shall be in their flesh for an Everlasting Covenant. It is manifest by the Apostle Paul that this is therefore a Covenant of Works, Rom. 4:1, 2. He says, "What shall we say then, that Abraham our Father as appertaining to the flesh hath found? for if Abraham was justified by works, he hath whereof to glory, but not before God."
Objection
That The Gospel Was Not Effectual To Most Jews
These words are inferred by the Apostle Paul for the prevention of an objection that might justly be in the mind of the Romans occasioned by the Apostle's former answer. For though the Apostle had granted in the beginning of the third chapter that the circumcised Jews were in some respect privileged above other Nations, and that chiefly in those eminent tenders and offers that the Gospel held out amongst them which, though it proved not effectual to all, he minds to some that it was effectual. But, yet, after in verse 9, the Apostle begins to manifest his understanding that to be a Jew after the flesh and to be in the Covenant of Circumcision, did not free men from the guilt of damnation any more than other men who were Heathens and not Jews after the flesh, neither circumcised.
The Question of Jewish Privileges
To this purpose he states a question, "What then? Are we better than they? No, in no wise. For we have before proved, that both Jew and Gentile, are all under sin, as it is written, there is none righteous, no not one." Here the Apostle goes on to prove that the Jews, after the flesh, (in the Covenant of Circumcision) were equally in a damnable and sinful condition with the poor Heathenish Infidels, all equally guilty before God, verse 19. His inference is in verse 20 that by the works of the Law no flesh should be justified in His sight. This clearly holds forth that to be a Jew, and circumcised, and to be under the Law, is the self-same thing, and when the Apostle had concluded that being a Jew in the Covenant of Circumcision did in no way difference him from the Heathen as to life, he now shows how both Jews and Gentiles come to the Justification of life, that is freely by God's grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation, through faith in his blood. Therefore he excludes the Law of Works wholly in the matter of justification, and brings in the Law of Faith. This shows clearly that he has but one way to justify both Jew and Gentile, which is by Faith in Jesus Christ, the true Promised Seed in the New
