Chapter Nineteen: No Grounds For Infant's Baptism So They Set It Up As An Idol In Their Heart

                              CHAPTER NINETEEN

              No Grounds For Infant's Baptism So They Set It Up As An Idol In Their Heart

Thus you see this objection answered. There is no ground for children's baptism, but an imagination, through thick darkness, upon the minds of people. They have set up this idol in their hearts. God has answered them accordingly as the Prophet speaks in Ezek. 14:2-5: And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put their stumbling block of their iniquity before their face, should I be inquired of at all by them? Therefore speak unto them, thus saith the Lord, Every man of the house of Israel, that setteth up his Idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the Prophet, I the Lord will answer him that cometh, according to the multitude of his Idols, that I may take the house of Israel in their own heart, because they are all estranged from me through their Idols.

Here you see that when souls set up an idol in their heart, God does answer them according to their idol, as He did in this case, suffering blind blindness and uncertainty of judgment to befall them.

   Defenders of Infant's Baptism Do Grant That They Have No Grounds For It From the New Testament

For such as defend children's baptism, and the ablest I have met with, do grant they have no command or example in the New Testament for their practice. They ground it on a consequence, which you have heard evidently proved, is drawn from an error. For to affirm or maintain that the Covenant of Eternal Life is made with believers' carnal seed, is a dangerous error. Therefore, the consequence must needs be as false and rotten as that error from whence it is drawn. Then judge you what a pitiful consequence that must be.

 The Whole Result of This Practice Is To Make Void The Commandments of God

Take the whole result thus, children's baptism has no ground from the Word of God, either command or example for it, but a consequence (as before). It is merely a tradition of men setting up in the place and room of the commands of God, to wit, baptizing of believers. This groundless tradition makes void the commandment of God, even as the wicked Jews did in Mark 7:7: "Howbeit, in vain saith the Lord they worship me, teaching for doctrines the commandments of men, and in verse 9, He said unto them, Full well you reject or frustrate the commandments of God, that you may keep your own Traditions." And in verse 13, "Make the word of God of none effect through your traditions which you have delivered, and many such things you do."

  

     They Disregard the Commandments of Jesus Christ for their Own Idol

Now beloved, this is the very sin of such as defend this tradition. They, thereby, make void and frustrate the Commandment of God where Christ says, "Repent and be baptized every one of you," that is, every one who repents. Ananias says to Paul, "Arise now, why tarriest thou, and be baptized for the washing away of thy sins." Peter to Cornelius' family, he there commands them to be baptized in the name of the Lord Jesus, Acts 10:48. Those and many more standing commands of the New Testament that belong to believers and penitent persons, are frustrated and made void by christening children.

Thus poor souls are nursed up in a habit of disrespect and disobedience to these commandments, because this invention takes the place and room of the same. Do but consider how dangerous a sin this practice is. It is setting up a superstitious invention in the room of God's command in his worship.

              God And His Commandments Are Not To Be Separated

 and An Idol Set Up In Their Place

God and His Commandments must not be separated. A soul who rightly sets up God's Commandments sets up and exalts God. To set up any worship in the room of what is commanded by God is in effect, to set up a false God.

                              Nadah and Abihu

Do but see what sad witness God has given from heaven against this sin in Leviticus 10:1,2. Here Nadah and Abihu offered strange fire to God, as the text says, which He commanded not. For this, God burned them with fire from heaven. The Lord does not say which He had forbidden, but which He commanded not. Many souls ask where God has forbid this practice of children's baptism? Therefore, I would prove by these Scriptures that things or persons in the worship of God, in room of what God commands, are abominable to God.

Hear how God does threaten a people for this sin in Jer. 9:13-15, "And the Lord said, Because they had forsaken my Law which I had set before them, and have not obeyed my voice, nor walked therein, but have walked after the imagination of their own hearts, therefore he says in verse 15, He will give them to feed on Worm-wood, and give them Water of Gall to drink, and will consume them."

    Forsake God's Law of Believer's Baptism and Walk in Infant's Baptism

Now this is the very case of those who set up this tradition. They forsake the Law of Believer's Baptism set before them, and have never obeyed His voice nor walked therein. They have walked in children's sprinkling, which the imagination of their own hearts have devised. This text is very much applicable to such souls: the like evil wicked Saul is said to do, 1 Sam. 13:12,13, for which God rends the Kingdom from him, and in Jer. 8:9: "The wise men are dismayed and ashamed, lo, they have rejected the word of the Lord, and what wisdom is in them? therefore will I give their wives to others, and their fields to them that shall inherit them." So in Jer. 7:31, "They have built the High places of Tophet, which is in the valley of the Son of Hinnom, to burn their Sons and Daughters in the fire, which I commanded them not, neither came it in my heart," upon which God threatens destruction upon them.

                         Uzzah and Touching the Ark

You see how God made a breach upon Uzzah for touching the Ark which God had not commanding him, or giving him rule for such practice. God had given a command to the Priests only to do that work, but not to him.

           God's Command is to Believers Only and Not to Children So Remember King Uzziah

So God has given a command and example to baptize believers only, and not children. Therefore, it is the sin of Uzzah, and likewise the sin of King Uzziah, 2 Chron. 26:14,15. Here you see the sad judgment of God upon Uzziah for doing in the worship of God, that which God had not commanded in the room or stead of what He had commanded. God struck him with leprosy, and that in his forehead. The hand of God prosecuted him as an admonition to persons who now dare adventure upon the like sinful practices to offer any thing to God as religious worship, which He has not commanded or instead of what He has commanded. The Lord, in this case, sets out Himself to be a jealous God Who will visit the sins of the father upon the children to the third and fourth generation, of such as make to themselves any graven Image, that is, any form by which we will worship God.

                   Use In Worship Only What God Gives Us

Be sure it is of God's own making, for we must not make it for ourselves. In Scripture, the Lord does call such like worship which men do in the room of God's commanded worship, the Worship of Devils. I shall give you one instance for this in Scripture, Psalm 106:35,36, "and they served their idols which were a snare unto them, yea they sacrificed their sons and their daughters unto Devils," and in the next verse it is said, "they offered them unto the Idols of Canaan." In like manner, do not men bring their Sons and their Daughters in this case, and offer them to this invention of sprinkling.

     The Testimony of Those For Believer's Baptism and Against Infant's

 Sprinkling

You have the commandment of Christ, the testimony of the infallible Pen-men, and all men in the world owning the Scriptures to be the Word of God, for baptizing of believers to be of the Lord's own institution. God has raised up in all ages some who have professed Religion to witness against this practice of children's sprinkling. A great part of those that have the power of godliness do renounce it as a sinful practice, and that upon substantial grounds. I think when you consider that your children's sprinkling has no command or example in the Gospel to confirm it, and only such a consequence, you will see that it flows from an error.

Chapter Eighteen (B): An Exposition of That Text, Gal. 4:21, etc. Which Shows That There is Now Only One Covenant For Christ and His Seed

CHAPTER EIGHTEEN[sic]

An Exposition of That Text, Gal. 4:21, etc. Which Shows That There is Now Only One Covenant For Christ and His Seed

That there were Two Covenants is most evident. This appears in the New Testament as I have formerly at large endeavored to make good, now only I shall add that in Galatians 4:21 and forward. Here the Apostle says, "Tell me, ye that would be under the Law, do ye not hear the Law, for it is written, that Abraham had two sons, the one by a bond-maid, the other by a free-woman, but he who was of the bond-woman, was born after the flesh, but he of the free-woman was by promise; which things are an allegory," "For these are two Covenants, the one from Mount Sinai which genders to bondage, which is Agar, for this Agar is Mount Sinai in Arabia, and answers to Jerusalem that now is, and is in bondage with her children, but Jerusalem, which is above is free, which is the Mother of us all." 
"Now we Brethren as Isaac was, are children of the promise, but as then, he that was born after the flesh, persecuted him that was born after the Spirit; so it is now, notwithstanding cast out the bond-woman and her son, for the Son of the bond-woman shall not be heir with the son of the free-woman. So then brethren, we are not children of the bond-woman, but of the free." And in the next chapter he says, "Stand fast therefore in the liberty wherewith Christ hath made you free, and be not entangled again, with the yoke of bondage," which he afterwards explains to be the Covenant of Circumcision, Gal. 5:1-3.

                    The Two Covenants and The Two Seeds

Abraham here represents God by way of type and figure with his two women, Sarah and Hagar. These represent the two covenants of God. The two sons, Ishmael and Isaac, represent (as the text hints) the two seeds in these two covenants of God. Sarah, the free-woman, represents the Covenant of Grace, and Hagar represents the Covenant of Works. Both these women continued in Abraham's house together for a time.

   Abraham Begat Ishmael By Natural Strength Without Faith in the Promise,and Begat Isaac In Faith in the Promise Without Natural Strength

Abraham begat the first child by the strength of nature from a bond-woman, without faith in the promise. He begat Isaac by faith in the promise without strength of nature, of a free-woman. The free-woman continued in Abraham's house with the bond-woman and her son without any Scruple till Isaac was born and also weaned. When the son of the bond-woman persecuted Isaac, the free-woman testified against the bond-woman and her son, and would have them abide in the house with her son no longer. Abraham likewise had first the free-woman, and the last the bond-woman. The free-woman was sometime barren in Abraham's house, but the bond-woman was fruitful.

                           This Mystery Explained

Now the mystery held forth in this history is clear, from which he speaks in this 4th chapter of Galatians, which must be this:

        The Strength of Nature and The Power of Faith in the Promise

God, in like manner first made a Covenant of Grace, even as Abraham first had a free-woman. This covenant (in a great measure) was barren. It brought forth no seed. Or it was else totally barren as Sarah was in respect of that substantial seed, Christ Jesus, Whom Isaac typed forth. As soon as God had made this Covenant, He in the same house or Church, also has a Hagar, that is, a Covenant of Works. In this, God has an abundance of seed, becoming His by strength of nature, without faith in a promise. For a time the Covenant of Grace as Sarah (in a sense) becomes barren. All which time the Covenant of Grace and Covenant of Works both agree very well to be in God's house together. But at the last, as the free-woman brought forth Isaac, so the Covenant of Grace brings forth Christ Jesus, without strength of nature, by faith in a promise, as in Matt. 1:21 and Luke 1:31.

                   The Weaning of Isaac and Jesus Christ

When this substantial seed is come, then the Covenant of Grace and works remained in God's Church together. But afterwards, when Christ, the true Isaac, was (as it were) weaned, that is come to maturity so as to appear that He was now in the office of the Ministry, the Scribes and Pharisees with the High Priests, all the sons of Hagar, the Old Covenant, persecuted Christ, and those in Him.

          The Free-Woman and the Bond Woman Do Not Belong Together in the House of God

Whereupon, the free-woman, or rather the free Covenant of Grace, does testify, that a Covenant of Works with her seed, shall no longer remain with her in the Church of God. But, now, the free covenant and her sons, that is, the Covenant of Grace only and her children born by faith in a promise, must only from this time forward remain in the house of God.

              The Fruitful Abundance of the Covenant of Grace

"So that now rejoice thou barren that barest not," the Covenant of Grace becomes fruitful, having seed in all nations. Therefore, the Apostle says, "the Jerusalem which is above, which is free, is the Mother of us all."

Those us or we, who are members of the primitive Church, were born from above by faith in a promise.

 Therefore, it is plain from hence that there were no carnal babes in that Church. But when Christ, the true seed of the Covenant, was persecuted by the Jews, who were the children of the Covenant of Works, the Gospel does plentifully testify of the abolishing of the Covenant of Works, and the casting forth of those bond-children out of God's Church, Acts 13:45,46. "But when the Jews saw the multitude they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold and said, It was necessary that the word of God should first have been spoken to you, but seeing ye put it far from you, and judge yourselves unworthy of everlasting life, so we turn to the Gentiles; for so hath the Lord commanded us."

        Hagar is a Type of the Old Covenant Which Has Been Cast Out

As appears in the 11th chapter of the Romans, and as that 4th chapter of Galatians, in express words says in the 25th verse, by this Hagar is meant Mount Sinai in Arabia which answers to Jerusalem that now is and is in bondage with her children. It is so clear that the bond-woman and her son, that is to say, the Covenant of Works and all those related to Abraham only in a Covenant of Works, are cast out of the house of God.

  

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

        The Natural Jews Were not Brought Into the Covenant Of Grace

                 Nor Were the Natural Seed of the Gentiles

 But seeing the natural branches, who truly were descended of the Line of faithful Abraham, might not have that honor, how much less the unbelieving seed of the Gentiles who are wild by nature?

Chapter Eighteen: An Answer To That Objection: One Covenant With Two Administrations

                              CHAPTER EIGHTEEN

                An Answer To That Objection: One Covenant With Two Administrations        

But some may object and say, But this which you call a Covenant of Works, consisting of temporal promises, and also Laws and Statutes, you are not to understand that to be a distinct covenant from the Covenant of Eternal Life, but a form of administration, that the Covenant of Grace was then administered in. And the carnal children were not then interested in the main privileges of the Covenant, as adoption and justification, but the outward promises and privileges only made to their Father.

                                   Answer

I know some do bring this objection, which if it be well weighed is inconsistent with their own argument. For if this objection be true, then was there no covenant made to Abraham's seed but only an administration of a Covenant. Therefore ill do they affirm that the covenant was made to them, therefore the administration. But this doubtless is false and this objection is false and groundless as appears by several express testimonies in Scripture which does evidently prove two distinct covenants, as for example:

God says in Gen. 17:7, "And I will establish my Covenant between me and thee, and thy seed after thee in their Generations, for an everlasting Covenant, to be a God to thee, and to thy seed after thee."

The Lord Did Not Say He Would Establish An Administration Of His Covenant, But His Covenant

Here observe that the Lord does not say, that He will establish an administration of the Covenant with his seed in their generations, but His covenant. In the 13th verse, this My Covenant shall be in your flesh for an everlasting Covenant, not this administration of my Covenant shall be in your flesh. So in Heb. 8:6-9, "But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which is established upon better promises.

               Note Two Covenants With Two Different Promises

Mark, (as I have before shown at large) here were two covenants. The one upon better promises, the other upon worse promises. This must needs be understood as temporal blessings, deliverances, and privileges. Therefore, Paul says "they serve unto the example and shadow of heavenly things." In the 7th verse, he says, "if that first Testament had been faultless, there should have been no place sought for the second." In the 9th verse he says, "that the old covenant they continued not in, therefore God regarded them not;" and in the 12th verse, he says, "a New Covenant, he has made the first old. Now that which decays, and waxes old, is ready to vanish away." These Scriptures do evidence as clear as the sun at noon day, that there was a real covenant made with the Jews. It was made before with Abraham, but committed to the Church in writing by Moses when he led them out of Egypt.

This Covenant they broke, said Jeremiah 31:32. Here the Apostle says, "they continued not in it," and the last verse says, "it was made old, and therefore vanishing away;" and in Heb. 9 the Apostle calls this Old Covenant that contained in it shadows and patterns of heavenly things, the First Testament wherein the Apostle, in verse 17 and forwards, does show there were Two Testaments, the one confirmed by the blood of Bulls, the other confirmed by the blood of Christ. If this were not true, then most falsely do such affirm that the Covenant and its privileges were made with Abraham's seed, if Abraham lineally had no covenant made with them, but only an external and outward administration and privilege, etc.

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

Objection

But some may say, It's possible that such a little child may believe, because in Matt. 18:3-6, it is said, We should not offend such little ones that believe.

                                   Answer

If you grant that some children do believe when little, and therefore do belong to the kingdom of God, to that I assent. Let them be whose children they will, whether of believers, or infidels.

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

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

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

                  The True and Proper Meaning of the Text

But the true and proper meaning of the text appears plain in Mark 10:13-15 compared together. For when He had said in the 14th verse, "of such belongeth the Kingdom of God," in verse 15 He presently says, "Verily I say unto you, whosoever receiveth not the kingdom of God, as a little child, shall not enter therein." This interprets these words before, "Of such is the kingdom of God." That is, of such like in grace as these are by nature, such souls who are by God's grace, subdued and brought into a child-like frame of spirit, they only are such as are of the kingdom of God. For example, when the disciples reasoned as to who should be greatest among them, Christ set before them a little child as a pattern of humility, innocency, and harmlessness. Also the Apostle says, "Be you children in malice, and old men in understanding," 1 Cor. 14. Peter says, "As newborn babes desire the sincere milk of the word, that ye might grow thereby," 1 Pet. 2:7.

     There Is A Parity Held Forth Between the Natural and the Spiritual

As there is a parity held forth between a man and his wife, and Christ and His Church, so in Scripture there is also a parity between a child in nature, and a child in grace, as the natural begetting and the spiritual begetting, alluding to the natural birth and the spiritual birth by that sucking of the mother's breast, and by sucking of the breast of God's word. A little babe in nature will trust to his parents. So the newborn babe will trust in Christ. If the natural babe want anything it will go to its parents and ask them for it, so must a newborn Babe make his request known to God in all his wants. If any thing hurt a babe, he will cry and make his complaint to his Father, so the child of God, if any straight oppress him, cries to God his Father. The natural child will imitate his Father and his brethren, so the newborn babe imitates God the Father and Christ, and the rest of his brethren. The newborn babe when young, a little will content it, so should the newborn babe in grace, will be content in all conditions and states. And this I understand, is the proper meaning of this place, "Of such is the Kingdom of God," that is, of such souls who are spiritually qualified by God's grace, answerable to little children in nature, Matt. 18:1-6, of such godly, newborn, heavenly babes, is the kingdom of God.This exposition agrees with the right scope of the place, and the true analogy of faith.

Therefore, I would have you seriously to consider that the whole word of the Lord disclaims this Covenant of Grace in the flesh and will give no countenance to any such notion which is so destructive in its consequence to the truth of God.

Chapter Seventeen: An Answer To That Text, Matt. 19:13.

CHAPTER SEVENTEEN

                    An Answer To That Text, Matt. 19:13.

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

In Mark 10:13 thus, "And they brought young children to him, that he should touch them, and his disciples rebuked them that brought them, but when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me and forbid them not, for of such is the kingdom of God; verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, shall not enter therein."

From these some would maintain a Covenant of Eternal Life in the flesh, but let us examine what the meaning of these may be.

                  Who Were the Parents of These Children?

First, it does not appear whose children they were who were brought to Christ. It's probable they were the seed of Abraham, but who were their mediate parents, whether believers or wicked persons, does not appear certainly. But by the former discourse in the chapter, it should seem they might be wicked and ungodly persons. There were such mentioned before who tempted Christ and asked Him questions.

                           Why Were They Brought?

The next thing is, for what did they bring these children unto Christ? Most certainly it was not to baptize them, because it is said Christ baptized not, but the disciples, John 4:2. What then were they brought to Christ for? One evangelist says, "He took them in his arms and blessed them, another says, He laid his hands on them and prayed."

          Children Brought That Christ Should Bless and Heal Them

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

  

                       Of Such Is the Kingdom of God

But the main expression in the text, to be noted, is this, "That of such are the Kingdom of God." From these words some gather, that all the children of believing parents, do belong to the Kingdom of God, and if to the Kingdom of God, then to all the privileges of that kingdom.

                           Understanding The Text

But (as you have heard) it will be very doubtful whether these children had any believing parents to the fifth or sixth degree. The text says, "for of such is the Kingdom of God," which we must understand thus: that all the children born of the body of believers, or that when little ones in arms do belong to the Kingdom of God, if you make this text to countenance that error of the covenant in the flesh, which is erroneous, as appears in that the greatest number of believer's children never belonged in that sense to the Kingdom of God, for Adam had a Cain as well as an Abel, Noah had a Ham as well as a Shem, Abraham had an Ishmael as well as an Isaac, Isaac had an Esau as well as a Jacob. So I might mention all the Scriptures wherein in like manner God does as well bring forth the generation of the wicked out of the godly, and the generation of the elect, out of the line of the wicked, indefinitely.

                  Pedobaptists Cross Christ in John 3:3-5

But, if by Kingdom of God is meant that condition or state that men are interested in by virtue of a Covenant of Eternal Life, and that believer's children should by birth and generation belong to it, then this fully crosses that doctrine of Christ to Nicodemus, John 3:5 as was formerly spoken to.

                                 Objection

But some may say, It's possible that such a little child may believe, because in Matt. 18:3-6, it is said, We should not offend such little ones that believe.

                                   Answer

If you grant that some children do believe when little, and therefore do belong to the kingdom of God, to that I assent. Let them be whose children they will, whether of believers, or infidels.

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

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

 seed?

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

                  The True and Proper Meaning of the Text

But the true and proper meaning of the text appears plain in Mark 10:13-15 compared together. For when He had said in the 14th verse, "of such belongeth the Kingdom of God," in verse 15 He presently says, "Verily I say unto you, whosoever receiveth not the kingdom of God, as a little child, shall not enter therein." This interprets these words before, "Of such is the kingdom of God." That is, of such like in grace as these are by nature, such souls who are by God's grace, subdued and brought into a child-like frame of spirit, they only are such as are of the kingdom of God. For example, when the disciples reasoned as to who should be greatest among them, Christ set before them a little child as a pattern of humility, innocency, and harmlessness. Also the Apostle says, "Be you children in malice, and old men in understanding," 1 Cor. 14. Peter says, "As newborn babes desire the sincere milk of the word, that ye might grow thereby," 1 Pet. 2:7.

     There Is A Parity Held Forth Between the Natural and the Spiritual

  

As there is a parity held forth between a man and his wife, and Christ and His Church, so in Scripture there is also a parity between a child in nature, and a child in grace, as the natural begetting and the spiritual begetting, alluding to the natural birth and the spiritual birth by that sucking of the mother's breast, and by sucking of the breast of God's word.

A little babe in nature will trust to his parents. So the newborn babe will trust in Christ. If the natural babe want anything it will go to its parents and ask them for it, so must a newborn Babe make his request known to God in all his wants. If any thing hurt a babe, he will cry and make his complaint to his Father, so the child of God, if any straight oppress him, cries to God his Father. The natural child will imitate his Father and his brethren, so the newborn babe imitates God the Father and Christ, and the rest of his brethren. The newborn babe when young, a little will content it, so should the newborn babe in grace, will be content in all conditions and states. And this I understand, is the proper meaning of this place, "Of such is the Kingdom of God," that is, of such souls who are spiritually qualified by God's grace, answerable to little children in nature, Matt. 18:1-6, of such godly, newborn, heavenly babes, is the kingdom of God.This exposition agrees with the right scope of the place, and the true analogy of faith.

Therefore, I would have you seriously to consider that the whole word of the Lord disclaims this Covenant of Grace in the flesh and will give no countenance to any such notion which is so destructive in its consequence to the truth of God.

Chapter Sixteen: Baptism and the Lord's Supper are Signs of the Inward and Spiritual Things

                              CHAPTER SIXTEEN

            Baptism and the Lord's Supper are Signs of the Inward and Spiritual Things

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

         Typical Signs and Figures Showed Christ Yet To Come While Gospel Signs Do confirm and Ratify that He has Already Come.

Beloved, here lies the ground of this great mistake, the lack of distinguishing between these figures that type out Christ to come, and these sacramental signs that do confirm and ratify His being already come. Those typical signs and figures then, which typed out Christ to come, did properly belong to that typical seed, the body of Israel, which typed out the spiritual seed to come.

     Gospel Signs Show that Christ Already Dwells in the Heart By Faith

But now these signs, I say, these sacramental signs that have been instituted since Christ came, for the confirming that He is come, these belong only to the spiritual seed, in whom Christ is already dwelling in their hearts by faith. Therefore, as Christ is a spiritual and substantial Mediator of a substantial and spiritual covenant, so these spiritual administrations of the spiritual covenant belong only to those who are in Christ and in His New Covenant by faith and who have Christ dwelling in them, as has been before manifested in the former part of my discourse.

                Baptism Belongs Only To Professed Believers

In the New Testament, faith and repentance are required of them who are to be baptized, "Here is water what letteth? If thou believest with all thy heart it is lawful," Acts 8:38, implying it was unlawful to baptize any who did not believe with all their heart, at least in profession. So when Christ dispensed the Supper, He commands it to be received by His disciples, Matt.

26. He says to His disciples, "Drink ye all of this," and Paul says, "Examine yourselves and so eat of this bread, and drink of this Cup."

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

         Believing Was not Necessary For the Subject of Circumcision

As for Circumcision, it was not necessary for all who were circumcised, to believe and repent, or to have faith in Christ, or to be converted and made disciples by preaching, as necessary qualifications to partake of the Ordinances. But the institution in Gen. 17:13 says, "All born in thy house, or bought with thy money," though never so ignorant, carnal, or have never so wicked parents or parentage, yet such ought to be circumcised, this institution running upon that family.

          Baptism Is a Confirmationof the Believer's Regeneration

                           Already Wrought in Him

But baptism is a confirmation of our regeneration already wrought in us, our new birth, and our union with Jesus Christ by faith. Therefore, it belongs only to those who are born again of water and of the Spirit.

               The Passover and the Lord's Supper Contrasted

The Passover was to be partaken of by the carnal Israelite after the flesh, viz. the captive, the slave bought with money, Heathen, Black Moor, or of the Canaanites. But the Lord's Supper only belongs to Disciples able to discern the Lord's body by faith. Without faith they bring judgment upon themselves and make themselves guilty of the body and blood of the Lord, except they are able to examine themselves, "Let a man examine himself, and

so let him eat of that Bread, and drink of that Cup." So that which the Apostle drives at in this chapter is this principally, that as the temporal Israel, the Church of God then privileged in that temporal Covenant upon their falls and sins, were visited by God and corrected to show to all the world that He would not countenance sin in them without sad reproof, so He concludes in this also that the Gospel-church professing the Covenant of Grace, and enjoying the privileges thereof, should not escape if they turn aside from God and sin against Him without checks, reproofs and sad admonitions from Him. Here lies the scope; and the rather might such caution be given to Gospel-Churches, because they were in a Covenant of Grace only by a visible profession and therefore, may possibly receive the greater danger by sin if their profession should not be right and saving.

                                 Objection

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

                                   Answer

No question such did, as it is said of Abel, By faith he offered a more excellent sacrifice than Cain.Duties relating merely to the Covenant of Works performed from faith with an eye to Christ were then acceptable when so performed, though ceremoniously.

 Faith Made Not Israelites Capable of Performing the Ceremonies of the Law.

I would have you to observe that the carnal Israelite who was without faith, was as capable to perform every ceremonial Law required by the old covenant according to the express tenor thereof, as truly as the believer was.

         Catechism in the Common Prayer Book Conforms This Doctrine

So, in no wise can this also be said of the duties relating to the New Covenant, either then or now, as repentance, spiritual prayer, thanksgiving, and diverse other duties perpetually at all times, and universal to all Saints. I deny that the carnal Jews were capable of the true performance of these, I mean as to answer the rules or institutions given. For if you look to the Catechism in the Common Prayer Book, you shall find that it was a

maxim received by all who own that liturgy, that no less than a profession of faith and repentance, was required of those who were baptized. Whence observe, they thereby confirm the doctrine that I have been pleading for, that none but such as have faith and repentance in their hearts, and do profess the same should be baptized.

                                 Objection

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

                                   Answer

This is directly the Papists' argument with which some do close rather than part with their Idol. But to speak to this more particularly, there is nothing more plain than that God did give gifts of healing to many, as that the faith of one contributed to the healing of the body of another, as their servants and children, as in the case of the Centurion, in Matt. 8:7-9, and

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

For in this case the Prophet says, "The just shall live by his faith," Hab. 2:4; Rom. 1:17. "He that believes not is condemned already," that is, every individual who believes not shall be condemned, and he who believes shall b saved. But some do bring in that text in the 7th chapter of the Hebrews, that Levi paid tithes in Abraham. Therefore, why should not souls believe and repent in their believing parents, as well as Levi paid tithes in his believing Father Abraham?

          Abraham Paid Tithes to Melchisedec As a Public Person

It seems to me that this Act of Abraham was performed as a public person, in his paying tithes to Melchisedec. Herein he represented his posterity; but not so in all the rest of his Acts. It does not follow that he believed and repented for all his posterity, for this were a notable ground indeed for Papists' implicit faith.

                The Sin and Fall of Adam as a Public Person

We know that Adam, in his fall, did act sin as a public person. By this, all mankind are said to sin, Rom. 5. But it does not follow that all the future acts that Adam committed, he did perform as a public person. For if all the posterity of a believing person so many generations to come, as Levi from Abraham, did believe and repent in their believing parents, then there is no ground to oppose, that all the world at this day are believers. They were all in the line of believing Noah, he being the father from whence all the world did proceed that are now living this day. 

Again observe, that if the Covenant of Life belongs to all believer's seed then we need not lack for Church-members because all the world are the children and off-spring of believing Noah. This argument carries the right of Covenant to all the world, being the children of a believer, viz. Noah.