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Mr. William's Sermon.
Mr. William's Sermon.
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Matth. 28. 19. Go ye therefore and teach all Nations, baptizing them in the Name of the Father,
Matthew 28. 19. Go you Therefore and teach all nations, baptizing them in the Name of the Father,
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and of the Son, and of the Holy Ghost.
and of the Son, and of the Holy Ghost.
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BEfore I come to the words themselves, I shall give you a brief account of this Chapter,
BEfore I come to the words themselves, I shall give you a brief account of this Chapter,
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and of some remarkable Passages contained therein.
and of Some remarkable Passages contained therein.
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Vers. 1. we have the Women coming to the Sepulcher, and the time o• their coming, which was at the end of the Sabbath,Vers. 1. we have the Women coming to the Sepulcher, and the time o• their coming, which was At the end of the Sabbath,
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as i• began to dawn towards the first day of the Week. Vers. 2. we have an account of a great Earthquake, together with the cause thereof:
as i• began to dawn towards the First day of the Week. Vers. 2. we have an account of a great Earthquake, together with the cause thereof:
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The Angel of the Lord descended from Heaven, and rolled away the stone from the door, The Angel of the Lord descended from Heaven, and rolled away the stone from the door,
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and sate upon it. Vers. 3. we have a description of this Angel, or this extraordinary Messenger which was sent from Heaven, 1st. He is described by his Countenance, His Countenance was like Lightning. 2ly. By his Raiment, that was white as Snow. Vers. 4. we have the effect of this Apparition, with respect to the keepers:and sat upon it. Vers. 3. we have a description of this Angel, or this extraordinary Messenger which was sent from Heaven, 1st. He is described by his Countenance, His Countenance was like Lightning. 2ly. By his Raiment, that was white as Snow. Vers. 4. we have the Effect of this Apparition, with respect to the keepers:
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They are astonished at the sight; They Are astonished At the sighed;
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for fear of him the keepers did shake, and became as dead men. Vers. 5, 6, 7. we have the Angel talking with the Women, in which there are three things observable:for Fear of him the keepers did shake, and became as dead men. Vers. 5, 6, 7. we have the Angel talking with the Women, in which there Are three things observable:
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First he gives them a Caution, fear not: tho the Keepers did fear this bright shining Angel,
First he gives them a Caution, Fear not: though the Keepers did Fear this bright shining Angel,
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yet the Women should not fear; their end was good in being there, they came in love to Jesus Christ:
yet the Women should not Fear; their end was good in being there, they Come in love to jesus christ:
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I know that ye seek Jesus that was crucified. Secondly, He preacheth unto them the Resurrection o• Christ;I know that you seek jesus that was Crucified. Secondly, He Preacheth unto them the Resurrection o• christ;
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the first tidings of this welcome News sounded it their ears: He is not here, he is risen, as he said:
the First tidings of this welcome News sounded it their ears: He is not Here, he is risen, as he said:
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come see the place where the Lord lay. Thirdly, he sends them on a hast• errant;come see the place where the Lord lay. Thirdly, he sends them on a hast• errant;
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Go quickly and tell his Disciples, that he is risen from the dead; and behold he goeth before you into Galilee:Go quickly and tell his Disciples, that he is risen from the dead; and behold he Goes before you into Galilee:
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there shall you see him, lo I have told you. Vers. 8, 9. the Women return from the Sepulcher;there shall you see him, lo I have told you. Vers. 8, 9. the Women return from the Sepulcher;
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and first we have the manner •how, and that was with fear and great joy. Secondly, the speed they made;
and First we have the manner •how, and that was with Fear and great joy. Secondly, the speed they made;
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they did run to bring his Disciples word.
they did run to bring his Disciples word.
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No doubt they thought it would be welcome News to the Disciples, as it was to themselves.
No doubt they Thought it would be welcome News to the Disciples, as it was to themselves.
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Thirdly, They have a short stop by the way, being met by the Lord Jesus, who saluted them with all hail:
Thirdly, They have a short stop by the Way, being met by the Lord jesus, who saluted them with all hail:
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Peace be unto you, or rejoice. Upon this they came and held him by the feet, and worshipped him. Vers. 10. and here observe:Peace be unto you, or rejoice. Upon this they Come and held him by the feet, and worshipped him. Vers. 10. and Here observe:
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First Jesus Christ gives them another caution; Fear not. Secondly, he sends them forward in their Errant:
First jesus christ gives them Another caution; fear not. Secondly, he sends them forward in their Errant:
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Go and tell my Disciples that I go before them into Galilee, there shall they see me. Go and tell my Disciples that I go before them into Galilee, there shall they see me.
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Vers. 11, 12, 13, 14, 15. we have a Narration of the Watchmens coming into the City, to acquaint the Chief Priest with what was done;
Vers. 11, 12, 13, 14, 15. we have a Narration of the Watchmens coming into the city, to acquaint the Chief Priest with what was done;
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and of the way they took to stifle the blessed Tidings of the Resurrection of Christ:
and of the Way they took to stifle the blessed Tidings of the Resurrection of christ:
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They gave them large mony to report, that his Disciples came by night and stole him away while they slept. Vers. 16. tho the Disciples were not forward to believe that Christ was risen,They gave them large money to report, that his Disciples Come by night and stole him away while they slept. Vers. 16. tho the Disciples were not forward to believe that christ was risen,
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yet they go into Galilee, and into a mountain, where Christ had appointed them. Vers. 17. Christ comes,
yet they go into Galilee, and into a mountain, where christ had appointed them. Vers. 17. christ comes,
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and shews himself to his Disciples, according to his promise: and here we may see the effect of his coming;
and shows himself to his Disciples, according to his promise: and Here we may see the Effect of his coming;
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When they saw him they worshipped him, but some doubted: that is, they doubted for a time; but at last they believed.When they saw him they worshipped him, but Some doubted: that is, they doubted for a time; but At last they believed.
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Vers. 18. he declares to his Disciples the full and ample Power that he was invested withal:Vers. 18. he declares to his Disciples the full and ample Power that he was invested withal:
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All Power is given unto me, in Heaven and in Earth. By this Declaration he prepares his Disciples to receive their Commission;All Power is given unto me, in Heaven and in Earth. By this Declaration he prepares his Disciples to receive their Commission;
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which Commission you have in ver. 19, 20. together with an incouraging Promise of his own Presence;
which Commission you have in ver. 19, 20. together with an encouraging Promise of his own Presence;
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Lo I am with you always, unto the end of the world. My Text contains in it two Branches of the Commission; to teach, and baptize.Lo I am with you always, unto the end of the world. My Text contains in it two Branches of the Commission; to teach, and baptise.
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In which words we may observe these general parts: First, we have their mission, or sending;
In which words we may observe these general parts: First, we have their mission, or sending;
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Go ye therefore. Secondly, we have the Subject, All Nations. Thirdly, their work, and that is two-fold: 1st, To teach; and 2ly, To baptize:Go you Therefore. Secondly, we have the Subject, All nations. Thirdly, their work, and that is twofold: 1st, To teach; and 2ly, To baptise:
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In which there is the order to be observed; they must first teach, and then baptize.
In which there is the order to be observed; they must First teach, and then baptise.
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3ly, we have the Subjects of Baptism, in this word Them: which word is a Relative, the Antecedent is All Nations, taught or discipled.3ly, we have the Subject's of Baptism, in this word Them: which word is a Relative, the Antecedent is All nations, taught or discipled.
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4ly, We have the Authority of the Ordinance in these words: In the name of the Father, and of the Son, and of the Holy Ghost. 4ly, We have the authority of the Ordinance in these words: In the name of the Father, and of the Son, and of the Holy Ghost.
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Before I give you the Observation, I shall a little open the Terms.
Before I give you the Observation, I shall a little open the Terms.
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First, As to their mission or sending, Go ye therefore; there are three things to be inquired into:First, As to their mission or sending, Go you Therefore; there Are three things to be inquired into:
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1. Who it is that sends, and that is the Lord Jesus Christ, as appears in the preceding Verse, Jesus came and spake unto them, and said, go ye.
1. Who it is that sends, and that is the Lord jesus christ, as appears in the preceding Verse, jesus Come and spoke unto them, and said, go you.
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2. Who they are that are sent;
2. Who they Are that Are sent;
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First more immediately they are the eleven Disciples, as appears by ver. 16, 17, 18. Then the eleven went away into Galilee:
First more immediately they Are the eleven Disciples, as appears by for. 16, 17, 18. Then the eleven went away into Galilee:
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and Jesus came and spake unto them, saying, Go ye. and jesus Come and spoke unto them, saying, Go you.
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But more remotely, all such as God should be pleased to gift, and qualify by his Spirit to preach the Gospel,
But more remotely, all such as God should be pleased to gift, and qualify by his Spirit to preach the Gospel,
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and by his providence to call out, and to open a door so to do. The Eleven were here commissioned, but the Commission was not restrained to them:
and by his providence to call out, and to open a door so to do. The Eleven were Here commissioned, but the Commission was not restrained to them:
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for First, we find that there were others that did instantly preach the Gospel, as well as they, who had no other Commission but this, Acts 11. 19, 20. They that were scattered abroad upon the Persecution, preached the word not only to the Jews, but to the Gentiles also. Now there was no Commission to preach to the Gentiles but this;
for First, we find that there were Others that did instantly preach the Gospel, as well as they, who had no other Commission but this, Acts 11. 19, 20. They that were scattered abroad upon the Persecution, preached the word not only to the jews, but to the Gentiles also. Now there was no Commission to preach to the Gentiles but this;
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therefore it must be by this commission, or none at all. I can't suppose that they did run before they were sent:
Therefore it must be by this commission, or none At all. I can't suppose that they did run before they were sent:
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for the hand of the Lord was with them, and a great number believed and turned to the Lord;
for the hand of the Lord was with them, and a great number believed and turned to the Lord;
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and if sent, it was by virtue of this Commission.
and if sent, it was by virtue of this Commission.
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These were not the Apostles that preached unto the Gentiles, but such as were scattered abroad,
These were not the Apostles that preached unto the Gentiles, but such as were scattered abroad,
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when the Apostles stayed at Jerusalem, Acts 5. 1. compared with the 4th.
when the Apostles stayed At Jerusalem, Acts 5. 1. compared with the 4th.
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(2.) It's by virtue of this Commission that the Gospel is preached at this day,
(2.) It's by virtue of this Commission that the Gospel is preached At this day,
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and the promise of his Presence which is annex'd to it, remains to this day: Lo I am with you always unto the end of the World.
and the promise of his Presence which is annexed to it, remains to this day: Lo I am with you always unto the end of the World.
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(3.) Why did Christ send them? this word therefore carries us back to the 18th Verse, All power is given to me in Heaven and in Earth; Go ye therefore:
(3.) Why did christ send them? this word Therefore carries us back to the 18th Verse, All power is given to me in Heaven and in Earth; Go you Therefore:
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He had power to send them, and now he exerts his Power.
He had power to send them, and now he exerts his Power.
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Secondly, What are we to understand by All Nations; there is no great dubiousness here, the Commission is now inlarged unto the Gentiles, that was before restricted unto the Jews. It's to all Nations,Secondly, What Are we to understand by All nations; there is no great dubiousness Here, the Commission is now enlarged unto the Gentiles, that was before restricted unto the jews. It's to all nations,
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as Providence should direct them, and open a door to them:
as Providence should Direct them, and open a door to them:
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for there was a hand of Providence in steering their course, Acts 16. 7. They essayed to go into Bithynia, but the spirit suffered them not. Mark renders it thus:
for there was a hand of Providence in steering their course, Acts 16. 7. They essayed to go into Bythynia, but the Spirit suffered them not. Mark renders it thus:
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Go preach the Gospel to every Creature; that is, To every rational Creature among the Sons and Daughters of Men:Go preach the Gospel to every Creature; that is, To every rational Creature among the Sons and Daughters of Men:
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Angels are rational Creatures, but Ministers are not sent to preach the Gospel to them.
Angels Are rational Creatures, but Ministers Are not sent to preach the Gospel to them.
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2ly, It must be such as have the use of their Reason among the Sons and Daughters of Men:2ly, It must be such as have the use of their Reason among the Sons and Daughters of Men:
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Children in an Infant-state are rational Creatures, but they have not the use of their Reason and Understanding, they are not capable of hearing and receiving the word;
Children in an Infant state Are rational Creatures, but they have not the use of their Reason and Understanding, they Are not capable of hearing and receiving the word;
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it would be but lost labour to preach the Gospel to them: Ministers are not bound by their Commission to preach to Children in an Infant-state.
it would be but lost labour to preach the Gospel to them: Ministers Are not bound by their Commission to preach to Children in an Infant state.
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And here by the way observe, that if Ministers are not bound to preach the Gospel to Children in an Infant-state,
And Here by the Way observe, that if Ministers Are not bound to preach the Gospel to Children in an Infant state,
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then they are not bound to baptize them in an Infant-state: for they must first teach before they baptize; that is, the same Person:
then they Are not bound to baptise them in an Infant state: for they must First teach before they baptise; that is, the same Person:
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Not teach one, and baptize another that was never taught.
Not teach one, and baptise Another that was never taught.
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Thirdly, What are we to understand by this word teaching? 1. To teach and to preach is the same thing,Thirdly, What Are we to understand by this word teaching? 1. To teach and to preach is the same thing,
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as appears by comparing it with Mark 16. 15. it's the same Commission; and there it's said, Go preach the Gospel to every Creature.
as appears by comparing it with Mark 16. 15. it's the same Commission; and there it's said, Go preach the Gospel to every Creature.
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To teach or to preach then is to open and interpret the word by the word, and to apply it:
To teach or to preach then is to open and interpret the word by the word, and to apply it:
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To preach the Gospel is to preach Christ crucified, buried, and risen again, 1 Cor. 15. 1, 2, 3, 4. it is to declare the Doctrine of Christ contained in his word, to press men by the word,
To preach the Gospel is to preach christ Crucified, buried, and risen again, 1 Cor. 15. 1, 2, 3, 4. it is to declare the Doctrine of christ contained in his word, to press men by the word,
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and exhort them to believe in Jesus Christ; with assurance from the promise of Christ, that whosoever believeth shall be saved;
and exhort them to believe in jesus christ; with assurance from the promise of christ, that whosoever Believeth shall be saved;
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Mark 16. 15, 16. Luke 24. 47. 2. To teach here, is to disciple to Christ:Mark 16. 15, 16. Luke 24. 47. 2. To teach Here, is to disciple to christ:
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it's granted by them that understand the Greek, that the word is to make Disciples, or to bring Disciples to Christ, or to disciple to Christ.
it's granted by them that understand the Greek, that the word is to make Disciples, or to bring Disciples to christ, or to disciple to christ.
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First then a Disciple is a Scholar, one that learns: So the English Schoolmaster defines the word.
First then a Disciple is a Scholar, one that learns: So the English Schoolmaster defines the word.
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Wilson in his Dictionary, tells you that a Disciple is a Learner, a Scholar, one that submitteth to another to be taught;Wilson in his Dictionary, tells you that a Disciple is a Learner, a Scholar, one that submitteth to Another to be taught;
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one who learneth the doctrine of Christ, that he may believe and practise it:
one who learneth the Doctrine of christ, that he may believe and practise it:
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The word does import as much in Scripture, John 9. 27, 28. and he said unto them, Will you be his Disciples? they answered him, Thou art his Disciple, but we are Moses ' s Disciples. What does this import but that they had learned the Doctrine of Moses, and that they would not learn of Christ? it's observed, the word is sometimes translated learned, John 6. 45. Every one that hath heard,
The word does import as much in Scripture, John 9. 27, 28. and he said unto them, Will you be his Disciples? they answered him, Thou art his Disciple, but we Are Moses ' s Disciples. What does this import but that they had learned the Doctrine of Moses, and that they would not Learn of christ? it's observed, the word is sometime translated learned, John 6. 45. Every one that hath herd,
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and learned of the Father, cometh unto me. and learned of the Father, comes unto me.
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And so the word Undiscipled is translated Unlearned, 1 Pet. 3. 16. A Disciple of Christ then is one that hath learned Jesus Christ,
And so the word Undiscipled is translated Unlearned, 1 Pet. 3. 16. A Disciple of christ then is one that hath learned jesus christ,
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and so learned him, as to deny himself for Christ.
and so learned him, as to deny himself for christ.
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1. He is one that hath learned Jesus Christ, John 6. 45. Every one that hath heard or learned of the Father, (or is discipled of the Father) cometh unto me. A Person can't come to Jesus Christ, till he have learned Jesus Christ;
1. He is one that hath learned jesus christ, John 6. 45. Every one that hath herd or learned of the Father, (or is discipled of the Father) comes unto me. A Person can't come to jesus christ, till he have learned jesus christ;
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the act of the Understanding must precede the act of the Will.
the act of the Understanding must precede the act of the Will.
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2. He is one that hath so learned Christ, as to deny himself for Christ, Luke 14. 26. If any man come to me,
2. He is one that hath so learned christ, as to deny himself for christ, Lycia 14. 26. If any man come to me,
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and bat• not his Father, and his Mother, and his Brethren, and Sisters, yea, and his own Life also, he cannot be my Disciple. and bat• not his Father, and his Mother, and his Brothers, and Sisters, yea, and his own Life also, he cannot be my Disciple.
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This hatred here may not be understood of a positive hatred, but of a less loving;
This hatred Here may not be understood of a positive hatred, but of a less loving;
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the Soul must love Christ more than these, or he must love these less than Christ, ver. 27. And he that taketh not up his Cross,
the Soul must love christ more than these, or he must love these less than christ, ver. 27. And he that Takes not up his Cross,
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and follows me, can't be my Disciple. and follows me, can't be my Disciple.
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Vers. 33. And whosoever it be of you, that forsaketh not all that he hath, cannot be my Disciple.
Vers. 33. And whosoever it be of you, that Forsaketh not all that he hath, cannot be my Disciple.
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3. A Disciple here in my Text, and a Believer, Mark 16. 16. is the same thing;
3. A Disciple Here in my Text, and a Believer, Mark 16. 16. is the same thing;
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for it's the same Commission, tho variously exprest, and the various terms or expressions do help to explain each other.
for it's the same Commission, though variously expressed, and the various terms or expressions do help to explain each other.
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Calvin in his Institutions observes, that the words Disciple and Believer, are two words to express the same thing; calvin in his Institutions observes, that the words Disciple and Believer, Are two words to express the same thing;
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and that Luke in the Acts does often make use of the word Disciple for Believer, Acts 6. 1. When the multitude of Disciples were increased;
and that Lycia in the Acts does often make use of the word Disciple for Believer, Acts 6. 1. When the multitude of Disciples were increased;
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that is, the multitude of Believers, Acts 11. 26. the Disciples (that is, Believers) were first called Christians at Antioch, Acts 15. 10. Why tempt ye God to lay a Yoke on the neck of the Disciples? These Disciples were such as had purified their hearts by faith, ver. 9. And what were the Disciples that came together to break bread? Acts 20. 7. Were not these Believers? To teach then, is to disciple them unto Christ,
that is, the multitude of Believers, Acts 11. 26. the Disciples (that is, Believers) were First called Christians At Antioch, Acts 15. 10. Why tempt you God to lay a Yoke on the neck of the Disciples? These Disciples were such as had purified their hearts by faith, ver. 9. And what were the Disciples that Come together to break bred? Acts 20. 7. Were not these Believers? To teach then, is to disciple them unto christ,
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or to bring them to believe in the Lord Jesus.
or to bring them to believe in the Lord jesus.
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First, Sometimes by Baptism, we are to understand the extraordinary Gifts of the Spirit, Acts 1. 5. And you shall be baptized with the Holy Ghost not many days hence. First, Sometime by Baptism, we Are to understand the extraordinary Gifts of the Spirit, Acts 1. 5. And you shall be baptised with the Holy Ghost not many days hence.
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This was done when the Spirit appeared in the form of Cloven Tongues, and sat upon them, Acts 2. 3, 4.
This was done when the Spirit appeared in the from of Cloven Tongues, and sat upon them, Acts 2. 3, 4.
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Secondly, By this word Baptism, is sometimes understood Afflictions, Sufferings, Matth. 20. 22. You shall indeed drink of the Cup that I am to drink of,
Secondly, By this word Baptism, is sometime understood Afflictions, Sufferings, Matthew 20. 22. You shall indeed drink of the Cup that I am to drink of,
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and be baptized with the Baptism that I am to be baptized with.
and be baptised with the Baptism that I am to be baptised with.
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Thirdly, By this word we are sometimes to understand Water-baptism, that which is an Ordinance of Christ:Thirdly, By this word we Are sometime to understand Water baptism, that which is an Ordinance of christ:
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John did baptize in Enon, for there was much Water:John did baptise in Enon, for there was much Water:
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and in this sense I take the word here for Water-baptism, and that for this Reason:
and in this sense I take the word Here for Water baptism, and that for this Reason:
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It's a Baptism that is to be administred by the Messengers or Ministers of Christ. Now they can administer no other but Water-baptism;
It's a Baptism that is to be administered by the Messengers or Ministers of christ. Now they can administer no other but Water baptism;
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they can't baptize with the Holy Ghost, that must be done by Christ:
they can't baptise with the Holy Ghost, that must be done by christ:
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nor they may not baptize with the Baptism of Afflictions, that's work for the Enemies of Christ;
nor they may not baptise with the Baptism of Afflictions, that's work for the Enemies of christ;
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they can no otherwise baptize but with Water.
they can not otherwise baptise but with Water.
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Fourthly, What are we to understand by this word Them? This word respects the Subjects of Baptism;Fourthly, What Are we to understand by this word Them? This word respects the Subject's of Baptism;
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it's a Relative, the Antecedent is All Nations, taught or discipled to Christ: Go disciple to me all Nations, baptizing them;
it's a Relative, the Antecedent is All nations, taught or discipled to christ: Go disciple to me all nations, baptizing them;
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that is, them that are discipled. Fifthly, What by these words, In the name of the Father, and of the Son,
that is, them that Are discipled. Fifthly, What by these words, In the name of the Father, and of the Son,
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and of the Holy Ghost? This is the form of words that is to be used in Baptism,and of the Holy Ghost? This is the from of words that is to be used in Baptism,
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and it's a part of the form of Baptism, and doth denote one or both of these.
and it's a part of the from of Baptism, and does denote one or both of these.
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1. Their being baptized into the Doctrine of the Trinity, which is owned and profest by those that are to be baptized.
1. Their being baptised into the Doctrine of the Trinity, which is owned and professed by those that Are to be baptised.
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2. To baptize by the Authority of the Trinity:
2. To baptise by the authority of the Trinity:
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To baptize in the Name of the Father, and of the Son, and of the Holy Ghost, is to baptize by the Authority of the Father,
To baptise in the Name of the Father, and of the Son, and of the Holy Ghost, is to baptise by the authority of the Father,
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and of the Son, and of the Holy Ghost. From the words I shall give you this Observation, or Point of Doctrine:
and of the Son, and of the Holy Ghost. From the words I shall give you this Observation, or Point of Doctrine:
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Doct. That Believers, or such as are discipled to Christ by the Word, are the only Subjects of Baptism, according to Christ's Commission;Doct. That Believers, or such as Are discipled to christ by the Word, Are the only Subject's of Baptism, according to Christ's Commission;
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these are to be found in the Commission, and there are no other to be found there;
these Are to be found in the Commission, and there Are no other to be found there;
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nor is there any other Commission le•t on Record for Ministers to baptize by. In the Prosecution of this Point, I shall, First, Give you a Description of Baptism. Secondly, Prove the Point. Thirdly, Answer some Objections. Fourthly, Give one Reason. Fifthly, Make some Application thereof.
nor is there any other Commission le•t on Record for Ministers to baptise by. In the Prosecution of this Point, I shall, First, Give you a Description of Baptism. Secondly, Prove the Point. Thirdly, Answer Some Objections. Fourthly, Give one Reason. Fifthly, Make Some Application thereof.
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First, I shall give you a Description of Baptism.First, I shall give you a Description of Baptism.
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Baptism is a dipping a Believer in Water by a Minister of Jesus Christ, in the Name of the Father,
Baptism is a dipping a Believer in Water by a Minister of jesus christ, in the Name of the Father,
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and of the Son, and of the Holy Ghost. Here is in this Description the Administrator, the Subject, Matter, and Form.
and of the Son, and of the Holy Ghost. Here is in this Description the Administrator, the Subject, Matter, and Form
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1. The Administrator, that must be a Minister of Christ, and one that hath Commission from Christ to preach the Gospel:
1. The Administrator, that must be a Minister of christ, and one that hath Commission from christ to preach the Gospel:
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Go preach and baptize. Now here I do not tie it to a Minister in Office, that is, to an Elder, one that hath a Pastoral Relation to a particular People, but to a preaching Disciple;Go preach and baptise. Now Here I do not tie it to a Minister in Office, that is, to an Elder, one that hath a Pastoral Relation to a particular People, but to a preaching Disciple;
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Baptism being no more tied to Office or Power, than Preaching is;
Baptism being no more tied to Office or Power, than Preaching is;
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Preaching is not restrained to Office or Power by the Commission, as I have shewed already:
Preaching is not restrained to Office or Power by the Commission, as I have showed already:
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every one that is gifted and qualified by the Spirit, and providentially call'd, ought to have Commission to preach, Acts 11. 20. therefore such have Commission to baptize, Go teach and baptize.
every one that is gifted and qualified by the Spirit, and providentially called, ought to have Commission to preach, Acts 11. 20. Therefore such have Commission to baptise, Go teach and baptise.
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2. The Subject must be a Believer, Acts 8. 37. If thou believes• with all thy Heart thou mayst:
2. The Subject must be a Believer, Acts 8. 37. If thou believes• with all thy Heart thou Mayest:
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the contrary that fairly offers it self is this, If thou dost not believe with all thy Heart, thou mayst not.
the contrary that fairly offers it self is this, If thou dost not believe with all thy Heart, thou Mayest not.
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Object. But some may say, the Administrator can't possibly know whether the Subject do believe with all his Heart, or no.Object. But Some may say, the Administrator can't possibly know whither the Subject do believe with all his Heart, or no.
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Answ. I grant it's true, yet it follows not but that the Subject ought so to believe;Answer I grant it's true, yet it follows not but that the Subject ought so to believe;
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a true Faith is required of the Subject to give him a right to the Ordinance,
a true Faith is required of the Subject to give him a right to the Ordinance,
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as appears by the forementioned place; If thou believest with all thy Heart, thou mayst.
as appears by the forementioned place; If thou Believest with all thy Heart, thou Mayest.
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A Profession of Faith gives the Administrator a Call to administer the Ordinance, Acts 5. 13. Then Simon himself believed (that is, he made a Profession of Faith) and was baptized: and so the Eunuch upon a Profession of Faith was baptized by Philip, and the Commission gives him authority to administer the Ordinance.
A Profession of Faith gives the Administrator a Call to administer the Ordinance, Acts 5. 13. Then Simon himself believed (that is, he made a Profession of Faith) and was baptised: and so the Eunuch upon a Profession of Faith was baptised by Philip, and the Commission gives him Authority to administer the Ordinance.
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3. The Matter is Water, that is the Element that the Subject is baptized in. John was baptizing in Enon, for there was much Water;
3. The Matter is Water, that is the Element that the Subject is baptised in. John was baptizing in Enon, for there was much Water;
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John 3. 23. Who can forbid Water, that these should not be baptized, that have received the Holy Ghost as well as we? Acts 10. 47.
John 3. 23. Who can forbid Water, that these should not be baptised, that have received the Holy Ghost as well as we? Acts 10. 47.
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4. The Manner or Form, and that is by dipping, in the Name of the Father,
4. The Manner or From, and that is by dipping, in the Name of the Father,
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and of the Son, and of the Holy Ghost. (1.) It is by dipping;
and of the Son, and of the Holy Ghost. (1.) It is by dipping;
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it's granted almost by all, that the word in the Commission signifies to dip, or to plunge into the Water,
it's granted almost by all, that the word in the Commission signifies to dip, or to plunge into the Water,
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and signifies such a Washing, as when Linen is plunged or dipp'd in Bucks: this is confest by Dr. Featly, who was a great Antagonist against the Baptist Interest.
and signifies such a Washing, as when Linen is plunged or dipped in Bucks: this is confessed by Dr. Featly, who was a great Antagonist against the Baptist Interest.
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What he after speaks concerning the baptizing of Beds, and Cups, and brazen Vessels, that it was done without dipping, is more than can be proved;
What he After speaks Concerning the baptizing of Beds, and Cups, and brazen Vessels, that it was done without dipping, is more than can be proved;
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that being a superstitious Practice of Pharisees, I suppose they would not stick at the trouble of dipping:
that being a superstitious Practice of Pharisees, I suppose they would not stick At the trouble of dipping:
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but it's enough that he grants that the primary signification of the word is to dip.
but it's enough that he grants that the primary signification of the word is to dip.
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The Church of England grants it to be by dipping, and admits of no other way by their Rubrick for the baptizing of Children,
The Church of England grants it to be by dipping, and admits of no other Way by their Rubric for the baptizing of Children,
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but by dipping, except the Child be weak:
but by dipping, except the Child be weak:
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They say, if the Minister be certified that the Child be strong, and able to bear it, he shall dip it discreetly and warily.
They say, if the Minister be certified that the Child be strong, and able to bear it, he shall dip it discreetly and warily.
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Erasmus 's Paraphrase on the New Testament reads it thus, Go and teach all Nations, and when they have learned dip them. Erasmus is paraphrase on the New Testament reads it thus, Go and teach all nations, and when they have learned dip them.
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The Addition to Pool 's Annotation tells us, that it's apparent, that both Christ and John did baptize by dipping, John 3. 23. It is observed by those that understand the Greek, that the word that is often translated dipped,
The Addition to Pool is Annotation tells us, that it's apparent, that both christ and John did baptise by dipping, John 3. 23. It is observed by those that understand the Greek, that the word that is often translated dipped,
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or dippeth, comes from bapto, which is the primitive word that signifies to dip.
or dippeth, comes from bapto, which is the primitive word that signifies to dip.
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And here give me leave to transcribe a few Lines made ready to my hand, by one that understands the Greek:
And Here give me leave to transcribe a few Lines made ready to my hand, by one that understands the Greek:
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Mat. 26. 23. He that dippeth his hand with me in the dish: Mathew 26. 23. He that dippeth his hand with me in the dish:
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here the word is embapsas, the Participle of embapto, which is bapto in Composition, and signifies the same.
Here the word is embapsas, the Participle of embapto, which is bapto in Composition, and signifies the same.
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Mark 14. 20. He said, it is one of the twelve, that dippeth with me in the dish: Mark 14. 20. He said, it is one of the twelve, that dippeth with me in the dish:
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here the Participle of the Passive Voice of the same Verb is used (to wit) embaptomenos, which is used in the same sense.
Here the Participle of the Passive Voice of the same Verb is used (to wit) embaptomenos, which is used in the same sense.
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Luke 16. 24. Send Lazarus that he may dip the tip of his finger in Water, &c. where the word is bapse, the Subjunctive Mood of bapto. John 13. 26. He it is to whom I give a Sop, when I have dipped it: Luke 16. 24. Send Lazarus that he may dip the tip of his finger in Water, etc. where the word is bapse, the Subjunctive Mood of bapto. John 13. 26. He it is to whom I give a Sop, when I have dipped it:
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and when he had dipped it, he gave it to Judas Iscariot, the Son of Simon.and when he had dipped it, he gave it to Judas Iscariot, the Son of Simon.
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In the first Clause is used the Participle bapsas, from the Primitive bapto: in the second Clause is used the same,
In the First Clause is used the Participle bapsas, from the Primitive bapto: in the second Clause is used the same,
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as in Mat. 26. 23. (to wit) the Participle embapsas. Rev. 19. 13. Vesture dipt in Blood; where the Participle of the Preterperfect Tense of the Passive Voice is used (to wit) bebammenon.
as in Mathew 26. 23. (to wit) the Participle embapsas. Rev. 19. 13. Vesture dipped in Blood; where the Participle of the Preterperfect Tense of the Passive Voice is used (to wit) bebammenon.
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(2.) It appears it is by dipping, in that there was choice made of a place where there was much Water, John 3. 23. And John also was baptizing in Enon, for there was much Water.
(2.) It appears it is by dipping, in that there was choice made of a place where there was much Water, John 3. 23. And John also was baptizing in Enon, for there was much Water.
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If baptizing had been by any other way than by dipping ▪ there had been no need to make choice of a place where there was much Water, a little Water would have ser•ed the turn, especially if it had been by sprinkling,
If baptizing had been by any other Way than by dipping ▪ there had been no need to make choice of a place where there was much Water, a little Water would have ser•ed the turn, especially if it had been by sprinkling,
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as the manner of some is:
as the manner of Some is:
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I suppose the same reason may be render'd why John did baptize in Jordan; and the People came from all parts thither ▪ to be baptized, for there was much Water.
I suppose the same reason may be rendered why John did baptise in Jordan; and the People Come from all parts thither ▪ to be baptised, for there was much Water.
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Also Mark 1. 5. John baptized them in the River of Jordan. It's very strange that he should baptize them in the River,
Also Mark 1. 5. John baptised them in the River of Jordan. It's very strange that he should baptise them in the River,
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if he ▪ did it by sprinkling a little Water on the Face.
if he ▪ did it by sprinkling a little Water on the Face.
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(3.) It appears it was by dipping, in that the Subject and t•e Administrator went both down into the Water,
(3.) It appears it was by dipping, in that the Subject and t•e Administrator went both down into the Water,
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and then baptized, and after the Subject was baptized, they came both up out of the Water.
and then baptised, and After the Subject was baptised, they Come both up out of the Water.
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Acts 8. 38, 39. And he commanded the Chariot to stand still; and they went down both into the Water, both Philip and the Eunuch;
Acts 8. 38, 39. And he commanded the Chariot to stand still; and they went down both into the Water, both Philip and the Eunuch;
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and he baptized him. And when they were come up out of the Water, &c. Mat. 3. 16. And Jesus when he was baptized, went straightway up out of the Water, &c. But here it is objected, that the word that is translated Acts 8. 38. [ into ] is sometimes used for to, and not for into; it may signify either,and he baptised him. And when they were come up out of the Water, etc. Mathew 3. 16. And jesus when he was baptised, went straightway up out of the Water, etc. But Here it is objected, that the word that is translated Acts 8. 38. [ into ] is sometime used for to, and not for into; it may signify either,
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and is used promiscuously for to or into; so that nothing may be concluded barely from the word. To this I answer;
and is used promiscuously for to or into; so that nothing may be concluded barely from the word. To this I answer;
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suppose this be granted, yet it follows not but that it may and ought to be taken here for into, as it is translated. For,
suppose this be granted, yet it follows not but that it may and ought to be taken Here for into, as it is translated. For,
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1. We see it was the Judgment of the Translators, that it ought to be so taken here,
1. We see it was the Judgement of the Translators, that it ought to be so taken Here,
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or else they would have translated it otherwise; I can't think they did it contrary to their Judgment.
or Else they would have translated it otherwise; I can't think they did it contrary to their Judgement.
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2. The Text tells you, they came to the Water, antecedent to their going down into it:
2. The Text tells you, they Come to the Water, antecedent to their going down into it:
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First, They came unto a certain Water, ver. 36. Did they draw back the Chariot, that they might come unto it a second time,
First, They Come unto a certain Water, ver. 36. Did they draw back the Chariot, that they might come unto it a second time,
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and not go down into it at all?
and not go down into it At all?
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3. It is observed, that the Greek word that is translated unto, is a different word from that which is translated into.
3. It is observed, that the Greek word that is translated unto, is a different word from that which is translated into.
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4. This word into is consonant with other Scriptures, where Baptism is the Point in hand;
4. This word into is consonant with other Scriptures, where Baptism is the Point in hand;
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Christ came up out of the Water, and if so, he went first down into it. christ Come up out of the Water, and if so, he went First down into it.
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John baptized them in the River of Jordan; how could that be, unless they went down into the River? Again, it's observ'd, that the Greek Prepositions are used elsewhere in their proper sense for into and out of; Mat. 27. 53. And came out of their Graves, John baptised them in the River of Jordan; how could that be, unless they went down into the River? Again, it's observed, that the Greek Prepositions Are used elsewhere in their proper sense for into and out of; Mathew 27. 53. And Come out of their Graves,
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and went into the holy City: and went into the holy city:
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there it's observ'd, that the Preposition NONLATINALPHABET out of, and NONLATINALPHABET into, are used in their proper sense.
there it's observed, that the Preposition out of, and into, Are used in their proper sense.
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John 20. 27. — and thrust it into my side; John 20. 27. — and thrust it into my side;
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there the Preposition NONLATINALPHABET is used into. Mat. 16. 9. Luke 8. 2. — out of whom he cast seven:
there the Preposition is used into. Mathew 16. 9. Luke 8. 2. — out of whom he cast seven:
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here in both these Texts NONLATINALPHABET out of is used.
Here in both these Texts out of is used.
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Acts 16. 40. And they went out of the Prison, and entred into the House of Lydia:
Acts 16. 40. And they went out of the Prison, and entered into the House of Lydia:
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where NONLATINALPHABET and NONLATINALPHABET are both used in one Verse, as well as in Acts 8. 38, 39. and certainly they were both in Prison and Water before they came out;
where and Are both used in one Verse, as well as in Acts 8. 38, 39. and Certainly they were both in Prison and Water before they Come out;
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here again these are borrowed Lines concerning the Greek words, as the former were, yet I suppose my Author hath not abused me in it.
Here again these Are borrowed Lines Concerning the Greek words, as the former were, yet I suppose my Author hath not abused me in it.
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(4.) It appears it is by Dipping, from the allusion it hath to a Burial;
(4.) It appears it is by Dipping, from the allusion it hath to a Burial;
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We are buried with him by Baptism, Col. 2. 12. A Person is not buried that hath only a little Dust or Earth sprinkled on his Face,We Are buried with him by Baptism, Col. 2. 12. A Person is not buried that hath only a little Dust or Earth sprinkled on his Face,
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but he is then buried when he is laid into the Earth, and covered all over.
but he is then buried when he is laid into the Earth, and covered all over.
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Rom. 6. 4. We are buried with him by Baptism into death; Rom. 6. 4. We Are buried with him by Baptism into death;
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that even as Christ was raised by the Glory of the Father, we also should walk in newness of Life. that even as christ was raised by the Glory of the Father, we also should walk in newness of Life.
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(5.) It appears it is by Dipping, in that the whole of the Subject is to be baptized, and not a part only;
(5.) It appears it is by Dipping, in that the Whole of the Subject is to be baptised, and not a part only;
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the Commission is to baptize the Person, the Face is no more mentioned than the Feet,
the Commission is to baptise the Person, the Face is no more mentioned than the Feet,
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nor is there any part mentioned but the whole;
nor is there any part mentioned but the Whole;
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the word is, baptizing them. If it be objected, that the Face doth signify the Person;
the word is, baptizing them. If it be objected, that the Face does signify the Person;
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I answer, if that be granted, yet the Person doth not signify the Face: It's the Person that is to be baptized;
I answer, if that be granted, yet the Person does not signify the Face: It's the Person that is to be baptised;
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but the sprinkling a little Water on the Face doth never wash the whole of the Subject;
but the sprinkling a little Water on the Face does never wash the Whole of the Subject;
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and this being done on the Face of a little Infant, is neither the washing away the filth of the Flesh,
and this being done on the Face of a little Infant, is neither the washing away the filth of the Flesh,
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nor yet the answer of a good Conscience, by the Resurrection of Christ: there is neither the Figure, nor the thing figured.nor yet the answer of a good Conscience, by the Resurrection of christ: there is neither the Figure, nor the thing figured.
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2dly, It must be by Dipping in the Name of the Father, and of the Son, and of the Holy Ghost:2dly, It must be by Dipping in the Name of the Father, and of the Son, and of the Holy Ghost:
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In these two the Form of the Ordinance doth consist. Secondly, I shall prove the truth of the Point by Scripture.
In these two the From of the Ordinance does consist. Secondly, I shall prove the truth of the Point by Scripture.
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And here, first, I shall prove that Disciples are the Subjects of Baptism, according to Christ's Commission: And, secondly;
And Here, First, I shall prove that Disciples Are the Subject's of Baptism, according to Christ's Commission: And, secondly;
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That they are the only Subjects thereof. First, That Disciples or Believers are the Subjects of Baptism, according to Christ's Commission.
That they Are the only Subject's thereof. First, That Disciples or Believers Are the Subject's of Baptism, according to Christ's Commission.
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And here I need not multiply many Scriptures, tho it be a Point, the truth of which has been much opposed;
And Here I need not multiply many Scriptures, though it be a Point, the truth of which has been much opposed;
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the Truth of the Poin• lying so full and clear in the Text, which Text is the only Commission that Ministers have to act by;
the Truth of the Poin• lying so full and clear in the Text, which Text is the only Commission that Ministers have to act by;
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and whatever Arguments are brought to prove, that such as are not discipled to Christ by the Word (that is, by actual Instruction) ought to be baptized, are all insignificant,
and whatever Arguments Are brought to prove, that such as Are not discipled to christ by the Word (that is, by actual Instruction) ought to be baptised, Are all insignificant,
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unless they can prove it by this very Text:
unless they can prove it by this very Text:
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if their Commission do not warrant them to baptize such as are not discipled to Christ by the Word, there is no Text in all the New Testament that will warrant them so to do.
if their Commission do not warrant them to baptise such as Are not discipled to christ by the Word, there is no Text in all the New Testament that will warrant them so to do.
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By the Commission it is to disciple and baptize, yet I shall subjoin a few Scriptures for the Confirmation thereof.
By the Commission it is to disciple and baptise, yet I shall subjoin a few Scriptures for the Confirmation thereof.
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First, That Disciples are the Subjects of Baptism, Mark 16. 16. He that believeth and is baptized, shall be saved: this is the same Commission;
First, That Disciples Are the Subject's of Baptism, Mark 16. 16. He that Believeth and is baptised, shall be saved: this is the same Commission;
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and here believing is to precede baptizing.
and Here believing is to precede baptizing.
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Acts 2. 38. Repent, and be baptized every one of you in the Name of Jesus Christ.
Acts 2. 38. repent, and be baptised every one of you in the Name of jesus christ.
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If Repentance here be not to be taken for Faith, yet I am sure it can't be without Faith:
If Repentance Here be not to be taken for Faith, yet I am sure it can't be without Faith:
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For, first, there cannot be a true Godly Sorrow for crucifying the Son of God, without a true sight of a crucified Christ.
For, First, there cannot be a true Godly Sorrow for crucifying the Son of God, without a true sighed of a Crucified christ.
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Secondly, There can be no acceptance of what is done without Faith; for without Faith it is impossible to pleas• God.
Secondly, There can be no acceptance of what is done without Faith; for without Faith it is impossible to pleas• God.
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Acts 8. 37. If thou believest with all thy Heart, thou mayst; that is, thou mayst be baptized.
Acts 8. 37. If thou Believest with all thy Heart, thou Mayest; that is, thou Mayest be baptised.
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Secondly, I shall prove it by Scripture Precedents:
Secondly, I shall prove it by Scripture Precedents:
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And here we have not one Precedent in all the Scripture of any one Person that ever was baptized, till such time as they did believe,
And Here we have not one Precedent in all the Scripture of any one Person that ever was baptised, till such time as they did believe,
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or were discipled unto Christ by the Word.
or were discipled unto christ by the Word.
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The first Precedent that I shall offer is, those that were baptized by Christ and John, they were Disciples;
The First Precedent that I shall offer is, those that were baptised by christ and John, they were Disciples;
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John 4. 1. When the Lord knew that the Pharisees had heard, that Christ made and baptized more Disciples than John, &c. Those that were baptized by John, who was the fore-runner of Christ, were first discipled;John 4. 1. When the Lord knew that the Pharisees had herd, that christ made and baptised more Disciples than John, etc. Those that were baptised by John, who was the forerunner of christ, were First discipled;
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and those that were baptized by Christ when he came, were first discipled.
and those that were baptised by christ when he Come, were First discipled.
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The Apostles, who well understood their Lord's Commission, and who were injoyned by the same Commission to teach us to observe all things whatsoever Christ had commanded them, never baptized any but such as were first discipled to Christ by the Word;
The Apostles, who well understood their Lord's Commission, and who were enjoined by the same Commission to teach us to observe all things whatsoever christ had commanded them, never baptised any but such as were First discipled to christ by the Word;
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nor did they ever teach others to baptize any but Disciples;
nor did they ever teach Others to baptise any but Disciples;
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nor is there any Apostolical Doctrine, from whence such a Consequence may be drawn, to warrant the baptizing any but Disciples.
nor is there any Apostolical Doctrine, from whence such a Consequence may be drawn, to warrant the baptizing any but Disciples.
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Acts 2. 41. then as many as gladly receive the Word, w•re baptized; not one more:Acts 2. 41. then as many as gladly receive the Word, w•re baptised; not one more:
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They are fi• discipled, and then baptized; here are no more baptize than are added to the Church:
They Are fi• discipled, and then baptised; Here Are no more baptise than Are added to the Church:
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The same day there were aded unto them about three thousand Souls; and no more add• unto them than were admitted to all the Ordinances:The same day there were aded unto them about three thousand Souls; and no more add• unto them than were admitted to all the Ordinances:
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th• continued in the Apostles Doctrine, and breaking of Bread, and Prayer. th• continued in the Apostles Doctrine, and breaking of Bred, and Prayer.
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Acts 8. 12. When they believed Philip, speaking of t• things concerning the Kingdom of God, they were baptized, bo• Men and Women.
Acts 8. 12. When they believed Philip, speaking of t• things Concerning the Kingdom of God, they were baptised, bo• Men and Women.
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Acts 18. 8. Then Crispus the chief Ruler the Synagogue, believed in God, with all his House;
Acts 18. 8. Then Crispus the chief Ruler the Synagogue, believed in God, with all his House;
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and many the Corinthians believed, and were baptized. If whole Fam•lies believe, then whole Families are baptized;and many the Corinthians believed, and were baptised. If Whole Fam•lies believe, then Whole Families Are baptised;
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if but a pa• believe, then a part is baptized.
if but a pa• believe, then a part is baptised.
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2. I shall prove, that Believers, or such as are disciple to Christ by the Word, are the only Subjects of Baptis• according to Christ's Commission:
2. I shall prove, that Believers, or such as Are disciple to christ by the Word, Are the only Subject's of Baptis• according to Christ's Commission:
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no other but Disciple there are no other to be found in the Commission, therefor• there are no other to be baptized by the Commission:
no other but Disciple there Are no other to be found in the Commission, therefor• there Are no other to be baptised by the Commission:
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Act 8. 37. If thou believest with all thy heart, thou mayst. Act 8. 37. If thou Believest with all thy heart, thou Mayest.
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Th• contrary is this, If thou dost not believe with all thy hear• thou mayst not:
Th• contrary is this, If thou dost not believe with all thy hear• thou Mayest not:
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It had been altogether useless for Philip 〈 ◊ 〉 have made him this Answer, if he might have been baptize• while an Unbeliever.
It had been altogether useless for Philip 〈 ◊ 〉 have made him this Answer, if he might have been baptize• while an Unbeliever.
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Luke 3. 7, 8. Then said he to those tha• came out to be baptized of him, O Generation of Vipers, w• hath warned you to flee from the Wrath to come? Bring for• therefore fruit meet for Repentance,
Luke 3. 7, 8. Then said he to those tha• Come out to be baptised of him, Oh Generation of Vipers, w• hath warned you to flee from the Wrath to come? Bring for• Therefore fruit meet for Repentance,
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and begin not to say wit• your selves, We have Abraham to our Father. These can• forth to John to be baptized,and begin not to say wit• your selves, We have Abraham to our Father. These can• forth to John to be baptised,
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and were put back, and ye• he denies not but that they were the Children of Abraham• that was enough to privilege them to Circumcision, but no• enough to Baptism.
and were put back, and ye• he Denies not but that they were the Children of Abraham• that was enough to privilege them to Circumcision, but no• enough to Baptism.
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John did never put by Believers tha• came to be baptized by him; but if Unbelievers come to b• baptized ▪ they are put by;John did never put by Believers tha• Come to be baptised by him; but if Unbelievers come to b• baptised ▪ they Are put by;
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which shews plainly enough, tha• they are only Believers that are the Subjects of Baptis• If there be neither Precept nor Precedent in the Word fo• the baptizing of any but Believers,
which shows plainly enough, tha• they Are only Believers that Are the Subject's of Baptis• If there be neither Precept nor Precedent in the Word fo• the baptizing of any but Believers,
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then are Believers th• only Subjects of Baptism:
then Are Believers th• only Subject's of Baptism:
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but there is neither Precept n• •recedent in the Word for the baptizing of any but Believers, ••erefore Believers are the only Subjects of Baptism.
but there is neither Precept n• •recedent in the Word for the baptizing of any but Believers, ••erefore Believers Are the only Subject's of Baptism.
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I think •is to be as fully proved, as we can expect a Negative to be •roved.
I think •is to be as Fully proved, as we can expect a Negative to be •roved.
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3. I shall answer the most material Objections that have •r may be brought against this Truth.
3. I shall answer the most material Objections that have •r may be brought against this Truth.
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Object. 1. Such as have an Interest in the Covenant of •race, have a right to Baptism:Object. 1. Such as have an Interest in the Covenant of •race, have a right to Baptism:
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but Believers and their Chil•ren, have an Interest in the Covenant of Grace; therefore •hey have a right to Baptism.
but Believers and their Chil•ren, have an Interest in the Covenant of Grace; Therefore •hey have a right to Baptism.
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That they have all an Interest 〈 ◊ 〉 the Covenant of Grace, the Children as well as the Pa•ents, appears, Deut. 29. 10, 11. You should all of you this •ay before the Lord your God, your Captains of your Tribes, your •fficers, with all the Men of Israel;
That they have all an Interest 〈 ◊ 〉 the Covenant of Grace, the Children as well as the Pa•ents, appears, Deuteronomy 29. 10, 11. You should all of you this •ay before the Lord your God, your Captains of your Tribes, your •fficers, with all the Men of Israel;
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your little ones, your •ives, with the stranger that is in your Camp, from the hewer •f thy wood to the drawer of thy water; your little ones, your •ives, with the stranger that is in your Camp, from the hewer •f thy wood to the drawer of thy water;
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that thou shouldest •nter into Covenant with the Lord thy God, and into the Oath •hat the Lord thy God maketh with thee this day, &c. To this I answer;that thou Shouldst •nter into Covenant with the Lord thy God, and into the Oath •hat the Lord thy God makes with thee this day, etc. To this I answer;
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1. I deny this Covenant to be the Covenant of Grace. 2. I deny the Subjects of this Covenant to be Believers considered as such. 3. I deny, that •arely an Interest in this Covenant,
1. I deny this Covenant to be the Covenant of Grace. 2. I deny the Subject's of this Covenant to be Believers considered as such. 3. I deny, that •arely an Interest in this Covenant,
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or Covenant of Grace, •s the ground of Baptism. 1. I deny this Covenant to be the Covenant of Grace;
or Covenant of Grace, •s the ground of Baptism. 1. I deny this Covenant to be the Covenant of Grace;
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and it's enough for me to deny it, it lies on them that make the objection to make it good;
and it's enough for me to deny it, it lies on them that make the objection to make it good;
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yet I shall offer •omething of Reason for what I say:
yet I shall offer •omething of Reason for what I say:
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First, this Covenant •s distinguished from the Covenant of Grace, Jer. 31. 31, 32. therefore it's not the same:
First, this Covenant •s distinguished from the Covenant of Grace, Jer. 31. 31, 32. Therefore it's not the same:
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Behold the days come, •aith the Lord, that I will make a new Covenant with the house of Israel, and Judah;Behold the days come, •aith the Lord, that I will make a new Covenant with the house of Israel, and Judah;
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not according to the Covenant that I made with their Fathers, in the day that I took them by the hand to lead them up out of the Land of Egypt;not according to the Covenant that I made with their Father's, in the day that I took them by the hand to led them up out of the Land of Egypt;
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the which my Covenant they brake, although I was a Husband unto them. the which my Covenant they brake, although I was a Husband unto them.
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That the new Covenant that the Lord promiseth •o make is the Covenant of Grace, I think is denied by none;
That the new Covenant that the Lord promises •o make is the Covenant of Grace, I think is denied by none;
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and that the Covenant (which 〈 ◊ 〉 here distinguished from the New Covenant) that was made with their Fathers,
and that the Covenant (which 〈 ◊ 〉 Here distinguished from the New Covenant) that was made with their Father's,
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when God brought them up out of Egypt ▪ was that same Covenant that God made with them, Deut. 29. 10. can rationally be denied by none;
when God brought them up out of Egypt ▪ was that same Covenant that God made with them, Deuteronomy 29. 10. can rationally be denied by none;
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that it was the same Covenant that was made, Deut. 29. 10. appears by ver. 25. where the Reason of the Judgments that the Lord threatens to bring upon them, is assigned to their forsaking the Covenant that the Lord made with them,
that it was the same Covenant that was made, Deuteronomy 29. 10. appears by for. 25. where the Reason of the Judgments that the Lord threatens to bring upon them, is assigned to their forsaking the Covenant that the Lord made with them,
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when he brought up out of the Land of Egypt, which was the same Covenant that was made in ver. 10, 11. Now the New Covenant,
when he brought up out of the Land of Egypt, which was the same Covenant that was made in ver. 10, 11. Now the New Covenant,
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or the Covenant of Grace, is not according to this Covenant, it differs from it in many respects;
or the Covenant of Grace, is not according to this Covenant, it differs from it in many respects;
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some of which I shall here lay down.
Some of which I shall Here lay down.
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First, The New Covenant is absolute, Jer. 31. 33, 34. the Tenour of this Covenant is; I will, and they shall:First, The New Covenant is absolute, Jer. 31. 33, 34. the Tenor of this Covenant is; I will, and they shall:
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I will write my Law in their hearts; I will be their God, and they shall be my People; I will write my Law in their hearts; I will be their God, and they shall be my People;
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and they shall all know me, from the least to the greatest: for I will forgive their Iniquity, and remember their Sins no more. and they shall all know me, from the least to the greatest: for I will forgive their Iniquity, and Remember their Sins no more.
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This is the Covenant of Grace, and here is no Condition put into it, the performance of which doth intitle the Subjects unto the Blessings thereof.
This is the Covenant of Grace, and Here is no Condition put into it, the performance of which does entitle the Subject's unto the Blessings thereof.
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But the Covenant that God made with them, Deut. 29. was a conditional Covenant, as appears Deut. 28. 1, 2. If you will indeed obey my voice,
But the Covenant that God made with them, Deuteronomy 29. was a conditional Covenant, as appears Deuteronomy 28. 1, 2. If you will indeed obey my voice,
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and do all that I command you, then all these Blessings shall come unto you: and do all that I command you, then all these Blessings shall come unto you:
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ver. 15. But if you will not hearken unto me, to do all that I command you,
ver. 15. But if you will not harken unto me, to do all that I command you,
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then all these Curses shall come upon you, and overtake you, &c. Now according to all these words in the 28th Chap. was Moses to make the Covenant with them in the 29th, as appears by the 1st vers. of the 29th Chapter. then all these Curses shall come upon you, and overtake you, etc. Now according to all these words in the 28th Chap. was Moses to make the Covenant with them in the 29th, as appears by the 1st vers. of the 29th Chapter.
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Secondly, The Covenant of Grace is a better Covenant, Heb. 8. 6. He is a Mediator of a better Covenant, established on better Promises;Secondly, The Covenant of Grace is a better Covenant, Hebrew 8. 6. He is a Mediator of a better Covenant, established on better Promises;
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God hath put Justification, Sanctification, and Glorification into the Covenant of Grace;
God hath put Justification, Sanctification, and Glorification into the Covenant of Grace;
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that he will write his Law in their hearts, that he will be merciful to their Unrighteousness,
that he will write his Law in their hearts, that he will be merciful to their Unrighteousness,
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and remember their Sins no more, ver. 10, 11. But there is not one promise of Justification nor Sanctification put into this Covenant;
and Remember their Sins no more, ver. 10, 11. But there is not one promise of Justification nor Sanctification put into this Covenant;
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if there had, this Covenant would have been good, and the Promises as good as the Covenant of Grace, or the Promises thereof.
if there had, this Covenant would have been good, and the Promises as good as the Covenant of Grace, or the Promises thereof.
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How could 〈 ◊ 〉 •e otherwise, if the same Blessings had been put into this Covenant,
How could 〈 ◊ 〉 •e otherwise, if the same Blessings had been put into this Covenant,
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as are put into the new Covenant? there is not •he blessing of a new Heart,
as Are put into the new Covenant? there is not •he blessing of a new Heart,
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nor of the pardon of Sin •o be found among all those Blessings, Deut. 28. 2 to 15. •nd these were the Blessings of this Covenant.
nor of the pardon of since •o be found among all those Blessings, Deuteronomy 28. 2 to 15. •nd these were the Blessings of this Covenant.
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Thirdly, There is not one Subject of the Covenant of Grace but is justified, and shall be sanctified. Jer. 31. 33, •4. Thirdly, There is not one Subject of the Covenant of Grace but is justified, and shall be sanctified. Jer. 31. 33, •4.
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I will write my Law in their hearts; they shall all know •ie from the least to the greatest:
I will write my Law in their hearts; they shall all know •ie from the least to the greatest:
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for I will forgive their Iniquity, and remember their Sin no more. for I will forgive their Iniquity, and Remember their since no more.
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This remission of •in is applied to the time of Christ's Oblation, Heb. 10, 15, 16. the witness of the Spirit is there called in to attest that great Truth that is laid down in the 14th ver. that by one Oblation he hath for ever perfected (or pardoned) them that are sanctified, whereof the Holy Ghost also is a witness:
This remission of •in is applied to the time of Christ's Oblation, Hebrew 10, 15, 16. the witness of the Spirit is there called in to attest that great Truth that is laid down in the 14th for. that by one Oblation he hath for ever perfected (or pardoned) them that Are sanctified, whereof the Holy Ghost also is a witness:
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the witness that the Spirit bears is this; Their Sins and Iniquities will I remember no more:
the witness that the Spirit bears is this; Their Sins and Iniquities will I Remember no more:
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and from this testimony of the Spirit the Apostle draws this inference, That where remission of these is, there is no more sacrifice for sin:
and from this testimony of the Spirit the Apostle draws this Inference, That where remission of these is, there is no more sacrifice for since:
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but there were multitudes of those that entred into Covenant with the Lord, Deut. 29. 10. that were never justified nor sanctified.
but there were Multitudes of those that entered into Covenant with the Lord, Deuteronomy 29. 10. that were never justified nor sanctified.
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Deut. 29. 4. God hath not given them a Heart to perceive, nor Eyes to see, Deuteronomy 29. 4. God hath not given them a Heart to perceive, nor Eyes to see,
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nor Ears to hear unto this day. Rom. 11. 7. What then? Israel hath not obtained that which it sought after;
nor Ears to hear unto this day. Rom. 11. 7. What then? Israel hath not obtained that which it sought After;
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but the Election hath obtained it, and the rest were blinded. but the Election hath obtained it, and the rest were blinded.
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There were of the Non-elect in this Covenant that went without New Covenant-Blessings, ver. 8. As it is written, God hath given them the spirit of slumber;
There were of the Non-elect in this Covenant that went without New Covenant-blessings, ver. 8. As it is written, God hath given them the Spirit of slumber;
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Eyes that they should not see, and Ears that they should not hear. Eyes that they should not see, and Ears that they should not hear.
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This does not look like that promise that God hath made in the New Covenant to all the Subjects thereof, that they shall all know him, from the least to the greatest of them;
This does not look like that promise that God hath made in the New Covenant to all the Subject's thereof, that they shall all know him, from the least to the greatest of them;
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that Covenant, the Subjects whereof, or part of the Subjects thereof, might go without Justification and Sanctification, was not the Covenant of Grace.
that Covenant, the Subject's whereof, or part of the Subject's thereof, might go without Justification and Sanctification, was not the Covenant of Grace.
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But for this Covenant, many of the Subjects thereof might and did go without Justification and Sanctification;
But for this Covenant, many of the Subject's thereof might and did go without Justification and Sanctification;
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therefore it was not the Covenant of Grace.
Therefore it was not the Covenant of Grace.
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Some of them ••deed were justified and sanctified, but not by virtue of their Interest in this Covenant,
some of them ••deed were justified and sanctified, but not by virtue of their Interest in this Covenant,
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but in the Covenant of Grace:
but in the Covenant of Grace:
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for all the Elect among the Jews had an Interest in the Covenant of Grace at the same time.
for all the Elect among the jews had an Interest in the Covenant of Grace At the same time.
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These two Covenants were in being together.
These two Covenants were in being together.
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Fourthly, The Covenant of Grace contains only Blessings, there is no Curse put into that Covenant, the sum and substance thereof is Blessedness.Fourthly, The Covenant of Grace contains only Blessings, there is no Curse put into that Covenant, the sum and substance thereof is Blessedness.
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Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed. Gen. 22. 18. In thy Seed shall all the nations of the Earth be blessed.
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All the Subjects of this Covenant are blessed, their Sins are all pardoned, and such are blessed ones:
All the Subject's of this Covenant Are blessed, their Sins Are all pardoned, and such Are blessed ones:
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Blessed is the man whose Iniquities are forgiven. Blessed is the man whose Iniquities Are forgiven.
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The Promises of this Covenant are full of Blessings, and there are none but Promises put into it, Promises o• good to be bestowed on them, Ezek. 36. 26, 27. that God wil• withhold nothing that is good, Psal. 84. 11. that all thing• shall work together for good, Rom. 8. 28.
The Promises of this Covenant Are full of Blessings, and there Are none but Promises put into it, Promises o• good to be bestowed on them, Ezekiel 36. 26, 27. that God wil• withhold nothing that is good, Psalm 84. 11. that all thing• shall work together for good, Rom. 8. 28.
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But this Covenant contains Curses as well as Blessings, Deut. 29. 21. And the Lord shall separate him for evil, out of all the Tribes of Israel, according to all the Curses of the Covenant that are written in the Book of the Law.
But this Covenant contains Curses as well as Blessings, Deuteronomy 29. 21. And the Lord shall separate him for evil, out of all the Tribes of Israel, according to all the Curses of the Covenant that Are written in the Book of the Law.
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The Curses that are contained in the 28th chap. from ver. 16. to the end, were the Curses of this Covenant;
The Curses that Are contained in the 28th chap. from for. 16. to the end, were the Curses of this Covenant;
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and these might fall on the Subjects thereof without a sanctified use of them, as they did on those that were compared to the evil Figs, Jer. 24. 8, 9, 10. Fifthly, The Covenant of Grace is still in being, it's confirmed by Christ, and there is no disannulling it:
and these might fallen on the Subject's thereof without a sanctified use of them, as they did on those that were compared to the evil Figs, Jer. 24. 8, 9, 10. Fifthly, The Covenant of Grace is still in being, it's confirmed by christ, and there is no Disannulling it:
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He i• still the Mediator of the new Covenant, Heb. 12. 24. therefore the New Covenant remains.
He i• still the Mediator of the new Covenant, Hebrew 12. 24. Therefore the New Covenant remains.
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But this Covenant is done away, Zec. 11. 10. Then I too• my staff, even beauty,
But this Covenant is done away, Zechariah 11. 10. Then I too• my staff, even beauty,
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and cut it asunder, that I might break m• Covenant that I had made with all the People,
and Cut it asunder, that I might break m• Covenant that I had made with all the People,
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and it wa• broken in that day. and it wa• broken in that day.
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If this Covenant, that is here said to be made with all the People, was not the Covenant th•• was made with the whole Congregation of Israel, Deut. 29 then shew me what Covenant it was;
If this Covenant, that is Here said to be made with all the People, was not the Covenant th•• was made with the Whole Congregation of Israel, Deuteronomy 29 then show me what Covenant it was;
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shew me another Covenant if you can that was made with all the people of Israe• and that was broken by Christ,
show me Another Covenant if you can that was made with all the people of Israe• and that was broken by christ,
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when he was offered up when they weighed for his Price thirty pieces of Silver this Covenant being broken, it's evident it was not th• Covenant of Grace.
when he was offered up when they weighed for his Price thirty Pieces of Silver this Covenant being broken, it's evident it was not th• Covenant of Grace.
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2. I deny that they were all Believers that at this time were taken into Covenant with the Lord;
2. I deny that they were all Believers that At this time were taken into Covenant with the Lord;
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therefore no argument can be drawn from it, to prove that Believers and their Children have interest in the Covenant of Grace.
Therefore no argument can be drawn from it, to prove that Believers and their Children have Interest in the Covenant of Grace.
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This was certainly a mix'd people, there were many among them that were vile and wicked.
This was Certainly a mixed people, there were many among them that were vile and wicked.
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Moses declares that God had not given them Hearts to perceive, nor Eyes to see, nor Ears to hear unto this day. Moses declares that God had not given them Hearts to perceive, nor Eyes to see, nor Ears to hear unto this day.
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Here were the blind and the deaf, and I may say the hard-hearted too;
Here were the blind and the deaf, and I may say the hardhearted too;
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and this was the very day that they stood before the Lord, to enter into Covenant with him.
and this was the very day that they stood before the Lord, to enter into Covenant with him.
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Here were the strangers that were in the Camp, as well as the Israelites, which strangers I suppose were the Egyptians: for it's said, Exod. 12. 38. that a mixed multitude went up also.
Here were the Strangers that were in the Camp, as well as the Israelites, which Strangers I suppose were the egyptians: for it's said, Exod 12. 38. that a mixed multitude went up also.
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Do these look like Believers, that have neither Eyes to see, nor Hearts to consider? this was a brave Camp indeed,
Do these look like Believers, that have neither Eyes to see, nor Hearts to Consider? this was a brave Camp indeed,
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if they were all Believers, from the Hewer of their Wood to the Drawer of their Water.
if they were all Believers, from the Hewer of their Wood to the Drawer of their Water.
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I wonder how Ministers can look upon this to be the Covenant of Grace, that had such a mix'd People to be the Subjects thereof;
I wonder how Ministers can look upon this to be the Covenant of Grace, that had such a mixed People to be the Subject's thereof;
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or upon these to be all Believers, or taken into Covenant under that Consideration.
or upon these to be all Believers, or taken into Covenant under that Consideration.
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Object. But some may say, They did all believe with a dogmatical Faith, they did believe a Messiah to come.Object. But Some may say, They did all believe with a dogmatical Faith, they did believe a Messiah to come.
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To this I answer. 1. This is sooner spoken than proved. It's a great question, whether all the Camp had such a Faith:
To this I answer. 1. This is sooner spoken than proved. It's a great question, whither all the Camp had such a Faith:
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But, 2. Would such a Faith serve the turn? Would it be sufficient to interest them and their Children in the Covenant of Grace? if it would,
But, 2. Would such a Faith serve the turn? Would it be sufficient to Interest them and their Children in the Covenant of Grace? if it would,
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why will not the like dogma•ical Faith serve now? and if it will, then it's easy to prove that almost all,
why will not the like dogma•ical Faith serve now? and if it will, then it's easy to prove that almost all,
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if not every English-Man and his Children have an Interest therein.
if not every Englishman and his Children have an Interest therein.
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Where will you find an English-Man, tho never so profane and wicked, that does not as much believe that Christ is come,
Where will you find an Englishman, though never so profane and wicked, that does not as much believe that christ is come,
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as the generality of the Jews did believe that he was to come? If this dogmatical Faith be the Faith that some intend,
as the generality of the jews did believe that he was to come? If this dogmatical Faith be the Faith that Some intend,
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when they say that Believers and their Children have an interest in the Covenant ▪ and a right to be baptized,
when they say that Believers and their Children have an Interest in the Covenant ▪ and a right to be baptised,
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why then do they •xclude and put by the Children of any where this dogma•ic•l Faith is to be found? There are many that do agree from the same ground, that the Children of Believers have an Interest in the Covenant,
why then do they •xclude and put by the Children of any where this dogma•ic•l Faith is to be found? There Are many that do agree from the same ground, that the Children of Believers have an Interest in the Covenant,
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and a right to Baptism, that yet will baptize none whose Parents are not true Believers in the Judgment of Charity.
and a right to Baptism, that yet will baptise none whose Parents Are not true Believers in the Judgement of Charity.
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3. I deny that barely an Interest either in this Covenant, or in the Covenant of Grace, was or is the ground of Baptism.
3. I deny that barely an Interest either in this Covenant, or in the Covenant of Grace, was or is the ground of Baptism.
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First, An Interest in this Covenant was not the ground of Baptism;First, an Interest in this Covenant was not the ground of Baptism;
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those that came to John to be baptized, Mat. 3. 7. Luke 3. 7. and were denied, had an interest in this Covenant, they were the Children of Abraham, with whom this Covenant was originally made, Gen. 15. 18. which Covenant took in all the natural Seed, considered as such;
those that Come to John to be baptised, Mathew 3. 7. Lycia 3. 7. and were denied, had an Interest in this Covenant, they were the Children of Abraham, with whom this Covenant was originally made, Gen. 15. 18. which Covenant took in all the natural Seed, considered as such;
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and this Covenant remained in being till Christ was offered up, yet were these sent away not baptized.
and this Covenant remained in being till christ was offered up, yet were these sent away not baptised.
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Had an Interest in this Covenant been the ground of Baptism, John would not have sent them away without it.
Had an Interest in this Covenant been the ground of Baptism, John would not have sent them away without it.
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Secondly, I deny that barely an Interest in the Covenant of Grace is the ground of Baptism:Secondly, I deny that barely an Interest in the Covenant of Grace is the ground of Baptism:
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where do the Scriptures say that such as have an Interest in the Covenant of Grace, have have a Right to the Ordinance? For men to assert an interest in the Covenant of Grace to be that which gives a right to Baptism,
where do the Scriptures say that such as have an Interest in the Covenant of Grace, have have a Right to the Ordinance? For men to assert an Interest in the Covenant of Grace to be that which gives a right to Baptism,
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and bring no Scripture to prove it, will go but a little way with those that make the Word their Rule in the matters of worship.
and bring no Scripture to prove it, will go but a little Way with those that make the Word their Rule in the matters of worship.
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Thirdly, An Interest in the Covenant of Grace precedes Sanctification; a new Heart is an effect of this Interest, not the cause. Now this Interest is invisible;Thirdly, an Interest in the Covenant of Grace precedes Sanctification; a new Heart is an Effect of this Interest, not the cause. Now this Interest is invisible;
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who can tell who they are that have an interest in the Covenant of Grace, till God change their hearts and lives by a work of Sanctification? but the ground of Baptism must be visible.
who can tell who they Are that have an Interest in the Covenant of Grace, till God change their hearts and lives by a work of Sanctification? but the ground of Baptism must be visible.
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Object. 2. If Believers and their Children have an Interest in the Promise, then they have a right to Baptism:Object. 2. If Believers and their Children have an Interest in the Promise, then they have a right to Baptism:
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but Believers and their Children have an interest in the Promise; therefore they have a right to Baptism.
but Believers and their Children have an Interest in the Promise; Therefore they have a right to Baptism.
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Acts 2. 38, 39. Repent and be baptized every one of you, for the Promise is to you, and to your Children. Acts 2. 38, 39. repent and be baptised every one of you, for the Promise is to you, and to your Children.
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To this I answer. (1.) I deny the Subjects here to be Believers at the time when the Apostle said, the Promise is to you and to your Children;
To this I answer. (1.) I deny the Subject's Here to be Believers At the time when the Apostle said, the Promise is to you and to your Children;
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and no Argument can be drawn to prove a Privilege to Believers and their Seed, from what is spoken to Unbelievers.
and no Argument can be drawn to prove a Privilege to Believers and their Seed, from what is spoken to Unbelievers.
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That they were not Believers may appear,
That they were not Believers may appear,
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1. In that they were but under some Conviction, they were pricked at the heart, that's all the account we have of them:
1. In that they were but under Some Conviction, they were pricked At the heart, that's all the account we have of them:
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but Conviction and Conversion are two things; a person may be convicted that is not converted;
but Conviction and Conversion Are two things; a person may be convicted that is not converted;
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nay, he must be convicted before he can be converted: the whole need not the Physician, but they that are •ick.
nay, he must be convicted before he can be converted: the Whole need not the physician, but they that Are •ick.
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2. They were ignorant of the way of Salvation, and that a Person can't be that does believe:
2. They were ignorant of the Way of Salvation, and that a Person can't be that does believe:
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for Faith is as well the act of the Understanding, as of the Will;
for Faith is as well the act of the Understanding, as of the Will;
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their ignorance of the way of Salvation appears in that they cried out, Men and Brethren, what shall we do?
their ignorance of the Way of Salvation appears in that they cried out, Men and Brothers, what shall we do?
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3. It appears in that they were with many other words exhorted to save themselves from that untoward Generation;
3. It appears in that they were with many other words exhorted to save themselves from that untoward Generation;
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that is, as I apprehend, from the Judgments that hung over the heads of that untoward Generation for rejecting of Christ:
that is, as I apprehend, from the Judgments that hung over the Heads of that untoward Generation for rejecting of christ:
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but if they had believed, they had been saved already, there had then been no need of that exhortation.
but if they had believed, they had been saved already, there had then been no need of that exhortation.
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4. They did not all believe at last, ver. 41. Then they that gladly received the Word, were baptized, &c. There were but a part of them that did embrace this exhortation.
4. They did not all believe At last, ver. 41. Then they that gladly received the Word, were baptised, etc. There were but a part of them that did embrace this exhortation.
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(2.) I deny that by the word unto, is intended Interest in the Promise;
(2.) I deny that by the word unto, is intended Interest in the Promise;
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they had indeed the Promise, but the Offer is one thing, and Interest is another.
they had indeed the Promise, but the Offer is one thing, and Interest is Another.
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1st. God did never vouchsafe this Privilege of Interest in the Promise to the Children of the dearest of his Servants, considered as such, not to the Children of Abraham, Isaac, and Jacob. Rom. 9. 6. All are not Israel that are of Israel;1st. God did never vouchsafe this Privilege of Interest in the Promise to the Children of the dearest of his Servants, considered as such, not to the Children of Abraham, Isaac, and Jacob. Rom. 9. 6. All Are not Israel that Are of Israel;
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then all that were of Israel, had not an interest in the Promise:
then all that were of Israel, had not an Interest in the Promise:
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for the Promises were made to none but Israel (Jer. 31. 33.) ver. 7. neither because they are the Seed of Abraham are they all Children, But in Isaac shall thy Seed be called:
for the Promises were made to none but Israel (Jer. 31. 33.) ver. 7. neither Because they Are the Seed of Abraham Are they all Children, But in Isaac shall thy Seed be called:
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ver. 8. so then they that are the Children of the Flesh, these are not the Children of God;
ver. 8. so then they that Are the Children of the Flesh, these Are not the Children of God;
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but the Children of the Promise are accounted for the Seed;
but the Children of the Promise Are accounted for the Seed;
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that is, the Seed with whom God did establish his Covenant, Gen. 17. 7. Here were some of the Seed of Abraham, which were the Children of the Flesh, that were not the Children of God,
that is, the Seed with whom God did establish his Covenant, Gen. 17. 7. Here were Some of the Seed of Abraham, which were the Children of the Flesh, that were not the Children of God,
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nor the Children of the Promise, nor accounted for the Seed.
nor the Children of the Promise, nor accounted for the Seed.
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Ver. 11. Jacob have I loved, and Esau have I hated; and yet Esau was the Son of Isaac, his first born.Ver. 11. Jacob have I loved, and Esau have I hated; and yet Esau was the Son of Isaac, his First born.
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Now can it be supposed, that a Person hated of God had an Interest in the Promise?
Now can it be supposed, that a Person hated of God had an Interest in the Promise?
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2ly. Such as have an interest in the Promise, shall certainly injoy the good and benefit thereof, Justification, and Sanctification, and Glorification.2ly. Such as have an Interest in the Promise, shall Certainly enjoy the good and benefit thereof, Justification, and Sanctification, and Glorification.
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Rom. 9. 6. It cannot be that the word of God has taken none effect:Rom. 9. 6. It cannot be that the word of God has taken none Effect:
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and if so, then it cannot be that such as have an Interest in the Promise should go without one or all of these Blessings,
and if so, then it cannot be that such as have an Interest in the Promise should go without one or all of these Blessings,
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for they are the effect of the Promise.
for they Are the Effect of the Promise.
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There are none will say that all the Children of Believers shall be saved, and yet they cannot miss of Salvation if they have an Interest in the Promise. 3ly. Once an Interest in the Promise, and for ever an Interest in the Promise.
There Are none will say that all the Children of Believers shall be saved, and yet they cannot miss of Salvation if they have an Interest in the Promise. 3ly. Once an Interest in the Promise, and for ever an Interest in the Promise.
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Jer. 32. 40. I will make an everlasting Covenant with them, that I will never turn away from them, to do them good;Jer. 32. 40. I will make an everlasting Covenant with them, that I will never turn away from them, to do them good;
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and I will put my fear in their Hearts, that they shall not depart from me.
and I will put my Fear in their Hearts, that they shall not depart from me.
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God covenants here for himself and them too; for himself, that he will never turn away from them, to do them good;God Covenants Here for himself and them too; for himself, that he will never turn away from them, to do them good;
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for them, that he will put his fear in their Hearts, that they shall not depart from him.for them, that he will put his Fear in their Hearts, that they shall not depart from him.
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And here I should think that none, that deny falling from Grace, should oppose me in this. And Here I should think that none, that deny falling from Grace, should oppose me in this.
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(3.) I deny that the offer of the Promise is the ground of Baptism;
(3.) I deny that the offer of the Promise is the ground of Baptism;
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those that did not receive the Word had the offer of the Promise, as well as those that did:
those that did not receive the Word had the offer of the Promise, as well as those that did:
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where-ever the Gospel comes, there comes the offer of the Promise;
wherever the Gospel comes, there comes the offer of the Promise;
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it's not the offer of the Promise, but the Command, Repent and be baptized, that's the Ground;
it's not the offer of the Promise, but the Command, repent and be baptised, that's the Ground;
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the offer of the Promise is a Motive to inforce the Exhortation.
the offer of the Promise is a Motive to enforce the Exhortation.
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If the Question then be, What must those do to whom the Promise is? the Answer will be this, Repent, and be baptized.
If the Question then be, What must those do to whom the Promise is? the Answer will be this, repent, and be baptised.
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Repentance must come between the offer of the Promise, and the taking up of the Ordinance.
Repentance must come between the offer of the Promise, and the taking up of the Ordinance.
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But here it may be objected, that Repentance is injoined the Parent, not the Child. I answer, that Baptism also is injoined the Parent, not the Child;
But Here it may be objected, that Repentance is enjoined the Parent, not the Child. I answer, that Baptism also is enjoined the Parent, not the Child;
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there are no more required to be baptized, than are required to repent antecedently thereunto.
there Are no more required to be baptised, than Are required to Repent antecedently thereunto.
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Object. 3. If the Children of Believers are federally holy, then they have a right to Baptism; but they are so.
Object. 3. If the Children of Believers Are federally holy, then they have a right to Baptism; but they Are so.
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1 Cor. 7. 14. For the unbelieving Husband is sanctified in the Wife, and the unbelieving Wife is sanctified in or to the Husband;
1 Cor. 7. 14. For the unbelieving Husband is sanctified in the Wife, and the unbelieving Wife is sanctified in or to the Husband;
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else were your Children unclean, but now are they holy. To this I answer: 1. These three Objections are but one in substance, tho they vary in terms;
Else were your Children unclean, but now Are they holy. To this I answer: 1. These three Objections Are but one in substance, though they vary in terms;
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for, to have an Interest in the Covenant, an Interest in the Promise, and to be federally holy, is the same thing.
for, to have an Interest in the Covenant, an Interest in the Promise, and to be federally holy, is the same thing.
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If neither of the two former Objections will stand, then the third will not stand, for they are all built on the same foundation;
If neither of the two former Objections will stand, then the third will not stand, for they Are all built on the same Foundation;
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and it appears by the Answers given already; that it is but a sandy Foundation that they are built upon.
and it appears by the Answers given already; that it is but a sandy Foundation that they Are built upon.
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2. Tho one of the Parents to whom the Apostle wrote was a Believer when he wrote to them,
2. Tho one of the Parents to whom the Apostle wrote was a Believer when he wrote to them,
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yet they were not so to be considered in their being sanctified each to the other, but as Husband and Wife.
yet they were not so to be considered in their being sanctified each to the other, but as Husband and Wife.
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There was a Case of Conscience sent to the Apostle for Resolution, whether it was lawful for the Believer to abide with his or her unbelieving Yoke-fellow? this he answers in the Affirmative;
There was a Case of Conscience sent to the Apostle for Resolution, whither it was lawful for the Believer to abide with his or her unbelieving Yokefellow? this he answers in the Affirmative;
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but withal tells them, ver. 12. To this speak I, not the Lord. Therefore it was necessary to demonstrate it;
but withal tells them, ver. 12. To this speak I, not the Lord. Therefore it was necessary to demonstrate it;
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and here, first, he professes the lawfulness of their Continuance by the lawfulness of their State:
and Here, First, he Professes the lawfulness of their Continuance by the lawfulness of their State:
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The unbelieving Husband is sanctified in, or to the Wife, and the unbelieving Wife is sanctified in, or to the Husband; that is, by the Ordinance of God,The unbelieving Husband is sanctified in, or to the Wife, and the unbelieving Wife is sanctified in, or to the Husband; that is, by the Ordinance of God,
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when both were Unbelievers, according to that Scripture, Heb. 13. 5. Marriage is honourable among all, and the Bed undefiled:
when both were Unbelievers, according to that Scripture, Hebrew 13. 5. Marriage is honourable among all, and the Bed undefiled:
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Be they who they will, Believers or Unbelievers, they did not live in Fornication;
Be they who they will, Believers or Unbelievers, they did not live in Fornication;
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but in Wedlock they were Husband and Wife, and so were separated from all others to the lawful use of each others Bodys.
but in Wedlock they were Husband and Wife, and so were separated from all Others to the lawful use of each Others Bodies.
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Their Cohabitation was lawful according to the Word of God, and in this sense the word sanctified is taken elsewhere (for that which is lawful) 1 Tim. 4. 5. Every Creature of God is good, and nothing to be refused;
Their Cohabitation was lawful according to the Word of God, and in this sense the word sanctified is taken elsewhere (for that which is lawful) 1 Tim. 4. 5. Every Creature of God is good, and nothing to be refused;
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for it is sanctified by the Word of God, &c. that is, lawful to be used;for it is sanctified by the Word of God, etc. that is, lawful to be used;
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they were married, and so were sanctified each to the other; this he illustrates by an Argument drawn from their Offspring, Else were your Children unclean, but now are they holy.
they were married, and so were sanctified each to the other; this he illustrates by an Argument drawn from their Offspring, Else were your Children unclean, but now Are they holy.
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If they had not been married, and so sanctified each to the other by the Ordinance of God, their Children had been unclean, they had been illegitimate, unlawfully begotten.
If they had not been married, and so sanctified each to the other by the Ordinance of God, their Children had been unclean, they had been illegitimate, unlawfully begotten.
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The word unclean is elsewhere taken for that which is unlawful, Acts 10. 14. Not so, Lord;
The word unclean is elsewhere taken for that which is unlawful, Acts 10. 14. Not so, Lord;
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for I have never eaten any thing that is common or unclean; nothing that is forbidden by the Word:for I have never eaten any thing that is Common or unclean; nothing that is forbidden by the Word:
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for the unclean Meats were no otherwise unclean, than as they were forbidden:
for the unclean Meats were not otherwise unclean, than as they were forbidden:
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Rom. 14. 14. I know and am perswaded by the Lord Jesus, that there is nothing unclean in it self. Rom. 14. 14. I know and am persuaded by the Lord jesus, that there is nothing unclean in it self.
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There is no inherent Uncleanness in those Creatures, but they are clean or unclean, as they are lawful or unlawful according to the Word of God,
There is no inherent Uncleanness in those Creatures, but they Are clean or unclean, as they Are lawful or unlawful according to the Word of God,
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and in this sense I take the Uncleanness and Holiness of the Children; they are not illegitimate, but lawfully begotten.
and in this sense I take the Uncleanness and Holiness of the Children; they Are not illegitimate, but lawfully begotten.
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2. I deny the Holiness of the Children here to be federal Holiness. For,
2. I deny the Holiness of the Children Here to be federal Holiness. For,
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(1.) The Holiness of the Child doth not arise from the Faith of the believing Parent,
(1.) The Holiness of the Child does not arise from the Faith of the believing Parent,
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but from the Sanctification of the unbelieving, whose Sanctification did not arise from the Faith of his Yoke-fellow,
but from the Sanctification of the unbelieving, whose Sanctification did not arise from the Faith of his Yokefellow,
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but from the Ordinance of God when both were Unbelievers. Now there is nobody doth account the Sanctification of the Unbeliever to be federal Holiness;
but from the Ordinance of God when both were Unbelievers. Now there is nobody does account the Sanctification of the Unbeliever to be federal Holiness;
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and if that be not federal Holiness, then the Holiness of the Child can't be federal;
and if that be not federal Holiness, then the Holiness of the Child can't be federal;
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for that's the Root from whence the Holiness of the Child doth spring: Now such as the Root is, such are the Branches;
for that's the Root from whence the Holiness of the Child does spring: Now such as the Root is, such Are the Branches;
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such as the Fountain, such are the Streams; the Effect can't rise higher than the Cause.
such as the Fountain, such Are the Streams; the Effect can't rise higher than the Cause.
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The Holiness of the Child springing from the Sanctification of the unbelieving Parent, must necessarily be of the same kind.
The Holiness of the Child springing from the Sanctification of the unbelieving Parent, must necessarily be of the same kind.
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(2.) The Apostle speaks here of their Children indefinitely, such as were born when both were Unbelievers,
(2.) The Apostle speaks Here of their Children indefinitely, such as were born when both were Unbelievers,
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as well as those that were born after one of the Parents did believe (some of which,
as well as those that were born After one of the Parents did believe (Some of which,
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for ought we know, remained profest Pagans, as well as one of the Parents, and yet holy.) Else were your Children unclean, but now are they holy.
for ought we know, remained professed Pagans, as well as one of the Parents, and yet holy.) Else were your Children unclean, but now Are they holy.
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The Holiness of the Child did not depend on the Faith of the Parent, nor is there a word spoken of the Faith of the Believer in the Text,
The Holiness of the Child did not depend on the Faith of the Parent, nor is there a word spoken of the Faith of the Believer in the Text,
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as if that were the ground either of the Sanctification of the Unbeliever, or of the Holiness of the Child.
as if that were the ground either of the Sanctification of the Unbeliever, or of the Holiness of the Child.
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3. I deny federal Holiness to be the ground of Baptism.
3. I deny federal Holiness to be the ground of Baptism.
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(1.) The Scripture doth no where make it the ground of Baptism, neither directly, nor consequentially; if it doth, produce it:
(1.) The Scripture does no where make it the ground of Baptism, neither directly, nor consequentially; if it does, produce it:
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we may not run hand over head, and say this is the ground, and the other thing is the ground,
we may not run hand over head, and say this is the ground, and the other thing is the ground,
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when we have no ground in Scripture for what we say.
when we have no ground in Scripture for what we say.
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(2.) It's very apparent from the Word, that federal Holiness was not the ground of Baptism;
(2.) It's very apparent from the Word, that federal Holiness was not the ground of Baptism;
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all the Jews were federally holy when Christ and John baptized, yet they were made Disciples before they were baptized,
all the jews were federally holy when christ and John baptised, yet they were made Disciples before they were baptised,
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and so not baptized as considered federally holy, but as discipled unto Christ, John 4. 1. They that came to John to be baptized, Mat. 3. 7. were federally holy,
and so not baptised as considered federally holy, but as discipled unto christ, John 4. 1. They that Come to John to be baptised, Mathew 3. 7. were federally holy,
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and did in effect plead their federal Holiness as the ground of their Claim to Baptism, they pleaded that they were the Children of Abraham; now the Children of Abraham were federally holy, considered as such, they were born interested in that Covenant, that peculiar Covenant, by virtue of which they were federally holy, a separate People.
and did in Effect plead their federal Holiness as the ground of their Claim to Baptism, they pleaded that they were the Children of Abraham; now the Children of Abraham were federally holy, considered as such, they were born interested in that Covenant, that peculiar Covenant, by virtue of which they were federally holy, a separate People.
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Had their federal Holiness been questioned, they could have produced the token of the Covenant in the foreskin of their Flesh,
Had their federal Holiness been questioned, they could have produced the token of the Covenant in the foreskin of their Flesh,
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and yet these were denied the Ordinance notwithstanding their Plea. That they were denied, may appear,
and yet these were denied the Ordinance notwithstanding their Plea. That they were denied, may appear,
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1. In that he calls them a Generation of Vipers;
1. In that he calls them a Generation of Vipers;
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who can think that he would have branded them with so black a Mark, and afterwards baptize them? Would all the Water in Jordan have washed it off again? Was Baptism an Ordinance appointed for a Viperous Brood? 2. He overrules their Plea:
who can think that he would have branded them with so black a Mark, and afterwards baptise them? Would all the Water in Jordan have washed it off again? Was Baptism an Ordinance appointed for a Viperous Brood? 2. He overrules their Plea:
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Think not to say within your selves, We have Abraham to our Father. He doth not deny their relation to Abraham, but rejects their Plea:Think not to say within your selves, We have Abraham to our Father. He does not deny their Relation to Abraham, but rejects their Plea:
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Birth-Privilege did never intitle to Baptism; no Instance can be given thereof. 3. He counsels them to take another course;
Birth privilege did never entitle to Baptism; no Instance can be given thereof. 3. He Counsels them to take Another course;
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Bring forth Fruits meet for Repentance: this Counsel was rejected by them; and so they go without the Ordinance.Bring forth Fruits meet for Repentance: this Counsel was rejected by them; and so they go without the Ordinance.
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Luke 7. 30. But the Pharisees and the Lawyers rejected the Counsel of God against themselves, not being baptized by him; Luke 7. 30. But the Pharisees and the Lawyers rejected the Counsel of God against themselves, not being baptised by him;
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that is, by John. Had federal Holiness been the ground of Baptism, John would have baptized them as well as others.
that is, by John. Had federal Holiness been the ground of Baptism, John would have baptised them as well as Others.
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Object. 4. If the Children of Believers are Disciples, then they have a right to Baptism, according to Christ's Commission, Mat. 28. 19. Go disciple to me all Nations, baptizing them, &c. But the Children of Believers are Disciples,Object. 4. If the Children of Believers Are Disciples, then they have a right to Baptism, according to Christ's Commission, Mathew 28. 19. Go disciple to me all nations, baptizing them, etc. But the Children of Believers Are Disciples,
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therefore they have a right to Baptism.
Therefore they have a right to Baptism.
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Acts 15. 10. Why tempt ye God to lay a yoke upon the Neck of the Disciples, which neither we nor our Fathers were ever able to bear? This Yoke was Circumcision after the manner of Moses, and that was for Children of eight days old,
Acts 15. 10. Why tempt you God to lay a yoke upon the Neck of the Disciples, which neither we nor our Father's were ever able to bear? This Yoke was Circumcision After the manner of Moses, and that was for Children of eight days old,
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therefore Children of eight days old are Disciples, and so ought to be baptized.
Therefore Children of eight days old Are Disciples, and so ought to be baptised.
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To this I answer: 1. I grant the major Proposition, That such as are discipled to Christ by the Word, have a right to Baptism.
To this I answer: 1. I grant the Major Proposition, That such as Are discipled to christ by the Word, have a right to Baptism.
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2. I deny the minor, That Children of eight days old are Disciples, or that they are intended or comprehended in the word Disciples, Acts 15. 10. it was the Brethren only on whom they would have laid the Yoke, not a word of Children in the whole Controversy;
2. I deny the minor, That Children of eight days old Are Disciples, or that they Are intended or comprehended in the word Disciples, Acts 15. 10. it was the Brothers only on whom they would have laid the Yoke, not a word of Children in the Whole Controversy;
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ver. 1. They taught the Brethren, Except ye be circumcised after the manner of Moses, ye cannot be saved. They did not teach the Children,for. 1. They taught the Brothers, Except you be circumcised After the manner of Moses, you cannot be saved. They did not teach the Children,
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nor did they teach the Brethren to circumcise their Children, it was not come so far as yet:
nor did they teach the Brothers to circumcise their Children, it was not come so Far as yet:
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the manner of Moses here did not respect the Subject but the Form;
the manner of Moses Here did not respect the Subject but the From;
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it was the Brethren that must be circumcised, but how? after the manner of Moses: The word ye is relative to the Brethren;
it was the Brothers that must be circumcised, but how? After the manner of Moses: The word you is relative to the Brothers;
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had Children of eight days old been the Antecedent, it had been something to the purpose;
had Children of eight days old been the Antecedent, it had been something to the purpose;
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but it's the Brethren, among whom Children of eight days old could not be numbered:
but it's the Brothers, among whom Children of eight days old could not be numbered:
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For, 1. They were such as had received the Holy Ghost, ver. 8. 2. They had purified their Hearts by Faith, ver. 9. 3. They were such, who from among the Gentiles were turned unto God, ver. 19. 2dly. By the Yoke here we are not to understand Circumcision barely considered, but Circumcision binding them to keep the Law in point of Justification, ver. 5. this was the Yoke that neither they nor their Fathers were ever able to bear;
For, 1. They were such as had received the Holy Ghost, ver. 8. 2. They had purified their Hearts by Faith, ver. 9. 3. They were such, who from among the Gentiles were turned unto God, ver. 19. 2dly. By the Yoke Here we Are not to understand Circumcision barely considered, but Circumcision binding them to keep the Law in point of Justification, ver. 5. this was the Yoke that neither they nor their Father's were ever able to bear;
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Circumcision barely considered, Children of eight days old were able to bear, and did. Now tho Circumcision might have been imposed on the Children;
Circumcision barely considered, Children of eight days old were able to bear, and did. Now though Circumcision might have been imposed on the Children;
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yet the false Doctrine, which was that wherein this intolerable Yoke did consist, could not,
yet the false Doctrine, which was that wherein this intolerable Yoke did consist, could not,
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for Children are as incapable of receiving a Lie, as they are of receiving the Truth.
for Children Are as incapable of receiving a Lie, as they Are of receiving the Truth.
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3dly. A Disciple is a Scholar, one that learns; but Children that are incapable of learning, are incapable of being discipled.3dly. A Disciple is a Scholar, one that learns; but Children that Are incapable of learning, Are incapable of being discipled.
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Object. But some may say, that a Child is a Scholar the first day he goes to School. To this I answer;Object. But Some may say, that a Child is a Scholar the First day he Goes to School. To this I answer;
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1. If this were granted, yet it would not follow, that he is a Scholar before he goes to School.
1. If this were granted, yet it would not follow, that he is a Scholar before he Goes to School.
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Now the Children of Believers, while in an Infant-state, are not gone so far, they are not entred in Christ's School:
Now the Children of Believers, while in an Infant state, Are not gone so Far, they Are not entered in Christ's School:
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pray shew me where Christ hath set up a School for teaching Infants in an Infant-state;
pray show me where christ hath Set up a School for teaching Infants in an Infant state;
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Who is the School-master that Christ hath appointed to teach and instruct them? and where is this teaching restrained to the Children of Believers? for if there be such a School,
Who is the Schoolmaster that christ hath appointed to teach and instruct them? and where is this teaching restrained to the Children of Believers? for if there be such a School,
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and it be not restrained to the Children of Believers;
and it be not restrained to the Children of Believers;
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then the Children of Unbelievers are Disciples as well as the Children of Believers, and so a right to Baptism may be claimed for them too.
then the Children of Unbelievers Are Disciples as well as the Children of Believers, and so a right to Baptism may be claimed for them too.
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2. I grant that in some sense a Child may be said to be a Scholar the first day he goes to School, according to the common acceptation, provided he has learned something;
2. I grant that in Some sense a Child may be said to be a Scholar the First day he Goes to School, according to the Common acceptation, provided he has learned something;
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but if he has learned nothing, I will not say he is a poor Scholar, for properly he is none at all.
but if he has learned nothing, I will not say he is a poor Scholar, for properly he is none At all.
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3. It is not enough to denominate a Person a Disciple of Christ, that he is in Christ's School,
3. It is not enough to denominate a Person a Disciple of christ, that he is in Christ's School,
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and under the teachings of such as are appointed by Christ to go and disciple to him;
and under the teachings of such as Are appointed by christ to go and disciple to him;
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no, tho he hath freely and voluntarily submitted himself to be taught by them: the Eunuch had freely submitted himself to Philip, to be taught by him;
no, though he hath freely and voluntarily submitted himself to be taught by them: the Eunuch had freely submitted himself to Philip, to be taught by him;
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Acts 8. 31. Philip answered his desire, he went up into the Chariot and preached Christ to him: Acts 8. 31. Philip answered his desire, he went up into the Chariot and preached christ to him:
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but when he desired to be baptized, Phili• takes an account of him, whether he had learned Christ before he could conclude him a Disciple of Christ, ver. 37 38. from whence it does plainly appear, that a Disciple of Christ is one that hath not only been under the teachings of Christ,
but when he desired to be baptised, Phili• Takes an account of him, whither he had learned christ before he could conclude him a Disciple of christ, ver. 37 38. from whence it does plainly appear, that a Disciple of christ is one that hath not only been under the teachings of christ,
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but hath also learned Christ by the Word that he hath been taught.
but hath also learned christ by the Word that he hath been taught.
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4. A Disciple of Christ is one that hath so learned Christ as to deny himself for Christ.
4. A Disciple of christ is one that hath so learned christ as to deny himself for christ.
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Luke 14. 26. Except a man hate Father and Mother, yea and his own Life also, he cannot be my Disciple. Luke 14. 26. Except a man hate Father and Mother, yea and his own Life also, he cannot be my Disciple.
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Children then that are incapable of learning Christ, so as to deny themselves for Christ, are incapable of being discipled unto Christ.
Children then that Are incapable of learning christ, so as to deny themselves for christ, Are incapable of being discipled unto christ.
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Object. 5. Such as are Church-members have a right to baptism; but the Children of Believers are Church-members, therefore they have a right to Baptism.Object. 5. Such as Are Church-members have a right to Baptism; but the Children of Believers Are Church-members, Therefore they have a right to Baptism.
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That Children are Church-members, appears, Rom. 11. 17. when some of the Branches were broken off, through unbelief, the Gentiles were grafted in in their room,
That Children Are Church-members, appears, Rom. 11. 17. when Some of the Branches were broken off, through unbelief, the Gentiles were grafted in in their room,
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and did partake with those that remained of the root and fatness of the Olivetree. Now when the Gentiles were grafted in, their Children were grafted in with them;
and did partake with those that remained of the root and fatness of the Olive tree. Now when the Gentiles were grafted in, their Children were grafted in with them;
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ver. 16. If the root be holy, the branches also are holy. When the natural Branches were broken off, they and their Children were broken off together:for. 16. If the root be holy, the branches also Are holy. When the natural Branches were broken off, they and their Children were broken off together:
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so when the Gentiles were grafted in, they and their Children were grafted in together. To this I answer;
so when the Gentiles were grafted in, they and their Children were grafted in together. To this I answer;
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1. I deny that the Gentiles were grafted in among the Jews, as they were counted a National Church,
1. I deny that the Gentiles were grafted in among the jews, as they were counted a National Church,
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tho I grant that they were grafted in among them as they were considered the universal visible Church.
though I grant that they were grafted in among them as they were considered the universal visible Church.
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The Constitution of the Church was altered from National to Congregational.
The Constitution of the Church was altered from National to Congregational.
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As soon as Christ was offered up, their Tabernacle fell, their Priesthood fell, their national Ordinances alter;
As soon as christ was offered up, their Tabernacle fell, their Priesthood fell, their national Ordinances altar;
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Tabernacles, and their national Church-officers were all down. Jerusalem and Judea, and all the Regions round about were but one Church before;
Tabernacles, and their national Church-officers were all down. Jerusalem and Judea, and all the Regions round about were but one Church before;
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but now those of them that did embrace Jesus Christ, were imbodied into particular Congregations.
but now those of them that did embrace jesus christ, were embodied into particular Congregations.
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There were a plurality of Churches in Judea: was unknown by face, saith the Apostle, unto the Churches of undea, Gal. 1. 22. 2. I deny that the Children of the Jews were broken off, together with their Parents:
There were a plurality of Churches in Judea: was unknown by face, Says the Apostle, unto the Churches of undea, Gal. 1. 22. 2. I deny that the Children of the jews were broken off, together with their Parents:
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if an unbelieving Jew had a Child that did believe, that believing Child was not broken off with the unbelieving Father;
if an unbelieving Jew had a Child that did believe, that believing Child was not broken off with the unbelieving Father;
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the Child stood a Branch upon the Root when the Father was gone. 3. I deny that there were more of the Gentiles grafted in than did believe:
the Child stood a Branch upon the Root when the Father was gone. 3. I deny that there were more of the Gentiles grafted in than did believe:
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it were strange that the natural Branches should be broken off because of Unbelief, and that unbelieving Gentiles should be grafted in.
it were strange that the natural Branches should be broken off Because of Unbelief, and that unbelieving Gentiles should be grafted in.
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What difference is there between an unbelieving Jew, and an unbelieving Gentile, that the one must be accounted a Church-member,
What difference is there between an unbelieving Jew, and an unbelieving Gentile, that the one must be accounted a Church-member,
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and not the other? That there were none but Believers grafted in is evident, for they had their standing by faith;
and not the other? That there were none but Believers grafted in is evident, for they had their standing by faith;
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ver. 20. They were broken off through Vnbelief, and thou standest by Faith. for. 20. They were broken off through Unbelief, and thou Standest by Faith.
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4. I deny that the believing Gentile is the Root, he himself is but a Branch;
4. I deny that the believing Gentile is the Root, he himself is but a Branch;
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the Root and the Branch are two things, ver. 15. Thou bearest not the Root, but the Root thee.
the Root and the Branch Are two things, ver. 15. Thou bearest not the Root, but the Root thee.
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5. I deny that the Children of the Gentiles are the holy Branches, ver. 16. they are the natural Branches that are the holy Branches, the Children of the Jews, and not the Children of the Gentiles: ver. 15. for if the casting away of them be the reconciling of the world, what shall their receiving be but life from the dead? that is, the Jews. Here is an intimation of their return, that God will have a time to call them again,
5. I deny that the Children of the Gentiles Are the holy Branches, ver. 16. they Are the natural Branches that Are the holy Branches, the Children of the jews, and not the Children of the Gentiles: ver. 15. for if the casting away of them be the reconciling of the world, what shall their receiving be but life from the dead? that is, the jews. Here is an intimation of their return, that God will have a time to call them again,
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and renders this as the Reason, ver. 16. For if the Root be holy, so are the Branches.
and renders this as the Reason, ver. 16. For if the Root be holy, so Are the Branches.
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This respects the Children of the Jews, not considered as such, but such of them as shall in time believe,
This respects the Children of the jews, not considered as such, but such of them as shall in time believe,
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and so be grafted in again, ver. 23. and they also if they abide not still in unbelief, shall be grafted in again,
and so be grafted in again, ver. 23. and they also if they abide not still in unbelief, shall be grafted in again,
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for God is able to graft them in. There is no foundation in this Chapter for Childrens Church-membership.for God is able to grafted them in. There is no Foundation in this Chapter for Children's Church membership.
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That Children are not Church-members, will farther appear, if we consider the matter of a Gospel-Church.
That Children Are not Church-members, will farther appear, if we Consider the matter of a Gospel-church.
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1. They are not Members of a particular instituted Church;
1. They Are not Members of a particular instituted Church;
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the matter of such a Church is visible Saints, such as are inherently holy in the Judgment of Charity.
the matter of such a Church is visible Saints, such as Are inherently holy in the Judgement of Charity.
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This appears, first, by the Titles that are given them in the Epistles that were sent to them, they are stiled Saints, such as were sanctified in Christ Jesus, called to be Saints, 1 Cor. 1. 2. he Church of the Thessalonians are stiled, Such as were in God the Father,
This appears, First, by the Titles that Are given them in the Epistles that were sent to them, they Are styled Saints, such as were sanctified in christ jesus, called to be Saints, 1 Cor. 1. 2. he Church of the Thessalonians Are styled, Such as were in God the Father,
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and in the Lord Jesus Christ, 1 Thess. 1. 1. Secondly, it appears by the improvement that is made by each individual Member;and in the Lord jesus christ, 1 Thess 1. 1. Secondly, it appears by the improvement that is made by each Individu Member;
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Your Faith groweth exceedingly, and the love of every one of you aboundeth one towards another, 2 Thess. 1. 3. This is not applicable to Children in an Infant-state,Your Faith grows exceedingly, and the love of every one of you Aboundeth one towards Another, 2 Thess 1. 3. This is not applicable to Children in an Infant state,
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and yet it's applicable to the whole Church, not only as it's collectively considered, but as it's distributively considered.
and yet it's applicable to the Whole Church, not only as it's collectively considered, but as it's distributively considered.
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Phil. 1. 6. I am perswaded that he that hath begun a good work in you, will not cease to perfect the same unto the coming of Christ, Philip 1. 6. I am persuaded that he that hath begun a good work in you, will not cease to perfect the same unto the coming of christ,
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as it is meet for me to think so of you all. as it is meet for me to think so of you all.
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2. They are not Members of the universal visible Church, that also is made up of visible Saints: 1 Cor. 12. 13. By one Spirit are ye all baptized into one Body,
2. They Are not Members of the universal visible Church, that also is made up of visible Saints: 1 Cor. 12. 13. By one Spirit Are you all baptised into one Body,
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and made to drink into one Spirit, whether Jew or Gentile.and made to drink into one Spirit, whither Jew or Gentile.
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A Jew that before was born a Church-member, is not now to be owned as such,
A Jew that before was born a Church-member, is not now to be owned as such,
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unless in the Judgment of Charity he be new-born.
unless in the Judgement of Charity he be newborn.
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Eph. 4. 4. There is one Body, and one Spirit, even as ye are called in one hope of your Calling: Ephesians 4. 4. There is one Body, and one Spirit, even as you Are called in one hope of your Calling:
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one Faith, one Baptism, one God and Father of all.
one Faith, one Baptism, one God and Father of all.
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And to every one of us is given Grace according to the measure of the gift of Christ. And to every one of us is given Grace according to the measure of the gift of christ.
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This one Body is the universal, visible Church, and it's made up of such as are called in one hope of their Calling,
This one Body is the universal, visible Church, and it's made up of such as Are called in one hope of their Calling,
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and each individual Member hath in the Judgment of Charity a measure of Grace;
and each Individu Member hath in the Judgement of Charity a measure of Grace;
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here is then no room for Children to stand Members, that are not called in this one Hope, that have not as yet a measure of Grace bestowed on them.
Here is then no room for Children to stand Members, that Are not called in this one Hope, that have not as yet a measure of Grace bestowed on them.
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Object. But some may say, The Children of Believers were Church-members under the legal Dispensation. To this I answer:Object. But Some may say, The Children of Believers were Church-members under the Legal Dispensation. To this I answer:
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First, The Question is not what they were, but what they are; the Children of Unbelievers were then Church-members, as well as Believers:First, The Question is not what they were, but what they Are; the Children of Unbelievers were then Church-members, as well as Believers:
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all the Children of the Jews were Church-members, and we must bewray our ignorance if we will say that all the Jews were Believers:
all the Children of the jews were Church-members, and we must bewray our ignorance if we will say that all the jews were Believers:
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Unbelievers were then Church-members as well as Believers.
Unbelievers were then Church-members as well as Believers.
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You believe not, saith Christ, because ye are not my Sheep, as I said unto you; and yet they were Church-members.You believe not, Says christ, Because you Are not my Sheep, as I said unto you; and yet they were Church-members.
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Will you argue, that the Children of such who do not believe are Church-members now,
Will you argue, that the Children of such who do not believe Are Church-members now,
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or that such as do not believe, are now Church-members because they were such then?
or that such as do not believe, Are now Church-members Because they were such then?
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Secondly, The Constitution of the Church is now altered (as I said before) from national to congregational, the matter whereof is visible Saints, and the form mutual Consent;Secondly, The Constitution of the Church is now altered (as I said before) from national to congregational, the matter whereof is visible Saints, and the from mutual Consent;
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neither of which are Children in an Infant-state capable of.
neither of which Are Children in an Infant state capable of.
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Thirdly, We may not now take our measures from the rules of that Dispensation any more for Members than for Ordinances,Thirdly, We may not now take our measures from the rules of that Dispensation any more for Members than for Ordinances,
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and for Officers, the Laws of the Dispensation being changed:
and for Officers, the Laws of the Dispensation being changed:
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there being a change of the Priesthood, there is made also of necessity a change of the Law, Heb. 7. 12. Fourthly. I deny Church-membership to be the ground of Baptism;
there being a change of the Priesthood, there is made also of necessity a change of the Law, Hebrew 7. 12. Fourthly. I deny Church membership to be the ground of Baptism;
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that is, that Church-membership which Children once had;
that is, that Church membership which Children once had;
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or that any Person that stood a Member of that Church-state, was ever baptized, considered as such:
or that any Person that stood a Member of that Church-state, was ever baptised, considered as such:
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the Pharisees that came to John to be baptized, and were denied, Mat. 3. 7. were Church-members.
the Pharisees that Come to John to be baptised, and were denied, Mathew 3. 7. were Church-members.
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The Partition-wall was not then broken down, the national Constitution was not then changed;
The Partition-wall was not then broken down, the national Constitution was not then changed;
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all the Jews were Church-members when Christ and John baptized, yet they were not baptized considered as such,
all the jews were Church-members when christ and John baptised, yet they were not baptised considered as such,
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but as discipled unto Christ, John 4. 1. Baptism is administred antecedent to our being formed Members of a particular instituted Church, Acts 2. 41. they were first discipled; secondly baptized; thirdly added unto the Church;
but as discipled unto christ, John 4. 1. Baptism is administered antecedent to our being formed Members of a particular instituted Church, Acts 2. 41. they were First discipled; secondly baptised; Thirdly added unto the Church;
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therefore Membership in a particular Church can't be the ground thereof, because it's subsequent thereunto:
Therefore Membership in a particular Church can't be the ground thereof, Because it's subsequent thereunto:
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and tho it be granted that the Subjects of Baptism are Members of the universal visible Church, as being discipled unto Christ;
and though it be granted that the Subject's of Baptism Are Members of the universal visible Church, as being discipled unto christ;
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yet it is upon the profession of their faith that they were and still ought to be baptized, and under no other Consideration.
yet it is upon the profession of their faith that they were and still ought to be baptised, and under no other Consideration.
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Acts 8. 38. If thou believest with all thy heart, thou maist. Acts 8. 38. If thou Believest with all thy heart, thou Mayest.
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Object. 6. If Baptism came in the room of Circumcision, then Children may and ought to be baptized:Object. 6. If Baptism Come in the room of Circumcision, then Children may and ought to be baptised:
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but Baptism came in the room of Circumcision; therefore Children may and ought to be baptized.
but Baptism Come in the room of Circumcision; Therefore Children may and ought to be baptised.
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That Baptism came in the room of Circumcision, appears, Col. 2. 11, 12. they are there put one for another.
That Baptism Come in the room of Circumcision, appears, Col. 2. 11, 12. they Are there put one for Another.
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To this I answer. 1. I deny that Baptism came in the room of Circumcision.
To this I answer. 1. I deny that Baptism Come in the room of Circumcision.
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If Baptism and Circumcision stood together several years by the Ordinance of God, then Baptism did not come in the room of Circumcision:
If Baptism and Circumcision stood together several Years by the Ordinance of God, then Baptism did not come in the room of Circumcision:
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but Baptism and Circumcision stood together several years by the Ordinance of God; therefore Baptism did not come in the room of Circumcision.
but Baptism and Circumcision stood together several Years by the Ordinance of God; Therefore Baptism did not come in the room of Circumcision.
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Circumcision stood of divine appointment till Christ was offered up.
Circumcision stood of divine appointment till christ was offered up.
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If a Jew had been discipled to Christ, and baptized, and the next day made Father of a Son of eight days old, that Son must have been circumcised,
If a Jew had been discipled to christ, and baptised, and the next day made Father of a Son of eight days old, that Son must have been circumcised,
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or he had broken the Covenant: but God sent John to baptize; and Christ himself did baptize by his Disciples long before he was offered up.
or he had broken the Covenant: but God sent John to baptise; and christ himself did baptise by his Disciples long before he was offered up.
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2. Circumcision belonged only to the Male, not to the Female; but Baptism belongs to the Female as well as the Male.
2. Circumcision belonged only to the Male, not to the Female; but Baptism belongs to the Female as well as the Male.
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Did the Baptism of the Female come in the room of Circumcision, when Circumcision had never any place with the Female? or can the Baptism of the Female be argued from the Circumcision of the Male? Is there any room to form an Argument here,
Did the Baptism of the Female come in the room of Circumcision, when Circumcision had never any place with the Female? or can the Baptism of the Female be argued from the Circumcision of the Male? Is there any room to from an Argument Here,
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if it were granted that they came one in the room of another? 3. Circumcision was to be administred the eighth day, not sooner nor later;
if it were granted that they Come one in the room of Another? 3. Circumcision was to be administered the eighth day, not sooner nor later;
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how comes it about that there is now no precise time for a Child to be baptized in,
how comes it about that there is now no precise time for a Child to be baptised in,
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if Baptism came in the room of Circumcision? Where did God ever declare that Baptism should be administred in the room of Circumcision? But he would no longer tie you to an exact day or time;
if Baptism Come in the room of Circumcision? Where did God ever declare that Baptism should be administered in the room of Circumcision? But he would no longer tie you to an exact day or time;
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as for that you should take your own time.
as for that you should take your own time.
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4. The Subjects treated of, Col. 2. were Believers every one of them, they had received Christ Jesus, ver. 6. they were compleat in Christ, ver. 10. 5. It's spiritual Circumcision that is there mentioned, ver. 11. that which is made without hands, in putting off the body of the Sins of the Flesh by the Circumcision of Christ.
4. The Subject's treated of, Col. 2. were Believers every one of them, they had received christ jesus, ver. 6. they were complete in christ, ver. 10. 5. It's spiritual Circumcision that is there mentioned, ver. 11. that which is made without hands, in putting off the body of the Sins of the Flesh by the Circumcision of christ.
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6. It is not spiritual, but outward Baptism that is intended in the 12th vers. Buried with him in Baptism, that is, Water-Baptism.
6. It is not spiritual, but outward Baptism that is intended in the 12th vers. Buried with him in Baptism, that is, Water baptism.
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Now how inconsiderately do Men argue, when they say that Baptism and Circumcision are put one for the other,
Now how inconsiderately do Men argue, when they say that Baptism and Circumcision Are put one for the other,
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when the one is spiritual, and the other outward? If you say that Baptism is here to be taken of spiritual Baptism,
when the one is spiritual, and the other outward? If you say that Baptism is Here to be taken of spiritual Baptism,
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and so they are put one for another:
and so they Are put one for Another:
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I answer (if this be granted) this is foren from the Case in hand:
I answer (if this be granted) this is foren from the Case in hand:
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the Question is, Whether Circumcision and Baptism, as they are considered the Ordinances of God,
the Question is, Whither Circumcision and Baptism, as they Are considered the Ordinances of God,
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and outwardly to be administred, are here put one for the other? and that they are not, is so plain and clear, that he that runs may read;
and outwardly to be administered, Are Here put one for the other? and that they Are not, is so plain and clear, that he that runs may read;
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there is then no ground from this Text to say that Baptism came in the room of Circumcision,
there is then no ground from this Text to say that Baptism Come in the room of Circumcision,
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nor is there another Text to be found from whence such a Conclusion may be drawn.
nor is there Another Text to be found from whence such a Conclusion may be drawn.
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Object. 7. If Children be capable of the Kingdom of God, and the Blessing of Christ, which are the greater,Object. 7. If Children be capable of the Kingdom of God, and the Blessing of christ, which Are the greater,
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then they are capable of Baptism, which is the lesser:
then they Are capable of Baptism, which is the lesser:
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But Children are capable of the Kingdom of God, and of the Blessing of Christ, that is the greater;
But Children Are capable of the Kingdom of God, and of the Blessing of christ, that is the greater;
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therefore they are capable of Baptism, which is the lesser.
Therefore they Are capable of Baptism, which is the lesser.
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That they are capable of the greater, appears in that Christ saith, Suffer little Children to come unto me,That they Are capable of the greater, appears in that christ Says, Suffer little Children to come unto me,
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and forbid them not, for of such is the Kingdom of God; and he took them in his Arms and blessed them. To this I answer:
and forbid them not, for of such is the Kingdom of God; and he took them in his Arms and blessed them. To this I answer:
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It does not follow that they are capable of the lesser, tho it be granted that they are capable of the greater.
It does not follow that they Are capable of the lesser, though it be granted that they Are capable of the greater.
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The Supper of the Lord may be called the lesser, as well as Baptism:
The Supper of the Lord may be called the lesser, as well as Baptism:
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but Children that are capable of the Kingdom of God, and the Blessing of Christ, which is the greater, are not capable of the Supper of the Lord, which is the lesser;
but Children that Are capable of the Kingdom of God, and the Blessing of christ, which is the greater, Are not capable of the Supper of the Lord, which is the lesser;
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and yet there is no more required as a Prequalification to the Supper of the Lord than there is to Baptism.
and yet there is no more required as a Prequalification to the Supper of the Lord than there is to Baptism.
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Object. 8. Children are as capable now of Baptism, as they were formerly of Circumcision; and why then should they be denied? To this I answer:Object. 8. Children Are as capable now of Baptism, as they were formerly of Circumcision; and why then should they be denied? To this I answer:
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I do not dispute their Capacity, but the Authority thereof;
I do not dispute their Capacity, but the authority thereof;
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there was a Command for that, Gen. 17. 10, 11. shew me the like Command for this,
there was a Command for that, Gen. 17. 10, 11. show me the like Command for this,
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and I will yield the point.
and I will yield the point.
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Abraham did not circumcise his Ishmael at eight days old, because there was no Command for it:Abraham did not circumcise his Ishmael At eight days old, Because there was no Command for it:
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nor would he have circumcised his Isaac at eight days old if he had not had a Command so to do.
nor would he have circumcised his Isaac At eight days old if he had not had a Command so to do.
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Either Believers are commanded to baptize their Children, or they are not; if they are, produce it;
Either Believers Are commanded to baptise their Children, or they Are not; if they Are, produce it;
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if they are not, then there is no such thing as Infant-Baptism of Divine Institution.
if they Are not, then there is no such thing as Infant baptism of Divine Institution.
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If the Duty of baptizing Children in an Infant-state do not lie on the believing Parent,
If the Duty of baptizing Children in an Infant state do not lie on the believing Parent,
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then I would fain know on whom it doth lie: I can't think that it lies on the Child while in an Infant-state;
then I would fain know on whom it does lie: I can't think that it lies on the Child while in an Infant state;
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the Child in an Infant-state is neither capable of knowing what is matter of Duty, nor yet of doing:
the Child in an Infant state is neither capable of knowing what is matter of Duty, nor yet of doing:
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Nor doth it lie on the Minister;
Nor does it lie on the Minister;
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for, first, the Minister hath no Power to baptize the Child if the Parent refuse to have it done.
for, First, the Minister hath no Power to baptise the Child if the Parent refuse to have it done.
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Secondly, He hath no Commission so to do in case the Parent do consent to it.
Secondly, He hath no Commission so to do in case the Parent do consent to it.
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They are Disciples only that are put into his Commission;
They Are Disciples only that Are put into his Commission;
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but the Children of Believers are not discipled in an Infant-state, therefore they are not put into his Commission.
but the Children of Believers Are not discipled in an Infant state, Therefore they Are not put into his Commission.
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Where shall we find on whom the Duty of Infant-Baptism is incumbent, if there be any such thing? Precepts do not leave us at a loss who it is they bind to that Duty.
Where shall we find on whom the Duty of Infant baptism is incumbent, if there be any such thing? Precepts do not leave us At a loss who it is they bind to that Duty.
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Object. 9. We read of whole Houses that were baptized, and it's probable that there were Children in some or all of them.Object. 9. We read of Whole Houses that were baptised, and it's probable that there were Children in Some or all of them.
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To this I answer: 1. If it be probable, yet it is not certain, and therefore no Argument can be drawn from it:
To this I answer: 1. If it be probable, yet it is not certain, and Therefore no Argument can be drawn from it:
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could it be proved that there had been Children there, then there would have been some room for an Argument; but that can't be done.
could it be proved that there had been Children there, then there would have been Some room for an Argument; but that can't be done.
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2. It's more probable that there were no Children there, in that there are but four Housholds mentioned among so many thousands that were baptized,
2. It's more probable that there were no Children there, in that there Are but four Households mentioned among so many thousands that were baptised,
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and were all known to be Believers.
and were all known to be Believers.
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This affords a strong Presumption, that the Apostle did not baptize the Houshold upon the Faith of th• Parent;
This affords a strong Presumption, that the Apostle did not baptise the Household upon the Faith of th• Parent;
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if he had, there would have been multitudes of Housholds that would have been baptized, if it had been common to baptize whole Housholds:
if he had, there would have been Multitudes of Households that would have been baptised, if it had been Common to baptise Whole Households:
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I see no reason why these four should be mentioned more than others.
I see no reason why these four should be mentioned more than Others.
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3. The Jailor believ'd in God with all his House, Acts 16. 34. and Crispus, the chief Ruler of the Synagogue, believ'd in God with all his House, Acts 18. 8. Here are two of the four Houses that were all Believers, here are no Children in these,
3. The Jailor believed in God with all his House, Acts 16. 34. and Crispus, the chief Ruler of the Synagogue, believed in God with all his House, Acts 18. 8. Here Are two of the four Houses that were all Believers, Here Are no Children in these,
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for Children are not capable of Faith; Faith comes by hearing, and hearing by the Word of God:
for Children Are not capable of Faith; Faith comes by hearing, and hearing by the Word of God:
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but Children in an Infant-state are not capable of hearing so as to understand, and to believe.
but Children in an Infant state Are not capable of hearing so as to understand, and to believe.
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Stephanus and his House are said to be the first Fruits of Acaia, and that they had addicted themselves to the Ministry of the Saints, which is tantamount to believing.Stephanus and his House Are said to be the First Fruits of Acaia, and that they had addicted themselves to the Ministry of the Saints, which is tantamount to believing.
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Here are three of the four Housholds that had no Children; and as for Lydia, no body knows whether she was a Maid, Wife, or Widow:
Here Are three of the four Households that had no Children; and as for Lydia, no body knows whither she was a Maid, Wife, or Widow:
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We read of the Brethren that were in her House, but we read nothing of Children there, Acts 16. ult.
We read of the Brothers that were in her House, but we read nothing of Children there, Acts 16. ult.
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Object. 10. But if Children be denied Church-membership and Baptism under the Gospel, that were admitted to Church-membership and Circumcision under the Law;Object. 10. But if Children be denied Church membership and Baptism under the Gospel, that were admitted to Church membership and Circumcision under the Law;
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then Children are losers by the coming of Christ in respect of outward Privileges.
then Children Are losers by the coming of christ in respect of outward Privileges.
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To this I answer. 1. If this be granted, where shall the •lame be laid? It was the Pleasure of God under the Legal Administration that Children should enjoy these Privileges;
To this I answer. 1. If this be granted, where shall the •lame be laid? It was the Pleasure of God under the Legal Administration that Children should enjoy these Privileges;
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•nd it's the Pleasure of God under the Evangelical Administration, that they should not enjoy them.
•nd it's the Pleasure of God under the Evangelical Administration, that they should not enjoy them.
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Men that were known after the Flesh before Christ came, were no longer known after the Flesh when Christ was offered up, Birth-Privileges were utterly ceas'd, 2 Cor. 5. 16. The Apostle stops •he mouth of all Objections in this matter, by letting us know •hat all things are of God, who hath reconciled us to himself •y Jesus Christ.
Men that were known After the Flesh before christ Come, were no longer known After the Flesh when christ was offered up, Birth-privileges were utterly ceased, 2 Cor. 5. 16. The Apostle stops •he Mouth of all Objections in this matter, by letting us know •hat all things Are of God, who hath reconciled us to himself •y jesus christ.
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2. If there must be no alteration under the Gospel of •hat there was under the Law, what then do you allow your •hildren in the room of the Passover, which then they had 〈 ◊ 〉 right to? there was a Lamb appointed for a House, Chil•ren were a part of the House,
2. If there must be no alteration under the Gospel of •hat there was under the Law, what then do you allow your •hildren in the room of the Passover, which then they had 〈 ◊ 〉 right to? there was a Lamb appointed for a House, Chil•ren were a part of the House,
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and we can prove that ther• were Children in those Houses where the Passover was eaten.
and we can prove that ther• were Children in those Houses where the Passover was eaten.
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Why do ye not plead for the Supper for your Children in the room of the Passover,
Why do you not plead for the Supper for your Children in the room of the Passover,
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as well as for Baptism in the room of Circumcision? you have as much ground to plead for the one as for the other.
as well as for Baptism in the room of Circumcision? you have as much ground to plead for the one as for the other.
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And what have we in the room of the Feast of First-fruits, and of the Feast of Ingatherings? shall we say that we are losers by the coming of Christ in respect of outward Privileges,
And what have we in the room of the Feast of Firstfruits, and of the Feast of Ingatherings? shall we say that we Are losers by the coming of christ in respect of outward Privileges,
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because we have nothing in the room of these Feasts? Object. 11. But we are to teach all Nations, and to baptize them;
Because we have nothing in the room of these Feasts? Object. 11. But we Are to teach all nations, and to baptise them;
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Children are a part of a Nation, therefore they must be baptized.
Children Are a part of a nation, Therefore they must be baptised.
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To this I answer: 1. Turk and Pope are parts of a Nation, tho not both of the same Nation,
To this I answer: 1. Turk and Pope Are parts of a nation, though not both of the same nation,
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and so are all the Pagans and Heathens in the World; must all these be baptized because they are part of a Nation?
and so Are all the Pagans and heathens in the World; must all these be baptised Because they Are part of a nation?
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2. Tho Children are part of a Nation, yet they are not part of a discipled Nation, they themselves being not discipled to Christ;
2. Tho Children Are part of a nation, yet they Are not part of a discipled nation, they themselves being not discipled to christ;
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the word them is relative to all Nations so and so modified and qualified;
the word them is relative to all nations so and so modified and qualified;
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it is not all Nations considered as such, but all Nations discipled to Christ that ought to be baptized. III.
it is not all nations considered as such, but all nations discipled to christ that ought to be baptised. III.
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I shall give one Reason of the Point, why Believers, or such as are discipled to Christ by the Word, are the only Subjects of Baptism according to Christ's Commission,
I shall give one Reason of the Point, why Believers, or such as Are discipled to christ by the Word, Are the only Subject's of Baptism according to Christ's Commission,
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and that is, because such only are put into the Commission;
and that is, Because such only Are put into the Commission;
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these are to be found there, and there are none but these to be found there.
these Are to be found there, and there Are none but these to be found there.
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Ministers must keep close to their Commission, and if they do, they will find that there are no more to be baptized by them than are discipled unto Christ.
Ministers must keep close to their Commission, and if they do, they will find that there Are no more to be baptised by them than Are discipled unto christ.
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IV. I shall make some Application of the Point. And first, By way of Information:
IV. I shall make Some Application of the Point. And First, By Way of Information:
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Is it so that Believers, or such as are discipled to Christ by the Word, are the only Subjects of Baptism according to Christ's Commission?
Is it so that Believers, or such as Are discipled to christ by the Word, Are the only Subject's of Baptism according to Christ's Commission?
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Then, 1st. It may inform us, that Ministers have sufficient Authority to disciple to Christ by the Word,
Then, 1st. It may inform us, that Ministers have sufficient authority to disciple to christ by the Word,
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and to baptize such as are discipled:
and to baptise such as Are discipled:
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That if the Question be, By what Authority they do these things, and who gave them this Authority? they have their Answer ready at hand, they have it from Christ;
That if the Question be, By what authority they do these things, and who gave them this authority? they have their Answer ready At hand, they have it from christ;
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they have it not of Man, nor from Man; they have it not from the Magistrate, nor from Ministers that were before them;
they have it not of Man, nor from Man; they have it not from the Magistrate, nor from Ministers that were before them;
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nor yet from any Church or Churches, but from Christ.
nor yet from any Church or Churches, but from christ.
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That they have sufficient Authority for what they do of this kind, will appear in a few Particulars.
That they have sufficient authority for what they do of this kind, will appear in a few Particulars.
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1. They have a Commission from Christ for what they do, and that under the broad Seal of Heaven:
1. They have a Commission from christ for what they do, and that under the broad Seal of Heaven:
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Christ came and spake unto them, and said, Go, teach all Nations, baptizing them in the Name of the Father,
christ Come and spoke unto them, and said, Go, teach all nations, baptizing them in the Name of the Father,
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and of the Son, and of the Holy Ghost. They are sent by Christ, and have their Work assign'd them by Christ;and of the Son, and of the Holy Ghost. They Are sent by christ, and have their Work assigned them by christ;
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they have their Commission to show for what they do.
they have their Commission to show for what they do.
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The Baptism of Disciples is not of Men, but of God, their Commission is from him who is God as well as Man.
The Baptism of Disciples is not of Men, but of God, their Commission is from him who is God as well as Man.
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2. Jesus Christ had Authority to give them this Commission, and he declared his Authority before he gave it, Mat. 28. 18. All Power is given unto me both in Heaven and in Earth.
2. jesus christ had authority to give them this Commission, and he declared his authority before he gave it, Mathew 28. 18. All Power is given unto me both in Heaven and in Earth.
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3. Christ had his Authority from the Father, who is the Lord of the whole Earth, in whom all Power is originally vested by right of Creation.
3. christ had his authority from the Father, who is the Lord of the Whole Earth, in whom all Power is originally vested by right of Creation.
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John 5. 22, 23. The Father judgeth no Man, but hath committed all Power unto the Son:
John 5. 22, 23. The Father Judgeth no Man, but hath committed all Power unto the Son:
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That all Men might honour the Son, even as they honour the Father. That all Men might honour the Son, even as they honour the Father.
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2dly. It may inform us what the use and benefit of Baptism is that a Believer may expect in taking up of the Ordinance.2dly. It may inform us what the use and benefit of Baptism is that a Believer may expect in taking up of the Ordinance.
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1. It is an obliging Ordinance; it binds the Soul to die to Sin, and live unto Holiness:1. It is an obliging Ordinance; it binds the Soul to die to since, and live unto Holiness:
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Rom. 6. 2, 3, 4, 5. How shall we that are dead to Sin, live any longer therein? Know you not, that as many of us as were baptized into Christ, were baptized into his Death? Therefore we are buried with him by Baptism into Death; Rom. 6. 2, 3, 4, 5. How shall we that Are dead to since, live any longer therein? Know you not, that as many of us as were baptised into christ, were baptised into his Death? Therefore we Are buried with him by Baptism into Death;
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that even as Christ was raised by the Glory of the Father, we also should walk in newness of Life.
that even as christ was raised by the Glory of the Father, we also should walk in newness of Life.
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We are buried with him by Baptism into Death; that as the Body that is buried in the Grave lies rotting and consuming away,We Are buried with him by Baptism into Death; that as the Body that is buried in the Grave lies rotting and consuming away,
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so the body of Sin should waste and consume away.
so the body of since should waste and consume away.
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2. It's a confirming Ordinance, it's of use to confirm our Faith in the remission of Sin by the Blood of Jesus Christ.
2. It's a confirming Ordinance, it's of use to confirm our Faith in the remission of since by the Blood of jesus christ.
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Acts 2. 38. Repent, and be baptized for the remission of Sin, &c. Baptism doth not remit Sin,
Acts 2. 38. repent, and be baptised for the remission of since, etc. Baptism does not remit since,
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but it's a figure of that Blood by which the guilt of Sin is wash'd away:
but it's a figure of that Blood by which the guilt of since is washed away:
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it's an Evidence together with Faith of our Title to Salvation. Mark 16. 16. He that believeth and is baptized, shall be saved.
it's an Evidence together with Faith of our Title to Salvation. Mark 16. 16. He that Believeth and is baptised, shall be saved.
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It's no Evidence by it self, but together with Faith it is, as it's taken up in Obedience to the Will of God;
It's no Evidence by it self, but together with Faith it is, as it's taken up in obedience to the Will of God;
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without Faith it's of no use at all, and therefore there is no reason to contend for it for such as do not believe;
without Faith it's of no use At all, and Therefore there is no reason to contend for it for such as do not believe;
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but together with Faith it's of great use. Secondly, I would make use of it by way of Caution;
but together with Faith it's of great use. Secondly, I would make use of it by Way of Caution;
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first to Ministers, and secondly to People. First, To Ministers, and that in two Branches:
First to Ministers, and secondly to People. First, To Ministers, and that in two Branches:
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1. To beware they do not mistake the Subject of Baptism, and so administer the Ordinance to those that have no right to it.
1. To beware they do not mistake the Subject of Baptism, and so administer the Ordinance to those that have no right to it.
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I shall here propose a few things to be considered.
I shall Here propose a few things to be considered.
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(1.) There are a great many Ministers that are mistaken (I mean such as are for Infant-Baptism) I do not lay down this upon a bare Conjecture, but upon certain knowledg:
(1.) There Are a great many Ministers that Are mistaken (I mean such as Are for Infant baptism) I do not lay down this upon a bore Conjecture, but upon certain knowledge:
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Ministers are divided into four Parties about the Subjects;
Ministers Are divided into four Parties about the Subject's;
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tho they are all for baptizing of Children, yet not for the baptizing of all Children;
though they Are all for baptizing of Children, yet not for the baptizing of all Children;
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and three of these Parties are mistaken, which is ground enough to put the fourth upon a further search and inquiry:
and three of these Parties Are mistaken, which is ground enough to put the fourth upon a further search and inquiry:
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for tho they seem to be all confident that Children are the Subjects according to the Rule,
for though they seem to be all confident that Children Are the Subject's according to the Rule,
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yet they are greatly divided whose Children they are that are the right Subjects according to the Rule;
yet they Are greatly divided whose Children they Are that Are the right Subject's according to the Rule;
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some will baptize all Children whose Parents make a verbal Profession of Christ, tho their Conversation do utterly destroy their Profession;
Some will baptise all Children whose Parents make a verbal Profession of christ, though their Conversation do utterly destroy their Profession;
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a second sort will baptize all except Bastards:
a second sort will baptise all except Bastards:
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A third sort will baptize none but such whose Parents are true Believers in the Judgment of Charity:
A third sort will baptise none but such whose Parents Are true Believers in the Judgement of Charity:
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A fourth sort will baptize none but such whose Parents, one or both, are in Communion with themselves.
A fourth sort will baptise none but such whose Parents, one or both, Are in Communion with themselves.
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Here are four Opinions, and there is but one Truth, therefore three of these must needs err, either they are too large,
Here Are four Opinions, and there is but one Truth, Therefore three of these must needs err, either they Are too large,
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or too short in their Judgment;
or too short in their Judgement;
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and I do not in the least question but the fourth is in an Error also;
and I do not in the least question but the fourth is in an Error also;
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he that is most strict in the Point of Infant-Baptism is too large, there being neither Precept nor Precedent for his Practice.
he that is most strict in the Point of Infant baptism is too large, there being neither Precept nor Precedent for his Practice.
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(2.) Consider, if you baptize a wrong Subject, you do it in your own Name, not in the Name of Christ;
(2.) Consider, if you baptise a wrong Subject, you do it in your own Name, not in the Name of christ;
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my meaning is, you do it by your own Authority, not by the Authority of Christ, having no Commission from him for what you do.
my meaning is, you do it by your own authority, not by the authority of christ, having no Commission from him for what you do.
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(3.) Consider, it's a bold attempt for Ministers to say, I baptize thee in the Name of the Father,
(3.) Consider, it's a bold attempt for Ministers to say, I baptise thee in the Name of the Father,
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and of the Son, and of the Holy Ghost, if the Subject be not a Disciple of Christ:
and of the Son, and of the Holy Ghost, if the Subject be not a Disciple of christ:
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This is like setting the broad Seal of Heaven to a Patent of their own drawing up.
This is like setting the broad Seal of Heaven to a Patent of their own drawing up.
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(4.) Ministers must give an account of their Stewardship another day:
(4.) Ministers must give an account of their Stewardship Another day:
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The Books shall be opened, and every Man shall be judged out of the things that are written in the Books, according as his Works have been; The Books shall be opened, and every Man shall be judged out of the things that Are written in the Books, according as his Works have been;
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Rev. 20. 11. Then the Commission will be laid open once more, and Ministers must be tried whether they have observed Christ's order,
Rev. 20. 11. Then the Commission will be laid open once more, and Ministers must be tried whither they have observed Christ's order,
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first to disciple, and then to baptize. 2. I would caution Ministers to beware they do not mistake the form of Administration,
First to disciple, and then to baptise. 2. I would caution Ministers to beware they do not mistake the from of Administration,
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and make use of sprinkling instead of dipping.
and make use of sprinkling instead of dipping.
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1st. Consider there are a great many Ministers that do either mistake, or alter and change the form;1st. Consider there Are a great many Ministers that do either mistake, or altar and change the from;
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some there are that do grant that the word in the Commission signifies to dip,
Some there Are that do grant that the word in the Commission signifies to dip,
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and that it was the Primitive Practice that Christ and John did baptize by Dipping, that yet make use of Sprinkling instead of Dipping,
and that it was the Primitive Practice that christ and John did baptise by Dipping, that yet make use of Sprinkling instead of Dipping,
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because we are under a cold Climate, and alledg this for their Practice, That God will have Mercy and not Sacrifice:
Because we Are under a cold Climate, and allege this for their Practice, That God will have Mercy and not Sacrifice:
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and that where moral Precepts and positive Precepts do interfere, there positive Precepts must give place;
and that where moral Precepts and positive Precepts do interfere, there positive Precepts must give place;
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as when David eat of the Shew-bread, and the Disciples pluck'd the Ears of Corn upon the Sabbathday.
as when David eat of the Shewbread, and the Disciples plucked the Ears of Corn upon the Sabbath day.
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To this I answer: 1. Such as do think it good to alter the form of Baptism from Dipping to Sprinkling under this Consideration, had best to consider whether it were not necessary to alter their form of words too,
To this I answer: 1. Such as do think it good to altar the from of Baptism from Dipping to Sprinkling under this Consideration, had best to Consider whither it were not necessary to altar their from of words too,
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and say, I rantize thee, instead of I baptize thee;
and say, I rantize thee, instead of I baptise thee;
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that so they may speak truth in what they say, seeing they do it in the Name of the Father,
that so they may speak truth in what they say, seeing they do it in the Name of the Father,
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and of the Son, and of the Holy Ghost.
and of the Son, and of the Holy Ghost.
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2. If the coldness of the Climate be such that it will not admit of dipping,
2. If the coldness of the Climate be such that it will not admit of dipping,
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why do you do any thing in the room thereof? Where is your Authority for that? you are to baptize if you do any thing, it's not left to your discretion which of these shall be done by you:
why do you do any thing in the room thereof? Where is your authority for that? you Are to baptise if you do any thing, it's not left to your discretion which of these shall be done by you:
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this is to rantize in your own Name.
this is to rantize in your own Name.
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3. I grant that in some cases positive Precepts have given place when they have interfer'd with moral;
3. I grant that in Some cases positive Precepts have given place when they have interfered with moral;
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but this is no where made a general Rule;
but this is no where made a general Rule;
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for sometimes moral Precepts have given place to positive, as when God commanded Abraham to offer up his Son Isaac a Burnt-offering, the moral Precept, Thou shalt not kill, gave place to the positive.
for sometime moral Precepts have given place to positive, as when God commanded Abraham to offer up his Son Isaac a Burnt-offering, the moral Precept, Thou shalt not kill, gave place to the positive.
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4. When positive Precepts have given place to moral, it hath been in some case of exigency that hath suddenly fallen out, where in a little time the Subject might return to his Duty, unto the positive Precept again:
4. When positive Precepts have given place to moral, it hath been in Some case of exigency that hath suddenly fallen out, where in a little time the Subject might return to his Duty, unto the positive Precept again:
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but if the positive Precept to Dip must give place to the moral, because of the coldness of the Climate, we shall never have opportunity to return to our Duty to the positive Precept more,
but if the positive Precept to Dip must give place to the moral, Because of the coldness of the Climate, we shall never have opportunity to return to our Duty to the positive Precept more,
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because our Climate will never alter;
Because our Climate will never altar;
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it will be always cold, and so the positive Precept to Dip, will be of no more use to us,
it will be always cold, and so the positive Precept to Dip, will be of no more use to us,
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than the Altar that was built on the other side of Jordan was to them, which was not built to offer Sacrifice thereon,
than the Altar that was built on the other side of Jordan was to them, which was not built to offer Sacrifice thereon,
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but to be a Witness of what was formerly done, Josh. 22. 28. so the positive Precept for Dipping shall only stand as a Monument of what was done in the Primitive Time.
but to be a Witness of what was formerly done, Josh. 22. 28. so the positive Precept for Dipping shall only stand as a Monument of what was done in the Primitive Time.
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5. It's but a begging the Question in this case, to say that the positive Precept doth interfere with the moral.
5. It's but a begging the Question in this case, to say that the positive Precept does interfere with the moral.
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No instance can be given of any one Person discipled to Christ, that ever sustain'd the least damage,
No instance can be given of any one Person discipled to christ, that ever sustained the least damage,
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or had his Health impaired by being Dipt, no not in the coldest season under this cold Climate.
or had his Health impaired by being Dipped, no not in the Coldest season under this cold Climate.
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2dly. Consider, if you mistake the Form, you mistake the Essence, for the Essence of a thing lies as well in the Form as in the Matter.2dly. Consider, if you mistake the From, you mistake the Essence, for the Essence of a thing lies as well in the From as in the Matter.
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3dly. If you mistake the Form you deceive the Subject, he thinks he is baptized when it's no such matter, he is but rantized, not baptized.3dly. If you mistake the From you deceive the Subject, he thinks he is baptised when it's no such matter, he is but rantized, not baptised.
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4thly, If you mistake the Form, the Subject loses the benefit of the Ordinance;4thly, If you mistake the From, the Subject loses the benefit of the Ordinance;
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for it's not Rantism, but Baptism that obligeth the Subject to die to Sin, and to live to Holiness, Rom. 6. 4. It's Baptism, not Rantism that doth evidence together with Faith our Title to Salvation, Mark 16. 16. Secondly, I would caution People, and that in two Branches.
for it's not Rantism, but Baptism that obliges the Subject to die to since, and to live to Holiness, Rom. 6. 4. It's Baptism, not Rantism that does evidence together with Faith our Title to Salvation, Mark 16. 16. Secondly, I would caution People, and that in two Branches.
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1st. To beware you do not take up this Ordinance of Baptism till such time as you are discipled unto Christ.1st. To beware you do not take up this Ordinance of Baptism till such time as you Are discipled unto christ.
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1. Consider, there are many that will desire to be baptized, and are so, that are not discipled in deed but only in shew;
1. Consider, there Are many that will desire to be baptised, and Are so, that Are not discipled in deed but only in show;
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Simon Magus was baptized, and I suppose there is no doubt but Judas, and Ananias, and Sapphira, and many more were baptized, that were never really discipled to Christ.Simon Magus was baptised, and I suppose there is no doubt but Judas, and Ananias, and Sapphira, and many more were baptised, that were never really discipled to christ.
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2. Consider, you have no right to the Ordinance till you believe; Acts 8. 37. If thou believest with all thy heart, thou mayst:
2. Consider, you have no right to the Ordinance till you believe; Acts 8. 37. If thou Believest with all thy heart, thou Mayest:
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the contrary that offers it self is this, If thou dost not believe with all thy heart, thou mayst not.
the contrary that offers it self is this, If thou dost not believe with all thy heart, thou Mayest not.
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3. The Ordinance will stand you in no stead if you do not believe, it will be no ways acceptable unto God, nor profitable to your selves;
3. The Ordinance will stand you in no stead if you do not believe, it will be no ways acceptable unto God, nor profitable to your selves;
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Without Faith it's impossible to please God; and without Faith it will be no Evidence of your Title to Salvation:Without Faith it's impossible to please God; and without Faith it will be no Evidence of your Title to Salvation:
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it's not the putting away the filth of the Flesh, but the answer of a good Conscience by the Resurrection of Christ, that will stand us in stead.
it's not the putting away the filth of the Flesh, but the answer of a good Conscience by the Resurrection of christ, that will stand us in stead.
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4. You will make your selves Hypocrites thereby, rank your selves among the number of foolish Virgins,
4. You will make your selves Hypocrites thereby, rank your selves among the number of foolish Virgins,
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and so render your Condition worse than it was.
and so render your Condition Worse than it was.
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2dly. I would caution such as are discipled to Christ, to beware they do not rest satisfied without taking up the Ordinance:2dly. I would caution such as Are discipled to christ, to beware they do not rest satisfied without taking up the Ordinance:
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And here consider a few things.
And Here Consider a few things.
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1. There are many that do give good tokens of their Love to Christ, to his Ways,
1. There Are many that do give good tokens of their Love to christ, to his Ways,
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and to his Saints, that yet remain unbaptized.
and to his Saints, that yet remain unbaptized.
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2. Consider you do not only lie short of your Duty here while you do lie short of the Duty of Baptism,
2. Consider you do not only lie short of your Duty Here while you do lie short of the Duty of Baptism,
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but you lie short of many other Duties as well as of this; short of the Duty of Church-Communion, short of the Supper of the Lord.
but you lie short of many other Duties as well as of this; short of the Duty of Church-Communion, short of the Supper of the Lord.
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3. You do not only lie short of Duty, but you debar your selves of your Privileges also;
3. You do not only lie short of Duty, but you debar your selves of your Privileges also;
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you complain of the want of Assurance, and neglect the means of Assurance; Baptism and the Supper of the Lord are strengthening and confirming Ordinances.
you complain of the want of Assurance, and neglect the means of Assurance; Baptism and the Supper of the Lord Are strengthening and confirming Ordinances.
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4. The neglect of Duty when it may be performed is Sin, as well as the commission of Evil;
4. The neglect of Duty when it may be performed is since, as well as the commission of Evil;
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so that you live in Sin all the while you live in the neglect of Duty.
so that you live in since all the while you live in the neglect of Duty.
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3dly. I would make use of it by way of Examination; try then whether you be discipled unto Christ.3dly. I would make use of it by Way of Examination; try then whither you be discipled unto christ.
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1. Have you that Gift by which you understand the Mysteries of the Kingdom of Heaven? I call it a Gift because the Scripture calls it so, Mat. 13. 11. To you it's given to know the Mystery of the Kingdom of Heaven,
1. Have you that Gift by which you understand the Mysteres of the Kingdom of Heaven? I call it a Gift Because the Scripture calls it so, Mathew 13. 11. To you it's given to know the Mystery of the Kingdom of Heaven,
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but to them it is not given. No natural Abilities can reach this; no acquired Parts can furnish us with the knowledg thereof, it's the Gift of Christ;but to them it is not given. No natural Abilities can reach this; no acquired Parts can furnish us with the knowledge thereof, it's the Gift of christ;
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John 17. 2, 3. That I may give eternal Life to as many as thou hast given me: John 17. 2, 3. That I may give Eternal Life to as many as thou hast given me:
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And this is Life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent. And this is Life Eternal, to know thee the only true God, and jesus christ whom thou hast sent.
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The great Mystery of Godliness, is God in Christ, God manifested in the Flesh, 1 Tim. 3. 16. Do you know Jesus Christ? do you know him in his Natures, God-man, two Natures united in one;
The great Mystery of Godliness, is God in christ, God manifested in the Flesh, 1 Tim. 3. 16. Do you know jesus christ? do you know him in his Nature's, God-man, two Nature's united in one;
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Man, that he might do and suffer the Will of God;
Man, that he might do and suffer the Will of God;
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and God, that he might merit by doing and suffering? Do you know him in his Offices, Prophet, Priest and King? He that hath truly learned Jesus Christ, is discipled unto Christ.
and God, that he might merit by doing and suffering? Do you know him in his Offices, Prophet, Priest and King? He that hath truly learned jesus christ, is discipled unto christ.
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I shall now lay you down a few Marks of a Person that hath truly learned, or is discipled unto Christ.
I shall now lay you down a few Marks of a Person that hath truly learned, or is discipled unto christ.
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(1.) It's a sign that a Person is discipled unto Christ, or that he hath truly learned Jesus Christ,
(1.) It's a Signen that a Person is discipled unto christ, or that he hath truly learned jesus christ,
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if the Will doth follow the Understanding, closing with Jesus Christ; where the Soul makes a Resignation of himself to Christ, to be taught by him,
if the Will does follow the Understanding, closing with jesus christ; where the Soul makes a Resignation of himself to christ, to be taught by him,
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and saved by him, and ruled and governed by him, and him alone;
and saved by him, and ruled and governed by him, and him alone;
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where he goes out of his own Righteousness, and applys the Righteousness of Christ alone in point of Justification;
where he Goes out of his own Righteousness, and Applies the Righteousness of christ alone in point of Justification;
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Phil. 3. 9. when the Soul is willing to be found in him, not having his own Righteousness, which is of the Law, Philip 3. 9. when the Soul is willing to be found in him, not having his own Righteousness, which is of the Law,
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but the Righteousness of God, which is by Faith: I say, this is a sign of a Disciple of Christ.but the Righteousness of God, which is by Faith: I say, this is a Signen of a Disciple of christ.
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Psal. 9. 10. They that know thy Name, will put their Trust in thee.
Psalm 9. 10. They that know thy Name, will put their Trust in thee.
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John 6. 45. Every one that hath heard, and learned of the Father, cometh unto me.
John 6. 45. Every one that hath herd, and learned of the Father, comes unto me.
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It's a sign that the Understanding is truly inlightened where the Will follows the Understanding.
It's a Signen that the Understanding is truly enlightened where the Will follows the Understanding.
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(2.) It's a sign that a Soul hath truly learned Jesus Christ, and is indeed discipled unto Christ,
(2.) It's a Signen that a Soul hath truly learned jesus christ, and is indeed discipled unto christ,
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if he hath so learned Christ as to deny himself for Christ:
if he hath so learned christ as to deny himself for christ:
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Luke 14. 26. Except a Man hate Father and Mother, yea and his own Life, he cannot be my Disciple. There is a threefold Self-denial.
Lycia 14. 26. Except a Man hate Father and Mother, yea and his own Life, he cannot be my Disciple. There is a threefold Self-denial.
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1. A denial of sinful self, this must be in all cases, in all places, at all times.
1. A denial of sinful self, this must be in all cases, in all places, At all times.
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He that nameth the Name of Christ, let him depart from all Iniquity; 2 Tim. 2. 19. 2. A denial of religious self;He that names the Name of christ, let him depart from all Iniquity; 2 Tim. 2. 19. 2. A denial of religious self;
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but this is only in the point of Justification;
but this is only in the point of Justification;
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Phil. 3. 9. I would not be found in my own Righteousness, which is of the Law, Philip 3. 9. I would not be found in my own Righteousness, which is of the Law,
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but in the Righteousness of God, which is by Faith. but in the Righteousness of God, which is by Faith.
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We must go out of every thing of our own, Duty and Qualifications, lay all at the feet of Christ,
We must go out of every thing of our own, Duty and Qualifications, lay all At the feet of christ,
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and rest solely on his Righteousness. 3. There is a denial of natural self; self-Riches, Honour, Pleasure, Liberty, Life and all;
and rest solely on his Righteousness. 3. There is a denial of natural self; self-Riches, Honour, Pleasure, Liberty, Life and all;
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but this must be only when any, or all of these come in competition with Christ,
but this must be only when any, or all of these come in competition with christ,
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then we must take up our Cross and follow him, Luke 14. 27. (3.) It's a sign of a Disciple of Christ, where there is true Love to those that are discipled unto Christ:
then we must take up our Cross and follow him, Lycia 14. 27. (3.) It's a Signen of a Disciple of christ, where there is true Love to those that Are discipled unto christ:
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John 13. 35. By this shall all men know that you are my Disciples, if you have love one to another: John 13. 35. By this shall all men know that you Are my Disciples, if you have love one to Another:
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Love to Saints, as Saints, purely upon the account of the Image of God that appears in them, is a Mark by which a Man may be known to himself,
Love to Saints, as Saints, purely upon the account of the Image of God that appears in them, is a Mark by which a Man may be known to himself,
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and others too, to be a Disciple of Christ.
and Others too, to be a Disciple of christ.
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Fourthly. I would make use of it by way of Exhortation to such as are discipled to Christ,Fourthly. I would make use of it by Way of Exhortation to such as Are discipled to christ,
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and not yet baptized, that you would now take up the Ordinance: And here I shall lay down a few Motives to inforce the Exhortation. 1. Consider it's your Duty;
and not yet baptised, that you would now take up the Ordinance: And Here I shall lay down a few Motives to enforce the Exhortation. 1. Consider it's your Duty;
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as soon as a Person is discipled unto Christ, he is bound to be baptized: my Text injoins the Subject as well as the Administrator, Go disciple to me, i. e.
as soon as a Person is discipled unto christ, he is bound to be baptised: my Text enjoins the Subject as well as the Administrator, Go disciple to me, i. e.
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baptizing them, &c. Acts 2. 38. Repent, and be baptized every one of you in the Name of Jesus Christ. baptizing them, etc. Acts 2. 38. repent, and be baptised every one of you in the Name of jesus christ.
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2. Consider you are meet Subjects for Baptism; you believe, therefore you may: you are put into the Commission as having a right to the Ordinance;
2. Consider you Are meet Subject's for Baptism; you believe, Therefore you may: you Are put into the Commission as having a right to the Ordinance;
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you are capable to worship God in Spirit and in Truth; and they are such Worshippers that the Lord himself seeks for, John 4. 23. 3. Consider it was not the Practice of the Primitive Christians to delay in this matter;
you Are capable to worship God in Spirit and in Truth; and they Are such Worshippers that the Lord himself seeks for, John 4. 23. 3. Consider it was not the Practice of the Primitive Christians to Delay in this matter;
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however it's now become too much a Practice: Three thousand converted and baptized the same day, Acts 2. 41. The Jaylor and his Houshold converted and baptized the same hour of the night, Acts 16. 33. 4. Consider, a little delay in this matter hath met with a Reprehension;
however it's now become too much a Practice: Three thousand converted and baptised the same day, Acts 2. 41. The Jailor and his Household converted and baptised the same hour of the night, Acts 16. 33. 4. Consider, a little Delay in this matter hath met with a Reprehension;
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Why tarriest thou? arise, and be baptized: Acts 22. 16. 5. Consider, it's your Privilege as well as your Duty;Why tarriest thou? arise, and be baptised: Acts 22. 16. 5. Consider, it's your Privilege as well as your Duty;
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this is one step towards Church-Communion; this prepares you to join Communion regularly: Acts 2. 41. Then they that gladly received the Word, were baptized;
this is one step towards Church-Communion; this prepares you to join Communion regularly: Acts 2. 41. Then they that gladly received the Word, were baptised;
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and the same day there were added unto them about three thousand Souls. First, discipled; secondly, baptized;and the same day there were added unto them about three thousand Souls. First, discipled; secondly, baptised;
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and thirdly, added to the Church. Here is the Apostolical Order; and being added, they are admitted to all the Ordinances:
and Thirdly, added to the Church. Here is the Apostolical Order; and being added, they Are admitted to all the Ordinances:
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They continued in the Apostles Doctrine, and Fellowship, and breaking of Bread, and Prayer. They continued in the Apostles Doctrine, and Fellowship, and breaking of Bred, and Prayer.
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Object. But some may say, they have not that assurance of their being discipled unto Christ as they desire to have. To this I answer:Object. But Some may say, they have not that assurance of their being discipled unto christ as they desire to have. To this I answer:
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Should we stay from taking up the Ordinance till we have that assurance as we desire to have, we may stay till it be too late;
Should we stay from taking up the Ordinance till we have that assurance as we desire to have, we may stay till it be too late;
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I know none that hath that assurance as they desire to have; their assurance is imperfect.
I know none that hath that assurance as they desire to have; their assurance is imperfect.
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2. The way to attain assurance is to take up the Ordinance: He that believeth and is baptized, shall be saved: Mark 16. 16. 3. It's not the Faith of Assurance, but the Faith of Recombance, or Reliance, that gives a right to the Ordinance:
2. The Way to attain assurance is to take up the Ordinance: He that Believeth and is baptised, shall be saved: Mark 16. 16. 3. It's not the Faith of Assurance, but the Faith of Recombance, or Reliance, that gives a right to the Ordinance:
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Acts 8. 37. If thou believest with all thy heart, thou mayst: Acts 8. 37. If thou Believest with all thy heart, thou Mayest:
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and this a Person may do that yet is in the dark, whether he do believe or no, Isa. 50. 10. 4. If you can take up the Ordinance purely in obedience to the Command of God, submitting your selves to the Mediatory Authority of the Lord Jesus, you may go on with Comfort, it's a true sign that your Natures are changed:
and this a Person may do that yet is in the dark, whither he do believe or no, Isaiah 50. 10. 4. If you can take up the Ordinance purely in Obedience to the Command of God, submitting your selves to the Mediatory authority of the Lord jesus, you may go on with Comfort, it's a true Signen that your Nature's Are changed:
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For the carnal Mind is Enmity against God, and is not subject unto the Law of God, neither indeed can be; For the carnal Mind is Enmity against God, and is not Subject unto the Law of God, neither indeed can be;
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Rom. 8. 7. And if your Natures are changed, there is a Light infused, by which you are instantly discipled unto Christ: 2 Cor. 4. 6. God who commanded Light to shine out of Darkness, hath shined in our Hearts, to give the light of the knowledg of the Glory of God, in the face of Jesus Christ.
Rom. 8. 7. And if your Nature's Are changed, there is a Light infused, by which you Are instantly discipled unto christ: 2 Cor. 4. 6. God who commanded Light to shine out of Darkness, hath shined in our Hearts, to give the Light of the knowledge of the Glory of God, in the face of jesus christ.
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