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Circumcifion deafed at Chrift's death. PART I. there must be the real operation of the divine fpir it; and exercifes of the man in effecting this change. And it appears that God did inftitute circumcifion, for the Sacramental Token of this important change in the foul, denoting its nature and neceffity; and this ordinance was to continue as the Sacrament for that purpose, till the death of Chrift; bating while Ifrael were in the Wildernefs. But after Chrift had shed his blood, there was no more propriety for fhedding of blood in religious worship or inftitutions, therefore, circum. cifion could not continue as the Sacramental token; there must be fome other external token, clear of blood, fignifying the fame thing, to take the place of circumcifion: Or this important Sacrament, de. noting the only way, for the Salvation of the foul; is loft! yea that important Sacrament, which God made fo much of; and in a fenfe made it as the counter part, of the internal operation unto Salvation of the foul; is loft! yea that vifible Token, and badge of diftinction, between God's visible Church, and the world, is loft! Even that Token is loft without which, God declares he would not own them, for his people; or be their God. And God has no vifible Church in the world!!!

However there are many who hold that BAPTISM, is in lieu of CIRCUMCISION. Yet there are many who ftrongly hold to the contrary. This therefore, is a point fo much controverted, that I referve the confideration of BAPTISM, for a diftin&t part of my Treatife.

I now return to the other Sacrament, viz. the Paffover. This I denominate Perpetual; because it was for the fame purpose to Ifrael, in their condition, that the fupper is to us now; and for the fame purpose, that a Sacramental Token, is

PART I. The two Sacraments distinguished,

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to all created intelligences; viz. To excite and maintain in them a proper fenfe, of the invifible Jehovah, of their relation to him, and constant dependence upon him. This is alfo properly diftinguilhed from the other, the incidental Sacrament; that being always fome fign or token on the man himfelf; and wherein he is generally paffive. And this perpetual Sacrament, is always a Sign or To ken, confifting in fomething diftinct from the man, concerning which however, the man is active; and has generally more or less respected eating. Both thefe Sacraments previous to the death of Chrift, were properly bloody; and fo far fhadowy. God alfo ordered in his law by Mofes, many and various facrifices, burnt offerings, applications of blood and cleanings; which were principally fhadowy, looking forward to a fubftance to come; though .there feem to be fome Sacramental Ideas in them. Thofe bloody inflitutions were neceffary, for the time then prefent; and must remain till Chri came and once fhed his blood, which effentially a. tones for fin; to that there is no more propriety, for fhedding of blood, in religious inftitutions. All bloody inftitutions are of no ufe; but fince that event, improper, therefore cease. Chrift, God manifeft in the flesh; and his fufferings for fin, are .brought within our apprehenfion; and he has inAituted the fymbol of his body broken, and his blood fhed, for us, to participate of; which are fenfible figns, realities to our fenles, a Sacramental Sing or Token, to bring to remembrance, the Lord Jefus Chrift; and the great and unspeakable love he has manifelled, in laying down his life for fallen inful man; a proper mean to excite and maintain in us a fenfe of God, of our relation to him, of our deferving nothing from him but death, and his divine

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The Holy Supper the perpetual Sacrament. PART 1. wrath; thereby to work in us compunction of foul, bitter remorfe, and deep repentance for fin. At the fame time, to quicken in us a lively faith, and devout thankfulness to God, for that gracious commutation he hath provided, to ranfom our lives. Here Chrift fays, is my body which is broken for you; take, eat it, in remembrance of me! This is my blood fhed for the remiffion of fins; drink ye aй

of it.

We are fo fenfelefs of fpiritual things, in this ftate of flesh; and fo prone to forget them; that we need fomething frequently, real to our fenfes; to bring to remembrance, and to maintain in us a fenfe of thofe important things. This Sacramental Sign or Token is neceffary; and must continbe through the prefent life. And in the coming world; Chrift God man, Deity manifeft in the flesh, will be the immediate object of apprehenfion, 10. maintain in the mind, a proper fenfe of God, and of our relation to him; a Sacramental Token to all Eternity.

Thus we fee the abfolute Neceffity and Importance, of this Sacrament; we being creatures, and fo liable to fail, to loose a fenfe of things out of fight, efpecially of the great invisible Jehovah, and: of our relation to him: it is indifpenfibly neceffary, that there fhould be means, to maintain in us that fenfe of God, and ofour relation to him. In a word as we are creatures, and indifpenfibly muft have means, to fupport us in life and exiftence, in every fenfe or refpe&t; fo in none more than this. our fpiritual life towards God. Therefore, it is our life; and nothing can be of greater importance. Efpecially alfo, when it is fuch a positive command of God.

PART II.

On BAPTISM; attempting to illußrate what the Religious meaning and defign of it are. Who are the proper fubjects. And what is the pro per Mode.

APTISM has perhaps been generally, confid

BAPTISM

nance of great importance. And much controverfy has been made about it; by a multitude of writers.

But though many have written on the fubject; I fhall not follow, any one that I have feen; nor dif pute any one, But I fhall endeavor to investigate the Origin, the Nature, Meaning and Defign of it. Which I fhall do; not by the etymology of the word Baptize; nor by Hiftory of the practice of chriftians; but examine what may be found in the fcriptures, as to the real meaning and defign of the ordinance, as God had inftituted it in his word.

It is manifeft, and I fuppofe generally agreed, that the Scriptures fpeak of both an external and internal Baptifm. The external with Water: The internal with the Holy Ghoft.

It is the EXTERNAL BAPTISM with water, which is here first and principally, to be inquired after, to examine thofe places of Scripture, where it is evident the infpired writers meant Baptifm with water; and endeavor to investigate what Ideas they meant to convey. Afterward, for further illuftra.

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Origin of Baptifm.

PATT IL tion; I shall examine thofe places where they fpeak of Baptifm, when they did not mean Baptifm with water.

I

AS TO BAPTISM; fome have fuppofed, that it has been practifed, ever fince the flood. However that was; the Apoftle Peter, by divine infpiration, evidently originates chriftian Baptifm, in that difpenfation; be fays, that Baptifm is the fame Figure with that, or a like Figure, 1 Pet. iii. 19, 20, 21. Speaking of Chrifl, by his fpirit preaching to the Antediluvians, While the Ark was preparing, wherein few, that is eight fouls, were faved BY WATER. He fays, The like Figure whereunto, Baptifm doth alfo now fave us. This being faved BY

WATER; has fome obfcurity in it, because the Scriptures have not directly and expressly told, what the Water faved them from. But the words here are exprefs, that the Water faved them, from fome danger, fome injury with which they were threatened; and which would have deftroyed. them, had not the Water faved them. We are here then neceffitated, and fully authorised, by Scripture, to inquire after the evil, from which the Wa. ter faved them. And I think it cannot be a departure from Scripture, to conclude, that the Ante. diluvians, meditated the deftruction, of Noah and his family; and were preparing to effect it: when the flood came fuddenly, and deftroyed them all. As Chrift afferts Luke xvii. 27. I think this cannot be a departure from Scripture; fince the Scriptures, are very exprefs, that the people had become univerfally wicked, and even to the higheft degree of wickednefs; and the earth was filled with violence. Gen. vi. 11, 13. And Noah had for long been preaching righteoufnefs to them; I think it is impoffible to fuppofe, but that they