A trial of the new-church way in New-England and in old ... by that…A tryall of the nevv-church vvay in New-England and in old ... by that…

First the Sacraments of the old Testament and the new agree in their Common author, nature and end, and therefore what is spoken of one in respect of the common author, nature and end that doth hold true of every one. If Circumcision be of divine institution a seal of the Righteousness of faith, and of the Covenant of grace, a Sacrament in general is an ordinance divine, a seal of the Covenant proper and peculiar to them that be confederates. But what is peculiar to one Sacrament that agreeth not to another. What is proper to the sacraments of the old Testament, in respect of the manner of dispensation that agreeth not to the new, as if the Sacraments of the old Testament be with blood, obscure in signification, painful for use, peculiar to one Nation, and to be abolished, the Sacraments of the new Testament must be without blood, clear for signification, easy for use, universal to all Nations, and perpetual to continue in the Church for ever.

First the Sacraments of the old Testament and the new agree in their Common author, nature and end, and therfore what is spoken of one in respect of the common author, nature and end that doth hold true of everie one. If Circumcision be of divine institution a seale of the Righteousnesse of faith, and of the Covenant of grace, a Sacrament in generall is an ordinance divine, a seale of the Covenant proper and peculiar to them that bee confederates. But what is peculiar to one Sacrament that agreeth not to another. What is proper to the sacraments of the old Testament, in respect of the manner of dispensation that agreeth not to the new, as if the Sacraments of the old Testament be with bloud, obscure in signification, painfull for use, peculiar to one Nation, and to bee abolished, the Sacraments of the new Testament must be without bloud, cleere for signification, easie for use, universall to all Nations, and perpetuall to continue in the Church for ever.

Circumcision and Baptism are both Sacraments of divine institution, and so they agree in the substance of the things signified, the persons to whom they are to be administered, and the order of administration, if the right proportion be observed. As circumcision sealed the entrance into the covenant the righteousness of faith, and circumcision of the heart: so doth Baptism much more clearly: As Abraham and his household, and the infants of believing Jews were to be circumcised, so the faithful, their families, and their seed are to be baptized. None must eat the passover who was not circumcised, women excepted, who were circumcised in the males. Nor may a man unbaptized be admitted to the Lords supper. Circumcision was but once applied by Gods appointment and the same holds in baptism according to the will and good pleasure of God: But circumcision and baptism agree not in their special form, and manner of dispensation appointed of God. And in these things a reason cannot be drawn from the one to the other affirmatively. The males only were to be circumcised as only capable of that sign: but males and females both ought to be baptized. The infants males were to be circumcised the eighth day because seven days they were legally unclean.