is now sealed by Baptism to this particular person which receives it Therefore Sixthly The sum of all is that hereby we are regenerated and born again It is the Sacrament of the new birth by which we are put into a new state and change all our relations so that whereas before we were only the Children of Adam we are now taken to be the Children of God such of whom he will have a fatherly care and be indulgent and mercifull unto We have now a relation likewise to Christ as our Head and to the holy Ghost as the Giver of life and grace Yea herein he grants remission of sin and we are sanctified and set apart to his uses We being hereby given to him and he accepting of us do become his possession and proper goods and cannot without being guilty of the foulest Robbery sin against God We are made hereby the Temples of the Holy Ghost the place where he and nothing else is to inhabite and being by this consecrated to him â—â—e likewise then enters upon his possession and we are said thereby to receive the holy Ghost so that if we run into sin we defile his house and commit the greatest profaness and impiety and may be said very truly to do despite to the Spirit of God whereby we were sanctified Socrates in Plato well saith that every man is by his birth In Phaedon◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of Gods freeholds and therefore concludes it is as unlawfull for a man to kill himself as a servant to run away from his Master seeing he is not his own goods nor can dispose of his life according to his pleasure In this second birth God is seized again of us he owns us in a special manner for his Children and we may not without committing a double murder sin against him and may be called twice dead if we do because in Baptism are the beginnings of a new life and the Spirit of life takes hold of us and as far as is agreeable to our age and condition we are renewed by the Holy Ghost For Baptism being a beginning of our performance of our duty God doth likewise in it begin proportionably to make good his promise We may call it therefore with Cyprian Genetalis unda aqua salutaris c. the Laver of Regeneration seeing as the Apostle saith 1 Cor. 12.13 By one spirit we are all baptized into one body c. whereby he intimates that the Spirit of God doth accompany this water and therefore we must be in a sort made other Creatures I see no cause to leave this antient language which may have a very good sense and none I suppose will deny but that at least a Relative change is herein made and so much Grace and Favour is conferred Apolog. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we stand upon better terms then meer nature did instate us in Justin Martyr relating the manner how Christians were made that the Heathens might not he offended so much at their Religion speaks of this matter When men are perswaded of the thing that we teach and promise to live accordingly they fast and pray and beg of God remission of sin and then we bring them to the water and so they are born again after the same manner that we were regenerated to this he applyes that place Joh. 3.5 Except a man be born again c. All things seem to grow out of water and it was not unfitly made by one of the antient wise men the first Principle of all so that it may well signifie another birth a new plantation in a better soil which is watered by daily dews and showers of Gods heavenly Grace and in it we may be said to have changed our Patents and all our relations so as after a manner to become new Creatures Li. paedag cap. 7. If Clemens Alex. his reading of that place Mat. 3.17 be right one would think that Christ was by Baptism admitted to his office and had a kind of a new birth in it Thou art my beloved Son this day have I begotten thee i.e. now have I appointed thee to thy office now of the Son of Joseph as thou art esteemed I declare thee the Son of God and make thee my Vicegerent That which was perfectly done at the Resurrection to which those words This day have I begotten thee are applyed Act. 13.33 was begun and done in sign at Baptism when the Holy Ghost likewise descended upon him and anointed him unto his office And so in after times they used to anoint the baptized person with oyl to represent I suppose that God took him to be his Son and did bestow upon him the Holy Spirit But because Clemens must be thought to have expressed rather the sense then the very words that were spoken let us consider only what succeeded our Saviours Baptism and it will tell us thus much that at that time it was that God first owned him openly for his Son and it may well teach us that in Baptism God takes us to be his Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are received under his shadow are and shall be indued with this Holy Spirit according as it follows in him Christ was our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar or Pattern and being baptized are illuminated and being illuminated we are made sons and being made sons we are compleated and being compleated we are made immortal There is nothing wanting after we are baptized to the injoying the whole of this but that we be faithfull in Gods Covenant and follow the conduct of Gods illuminating and holy Spirit till we be made Possessors of that Immortality unto which in Baptism we have a Title given us The antient Christians speak of high Illuminations wherewithall God pleased then to grace Baptism I make no question but they speak as they felt and that they talk not of a strange change then wrought which never was but if any say that those great Communications of the Holy Ghost were proper to that time when Christ did most notably attest to the Truth of his own Institutions for the conviction of Unbelievers I think so also for young plantations needed larger effusions of the heavenly dews to water and cherish them But yet we may conceive that there may be still some operations of that spirit in mens hearts at Baptism though secret insensible unto us and I profess my self one of those that labour to believe very highly of Christs presence with all his own ordinances though if any cannot savour this I will not contend nor fight in the dark but desire the other things may be entertained which are certain and then there will be sufficient ground to think that it is not indifferent whether we be baptized or no and that it is not a naked Ceremony that neither doth good not harm as some men seem to speak against the constant sense of the people of God And thus much may suffice concerning
leaf and look into the main Building And there I shall not stay your eyes long for my furniture being little it was not wisdom to make the house too wide and spacious S. P. ACTS 16.33 ult And was baptized he and all his straightway CHrist having given a Command to his Apostles to go and teach or disciple all Nations Mat. 28.19 baptizing them in the name of the Father Son and holy Ghost We find in this story of their Acts wherein some of their travels are related that as soon as they had perswaded any persons to be Christians immediately they received them into their fellowship by this Ceremony of washing them with water A Truth which among all the Disputes about Baptism one would think should never have been quarrelled yet there have been those busie phansies in the world that have called this into Question August de haeres 46. 59. and would perswade us that our Saviour in those words intended not any such washing with water and no other Baptism is to be owned but that of the Spirit But so men may say if they please that when Philip and the Eunuch went into the water Act. 8.38 he baptized him with fire If the Apostles could understand our Saviours meaning those men are sufficiently refuted by their practise for though our Saviour Baptized none that we read of but with the Spirit and the Papists will have a hard task to obtain this preheminence for Peter that he received the Baptism of water at Christs hands yet it will be needless pains to prove that his Apostles and their Successors after them did initiate and admit Disciples in that manner But notwithstanding this there are others that left the world should be quiet do start a new Question Whether that Command of our Lords extended any further then to the first proselyting of the Nations or ought now to be followed among Christian people who might have spared the labour of making such a doubt unless they could give us some ground to think that that part of their Commission was after revoked or then limited to such a time and likwise solidly expound those following words I am with you alwayes to the end of the world and shew us why the work of the new birth which the Apostle makes the signification of Baptism is not now as well as then to be shadowed and represented Yet others will not let their wits be at rest but make a further inquiry Whether the words of our Saviour include in them a Command or only a Permission because he saith only Baptizing not Baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though the constant practise of the Apostles in this Book related and of the Church afterward might well have been sufficient to have silenced these thoughts without any further dispute and the following words likewise Teaching them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 20. c. would have told such men that their inquiry was needless unless it can be thought that because he doth not say Go teach we may chuse whether we will give any further instruction to our people Taking it therefore for granted without engaging my self in such questions that the words now read do speak of Baptism by water still to be retained in the Church of God you may observe in them these three things 1. A Rite or Ceremony used and that is Baptism or washing with Water 2. The persons baptized The Jaylor and all his 3. The time of its Administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight-way instantly at that hour of the night that the foregoing story was acted without any further delay From which I am invited to treat of three things First Of the Use and Intention of Baptism Secondly Of the qualities or dispositions of those that receive it Thirdly Of the time that is required to render them persons fitly qualified to receive it For the Explication of the first we need find no fault with the common language that saith Baptism in its general notion is an outward visible sign and seal of some inward and invisible grace and favour conveyed and made over thereby unto us But to difference it from the other Sacrament we must enquire what that grace favour and priviledge is and shew how it doth signifie and seal it between God and us And upon due consideration I believe we shall find that to be Baptized expresseth something on our part and something on Gods both which put together make it a foederal Rite whereby we and God enter into a Covenant and Agreement together and mutually engage to the performance of several things which are all to our behoof and benefit 1. As we present our selves to the Minister of this Sacrament and receive it so it expresses something done by us and then 2. As the Minister Gods Deputy or Embassadour doth receive us and wash us with this water by the Authority and into the name of the Father Son and Holy Ghost so it expresseth something done by God Both which it concerns us for the securing of our duty and our comfort also to be acquainted withall and therefore I shall shew you 1. What is the true meaning and intent of it on the part of the person baptized who offers himself or is offered to receive it which I will lay before you in these particulars First In the general notion of it it is a profession of a Religion whereinto we enter and to which we engage to be faithfull and constant Disciples It is a Ceremony whereby Proselytes are made and all that use it do thereby come into a new way and state forsaking all their old perswasions practises and relations wherein they were born and bred that are contrary to and inconsistent with these new Ingagements It is well observed by St. August In nullum nomen relâ—gionis seu vâ—râ—m sâ—u fâ—lsum coâ—gâ—tari pâ—ssant hâ—â—inâ—s niâ—â— al quo Signaculorum seu Sacramentorum visib lium Conoâ—tâ—o â—oll gâ—atur adv Faust l. 19. cap. 11. That men can be associated together in no Religion whether true or false unless they be combined by the common tie of some visible signs and Sacraments of their profession Which the world hath found by so long experience to be true that I need not be carefull to prove it The Jews it is manifest were differenced from others by Circumcision and as their Doctors tell us entred into Covenant with God not only by it but by Baptism also together with a sacrifice unto him And when a Heathen would become a Jew and undertake their Religion See Puxtorf Lex Rab. vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so repose himself as their phrase is under the wings of the divine Majesty he was to be circumcised baptized and offer Sacrifice for which Maimon as sundry Learned men observe out of him De prohibito congressu brings no other proof but that Num. 15.15 As ye are so shall the stranger be so supposing as a thing
upon us his Grace Tit. 8.5 that we may be saved through the washing of Regeneration and the renewing of the H. Ghost According to that of the Apostle 1 Cor. 6.11 the place before mentioned But you are washed but ye are sanctified but you are justified in the name of the Lord Jesus and by the Spirit of God Where as those words In the name of the Lord Jesus refers to being justified so those words By the Spirit of God refers to their being washed and sanctified So in that place of Ezekiel cap. 36.25 After he had said That he would sprinkle them with clean water it follows as an explication of it vers 26 27 A new heart will I also give you and a new spirit will I put into you c. And I will put my Spirit within you and cause you to walk in my Statutes All which doth sufficiently shew that in this Washing with water the Lord ingages to give the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys orat 1. de resur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly We receive hereby a Promise of Resurrection unto life Though we by going into the water profess that we are willing to take up the Cross and dye for Christs sake yet on Gods parts this action of going into and coming out of the water again did signifie that he would bring such persons to live again That he would not leave their soul in grave nor suffer his holy one to see corruption And this according to Chrysostome a very judicious Interpreter who was so full of the Spirit of Saint Paul that he dreamt sometime that he appeared to him is the meaning of that difficult place 1 Cor. 15.29 Else what shall they do that are baptized for the dead c. i. e. for their dead bodies Why do they profess in Baptism that they believe the Article of the Resurrection of the dead among the rest of the Articles of Christian faith Why are they baptized into the hope and expectation of it of which saith he the Minister gives them a sign or symbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the things themselves that he doth putting them in and taking them out of the water which is a sign of their descending into the state of the dead and their ascending up from thence Now what good do they receive by Baptism if they shall not rise again but remain alwayes in the grave If any think it harsh to render these words For their dead bodies by these For the resurrection of their dead bodies which in Baptism we profess to believe it is only for want of skill in the short manner of speaking which the Hebrews use And methinks they may otherwise be interpreted to the same sense more plainly after this manner Why are they baptized for their dead bodies i. e. for the benefit and profit of their dead bodies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the end which an Agent intends in an action as Gal. 1.4 who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some have it which is of the same force for to take away our sins and there can be no end upon our dead bodies which we can have but that they may live again therefore for this end we are baptized that they may rise from the dead which if they should not we should lose saith the Apostle the great benefit which in Baptism was consigned and to what purpose should we use that Rite It may be replied that I have already mentioned many other purposes which render it sufficiently beneficial But if it be considered how near sin and death are one to the other we shall conclude that so must remission of sin and the resurrection from the dead go together and that if the one be not believed we may easily doubt of the other or at the best we shall make forgiveness lame and very imperfect while this great punishment of sin viz. Death remains unremoved Luther indeed in his version of the Bible gives another interpretation of this place but sutable to my present discourse which is grounded Dilheirus thinks upon that practise I mentioned of Baptizing in the places where the Martyrs were nterred The sense whereof is this as one that understands the language interprets it to me What mean they to be baptized Uber Den Toden over the dead To strengthen saith Luther in his gloss upon the words or confirm the Resurrection they used to baptize Christians Vber den Toden grahern over the graves of the dead the intention whereof was to shew that the same the very self same person should rise again But I doubt we shall not find that custom so antient as St. Pauls days wherein there had been but few Martyrs and therefore I wave it thinking the other more clear and proper If any one like it then from both me may conclude that the waâ—â—rs of Baptism are like the waters of heaven which falling upon the dry earth and the dead roots of plants makes them spring forth and live again It gives us assurance that we shall not alwayes sleep in our dust but shall spring up and flourish in a better soil even the Garden of God never to die or wither any more And Circumcision seems not to have been without this signification neither for they used to cast the fore-skin cut off into a vessel full of dust to signifie it is like that the circumcised person did renounce the Devil and his lusts by whose impulse Adam sinned and so died and was turned again into dust V. Joseph de Voysin de leg Div. cap. 7. and that he did cast away all that evil concupiscence by which death came into the world hoping that that being buried he should attain the Resurrection of the body and live again To which purpose a very antient book the Zohar applies a place in Job which shews though not the sense of the Scripture yet their sense of Circumcision Job 19.26 In my flesh I shall see God i. e. by Circumcision which was the Covenant of God in their flesh come to immortal life And a tradition they have to this purpose That when a man is signed with this holy mark he is made worthy of the vision of God Fifthly Baptism is not improperly called by Divines a seal of all these things i. e. a Rite whereby the Covenant between God and us is confirmed whereby we assure God of our fidelity and he assures us that as certainly as our bodies are washed with water so certainly will he give us of his Grace if we perform our undertaking continually assist us with the holy Spirit pardon our sins deliver us from the power of the Devil save our souls and at last raise our bodies out of the grave and make them spiritual and immortal and unite both body and soul together iâ—â—â—ernal Glory That conditional Covenant of Grace and Mercy that was sealed before indefinitely by Christs blood
as if the hand of God should do it So it is said John 3.23 That Jesus came into Judea and baptized and verse 26. The Jews say to John He to whom thou bearest witness behold the same baptizeth and again cap. 4.1 It is said That Jesus made and baptized more Disciples then John yet verse 2. We are told That Jesus himself baptized not but his Disciples That which Officers and Servants do by Commission and Authority of their Master is accounted to be his Action And so First God receiveth us hereby into his family to be numbred among his people of whom he will have a special care â—o Chrysost speaks to the newly baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the seal as it were of God upon us his Mark and Caracter whereby he owns us for his sheep and knows us from all other so as to have a more particular inspection over us then the rest of the world that make not this profession to indow us with certain peculiar favours even before we are able to perform any part of our Duty unto him It is the door whereby we enter into the Church the Gate that lets us into Christs fold and the first step to fellowship with God and with his people Whence it was the Font you know used to be placed at the door or entrance of the Church V. August l. 2. de Catec rud cap. 1. to signifie that by this we come into the Congregation of Christs Disciples but yet that by Baptism we are brought but to the beginning of Religion and must make a further progress to perfection till we come to the holy place and into a nearer communion with God The Minister likewise used to take the Infants into his arms to signifie I suppose Gods receiving and embracing of them with a loving affection Yea he used to kiss them either to signifie that love of God to them or that they were now of that community and body whom the Apostle bid to salute one another with a holy Kiss And all this is supposed in the word Proselytes or Comers unto God which clearly argues some relative Action of his which is receiving and entertaining them graciously as those he will have in his favour But more particularly Secondly Hereby God receives us into a state of pardon and forgiveness He assures us that Adams sin shall not undo us and that every sin of our own shall not exclude us out of Heaven but that we shall have the benefit of Repentance and an allowance to retract our follies yea and Grace so to do if we will make use of it He admits us into that Covenant of Grace which accepts of Repentance in stead of Innocence and Amendment in stead of an unerring Obedience This is one of the special favours of the Gospel which by Baptism is consigned unto us that former Iniquities shall not be remembred and that every breach of our Covenant if there be a real chanâ—â— wrought in us shall not void it and make it null and ineffectuall unto us So in Mark 1.4 John is said to preach the Baptism of Repentance for Remission of sin And Ananias saith Acts 22.16 Arise and be baptized and wash away thy sins And the Greek Church after Baptism sings those words three times Georg. Fhelavius Ib. Blessed is he whose iniquity is forgiven As those who came to the Baptism of John did thereby receive a distinguishing mark and character that they should not be-destroyed in the ruine of the Nation in so much that he saith to the Pharisees that desired Baptism Mat. 3.7 Who hath warned you to flee from the wrath to come So they that are baptized into Christ do thereby receive a pledge that no sin which they stand guilty of shall bring the anger of God upon their heads if they will keep his Covenant but all shall be crossed out which they are charged with and be like words writ in the water that are obliterated and vanished nowhere any more to be found Thirdly We receive hereby the Promise of the Spirit the Effusion of which Joh. 3.5 is likened to the pouring out of water and so is in Baptism most aptly signified and represented I will pour saith the Prophet waters on him that is thirsty and floods upon the dry ground i. e. upon the Gentiles who were as a wilderness Isa 44 3 4 5. I will pour my Spirit on thy seed and my blessing upon thy Off-spring and they shall spring up as among the grass c. In which place that there may be a Prediction of Baptism it is very probable for thus much some of the Jews do acknowledge that the Prophet speaks of Gentiles that should be Proselytes and called by the name of Israel and we Christians know that we are Abrahams seed and that this Promise hath a respect to the times of the Gospel Rasi out of R. Nathan thus glosses upon the fifth verse There are four sorts of Converts here spoken of one shall say I am the Lords (*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are they that are Proselytes of Justice or the most perfect Converts And another shall call himself by the name of Jacob (†) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the little Ones of the ungodly And another shall subscribe with his hand to the Lord (‖) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the Penitents or the men that repent and surname himself by the name of Israel (*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the strangers i. e. those that observed the Precepts of the sons of Noah and particularly renounced Idolatry and therefore this part of the verse is by another rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that fear God Where observe V. Raimund pug fidei par 2. cap. 14. that he calls one sort of these Converts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little ones who were not thought it seems to be unmeet to be made members of a Church and were not judged by their fathers admission to be received but were distinctly admitted by themselves by the decree as they tell us of the house of Judgement And observe likewise that all these Proselytes being said to spring as it were out of the water * So Chrysost calls the new baptized persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orat. prima secunda de Resurrect these words may well be a Prophesie of Christian Baptism to which a promise of the Spirit is annexed which is very well signified by water for as that cleanses and purifies from filth so the Spirit of God called upon this account the Holy Ghost is the Sanctifier of Gods people purging and cleansing their hearts from all impurities This being therefore the great work of the Spirit so well represented by water we must conclude that when the Minister washeth us in Gods name God thereby promiseth that he will be assistant to us by the holy Ghost that he will send
them the Answer will be easie That there was no need for him to express every particular subject of Baptism seeing it was so well known before by the common practise of the Jews and by the former Covenant and therefore his chief intent in those words was to tell them in what manner and form they should now baptize viz. in the name of the Father Son and H. Ghost which had not been yet used but now was to be every where practised I have no mind to add more but beseech the Lord that all those who dispute against Infant-baptism may behave themselves like men baptized and remember that humility modesty and peaceableness of spirit are great Doctrines in the Christian school and that if so many good and learned men have erred as they think then so may they A few words concerning the third general Head of our discourse may perhaps lend a little further light to this business and manifest that there is not so much required as some imagine to qualifie and capacitate a person for Baptism For 3. It is said here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight way immediatly without any further proof he was baptized If you look back you shall find that Paul and Silas being close Prisoners at Philippi there was about mid-night a great Earth-quake that made both the Prison and the Jaylor also shake and opened both the doors of the Prison and of the heart of the Keeper for this strange trembling of the earth it is very likely caused him to apprehend that these were divine persons for whom such a wonder was wrought and so to come trembling before them and inquire what he must do to be saved They told him Vers 29 3. that he must believe on the Lord Jesus and accordingly spake to him the Word of the Lord Vers 31 32. i.e. proved to him that Jesus was the Son of God and taught men the true Religion and way to life The very same hour he took them and washed their stripes and then was washed himself in the name of Christ By this it will appear that though a Profession of Faith be required yet not a distinct belief of every thing in Christs Religion for that could not in the space of an hour be comprehended He therefore having a general knowledge that Jesus was the Son of God and a Teacher sent from Heaven to do men great good and professing a readiness to be taught by him was received by Baptism into Christs school to learn of him That such a knowledge together with a repentance of their fore-past evil life did sufficiently qualifie for Baptism you may see by consulting these places Acts 2. All the Sermon of the Apostle tends to no other purpose but to prove that Jesus whom they crucified was the promised seed which he demonstrates from his resurrection and the effects of it that abundantly declared he was made Lord and Christ Verse 36. When this was cleared to them their hearts were pricked to think what they had done and he exhorts them to repent of it and receive Baptism which three thousand of them immediatly did as you read verse 41. And continued stedfastly in the Apostles Doctrine Verse 42. i.e. learning of that Religion to which they saw so much reason to addict themselves So Acts 8.35 We find that Philip preached Jesus to the Eunuch and required only this profession of him Verse 37. That he believe with all his heart that Jesus is the Son of God and then he went down into the water with him and baptized him And again cap. 18.5 Paul was pressed in spirit and testified to the Jews that Jesus was Christ and then verse 8. Crispus believed on the Lord with his whole house and many of the Corinthians hearing believed and were baptized So in all other places you will find there was so little space between their preaching and baptizing that they could not well be taught more then this that he was the Messiah or Christ that was expected and that all must be obedient to him So that this washing did admit them and ingage them to be his Disciples to be taught and instructed by him and to learn the way of God perfectly which they could not but believe he would acquaint them withall being a messenger sent by God unto them And this is most plainly intimated in the words of that commission Christ delivered unto them Mat. 28.19 20. Go and teach or disciple all Nations c. Where there are two teachings the one before the other after Baptism the first can be no more then a perswasion of them to become the Disciples of Christ and put themselves into his school because he was the Son of God and then after they were baptized follows a more accurate and full instruction of them in all the parts of their Duty which is meant by those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Teaching them to observe all things whatsoever I have commanded you Where the word for teaching is different from that in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a larger knowledge of Christs Doctrine which they had ingaged themselves to observe being assured the Son of God could teach them nothing but the Truth And this I take to be the reason why so many fell off again from this profession when the displeasing Doctrines of Christ came to be practised They had not considered what it would cost them to be Christians but only as I said were in general convinced that he was Gods Son and that they must be his Disciples and so they liked no longer to be his followers when their carnal Interests came to be touched and when they saw that he was such a Master as would not let them have their own will nor enjoy this present world nor in one word serve two Masters God and their Mammon too Though they did in gross as I said profess to forsake their sins and lead a holy life yet when they came to be informed in the particulars of self-denial and such hard lessons they returned rather with the dog to the vomit 2 Pet. 2.22 and the washed sow to the wallowing in the mire That I may put an end to this Discourse let me shew you a little how it will be usefull to you and have an Influence upon practise and if you be believing and obedient I shall be confident I have not made you mispend an hour in perusing what I have represented Vse 1. TAke notice of the great Wisdom of our Lord that though he have left us an outward Ceremony still in his Church yet it is such an one that signifies not one thing but the whole Religion and not only signifies but ingages us unto our duty You have seen that Baptism expresseth the whole Covenant of Grace between God and us and whereas the Jews had several Rites and usages to set forth and represent several duties Christ hath left us only this together with
the Bread and Wine in the other Sacrament which are such as are easie to be had and to be practised and are simple plain easie to be understood and do also shew us our whole Duty and likewise lay Ingagements upon us to perform it so that we cannot use either of them but thereby we are bound to be wholly Gods and intirely devoted to his service And therefore Vse 2. SEcondly Let me strongly plead with you in the behalf of God to take heed to your selves and your wayes according to his Word You are all baptized into Christ and thereby you have put on Christ you have solemnly ingaged your selves to live righteously soberly and godlily in this present evil world Gal. 5.3 and as the Apostle saith of Circumcision so I say to you I testifie to every man that is baptized that he is a Debtor to observe the whole Gospel What then have you to do with the Devil whom you have renounced Why are you so in love with the world which you have forsaken and from which you are divorced Why are you so tender of the interests of the flesh which you promised to mortifie and crucifie together with Christ What is the reason that you renounce Christ in your lives as if you were ashamed of his profession Is Baptism but a cold Ceremony or do you think the washing of the flesh will save you Not only the Apostle confutes you 1 Pet. 3.21 but you shall hear your selves put to silence out of the mouth of a very Jew He that believeth not as he ought saith the Author of the book Nitzachon his Circumcision doth not make him a Jew but he that doth believe aright V. Joseph de Voysin de leg Div. cap. 44. is a Jew though he be not circumcised One would not expect such language from them that glory in Circumcision but God hereby shames such outward Professors that glory in Baptism as they did in Circumcision though they be not the followers of faithfull Abraham As long as their ears and tongue Exo. 6.12 Jer. 6.10 Jer. 9.26 and heart were uncircumcised for of all those we read their fore-skin remained and as long as our thoughts and words and wayes are impure we are in effect unbaptized If then outward Baptism will not save why do you not cleanse your selves from all filthiness both of flesh spirit and perfect holiness in the fear of God Do you not at all value the Promises of God Is it no favour to be his Children to have forgiveness of sins and an inheritance among those that are sanctified through faith Or is there any other way wherein these can be attained Can you find a shorter cut to heaven by some other passage Assure your selves that there is no other Covenant whereby to partake of these promises but that Covenant which is consigned by Baptism whereby we stand ingaged to the performance of such Duties as our Saviour doth require We shall miserably flatter and abuse our selves if we imagine to come to Heaven any other way then through the Covenant of Baptism wherein we promise to forsake all the enemies of God and to adhere and cleave to him faithfully and loyally against all the perswasion and temptations of the devil world and flesh and therefore unless we can shew a new Gospel and be baptized over again by the appointment of God and obtain some easier and more pleasing conditions let us arm our selves against and bid defiance unto them and resolve that no lust shall escape with its life What art thou a Christian and as fond of the pleasures of the world as a Pagan as loth to displease the flesh as if thou hadst been initiated in the impure Mysteries of the heathen as covetous as if thou wast an Idolater and didst worship a god of Gold as sensual beastly devilish in thy affections passions and conversation as if thou wast some black African and hadst never been inlightned Oh! Do not live as if thou hadst been baptized in the Devils name and hadst sworn to be his bondman and entered a Proâ—â—stution against God and Christ and all communion with Heaven O live not I beseech you as if it were your Religion for to sin as if you had been baptized in a ditch and washed with puddle water and had professed to be as dirtily and basely imployed as ever you were able Did your Baptism signifie that you should be drowned in drink that you should be buried vilely and covetously in the earth that you should rise and lift up your head against heaven that you should fill the air with oaths blasphemies and noysom speeches and that you should defie God and all above No the Devil himself durst not urge a Witch to make such a Covenant with him and therefore his Art and Subtilty is to make men live after this prophane sort though they make not such a profession and he labours to baptize and drench their souls in this belief that the Covenant of Grace signifies all on Gods part nnd nothing at all on theirs They are even swallowed up in these conceits that they shall enjoy pardon grace and salvation and be priviledged from wrath to come and in the mean time take care only to do as they please to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathens phrase is a moist soft and delicate life and to swim to Heaven in rivers of pleasure and carnal delights What swarms and herds of followers should a man have that went about and preached such a Baptism for the commission of sins but there is no need any one should do the Devil that service for the Baptism of Christ is made one of his mysteries and all our preaching cannot root out this belief that Christ will be the Author of eternal salvation to them that do not obey him But 't is as clear as the Light that a Covenant is between two persons and both are ingaged to some performances and that God is no otherwise bound in this baptismal Covenant then we are bound also and that he gives pardon upon no other conditions but these that we forsake the Devil the World and all the lusts of the flesh If we therefore renounce this part then we discharge him of all that he hath promised And the truth is it is very ridiculous to imagine that God should wash us there clean that ever after we might be as soul as we please As if a Muscovian Christian who spits upon the ground withindignation when he renounces the Devil in Baptism should presently fall down and lick it up again Or as if one should put on a Garment of light be clad with a white robe that he might sweep chimnies and rake in kennels or lead dung-carts about the streets If we be the Children of the Light then we must have no fellowship with the unfruitfull works of darkness nor bemire our selves in the filth and dirt of the world If we be Christs Disciples we
threatningâ— of Christ which in baptism he promised to believe as well as any other Word of God shall all fall upon his head and he shall be cast into a lake indeed but it is a lake burning with fire and brimstone Rev. â—â— 8 Better had it been for such an one if he had been drowned in the font or entred into the gates of death when he entred into the gates of the Church it had been better for him if he had been branded with a hot iron in his fore-head or scalding oil had been poured upon his face when it was washed with water in the name of Christ The flames of hell shall eternally burn and consume without any consumption that filthy soul whose dirt the waters of Baptism and the fires of the holy Ghost could not fetcht out and scour away And if any complain of their weakness Vse 3. THirdly Here is matter of comfort to us We are in a Covenant of Grace there is a Redemption for us if we have a mind to be delivered we have assurance of the assistance of the Holy Ghost and if we be sincerely watchfull and diligent he will not because of our failings take away his Holy Spirit from us Through the Spirit of Christ we shall be able to do valiantly nothing shall be too hard to overcome but we shall tread all our enemies under our feet Let us march out therefore as the Souldiers of Christ carrying his Cross in our Banners let us profess and declare that we are crucified to the world that we are buried with Christ in Baptism R 〈◊〉 6 and reckon our selves to be dead indeed unto sin But alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof neither yield ye your members as Instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of Righteousness unto God For sin shall not have dominion over you for you are not under the Law but under Grace It is a shame now to be overcome when you serve under such a Captain and have Heaven on your side and have received the promise of the holy Ghost Is there no power in the Spirit of God or is not God as good as his word Will not he give us what he hath promised to make us to vanquish all his enemies O do not speak such evil things of God by doing any evil Do not disgrace your profession nor bring a dishonour upon your Lord by letting every temptation use you at its pleasure Do not suffer every lust to foil and worst you as if you were Turks and Infidels and had none of the mark or badge of God upon you and as if your Baptism was of no more avail to you then the washing of your hands But first resolve that all these lusts of the flesh must be overcome and then conclude that they may Perswade your selves that God is with you and that he hath appointed no ineffectual Rites no bare shadows no beggerly Ceremonies and cold Formalities in the Religion of Christ but that if you use your Diligence and pray continually you shall find the holy Ghost to accompany you and that you are born again not of water only but of the Spirit and shall finally inherit eternal life 4. That you may receive greater supplies of the spirit promised and be more ingaged to your duty labour fully to understand your vow and Covenant and then come and openly own it professing you will be faithfull to it that so you may be admitted to nearer familiarity with God Let me prevail with all young persons who are yet in the gate of the Church and have proceeded no further then to be baptized in their Infancy and perhaps to be catechized in the principles of Religion to spend a few thoughts upon this which I propound For though outward Baptism which is the visible sign and seal of the Covenant 1 Pet. 3.21 is not to be renewed yet the Answer of a good conscience wherein the inward Baptism doth consist may and ought to be re-iterated by a personal resumption and ratification of that vow which was made for us in our infant years And no man is to be reputed a compleat member of the Church untill he do own his Ingagements and openly profess that he will stand to the conditions of the Covenant and be a Disciple of Christ If Baptism did at first admit us into the injoyment of many priviledges surely we shall receive more of the blessings of it when we do seriously reflect upon it and ingage our hearts by our own free consent to God because then we begin more solemnly to perform the conditions that God requireth of us When I first entred upon a charge of souls I could think of no course so antiently attested unto so reasonable in it self and so likely to be effectual for mens good so free likewise from the just exceptions of any party as to propose this to my people that all those who had not yet been communicated should freely and heartily in the presence of those who were assembled at any time to partake of the Lords Supper profess to be sincere and constant in their baptismal Covenant and declare themselves enemies to the Devil the world and the flesh And I will take occasion here to profess that I am heartily glad that Mr. Hanmer hath proposed this and Mr. Baxter so earnestly pressed it upon the whole Nation after whose pious and learned endeavours let me contribute my little Mite to the urging those into whose hands this small Treatise shall come that they would not refuse it This Christian Duty hath long passed under the name of Confirmation which is a word full and significant of the thing that I. would express and consists of two parts First That a person do undertake in his own name every part of the vow made by others for him in Baptism and so personally consent unto Christ to be wholly his according to that agreement And so it is an Act of Confirmation on our part because we do hereby further ratifie and establish that contract which is between God and us and by confessing of it to be valid and good bind our selves faster still to him whose we were before The second part of it is A receiving of Gods Blessing and Grace by the Ministers hands and holy prayers to strengthen us to perform our Engagement and make good our word and faith which we have plighted unto God which many have taken to be the meaning of that place (*) Beside sundry of the Antients Calvin Beza Piscator Hâ—nnius Iâ—yricus Tossanus G ynaeus do so expound it See also Hyperius and Buâ—ling In loc who wish for the restoring of it in those Churches from which it had been banished Heb. 6.4 Where after Baptism follows laying on of hands which