Repentance Mat. 3.6 8. Mar. 1.4 and likewise accompanied with an Exhortation to bring forth fruits meet for Repentance and in refusing of which the Pharisees are said to have rejected the counsel of God against themselves Luk. 7.30 but also by the exhortation of the Apostle to the new Converts Act. 2.38 Repent and be baptized every one of you c. i. e. make profession of your Repentance by Baptism to the remission of your sins the sense of which had pricked them in their hearts And it is further manifest from all the circumstances of Baptism For they put off their old cloaths and stript themselves of their Garments then they were immersed all over and buried in the water which notably signified the putting off the body of the sins of the flesh as the Apostle speaks Col. 2.11 and their entring into a state of death or mortification after the similitude of Christ according to the same Apostles language elsewhere We art baptized into his death Rom. 6.3 4 6. we are buried with him in Baptism knowing that our old man is crucified with him that the body of sin might be destroyed that henceforth we might not serve sin All which was rendred still more significant by the Antients who baptized only on the last day of the week at night i.e. on the even of two Lords dayes in the year called therefore by Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because Christ then say in the grave and was about to rise again In conformity to whom they by this Rite did profess themselves to be dead and coming out of the water there to leave all their sins drowned and buried in that grave never to revive again There is one thing more not to be forgotten which makes it more clear that it was intended for a profession of Repentance that is the Renunciation which they made to the Devil the world and the flesh or the open declaration upon the question propounded which they made against all Gods enemies the form of which so many antient Authors do record that it is vain to cite any but the sense of it was this Do you renounce or do you forsake the world and all the vanities follies and wickedness thereof I do forsake them said the person to be baptized Do you forsake the Devil will you have never any thing to do with his works I do forsake him and abhor them all c. unto which the Apostle is thought to have reference 1 Pet. 3.21 when he speaks of the answer of a good conscience as the Baptism which saves us and not the outward washing or putting away of the filth of the flesh This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this question What shall I do to be saved and consequently the hearty answer to all that is proposed as requisite to salvation is that which makes Baptism to be valid and of force unto us The Jews say in their tradition that Adam stood a whole week up to the neck in water begging of God to accept of his Repentance for what he had committed Whatsoever he did I am sure this Washing with water doth most fitly represent both our acknowledgements that we are worthy to die and be swallowed up in the water and our profession that we will forsake all our filthiness if we may but be accepted unto life Thirdly It is a Profession of faith in the Father Son and Holy Ghost For we are baptized into their name and so it signifies either first that we heartily accept of the Father for our God and happiness to love him above all and of the Son for our Lord and Saviour as the way unto the Father and of the Holy Ghost for our Sanctifier Guide and Conductor to the Son or secondly which comes to the same that we embrace that Doctrine for our Rule which is delivered unto us from the Father through the hands of his Son by the Power of the Holy Spirit to fear all his threatnings to relye upon all his Promises and to yield obedience to all his Commands as long as we live That this profession of Faith was made in Baptism is plain not only from Acts 8.37 where Philip saith to the Eunuch If thou believest with all thine heart thou mayst be baptized and he answers I believe that Jesus Christ is the Son of God but likewise from this that the word Baptism is put for the whole Doctrine which he preached who did baptize as you may see Acts 18.25 knowing only the Baptism of John Acts 19.3 Into what were you baptized and they said into Johns Baptism By which it appears that being baptized into such a name though one should speak nothing expresses a consent to embrace that word which he preaches and declares to be the Will of God Yea Baptism is an open profession and Declaration to all that we are of such a faith for it is not enough that we are perswaded of the Truth of Christs Religion but we ought also publiquely to own it and manifest to the world our belief of it which seems to me to be the meaning of that place Mark 16.16 He that believes and is baptized shall be saved i. e. He that owns the faith of Christ in Truth and makes a profession of his belief by receiving this mark of the Christian Religion he shall be accepted of God to life For that was required by our Saviour of his Disciples that they should not be ashamed of him before men nor be afraid to let the world know that they were his disciples by using all those things whereby they were distinguished from the rest of men 4. It is a profession of holiness and obedience and an engagement we thereby lay upon our selves to maintain all purity in body and soul which is the immediate consequent of the two former and seems to be alluded unto by the Apostle when he saith 1 Cor. 6.11 Such were some of you but you are washed but you are sanctified c. i. e. you have betaken your selves by receiving of Baptism to a holy and pure Conversation And it is more plainly expressed by him Gal. 3.27 As many of you as have been baptized into Christ have put on Christ In token of which and that they intended all Purity like those in the Reavelation who are said to follow the Lamb in white they were presently cloathed with white Garments when they came out of the water From whence that day was called White Sunday which was one of the principle times when the Antients did admit persons to Baptism and they all professed hereby that they hated the grament spotted with the flesh and would never return again to the dirty pleasures of the world wherein they had wallowed An antient Christian Poet doth excellently express it Fulgentes animas vestis quoque candita signat Lactantius Firm. El groge de niveo gaudia pastor habet A bright garment was cast over shining and glistering souls and the Great
Aqua Genitalis A DISCOURSE CONCERNING BAPTISM First delivered in a Sermon at Alhallows Lumbardstreet OCTB 4. 1658. and now a little inlarged Into which is since inserted a brief Discourse to perswade to a Confirmation of the BAPTISMAL VOVV By SYMON PATRICK B.D. Minister of the Gospel at Buttersea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ROM 2.29 Circumcision is that of the heart in the Spirit and not in the letter LONDON Printed by R White for Francis Tyton at the three Daggers in Fleet-street 1659. Be pleased to correct these faults that have escaped the care of the Printer IN the Epistle pag 2. line 13. read sent In the Preface p. 3. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 10. l. 5. t. notice p. â—4 marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 16. l. 17. t. Obedience Vâ—on l. 21. of it we may In the Treatise p. 21. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 6 r. And. p. 34. l 27. r. Dilherrus p 35. l. 8. r. Grabern p. 38. l. 20. r. as for p. 40. marg r. L. 1. p. 41. l. 26. r. we are p. 47. l. 12. r. will â— well p. 75. l. 7. r. strengthner l. ult 1. for me p. 79. l. 19. r. creditable p. 88. l. 8. r. all the Gospel p. 91. l. 9. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reader IT is not needfull to detain thee with many words about the Matter or Author of this Treatise The Matter I am sure will commend it self to thee if thou wilt be pleased seriously and impartially to read and consider it And as for the Author I must not without displeasing him say any thing of him but only give thee the true reason of the Publication of this Discourse which I dare affirm on my credit is not from any itching desire to appear in print and I believe none that know him but will bear witness with me in this behalf The substance of it was at my earnest entreaty first preached and afterwards for mine and the satisfaction of some other friends transcribed and because I would not give him the trouble of transcribing so many Copies as were desired and he not judging it safe to give liberty to other Copies that were not writ by himself and I together with others judging it of singular use for the begetting of right apprehensions of Baptism in these days of so much contest I made it my further request it might be printed and with his leave have now set it abroad which I could not in civility do without this acknowledgement of the high honour he hath done me herein which I doubt not but will prove as real a service to thee and the Truth Whatever advantage thou shalt reap from it ascribe the praise to God and look upon thy self as concern'd to pray for the Author and let him also have a share in thy prayers who hath been an occasion of so great a good unto thee and is Thy Servant in the Lord E. V. THE PREFACE ALL things coming § 1 from one Fountain and Father of being there must needs be some marks and Characters of himself upon the face of every one of them and they cannot but have some cognation with and resemblance of each other as things that proceed out of the same womb of the eternal goodness Material beings spiritual one would think were at the greatest distance and yet they challenge a kindred one with the other and there are lines and strokes in these outward shapes that express something of those internal and invisible beauties All this world below is but the image of the world above and these corporeal things are but pictures though pale indeed dull of things spiritual as the Tabernacle of God among his antient people may inform us For as some modern Philosophers call the Londstone a Terrella or little Earth which draws similar bodies into its Embraces so Philo some where calls the Tabernacle a little World a small image of the whole Vniverse the most holy resembling the highest Heavens the holy place the upper Regions where the Lights of the world are placed and where God hath set a Tabernacle for the Sun the outward court the lower parts and skirts as we call them of this world whereby God would shew that he could not dwell in houses made with hands but that the whole world was his Temple the souls of men his Altars Love his holy fire and all men his sacrifices And so the Apostle calls it * Heb. 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worldly sanctuary perhaps in this sense that I have mentioned Now the same Apostle afterwards tells us vers 23 24. That this Tabernacle and Appurtenances were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patterns and Figures or Copies of things in the Heavens and so doth the whole Scripture draw representations and images of the other world and things to come from the Sun the Stars the Light the Feasts and such like things that are in this wherein we inhabit Man is made by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 2 as one speaks of kin to two worlds Fibula utriusque mundl the knot as it were that ties them both together or the Button that fastens then one to the other He lives in the confines of each and with his mind is capable to look into the world of souls and spirits and with his body he converses with these material images God therefore hath thought fit to teach his mind the things of the one by the Ministry of his bodily senses which have acquaintance only with the other And besides the whole book of the Creatures every letter of which is full of God he hath alwayes given man some special lessons and documents by outward Characters which he hath more industriously cut and ingraven to impress his mind with spiritual notions For though man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I said in the confines of both worlds yet he is bred up among sensible Creatures and contracts acquaintance here before his soul is grown so high as to take any notice of things above and therefore he being most affected with the bodies companions it is the singular care and providence of God to teach him by such things as are most familiar to him which he hath done in all ages of the world It was a custome among the Antients as they report before the knowledge of Letters and Writings to sing their Laws lest they should forget them which was in use among some people near to Scythia in the days of Aristotle And this is one reason why the Psalms are in verse because they would be the better remembred and more safely reposited being a Magazine of spiritual Learning They knew well enough that what affects the senses and runs smoothly is most regarded and we our selves still experience that Rithms which make a pretty noyse or gingle are sooner fixed in peoples minds then words
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
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
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