this notion so far and our Saviour might not have respect to such things as these Yet this we are sure of John 3.5 that we must be born again of water and the Spirit and that our spiritual nourishment after Christ is conceived with in us is compared unto water also as you may see John 4.14 And I cannot but likewise think that he had some regard in appointing Baptism to the cleansing and cooling quality that is in water and that it excellently represents unto us the Spirit of God to be poured forth to the purifying and washing us from the filth of sin and the blood of Christ to the extinguishing our guilt and quenching the heat of Gods anger that might justly burn in our souls when we did remember that we were sinners But there have so many several § 6 winds of Doctrine blown upon these Waters of Baptism and strove together that they are become troubled and darkened so that one can scarcely see with any clearness to the bottom of them The great Controversies that have arose about the persons that should be baptized have so tossed and agitated mens thoughts that I doubt few have any calm and setled apprehensions of the nature and end of Baptism it self Most books that treat of this subject are so concerned in the quarrel of Infants that the use which men ought seriously to make of it is much forgotten If men thought more of its true ends they would lay aside their Disputes or not manage them so roughly and they would soon see that we are all baptized into the same Spirit and made of the same body and entred by it into the same society and community of holy and peaceable Ones What more cool then water What sooner puts out all our fires If the waters of Baptism next to the blood of Christ were sprinkled upon our intemperate heats they would asswage our boiling passions and we should contain our selves within the due bounds of a loving and gentle Zeal But as I said it is but little thought of for what Christ did institute this holy Rite Some look upon it but as a cold Ceremony and many speak of it as a thing that must be done because Christ hath commanded but cannot tell to what purpose and others glory in it as a priviledge but little understand any thing of duty that it requires of them L. 31. c. 2. Pliny tells of a water in Cilicia which is called he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind because it will make their senses that drink it subtil and apprehensive Suidas on the contrary saith that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want Wit because it makes people foolish and takes away their understanding Such a different esteem do men seem to have of these waters of Baptism while some who seem wise despise them as of no efficacy and use them only in compliance with simple people and others make them such heavenly waters that they doubt not at all but being baptized they are wise enough unto salvation but both of them are agreed in this to understand no Engagement that is laid upon us by them and to expect that what they can do should be wrought alone by them without any help or assistance from our selves And we find the greatest multitude of that sort who do glory in Baptism as the Jews did boast of Circumcision who say in effect what Julian its like falsly makes Constantius say In his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That our Religion requires nothing of the greatest sinners but only this Wash and thou art clean from all thy foul crimes and if thou commit them again do but knock thy breast and beat thy head and all is well But Justin Martyr might have answered him and gives us all another lesson in his Dialogue with the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where he saith What good doth that Baptism that scours the skin only and makes the body white Baptize your selves from anger and from covetousness from envy and hatred and then behold your body is clean It is a sign and seal of Gods great blessings and so it is of our promise to him of Obedience upon condition then that we own this Covenant when we understand it and keep our selves strictly and religiously to the terms of it We may say of these waters as Euripides of the sea upon the accasion of Plato's recovery by the salt waters in Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They wash away and heal all the evil diseases of men Vitruvi L. 8. cap. 3. But otherwise they will be like some waters in Thrace in which whosoever washes he certainly dies I have therefore adventured to § 7 expose to the world a few of my green and unconcocted thoughts concerning this Argument and to represent what I conceive to be the true meaning of Baptism which is nothing different from the sense of the Church of God There are a multitude of Books I know in the world and men complain of it they that do may let this alone and of others I may easily obtain a pardon for putting my self into the crowd since I take up but a little room and make but a very short stop in their passage to better Authors Others it may be said might have been better allowed to have handled this matter I think so too and believe there are great numbers that understand better and multitudes that understand as much and some that can inlarge these things that are here said into more perspicuous and profitable discourses and I dare not so much as flatter my self that I am able to lead the way to any of them if I may provoke them to do better I think my labour well bestowed I am sensible that the images of truth make but a weak and waterish impression upon my mind but they may draw more lively pictures of themselves upon other souls and let them give us a Copy of their conceptions § 8 Since the preaching of this Sermon it came so strongly into my mind by taking notice of some discourses abroad to insert something of Confirmation that I could not well put away those thoughts and so I have let them take their place in the body of the Sermon by way of perswasion to a more hearty and open owning of the baptismal Covenant Thereby men will ascend from Water unto Wine from a weak estate to a more strong and manly constitution and God will not only sprinkle clean water upon their faces but even lay his hands upon their heads thereby taking more firm hold of them and apprehending them for his own and conferring his blessings more abundantly on them now that they put themselves into his hands to be directed and ruled in all things by him as those that are wholly in his power I dare not keep you any longer in the entry for fear you grow weary and loth to step over the Threshold of the next
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
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
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
territories above What joy would it cause in Heaven and Earth to see men coming to desire communion on these conditions to behold men crowding into the Kingdom of Heaven as they do into a Church and longing after the food of the faithfull as they do for meat and drink Rejoyce I beseech you the heart of God refresh the souls of his servants and add to the sweetness of the table of the Lord by letting us have more good company at so joyfull a Feast But if all Intreaties cannot prevail I think the Higher Powers had best enact a Law That none shall be married till they be instructed and confirmed and that will do it For those that care not whether they receive the Sacrament of Christs body and blood or no will not live without this Sacrament as in a large sense it may be called though they understand the ends and duties of it no more then of the other And this must be acknowledged to have been a great cause of our Disorders that men enter into these relations before they know the duties of them and beget and bring forth Children before they cease to be children themselves or know how to bring them up as they should Therefore our Reformers it is plain intended men should not marry before they were well catechized and had taken their Baptismal vow upon themselves knowing that those were unfit to make a Covenant with each other who knew not the Covenant of their God For they prescribe in the last Rubrick of the office of Matrimony that the persons new married must that day receive the Communion and in the last Rubrick about Confirmation say in express words That none shall be admitted to the holy Communion untill such time as they can say the Catechism and be confirmed Let me speak to the very senses of vulgar people Do you not remember the font stood at the lower end of the Church and the Communion-table at the higher Could you come from the one to the other but by the Pulpit which stands in the middle between both This teaches you if you will learn that you are only entred into the Church and are but in the beginnings of Religion by Baptism and that you must advance higher by being instructed and taught in the faith of Christ and can no otherwise be admitted from the lower to the highest forms of Christians Come therefore and be instructed and then profess you like this Doctrine and will be obedient to it so shall you come to be men in Christ and tast of all his dainties and be satisfied with the fat things of his house Quod totū sciri non potest ne omittatur totum siquidem scientia partis melior est ignorantiâ totius If all will not be granted that is here requested yet do not deny all but at lest profess to the Minister your hearty Repentance and your belief in Christ and the willingness to submit unto him and to be saved by him that he may declare it to all others And really shew that you are come to an adult estate by putting away childish things and living the life of men A Child as one saith looketh only to things present a man looketh to things to come A child attends only to pastime and pleasure a man hath also profit in his consideration A child is ready to sell his Inheritance for a trifle or bable of which a man maketh a greater account His carriage and behaviour likewise distinguisheth him and so doth his confidence against vulgar bug-bears and affrightments If therefore after you are confirmed you find your selves to think less of things present and more of things to come less of this world and more of the eternal rewards of Godliness and the everlasting punishments of sin if you scorn to sell your heavenly inheritance for the trifles of this world that present themselves unto you if you be more attentive to your spiritual profit in knowledge and mortification and not only taken with the sweetnesses and ravishments of Religion if your conversation towards God and the world be more serious grave and discreet and you are not so easily amazed with the fears of sufferings and difficulties in your Christian course it is a sign that you have not received the Grace of God in vain and the Lord will deliver you from every evil work and preserve you to his everlasting Kingdom Faithfull is he that calleth you who also will do it 5. Lastly Let me beseech all the people of God to live in love and peace together Let us nor quarrel about every little thing nor make every petty difference a cause of trouble and contention For as the Apostle saith 1 Cor. 12.13 By one spirit we are all baptized into one body We are all by this made of the same corporation and taken by Baptism into the same Brother-hood and therefore should not make them the waters of strife and so provoke the Lord to anger against us We are not baptized into this or that particular Opinion nor received into a particular Church but into the belief of the Gospel and into the Church of God in general and therefore should love all the Disciples and followers of our Lord and imbrace all of every perswasion that live godlily in Christ Jesus You were not baptized saith the Apostle into the name of Paul therefore do not say I am of Paul I adhere to this man or that for whosoever did baptize you it was not into the particular love of him and his opinions but into the Communion of the whole Church of Christ who hold the Catholique Faith Though an Heretick in antient times had baptized any man yet did not the Christians therefore baptize him over again when he left those mens company because being baptized into the name of Father Son and Holy Ghost he was not received into the profession of their particular opinions but of the Truth of Christ universally believed by all good Christians And therefore let us live with them all as our Confederates as those that are tied together in the same bonds and united in the same Covenant and ingaged in the same cause against the common enemies the Devil the World and the Flesh and let us never give these enemies so much cause to rejoyce as an unhandsome word against any sincere Christian might administer But let us endeavour to keep the unity of the Spirit in the bond of Peace for as the Apostle speaks Eph. 4.3 4 5. There is one Lord one Faith one Baptism one God and Father of All who is above all and through all and in you all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 APPENDIX THE late King Charls was confirmed on EASTER munday In the Chappel at White-Hall 1613. which was the thirteenth year of his age after a long and strict Examination by the A.B. of Canterbury and the B. of Bath and Wells as Dr. George Hackwell ear-witness of the satisfaction he gave assures us who