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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80854	The vertue and value of baptism: in which the dignity and duty of [baptism], the due right of infants to [baptism], and their right above that of grown persons by [baptism], the degrading and destructive principles and practices of [baptism] are / catechetically propounded, plainly preached, and now published as an antidote to the baptism-despising dictates of John Simpson. By Zachariah Crofton ... ; Imprimatur, Edm. Calamy.	Crofton, Zachary, 1625 or 6-1672.	1658 (1658)	Wing C7003B; ESTC R174314	79,234	315

piece of Gods worship you may receive of it this description Baptisme is a Solemn and Religious application of water by a lawfull Minister to a fit Subject to the signifying of the Blood of Christ and its cleansiing property and the Sealing of the Covenant of Grace In this description I will not trouble you with a logicall distribution of it into its parts but propound these conclusions as helpfull to your understanding of it Conclusion 1. Water is the outward sign and matter of Baptisme water and no other Element pure water without Popish mixture or Composition with oyle creame spittle or the like for this and this only Element the Lord appointed and his appointment stamps on the use of it Dignity and Authority and justly checks the curiosity of such as are subject to contemne the simplicity of the Element and advance the dignity of the Ordinance by their own dull but daring inventions and yet water being an Element cooling heat quenching thirst of common use and easie purchase and cleansing all filthiness doth fitly represent unto our minds the cooling and refreshing efficacy the plenty and easie purchase together with the purifying property of the Blood of Christ Conclus 2. A solemne and Religious application of the water must be the form of Baptisme That water be applied to the Subject is the essentiall act of Baptisme the manner of its application by dipping or sprinkling is to be guided by discretion and conveniency though we deny not dipping to have been used in the Primitive Churches in the hot Eastern Countries where with safety and conveniency it might be used and we grant all other things concurring dipping to be a lawfull application of the water yet it is not essentially and indispensably necessary as the Anabaptists do too zealously contend but it is both lawfull and sufficient that the water be poured or sprinkled on the Subject which hath been the allowed practise of the Church and the word Baptize signifying any kind of washing by sprinkling pouring on or dipping and the measure or quantity of water being no more essentiall to Baptisme then of Bread and Wine to the Lords Supper will allow it and the Holy Ghost mentioneth the blood of Christ as Cleansing by sprinkling 1 Pet. 1.2 by way of allusion to this act in Baptisme as the analogie thereof and it is more then probable that Baptisme in houses as was that of the Jaylors Act. 16.33 was Administred by sprinkling or pouring on not by dipping and the weakness of Children and coldness of our climate is a just Reason for this manner of Application so that either of these may be used without contention Water what way soever must be Solemnly and religiously applyed in the holy form and with the holy Rites which God hath appointed for every common washing or application is not Baptisme but water consecrated by the word of institution and prayer and as an act of worship to God and argument of faith applied in the name that is by the appointment and to the dedication of the person Baptized to faith in and holy profession of Father Son and Holy Ghost is the Sacrament of Baptism so that as the Apostle doth well check the horrid prophaneness of such as deemed the common eating of bread and drinking of wine to be the Lords Supper by declaring The Cup of blessing which we blesse is the Communion of the blood of Christ and the Bread which we break is the Communion of the body of Christ 1 Cor. 10.16 thereby pointing unto the solemne and Religious Rites which must distinguish the Lords Supper from common eating and drinking so the Solemne and Religious Application of water distinguisheth the Sacrament of Baptisme from all other common washing Conclus 3. Baptisme must be administred by a lawfull Minister this water may not be applied by every or any private hand the Lord Jesus hath joyned it in Commission with teaching and discipling so that such only that have the Authority of the one have the Authority of the other Baptisme is on all hands agreed on to be an act of office and Authority and not to be given by men out of office it is a Seale which must be stamped not by a childish impression but with Power and Authority to make it valid a ground of faith pleadable in prayer so that the Baptisme of women and private Persons on what pretended necessity soever it be is wicked and prophane nay in my judgement is void and null and not to be salved with a quod fieri non debuit factum valet that unlawfull things are valid when past and done though I cannot with the Donatists grant that the efficacy of the Ordinance depends on the dignity of the Administrator yet I cannot but believe that the Authority of the institutor is essentiall to every Gospell Ordinance to the Church and must be found in every Administrator Ordained Ministers must give us Sacraments I and preach the Word too if we will not be cheated of Salvation and content our selves with mock Ordinances my muddy brains could never yet conceive the God of Order to make Office and Authority essentiall to politicall transactions in Kingdomes and Common-wealths and yet to leave his Church in such confusion that the great Affaires of Salvation shall be dispenced by every common hand as if his care were more for the world then the Church which if it be I will never go to the House of God to behold the beauty of his Holiness which shines more brightly in the wide Wilderness Conclus 4. Baptisme must be administred unto fit subjects all Subjects sute not the Ordinance Creatures insensible and irrationall are incapable of the Grace of God and these holy Administrations thereof the baptizing of Bels Churches Fonts c. is a piece of Consecration neither prescribed nor allowed in the New Testament but to be damned as prophane and superstitious they must be the subjects of Life and Reason that will lie in the least Capacity of Grace and Holiness and such are the Sons of men Sons of men are Subjects capable of Grace and Holinesse but the speciall dispensations thereof in the Covenant of Grace and its Seales calls for speciall qualifications and therefore Baptisme may not be given to men as men and meerely the sons of Adam no they must first be the seed of Abraham Gen. 17.13 for the Covenant of God must be in their flesh and by Preaching they must be discipled into the Christian Church and see that the Promise is to them and to their Children before they be Baptized Act. 2.38 39. for Baptisme must be the Seale of the Righteousness of faith which we have being not yet Baptized Rom. 4.11 so that the fit Subjects for Baptisme must be not only men but Faederati such as Covenant with God to whom the Promise may be judged to belong they must be made Christians and lay hold on the Covenant of God and then be Baptised I could drive

to be admitted to the uncircumcised among the Jews nor unbaptized among Christians this unto me seems to be the drawing nigh intended in the Text and is that I intend in the Doctrine viz That the Leviticall Rites being abolished and the way of access to God is now by Gospell Ordinances they that will use them must begin at Baptisme and first have their bodies washed with pure Water and be thereby made members of the body or Church of Christ and be consecrated unto God without which such as have the charge of Gods Holy things must keep them from intermedling with them Confidence is the adjunct quality of this act of approach to God and stands opposite un●o the tremblings and despondency of the uncircumcised Gentiles who could expect no other but rejection and displeasure in their approach to God for that they were aliens and strangers to the Common-wealth of Israel without God and without hope in the world Eph. 2.11 12. Positively forbidden approach to God and the use of his Holy thing Ezek. 44.9 And to the terrors of the circumcised Jewes who though admitted into Gods presence were yet kept at a distance and might not enter the Holy of Holies in their own Persons but by their High Priest but now such was the priviledges of Believers and the advantage of Baptisme that the Baptized might not onely enter the sanctuary whence the uncircumcised were excluded but also the Holy of Holies not made with hands but eternall in the Heavens so that they who by Baptism have their body washed in the outward sign and their hearts sprinkled from an evill Conscience the inward Grace of this Ordinance are required to shake off all feares and doubts and to encourage themselves to the enjoyment of all Ordinances and discharges of all duties whereby they may walke with God and hold communion with him for that they are the persons so qualified as that the Church must not onely admit them to outward acts of Worship but also a liberty of inward adoration by the nearest approach they can possibly make to God is their priviledge to them is given full assurance of ready acceptance for the way is open to the Holiest the Vale is rent the High Priest gone before and the liberty left Common to all such though none but such as having their hearts sprinkled from an evill conscience and their bodies washed with pure water do draw nigh to the same both these are necessary qualifications for an approach to God without an heart sprinkled must needs be diffident and full of doubts and without a body washed dreadfull and full of horrour The Text and doctrine you have had explained and you see the point of doctrine plainely asserting That Baptisme or the body washed with pure water is the especial qualification that must fit us for an approach to God The next thing to be done is to prove the doctrine and it is in it selfe a truth so plaine that none that understand any thing of the method of Gospell worship and the necessitie of outward acts and bodie qualifications in approaches to an holy God but do subscribe unto the truth of it indeed the late spiritual Chymists who have by our late overlarge liberty of conscience I mean sinful toleration had the boldness to blaspheme all Gods holy Ordinances and under a pretence of spirituality to nullifie all outward acts of worship ●nd qualifications to duty have denied it and the late Intruder into this place hath openly decried the necessity of this qualification in access to God offering the liberty of Church Communion and the priviledges of the Covenant to such as never passed under water Baptisme as if the order of the Gospell were now inverted and Gods Ordinances not capable of profanation or the answer of a good conscience reall grace were obvious to every eye that hath the charge of holy things and is a Steward of the Misteries of Salvation I shall therefore briefly enforce this plain and Generally acknowledged truth with these commonly known observations as the reasons thereof Reas 1. Baptisme prepared the way of the Messiah or Christ his appearance in and approach to the Church the qualification that fits the Church for Christ his approah to her fits the Church for approach to Christ or God for these are reciprocall the one goes not without a return of the other and the same qualification must be in both for that holy Majesty is present Holinesse is in the Assembly of the Saints when God comes to his people as well as in Heaven where his People come to him and all that will walk in this consuming fire and meet this Messiah and be made fit to enjoy him must not onely have the heart sprinkled but also the body washed with pure water Baptisme is the Sanctification of the People directed to prepare them for Gods appearence in Mount Sion the voice of the Grand Herald crying in the wilderness prepare ye the way of the Lord make his paths strait Mat. 3. Repent and be Baptised The Mace of Majesty borne by the Messenger of the Messiah to strike awe in and require subjection from the expectants of his coming was the Baptisme of amendment of life The levelling Engine that pulled down and made plain all mountainy and proud hearts that withstood the coming of Christ in his first appearance was Baptisme insomuch that the Scribes and Pharisees who rejected the counsell of God against themselves not being Baptized are all along branded as enemies who would not have Christ reign over them in a word the promised and prophesied Elias who was to come before the Lord to prepare his way is from his preparative work which is plainly declared to have been Preaching and Baptizing denominated John the Baptist and the way of the Lord thus prepared is proclaimed as a ground of Confidence to the Church Isa 40.3.9.11 So that if the way of the Messiah his appearance must be the way of the Churches approach to him as it is evident it must in that Baptisme did not onely precede but also followes his appearance for John the Baptist did not onely prepare for his coming but ever since his ascension his Ministers do go teach and Baptize into the name of Father Sonne and Holy Ghost Baptisme hath ever been the Discipling forme method of matriculation in his Schoole and incorporation into his body and solemne consecration unto communion with him of all such as were afarre off but are now made nigh even the people of the living God their Baptisme is the qualification that fits for a confident approach to God without which we cannot be assured of acceptance Reas 2. Baptisme prepared Jesus Christ unto the work of Mediatorship The way of access to God is the same for the people as Priest for the Head as Members for the Church as for Christ the Mediatour as Man must manifest himselfe Holy in all things not onely in an immunity from all positive acts of sin

but also a positive performance of all duty he becomes in all things obedient unto the Father lives in Communion with the Church and is conforme to all holy Ordinances proclaiming himselfe a Member of the Church before he propose himselfe a Mediator for or to the Church he is Baptized because it thus became him to fulfill all Righteousness by his subjection to Ordinances and thereby suiting himselfe for his worke he doth not only shew but sanctifie them to be the way of access to the Father for he as our High Priest hath left open the same way of approach and as the Captain hath marched in the same steps of salvation in which we are to follow him and we shall find him Baptized and so immediately entring on the exercise of his Mediatorship when and not till then he was Baptized he is solemnly inaugurated into his office coming out of the water the Spirit came visibly on him and the voice was heard This is my beloved Son in whom I am well pleased hear him We never read of his praying preaching and combate with the Divel till he was Baptized and no sooner was he Baptized but as consecrated to God he Prayed Luk. 3.21 as confirmed to the Combate he was led immediately into the wildernesse to be tempted Mar. 1 12. And as one now completely fitted to transact the business of mans salvation he preached the Kingdom of God Mat. 4. By all which the Mediator doth plainly dictate That acts of holinesse must move in order beginning at Baptism and that Baptism doth fit men to prayer for temptation and all publick acts of Religion and if any will in confidence of acceptance follow the Mediator they must have their body first washed with pure water and be by Baptisme thereunto prepared Reas 3. Circumcision was the qualification of confident aproach to God under the old Covenant And therefore Baptism having succeeded into the place standing in the stead serving to the end for which Circumcision served must be so under the new Covenant The administration of the Covenant may be altered but the Covenant it self abides substancially the same to the Church of God both in the Old and New Testament Sacraments are permanent and inseparable adjuncts to the Covenant as grounds of Faith and however the different administration may cause a change in the Rite and outward Ceremony in the matter applyed or form of application yet is there no change in their use and signification but what was of old signified by the Seals of the Covenant the same is now signified by such as have succeeded into their place thus the Lords Supper supplyeth the room of the Passeover and Baptism the room of Circumcision so that whatever Circumcision did confer on its subjects the same priviledges are by Baptism conferred on its subjects And Circumcision was to the Jews the door of admission into the Church the Ceremony of Consecration to such as approach to the Lord and the Character of distinction on the people of the living God and so the qualification that was unto them the ground of confidence in approach to God hence Circumcision and Vncircumcision are the distinguishing terms between the Jewes the only people related unto God and the Gentiles that were afar off without God and without hope in the world Rom. 2.26 Eph. 2.11 12. and the approach of the uncircumcised unto the Sanctuary of God is declared to be a polluting and profaning of Gods Sanctuary Ezek. 44 7 9. therefore such are forbidden the least approach to God they may not enter the Sanctuary nor observe the Lords Passeover Exod. 12.48 Nay the uncircumcised must be cut off from the Lord people Gen. 17.14 And if a stranger will come nigh to God and have a place in his Sanctuary he must first lay hold on the Covenant of God and be Circumcised so that by Circumcision Jews were acknowledged and Gentiles proselyted members of the Church entituled to the Covenant and entrusted with the liberty of accesse to God in his Sanctuary That Baptism is the Ordidinance under the New Testament answering unto Circumcision in the Old can any that observe the order of Gospel the cessation of Circumcision the regular succession of Baptism into its place believe some initial Seal essential to Gospel administration and see none established if Baptisme be excluded and find Baptism in all things fully significant of what was signified by Circumcision deny that Baptism is succeeded into the room serves to the end that Circumcision did and so confers the same priviledge of confidence and is Essentially necessary to such as approach to God in acts of worship Unto such I would in short say D●d Circumcision incorporate into the Church are we not all Baptized into one Body 1 Cor. 12.13 did Circumcision put the name of God on any do not as many as are Baptized put on Jesus Christ Gal. 3.27 Was Circumcision a sign of Regeneration called the Circumcision of the heart Are not the Baptized buryed with Christ in baptism Doth not the Apostle in this very respect note the agreement of these two distinct but not different Seals Col. 2.11 12 Did not Circumcision seal the Covenant of Grace I will be your God is it not therefore called the Seal of the righteousness by Faith Rom 4 11 Is not the propriety to the promise of Grace Remission and Salvation the very ground entituling and encouraging to Baptisme as the Seal thereof Act. 2.38 39 And is not this agreement sufficient to demonstrate that Baptism is now what Circumcision was of old to the Church What if in some things these two Seals do differ is the difference so essential as to deny the succession of the one to the other It is true the one was by blood the other by water the one is to male and femal both sexes the other to males only the one limitted to the eighth day the other left at liberty but do these or the like hinder either the one or other from being ordinances of Incorporation to the Church Consecration to God or Confirmation to our confidence in drawing nigh to God Will not the differences be found as many and great between the Passeover and the Lords Supper yet the succession of the one to the other will not be denyed Circumstantial differences do shew they are not the same in substance and matter but they must be essential disagreements that shall deny a succession unto the same use and end And if Baptism be not the Ordinance that supplyeth the room of Circumcision what doth How is it called when and where was it instit●ted and who were ever consecrated by it so as to have the boldness of accesse to God Or is the Church defective under the New Testament as to an initiating Seal so that the holy things of God lie common no visible badge of holinesse is now to describe them that may with freedome use them Most rude and ridiculous is that objected bar to this

the Sons of Adam weare this liverie Is there a specialty in the application of water and hath it extended to mee shall I say I have received no favour peculiar to the Lords people and distinct from the mass of mankinde Nay I am by Baptism a matriculated Disciple in Christ his Schole an incorporated Member of the houshold of Faith Why then doe I feare to feede on childrens Bread and to use those priviledges that doe belong to the Citizens of the new-Jerusalem Why am I as an alien and stranger from the Commonwealth of Israel I have by Baptisme put on Jesus Christ and shall I feare to come before the Father is not hee his beloved Sonne in whom hee is well pleased Is not Baptisme a Seale of Gods Covenant Why then doe I not claime the promises What though I see not Gods privie Seale the Spirit of adoption is the broad seal of the Covenant of no force and value doth it in vain bear on it divine authority why then i● it called th● A●k of Salvation why hath God said he that beleeveth and is baptized shall be saved Shall I lose my Salvation for not joyning faith to my baptisme What though I finde many rude Christians and p●ophane persons in the Church claiming priviledges by their Baptisme can I deny in some things their claim to be good though they be wicked And wherein it is not good to them breaking the Covenant may it not be good to me poor me that desire to keep the Covenant of my God In a word hath not God sanctified me to himself by the washing of water and doth he call men to draw nigh to him in assurance of faith having the body washed with pure water and shall I be dismayed in access to him Oh! the wickedness of my doubting that doth spring from ignorance of Gods holy O●●inances the sin of my despondencie that de●ers me from duty and exposeth my baptisme to contempt I will sure cast off this estate and hence forward continue with the Church in the Word breaking of bread and Prayer and use of all other priviledges of grace and composedly prize the benefit of Ordinances that by rational acts of faith in them I may at length arrive at the fulness of assurance Thus then Christians argue to your selves the duty and dignity of your Baptisme enjoy with comfort the priviledges thereby conferred Know and approve your selves as baptized and thereby Singled out of the world by Baptisme and set in a capacity of Salvation as was Noahs family in the Arke 1 Pet. 3.21 Sanctified unto God Baptisme being the solemne form of consecration Ephes 5.26 Sons and Subjects of the Covenant invested with Christ incorporated into his Church the seal of which is in your flesh by Baptisme Suited for divine society by the expiation of guilt extirpation of sins power and exact confederation with God all which the Scriptures note to be the effects of Baptisme or the washing of the body with pure water In the apprehension and argumentation of these priviledges let me guide your judgements by propounding to your consideration these several rules 1. Rule Salvation and sanctification and the like priviledges are naturally argued from Baptisme as it is an Ordinance of God ordained to that end Therefore the effects are to it attributed It in all things necessary bears an analogie with Circumcision and propounds moral considerations to that end to the reasonable soul of man to be argued by contemplative acts of faith 2. Rule All that will be sanctified saved and enjoy the before noted priviledges must be baptized All that will in an ordinary way possess them for extraordinary providences are beyond the reach of our debate must be baptized not only on the necessity of a command from God but the nature of the Ordinance being the means appointed rightly constituted and readily conclusive to such an end So that none unbaptized can on any ground expect to enjoy nor may warrantably be admitted to the priviledges of a sanctified and saved people of the Lord. 3. Rule Some baptized enjoy these priviledges of salvation sanctification and the like visibly and symbolically others really sincerely and savingly Some are seemingly saved and sanctified in the sight of men and esteem of the Church These enjoy the outward Ordinance only and that is the guide and ground of humane censure and the judgement of the Church Hence the term Saint Beleever Disciple Brother is in Scripture given and must be by the Church yeilded to hypocrites yea to visible prophane persons but baptized but others are sincerely and savingly possessed of these priviledges not only in the judgement of the Church but by the testimonie of their own conscience and spirit of adoption These enjoy not only the outward signe but also the inward grace of Baptisme have not only the body washed with pure water but also the heart spri●kled from an evil conscience The outward Ordinance and inward grace are sometimes divided according to the visible and invisible ministration of the Covenant Baptisme is to all the same in its nature but not in its effects it is in it self efficacious to all but in some not meeting with due capacity acts of faith to improve it it becomes not effectual Many baptized and by the Church called heirs of Glorie lose their hopes holiness and heaven it self not because Baptisme did not seal it and confer a ground or right but because the soul acted not faith in the right unto the claim of what was conferred None so deservedly lose their inheritance as those who improve not their sealed evidence to a due claim Take heed lest there be among you a prophane Esau heir of his fathers blessing who for a mess of pottage sold his birth right Men in the Church contented with Creature-comforts claim not the priviledges of the Covenant conferred by their Baptisme and so lose their birth-right 4. Rule The outward priviledges of Baptisme enjoyed visibly and in the judgement of the Church may be forfeited and by the censures of the Church taken away A brother may be made as a Publicane and Heathen a member of Christs body may be cut off and a servant of God may be delivered unto Satan the Citizens of Jerusalem may be disfranchised private persons may not at pleasure disown baptized souls but the publique censure of the Church if unworthy their received Baptisme may discharge them Church communion and divest them of salvation sanctification interest in the Covenant which clave non errant the Church not Erring is ratified in Heaven as well as in the Church visible upon earth 5. Rule Salvation sanctification and the priviledges of the Covenant may by Baptisme be conferred on them who are not sensible of the Ordinance or in a present capacity of using them Right may be formally conferred where it is not presently acted The King may be crowned in the cradle the crown be set on his head as a token of right before his hand can