THE VERTUE AND VALUE OF BAPTISM: In which the
ARE Catechetically propounded, plainly Preached, and now Publiſhed as an Antidote to the Baptiſm-Deſpiſing-Dictates of John Simpſon.
By Zachariah Crofton, Miniſter at Botolph Aldgate, London.
Imprimatur,
London, Printed by D.M. for J. Nuthal living next door to the Dolphin in the Minories, 1658.
TO you of all men this Treatiſe oweth its Dedication, and from you muſt needs demand its Patronage: for that in order to your good in the Inſtruction and eſtabliſhment of you in the order of the Goſpel, and Ordinances of Jeſus Chriſt: it hath been preached once and again, and is now Printed: you cannot be inſenſible how you baptized Members of the Catholick Church were diſperſed, as Sheep without any Shepherd; nay by the Congregational Anabaptiſtical principles and practiſes, and in order to their Schiſmatical Church-gathering deſign, you were by Rude, Ruſt, Fooliſh-Wiſe, and Baptiſm-blaſpheming Simpſon, paganized and proclaimed Dogs, aliens and ſtrangers to the Common-wealth of Iſrael: when the zealous importunity of ſome among you, meeting in me with a real pity of your Pagan poſture, did engage me to take of you, as a Church of Jeſus Chriſt, the care and charge. I was conſtrained to lay again the Foundations theſe wicked men had razed, and to inform you in the firſt rudiments of Religion, and firſt ordinances of worſhip, that you might underſtand the dignity and duty of your Baptiſm, in which I finde ſuch dulneſs in common capacity, that the things you heard you muſt hear again, and indeed Read before many will receive them. I being come among you, and (by Gods bleſſing on my Miniſtry) having reduced you into ſome order, convinced ſome perſons of their Rebaptized vanity, and Parents of the ſinfull neglect of their Infants intereſt in the Covenant: have met with violent oppoſition, and malitious interruptions in the work of God: conſtraining me to preach unto you the Goſpel of Truth through much contentation; wherein yet through grace I have waxed bold. You are manifeſt Witneſſes that the Anabaptiſts will Baptize with fire and fury, ſuch as they cannot Baptize with water in the way of their folly: By what clamours have they clouded my name (repreſenting me uncivil, whilſt for fear of the Law they durſt not render me prophane) how they have by falſe ſurmizes prejudiced preſent powers, by falſe accuſations, palpable perjury, extrajudicial Proceſs, partial and prejudiced Judges (of their own picking) and implacable fury darkned my credit, weakned my Miniſtery, diſturbed my peace, and endeavoured〈◊〉ſtop my mouth, you and all the Churches of God cannot but know. The guilt and odium whereof you have taken from your ſelves by your ſeaſonable Atteſtation to my Innocencie, and ſerious proteſt againſt their groundleſs cruelty, wherein I bleſs God I can rejoyce, It is the cauſe that makes the Martyr, and what is the cauſe of all that calamity they have to me created; Let the fretting of their ſpirits, when your Pulpit ſounded the Sacrament of Baſtiſm is to be adminiſtred; your Reverend attendance on that Ordinance is deſired: their railing ſpeeches on all occaſions uttered againſt Infant Baptiſm, their invective Letters to me written, (which I keep as Monuments of their folly and malice) their often ſtrugling to ſet up Oats, Knowls, Lamb, Simpſon, to blaſpheme Gods Ordinances; and at laſt violent and unjuſt intruſion of John Simpſon into the Baptiſmal Seaſon of the Sabbath, to the excluding of that Ordinance, and vilifying the ſame in the ſight of the People, and that not only in its ſubjects, but in it ſelf, openly teaching baptiſm is no ground of Communion with the Church viſible; witneſs to all the world, if I ſuffer as an evil doer; Whoſe Ox or Aſs have I taken? what Law have I violated? whom did I injure in word or deed? How often have I ſought for competent impartial Judges, that might convict me? and propoſed ways of Accommodation: admitted them, when ſought by my enemies, whoſe Return hath been we will have no peace, no agreement, no arbitration: nay, my enemies being Judges, the ground of their quarrel and enmity, is my endeavours to return you into order; and their cry is, He will not let Simpſon preach. So that becauſe I will not ſuffer that woman Jezabel to teach and ſeduce the Lords people, I muſt be loaded with calumny, and followed with vexation: Well be it ſo, I will bleſs God for ſupporting, and wait on him for ſaving mercy; and pray that you may be more confident in the truths confirmed by my Sufferings, wherein you alſo have bo•n your ſhare. I cannot but obſerve how Heretical Malice hath trampled on your dignities and gravities by Military inſolency, and vulgar rudeneſs, yet hath God hitherto given you hearts, to adhere to me and the truths by me witneſſed. Whilſt you have owned my Miniſtry; under ſo great a Fight of affliction, I cannot but hope you will do it ſtill, and be more confirmed in the vertue and value of your received Baptiſm, both which are here plainly and practically propounded to your view. Many eminent men have moſt fully debated the Controverſie, and defended your Infants Right to Baptiſm, but of their Labours, I obſerve the vulgar make little uſe; for Practical conviction of ſin, I find to be the beſt confutation of error, and have therefore attempted it in the enſuing Treatiſe for its ſtile and method, ſuited to vulgar capacity; receive it as a token of my true affection to your Souls, and Gods holy Ordinances, read it as the direction of your duty, learn by it to prize Baptiſm, as the high Priviledge of you and yours, and in doing and ſuffering, ſhew forth the vertue and value of the Covenant of God on your fleſh, living as Baptized into the name of Father, Son, and Holy Ghoſt, to which end you may be aſſured as of the endeavours, ſo the earneſt prayers of,
THou canſt not be ſuch a ſtranger in our Iſrael, as to be ignorant of my ſufferings by the intruſion of John Simpſon into my Pulpit, and amongſt my People: I doubt not but thou mayeſt well with many other enquire the reaſon of my reſiſtance, the which is written in ſuch legible Characters, that juſt men and zealous Chriſtians cannot but Run and Read them; I have in a ſmall Book, called Right Re-entered, given the world ſome account, as to my own perſonal Reaſons, wherein had I been ſilent, can any that know John Simpſon, a man ſubject to ſuch windings and turnings, that he cannot to his own Proſelytes appear to be the ſame this year he was the laſt: A man under judicial**The Committee for Plundred Miniſters. Parliamentary cenſure for his Errors: a man by the moſt ſage grave and pious**London Teſtimony to the truth, &c. Miniſters of his City (the place of his Reſidence) branded as a Seducer from the Truth of Jeſus Chriſt; a man for Sedition (ſo owned by himſelf) impriſoned, baniſhed, and afflicted, as an evil doer; a man of ſuch violence, commotion, diviſion, confuſion, diſtraction, diſorder, that Biſhopſgate and Aldgate muſt needs lament the day of his being in the midſt of them. And yet enquire why ſhould Maſter Crofton ſo much withſtand John Simpſons preaching; but if he or all his Adherents were (as they never can be) able to acquit him from theſe Blots that muſt needs render him unfit for Goſpel-work: yet Maſter Crofton hath too too juſt cauſe to withſtand his Miniſtry, not only for his unjuſt intruſion, and diſ-ingenuous ſilence, under any propounded conveniencie for the people, and malitious exerciſe of his pretended Miniſtery, to the meer humoring of an envious, prophane Faction, purſuing nothing but Confuſion and Diſorder, not having any Aſſembly of his own to engage him to it. But for thoſe Falſhoods, that in the name of the Lord he doth utter to the decrying of Gods holy Ordinances, and danger of mens Salvation; herein he is frequent, and of which I ſhou•d (were it not that my weak people are apt to take boldneſs to ſit under his Miniſtry from my hearing him) make a full detection: Can any man think Miniſterial zeal, can in the leaſt admit an afternoons contradiction, of a forenoons Doctrine of Truth. I have before noted to the world, that he no ſooner violently entred my Church, and interrupted ſome of Gods Ordinances, but he preſently vilifying, thoſe he could not hinder, openly averred, that to learn a Catechiſm was not to worſhip God; you might as well take your children to the Market or Fair, and buy them Baubles, Rattles, and Hobby Horſes as Catechiſms. I well know that he did with moſt prophane impudence in the Pulpit at Great Al-hallows, and in my own Pulpit make a dreadfull appeal to God, Angels and Men, that he never Preached ſuch Doctrine; but I have offered, and do yet offer, if he will be convicted before any competent Judges, to convince him by ſome of his late Proſelytes, and many others that heard him ſpeak it, and after moſt wickedly deny that he ſpake it; he muſt not think but we know the Serpentine wiſdom of Seducers leads them to deny they ſpake the doctrine they divulge, if the time and other circumſtances will not defend them in it. And yet in the Sermon wherein he would deny this notion, he doth but Familiſtically Spiritualize, and runs into this aſſertion, which is yet Tantamount, That it is groſs ignorance to ſay, or think that the teaching of Catechitical heads of Religion is the way to bring any man to the knowledge of Chriſt. I confeſs this contempt of catechizing was in my ears, but a praeludium to the decrying of Infant Baptiſm, which engaged me to attend his Wedneſday Lectures for ſome few days, when he was from 1 Peter 3.21. Treating of Baptiſm, wherein I heard many abſurdities, falſe interpretations, and incongruous expreſſions uttered; but at length found him that pretends he had**His Book of Juſtification in the Epiſt. to the Reader. run over the bogs of Familiſm, yet not to have been ſwallowed up in them, to have fallen up to the arm holes, if not over head and ears; for not only did he deſpiſe Poedo-Baptiſm by the contemptible terms of Baby-ſprinkling, cozening Infants, and the like; but proclaimed Water-Baptiſm, the very Ordinance it ſelf, to be nothing worth; and the ſpirit inward Grace, the anſwer of a good conſcience, to be all in all, even unto communion with the Church viſible; and this he did in a full Diſcourſe, half an hour long, directed to his own Proſelytes, with many invectives againſt ſuch as would not admit Communion with the unbaptized in fleſh; theſe nullifying notions of Gods Ordinance, I could not bear, and reſolving they ſhould not corrupt on my ſtomack, or he have liberty to make a falſe appeal, to God, Angels and Men, in the denial of what he had delivered, or to complain, I dealt not fairly by him, publickly to render him erronious before I had charged him perſonally, I did on the day on which he preached it, being the 2. of September 1657. and aſſoon as Sermon was ended, repaire to my Study, and writ unto him this Letter following.
I did this day with no little trouble hear your Diſcourſe, and pretermitting your incongruous, impertinent expreſſions, and miſapplication of Scripture, with many Ordinance-degrading and Church-confounding ſpeeches, you laid down this inference, That Baptiſme is not the ground of communion with the Church, but real grace the anſwer of a good conſcience, by the Reſurrection of Chriſt from the dead: and therefore you did declare, Though a man were altogether ignorant of the doctrin of Baptiſm, and had never paſſed under that outward Ordinance, you could own him as a member of the Church, and hold communion with him, and admit him to all the Ordinances of Jeſus Chriſt: and much to this purpoſe you delivered. Sir, When I conſider, the anſwer of a good conſcience is only known to God, I cannot believe God hath made it the Ground of communion with men, and outward Baptiſm to be the firſt Ordinance of God, to the Church and external Seal of the Covenant, and the very door of admiſſion into the Church erected by Jeſus Chriſt, and reckon'd by the Apoſtle among the〈…〉〈 in non-Latin alphabet 〉; and ſo in all Ages of the Church made the foundation of the Church Ordinances in foro Eccleſiae; I cannot conſerv•to communion with ſuch as are unbaptized, but muſt fear in this caſe, God may ſay to me as to them in Iſa. 44.7. For though outward baptiſm without inward Grace can carry no man to heaven, yet the Church cannot without palpable, profaneneſs admininiſter other Ordinances of Communion to the unbaptized; I pray you tell me whether you do not in vain preſs me to outward Baptiſm, when you tell me, I may live and die in Commmunion with the body of Chriſt all my dayes, and yet never know the Doctrine, nor paſſe under the Ordinance of water-Baptiſm? Is Baptiſm become an Adiaphoron? Theſe things I thus timely ſignifie to you to prevent miſtakes (deſiring your arguments for your poſition (for that your Cited Scripture. Rom. 15.7. doth not conclude it) but is farre wide) to which I promiſe you a ſpeedy anſwer, unleſs they be convincing to
Though this letter was by a meſſenger ſent of purpoſe, delivered into his hand, diſingenious be never returned anſwer to it, either in publick or privat, but ſuffered theſe contemptible notions to abide on the ſpirit of the people, as it they were Goſpel truths. Having obſerved his ſilence and reſolving to leave him without excuſe, I wrote unto him this ſecond Letter.
Sir, I did this day ſevenday ſignifie my diſſatisfaction in your Doctrine, and diſlike of that old Familiſtical no•ion you publiſhed, I demanded your reaſons but have received none. Sir, Think you not that it is your duty to convince gainſayers, or can I paſs in ſilence, Baptiſme-annilitating notions, I cannot, I will not. Sir, I once more demand your arguments, and that as you are a man of any ingenuity willi•g to give an account of your Doctrine.
This alſo he received, but paſſed it in ſilence, and never to this day, gave any the leaſt anſwer to defend or retract his error: If therefore I find him obſtinate after the firſt and ſecond admonition, I hope I ſhall not be blamed for rejecting him as an Heretick, and withſtanding him from filling my Peoples Heads with low thoughts of Gods Ordinances, and the high Priviledges of Grace, whoſe tongues can already ſpeak too deſpicably of them: God having in his Providence brought me to the Section of Baptiſm in my courſe of Catechizing, and given me a little breathing ſpace from the violent perſecutions of his Abettors, I thought it to be my duty to dictate to my people, the dignity of Baptiſm, and knowing that many heard his Error, who would not hear the correction of it I have committed it to the Preſs, and ſent it into publique view, ſubmitting it and my oppoſition of the Seducer that occaſioned it, to thy Cenſure, deſiring thou mayeſt ſhake off prejudice, and read with ſeriouſneſs and ſobriety, whereby I doubt not but thou mayeſt finde profit; for which he prays, who ſeeth a Divine Stamp on every ourward Goſpel-Ordinance.
Page 4. line 23. for a read as. p. 23. l. 22. r. not to. p. 24. l. 2 r. me. p. 56. l. 4. r. readily gives. p. 58.. l. 20. r. tribes, p. 87. l. 23. r. profane nations. p. 92. l. 11. r. anſwerably. p. 107. l. 23. r. inveighing. p. 119. l. 19. r. juſtle out. p. 136. l. 7. r. weight. p. 149. l. 7. r. third. p. 186. l. 4. r. humane.
A SHORT CATECHISM, BRIEFLY Propounding, and plainly ſhewing the VERTUE AND Value of BAPTISM.
OR, The following TREATISE fitted to the weak capacity of ſuch People as deſire to be confirmed in the Nature and Neceſſity of BAPTISM, againſt the Contempt and Neglect thereof.
By Zachariah Crofton, Miniſter at Botolph Algate, London.
London, Printed by D.M. for J. Nuthal living in the Minories, 1658
Q. WHat is your name?
Anſ. M.
Q. Who gave you this name?
A. My Parents, the natural Authors of my being, and Inſtruments of my Intereſt in the Covenant of God.
Q. When did they give you this name?
A. In my Baptiſm, when I was dedicated to God, and by the waſhing2 of my body in pure water fitted for approach to him.
Q. What is Baptiſm?
A. It is a ſolemn and Religious application of water by the hand of a lawfull Miniſter to fit ſubjects to ſignifie the blood of Chriſt, and Seal the•ovenant of Grace.
Q. What is the outward ſign in Baptiſm?
A. Water, in oppoſition to all other elements; and pure water without any mixture or compoſition; for ſo Chriſt did appoint, and his appointment doth ſtamp dignity on that deſpicable Element.
Q. What is the inward Grace in Baptiſm?
A. The blood of Jeſus Chriſt with its properties and effects, the remiſsion of ſin, and regeneration of the ſoul.
Q. Is Baptiſm only a ſign to repreſent theſe things to our minde?
A. No, but alſo a ſeal to ratifie them to our ſoul; and therefore a right unto the Promiſe is the ground of Baptiſm, and Baptiſm a reaſon of our Faith in the Promiſe to be pleaded3 in Prayer for obtainment.
Q. What is the form of Baptiſm?
A. The Application of water, by Dipping, or Sprinkling; for the manner is of no moment, ſo it be done ſolemnly and religiouſly, as a ſacred Ordinance by Divine Inſtitution, with Prayer to God, and a Dedication of the perſon baptized, unto the name of Father, Son, and Holy Ghoſt.
Q. Who is to adminiſter Baptiſm?
A. A lawful, and none but a lawful Miniſter; for Baptiſm is an act of Office and argument of Faith; therefore to be applyed by authority; and then the Baptiſm of women, and private men is void and null.
Q. Who are fit ſubjects to be baptized?
A. Such, all ſuch, and only ſuch as are in Covenant with God; for the qualification that muſt guide the Church in applying Baptiſm, muſt be Intereſt in the Covenant; and theſe are two ſorts. 1. Infidels converted to the Faith. 2. The Infants of one or both Chriſtian Parents.
Q. By what muſt Infidels converted to the Faith be judged, within the Covenant,4 and fit ſubjects to be baptized.
A. By making a profeſsion of ſaving faith, which may be done by men in the gall of bitterneſs, and bond of iniquity, not ſaving profeſſion of faith, importing ſincerity of grace, nor by a well ordered converſation; for Gods Miniſters muſt judge by a preſen•viſible ſign, and they cannot ſearch the heart: And Plants are to be ſet in the Church before we look for fruit; Baptiſm is a Bond unto amendment of life.
Q. How can it be proved that the infants of Chriſtian Parents are with in the Covenant and to be baptized?
A. During the adminiſtration of Covenant in the times of the Old Teſtament, the natural iſſue of Gods people, before they acted their faith, even as ſoon as they were born, were within the Covenant. The form of the Promiſe is, I will be thy God, and the God of thy ſeed: Circumciſion the Seal of the righteouſneſs of faith, was ſet in their fleſh at eight days old. God claims the natural iſſue of his Covenant-people as his own, when5 he calls them out of Egyyt, Exod. 5.1. chargeth them with duty, Deut. 14.2. complaineth of Idolatay, Epheſ. 16.21. Chaſtiſeth their ſin, Amos 3.2. And Chriſt calls the Jews natural, the children of his Kingdom, and placeth in them the Right to the mercies he brought, whilſt the Gentiles were Dogs licking up the crums.
Q. But what is the intereſt of Infants in the Old Teſtament to us under the new?
A. Very much; for whilſt we ſee they have been in Covenant, it will direct us to ſee a very clear reverſal and plain limitation of the Covenant before we part with ſuch a birth-right and priviledge; for common Juſtice will not ſuffer us without good warrant to change a Fee-farm to our ſelves and heirs, for a Leaſe for term of Life; and we need a clear reaſon to convert the Jews from the old Covenant, whereby they begot an holy ſeed to God, unto a ſtraiter Covenant, that provides for the Parent, but leaves the child prophane, and eſtranged to God. The enemies of our Baptiſm, cry for an expreſs command6 to baptize Infants; but inſtead of ſhewing any, we think we have good reaſon to ſay, we as ſuch infants, have by a long Tenure an intereſt in the Covenant; ſhew us a clear Goſpel Writ of Ejection, if you think now to diſpoſſeſs us.
Q. But have you any good ground in the New Teſtament on which infants, as the natural iſſue of believing Parents may claim an intereſt in the Covenant?
A. Yes, very much, when we conſider little ſucking Babes brought in arms to be received by the Lord Jeſus to be bleſſed by him, to be declared members of the Kingdom of heaven, propounded as ſuch who ought to be received in his name, as his diſciples, and not to be offended; all which are the bleſsings of the Covenant: and that the Apoſtle affirms of the Gentiles ingrafted in, as well as the Jews cut off, in Rom. 9. That if the firſt-fruits, then the whole lump is holy; if the root, then the branches are holy; and the branches do partake of the fatneſs of the olive: we muſt caſt away our reaſons if we ſee not7 Infants intereſt in the Covenant.
Q. But have you not yet ſome plai•er Scriptures to prove their title?
A. Yes, the Apoſtle doth expreſly ſay the Infants of one Chriſtian Parent is holy, 1 Cor 7.14. of real holineſs none underſtand it; natural holin•ſs taking away the blot of baſtardy, ſuppoſing Faith eſſential to Marriage is too ridiculous to be received, and then it muſt needs mean a foederal holineſs by the extent of the Covenant, and in the eſteem of the Church. And in Acts 2.38. the Apoſtle ſaith expreſly, The promiſe is to you, and to your children: This promiſe cannot be of extraordinary-Gifts, becauſe it is extended to all that ſhall be called; nor is it to children when culled, for that were not to them as children: the Holy Ghoſt doth not uſe to ſpeak non-ſenſe, and expreſs perſonal qualifications by terms of relation, but tels the believer, his children as his children have a priviledge in the Covenant above other mens children; ſo that it is plain ſuch Infants are within the Covenant, and according to their capacity to enjoy8 the Seals and Priviledges thereof.
Q. But they are not capable of being baptized, becauſe they can act nothing in the Ordi•ance, nor can they make a profeſsion of Faith, and Repentance.
A. Nor is ſuch capacity needfull; for profeſsion gives no right to Baptiſm, but as an evidence of Covenant Intereſt: and their right to the Covenant, manifeſted by their deſcent from ſuch Parents is as good a reaſon for their Baptiſm: and the ſubjects of the initiating Seal do not act any thing, as if God would thereby dictate, inability to action ſhall be no bar to Baptiſm.
Q. But thoſe we read of in Scripture that were baptized were at grown years.
A. So were thoſe who were firſt circumciſed; but that was occaſional and circumſtancial: The Church is founded in grown Trees, but is to be edified by infant branches.
Q. But there is no inſtitution for infant Baptiſm.
A. That Baptiſm is inſtituted, cannot be denied. Age or Infancy are only directions to whom to apply it, and9 therein the qualification of Covenant Intereſt is according to Scripture the clear direction. Moreover Infants may be Diſciples, bearing on them the name of Chriſt, and are Members of Nations, and ſo the Inſtitution, directing the baptizing of Diſcipled Nations, is to them extended.
Q. But all you urge for infants baptiſm, is by way of inference and conſequence.
A. Scripture-Inference is Gods word, binding mans conſcience: it was the way of Chriſt his convincing the Sadduces of the Reſurrection, and of Pauls preaching at Athens, and is your only way to warrant womens Communion at the Lords Table, and ſhall it not be of force to Infants Baptiſm?
Q. What benefit do you receive by your Baptiſm?
A. Much, as I am baptized, and enjoy that Ordinance of God; and much as I was baptized in Infancy by the early enjoyment of it.
Q. What is your benefit received by the Ordinance it ſelf?
A. A fit qualification to draw10 nigh to God with confidence.
Q. What do you mean by drawing nigh to God?
A. Not only the poſſ•ſſion of heavenly Glory when I die, which I deny not, but ſuch may enjoy whom the providence of God cuts off before they can be baptized: Nor only the private and perſonal acts of the ſoul, which may be preſented (though not with much confidence) acceptably to God before a man can be baptized after his Converſion, he not living in contempt or wilful neglect of Baptiſm; but I mean an approach to God in the Aſſemblies of his people, to worſhip before him, as a Member of his Church, and one of his peculiar people, to bear his name in the world, and of his Royal Prieſthood, to offer up acceptable Sacrifice, and enjoying all his Ordinances; all which I do in aſſurance, having my body waſhed with pure water.
Q. Is then Baptiſm the neceſſary qualification for approach to God?
A. Yes, it is ſo neceſſary that the unbaptized, may not appear in the Aſſemblies of his people. The way of11 Chriſt his appearance in his Church as the Meſsiah was prepared by Baptiſm; therefore John the promiſed Elias, is called John the Baptiſt. Baptiſm prepared Chriſt for his work of Mediatorſhip; he neither prayed (that we read of) nor was tempted, nor preached, nor received the Teſtimony from heaven till he was baptized; and if the head were thus ſanctified, much more muſt the members: moreover Circumciſion did ſanctifie ſuch as might come nigh to the Sanctuary, and Baptiſm hath ſucceeded in the room, ſignifies and ſeals the ſame Grace, and in all things ſerve to the ſame end in the Chriſtian Church, that Circumciſion did to the Jews.
Q. What is the uſe of Baptiſm, that it ſhould ſo qualifie with confidence in acceſs to God?
A. By Baptiſm I am viſibly intereſted in Jeſus Chriſt, Gal. 3.27. incorporated into his Church 1 Cor. 12.13. made a member of the houſhold of Faith, and Common•ealth of Iſrael, conſecrated unto God, Eph. 5.26. having holineſs ſtamped on my fleſh,12 being ſanctified by the waſhing of water by the word: And in Covenant with God, having the ſeal of the promiſe, whereby God is become mine, and I am dedicated to be his in faith and obedience, to God, Father, Son, and Holy Ghoſt: All which are clear grounds of Faith, to be improved unto my encouragement in approach unto God.
Q. Are all that are baptized partakers of theſe priviledges?
A. All that are baptized enjoy theſe Priviledges Viſibly and Sacramentally in the judgement of the Church, by whoſe juſt cenſure they may be deprived of them, but not Savingly and Sincerely; for to ſome the inward Grace is withheld from Gods outward Ordinance according to Gods holy purpoſe: And many not acting Faith to claim, loſe the Priviledges ſealed. Baptiſm is in its nature and efficacy the ſame to all, but by reaſon of the incapacity of ſome it is not always a like effectual.
Q. What principles or practices are to be condemned as contrary to this uſe of Baptiſm?
13A. Many, as 1. Such as dictate to the unbaptized a liberty of acceſs to God; teaching that Baptiſm is not the ground of Communion with the Church viſible, but real Grace, the anſwer of a good conſcience, and thereon do tender all the Ordinances to the unbaptized, which is directly oppoſite to this uſe of the Ordinance, and inverts the Ordinance of the Goſpel, giving God cauſe to complain, as once in Iſrael, Ezek. 44.7. Ye have defiled my Sanctuary by admitting into my Sanctuary the unbaptized in fleſh and in ſpirit.
Q. Who are further to be condemned as contrary to this conſecrating nature of Baptiſm?
A. Such as diſown their Baptiſm, in drawing nigh to God, as do ſome Familiſts, who deny all outward Ordinances and pretend to ſerve God altogether in Spirit, as if divided man could draw nigh to God; or the Lord would not be adored by the body he hath redeemed, or true Grace could admit a contempt of any divine Ordinance: Or the Anaebaptiſts who are ſo irrational as to renounce their Baptiſm,14 becauſe received in Infancy, as if a corruption in circumſtance (if this were one) had deſtroyed the eſſence of the Ordinance; but indeed they do it out of ignorance, or obſtinacy, de•ming Gods Inſtitution Superſtition, and ſo run into the ſin of Sacriledge.
Q. Is the denial of Infants Baptiſm the ſin of Sacriledge?
A. Whilſt it robs God of the children to him begotten, the Church of Members to her born, believing Parents of a ground of Faith, and reaſon of hope, and the Infants of their undoubted Intereſt in the Covenant, I cannot but deem it ſacriledg.
Q. Who elſe are to be blamed as repugnant to this conſecrating nature of Baptiſm?
A. Such as diſregard Baptiſm in its application to others, as do Parents, who paſs over their childrens Baptiſm as a Civil Complement, and meer Formality to pleaſe Friends, but never compoſe themſelves to it as an act of Religion, and Ordinance of God; pray not for a bleſsing on it, nor praiſe God for the bleſsing of it; nor inſtruct15 their baptized children in the benefit and uſe of it: and people who attend with ſome ſhew of reverence on other Ordinances, but rudely ruſh out of the Congregation when Baptiſm is adminiſtred, as if it were ſome idle action; and as if the ſanctifying of a ſoul to God, the ſealing of the Covenant, and admiſſion of a Member into the Church were of no uſe to them, nor worth their attendance.
Q. Who elſe are to be blamed, as contrary to the nature of Bapiiſm?
A. Such as diſeſteem their own Baptiſm, neither improving it againſt ſin, nor arguing to themſelves the duty or dignity of their Baptiſm, ſo as to make Baptiſm an Engagement againſt ſin to holineſs and encouragement of their Spirits in holy duties.
Q. Who alſo are to be blamed as contrary to the conſecrating nature of Baptiſm?
A. Such as deny the Baptized the liberty of acceſs to God in the Aſſemblies of his people, as do the Independents who gather Churches out of Churches rightly conſtituted, and call the Baptized into Church way, as16 if they were out, and preſcribe a Covenant of their own, whereby to admit Church members, & affect to diſtinguiſh themſelves from others Baptized, by the term of Saints, Brethren, Church, and the like, and deny to communicate with them, as if Baptiſm did not incorporate into Chriſt his Body, and prepare for communion with him in his Ordinances.
Q. To what courſe of life doth your Baptiſm bind you?
A. To depart from all iniquity, to devote my ſelf wholly to the Faith and Service of one God, Father, Son, and Holy Ghoſt, to whom I am dedicated, and all my days to demean my ſelf as a member of Chriſt his Church, one in Covenant with God, on whom holineſs is ſtamped, and that is ſanctified for approaches to him.
Q. You ſpake of ſome benefit you reaped by your being Baptized in Infancy; Is the early enjoyment of this Ordinance of any advantage?
A. Yes, ve•y much in many things to be preferred before Baptiſm of grown perſons wherein it is more profitable.
17Q. What is the firſt benefit of Infant Baptiſm?
A. Infant Baptiſm expreſſeth clearly the ſin of nature, and engageth againſt it: in that we are waſhed, it is evident we are unclean, but being ſo ſoon baptized, doth witneſs our very nature is defiled; for infancy did never admit us to be ſtained with perſonal guilt as are men at years; and ſo Infant Baptiſm is an unanſwerable argument of our inbred corruption againſt which we are bound to fight, being baptized before it had ſpread it ſelf into actual ſin.
Q. What is the ſecond benefit of Infant Baptiſm?
A. It explaineth the method, and order of tranſmitting the Covenant, and affecteth us with the benefit of Relation to a believing Parent. That we are baptized ſpeaks us in Covenant; but that we are ſo ſoon baptized before we have in our ſelves any qualification for it, ſhews us as branches, we partake of the fatneſs of the olive, and are of the ſame kinde with our Parents: God hath graciouſly become the God of the Believer and18 his Seed, and made grace to run through natures channel, otherwiſe we had never enjoyed this Priviledge.
Q. What is a third benefit of Infant Baptiſm?
A. It enlargeth the bounds, and eſtabliſheth the being of the Church. Baptiſm is the band of union, and Ordinance of ingrafting into the Church: But Infant Baptiſm doth ſcatter the holy ſeed, and ſend forth ſprouting branches, which ſucceeding into the room of old periſhing ſtocks, doth not only increaſe the number of the Churches Members, but defend it from the waſting annihilating breaches of time.
Q. What is the fourth benefit of Baptiſm?
A. It exciteth Repentance, repreſenting ſin in its Root and Original, the pravity of nature; and its gracious object, the God of our Fathers, and the God of our youth, againſt whom we have offended.
Q. What is the fifth benefit of Infant Baptiſm?
A. It enforceth Faith, not only in19 the ſealing, but alſo the extending of the Covenant to the ſeed of Believers, a ground of Parental Prayer for Poſterity, and an early ſeizure of our ſouls, before Satan could poſſeſs us, or our own corrupt nature could betray us unto him.
Q. What is the ſixth benefit of Infant Baptiſm?
A. It engageth duty; Parents to Chriſtian education and inſtruction of thoſe, who by their Authority are dedicated to the ſervice of the true God, children to the obedience of the God of their Father, and of their youth, who extended to them the Covenant, and ſo ſoon ſet the ſeal of it in their fleſh.
Q. What is the ſeventh benefit of Infant Baptiſm?
A. It encourageth under death; the knowledge of the Covenant, extended unto Believers and their ſeed, hath prepared young children unto Martyrdom, and intereſt in the Covenant can be the only ground of hope to the Parents under the death of their Infants, who are born the children of wrath, but by Baptiſm are put into20 the ark of ſalvation; ſuch as let go this muſt chear themſelves by a dream of childrens immunity from all guilt, and ſo cannot be damned: Or a Popiſh Limbus Infantum, or ſome unuſual way of comfort the Scripture doth not warrant.
Q. May not theſe benefits redound to ſuch as are baptized in grown years?
A. No, in no wiſe, for ſuch ſee not the extent of the Covenant to Believers and their ſeed, nor the ſerviceableneſs of Relation natural in buſineſſes of ſalvation, nor do they enjoy the ſame; and therefore it is our great happineſs, that we are not only Baptized, but Baptized in Infancy, under all the advantages that either Ordinance or ſeaſon can afford us.
THE Author of this Epiſtle intending a Confirmation of the Chriſtianized Jews in the Faith they had r•ceived, and adminiſtration2 of the Goſpel to which•hey were ſubjected, doth aſſert•eſus Chrſt to be the true Meſſiah,•oth in reſpect of Perſon, as•e is God-Man-Mediator, and•is Offices, as Prophet, Prieſt and King, and oppoſeth him unto all•hoſe Levitical Rites whereby he was typified, plainly declaring that the appearance of the Subſtance put a period to all thoſe Shadowie Ceremonies whereby they had worſhipped God; and neceſſitated another manner of adminiſtration of Gods Covenant and Worſhip, fit to ſhew that the Meſſiah was come, and no longer to be expected. Which having by clear Demonſtrations confirmed in the 19 verſe of this chapter, he enters upon the Application of this Doctrine, which he manageth by,
1. Stating the principle proved, as granted and agreed on, v. 19, 20, 21.
32. Special Inference of Duty, v. 22.
In the Inference we are to note three things,
1. The Duty Inferred, Let us draw near.
2. The Dictated Qualifications of ſuch as muſt draw near, and they are two, The heart ſprinkled from an evil conſcience, the body waſhed with pure water.
3. The directed manner of drawing nigh to God, With a true heart, in the full aſſurance of Faith.
I intend not a full Conſideration and therefore ſhall not inſiſt on a full Comment upon the whole verſe, but confine my ſelf only to the words propounded; and we ſee they are the Dictated quality of ſuch as are required to draw nigh to God upon the account of the4 High Prieſt, and liberty of ent•ance into the Holy place; and therefore is to be Grammatically Read,〈…〉〈 in non-Latin alphabet 〉, we ſprinkled and waſhed, let us draw neer, &c. and herein there is among Expoſitors no difference: but the difficulty is in the Interpretation of the words; many of our modern Expoſitors differing from the Antients in the ſame, the laſt underſtanding the Sacrament of Baptiſme to be the qualification here ſpoken of; the former, Externall Sanct•ty, by way of alluſion unto Baptiſme: the difference is not much, for if all Externall Sanctity be here intended, then Baptiſme, and if the order of Sanctity be to be obſerved, that firſt, as it where External Sanctity muſt begin, yet my judgement5 leads me to the interpretation of the Antients, and ſuch later Expoſitors as follow their ſteps; and ſo I underſtand by the body waſhed with pure water, the Perſon Baptized or qualified by due ſubjection to the Sacrament of Baptiſme, and hereunto I am guided 1. by the oppoſition of it, to the heart ſprinkled, which intends the reall Sanctification of the whole Man; and is ſo interpreted in the 9 ch. 14. v. whilſt the waſhing of the body ſignified Externall Sanctification, alwayes in uſe among the Jewes, and is ſo uſed by the Apoſtle, Eph. 5.26. Sanctified by the waſhing of water; as Expoſitors do agree. So the oppoſition in this Text ſeems to me, to diſtinguiſh the inward grace, and outward ſigne in dictating the Goſpell6 order of acceſs to God, to be by Baptiſme of water on the body and blood, or Grace on the heart: and is the ſame with that in 1 Peter 3.21. Baptiſme that now is, ſaves us, not the waſhing of water, but the anſwer of a good Conſcience.
2. By the occaſion, which ſeemes to me to have been the preventing anſwer of an objection, that might well be propounded by the Jewes thus;You have put a period to all holy Rites, and laid all the Adminiſtrations of the Covenant according to Moſes in the duſt, and tell us poſitively that they which ſerve the Tabernacle muſt not eat at your Altar, (Heb. 13.10. ) nor enjoy with you the Priviledges of Grace; we well know God is a Holy God, and will be ſanctified in ſuch as approach unto him; and the uncircumciſed in heart or in fleſh may not come nigh unto him, Ezek 44.9. nor enter into his Sanctuary; what order or outward ordinance of Sanctification is then preſcribed in our approaches to God?To which the Apoſtle anſwereth, in ſtead of Circumciſion of heart and fleſh under the old, you muſt according to the direction of the New Covenant and the Goſpell worſhip, draw near to God with an heart ſprinkled from an evil Conſcience, and a body waſhed with pure water, which will be to you a ground of full aſſurance, which all the Ceremonies of the Law could not Create unto you. So that the words ſeem not to me to be at all ſtrained: but of their own8 ſelves by a genuine Interpretation, thus to ſpeak, that the outward ſigne and inward Grace of Baptiſme are the onely qualifications of ſuch as will in full aſſurance of Faith draw nigh to God in Goſpell adminiſtrations, and the priviledges of the new Covenant; and in this ſenſe and expoſition I ſtand not alone, for Aretius ſaith expreſſely, Corpora Noſtra debent eſſe abluta aqua pura, hoc eſt, Baptiſme Chriſti debemus eſſe initiati: Our bodies waſhed with pure water, that is, we ought to be initiated by the Baptiſme of Chriſts appointment. And Paraeus ſaith Intelligimus nos intus ſanguine & ſpiritu Chriſti purgari, foris quod Baptiſmo ablui corporibus: ad Sacramentum enim Baptiſmi Apoſtolus reſpicere videtur: Par. in Loc. We underſtand9 an inward ſprinkling of the Conſcience with the Blood and Spirit of Chriſt, and an outward waſhing the body by Baptiſme; for the Apoſtle lookes on Baptiſme.
The words thus explained, do plainly preſent to our obſervation, and conſideration, this point of Doctrine.
Doctr. Baptiſme, or waſhing of the Body with pure water, is a ſpecial qualification that fits us for confident approach to God.
In the proſecution of this Doctrine, I ſhall explaine, confirme, and apply it with all convenient brevity.
In the explication we are to enquire what is Baptiſme?
2. What 'tis to approach to God with confidence?
For the firſt, I ſhall not ſtand upon the acceptations of the10 word Baptiſme, nor trouble you with the various ſenſes in which 'tis uſed: but taking it in its vulgar acceptation, as it denominates a Goſpell ordinance and eminent 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;11 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 property12 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 on13 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;14 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 wine15 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 Authority16 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, yet17 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 Commonwealths, 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 of18 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:19 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 be20 judged to belong: they muſt be made Chriſtians, and lay hold on the Covenant of God, and then be Baptiſed; I could drive out of your common diſcourſe an ordinary terme relating to Baptiſme (viz ſuch a one is Chriſtned) if I did not hope you well underſtand it: Baptiſme may Chriſtianum dicere, declare and pronounce a man a Chriſtian: but it doth not Chriſtianum facere, make a Chriſtian; if your Children be not made Chriſt•ans by the extent of the Covenant to believers and their ſeed, bring them not to me to be Baptized; moſt curſedly prophane was the cruelty of the Spaniſh Papiſts in America, who with whips and ſcourges drave the unchriſtanized untaught Indians to the Fonts to be Baptized; for that21 Baptiſme belongs to none but Chriſts diſciples, and Covenant People.
Baptiſme belongs to all Chriſts Diſciples and Gods Covenant People, ſo that none of them may without ſin, nay ſacriledg be barred from Baptiſme; and theſe are reſolved into two ranks, and known by two names in the Church (viz) Infidells converted to the faith, and the Infants of one or both Chriſtian Parents: Theſe two are the orders into which Gods faederates have been Ranked, ever ſince Gods Covenant was eſtabliſhed, and his Church was eſtated in Abraham, Iſaac and Jacob, and their ſeed: as to the firſt of them, they are on all hands conſented to as fit and proper Subjects, onely our over-pious age22 hath ſtarted the quaery, How and when they muſt be judged converted to the faith? which I muſt needs reſolve to be by a profeſſion of ſaving faith, not the ſaving Profeſſion of faith, and poſſeſſion of ſincere Grace which the Congregating Anabaptiſts call for; ſincere grace and ſaving Profeſſion muſt be the ſoules care, and ground of joy: but cannot be the ſigne that ſhall guide the Church in giving the Sacrament of Baptiſme; aſſoon as they profeſſed to believe, Philip Preaching the things of God, and the name of Jeſus Chriſt, they were Baptized both men and women, Act. 8.12. Philip required no more of the Eunuch in v. 37. and when I hear Peter declared Simon the Sorcerer to be after his Baptiſme in the Gall of bitterneſs,23 and bond of iniquity, as v. 23. I perceive they in whoſe company he was Baptized yielded no more; and when I remember Annànias and Saphira, Demas, and other Baptized Perſons proved hypocrites and reprobates; I cannot believe they poſſeſſed ſincere Grace, or made a ſaving Profeſſion, though they profeſſed ſaving Faith; I cannot yet turn Arminian and believe true Grace, may be finally and totally loſt, and a man may be a child of God to day, and a child of the Devill to morrow; I have not faith enough to believe that when God made me a Miniſter, he made me a God, and endowed me with the property of to ſearching the heart: nor have I wit enough to conceive that God making me a24 Steward of his Miſteries, preſcribes to my as my guide the qualification of ſubjects, which lies beyond my knowledg. I believe the groſſe enormities of many baptized Saints (as they call themſelves) hath convinced them, that true Grace is not within their ſight, but they may and have baptized hypocrites: why then do they call for that qualification God hath not directed and they can not diſcern? God hath made the tongue the trumpet of the heart, and I can better hope men will not play the hypocrite and make that utter an uncertain ſound, then I can know the ſincerity of their Grace.
Though Infidels converted to the Faith be generally reſolved within the Covenant,25 yet ſince the dayes of Balthazar Pacimontanus, (who pretending to have derived his fancy from Luther, conſtrained Luther to write againſt him in the year of our Lord, 1527.) The Right of Infants to the Covenant of God, and conſequently their capacity for Baptiſme hath been called in queſtion, and of late yeares hath met with moſt high and violent (though irrational and unſcripturall oppoſition) wherein I cannot but admire at the erroneous induſtry of the Antipaedobaptiſts, to curtail Gods Covenant, cut off their ſeed from the priviledges of Grace, and caſt away their own reaſons, blinding their eyes againſt plaine demonſtrations of Scripture, and the Antient enjoyments of the Church; wherein26 we muſt ſee better warrant before we ſtrike hands with them, and be of their uncharitable beliefe; for if I know any thing of the method of Gods Covenant, or in the leaſt how to Reaſon from Scriptures, It is as cleare as the Sun that the Infants of believing Parents, Gods Covenant People, whilſt Infants, and as their naturall ſeed are Gods faederates, and within his Covenant, and ſo fit Subjects of Baptiſme.
In politicall and all civill tranſactions of men, we find all the world over that Covenants made from or to parents, do uſually include children as their children, ſo that by that very relation, without any new formall contract, they claime Priviledges, and ſtand bound27 to duty; and when I conſider Gods way of dealing to be according to mans capacity and humane method, I have no ground on which to imagine that he hath inverted the order, and cut off Relation in the conveighing of the priviledges of Grace, and conſtituting a peculiar People to himſelfe; for Gods ſpeciall diſpenſations do ordinarily run in the ſame Channell, though not with the ſame Latitude that his Generall Providences do: and then when God after the manner of men aſſumes to himſelfe a Kingdom, without doubt he confers Honours on and looks for Loyalty from his ſubjects, and their ſeed or off-ſpring, who as their ſeed are born heires of ſuch Honour and duty.
Further in all the tranſactions28 of God with man ever ſince he had a being, the Covenant hath extended to his ſeed, as his ſeed, without any perſonall qualification, all that know any thing of Gods dealing with Adam, know the Covenant of works was made to him for himſelfe, and his ſeed as they were his naturall ſeed, he received priviledges for himſelfe and them, and ſo he loſt them, and by one mans diſobedience we were all made ſinners; if this were Gods method in the Covenant of works, we muſt have good reaſons to make us believe it is altered in the extent and Adminiſtration of the Covenant of Grace: but not to ſtand on Generall equity and demonſtrations, the Scripture doth by plain and clear inſtances in both Old and New Teſtament29 evidence the children of men under the Covenant of Grace, to be alſo in Covenant as they are their naturall iſſue; There is nothing plainer in Scripture then that when the Covenant of Grace was eſtabliſhed in Abraham, Iſaac and Jacob, it was extended to their naturall ſeed; their children, as their children even in infancy, and before they attained to any Perſonall qualifications were in Covenant, and the children of God; This is expreſſed in the very form of the Covenant, Gen. 17.7. I will be a God unto thee, and to thy ſeed after thee: This is evidenced by Circumciſion, the Seale of the Covenant ſet in their fleſh on this very ground, and that at eight dayes old, whilſt infants, unable to30 any perſonall acts of Abrahams faith, and it muſt needs be moſt groſſe ignorance to ſay that Circumſion Sealed to the naturall iſſue of Abraham, Iſaac and Jacob the land of Canaan and Promiſe thereof, but not the Covenant of Grace, whilſt the matter ſealed, and very ground on which every man child muſt be Circumciſed, is expreſſely declared to be, I will be thy God, and the God of thy ſeed: whilſt the Holy Ghoſt tells us Circumciſion was the ſeale of the Righteouſneſs of faith, which is the Covenant of Grace, Rom. 4.11. and Circumciſion was ſet on the fleſh of the Profelyted Gentiles, who never claimed nor poſſeſſed by the vertue thereof, any portion of Canaan the land of Promiſe; ſo that if31 this were the onely matter Sealed by Circumciſion, it did to them. Seale a blank, and they had by it no benefit; again, God doth lay an eminent claime to the naturall iſſue of the Jewes, in their very Apoſtaſies from him, when he calls them out of Egypt, he doth it with an eſpecial claime, let my People go, Exod. 5.1. when he chargeth them with duty, he enforceth it with relation, ye are the children of the Lord your God, Deut. 14.1. when he chides their abominable Idolatry, he aggravates it by the ſacriledg, owning his own title, Thou haſt taken thy ſons and thy daughters which thou haſt born unto me, and ſacrificed, &c. Thou haſt ſlain my Children, and delivered them to cauſe them to paſſe through the fire; for32 them in Ezek. 16.20, 21. When he chaſtiſeth them, he comes to them as a Father, Ye children of Iſrael you onely have I known as mine, therefore I will viſit you for your iniquities, Amos. 3.1, 2. and when he comes to deliver them from afflictions, their ſins provoke to continue; the Covenant made with Abraham, Iſaac and Jacob is the onely cogent reaſon thereunto; this is pleaded as the prevalent argument and ground of faith in prayer, Exod. 32.14. Iſa. 64.9. And affectionately reſented by the Lord, Levit. 26.42. Ezekiel 16.59, 60. I might deal with thee as thou haſt done when thou didſt deſpiſe the Oath in breaking the Covenant, nevertheleſſe I will rememember my Covenant made with thee in the dayes of thy33 youth: when I conſider this carriadge of God toward Iſrael according to the fleſh, I cannot without blaſphemy but think God to be more juſt then to lay ſuch a ſpeciall claime under the ſeries of his diſpenſation towards Iſrael, if by his Covenant with their Fathers he had not a cleare and unqueſtionable title to the poſterity: and it is to me a moſt ſenſeleſſe and dull evaſion, to ſay that Iſrael were Gods People by right of Creation as wool, and hempe, and flax are his, whilſt he himſelfe tells us, he had choſen them to be a precious People unto himſelfe, above all people that are upon the earth, Deut. 14.2. and you onely have I known above all the families of the earth. Amos 3.2. Where doth God ſay of any Nation they34 are my people Iſrael excepted, and is not the tranſmiſſion of the Covenant to the Gentiles, that which makes them who were not a People, to be the People of the living God? and unto this it may further be added that our Saviour in the very rejection of the Jewes, when he declares them to be of their father the devill denieth them not to be the children of Abraham (John 8) nay, declareth them to be Children in the Right to the Grace he brought into the world, in compariſon of whom the Gentiles are called dogs, Mat. 15.26. Nay, and ownes them as children of the Kingdome of Heaven, Mat. 8.11. And St. Paul lamenting the rejection of his Kinſfolke, aggravates their preſent miſeries by their paſt mercies,35 reckoning up their priviledges Adoption, Glory, Covenants, Oracles, the giving of the Law, the Service of God, the Promiſes, the Fathers, and the coming of Christ concerning the fleſh, (but not a word of Canaan, the great dreamed of Priviledge in Anabaptiſt view) and determines theſe belonged not to Iſrael heires of Abrahams faith, but to Iſrael his kinſfolk according to the fleſh, even the naturall iſſue of Abraham Iſaac and Jacob.
By all this, and much more that hath been ſaid by others, and might be by me, it is more then manifeſt, that during the diſpenſations of the Covenant under the Law, and to the Jewes the children of Gods Covenant People, even as their children and without perſonall acts of36 faith were in Covenant with God, and ſubjects capable of the initiating Seale thereof; and me thinks under the Goſpell if (as undoubtedly it is) the Covenant be ſubſtantially the ſame, though miniſterially different: men ſhould have more reaſon then to releaſe ſuch a priviledge without a very plain and clear reverſall in the New Teſtament, and limitation of the Covenant to adult and actuall believers, which my dimme ſight could never yet read, nor dull brain conceive: and more juſtice to themſelves and Poſteſterity then, if it be at their choice, to change a Fee-farm to themſelves and heires for ever, for a Leaſe for a terme of life, and meere perſonall title; ſure I am my little honeſty would act me with ſuch fooliſh ſelfe37 love: more regard to the rejected Jew, who are yet the beloved of God according to Election for the Fathers ſake, Rom. 11.28. And in hope to be Re-implanted into the Olive from which they were cut off; can we with any confidence court them to a new Covenant with ſtraiter termes? ſhall we not earneſtly emulate and highly provoke them to receive the Goſpell, by bidding them to their loſſe? will not ingenuity engage them thus to retort? why you perſwade me to turn Chriſtian? as I am a Jew I beget Children to the Lord, and bring forth an Holy ſeed; the Priviledges of the Covenant is entailed on me, and on my Naturall iſſue, and therefore the Covenant of God is ſet on the fleſh of my child38 aſſoon as born; whereas if I turne Chriſtian, I bring forth children of wrath, and beget children to the God of the world. I have indeed a Perſonall right to the Covenant, and am provided for during my own life, but my children are turned into the wide world, to ſink or ſwim, & ſhift for themſelves, without any ſpeciall Divine Protection; is not a poor pittance with perpetuity better then more large enjoyments with ſo ſhort a tenure? never tell me of a better Teſtament on ſuch tickle termes:O the hopes the hopes of England to convert the late inlet Jewes their new inhabitants! by ſuch narrow and Honourable treaty, and tenders of Grace and Salvation.
Laſtly, Me thinks men calling39 themſelves Saints ſhould have more Religion then to reſtrain the Grace God hath extended to themſelves and feed; and curtaile the Covenant that by the New Teſtament is conferred on the Believer and his iſſue naturall, even as his child in infancy, and before he acts any Perſonall faith: when I conſider little infants ſucking the breſts, and brought in armes, not able to go, received by our Lord Jeſus Chriſt by him bleſſed and pronouneed with others of the like kind to be of the Kingdome of Heaven, and propounded not onely as examples of meekneſs and humility, but as objects of charity and obſervation, not to be off•nded, but awfully received becauſe Chriſts name is placed on them, and they are made his diſciples, ſo as that40 the receiving ſuch a little child muſt be deemed the receiving of Chriſt; and the offending one of theſe little ones, a dolor more dangerous then a milſtone hanged about his neck and being caſt into the Sea; Matth. 18.2, 3, 4, 5, 6. Mark. 10.14. Luk. 18.16. And when I conſider the Apoſtles poſition of the latitude of Sanctity, not onely to the Jewes the naturall branches, but the Chriſtianized Gentiles accidentall branches, wilde by nature, but ingrafted in, and partaking of the fatneſs of the Olive, plainly affirming of both, if the firſt fruits were holy ſo is the whole lump, if the root be holy ſo is the branches, Rom. 11.16. And I here by the way obſerve that from theſe priviledges the naturall branches41 were, and accidentally may be cut off.
Laſtly, When I conſider the Apoſtles clear and ſerious reſolve to the caſe of Conſcience propounded by the Corinthians concerning their children born of an Infidel (not adulterous parent) elſe were your children unclean, but now are they holy, 1 Cor. 7.14. The Anabaptiſt will not let us underſtand in this place Real holineſs, nor do we deſire it; and until that they have made it to appear that Faith is eſſential to Marriage (which will put marriage in a good tendency to a Sacrament, and pleaſe the Church of Rome) it is too ridiculous to underſtand a natural holineſſe, I mean Legititimacie and acquittance from the blot of Baſtardie, and42 then I am conſtrained to underſtand a Foederal holineſs in the extent of the Covenant and eſteem of the Church. Theſe things, I ſay, conſidered, I muſt pluck up my reaſon by the very root if I do not by undenyable conſequence conſtraine my conſcience to believe and preach this point of Doctrine, (viz) In New-Teſtament times under the Goſpel-adminiſtration of the Covenant of Grace, the natural iſſue, or infants of believing parents are in covenant with God, and under the promiſes of ſalvation. And when I look upon Peters encouragement to the converting Jews to believe and be baptized, for the promiſe is to you and to your children, even to all that are a far off, as many as the Lord our God ſhall call, Act 2.38, 39.
43I muſt renounce my Grammar and little skill in reading plain Engliſh, with the leaſt of underſtanding, if I do not read, Believing Jews and their children, and alſo believing Gentiles and their children, have that intereſt in the Promiſe that may be to them a Ground of Faith, and confer on them a Right to Baptiſm. And the Anabaptiſt gloſſe that the promiſe was of extraordinary gifts of the Holy Gh•ſt (for theſe are not extended to all that are a far off when God doth call them, nor created they any right to Baptiſm, for many time they follow this Sacrament) or that children, when called to the faith of the Parent, ſhould have the right to the Promiſe (for that is to them as called, nor as children. 44And my mind is very foggie, I am much out if this terme of Relation do not dictate a Priviledge and Propriety by virtue of relation which children of ſuch parents as children ſhould enjoy, above what children of other parents did or could enjoy) is too ſhort a Feſcue to make me read otherwiſe.
Thus then it doth fully and plainly appear, that under Old and New Teſtament adminiſtrations of the Covenant of Grace, the infants of believing parents are Foederati within the Covenant, and ſo fit and proper ſubjects of baptiſm to be baptized. Nor is their incapacity of making a vocal profeſſion of Faith any bar to their baptiſm, for profeſſion ſimply creates no right to baptiſm,45 I never read the divil was baptized, and I believe the Dipping Saints will not now baptize him; Yet he really believed, and more then once profeſſed, That Jeſus Chriſt was the Son of God. Profeſſion as an evidence of Covenant-intereſt, was the Churches guide to baptiſm, and the Scripture giving another demonſtration of Covenant-intereſt, viz Deſcent from believing parents; that is alſo regarded, and the one to be no bar to the other, but both in their place gives due direction who are foederates, and to be baptized.
Nor is the Argument of any more force becauſe the Scripture mentioneth vocal profeſſion and baptiſm upon it, but paſſeth the other in ſilence; for46 occaſional and circumſtantial actions are no binding precedents, or univerſal direction to the Church of God. The Church is founded in grown perſons, whoſe Covenant-intereſt can be known no otherwiſe but by vocal profeſſion, but it may be edified by infant Branches, who by a courſe of nature partake of the fatneſſe of the Olive, having the birthright of the Covenant. Thus it was with Abraham and his iſſue, and ſo with us. 2. Where the general nature of the Covenant, with a long and particular exerciſe thereof doth dictate, there needs no particular expl•cite directions. God in his wiſdome deſigning our right underſtanding and rational improvement of the Covenant, and our reverend eſteem47 of the old Teſtament, in its uſe and neceſſity to the Chriſtian Church, repreſenting unto us the order of the adminiſtration of the Covenant and Circumciſion, refers us thither for direction concerning baptiſm; and we muſt needs in reaſon ſee that the change of a meer Rite or Ceremony under the continuation of the ſubſtance and ſame Covenant will never admit a change of the ſubjects to be ſealed.
Laſt of all, Infants inability to action is no bar to their baptiſm, becauſe it voids not their intereſt in the Covenant: and the Sacrament is ſuch wherein they are to be meerly Paſſive. When I obſerve God to have appointed the initiating Seal of initiating grace to be ſuch where men of the greateſt48 activity are altogether Paſſive; he ſeemes to me to ſuggeſt theſe ſhall not act in their admiſſion into the Church, and receiving of my Covenant; that inability to action may be no bar or hindrance to ſuch as have no leſſe intereſt in the Covenant; and only Covenant-intereſt ſhall make capable of the Seal.
Let not any Antipaedobaptiſt think to amaze us by crying, Why, Sir, on this ground infants may have a right to the Lords Supper, for we ſay ſo too; they have jus ad rem, though not jus in re, their right is not denyed, though preſent incapacity hinders their injoyment.
Theſe things conſidered, we muſt tell the Anabaptiſt, That49 infants right to the Covenant, and enjoyment of the initiating Seale, having been continued throughout the old world under the Law without the leaſt controule, and alſo under the Goſpell for more then 1600 yeares, without any Generall interruption or the leaſt diſturbance, untill within this 200 yeares; we muſt find better warrant to diveſt us of it, before we part with it; and our antiquity (on ſo clear a title) in the enjoyment, me thinks ſhould be no meane argument to ingenuity; for we ſay in this caſe as Jephthah to the King of Ammon, Judges 11.26. When Iſrael dwelt in Heſhbon and her towns, in Aroer & her towns, and in all the Cities of Arnon, three hundred years why did ye not then recover50 them in that ſpace? ſo whilſt infant right to the Covenant, and initiating Seale dwelt in Judea and her towns, in Aſia and her towns, and in all the Cities of the Church of God, and the borders thereof 2000 yeares, why did you not recover them in that ſpace? ſurely now you may deſpair of ever doing it; how much ſoever you diſturb our peace, we will never part with this priviledge.
Concluſ. 5. The ſignifying of the blood of Chriſt with its effects, and the ſealing of the Covenant of Grace is the end of Baptiſme; Baptiſme is both a ſigne and Seale to excite our thoughts, and affect our mind with the blood of Jeſus, & aſſure our hearts of a right unto the Priviledges of the Covenant, ſo as to argue them to our ſoule as51 grounds of faith on which we are to urge God in Prayer: herein it agreeth with other Sacraments, and in ſpeciall circumciſion, into whoſe place and end it hath ſucceeded, in that it is a ſign and Seale of the righteouſneſs of faith, Rom. 4.11. And ſo the analogy between water in all its properties, and the blood of Chriſt doth clearly hold, and the Scripture doth plainly attribute Remiſſion, Sanctification Regeneration and Salvation to the outward ſigne or act of Baptiſme, as the Graces to be brought to our minds, and made ſure to our Soules thereby; Mark 16.16. Acts 2.38. Eph. 5.26. Titus 3.3. 1 Pet. 3.21. And it is not only a Seale from God to us as a ground of faith: but alſo from52 us to God as a reaſon of duty; our ſubjection to it is an actuall confaederation with God, that we will be called by his Name, live as his ſervants in all obedience to his will; ſo that hereby we are bound to believe in Chriſt, and forſake, nay fight againſt ſin, this the Apoſtle dictates when he demands of the Corinthians, directing them to joynt advancement of Chriſt, into whoſe name were ye Baptized? 1 Cor. 1.13. And Peter aggravates the Apoſtaſie of Chriſtians, nay non-proficiency in Grace with this, They have forgot they were waſhed from their old ſins, 2 Pet. 1.9. Baptiſme will be a monument of perfidy againſt profane Chriſtians to all Eternity, and aggravate their miſery: ſo that although Baptiſme doe not conveigh53 Grace opere operato, by the meere work, or by any Phyſicall natural power that is in it ſelfe, yet it is a morall inſtrument by contemplation to be rationally improved to the affecting of our hearts with our own uncleanneſs and the blood of Chriſt Gods mercy to us, and our duty to him: nor is it nudum ſignum a meer ſign to excite our thoughts, but alſo a Reall Seale, Gods holy Ordinance, Creating to all Baptiſed a Right to the Covenant, by rationall acts of faith to be argued, to their own joy and duty, and pleaded to God in Prayer; ſo that theſe priviledges being not poſſeſſed by all Baptized, ſprings not from any defects in the Ordinance, but neglect in the ſubjects: if men will not claime by a conferred title and viſible Seale, they deſervedly54 loſe their intereſt.
Here note that I have not wit enough to conceive that the end of the Sacrament makes againſt infant Baptiſme, for infants are capable of Right though not of claime and poſſeſſion, and Baptiſme is given as a ground, not effect of Chriſtian claime; I ſee noe reaſon why infants may not be Sealed in the cradle as well as Crowned in the mothers belly; nor is there any force in the confaederation of the Baptized unleſſe it muſt needs be actively and cannot be paſſively done; I conceive parentall power in dedication to God, and the Soveraign nature of the Covenant impoſing on the party Sealed, the condition to be by him performed as well as ſealing the comforts to be enjoyed, doth55 fully enforce the confaederation of ſuch as are at the preſent non-agents; It will be a hard matter to make me believe that Gods condeſcenſion hath loſt his authority any more in the Covenant of Grace then in the Covennat of Works; or that infants are not as capable of confaederation by Baptiſme, as they were by Circumciſion.
I have done with the firſt thing to ſhew you what Bapti•me is, and now come to the ſecond to ſhew what is here meant by confident approach:
Approach to God is the act of a Baptized ſoule, and it is done either by the perception of faith which is the evidence of things not ſeen, and ſubſtance of things hoped for: Heb. 11.1. This is that perſonall and private act of the ſoule whereby56 it ſeeth and ſaluteth God at a diſtance with ſighs and groans which cannot be uttered, and receives an aſſent unto truth apprehended, which is or cannot be expreſſed, and hereby we deny not the Baptiſed, in extraordinary cauſes where the body cannot be waſhed by pure water; as in an Indian Countrey remote from the Church, or in the Church under a limitted order and ſeaſon of Baptiſing, as it was in ſome Churches in primitive times, when they Baptized but twice in a year, may draw nigh to God; no doubt but the Catechumeni, ſuch as learned their Catechiſme in order unto Baptiſme, had ſweet communion with God alone whilſt they wanted Communion with the Church, otherwiſe they had never57 been able to endure Martyrdome.
Or by the poſſeſſion of Glory, when the Soule departing out of the body returnes to God who gave it, and is received into Abrahams boſome, or eternall bliſſe in the preſence of God for ever; and this I deny not may be, and doubt not is enjoyed by many unbaptiſed; I can neither with ſome Anabaptiſts grant that all that dye in infancy, and before ſtained with actuall guilt are certainly ſaved; I ſee no warrant for it: nor yet with the Papiſts do I think all that die unbaptized are damned; I believe Baptiſme is neceſſary by reaſon of Gods command, and as the ordinary Ark or meanes of Salvation, and ſo the ſinfull contempt or neglect of it to be58 damnable (though I will not determine God will charge it on the helpeleſſe infant) yet I ſee not its neceſſity to be ſo abſolute that providence ſuperceding the Ordinance by unſeaſonable death ſets the ſoule under inevitable condemnation; I have confidence to meet many an uncircumciſed Iſraelite in Heaven, who died before the eighth day of his age; and if in any, in this caſe God will have mercy and not Sacrifice.
Or by the preſentation of duty: and performance of publick devoire in the Tabernacle of the Lord, going up with his Scribes, worſhiping in his Sanctuary, and in the Aſſemblies of his People in all the parts of Gods Worſhip; this is an appearing before God in Zion,59 and a drawing nigh unto him in his Holy place, not 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 approach60 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 ſanctuary61 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 their62 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 that60 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 qualification64 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 Chriſt56 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,66 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 work76 (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 conſecration68 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,69 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, coming70 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 any71 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 change94 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 was73 unto them the ground of confidence in approach to God; hence Circumciſion and Ʋncircumciſion 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,74 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 into75 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 the76 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 the77 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 boldneſs78 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 ſucceſſion that ſome Antipaedo baptiſts have urged and talked of among you, viz. Circumciſion was a National priviledg, and only ſealed the promiſe of Canaan to the children of Iſrael. If ſo, how then came it to be uſed before Iſrael was a Nation? and how came it to be uſed after the land was poſſeſſed and the promiſe accompliſhed? Why doth Moſes mention the Covenant of Grace, I will be your God, as the ground and79 reaſon of Circumciſion? To what doth the Circumciſion of heart ſo frequently mentioned in Scripture allude? it is often joyned with the Circumciſion of fleſh; What was the benefit of Circumciſion to the proſelyted Gentiles? We never read that by the virtue of it they demanded, or the Jews divided to them any portion of the Land of Canaan. And it will be an hard matter to make me believe it did to them Seal a Blank, for that I find it in Scripture called, A laying hold on the Covenant of God; and the Uncircumciſion are declared ſtrangers to the Covenant, and without God, and without hope in the world. Why doth the Apoſtle define Circumciſion to be the Seal of the righteouſneſſe of Faith? I find80 this phraſe to denominate the Covenant of Grace and its Spiritual priviledges; but that it ever denominated Canaan, or any National priviledges, I am yet to be informed. And the limitation of it unto the perſonal faith of Abraham is ſo inconſiſtent to the ſcope of the Text, abſurde in it ſelf, and ſmells ſo much of Popiſh Bellarmine, that I cannot but avoid (I had almoſt ſaid abhor) it. But laſtly, I would Quaery whether the adverſaries of Circumciſion ſealing the Covenant of Grace, did ever yet obſerve adjuncts ſeparable from a Covenant to bear the name of a Covenant? or did ever yet diſcern that the Land of Canaan was an appendant on the Covenant, but not of the eſſence of the Covenant, which81 if they well ſtudy, I doubt not but they will correct their ignorance and the errors thence ariſing, and ſo with us conclude, That Circumciſion ſealed Spiritual priviledges to the Jews as Baptiſm doth to Chriſtians; and Baptiſm ſucceeding to its uſe and ends, muſt have the ſame ſubjects, and is now the ſpecial ground of confident approach to God.
Reaſ. 4. The nature and order of Baptiſm doth diſpoſe unto a confident approach to God: Baptiſm is a Seal and the firſt Seal to the Covenant of Grace and Salvation, and ſo is a ground of Faith, and an encouragement in acceſſe to God. But in the Nature of Baptiſm three things do diſpoſe unto confidence in approach to the Lord:
821. It is an Ordinance of Conjunction to the Church.
2. Conſecration to God.
3. Confoederation with God. And every one of theſe are Reaſons of boldneſſe in Acceſs and aſſurance of Acceptance.
1. Baptiſm is an Ordinance of coojuuction to the Church. The Church is Chriſts Body, and every individual Chriſtian is the members thereof, united by Baptiſm as by Nerves and Sinews: None but the Church may come nigh unto God, in Zion every one muſt appear before God: Chriſt is only converſant with his Spouſe, if the Gentiles will draw nigh to the God of Jacob, they muſt joyn themſelves to Iſrael the people of the Lord: and all believers that will come nigh to God, muſt be added to the Church; all the promiſes of83 God are made to the Church; and all the adminiſtrations of the Covenant are in and to the Church; Ex Eccleſia nulla Salus, out of the Church no Salvation. They that will come nigh to God as his children, muſt be the daughters of Sion, of the houſhold of Faith, and Commonwealth of Iſrael. To be caſt out of the Church, is to be debarred all priviledges of grace, & delivered over to Satan: for that relation to the Church is the only reaſon of every individual believers claim of promiſes and priviledges, & ground of confidence in all worſhip unto God; and this relation is conferred by Baptiſm, 1 Cor. 12.13. We are all Baptized into one Body, whether we be Jews or Greeks, bond or free. Baptiſm is the only badg of diſtinction to the Lords people;84 the very door of admiſſion into the houſhold of Faith; the very method of matriculation to Chriſt, his Diſciples; and manner of adding to the Church ſuch as ſhall be ſaved, Act. 2.41. In a word, Baptiſm is the band of union to all Gods ſervants, binding them to a conſtant adherencie to his Name, and joynt attendance on his Worſhip, and is the bar of diviſion from all others that are yet ſtrangers to the Covenant; ſo as that until baptized they may not communicate of the holy things of God with the Church, nor come nigh with them to the Lord. In the Primitive times of the Church the Catechumeniſts, who were preparing for Baptiſm, not having been yet Baptized, were ſent from Church Communion and85 holy priviledges with the profane and paenitentiaries by the cry of Sacra Sacris, holy things for holy men: but when by Baptiſme they were incorporated into the Church then they continued in prayer, breaking of bread and every act of Worſhip to God with confidence: ſo that till the Church appear our mother we ſee no warrant to call God Father, his children are no vagrants in the high way and hedges, and when begotten by uncorruptible ſeed of the Word were by Baptiſme, placed in the lap, and laid to the breſts of the Church, then as her children we claim all the Priviledges of the Covenant and come to the throne of Grace with confidence; nor may any without a forfeiture of Baptiſme be judicially exacted by the86 Church deny our relation and liberty of acceſſe to God; I never yet could conceive any warrantable reaſon to deny the liberty of acceſſe to the Lords table to ſuch Baptized ſoules whoſe horrid profaneneſs and obſtinate ſpirits did not make them obnoxious to the cenſures of the Church in order to their excommunications and diſmembring from the body, and certainly Circumciſion did not more firmly incorporate unto the Church under the Law, and conferre a liberty of approach unto the Sanctuary, then Baptiſme doth under the Goſpell.
2. Baptiſme is an Ordinance of Conſecration unto God, God is a God of Holineſs and will be ſanctified in ſuch as come unto him; none may appear87 before him in their prophaneneſſe; the Maſſe of Mankind is ſo prophaned with ſin that men in common may not appear before God, ſuch as ſhall adore him muſt be adorned for him, and if they will hold communion with him they muſt be conſecrated to him; God never comes nigh to Iſrael but he firſt calls to have the people Sanctified, nor comes the Meſſiah before his Meſſenger had prepared his way; Iſrael the onely Nation that holds communion with and comes to God are called an holy Nation becauſe con•ecrated by Circumciſion; hence Circumciſion is the terme and title of a Sanctified people, but uncircumciſion the title and terme that denominates the prophanations that might not come88 nigh to God: It is Gods command that ſuch as were not firſt ſanctified by Circumciſion muſt not touch the Paſſeover, and it is given in charge to the keepers of the Sanctuary that the uncircumciſed enter not into it to pollute it; unhallowed things much leſſe unhallowed perſons, might not come nigh to God under the Law; the holineſſe of God is the ſame under the Goſpell, and therefore ſuch as will come nigh unto him moſt be conſecrated, for he will have acceptable Sacrifice to be offered by a choſen Generation, a Royall Prieſthood, an holy Nation; 1 Pet. 2.5.9. Men muſt be brought out of the high wayes and hedges and in his houſe be cloathed with a wedding garment, that with any confidence willex pect a welcome to his89 wedding Super, Mat. 22. And the only Ordinance of Conſecration to God is Baptiſme: This is the badg of diſtinction and bar of diviſion between the holy and prophane; if the Lord Jeſus will preſent his Church to God he Sanctifieth it by the waſhing of water through the Word. Epheſ. 5.26. And if ever we will enter into the Kingdom of Heaven we muſt be born of the water and ſpirit: by Baptiſme we are purified from the corruptions that are in the world through luſt, and ſolemnly dedicated unto the name of Father Son and Holy Ghoſt, hereby we are ſeparated from the world and added to the Church; and the Baptized continue together in the Apoſtles doctrine in prayer and breaking of bread, and all acts of worſhip, ſo that60 being thus conſecrated, called out of the maſſe of mankind and conſtituted a peculiar and holy people to the Lord: Let us draw nigh in full aſſurance having our bodies waſhed with pure water.
3. Baptiſme is an Ordinance of Confaederation with God; two cannot walke together except they be agreed; God is a conſuming fire to man if he condeſcend not a Covenant, as a ſhreene to prevent its ſcorching heat; I will be your God and ye ſhall be my people is the onely argument of encouragement to Abraham to walk with God and aſſurance of Believers acceptance with God; guilty man cannot come nigh offended God without ſome aſſurance that wrath is appeaſed and God Reconciled: none ſince Adams91 fall can come nigh to God as a Creator, and Redemption muſt be tranſmitted by a Covenant, and the Adminiſtrations of the Covenant muſt be the onely pledge of aſſurance and encouragement unto acceſs to God; the Covenant of God with Levi is the onely liberty of the Prieſts entrance in the Sanctum Sanctorum, the Covenant of Mediatorſhip is the confidence of Jeſus Chriſt, his interceſſion, and the Covenant of Circumciſion the Iſraelites title to the Paſſeover and freedom of the Sanctuary, and the Covenant of Baptiſme Chriſtians Right to the Lords Table and freedome of drawing nigh to God; the Baptized do confaederate with God, you have heard, before that they muſt be faederati, in Covenant that are92 ſubjects of Baptiſme, the promiſe is to you, is the ground and reaſon why any is Baptized; Baptiſme is the mutuall act of ſealing the Covenant between God and the ſoule, by this outward ſign and pledge God aſſureth us he will be our God, pardon our ſin, ſubdue our Corruption by the blood of Chriſt, and we anſwerable ſtipulate with God, that we will accept him to be our God in Chriſt, we will be called by his name and become his ſervants; ſo that Baptiſme is an argument pleadable in prayer for the remiſſion of ſin and Sanctification, and an engagement unto duty againſt all impiety to be urged under all temptation; as it is a Sacrament it is a reciprocall bond between God and the ſoule: when Paul93 would check the Corinthians ſchiſme he doth it by this quaery, were ye Baptized into the name of Paul? importing you are to call your ſelves by his name with whom you confaederated in Baptiſme: ſo that the Baptized being Gods faederates, the Covenant being in their fleſh, they muſt needs be qualified with confidence to come nigh to God, having ſuch a ground of faith whereupon to claime the promiſes as is the Seales of the Covenant; the moſt encouraging argument that ever Gods people urged in acceſs to God is, Lord remember thy Covenant; we are thy people.
We ſee then, that if we will be guided in our drawing nigh, God by the way of Chriſt, his appearance to his Church,94 or approach to his Father as a Mediator, or if we obſerve the ſucceſſion of Baptiſme to Circumciſion, or nature of Baptiſme as an Ordinance of confaederation with God, conſecration to God, conjunction to the Church of God, we muſt needs be convinced that Baptiſme or the body waſhed with pure water is an eſpeciall qualification that fits us for acceſſe to God. And now we proceed to the application of the Doctrine.
The firſt uſe then that we ſhould make of this point is of information, and that teacheth us this Leſſon, Baptiſme is an Ordinance of exceeding dign••y and abſolute neceſſity to be purſued and highly prized by the people of God that will draw nigh unto him, for it is95 the eſpeciall qualification that fits us with confidence to draw nigh unto him, as it is an Ordinance of God, it is the object of reverence and eſteem and indiſpenſably neceſſary by reaſon of Divine command, no•to be ſleighted by ſuch as pr•feſſe ſubjection to him: but of much more value when conſidered as the Ordinance of incorporation into Chriſts body, matriculation into the houſhold of faith, and conſecration unto an holy God, and ſo it doth not onely call for affection, eſteem honour and reverence: but alſo it preſents it ſelfe unto our reaſon, and impoſeth it ſelfe on our conſcience as uſefull and indiſpenſably neceſſary, whilſt it appeares not onely as an act of worſhip, but Organ of Grace and inſtrument of much good unto96 the ſoule, the which though it doth doth not conferre, opere operato by meer application as by any Phyſiciall power in it ſelfe, yet it is a morall inſtrument offering matter to the rationall argumentations and diſcourſes of a believing ſoule, either to the encouragement of his faith or enforcement of duty, and is by divine inſtitution Gods method and inſtrument whereby he hath graciouſly confirmed theſe priviledges, and ſo it is neceſſary not onely ratione precepti, a commanded duty: but alſo medii as a morall meanes to be managed by meditation and Divine method preſcribed by the Lord, as that whereby we may claime his promiſe and conclude a relation to and fitneſſe for Communion with him, and without97 which we cannot ordinarily expect his bleſſing, and be accounted his people; and what he doth in extraordinary caſes where he providentially ſuperſedeth an Ordinance, as by untimely death, and the like, doth no way abate the dignity or abſtract from the neceſſity of waſhing the body with pure water by the Sacrament of Baptiſme; the conviction of this truth will call for a conſtant and reverent attendance on Baptiſme and conſcientious uſe of it in all covenient opportunitie that God ſhall give us, and check the contempt and profane negle•t thereof that is not a little abounded (to our ſhame and with grief of heart be it ſpoken) in the midſt of us: were men but rightly affected with the nature of Baptiſme, they would98 ſee in it beauty, and of it a great neceſſity. Was not waſhing of the fleſh neceſſary and the holy Garment glorious in Iſrael becauſe they fitted for approach to God and entrance into the holy place? if men were but really convinced that the body waſhed with pure water was a ground of aſſurance, becauſe a qualification of acceſs to God, that B•ptiſme is the onely band of union and doore of admiſſion into the Church, the formall conſecration to the ſervice of the living God, what an eſteem of Baptiſme muſt needs poſſeſſe their hearts, and make them not content without, but carefull to purſue it, as ſeeing into Gods preſence there is no approach to ſuch as are not ſanctified by the waſhing of water through the Word? but a preſſing unto99 Gods Ordinances, not thus prepared, muſt be a preſumption no leſs then damnable; nay how would the ſence of Baptiſme affect the heart with joy, whilſt thereby we are made Members of Gods Church (an higher priviledg then the Coronation of a King C.) and made fit for the worſhip of an holy God, the ground of all alacrity and boldneſſe in the uſe of his Ordinances? How muſt ſuch a ſoule ſay what a happy condition am I now in, who through Grace have my body waſhed with pure water, and joyned to the houſhold of faith, and ſanctified for the ſervice of that conſuming fire and Holy God, whom to approach unto, it's the greateſt happineſſe man can enjoy? whilſt others are a far off, debarred the Holy things100 of Grace, and dare not intermeddle with the Holy things of God, nor draw nigh unto his Holy place; I come with freedome into his Sanctuary, and claim the liberty and priviledges thereof by virtue of Baptiſm, that Covenant of God which is upon my fleſh, in this therefore I will rejoyce before the Lord. Nay, the ſenſe of Baptiſme as a qualification for acceſſe to God would ſet our hearts into a reverent uſe and dreadfull attendance on the adminiſtration of it to others; whileſt the Element is weak and ſimple, its uſe and end muſt make it glorious and powerful; whilſt common waſhing is contemptible, a bathing the fleſh at the door of the Tabernacle in order to an entrance into the Holy place,101 and appearance before God is dreadful;•••••gh Wax and parchment a••poor, and viile, & baſe, and common Commodities moſt Shops afford Commodities much higher prized, yet theſe conjoyned by the hand of Majeſty to make a Patent, Deed or Magna Charta to ſecure ſome Grant, priviledge or great revenue, is of much more worth and value, and received with more reverence and eſteem: if we look on water, we ſee it is an Element as low as common; as me•n in our eſteem, as ordinary in men•uſe; and this is ready to raiſe in our hearts contemptible thoughts, and make us ſay, what a beggerly Element and baſe Adminiſtration is this? What profit can be in the Application of an handfull of water? But when we ſhall conſider102 that water is applyed by vertue of Gods Command, as a moſt ſacred Ordinance, to ſignifie the blood of Chriſt whereby we are cleanſed from all ſin; to ſeale unto us the Covenant of Grace and all its priviledges of Salvation, to ſet us in union with the Church to the enjoyment of all Goſpel Ordinances, and Sanctifie us as a peculiar people, that may and muſt draw nigh to God in aſſurance of faith; what luſtre doth there appear in the Ordinance? what reverence doth then raiſe our Spirits? what high and honourable regard doe we then ſee we ow unto this common and contemptible act of Baptiſme? oh what prayers for efficacy? what prayſes for enjoyment, what pleaſure in adminiſtration? muſt the conſecrating,103 qualifying and ſoule-encouraging aſſuring nature of Baptiſme, effect in all ſuch as are ſeriouſly affected with Gods Holineſs and the order of approach to him? unto all ſuch Baptiſme is no carnall beggarly and unprofitable Element, but a Glorious Spirituall Evangelicall Adminiſtration of exceeding dignity; no Church complement and matter of indifferency that may or may not be uſed without any damage, but a compleat duty by reaſon of Divine command and its own due nature, diſpoſing man into ſuch a devout relation to God, and ſo of indiſpenſable neceſſity.
Ʋſe 2. Is of reproofe, juſtly to blame that diſeſteeme and diſregard of Baptiſme that is to be found among us; our age104 of liberty hath ſet us ſo looſe to Goſpell Ordinances that many can be not onely content wi•hout them, but alſo readily run into the contempt of them; how few in the midſt of us underſtand the nature and ſeek the uſe of Baptiſme as a ground of•aith and Ordinance of Conſecration, and ſo of confident acceſs to God; mens principles and practiſe doth proclaim their palpable ignorance of ſuch priviledges poſſeſſed by the body waſhed with pu•e water: How many (to our ſhame and with griefe be it ſpoken) do uſe Baptiſme as a meere Church complement and convenient Ce•emony? to the content of their wives, kinsfolke, friends or neighbours, bring their children to be Baptiſed without any awe of an Ordinance105 of God upon their ſpirit or apprehenſion of advantage to be by Baptiſme conferred, or deſign and intention of ſolemne dedication of their children to God and his ſervice, and ſo to have Gods name and Covenant ſtamped upon their fleſh, and them fi•ted for acceſſe to God in the Aſſemblies of his people; and hence it is that they are at coſt and care for the civilities that attend the Baptiſme of their children, but as for the Solemne praiſes of God, for the bleſſing of the Covenant, prayers for a bleſſing on an Ordina•ce, and carefull inſtruction of their Baptized children in the conſecrating nature of Baptiſme, the boldneſſe it creates, and the duty of acceſs to God it impoſeth, theſe come not into his thoughts, coſt106 him no care or pains, his friends gone, and work done, he thinks himſelfe well rid of a piece of trouble, and purſues that dayes enjoyments to no more advantage: nay how many ſit ſo luke-warme in minds and affections to Baptiſme that they think it to be a meer Ceremony, and matter of indifferency, if their body be waſhed they are content, but they know no good it hath done them: and if it be not waſhed they are as well pleaſed, they ſee no loſſe they undergoe by the want of it, and they can accompany with the Baptized or unbaptized in the Aſſemblies of Gods people and Adminiſtrations of Grace; they matter not an outward Ceremony, but look after the inward and hidden Man of the heart; true and reall Grace107 without any outward Ordinance, ſhall be the ground of their communion; but ſay Circumciſion or Uncircumciſion avails not to them; muſt it not be concluded that theſe men yet need to be informed in the firſt rudiments of the Doctrine of God, even the Doctrine of Baptiſmes? and to be convinced, that the body waſhed with pure water, is the qualification preſcribed by a glorious God, to conſecrate ſuch as with confidence approach before him? and ſo the contempt of it muſt needs be prophane and dangerous; nay, too many in the midſt of us, open their black mouths and give their blaſphemous tongues the liberty of decrying and vilifying this Holy Ordinance, envying againſt it as a carnal, baſe, beggarly Element,108 an Excrementious Ordinance, and Antichriſtian Idol, and piece of abomination; ſo horribly profane and impudent do impoſtors grow by liberty, that they will outface God, and ſpeak blaſphemouſly of Divine inſtitution, and the appointed order of acceſſe to God in the aſſemblies of his people. Nay, what ſhall we ſay to the rude receſſion of people from the application of Baptiſm to others? or their irreverent attendance on it, as if it concerned not them, or were no part of Gods worſhip; and of thoſe eminent pretenders unto Saintſhip, who diſown the relation of men Baptized to God, and themſelves (as the people of God) ſtanding at a diſtance from the conſecrated to the Lords ſervice, as if profane and109 altogether ſtrangers to the Covenant, and many other profane carriages that are inſuitable to ſo holy an Ordinance: But Generalia non pungunt; not to confine my ſelf to Generals, which will hardly reach the heart and conſciences. Give me leave to take notice of thoſe principles and practiſes that are inconſiſtent with this holy uſe and nature of Baptiſme, and do indeed profanely militate againſt this doctrine that teacheth you, That Baptiſm, or the body waſhed with pure water, is the eſpecial qualification of confidence in approach to God in the aſſemblies of his people: and I ſhall Rank them into this order, and make them known by theſe names:
They are ſuch who,
1101. Dictate to the unbaptized a liberty of acceſſe to God.
2. Diſown and decline their Baptiſm in their approaches to God.
3. Diſregard Baptiſm adminiſtred to others.
4. Diſeſteeme the priviledges conferred by Baptiſm.
5. Declare not to theirs Baptized the dignity and duty of Baptiſm.
6. Deny the Baptized the liberty of acceſſe to God in the aſſemblies of his people and uſe of his Ordinances.
Unto each of theſe this Doctrine doth ſpeak Reproof and Blame, as we ſhall note in the particular conſideration of them. And
Firſt, If the waſhing of the body with pure water or Baptiſm111 be the eſpecial qualification of confident approach to God in the aſſemblies of his people, then Generally are they too blame, who do Dictate to the unbaptized a liberty of acceſſe to God. Many in this Remiſſe age of ours, can make Baptiſm a matter of no moment in their Communion; they can hold Communion with baptized or unbaptiſed, and cry out, Circumciſion or uncircumciſion is to them nothing, as if this Ordinance of Baptiſm were rendred indifferent as the nullified Ordinance of Circumciſion. And they themſelves complain of rigor and ſeverity in ſuch as impoſe Baptiſm as the ground of Communion in the Church, and decline the adminiſtration of holy things to the unbaptized; theſe call for inward112 grace, the anſwer of a good conſcience. Real love to Jeſus Chriſt, and then they care not whether they ever paſſe under the outward Ordinance or be Baptized. And herein the Lukewarmneſſe of private men is not ſo much to be blamed, for that the leaders of the people cauſe them to erre; ſome that ſtand in the midſt of you as guides, and profeſſe themſelves Miniſters of Jeſus Chriſt, and teachers of the truth, have not been aff•aid (if I may not ſay aſhamed) poſitively to affirm, and (in this Pulpit) plainly to teach as the very mind of God, Tha Baptiſm is not the ground of Church Communion, but real Grace, the anſwer of a good Conſcience, by the Reſurrection of Chriſt from the dead: and therefore did113 offer and affirm, That although a man were altogether ignorant of the Doctrine of Baptiſm, and had never paſſed under that outward Ordinance, yet he could own him as a member of the Church, hold Communion with him, and admit him to all the Ordinances of Jeſus Chriſt; and much to this purpoſe, which ſtands in a direct contradiction to this truth, and declared uſe of Baptiſm. For if it be the qualification of acceſſe to God, the door of admiſſion into the aſſemblies of Gods people, and way of conſecration unto Communion in the holy things of God: muſt it not needs be profaneneſſe to adminiſter the holy things of God to ſuch as are not thus qualified? and preſumption to invite ſuch unto the participation114 of them? But a little to expoſtulate with the aſſerters of this Baptiſm-ſubverting notion: Will God be worſhipped by outward Ordinaces? and muſt theſe Ordinances be enjoyed in order, ſome preparing for participation to others? Is Baptiſm the firſt Ordinance of the Goſpel? Initiating Seal of the Covenant? Door of admiſſion into the Church? and method of Matriculation into the houſhold of Faith? and way of conſecration unto Communion with God and his people? Is it not reckoned among the firſt principles of the Word of God, to be learned by all Diſciples entred into Chriſt's School? And if ſo, muſt it not be horrid profaneneſs to decry the knowledge of Baptiſm and its Doctrine? 115To expoſe communion with God and his people to common hands never ſanctified, and by body waſhing ſeparated from the heap of mankind, on whom Baptiſm never ſtamped holineſſe? and groſſe impiety to fling open the door of Gods houſe that dogs and ſwine may enter at pleaſure, there being no baptiſmal badge of diſtinction between them and the children of God? Is it not great prodigality to offer the priviledges of the Covenant to every hand, not having any Sealed intereſt whereon to claim? Is it not grievous preſumption to decline the directed order of the Goſpel, and diſpence the holy things of God in a way and method contrary to that whereby Chriſt and his Apoſtles either injoyned or116 adminiſtred them? Muſt not this needs be Superſtition, Will-worſhip, a laying waſte Divine directions, and running from the Rule of Scripture, and due method of holy things? Muſt not God in his Jealouſie needs ariſe and ſay to ſuch Miniſters as to the keepers of the Sanctuary, Ez•k. 44.7. You have enough of all abominations, ſeeing ye have brought into my houſe the unbaptized in fl•ſh and in ſpirit. To what end do theſe men Baptize any, or urge any to be Baptized? In this aſſertion Baptiſme is proclaimed a matter of indifferency, nay, a meer nullity, an action of no advantage, adminiſtred to no end: for if it confer not outward Priviledges, it will never conveigh inward Grace. And thus the inſtitutions of the Lord117 Jeſus ſtands charged with folly and vanity, and the Ordinances of the Goſpel are made Complements, and bootleſſe Ceremonies; but rather the Spirit of ſeduction is evidenced to be prophane, notoriouſly wicked, willingly withſtanding Divine order, and in the name of God expoſing the holy God to irreverent, rude approaches, and his Seals and ſanctifying Ordinance to ſcorn and contempt.
Nor is this guilt thus charged in the leaſt extenuated by the qualifica•ion required and propounded as the ground of Communion; viz. R•al Grace, the anſwer of a go•d conſcience by the Reſu•rect•on of Chriſt from the de•d: for I never yet found this propounded in Scripture as the ground of Church communion; not is118 it diſcernable by every eye of every common believer, who are to ſee ſuch ſanctified unto God to whom they do joyn themſelves. Nay, the very Stewards of the myſteries of God have not that Spirit of infallible diſcerning the truth of grace. Groſſe hypocrites have been by the very Apoſtles of Jeſus Chriſt Baptized and admitted into the Church: and ſo will be by all that adminiſter holy things, for Hypocrites void of true Grace, muſt be found in the Church when the Lord Jeſus Chriſt ſhall come to Judgment. And if it could be known, yet by what authority is inward Grace divided from the outward Ordinance and oppoſed thereunto? Thoſe things which God hath joyned together, ſhall any man119 dare to divide aſunder? and can true Grace conſiſt with ignorance of the Doctrine of Baptiſm, and neglect and contempt of the leaſt Ordinance of Jeſus Chriſt, and inverſion of the order of the Goſpel? But is not this moſt graceleſſe Chymiſtry ſo to ſpiritualize Goſpel diſpenſation as to Deifie every Miniſter that hath the charge of the Sanctuary? Nay, every believer that muſt hold communion in the Ordinances of the Goſpel, by making them Searchers of the heart, and infallible diſcerners of Real Grace, the ground of Church Communion, and to juſti••e the waſhing of the body which God hath made the ground of confidence in acceſſe to him in the aſſemblies of his people.
120Secondly, The ſecond ſort to be reproved as contradictorie to this conſecrating, faith encouraging Ord•nance of waſhing the body with pure water, are ſuch as Diſown and decline Baptiſm in their drawing nigh to God in the aſſemblies of his pe•ple: Like Prieſt like People; if men that•all themſelves Miniſters••d Teachers ſhall with black mouths blaſpheme Baptiſme, it cannot but meet with people that ſhall pr•fane, contemn, and caſt off that holy Ordinance. If Teachers ſhall dare in the Name of the Lord to declare, That water-baptiſm is not the ground of communion with the Church viſible, no marvel if men do ſl ght Baptiſme in ſeeking ſuch communion; nay, it were a marvel if ſome ſhould not ſinfully reject121 and renounce it; for he is a mean man that draweth not ſome Clients after him. A•e there not many in the midſt of us that make their way to God by renouncing their Baptiſm, when once their fancy doth but dictate to them a vanity in that outward Ordinance, and their tongues are filled with vilifying invectives, calling it beggarly Element,carnal Ordinance, outward and groundleſs Ceremony, badg of Antichriſt, Superſtitious adminiſtration;their hearts are as full of joy as they can hold, now they are full of courage, can come with freedom and full aſſurance to God, being as they pretend baptized with the Spirit and fire; now they boldly joyn themſelves to that aſſembly they call the Church of God,122 and deſpiſing all outward Ordinances, their formal admiſſion muſt be by a full renunciation of their Baptiſm and all carnal acts of worſhip (as they phraſe it) that they may ſerve God in Spirit.
This generation of men muſt needs appear moſt groſſely ignorant or greatly deluded as to the method of approach to God, and manner of worſhip to be done unto him. Unto them I would demand, If they be guided by Scripture directions (not Enthuſiaſmes, and pretended Inſpirations) whether Scripture doth not declare, That divided man muſt make no aprroach to God? the Spirit of all fleſh will be adored with outward acts of worſh p wh•ch h•himſelf hath ap•ointed. Hath God comm•nded123 Baptiſm to no uſe or end? May bodies not conſecrated come nigh to holy Preſence? Muſt not the Lords immediate attendants be diſtinguiſhed from the reſt of the world by ſome Livery that is obvious and to be ſeen by every eye? Can the Spirit and Sacred Ordinances of God ſtand oppoſite one to the other, and not conſiſtent each with other? And muſt ſincere Gra•e ſhare ſtakes with God, giving m•n the Body and God the Spirit? The Divel may be content with the half of man, for he well knows by that means he doth poſſeſſe the whole for God will have all or none: they that will draw nigh to his Sanctuary muſt love him with all their migh•, heart, ſoul and ſtrength: they that will wait on him, muſt worſhip him in124 Body and Spirit: They that walk as the redeemed of Chriſt, muſt gloryfie him with Soul and Body, which is their reaſonable ſacrifice, Rom. 12.1. For both were bought with a price, 1 Cor. 6.20. God will part with no part of his purchaſe, and hath therefore preſcribed outward acts of adoration to be bodily performed in the ſincerity of Spirit, and appointed the waſhing of the body with pure water to conſecrate and ſtamp holineſſe on the outward man, as well as the ſprinkling of the heart for the inward: the exerciſe of the body•n the outward acts of worſhip without the Spirit, is plain hypocriſie; and the exerciſe of the Spirit without the Bodies ſubjection to outward Ordinances, is poſitive profaneneſſe; ſuch is the125 Souls influence on the Body, that if it awfully apprehend Majeſty it will make the bodily members to expreſſe it. In vain is heart Subjection pretended where the yoke of outward Ordinances is broken from the neck: What likelyhood of Loyalty from ſuch as ſcorne the Livery? Sad is that Sanctity that ſets at enmity Gods Spirit and Sacred Ordinances: Curſed is that cry of holineſs that cryeth down Divine order and Ordinances: Rebellious is that Aſſembly whoſe Incorporation is a renunciation of the matter and method of Gods Worſhip: Dreadful muſt needs be Gods approach to th•t people that draw nigh unto him not duly conſecrated to that end by Baptiſm, and touch the holy things of God in his Aſſembly,126 not having the body waſhed with pure water I have loſt my little skill in Scripture-Calcuiation, if ſuch periſh not in the gain ſaying of Korah, and occaſion not a P•rz-vzzah in Iſrael
Whileſt ſome diſown Baptiſme as an outward Ordinance, by the Spirit of Familiſm diſowning all outward adminiſtrations; There are others that will joyn with us in condemning them, and conſent that God muſt be w•rſhipped by bodily acts of Religion yet they find no way of acceſſe to God, but by receding from the baptiſm they had received, and diſowning the conſecrating, Faith-encouraging uſe of the waſhing of their bodies in pure water to which they have been ſubject. Theſe are our Antipaedobaptiſt127 become actual Anabaptiſts, who quarrelling at Infants intereſt unto Baptiſm and the Adminiſtrators thereof, do diſown all relation they have had to the Church, and the priviledges they injoyed by their Baptiſm; and diſavowing the holineſſe thereby conferred, they declare themſelves to have been cozened when Chriſtned: and although they have ſometime deemed themſelves the people of God, ſanctified by the waſhing of water, in Covenant with God, and ſweet Communion with his people; Now they declare themſelves to be aliens and ſtrangers to the Commonwealth of Iſrael, without hope, without God, and without Chriſt in the world, and therefore renouncing this b•ptiſm they ſeek another way128 of acceſſe to God, and by an imagined Baptiſm of their own creation, they encourage their ſpirits and ſtamp holineſſe upon themſelves, and pretend to joyn themſelves to the aſſemblies of the Lords people, declaring all others to be dogs, and only themſelves the children of the Kingdom; all others to be in the high-wayes and hedges, and themſelves the only Church of Chriſt to whom men muſt be joyned on p•in of Eternal Damnation. When I conſider theſe men, I cannot but conſider the impetuous viole ce of an Erroneous judgment in hurrying to irregular practiſe, and the giddy prepoſterous zeal that is produced by Reaſon-darkning fancy: this carriage doth plainly beſpeak theſe men129 to be greatly irrational and groſſely ignorant.
Firſt, They appear to be greatly Irrational, and that becauſe they nullifie Gods Ordinances by miſtaken or miſcarried circumſtances, which no way deſtroy their eſſence: Their ground is, Infants ought not to be Baptized, and they were Baptized in their infancy; their ignorant parents in their ignorance did ſuperſtitiouſly cauſe them to be ſprinkled by ſome unworthy Sir John or other, and hereby they were cozened; but now they thank God they ſee the ſuperſtition of Baby-ſprinkling, and therefore will have their bodies waſhed, and joyn themſelves to the Baptized Saints. Unto this Plea of theirs, I wiſh they had reaſon enough to ſee the irrationality130 of it; for preſuppoſe (which is not true) that infants have no right to Baptiſm, it w•ll not thence follow that Infant-baptiſm is ſuperſt•tious, void and null. For Bap••••is Gods Ordinance, Chriſts own Inſtitution; Age or Infancy are but circu•ſtances directing the ſubject to whom it is applyed, and is not eſſential to the Ordinance: if Baptiſm be a worſhip according to the mind of Chriſt, then Infant baptiſme is out of all danger or poſſibilty of will-worſhip, in caſe infants were not (as undoubtedly they are) within the Verge, yet their baptiſm can be no Will-worſhip, for we ſet not up the Ordinance we apply to them, but make application of the Ordinance Chriſt inſtituted; ſo that our utmoſt guilt is miſapplication131 of worſhip inſtituted by God not deviſing any worſhip o our own heads; ſo that they do irrationally charge the corruption of an Ordinance and miſapplication of an Inſtitution with Superſtition; and this co•ruption in a circumſtan•e they imagine to nullifie the Ordinance, and improve to a nonentit•e of their Baptiſm; moſt irrationally making the Age eſſential to the Ordinance, which God never did ſo appoint in either Old or New Teſtament-times, either in the initiating Seal of Circumciſion or Baptiſm: God did indeed direct Circumciſion to be applyed at the Eighth day, but the direction of the Age is diſtinct from the inſtitution of the Ordinance, and not of the Eſſence thereof, otherwiſe none m•g•t132 be Circumcized after the eighth day to have their Circumciſion valid and of force: under the New Teſtament we have neither inſtitution of the Age, nor ſubſequent direction for it, ſave only the qualification of the ſubject, as being made Diſciples, brought into a propriety to the Promiſe, and the like, of what age ſoever, unleſſe our Anabaptiſts will make Chriſt's Baptiſm the inſtitution of the Ordinance and age to which it is to be applyed; and then I do believe their latter Baptiſm will be as void as the former, for I believe they are yonger or elder, very few of the juſt direct age of the Lord Jeſus when Baptized; ſo that the Age can no way be made eſſential to the Ordinance: the corruption circumſtantial will133 not bring upon it an nonentitie and neceſſity of rebaptization, though they might have cauſe to bewail the fin of their parents in corruptly miſapplying Gods Seal, but what neceſſity is there of plucking it off, and Cancelling the Covenant of God to them confirmed? I cannot believe that if a Jew had been Circumciſed before the Eighth day, that he would have renounced the Circumciſion becauſe miſapplyed in point of time by his neglective parents: deviations from order may be profaneneſſe to be rebuked, but cannot be deſtructive to the Ordinance that the priviledges thereof ſhould be loſt, and it be reiterated: I do not believe that theſe men will Disfranchiſe themſelves of the priviledges of a Free-man of London though134 they were incorporated before the age directed by the Rules of the Chamber for admitting Free-men. Methink•their Reaſon ſhould be a Chancery of more equity then to cut themſelves off from the Congregation of Gods people and caſt off the liber•y of acceſſe, becauſe of their unſeaſon•ble and too early Baptiſm If the Church on ſuch a miſcarryed circumſtance ſhould disfranchize them, or deny their relation to the houſhold of Faith, ſhe were deſervedly cenſured for cruel ſeverity, and h•r ſummum jus muſt needs be deemed ſumma injuri•: the greateſt wrong is to puniſh failed circumſtances with the higheſt ſeverity due to the greateſt crimes. Only blind zeal and irrational folly is cenſorious to themſelves to diſown135 their own intereſt on ſuch a ground as will not warrant the Church to deprive them of it. Self-execution under the greateſt guilt, differs little from murther, but muſt needs be ſinfully violent when extended in meaſure beyond the nature of the fault. Self-excommunication on ſo ſlight a ground cannot but be the ſting of an a wakened conſcience apprehenſive of t•e pr•viledges loſt: the out cry of ſuch a conſcience muſt needs be this, Oh wretch! my parents miſapplyed the Seal, and therefore I have caſt off the Covenant by my own will, and deprived my ſelf of thoſe bleſſed enjoyments the hand of juſtice never demanded from me. Oh cruelty! ſelf cruelty. How ju••ly might God ſay Amen to thy ſelf, cenſure and blind thee136 under thy loſſe for ever.
But to extenuate this irrationallity in the rejection of their Baptiſm received in infancy they (endeavouring to maſter by number of exceptions under the want of faith) further plead, Why, but we were Baptized by ſome unworthy Miniſter, and in a ſuperſtitious manner, with the Ceremonies of the Church and ſign of the Croſs; and therefore we cannot make that baptiſm a ground of. Faith in the approach to God. And hereby they do but act their irrationality the further; for ſuppoſe ye were Baptized by an unworthy Miniſter, yet he was a Miniſter: though the Eſſence of the Ordinance may depend on the Authority, yet not on the Dignity of the Adminiſtrator. 137The wickedneſſe of an Embaſſador maketh not his Embaſſie concluded to be void and vain; the impreſſion of a lawfully Commiſſionated Judge though he be unjuſt, is valid and of force; the Grant of a cruel King and profane Prince will be by theſe men admitted as the ſubſtantial binding Charter of the peoples Priviledges: we read often of the pro•aneneſſe of the Prieſts of Iſrael, but never of a nonentitie brought upon Gods Ordinances in their hand: If they be in Moſes Chair, though we muſt not do as they do, we are bound to the attention and obedience of what they ſay. It is not impoſſible for a man to preach to others, and himſelf be a caſt away. I never read that the Baptiſm of thoſe Baptized by138 the unworthy hand of Judas was ever pronounced void or null. A pure Ordinance is unhandſome in a profane hand, but yet its eſſence is not impaired: it is Gods Ordinance effectual to its end. So that if they were Baptized by Miniſters though unworthy (wherein I w•ſh charity be not violated, for that many know not who they were they do cenſure as unworthy; nay, ſome worthy men to themſelves, ſo known, they now call unworthy) it is a corrup••on conſiſtent with the eſſence of the Ordinance, not any way deſtructive to its being. The ſame is to be ſaid for the annexed Ceremonies that they were profanely added but yet did not nullifie the Ord•nance, but it ſtands in full force as a139 ground of confidence in acceſs to God.
But ſecondly, As they appear greatly irrational in inferring more then their premiſes will allow, ſo they are Groſly ignorant; nay, I fear many wilfully ſhutting their eyes may be charged to be groſly obſtinate: They renounce their Baptiſm under the notion of Superſtition, not conſidering they run into the ſin of Sacriledge; charity muſt perſwade us theſe men underſtand not the method and miniſtration of the Covenant of Grace, otherwiſe they could never charge Infant Baptiſm with ſuperſtition, which is the very application of Gods Ordinance to its proper ſubjects, and ſo Sacrilegiouſly rob God, his Church, believing parents, and140 their children of thoſe holy duties and Dignities that belong unto them. Have we not before noted, that they who are in Covenant with God ought to be Baptized? and is not this the principle wherein we all agree? And if theſe men know any thing of the method and and miniſtration of the Covenant, muſt they not needs confeſſe, That the natural iſſue of one or both believing Parents are in Covenant? as we have before proved; and ſo fit ſubjects for Baptiſm, that may and muſt be made partakers of the firſt initiating Seal, of which God hath made them capable in their Paſſive age and eſtate. Can any ſtand convinced that ſuch infants are as ſoon as born the Lords Heritage, Pſal. 127.3. The Lords ſervants,141 Lev 25.42. Children beg•tten to him, Ezek. 16.20, 21. Holy ones, Rom. 11.16. 1 Cor. 7.14. Children of the Covenant, Act. 4.25. To whom belongs the promiſe, Act. 2.28. Interreſſed in the pr•viledges of the people of God, Mar. 10 14. and withhold the keeper of the Sanctuary and Stewards of Gods houſhold from ſetting of Gods mark in their fleſh, or withſtand their dedication unto God? Muſt not we give Caeſar the things that are Caeſars, and God the things that are Gods? Will not God account it a R•bbery t•at they which are his ſhall be withheld from him? Again, c•n any conſider the iſſue of believing Parents to be the Churches Children, begotten to the Lord Ezek 16.20. an holy ſeed ſcattered for her increaſe,142 and yet ſnatch them out of her armes, and caſt them out of her boſome into the wide wilderneſſe of the world. Shall not the Church lament and refuſe to be comforted whileſt ſhe is bereaved of her babes, and as a Bear robed of her whelps Will not ſuch robbery prove her rui•e, and the drying up her ſeed hinder her increaſe and make her b•rren and fruitleſſe? Again, ſhall the children of ſuch believing parents be borne members into th•houſhold of Faith and not be incorporated by Baptiſm? Shall Loyalty be their born duty and not Gods Livery their dignity? Shall the Covenant of Grace be the Charter of their priviledge and the Seals not be applyed to them as t•ey are capable of143 receiving them? Shall they be holy in their kind and the badg of diſtinction be denyed them? If any thing would make a new born babe to ſpeak, ſure this Sacriledge would do it: there is reaſon for the real demand that is fabled of one Rumball, Son to an Engliſh King, at Brack•ly in Northhamptonſhire, that as ſoon as he was born he requeſted to be Baptized for that he was a Chriſtian. I•it not a cruel Sacriledge to ſhut out of the Ark of Salvation ſuch whoſe title to entrance cannot be denyed? Yet further, is Baptiſm the only viſible ev•dence God hath given to parents of the extent of the Coven•nt to their children, and ſhall any deprive them of this reaſon of hope, cauſe of142 joy, ground of Faith in prayer and ſpur to duty in dedication, to God, and education of their children for God? So that theſe things conſidered, ſuch as on this ground of being Baptized in infancy do renounce th•ir Baptiſm, do out of ignorance of Gods Covenant commit moſt horrid Sacriledge by robbing G•d of his Heritage, the Church of Children, and the be•efits of the adminiſtration of Baptiſm to infants (which by Gods grace I ſhall ſhew to be great) the children of believing parents of their Seal of the Covenant of which they are capable, and their Parents of that ground of Faith the adminiſtration of the Covenant doth award them. And ſo they g ve us cauſe not only to charge them with irrationality in fancrying145 Gods holy Ordinance to be ſuperſtition, but in the language of the Apoſtle to ſay, Thou that abhorrest Idols doſt commit Sacriledge, Rom. 2 22. So that not only Groundleſly, but even contrary to Divine method and order, they diſowning the regular waſhing of their body in pure water, do diveſt themſelves of that Seal of Sanctity and ve•ture of holineſſe by which they were fitted for a confident approach to God, and decline the aſſembles of Gods people, in which alone the Lord is to be adored, and joyn themſelves to falſe aſſemblies, where they are conſecrated to, and come before God in a way that is not of his appointment, nor can expect his approvement, how high ſoever falſe hopes and joyes may carry146 their ſ•irits. For thoſe to whom they joyn are divided from the Church of Chriſt and void of all commiſſion to adminiſter the holy things of God: if you look at their conſtitution, you ſhall find it is no other then ſe•f-congregation, with the cry of all the Lords people are holy, and invectives againſt Aaron and Moſes as they which take too mu•h upon them; the which I could never yet find warranted in Scripture, but is remarkably condemned in the company of K•rah that were thus conſtituted: Miniſterial authority is no leſſe eſſential to Conſtitute a Church of Chriſt, then Magiſtratical to conſtitute a Corporation or Company: my litt e skill in Politicks could never ſee that ſelf-congregation could conſtitute147 any body, but that which is ſeditious or Schi matica? And as Korah ſeems to have been the Counſeller of their Conſtitution; ſo Jeroboam ſeems to be of their Conſecration, for he that will may make himſelf a Prieſt, even the loweſt of the people are Miniſters to the Lord, uncalled and unqualified they preſume to adminiſter holy things; which is a ſhadow and appearance of Divine worſhip, but a real building of Altars beſides the Altar of the L rd; and gives juſt cauſe to the people of God (truly piou•and purſu•ng the truth of his Ordina•c•s) to pray as the Church in Je•obo•m•dayes, Tell me, O thou wh m my Soul loveth where thou feedeſt thy fl ck, where th u m•keſt them to reſt at noon, for why ſh••ld I turn aſide148 by the flocks of thy companions? (ſo ſeem and pretend to be) Cant. 1.7. So that the•r exchange of the Baptiſm they renounce for that they now receive, is a profaning of themſelves, who once were an holy people to the Lord, and by falſe wayes of ſanct•ty to ſet themſelves at a greater diſtance from God, and to ſhake, nay to rake up the Found•tions of their Faith; and exchange their aſſurance rightly grounded on their Baptiſm, for a fond preſumption flowing from Sacrilegious notions and falſe worſhip, which muſt at the laſt fall into the h•nds of the living God, and be found as ſtubble before a conſuming fire, becauſe unconſecrated in the preſence of an holy God: for never to be ſanctified and after149 to be profa•ed is all one in its event and iſſue; they that contemn and they that caſt off Gods holy Ordinance ſhall fall into the ſame condemnation.
The ſecond ſort to be reproved as carrying Contradictorily to this qualification to confide t approach to God, are ſuch as diſregard the admiſt•ation of Baptiſm unto others: Theſe acknowledge the uſe and benefit of having the body waſhed with pure water, but by the rudeneſſe of the•r behaviour do declare themſelves ignorant or inſenſible of its holy nature and conſecrating uſe. Theſe are ſuch as drive th•Sacrament, in its admi•iſtration i•to corners and continue not in the Congregation in the adminiſtration of it; they150 think it is conv•nient children be baptized, but the ſolemnity thereof is to them ſtrange a•d needleſs, they will call ſome few friends together, & call into baptize it any Miniſter that ſlubbers over the act as eaſily as they deſire, and in a way of complement get the work done, never conſidering it is a•hurch Ordinance, and of due belongs to the whole aſſembly, not particular families or perſons, nor with any reverence compoſing themſelves to a ſolemn and Religious act of ded•cation to God, many in this caſe carry toward the Ordinance as a meer Complement; to pleaſe wife, kinsfolk or neighbours they will have their Children Baptized, and the civilities thereunto belonging being paſt they think themſelves well rid of a151 piece of trouble, and never devote themſelves to any Religion in the application of this Ordina•ce. Incorporation into the houſhold of Faith, Dedication to an holy God is not in their thoughts, their prayſes proclaim not any ſenſe of a Covenant pri•iledge, nor doth their Prayers purſue God for his bleſſi•g on his own Ordinance, they bre•k not through any d•fficulties to preſent their children to God in the Aſſemblies of his people, they think not the ſilent ſuffrages of the S•ciety of any moment in the incorporation of a Member, or ſupplicat•ons of any virtue to an Ordinance of ſanctification, but as unaffected with theſe things, they get the work done, the child Baptized, they neither care where, how, or by152 whom, for when its done they have done.
And others are in this reſpect no leſſe blame-worthy, who turn their backs rudely and irreverently when Baptiſm is adminiſtred; wh leſt the Word, Prayer and other Ord•nances are in hand, they ſit compoſedly in the Congregation, but when Baptiſme comes in hand they poſt out of the Church, as if this were not worth their attendance, or tended any way to their advantage. Unto theſe I would ſay, Is not B•pti m an Ordinance of God & act of worſhip to his people Is it not an Ordinance of Incorporation into the body of th•Church of God, of which thou art a member? oughteſt not thou to take them into ſociety, and by thy preſence to153 witneſſe their relation, thou giveſt them little honour who haſt no•patience to attend their ſolemn admiſſion into the ſociety of the Saints. Is not Baptiſm the Seal of the Covenant, the Sanctifying Ordinance of acceſſe to God? Adm•niſtreth it not matter of Meditation concerning Mans Guilt, Gods G•ace, the Covenant of Salvation between God and man, whereby thou mayeſt be edified? Is not the Baptiſm o•a Chriſtian of high concernme•? Doth it not tye the Baptized to great and m•ny engagem•nts? Are they not obnoxious to many t•mptations, to violate the Covenant? Is not Bapt•ſme the Ord•nance of holin•ſſe? Gods bleſſing needful to make it holy and prayers of the Church t•e way to obtain Gods bleſſing, that thou tu neſt154 away and followeſt not the Or•ina•ce with thy prayer? Can a conſcience awed by the ſanctity of any Ordinance and affected with the holineſſe of God to be adored, diſpenſe with the neglect and contempt of other Ordinances equally holy, nay, in order the firſt of, and that without which other Ordinances muſt not be uſed?
The fourth ſort of ſuch whoſe practiſe doth militate with the conſecrating nature of Baptiſme, are ſuch who diſeſteem their own Baptiſme owned and adhaered unto: many have had their bodyes waſhed with pure water, and would not be without their Baptiſm for all the world, but yet as for any great benefit they ever received by it, they know no reaſon they have to eſteem it at ſo high a rate: They never read any thing of155 Divine favour in their Baptiſm, nor from it reaped either counſel or comfort; the reflections of duty and dignity are to them ſtrange and unuſuall, Baptiſm having once paſſed on the•r bodies come•no more into their mi•ds. It is not to them engagement to, or encouragement in duty or drawing nigh to God; the which as it expoſeth the O•dinance to contempt not imaginable, ſo it beſpeaks ſuch ſouls to be unſp•akably igno•ant or inſenſible of the nature, uſe and end of the w•ſhing of the body with pure water; for can any ſoul that underſtands and believes Baptiſm to be a pledge of Divine affection, live under it without o•ſervation of Gods peculiar love to them above others who want it? Can any156 ſtand convinced, That the Seal of God is in their fleſh, and not lay claim to God by ſo viſible a ground of claim? Can any ſay that by Baptiſm•hey are purg•d from the corruptions that are in the world through luſt, and live in ſin? Can any conſider hereby t•ey are called out of the world and conſecrated to the worſhip of one God, Father, Son, and Holy Ghoſt, and neglect directed acts of Adoration, the holy ſervice that is aſſigned by their Lord and King? much l•ſſe ſh uld ſuch Apoſtatize from the Profeſſion of that N•me, and run into open Rebellion againſt him with whom they ſtand confederated, bound in Covenant? Can any think Baptiſme to be the bond of union and nerve of157 incorporation with the Church of Chriſt, and not Sympat•ize with her under all the changes of her condition? much leſſe c•n ſuch make Schiſms in, or ſeparation from her body, and forſake the aſſembling of themſelves together as the manner of ſome is. Much is the advantage Baptiſm once, received may adminiſter to a f•ul all his dayes if by ra•ional•acts of faith it were improved, either as a moral inſtrument or outward ſign exhib•ting matter of meditation, or as a Divine Ordinance and Seal of the r•ghteouſneſſe by Faith, eſtabliſhed to aſſure of the promiſes of Grace and Salvat•on. And yet (to our ſhame be it ſpoken) how little thereof is reaped by regardleſſe we? Baptiſm is a memorial of our miſery, and158 Gods mercy; a manifeſt expreſſion of that natural uncleanneſſe which ſets us at a diſtance from God, and eminent act of ſanctifying unto an acceſſe to God; and yet how many make no uſe of it, nor find matter of meditation by it? God hath appointed it an inſtrument of Regeneration and Salvation, how few find theſe effects produced by it? nay, improve it thereunto. It is that Seal that aſſures of intereſt in all the promiſes of Grace, yet when do men propound it to themſelves as a ground of Faith or plead it in prayer? How many live in ſuch profaneneſſe that the Church may charge them to have forgotten that they were purged from their old ſin; and God may complain that they159 have broken their Baptiſmal Oath: yet Baptiſm is to them a mean and weak argument of conviction. W•en I conſider the dulneſſe of profane Chriſtians under the enfo•cements of their Baptiſm, even miniſterially urged, I could wiſh according the ſometime cuſtome uſed in the Primitive times of the Church, when men are Baptized they might leave behind them a white garment, as a witneſſe of their Baptiſm, that ſo we might upbraid wicked men, as the Deacon of the Church did Elpid•phorus when revolted from the Faith, ſaying, O, Elpidophorus, I will ke•p this white garm nt as a monument agai•ſt thee to all Eternity. When I conſider the Scripture aggravating guilt with this circumſtance ▪160 they have forgotten that they were purged; it dictates to my mind that the condemnation of Chriſtians will be more grievous becauſe of their Baptiſm; If this water quench not Luſt, it will make Wrath burn more vehemently: Though I cannot conſent to the Novatians cruel and groundleſſe concluſion, That ſin after Bap iſm is unpardonable; I dare affirm, That every ſin not reſiſt•d by B•ptiſm will be more then ordinar•y damnable to the Bap ized. What an anſwer to every temptation unto ſin is the ſoul furniſhed withal, that is appre•enſive that in Baptiſm he did renou ce the fleſh the world and the divel, and devote himſelf to a conformity to the death of Chriſt, and ſtands ded•cated to•n holy God, in whoſe preſence161•e may not preſume defiled with ſin. This Argument if•mproved by a Rational act of Faith is of more advantage, becauſe it is plaine and common, ready at hand to refl•ct, and eaſie to be underſtood, and obvious to the eye of men without and within the Church, by which we are lyable to be upbraided by the very enemies of Chriſt: That we are Baptized the whole Church will witneſſe, and ſhall not we have rec urſe unto our Baptiſm as a b•r to our profaneneſſe? Shall Circumciſed Iſrael live in the vileneſſe and vanit•of the uncircumciſed Gentiles? And hath God made Baptiſm a badg of diſt•nction between the holy and prophane, and ſh•ll we not make it a bar of divi on between their unclean Luſts and162 our holy Lives? to live without mortification of ſin, and quickning to all holy duties, do h clearly declare we have never yet underſtood the n•ture of Baptiſm, nor uſed it to its end.
As this Deadneſſe in ſin, ſo the Deſpo•den•y of the Spirit in Duty, to which even the beſt of men are ſubject, doth witneſs a diſeſteem and diſre•ard of their Bapt•ſm, of which they can ſometime boaſt, though in it they cannot rejoyce. A rig•t apprehenſion and real ſenſe of Baptiſme as the qualification of confident appro•ch to God would diſſolve many doubts, if but duely urged by Faith. Ordinances of God are given for our encouragements, but rational acts of Faith muſt paſs from us to enforce them to their163 end: What is ſaid of the Word is true of Baptiſm, it profits not beca••e not mingled with Faith in them that hear it: many a ſ•d ſoul comes tremblingly in•o Gods preſence and goes more troubled out, and the reaſon is, they do not righty husband Gods Ordinances to the ſoul; they paſſe from O•dinance to Ordinance, but never conſider t•e one entitles to and fits for the enjoyment of another. They ſuck no ſweetneſſe f•om all Sacred adminiſtrations, ſometimes they abſtain from, and ofte•times approach to God in his Ordinances and the diſcharge of holy duties, as afraid they have no right to nor fitneſſe for theſe priviledges, yet are ſanctified by the w•ſhing of water; they complain they ſee no intereſt164 in the Covenant, and yet the Seal of the Covenant is in their fleſh; they cry out they are aliens and ſtrangers to the Commonwealth of Iſrael, and yet are Baptiz•d into one body, a•d incorporated into the Congregation of the Saints; they dare not ca•l God Father, yet were ch•ldren begotten unto him, bear his marke, and as ſoon as born were by him owned and pl•ced in the boſome of his Church, and do wear the coat he prepared for his Joſ•ph. They ſee many good things promiſed in the Covenant but know not how to cl•im any of them in Prayer, and they have the Broad-S•al of he•ven to ſecure th•ir title. Unto theſe ſouls let me freely ſay, Shall God give you a ground of encouragement? will you not uſe165 it? Shall he call for an a•proach in full aſſurance, for th•t the b•dy is waſhed with pure water, and will you not yield it? D•d God mock you when he gave you the dignity of Baptiſme, or is it not your madneſs that makes it not a check to your g iefs, and curb to your fears? Shall your pr•ctice procl•im the truth of that which the Papiſts h•ve endeavoured to ch•rge on the Reformed Chu•c•es, viz. That•hey make B••tiſm a nudum ſignum, a bare empty ſign of no uſe or advantage to the Soul. Is Gods ſeal in vain, and ſanctification by the waſh•ng of water to no purpoſe? and matriculation into his houſhold a matter of no moment? that thou makeſt them no ground of Faith, nor encouragement to thy ſoul? 166Was not Circumciſion of great benefit to the Jewes? d d not God claim them by it when gone aſtr•y from him? and they claim God when deſerting them? Is that an engagement to divine faithfulneſſe, and may not thy Faith make it thy encouragement to appear before him? did God complement when he annexed Baptiſm to the Covenant, and called it. The Seal of the righteouſneſſe of Faith? or doſt not thou rather cozen thy ſelf of the comforts the Ordinance do really and according to divine deſignment exhibit? It is indeed true, Salvation is not conferred op re operato, by the act done and meer application of the water, yet it is thereby aſſured to the Soul, that by acts of Faith ſhall duly argue167 its intereſt. The Privy-Seal is the cleareſt token of affection & to be puri••ed, but is the Broad-Seal of no authority or advantage to be retained and improved? The outward Ordinance is not without inward Grace to be depended on as ſufficient to Salvation, but inward grace duly reflects the outward Ordinance as Gods great mercy and the ground of Faith and encouragement to it ſelf. The Moral ſwaſion of any Ordinance is too ſhort to ſanctifie or ſolace any Spirit without ſupernatural Grace: but ſupernatural Grace comes not into any ſoul to convince or comfort but by a moral improvement of every Ordinance by rational meditation of its nature, uſe and end. Many ſit under Gods Ordinances and make moſt ſad complaints168 they find no profit in them, when the reaſon is in themſelves; they cry out God muſt do all, work in them to will and to do at his own pleaſure, which is indeed true, but they conſider not Gods method of working grace or comfort in any ſouls; he alwayes deals with men like themſelves as they are r•aſonable creatures, and have a power of diſcourſe, and therefore his Ordinances are moral inſtruments by due diſcourſes to enforce their end. We have reaſon to check ſome under the Ordinances as the Diſciples we•e checked from heaven for their poſture in the Lord his aſcenſion, Ye men of Galilee, why ſtand ye gazing? this Jeſus that is taken from you ſhall ſo come as you have ſeen him go into heaven, Act. 1.11169 As if the voice had ſaid, Conſiderations of his return better become you, than ſilent obſervations of his preſent going. So I ſay, Why doe many enjoy Gods Ordinances, and not goe home and conſider them? muſt we run ſo far from free will, as to run out of our wits? Let ſuch men, as make not their Baptiſm a moral engagement to, and encouragement in their acceſs to God, know, that they appear ignorant or ſinfully inſenſible of its nature, and expoſe it to great contempt. Can any thing more eaſily caſt a ſoul into contempt of an Ordinance, than its unprofitableneſs and unuſefullneſs? The grand cauſe of all the blaſphemie that our age doth belch out againſt Baptiſm, is the little benefit men finde it brings them: not by reaſon of any defect170 in the Ordinance, but their own neglect to improve it as a ground of faith, guard againſt ſin, and ſpecial qualification of acceſs to God.
The fift ſort, that carrie contradictorily to this conſecrating nature of Baptiſme, are ſuch, who declare not to theirs baptized, the dignity and duty of their Baptiſme. Men doe with much zeal preſent their children to Baptiſm, but never minde to acquaint them of their priviledge, or inſtruct them in the nature of ſo holy an Ordinance: they are carefull to bring them up to ſome Trade or Calling; to acquaint them with all external rights and priviledges, and the paſt ground of claim, to all future injoyments in the world; but education in the fear and nurture of the Lord, is to them171 unuſual; and the affecting them with baptiſmal priviledges and Church Rites, or the acquainting them with Covenant intereſt and ground of claim, as to ſpiritual mercies and ſoul enjoyments, is the laſt and leaſt of their endeavors. Well may we obſerve, the men of this world are wiſer in their generations, than the children of the Kingdome. Common prudence, if Scipture were ſilent, would direct a more ſerious inſtruction of our children, in the nature of their Baptiſme: Shall they be begotten to the Lord, and not be made to know whoſe children they are? and how they came by that relation? Shall they be incorporated into the body of the Church, and not know the family and houſhold to which they belong? Shall holyneſs be ſtamped upon172 them, and they not be made to know that they are out of the common lump and maſs of mankind? Shall the Covenant of God be in their fl•ſh, and they not know the Charter ſealed, and Conditions to be performed? In a word, Shall they be ſanctified by the waſhing of water, and not made ſenſible, that they ſtand conſecrated unto holy ſervice, and dedicated to the worſhip of an holy God, Father, Sonne, and Holy Ghoſt; and therefore ought not to ſtain themſelves with guilt, but carrie as an holy people peculiar to the Lord? that muſt wait on him, becauſe they wear his livery; and may worſhip in his preſence with confidence, becauſe their bodies have been waſhed with pure water. I did in the laſt branch of this Uſe, blame them173 that diſeſteem and diſregard their own Baptiſme, and that was but the effect of this ſin, Our progenitors neglected us, and we neglect our poſterity, as to their inſtruction in the nature of divine Ordinances. How ſhall they eſteem that, wherein they ſee no excellencie; or improve that priviledge, of whoſe nature they are ignorant. How ſhall they claime the promiſes, who neither underſtand what they are, or on what ground to be claimed? What conſcience can they make of dutie who doe not know themſelves under ſacred obligation? What confidence can they have in acceſſe to God, who know not themſelves conſecrated? If men have in them parental affection to their children, and doe care for their future good, we muſt needs conclude174 they ſought no more in their B•ptiſme, than friends ſatisfaction, and a Formal Religious complement; and ſo not any ſpecial Soul ſaving priviledges thereby conferred? for charity forbids us to thinke they would bring up their children in the ignorance and incapacity of claiming ſuch high priviledges, and rationally improving ſo holy engagements, if themſelves were affected with them, or they had any ſenſe of duty as to ſuch Religious education, which ſhould indeed ſpur their natural affection to the diſcharge thereof. Little doe men conſider that the ſame God that gave babes the right to the initiating ſeales of the Covenant, did provide catechiſing, as the way to make them know their priviledge. He to whom they are born, hath provided175 milk for their nouriſhment, no leſs than meat for ſtronger men, and hath committed them as his lambs, to the care of his Church, and charged it, as the duty of their Parents, to educate them in the feare and nurture of the Lord: So that ſuch Parents who doe not ſeriouſly inſtruct their ſeed in the ſolemn Bond of their relation to God and his Church, the ſuitable qualification by which they are fitted for divine communion, & the ſeal of the Covenant, that aſſureth them of the high priviledges of Salvation, doe not only ſlight this holy Ordinance of Baptiſm, but alſo ſinfully tranſgreſs Gods command, ſhew their natural affection to be diverted from its right channel, cure for the chiefeſt good, and ſet their children under an inevitable neceſſitie of176 ſleighting the Ordinance, & ſtarting aſide from God, to whom they know no relation. We finde it our grief, that our children are prophane, when it is no other than the production of our own neglect: We can eaſily complain of their impietie; but where is the man, that as ſoon as his child is ſenſible, doth ſeaſon him with the knowledge of his miſerie by ſin, Gods mercy in the Covenant of Grace, and his ſpecial engagement to holineſs, for that he beares on him the name of God from his very birth, and that imprinted by his Baptiſme, when his body was waſhed with pure water.
The ſixth and laſt ſort, whoſe principles and practiſe doe plainly millitate againſt the nature of Baptiſme, and cleerly doe contradict the ſame, are ſuch, who177 deny the baptized the libertie of acceſs to God in the aſſemblies of his people. This I well know to relate unto the moſt eminent profeſſors of Goſpel order and pretenders unto pietie, that are among us; and therefore the moſt tender rebuke will ſeem to be railing violence and bitterneſs: But be it what it will, ſin againſt Gods Ordinances muſt not paſs without a zealous and ſerious reproof. Such among us as affect the term of Congregational Brethren, in the gathering of their Churches, run into an extreme as farre wide on the one hand, as the looſe levelling Familiſts and Anabaptiſts are on the other: Theſe dictate a liberty of acceſs to the unbaptized, and thoſe denie it to the baptized. We muſt needs imagine they agree both in one principle,178 that Baptiſme is not the ground of communion with the Church viſible, nor qualification of acceſs to God; For if it be otherwiſe, as we have noted, it muſt be prophaneneſs to admit without it; and they have need of good warrant that will acquit themſelves from impietie, in excluding the baptized from theſe priviledges. That ſuch are among us, who debarre the baptized from their priviledges, is ſo obvious to every obſervant eye of the now only cryed up Church way, that I need not much urge demonſtrations thereof. I well know ſome whoſe practice proclaim it, in their principles will diſown it: but it is the property of that congregating way, to couch their principles until their practice have proved their truth and goodneſs, and proclaimed them179 to others. But if in the termes charged any ſhall deny this to be acted among us, I ſhall deſire to underſtand why they declare privatly and publiquely men baptized, to be ſtrangers to God and his Covenant? why doe they decline communion with, and a care of baptized ſoules, as members of the Church? and dictate a neceſſitie of their coming into Church-way and fellowſhip? and why doe they direct other wayes for admiſſion of Church members? is there any terms more ordinarie in the mouthes of the congregated ſaints towards thoſe whom they live amongſt, than doggs, without, unbeleevers, not in a Church way? Doe not the paſtors•f theſe private (it may offend if I ſay ſeparate) aſſemblies in their publique miniſtrie, ſpeak unto180 their baptized hearers as aliens, ſtrangers, to the Covenant and Common-wealth of Iſrael, men in the High-wayes and Hedges? Doe they not call them into their ſelf congregated and conſtituted Churches, as the only Churches of Jeſus Chriſt? Doe not the particular members of theſe aſſemblies appropriate to themſelves the title of ſaints, beleevers, the people of God, the brethren? If they know or deale with a man profeſſing the ſame God and Chriſt, baptized, and of a Godly converſation, but not in their Church-way, they cannot know him in any Chriſtian relation; but can oppoſe to him a member of their private a••ſembly, by the name of brother ſuch an one —, as if the other were no brother. Nay further, do not they decline communion181 with the baptized even ſuch whom they cannot charge with any viſible prophaneneſſe, and againſt whom the Church never proceeded in cenſure? Hence they withdraw themſelves from publique aſſemblies in their ſpeciall adminiſtration of Church priviledges, denominate themſ•lves the Church, and decline all Church actions towards ſuch as come not into their Church-wayes; though their Paſtors will poſſeſſe the places, and make a ſhift to compell the (late cried down) parochial maintenance, yet of the people in common they take no charge: Brethren will not own them as objects of firſt or ſecond admonition; Paſtors will neither admit to the Lords table the unblameable parents, nor baptize or catechize their Children, nor182 exerciſe any act of diſcipline towards the diſorderly, in order to their conviction and ſalvation; but in all things ſo demeane themſelves towards the baptized as men without the pale of the Church, meere heathen, for Church miniſtrations are as much reſerved from them, as from ſuch who never yet had holineſſe ſtamped on them: And if any doe incline to aſſociate with them in the holy things of God, they muſt bee admitted Members, and enter at the door of a Church-Covenant or mutuall agreement among themſelves and declaration of the worke of Grace upon their hearts, and their experiences of God, which theſe Congregational-men have ſet up. If this dialect and deportment doe not declare that liberty of acceſſe to God, in183 the aſſemblies of his people is denied to the baptized, I know not how to judge it: And how this will conſiſt with the nature, uſe and end of Baptiſme, I cannot diſcern. If by the waſhing of water, we were ſanctified, how were we prophaned and again laid common? I never yet could underſtand any divine rejection; I am ſure it is much contrarie to Gods wonted method and patience, to caſt off a people adhering to him, though ſubject to many aberrations and vile actions towards him; and the extraordinarie pleaſure of God is yet to be manifeſted: And if God count us holy, and continue the libertie of our acceſs to him in his Ordinance, they muſt produce a good commiſſion that ſhall caſt us out, as prophane and unclean, if they expect184 we ſhould be therewithall contented. If Baptiſme doe incorporate into the Church of God, doth it not intitle to all the priviledges of the Church, and binde us to uſe them, and the Church to allow us the uſe of them, according to our capacitie? If we are baptized into one bodie, have we not the ſame relation to them that others have? Are we not all of one familie, members of one bodie, and brethren, ſonnes of the ſame father? Ought not all the Church to be the Paſtors charge? Is not the rebuke of the diſorderly his duty, as well as his encouragement of the orderly? Doth not Baptiſme ſo knit us one unto another, that we are bound to watch over one another, and doe all brotherly duties? Why elſe doth the Apoſtle185 make it an argument, there is one Baptiſme, Epheſ. 4. we are all baptized into one bodie. I would fain know of what uſe Baptiſme is to them: is it not the ſame to others baptized? To count the baptized dogges, men without, to diſown their brotherhood, and the like, muſt needs denie that Baptiſme is the dore of admiſſion into the Church, and yet this in terms they will not ſay, though they carrie towards them as without, and call them to be members of the Church, who are members of the Church on as good a ground and as cleer a method as themſelves: If this be not a ſoleciſme in Chriſtianitie, I know not how to make any. As for their admiſſion into the Church by Covenant, Agreement, or profeſſion, it is cleerly without Scripture,186 preſcription, or primitive preſident, that ever I could yet finde: and I can deem it no other than an inhumane invention (if I may not call ſuperſtition, the countenance of which it bears in my eye, whileſt it ſtands in the place of Baptiſme, & is made the only way of conſecration unto Church communion, whereby it plainly ſupplants Gods Ordinance.) Theſe things I note, but cannot ſtand to debate, intending a reproof, not diſpute, and to let men ſee the ſinfulneſs of this ſacred way of independencie, and gathering of Churches out of Churches, whileſt it ſtands guilty of a contempt of Gods way of acceſs unto him, and admiſſion into his Church of cenſorious uncharitableneſs towards their brethren inveſted with the reaſon of relation to the Lords people,187 and conſtitution of Church memberſhip, in a way of meer humane invention. I confeſſe I have heard it often noted, that the difference between Independents and others, is not ſo much as to maintain an irreconcileable diſtance: and I ſay ſo too: I could wiſh they were more friendliely united. As to the ſingle point of Diſcipline, they ſhall have my conſent for a brotherly toleration of its exerciſe, till they are weary of it. But as for their ſeparation from the Churches of Jeſus Chriſt, ſelf congregation into a Church, and ſecluſion of baptized ſouls, from ſacred Ordinances, and the like, they ſeem to me ſo repugnant to truth and order, and ruinous to Gods Church and Ordinances, that I cannot, without ſinne, but ſtand a profeſſed enemie thereunto. 188Let not men think that I allow the prophaneneſs of Chriſtians, becauſe I alledge their intereſt in the cōmon adminiſtration of the Covenant; or that I think their enjoyment may not be interrupted, becauſe I cannot conſent their intereſt be denied them. I have learned to diſtinguiſh between right and poſſeſſion; and where the one is cleer, the other may be juſtly ſometimes with held. I well know prophane Chriſtians are unſeemly Saints, yet Saints; ſcandalous Diſciples, yet Diſciples; diſorderly Brethren, yet Brethren; veſſels of diſhonour, yet veſſels in the ſame houſe to the Masters uſe. That Church members be for a time ſuſpended from particular priviledges, may be admitted; but at private brethrens pleaſure to be ſleighted, as no members, is189 not to be endured. That obſtinate incurable members be cut off, is the Church her duty; but that the Church be caſt off, is the congregational impietie? Is there baptized perſons in works, denying the God they profeſs? Is there a brother, a drunkard, an adulterer, and the like? Doth not Baptiſme appropriate them to the private admonition of particular brethren, and publique inſpection of Church officers? Is not the delivering them to Satan, for the buffeting of the fleſh, that the ſoul may be ſaved, their priviledge by Baptiſme? If theſe holy men would talk of correcting, caſting out, cutting off diſorderly baptized ſouls, it would ſound well in my•ares; but to talk of gathering Churches, coming into Churchway, admiſſion of members, and190 the like, amongſt thoſe that bears holineſs in their fleſh, and have on them the qualification of acceſs to God, ſounds ſo harſhly in my eares, that I cannot but abhor it, as inconſiſtent with the nature of Baptiſme, expoſing it to contempt, making it of no effect, endangering the ſubverſion of the Church, and the uſhering in of Paganiſme, whileſt the baptized finde themſelves rejected, and not looked after, as of any relation to God; they cannot but reſigne up themſelves to their own luſts, & run into an ignorance of, and eſtrangedneſs to God. It ſeems to me a moſt juſt plea, that is made by Chriſtians in common. Were we baptized? why are we diſowned, as to relation to God and his Church, and caſt out of all the care of the191 Church, as if we were thereunto ſtrangers? If the ſeal of God be on us, why doe our bre•hren lift up themſelves above us, and engroſs to themſelves the titles, termes, priviledges, that belong in common to all baptized ſouls? If we walk unworthy our relation, we are willing to be corrected; but muſt we needs loſe our intereſt and be thruſt out of our fathers inheritance by our brethren, our forfei•ure never being judicially exacted. Gods Ordinances we could bear, though never ſo croſs to our nature, becauſe thereunto we are bound by our Baptiſm; but the new wayes purſued by our brethren, and to us propoſed, are grievous to us, becauſe we finde them not in the grand Charter of our priviledge;192 willingly we would walk with God in duty, and draw nigh to him in the aſſemblies of his people, for that we are thereunto conſecrated; but herein we are debarred, and driven at a diſtance, as if Doggs, not Children, Heathens, not Chriſtians, Aliens to the Covenant, not Heirs of Grace. If we goe aſtray, we think thoſe that are ſet over ought to ſeek us as ſheep, not ſuffer us to wander as goats. We have cauſe to complain, that our Shepheards feed themſelves, not the flock; they feed the flock, and clothe them with the wooll; kill the fat, but feed not the ſheep: The weak they have not ſtrengthned, the ſick they have not healed, nor have they ſought that which was loſt, nor brought again, that which was driven away; but with crueltie193 and rigor have they ruled us: We were ſcattered without a ſhepheard; and when we were diſperſed, every beaſt of the field devoured us: We were ſheep, though wandring upon every high hill and mountain: Gods flock, though ſcattered through the earth, and none ſought after us. If the Lord Jeſus ſubſcribe and accept not this complaint as juſt and good, I know nothing of Goſpel method or order.
Thus then I have noted the vanitie and vileneſs of thoſe, whoſe carriage contradicts the nature of Baptiſme, and beſpeaks them inſenſible of it, as an eſpecial qualification for confidence in acceſs to God in the aſſemblies of his people.
The third and laſt uſe of this Doctrine, is by way of exhortation194 unto two eſpecial duties.
Firſt, Acquaint we our ſelves with the holy nature of Baptiſme.
Secondly, Act we the courſe of our lives and carriage, as thoſe whoſe bodies are waſhed with pure water.
Of theſe give me leave to ſpeake a word in their order, and firſt of the firſt.
Acquaint we our ſelves with the holy nature of Baptiſme Underſtand its end, uſe, and effects: Labour we to know the holineſs it ſtamps on any, the priviledges it confers; and how it confers them, ſee the divine inſtitution enforcing the duty of ſubjection to it, and the dignitie received by it. Ignorance is the Nurſerie of Error, and Guard of all Prophaneneſs: All thoſe O•dinance degrading, and vilifying195 notions that are conceived in mens mindes, blaſphemies belched out of their mouthes, and contemptible carriage under and towards Baptiſme and the baptized, which we have before taxed, are no other than the miſts and filthie fogs of a blinde mind, to be diſperſed by a right apprehenſion of the holy nature thereof. Ignorance is noted in Scripture as the ground of Iſ•aels impiety: very often doth God complain, they know not me, and are a people who will not underſtand; my people periſh for lack of knowledge. Knowledge is the propounded cure of all prophaneneſs and contempt of holy things: it is the principle of Regeneration to be renewed in the ſpirit of the minde. Our Saviour corrects the prophanation of the Temple by an, it is written,196 my houſe ſhall be called, an houſe of prayer, and diſpels all rude traditions, which made the Law of God of none effect, by an expoſition of the Law: And the Apoſtle corrects the prophane uſe of the Lords Supper, by explaining the nature, form, and uſe thereof; telling them ſometime, this is not to eat the Lords Supper; and other times pointing to the Ordinance, by a, The Cup of bleſſing which we bleſs, is the Communion; and an, I received from the Lord, what I delivered unto you. The ſame is to be the cure of the prophaneneſs of every Ordinance of God, (viz.) the underſtanding of its uſe and nature. They that know not the benefit of a Deniſon of England, or a Freeman of London, muſt needs diſeſteem, diſregard, and deſpiſe the priviledges197 thereof. Is it any marvel to hear men ſpeak, and ſee men carry contemptibly towards a ſealed parchment, whoſe uſe and nature he doth not underſtand; but ſuch as know thereof the uſe and value, will purchaſe them at a dear rate, and priſe them above many things ſimply, and in themſelves more conſiderable. In a word, I muſt ſay, if men knew that Gods image and authority was ſet on Baptiſme, they would not dare to deſpiſe its ſimplicity and meanneſs: If they underſtood it to be the dore of admiſſion into the Church, incorporation into Chriſts body, and method of matriculation into the houſhold of faith, they could never ſcorn it, or ſit indifferent to it; but muſt ſee, as ever they will put on Chriſt Jeſus and be united to his body, they muſt be198 baptized; nay further, ſuch as are ſenſibly affected with it as a ſeal of the Covenant of Grace and ſo ground of faith, as a ſacred qualification of approach to God, without which we may not come nigh unto him; and as the ordained Ark of Salvation, wherby we ſtand ſeparated from the world unto ſo great advantages, he could not but ſet on it an high eſteem, rejoycing in his Baptiſme, bleſſing God for ſuch diſtinguiſhing grace, and thankfully improve the ſame to his encour•g•ment in, and ingagement unto duty. Let it therefore be your care with all diligence, to ſtudie the nature of the Ordinance, and underſtand its uſe, vertue and value; that by ignorance you loſe not its effects, or be led into erronious notions, luke-warm affections199 to, and prophane expreſſions towards ſo holy and neceſſary an Ordinance.
The ſecond exhortation is, To act our converſation, as ſenſible, that the body waſhed with pure water, muſt qualifie us with confidence in acceſs to God. Let your knowledge of the right uſe and nature of Baptiſme appear in your lives and carriage under and towards ſo holy an Ordinance: Take heed of prophaning holy things, diſeſteeming high priviledges, and contemning ſpecial grounds of faith and priviledges of grace: and more particularly,
1. Direct. Admit not men into communion with the Church in other Ordinances and acts of worſhip, that have not been baptized. Let them enter at the right dore, that receive Gods200 alms: Call not them the Lords people, who weare not the Lords livery: communicate not the priviledges of the Saints, with them who ſtand Aliens & Strangers to the Common-wealth of Iſrael: Let not them approach the preſence of an holy God, who were never ſanctified by the waſhing of water by the word: And in a word, take heed of running into the abhomination of bringing into Gods Sanctuary, the unbaptized in fleſh: Invert not Gods order and the Goſpel method of approach to God. Theſe might have ſeemed needleſs exhortations heretofore, but now doe not; for that many in the midſt of us doe not onely diſown their own baptiſme, but bring up their Iſſue unbaptized: And great is the preſent, and greater will be the future danger201 of admitting to ſit at the Lords table, ſuch as never were baptized. I could heartily wiſh we could keep a Regiſter of the unbaptized, as we doe of the baptized: However, let the adminiſtrators of holy things, make it their firſt enquiry, Were you baptized? and take heed they pollute not Gods Sanctuarie, by admitting thereunto the men whoſe bodies were not waſhed with pure water. Be not deceived with a pretence of reall grace; for grace muſt needs be pretended, where any of Gods Ordinances are deſpiſed and Chriſts preſcribed order is neglected; but if it were reall, it is not the Churches guide, who cannot know it: Outward qualifications muſt be their direction, and Goſpel order in peoples approach to God, is their202 charge, and muſt be their care.
2. Direct. Attend with reverence and affection, the adminiſtration of Baptiſme unto others. Turn not your backs on ſo holy an Ordinance and eminent action; but conſider it is an act of worſhip, and Ordinance of God, as well as preaching or prayer; and our attendance on all acts of Religion, is duty; it is a ſolemn and ſacred action, ſeparating perſons unto God, ſanctifying them for God, ſtamping upon men holineſs to the Lord, ſetting them as members of Church, the body of Chriſt, and ſolemnly dedicating them to the ſervice of Father, Sonne, and holy Ghoſt. And doth not this call for the attendance of all the Lords people? Shall not the worth of union with Chriſts Church, and conſecration to203 God, be witneſſed to be of weight by the reverent attendance of the aſſemblie? Are not all concerned in, and to be edified by the Ordinance, and ſhall they ſleight it, and turn back on it? Conſider the reproof of the guilt of ſuch neglect: let it quicken you to duty: let your preſence at, and reverence in the adminiſtration of Baptiſme, beſpeak your ſenſe of its ſacred nature and ſanctifying uſe; making a Church Ordinance privat by confining it to your houſes, or running from its adminiſtration in the publique place, muſt needs be the reſult of low th•ughts Cland•ſtine Baptiſm, is the cloud of Baptiſme; and the rude out -•unning that Ordinance, runs it into cont•mpt; be witneſſes of their incorporation with whom you muſt live204 in communion in Gods Ordinances.
3. Direction. Argue your Baptiſme to your engagement to, and encouragement in drawing nigh to God. Your bodies are waſhed with pure water, provoke your ſpirits to draw nigh in the aſſurance of faith: Conſider that by your baptiſme, you are ſingled out of the world, and ſet in a capacity of Salvation: You are placed in the Ark; will you periſh in the common deluge of mankinde? You are ſanctified unto God by the waſhing of water; will you ſtand at a diſtance from God, as ſtrangers to him? You are in the order of his own appointment, ſuited for divine ſociety; will you live as without God, without hope in the world? You are the ſealed ſonnes and ſubjects205 of the covenant; and will you paſs away your time as Bankrupts, that poſſeſs nothing? You have put on Jeſus Chriſt his livery; will you not doe him homage with all cheerfull loyalty? You are entred into the houſhold of Faith and Church of God; ſhall not their communion be to you comfortable? Is not Baptiſme a ground of faith, and encouragement; why are you then ſo diſpondent in appearing before God? Is it not your ſolemn Bond unto divine ſervice; why are you then ſo dull and backward unto duty? Was your baptiſme a meer complement, that you doe not minde it or make uſe of it now it is paſt? Is it not a moral inſtrument to be improved by meditation, affording matter of counſel and comfort? Nay is it206 not Gods Ordinance, a ground of faith, pledge of love, badge of relation, to be argued into the awe and encouragem•nt of our acceſs to God? Is not Baptiſme an initiating ſeal, aſſuring us of i••tiating graces? hath it not planted us into the Olive, that we might extract•p and juyce to the bringing forth fruits of Righteouſneſs? In a word, Baptiſme is greatly advantagious to hope and holyneſs, if but duly improved by acts of Faith. We find no profit in it, becauſe we look for none from it. If right aſſured, be never claimed, how ſhall it be poſſeſſed? If ſinmortifying engines be never uſed, ſin muſt needs have dominion over the ſoul. I would to God, I cou•d but perſwade Ch•iſtians to ſit down, and ſeriouſly contemplate their Baptiſme207 in order to their holyneſs, and thus reflect it. I am baptized: Surely then I am under ſome more than ordinary engagement: Thereby I was waſhed from my old ſins; ſhall I then live in them, or ſo far forget my ſelf, as not to let vertue, knowledge, temperance brotherly kindneſs, patience, godlineſs, all the graces of God to abound in me? Is not Baptiſme the dew of Heaven, that waters the Garden of God? Hath it been diſtilled on me, and ſhall I be found idle and unfruitfull, 2 Pet. 1.5, 6, 7, 8, 9. I have been baptized into the death of Chriſt, buried with him in Baptiſme, planted into the ſimilitude of his death, that my old man might be crucified, and the body of ſin deſtroyed, that I ſhould not ſerve ſinne; but208 as he was raiſed up from the dead, I ſhould walk in newneſs of life: and ſhall ſin reign in my mortal body, that I ſhould obey the luſts thereof; or ſhall I give my members as weapons of unrighteouſneſs, unto ſinne, Rom. 6. I have by Baptiſme, been conſecrated unto God; and ſhall I not come nigh him in duty? I am incorporated into the Church; ought I not then, to be converſant in the aſſembly of the firſt born? I have ſtricken Covenant with God; will not my neglect of duty, and courſe of impiety be charged on me, as the breach of the oath of God? All the promiſes of grace are to me ſealed; ſhall not I then cleanſe my ſelf from all filthineſs of fleſh and ſpirit, and perfect holineſs? In a word, Baptiſme is the ſeal of the Covenant209 ſet in my fleſh, and the cauſing me to ſee the evil of my wayes and doings, and to be aſhamed and forſake them; the taking away the ſtony heart, and giving an heart of fleſh; the putting Gods ſpirit within me, that I may walk in his wayes, are the promiſes of the Covenant; why then doe not graceleſs I claim them, and by prayer plead my Baptiſme for the obtainment of them? For he is faithfull that hath promiſed, but will not perform, until they be asked in faith.And as our Baptiſme is thus a moral argument of holineſs to our ſelves, it is the more helpfull hereunto, becauſe it anſwers all temptations unto ſin. When we are ſaluted with the pollutions that are in the world through luſt, we may anſwer, we are waſhed in pure water,210 and may not be again defiled: The cogencie of cuſtome muſt give place to the Covenant we have made in Baptiſme: The violent temptations of Satan recoile upon the returns of B•ptiſme: I am bapt•z•d, ſilenceth all ſuggeſtions to ſinne: I am baptized into the Name of Fath•r, Sonne, and holy Gh•ſt, is the only Spel (to ſpeak with reverence) that charms the Devil. For it imports thus much: Shall the children of God co•verſe with his enemies? the confederates of God break his commands? the ſeparated out of the world, be ſubject to the Prince of the world? O•doth malicious Satan think the ſealed of the Lord, ſhall be ſo much ſleighted by their Lord, as to be taken captive at his will? Oh! play the man in a rational m•nagement211 of your Baptiſme, it will much advance your Chriſtianity all your dayes.
As Baptiſme is an help to holineſſe, ſo alſo to hope; to be improved by due acts of Faith, as it is an Ordinance of God, for our encouragement in acceſſe to him: many ſoules ſtand at a diſtance from divine Ordinances, or draw nigh with much trembling, which would be diſpelled by due apprehenſions of Baptiſme: Let ſuch therefore conſider, that under the want of ſpeciall, they ought to rejoyce in generall expreſſions of Gods love, and arguments of hope; and immediate aſſurances of divine favour are not to bee expected, whileſt we have mediate Ordinances on which to act our Faith. Our Hope muſt come into the Soule in the ſame212 way, with holyneſſe, by a morall improvement of Gods Grace, in his Ordinances to us extended; let therefore the deſponding Chriſtian, that trembles to converſe with Gods people, to come nigh Gods table, or claim any of Gods promiſes, ſit down and ſeriouſly diſcourſe his Baptiſme. I am Baptized; Was this an emptie Ordinance? Shall my unbeleeving heart imagine any divine Inſtitution to be emptie and in vain impoſed? No, All the wayes of God are Truth, hee never ſubjected Soules to any falacie, nor can doe: Why then art thou ſo ſad Oh my Soule? Trust ſtill in God, in him will I hope, for he hath eſtabliſhed a Covenant of peace extended to my Parents, and through them to mee, and ſet the Seale thereof Baptiſme213 in my fleſh; and is not Baptiſm a pledg of his affection to mee, a badge of my relation to him? Why then doe I ſay he knowes mee not, or I belong not to him? Doe all 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 Commonwealth214 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 priviledges215 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 continue216 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, incorporated217 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 neceſſary218 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.
2193. 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 outward220 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 ſo221 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 perſons222 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 hold the Scepter. Preſent incapacity223 of uſe is no barre to the laying the foundation of a future claim. Many men at years, muſt rev•ew the Decrees concerning their eſtates, which were ſealed in Infancie. Infants may have their Baptiſme as ſoon as born, whereby they muſt claim the Covenant, when they come to years of capacity.
6. Rule. The baptized, not arguing joy and duty from their Baptiſme, doe ſinne againſt the nature of the Ordinance: and either diſown its inſtitution to that end, or deny its efficacie thereunto, and diſeſteem its ſpecialty, as related to the Covenant and people of God. Therefore deliver we our ſelves from ſin, and let us carefully improve our Baptiſme, as the qualification that fits us for a confidence in approach to God.
224The fourth exhortation, is to Parents, Chriſtian Parents. With ardent care and affection, preſent your Infants unto Baptiſme, and inſtruct them in their baptiſmal priviledge. Your children may, nay must, by your care, come nigh to God. Let them then be conſecrated; they are, as your natural iſſue, an holy ſeed begotten to the Lord: Holy in the eſteem of the Church, and extent of the Covenant; partakers of the fatneſs of the Olives; Heirs of the promiſe of Remiſſion and Salvation; Children of the Covenant; bearing Chriſt his Name, as his Diſciples to be received, not offended, as we have before proved. And ſhall not they come nigh to God, enter into his Sanctuary, be joyned to the aſſemblies of his people? Hath not Chriſt ſaid to the rebukers225 of ſuch approach, Suffer little children to come unto me, and forbid them not, for ſuch are of the kingdome of heaven, and capable of my bleſſing? and ſhall not then Infants be admitted members of Chriſt his body, and have the ſeal of the Covenant ſet in their fleſh, and holineſs ſtamped on them? Shall they not be conſecrated to the Lord: hath not the Lord appointed the ſame ſanctifying Ordinance to root and branches; and will you not with care and affection purſue it? Shall God give your children Covenant intereſt, and ſhall not your paternal care provide for the confirmation of it, by the ſeal of which they are capable? Would you not affectionately contend for their intereſt in a worldly eſtate; neglect it not in226 an heavenly: but when God gives you children, be carefull with all convenient ſpeed, to give them back again to God: When you have brought forth heirs of the Covenant, with due reverence bring them to Gods Church, to be inrolled, and have their intereſt ſealed by Baptiſme. Provoke not God to meet with you, as with Moſes, for your neglect of ſanctifying your ſeed by his holy Ordinances. Let not your children have cauſe to curſe and complain of your neglect of their baptiſme. Let not your affection to your Infants baptiſme be cooled, or care for it be checked by the fooliſh exceptions of their adverſaries, whileſt you ſee their intereſt is cleer. What if it be objected, that all the arguments for their Baptiſme is by way of inference227 and conſequence: Is not Scripture conſequence Gods word, binding conſcience, produced by our Saviour as a ground of faith, to prove the Reſurrection and his own ſufferings? Is it a ſufficient warrant of womens receiving the Lords Supper, and will it not prove Infants right to Baptiſme? and direct the ſubjects to whom a ſacred Ordinance muſt be applied? I have before evidenced Infants right to Baptiſme, and given ſufficient anſwer to the objections urged againſt it: I would now engage you Parents to make conſcience of your duty to baptize your children. Contract not on your ſelves the guilt of the ſacriledge before noted; and the more to encourage you hereunto, let me ſhew you ſome of thoſe many advantages that attend228 the infant ſeaſon of Baptiſm, wherein it is to be preferred before baptiſme at grown years. Reverend Mr. Forde, in his practicall uſe of Infant-Baptiſme, hath very affectionately enforced this argument, and ſhewed many benefits. I refer you ſeriouſly to read them: And for your preſent help, let me wiſh you to conſider, that Infant Baptiſme confers on us theſe ſeveral priviledges, which adult Baptiſme leaves us without.
1. Infant Baptiſme expreſſeth ſin nature.
2. Explaineth the benefit of Relation, and the method of the Covenant, and eminently dignifyeth the children of ſuch parents.
3. Enlargeth and eſtabliſheth the Church.
4. Exciteth Repentance.
2295. Enforceth Faith.
6. Engageth duty.
7. Encourageth under death.
None of theſe doe ſo naturally flow from the baptiſme of men of grown yeeres, as wee ſhall plainly ſee by a particular conſideration of them.
The firſt benefit by Infant-Baptiſme is, That it expreſſeth the ſin of nature, and engageth againſt it: Baptiſme doth it ſelf declare ſinne to bee defiling, but the ſpreading propertie thereof is evidenced by Infant-Baptiſme. They are waſhed, muſt needs witneſs they are uncleane; but their early Baptiſme, muſt needs note their uncleanneſſe is in their nature, not in their perſons; for poor Babes, they have acted neyther good nor evill: That Babes muſt beare the paine of Circumciſion beſpeaks a foreskin upon their230 heart, that makes them prophane to God. The Baptiſme of men at yeeres, doth indeed minde them that they are filthy, but that is a filthineſs of their perſon, evidencing that they having committed many actual corruptions, that appears to them: but that they are tranſgreſſors from the womb, conceived in ſin, and brought forth in iniquiry, of a prophane lump, and polluted in their very being; it no way at all convinceth, no, that is the language of the baptized before actuall ſin. The baptiſme and burial of our babes, hath ever been in the Church of God, two unanſwerable arguments againſt the Pelagian fancie, that children have no imbred corruption, but ſin by imitation: If we give away the firſt, it is juſt God ſhould take away the ſecond, by giving us231 barren wombs. Infants Baptiſme was urged by Auſtin againſt Pelagius, to the puzling of him in his denyal of original ſinne: yet he never denyed them to be baptized, which had been a ready anſwer; nor was he ever able to withſtand the conſequence: For if baptized before polluted in perſon, they muſt needs be unclean in nature; before actual ſin paſs from them, original ſin muſt needs be upon them, before they are capable of any imitation, then they muſt needs be the ſubjects of imbred corruption: For Baptiſm cannot be denyed to be Gods Ordinance of Remiſſion and Regeneration; and further, this evidence of hereditarie ſin muſt needs engage hereditarie enmity, and ſo irreconcileable hatred, much more violent and implacable,230〈1 page duplicate〉231〈1 page duplicate〉232than that which is perſonal, being inforced by the antiquity of the quarrel: it runs in a blood, and paſſeth from parents to children. I have obſerved a great aptitude in the enemies of Infants Baptiſme, to embrace the Arminian fancies, and deny all original ſinne: And it is no marvel, whileſt their principles are ſo neer of kin; one Error will eaſily ingender another. As ever you will make viſible the ſin of nature, baptize your babes before they be ſtained with actual guilt.
The ſecond Benefit of Infant Baptiſme is, That it explaineth the benefit of Relation and the method of tranſmitting the Covenant of Grace. Baptiſme, as a ſeal of the Covenant, ſheweth intereſt in the Covenant, and the benefit of perſonall qualification,233 that fits for it; but it is the Infant ſeaſon, that ſh•weth that God hath wiſely ordered Grace to run in natures channel, and parental relation, under ſuch a qualification as beleeving, to engender a propriety to Baptiſme. He that firſt receives the Patent of honour can diſcern no benefit of relation, ſave what is future; but if his Patent be only perſonal, he ſeeth none at all: but hereditarie honours are demonſtrations of relation and its advantage; hereby a man knows what his benefit is, in being the childe of a Baron or Earle, rather than of a common Knight or Gentleman. Baptiſme applied to men of years, doth indeed demonſtrate a Covenant of Grace granted on good behaviour, unto every individual perſon; but wholly obliterateth the ſeeds intereſt234 and extent of the Covenant unto natural Iſſue, in order to their good behaviour. It declareth expreſly, that as to the ſpecialtie of Gods Grace, relation to beleeving Parents, is no priviledge: As good be the childe of Ammon, as of Abraham; of a Pagan, as a Chriſtian: which is cleerly contrarie to the tenure of the Covenant, I will be thy God, and the God of thy ſeed: The promiſe is to you and your children: and the ground of applying the initiating ſeal, is relation to ſuch Parents. Therefore every man-child at eight dayes old, ſhall be circumciſed, that thereby it may appear, the order of my Covenant is, to Parents beleeving and their ſeed, and the benefit of relation to ſuch Children, ſhall be, that I will be their God. Relation to the Olive,235 is the reaſon of the branches fatneſs: The Jews relation to their pious progenitors, is the only remaining hope of their converſion, They are beloved of God, according to election, for the fathers ſake, Rom. 11.28. If we will maintain the knowledge of relative advantages in the Covenant of Grace, carefully baptize we our Babes in their infancie, as the plaineſt comment thereon: ſo when they ſhall conſider themſelves to have been ſealed and ſanctified to God, before they had in themſelves the leaſt of perſonal qualification, they will bleſs God for the Covenant of their fathers, and the extent of it to the ſeed of beleevers, and giving them to be born of ſuch favorites to heaven. The great aſſertors of the Baptiſme of grown perſons, to defend their236 notion, doe in the miniſtration of Grace, darken all relation, and disfranchiſe all Poſterity, interpreting the cleer text of Scripture, The promiſe is to you and your children, by a perſonal qualification, when God ſhall call them; as if the Holy Ghoſt had ſpoken nonſence, and uſed a term of relation in vain, and to no purpoſe: But certainly when God eſtabliſhed a Covenant of Grace, he did not invert natures courſe, but provided relation to derive the priviledges thereof in his Church, as well as other advantages in the world; nor did he in the leaſt, intend Religion to be an abridgement of parental right, and power of dedication of their ſeed to the ſervice of their God, as well as deſignation to any worldly trade: and therefore he appointed a ſeal of237 his Covenant and ſacred Bond to his own ſervice, whereby ſubjects meerly paſſive (as was before noted) might be at the pleaſure of Parents to him preſented. And hereof Infant-Baptiſme, is the only viſible evidence in the whole world: Root and branches, Parents and Children, are alwaies homogeneal: Nature makes all relations to be of the ſame kinde; and Grace, not inverting Natures order, will have the children, by the dignity of a ſacred Ordinance, to be declared of the holy kinde, with their Parents; and by this religious badge of Baptiſme, be diſtinguiſhed from other Children of Turks, Jews, and Pagans, who like their Parents, remain prophane and eſtranged unto God. And thus Infant-Baptiſme, doth not only evidence relation and238 its benefit, the method and order of the Covenant to men within, but alſo to men without the Church, that it may be to them an encouragement, to lay hold on the Covenant of God, for that they doe not only provide for their own perſonal term, but ſee Grace alſo extended to their iſſue, on the very ground of relation natural unto them, under a Chriſtian qualification. And this is eſpecially profitable to the Jew, who having had the Covenant of God to themſelves and ſeed natural, as their ſeed, and that witneſſed by the initiating ſeal of Circumciſion, ſet in the fleſh of their children, muſt needs ſtumble at the new Covenant, if it exclude their iſſue, as hath been before noted: So that the Infant-Baptiſme, ſo cleerly witneſſing the239 order of the Covenant and benefit of relation to beleeving Parents, to the comfort of men within the Church, and encouragement of men without the Church, it muſt needs be more profitable than the Baptiſme at grown years, which curtails the Covenant, cuts off Poſterity, caſts out of the Church, all relation natural, and maketh all miniſtrations of Grace to be meerly perſonal.
The third benefit of Infant Baptiſme is, That it enlargeth the bounds, and eſtabliſheth the being of the Church of God; but the baptiſme of grown men doth much confine the borders, and hazard the being of the Church. Infant Baptiſme doth enlarge the Church by the ſpreading of it through whole Families, Countries and Nations;240 perſons are private and periſhing but poſterity is publique and flouriſhing; holy ſeede is the Churches nurſerie, whileſt grown trees are fading; Lambs are the increaſe of Chriſts Fold, when old-ſheep are few and dying, and ſucceſſion is the ſureſt title and ſtrongeſt ground of claime: when from generation to generation the Church of God is continued in a conſtant Race, from Father to Son, it is much eſtabliſhed againſt helliſh oppoſition. Nature hath made all living Creatures ſeminall that they might multiply and continue: the courſe of providence is the ſame to the Church that it is to the World: certainly the only wiſe God well knew the beſt way to enlarge and eſtabliſh his owne kingdome upon Earth; and hee, though241 hee founded his Church in an old ſtock, yet order'd the ſpreading of it by naturall branches, and preſervation of it by poſteritie: The method of God muſt needs bee the ſame in the maintenance of his Church under the new, as it was under the old Teſtament, and hee that takes up his Church from one Nation, on deſigne to extend it through all the nations of the World, would never plant it only in perſonall periſhing plants, but provide for their ſcattering an holy-ſeede for its increaſe and ſucceſſion. The promiſe of the Churches increaſe in Goſpell times, is noted to be by Children; the promiſe is expreſſe, I will lift up my Standard to the Gentiles, and they ſhall bring thy ſonnes in their armes, and thy daughters on their242 ſhoulders, Iſa. 49.22. Our own obſervation muſt needs witneſſe the bounds of the Church is much enlarged by Infant Baptiſme; more are ingaged to God by an early incorporation to his Church, then their owne perſonall choice, for where wee ſee one man take up Chriſtianity ſo much as to the profeſſion of it, on terms of choyce, wee ſee hundreds engaged therein by parental profeſſion, and baptiſmall obligation in their infancy; if an eſſay hereof were made in America, how ſmall would bee the number of them that ſhould own God and Chriſt, by being baptized in grown yeeres, and how numerous would they bee, by a timely dedication to God, and incorporation to the Church by Infant Baptiſme? And again,243 how many generations, each after other, hath ſucceeded in the Churches of God in our Nation; but how ſoon will they be extinct, this Orchard be overſpread with the weeds of Atheiſme and Heatheniſme, if Anabaptiſts Parents doe proceede to breake off their branches from the Olive, and the line of the Covenant from their Poſteritie?
The fourth benefit of Infant Baptiſme, It exciteth Repentance. Baptiſme in it ſelfe is hereunto an argument, but it is more enforced from the ſeaſon of infancy than grown age; humiliatiation for paſt guilt, and future caution againſt ſin are much enforced by the ſeaſon of our Baptiſme, and that by pointing out unto us the inclination of our nature, and the kindneſſe of our God, both which, meeting with244 an ingenuous ſpirit, are very moving and melting conſiderations; That wee are waſhed in water, doth witneſſe wee are uncleane; but in that we are waſhed in this Infant ſeaſon, before ſtained with the leaſt actual ſin and perſonal corruption, muſt needs witneſs, that in the day of our nativity our father was an Amorite, our mother an Hittite: we were polluted in our blood, our navel not cut; we were not waſhed, nor ſalted; no eye pitied us, but we were caſt out to the loathing of our perſons. If Baptiſme be an Ordinance of Remiſſion and Regeneration, it muſt needs remember its infant ſubjects, that in their nature there is guilt to be bewailed and pardoned, a foreskin to be violently cut off; a pravity unto evil, to be ſlain; an old man, to be crucified with245 Chriſt; a corrupt nature, to be watched againſt with all care and caution, and that not acquired by any perſonal act or cuſtome of our own, as Baptiſme at age imports; but (the more cutting it is to conſider) it is imbred in nature, hereditarie to our being & therefore will more eaſily act in us, more cloſely adhere to us, and doth call for more care to keep it under: true repentance alwayes reflects on the root of ſin, in iniquity was I conceived, and in ſin did my mother bring me forth, is the firſt complaint of penſive David, and hereunto Infant-Baptiſme doth plainly point us.
This ſeaſon of our Baptiſme, doth not only acquaint us with our own vile nature, but alſo affect us with Gods kindneſs, that will melt the ingenuous ſoul into246 mourning and much care, not to offend; for the ſeaſon of our Baptiſme doth ſhew us Gods love to us, as he was the God of our fathers and the God of our youth, and both of them are exceeding aggravations of guilt. God often doth charge the ſin of Iſrael under the notion of forſaking the God of their fathers, and the pious in Scripture, did much enforce their humiliation, by the kindneſſes God did ſhew their fathers: And if we conſider our ſelves ſealed in infancie by Baptiſme, we muſt needs ſee God was the God of our fathers, and ſtruck Covenant with them, and was unto them gracious, otherwiſe we could not have been owned, as begotten to the Lord, and to be baptized; and therefore the ſins we commit, is againſt our fathers,247 friend, and God; nay they are againſt the God of our youth, that owned us in the day of our nativity, and in the loathing of our perſons, and ſaid unto us, Live; that took us as his own, ſware unto us, and entred into Covenant with us in our very cradle, when we could not chooſe for our ſelves, and ſet the ſeale of his Covenant in our fleſh, and placed us on the knees of his Church, brought us up at his own coſts, and nouriſhed us by his Ordinances, and hath been our God all our dayes. Oh! what aggravations of ſinne doth this kindneſs of God afford? How may the Miniſters of God ſpeak bitter things againſt them that daily break the Covenant of their youth, and deal unfaithfully with the God of their fathers? Me thinks I ſhould heare ſome248 penſive ſoul ſitting on its ſtool of repentance, thus ſoaking its hard heart in its Infant-baptiſme, by ſuch ſerious contemplations as theſe. I am baptized: then ſurely unclean guilt is on my ſoul; the body of corruption poſſeſſeth me; if I be not pardoned, I periſh: If this old man be not buried with Chriſt in Baptiſme, I am undone. Muſt not the water of my baptiſme, ſet the pump of my dry heart on running tears of contrition for this defiled eſtate of my perſon: of my perſon; that is not all; I was baptized in infancie, before I was in the leaſt capable of ſtaining my perſon. Oh wretched man! my very nature is defiled: how can I dream of drawing nigh to God, that am the pudled ſtream of a polluted fountain? 249Sinne is my natural temper, and guilt the very image of my father: In iniquity I was conceived, and in ſinne brought forth, how ſhall I be purged from this natural blemiſh, or withſtand this imbred corruption? How am I neceſſitated to live in ſinne, for that it is naturalized to my very being? How eaſily muſt I needs be drawn to ſinfull action, whoſe very nature is ſinfull corruption? If ever I obtain pardon for, or power over my ſinne, it muſt needs be an act of eſpecial Grace, the benefit of a peculiar Covenant: Sure I am, I can never ſufficienly lament this ſad eſtate of my nature. Many are the ſinfull actions which daily flow from this bitter root, and they ſink my ſoul into the depth of ſorrows,250 when I ſeriouſly conſider my ſelf baptized: For hereby I ſee God, the God of my fathers, and the God of my youth, to have been the object of my offences, againſt thee, thee only have I offended; thee, the God of my father, to whom thou ſhewedſt favour, and called him out of darkneſs into thy marvellous light, with whom thou didſt eſtabliſh thy Covenant of Grace, and didſt extend it to his ſeed; and madeſt me, miſerable me, partakers of it, and ſo becameſt my God from my very being; thou ſaweſt me in the day of my nativity; when I lay in my blood in the loathing of my perſon, thy eye pitied me, thou ſaid'ſt unto me, Live; thou ſpakeſt kindly unto me, ſwareſt to me, and entred'ſt into Covenant251 with me, and madeſt me thine own; layedſt me in the lap of thy Church, nouriſhedſt me by thine Ordinances: Thou by timely engaging me to thy ſelf, did'ſt prevent my wicked choice and Satan his malicious purpoſe of poſſeſſing me as a vaſſal of his kingdome; all my dayes thou haſt done me good, yet wretched I, have ſinned againſt ſuch a God; ungratefull I, have been ready to forſake thee my God, and my fathers God, and have dealt falſly in thy Covenant. It might be juſt with thee, to deal with me as I have dealt with thee, when I deſpiſed the oath in breaking the Covenant; but in thy mercy, Lord, I pray thee, Remember thy Covenant thou madeſt to me in the dayes of my youth, and eſtabliſh it for an everlaſting252 Covenant, that I may know the Lord, that I may remember and be aſhamed, and never open my mouth any more, becauſe of my ſhame, when thou art pacified towards me, for all that I have done againſt the God of my father, and the God of my youth: Now will I live in loyalty to ſo good a God, if thou wilt give me to be ſanctified by the blood of ſprinkling, and my old man to be crucified by Baptiſme, which by thy Grace ſhall be the awe of my ſoul and anſwer of my heart unto every temptation to ſin againſt thee.
This benefit cannot be effected by adult Baptiſme, which affords no ſuch matter of meditation, apprehending the diſpenſations of God to be only perſonal, and therefore to be253 perſonally improved.
The fifth Benefit of Infant-Baptiſme is, that it enforceth faith towards God. Baptiſme, as a ſeal of the promiſe, pledge of love, and ſanctifying Ordinance of God, is a ground of faith pleadable in prayer by all its ſubjects, but receiveth not a little force from the ſeaſon of its application in infancie; whileſt it ſelf witneſſeth the Covenant it ſeals, the ſeaſon of its uſe witneſſeth the extent of the Covenant to beleevers and their ſeed, and creates a ground, on which to claim protection, as well by early ſeizure, as covenant proprietie, not to note how all the Graces of God, in order to ſalvation and good things of this life, even all things pertaining to life and godlineſs, are aſſured to the ſoul by Baptiſme, as the ſeal of254 the Covenant. The Parent can with faith thus plead from the ſeaſon. Lord, my childe is thine in Covenant, to thee begotten, to thee dedicated, by thy ſeal on his fleſh: Oh! wilt thou own him: Remember him; take care of him; eſtabliſh thy Covenant with him; let all the graces of thy promiſe be performed to him; let not Satan ſeduce him from thy ſervice, to which he is ſo ſoon ſealed. How much doe I owe to thee, that makeſt Grace to run through Natures channel, my loins? Lord, let him in time know, and have faith to claim his intereſt: keep him from the property of prophane Eſau, that he deſpiſe not his birth-right in thy Covenant, which thou haſt ſealed to him in the ſight of thy people, by his baptiſme.255And as the Parent ſo the perſon baptized, acting faith in the Ordinance, doth thus enforce it from his Infant ſeaſon of enjoyment of it. God is a gracious God, in calling my parents; he had reſpect unto my good, before I had a being; he graciouſly eſtabliſhed wth them a Covenant, which he extended to their ſeed; I no ſooner ſprang from the womb, but he owned me as his own, and called me by his name, and ſet the ſeal of his Covenant in my fleſh: as ſtudious to foreſtall the choice of my corrupt will (which would never have choſen him) he challenged me, and cauſed me to be dedicated to his ſervice, as ſenſible of Satans malice; he made an early ſeizure of me, and ſet his mark upon me, and before there was256 in me the leaſt of act or qualification; he ſanctified me to himſelf by the waſhing of water. What ever doubts may deter me, I will now draw nigh unto him, and depend upon him; for he that was ſo ſoon gracious in extending and ſealing to me the Covenant, will faithfully perform it: My condemnation will be moſt juſt, if I, having ſuch grounds of faith, ſhould be cut off by reaſon of unbelief: now I will walk before, and wait upon him; for he will not now forſake me, or ſuffer Satan to repoſſeſs me, and take me out of his houſe and family.
The ſixth Benefit of Infant-Baptiſme is, That it engageth more to duty, than adult Baptiſme. Herein it is of uſe to the Parent and baptized child. How257 much of argument doth Infant-Baptiſme preſs upon the Parent, to the due inſtruction and education of his baptized child. Not to ſpeak any thing of the benefit of catechiſing it ſelf, the Parent hath reaſon to refl•ct the Baptiſme of his child in its infant eſtate, to convince him,That if God hath been ſo gracious to extend a Covenant of Salvation to his ſeed; he muſt have ſo much grace as to make them know Gods goodneſs, and underſtand the extent of the Covenant: If God hath cauſed their loins to convey grace as well as ſinne, their care muſt be that the grace of God be not received in vain. The childs ignorance of intereſt in conceded honours and priviledges, is the baſeneſs of education, and blot of natural affection: If by258 their Parental power they have dedicated them to Father, Son, and holy Ghoſt, it is their part to make them know to what they are devoted.And as it bindes the Parents to the duty of education, ſo the child to carefull obſervation: Early adoption is the greateſt argument of filial obſervation that can be: the child taken off the Stall, is more bound to the will of Parents, than the man at years adopted to inherit; the one is the object of more pitie, ſubject of more care, coſt and charge, but of leſſe ſervice and obedience; therefore bound more to duty than the other. Infant-Baptiſm giveth cauſe to ſing with Iſrael, He is our God and our fathers God, we will exalt him, Exod. 15.2. and with David I am thy ſervant, the ſon of thy handmaid; I will offer ſacrifice,259 and call upon thy name, Pſal. 116.16.17. We muſt not think as heirs of dignity to wear Gods livery in our cradles, but muſt know, it makes us alſo heirs of duty, to yeeld loyalty to him all our dayes. Parental dedication to God, layeth on us the duty of obſervation: Shall Parents proclaim dayes of purim to be obſerved in all generations, and poſterity dare to pretermit them? Whether we conſider Gods pitie or our Parents power ſparkling in our Infant-Baptiſm, both impoſe on us duty; & the nature of our Baptiſm (the effect of both) binds us to fight at Gods command under Chriſt his Banner againſt every iniquity and vice, to the diſcharge of every duty of Religion; but neither faith nor obedience can be ſo enforced by the Baptiſme of grown perſons,260 which deny relations natural to be of any uſe in things of Salvation, and doth greatly darken the method and order of the Covenant of Grace and Salvation.
The ſeventh and laſt Benefit of Infant-Baptiſme is, That it encourageth under death; and that either the Child or Parents. We read in primitive times of Infant Martyrs, certainly they were thereunto prepared by a knowledge of their intereſt in the Covenant. In vain ſhould the miſerable mother encourage the ſcourged thirſty child, to remember the cup of which Iſaac drank, and patiently to bear its preſent torments, for that it ſhould be ſhortly crowned with eternal glory, if the child at eight years of age had not underſtood the Covenant of God, and been catechiſed in its baptiſme. Our Anabaptiſts261 will never afford us babie Martyrs, that will not allow us babie Chriſtians. And as for Parents, if their childrens intereſt in the Covenant and right to Baptiſme, doe not ſupport them under the death of their babes, I (a parent of dead children) doe demand, what can? That they are by nature children of wrath, muſt not be denyed; that they fall into a limbus Infantum, muſt be denyed by all that abhor Poperie: that they are ſaved there remains no hope, whileſt we ſee them out of the Ark of ſalvation. What unuſual way the Anabaptiſts run upon for their own comfort, they have not yet declared, nor will Scripture warrant any. Were it not for Infants intereſt in the Covenant, ſealed in their Baptiſm, I ſhould mourn over my dead children, as without hope.
You ſee now, that there is not only warrant in Scripture for the Baptiſme of your Infants, but there is much of profit by it. Whileſt others are beating the262 controverſie, doe you ſtudy the practice of Infant-Baptiſme. Let not ſeducers beguile your ſimple ſouls, by pretending Infant-Baptiſme is unlawfull, becauſe unuſefull: But ſeeing there is ſo much profit in the Ordinance, and ſo much in the ſeaſon of its application, prize it, purſue it, and preſerve it to the Church: Let your children be baptized in their Infancie, and catechiſed according to their growing capacitie, that through ignorance they may not throw away their birth-right, but may duly know the duty and dignity thereof, and d•mean themſelves as baptized ſouls.
The fifth and laſt exhortation is to Church-gathering ſaints, To admit the baptized into the approaches to God, in the aſſemblies of his people. Make no bar of diviſion to ſuch as we are the badge of union. If Baptiſme doe incorporate into the Church, and conſecrate unto God, why doe you deny the relation of the baptized, or their fitneſs263 for divine ſervice? either deny Baptiſme to be the dore of admiſſion into the Church of Chriſt, or throw down your Church Covenant agreement or experiences of graces, as to entrance into a Church ſtate. Deny Baptiſme to be the Church conſtituting Bond, or talk not of gathering Churches from among baptized ſouls: Affect not to your ſelves the terms and titles of ſaints, brethren, beleevers, Church, and the like, whil•ſt thoſe you deſpiſe have as good, na•(by reaſon of your ſinfull ſchiſme) a better title thereunto than your ſelves. If Baptiſme be the ground of confidence in acceſs to God, who are you that make it void? Is not the ſtraitning of the Church dore as dangerous as ſetting it wide open? Will it not be equally provoking to God to let doggs into his houſe, and to keep children out; to pollute his holy things by the unbaptized, and bar the baptized from his worſhip? If men baptized walk diſorderly, endeavor by diſcipline to reduce them:264 deny not their intereſt: drive them not from God: make it not your deſigne to paganize the Chriſtians among whom you dwel, that ſome few of them may be brought into your Church-way. Weigh well the nature of Baptiſm, if it do not charge your way with wickedneſs, I know not how to judge. If Baptiſm rightly apprehended, be not the engine to batter Independencie, I dare renounce my skil in militaries. Let not God ſay, draw neer in full aſſurance, having your bodies waſhed with pure water; and you ſay to your baptized Brethren, ſtand thou further from me, I am holier than thou.
Thus then I have noted to you the nature of Baptiſme, the outward Ordinance, and the duties that flow from its conſecrating nature; which rightly underſtood, will convince much error, and correct many ſinfull practiſes: Which that it may doe, God, Father, Son, and holy Ghoſt, in whoſe holy Name we are baptized, follow it with his bleſſing. Amen.
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