leaf and look into the main Building And there I shall not stay your eyes long for my furniture being little it was not wisdom to make the house too wide and spacious S. P. ACTS 16.33 ult And was baptized he and all his straightway CHrist having given a Command to his Apostles to go and teach or disciple all Nations Mat. 28.19 baptizing them in the name of the Father Son and holy Ghost We find in this story of their Acts wherein some of their travels are related that as soon as they had perswaded any persons to be Christians immediately they received them into their fellowship by this Ceremony of washing them with water A Truth which among all the Disputes about Baptism one would think should never have been quarrelled yet there have been those busie phansies in the world that have called this into Question August de haeres 46. 59. and would perswade us that our Saviour in those words intended not any such washing with water and no other Baptism is to be owned but that of the Spirit But so men may say if they please that when Philip and the Eunuch went into the water Act. 8.38 he baptized him with fire If the Apostles could understand our Saviours meaning those men are sufficiently refuted by their practise for though our Saviour Baptized none that we read of but with the Spirit and the Papists will have a hard task to obtain this preheminence for Peter that he received the Baptism of water at Christs hands yet it will be needless pains to prove that his Apostles and their Successors after them did initiate and admit Disciples in that manner But notwithstanding this there are others that left the world should be quiet do start a new Question Whether that Command of our Lords extended any further then to the first proselyting of the Nations or ought now to be followed among Christian people who might have spared the labour of making such a doubt unless they could give us some ground to think that that part of their Commission was after revoked or then limited to such a time and likwise solidly expound those following words I am with you alwayes to the end of the world and shew us why the work of the new birth which the Apostle makes the signification of Baptism is not now as well as then to be shadowed and represented Yet others will not let their wits be at rest but make a further inquiry Whether the words of our Saviour include in them a Command or only a Permission because he saith only Baptizing not Baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though the constant practise of the Apostles in this Book related and of the Church afterward might well have been sufficient to have silenced these thoughts without any further dispute and the following words likewise Teaching them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 20. c. would have told such men that their inquiry was needless unless it can be thought that because he doth not say Go teach we may chuse whether we will give any further instruction to our people Taking it therefore for granted without engaging my self in such questions that the words now read do speak of Baptism by water still to be retained in the Church of God you may observe in them these three things 1. A Rite or Ceremony used and that is Baptism or washing with Water 2. The persons baptized The Jaylor and all his 3. The time of its Administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight-way instantly at that hour of the night that the foregoing story was acted without any further delay From which I am invited to treat of three things First Of the Use and Intention of Baptism Secondly Of the qualities or dispositions of those that receive it Thirdly Of the time that is required to render them persons fitly qualified to receive it For the Explication of the first we need find no fault with the common language that saith Baptism in its general notion is an outward visible sign and seal of some inward and invisible grace and favour conveyed and made over thereby unto us But to difference it from the other Sacrament we must enquire what that grace favour and priviledge is and shew how it doth signifie and seal it between God and us And upon due consideration I believe we shall find that to be Baptized expresseth something on our part and something on Gods both which put together make it a foederal Rite whereby we and God enter into a Covenant and Agreement together and mutually engage to the performance of several things which are all to our behoof and benefit 1. As we present our selves to the Minister of this Sacrament and receive it so it expresses something done by us and then 2. As the Minister Gods Deputy or Embassadour doth receive us and wash us with this water by the Authority and into the name of the Father Son and Holy Ghost so it expresseth something done by God Both which it concerns us for the securing of our duty and our comfort also to be acquainted withall and therefore I shall shew you 1. What is the true meaning and intent of it on the part of the person baptized who offers himself or is offered to receive it which I will lay before you in these particulars First In the general notion of it it is a profession of a Religion whereinto we enter and to which we engage to be faithfull and constant Disciples It is a Ceremony whereby Proselytes are made and all that use it do thereby come into a new way and state forsaking all their old perswasions practises and relations wherein they were born and bred that are contrary to and inconsistent with these new Ingagements It is well observed by St. August In nullum nomen relâ—gionis seu vâ—râ—m sâ—u fâ—lsum coâ—gâ—tari pâ—ssant hâ—â—inâ—s niâ—â— al quo Signaculorum seu Sacramentorum visib lium Conoâ—tâ—o â—oll gâ—atur adv Faust l. 19. cap. 11. That men can be associated together in no Religion whether true or false unless they be combined by the common tie of some visible signs and Sacraments of their profession Which the world hath found by so long experience to be true that I need not be carefull to prove it The Jews it is manifest were differenced from others by Circumcision and as their Doctors tell us entred into Covenant with God not only by it but by Baptism also together with a sacrifice unto him And when a Heathen would become a Jew and undertake their Religion See Puxtorf Lex Rab. vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so repose himself as their phrase is under the wings of the divine Majesty he was to be circumcised baptized and offer Sacrifice for which Maimon as sundry Learned men observe out of him De prohibito congressu brings no other proof but that Num. 15.15 As ye are so shall the stranger be so supposing as a thing
Repentance Mat. 3.6 8. Mar. 1.4 and likewise accompanied with an Exhortation to bring forth fruits meet for Repentance and in refusing of which the Pharisees are said to have rejected the counsel of God against themselves Luk. 7.30 but also by the exhortation of the Apostle to the new Converts Act. 2.38 Repent and be baptized every one of you c. i. e. make profession of your Repentance by Baptism to the remission of your sins the sense of which had pricked them in their hearts And it is further manifest from all the circumstances of Baptism For they put off their old cloaths and stript themselves of their Garments then they were immersed all over and buried in the water which notably signified the putting off the body of the sins of the flesh as the Apostle speaks Col. 2.11 and their entring into a state of death or mortification after the similitude of Christ according to the same Apostles language elsewhere We art baptized into his death Rom. 6.3 4 6. we are buried with him in Baptism knowing that our old man is crucified with him that the body of sin might be destroyed that henceforth we might not serve sin All which was rendred still more significant by the Antients who baptized only on the last day of the week at night i.e. on the even of two Lords dayes in the year called therefore by Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because Christ then say in the grave and was about to rise again In conformity to whom they by this Rite did profess themselves to be dead and coming out of the water there to leave all their sins drowned and buried in that grave never to revive again There is one thing more not to be forgotten which makes it more clear that it was intended for a profession of Repentance that is the Renunciation which they made to the Devil the world and the flesh or the open declaration upon the question propounded which they made against all Gods enemies the form of which so many antient Authors do record that it is vain to cite any but the sense of it was this Do you renounce or do you forsake the world and all the vanities follies and wickedness thereof I do forsake them said the person to be baptized Do you forsake the Devil will you have never any thing to do with his works I do forsake him and abhor them all c. unto which the Apostle is thought to have reference 1 Pet. 3.21 when he speaks of the answer of a good conscience as the Baptism which saves us and not the outward washing or putting away of the filth of the flesh This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this question What shall I do to be saved and consequently the hearty answer to all that is proposed as requisite to salvation is that which makes Baptism to be valid and of force unto us The Jews say in their tradition that Adam stood a whole week up to the neck in water begging of God to accept of his Repentance for what he had committed Whatsoever he did I am sure this Washing with water doth most fitly represent both our acknowledgements that we are worthy to die and be swallowed up in the water and our profession that we will forsake all our filthiness if we may but be accepted unto life Thirdly It is a Profession of faith in the Father Son and Holy Ghost For we are baptized into their name and so it signifies either first that we heartily accept of the Father for our God and happiness to love him above all and of the Son for our Lord and Saviour as the way unto the Father and of the Holy Ghost for our Sanctifier Guide and Conductor to the Son or secondly which comes to the same that we embrace that Doctrine for our Rule which is delivered unto us from the Father through the hands of his Son by the Power of the Holy Spirit to fear all his threatnings to relye upon all his Promises and to yield obedience to all his Commands as long as we live That this profession of Faith was made in Baptism is plain not only from Acts 8.37 where Philip saith to the Eunuch If thou believest with all thine heart thou mayst be baptized and he answers I believe that Jesus Christ is the Son of God but likewise from this that the word Baptism is put for the whole Doctrine which he preached who did baptize as you may see Acts 18.25 knowing only the Baptism of John Acts 19.3 Into what were you baptized and they said into Johns Baptism By which it appears that being baptized into such a name though one should speak nothing expresses a consent to embrace that word which he preaches and declares to be the Will of God Yea Baptism is an open profession and Declaration to all that we are of such a faith for it is not enough that we are perswaded of the Truth of Christs Religion but we ought also publiquely to own it and manifest to the world our belief of it which seems to me to be the meaning of that place Mark 16.16 He that believes and is baptized shall be saved i. e. He that owns the faith of Christ in Truth and makes a profession of his belief by receiving this mark of the Christian Religion he shall be accepted of God to life For that was required by our Saviour of his Disciples that they should not be ashamed of him before men nor be afraid to let the world know that they were his disciples by using all those things whereby they were distinguished from the rest of men 4. It is a profession of holiness and obedience and an engagement we thereby lay upon our selves to maintain all purity in body and soul which is the immediate consequent of the two former and seems to be alluded unto by the Apostle when he saith 1 Cor. 6.11 Such were some of you but you are washed but you are sanctified c. i. e. you have betaken your selves by receiving of Baptism to a holy and pure Conversation And it is more plainly expressed by him Gal. 3.27 As many of you as have been baptized into Christ have put on Christ In token of which and that they intended all Purity like those in the Reavelation who are said to follow the Lamb in white they were presently cloathed with white Garments when they came out of the water From whence that day was called White Sunday which was one of the principle times when the Antients did admit persons to Baptism and they all professed hereby that they hated the grament spotted with the flesh and would never return again to the dirty pleasures of the world wherein they had wallowed An antient Christian Poet doth excellently express it Fulgentes animas vestis quoque candita signat Lactantius Firm. El groge de niveo gaudia pastor habet A bright garment was cast over shining and glistering souls and the Great
them the Answer will be easie That there was no need for him to express every particular subject of Baptism seeing it was so well known before by the common practise of the Jews and by the former Covenant and therefore his chief intent in those words was to tell them in what manner and form they should now baptize viz. in the name of the Father Son and H. Ghost which had not been yet used but now was to be every where practised I have no mind to add more but beseech the Lord that all those who dispute against Infant-baptism may behave themselves like men baptized and remember that humility modesty and peaceableness of spirit are great Doctrines in the Christian school and that if so many good and learned men have erred as they think then so may they A few words concerning the third general Head of our discourse may perhaps lend a little further light to this business and manifest that there is not so much required as some imagine to qualifie and capacitate a person for Baptism For 3. It is said here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight way immediatly without any further proof he was baptized If you look back you shall find that Paul and Silas being close Prisoners at Philippi there was about mid-night a great Earth-quake that made both the Prison and the Jaylor also shake and opened both the doors of the Prison and of the heart of the Keeper for this strange trembling of the earth it is very likely caused him to apprehend that these were divine persons for whom such a wonder was wrought and so to come trembling before them and inquire what he must do to be saved They told him Vers 29 3. that he must believe on the Lord Jesus and accordingly spake to him the Word of the Lord Vers 31 32. i.e. proved to him that Jesus was the Son of God and taught men the true Religion and way to life The very same hour he took them and washed their stripes and then was washed himself in the name of Christ By this it will appear that though a Profession of Faith be required yet not a distinct belief of every thing in Christs Religion for that could not in the space of an hour be comprehended He therefore having a general knowledge that Jesus was the Son of God and a Teacher sent from Heaven to do men great good and professing a readiness to be taught by him was received by Baptism into Christs school to learn of him That such a knowledge together with a repentance of their fore-past evil life did sufficiently qualifie for Baptism you may see by consulting these places Acts 2. All the Sermon of the Apostle tends to no other purpose but to prove that Jesus whom they crucified was the promised seed which he demonstrates from his resurrection and the effects of it that abundantly declared he was made Lord and Christ Verse 36. When this was cleared to them their hearts were pricked to think what they had done and he exhorts them to repent of it and receive Baptism which three thousand of them immediatly did as you read verse 41. And continued stedfastly in the Apostles Doctrine Verse 42. i.e. learning of that Religion to which they saw so much reason to addict themselves So Acts 8.35 We find that Philip preached Jesus to the Eunuch and required only this profession of him Verse 37. That he believe with all his heart that Jesus is the Son of God and then he went down into the water with him and baptized him And again cap. 18.5 Paul was pressed in spirit and testified to the Jews that Jesus was Christ and then verse 8. Crispus believed on the Lord with his whole house and many of the Corinthians hearing believed and were baptized So in all other places you will find there was so little space between their preaching and baptizing that they could not well be taught more then this that he was the Messiah or Christ that was expected and that all must be obedient to him So that this washing did admit them and ingage them to be his Disciples to be taught and instructed by him and to learn the way of God perfectly which they could not but believe he would acquaint them withall being a messenger sent by God unto them And this is most plainly intimated in the words of that commission Christ delivered unto them Mat. 28.19 20. Go and teach or disciple all Nations c. Where there are two teachings the one before the other after Baptism the first can be no more then a perswasion of them to become the Disciples of Christ and put themselves into his school because he was the Son of God and then after they were baptized follows a more accurate and full instruction of them in all the parts of their Duty which is meant by those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Teaching them to observe all things whatsoever I have commanded you Where the word for teaching is different from that in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a larger knowledge of Christs Doctrine which they had ingaged themselves to observe being assured the Son of God could teach them nothing but the Truth And this I take to be the reason why so many fell off again from this profession when the displeasing Doctrines of Christ came to be practised They had not considered what it would cost them to be Christians but only as I said were in general convinced that he was Gods Son and that they must be his Disciples and so they liked no longer to be his followers when their carnal Interests came to be touched and when they saw that he was such a Master as would not let them have their own will nor enjoy this present world nor in one word serve two Masters God and their Mammon too Though they did in gross as I said profess to forsake their sins and lead a holy life yet when they came to be informed in the particulars of self-denial and such hard lessons they returned rather with the dog to the vomit 2 Pet. 2.22 and the washed sow to the wallowing in the mire That I may put an end to this Discourse let me shew you a little how it will be usefull to you and have an Influence upon practise and if you be believing and obedient I shall be confident I have not made you mispend an hour in perusing what I have represented Vse 1. TAke notice of the great Wisdom of our Lord that though he have left us an outward Ceremony still in his Church yet it is such an one that signifies not one thing but the whole Religion and not only signifies but ingages us unto our duty You have seen that Baptism expresseth the whole Covenant of Grace between God and us and whereas the Jews had several Rites and usages to set forth and represent several duties Christ hath left us only this together with
territories above What joy would it cause in Heaven and Earth to see men coming to desire communion on these conditions to behold men crowding into the Kingdom of Heaven as they do into a Church and longing after the food of the faithfull as they do for meat and drink Rejoyce I beseech you the heart of God refresh the souls of his servants and add to the sweetness of the table of the Lord by letting us have more good company at so joyfull a Feast But if all Intreaties cannot prevail I think the Higher Powers had best enact a Law That none shall be married till they be instructed and confirmed and that will do it For those that care not whether they receive the Sacrament of Christs body and blood or no will not live without this Sacrament as in a large sense it may be called though they understand the ends and duties of it no more then of the other And this must be acknowledged to have been a great cause of our Disorders that men enter into these relations before they know the duties of them and beget and bring forth Children before they cease to be children themselves or know how to bring them up as they should Therefore our Reformers it is plain intended men should not marry before they were well catechized and had taken their Baptismal vow upon themselves knowing that those were unfit to make a Covenant with each other who knew not the Covenant of their God For they prescribe in the last Rubrick of the office of Matrimony that the persons new married must that day receive the Communion and in the last Rubrick about Confirmation say in express words That none shall be admitted to the holy Communion untill such time as they can say the Catechism and be confirmed Let me speak to the very senses of vulgar people Do you not remember the font stood at the lower end of the Church and the Communion-table at the higher Could you come from the one to the other but by the Pulpit which stands in the middle between both This teaches you if you will learn that you are only entred into the Church and are but in the beginnings of Religion by Baptism and that you must advance higher by being instructed and taught in the faith of Christ and can no otherwise be admitted from the lower to the highest forms of Christians Come therefore and be instructed and then profess you like this Doctrine and will be obedient to it so shall you come to be men in Christ and tast of all his dainties and be satisfied with the fat things of his house Quod totū sciri non potest ne omittatur totum siquidem scientia partis melior est ignorantiâ totius If all will not be granted that is here requested yet do not deny all but at lest profess to the Minister your hearty Repentance and your belief in Christ and the willingness to submit unto him and to be saved by him that he may declare it to all others And really shew that you are come to an adult estate by putting away childish things and living the life of men A Child as one saith looketh only to things present a man looketh to things to come A child attends only to pastime and pleasure a man hath also profit in his consideration A child is ready to sell his Inheritance for a trifle or bable of which a man maketh a greater account His carriage and behaviour likewise distinguisheth him and so doth his confidence against vulgar bug-bears and affrightments If therefore after you are confirmed you find your selves to think less of things present and more of things to come less of this world and more of the eternal rewards of Godliness and the everlasting punishments of sin if you scorn to sell your heavenly inheritance for the trifles of this world that present themselves unto you if you be more attentive to your spiritual profit in knowledge and mortification and not only taken with the sweetnesses and ravishments of Religion if your conversation towards God and the world be more serious grave and discreet and you are not so easily amazed with the fears of sufferings and difficulties in your Christian course it is a sign that you have not received the Grace of God in vain and the Lord will deliver you from every evil work and preserve you to his everlasting Kingdom Faithfull is he that calleth you who also will do it 5. Lastly Let me beseech all the people of God to live in love and peace together Let us nor quarrel about every little thing nor make every petty difference a cause of trouble and contention For as the Apostle saith 1 Cor. 12.13 By one spirit we are all baptized into one body We are all by this made of the same corporation and taken by Baptism into the same Brother-hood and therefore should not make them the waters of strife and so provoke the Lord to anger against us We are not baptized into this or that particular Opinion nor received into a particular Church but into the belief of the Gospel and into the Church of God in general and therefore should love all the Disciples and followers of our Lord and imbrace all of every perswasion that live godlily in Christ Jesus You were not baptized saith the Apostle into the name of Paul therefore do not say I am of Paul I adhere to this man or that for whosoever did baptize you it was not into the particular love of him and his opinions but into the Communion of the whole Church of Christ who hold the Catholique Faith Though an Heretick in antient times had baptized any man yet did not the Christians therefore baptize him over again when he left those mens company because being baptized into the name of Father Son and Holy Ghost he was not received into the profession of their particular opinions but of the Truth of Christ universally believed by all good Christians And therefore let us live with them all as our Confederates as those that are tied together in the same bonds and united in the same Covenant and ingaged in the same cause against the common enemies the Devil the World and the Flesh and let us never give these enemies so much cause to rejoyce as an unhandsome word against any sincere Christian might administer But let us endeavour to keep the unity of the Spirit in the bond of Peace for as the Apostle speaks Eph. 4.3 4 5. There is one Lord one Faith one Baptism one God and Father of All who is above all and through all and in you all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 APPENDIX THE late King Charls was confirmed on EASTER munday In the Chappel at White-Hall 1613. which was the thirteenth year of his age after a long and strict Examination by the A.B. of Canterbury and the B. of Bath and Wells as Dr. George Hackwell ear-witness of the satisfaction he gave assures us who
in prose Seeing then that outward things do so notably teach us and the more any thing solicits any of our senses the more acceptable it is unto us God hath been pleased so to deal with man that he shall not want such lessons This manner of Discipline may be deduced from the first Adam to the Second For God placed the first man in a Paradise a fair and beautifull Garden abounding with all manner of fruits c. which was but a Type of the coelestial paradise above that is watered with streams of Light from the face of God and rivers of pleasures from his heart in the midst of which the Son of God is the tree of life An image I say God gave him of Heaven but none as yet of Hell because man was made to be happy So God likewise gave him a Commandment the matter of which was outward and sensible of abstaining from one tree in the Garden which was but a document of the subjection he did ow to his Creator and of the tenure whereby he held all his injoyments After his disobedience men were some way or other directed by him to make offerings to God of their beasts and fruits as acknowledgements of their dependance and homage and adumbrations of the Sacrifice of that seed that was newly promised In process of time when obedience grew cold and their thoughts its like of another life but dull God took Enoch to himself when he was but 365. years old to teach them by themselves as well as other things that there was another life and a reward that remained for those that walked with God which was hetter then the longest term of years in these earthly possessions But wickedness still increasing God destroyed the world by a Deluge of waters which was but a shadow of the dreadfull showers of wrath the streams of fire and brimstone that should fall upon the heads of the wicked in the other life whereby God would terrifie the new planters of the world and give them an image of Hell as he had done before of Heaven But this was not a lasting visible monument of Gods anger and therefore in aftertimes Sodom and Gomorrah Jude 7. and Cities about them were set forth for an example suffering the vengeance of an eternal fire which places lay just in the view under the eye of that people whom God made peculiar to himself served as continual marks of his dipleasure and instances of his wrath to make them for ever to beware That peculiar people God separated to himself by the sign of Circumcision the seal of the Covenant that he made with them This mark was most properly made in that part of their flesh because the great promise to Abrah was that he would multiply his seed as the stars of Heaven Gen. 17. and that in his seed all the Nations of the world should be blessed and it aptly represent besides other things that they were to be an holy seed unto the Lord. After this God did by two persons Iacob and Esau shadow forth unto them that his favours are at his own disposal and that they are not confer'd by nature but by grace In the line of Iacob besides that there were many mystical and secret significations of his Will which God made by sundry persons and actions there were also many outward manifest images given of heavenly things In the Law that Moses delivered to them their several washings their meats their sacrifices to name nothing else were all signs of all sorts of purity and obedience too many now to be particularly related Their offerings and some of their sacrifices represented the obedience and services of particular Christians who are made Priests unto God but the chiefest of them represented the offering and sacrifice of the high Priest of our profession which was Christ himself And that I may not be tedious when God would shew the greatest favour to the world and open most of Heaven and things above he comes dwels amongst us in the person of his Son and in an outward shape manifests himself to our eyes and ears For in the very humanity of Christ so much of Divinity appeared and the Majesty Wisdom Power and Goodness of God so rayed forth that he saith to Philip He that hath seen me Joh. 14.9 hath seen the Father also Yea When God would give a Testimony of Jesus to be his Son he doth it by the visible descent of the holy Ghost which he saw coming down upon him like a Dove as if he would tell us that his own Son shall likewise be taught by these outward signs resemblances he being in all things to be conformed unto men § 4 Though our Lord therefore hath taught a Religion more full of spiritual notions then had been manifested before and hath given more clear notions of things above unto mens minds then had formerly come unto them yet he would not quite alter the old manner of Discipline by outward things but retains some of them in his Oeconomy knowing how weak the minds of men are and how much more easily they apprehend by sense then by themselves Only it is to be observed that he hath made eventhese outward things to speak more plainly and tell their meaning more distinctly hath writ their instructions in a greater and more legible letter then ever before § 5 Baptism is one of those Reliques a Symbole of great and clear significancy the Sacrament ef Regeneration or the second birth which it doth most aptly express as the following Treatise will sufficiently shew you For the present it may suffice to say that water of all things that are easie to be got and are at hand was the most fit thing that can be thought on to be chosen to make an Embleme of the spiritual Generation For we naturally come out of a liquid moist substance out of a slimy water or in Jobs phrase We are poured out like milk and then curdled in the womb like cheese Job 10.10 It is not unusual in the Scripture to speak of our natural procreation under the Metaphor of Water as may be discerned by consulting but these two places Prov. 5.15 16 c. Prov. 9.17 And it is well known that while we lie in the womb we swim in a sweet liquor and hang by the Navel in the midst of a watry nourishment Osiris and Isis if we may believe Plutarch were nothing in the Aegyptian Muthology but the river Nile and the earth between which two all things were begotten So the Scholiast upon the first verse of Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinks that therefore water is to be reputed the best of things because out of it the other three Elements are begotten out of the subtil part of it the air is begotten out of the grosser being curdled and compacted the Earth and out of the more aetherial and spiritous part the Fire But perhaps I do not well to pursue
well known that by those three the Jews submitted themselves to the yoak of the Law And it is as commonly known that they say their mothers entred into Covenant only by Baptism Sacrifice and so did some Proselytes by those without Circumcision ingage to worship the one God of Abraham Isaac and Jacob and forsaking all Idols to observe him only as that passage of R. Joshuahs clearly shews which is cited by Raymundus He is baptized Pug. Fidei Part. 3. Dist 3. cap. 11. and not circumcised Behold this is a stranger converted for loe we find of our mothers viz. Sarah Rebecca c. that they were baptized but not circumcised Baptism now hath no different signification but only we lay this Ingagement upon our selves to worship the God Father of our Lord Jesus Christ to come to him through his Son to embrace that religion which he teaches us from God which is that whereby we are distinguished from Jews Mahometans and all other people in the world who go not to God through this Mediator nor own that blessed Gospel that he hath delivered unto us If any should ask me why by Baptism we should make this Profession rather then any other Rite The answer methinks is easie if what hath been said he considered together with the partiticulars that I shall mention after I have dispatched this general notion of it And besides it seems considerable to me that Moses the Mediator of the Old Covenant did receive the people into it by Baptism and not by Circumcision For it is not only said Exodus 19.10 That they should sanctifie themselves and wash their cloaths but it is likewise plain from Joshuah 5.5 That none were circumcised while they were in the wilderness and they are not all the while reproved or rebuked for it and were notwithstanding within the Covenant which was sure by some Ceremony or other and the Apostle also saith 1 Cor. 10.2 That they were all baptized into Moses in the cloud and in the sea God by the covering of the cloud took them under his wings and protection owning them for his people and they passing through the heart of the sea the waters inclosing them round about did profess to trust in God and there to drown all the thoughts of Aegypt which sometimes they feared and sometimes they loved over-much Now as only Baptism and not Circumcision was used when God conducted his people by the visible ministry of Angels who marched with them in the cloud and delivered them from the slavery and bondage of Aegypt by the hand of Moses so God thought fit to use no other way of making Disciples when he sent his own Son to work a greater salvation for us and to be the Mediator of a better Covenant with us of which the antient Jews do not seem to have been altogether ignorant when they say that there shall be such a multitude of Proselytes in the days of the Messiah Vid. Grot. in Mat. 3.6 that they shal be admitted by Baptism only without any Circumcision It may not be unfit to add that all nations used Washings so much that there could not be invented one would think a Rite more likely to be readily received then this The Jews it is plain not only when they admitted persons into Covenant but afterwards also in case of legal pollutions used divers Washings as the Apostles phrase is Heb. 9.10 Three sorts of which I find observed by a learned man Gaulmyn not in vit Moses l. 1. cap. 11. First There were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mr. Pocock hath largely shewn that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not signifie among them alwayes the Washing of the whole body which is to be observed against those that make it now necessary Not. Miscâ—l cap. 9. their daily washings which were introduced by the Pharisees Secondly There were their Baptisms or Immersions of the whole body into water which all the Jews were bound unto in their confessions And thirdly The bathings of their women which they were tied unto seven weeks after their delivery of a child Unto which I may likewise add that Washing was used as a token of innocency and freedom from such guilt as might be thought to cleave to a person which the Psalmist supposeth in that phrase Psalm 26.6 and the book of Deuteronomy plainly expresseth 21. 6 7. They shall wash their hands and say Our hands have not shed this blood c. which perhaps Pilate would imitate having to do with the Jews when he had condemned our Saviour Mat. 27.24 For he washed his hands before the multitude and said I am innocent of the blood of this just man see ye to it as if it had been but an accidental murther or that which he could no more help then if a man had been killed by chance Certain it is the Gentiles likewise used Washings very much not only after murthers but likewise in case of other crimes and also in their admissions of persons into the secrets of some of their Religions for which see (*) De Baptis cap. 5. de Praescrip cap. 40. Tertullian And if there were nothing else to make us believe the Jews used this Ceremony in these cases this might make it very probable for the Gentiles were but their Apes and the Devil as (†) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apolog. 2. Just Martyr observes in this very case of Baptism took divine Rites and made them do service in his hellish Mysteries They hearing saith he the saying of the Prophet Isa 1. Wash you make you clean c. would have their Worshippers sprinkled with water when they went into their Temples to make an offering yea and be washed all over before they came thither All which being true our blessed Lord might think it fit to innovate as little as he could so to accommodate this significant and innocent Ceremony to his purposes and translate it from the Jews to be a Rite whereby to profess inward purity of body and soul just as he did in the other Sacrament of the Lords Supper wherein he hath made use not only of the bread and wine but as divers have observed of the accustomed words which the Jews then used at the Paschal Supper For so his Wisdom judged it meet to make former Rites serve his own ends rather then introduce strange and unheard of things which had not been known in former times His design was not novelty but truth not his own glory but the good of men and so he conformed himself in this to their practise which that I may speak more particularly is to be considered Secondly As a profession of Repentance from dead works a relinquishing of all ungodliness and worldly lusts so as never more to be friends with them This is taught us not only by the Baptism of John which was administred with confession of sin and is called the Baptism of
my thoughts of the first particular wherein you have had a short account of the intent use and benefit of Baptism It remains that speak a few words of the other two particulars in the text and shew in the second place 2. Who are the persons to be baptized The Text will not let us doubt but all those who are willing to embrace Jesus as the Christ and the Son of the living God and to give themselves up to his instruction and teaching are thus to be initiated and entred into his Religion Only it is scrupled whether those that cannot express such a willingness nor make any signs of it are so to be admitted and therefore all Infants are by some excluded from these waters as subjects uncapable either to make any such profession and ingagement or receive from God any such benefit This point hath been so sifted even to the very bran that I cannot think mine eyes so acute as to discern any little Argument to lie still neglected that I should be able to boult out The custom of the Church hath been pleaded which is accounted the best Interpreter of a doubtfull law And the Scriptures have been searched in these late times more I think then ever by many learned Authors in every ones hands and to such excellent purpose that if I were able to plead the Infants title strongly my defence might be spared I will therefore briefly dismiss this head with these four considerations First That if there were any Infants in this persons family it is certain they were baptized for he was baptized he and all his It is doubtfull indeed whether there were any or no yet it is considerable especially in conjunction with other Arguments that neither here nor any where else in the whole Scripture are they excepted and it is scarce to be thought that all of the families baptized were without Infants nor is there one word that tends to the excluding of them from Baptism But Secondly I consider that Infants are capable to be ingaged and professed and likewise to be received into the Grace and favour of God Baptism may be looked on either as a sign of what we are to be in our future course and what God hath done and will do for us and so all must grant that Infants are as capable as others to receive it or secondly As a seal of the truth of God under which notion we ordinarily conceive it and then they are as capable likewise as grown men to have any thing conveighed and sealed unto them upon such conditions afterwards to be performed or thirdly As an Obligation whereby we are tyed to perform those conditions and fourthly As a priviledge whereby we are actually instated into some Favours and Injoyments and if any affirm that in these two regards they are uncapable let them remember that Children may be bound by deeds drawn up and sealed between two persons before they understand any thing at all and that a Child may be crowned in the Cradle and it will stand good to all purposes A Parent may contract with God on his childs behalf no otherwise then a Guardian doth in the behalf of a minor or one under age which he cannot afterward retract when he is out of his Pupillage without injustice and being lyable to the Law if the contract be judged to be to his behoof and benefit As in the Interpretation of Law that is an Act of the Pupil or child which is done in its name and for its good by his Tutor or Guardian so may God be pleased graciously and favourably to accept of this Act of the Parent laying such an Obligation upon the child and interpret it for the childs own Act and Deed so conferring his graces upon it and expecting performance of Faith and Obedience and looking upon it as so ingaged that it shall be properly said to break a Vow and Covenant if it sin against him And this will still be clearer from a third consideration Thirdly That Children are in the power of the Parent and they have a Jus or Right unto them so as they have to any other things that are their proper goods They may therefore make an offering of them to God and dedicate them to his uses as well as Land or Money and there is no question but God will accept of them as of any thing else that they consecrate to him and take them for his portion so that it shall be a sacrilegious Act for these Infants hereafter to alienate themselves from him and convert themselves to the uses and service of any other This the Denyers of infant-Baptism cannot deny that it is very fit Parents should by solemn prayers and profession devote and consecrate their children to God and make an open oblation of them before all to his service only they would not have it done by washing with water which is as much as to grant that they would have the thing done but not the Ceremony or Rite used and that they are capable of the thing signified but not of the sign of the greater matter but not of the less and as it seems to me they make a Controversie where there need be none for if they are to be devoted to God Baptism being the way wherein we devote our selves to him and being so significant of our Duty it is the fittest way wherein to devote our Children to his use Fourthly Christ may well be conceived to include them when he bids his Disciples Go and baptize all Nations in the name of the Father Mat. 28. c. for that was no more then a commission to go and make Proselytes and ingage them by Baptism in Christs Religion Now I intimated before that there were young strangers admitted by the Jews i. e. Infants or little Children were made Proselytes to their way of Worship and it is plain that all were baptized into Moses in the sea and in the cloud both old and young the Infants as well as the grown men passed through the water and were all covered with the cloud and likewise Favoâ—es sunt ampliandi where none are excepted favours and benefits are to be inlarged unto all and to spare further labour of a long discourse let me only remember you how Moses did take the Children into Covenant with God as well as the rest Deut. 29.10 11 12. You stand this day all of you before the Lord your God your Captains of your Tribes your Elders and your Officers with all the men of Israel your little Ones your wives c. that thou shouldest enter into Covenant with the Lord thy God and into his oath which the Lord thy God maketh with thee this day Why should we not then think that the Mediatour of the new Covenant did include these little Ones as well as others in that universal expression and that he would have them enter into Covenant with God If any ask why our Saviour did not then expresly mention
the Jews used in their blessings And so it is an Act of Confirmation of the person on the part of God who confers a new grace to strengthen and confirm in him these holy Principles and that good resolution of which he hath made a faithfull profession and to inable him to keep and persist in it As in Baptism the Holy Ghost was conveyed as a Sanctifier so herein as a Comforter and Strengthner now that the person is entring upon a great contest and conflict with himself the world and principalites and powers and spiritual wickednesses in high places The necessity of this is not now in this age of the world as a new thing to be learned there never could be a well constituted Church without it nor can we tell that men are not Heathens and have not revoked their word unless they will tell us they understand what they then did and will not stir from it But if it be visible souls are not like in any great numbers to be saved without some such course so many attending upon Sermons many years that understand little or nothing it will not be disputed by sober men whether it be necessary or no and for proof of this I refer to the better works of him that labours more abundantly then us all Mr. Baxter thinking it sufficient for one to perswade what abler men do prove Let me only produce the testimony of a very great and learned person lately in this Church and add it to the words of the R. and learned D. Hammond which you find at the end of Mr. Baxters book For all such as have been baptized in their Infancy the personal Resumption and Ratification of that Vow which their fathers and mothers in God did make for them at the sacred Laver Dr. Jackson l. 10. upon the Creed Cap. 50. To which add the words of another more antient annexed at the end of this Treatise and because of its length not here inserted is to be exacted of them Oretenus in some publique congregation before they can lawfully be admitted to be publique Communicants of Christs body and blood And though he can find no default in the Doctrine or Laws of our Church yet he saith he dare not avouch so much for justifying the men to whom the execution of those Laws is commended whether they be of lower of higher or of the highest rank It having been scarce in his observation that any presentments were made in visitations of the parents for not bringing persons to or of Ministers for not preparing them for confirmation much less against Diocesans themselves for not executing their Office in this great service of the Church And he concludes in these remarkable words Whether the solemn baptizing of all Infants which are the Children of presumed Christian parents throughout this Kingdom without solemn Astipulation that they shal at years of Discretion personallâ— ratifie their vow in Baptism in publique in such manner as the Church requires be not rather more lawfull or tolerable then expedient I leave with all submission to the consideration of higher powers And he blesses God that he was in a convenient age in a happy time and place presented to ratifie his vow made for him by his sureties c. which sure he would not have done if he had not found it very beneficial unto his spiritual good and welfare The same Author hath these words in a Treatise published in his life time Treatise of Faith sect 3. cap. 22. paâ—â—g He that sets his hand unto the sacred plough should first begin to sound the depth of that rule What it is to deny our selves and forsake all we have for in this furrow must the seed of life be sown Here Novices in Religion commonly begin to balk and no wonder seeing so few are called to any strict personal accompt of that which others have undertaken for them at their first admission into the Bed-roll of Christians But if that treble vow * Which wâ— made in Baptism were distinctly and fully unfolded unto us as soon as we had any knowledge of good and evil and all the several branches of Gods Covenant with as great care and solemnity inculcated as Moses commanded the Law should be to the Israelites Children And lastly The Vow it self confirmed and ratified by our personal protestation in the sight of the Congregation the fear as well of God as of shame before men in whose presence we made this profession would bind many of us to more Christian behaviour then the best of us as the world goes dare make shew of as also restrain us from many deadly Enormities which now admonished of we will not accompt any sins Thus prepared to receive it it would be overmuch infidelity to distrust the plentifull Infusion of inherent sanctifying Grace at our solemnities of Confirmation were these first sanctified with publique prayers or performed with such Christian care and diligence as they ought A religious Duty in the Christian Church which it were to be wished might be performed more often more solemnly and more religiously then it useth to be And indeed who sees not that great benefits would hence flow See the testimony annexed at the end of this Treatise both to particular persons and to the Church of God It would be a means to make men more knowing in the things of their salvation to tie them more strictly to mind the affairs of their souls to work in them a deeper sense of the great business of being a Christian It would make men more afraid to commit a sin against which they had so solemnly and publiquely protested It would bring Religion to be a thing credible and more in fashion then it is when men did so openly appear for it and ingage themselves unto it It is at once acceptable to God and safe to our selves and so will be accompanied with his Grace and in its own nature cut off many inticements of the world It will bid us stand upon our Reputation in the pursuit of Religion and not run the hazard of being perjured persons Wicked men will not have the confidence to ask us to sin when we have so publiquely disowned them You complain of evil company of friends and acquaintance that ingage you do but let them know that you intend to be religious and they will let you alone The Philosophers openly professed a severe and unusnal life that all men might let them live philosophically and not be a disturbance unto them Let but us do so and be professedly religious and solemnly tell all men that we mean to keep our vows and they will have the less boldness for to trouble us Our work is half done when we are heartily resolved and more then half when we profess these resolutions It will bring us to mans estate that we may feed at the Table of the Lord whereby we may increase in strength and have more near communion with the Father
Son and Holy Ghost Though I will not say that till this be done men are members of the Church imperfectly yet I must needs think that they are but imperfect members they are but babes and infants in Christ and not to be admitted in the Judgement of all ages to tast of the meat of men till they shew themselves to be men by speaking for themselves In short it will be a great security and defence against temptations and we shall recoil upon our selves when we are assaulted saying How shall we do this wiâ—kedness and break our vows and scandalize the Church and bring the guilt of perjury upon our own souls It is observed by Jos de Voysin out of the Author of the book Ikkarim that the elevation of the hands of the Priest in the old Law at the blessing of the people was imposition of hands and this blessing the Author of Tzeror Hammor cals the Weapons and Armour of Israel the Artilery as it were and the Bulwarks of his people I will assure you that this solemn Ingagement together with Gods Grace and blessing that will descend upon you will be your great guard and defence your sword and buckler to beat off temptations that are apt most strongly to assault your younger years before you have had experience of the worlds vanity Therefore he that would not be without a shield in the midst of fiery darts he that would not be weak and feeble among strong enemies that would not be a prey to the Devil and the World let him come and put himself under the wings of the divine Majesty by his own actual consent let him give up himself into the hands of God to be kept by his Power through faith unto salvation There is nothing can hinder any man from embracing this motion but that which will hinder men from being thorough Christians and living godly in Christ Jesus And we may be confident that none are fit to receive the Sacrament of Christs body and blood that are not willing to submit unto it For he that hungers after the sweeter tasts of Christs love that desires to unite his heart more closely to him and to ingage himself more firmly in the Covenant of God by receiving the remembrances of his love will not refuse to do that in word which he intends to do in deed If he really mean to be a Professor of Christs Religion and to testifie to the world that the deeds thereof are evil and contradict their manners in his conversation then he will not stick to condemn them in his words and renounce them solemnly by his mouth which is the far easier matter Will any man be ashamed to make such a profession and to tread in the way of Christs Church because it hath been of late disused or turned into another thing Why shouldst thou blush to own holiness to say before Christs Church thou art resolved to lead a Christian life and renounce the Devil and all the wayes of wickedness Why shouldst thou be ashamed of thy Religion as though it were fit to be professed only in a private corner where none should hear thee Why should it be accounted a strange thing to protest love to God It is an honour and glory to us that we may be Christians and so we should esteem it We should be glad if we can do our Saviour so much honour as to confess him openly before men that so he may confess us before all his H. Angels We may be confident that we shall never in a time of persecution confess him of Which these places in the margent speak Mat. 12.32 Mar. 8.38 Rom. 10.8 9 10. if we cannot be perswaded to do it among the Children of Peace Will any one be ashamed that it should be told by the Minister that such an one declared himself a Christian and hath to me avowed his Religion and solemnly said that he will by the Grace of God make good his baptismal promise Will any one be loth it should be publiquely said that he is a Christian Why then should he not say so himself Suppose you were not yet baptized or had lived in the first times and heard Christ preached would you be unwilling to come and prosess that you renounced the Devil the World and their lusts Shall none own the Religion of Christ publiquely but Infants that cannot understand it The more we know shall we be the more loth to declare our liking of his wayes Are you unwilling to represent the childs person and profess publickly for it in the congregation Why should you not do that for your selves which you are willing to do for others Cannot he that comes in the name of a child and saith I believe c. I renounce c. come and do the same in his own name I do really think that they that are unwilling to undertake Christs Profession by an open promise would not be baptized if it had not been done in their Infant years they would remain rather Heathens and Infidels then be received into the Church of God for upon no lower conditions then these are could they ever have been admitted to any Christian priviledges Unless therefore you will shew your selves to want all understanding and not fit to be treated as men of common reason put not away from you so many Intreaties If you think your Baptism to be worth your owning if you would not really be without it and take your selves to be the better for it renew solemnly that League and Promise with God and do not perswade your selves and others that you prize the Baptism while you are unwilling unto this for if that were not done you would certainly omit it as a needless Ceremony as well as this which alwayes accompanyed it in the Church of Christ * Anton. de Dom. de Repub Eccles Seeing nothing can reasonably be thought to make you unwilling but a lothness to be good and ingaged to live well do not by refusing cast an Aspersion upon your selves of having renounced Christ and secretly entred into a confoederacy with the Devil to destroy his Kingdom and trample under foot his blood as an unholy thing When this confirmation was lookt upon by the multitude as a means only to receive some thing from God but not as laying any obligation upon men it was a wonder I should have said no wonder to see what flocks and herds of people came unto it In Queen Maries dayes as Saunders tell us De Schism when this custom by a provincial decree of Card. Pooles was renewed after long neglect the people were so zealous to receive the Bishops blessing There were Decrees long before to inforce it as that of Archb. Peckham An. 1271. Wherein he calls the disuse of it Damnable Negligence which was all they went for that in some places the Church could not contain the people that resorted to him and he was fain to confirm in the Church-yard and to