Forty Sermons, Sermon 2
A SERMON OF THE OBLIGATION OF BAPTISM.
Rom. 6. 3.
Know yee not, that so many of us as were baptiz'd into Jesus Christ, were baptiz'd into his death?
THE Ancient Severities of this season, by which men strove (as if they had design'd a fellowship with him in sufferings) to celebrate Christs death in mortifying Rigors and Austerities, at least to use the body of Sin as cruelly as his was us'd: these, I say, were not only for the discipline of Penitents, of Christians that had sin'd against their solemn undertaking and profession, so to actuate their Repentance and to mortify their lusts and inclinations, and by that prepare them for an Absolution on Good-friday Eve: but they also were much earlier employ'd upon the Catechumens, that were Candidates of Christianity, as by which they did express their sorrow for, and detestation of their former lives, and so prepar'd themselves for Baptism on Easter Eve: for that was their most solemn time, as Tertullian do's assure us in the 2d Century, just when that death and passion into which they were baptiz'd was celebrated, aDe Baptismo cap. 19.Diem Baptismo solenniorem Pascha praestat, cum & Passio Domini in qua tinguimur odimpleta est▪ bIbid. de Poeuit. c. 6. praesertim.And that they did prepare for it with watchings, fastings, weepings, and all rigid mortifying discipline: and before him Justin M. And they had in thecVid. Menard. not. ad Creg. S. p. 137. 138. Greek Church their forty daies for these severities: and a while too in the Roman in dEpist. 61. ad Pammach. c. 4.St Hierom's time, and PopeeSiric. ad Himer. Tarrac…n. c. 2. Siricius it was so, but quickly sunk into this single weeks performances. But in all those times they had theirfTertull. de Poenit. c. 6. & de Bapt. vid. Menard. p. 136. scrutinies, their strict examinations to try whether their performances were real and sincere. So nice and so severe a thing they thought it to become a Christian. The man was to be mortifi'd and die into the very name. But now, God knows, as for the former discipline for Penitents one Church hath lost it, and the other hath debaucht it into Pageantry, and taught it to countenance and bolster mens continuance in Sin, and minister to vice. So for the other discipline too, if that did import that Baptism hath such engagements in it, men in every Church live now as if they either never had been Christian'd, or had never known, or had perfectly forgot the obligations of that Sacrament; the thing which St Paul reproves here by his question, Know you not &c. And which therefore 'tis impossible there can be a more proper time to call to your Remembrance then this is, before you are to celebrate that death you were baptiz'd into. Now to inform such he disputes here very closely. The sum is this: They that are dead to Sin cannot live any longer in it. Now as Christs Death was a death to Sin, for in that he died, he died unto Sin once v. 10. i. e. there was an efficacy in that death of his to put an end to all the powers of Sin: which being so, it was impossible he could dye more then once; but must be alive always afterwards to God. So in like manner whoever is baptiz'd, he is baptiz'd into the likeness of that death v. 5. namely into a death to Sin; inasmuch as by solemn profession and express undertaking he do's die to it, for he renounces it; and if he answer that his undertaking, do's so really: and really as Christ died once, so as to live always afterwards to God; engaging himself to keep Gods holy will and commandments and to walk in the same all the days of his life. So that the words suggest these things to be discours'd of. 1. Christs death was a death to Sin. 2ly They that are baptiz'd are baptiz'd into that death, namely into a death to Sin. 3ly They that are baptiz'd into that death are to die as Christ did, i. e. to die to Sin once, so as to live always afterwards to God.
1. Christs death was a death to Sin, i. e. there was an efficacy in Christs death to put an end to all the powers of Sin. And here I mean not that extrinsic efficacy of his death, as it confirm'd the Covenant of the Gospel, whose rewards and punishments engage us against all those powers; nor as his blood did also purchase grace whereby we are enabled to resist them, but the direct influence of that death tends to destroy all the power that the Devil, World, or Flesh had either to command us or condemn us. The Scripture tells us that by Death he destroy'd him that had the power of Death, i. e. the Devil Heb. 2. 14. Christ tells us he hath overcome the world for us John 16. 23. and St Paul says by his Cross the World is crucify'd to us, and assures us that God sending his own Son in the likeness of sinful flesh, and a Sacrifice for Sin condemned Sin in the flesh that the Righteousness of the Law might be fulfill'd in us Rom. 8. 3. Which place discovers how all was effected, namely as he was a Sacrifice for Sin: and that not only as that Sacrifice did consecrate him to, and install him in a power to pardon Sins upon Repentance, and so whomsoever by vertue of that motive he took off from serving Sin, from them he took away the guilt of it: but as that Sacrifice did take away the guilt of Sin from us by bearing it in his own body on the tree, the direct consequence of which as to its tendency and efficacy is, that we being dead to sin might live to righteousness. And in both these mannersg1 Pet. 2. 24. by his stripes we are healed.
I do not mean to entertain you with the controversy that there is on the account of these two Schemes, concerning the effects and uses of the death of Christ. Only I cannot choose but wonder why it should be said to be unjust in God to lay upon him the iniquity of us all: so as that he bore death as the punishment due to sin by making satisfaction for us Sinners. For I would gladly know to whom the wrong were don in this, that makes the injustice, and on whose part it was unjust: not on his part that made the satisfaction sure. For whether it be wrong to force an innocent person without his consent to suffer for the guilty I shall not dispute. But here Christ gave himself for us Tit. 2. 14. and had power to do so John 10. 18. And having power to lay down his life, and power to take it up again, if he had so much love and pity for lost mankind, as to lay it down for three days to prevent their everlasting death and misery; no justice certainly, nay no self-love forbids this. Much less was there wrong don to them, for whom the satisfaction was made; unless eternal redemtion and eternal blessedness purchas'd at such dear rates with such infinite kindness be accounted injuries. Nor yet was it unjust in him that did receive it: for none charge it upon that account. That death which all confess Christ did justly submit to, God most justly might accept; since he could so dispose it, as not only by it to work the Salvation of those whom it was undertaken for, but also the advancement of his humane Nature, that did undergo it, to the highest pitch of glory, to all power in heaven and earth Phil. 2. 9. and withal thereby declare his own Righteousness Rom. 3. 26. and work the honor also of his other glorious attributes. And therefore if there had bin no injustice (as they say) altho Sin had bin pardon'd without any Satisfaction; much less could the receiving this be a wrong to him. Indeed it seems as if there had bin no right don him by it, because he furnisht all that makes the satisfaction, and he could not receive it therefore, since he gave the value to it. And 'tis most true in compensation of rights of real possessions, and such as can be satisfy'd no otherwise then by that which we call restitution. As for example in a debt, be I never so willing, 'tis impossible I can truly restore or satisfy a debt in any part with what the creditor do's furnish me to do it with: for that is really his extinguishing and forgiving it, and not my paiment. But 'tis not so in compensation of the rights of estimation, or of honor, which are satisfy'd by that which we call reparation. The man that had brought up a false report of me, and lessen'd my just reputation and esteem, but yet repents upon his death bed, and would fain repair my honor, sign a recantation, but hath nothing then to make it with, nor strength nor skill it may be to subscribe it: tho I furnish paper pen and ink, write the form and hold and guide his hand to sign it, and explain the marks too of the witnesses, and publish it, which makes the very matter of the Satisfaction; yet he truly satisfy's. The case here also was a case of honor; there was no restitution to be made to God, from whom it was impossible we could take any thing, or make him sustain any real loss: but we had don that which tended to his dishonor infinitely. For when God had made man in his Image, righteous, and Lord of all his creatures, built for immortality of happiness; and as in order to his Government of the whole Universe he put rules into them to guide their workings, so he gave man laws to direct him how to use the other creatures regularly, and to steer himself in order to attaining his own ends of blessedness: so least he should transgress those laws, and so disorder and deprave himself, and the whole Government indeed, if there were neither check nor fear upon him; he did therefore add a Sanction to his Laws, decreed death the penalty of each transgression, and God knows that could not be but death eternal; for it was not possible we could recover and rescue our selves out of it if dead once. Now if notwithstanding men did slight this mound, and broke out into all excess of licences, so as to discompose and vitiate the order, the whole frame of things, not only using other creatures to irregular ends, and so abusing them, but themselves also, disturbing the whole kind; their vices forc'd them to invade other mens proprieties and and liberty and life, and consequently to expose their own; no one thing could be safe, their coffers, and their beds, and their breasts too were broke into and thrown open, and having broke the Government thus far, they also set up other Governors, fram'd new Gods, and forgot him that made them, and gave all their service to those forg'd usurping Deities, and worship't them with villany and vices; so far as that they lost the very rules of vertue, and the principles of honesty were quite debauch't. Things being thus, it is impossible that any thing in the world can be more reproachful to one then this is to God: for what can so much tend to the disgrace of an Artificer, as that his workmanship should by no means serve those ends, which it was made for; but the direct contrary to all: design'd to work the glory of their Maker, and their own Eternal happiness; and instead of that they work out nothing but their own destruction and eternal misery, and their Makers disservice: and what could more reproach the wisdom of the Maker? Or what can so much tend to the dishonor of a Supreme Governor, as to have his Autority slighted, his laws broken, trampled on, and for any trifling, least occasion, as if it were don contemtuosly, his threatnings all despis'd, his person libel'd, and before his face his homage, worship, Throne given to the meanest, vilest of his creatures, to his basest Rebels? If God suffer this and cannot help it, where is then his power? If he can, and will not, where his holiness? how do's it appear he is displeas'd at Sin, or do's indeed not like it? He is aware the Sinner cannot chuse but make such Judgments of him, for he told him long since,hPsal. 50. 21. these things hast thou don, and I kept silence, and thou thoughtest wickedly, that I was such an one as thy self. At least as St Paul asks the wicked Jew, thro breaking the Law dishonorest thou God? For so it is: the name of God among the Gentiles is blasphemed thro you that pretend to his service, but live wickedly, which makes them think your God is not a God that do's require good life. Now if he do not vindicate himself from these aspersions, and his laws from violation, his autority from contemt, how is he just to himself? or how a righteous Governor? 'Tis true he knows to vindicate himself, and make appear he is an holy God, a righteous Governor; namely if he but execute his laws. But then alas, mankind must perish for evermore, and so the whole design of the creation, (which was made for man to serve God with it, and to praise him for it, to be religious, and be happy,) had bin lost, and still the wisdom of the Maker had bin question'd. Hereupon the Son, who is the wisdom of the Father, is to take flesh, and be made man to teach vertue once more, and assure immortal blessed recompenses to it, and then suffer death, the dire expresses of Gods detestation and abhorrence of Sin, what ever he should think fit for vindication of his laws and his autority, his righteousness and holiness; and upon condition that he would receive to favor and to blessedness those that sincerely would believe, repent of all their evil deeds, renounce them heartily, and faithfully endeavor to obey him, he would fully satisfy for the dishonor man had don him.
And truly when he bore the sharp inflictions of the wrath God had for Sin, as certainly he did, for otherwise scarce any malefactor but did meet death with more alacrity and courage. The two Thieves, that suffer'd with him, did not entertain the apprehensions of it with such agonies, nor cry out so with the pain of it, nor so soon sink under it. It was the sense of this which made his blood run out in clots as it were flying from that sense: it was the apprehensions of the guilt imputed to him, and the wrath which he knew was due to it, and did apprehend must fall on him in such degrees and by such measures, as might shew how God detested Sin; it was this that did make him apprehend his God, who was himself, was gon from him, since he left him so long lying under it, as if he had not yet exprest that detestation full enough. Now if we consider that it was the Son of God that did and suffer'd all this, we must see more of Gods attributes exalted to a greater height of honor, then by mankind's either suffering or performing what the Law requir'd. We see his Justice satiate it self in infinitely richer blood then mans, the blood of God: but we see Mercy triumph against Judgment in that very blood. He could have shew'n his detestation of Sin otherwise, even in the Sinners punishment, and so demonstrated his holiness and justice; but it was impossible that he should otherwise shew mercy at these rates, by crucifying his Son who was himself, that he might spare Sinners. Meer pardon had bin no such kindness, as to let us see, that God would do all this and suffer so that he might pardon us. So that mankind forgiven and in glory had not bin so great an evidence of his compassion, nor in torments so great an evidence of his holiness and detestation of iniquity. He had such compassion of us as inclin'd him to deliver up his Son to torment, that he might shew mercy to us; yet all that compassion, tho his bowels yern'd so over us that he would shed his blood for us, could not incline him to forgive Sin without such an instance of his detestation of it; nor yet with it but to such as will forsake their Sins. For how should he appear by those inflictions to detest Sin, if he should accept the Sinner that amends not? give his pardons and rewards to one that will not part with his iniquities? To such Christs sufferings are the Copy of their expectations; he do's let them see how he detests, and will for ever plague Sin unrepented of, who thus torments the imputation of it on the innocent the blessed Son of God. So that Christs sufferings not only are a perfect vindication of the honor of Gods person, and his Government as to Sins committed, but the most astonishing caution against committing them, that can be imagin'd. With us the Law is satisfied by the offenders suffering, somtimes in effigie, if we execute his picture, any thing that by the fright of the example helps to guard the Law from being broken. But see here an example, which to make, cost God the life of his own Son, which to make dreadful he provided all the Agonies imaginable, to assure us, he that spared not his own Son, will not spare the guilty: neither can the Sinner possibly be able to endure that to Eternity, which his Son, the Son of God sunk under presently. 'Tis not a satisfaction that will give us leave to enjoy our vices, and atone for us; a price that will buy off the guilt of all our Sins, and let us have them. The satisfaction of this infinite value looks at vindication of Gods Honor, and his Laws, and serves the ends of Government, and assures the Sinner, which amends not, that he must for ever perish. And thus this Sacrifice for Sin condemned Sin to death by his own death. Which death, that we would imitate, we did engage in Baptism: which brings me to the second thing, Whosoever are baptiz'd into Christ Jesus, are baptiz'd into his death: (i. e.) that which the efficacy of his death did work to, that by Baptism we did engage our selves to. Now as to this.
1. Christs death was, as we have now seen, undertaken for the death of Sin. Now Baptism imports the undertaking the same thing; it being as Oecumenius upon this place do's say, a Baptism unto that death foreign &c. Because when we are baptized, we do most solemnly profess and undertake to die to Sin, renounce the Devil &c. and put upon our selves the strictest obligations in the world to do this. That Baptism from its institution was administred with express engagements to this in the very form of it, I could prove out of that office in all ages that have any extant of it, in the rest out of express testimony ofiSee Just. M. p. 93. Fathers thro every one to the Apostles. Which so universal practice makes St Hieroms, Primas. and others explication not seem strange, when they expound that good profession Timothy profest before many witnesses 1 Tim. 6. 12. to be that in Baptism. However 'tis sufficient evidence that St Peter, when he says that thek1 Pet. 3. 21. Baptism that saves us, is the foreign, the whether question inlEpist. 70, & 75. St Cyprian, or the Answer in Tertullian; or indeed the stipulation (which is both) of a good conscience towards God, do's as much as say there was in Baptism an obligation entred in that form of Law, that stipulation was, with questions an answers to them.mVide Nicet. in Orat. 40m Greg. Nazian. Tom. 2. p. 1041. mihi. For they were askt, and they did answer: Dost thou renounce? I do renounce. Dost thou forsake? I do, &c. And he that at Sacrament says that he do's this with a good, sincere, and upright Conscience, hath the Baptism that saves. But the importance of the Rite may be best known from them that us'd it first, and whence it was deriv'd, even from the Jews: who when they did initiate a Proselyte into their Covenant, did it with that Ceremony in this manner; when any man desired to be of their Religion, and they had by several scrutinies examined what the motives were of his conversion, what his aimes; if they were hopes of any thing of this world, they refus'd him; least his conversion should die or change as quickly as his worldly hopes or desires. But if they saw all reason to believe he was sincere, then they expounded to him all the Commandments, laid before him the difficulty in keeping them: if this did not affright him, they explain'd to him the mysteries of their faith, and the Commandments again, together with the punishments that were allotted to transgression, the Rewards to them that did observe them. After all which if the man continued stedfast in his purpose, they circumcis'd him, sprinkling his own blood on him as a ceremony to affright him into the Observance. And one would think it were sufficient engagement to have sign'd his resolutions in his blood, and seal'd to them with Circumcision, as the Targum words it foreign, and carried the impression of his promise in his flesh to his lifes end. But as if Baptism had obligation beyond that (and it hath most certainly with those that are baptiz'd into the death of Christ; for there the blood of sprinkling is Christs blood, the blood of God:) but with them also: after they had don this to the man, he was no sooner cur'd of the wound of his circumcision, but they put him (having by him three Witnesses) into the water, and as he was there in it, read to him once again all the Commandments, and if he did profess his resolutions still to keep them, they baptiz'd him, and he was admitted thus into their Covenant, the Conditions, and the Hopes of it. And by Baptism they did admit the children also, if the three Magistrates of the place would undertake for them, they should be brought up in the Jews Religion. And this lets us see 'tis the assuming to keep Gods Commandments, to give over sinning, to die to that, and to live to righteousness, to all holiness and vertue. And with what strength of obligation this was understood to be perform'd by the Ancients, we may perceive in that, as if there either really were, or at least analogically, whatsoever gives solemnity or force in Law to an engagement, so as that it may become inviolable; that they word this with. They seem to think it was an oath; Tertullian calls the Answers Verba Sacramenti. So they might call a vow made with hands lift up, as that was.nNicet. in Greg. Naz. Orat. 40. n. 57. p. 1087. Tom. 2. They were to do it before many Witnesses for more assurance, in the face of the whole Church. Yea that profession too was registred in the Church records always: andoDe Symb. ad Catech. l. 4. c. 1. Tom 9. pag. 1030. St Austin says it was in heaven too, Deo & Angelis ejus conscribentibus dixisti, Renuncio. And tho there were not really in fact, whatpDe Antiqu. Bapt. Ritibus l. 2. c. 27. Vicecomes dream't, a signing and sealing this their compact with Almighty God meant, whenqCatech. 1. Mystagog. Cyril says foreign, and inrDe Pudicit. c. 9. p. 725. Tertullians ring Signaculo lavacri—quo fidei pactionem interrogatus obsignat: yet the meer allusion does assure us, they intended to convince us, that as in Covenants amongst men, when there's no one Ceremony wanting of all the formalities and ties of Law to make a compact sure and not to be rescinded or avoided, then performance of Conditions only will serve turn, and is necessary; so this Sacrament puts all the same necessities upon the baptized. And it is no wonder therefore if the same sDe Poenit. c. 6.Tertullian word that men are intinctione alligati, tied from Sin by it. Nay more St Paul says, we are held from it by the bonds of Death, for here he says, we are baptiz'd into Death to Sin, as if he did suppose us no more able to have any motion to it, then a carkass hath; yea shut up sequestred from the practice of it as it were in the grave, buried with Christ, or as Christ was in that Death.
'Tis plain this Scripture does suppose a baptiz'd person dead to Sin, as truly as they are suppos'd dead, who are buried: for the Ceremony represents a burial upon that account, and signifies the bonds or obligations, that by Baptism are put upon a Christian to restrain him from Sin, are in moral speaking of like force as those bonds and swaths, in which they wind up dead men, grave-cloaths that do bind them hand and foot in natural speaking, are of, to restrain from motion; and a Christian, that hath burst all these engagements, and walks in the way of Sinners, that courts pleasures, and embraces lusts, pursues the world, or runs to the excess of riots, is a great prodigy in manners, as a corps that had broke his coffin, thrust away his grave-stone, and that lapt up in his winding-sheet should yet come and converse, and practise all the offices of life, would be a prodigy in nature. And therefore 'tis not strange, if our Apostle press hard and suppose that they never do again return to live to Sin, to which they were already dead and buried with Christ, (for they that are baptiz'd into the death of Christ, are:) they were so to die as Christ, that is, to die to Sin once, so as to live always afterwards to God, having engag'd to keep Gods holy will and commandments, and to walk in the same all the days of their life: the 3d thing that I was to speak to,
That Baptism does bind us so to die to Sin, as that we never live to it again, i. e. be given up to it, so that it come to have dominion of us, and that we obey it in fulfilling of its lusts, and go on in a known deliberate habit, in a course of its repeated acts, is the thing my text is brought to prove: for in the verse before he says, We that are dead to Sin, foreign, How shall we yet again live to it? That cannot be: for they that are baptiz'd, are baptiz'd into the death of Christ, a death like his, who in that he died to Sin, died but once, v. 10. but ever afterwards he lives to God, and cannot die again: So also reckon yee your selves to be dead to Sin, v. 11. He therefore that is truly dead to Sin, must be so dead as that he cannot live to it, for then there would be a necessity that he should die to it again, which can no more be, it should seem, by the importances of Baptism, then that Christ can die again. We read indeed of those that crucify to themselves the Son of God afresh, Heb. 6. 6. but he dies not for them again, there remains no more sacrifice for sin; which words being said of those who being once by Baptism inlightned fall away, and do not persevere to their lives end, makes it look fearfully, as if it were meant of every one, that after having undertaken this in earnest do's relapse to Sin so far, as that it lives in him, and reigns over him again. In the race that is set before us he that runs with all his might and heart may stumble and fall, but 'tis impossible that he can wilfully turn back again, walk contrary in full cariere. Our Savior seems to state the question perfectly John 13. v. 8, 9, 10. where he tells St Peter and the rest of the Apostles, that they that were washt, were clean wholly, save their feet, need only have them afterwards washt; but they had so much need of that, otherwise they had no part in him. The Traveller that had cleans'd himself, and had preserv'd his body carefully from all defilements, let him do his best, his journey yet must needs foul his feet, and therefore 'twas the custome always there to wash them. So in your Pilgrimage here, those that have by Baptism bin cleans'd (for so the Author in St Cyprian expounds it, and Tertullian from this verse proves the Apostles had bin baptiz'd) and according to the vow there made renounced sincerely, rid themselves of all the gross unclean habitual courses of their life, yet their conversing with this Earth will certainly contract such sullages, that if that which is typ'd and meant here by my washing of your feet, be not don to them, however they have bin baptiz'd into me, they can have no part in me, no benefit from me. All of you, my Apostles, must be cleans'd from your ambitions, your contentious pride, which puts you upon frequent strifes whi…h of you shall be greatest, Math. 20. &c. Some of you from the fury of your passion and revengeful heats, that would needs call for fire from heaven, Luke 9. 54. Peter in one night (some think in this that he was washt) did also find there was occasion that his arrogant presumtion of his own strength, how tho all should be offended, he would not; but would die for his Master Math. 26. 33. should be washt away: his negligence and carelesness in duty also, watching not even in temtation, when he saw his Master by him in an Agony, v. 40: his wrath so great as that it made him draw his sword and wound without autority: and beyond all, that evil temper of his mind, that made him thrice deny his Master, Savior, God, for fear of danger; all these must be washt away. In fine, whatever passions or affections to ill things, or single acts that do surprise men in their course, all these, tho only he that washt us in his own blood, can wash away and cleanse us from; yet these evidently may be in the foreign, in the baptized: but continuance, life, dominion cannot, he supposeth. If these be, the washing of the feet does not cleanse these, and there's no other after-washing: for he that is washt must not need, save to have his feet washt. So that he that is washt, however carefully he walk, he will contract some dust and some foul spots it may be, but he will not rowl himself, nor wallow in the mire. At least Christ seems to think they would not; he would not imagine men would live in constant opposition to such obligations of eternal consequence, and of their own assuming; and after they had ty'd themselves with their own vows, yet live most dissolutely, letting loose themselves to all the things they had so solemnly abjur'd: indeed pursuing them as if the vow were on the other side, as if they had renounc'd Religion and the God of it, and by their actions did all they could to exorcize and conjure out of them the holy Spirit and the whole Trinity, into whose possession they were given in their Baptism: As if indeed their bodies were sprinkled to those purposes the Heathens bodies were in the Solemnities of the infernal Gods; to consecrate and devote them to those foul Fiends, and their fouler deeds. And where it is not thus, yet those divine engagements are not half so sacred with them as the promises of their debaucht converses, or the assignations of their folly: they break them without any least reluctancy in sport, in the intemperances of their mirth they drown them; and with the least puff of scoffing or blaspheming breath blow of all those necessities this Sacrament does put upon them; and however St Paul call it death and burial, their Sin lives and conquers all Gods obligations to piety, and triumphs over vows and oaths, and murders resurrection to new life. I must confess I know not what it is, but it is plain now adays few men seem to consider there is such a binding sacredness in Baptism, such things they believe were promised in their names when they were Infants by their Sureties, who, they think, may be concern'd to mind them that they take good courses: but sure this cannot be interpreted their own act so formally as to expose them to such dismal guilts, as breach of vows and perjury, with all aggravations possible, when e're they fail. They cannot think it the same thing as in the Christians of the first ages, who had first perfect conviction of the everlasting miserable state of Sinners, and that out of that there was no refuge but in Christianity, which not only offered to relieve, but make them blessed to Eternity, upon which assurance they repented, wept, and beg'd to be admitted into it, and took upon them all the Rules of it with all obligations to keep them; and this out of perfect understanding and deliberate choice, full resolution. Such was the case of the first Christians, but theirs does not look so sacredly.
Indeed if any do believe they can come off from all as from engagements put upon them under age, that those vows were but promises made for them in minority, and will not hold against them: then they might do well to be ingenuous and plead this, to renounce the renunciations that were made for them, cancel and disown all. So we read the men of Congo (when their land was first discovered by the Portuguez) were easily perswaded into Christianity, and baptiz'd in great abundance; but when they found it did require some strictnesses, they had no mind to bear, that they must leave their Heathen practices, particularly their multitude of women, they came back to the Church, renounc'd what they had don, and return'd back to their indulgent Heathenism. For why, they knew not how to reconcile the Christian vow with living in the open breach of it, they were too honest for such practices. Now such an obligation is most certainly Essential to Baptism in what age soever 'tis administred. For that being the rite of entring the new Covenant, and a Covenant being a mutual contract, something agreed on and contracted for on both the parties that do covenant, of which that Sacrament is the Seal, it is impossible, but from the nature of the thing it must oblige them that receive it to the performance of all that the Covenant does require on their part. And this obligation was still entred even when Infants were admitted in the way of vow or solemn promise. 'Tis nottEpist. 23. ad Bonifacium. St Austins age alone which calls that custom ancient: but Tertullian in the second Century assures us, Infants promis'd by Sureties; and we saw the children of the Jewish Proselytes had undertakers. And evidently uSee Deut. 29. v. 10, 11.by Gods own prescription children entred Covenant with him; for they were circumcis'd at eight daies old, and that is call'd so Gen. 17. 14. and that by that rite they did undertake to keep their whole Law, is most certain: for St Paul assures us 5. Gal. v. 3. I testify to every man that is circumcis'd, that he makes himself a debtor to do the whole Law. So here the rite hath that importance; the Sureties do but answer what it stands for, and if the infant does not understand the vow at present, so he is not to perform it for the present, it is an obligation in relation to future life, then he will understand it, when he is to keep it. After the leisures of Nature, when the Age of temtation and knowledg are come, then it will be of force upon him when it is of use to him; but 'tis entred at the present.
And that none may think its being made for them by others in their name, and their consent not had, lessens the engagement, give me leave to call to your remembrance 2ly, how that was made up and supply'd with all solemnity of obligation possible in Confirmation. For as from the beginning upon those that were baptiz'd when they were of Age, the Apostles, and then afterwards their Successors, by solemn laying on of hands and praying did invite, call down the H. Ghost, who hover'd there over the laver of Regeneration to hatch the new creature, as he once mov'd on the face of the waters to warm them into the first creation; that so his strengths and graces might be added to their vows: so when infants were baptiz'd, this was deferr'd for this end, as our Church declares, that when they come to years of discretion, and have learnt what was promised for them in Baptism, they may themselves, with their own mouth and with their own consent, openly before the Church, ratify and confirm the same, and also promise, that by the grace of God they will evermore endeavor themselves faithfully to observe and keep them; which they do there upon their knees: whereupon that grace is pray'd for for them, and they blest by those, whom God hath appointed to bless in his name; that so they who just then are grown able to be taught all the debaucheries of youth, warm'd into the desires and the strengths of vice, might have not only this check of their own vows fresh upon them, but the effusions of the H. Spirit, those living Rivers in the inwards, as St John expresses, that may quench and wash away those unclean heats.
3. To express more the inviolable Sacredness of those obligations, which in Baptism were entred, and to let us see they were baptiz'd into the Death of Christ, from the first times, they did immediatly make them, that were baptiz'd, partakers of the Symbols of that Death. For from that Sacrament they proceeded directly to the other, the Lord's Supper: of those that were baptiz'd after they were of age we can derive that practice quite from x2d Apol. pag. 47.Justin Martyr; which being don so universally to them, no question gave occasion to the doing it to Infants after Baptism, and then they found a text for it, and made that universal also. But tho that be justly chang'd, yet after Confirmation we proceed to that; and often we repeat the use of it: now that we renew in the Lord's Supper what we did engage in Baptism, when we entred the new Covenant, is evident. Christ calls the cup there in St Luke the new Covenant in his blood, and in St Mark, this is my blood foreign, that blood of the new Covenant. The words relate to those Exod. 24. 8. where it is also said this is the blood of the Covenant; for God dd seal his Covenants still with blood. Whereupon neither was the first Covenant dedicated without blood. Heb. 9. 18. that was its Sanction. Now the Sanction of a Covenant is some Rite, which being celebrated in the name of those that covenant, does oblige them to stand to, not to rescind the agreement; which that Rite was contriv'd to do (supposing that the most effectual way) by imprecating mischief on the person that did break it. The usual way was either killing of a beast, the blood of which they pour'd out, or in some Nations drank, or else they did dissect and tear the victime and either swear over, or pass thro between the parts; by one of these significative Ceremonies implying a severe commination, So be it don to him that breaks this vow. And all these the Heathen, who are full of the Examples, seem to have deriv'd from Gods own practice, who appointed Abraham to do so, when he went to make a Covenant with him Gen. 15. and his meaning in such Rites he hath reveled by Jer. 34. 18, 19. the men that have transgressed my Covenant, even the Princes, Priests, and all the People that have past between the parts of the Calf foreign, I will make those men that Calf, or as that Calf, which they did cut in twain, and pass between the parts thereof, i. e. I will divide and separate them among the Nations. For the wishes of all this that Ceremony did import. But more expresly there in Exod. 24. 6. And Moses took the half of the blood and put it in the Basins, for the Peoples part, and half of the blood he sprinkled on the Altar, as on Gods part, and then he took the book of the Covenant, v. 7. and read it in the audience of the People. Now that Book, especially in the four foregoing chapters said on Gods part what he requir'd of them and what he would do for them: and the People said on their part, All that the Lord hath said we will do, and be obedient, v. 7. Upon which undertaking on both sides Moses took the blood and sprinkled both the book and all the people, Heb. 9. 19. saying, this is the blood of the Covenant, which the Lord hath made with you concerning these words i. e. thus both parts of you oblige your selves in figure to make good your Articles, In shedding this blood on the Book the Lords indenture, he, for whom it is impossible to fail his word, yet condescends to use this rite, by which those men that covenant devote their own blood to be shed, if they should fail: and in its sprinkling on you all, you also wish, if you perform not your part, which you promis'd, that your own be so poured out. This is shed as your type, and 'tis your giving earnest that your own is forfeit, when you fail in your Conditions. For that these wishes were imply'd all in that Ceremony, and not only at the first sealing of the Covenant, but meer Repetition of it, when 'twas only read again before and to them and their children, Moses tells them; All you are here this day foreign to pass, alluding to divided Sacrifices, to pass, I say, into the Covenant foreign and into the execratory oath, into the imprecations which are signified in those divided Sacrifices and that Blood-shedding, the Sanctions of that Covenant.
Now what that Blood and those divided Sacrifices were to that Covenant, that Christ sacrificed, his body broken and his blood shed was to ours: and is therefore call'd, Heb. c. 10. the Blood of the Covenant (foreign, with which it was ratified and hallowed) God no more engaged in faint types, in the blood of goats and calves, but in the blood of God, with that he ratified, hallowed the new Covenant. And when our Savior calls the Sacramental cup the new Covenant in his blood, and the blood of the new Covenant, it must have the like importance, the broken bread must be as the divided Sacrifice; the wine poured out, the Covenant Blood: by taking which we much more properly may be said to pass into the Covenant, and into the oath and curses of it, then the Jews were said by Moses to do so at the meer Repetition of theirs, or indeed at the first making. For that blood was not sprinkled on us as theirs was, but drunk in; we thus by our own act and deed devoting our selves to those curses if we fail, yea taking earnest of them into us.
The sum is this: Our Saviors words of this cup being the very same with those in Exodus, demonstrate that this Sacrament is a renewing of our Gospel Covenant with Sacrifice. The doing that is the assuming to endeavor to observe all the conditions of that Covenant with a most solemn vow or oath, and under curses; the tenor of those curses is, Let that light on me if I fail, which was inflicted on the federal Sacrifice. Now that Sacrifice was Christ himself, the ceremony of it was his body torn and his blood poured out, in a word, all those bitter agonies which we there commemorate, and which that Sacrament does represent. It signifies therefore that we there renew our vow of Baptism, assume faithful Evangelical Obedience to all the Gospel do's require: which if we do not faithfully endeavor, and where we transgress repent, but fail wilfully, we wish that all the agonies of Christ may be our portion. This is the Tenor of those our performances.
And now consider, I beseech you in the fear of God, with what strange multiplied arts of managery Almighty God pursu'd you thro all the stages of your life to seize on you, & scare you, that you might not be a prey to vice and to the Devil. How in your first Infancy he took early possession, and in the soft tenderness of that age (a temper the most capable of impression) set his seal upon you, markt you for his own, that so the first thing you should come to understand might be, that you already were engag'd to him and to his service, not only Sanctitatis designati in Tertullian, design'd and set apart for, consecrate to holiness; but in a solemn vow of it, sworn to Religion and the keeping of Gods Commandments. So that the sense of these great obligations might prevent not only any first essays of vice, but even the first inclinations of the appetite or body. We know whose fault it is, if children be not season'd in this manner. Now when by means of careful education pious principles have taken up their yet untainted understandings, when their minds are stor'd with images of good things, and their apprehensions wrought into an awe of God and reverence for Religion, and to an abhorrency of vice; least constitution ripening, curiosity inciting, edging it, example drawing in, encouraging, and conversation pushing forwards, Youth that is not setled steddy, hath not firmness nor experience, might yeeld to, at least not break the first assaults, which for the most part are the most impetuous: that age was call'd upon to come, and solemnly upon their knees before the Congregation to renew their vows. Which could not but refresh the sense of all their obligations, and make new and strong impressions of their great concern of fearing God and being cautious of all Sin, and more and more excite and actuate their care in the performances of dutiful obedience. And truly besides those assistances and blessings we might hopefully expect to reap in that rite from the praiers and benedictions of Gods Officers of blessing; besides this, at that time when the mind had not bin yet defloured, the meer shame of violating what we had so publicly, so holily resolv'd and sworn, must needs be a strong curb to rein us in from evil. Our heart would have fail'd us, if we had attemted any; for our very blushes must have call'd away the blood from thence to rise against the thing we had so solemnly renounc'd and bid defiance to. Yet more to strengthen us we were thenceforwards yearly call'd upon at frequent solemn seasons to renew all in a more engaging Ceremony, in the Sacrament of the Lords Supper, where with deliberated preparation in the most tremendous Symbols we again made oath,yPlin. Epist. ad Trajan. that we would not deceive, wrong, or oppress any, bear false witness, kill, commit adultery, or steal, or covet: and all this with the most astonishing circumstances possible, doing it in the blood of Christ that was shed for Sin, as it were shewing to our selves the cursed consequences of it, how it tore his body, spilt his blood, and could have no less expiation: so to make it look more dreadful to us. And having don so, taking in those pledges of that expiation into us, as it were expressing we receiv'd them on those terms we had resolved there; and no otherwise expected that they should be salutary to us, then as we endeavoured to observe them. And to do thus hath bin our constant practice, and this I must suppose we are designing now, preparing for, and the more to affect our own selves with a real intimate sense of all this, that Passion of our Savior must be represented to us; Christ crucified before our eyes. We consecrate a day to shew our selves that infinite indignation God Almighty hath to Sin, which could not express it self in softer easier ways, then in the Agonies and bloody sweat, the Cross and Passion of the Son of God: and shew our selves that infinite love of his to Sinners, that inclin'd him to do all this for, accept it in the stead of those that faithfully would cleave to him and leave their sins: and to give more pungency to all this, that it may touch livelier and pierce deeper, we intend to entertain the celebration with the humbling and afflicting of our own souls; and all this to actuate, give life and vigor to the resolutions that we are to take upon it. For while our hearts will be yet wreaking with the apprehensions, we intend in that blood to renew again our vows, and this we do from year to year, and mean to do now. Now sure we think we are in earnest when we do thus: we do not tie these sacred bonds upon our selves, as Samson did teach Dalilah to do on him, only to try our own strengths on them, and to serve us to break thro. And therefore in Gods name that we would now begin to try in earnest whether we could keep them, and that whosoever vows thus would first set himself against that Sin, which constitution or his custom makes his sorest enemy, that if he chance to come neer an occasion of it, he consider, I have deeply sworn against thee, I have made a Covenant with my God and with my eies, and with my ears, and bound them from pursuing their careers over the invitations, that have hitherto crept in at them, and betrai'd me; and whensoever a temtation do's come towards thee, bethink thy self, that 'tis the Devils harbinger, and that he himself is not far off, but is there laying trains for thee, and however kind his address be, he hath a dagger at thy heart, and a chain at thy feet, which he is then come from below to get thee into out of all thy vows; and a dungeon in Hell for thee. Do not therefore treat with it, but call up all thy resolution and thy oaths; for otherwise thou dost betray thy self, and it is plain thou hast no mind to keep them, that thou didst not take them with that meaning. And truly any one would think so, that consider'd but mens vows and conversations: how they first vow cleanness in the Laver, which the Holy Ghost did hallow, and then make their whole lives to be but wallowing in uncleanness, and make that filthy, which that vow had cleansed. And then they swear amendment at the Altar, dip those oaths in blood to make them solemn; and strait mind and contrive nothing else but how to vomit up those Oaths and that Blood. They seem before a Sacrament to have some sorrow, or at least some thoughtfulness about their Sins; but yet not resolving perfectly to part with them, they bring them with them to that Sacrament, set them at Christs table, as it were to feed on that body which they crucified, make them imbrue their hands in that blood which they shed. And this is the return they make to that blood shed for them. They bring them and their vows against them both together to the Altar, and they leave their vows there, but they take their Sins back with them, and serve them still. Now does eternal ruin look so lovely to us, as that we will break thro all oaths to get at it? Is't worth the while to be at once false to God and our own blessedness? Do vows so straiten us, that we cannot endure the obligations to be happy? In Gods name be at last more true to your own Souls: consider what I say, and the Lord give you understanding.