A Help to Holy Walking, Treatise · Chapter 9
CHAP. IX. Directions in Baptiſm.
IN the next place, I ſhall come to Treat of the Sacraments, and give ſome Directions in the right uſe of them, which is a buſineſs of very great Concernment; and the moſt miſcarry, and loſe their Labour that uſe them. I ſhall ſpend a few words concerning Sacraments in general, and then Treat of them ſeverally. A Sacrament is a viſible ſign, and Seal of the Covenant of Grace, Inſtituted, and Ordained by God himſelf, whereby he confirmeth unto the Elect, the free promiſe of the Goſpel; Chriſt, and all his Benefits, and alſo bindeth them unto Obedience to his revealed Will. The Covenant which God made with Adam in Paradice, was a Covenant of Works, engaging to perfect Obedience upon pain of Death, and Damnation; do this, and Live: And had man continued in Innocency, he had been everlaſtingly happy upon that Covenant terms. But when by the Inſtigations of Satan, man had broken this Covenant, and Tranſgreſſed that Command, which forbid him to eat of the Tree of the Knowledge, of good and Evil; he loſt by this Tranſgreſſion that Image of God, wherein he was Created, and in the room of it had the Image of Satan ſtampt upon his Soul; and inſtead of Original Righteouſneſs, had Original Sin, and his whole Nature was depraved. And after which Fall, it was impoſſible that he, or any of his Poſterity, ſhould ever have been ſaved upon the firſt Covenant terms, and lay under a neceſſity of periſhing, if the great God had not found out a way, which Man nor Angel could not have done, to Reconcile ſinful Man to himſelf, by a Mediator; and to this end, ſent his own Son, out of his own Boſom, to be made Man, that being God and Man, he might be a fit Mediator between God and Man: Who by his Death and Paſſion diſcharged the Debt, bought the Priſoners into his own hands, and enters into a new Covenant with them, even a Covenant of Grace; the Tenor of it is, Believe in the Lord Jeſus Chriſt, and thou ſhalt be ſaved; and unto this Covenant the Sacrament Seals. Now, this Covenant, in the Time of the Law, and in the Time of the Goſpel, was one and the ſame for Subſtance, though under a different Adminiſtration. It was then more dark, and Typical; now more clear, and manifeſt: and even then alſo God gave them Seals to this Covenant, which were Circumciſion, and the Paſſeover; not that they were needful on God's part, for his Promiſes are, Yea, and Amen; but on Man's part they were, leſt being ſenſible of his own unworthineſs, he ſhould doubt, and deſpair of God's Mercy. Now, in the Time of the Goſpel, God altering the Adminiſtration (for when the Subſtance was come, the ſhadows fled away) he altered the Seals alſo, and appointed only two, Baptiſm, and the Lord's Supper: The one for our Entrance into the Church, the other for our growth and nouriſhment. Theſe, and theſe only are our Goſpel Sacraments; as for theſe five added by the Papiſts, they are properly no Sacraments at all; for the Covenant of Grace is not Sealed by them. Some of them want a Divine Inſtitution, ſome of them have not the Nature of a Sacrament, and a Divine promiſe is wanting, and therefore a Bleſſing cannot be expected. Now, Baptiſm is the firſt Sacrament of the New Teſtament, both in regard of Inſtitution, Adminiſtration, Order, and Uſe, and therefore comes firſt to be Treated of. The word is taken from the Greeks, and ſignifies to waſh, or dip, &c. and 'tis Attributed in Scripture to many things, but I ſhall not trouble you with them, only in this place we Treat of it as 'tis a Sacrament of the New Teſtament, Inſtituted by Chriſt, whereby Perſons are dipped in, or ſprinkled with water, in the Name of the Father, the Son, and the Holy Ghoſt; and ſo Dedicated, and Devoted to the Service, and Worſhip of God; and entred into his Church, and Liſted into his Company, his School, and Family, and have all the Bleſſings, and Benefits of the New Covenant; Chriſt, and all his Righteouſneſs, Merits, and Graces, Pardon of Sin, Regeneration, Adoption, Sanctification, and Glorification Sealed up to them; for the Water, as it is of a cleanſing Nature, ſignifies the Blood of Chriſt, which cleanſeth us from all Sin. In this Sacrament there is a mutual Covenant made, and ratified between Chriſt and the Soul; the Soul gives up it ſelf to Chriſt, promiſing Obedience to his known Will, and that he will Worſhip no other god, but Father, Son, and Holy Ghoſt: And God, for his part, promiſes Chriſt, and his Benefits, upon Condition, that Man prove Faithful in his Covenant; and no doubt, God will not fail in his part, if Man perform, which that thou mayſt do, take theſe Directions.
1. Direct. Becauſe ſome Scruples do ariſe about Baptiſm, it ſeems neceſſary to ſpeak ſomething to them; for thoſe that Queſtion the Ordinance it ſelf, are not like to uſe the Directions. The very Eſſence of Water-Baptiſm is denyed by ſome, and queſtioned by others, whether it be a ſtanding Ordinance in the Church; but that which ſome queſtion, and others deny, I think need not be queſtioned, and cannot be denyed; and for their Confutation, I need ſay no more, but ſearch the Scriptures; for he that reads the Scripture, and believes what he reads, cannot be Ignorant. Baptiſm was given in Commiſſion by Chriſt to his Diſciples, Mat. 28.19,20. and that it was to be done with Water, ſee it in their Practice; you find Philip Baptizing the Eunuch with Water, Acts 8.38. And Peter Baptized Cornelius thus, and his Family; in both places Water is mentioned, and they were both immediately Directed to do it by the Holy Ghoſt. But the greateſt Controverſie lies elſewhere, between us and the Anabaptiſts, who it be, that are Subjects capable of this Ordinance, this therefore ſhall fall next under conſideration. I need not ſtep ſo far out of my way, as to tell you they ought to be rational Creatures, ſuch as are capable of being in Covenant, and to have the Graces and Benefits of the Covenant beſtowed upon them, and ſo ſtand to reprove the fooliſh, ridiculous Cuſtom of the Papiſts in Baptizing Bells, &c. Neither need I tell you it muſt be a Living Creature, and not one that is dead; and ſo reprove the Cuſtom of thoſe, which ſeemed to be Baptized for the dead, or in their ſtead, or in their Name; a Cuſtom which ſeemed to be crept into the Church, in the Apoſtles days, 1 Cor. 15.29▪ which Cuſtom Ambroſe and Tertullian ſpeak of. But to come nearer the Queſtion in Controverſie; you may aſſure your ſelves, that thoſe, and thoſe only that are Members of the viſible Church, are to partake of this Ordinance: Thoſe that are in Covenant ſhould partake of the Sign and Seal of the Covenant, Gen. 17.11. Rom. 4.11. Now, theſe are the Godly, and their Seed, Acts. 2.39. The Promiſe is unto you and to your Children. The ſeed of Faithful Abraham are either thoſe that are of Riper Years, or of Infants: Thoſe that are of Riper Years, are ſuch, as being Converted to the Faith, hold faſt the Foundation, and manifeſt Repentance, for ſins paſt, and profeſs Obedience for the time to come; and of thoſe, I think, is no ſcruple made by any that own the Ordinance, if there be, ſee Mark 16.15,16. Acts 37.38. Now, Infants that are within the Covenant, are ſuch as have one, or both Believing Parents; that is, ſuch as profeſs Faith in Chriſt, and Obedience to him, and Live accordingly, that the Children of thoſe are in the Covenant, and have right to the Seal, by a Birth-priviledge, many able Divines have largely proved, both by Scriptures and Arguments; the Scriptures they make uſe of, are ſuch as theſe, Gen. 17.7.9. 1 Cor. 7.14. Gal. 3.9.14. Col. 2.11,12. Acts 2.38,39. Rom. 4.11,12. Mat. 28.19. Mark 10.13, &c. Luke 18.15,16. Rom. 11.16. and many others. Now, you muſt know, that Godly Parents are under a two-fold Conſideration, as they are Men, and the ſinful Off-ſpring of Adam; ſo their Children are the Children of wrath by Nature; but as they are Believers, and the Sons of Faithful Abraham, and ingraffed into Chriſt, the ſecond Adam; ſo they, and their Children alſo are in Covenant: This might be Evidenced by Arguments, but my Diſcourſe being practical, and not polemical, I ſhall refer you to thoſe that have purpoſely Treated of it: Yet, leſt any ſhould be at a loſs, conſider Children of Believers in the Time of the Law, were Members of the Viſible Church, and in Covenant with their Fathers, and received the Seal and Sign of the Covenant, for ſuch was Circumciſion, Gen. 17.11. Rom. 4.11. and that by God's own Command, Deut. 29.10,11,12,13, &c. And I conceive it will not be proved, where they were ever taken out of Covenant, or loſt this their Birth-priviledge, or what they have in lieu of it, or that our Priviledges are ſtraitned by Chriſt's coming, and therefore we conceive they are ſtill in Covenant, and therefore being every way as capable of the ſeal of the Covenant Baptiſm, as the Jews Children were of Circumciſion, it ought to be Adminiſtred; beſides, it was for unbelief the Jews were broken off, Rom. 11.20. and that both Root and Branch: How then came the Believing Jews to loſe this priviledge for their Children? Yea, the Promiſe is made to them that Believe, and to their ſeed, Acts 2.39. And Believers Children have been long in Poſſeſſion, let their Enemies diſprove their Right.
2. Direct. I'le take it for granted at preſent, that Infants of one, or both Believing Parents are within the Covenant, and Members of the Viſible Church upon their Parents Account: It is their Birth-priviledge, and therefore 'tis requiſite that they receive the ſign, and ſeal of the Covenant, which is Baptiſm; that being the initiating ſign whereby Members are Orderly entred into the Church, Souldiers are Liſted into Chriſt's Company, and Scholars into his School; and therefore 'tis the Parents Duty to preſent them, and to Enter them into the Covenant, and bring them timely unto this Ordinance, and Dedicate them unto the Lord, even in their Infancy, as Hannah did Samuel, even when he was a Child. But becauſe the Child claims this not as he is an Infant, but as he is the Child of ſuch Parents: 'Tis neceſſary that the Parents, one, or both, be rightly qualified; they ſhould be ſuch as own God in ſincerity: For though a ſerious Profeſſion, not contradicted by a vicious life, may, and muſt ſatisfie the Church, who cannot ſearch the Heart, yet it will not ſatifie God, who tryeth the Reins and the Heart. 'Tis neceſſary alſo that they have a competent meaſure of Knowledge, as well as Faith, and the other Graces of the Spirit, that ſo they may perform the Duties required. 'Tis requiſite they ſhould know in what condition their Children are in by Nature; that they are born the Children of Wrath, as well as others, and derived a poyſonful Nature, even from them; for though they themſelves may be Gracious, yet they begat not their Children as they were Gracious, but as Men and Women, the ſinful Off-ſpring of Adam; 'tis Nature and Corruption, and not Grace, that is derivative. A Man will never prize a Plaiſter, that knows of no Wound; nor Phyſick, that knows not that he is Sick; nor this Remedy, till he know of the Diſeaſe. The knowledge of this will make a man admire God's Goodneſs to himſelf and Children, and to bewail the inward Diſtempers of the Soul; and wraſtle with God for the Pardon of this Corruption, and for his Sanctifying Grace, and Spirit, when others little regard it; and bleſs God, that hath provided ſuch a Remedy, ſent ſuch a Saviour into the World, and entred into ſuch a Covenant; not only with Believers, but their Seed; and given ſuch a Seal to it, for the confirmation of their Faith: For though it aboliſh not Sin utterly, as ſome Teach, yet hath it a tendency to the Mortification, and the weakning of it. They ſhould know alſo, by what Right their Infants enjoy this Priviledge; this ſhould put them upon it, to clear up their own Intereſt, and improve it, to renew their Covenant, to Act Faith, and ſuck ſweetneſs from the Promiſes, which are made to Believers, and their Children; and upon this Confidence that God is their God, and the God of their Seed; they ſhould Offer up their Children unto God, and Dedicate, and Devote them to his Service, as I ſaid before; Liſt them into his Army, and Enter them into his School, deſiring of him not only to allow them the external badge of Church-Members, but alſo make them Members of the Inviſible Church; yea, Living Members of Chriſt's Myſtical Body: And be earneſt with God to Baptize them, not only with Water, but alſo with the Holy Ghoſt; and lay claim to the Ordinances upon this Account; and not only ſo, but 'tis their Duty to endeavour what in them lyes, to make them his Servants, by Training them up in his Fear, and to Teach them their Duty, both to God and Man. For, as Parents uſually Covenant for their Children about the Affairs of the World, and Intereſt them in Earthly Priviledges; ſo do they here Enter them into the Covenant, and Intereſt them thereby into the Bleſſings of the Covenant, except afterwards they wilfully revoke it. Parents neglect of this was formerly accounted a great Sin; as we ſee in Moſes, Exod. 4.24. when God would have killed him for neglecting Circumciſion, and threatens ſuch a Soul that is not thus Dedicated, to be cut off from his People, Gen. 17.14. And where God changed his mind, or relaxed this Law, is not eaſily found. But alas! how careleſs are moſt Parents of this Duty? Some Scruple it, and ſo neglect it; but moſt bring their Children to the Ordinance, as they themſelves come to Church, meerly for Faſhion ſake; as they beg for nothing, ſo they expect no benefit by it: 'tis more of Cuſtom, than Conſcience; and more of Ceremony, than Service; 'tis blind Obedience they yield, not knowing what God requires at their hands.
3. Direct. In this Duty aim at God's Glory, the ſtrengthening of thy Faith, and the good of thy own, and thy Childrens Souls: Many a good Action is ſpoyled for want of a good End, as I told you, the Faſting, Prayers, and Alms of the Phariſees were, Mat. 6.1,2, &c. In this Ordinance God aims at the foreſaid Ends; his Glory is his ultimate End, and ſhould be ours: He annexes this Seal to his Covenant to ſtrengthen our Faith; uſe it therefore to this End. And by this our Children are Entered into Covenant: As we Live, and Move, and have our Being from him, ſo we ſhould Live, and Move, and Act for him; not only in this, but in all other Duties: This is a Seal of the Covenant of Grace, and in this it excels all the Water in the World: For our Baptiſmal water, though not in regard of it's Eſſence, yet in it's Uſe and Efficacy, paſſeth all other, though never ſo precious: others may Comfort the Heart, but cannot Sanctifie it; Abana and Pharpar, Rivers of Damaſcus, may be more beautiful to the Eye, than the River Jordan, yet cannot heal Naaman's Leproſie; it had not that Sanctive virtue put into it by God. So this Baptiſmal water is ſet apart, and Sanctified to an Holy Uſe; even to Seal the Covenant of Grace to Believers, in which Covenant God offers Chriſt, to be our Lord, and Saviour; and promiſes with him to give us pardon of Sin, Regeneration, Adoption, Sanctification, and Redemption; yea, Heaven, and Glory; and thereupon ſets to his Seal in this Sacrament: And Man, on his part, promiſeth to take Chriſt as he is offered in the Goſpel, to be his Lord and Saviour; and promiſes to believe in him, to be Ruled by him, to forſake all other for him, and to be his Faithful Servant to his Death; and thereupon accepts of the Offered Element, and ſo puts to his Seal to the Covenant, and by ſo doing devotes himſelf to his Service. So that this Sacrament is an engaging Sign, and Seal of the Covenant between God and Man: All the Bleſſings of the New Covenant are included here; for the Seal is of as large an extent as the Covenant it ſelf, and as a Seal accepted to an Evidence, makes it Authentick; much more God's Seal annexed to his Word, is firm and ſure; Heaven and Earth may paſs away, but God's Word, thus Ratified, ſhall never fail. We have God's Promiſe, under Hand and Seal, and if we perform on our part, doubtleſs, God will never fail on his; he aſſures us hereby, that he will be a Reconciled Father to us in Chriſt; and we ſhall be his Adopted Sons and Daughters, he will be our God, which is more than can be expreſſed in words, or conceived in mind. Now, from this Covenant thus ratified, a Believer in the ſaddeſt Affliction may fetch Comfort, and refreſhing. The Spirit it ſelf being the Keeper of this Seal, produceth it many times to a Chriſtians Comfort; and enables him to read his Name in the Covenant, and ſhews him the Great Seal for it. Thus David could fetch Comfort from his Circumciſion, when he was to Encounter with Goliath; what is this Ʋncircumciſed Philiſtine, &c. And why may not we from our Baptiſm, in our Conflicts with the Goliath of Hell? God is not a Man, that he ſhould lye, nor the Son of Man, that he ſhould Repent. Now, that this is a Seal of the Covenant, ſee Rom. 4.11. where Circumciſion is Called the Seal of the Righteouſneſs of Faith, in which place Baptiſm ſucceeds. See alſo, Col. 2.11,12. wherein we ſee, We are Buried with him in Baptiſm, and with him alſo raiſed again. And that all the Bleſſings of the New Covenant are Sealed by this is evident alſo, Gal. 3.27. For as many of you as have been Baptized into Chriſt have put on Chriſt, Rom. 6.4,5. where the Benefits both of his Death and Reſurrection are promiſed; as alſo Remiſſion of Sins, Mark 1.4. Yea, Salvation alſo, Tit. 3.4. By this Ordinance we give up our ſelves unto Chriſt, Rom. 6.34. Now, what are the Ends thou aimeſt at in this Ordinance, when thou preſenteſt thy Child to be Baptized? Is it the Duty, as well as the Priviledge thou regardeſt? Doſt thou Enter him into the Covenant, with an intent to Dedicate him to the Lord, and Train him up in his fear; to bring him into God's Family, and make him a Member of his Myſtical Body? 1 Cor. 1….13. For by one Spirit we are all Baptized into one Body, to make him a Member of the Church, Gal. 3.27. That he may be Holy, to Marry him unto Chriſt, &c? 'tis well. If only Cuſtom, not Conſcience, move thee, thy Ends are bad, and thy Actions Sinful.
4. Direct. Reſt not in the Common Priviledges of this Sacrament; take not up with Common favours, but lay hold by Faith upon the main Benefit: What priviledge will it be to be Liſted into Chriſt's Army, when we neither fight his Battles, nor receive his Pay? Or to be entred into his School, if we be not Taught, nor Inſtructed by him; to be of the Number of thoſe that Worſhip God, when it is not in Truth and Sincerity? To make a viſible Profeſſion without the practice, to have a Name to Live, and be dead; or to have a Name to be a Child of God, without the priviledges of Children? To be a Member of the viſible Church, and no Member of Chriſt's Myſtical Body? To adhere to the Vine, and not be Planted in it? To be diſtinguiſhed from thoſe without the pale of the Church, as Jews and Heathens; and not from rotten Members, as Hypocrites and Diſſemblers? To have a form of Godlineſs, without the power and practice of Holineſs? Alas! theſe things are common to good and bad, as Circumciſion did difference the Jews from all other People, yet moſt of them were ſtrangers; yea, Enemies to God; for all are not Iſrael, that are of Iſrael: But 'tis the Circumciſion of the Heart that differenceth them from the World. So 'tis here, Baptiſm differenceth Chriſtians from others; but 'tis the Baptiſm of the Spirit that differenceth the good from the bad. Yet theſe External Priviledges ought not to be ſleighted, as the Apoſtle Argues at large, Rom. 3.1,2, &c. yet ought they not to be truſted to, or reſted in. The main thing intended in this Ordinance, is, that Chriſt, and all his benefits be Sealed up unto the Soul, therefore lay hold by Faith upon theſe things, or thy Labour will be loſt: This Sacrament is the Seal of the Righteouſneſs of Faith, Rom. 4.11. The ſign of the Covenant, Gen. 17.11. Lay hold therefore upon Chriſt in the Ordinance; yea, upon whole Chriſt, as he is offered in the Sacrament, for Righteouſneſs, Sanctification, and Redemption; and with him Grace and Glory is to be had. But if thou take up any thing under Chriſt, the Ordinance will be of little worth to thee. When thou bringeſt thy Child therefore to the Ordinance, take not up with Common Benefits; lay out for Chriſt, and ſatisfie not thy ſelf without him. The Ordinance of it ſelf is but a dry, and empty Husk, Chriſt is the Kirnel; 'tis as a Well, Chriſt is the Water; and what good will a dry Well do thee? 'Tis but a broken Ciſtern, if truſted to, it can hold no Water: What is a little cold Water applyed to the Body, if the Water of Life be not applyed to the Soul? Be thou Real in thy Dedication of thy Child to God, and really Act Faith upon the Promiſe, that God may beſtow his Son upon him. Thou mayſt find in Scripture footing for thy Faith, many Divine and precious Promiſes made by God. Conſider ſuch Scriptures as theſe, Rom. 6.38. As many as were baptized into Chriſt, were baptized into his Death, &c. And if we be dead with Chriſt, we believe we ſhall alſo Live with him, 1 Pet. 3.21. The like Figure whereunto even Baptiſm doth alſo now ſave us, &c. Mark 3.11. Heb. 1.9. John 3.5. Heb. 10.22.24. Gal. 3.16. Luke 3.3. Acts 12.16. & 22.16. Eph. 5.26. Titus 3.5. 1 John 1.7. The blood of Chriſt cleanſeth us from all our ſins; which Blood is here ſignified by this Baptiſmal Water: Here thy Faith may find a Foundation ſure, and ſtedfaſt; take up with nothing ſhort of Chriſt: bring the word of Promiſe along with thee to the Ordinance, preſs God with his Word, he cannot deny it; but without the Promiſe the Ordinance is of little Efficacy: But thus doing, thou wilt find it a refreſhing Ordinance. Chriſt, and all his Benefits may be found in this Baptiſmal Water; yea, whatſoever is neceſſary for the Soul. Perſwade thy ſelf therefore, that ſeeing ſuch Scripture expreſſions hold forth the Sacrament to be the Laver of Regeneration, and the New Birth, to waſh from ſin, and is Inſtrumental to our Salvation, and Sealeth up the Covenant, yea, Chriſt, and all his Benefits to the Soul. No doubt it will be ſo to thee, and to thy Children, if the failing be not on your part. When thou ſeeſt the Miniſter apply the Baptiſmal water to the Body of thy Infant, do thou by Faith behold God the Father applying Chriſt, his Merits, his Blood and Benefits to the Soul; and as verily as thou ſeeſt the one done Sacramentally, ſo verily do thou believe the other to be done really, and truly. 'Tis the coming to the Sacrament without Faith, and without the word of Promiſe, that makes it ſeem ſo empty, and vain; but doubtleſs, there is a rich ſupply to be had. If we ſuck, we ſhall be ſatisfied: the Well indeed is deep, and Faith is the Bucket: If we have no Bucket, we are like to have no Water.
5. Direct. That this Sacrament of Baptiſm be rightly Adminiſtred, it is neceſſary that it be done agreeably, to the mind, and will of God, expreſſed in his Word; for God will have his own work done in his own way; he hath not left it to Man to uſe his own will in his Worſhip: But we muſt follow the Pattern, and Example he hath left us, and Obey the Precept and Command he hath given us; and be directed by Scripture Light, and perform the Duty in a right manner, and form, as well as to a right End. 'Tis neceſſary therefore in the firſt place, that it be Adminiſtred by a Lawful Miniſter; 'tis the work of thoſe that are in Commiſſion, and we find not any Commiſſion Sealed unto any other than the Apoſtles, and their Succeſſors, the Miniſters of Chriſt, ſet apart by God, and the Church for this, and other Holy Duties, for the work of the Miniſtry; that this is part of their Commiſſion, we may read Mat. 28.19,20. Go Teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt; Teaching them to obſerve all things whatſoever I Commanded you; and loe I am with you always, even to the End of the World. Thoſe therefore that run before they are ſent, and incroach upon this holy Ordinance, without a Call, let them remember the ſin of Corah, Dathan, and Abiram, and alſo their Puniſhment, for incroaching upon the Prieſts Office. And as he muſt be rightly Called, ſo he ſhould be rightly Qualified for the work; that he may not only know, but alſo Teach the People the Nature, End, Uſe, and Benefit of this Sacrament; that he bring not forth a dumb Idol, which neither he, nor the People know, nor Underſtand. The Subject Recipient ought alſo to be rightly Qualified, if he be of Years of Diſcretion, he ſhould know the Principles of Religion; the Nature, End, and Uſe of the Sacrament: He ſhould profeſs Faith in, and ſubmiſſion to Chriſt. And if they are Infants, the Parents ſhould be thus Qualified. The Church they have their Duties too; 'Tis their Duty, not only to be Spectators, but to joyn Hand and Heart in the Work, that they beg of God for the Party Baptized; that not only the Sign, and Seal, but the Grace of the Covenant may be conferred, and that a Seed may be ſown in this Ordinance, that in time may ſpring forth. 'Tis neceſſary alſo that a right Element be uſed, viz. water, true, Natural water, without any Sophiſtication, mixture, or Compoſition, for this is agreeable to the will of Chriſt; and the Papiſts Addition of Salt, Spittle, and Cream, is a Humane Invention, and no wiſe pleaſing to God. We find Chriſt was Baptized with water, and the Apoſtles uſed no other: The River Jordan, Salem, and other places were frequented to this End. Thus the Eunuch, thus Cornelius were Baptized; and this is moſt ſuitable to the End for which it was Ordained, and beſt Anſwers the Type and Shadow of it, in the time of the Law, and ſerves beſt to ſignifie, and Repreſent the blood of Chriſt; for as water is of a mundifying Nature, ſo is the Blood of Chriſt unto the Soul; and this alſo is agreeable unto Antiquity, water being always uſed in the Primitive Time. Niciphorus Reports, when a Miniſter, for want of Water, uſed Sand in Baptizing a Man; that Baptiſm was by the Church accounted a Nullity, and the Man was after Baptized with water. And it muſt alſo be done in a Lawful, and due manner & Form; the External Form conſiſts in the Miniſters words and Actions: For words, 'tis not Lawful for him to uſe what words he pleaſeth, but the words of Inſtitution; he muſt Baptize in the Name of the Father, the Son, and of the Holy Ghoſt: And his Actions ſhould be agreeable to his Words, and ſo he muſt either dip, or dive, the Baptized Party into the water, or pour, or ſprinkle water upon him. 'Tis conceived in the Primitive Time, in thoſe Hot Countreys, dipping in the water was moſt uſed, which in ſome places, eſpecially in thoſe cold Countreys, the Church hath altered, for God will have Mercy, and not Sacrifice; and the Scripture ſeems to hold forth many favourable Inſtances, for waſhing or ſprinkling, Heb. 9.10.19.20,21. Acts 2.42. & 16.33. Mark 7.4. It is not like that all theſe were dipped; the word in the Original ſignifies waſhing, whether by Diving into the water, or by pouring water upon, Eph. 5.26. Titus 3.5. For as Circumciſion, applyed to one part of the Body, did ſuffice; ſo Baptiſm, though the water be not applyed to the whole, may yet ſignifie the blood of Chriſt applyed to the Soul; and the Conſcience is ſaid to be ſprinkled with this Blood; for as a little Bread, and a little Wine ſignifies whole Chriſt; ſo a little water ſignifies his Blood; and ſerve to ſeal the Covenant as well as more.
6. Direct. When thou haſt ſolemnly entered thus into Covenant with the Lord, and his Vows are upon thee, and accepted the Offered Sacrament, and ſet to thy Seal, and obliged thy ſelf to the performance, know then, 'tis thy Duty to perform thy Vows unto the Almighty; remember with whom thou Covenanteſt: 'Tis with one that cannot be deceived, and that will not be mocked, and one that is well able to avenge the Quarrel of his Covenant, and that will avenge it if thou perform it not. It was wiſe Solomon's Counſel, Eccl. 5.4,5. When thou voweſt a Vow unto God, defer not to pay it, for he hath no pleaſure in Fools; pay that which thou haſt vowed: Better it is that thou ſhouldeſt not Vow, than to Vow, and not perform. Thou haſt in thy Baptiſm Dedicated thy ſelf up to God, and bound over thy ſelf to his Obedience; thou haſt taken Preſs-mony from him, and engaged thy ſelf to fight his Battles, and to be an Enemy to his Enemies: And canſt thou without horrid Treachery fight the Devils Battles againſt him? Thou haſt vowed thy ſelf againſt Sin, the World, and the Devil; and wilt thou take part with them againſt God? It is Death for a Souldier to leave his Colours, and ſide with the Enemy, and is it nothing to leave God, when we have taken Preſs-money, and Pay from him, and joyn with the Devil againſt him? What benefit canſt thou then expect by thy Baptiſm, or what good is it like to do thee? Simon Magus was Baptized, but had little benefit by his Baptiſm, he was ſtill in the gaul of Bitterneſs, and in the bonds of Iniquity, and had no part, or lot, in the benefits of the Covenant. If Herod made Conſcience of a raſh, and unlawful Oath, how much more ſhould Chriſtians of ſo ſerious, ſo ſolemn, ſo Beneficial a Covenant? The keeping whereof would make them everlaſtingly Happy; and the breach thereof will make them eternally Miſerable. What horrid Treachery is it for thee to vow Service unto God, and to perform it to the Devil, and the World? To carry God's Mark in thy Fore-head, and the Devils Brand in thy Heart. To call thy ſelf a Chriſtian, and Live the Life of an Heathen, or Infidel? What is this, but to put a Sheeps skin upon a Wolves back? Or the Kings ſtamp upon counterfeit Coin? Conſider if thou do thus, Baptiſm will be ſo far from ſaving thee, that it will condemn thee; and the Baptiſmal water that was caſt upon thee will prove, like the water of Jealouſie, unto the defiled Woman, Num. 5.27. it will be attended with a viſible judgment, and prove a Curſe, and not a Bleſſing: What benefit doſt thou intend to receive by it? Doſt expect the Benefit of the Covenant? Doſt imagine that God is engaged to thee, and not thee to him? Thou art much deceived, if thou break with him, thou diſ-ingageſt him. God indeed Offers Chriſt, if thou wilt receive him; and promiſes upon that Condition to be a reconciled Father to thee, to give thee Remiſſion of ſin, Regeneration, Adoption, and Glory for ever; and hereunto he puts this Seal to the Covenant: And thou promiſeſt upon thy part to accept of Chriſt upon the offered terms, vowedſt Obedience to him, and Dedicateſt thy ſelf to his Service, and thereupon accepteſt the offered Sacrament, and ſetteſt thy Seal to the Covenant. Now, if thou perform thy part, God will, doubtleſs perform his: Heaven and Earth ſhall paſs away before one tittle of his Word ſhall paſs, eſpecially that given, and ratified under his Hand and Seal; but if thou break with him, and accept not of thoſe Mercies upon the required Conditions, God is not engaged to make good what is thus Conditionally promiſed in the Covenant, unleſs thou canſt prove it to be an abſolute grant, that all that are thus Baptized, Live how they liſt, ſhall be ſaved; and then the Miniſters, Scriptures; yea, Spirit, and all are of little uſe. No, no, God will caſhire, and disband ſuch Souldiers, and caſt out ſuch Non-proficients out of his School, and ſuch unfaithful Servants out of his Family. But alas! how many of theſe may we find in the World? That Vow Obedience to Chriſt, and perform Service to the Devil: If he bid them ſwear, they will ſwear; if he bid them be drunk, they will Obey: Yea, many, that though they would be loath to break their word with Man, much more their Vow, or their Oath, yet make nothing of theſe Sacramental Vows: But conſider, God will not loſe by thee, neither thy ſin, or Obedience can hurt, or benefit him, but the benefit, or damage will accrue to thy own Soul.
7. Direct. Make a right Uſe of thy Baptiſm, and improve it through the whole courſe of thy Life; for the Efficacy of it is not limitted, or bound up to any moment of Time, but is a Flower that never loſeth ſavour; a Jewel that never loſeth it's virtue: 'Tis a Fountain that never is drawn dry. And breaſts of Conſolation, where thou mayſt ſuck, and be ſatisfied. Thoſe that uſe it onelyonly as an Idle Ceremony, that never improve it, or look after it when 'tis once paſt; and make no Advantage, or Uſe of it; are more fooliſh than thoſe that take great care to have the Evidences of their Land Sealed, and never make uſe of the Inheritance, thereby conveyed. Uſe it therefore for the beſt Advantage for thy Soul: This is a needful, though much neglected Duty. The ſerious Conſideration of the End and Uſe of Baptiſm, and the benefits and priviledges Sealed up by it to us, and ours, and our own ingagements therein to God, may be of great Uſe to us in the whole courſe of our Lives, in many caſes and conditions. Baptiſm may be compared to the Marriage knot, by virtue whereof the Wife lays claim, not only to her Husband, but whatſoever is her Husbands; and 'tis as a Seal to an Evidence, which ratifies it, and makes it Authentick, and adds force and Efficacy to it. Baptiſm, though not to be iterated, or renewed, yet the Covenant thereby once Sealed, remains Authentick for ever, till we pluck off the Seal, or renounce the Covenant. This is a notable means to put us on to mourn for our Sins, and therefore 'tis called the Baptiſm of Repentance; as it doth oblige us to Repent, for the conſideration of our Miſcarriages towards God, ſince we gave up our ſelves to him, and the falling ſhort of what we have promiſed, and might have been, and done may well keep us humble, and penitent. When we are tempted to ſin, and to break the Commands of God by ſin, we may look back to our Covenants to the contrary, and the Vows which we have made; and it may terrrifie us to think that we ſhould break ſuch a Covenant with God, when we make ſome conſcience of Promiſe to Man. Think with thy ſelf, have I dedicated my ſelf to God? What Sacriledge is it? What perfidious Treachery is it now to Serve the Devil, his ſworn Enemy? Haſt thou Vowed Obedience to thy Maker, and promiſed to renounce the Devil, the World, and the Fleſh; how then canſt thou think to look God in the Face at the laſt day, if now thou ſideſt with his greateſt Enemies? Was thy Body waſhed with water, ſignifying the blood of Chriſt, and ſhall thy Soul be ſtill defiled? Wilt thou return, with the Dog, to the Vomit, and the waſhed Sow, to her wallowing in the Mire? How may the conſideration of this fill thee with ſhame and ſorrow? Hence alſo thou mayſt ſet Faith on work to fetch virtue from the Death and Reſurrection of Chriſt, to kill ſin in thee, and raiſe thee up to newneſs of Life; for if thou be Buried with him in Baptiſm, 'tis thy Duty thus to do, Rom. 6.3,4,5. When Corruption is ſtrong, fetch ſtrength hence to weaken it; when Grace is weak, hence thou mayſt ſtrengthen it. This is an excellent means to aſſure thee of thy Salvation, of the Pardon of thy ſins, and the reſt of the Mercies promiſed in the Covenant; for the Covenant being ratified and Sealed, what ſhould hinder the performance? God, doubtleſs, is real in his Promiſe, and true in his Covenant; he did not intend to deceive thee by an empty Ceremony, or ſet his Seal to a blank: No, no; nor if thou revoke not, he will not revoke. Is not this the Sacrament of Regeneration? Is it not called the Laver of Regeneration? Signifying the waſhing away of ſin, Acts 22.16. Ariſe, and be Baptized, and waſh away thy ſins. Yea, of Salvation, 'tis ſaid to ſave us, 1 Pet. 3.21. Hath not God given thee a pledge in thine Hand of his Gracious meaning towards thee? And what need hath he to diſſemble with thee? Doth he gain any thing by thee? Yea, though thou art relapſed, yet look back to thy Covenant, and return. See God's Advice in ſuch a caſe, Jer. 3.1. Thou haſt played the Harlot with many Lovers, yet return unto me, ſaith the Lord. God will not depart till thou art willing to let him go: And from hence alſo you may fetch Arguments for Brotherly Love among Saints: we are all Baptized by one Spirit, into one Body, and therefore ſhould ſympathize each with other, as the Members do. Thoſe are ſome of the daily Fruits, you may gather of this Tree, many more grow upon it.