Three Practical Essays, Essay 1 – Essay 2

Three Practical Essays · Essay 1 – Essay 2

p. 1Essay the First. Of Baptism.

CHAP. I. Of Baptism in general.

1. BAptsm is the Rite, whereby those who believe in Christ, are solemnly admitted to be Members of the Christian Church. What the first original of Baptizing with Water was; how ††See Lightfoot's Harm. of Evangel.the Jews used to Baptize their Proselytes, and the **foreign. Clem. Alex. Strom. 6. Sed enim nationes extraneae sacris quibusdam per lavacrum initiantur. Certè ludis Apollinaribus & Pelusiis tinguntur, idque se in regenerationem & impunitatem perjuriorum suorum agere praesumunt. Tertull. de Baptism.Heathens those who were to be initiated to any sacred Function; I shall not now enquire. Sufficient it is to our present purpose, that our Saviour has instituted this Sacrament, as a Rite whereby Converts at their Admission into his Church, do solemnly oblige themselves to live suitably to the Profession they then enter into; and whereby they are intitled to all the Benefits and Privileges belonging to the Society into which they are admitted.

p. 22. This Baptism is either, 1. Of Persons of riper years; or 2. Of Infants. At the first Preaching of the Gospel, the main body of Christians consisted of those, who had by the Apostles Preaching been converted from the Jewish or from the Gentile Religion, to the Christian; and these were consequently baptized into the Name of Christ, after they were come to riper years. Afterwards, when the Christian Religion had spread it self over whole Countries and Nations, the Church consisted chiefly of such as were born of Christian Parents, and educated from the beginning in the Christian Religion; and these were generally, even in the Primitive Times; admitted into the Church by Baptism in their Infancy.

3. In the Baptism of Persons of riper years, we must observe, 1. What was required of them before-hand, in order to prepare them for Baptism: 2. In what manner they were baptized; to what Privileges they were admitted; and to what Duties they were engaged, by their Baptism: And 3. What was required of them after their Baptism.

p. 3CHAP. II. What was required of persons to be baptized in the Primitive Church, in order to fit them for Baptism.

1. THE first thing to be considered in the Baptism of Persons coverted to Christianity, is, what was required of them before-hand, in order to fit them for this most solemn Admission into the Church of Christ. Now that which was indispensibly necessary to prepare them for this solemnity, and to qualifie them to be partakers of this Holy Sacrament, was Faith and Repentance; i. e. a declaration of their firm ††foreignbelief of the great Doctrines of the Christian Religion, and of their **foreign, &c. Justin. Martyr.resolution to live suitably to that belief.

2. In the Apostles times, when the Miracles wrought by those first Preachers of Christianity, were so convincing, and the extraordinary Grace of God, poured down upon Men, so effectual, as to convert them to the Faith of Christ as it were in an instant; a single declaration of their Faith and Repentance, seems to have been accounted sufficient to prepare them to receive Baptism immediately. For thus we p. 4find St. Philip baptizing the Eunuch immediately upon his professing his belief that Jesus Christ was the Son of God, Act. 8. 38. and St. Paul baptizing the Jaylour immediately upon his being converted by the Miracle of the Prison doors opening with an Earthquake, Act. 16. 33.

3. But afterwards, when these mighty operations of the Spirit grew less common, and men began to be convinced more gradually by the ordinary means of the Preaching of the Word, it was not thought sufficient in most Churches, for men upon their Conversion to Profess their Faith and their Repentance, but they were obliged to give some evidence of the sincerity of both, before they could be admitted into the Church by Baptism. If they had formerly been great sinners, they were to evidence their Repentance by **foreign. Justin. Martyr. Ingress…ros baptismum crationibus crebris, jejuniis & geniculationibus & previgiliis orare oportet, & cum confessione omnium retrò delictoru…. Tertull. de Baptisme.Prayers, and Watchings and Fastings, and Confessing their Sins: They were to demonstrate by the real change of their whole course of life, that they had actually renounced all the rites and practices of their former Profession, and would for the future conform their lives to the Rules of the Christian Institution: They were to endeavour to purge their Conscience from every evil work, that their Baptism might be, not the p. 5putting away of the filth of the flesh, but the answer 1 Pet. 3 21.1 Pet 3:21of a good Conscience towards God.

4. They who were willing thus to make proof of their Repentance, and of their sincere desire to be admitted into the Church of God, were Catechised in all those necessary Articles of the Christian Faith, which they were to make publick profession of at their Baptism; They were fully instructed in the excellent Moral Precepts of that Divine Religion, which they were to practise the remaining part of their lives. And then they were thought prepared for the washing of Regeneration, and the renewing of the Holy Ghost.

CHAP. III. In what manner persons converted to Christianity were baptized; to what Privileges they were admitted; and to what Duties they were ingaged by their Baptism.

1. WHen the person to be baptized was thus prepared, and the time appointed come; which was usually at **Diem Baptismo solenniorem Pascha praestat, cùm & Passio Domini, in quâ tingimur, adimpleta est.—Exinde Pentecosta ordinandis lavacris latissimum spatium est, quo & Domini Resurrectio inter Discipulos frequentata est, & gratia Spiritûs Sancti dedicata. Tertull. de Bapt.Easter or Whitsontide, the Commemorations of our Saviour's Passion and Resurrection, and of the great Effusion of the Holy Spirit, things principally respected in this Sacrament; p. 6(though it might also upon occasion be celebrated at ††Caeterùm omnis dies Domini est, omnis hora, omne tempus habile est baptismo: si de solennitate interest, de gratiâ nihil resert. Tertul. de Baptismo.any other time;) When the Person, I say, was thus prepared, he was brought by the Priest to a convenient place, where there was plenty of Water; and being stript of all his cloaths, he in the first place, with stretched out Arms in a most solemn manner **Aquam adituri, sed & aliquanto priùs in Ecclesiâ sub Antistitis manu, contestamur nos renuntiare Diabolo & Pompae & Angelis ejus. Tertull. de Corona Milit.renounced the Devil and all his Works, the Pomps and Vanities of this wicked World, and all not only the absolutely sinful, but also the lawful desires of the flesh, so far as to keep them within the most strict bounds, and most exact obedience to the Laws of Reason and Religion. Then he made Profession of his Faith ††foreign. Constitut. Apost. l. 6. c. 14. vid. & l. 7. c. 42.in One God, the Father Almighty, &c. in Jesus Christ his only Son our Lord, &c. and in the Holy Ghost, the Holy Catholick Church, &c. After which he was baptized **foreign. Justin. Apol. 2.in the Name of the Father, and of the Son, and of the Holy Ghost; being immersed in the Water ††Novissimè mandans ut tingerent in Patrem & Filium & Spiritum Sanctum; non in unum; nam nec semel, sed ter; ad singula nomina in personas singulas tingimur. Tertull. adversus Prax.three times, once at p. 7the Name of each Person in the ever Blessed Trinity. Which being done, he came up out of the Water; and then (according to the Custom of some Churches) he was **Vid. Tertull. de Baptismo.anointed with Oil, with the addition of some other Ceremonies, which as they were in their own nature indifferent, so they were used only in some places, and that diversly according to the different usage of particular Churches. After all which he was clothed with a ††Fulgentes animas vestis quoq candida signat, Et grege de niveo gaudia pastor habet. Carm. Lactautio ascrip….white Robe, and so admitted among the Faithful to the Communion of the Church: which last Ceremony the Greeks (as a **Dr. Patrick out of …helavius.Learned Writer of our own observes,) keep up to this day; putting upon the Child immediately after Baptism a white Garment, with this Form, Receive this white and immaculate Cloathing, and bring it with thee unspotted before the Tribunal of Christ, and thou shalt inherit eternal life.

2. This was the Form and Manner, in which Persons converted to Christianity were Baptized in the Primitive Church: And by all these outward and visible Ceremonies, were significantly represented certain inward and invisible things; which were either the Privileges to the injoyment of which the Person Baptized was intitled, or the Duties to the performance of which he was engaged by his Baptism.

p. 83. The first Grace or Privilege, which God annexed to the right use of this Ordinance of Baptism, and to which the Person Baptised was consequently intitled, was Remission of all past sins. The design of our Savior's coming into the World, was by the Merit of his Death and Suffering to purchase Pardon and Remission for all those, who should believe in his Name and obey his Gospel; Rom. 3. 25. Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the remission of sins that are past, through the forbearance of God. Now the Means by which this Pardon is applied, and the Seal by which it is secured to all those who Believe, and by Repentance begin to Obey the Gospel, is Baptism. Whosoever therefore was converted to Christianity, and was baptized, was baptised into the death of Christ; i. e. was by Baptism intitled to the benefit of the Pardon purchased by his Death and Passion: As his Body was washed with pure Water, so his Sins were absolutely done away by the Blood of Christ, and his Heart sprinkled from an evil Conscience, Heb. 10. 22. Hence Baptism is called the Washing of Regeneration, Tit. 3. 5. and they who by the Apostles Preaching▪ or by any other more extraordinary means, were convinced of the Truth of the Gospel, were exhorted immediately to be baptized, and wash away their sins; Acts 22. 16. p. 9And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the Name of the Lord; And Acts 2. 38. Repent and be baptized every one of you in the Name of Jesus Christ, for the remission of sins: To which those Places also seem manifestly to allude, Rev. 1. 5. Unto him that loved us, and washed us from our sins in his own Blood; and Rev. 7. 14. These are they which have washed their Robes, and made them white in the Blood of the Lamb. The plain meaning of all which passages is this; That as a new-born Infant is without Spot, Innocent and Sinless; so every one that is born of Water, i. e. regenerated by Baptism, is in the account of God as if he had never sinned, cloathed with the white and spotless Garment of Innocence, which if he never defile by gross and wilful sins, he shall walk in white with Christ, Revel. 3. 4.Rev 3:4for he shall be worthy.

4. The next Privilege which Baptism principally and most significantly represented, was the Admission of the Convert into the Church or Family of God. All that received Baptism, were thereby actually admitted into the Society of Christians, and to the participation of all the benefits which God bestows upon his Church: They were admitted to the Communion of the Saints of God, and to the Fellowship of his Son Jesus Christ our Lord, 1 Cor. 1. 9. They were made Fellow-Citizens with the p. 10Saints, and of the Houshold of God, Eph. 2. 19. being come unto Mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable Company of Angels, to the general Assembly and Church of the First-born, which are written in Heaven, and to God the Judge of all, and to the Spirits of just Men made perfect, and to Jesus the Mediatour of the New Covenant, &c. Heb. 12. 22. More particularly, they were made, first Members of Christ; i. e. they were incorporated into that Body, whereof Christ is the Head. Secondly, They were made Children of God; i. e. they were enroll'd in the number of those, whom God had chosen to be his Peculiar and Elect People, and whom he designed to govern with the same tenderness, as an affectionate and merciful Father does his most beloved Children: which is what the Apostles express by our being called the Sons of God, 1 John 3. 1. by our having received the Adoption of Sons, Gal. 4. 5. and by our having power given us to become the Sons of God, John 1. 12. Lastly, They were made Heirs of the Kingdom of Heaven; i. e. they who before were Aliens from the Commonwealth of Israel, and Strangers from the Covenants of Promise, having no hope and without God in the World, did by Baptism enter into that Covenant, wherein God assured the promise of Eternal Life, to all those who should believe and repent: And p. 11this is what the Apostle intends by our having our **foreignCitizen-ship in Heaven, Phil. 3. 20. and by our being Heirs of God, and joint Heirs with Christ, that we may be glorified together with him, Rom. 8. 17.

5. Another Privilege which was represented and conferred by Baptism, was the Influence and Assistance of Gods Holy Spirit. All Persons that were baptized, as their Bodies were washed and purified with Water, so their Minds were sanctified by the Spirit of God: But ye are washed, but ye are sanctified, but ye are justified, in the Name of our Lord Jesus, and by the Spirit of our God, 1 Cor. 6. 11. At their Baptism they received **By the Imposition of Hands, which was antiently joyned immediately with Baptism.the Holy Ghost, as a Gift constantly annexed to that Ordinance; and unless they quenched and grieved it by their sins committed afterwards, it always continued with them from thenceforward, assisting and enabling them to perform their Duty, strengthning and comforting them under Temptations and Afflictions, and bearing Rom. 8. 16.Rom 8:16witness with their Spirit, that they were the Children of God. At the first Preaching of the Gospel, this influence of the Holy Spirit frequently discovered it self, in those extraordinary Gifts of Speaking with Tongues, Working Miracles, &c. as appears in the History of the Acts of the Apostles. But these by degrees ceasing, it afterward continued to evidence it self in p. 12the strange and almost miraculous change, which it made in the Minds of Men, from the most corrupt and vicious, to the most virtuous and heavenly Disposition, almost in an instant upon their being baptized. And when this effect also grew less frequent, as the Zeal and Purity of the Christians declined, it yet continued always by its secret Power to renew and transform Mens Minds, to instruct Men in their Duty, and to inable them to perform it. Hence Baptism is called the Renewing of the Holy Ghost, Tit. 3. 5. and a being born of Water and of the Spirit, John 3. 5. and by the Antients frequently **foreign.Illumination: And Persons baptized are said to have been enlightned, to have tasted of the heavenly Gift, and to have been made Partakers of the Holy Ghost, Heb. 6. 4.

6. The last Privilege which Persons Baptized were intitled to by virtue of that Ordinance, was an Assurance of a Resurrection to Eternal Life. They received, as hath been said, the Holy Spirit of God; and that Spirit, so long as it dwelt with them, was a **2 Cor. 1. v. 22. Eph. 1. 13 ch. 4. v. 30.2 Cor 1:22Eph 1:13Seal and ‖‖2 Cor. 1. v. 22. 5. 5. Eph. 1. 14.2 Cor 1:222 Cor 1:5Eph 1:14Earnest of their future Resurrection: For if the Spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead shall also quicken your mortal Bodies, by his Spirit that dwelleth in you, Rom. 8. 11. And this was most significantly represented by their descending into the Water, and rising p. 13out of it again: For as Christ descended into the Earth, and was raised again from the dead by the Glory of the Father; So Persons baptized were buried with him by Baptism Rom. 6. 4.Rom 6:4into Death, and rose again after the similitude of his Resurrection: They were planted together in the likeness of his Death; and they were by this Sign assured, that they should be also in the likeness of his Resurrection. Thus the Apostle St. Paul, Colos. 2. 12. Ye are buried with him in Baptism, wherein also you are risen with him through the Faith of the Operation of God, who hath raised him from the dead. To which St. Peter seems likewise to allude, 1 Pet. 3. 21. The like figure whereunto (viz. to the saving of the Ark by the Water of the Flood) even Baptism doth also now save us, by the Resurrection of Christ.

7. These are the Spiritual Graces or Privileges, which were represented by the Outward and Visible Signs in Baptism, and conferr'd by their means; And These are what God on his part engageth and assures to us, in that Great and Holy Covenant. There are other things, which the Persons Baptized obliged themselves to on their part in that Covenant; and These are the Duties which by their Baptism they vow and take upon themselves to perform, represented also by the same Outward and Visible Signs. The first of these Duties which the Persons baptized promised and obliged p. 14themselves to perform, was a Constant Confession of the Faith of Christ and Profession of his Religion. They were admitted by Baptism into the Church and Family of Christ; and they were bound at all times, to own themselves his Disciples: They were solemnly baptized into his Death; and theyRom. 6. 3.Rom 6:3 were oblig'd not to be asham'd of the Cross of Christ, and to confess the Faith of him crucified: They owned publickly at their Baptism, their Belief in God the Father Almighty, and in Jesus Christ his only Son our Lord; and they were bound at all times to make Profession of this Faith: They had with the heart believed unto Righteousness; Rom. 10. 10Rom 10:10and they thought that with the Mouth, Confession was necessary to be made unto Salvation: They were assured, that if they confessed Christ before Men, he would also confess them before his Father which is in Heaven, Luk. 12. 8.Luke 12:8and before the Angels of God; but if they were ashamed of him, and denyed him before Men, he would also be ashamed of them when he came in the Glory of his Father with the Holy Angels. And so mighty an effect had this consideration upon the primitive Christians, that in the times of Persecution, when they were tempted to deny their Saviour and renounce the Faith which they had once Embraced, they chose rather to endure the most exquisite Torments that the wit of Man could invent, than either to renounce or dissemble their Christianity; p. 15and those who out of Fear denyed or were ashamed to confess their Faith, they looked upon to have forfeited and renounced their Baptism, as having crucified to themselves Heb. 6. 6.Heb 6:6the Son of God afresh, and put him to an open shame.

8. The Second Thing to which Persons baptized solemnly obliged themselves by their Baptism, was a Death unto Sin, and a New-birth unto Righteousness; i. e. they engaged utterly and for ever to forsake, all manner of Sin and Wickedness; all Idolatrous and Superstitious Worship of false Gods; all Injustice, Wrong, Fraud and Uncharitableness towards Men; all the Pride and Vanity, the Pomp and Luxury of this present World; all the Lusts of the Flesh, Adultery, Fornication, Uncleanness, Lasciviousness, Gluttony, Drunkenness, Revellings, and such like: And for the future they promised to make it the business of their lives, to fulfil all Righteousness according to the strictest Rules of the Christian Doctrine and Discipline; to Worship the only true God, with all Devotion, Reverence and Humility; to be exactly just in their Dealings with Men, and generously charitable upon all occasions; in fine, to be Temperate and Sober, Chast and Pure, as the Worshippers of God, and the Temples of the Holy Ghost. This was indeed a Dying unto Sin, and Living unto Righteousness; This was properly a being Regenerated or Born again; This p. 16was truly a being Washed, Sanctified and Justified, in the Name of Christ, and by the Spirit of God: And indeed this was the principal thing which was signified in Baptism, and the principal end for which the whole Ordinance was designed; This was what the Person to be baptized was to profess with his own Mouth, when he renounced the Devil and all his Works; and this was what was principally represented by that main part of the Ceremony, the descending into the Water and rising out of it again; For so the Apostle St. Paul most fully explains it, Rom. 6. 3. Know ye not that so many of us, as were baptized into Jesus Christ, were baptized into his Death? Therefore we are buried with him by Baptism into Death, that like as Christ was raised up from the dead by the Glory of the Father, even so we also should walk in newness of Life; Knowing this, that our old Man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: that is, the design of our descending into the Water to be baptized, and rising again out of it, was to mind us, that as we then received remission of our past sins by Vertue of Christ's having died for sin; so we our selves were in like manner to die and be buried to sin, and rise again to walk for the future with Christ in newness and holiness of Life. This therefore was the principal thing respected in Baptism, and p. 17without this answer of a good Conscience towards God, the washing or putting away of 1 Pet 3. 21,1 Pet 3:21the filth of the Flesh, could nothing avail in the sight of God. Baptism is not the **foreign. Just. Mart.Washing and Cleansing of the Body, but the Purifying of the Mind, from every evil Work, to serve the living God; without which, Baptism is so far from being available to the remission of sin, that on the contrary it makes it far the more grievous and inexcusable. But of this more in the next Chapter.

9. The third and last thing, to which Men were solemnly engaged at their Baptism, was Self-denyal and Contempt of the World. Our Saviour had told his Disciples, That whosoever would come after him, Luk. 14. 26.Luke 14:26must deny himself and take up his Cross and follow him; that whosoever was not willing to forsake all that he had, Father and Mother, and Wife and Children, and Brethren and Sisters, yea, and his own Life also, he could not be his Disciple: And therefore when any Man came to be baptized, he was accordingly obliged to renounce the World, and all its Glory, the Pomps and Vanities, the Splendor and Pleasures of it: He professed himself a Candidate for the Glory that should be revealed hereafter; and that therefore he would never be ambitious for that Honour, which Men so earnestly contend for here: p. 18He declared that he expected his Portion in those spiritual Joys, which eye hath not seen, 1 Cor. 2. 9.1 Cor 2:9nor ear heard, neither hath it entred into the heart of Man to conceive them; and therefore he would never set his heart and affections, upon any gross and sensual Pleasure: He professed that from thenceforward his Treasure should be in Heaven, where Mat. 6. 20.Matt 6:20neither Moth nor Rust doth corrupt, and where Thieves do not break through and steal; and that therefore he would never be covetous of any Riches, or Possessions on Earth: In a word, he engaged to make it the main business of his Life, to prepare and fit himself to be partaker of those things, which God had for them that love him laid up in the next World; and that therefore he would never be extreamly solicitous, after any thing in this. This was what the Primitive Christians understood by their Renouncing the World. They thought themselves obliged not only to forsake all gross and palpably sinful Lusts, but also to be very sparing in their Enjoyments of what was Lawful: They looked upon this World and the next, as **foreign. Clem. ad Cor. 2.Enemies to each other; and that they were to fight as Soldiers under the Banner of Christ, against the Pleasures and Temptations of this VVorld, for the Glories of the other. And for an Emblem of this it was, that in some Churches they anointed the baptized Person with Oil: He was compared to a Combatant, p. 19to a Runner just preparing to start in the Christian Race; and they minded him,1 Cor. 9. 29.1 Cor 9:29 that if those who strive for the Mastery only to obtain a corruptible Crown, are temperate in all things, much more ought he to confirm and strengthen himself, to prepare and harden himself, to be ready and expedite, to be temperate and abstemious, and to get perfectly above all those earthly desires, which would hinder and clog him in that great race, which he was to run for the Crown of Immortality. 'Tis true, the forsaking all worldly Possessions for the Name of Christ, was a condition more particularly required in those Primitive times of Persecution: But how far it still obliges us, (as it most certainly does in some Sense) shall be considered in its proper place.

CHAP IV. What was required of Persons after Baptism.

1. WHEN the whole Ceremony was finished, the Person baptized was cloathed (as has been already observed) with a white Garment; and then he was **foreign. Justin. Mart.admitted to the Communion of the Faithful: And that which was afterward required of him, was this One Great and Necessary thing. To keep his Baptism Pure and Undefiled, the remaining part of his Life.

p. 202 To the keeping a Man's Baptism pure and undefiled through the remaining part of his Life, that which was thought absolutely necessary in the Primitive Church, was this: First, That he from that time forward preserved himself from falling, not only into the Habit, but even so much as into the single Act of any of these gross and palpable Wickednesses; Idolatry, Perjury, Blasphemy; Murder, Sedition, Theft, manifest Injustice, Cheating; Adultery, Fornication, Uncleanness, Drunkenness, Revelling; and such like; of which St. Paul expresly and peremptorily declares, and repeats it with great earnestness over and over again, that they who do such things, shall have no inheritance in the Kingdom of Christ and of God. One that was born of God, might be surprized into an unheeded sin; but into the gross Act of any of these manifest and notorious Impieties, they thought he was **Haec non admittet omnino, qui natus è deo fuerit; non futurus dei filius, si admiscrit. Tertul.never to be seduced, and if he were, that he ceased to be the Servant of God; For whosoever abideth in him, sinneth not; and whosoever is born of God, doth not commit sin; for his Seed remaineth in him, 1 Joh. 3. 6.1 John 3:6and he cannot sin because he is born of God. From the Acts therefore of any of these great and plain Wickednesses, which stare Men in the Face, and at the first view terrifie Mens Consciences, they thought it indispensably necessary that a Man abstained p. 21wholly; and that these things were not so much as to be once named among Christians.Eph. 5. 3.Eph 5:3 But then secondly, To the keeping a man's Baptism pure and undefiled, that which was thought further necessary was, that from falling into an habitual practice of any of those smaller and less scandalous sins, which carelesness and culpable ignorance would be very apt to betray a man into the Acts of, he ought to indeavour to secure himself by great cautiousness, and sincere enquiry after the knowledge of his Duty; that from sins of omission, from growing cool in Religion, and remitting of his first Love, he ought to indeavour to preserve himself by constant Meditation, and hearty Prayer to God for the assistance of his holy Spirit; that in order to grow in Grace, he ought to be always humble and teachable, penitent and devout, meek in spirit, and pure in mind; and that to attain Perfection, he ought to be always pressing forward towards Phil. 3. 14Phil 3:14the mark of the prize of the high calling, with a perfect contempt of the World, an entire Love of God, and a boundless Charity to all Mankind.

3. This was what the Primitive Christians understood by keeping their Baptism pure and undefiled; viz. A regular and constant practice of all Holiness and Virtue, from the time of their Baptism to their Death. And to this they thought themselves most strongly obliged, by the very p. 22Form of their Baptism: They were immersed into the Water, and they rise out of it again, and this great Solemnity was never after to be repeated; in token that as Christ once died for Sin, and Rose again never to come under the power of Death any more; so they were this once to have their Sins perfectly washt away by his Blood, and were bound never to return under the Power of them any more. Thus St. Paul himself most expresly and excellently argues, Rom. p. 6. v. 9. Knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over him; For in that he died, he died unto Sin once; but in that he liveth, he liveth unto God: Likewise reckon ye also your selves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord: Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. The force of which Argument is plainly this: When we descended into the Water, and rise out of it again, we made publick profession, that as we hoped for pardon of our past sins through the Merits of the Death of Christ; so we our selves would thenceforth die unto sin, that is, utterly cast it off and forsake it, and for the future rise again to walk with Christ in newness and holiness of Life: So that unless from the time of our thus putting off sin, we continue constantly to live in all holiness and righteousness, we have no p. 23just reason to expect Remission by virtue of the Death of Christ, into which we were baptized: For it being the express Condition of the Remission of sin, that we continue no longer in it, but live from thencefotth unto God; the Blood of Christ it self, which was shed to be a Propitiation for the Sins of the whole World, can avail nothing for one that continues in Sin, whom our Saviour himself has particularly excepted from the benefit of the Pardon purchased by his Death and Passion.

4. Accordingly Persons after their Baptism were instructed, That they must now utterly and for ever renounce, all the sinful pleasures and desires of the World: They were told, that they now received remission of their past sins, by vertue of the Death of Christ; and therefore they must take great heed that they sinned no more: They were told, that they now washed their Garments in the Blood of the Lamb;Rev. 7. 14.Rev 7:14 (for a signal whereof they were accordingly cloathed in white;) and that they must take care to bring this unspotted Innocence with them, before the Tribunal of Christ: (To which Custom our Saviour himself seems to allude, Rev. 3. 4. Thou hast a few Names even in Sardis, which have not defiled their Garments, and they shall walk with me in white, for they are worthy;) They were told, that they were now baptized p. 24for the remission of all their past sins; and if they kept not this Baptism pure and undefiled, **Non debemus superbi esse, sed timere, rè sortè post agnitionem Christi agentes aliquid quod non placeat Deo, remissionem ultra non habeamus delictorum, sed excludamur è regno ejus. I…enaeus, l. 4. c. 45.they could not be sure they should ever be able to obtain the like full and perfect Remission again: They were told, that they now started in that great Race, which they were toforeign; Clem. ad Cor. 2. run for the Crown of Immortality; and **foreign Clem. ad Cor. 2.if those who were found tardy in an earthly Race, were beaten and disgraced, of how much sorer punishment should they be thought worthy, who negligently faultred in the race of Immortality? They were told, that they now entred into that Covenant of God,… Tim. 2. 19 the Seal whereof was, Let every one that Names the Name of Christ, depart from Iniquity; and if they **foreign Clem. ad Corinth. 2.kept not this Seal, their punishment would be among Apostates, whose Worm shall not die, and whose Fire shall not be quenched: They were told, that they had now escaped the Pollutions of the World, through the 2 Pet. 2. 20.2 Pet 2:20Knowledge of our Lord and Saviour Jesus Christ; and if after this they should be again intangled therein, and be overcome, and p. 25turn from the Holy Commandment delivered unto them, their Punishment should be ††Ideoque hi quidem [Ethnici] morti destinati sunt; at verò ii qui cognoverunt Dominum, atque ejus mirabilia opera viderunt, si nequiter vivunt, duplo ampliùs punientur, & morientur in aevum. Hermae Past. Lib. 3. Sim. 9.double to that of those, who had never known the way of Righteousness. Finally, They were told, that they were now enlightned, and had tasted of the heavenly Gift, and were made partakers of the Holy Ghost, and were sealed thereby unto the day of Redemption; and if after this they should fall away, it would beHeb. 6. 6.Heb 6:6 exceeding difficult to renew them to Repentance: That they had now received the perfect knowledge of the Truth; and if after this they sinned wilfully, there would remain no more Sacrifice for sin, but a certain Heb 10. 23.Heb 10:23fearful looking for of Judgment and fiery Indignation, which should devour the Adversary: In a word, That they now received a certain Promise and Assurance of Eternal Life; but if they would sell this blessing for the momentary gratifications of sense, they might perhaps afterwards be rejected when theyHeb. 12. 17.Heb 12:17 should desire to inherit it, and find no place for Repentance, though they might seek it carefully with Tears.

5. These were the severe cautions, with which the Primitive Church obliged baptized Persons upon their utmost Peril, to keep themselves stedfast from the time of their Baptism in all holy and blameless Conversation. Those who did p. 26continue to walk suitably to this Profession, were said to be washed, to be sanctified, 1 Cor. 6. 11.1 Cor 6:11to be justified, in the name of our Lord Jesus Christ, and by the Spirit of our God: And because in those purest times, there were hardly any among Christians, who did not walk suitably to their Profession; it being the **foreign.same thing then, to be a Christian and to be a good Man; therefore those Terms, Elect, Regenerate, Sanctified, born of God, and the like, which we now appropriate only to the best and most holy Men, are not in Scripture so appropriated, but applied promiscuously to all Christians; as appears from the Titles of the Apostles Letters, in which whole Churches in general are called Elect, Sanctified, and the like; and most evidently from St. John, who in his first Epistle, chap. 5. ver. 1. Whosoever, saith he, believeth that Jesus is the Christ, is born of God: Whosoever believeth that Jesus is the Christ; i. e. every Christian; there being hardly any one in those times, who was not indeed, what he professed and pretended to be, a Regenerate, Sanctified and Elect Person. And as Christians who then lived thus suitably to their Profession, were stiled Regenerate, Sanctified, and the like; so they who continued to live thus suitably to the end, were said to Persevere: and of such only, was it said that they Persevered; in opposition to those who after their Baptism lapsed, p. 27into any notorious Transgression. For one that had thus lapsed, they did not think it sufficient that he should repeat his Crime no more, (which was the condition of Baptismal Remission,) but he was obliged by **Corpus quidem citò ablui potest, mens autem—inquinata, non potest nisi & longo tempore, & multis bonis operibus, ab eá quae inhaeserit colluvione purgari. Lactant. l. 6. c. 23.a long course of Mortification, Prayers, Tears and good Works, to endeavour to wash out the Stain and Guilt. Nay, and even this course also they allowed of but ††Post Vocationem illam Magnam & Sanctam, [Baptismum,] si quis tentatus fuerit à Diabolo & peccaverit, Vnam poenitentiam habet. Hermae Past. 2. 4.Once; not that true Repentance would at any time be in vain and unacceptable to God, but (as an **Ambrose.Ancient Writer expresses it,) that that which was the only remaining remedy, might not by being made too easie, grow contemptible and ineflectual.

6. And now let Us think upon this; let Us consider this, with shame and confusion of Faces; who I do not say after Baptism and the solemn taking upon our selves the Profession of Christianity, but after frequent Purposes and Promises of Reformation, after repeated Vows and Resolutions of Amendment, nay, perhaps after confirming all these by the Sacrament of the Body and Blood of Christ, do yet continue in sin and defer our Repentance. The Primitive Christians thought themselves absolutely obliged to live in the constant Practice of p. 28all Holiness and Vertue, from the time of their Baptism to their Death; and can we hope to be accepted, if notwithstanding all our Pretences to Repentance and Reformation, we still continue under the weak excuses of Infirmity and Inadvertency, to live in any known sin? Doth our Baptismal Vow lay no obligation upon us? or hath God established a Covenant with us upon slighter Terms, and entail'd his Promises to us upon easier Conditions, than he did to the first and purest Christians? Let no Man deceive you, saith St. John, He that doth righteousness, is righteous, 1 John 3. 7. 'Tis true, the case is not altogether the same with us, as it was with them: We live in Christian Nations and under Christian Governments, where there are no Pagans to be converted to Christianity, and to be baptized after their Repentance, and with a full conviction of Mind: And of those who are born of Christian Parents, there are very few so happy, as not to be entangled in the Habit of any sin, before they come to a perfect understanding and compleat conviction of all the Truths of Religion; And **foreign Clem. Alex. Quis dives, &c.in this case it must indeed be confessed, that it cannot but require some time, perfectly to overcome a vitious disposition, and to obtain the Habit of the p. 29contrary Vertue. But may we therefore spend our whole Lives in little and weak struglings against sin, without ever arriving at that pitch of Vertue, which was antiently thought necessary to prepare a Man for Baptism? May we therefore be excused from ever becoming perfect Christians, because we were all along brought up in the Christian Religion, and were never converted by any sudden Conviction? When a Man is in that state described by St. Paul in the 7th Chap. to the Romans, that he is convinced of the evil of great and known sins, and sets his Mind to resist and strive against them, yet not so but that through the viciousness of his inclination or the force of evil Habits he frequently relapses and is intangled in them again; 'tis a Sign indeed that such a one is not yet hardened through the deceitfulness of sin; there is hopes that through the Grace of God he may at length prevail and overcome his Temptations; but he has not yet overcome, he has not yet attained to be a good Christian; nor can he be said to have done so, till he has brought himself into such a state, as that he be perfectly gotten above all the Temptations to know sin, and assured by the Grace of God, that he shall not fall into it any more. To such a state as this, he must resolve to arrive; and he must resolve to arrive at it timely, that he may have a certain Title to p. 30the reward of Obedience. There is hardly any Man so wicked, who does not design to repent at one time or other before he dies; and our Saviour has indeed in his Gospel made the same Promises to Repentance, that he has to innocence and continued Obedience: But let no Man deceive himself by a fatal Errour: The Repentance to which our Saviour has made such large Promises, is not the late Repentance of a Christian, but the timely Repentance of a Jew or a Heathen at his Conversion to Christianity; and is therefore the very same, and no other than Baptism it self. Indeed if a Christian by an unhappy Education be brought up in sin, and habituated to Wickedness; whenever he comes by the Power of God's Word, and the Influence of his Holy Spirit, to be convinced of the evil of his Ways and of the necessity of Religion, he is then in the same state that a Heathen Convert is supposed to be at his Baptism, and the same Promises are made to them both: But when a Christian who has a clear Knowledge of his Duty, does notwitstanding that, continue wilfully all his Life in sin, our Saviour is so far from assuring him that God and Angels will rejoyce at his Conversion, if when he grows old he leaves off sinning, because he can sin no more, that he has no where promised that such a Repentance shall be accepted at all. We must p. 31therefore so break off our sins by Repentance, as to attain the Habits of the contrary Vertues, and to live in them. Such a Repentance as this, our Saviour will accept; and **foreign. Justin. Dial. cum Tryph.he that after such a Repentance lives constantly Virtuous, shall certainly be esteemed in the sight of God, as if he had always been innocent: but without the evidence of such a Life of Virtue and renewed Obedience, how far soever the Mercy of God may possibly extend it self, We can never have any assurance that our Repentance will be accepted.

CHAP. V. Of the Baptism of Infants.

1. AS those who by the Preaching of the Apostles and their Successors had been converted from Judaism or Gentilism to Christianity, were baptized at riper Years, upon their publickly professing their Faith and their Repentance; so those who were born of Christian Parents, and designed to be educated in the Christian Religion, have by the general Practice of the Christian Church been baptized in their Infancy, upon Promise made by Sureties, p. 32that they should be instructed in the Faith and in the Obedience of the Gospel.

2. And that Infants are rightly so admitted to this Ordinance, (besides the almost general consent and practice of the Christian Church,) I shall use but this One Argument to demonstrate. Those who are fit to be admitted into the Kingdom of Christ in Heaven, (as our Saviour himself pronounces Infants to be, Mar. 10. 14 and 15.) are certainly qualified to be received as Members of his Church on Earth. The Qualifications which fit Men for both, are Repentance and Faith: Now though Infants have not Repentance, yet they have **Porro autem si etiam gravissimis delictoribus, & in Deum multum ante peccantibus, cùm postea crediderunt, remissi peccatorum datur, & à baptismo atque à gratiâ nemo prohibetur; quanto magis prohiberi non debet Infans, qui recens natus nihil peccavit, nisi quod secundum Adam carnaliter natus, contagium mortis antiquae primâ nativitate contraxit. Cyprian. Epist. 59.Innocence, which is better than Repentance, and which makes them that they need it not: For if those who have been the most enormous sinners, are yet by their Repentance qualified for Baptism; how much more are Infants, who have never sinned, fitted for it by their Innocence? And though Infants have not and cannot have actual Faith, yet they are **Cor. 7. 14.Sanctified by being born of Believing Parents, they are already in some sense within the Limits of the Church and of the Covenant of Promise, and are ready without p. 33Prejudice to be instructed in the Truth of the Gospel, and in the Obedience thereof.

3. Infants therefore are rightly admitted to Baptism, and thereby to the Privileges appropriated by Christ to the Members of his Church. But because Baptism is a Covenant, wherein there is as well a Promise made on the part of the Person baptized, of certain Duties to be performed, as one on God's part, of certain Graces and Privileges to be conferred; and because Infants are not capable of making any Promise immediately by themselves; it has therefore been the wisdom of the Church to appoint certain Sureties, who should promise in the Name of the Child, what it self should afterwards be obliged to perform; i. e. who should undertake to see it instructed in the Nature and Obligation of those Duties, which upon account of its being a Member of the Church of Christ, it would at years of Discretion be bound to perform.

p. 34CHAP. VI. Of the Duty of God-Fathers and God-Mothers.

1 THAT therefore which the Sureties undertake for a Child at its Baptism, is briefly this: That it shall be taught all the Articles of the Christian Faith, with the reasonableness of their Belief, that it shall be instructed in all the Duties of the Christian Life, with the necessity of their Practice; and that it shall be minded in convenient time to make a publick Declaration of its being hearty in this Belief, and to enter into a renewed Engagement to continue constant in this Practice. They promise that it shall be taught to Believe in one God the Father Almighty, &c. and in Jesus Christ, his only Son our Lord, &c. and in the Holy Ghost, the Holy Catholick Church, &c. They promise that it shall be instructed, to renounce the Devil and all his Works, the Pomps and Vanities of this wicked World, and all the sinful Lusts of the Flesh; i. e. that it shall be taught to live Soberly, Righteously, and Godly, in this present World. And they promise, that it shall in fit season be brought to declare solemnly, in the presence of God and of the whole Congregation, its p. 35firmness in the Faith of these Articles of Religion, and its Resolution to continue in the Obedience of these Commands.

2. This is what the God-Fathers or God-Mothers promise for a Child at its Baptism; This they promise solemnly in the presence of God, and in the face of the Congregation: And is it a small thing, to undertake for the Soul of a Person to be admitted into the Church of Christ? Is it a light thing to enter into such a Promise solemnly before God and his Church? I doubt not but whoever considers the matter seriously, will hardly find any Duty of greater Importance, or any Promise of more solemn Obligation: yet is there no Duty more generally and more shamefully neglected, nor any Promise more lightly regarded.

3. If a Man be made Guardian to the Son of a deceased Friend, and be intrusted with the Care of his Education, how justly do we expect, that he should be careful to have him instructed in all that necessary Knowledge, on which depends the management of his Life and Conversation; that he should be zealous to have him further indued with all those useful Accomplishments, which may become his Quality and recommend him in the World; but above all that he should spare no pains to secure to him his Estate, and to improve his Fortunes? And do we not look upon that Man as the vilest and most unfaithful of Men, who having p. 36such a charge committed unto him, should wholly neglect all or any of these things? Yet how much a greater Trust does he betray, who having the Soul of a Child committed to his care by God and the Church, neglects wholly to have it taught those necessary Truths, in the Knowledge and Practice of which consists its everlasting Happiness; who takes no care at all to secure to it that Portion, which God hath designed and prepared for it in Heaven; and who seeing the Soul of an Innocent Babe, (perhaps meerly for want of good Advice and Instruction,) beginning to be over-run with the Seeds of those Vices, which in time must drown it in destruction and perdition, does yet show no Care or Concern for it? What greater Uncharitableness can a Man possibly be guilty of towards the Soul of his Brother, or what greater Mockery of God? 'Tis True, the Education of a Child is not wholly committed to the Care of those who are its Sureties in Baptism, but first and principally to the Parents themselves: But undoubtedly they are bound to be Assistants; and if the Parents either thro' Wickedness neglect to instruct it, or by Death are taken away from it, the Sureties must look upon this Care as chiefly devolved upon Them, and of which they must give a strict Account.

4. In what Station soever God appoints any Man over the Soul of his Brother, either p. 37to warn the wicked or to instruct the ignorant, if he neglects his Duty and his Brother perish through his default, the Blood of him that perisheth will be required at his hands: Ezek 3…. 8. When I say unto the Wicked, O Wicked Man, thou shalt surely die; if thou dost not speak to warn the Wicked from his ways, that wicked Man shall die in his Iniquity, but his Blood will I require at thine hand. How much more, when the Soul of an innocent Child is committed particularly to the care of any Person, if thro' his neglect it be corrupted and perish, shall its Blood be required at his hand? With what Confusion and Amazement shall we at the day of Judgment hear those who have been committed to our Charge, accuse us for having been thro' carelesness the causes of their Destruction? How shall we be astonisht and cut to the heart, to hear them curse us and say, Had those who should have instructed us, been as careful to teach us our Duty, as we were capable and willing to have learnt it, we had never come into this miserable condition! And how will it double the Torments even of Hell it self, to have the punishment not only of our own Sins, but also of all the sins of those, who have been undone by our neglect, inflicted upon us?

5. 'Tis not therefore a slight and trivial matter, to be Sureties for Children in Baptism; 'tis not enough barely to make p. 38Profession of our Faith in their Name at the Font; but we are bound afterward to perform conscientiously, what we there solemnly promised for them before God and his Church, as a Duty wherein their Souls and our own, and the welfare of the Church of Christ, are highly concerned. Tertullian thought it a great objection against the use of Infant-Baptism, that ††Quid enim necesse est Sponsores etiam periculo ingeri, qui & ipsi per mortalitatem destituere promissiones suas possunt, & prove…tu malae in…olis falli? Tertul. … Baptismo.the Sureties were there obliged to promise, what they were not sure they should live to perform, and what, if they did live, they could not be sure they should be able to perswade the baptized Person to take upon himself: He never once thought that so great a Trust might be wilfully betrayed, or so solemn a promise carelesly neglected; which would have been a much stronger Objection. What would he have said, if he had lived in these times, wherein nothing is more common, than for Men to take upon themselves this great Charge, without ever designing to think more of it?

6. Let those Men consider this, who make no scruple to promise in the presence of God and his Church, what they never design to think upon after. Let those consider this, who make no scruple to Answer readily for a Child, whom by reason of its great distance they have no probability of ever seeing more: Let those consider this, who p. 39when they have been Sureties for a Child, deliver it immediately to its Parents, as if they were by that Mockery released from their Promise, and God deluded as easily as Men: Lastly, Let those consider this, who think themselves obliged to restifie their Love to a Child whom they have been Sureties for, by some little and trifling Marks of Kindness; while they are at the same time most inhumanely and unchristianly cruel to it, by neglecting that one great Kindness which they have promised and vowed to do for it.

7. I doubt not but the notorious neglect of this important Duty, is one great cause of the shameless Wickedness of our present Age. For while Parents and Sureties are careless to instruct Children in the Nature and Obligation of their Baptismal Vow, vicious Inclinations prevail upon them and insensibly grow into Vicious Habits, before they come to a perfect Knowledge of the Necessity and Excellency of Religion, of the Extent and Obligation of their Duty, and of the Greatness and Certainty of the Happiness annexed to it. Whereas were Sureties, according to their solemn Promise made to God and his Church, conscientiously careful to see that those for whom they have Undertaken, be timely and diligently instructed; Religion would have the first Possession, of innocent and unprejudiced Minds; Children would for p. 40the most part, though differently according to their different Tempers, be early wrought upon to admire the Beauty and the Pleasure of Virtue; to thirst after the Love of God and the Happiness of Heaven; and would be brought to Confirmation, with a deep Sense and Conviction of their Duty, with an earnest desire of professing the reality of their Faith and renewing their Promises of Obedience, and with a full resolution of living suitably to that Profession and those renewed Promises, the remaining part of their Lives.

THE END.

p. 41Essay the Second. Of Confirmation.