The Virtue and Value of Baptism, Sermon (1 of 3)

The Virtue and Value of Baptism · Sermon (1 of 3)

THE VIRTUE and VALUE OF BAPTISME, Delivered in a Summary Sermon at the cloſe of the Catechetical Conſiderations of the Doctrine of Baptiſm, at Botolphs Aldgate, LONDON.

TEXT. Heb. 10. ver. 22.

(the laſt words) — And our bodies waſhed with pure water.

THE Author of this Epiſtle intending a Confirmation of the Chriſtianized Jews in the Faith they had r…ceived, and adminiſtration p. 2of the Goſpel to which …hey were ſubjected, doth aſſert …eſus Chrſt to be the true Meſſiah, …oth in reſpect of Perſon, as …e is God-Man-Mediator, and …is Offices, as Prophet, Prieſt and King, and oppoſeth him unto all …hoſe Levitical Rites whereby he was typified, plainly declaring that the appearance of the Subſtance put a period to all thoſe Shadowie Ceremonies whereby they had worſhipped God; and neceſſitated another manner of adminiſtration of Gods Covenant and Worſhip, fit to ſhew that the Meſſiah was come, and no longer to be expected. Which having by clear Demonſtrations confirmed in the 19 verſe of this chapter, he enters upon the Application of this Doctrine, which he manageth by,

1. Stating the principle proved, as granted and agreed on, v. 19, 20, 21.

p. 32. Special Inference of Duty, v. 22.

In the Inference we are to note three things,

1. The Duty Inferred, Let us draw near.

2. The Dictated Qualifications of ſuch as muſt draw near, and they are two, The heart ſprinkled from an evil conſcience, the body waſhed with pure water.

3. The directed manner of drawing nigh to God, With a true heart, in the full aſſurance of Faith.

I intend not a full Conſideration and therefore ſhall not inſiſt on a full Comment upon the whole verſe, but confine my ſelf only to the words propounded; and we ſee they are the Dictated quality of ſuch as are required to draw nigh to God upon the account of the p. 4High Prieſt, and liberty of ent…ance into the Holy place; and therefore is to be Grammatically Read, foreign, we ſprinkled and waſhed, let us draw neer, &c. and herein there is among Expoſitors no difference: but the difficulty is in the Interpretation of the words; many of our modern Expoſitors differing from the Antients in the ſame, the laſt underſtanding the Sacrament of Baptiſme to be the qualification here ſpoken of; the former, Externall Sanct…ty, by way of alluſion unto Baptiſme: the difference is not much, for if all Externall Sanctity be here intended, then Baptiſme, and if the order of Sanctity be to be obſerved, that firſt, as it where External Sanctity muſt begin, yet my judgement p. 5leads me to the interpretation of the Antients, and ſuch later Expoſitors as follow their ſteps; and ſo I underſtand by the body waſhed with pure water, the Perſon Baptized or qualified by due ſubjection to the Sacrament of Baptiſme, and hereunto I am guided 1. by the oppoſition of it, to the heart ſprinkled, which intends the reall Sanctification of the whole Man; and is ſo interpreted in the 9 ch. 14. v. whilſt the waſhing of the body ſignified Externall Sanctification, alwayes in uſe among the Jewes, and is ſo uſed by the Apoſtle, Eph. 5.26. Sanctified by the waſhing of water; as Expoſitors do agree. So the oppoſition in this Text ſeems to me, to diſtinguiſh the inward grace, and outward ſigne in dictating the Goſpell p. 6order of acceſs to God, to be by Baptiſme of water on the body and blood, or Grace on the heart: and is the ſame with that in 1 Peter 3.21. Baptiſme that now is, ſaves us, not the waſhing of water, but the anſwer of a good Conſcience.

2. By the occaſion, which ſeemes to me to have been the preventing anſwer of an objection, that might well be propounded by the Jewes thus; You have put a period to all holy Rites, and laid all the Adminiſtrations of the Covenant according to Moſes in the duſt, and tell us poſitively that they which ſerve the Tabernacle muſt not eat at your Altar, (Heb. 13.10.) nor enjoy with you the Priviledges of Grace; we well know God is a Holy God, and will be ſanctified in ſuch as approach unto him; and the uncircumciſed in heart or in fleſh may not come nigh unto him, Ezek 44.9. nor enter into his Sanctuary; what order or outward ordinance of Sanctification is then preſcribed in our approaches to God? To which the Apoſtle anſwereth, in ſtead of Circumciſion of heart and fleſh under the old, you muſt according to the direction of the New Covenant and the Goſpell worſhip, draw near to God with an heart ſprinkled from an evil Conſcience, and a body waſhed with pure water, which will be to you a ground of full aſſurance, which all the Ceremonies of the Law could not Create unto you. So that the words ſeem not to me to be at all ſtrained: but of their own p. 8ſelves by a genuine Interpretation, thus to ſpeak, that the outward ſigne and inward Grace of Baptiſme are the onelyonly qualifications of ſuch as will in full aſſurance of Faith draw nigh to God in Goſpell adminiſtrations, and the priviledges of the new Covenant; and in this ſenſe and expoſition I ſtand not alone, for Aretius ſaith expreſſely, Corpora Noſtra debent eſſe abluta aqua pura, hoc eſt, Baptiſme Chriſti debemus eſſe initiati: Our bodies waſhed with pure water, that is, we ought to be initiated by the Baptiſme of Chriſts appointment. And Paraeus ſaith Intelligimus nos intus ſanguine & ſpiritu Chriſti purgari, foris quod Baptiſmo ablui corporibus: ad Sacramentum enim Baptiſmi Apoſtolus reſpicere videtur: Par. in Loc. We underſtand p. 9an inward ſprinkling of the Conſcience with the Blood and Spirit of Chriſt, and an outward waſhing the body by Baptiſme; for the Apoſtle lookes on Baptiſme.

The words thus explained, do plainly preſent to our obſervation, and conſideration, this point of Doctrine.

Doctr. Baptiſme, or waſhing of the Body with pure water, is a ſpecial qualification that fits us for confident approach to God.

In the proſecution of this Doctrine, I ſhall explaine, confirme, and apply it with all convenient brevity.

In the explication we are to enquire what is Baptiſme?

2. What 'tis to approach to God with confidence?

For the firſt, I ſhall not ſtand upon the acceptations of the p. 10word Baptiſme, nor trouble you with the various ſenſes in which 'tis uſed: but taking it in its vulgar acceptation, as it denominates a Goſpell ordinance and eminent piece of Gods worſhip, you may receive of it this deſcription.

Baptiſme is a Solemn and Religious application of water, by a lawfull Miniſter to a fit Subject; to the ſignifying of the Blood of Chriſt, and its cleanſiing property, and the Sealing of the Covenant of Grace.

In this deſcription I will not trouble you with a logicall diſtribution of it, into its parts: but propound theſe concluſions as helpfull to your underſtanding of it.

Concluſion 1. Water is the outward ſign and matter of Baptiſme; p. 11water and no other Element; pure water without Popiſh mixture, or Compoſition with oyle, creame, ſpittle, or the like; for this and this only Element the Lord appointed, and his appointment ſtamps on the uſe of it, Dignity and Authority, and juſtly checks the curioſity of ſuch as are ſubject to contemne the ſimplicity of the Element, and advance the dignity of the Ordinance by their own dull, but daring inventions: and yet water being an Element, cooling heat, quenching thirſt, of common uſe, and eaſie purchaſe, and cleanſing all filthineſs; doth fitly repreſent unto our minds the cooling and refreſhing efficacy, the plenty and eaſie purchaſe, together with the purifying property p. 12of the Blood of Chriſt.

Concluſ. 2. A ſolemne and Religious application of the water muſt be the form of Baptiſme; That water be applied to the Subject is the eſſentiall act of Baptiſme, the manner of its application, by dipping or ſprinkling, is to be guided by diſcretion and conveniency; though we deny not dipping to have been uſed in the Primitive Churches, in the hot Eaſtern Countries, where with ſafety and conveniency it might be uſed; and we grant (all other things concurring) dipping to be a lawfull application of the water, yet it is not eſſentially and indiſpenſably neceſſary, as the Anabaptiſts do too zealouſly contend: but it is both lawfull and ſufficient that the water be poured or ſprinkled on p. 13the Subject which hath been the allowed practiſe of the Church; and the word Baptize, ſignifying any kind of waſhing, by ſprinkling, pouring on, or dipping: and the meaſure, or quantity of water being no more eſſentiall to Baptiſme then of Bread and Wine to the Lords Supper, will allow it; and the Holy Ghoſt mentioneth the blood of Chriſt as Cleanſing by ſprinkling 1 Pet. 1.2. by way of alluſion to this act in Baptiſme, as the analogie thereof: and it is more then probable that Baptiſme in houſes, as was that of the Jaylors, Act. 16.33. was Adminiſtred by ſprinkling or pouring on, not by dipping; and the weakneſs of Children, and coldneſs of our climate is a juſt Reaſon for this manner of Application; p. 14ſo that either of theſe may be uſed without contention.

Water what way ſoever, muſt be Solemnly and religiouſly applyed in the holy form, and with the holy Rites which God hath appointed; for every common waſhing or application is not Baptiſme: but water conſecrated by the word of inſtitution and prayer; and as an act of worſhip to God, and argument of faith applied in the name (that is by the appointment, and to the dedication of the perſon Baptized to faith in, and holy profeſſion) of Father Son and Holy Ghoſt; is the Sacrament of Baptiſm; ſo that as the Apoſtle doth well check the horrid prophaneneſs of ſuch as deemed the common eating of bread, and drinking of wine p. 15to be the Lords Supper, by declaring The Cup of bleſſing which we bleſſe is the Communion of the blood of Chriſt, and the Bread which we break is the Communion of the body of Chriſt, 1 Cor. 10.16. thereby pointing unto the ſolemne and Religious Rites which muſt diſtinguiſh the Lords Supper from common eating and drinking; ſo the Solemne and Religious Application of water diſtinguiſheth the Sacrament of Baptiſme from all other common waſhing.

Concluſ. 3. Baptiſme muſt be adminiſtred by a lawfull Miniſter; this water may not be applied by every or any private hand; the Lord Jeſus hath joyned it in Commiſſion with teaching and diſcipling, ſo that ſuch only that have the Authority p. 16of the one have the Authority of the other; Baptiſme is on all hands agreed on to be an act of office and Authority, and not to be given by men out of office; it is a Seale which muſt be ſtamped (not by a childiſh impreſſion: but) with Power and Authority, to make it valid, a ground of faith, pleadable in prayer; ſo that the Baptiſme of women and private Perſons (on what pretended neceſſity ſoever it be) is wicked and prophane; nay in my judgement is void and null, and not to be ſalved with a quod fieri non debuit factum valet, that unlawfull things are valid when paſt and done; though I cannot with the Donatiſts grant that the efficacy of the Ordinance depends on the dignity of the Adminiſtrator, yet p. 17I cannot but believe that the Authority of the inſtitutor is eſſentiall to every Goſpell Ordinance to the Church, and muſt be found in every Adminiſtrator; Ordained Miniſters muſt give us Sacraments, I and preach the Word too if we will not be cheated of Salvation, and content our ſelves with mock Ordinances; my muddy brains could never yet conceive the God of Order to make Office and Authority eſſentiall to politicall tranſactions in Kingdomes and Commonwealths, and yet to leave his Church in ſuch confuſion, that the great Affaires of Salvation ſhall be diſpenced by every common hand; as if his care were more for the world then the Church, which if it be, I will never go to the Houſe of p. 18God to behold the beauty of his Holineſs, which ſhines more brightly in the wide Wilderneſs.

Concluſ. 4. Baptiſme muſt be adminiſtred unto fit ſubjects: all Subjects ſute not the Ordinance; Creatures inſenſible and irrationall are incapable of the Grace of God, and theſe holy Adminiſtrations thereof; the baptizing of Bels, Churches, Fonts, &c. is a piece of Conſecration, neither preſcribed nor allowed in the New Teſtament; but to be damned as prophane and ſuperſtitious; they muſt be the ſubjects of Life and Reaſon that will lie in the leaſt Capacity of Grace and Holineſs; and ſuch are the Sons of men.

Sons of men are Subjects capable of Grace and Holineſſe: p. 19but the ſpeciall diſpenſations thereof in the Covenant of Grace, and its Seales, calls for ſpeciall qualifications; and therefore Baptiſme may not be given to men as men, and meerely the ſons of Adam, no, they muſt firſt be the ſeed of Abraham, Gen. 17.13. for the Covenant of God muſt be in their fleſh, and by Preaching they muſt be diſcipled into the Chriſtian Church, and ſee that the Promiſe is to them and to their Children before they be Baptized Act. 2.38, 39. for Baptiſme muſt be the Seale of the Righteouſneſs of faith, which we have being not yet Baptized, Rom. 4.11. ſo that the fit Subjects for Baptiſme muſt be not only men, but Faederati, ſuch as Covenant with God, to whom the Promiſe may be p. 20judged to belong: they muſt be made Chriſtians, and lay hold on the Covenant of God, and then be Baptiſed; I could drive out of your common diſcourſe an ordinary terme relating to Baptiſme (viz ſuch a one is Chriſtned) if I did not hope you well underſtand it: Baptiſme may Chriſtianum dicere, declare and pronounce a man a Chriſtian: but it doth not Chriſtianum facere, make a Chriſtian; if your Children be not made Chriſt…ans by the extent of the Covenant to believers and their ſeed, bring them not to me to be Baptized; moſt curſedly prophane was the cruelty of the Spaniſh Papiſts in America, who with whips and ſcourges drave the unchriſtanized untaught Indians to the Fonts to be Baptized; for that p. 21Baptiſme belongs to none but Chriſts diſciples, and Covenant People.

Baptiſme belongs to all Chriſts Diſciples and Gods Covenant People, ſo that none of them may without ſin, nay ſacriledg be barred from Baptiſme; and theſe are reſolved into two ranks, and known by two names in the Church (viz) Infidells converted to the faith, and the Infants of one or both Chriſtian Parents: Theſe two are the orders into which Gods faederates have been Ranked, ever ſince Gods Covenant was eſtabliſhed, and his Church was eſtated in Abraham, Iſaac and Jacob, and their ſeed: as to the firſt of them, they are on all hands conſented to as fit and proper Subjects, onelyonly our over-pious age p. 22hath ſtarted the quaery, How and when they muſt be judged converted to the faith? which I muſt needs reſolve to be by a profeſſion of ſaving faith, not the ſaving Profeſſion of faith, and poſſeſſion of ſincere Grace which the Congregating Anabaptiſts call for; ſincere grace and ſaving Profeſſion muſt be the ſoules care, and ground of joy: but cannot be the ſigne that ſhall guide the Church in giving the Sacrament of Baptiſme; aſſoon as they profeſſed to believe, Philip Preaching the things of God, and the name of Jeſus Chriſt, they were Baptized both men and women, Act. 8.12. Philip required no more of the Eunuch in v. 37. and when I hear Peter declared Simon the Sorcerer to be after his Baptiſme in the Gall of bitterneſs, p. 23and bond of iniquity, as v. 23. I perceive they in whoſe company he was Baptized yielded no more; and when I remember Annànias and Saphira, Demas, and other Baptized Perſons proved hypocrites and reprobates; I cannot believe they poſſeſſed ſincere Grace, or made a ſaving Profeſſion, though they profeſſed ſaving Faith; I cannot yet turn Arminian and believe true Grace, may be finally and totally loſt, and a man may be a child of God to day, and a child of the Devill to morrow; I have not faith enough to believe that when God made me a Miniſter, he made me a God, and endowed me with the property of to ſearching the heart: nor have I wit enough to conceive that God making me a p. 24Steward of his Miſteries, preſcribes to my as my guide the qualification of ſubjects, which lies beyond my knowledg. I believe the groſſe enormities of many baptized Saints (as they call themſelves) hath convinced them, that true Grace is not within their ſight, but they may and have baptized hypocrites: why then do they call for that qualification God hath not directed and they can not diſcern? God hath made the tongue the trumpet of the heart, and I can better hope men will not play the hypocrite and make that utter an uncertain ſound, then I can know the ſincerity of their Grace.

Though Infidels converted to the Faith be generally reſolved within the Covenant, p. 25yet ſince the dayes of Balthazar Pacimontanus, (who pretending to have derived his fancy from Luther, conſtrained Luther to write againſt him in the year of our Lord, 1527.) The Right of Infants to the Covenant of God, and conſequently their capacity for Baptiſme hath been called in queſtion, and of late yeares hath met with moſt high and violent (though irrational and unſcripturall oppoſition) wherein I cannot but admire at the erroneous induſtry of the Antipaedobaptiſts, to curtail Gods Covenant, cut off their ſeed from the priviledges of Grace, and caſt away their own reaſons, blinding their eyes againſt plaine demonſtrations of Scripture, and the Antient enjoyments of the Church; wherein p. 26we muſt ſee better warrant before we ſtrike hands with them, and be of their uncharitable beliefe; for if I know any thing of the method of Gods Covenant, or in the leaſt how to Reaſon from Scriptures, It is as cleare as the Sun that the Infants of believing Parents, Gods Covenant People, whilſt Infants, and as their naturall ſeed are Gods faederates, and within his Covenant, and ſo fit Subjects of Baptiſme.

In politicall and all civill tranſactions of men, we find all the world over that Covenants made from or to parents, do uſually include children as their children, ſo that by that very relation, without any new formall contract, they claime Priviledges, and ſtand bound p. 27to duty; and when I conſider Gods way of dealing to be according to mans capacity and humane method, I have no ground on which to imagine that he hath inverted the order, and cut off Relation in the conveighing of the priviledges of Grace, and conſtituting a peculiar People to himſelfe; for Gods ſpeciall diſpenſations do ordinarily run in the ſame Channell, though not with the ſame Latitude that his Generall Providences do: and then when God after the manner of men aſſumes to himſelfe a Kingdom, without doubt he confers Honours on and looks for Loyalty from his ſubjects, and their ſeed or off-ſpring, who as their ſeed are born heires of ſuch Honour and duty.

Further in all the tranſactions p. 28of God with man ever ſince he had a being, the Covenant hath extended to his ſeed, as his ſeed, without any perſonall qualification, all that know any thing of Gods dealing with Adam, know the Covenant of works was made to him for himſelfe, and his ſeed as they were his naturall ſeed, he received priviledges for himſelfe and them, and ſo he loſt them, and by one mans diſobedience we were all made ſinners; if this were Gods method in the Covenant of works, we muſt have good reaſons to make us believe it is altered in the extent and Adminiſtration of the Covenant of Grace: but not to ſtand on Generall equity and demonſtrations, the Scripture doth by plain and clear inſtances in both Old and New Teſtament p. 29evidence the children of men under the Covenant of Grace, to be alſo in Covenant as they are their naturall iſſue; There is nothing plainer in Scripture then that when the Covenant of Grace was eſtabliſhed in Abraham, Iſaac and Jacob, it was extended to their naturall ſeed; their children, as their children even in infancy, and before they attained to any Perſonall qualifications were in Covenant, and the children of God; This is expreſſed in the very form of the Covenant, Gen. 17.7. I will be a God unto thee, and to thy ſeed after thee: This is evidenced by Circumciſion, the Seale of the Covenant ſet in their fleſh on this very ground, and that at eight dayes old, whilſt infants, unable to p. 30any perſonall acts of Abrahams faith, and it muſt needs be moſt groſſe ignorance to ſay that Circumſion Sealed to the naturall iſſue of Abraham, Iſaac and Jacob the land of Canaan and Promiſe thereof, but not the Covenant of Grace, whilſt the matter ſealed, and very ground on which every man child muſt be Circumciſed, is expreſſely declared to be, I will be thy God, and the God of thy ſeed: whilſt the Holy Ghoſt tells us Circumciſion was the ſeale of the Righteouſneſs of faith, which is the Covenant of Grace, Rom. 4.11. and Circumciſion was ſet on the fleſh of the Profelyted Gentiles, who never claimed nor poſſeſſed by the vertue thereof, any portion of Canaan the land of Promiſe; ſo that if p. 31this were the onelyonly matter Sealed by Circumciſion, it did to them. Seale a blank, and they had by it no benefit; again, God doth lay an eminent claime to the naturall iſſue of the Jewes, in their very Apoſtaſies from him, when he calls them out of Egypt, he doth it with an eſpecial claime, let my People go, Exod. 5.1. when he chargeth them with duty, he enforceth it with relation, ye are the children of the Lord your God, Deut. 14.1. when he chides their abominable Idolatry, he aggravates it by the ſacriledg, owning his own title, Thou haſt taken thy ſons and thy daughters which thou haſt born unto me, and ſacrificed, &c. Thou haſt ſlain my Children, and delivered them to cauſe them to paſſe through the fire; for p. 32them in Ezek. 16.20, 21. When he chaſtiſeth them, he comes to them as a Father, Ye children of Iſrael you onelyonly have I known as mine, therefore I will viſit you for your iniquities, Amos. 3.1, 2. and when he comes to deliver them from afflictions, their ſins provoke to continue; the Covenant made with Abraham, Iſaac and Jacob is the onelyonly cogent reaſon thereunto; this is pleaded as the prevalent argument and ground of faith in prayer, Exod. 32.14. Iſa. 64.9. And affectionately reſented by the Lord, Levit. 26.42. Ezekiel 16.59, 60. I might deal with thee as thou haſt done when thou didſt deſpiſe the Oath in breaking the Covenant, nevertheleſſe I will rememember my Covenant made with thee in the dayes of thy p. 33youth: when I conſider this carriadge of God toward Iſrael according to the fleſh, I cannot without blaſphemy but think God to be more juſt then to lay ſuch a ſpeciall claime under the ſeries of his diſpenſation towards Iſrael, if by his Covenant with their Fathers he had not a cleare and unqueſtionable title to the poſterity: and it is to me a moſt ſenſeleſſe and dull evaſion, to ſay that Iſrael were Gods People by right of Creation as wool, and hempe, and flax are his, whilſt he himſelfe tells us, he had choſen them to be a precious People unto himſelfe, above all people that are upon the earth, Deut. 14.2. and you onelyonly have I known above all the families of the earth. Amos 3.2. Where doth God ſay of any Nation they p. 34are my people Iſrael excepted, and is not the tranſmiſſion of the Covenant to the Gentiles, that which makes them who were not a People, to be the People of the living God? and unto this it may further be added that our Saviour in the very rejection of the Jewes, when he declares them to be of their father the devill denieth them not to be the children of Abraham (John 8) nay, declareth them to be Children in the Right to the Grace he brought into the world, in compariſon of whom the Gentiles are called dogs, Mat. 15.26. Nay, and ownes them as children of the Kingdome of Heaven, Mat. 8.11. And St. Paul lamenting the rejection of his Kinſfolke, aggravates their preſent miſeries by their paſt mercies, p. 35reckoning up their priviledges Adoption, Glory, Covenants, Oracles, the giving of the Law, the Service of God, the Promiſes, the Fathers, and the coming of Christ concerning the fleſh, (but not a word of Canaan, the great dreamed of Priviledge in Anabaptiſt view) and determines theſe belonged not to Iſrael heires of Abrahams faith, but to Iſrael his kinſfolk according to the fleſh, even the naturall iſſue of Abraham Iſaac and Jacob.

By all this, and much more that hath been ſaid by others, and might be by me, it is more then manifeſt, that during the diſpenſations of the Covenant under the Law, and to the Jewes the children of Gods Covenant People, even as their children and without perſonall acts of p. 36faith were in Covenant with God, and ſubjects capable of the initiating Seale thereof; and me thinks under the Goſpell if (as undoubtedly it is) the Covenant be ſubſtantially the ſame, though miniſterially different: men ſhould have more reaſon then to releaſe ſuch a priviledge without a very plain and clear reverſall in the New Teſtament, and limitation of the Covenant to adult and actuall believers, which my dimme ſight could never yet read, nor dull brain conceive: and more juſtice to themſelves and Poſteſterity then, if it be at their choice, to change a Fee-farm to themſelves and heires for ever, for a Leaſe for a terme of life, and meere perſonall title; ſure I am my little honeſty would act me with ſuch fooliſh ſelfe p. 37love: more regard to the rejected Jew, who are yet the beloved of God according to Election for the Fathers ſake, Rom. 11.28. And in hope to be Re-implanted into the Olive from which they were cut off; can we with any confidence court them to a new Covenant with ſtraiter termes? ſhall we not earneſtly emulate and highly provoke them to receive the Goſpell, by bidding them to their loſſe? will not ingenuity engage them thus to retort? why you perſwade me to turn Chriſtian? as I am a Jew I beget Children to the Lord, and bring forth an Holy ſeed; the Priviledges of the Covenant is entailed on me, and on my Naturall iſſue, and therefore the Covenant of God is ſet on the fleſh of my child p. 38aſſoon as born; whereas if I turne Chriſtian, I bring forth children of wrath, and beget children to the God of the world. I have indeed a Perſonall right to the Covenant, and am provided for during my own life, but my children are turned into the wide world, to ſink or ſwim, & ſhift for themſelves, without any ſpeciall Divine Protection; is not a poor pittance with perpetuity better then more large enjoyments with ſo ſhort a tenure? never tell me of a better Teſtament on ſuch tickle termes: O the hopes the hopes of England to convert the late inlet Jewes their new inhabitants! by ſuch narrow and Honourable treaty, and tenders of Grace and Salvation.

Laſtly, Me thinks men calling p. 39themſelves Saints ſhould have more Religion then to reſtrain the Grace God hath extended to themſelves and feed; and curtaile the Covenant that by the New Teſtament is conferred on the Believer and his iſſue naturall, even as his child in infancy, and before he acts any Perſonall faith: when I conſider little infants ſucking the breſts, and brought in armes, not able to go, received by our Lord Jeſus Chriſt by him bleſſed and pronouneed with others of the like kind to be of the Kingdome of Heaven, and propounded not onelyonly as examples of meekneſs and humility, but as objects of charity and obſervation, not to be off…nded, but awfully received becauſe Chriſts name is placed on them, and they are made his diſciples, ſo as that p. 40the receiving ſuch a little child muſt be deemed the receiving of Chriſt; and the offending one of theſe little ones, a dolor more dangerous then a milſtone hanged about his neck and being caſt into the Sea; Matth. 18.2, 3, 4, 5, 6. Mark. 10.14. Luk. 18.16. And when I conſider the Apoſtles poſition of the latitude of Sanctity, not onelyonly to the Jewes the naturall branches, but the Chriſtianized Gentiles accidentall branches, wilde by nature, but ingrafted in, and partaking of the fatneſs of the Olive, plainly affirming of both, if the firſt fruits were holy ſo is the whole lump, if the root be holy ſo is the branches, Rom. 11.16. And I here by the way obſerve that from theſe priviledges the naturall branches p. 41were, and accidentally may be cut off.

Laſtly, When I conſider the Apoſtles clear and ſerious reſolve to the caſe of Conſcience propounded by the Corinthians concerning their children born of an Infidel (not adulterous parent) elſe were your children unclean, but now are they holy, 1 Cor. 7.14. The Anabaptiſt will not let us underſtand in this place Real holineſs, nor do we deſire it; and until that they have made it to appear that Faith is eſſential to Marriage (which will put marriage in a good tendency to a Sacrament, and pleaſe the Church of Rome) it is too ridiculous to underſtand a natural holineſſe, I mean Legititimacie and acquittance from the blot of Baſtardie, and p. 42then I am conſtrained to underſtand a Foederal holineſs in the extent of the Covenant and eſteem of the Church. Theſe things, I ſay, conſidered, I muſt pluck up my reaſon by the very root if I do not by undenyable conſequence conſtraine my conſcience to believe and preach this point of Doctrine, (viz) In New-Teſtament times under the Goſpel-adminiſtration of the Covenant of Grace, the natural iſſue, or infants of believing parents are in covenant with God, and under the promiſes of ſalvation. And when I look upon Peters encouragement to the converting Jews to believe and be baptized, for the promiſe is to you and to your children, even to all that are a far off, as many as the Lord our God ſhall call, Act 2.38, 39.

p. 43I muſt renounce my Grammar and little skill in reading plain Engliſh, with the leaſt of underſtanding, if I do not read, Believing Jews and their children, and alſo believing Gentiles and their children, have that intereſt in the Promiſe that may be to them a Ground of Faith, and confer on them a Right to Baptiſm. And the Anabaptiſt gloſſe that the promiſe was of extraordinary gifts of the Holy Gh…ſt (for theſe are not extended to all that are a far off when God doth call them, nor created they any right to Baptiſm, for many time they follow this Sacrament) or that children, when called to the faith of the Parent, ſhould have the right to the Promiſe (for that is to them as called, nor as children. p. 44And my mind is very foggie, I am much out if this terme of Relation do not dictate a Priviledge and Propriety by virtue of relation which children of ſuch parents as children ſhould enjoy, above what children of other parents did or could enjoy) is too ſhort a Feſcue to make me read otherwiſe.

Thus then it doth fully and plainly appear, that under Old and New Teſtament adminiſtrations of the Covenant of Grace, the infants of believing parents are Foederati within the Covenant, and ſo fit and proper ſubjects of baptiſm to be baptized. Nor is their incapacity of making a vocal profeſſion of Faith any bar to their baptiſm, for profeſſion ſimply creates no right to baptiſm, p. 45I never read the divil was baptized, and I believe the Dipping Saints will not now baptize him; Yet he really believed, and more then once profeſſed, That Jeſus Chriſt was the Son of God. Profeſſion as an evidence of Covenant-intereſt, was the Churches guide to baptiſm, and the Scripture giving another demonſtration of Covenant-intereſt, viz Deſcent from believing parents; that is alſo regarded, and the one to be no bar to the other, but both in their place gives due direction who are foederates, and to be baptized.

Nor is the Argument of any more force becauſe the Scripture mentioneth vocal profeſſion and baptiſm upon it, but paſſeth the other in ſilence; for p. 46occaſional and circumſtantial actions are no binding precedents, or univerſal direction to the Church of God. The Church is founded in grown perſons, whoſe Covenant-intereſt can be known no otherwiſe but by vocal profeſſion, but it may be edified by infant Branches, who by a courſe of nature partake of the fatneſſe of the Olive, having the birthright of the Covenant. Thus it was with Abraham and his iſſue, and ſo with us. 2. Where the general nature of the Covenant, with a long and particular exerciſe thereof doth dictate, there needs no particular expl…cite directions. God in his wiſdome deſigning our right underſtanding and rational improvement of the Covenant, and our reverend eſteem p. 47of the old Teſtament, in its uſe and neceſſity to the Chriſtian Church, repreſenting unto us the order of the adminiſtration of the Covenant and Circumciſion, refers us thither for direction concerning baptiſm; and we muſt needs in reaſon ſee that the change of a meer Rite or Ceremony under the continuation of the ſubſtance and ſame Covenant will never admit a change of the ſubjects to be ſealed.

Laſt of all, Infants inability to action is no bar to their baptiſm, becauſe it voids not their intereſt in the Covenant: and the Sacrament is ſuch wherein they are to be meerly Paſſive. When I obſerve God to have appointed the initiating Seal of initiating grace to be ſuch where men of the greateſt p. 48activity are altogether Paſſive; he ſeemes to me to ſuggeſt theſe ſhall not act in their admiſſion into the Church, and receiving of my Covenant; that inability to action may be no bar or hindrance to ſuch as have no leſſe intereſt in the Covenant; and only Covenant-intereſt ſhall make capable of the Seal.

Let not any Antipaedobaptiſt think to amaze us by crying, Why, Sir, on this ground infants may have a right to the Lords Supper, for we ſay ſo too; they have jus ad rem, though not jus in re, their right is not denyed, though preſent incapacity hinders their injoyment.

Theſe things conſidered, we muſt tell the Anabaptiſt, That p. 49infants right to the Covenant, and enjoyment of the initiating Seale, having been continued throughout the old world under the Law without the leaſt controule, and alſo under the Goſpell for more then 1600 yeares, without any Generall interruption or the leaſt diſturbance, untill within this 200 yeares; we muſt find better warrant to diveſt us of it, before we part with it; and our antiquity (on ſo clear a title) in the enjoyment, me thinks ſhould be no meane argument to ingenuity; for we ſay in this caſe as Jephthah to the King of Ammon, Judges 11.26. When Iſrael dwelt in Heſhbon and her towns, in Aroer & her towns, and in all the Cities of Arnon, three hundred years why did ye not then recover p. 50them in that ſpace? ſo whilſt infant right to the Covenant, and initiating Seale dwelt in Judea and her towns, in Aſia and her towns, and in all the Cities of the Church of God, and the borders thereof 2000 yeares, why did you not recover them in that ſpace? ſurely now you may deſpair of ever doing it; how much ſoever you diſturb our peace, we will never part with this priviledge.

Concluſ. 5. The ſignifying of the blood of Chriſt with its effects, and the ſealing of the Covenant of Grace is the end of Baptiſme; Baptiſme is both a ſigne and Seale to excite our thoughts, and affect our mind with the blood of Jeſus, & aſſure our hearts of a right unto the Priviledges of the Covenant, ſo as to argue them to our ſoule as p. 51grounds of faith on which we are to urge God in Prayer: herein it agreeth with other Sacraments, and in ſpeciall circumciſion, into whoſe place and end it hath ſucceeded, in that it is a ſign and Seale of the righteouſneſs of faith, Rom. 4.11. And ſo the analogy between water in all its properties, and the blood of Chriſt doth clearly hold, and the Scripture doth plainly attribute Remiſſion, Sanctification Regeneration and Salvation to the outward ſigne or act of Baptiſme, as the Graces to be brought to our minds, and made ſure to our Soules thereby; Mark 16.16. Acts 2.38. Eph. 5.26. Titus 3.3. 1 Pet. 3.21. And it is not only a Seale from God to us as a ground of faith: but alſo from p. 52us to God as a reaſon of duty; our ſubjection to it is an actuall confaederation with God, that we will be called by his Name, live as his ſervants in all obedience to his will; ſo that hereby we are bound to believe in Chriſt, and forſake, nay fight againſt ſin, this the Apoſtle dictates when he demands of the Corinthians, directing them to joynt advancement of Chriſt, into whoſe name were ye Baptized? 1 Cor. 1.13. And Peter aggravates the Apoſtaſie of Chriſtians, nay non-proficiency in Grace with this, They have forgot they were waſhed from their old ſins, 2 Pet. 1.9. Baptiſme will be a monument of perfidy againſt profane Chriſtians to all Eternity, and aggravate their miſery: ſo that although Baptiſme doe not conveigh p. 53Grace opere operato, by the meere work, or by any Phyſicall natural power that is in it ſelfe, yet it is a morall inſtrument by contemplation to be rationally improved to the affecting of our hearts with our own uncleanneſs and the blood of Chriſt Gods mercy to us, and our duty to him: nor is it nudum ſignum a meer ſign to excite our thoughts, but alſo a Reall Seale, Gods holy Ordinance, Creating to all Baptiſed a Right to the Covenant, by rationall acts of faith to be argued, to their own joy and duty, and pleaded to God in Prayer; ſo that theſe priviledges being not poſſeſſed by all Baptized, ſprings not from any defects in the Ordinance, but neglect in the ſubjects: if men will not claime by a conferred title and viſible Seale, they deſervedly p. 54loſe their intereſt.

Here note that I have not wit enough to conceive that the end of the Sacrament makes againſt infant Baptiſme, for infants are capable of Right though not of claime and poſſeſſion, and Baptiſme is given as a ground, not effect of Chriſtian claime; I ſee noe reaſon why infants may not be Sealed in the cradle as well as Crowned in the mothers belly; nor is there any force in the confaederation of the Baptized unleſſe it muſt needs be actively and cannot be paſſively done; I conceive parentall power in dedication to God, and the Soveraign nature of the Covenant impoſing on the party Sealed, the condition to be by him performed as well as ſealing the comforts to be enjoyed, doth p. 55fully enforce the confaederation of ſuch as are at the preſent non-agents; It will be a hard matter to make me believe that Gods condeſcenſion hath loſt his authority any more in the Covenant of Grace then in the Covennat of Works; or that infants are not as capable of confaederation by Baptiſme, as they were by Circumciſion.

I have done with the firſt thing to ſhew you what Bapti…me is, and now come to the ſecond to ſhew what is here meant by confident approach:

Approach to God is the act of a Baptized ſoule, and it is done either by the perception of faith which is the evidence of things not ſeen, and ſubſtance of things hoped for: Heb. 11.1. This is that perſonall and private act of the ſoule whereby p. 56it ſeeth and ſaluteth God at a diſtance with ſighs and groans which cannot be uttered, and receives an aſſent unto truth apprehended, which is or cannot be expreſſed, and hereby we deny not the Baptiſed, in extraordinary cauſes where the body cannot be waſhed by pure water; as in an Indian Countrey remote from the Church, or in the Church under a limitted order and ſeaſon of Baptiſing, as it was in ſome Churches in primitive times, when they Baptized but twice in a year, may draw nigh to God; no doubt but the Catechumeni, ſuch as learned their Catechiſme in order unto Baptiſme, had ſweet communion with God alone whilſt they wanted Communion with the Church, otherwiſe they had never p. 57been able to endure Martyrdome.

Or by the poſſeſſion of Glory, when the Soule departing out of the body returnes to God who gave it, and is received into Abrahams boſome, or eternall bliſſe in the preſence of God for ever; and this I deny not may be, and doubt not is enjoyed by many unbaptiſed; I can neither with ſome Anabaptiſts grant that all that dye in infancy, and before ſtained with actuall guilt are certainly ſaved; I ſee no warrant for it: nor yet with the Papiſts do I think all that die unbaptized are damned; I believe Baptiſme is neceſſary by reaſon of Gods command, and as the ordinary Ark or meanes of Salvation, and ſo the ſinfull contempt or neglect of it to be p. 58damnable (though I will not determine God will charge it on the helpeleſſe infant) yet I ſee not its neceſſity to be ſo abſolute that providence ſuperceding the Ordinance by unſeaſonable death ſets the ſoule under inevitable condemnation; I have confidence to meet many an uncircumciſed Iſraelite in Heaven, who died before the eighth day of his age; and if in any, in this caſe God will have mercy and not Sacrifice.

Or by the preſentation of duty: and performance of publick devoire in the Tabernacle of the Lord, going up with his Scribes, worſhiping in his Sanctuary, and in the Aſſemblies of his People in all the parts of Gods Worſhip; this is an appearing before God in Zion, p. 59and a drawing nigh unto him in his Holy place, not to be admitted to the uncircumciſed among the Jews, nor unbaptized among Chriſtians; this unto me ſeems to be the drawing nigh intended in the Text, and is that I intend in the Doctrine (viz) That the Leviticall Rites being aboliſhed, and the way of acceſs to God is now by Goſpell Ordinances: they that will uſe them muſt begin at Baptiſme, and firſt have their bodies waſhed with pure Water, and be thereby made members of the body or Church of Chriſt, and be conſecrated unto God; without which ſuch as have the charge of Gods Holy things muſt keep them from intermedling with them.

Confidence is the adjunct quality of this act of approach p. 60to God, and ſtands oppoſite un…o the tremblings and deſpondency of the uncircumciſed Gentiles who could expect no other but rejection and diſpleaſure in their approach to God; for that they were aliens and ſtrangers to the Common-wealth of Iſrael, without God and without hope in the world, Eph. 2.11, 12. Poſitively forbidden approach to God and the uſe of his Holy thing, Ezek. 44.9. And to the terrors of the circumciſed Jewes, who though admitted into Gods preſence, were yet kept at a diſtance, and might not enter the Holy of Holies in their own Perſons: but by their High Prieſt, but now ſuch was the priviledges of Believers, and the advantage of Baptiſme, that the Baptized might not onelyonly enter the ſanctuary p. 61whence the uncircumciſed were excluded, but alſo the Holy of Holies, not made with hands, but eternall in the Heavens: ſo that they who by Baptiſm have their body waſhed in the outward ſign, and their hearts ſprinkled from an evill Conſcience, the inward Grace of this Ordinance, are required to ſhake off all feares and doubts, and to encourage themſelves to the enjoyment of all Ordinances, and diſcharges of all duties whereby they may walke with God and hold communion with him: for that they are the perſons ſo qualified as that the Church muſt not onelyonly admit them to outward acts of Worſhip, but alſo a liberty of inward adoration (by the neareſt approach they can poſſibly make to God) is their p. 62priviledge to them is given full aſſurance of ready acceptance, for the way is open to, the Holieſt, the Vale is rent, the High Prieſt gone before, and the liberty left Common to all ſuch (though none but ſuch) as having their hearts ſprinkled from an evill conſcience, and their bodies waſhed with pure water do draw nigh to the ſame; both theſe are neceſſary qualifications: for, an approach to God without an heart ſprinkled muſt needs be diffident, and full of doubts, and without a body waſhed, dreadfull and full of horrour.

The Text and doctrine you have had explained, and you ſee the point of doctrine plainely aſſerting, That Baptiſme or the body waſhed with pure water is the eſpecial qualification that p. 60muſt fit us for an approach to God.

The next thing to be done is to prove the doctrine, and it is in it ſelfe a truth ſo plaine that none that underſtand any thing of the method of Goſpell worſhip, and the neceſſitie of outward acts and bodie qualifications in approaches to an holy God, but do ſubſcribe unto the truth of it; indeed the late ſpiritual Chymiſts who have by our late overlarge liberty of conſcience, (I mean ſinful toleration,) had the boldneſs to blaſpheme all Gods holy Ordinances, and under a pretence of ſpirituality, to nullifie all outward acts of worſhip …nd qualifications to duty, have denied it: and the late Intruder into this place, hath openly decried the neceſſity of this qualification p. 64in acceſs to God, offering the liberty of Church Communion and the priviledges of the Covenant to ſuch as never paſſed under water Baptiſme, as if the order of the Goſpell were now inverted; and Gods Ordinances not capable of profanation, or the anſwer of a good conſcience, reall grace, were obvious to every eye that hath the charge of holy things, and is a Steward of the Miſteries of Salvation; I ſhall therefore briefly enforce this plain and Generally acknowledged truth with theſe commonly known obſervations as, the reaſons thereof.

Reaſ. 1. Baptiſme prepared the way of the Meſſiah, or Chriſt his appearance in and approach to the Church: the qualification that fits the Church for Chriſt p. 56his approah to her, fits the Church for approach to Chriſt or God; for theſe are reciprocall, the one goes not without a return of the other, and the ſame qualification muſt be in both; for that holy Majeſty is preſent, Holineſſe is in the Aſſembly of the Saints, when God comes to his people as well as in Heaven where his People come to him: and all that will walk in this conſuming fire and meet this Meſſiah, and be made fit to enjoy him, muſt not onelyonly have the heart ſprinkled but alſo the body waſhed with pure water; Baptiſme is the Sanctification of the People, directed to prepare them for Gods appearence in Mount Sion: the voice of the Grand Herald crying in the wilderneſs prepare ye the way of the Lord, p. 66make his paths ſtrait, Mat. 3. Repent and be Baptiſed: The Mace of Majeſty borne by the Meſſenger of the Meſſiah to ſtrike awe in, and require ſubjection from the expectants of his coming, was, the Baptiſme of amendment of life: The levelling Engine that pulled down and made plain all mountainy and proud hearts that withſtood the coming of Chriſt in his firſt appearance, was Baptiſme, inſomuch that the Scribes and Phariſees who rejected the counſell of God againſt themſelves not being Baptized, are all along branded as enemies, who would not have Chriſt reign over them: in a word, the promiſed and propheſied Elias, who was to come before the Lord to prepare his way, is from his preparative work p. 76(which is plainly declared to have been Preaching and Baptizing) denominated John the Baptiſt, and the way of the Lord thus prepared is proclaimed as a ground of Confidence to the Church; Iſa. 40.3.9.11. So that if the way of the Meſſiah his appearance muſt be the way of the Churches approach to him: as it is evident it muſt in that Baptiſme, did not onelyonly precede, but alſo followes his appearance, for John the Baptiſt did not onelyonly prepare for his coming, but ever ſince his aſcenſion his Miniſters do go teach and Baptize into the name of Father, Sonne and Holy Ghoſt; Baptiſme hath ever been the Diſcipling forme, method of matriculation in his Schoole, and incorporation into his body, and ſolemne conſecration p. 68unto communion with him of all ſuch as were afarre off, but are now made nigh, even the people of the living God; their Baptiſme is the qualification that fits for a confident approach to God, without which we cannot be aſſured of acceptance.

Reaſ. 2. Baptiſme prepared Jeſus Chriſt unto the work of Mediatorſhip: The way of acceſs to God is the ſame for the people as Prieſt; for the Head as Members; for the Church as for Chriſt: the Mediatour as Man muſt manifeſt himſelfe Holy in all things; not onelyonly in an immunity from all poſitive acts of ſin, but alſo a poſitive performance of all duty, he becomes in all things obedient unto the Father; lives in Communion with the Church, p. 69and is conforme to all holy Ordinances; proclaiming himſelfe a Member of the Church before he propoſe himſelfe a Mediator for or to the Church; he is Baptized becauſe it thus became him to fulfill all Righteouſneſs, by his ſubjection to Ordinances, and thereby ſuiting himſelfe for his worke: he doth not only ſhew but ſanctifie them to be the way of acceſs to the Father; for he as our High Prieſt hath left open the ſame way of approach, and as the Captain hath marched in the ſame ſteps of ſalvation in which we are to follow him, and we ſhall find him Baptized, and ſo immediately entring on the exerciſe of his Mediatorſhip: when (and not till then) he was Baptized, he is ſolemnly inaugurated into his office, coming p. 70out of the water the Spirit came viſibly on him, and the voice was heard, This is my beloved Son in whom I am well pleaſed, hear him. We never read of his praying preaching and combate with the Divel till he was Baptized, and no ſooner was he Baptized, but, as conſecrated to God, he Prayed, Luk. 3.21. as confirmed to the Combate, he was led immediately into the wilderneſſe to be tempted. Mar. 1 12. And as one now completely fitted to tranſact the buſineſs of mans ſalvation, he preached the Kingdom of God, Mat. 4. By all which the Mediator doth plainly dictate, That acts of holineſſe muſt move in order, beginning at Baptiſm: and that Baptiſm doth fit men to prayer, for temptation and all publick acts of Religion; and if any p. 71will in confidence of acceptance follow the Mediator, they muſt have their body firſt waſhed with pure water, and be by Baptiſme thereunto prepared.

Reaſ. 3. Circumciſion was the qualification of confident aproach to God under the old Covenant: And therefore Baptiſm having ſucceeded into the place, ſtanding in the ſtead, & ſerving to the end for which Circumciſion ſerved, muſt be ſo under the new Covenant. The adminiſtration of the Covenant may be altered, but the Covenant it ſelf abides ſubſtancially, the ſame to the Church of God both in the Old and New Teſtament. Sacraments are permanent and inſeparable adjuncts to the Covenant as grounds of Faith: and however the different adminiſtration may cauſe a change p. 94in the Rite and outward Ceremony, in the matter applyed, or form of application, yet is there no change in their uſe and ſignification: but what was of old ſignified by the Seals of the Covenant, the ſame is now ſignified by ſuch as have ſucceeded into their place; thus the Lords Supper ſupplyeth the room of the Paſſeover, and Baptiſm the room of Circumciſion; ſo that whatever Circumciſion did confer on its ſubjects, the ſame priviledges are by Baptiſm conferred on its ſubjects. And Circumciſion was to the Jews the door of admiſſion into the Church, the Ceremony of Conſecration to ſuch as approach to the Lord: and the Character of diſtinction on the people of the living God, and ſo the qualification that was p. 73unto them the ground of confidence in approach to God; hence Circumciſion and Ʋncircumciſion are the diſtinguiſhing terms between the Jewes (the only people related unto God) and the Gentiles (that were afar off, without God, and without hope in the world, Rom. 2.26. Eph. 2.11, 12.) and the approach of the uncircumciſed unto the Sanctuary of God, is declared to be a polluting and profaning of Gods Sanctuary, Ezek. 44 7, 9. therefore ſuch are forbidden the leaſt approach to God; they may not enter the Sanctuary nor obſerve the Lords Paſſeover, Exod. 12.48. Nay, the uncircumciſed muſt be cut off from the Lord people, Gen. 17.14. And if a ſtranger will come nigh to God and have a place in his Sanctuary, p. 74he muſt firſt lay hold on the Covenant of God and be Circumciſed; ſo that by Circumciſion Jews were acknowledged and Gentiles proſelyted members of the Church, entituled to the Covenant, and entruſted with the liberty of acceſſe to God in his Sanctuary.

That Baptiſm is the Ordidinance under the New Teſtament anſwering unto Circumciſion in the Old, can any that obſerve the order of Goſpel, the ceſſation of Circumciſion, the regular ſucceſſion of Baptiſm into its place, believe ſome initial Seal eſſential to Goſpel adminiſtration, and ſee none eſtabliſhed if Baptiſme be excluded? and find Baptiſm in all things fully ſignificant of what was ſignified by Circumciſion, deny that Baptiſm is ſucceeded into p. 75the room, ſerves to the end that Circumciſion did; and ſo confers the ſame priviledge of confidence, and is Eſſentially neceſſary to ſuch as approach to God in acts of worſhip. Unto ſuch I would in ſhort ſay, D…d Circumciſion incorporate into the Church? are we not all Baptized into one Body, 1 Cor. 12.13? did Circumciſion put the name of God on any? do not as many as are Baptized put on Jeſus Chriſt, Gal. 3.27? Was Circumciſion a ſign of Regeneration, called the Circumciſion of the heart? Are not the Baptized buryed with Chriſt in baptiſm? Doth not the Apoſtle in this very reſpect note the agreement of theſe two diſtinct, but not different Seals, Col. 2.11, 12? Did not Circumciſion ſeal the p. 76Covenant of Grace, I will be your God? is it not therefore called the Seal of the righteouſneſs by Faith, Rom 4 11? Is not the propriety to the promiſe of Grace, Remiſſion and Salvation the very ground entituling and encouraging to Baptiſme as the Seal thereof, Act. 2.38, 39? And is not this agreement ſufficient to demonſtrate, that Baptiſm is now what Circumciſion was of old to the Church? What if in ſome things theſe two Seals do differ, is the difference ſo eſſential as to deny the ſucceſſion of the one to the other? It is true, the one was by blood, the other by water; the one is to male and femal, both ſexes, the other to males only; the one limitted to the eighth day, the other left at liberty: but do theſe or the p. 77like hinder either the one or other from being ordinances of Incorporation to the Church, Conſecration to God, or Confirmation to our confidence in drawing nigh to God? Will not the differences be found as many and great between the Paſſeover and the Lords Supper, yet the ſucceſſion of the one to the other will not be denyed? Circumſtantial differences do ſhew they are not the ſame in ſubſtance and matter, but they muſt be eſſential diſagreements that ſhall deny a ſucceſſion unto the ſame uſe and end. And if Baptiſm be not the Ordinance that ſupplyeth the room of Circumciſion, what doth? How is it called? when and where was it inſtit…ted? and who were ever conſecrated by it ſo as to have the boldneſs p. 78of acceſſe to God? Or is the Church defective under the New Teſtament as to an initiating Seal, ſo that the holy things of God lie common, no viſible badge of holineſſe is now to deſcribe them that may with freedome uſe them.

Moſt rude and ridiculous is that objected bar to this ſucceſſion that ſome Antipaedo baptiſts have urged and talked of among you, viz. Circumciſion was a National priviledg, and only ſealed the promiſe of Canaan to the children of Iſrael. If ſo, how then came it to be uſed before Iſrael was a Nation? and how came it to be uſed after the land was poſſeſſed and the promiſe accompliſhed? Why doth Moſes mention the Covenant of Grace, I will be your God, as the ground and p. 79reaſon of Circumciſion? To what doth the Circumciſion of heart ſo frequently mentioned in Scripture allude? it is often joyned with the Circumciſion of fleſh; What was the benefit of Circumciſion to the proſelyted Gentiles? We never read that by the virtue of it they demanded, or the Jews divided to them any portion of the Land of Canaan. And it will be an hard matter to make me believe it did to them Seal a Blank, for that I find it in Scripture called, A laying hold on the Covenant of God; and the Uncircumciſion are declared ſtrangers to the Covenant, and without God, and without hope in the world. Why doth the Apoſtle define Circumciſion to be the Seal of the righteouſneſſe of Faith? I find p. 80this phraſe to denominate the Covenant of Grace and its Spiritual priviledges; but that it ever denominated Canaan, or any National priviledges, I am yet to be informed. And the limitation of it unto the perſonal faith of Abraham is ſo inconſiſtent to the ſcope of the Text, abſurde in it ſelf, and ſmells ſo much of Popiſh Bellarmine, that I cannot but avoid (I had almoſt ſaid abhor) it. But laſtly, I would Quaery whether the adverſaries of Circumciſion ſealing the Covenant of Grace, did ever yet obſerve adjuncts ſeparable from a Covenant to bear the name of a Covenant? or did ever yet diſcern that the Land of Canaan was an appendant on the Covenant, but not of the eſſence of the Covenant, which p. 81if they well ſtudy, I doubt not but they will correct their ignorance and the errors thence ariſing, and ſo with us conclude, That Circumciſion ſealed Spiritual priviledges to the Jews as Baptiſm doth to Chriſtians; and Baptiſm ſucceeding to its uſe and ends, muſt have the ſame ſubjects, and is now the ſpecial ground of confident approach to God.

Reaſ. 4. The nature and order of Baptiſm doth diſpoſe unto a confident approach to God: Baptiſm is a Seal and the firſt Seal to the Covenant of Grace and Salvation, and ſo is a ground of Faith, and an encouragement in acceſſe to God. But in the Nature of Baptiſm three things do diſpoſe unto confidence in approach to the Lord:

p. 821. It is an Ordinance of Conjunction to the Church.

2. Conſecration to God.

3. Confoederation with God. And every one of theſe are Reaſons of boldneſſe in Acceſs and aſſurance of Acceptance.

1. Baptiſm is an Ordinance of coojuuction to the Church. The Church is Chriſts Body, and every individual Chriſtian is the members thereof, united by Baptiſm as by Nerves and Sinews: None but the Church may come nigh unto God, in Zion every one muſt appear before God: Chriſt is only converſant with his Spouſe, if the Gentiles will draw nigh to the God of Jacob, they muſt joyn themſelves to Iſrael the people of the Lord: and all believers that will come nigh to God, muſt be added to the Church; all the promiſes of p. 83God are made to the Church; and all the adminiſtrations of the Covenant are in and to the Church; Ex Eccleſia nulla Salus, out of the Church no Salvation. They that will come nigh to God as his children, muſt be the daughters of Sion, of the houſhold of Faith, and Commonwealth of Iſrael. To be caſt out of the Church, is to be debarred all priviledges of grace, & delivered over to Satan: for that relation to the Church is the only reaſon of every individual believers claim of promiſes and priviledges, & ground of confidence in all worſhip unto God; and this relation is conferred by Baptiſm, 1 Cor. 12.13. We are all Baptized into one Body, whether we be Jews or Greeks, bond or free. Baptiſm is the only badg of diſtinction to the Lords people; p. 84the very door of admiſſion into the houſhold of Faith; the very method of matriculation to Chriſt, his Diſciples; and manner of adding to the Church ſuch as ſhall be ſaved, Act. 2.41. In a word, Baptiſm is the band of union to all Gods ſervants, binding them to a conſtant adherencie to his Name, and joynt attendance on his Worſhip, and is the bar of diviſion from all others that are yet ſtrangers to the Covenant; ſo as that until baptized they may not communicate of the holy things of God with the Church, nor come nigh with them to the Lord. In the Primitive times of the Church the Catechumeniſts, who were preparing for Baptiſm, not having been yet Baptized, were ſent from Church Communion and p. 85holy priviledges with the profane and paenitentiaries by the cry of Sacra Sacris, holy things for holy men: but when by Baptiſme they were incorporated into the Church then they continued in prayer, breaking of bread and every act of Worſhip to God with confidence: ſo that till the Church appear our mother we ſee no warrant to call God Father, his children are no vagrants in the high way and hedges, and when begotten by uncorruptible ſeed of the Word were by Baptiſme, placed in the lap, and laid to the breſts of the Church, then as her children we claim all the Priviledges of the Covenant and come to the throne of Grace with confidence; nor may any without a forfeiture of Baptiſme be judicially exacted by the p. 86Church deny our relation and liberty of acceſſe to God; I never yet could conceive any warrantable reaſon to deny the liberty of acceſſe to the Lords table to ſuch Baptized ſoules whoſe horrid profaneneſs and obſtinate ſpirits did not make them obnoxious to the cenſures of the Church in order to their excommunications and diſmembring from the body, and certainly Circumciſion did not more firmly incorporate unto the Church under the Law, and conferre a liberty of approach unto the Sanctuary, then Baptiſme doth under the Goſpell.

2. Baptiſme is an Ordinance of Conſecration unto God, God is a God of Holineſs and will be ſanctified in ſuch as come unto him; none may appear p. 87before him in their prophaneneſſe; the Maſſe of Mankind is ſo prophaned with ſin that men in common may not appear before God, ſuch as ſhall adore him muſt be adorned for him, and if they will hold communion with him they muſt be conſecrated to him; God never comes nigh to Iſrael but he firſt calls to have the people Sanctified, nor comes the Meſſiah before his Meſſenger had prepared his way; Iſrael the onelyonly Nation that holds communion with and comes to God are called an holy Nation becauſe con…ecrated by Circumciſion; hence Circumciſion is the terme and title of a Sanctified people, but uncircumciſion the title and terme that denominates the prophanations that might not come p. 88nigh to God: It is Gods command that ſuch as were not firſt ſanctified by Circumciſion muſt not touch the Paſſeover, and it is given in charge to the keepers of the Sanctuary that the uncircumciſed enter not into it to pollute it; unhallowed things much leſſe unhallowed perſons, might not come nigh to God under the Law; the holineſſe of God is the ſame under the Goſpell, and therefore ſuch as will come nigh unto him moſt be conſecrated, for he will have acceptable Sacrifice to be offered by a choſen Generation, a Royall Prieſthood, an holy Nation; 1 Pet. 2.5.9. Men muſt be brought out of the high wayes and hedges and in his houſe be cloathed with a wedding garment, that with any confidence willex pect a welcome to his p. 89wedding Super, Mat. 22. And the only Ordinance of Conſecration to God is Baptiſme: This is the badg of diſtinction and bar of diviſion between the holy and prophane; if the Lord Jeſus will preſent his Church to God he Sanctifieth it by the waſhing of water through the Word. Epheſ. 5.26. And if ever we will enter into the Kingdom of Heaven we muſt be born of the water and ſpirit: by Baptiſme we are purified from the corruptions that are in the world through luſt, and ſolemnly dedicated unto the name of Father Son and Holy Ghoſt, hereby we are ſeparated from the world and added to the Church; and the Baptized continue together in the Apoſtles doctrine in prayer and breaking of bread, and all acts of worſhip, ſo that p. 60being thus conſecrated, called out of the maſſe of mankind and conſtituted a peculiar and holy people to the Lord: Let us draw nigh in full aſſurance having our bodies waſhed with pure water.

3. Baptiſme is an Ordinance of Confaederation with God; two cannot walke together except they be agreed; God is a conſuming fire to man if he condeſcend not a Covenant, as a ſhreene to prevent its ſcorching heat; I will be your God and ye ſhall be my people is the onelyonly argument of encouragement to Abraham to walk with God and aſſurance of Believers acceptance with God; guilty man cannot come nigh offended God without ſome aſſurance that wrath is appeaſed and God Reconciled: none ſince Adams p. 91fall can come nigh to God as a Creator, and Redemption muſt be tranſmitted by a Covenant, and the Adminiſtrations of the Covenant muſt be the onelyonly pledge of aſſurance and encouragement unto acceſs to God; the Covenant of God with Levi is the onelyonly liberty of the Prieſts entrance in the Sanctum Sanctorum, the Covenant of Mediatorſhip is the confidence of Jeſus Chriſt, his interceſſion, and the Covenant of Circumciſion the Iſraelites title to the Paſſeover and freedom of the Sanctuary, and the Covenant of Baptiſme Chriſtians Right to the Lords Table and freedome of drawing nigh to God; the Baptized do confaederate with God, you have heard, before that they muſt be faederati, in Covenant that are p. 92ſubjects of Baptiſme, the promiſe is to you, is the ground and reaſon why any is Baptized; Baptiſme is the mutuall act of ſealing the Covenant between God and the ſoule, by this outward ſign and pledge God aſſureth us he will be our God, pardon our ſin, ſubdue our Corruption by the blood of Chriſt, and we anſwerable ſtipulate with God, that we will accept him to be our God in Chriſt, we will be called by his name and become his ſervants; ſo that Baptiſme is an argument pleadable in prayer for the remiſſion of ſin and Sanctification, and an engagement unto duty againſt all impiety to be urged under all temptation; as it is a Sacrament it is a reciprocall bond between God and the ſoule: when Paul p. 93would check the Corinthians ſchiſme he doth it by this quaery, were ye Baptized into the name of Paul? importing you are to call your ſelves by his name with whom you confaederated in Baptiſme: ſo that the Baptized being Gods faederates, the Covenant being in their fleſh, they muſt needs be qualified with confidence to come nigh to God, having ſuch a ground of faith whereupon to claime the promiſes as is the Seales of the Covenant; the moſt encouraging argument that ever Gods people urged in acceſs to God is, Lord remember thy Covenant; we are thy people.