THE Author of this Epistle intending a Confirmation of the Christianized Jews in the Faith they had r [...]ceived, and ad­ministration [Page 2] of 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.

[Page 3]2. 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 [Page 4] High Priest, and liberty of en­t [...]ance into the Holy place; and therefore is to be Grammatically Read, [...], 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 [Page 5] leads 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 [Page 6] order 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 [Page] 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 [Page 8] selves by a genuine Interpre­tation, thus to speak, that the outward signe and inward Grace of Baptisme are the onely 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 [Page 9] an 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 [Page 10] word 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; [Page 11] water 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 [Page 12] of 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 [Page 13] the 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; [Page 14] so 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 [Page 15] to 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 [Page 16] of 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 [Page 17] I 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 [Page 18] God 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: [Page 19] but 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 [Page 20] judged 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 [Page 21] Baptisme 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, onely our over-pious age [Page 22] hath 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, [Page 23] and 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 [Page 24] Steward 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, [Page 25] yet 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 [Page 26] we 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 [Page 27] to 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 [Page 28] of 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 [Page 29] evidence 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 [Page 30] any 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 [Page 31] this were the onely 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 [Page 32] them in Ezek. 16.20, 21. When he chastiseth them, he comes to them as a Father, Ye children of Israel you onely 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 onely 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 [Page 33] youth: 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 onely have I known above all the families of the earth. Amos 3.2. Where doth God say of any Nation they [Page 34] are 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, [Page 35] reckoning 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 [Page 36] faith 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 [Page 37] love: 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 [Page 38] assoon 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 [Page 39] themselves 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 onely 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 [Page 40] the 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 onely 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 [Page 41] were, 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 [Page 42] then 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.

I 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. [Page 44] And 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, [Page 45] I 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 [Page 46] occasional 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 [Page 47] of 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 [Page 48] activity 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 [Page 49] infants 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 [Page 50] them 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 [Page 51] grounds 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 [Page 52] us 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 [Page 53] Grace 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 [Page 54] lose 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 [Page 55] fully 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 [Page 56] it 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 [Page 57] been 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 [Page 58] damnable (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, [Page 59] and 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 [Page 60] to 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 onely enter the san­ctuary [Page 61] whence 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 one­ly 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 [Page 62] priviledge 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 [Page 60] must 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 [Page 64] in 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 [Page 56] his 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 onely 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, [Page 66] make 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 [Page 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 onely precede, but also followes his appearance, for John the Bap­tist did not onely 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 [Page 68] unto 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 onely 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, [Page 69] and 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 [Page 70] out 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 [Page 71] will 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 [Page 94] in 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 [Page 73] unto 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, [Page 74] he 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 [Page 75] the 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 [Page 76] Covenant 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 [Page 77] like 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 [Page 78] of 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 [Page 79] reason 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 [Page 80] this 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 [Page 81] if 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:

[Page 82]1. 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 [Page 83] God 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; [Page 84] the 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 [Page 85] holy 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 [Page 86] Church 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 [Page 87] before 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 onely 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 [Page 88] nigh 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 [Page 89] wedding 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 [Page 60] being 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 onely 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 [Page 91] fall 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 onely pledge of assurance and encouragement unto access to God; the Covenant of God with Levi is the onely 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 [Page 92] subjects 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 [Page 93] would 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.

We see then, that if we will be guided in our drawing nigh, God by the way of Christ, his appearance to his Church, [Page 94] or approach to his Father as a Mediator, or if we observe the succession of Baptisme to Cir­cumcision, or nature of Bap­tisme as an Ordinance of con­faederation with God, conse­cration to God, conjunction to the Church of God, we must needs be convinced that Bap­tisme or the body washed with pure water is an especiall quali­fication that fits us for accesse to God. And now we proceed to the application of the Do­ctrine.

The first use then that we should make of this point is of information, and that teach­eth us this Lesson, Baptisme is an Ordinance of exceeding dig­n [...]y and absolute necessity to be pursued and highly prized by the people of God that will draw nigh unto him, for it is [Page 95] the especiall qualification that fits us with confidence to draw nigh unto him, as it is an Or­dinance of God, it is the object of reverence and esteem and indispensably necessary by rea­son of Divine command, no [...] to be sleighted by such as pr [...]fesse subjection to him: but of much more value when considered as the Ordinance of incorporati­on into Christs body, matricu­lation into the houshold of faith, and consecration unto an holy God, and so it doth not onely call for affection, esteem honour and reverence: but al­so it presents it selfe unto our reason, and imposeth it selfe on our conscience as usefull and in­dispensably necessary, whilst it appeares not onely as an act of worship, but Organ of Grace and instrument of much good unto [Page 96] the soule, the which though it doth doth not conferre, opere operato by meer application as by any Physiciall power in it selfe, yet it is a morall instru­ment offering matter to the ra­tionall argumentations and dis­courses of a believing soule, either to the encouragement of his faith or enforcement of duty, and is by divine instituti­on Gods method and instru­ment whereby he hath graci­ously confirmed these priviledg­es, and so it is necessary not one­ly ratione precepti, a command­ed duty: but also medii as a morall meanes to be managed by meditation and Divine me­thod prescribed by the Lord, as that whereby we may claime his promise and conclude a re­lation to and fitnesse for Com­munion with him, and without [Page 97] which we cannot ordinarily ex­pect his blessing, and be accoun­ted his people; and what he doth in extraordinary cases where he providentially super­sedeth an Ordinance, as by un­timely death, and the like, doth no way abate the dignity or ab­stract from the necessity of washing the body with pure water by the Sacrament of Baptisme; the conviction of this truth will call for a constant and reverent attendance on Baptisme and conscientious use of it in all covenient opportu­nitie that God shall give us, and check the contempt and profane negle [...]t thereof that is not a lit­tle abounded (to our shame and with grief of heart be it spoken) in the midst of us: were men but rightly affected with the nature of Baptisme, they would [Page 98] see in it beauty, and of it a great necessity. Was not wash­ing of the flesh necessary and the holy Garment glorious in Israel because they fitted for approach to God and entrance into the holy place? if men were but really convinced that the body washed with pure wa­ter was a ground of assurance, because a qualification of access to God, that B [...]ptisme is the onely band of union and doore of admission into the Church, the formall consecration to the service of the living God, what an esteem of Baptisme must needs possesse their hearts, and make them not content without, but carefull to pursue it, as seeing into Gods presence there is no approach to such as are not sanctified by the washing of water through the Word? but a pressing unto [Page 99] Gods Ordinances, not thus prepared, must be a presumpti­on no less then damnable; nay how would the sence of Bap­tisme affect the heart with joy, whilst thereby we are made Members of Gods Church (an higher priviledg then the Co­ronation of a King C.) and made fit for the worship of an holy God, the ground of all ala­crity and boldnesse in the use of his Ordinances? How must such a soule say what a happy con­dition am I now in, who through Grace have my body washed with pure water, and joyned to the houshold of faith, and san­ctified for the service of that consuming fire and Holy God, whom to approach unto, it's the greatest happinesse man can enjoy? whilst others are a far off, debarred the Holy things [Page 100] of Grace, and dare not inter­meddle with the Holy things of God, nor draw nigh unto his Holy place; I come with free­dome into his Sanctuary, and claim the liberty and priviledg­es thereof by virtue of Bap­tism, that Covenant of God which is upon my flesh, in this therefore I will rejoyce before the Lord. Nay, the sense of Baptisme as a qualification for accesse to God would set our hearts into a reverent use and dreadfull attendance on the administration of it to others; whilest the Element is weak and simple, its use and end must make it glorious and powerful; whilst common washing is contemptible, a bathing the flesh at the door of the Tabernacle in order to an entrance into the Holy place, [Page 101] and appearance before God is dreadful; [...]gh Wax and parchment a [...] poor, and viile, & base, and common Commodities most Shops afford Commodities much higher prized, yet these conjoyned by the hand of Ma­jesty to make a Patent, Deed or Magna Charta to secure some Grant, priviledge or great reve­nue, is of much more worth and value, and received with more reverence and esteem: if we look on water, we see it is an Element as low as common; as me [...]n in our esteem, as ordinary in men [...] use; and this is ready to raise in our hearts contemptible thoughts, and make us say, what a beggerly Element and base Administration is this? What profit can be in the Application of an handfull of water? But when we shall con­sider [Page 102] that water is applyed by vertue of Gods Command, as a most sacred Ordinance, to sig­nifie the blood of Christ where­by we are cleansed from all sin; to seale unto us the Cove­nant of Grace and all its pri­viledges of Salvation, to set us in union with the Church to the enjoyment of all Gospel Ordinances, and Sanctifie us as a peculiar people, that may and must draw nigh to God in assurance of faith; what lustre doth there appear in the Or­dinance? what reverence doth then raise our Spirits? what high and honourable regard doe we then see we ow unto this common and contemptible act of Baptisme? oh what prayers for efficacy? what prayses for enjoyment, what pleasure in administration? must the con­secrating, [Page 103] qualifying and soule-encouraging assuring nature of Baptisme, effect in all such as are seriously affected with Gods Holiness and the order of ap­proach to him? unto all such Baptisme is no carnall beggar­ly and unprofitable Element, but a Glorious Spirituall Evan­gelicall Administration of ex­ceeding dignity; no Church complement and matter of in­differency that may or may not be used without any damage, but a compleat duty by reason of Divine command and its own due nature, disposing man into such a devout relation to God, and so of indispensable necessity.

Ʋse 2. Is of reproofe, just­ly to blame that disesteeme and disregard of Baptisme that is to be found among us; our age [Page 104] of liberty hath set us so loose to Gospell Ordinances that many can be not onely content wi [...]hout them, but also readily run into the contempt of them; how few in the midst of us understand the nature and seek the use of Baptisme as a ground of [...]aith and Ordinance of Con­secration, and so of confident access to God; mens princi­ples and practise doth proclaim their palpable ignorance of such priviledges possessed by the body washed with pu [...]e wa­ter: How many (to our shame and with griefe be it spoken) do use Baptisme as a meere Church complement and con­venient Ce [...]emony? to the con­tent of their wives, kinsfolke, friends or neighbours, bring their children to be Baptised without any awe of an Ordi­nance [Page 105] of God upon their spirit or apprehension of advantage to be by Baptisme conferred, or design and intention of so­lemne dedication of their chil­dren to God and his service, and so to have Gods name and Covenant stamped upon their flesh, and them fi [...]ted for ac­cesse to God in the Assemblies of his people; and hence it is that they are at cost and care for the civilities that attend the Baptisme of their children, but as for the Solemne praises of God, for the blessing of the Covenant, prayers for a bles­sing on an Ordina [...]ce, and care­full instruction of their Bapti­zed children in the consecrating nature of Baptisme, the bold­nesse it creates, and the duty of access to God it imposeth, these come not into his thoughts, cost [Page 106] him no care or pains, his friends gone, and work done, he thinks himselfe well rid of a piece of trouble, and pursues that dayes enjoyments to no more ad­vantage: nay how many sit so luke-warme in minds and af­fections to Baptisme that they think it to be a meer Ceremony, and matter of indifferency, if their body be washed they are content, but they know no good it hath done them: and if it be not washed they are as well pleased, they see no losse they undergoe by the want of it, and they can accompany with the Baptized or unbaptized in the Assemblies of Gods people and Administrations of Grace; they matter not an out­ward Ceremony, but look after the inward and hidden Man of the heart; true and reall Grace [Page 107] without any outward Ordi­nance, shall be the ground of their communion; but say Circumcision or Uncircumcision avails not to them; must it not be concluded that these men yet need to be informed in the first rudiments of the Doctrine of God, even the Doctrine of Baptismes? and to be convinc­ed, that the body washed with pure water, is the qualification prescribed by a glorious God, to consecrate such as with con­fidence approach before him? and so the contempt of it must needs be prophane and dange­rous; nay, too many in the midst of us, open their black mouths and give their blasphemous tongues the liberty of decry­ing and vilifying this Holy Or­dinance, envying against it as a carnal, base, beggarly Element, [Page 108] an Excrementious Ordinance, and Antichristian Idol, and piece of abomination; so hor­ribly profane and impudent do impostors grow by liberty, that they will outface God, and speak blasphemously of Divine institution, and the appointed order of accesse to God in the assemblies of his people. Nay, what shall we say to the rude recession of people from the application of Baptism to o­thers? or their irreverent at­tendance on it, as if it concern­ed not them, or were no part of Gods worship; and of those eminent pretenders unto Saint­ship, who disown the relation of men Baptized to God, and themselves (as the people of God) standing at a distance from the consecrated to the Lords service, as if profane and [Page 109] altogether strangers to the Covenant, and many other profane carriages that are in­suitable to so holy an Ordi­nance: But Generalia non pun­gunt; not to confine my self to Generals, which will hardly reach the heart and consciences. Give me leave to take notice of those principles and practi­ses that are inconsistent with this holy use and nature of Bap­tisme, and do indeed profanely militate against this doctrine that teacheth you, That Bap­tism, or the body washed with pure water, is the especial qua­lification of confidence in ap­proach to God in the assemblies of his people: and I shall Rank them into this order, and make them known by these names:

They are such who,

[Page 110]1. Dictate to the unbapti­zed a liberty of accesse to God.

2. Disown and decline their Baptism in their approaches to God.

3. Disregard Baptism admi­nistred to others.

4. Disesteeme the priviledges conferred by Baptism.

5. Declare not to theirs Bap­tized the dignity and duty of Baptism.

6. Deny the Baptized the li­berty of accesse to God in the assemblies of his people and use of his Ordinances.

Unto each of these this Do­ctrine doth speak Reproof and Blame, as we shall note in the particular consideration of them. And

First, If the washing of the body with pure water or Bap­tism [Page 111] be the especial qualification of confident approach to God in the assemblies of his people, then Generally are they too blame, who do Dictate to the unbaptized a liberty of accesse to God. Many in this Remisse age of ours, can make Baptism a matter of no moment in their Communion; they can hold Communion with baptized or unbaptised, and cry out, Cir­cumcision or uncircumcision is to them nothing, as if this Or­dinance of Baptism were ren­dred indifferent as the nullified Ordinance of Circumcision. And they themselves complain of rigor and severity in such as impose Baptism as the ground of Communion in the Church, and decline the administration of holy things to the unbap­tized; these call for inward [Page 112] grace, the answer of a good conscience. Real love to Je­sus Christ, and then they care not whether they ever passe under the outward Ordinance or be Baptized. And herein the Lukewarmnesse of private men is not so much to be bla­med, for that the leaders of the people cause them to erre; some that stand in the midst of you as guides, and professe themselves Ministers of Jesus Christ, and teachers of the truth, have not been aff [...]aid (if I may not say ashamed) positively to affirm, and (in this Pulpit) plainly to teach as the very mind of God, Tha Bap­tism is not the ground of Church Communion, but real Grace, the answer of a good Conscience, by the Resurrection of Christ from the dead: and therefore did [Page 113] offer and affirm, That al­though a man were altogether ignorant of the Doctrine of Baptism, and had never passed under that outward Ordinance, yet he could own him as a mem­ber of the Church, hold Com­munion with him, and admit him to all the Ordinances of Je­sus Christ; and much to this purpose, which stands in a di­rect contradiction to this truth, and declared use of Baptism. For if it be the qualification of accesse to God, the door of admission into the assemblies of Gods people, and way of con­secration unto Communion in the holy things of God: must it not needs be profanenesse to administer the holy things of God to such as are not thus qualified? and presumption to invite such unto the participa­tion [Page 114] of them? But a little to expostulate with the asserters of this Baptism-subverting notion: Will God be worshipped by outward Ordinaces? and must these Ordinan­ces be enjoyed in order, some preparing for participation to others? Is Baptism the first Ordinance of the Gospel? Ini­tiating Seal of the Covenant? Door of admission into the Church? and method of Ma­triculation into the houshold of Faith? and way of conse­cration unto Communion with God and his people? Is it not reckoned among the first prin­ciples of the Word of God, to be learned by all Disciples en­tred into Christ's School? And if so, must it not be horrid profaneness to decry the know­ledge of Baptism and its Do­ctrine? [Page 115] To expose communion with God and his people to common hands never sanctified, and by body washing separated from the heap of mankind, on whom Baptism never stamped holinesse? and grosse impiety to fling open the door of Gods house that dogs and swine may enter at pleasure, there being no baptismal badge of distin­ction between them and the children of God? Is it not great prodigality to offer the priviledges of the Covenant to every hand, not having any Sealed interest whereon to claim? Is it not grievous pre­sumption to decline the directed order of the Gospel, and dis­pence the holy things of God in a way and method contrary to that whereby Christ and his Apostles either injoyned or [Page 116] administred them? Must not this needs be Superstition, Will-worship, a laying waste Divine directions, and running from the Rule of Scripture, and due method of holy things? Must not God in his Jealousie needs arise and say to such Ministers as to the keepers of the Sanctu­ary, Ez [...]k. 44.7. You have e­nough of all abominations, see­ing ye have brought into my house the unbaptized in fl [...]sh and in spirit. To what end do these men Baptize any, or urge any to be Baptized? In this asser­tion Baptisme is proclaimed a matter of indifferency, nay, a meer nullity, an action of no advantage, administred to no end: for if it confer not out­ward Priviledges, it will never conveigh inward Grace. And thus the institutions of the Lord [Page 117] Jesus stands charged with folly and vanity, and the Ordinan­ces of the Gospel are made Complements, and bootlesse Ceremonies; but rather the Spirit of seduction is evidenced to be prophane, notoriously wicked, willingly withstanding Divine order, and in the name of God exposing the holy God to irreverent, rude approaches, and his Seals and sanctifying Ordinance to scorn and con­tempt.

Nor is this guilt thus charged in the least extenuated by the qualifica [...]ion required and propounded as the ground of Communion; viz. R [...]al Grace, the answer of a go [...]d con­science by the Resu [...]rect [...]on of Christ from the de [...]d: for I never yet found this propound­ed in Scripture as the ground of Church communion; not is [Page 118] it discernable by every eye of every common believer, who are to see such sanctified unto God to whom they do joyn themselves. Nay, the very Stewards of the mysteries of God have not that Spirit of in­fallible discerning the truth of grace. Grosse hypocrites have been by the very Apostles of Jesus Christ Baptized and ad­mitted into the Church: and so will be by all that admini­ster holy things, for Hypo­crites void of true Grace, must be found in the Church when the Lord Jesus Christ shall come to Judgment. And if it could be known, yet by what authority is inward Grace di­vided from the outward Ordi­nance and opposed thereunto? Those things which God hath joyned together, shall any man [Page 119] dare to divide asunder? and can true Grace consist with ig­norance of the Doctrine of Bap­tism, and neglect and contempt of the least Ordinance of Jesus Christ, and inversion of the or­der of the Gospel? But is not this most gracelesse Chy­mistry so to spiritualize Gospel dispensation as to Deifie every Minister that hath the charge of the Sanctuary? Nay, eve­ry believer that must hold com­munion in the Ordinances of the Gospel, by making them Searchers of the heart, and in­fallible discerners of Real Grace, the ground of Church Communion, and to justi [...]e the washing of the body which God hath made the ground of confi­dence in accesse to him in the assemblies of his peo­ple.

Secondly, The second sort to be reproved as contradictorie to this consecrating, faith en­couraging Ord [...]nance of wash­ing the body with pure water, are such as Disown and decline Baptism in their drawing nigh to God in the assemblies of his pe [...]ple: Like Priest like People; if men that [...]all themselves Mi­nisters [...]d Teachers shall with black mouths blaspheme Bap­tisme, it cannot but meet with people that shall pr [...]fane, con­temn, and cast off that holy Or­dinance. If Teachers shall dare in the Name of the Lord to declare, That water-baptism is not the ground of communion with the Church visible, no marvel if men do sl ght Bap­tisme in seeking such commu­nion; nay, it were a marvel if some should not sinfully reject [Page 121] and renounce it; for he is a mean man that draweth not some Clients after him. A [...]e there not many in the midst of us that make their way to God by renouncing their Baptism, when once their fancy doth but dictate to them a vanity in that outward Ordinance, and their tongues are filled with vilify­ing invectives, calling it beg­garly Element, ‘carnal Ordi­nance, outward and groundless Ceremony, badg of Antichrist, Superstitious administration;’ their hearts are as full of joy as they can hold, now they are full of courage, can come with freedom and full assurance to God, being as they pretend baptized with the Spirit and fire; now they boldly joyn themselves to that assembly they call the Church of God, [Page 122] and despising all outward Ordi­nances, their formal admission must be by a full renunciation of their Baptism and all carnal acts of worship (as they phrase it) that they may serve God in Spirit.

This generation of men must needs appear most grossely ignorant or greatly deluded as to the method of approach to God, and manner of worship to be done unto him. Unto them I would demand, If they be guided by Scripture directi­ons (not Enthusiasmes, and pre­tended Inspirations) whether Scripture doth not declare, That divided man must make no aprroach to God? the Spi­rit of all flesh will be adored with outward acts of worsh p wh [...]ch h [...] himself hath ap [...]oint­ed. Hath God comm [...]nded [Page 123] Baptism to no use or end? May bodies not consecrated come nigh to holy Presence? Must not the Lords immediate at­tendants be distinguished from the rest of the world by some Livery that is obvious and to be seen by every eye? Can the Spirit and Sacred Ordinances of God stand opposite one to the other, and not consistent each with other? And must sincere Gra [...]e share stakes with God, giving m [...]n the Body and God the Spirit? The Divel may be content with the half of man, for he well knows by that means he doth possesse the whole for God will have all or none: they that will draw nigh to his Sanctuary must love him with all their migh [...], heart, soul and strength: they that will wait on him, must worship him in [Page 124] Body and Spirit: They that walk as the redeemed of Christ, must gloryfie him with Soul and Body, which is their reasonable sacrifice, Rom. 12.1. For both were bought with a price, 1 Cor. 6.20. God will part with no part of his purchase, and hath therefore prescribed outward acts of adoration to be bodily performed in the sincerity of Spirit, and appointed the wash­ing of the body with pure wa­ter to consecrate and stamp holinesse on the outward man, as well as the sprinkling of the heart for the inward: the ex­ercise of the body [...]n the out­ward acts of worship without the Spirit, is plain hypocrisie; and the exercise of the Spirit without the Bodies subjection to outward Ordinances, is po­sitive profanenesse; such is the [Page 125] Souls influence on the Body, that if it awfully apprehend Majesty it will make the bodily members to expresse it. In vain is heart Subjection pretended where the yoke of outward Ordinances is broken from the neck: What likelyhood of Loyalty from such as scorne the Livery? Sad is that San­ctity that sets at enmity Gods Spirit and Sacred Ordinances: Cursed is that cry of holiness that cryeth down Divine order and Ordinances: Rebellious is that Assembly whose Incorpo­ration is a renunciation of the matter and method of Gods Worship: Dreadful must needs be Gods approach to th [...]t peo­ple that draw nigh unto him not duly consecrated to that end by Baptism, and touch the holy things of God in his As­sembly, [Page 126] not having the body washed with pure water I have lost my little skill in Scripture-Calcuiation, if such perish not in the gain saying of Korah, and occasion not a P [...]rz-vzzah in Israel

Whilest some disown Bap­tisme as an outward Ordinance, by the Spirit of Familism dis­owning all outward administra­tions; There are others that will joyn with us in condemning them, and consent that God must be w [...]rshipped by bodily acts of Religion yet they find no way of accesse to God, but by receding from the baptism they had received, and disown­ing the consecrating, Faith-encouraging use of the wash­ing of their bodies in pure water to which they have been subject. These are our Anti­paedobaptist [Page 127] become actual A­nabaptists, who quarrelling at Infants interest unto Baptism and the Administrators thereof, do disown all relation they have had to the Church, and the priviledges they injoyed by their Baptism; and disavowing the holinesse thereby conferred, they declare themselves to have been cozened when Christned: and although they have some­time deemed themselves the people of God, sanctified by the washing of water, in Co­venant with God, and sweet Communion with his people; Now they declare themselves to be aliens and strangers to the Commonwealth of Israel, with­out hope, without God, and without Christ in the world, and therefore renouncing this b [...]ptism they seek another way [Page 128] of accesse to God, and by an imagined Baptism of their own creation, they encourage their spirits and stamp holinesse upon themselves, and pretend to joyn themselves to the assem­blies of the Lords people, de­claring all others to be dogs, and only themselves the chil­dren of the Kingdom; all others to be in the high-wayes and hedges, and themselves the only Church of Christ to whom men must be joyned on p [...]in of Eternal Damnation. When I consider these men, I cannot but consider the impetuous vio­le ce of an Erroneous judgment in hurrying to irregular practise, and the giddy preposterous zeal that is produced by Reason-darkning fancy: this carriage doth plainly bespeak these men [Page 129] to be greatly irrational and grossely ignorant.

First, They appear to be great­ly Irrational, and that because they nullifie Gods Ordinances by mistaken or miscarried cir­cumstances, which no way de­stroy their essence: Their ground is, Infants ought not to be Baptized, and they were Baptized in their infancy; their ignorant parents in their igno­rance did superstitiously cause them to be sprinkled by some unworthy Sir John or other, and hereby they were cozen­ed; but now they thank God they see the superstition of Baby-sprinkling, and therefore will have their bodies washed, and joyn themselves to the Baptiz­ed Saints. Unto this Plea of theirs, I wish they had reason enough to see the irrationality [Page 130] of it; for presuppose (which is not true) that infants have no right to Baptism, it w [...]ll not thence follow that Infant-bap­tism is superst [...]tious, void and null. For Bap [...] is Gods Ordinance, Christs own Insti­tution; Age or Infancy are but circu [...]stances directing the sub­ject to whom it is applyed, and is not essential to the Ordinance: if Baptism be a worship accord­ing to the mind of Christ, then Infant baptisme is out of all danger or possibilty of will-worship, in case infants were not (as undoubtedly they are) within the Verge, yet their baptism can be no Will-worship, for we set not up the Ordinance we apply to them, but make application of the Ordinance Christ instituted; so that our utmost guilt is misapplication [Page 131] of worship instituted by God not devising any worship o our own heads; so that they do irrationally charge the cor­ruption of an Ordinance and misapplication of an Institution with Superstition; and this co [...]ruption in a circumstan [...]e they imagine to nullifie the Ordinance, and improve to a nonentit [...]e of their Baptism; most irrationally making the Age essential to the Ordinance, which God never did so ap­point in either Old or New Testament-times, either in the initiating Seal of Circumcision or Baptism: God did indeed direct Circumcision to be ap­plyed at the Eighth day, but the direction of the Age is distinct from the institution of the Or­dinance, and not of the Essence thereof, otherwise none m [...]g [...]t [Page 132] be Circumcized after the eighth day to have their Circumcision valid and of force: under the New Testament we have neither institution of the Age, nor subsequent direction for it, save only the qualification of the subject, as being made Disciples, brought into a pro­priety to the Promise, and the like, of what age soever, un­lesse our Anabaptists will make Christ's Baptism the institution of the Ordinance and age to which it is to be applyed; and then I do believe their latter Baptism will be as void as the former, for I believe they are yonger or elder, very few of the just direct age of the Lord Jesus when Baptized; so that the Age can no way be made essential to the Ordinance: the corruption circumstantial will [Page 133] not bring upon it an nonentitie and necessity of rebaptization, though they might have cause to bewail the fin of their pa­rents in corruptly misapplying Gods Seal, but what necessity is there of plucking it off, and Cancelling the Covenant of God to them confirmed? I cannot believe that if a Jew had been Circumcised before the Eighth day, that he would have renounced the Circumcision be­cause misapplyed in point of time by his neglective parents: deviations from order may be profanenesse to be rebuked, but cannot be destructive to the Ordinance that the priviledges thereof should be lost, and it be reiterated: I do not believe that these men will Disfranchise themselves of the priviledges of a Free-man of London though [Page 134] they were incorporated before the age directed by the Rules of the Chamber for admitting Free-men. Methink [...] their Rea­son should be a Chancery of more equity then to cut them­selves off from the Congrega­tion of Gods people and cast off the liber [...]y of accesse, because of their unseason [...]ble and too early Baptism If the Church on such a miscarryed circum­stance should disfranchize them, or deny their relation to the houshold of Faith, she were deservedly censured for cruel severity, and h [...]r summum jus must needs be deemed summa injuri [...]: the greatest wrong is to punish failed circumstances with the highest severity due to the greatest crimes. Only blind zeal and irrational folly is censorious to themselves to dis­own [Page 135] their own interest on such a ground as will not warrant the Church to deprive them of it. Self-execution under the greatest guilt, differs little from murther, but must needs be sin­fully violent when extended in measure beyond the nature of the fault. Self-excommunicati­on on so slight a ground cannot but be the sting of an a wakened conscience apprehensive of t [...]e pr [...]viledges lost: the out cry of such a conscience must needs be this, Oh wretch! my parents misapplyed the Seal, and there­fore I have cast off the Covenant by my own will, and depriv­ed my self of those blessed en­joyments the hand of justice ne­ver demanded from me. Oh cruelty! self cruelty. How ju [...]ly might God say Amen to thy self, censure and blind thee [Page 136] under thy losse for ever.

But to extenuate this irra­tionallity in the rejection of their Baptism received in infan­cy they (endeavouring to ma­ster by number of exceptions under the want of faith) further plead, Why, but we were Bap­tized by some unworthy Mini­ster, and in a superstitious man­ner, with the Ceremonies of the Church and sign of the Cross; and therefore we can­not make that baptism a ground of. Faith in the approach to God. And hereby they do but act their irrationality the further; for suppose ye were Baptized by an unworthy Mi­nister, yet he was a Minister: though the Essence of the Or­dinance may depend on the Authority, yet not on the Dignity of the Administrator. [Page 137] The wickednesse of an Embas­sador maketh not his Embassie concluded to be void and vain; the impression of a lawfully Commissionated Judge though he be unjust, is valid and of force; the Grant of a cruel King and profane Prince will be by these men admitted as the substantial binding Charter of the peoples Priviledges: we read often of the pro [...]anenesse of the Priests of Israel, but ne­ver of a nonentitie brought up­on Gods Ordinances in their hand: If they be in Moses Chair, though we must not do as they do, we are bound to the attention and obedience of what they say. It is not im­possible for a man to preach to others, and himself be a cast away. I never read that the Baptism of those Baptized by [Page 138] the unworthy hand of Judas was ever pronounced void or null. A pure Ordinance is un­handsome in a profane hand, but yet its essence is not im­paired: it is Gods Ordinance effectual to its end. So that if they were Baptized by Mini­sters though unworthy (where­in I w [...]sh charity be not vio­lated, for that many know not who they were they do cen­sure as unworthy; nay, some worthy men to themselves, so known, they now call unwor­thy) it is a corrup [...]on consi­stent with the essence of the Ordinance, not any way de­structive to its being. The same is to be said for the an­nexed Ceremonies that they were profanely added but yet did not nullifie the Ord [...]nance, but it stands in full force as a [Page 139] ground of confidence in access to God.

But secondly, As they ap­pear greatly irrational in infer­ring more then their premises will allow, so they are Grosly ignorant; nay, I fear many wilfully shutting their eyes may be charged to be grosly obstinate: They renounce their Baptism under the notion of Superstition, not considering they run into the sin of Sacri­ledge; charity must perswade us these men understand not the method and ministration of the Covenant of Grace, otherwise they could never charge Infant Baptism with superstition, which is the very application of Gods Ordinance to its proper subjects, and so Sacrilegiously rob God, his Church, believing parents, and [Page 140] their children of those holy du­ties and Dignities that belong unto them. Have we not be­fore noted, that they who are in Covenant with God ought to be Baptized? and is not this the principle wherein we all agree? And if these men know any thing of the method and and ministration of the Cove­nant, must they not needs con­fesse, That the natural issue of one or both believing Parents are in Covenant? as we have before proved; and so fit sub­jects for Baptism, that may and must be made partakers of the first initiating Seal, of which God hath made them capable in their Passive age and estate. Can any stand convinced that such infants are as soon as born the Lords Heritage, Psal. 127.3. The Lords servants, [Page 141] Lev 25.42. Children beg [...]tten to him, Ezek. 16.20, 21. Holy ones, Rom. 11.16. 1 Cor. 7.14. Children of the Covenant, Act. 4.25. To whom belongs the promise, Act. 2.28. Interressed in the pr [...]viledges of the people of God, Mar. 10 14. and with­hold the keeper of the Sanctu­ary and Stewards of Gods houshold from setting of Gods mark in their flesh, or with­stand their dedication unto God? Must not we give Cae­sar the things that are Cae­sars, and God the things that are Gods? Will not God ac­count it a R [...]bbery t [...]at they which are his shall be with­held from him? Again, c [...]n any consider the issue of be­lieving Parents to be the Churches Children, begotten to the Lord Ezek 16.20. an holy seed scattered for her in­crease, [Page 142] and yet snatch them out of her armes, and cast them out of her bosome into the wide wildernesse of the world. Shall not the Church lament and refuse to be comforted whilest she is bereaved of her babes, and as a Bear rob­ed of her whelps Will not such robbery prove her rui [...]e, and the drying up her seed hinder her increase and make her b [...]rren and fruitlesse? A­gain, shall the children of such believing parents be borne members into th [...] houshold of Faith and not be incorporated by Baptism? Shall Loyalty be their born duty and not Gods Livery their dignity? Shall the Covenant of Grace be the Charter of their priviledge and the Seals not be applyed to them as t [...]ey are capable of [Page 143] receiving them? Shall they be holy in their kind and the badg of distinction be denyed them? If any thing would make a new born babe to speak, sure this Sacriledge would do it: there is reason for the real de­mand that is fabled of one Rumball, Son to an English King, at Brack [...]ly in North­hamptonshire, that as soon as he was born he reque­sted to be Baptized for that he was a Christian. I [...] it not a cru­el Sacriledge to shut out of the Ark of Salvation such whose ti­tle to entrance cannot be de­nyed? Yet further, is Bap­tism the only visible ev [...]dence God hath given to parents of the extent of the Co­ven [...]nt to their children, and shall any deprive them of this reason of hope, cause of [Page 142] joy, ground of Faith in prayer and spur to duty in dedication, to God, and education of their children for God? So that these things considered, such as on this ground of being Bap­tized in infancy do renounce th [...]ir Baptism, do out of ig­norance of Gods Covenant commit most horrid Sacriledge by robbing G [...]d of his Heritage, the Church of Children, and the be [...]efits of the administra­tion of Baptism to infants (which by Gods grace I shall shew to be great) the children of be­lieving parents of their Seal of the Covenant of which they are capable, and their Parents of that ground of Faith the admi­nistration of the Covenant doth award them. And so they g ve us cause not only to charge them with irrationality in fan­crying [Page 145] Gods holy Ordinance to be superstition, but in the language of the Apostle to say, Thou that abhorrest Idols dost commit Sacriledge, Rom. 2 22. So that not only Groundlesly, but even contrary to Divine method and order, they dis­owning the regular washing of their body in pure water, do divest themselves of that Seal of Sanctity and ve [...]ture of ho­linesse by which they were fit­ted for a confident approach to God, and decline the assem­bles of Gods people, in which alone the Lord is to be adored, and joyn themselves to false as­semblies, where they are con­secrated to, and come before God in a way that is not of his appointment, nor can expect his approvement, how high soever false hopes and joyes may car­ry [Page 146] their s [...]irits. For those to whom they joyn are divided from the Church of Christ and void of all commission to ad­minister the holy things of God: if you look at their constitution, you shall find it is no other then se [...]f-congregation, with the cry of all the Lords people are holy, and invectives against Aaron and Moses as they which take too mu [...]h upon them; the which I could never yet find warranted in Scripture, but is remarkably condemned in the company of K [...]rah that were thus constituted: Mini­sterial authority is no lesse es­sential to Constitute a Church of Christ, then Magistratical to constitute a Corporation or Company: my litt e skill in Politicks could never see that self-congregation could consti­tute [Page 147] any body, but that which is seditious or Schi matica? And as Korah seems to have been the Counseller of their Con­stitution; so Jeroboam seems to be of their Consecration, for he that will may make himself a Priest, even the lowest of the people are Ministers to the Lord, uncalled and unqualified they presume to administer holy things; which is a shadow and appearance of Divine worship, but a real building of Altars besides the Altar of the L rd; and gives just cause to the peo­ple of God (truly piou [...] and pursu [...]ng the truth of his Or­dina [...]c [...]s) to pray as the Church in Je [...]obo [...]m [...] dayes, Tell me, O thou wh m my Soul loveth where thou feedest thy fl ck, where th u m [...]kest them to rest at noon, for why sh [...]ld I turn a­side [Page 148] by the flocks of thy compani­ons? (so seem and pretend to be) Cant. 1.7. So that the [...]r exchange of the Baptism they renounce for that they now receive, is a profaning of them­selves, who once were an holy people to the Lord, and by false wayes of sanct [...]ty to set themselves at a greater distance from God, and to shake, nay to rake up the Found [...]tions of their Faith; and exchange their assurance rightly grounded on their Baptism, for a fond presumption flowing from Sa­crilegious notions and false worship, which must at the last fall into the h [...]nds of the living God, and be found as stubble before a consuming fire, because unconsecrated in the presence of an holy God: for never to be sanctified and after [Page 149] to be profa [...]ed is all one in its event and issue; they that con­temn and they that cast off Gods holy Ordinance shall fall into the same condemnati­on.

The second sort to be repro­ved as carrying Contradicto­rily to this qualification to confide t approach to God, are such as disregard the admi­st [...]ation of Baptism unto others: These acknowledge the use and benefit of having the body washed with pure water, but by the rudenesse of the [...]r be­haviour do declare themselves ignorant or insensible of its holy nature and consecrating use. These are such as drive th [...] Sacrament, in its admi [...]i­stration i [...]to corners and conti­nue not in the Congregation in the administration of it; they [Page 150] think it is conv [...]nient children be baptized, but the solemni­ty thereof is to them strange a [...]d needless, they will call some few friends together, & call into baptize it any Minister that slub­bers over the act as easily as they desire, and in a way of comple­ment get the work done, never considering it is a [...]hurch Or­dinance, and of due belongs to the whole assembly, not particular families or persons, nor with any reverence com­posing themselves to a solemn and Religious act of ded [...]cation to God, many in this case carry toward the Ordinance as a meer Complement; to please wife, kinsfolk or neighbours they will have their Children Bap­tized, and the civilities there­unto belonging being past they think themselves well rid of a [Page 151] piece of trouble, and never devote themselves to any Re­ligion in the application of this Ordina [...]ce. Incorporation into the houshold of Faith, Dedi­cation to an holy God is not in their thoughts, their prayses proclaim not any sense of a Covenant pri [...]iledge, nor doth their Prayers pursue God for his blessi [...]g on his own Ordi­nance, they bre [...]k not through any d [...]fficulties to present their children to God in the Assem­blies of his people, they think not the silent suffrages of the S [...]ciety of any moment in the incorporation of a Member, or supplicat [...]ons of any virtue to an Ordinance of sanctification, but as unaffected with these things, they get the work done, the child Baptized, they neither care where, how, or by [Page 152] whom, for when its done they have done.

And others are in this re­spect no lesse blame-worthy, who turn their backs rudely and irreverently when Baptism is administred; wh lest the Word, Prayer and other Or­d [...]nances are in hand, they sit composedly in the Congre­gation, but when Baptisme comes in hand they post out of the Church, as if this were not worth their attendance, or tended any way to their advan­tage. Unto these I would say, Is not B [...]pti m an Ordinance of God & act of worship to his peo­ple Is it not an Ordinance of Incorporation into the body of th [...] Church of God, of which thou art a member? oughtest not thou to take them into society, and by thy presence to [Page 153] witnesse their relation, thou givest them little honour who hast no [...] patience to attend their solemn admission into the soci­ety of the Saints. Is not Bap­tism the Seal of the Covenant, the Sanctifying Ordinance of accesse to God? Adm [...]nistreth it not matter of Meditation concerning Mans Guilt, Gods G [...]ace, the Covenant of Salva­tion between God and man, whereby thou mayest be edifi­ed? Is not the Baptism o [...] a Christian of high concernme [...]? Doth it not tye the Baptized to great and m [...]ny engagem [...]nts? Are they not obnoxious to ma­ny t [...]mptations, to violate the Covenant? Is not Bapt [...]sme the Ord [...]nance of holin [...]sse? Gods blessing needful to make it holy and prayers of the Church t [...]e way to obtain Gods blessing, that thou tu n­est [Page 154] away and followest not the Or [...]ina [...]ce with thy prayer? Can a conscience awed by the sanctity of any Ordinance and affected with the holinesse of God to be adored, dispense with the neglect and contempt of other Ordinances equally holy, nay, in order the first of, and that without which other Ordinances must not be used?

The fourth sort of such whose practise doth militate with the consecrating nature of Baptisme, are such who disesteem their own Baptisme owned and adhaered unto: many have had their bodyes washed with pure water, and would not be without their Baptism for all the world, but yet as for any great bene­fit they ever received by it, they know no reason they have to esteem it at so high a rate: They never read any thing of [Page 155] Divine favour in their Bap­tism, nor from it reaped ei­ther counsel or comfort; the reflections of duty and dignity are to them strange and unusu­all, Baptism having once pas­sed on the [...]r bodies come [...] no more into their mi [...]ds. It is not to them engagement to, or encouragement in duty or drawing nigh to God; the which as it exposeth the O [...]di­nance to contempt not imaginable, so it bespeaks such souls to be unsp [...]akably igno [...]ant or insen­sible of the nature, use and end of the w [...]shing of the body with pure water; for can any soul that understands and believes Baptism to be a pledge of Di­vine affection, live under it without o [...]servation of Gods peculiar love to them above others who want it? Can any [Page 156] stand convinced, That the Seal of God is in their flesh, and not lay claim to God by so visible a ground of claim? Can any say that by Baptism [...]hey are purg [...]d from the corrup­tions that are in the world through lust, and live in sin? Can any consider hereby t [...]ey are called out of the world and consecrated to the worship of one God, Father, Son, and Holy Ghost, and neglect di­rected acts of Adoration, the holy service that is assigned by their Lord and King? much l [...]sse sh uld such A­postatize from the Profession of that N [...]me, and run into open Rebellion against him with whom they stand confe­derated, bound in Covenant? Can any think Baptisme to be the bond of union and nerve of [Page 157] incorporation with the Church of Christ, and not Sympat [...]ize with her under all the changes of her condition? much lesse c [...]n such make Schisms in, or separation from her body, and forsake the assembling of them­selves together as the manner of some is. Much is the advan­tage Baptism once, received may administer to a f [...]ul all his dayes if by ra [...]ional [...] acts of faith it were improved, either as a moral instrument or out­ward sign exhib [...]ting matter of meditation, or as a Divine Ordinance and Seal of the r [...]gh­teousnesse by Faith, establish­ed to assure of the promises of Grace and Salvat [...]on. And yet (to our shame be it spoken) how little thereof is reaped by regardlesse we? Baptism is a memorial of our misery, and [Page 158] Gods mercy; a manifest ex­pression of that natural un­cleannesse which sets us at a distance from God, and emi­nent act of sanctifying unto an accesse to God; and yet how many make no use of it, nor find matter of meditation by it? God hath appointed it an instrument of Regenera­tion and Salvation, how few find these effects produced by it? nay, improve it thereunto. It is that Seal that assures of interest in all the promises of Grace, yet when do men pro­pound it to themselves as a ground of Faith or plead it in prayer? How many live in such profanenesse that the Church may charge them to have forgotten that they were purged from their old sin; and God may complain that they [Page 159] have broken their Baptismal Oath: yet Baptism is to them a mean and weak argument of conviction. W [...]en I consider the dulnesse of profane Chri­stians under the enfo [...]cements of their Baptism, even mini­sterially urged, I could wish according the sometime cu­stome used in the Primitive times of the Church, when men are Baptized they might leave behind them a white gar­ment, as a witnesse of their Baptism, that so we might up­braid wicked men, as the Dea­con of the Church did Elpi­d [...]phorus when revolted from the Faith, saying, O, Elpidopho­rus, I will ke [...]p this white gar­m nt as a monument agai [...]st thee to all Eternity. When I con­sider the Scripture aggravating guilt with this circumstance▪ [Page 160] they have forgotten that they were purged; it dictates to my mind that the condemnation of Christians will be more griev­ous because of their Baptism; If this water quench not Lust, it will make Wrath burn more vehemently: Though I cannot consent to the Novatians cruel and groundlesse conclusion, That sin after Bap ism is un­pardonable; I dare affirm, That every sin not resist [...]d by B [...]ptism will be more then ordinar [...] y dam­nable to the Bap ized. What an answer to every temptation unto sin is the soul furnished withal, that is appre [...]ensive that in Baptism he did renou ce the flesh the world and the divel, and devote himself to a conformity to the death of Christ, and stands ded [...]cated to [...]n holy God, in whose pre­sence [Page 161] [...]e may not presume de­filed with sin. This Argument if [...]mproved by a Rational act of Faith is of more advantage, because it is plaine and com­mon, ready at hand to refl [...]ct, and easie to be understood, and obvious to the eye of men with­out and within the Church, by which we are lyable to be upbraided by the very enemies of Christ: That we are Bap­tized the whole Church will witnesse, and shall not we have rec urse unto our Baptism as a b [...]r to our profanenesse? Shall Circumcised Israel live in the vilenesse and vanit [...] of the un­circumcised Gentiles? And hath God made Baptism a badg of dist [...]nction between the holy and prophane, and sh [...]ll we not make it a bar of divi on be­tween their unclean Lusts and [Page 162] our holy Lives? to live with­out mortification of sin, and quickning to all holy duties, do h clearly declare we have never yet understood the n [...]ture of Baptism, nor used it to its end.

As this Deadnesse in sin, so the Despo [...]den [...]y of the Spirit in Duty, to which even the best of men are subject, doth wit­ness a disesteem and disre [...]ard of their Bapt [...]sm, of which they can sometime boast, though in it they cannot rejoyce. A rig [...]t apprehension and real sense of Baptisme as the qualification of confident appro [...]ch to God would dissolve many doubts, if but duely urged by Faith. Ordinances of God are given for our encouragements, but rational acts of Faith must pass from us to enforce them to their [Page 163] end: What is said of the Word is true of Baptism, it profits not beca [...]e not ming­led with Faith in them that hear it: many a s [...]d soul comes tremblingly in [...]o Gods presence and goes more troubled out, and the reason is, they do not righty husband Gods Ordinan­ces to the soul; they passe from O [...]dinance to Ordinance, but never consider t [...]e one en­titles to and fits for the enjoy­ment of another. They suck no sweetnesse f [...]om all Sacred administrations, sometimes they abstain from, and ofte [...]times approach to God in his Ordi­nances and the discharge of ho­ly duties, as afraid they have no right to nor fitnesse for these priviledges, yet are san­ctified by the w [...]shing of water; they complain they see no in­terest [Page 164] in the Covenant, and yet the Seal of the Covenant is in their flesh; they cry out they are aliens and strangers to the Commonwealth of Israel, and yet are Baptiz [...]d into one body, a [...]d incorporated into the Congregation of the Saints; they dare not ca [...]l God Father, yet were ch [...]ldren begotten unto him, bear his marke, and as soon as born were by him own­ed and pl [...]ced in the bosome of his Church, and do wear the coat he prepared for his Jos [...]ph. They see many good things promised in the Covenant but know not how to cl [...]im any of them in Prayer, and they have the Broad-S [...]al of he [...]ven to se­cure th [...]ir title. Unto these souls let me freely say, Shall God give you a ground of en­couragement? will you not use [Page 165] it? Shall he call for an a [...] ­proach in full assurance, for th [...]t the b [...]dy is washed with pure wa­ter, and will you not yield it? D [...]d God mock you when he gave you the dignity of Bap­tisme, or is it not your madness that makes it not a check to your g iefs, and curb to your fears? Shall your pr [...]ctice pro­cl [...]im the truth of that which the Papists h [...]ve endeavoured to ch [...]rge on the Reformed Chu [...]c [...] ­es, viz. That [...]hey make B [...] ­tism a nudum signum, a bare empty sign of no use or advan­tage to the Soul. Is Gods seal in vain, and sanctification by the wash [...]ng of water to no purpose? and matriculation into his houshold a matter of no moment? that thou makest them no ground of Faith, nor encouragement to thy soul? [Page 166] Was not Circumcision of great benefit to the Jewes? d d not God claim them by it when gone astr [...]y from him? and they claim God when deserting them? Is that an engagement to divine faithfulnesse, and may not thy Faith make it thy encouragement to appear be­fore him? did God comple­ment when he annexed Bap­tism to the Covenant, and cal­led it. The Seal of the righte­ousnesse of Faith? or dost not thou rather cozen thy self of the comforts the Ordinance do really and according to di­vine designment exhibit? It is indeed true, Salvation is not conferred op re operato, by the act done and meer application of the water, yet it is thereby assured to the Soul, that by acts of Faith shall duly argue [Page 167] its interest. The Privy-Seal is the clearest token of affection & to be puri [...]ed, but is the Broad-Seal of no authority or advantage to be retained and improved? The outward Ordinance is not with­out inward Grace to be de­pended on as sufficient to Sal­vation, but inward grace duly reflects the outward Ordinance as Gods great mercy and the ground of Faith and encourage­ment to it self. The Moral swasion of any Ordinance is too short to sanctifie or solace any Spirit without supernatural Grace: but supernatural Grace comes not into any soul to con­vince or comfort but by a mo­ral improvement of every Or­dinance by rational meditation of its nature, use and end. Ma­ny sit under Gods Ordinances and make most sad complaints [Page 168] they find no profit in them, when the reason is in them­selves; they cry out God must do all, work in them to will and to do at his own pleasure, which is indeed true, but they consider not Gods method of working grace or comfort in any souls; he alwayes deals with men like themselves as they are r [...]asonable creatures, and have a power of discourse, and therefore his Ordinances are moral instruments by due discourses to enforce their end. We have reason to check some under the Ordinances as the Disciples we [...]e checked from heaven for their posture in the Lord his ascension, Ye men of Galilee, why stand ye gazing? this Jesus that is taken from you shall so come as you have seen him go into heaven, Act. 1.11 [Page 169] As if the voice had said, Consi­derations of his return better become you, than silent obser­vations of his present going. So I say, Why doe many enjoy Gods Ordinances, and not goe home and consider them? must we run so far from free will, as to run out of our wits? Let such men, as make not their Baptism a moral engagement to, and en­couragement in their access to God, know, that they appear ignorant or sinfully insensible of its nature, and expose it to great contempt. Can any thing more easily cast a soul into con­tempt of an Ordinance, than its unprofitableness and unusefull­ness? The grand cause of all the blasphemie that our age doth belch out against Baptism, is the little benefit men finde it brings them: not by reason of any de­fect [Page 170] in the Ordinance, but their own neglect to improve it as a ground of faith, guard against sin, and special qualification of access to God.

The fift sort, that carrie con­tradictorily to this consecrating nature of Baptisme, are such, who declare not to theirs baptized, the dignity and duty of their Bap­tisme. Men doe with much zeal present their children to Baptism, but never minde to ac­quaint them of their priviledge, or instruct them in the nature of so holy an Ordinance: they are carefull to bring them up to some Trade or Calling; to ac­quaint them with all external rights and priviledges, and the past ground of claim, to all fu­ture injoyments in the world; but education in the fear and nurture of the Lord, is to them [Page 171] unusual; and the affecting them with baptismal priviledges and Church Rites, or the acquaint­ing them with Covenant interest and ground of claim, as to spiri­tual mercies and soul enjoy­ments, is the last and least of their endeavors. Well may we observe, the men of this world are wiser in their generations, than the children of the Kingdome. Common prudence, if Scipture were silent, would direct a more serious instruction of our chil­dren, in the nature of their Bap­tisme: Shall they be begotten to the Lord, and not be made to know whose children they are? and how they came by that re­lation? Shall they be incorpo­rated into the body of the Church, and not know the family and houshold to which they belong? Shall holyness be stamped upon [Page 172] them, and they not be made to know that they are out of the common lump and mass of man­kind? Shall the Covenant of God be in their fl [...]sh, and they not know the Charter sealed, and Conditions to be performed? In a word, Shall they be sanctified by the washing of water, and not made sensible, that they stand consecrated unto holy ser­vice, and dedicated to the wor­ship of an holy God, Father, Sonne, and Holy Ghost; and there­fore ought not to stain them­selves with guilt, but carrie as an holy people peculiar to the Lord? that must wait on him, because they wear his livery; and may worship in his presence with confidence, because their bodies have been washed with pure water. I did in the last branch of this Use, blame them [Page 173] that disesteem and disregard their own Baptisme, and that was but the effect of this sin, Our proge­nitors neglected us, and we neg­lect our posterity, as to their in­struction in the nature of divine Ordinances. How shall they esteem that, wherein they see no excellencie; or improve that pri­viledge, of whose nature they are ignorant. How shall they claime the promises, who neither understand what they are, or on what ground to be claimed? What conscience can they make of dutie who doe not know themselves under sacred obliga­tion? What confidence can they have in accesse to God, who know not themselves con­secrated? If men have in them parental affection to their chil­dren, and doe care for their fu­ture good, we must needs con­clude [Page 174] they sought no more in their B [...]ptisme, than friends sa­tisfaction, and a Formal Religi­ous complement; and so not any special Soul saving priviledges thereby conferred? for charity forbids us to thinke they would bring up their children in the ig­norance and incapacity of claim­ing such high priviledges, and ra­tionally improving so holy en­gagements, if themselves were affected with them, or they had any sense of duty as to such Re­ligious education, which should indeed spur their natural affe­ction to the discharge thereof. Little doe men consider that the same God that gave babes the right to the initiating seales of the Covenant, did provide cate­chising, as the way to make them know their priviledge. He to whom they are born, hath pro­vided [Page 175] milk for their nourish­ment, no less than meat for stronger men, and hath com­mitted them as his lambs, to the care of his Church, and charged it, as the duty of their Parents, to educate them in the feare and nurture of the Lord: So that such Parents who doe not seriously instruct their seed in the solemn Bond of their relation to God and his Church, the suitable qua­lification by which they are fitted for divine communion, & the seal of the Covenant, that assureth them of the high priviledges of Salvation, doe not only slight this holy Ordinance of Baptism, but also sinfully transgress Gods command, shew their natural affection to be diverted from its right channel, cure for the chiefest good, and set their children un­der an inevitable necessitie of [Page 176] sleighting the Ordinance, & start­ing aside from God, to whom they know no relation. We finde it our grief, that our children are prophane, when it is no other than the production of our own neglect: We can easily complain of their impietie; but where is the man, that as soon as his child is sensible, doth season him with the knowledge of his miserie by sin, Gods mercy in the Cove­nant of Grace, and his special engagement to holiness, for that he beares on him the name of God from his very birth, and that imprinted by his Baptisme, when his body was washed with pure water.

The sixth and last sort, whose principles and practise doe plainly millitate against the na­ture of Baptisme, and cleerly doe contradict the same, are such, who [Page 177] deny the baptized the libertie of access to God in the assemblies of his people. This I well know to re­late unto the most eminent pro­fessors of Gospel order and pre­tenders unto pietie, that are a­mong us; and therefore the most tender rebuke will seem to be railing violence and bitterness: But be it what it will, sin against Gods Ordinances must not pass without a zealous and serious reproof. Such among us as affect the term of Congregati­onal Brethren, in the gathering of their Churches, run into an extreme as farre wide on the one hand, as the loose levelling Familists and Anabaptists are on the other: These dictate a liberty of access to the unbapti­zed, and those denie it to the bap­tized. We must needs imagine they agree both in one principle, [Page 178] that Baptisme is not the ground of communion with the Church vi­sible, nor qualification of access to God; For if it be otherwise, as we have noted, it must be pro­phaneness to admit without it; and they have need of good war­rant that will acquit themselves from impietie, in excluding the baptized from these priviledges. That such are among us, who debarre the baptized from their priviledges, is so obvious to eve­ry observant eye of the now on­ly cryed up Church way, that I need not much urge demonstra­tions thereof. I well know some whose practice proclaim it, in their principles will disown it: but it is the property of that congregating way, to couch their principles until their pra­ctice have proved their truth and goodness, and proclaimed them [Page 179] to others. But if in the termes charged any shall deny this to be acted among us, I shall desire to understand why they declare privatly and publiquely men baptized, to be strangers to God and his Covenant? why doe they decline communion with, and a care of baptized soules, as members of the Church? and dictate a necessitie of their com­ing into Church-way and fel­lowship? and why doe they di­rect other wayes for admission of Church members? is there any terms more ordinarie in the mouthes of the congregated saints towards those whom they live amongst, than doggs, without, unbeleevers, not in a Church way? Doe not the pastors [...]f these private (it may offend if I say separate) assemblies in their publique ministrie, speak unto [Page 180] their baptized hearers as aliens, strangers, to the Covenant and Common-wealth of Israel, men in the High-wayes and Hedges? Doe they not call them into their self congregated and con­stituted Churches, as the only Churches of Jesus Christ? Doe not the particular members of these assemblies appropriate to themselves the title of saints, be­leevers, the people of God, the bre­thren? If they know or deale with a man professing the same God and Christ, baptized, and of a Godly conversation, but not in their Church-way, they cannot know him in any Chri­stian relation; but can oppose to him a member of their private a [...]sembly, by the name of brother such an one —, as if the other were no brother. Nay further, do not they decline communion [Page 181] with the baptized even such whom they cannot charge with any visible prophanenesse, and against whom the Church never proceeded in censure? Hence they withdraw themselves from publique assemblies in their spe­ciall administration of Church priviledges, denominate them­s [...]lves the Church, and decline all Church actions towards such as come not into their Church-wayes; though their Pastors will possesse the places, and make a shift to compell the (late cried down) parochial main­tenance, yet of the people in common they take no charge: Brethren will not own them as objects of first or second admo­nition; Pastors will neither ad­mit to the Lords table the un­blameable parents, nor baptize or catechize their Children, nor [Page 182] exercise any act of discipline to­wards the disorderly, in order to their conviction and salvati­on; but in all things so demeane themselves towards the baptized as men without the pale of the Church, meere heathen, for Church ministrations are as much reserved from them, as from such who never yet had holinesse stamped on them: And if any doe incline to associate with them in the holy things of God, they must bee admitted Members, and enter at the door of a Church-Covenant or mutu­all agreement among themselves and declaration of the worke of Grace upon their hearts, and their experiences of God, which these Congregational-men have set up. If this dialect and de­portment doe not declare that liberty of accesse to God, in [Page 183] the assemblies of his people is denied to the baptized, I know not how to judge it: And how this will consist with the nature, use and end of Baptisme, I can­not discern. If by the washing of water, we were sanctified, how were we prophaned and a­gain laid common? I never yet could understand any divine re­jection; I am sure it is much contrarie to Gods wonted me­thod and patience, to cast off a people adhering to him, though subject to many aberrations and vile actions towards him; and the extraordinarie pleasure of God is yet to be manifested: And if God count us holy, and con­tinue the libertie of our access to him in his Ordinance, they must produce a good commissi­on that shall cast us out, as pro­phane and unclean, if they ex­pect [Page 184] we should be therewithall contented. If Baptisme doe in­corporate into the Church of God, doth it not intitle to all the priviledges of the Church, and binde us to use them, and the Church to allow us the use of them, according to our capa­citie? If we are baptized into one bodie, have we not the same relation to them that others have? Are we not all of one familie, members of one bodie, and brethren, sonnes of the same father? Ought not all the Church to be the Pastors charge? Is not the rebuke of the disor­derly his duty, as well as his en­couragement of the orderly? Doth not Baptisme so knit us one unto another, that we are bound to watch over one ano­ther, and doe all brotherly du­ties? Why else doth the Apo­stle [Page 185] make it an argument, there is one Baptisme, Ephes. 4. we are all baptized into one bodie. I would fain know of what use Baptisme is to them: is it not the same to others baptized? To count the baptized dogges, men without, to disown their brother­hood, and the like, must needs denie that Baptisme is the dore of admission into the Church, and yet this in terms they will not say, though they carrie to­wards them as without, and call them to be members of the Church, who are members of the Church on as good a ground and as cleer a method as them­selves: If this be not a solecisme in Christianitie, I know not how to make any. As for their ad­mission into the Church by Co­venant, Agreement, or profession, it is cleerly without Scrip­ture, [Page 186] prescription, or primitive president, that ever I could yet finde: and I can deem it no o­ther than an inhumane invention (if I may not call superstition, the countenance of which it bears in my eye, whilest it stands in the place of Baptisme, & is made the only way of consecration unto Church communion, where­by it plainly supplants Gods Or­dinance.) These things I note, but cannot stand to debate, in­tending a reproof, not dispute, and to let men see the sinfulness of this sacred way of independen­cie, and gathering of Churches out of Churches, whilest it stands guilty of a contempt of Gods way of access unto him, and admissi­on into his Church of censorious uncharitableness towards their brethren invested with the rea­son of relation to the Lords peo­ple, [Page 187] and constitution of Church membership, in a way of meer humane invention. I confesse I have heard it often noted, that the difference between Indepen­dents and others, is not so much as to maintain an irreconcileable distance: and I say so too: I could wish they were more friendliely united. As to the single point of Discipline, they shall have my consent for a bro­therly toleration of its exercise, till they are weary of it. But as for their separation from the Churches of Jesus Christ, self congregation into a Church, and seclusion of baptized souls, from sacred Ordinances, and the like, they seem to me so repugnant to truth and order, and ruinous to Gods Church and Ordinances, that I cannot, without sinne, but stand a professed enemie there­unto. [Page 188] Let not men think that I allow the prophaneness of Chri­stians, because I alledge their in­terest in the cōmon administra­tion of the Covenant; or that I think their enjoyment may not be interrupted, because I cannot consent their interest be denied them. I have learned to distin­guish between right and possessi­on; and where the one is cleer, the other may be justly some­times with held. I well know prophane Christians are unseemly Saints, yet Saints; scandalous Di­sciples, yet Disciples; disorderly Brethren, yet Brethren; vessels of dishonour, yet vessels in the same house to the Masters use. That Church members be for a time suspended from particular priviledges, may be admitted; but at private brethrens pleasure to be sleighted, as no members, is [Page 189] not to be endured. That obsti­nate incurable members be cut off, is the Church her duty; but that the Church be cast off, is the congregational impietie? Is there baptized persons in works, de­nying the God they profess? Is there a brother, a drunkard, an adulterer, and the like? Doth not Baptisme appropriate them to the private admonition of particular brethren, and pub­lique inspection of Church of­ficers? Is not the delivering them to Satan, for the buffeting of the flesh, that the soul may be saved, their priviledge by Bap­tisme? If these holy men would talk of correcting, casting out, cutting off disorderly baptized souls, it would sound well in my [...]ares; but to talk of gathering Churches, coming into Church­way, admission of members, and [Page 190] the like, amongst those that bears holiness in their flesh, and have on them the qualification of access to God, sounds so harshly in my eares, that I can­not but abhor it, as inconsistent with the nature of Baptisme, ex­posing it to contempt, making it of no effect, endangering the subversion of the Church, and the ushering in of Paganisme, whilest the baptized finde them­selves rejected, and not looked after, as of any relation to God; they cannot but resigne up themselves to their own lusts, & run into an ignorance of, and estrangedness to God. It seems to me a most just plea, that is made by Christians in common. ‘Were we baptized? why are we disowned, as to relation to God and his Church, and cast out of all the care of the [Page 191] Church, as if we were thereun­to strangers? If the seal of God be on us, why doe our bre [...]hren lift up themselves a­bove us, and engross to them­selves the titles, termes, privi­ledges, that belong in common to all baptized souls? If we walk unworthy our relation, we are willing to be corrected; but must we needs lose our in­terest and be thrust out of our fathers inheritance by our bre­thren, our forfei [...]ure never be­ing judicially exacted. Gods Ordinances we could bear, though never so cross to our nature, because thereunto we are bound by our Baptism; but the new wayes pursued by our brethren, and to us proposed, are grievous to us, because we finde them not in the grand Charter of our priviledge; [Page 192] willingly we would walk with God in duty, and draw nigh to him in the assemblies of his people, for that we are there­unto consecrated; but herein we are debarred, and driven at a distance, as if Doggs, not Chil­dren, Heathens, not Christians, Aliens to the Covenant, not Heirs of Grace. If we goe astray, we think those that are set over ought to seek us as sheep, not suffer us to wander as goats. We have cause to complain, that our Shepheards feed them­selves, not the flock; they feed the flock, and clothe them with the wooll; kill the fat, but feed not the sheep: The weak they have not strengthned, the sick they have not healed, nor have they sought that which was lost, nor brought again, that which was driven away; but with cru­eltie [Page 193] and rigor have they ruled us: We were scattered without a shepheard; and when we were dispersed, every beast of the field devoured us: We were sheep, though wandring upon every high hill and mountain: Gods flock, though scattered through the earth, and none sought after us.’ If the Lord Jesus subscribe and accept not this complaint as just and good, I know no­thing of Gospel method or order.

Thus then I have noted the vanitie and vileness of those, whose carriage contradicts the nature of Baptisme, and bespeaks them insensible of it, as an espe­cial qualification for confidence in access to God in the assem­blies of his people.

The third and last use of this Doctrine, is by way of exhorta­tion [Page 194] unto two especial duties.

First, Acquaint we our selves with the holy nature of Bap­tisme.

Secondly, Act we the course of our lives and carriage, as those whose bodies are washed with pure water.

Of these give me leave to speake a word in their order, and first of the first.

Acquaint we our selves with the holy nature of Baptisme Un­derstand its end, use, and effects: Labour we to know the holiness it stamps on any, the priviledges it confers; and how it con­fers them, see the divine institu­tion enforcing the duty of sub­jection to it, and the dignitie re­ceived by it. Ignorance is the Nurserie of Error, and Guard of all Prophaneness: All those O [...]dinance degrading, and vili­fying [Page 195] notions that are conceived in mens mindes, blasphemies belched out of their mouthes, and contemptible carriage under and towards Baptisme and the baptized, which we have before taxed, are no other than the mists and filthie fogs of a blinde mind, to be dispersed by a right appre­hension of the holy nature there­of. Ignorance is noted in Scrip­ture as the ground of Is [...]aels im­piety: very often doth God complain, they know not me, and are a people who will not under­stand; my people perish for lack of knowledge. Knowledge is the propounded cure of all pro­phaneness and contempt of ho­ly things: it is the principle of Regeneration to be renewed in the spirit of the minde. Our Sa­viour corrects the prophanation of the Temple by an, it is written, [Page 196] my house shall be called, an house of prayer, and dispels all rude traditions, which made the Law of God of none effect, by an ex­position of the Law: And the Apostle corrects the prophane use of the Lords Supper, by ex­plaining the nature, form, and use thereof; telling them some­time, this is not to eat the Lords Supper; and other times point­ing to the Ordinance, by a, The Cup of blessing which we bless, is the Communion; and an, I re­ceived from the Lord, what I de­livered unto you. The same is to be the cure of the prophaneness of every Ordinance of God, (viz.) the understanding of its use and nature. They that know not the benefit of a Denison of England, or a Freeman of Lon­don, must needs disesteem, dis­regard, and despise the privi­ledges [Page 197] thereof. Is it any marvel to hear men speak, and see men carry contemptibly towards a sealed parchment, whose use and nature he doth not understand; but such as know thereof the use and value, will purchase them at a dear rate, and prise them above many things simply, and in them­selves more considerable. In a word, I must say, if men knew that Gods image and authority was set on Baptisme, they would not dare to despise its simplicity and meanness: If they under­stood it to be the dore of admis­sion into the Church, incorpo­ration into Christs body, and method of matriculation into the houshold of faith, they could never scorn it, or sit indifferent to it; but must see, as ever they will put on Christ Jesus and be united to his body, they must be [Page 198] baptized; nay further, such as are sensibly affected with it as a seal of the Covenant of Grace and so ground of faith, as a sacred qua­lification of approach to God, without which we may not come nigh unto him; and as the ordained Ark of Salvation, wherby we stand separated from the world unto so great advan­tages, he could not but set on it an high esteem, rejoycing in his Baptisme, blessing God for such distinguishing grace, and thank­fully improve the same to his encour [...]g [...]ment in, and ingage­ment unto duty. Let it there­fore be your care with all dili­gence, to studie the nature of the Ordinance, and understand its use, vertue and value; that by ignorance you lose not its effects, or be led into erronious notions, luke-warm affections [Page 199] to, and prophane expressions to­wards so holy and necessary an Ordinance.

The second exhortation is, To act our conversation, as sensi­ble, that the body washed with pure water, must qualifie us with confidence in access to God. Let your knowledge of the right use and nature of Baptisme appear in your lives and carriage under and towards so holy an Ordi­nance: Take heed of prophaning holy things, disesteeming high priviledges, and contemning spe­cial grounds of faith and privi­ledges of grace: and more par­ticularly,

1. Direct. Admit not men into communion with the Church in other Ordinances and acts of worship, that have not been bap­tized. Let them enter at the right dore, that receive Gods [Page 200] alms: Call not them the Lords people, who weare not the Lords livery: communicate not the pri­viledges of the Saints, with them who stand Aliens & Strangers to the Common-wealth of Israel: Let not them approach the pre­sence of an holy God, who were never sanctified by the washing of water by the word: And in a word, take heed of running in­to the abhomination of bring­ing into Gods Sanctuary, the unbaptized in flesh: Invert not Gods order and the Gospel me­thod of approach to God. These might have seemed needless ex­hortations heretofore, but now doe not; for that many in the midst of us doe not onely dis­own their own baptisme, but bring up their Issue unbaptized: And great is the present, and greater will be the future danger [Page 201] of admitting to sit at the Lords table, such as never were baptized. I could heartily wish we could keep a Register of the unbaptized, as we doe of the baptized: However, let the ad­ministrators of holy things, make it their first enquiry, Were you baptized? and take heed they pollute not Gods Sanctuarie, by admitting thereunto the men whose bodies were not washed with pure water. Be not de­ceived with a pretence of reall grace; for grace must needs be pretended, where any of Gods Ordinances are despised and Christs prescribed order is neg­lected; but if it were reall, it is not the Churches guide, who cannot know it: Outward qua­lifications must be their directi­on, and Gospel order in peo­ples approach to God, is their [Page 202] charge, and must be their care.

2. Direct. Attend with reve­rence and affection, the admini­stration of Baptisme unto others. Turn not your backs on so holy an Ordinance and eminent acti­on; but consider it is an act of worship, and Ordinance of God, as well as preaching or prayer; and our attendance on all acts of Religion, is duty; it is a so­lemn and sacred action, separa­ting persons unto God, sancti­fying them for God, stamping upon men holiness to the Lord, setting them as members of Church, the body of Christ, and solemnly dedicating them to the service of Father, Sonne, and ho­ly Ghost. And doth not this call for the attendance of all the Lords people? Shall not the worth of union with Christs Church, and consecration to [Page 203] God, be witnessed to be of weight by the reverent atten­dance of the assemblie? Are not all concerned in, and to be edi­fied by the Ordinance, and shall they sleight it, and turn back on it? Consider the reproof of the guilt of such neglect: let it quicken you to duty: let your presence at, and reverence in the administration of Baptisme, be­speak your sense of its sacred nature and sanctifying use; ma­king a Church Ordinance privat by confining it to your houses, or running from its administra­tion in the publique place, must needs be the result of low th [...]ughts Cland [...]stine Baptism, is the cloud of Baptisme; and the rude out- [...]unning that Or­dinance, runs it into cont [...]mpt; be witnesses of their incorpora­tion with whom you must live [Page 204] in communion in Gods Ordi­nances.

3. Direction. Argue your Baptisme to your engagement to, and encouragement in drawing nigh to God. Your bodies are washed with pure water, pro­voke your spirits to draw nigh in the assurance of faith: Con­sider that by your baptisme, you are singled out of the world, and set in a capacity of Salvation: You are placed in the Ark; will you perish in the common deluge of mankinde? You are sanctified unto God by the washing of water; will you stand at a distance from God, as strangers to him? You are in the order of his own appoint­ment, suited for divine society; will you live as without God, without hope in the world? You are the sealed sonnes and sub­jects [Page 205] of the covenant; and will you pass away your time as Bankrupts, that possess nothing? You have put on Jesus Christ his livery; will you not doe him homage with all cheerfull loyal­ty? You are entred into the houshold of Faith and Church of God; shall not their com­munion be to you comfortable? Is not Baptisme a ground of faith, and encouragement; why are you then so dispondent in appearing before God? Is it not your solemn Bond unto di­vine service; why are you then so dull and backward unto du­ty? Was your baptisme a meer complement, that you doe not minde it or make use of it now it is past? Is it not a moral in­strument to be improved by me­ditation, affording matter of counsel and comfort? Nay is it [Page 206] not Gods Ordinance, a ground of faith, pledge of love, badge of re­lation, to be argued into the awe and encouragem [...]nt of our ac­cess to God? Is not Baptisme an initiating seal, assuring us of i [...]tiating graces? hath it not planted us into the Olive, that we might extract [...]p and juyce to the bringing forth fruits of Righteousness? In a word, Baptisme is greatly advantagi­ous to hope and holyness, if but duly improved by acts of Faith. We find no profit in it, because we look for none from it. If right assured, be never claimed, how shall it be possessed? If sin­mortifying engines be never u­sed, sin must needs have domi­nion over the soul. I would to God, I cou [...]d but perswade Ch [...]istians to sit down, and seri­ously contemplate their Bap­tisme [Page 207] in order to their holyness, and thus reflect it. ‘I am bap­tized: Surely then I am under some more than ordinary en­gagement: Thereby I was washed from my old sins; shall I then live in them, or so far for­get my self, as not to let vertue, knowledge, temperance brother­ly kindness, patience, godliness, all the graces of God to abound in me? Is not Baptisme the dew of Heaven, that waters the Garden of God? Hath it been distilled on me, and shall I be found idle and unfruitfull, 2 Pet. 1.5, 6, 7, 8, 9. I have been baptized into the death of Christ, buried with him in Bap­tisme, planted into the simili­tude of his death, that my old man might be crucified, and the body of sin destroyed, that I should not serve sinne; but [Page 208] as he was raised up from the dead, I should walk in newness of life: and shall sin reign in my mortal body, that I should obey the lusts thereof; or shall I give my members as weapons of un­righteousness, unto sinne, Rom. 6. I have by Baptisme, been conse­crated unto God; and shall I not come nigh him in duty? I am incorporated into the Church; ought I not then, to be conver­sant in the assembly of the first born? I have stricken Covenant with God; will not my neg­lect of duty, and course of im­piety be charged on me, as the breach of the oath of God? All the promises of grace are to me sealed; shall not I then cleanse my self from all filthi­ness of flesh and spirit, and per­fect holiness? In a word, Bap­tisme is the seal of the Cove­nant [Page 209] set in my flesh, and the causing me to see the evil of my wayes and doings, and to be a­shamed and forsake them; the taking away the stony heart, and giving an heart of flesh; the put­ting Gods spirit within me, that I may walk in his wayes, are the promises of the Covenant; why then doe not graceless I claim them, and by prayer plead my Baptisme for the obtainment of them? For he is faithfull that hath promised, but will not perform, until they be asked in faith.’ And as our Baptisme is thus a moral argument of holi­ness to our selves, it is the more helpfull hereunto, because it answers all temptations unto sin. When we are saluted with the pollutions that are in the world through lust, we may an­swer, we are washed in pure wa­ter, [Page 210] and may not be again de­filed: The cogencie of custome must give place to the Covenant we have made in Baptisme: The violent temptations of Satan recoile upon the returns of B [...]p­tisme: I am bapt [...]z [...]d, silenceth all suggestions to sinne: I am baptized into the Name of Fa­th [...]r, Sonne, and holy Gh [...]st, is the only Spel (to speak with re­verence) that charms the Devil. For it imports thus much: Shall the children of God co [...]verse with his enemies? the confede­rates of God break his com­mands? the separated out of the world, be subject to the Prince of the world? O [...] doth malicious Satan think the sealed of the Lord, shall be so much sleighted by their Lord, as to be taken captive at his will? Oh! play the man in a rational m [...]n­agement [Page 211] of your Baptisme, it will much advance your Chri­stianity all your dayes.

As Baptisme is an help to ho­linesse, so also to hope; to be im­proved by due acts of Faith, as it is an Ordinance of God, for our encouragement in accesse to him: many soules stand at a distance from divine Ordinan­ces, or draw nigh with much trembling, which would be dis­pelled by due apprehensions of Baptisme: Let such therefore consider, that under the want of speciall, they ought to re­joyce in generall expressions of Gods love, and arguments of hope; and immediate assurances of divine favour are not to bee expected, whilest we have me­diate Ordinances on which to act our Faith. Our Hope must come into the Soule in the same [Page 212] way, with holynesse, by a morall improvement of Gods Grace, in his Ordinances to us exten­ded; let therefore the despon­ding Christian, that trembles to converse with Gods people, to come nigh Gods table, or claim any of Gods promises, sit down and seriously discourse his Bap­tisme. ‘I am Baptized; Was this an emptie Ordinance? Shall my unbeleeving heart i­magine any divine Institution to be emptie and in vain impo­sed? No, All the wayes of God are Truth, hee never subjected Soules to any falacie, nor can doe: Why then art thou so sad Oh my Soule? Trust still in God, in him will I hope, for he hath established a Covenant of peace extended to my Parents, and through them to mee, and set the Seale thereof Baptisme [Page 213] in my flesh; and is not Baptism a pledg of his affection to mee, a badge of my relation to him? Why then doe I say he knowes mee not, or I belong not to him? Doe all the Sons of A­dam weare this liverie? Is there a specialty in the applica­tion of water; and hath it extended to mee? shall I say I have received no favour pecu­liar to the Lords people, and distinct from the mass of man­kinde? Nay, I am by Baptism a matriculated Disciple in Christ his Schole, an incorpo­rated Member of the houshold of Faith? Why then doe I feare to feede on childrens Bread? and to use those pri­viledges that doe belong to the Citizens of the new-Jeru­salem? Why am I as an alien and stranger from the Com­monwealth [Page 214] of Israel? I have by Baptisme put on Jesus Christ, and shall I feare to come before the Father? is not hee his beloved Sonne in whom hee is well pleased? Is not Baptisme a Seale of Gods Covenant? Why then doe I not claime the promises? What though I see not Gods privie Seale, the Spirit of adoption, is the broad seal of the Covenant of no force and va­lue; doth it in vain bear on it divine authority? why then i [...] it called th [...] A [...]k of Salvation? why hath God said, he that be­leeveth and is baptized, shall be saved? Shall I lose my Salva­tion, for not joyning faith to my baptisme? What though I finde many rude Christians and p [...]ophane persons in the Church, claiming priviledges [Page 215] by their Baptisme; can I deny in some things their claim to be good, though they be wick­ed? And wherein it is not good to them, breaking the Cove­nant, may it not be good to me, poor me, that desire to keep the Covenant of my God? In a word, hath not God sanctified me to himself, by the washing of water; and doth he call men to draw nigh to him in assurance of faith, having the body washed with pure water, and shall I be dis­mayed in access to him? Oh! the wickedness of my doubting, that doth spring from igno­rance of Gods holy O [...]inan­ces, the sin of my despondencie, that de [...]ers me from duty and exposeth my baptisme to con­tempt: I will sure cast off this estate, and hence forward con­tinue [Page 216] with the Church in the Word, breaking of bread, and Prayer, and use of all other priviledges of grace, and com­posedly prize the benefit of Ordinances, that by rational acts of faith in them, I may at length arrive at the fulness of assurance.’ Thus then Chri­stians argue to your selves, the duty and dignity of your Bap­tisme, enjoy with comfort the priviledges thereby conferred: Know and approve your selves as baptized: and thereby

Singled out of the world by Baptisme, and set in a capacity of Salvation, as was Noahs fami­ly in the Arke, 1 Pet. 3.21.

Sanctified unto God, Baptisme being the solemne form of con­secration, Ephes. 5.26.

Sons and Subjects of the Co­venant, invested with Christ, in­corporated [Page 217] into his Church, the seal of which is in your flesh by Baptisme.

Suited for divine society, by the expiation of guilt, extirpation of sins power, and exact confe­deration with God; all which the Scriptures note, to be the effects of Baptisme, or the wash­ing of the body with pure wa­ter.

In the apprehension and ar­gumentation of these privi­ledges, let me guide your judge­ments by propounding to your consideration, these several rules.

1. Rule. Salvation and san­ctification, and the like privi­ledges, are naturally argued from Baptisme, as it is an Ordinance of God ordained to that end. There­fore the effects are to it attri­buted: It in all things necessary [Page 218] bears an analogie with Circum­cision, and propounds moral considerations to that end, to the reasonable soul of man, to be argued by contemplative acts of faith.

2. Rule. All that will be san­ctified, saved, and enjoy the before noted priviledges, must be bapti­zed. All that will in an ordi­nary way possess them (for ex­traordinary providences are be­yond the reach of our debate) must be baptized: not only on the necessity of a command from God, but the nature of the Ordi­nance, being the means appointed rightly constituted, and readily conclusive to such an end: So that none unbaptized, can on any ground expect to enjoy, nor may warrantably be admitted to the priviledges of a sanctified and saved people of the Lord.

[Page 219]3. Rule. Some baptized, en­joy these priviledges of salvation, sanctification, and the like, visi­bly and symbolically; others, re­ally sincerely, and savingly. Some are seemingly saved and sancti­fied in the sight of men and e­steem of the Church: These en­joy the outward Ordinance on­ly, and that is the guide and ground of humane censure, and the judgement of the Church: Hence the term Saint, Beleever, Disciple, Brother, is in Scripture given, and must be by the Church yeilded to hypocrites; yea, to visible prophane persons, but baptized: but others are sin­cerely and savingly possessed of these priviledges, not only in the judgement of the Church, but by the testimonie of their own con­science and spirit of adoption. These enjoy not only the out­ward [Page 220] signe, but also the inward grace of Baptisme; have not only the body washed with pure water, but also the heart spri [...]k­led from an evil conscience. The outward Ordinance and inward grace are sometimes divided, ac­cording to the visible and invi­sible ministration of the Cove­nant. Baptisme is to all, the same in its nature, but not in its effects: it is in it self efficacious to all, but in some, not meeting with due capacity, acts of faith, to improve it, it becomes not effectual. Many baptized, and by the Church called heirs of Glorie, lose their hopes, holiness, and heaven it self; not because Baptisme did not seal it, and confer a ground or right, but because the soul acted not faith in the right unto the claim of what was conferred: None so [Page 221] deservedly lose their inheritance as those who improve not their sealed evidence to a due claim. Take heed lest there be among you a prophane Esau, heir of his fathers blessing, who for a mess of pottage sold his birth right. Men in the Church contented with Creature-comforts, claim not the priviledges of the Covenant conferred by their Baptisme, and so lose their birth-right.

4. Rule. The outward privi­ledges of Baptisme enjoyed visibly and in the judgement of the Church, may be forfeited, and by the censures of the Church taken away. A brother may be made as a Publicane and Heathen; a member of Christs body may be cut off; and a servant of God may be delivered unto Satan; the Citizens of Jerusalem may be disfranchised: private persons [Page 222] may not at pleasure disown bap­tized souls; but the publique censure of the Church, if un­worthy their received Baptisme, may discharge them Church communion, and divest them of salvation, sanctification, interest in the Covenant, which clave non errant. the Church: not Erring is ratified in Heaven as well as in the Church visible upon earth.

5. Rule. Salvation, sanctifica­tion, and the priviledges of the Covenant, may by Baptisme be conferred on them who are not sensible of the Ordinance, or in a present capacity of using them. Right may be formally confer­red, where it is not presently acted. The King may be crown­ed in the cradle, the crown be set on his head, as a token of right, before his hand can hold the Scepter. Present incapacity [Page 223] of use is no barre to the laying the foundation of a future claim. Many men at years, must rev [...]ew the Decrees concerning their estates, which were sealed in Infancie. Infants may have their Baptisme as soon as born, whereby they must claim the Covenant, when they come to years of capacity.

6. Rule. The baptized, not arguing joy and duty from their Baptisme, doe sinne against the nature of the Ordinance: and either disown its institution to that end, or deny its efficacie thereunto, and disesteem its spe­cialty, as related to the Covenant and people of God. Therefore deliver we our selves from sin, and let us carefully improve our Baptisme, as the qualification that fits us for a confidence in approach to God.

The fourth exhortation, is to Parents, Christian Parents. With ardent care and affection, present your Infants unto Baptisme, and instruct them in their baptismal priviledge. Your children may, nay must, by your care, come nigh to God. Let them then be consecrated; they are, as your natural issue, an holy seed begot­ten to the Lord: Holy in the esteem of the Church, and ex­tent of the Covenant; partakers of the fatness of the Olives; Heirs of the promise of Remissi­on and Salvation; Children of the Covenant; bearing Christ his Name, as his Disciples to be received, not offended, as we have before proved. And shall not they come nigh to God, en­ter into his Sanctuary, be joyned to the assemblies of his people? Hath not Christ said to the re­bukers [Page 225] of such approach, Suffer little children to come unto me, and forbid them not, for such are of the kingdome of heaven, and capable of my blessing? and shall not then Infants be admit­ted members of Christ his bo­dy, and have the seal of the Co­venant set in their flesh, and ho­liness stamped on them? Shall they not be consecrated to the Lord: hath not the Lord ap­pointed the same sanctifying Ordinance to root and bran­ches; and will you not with care and affection pursue it? Shall God give your children Covenant interest, and shall not your paternal care provide for the confirmation of it, by the seal of which they are capable? Would you not affectionately contend for their interest in a worldly estate; neglect it not in [Page 226] an heavenly: but when God gives you children, be carefull with all convenient speed, to give them back again to God: When you have brought forth heirs of the Covenant, with due reve­rence bring them to Gods Church, to be inrolled, and have their interest sealed by Baptisme. Provoke not God to meet with you, as with Moses, for your neglect of sanctifying your seed by his holy Ordinances. Let not your children have cause to curse and complain of your neg­lect of their baptisme. Let not your affection to your Infants baptisme be cooled, or care for it be checked by the foolish ex­ceptions of their adversaries, whilest you see their interest is cleer. What if it be objected, that all the arguments for their Baptisme is by way of inference [Page 227] and consequence: Is not Scrip­ture consequence Gods word, binding conscience, produced by our Saviour as a ground of faith, to prove the Resurrection and his own sufferings? Is it a suf­ficient warrant of womens re­ceiving the Lords Supper, and will it not prove Infants right to Baptisme? and direct the subjects to whom a sacred Ordi­nance must be applied? I have before evidenced Infants right to Baptisme, and given suffici­ent answer to the objections ur­ged against it: I would now en­gage you Parents to make con­science of your duty to baptize your children. Contract not on your selves the guilt of the sa­criledge before noted; and the more to encourage you hereun­to, let me shew you some of those many advantages that at­tend [Page 228] the infant season of Baptism, wherein it is to be preferred be­fore baptisme at grown years. Reverend Mr. Forde, in his pra­cticall use of Infant-Baptisme, hath very affectionately enfor­ced this argument, and shewed many benefits. I refer you se­riously to read them: And for your present help, let me wish you to consider, that Infant Baptisme confers on us these se­veral priviledges, which adult Baptisme leaves us without.

1. Infant Baptisme expres­seth sin nature.

2. Explaineth the benefit of Relation, and the method of the Covenant, and eminently dig­nifyeth the children of such pa­rents.

3. Enlargeth and establisheth the Church.

4. Exciteth Repentance.

[Page 229]5. Enforceth Faith.

6. Engageth duty.

7. Encourageth under death.

None of these doe so naturally flow from the baptisme of men of grown yeeres, as wee shall plainly see by a particular consi­deration of them.

The first benefit by Infant-Baptisme is, That it expresseth the sin of nature, and engageth a­gainst it: Baptisme doth it self declare sinne to bee defiling, but the spreading propertie thereof is evidenced by Infant-Baptisme. They are washed, must needs wit­ness they are uncleane; but their early Baptisme, must needs note their uncleannesse is in their na­ture, not in their persons; for poor Babes, they have acted neyther good nor evill: That Babes must beare the paine of Circumcision bespeaks a foreskin upon their [Page 230] heart, that makes them prophane to God. The Baptisme of men at yeeres, doth indeed minde them that they are filthy, but that is a filthiness of their person, eviden­cing that they having committed many actual corruptions, that ap­pears to them: but that they are transgressors from the womb, conceived in sin, and brought forth in iniquiry, of a prophane lump, and polluted in their very being; it no way at all convin­ceth, no, that is the language of the baptized before actuall sin. The baptisme and burial of our babes, hath ever been in the Church of God, two unanswer­able arguments against the Pe­lagian fancie, that children have no imbred corruption, but sin by imitation: If we give away the first, it is just God should take away the second, by giving us [Page 231] barren wombs. Infants Bap­tisme was urged by Austin a­gainst Pelagius, to the puzling of him in his denyal of original sinne: yet he never denyed them to be baptized, which had been a ready answer; nor was he ever able to withstand the conse­quence: For if baptized before polluted in person, they must needs be unclean in nature; be­fore actual sin pass from them, original sin must needs be upon them, before they are capable of any imitation, then they must needs be the subjects of imbred corruption: For Baptism cannot be denyed to be Gods Ordinance of Remission and Regenerati­on; and further, this evidence of hereditarie sin must needs en­gage hereditarie enmity, and so irreconcileable hatred, much more violent and implacable, [Page 230] [...] [Page 231] [...] [Page 232] than that which is personal, be­ing inforced by the antiquity of the quarrel: it runs in a blood, and passeth from parents to children. I have observed a great aptitude in the enemies of In­fants Baptisme, to embrace the Arminian fancies, and deny all original sinne: And it is no marvel, whilest their principles are so neer of kin; one Error will easily ingender another. As ever you will make visible the sin of nature, baptize your babes before they be stained with actual guilt.

The second Benefit of Infant Baptisme is, That it explaineth the benefit of Relation and the method of transmitting the Cove­nant of Grace. Baptisme, as a seal of the Covenant, sheweth in­terest in the Covenant, and the benefit of personall qualificati­on, [Page 233] that fits for it; but it is the Infant season, that sh [...]weth that God hath wisely ordered Grace to run in natures channel, and parental relation, under such a qualification as beleeving, to en­gender a propriety to Baptisme. He that first receives the Patent of honour can discern no bene­fit of relation, save what is fu­ture; but if his Patent be only personal, he seeth none at all: but hereditarie honours are de­monstrations of relation and its advantage; hereby a man knows what his benefit is, in being the childe of a Baron or Earle, rather than of a common Knight or Gentleman. Baptisme applied to men of years, doth indeed de­monstrate a Covenant of Grace granted on good behaviour, un­to every individual person; but wholly obliterateth the seeds in­terest [Page 234] and extent of the Cove­nant unto natural Issue, in order to their good behaviour. It de­clareth expresly, that as to the specialtie of Gods Grace, rela­tion to beleeving Parents, is no priviledge: As good be the childe of Ammon, as of Abraham; of a Pagan, as a Christian: which is cleerly contrarie to the tenure of the Covenant, I will be thy God, and the God of thy seed: The promise is to you and your children: and the ground of ap­plying the initiating seal, is rela­tion to such Parents. Therefore every man-child at eight dayes old, shall be circumcised, that thereby it may appear, the order of my Covenant is, to Parents beleeving and their seed, and the benefit of relation to such Children, shall be, that I will be their God. Relation to the Olive, [Page 235] is the reason of the branches fat­ness: The Jews relation to their pious progenitors, is the only remaining hope of their conver­sion, They are beloved of God, ac­cording to election, for the fathers sake, Rom. 11.28. If we will maintain the knowledge of re­lative advantages in the Cove­nant of Grace, carefully baptize we our Babes in their infancie, as the plainest comment there­on: so when they shall consider themselves to have been sealed and sanctified to God, before they had in themselves the least of personal qualification, they will bless God for the Covenant of their fathers, and the extent of it to the seed of beleevers, and giving them to be born of such favorites to heaven. The great assertors of the Baptisme of grown persons, to defend their [Page 236] notion, doe in the ministration of Grace, darken all relation, and disfranchise all Posterity, in­terpreting the cleer text of Scripture, The promise is to you and your children, by a personal qualification, when God shall call them; as if the Holy Ghost had spoken nonsence, and used a term of relation in vain, and to no purpose: But certainly when God established a Covenant of Grace, he did not invert natures course, but provided relation to derive the priviledges thereof in his Church, as well as other ad­vantages in the world; nor did he in the least, intend Religion to be an abridgement of paren­tal right, and power of dedica­tion of their seed to the service of their God, as well as designa­tion to any worldly trade: and therefore he appointed a seal of [Page 237] his Covenant and sacred Bond to his own service, whereby sub­jects meerly passive (as was be­fore noted) might be at the plea­sure of Parents to him present­ed. And hereof Infant-Bap­tisme, is the only visible evidence in the whole world: Root and branches, Parents and Children, are alwaies homogeneal: Na­ture makes all relations to be of the same kinde; and Grace, not inverting Natures order, will have the children, by the dignity of a sacred Ordinance, to be de­clared of the holy kinde, with their Parents; and by this religious badge of Baptisme, be distingui­shed from other Children of Turks, Jews, and Pagans, who like their Parents, remain pro­phane and estranged unto God. And thus Infant-Baptisme, doth not only evidence relation and [Page 238] its benefit, the method and or­der of the Covenant to men within, but also to men without the Church, that it may be to them an encouragement, to lay hold on the Covenant of God, for that they doe not only pro­vide for their own personal term, but see Grace also extend­ed to their issue, on the very ground of relation natural unto them, under a Christian quali­fication. And this is especially profitable to the Jew, who having had the Covenant of God to themselves and seed natural, as their seed, and that witnessed by the initiating seal of Circumci­sion, set in the flesh of their children, must needs stumble at the new Covenant, if it exclude their issue, as hath been before noted: So that the Infant-Bap­tisme, so cleerly witnessing the [Page 239] order of the Covenant and be­nefit of relation to beleeving Parents, to the comfort of men within the Church, and encou­ragement of men without the Church, it must needs be more profitable than the Baptisme at grown years, which curtails the Covenant, cuts off Posterity, casts out of the Church, all rela­tion natural, and maketh all mi­nistrations of Grace to be meer­ly personal.

The third benefit of Infant Baptisme is, That it enlargeth the bounds, and establisheth the being of the Church of God; but the baptisme of grown men doth much confine the borders, and hazard the being of the Church. Infant Baptisme doth enlarge the Church by the spreading of it through whole Families, Countries and Nati­ons; [Page 240] persons are private and perishing but posterity is pub­lique and flourishing; holy seede is the Churches nurserie, whilest grown trees are fading; Lambs are the increase of Christs Fold, when old-sheep are few and dying, and succession is the surest title and strongest ground of claime: when from genera­tion to generation the Church of God is continued in a con­stant Race, from Father to Son, it is much established against hellish opposition. Nature hath made all living Creatures semi­nall that they might multiply and continue: the course of providence is the same to the Church that it is to the World: certainly the only wise God well knew the best way to enlarge and establish his owne kingdome upon Earth; and hee, though [Page 241] hee founded his Church in an old stock, yet order'd the spread­ing of it by naturall branches, and preservation of it by poste­ritie: The method of God must needs bee the same in the maintenance of his Church un­der the new, as it was under the old Testament, and hee that takes up his Church from one Nation, on designe to extend it through all the nations of the World, would never plant it only in personall perishing plants, but provide for their scattering an holy-seede for its increase and succession. The promise of the Churches increase in Gospell times, is noted to be by Children; the promise is e­xpresse, I will lift up my Stan­dard to the Gentiles, and they shall bring thy sonnes in their armes, and thy daughters on their [Page 242] shoulders, Isa. 49.22. Our own observation must needs witnesse the bounds of the Church is much enlarged by In­fant Baptisme; more are inga­ged to God by an early incor­poration to his Church, then their owne personall choice, for where wee see one man take up Christianity so much as to the profession of it, on terms of choyce, wee see hundreds enga­ged therein by parental professi­on, and baptismall obligation in their infancy; if an essay here­of were made in America, how small would bee the number of them that should own God and Christ, by being baptized in grown yeeres, and how nume­rous would they bee, by a time­ly dedication to God, and in­corporation to the Church by Infant Baptisme? And again, [Page 243] how many generations, each after other, hath succeeded in the Churches of God in our Nati­on; but how soon will they be ex­tinct, this Orchard be overspread with the weeds of Atheisme and Heathenisme, if Anabaptists Pa­rents doe proceede to breake off their branches from the Olive, and the line of the Covenant from their Posteritie?

The fourth benefit of Infant Baptisme, It exciteth Repentance. Baptisme in it selfe is hereunto an argument, but it is more en­forced from the season of infan­cy than grown age; humiliati­ation for past guilt, and future caution against sin are much en­forced by the season of our Bap­tisme, and that by pointing out unto us the inclination of our na­ture, and the kindnesse of our God, both which, meeting with [Page 244] an ingenuous spirit, are very moving and melting considera­tions; That wee are washed in water, doth witnesse wee are un­cleane; but in that we are wash­ed in this Infant season, before stained with the least actual sin and personal corruption, must needs witness, that in the day of our nativity our father was an Amorite, our mother an Hittite: we were polluted in our blood, our navel not cut; we were not wash­ed, nor salted; no eye pitied us, but we were cast out to the loath­ing of our persons. If Baptisme be an Ordinance of Remission and Regeneration, it must needs re­member its infant subjects, that in their nature there is guilt to be bewailed and pardoned, a foreskin to be violently cut off; a pravity unto evil, to be slain; an old man, to be crucified with [Page 245] Christ; a corrupt nature, to be watched against with all care and caution, and that not ac­quired by any personal act or cu­stome of our own, as Baptisme at age imports; but (the more cut­ting it is to consider) it is imbred in nature, hereditarie to our be­ing & therefore will more easily act in us, more closely adhere to us, and doth call for more care to keep it under: true repen­tance alwayes reflects on the root of sin, in iniquity was I con­ceived, and in sin did my mother bring me forth, is the first com­plaint of pensive David, and hereunto Infant-Baptisme doth plainly point us.

This season of our Baptisme, doth not only acquaint us with our own vile nature, but also affect us with Gods kindness, that will melt the ingenuous soul in­to [Page 246] mourning and much care, not to offend; for the season of our Baptisme doth shew us Gods love to us, as he was the God of our fathers and the God of our youth, and both of them are ex­ceeding aggravations of guilt. God often doth charge the sin of Israel under the notion of forsaking the God of their fathers, and the pious in Scripture, did much enforce their humiliation, by the kindnesses God did shew their fathers: And if we con­sider our selves sealed in infan­cie by Baptisme, we must needs see God was the God of our fathers, and struck Covenant with them, and was unto them gracious, otherwise we could not have been owned, as begot­ten to the Lord, and to be bap­tized; and therefore the sins we commit, is against our fathers, [Page 247] friend, and God; nay they are against the God of our youth, that owned us in the day of our nati­vity, and in the loathing of our persons, and said unto us, Live; that took us as his own, sware unto us, and entred into Cove­nant with us in our very cradle, when we could not choose for our selves, and set the seale of his Covenant in our flesh, and pla­ced us on the knees of his Church, brought us up at his own costs, and nourished us by his Ordinances, and hath been our God all our dayes. Oh! what aggravations of sinne doth this kindness of God afford? How may the Ministers of God speak bitter things against them that daily break the Covenant of their youth, and deal unfaithful­ly with the God of their fathers? Me thinks I should heare some [Page 248] pensive soul sitting on its stool of repentance, thus soaking its hard heart in its Infant-bap­tisme, by such serious contem­plations as these. ‘I am bapti­zed: then surely unclean guilt is on my soul; the body of corrup­tion possesseth me; if I be not pardoned, I perish: If this old man be not buried with Christ in Baptisme, I am undone. Must not the water of my bap­tisme, set the pump of my dry heart on running tears of contrition for this defiled e­state of my person: of my per­son; that is not all; I was bap­tized in infancie, before I was in the least capable of staining my person. Oh wretched man! my very nature is defiled: how can I dream of drawing nigh to God, that am the pudled stream of a polluted fountain? [Page 249] Sinne is my natural temper, and guilt the very image of my father: In iniquity I was con­ceived, and in sinne brought forth, how shall I be purged from this natural blemish, or withstand this imbred corrup­tion? How am I necessitated to live in sinne, for that it is naturalized to my very being? How easily must I needs be drawn to sinfull action, whose very nature is sinfull corrupti­on? If ever I obtain pardon for, or power over my sinne, it must needs be an act of especial Grace, the benefit of a pecu­liar Covenant: Sure I am, I can never sufficienly lament this sad estate of my nature. Many are the sinfull actions which daily flow from this bit­ter root, and they sink my soul into the depth of sorrows, [Page 250] when I seriously consider my self baptized: For hereby I see God, the God of my fa­thers, and the God of my youth, to have been the object of my offences, against thee, thee only have I offended; thee, the God of my father, to whom thou shewedst favour, and called him out of darkness into thy marvellous light, with whom thou didst establish thy Covenant of Grace, and didst extend it to his seed; and madest me, miserable me, par­takers of it, and so becamest my God from my very being; thou sawest me in the day of my na­tivity; when I lay in my blood in the loathing of my person, thy eye pitied me, thou said'st unto me, Live; thou spakest kindly unto me, swarest to me, and entred'st into Covenant [Page 251] with me, and madest me thine own; layedst me in the lap of thy Church, nourishedst me by thine Ordinances: Thou by timely engaging me to thy self, did'st prevent my wicked choice and Satan his malicious pur­pose of possessing me as a vas­sal of his kingdome; all my dayes thou hast done me good, yet wretched I, have sinned a­gainst such a God; ungratefull I, have been ready to forsake thee my God, and my fathers God, and have dealt falsly in thy Covenant. It might be just with thee, to deal with me as I have dealt with thee, when I despised the oath in breaking the Covenant; but in thy mercy, Lord, I pray thee, Remember thy Covenant thou madest to me in the dayes of my youth, and e­stablish it for an everlasting [Page 252] Covenant, that I may know the Lord, that I may remember and be ashamed, and never o­pen my mouth any more, be­cause of my shame, when thou art pacified towards me, for all that I have done against the God of my father, and the God of my youth: Now will I live in loyalty to so good a God, if thou wilt give me to be sanctified by the blood of sprinkling, and my old man to be crucified by Baptisme, which by thy Grace shall be the awe of my soul and answer of my heart unto every temptation to sin against thee.’

This benefit cannot be effect­ed by adult Baptisme, which af­fords no such matter of medi­tation, apprehending the dispen­sations of God to be only per­sonal, and therefore to be [Page 253] personally improved.

The fifth Benefit of Infant-Baptisme is, that it enforceth faith towards God. Baptisme, as a seal of the promise, pledge of love, and sanctifying Ordinance of God, is a ground of faith pleadable in prayer by all its sub­jects, but receiveth not a little force from the season of its ap­plication in infancie; whilest it self witnesseth the Covenant it seals, the season of its use wit­nesseth the extent of the Cove­nant to beleevers and their seed, and creates a ground, on which to claim protection, as well by early seizure, as covenant proprie­tie, not to note how all the Gra­ces of God, in order to salvati­on and good things of this life, even all things pertaining to life and godliness, are assured to the soul by Baptisme, as the seal of [Page 254] the Covenant. The Parent can with faith thus plead from the season. ‘Lord, my childe is thine in Covenant, to thee be­gotten, to thee dedicated, by thy seal on his flesh: Oh! wilt thou own him: Remember him; take care of him; establish thy Covenant with him; let all the graces of thy promise be performed to him; let not Sa­tan seduce him from thy ser­vice, to which he is so soon seal­ed. How much doe I owe to thee, that makest Grace to run through Natures channel, my loins? Lord, let him in time know, and have faith to claim his interest: keep him from the property of prophane Esau, that he despise not his birth-right in thy Covenant, which thou hast sealed to him in the sight of thy people, by his bap­tisme.’ [Page 255] And as the Parent so the person baptized, acting faith in the Ordinance, doth thus en­force it from his Infant season of enjoyment of it. ‘God is a gracious God, in calling my parents; he had respect unto my good, before I had a being; he graciously established w^th them a Covenant, which he extended to their seed; I no sooner sprang from the womb, but he owned me as his own, and cal­led me by his name, and set the seal of his Covenant in my flesh: as studious to forestall the choice of my corrupt will (which would never have chosen him) he challenged me, and caused me to be dedicated to his service, as sensible of Satans malice; he made an early sei­zure of me, and set his mark upon me, and before there was [Page 256] in me the least of act or quali­fication; he sanctified me to himself by the washing of wa­ter. What ever doubts may deter me, I will now draw nigh unto him, and depend up­on him; for he that was so soon gracious in extending and sealing to me the Covenant, will faithfully perform it: My condemnation will be most just, if I, having such grounds of faith, should be cut off by reason of unbelief: now I will walk before, and wait upon him; for he will not now for­sake me, or suffer Satan to re­possess me, and take me out of his house and family.’

The sixth Benefit of Infant-Baptisme is, That it engageth more to duty, than adult Bap­tisme. Herein it is of use to the Parent and baptized child. How [Page 257] much of argument doth Infant-Baptisme press upon the Parent, to the due instruction and edu­cation of his baptized child. Not to speak any thing of the benefit of catechising it self, the Parent hath reason to refl [...]ct the Bap­tisme of his child in its infant estate, to convince him, ‘That if God hath been so gracious to extend a Covenant of Salvati­on to his seed; he must have so much grace as to make them know Gods goodness, and un­derstand the extent of the Co­venant: If God hath caused their loins to convey grace as well as sinne, their care must be that the grace of God be not received in vain. The childs ig­norance of interest in con­ceded honours and priviledges, is the baseness of education, and blot of natural affection: If by [Page 258] their Parental power they have dedicated them to Father, Son, and holy Ghost, it is their part to make them know to what they are devoted.’ And as it bindes the Parents to the duty of education, so the child to carefull observation: Early adop­tion is the greatest argument of filial observation that can be: the child taken off the Stall, is more bound to the will of Parents, than the man at years adopted to inherit; the one is the object of more pitie, subject of more care, cost and charge, but of lesse ser­vice and obedience; therefore bound more to duty than the o­ther. Infant-Baptism giveth cause to sing with Israel, He is our God and our fathers God, we will exalt him, Exod. 15.2. and with David I am thy servant, the son of thy handmaid; I will offer sacrifice, [Page 259] and call upon thy name, Psal. 116.16.17. We must not think as heirs of dignity to wear Gods livery in our cradles, but must know, it makes us also heirs of duty, to yeeld loyalty to him all our dayes. Parental dedication to God, layeth on us the duty of observation: Shall Parents pro­claim dayes of purim to be ob­served in all generations, and po­sterity dare to pretermit them? Whether we consider Gods pi­tie or our Parents power spark­ling in our Infant-Baptism, both impose on us duty; & the nature of our Baptism (the effect of both) binds us to fight at Gods com­mand under Christ his Banner a­gainst every iniquity and vice, to the discharge of every duty of Religion; but neither faith nor obedience can be so enforced by the Baptisme of grown persons, [Page 260] which deny relations natural to be of any use in things of Salva­tion, and doth greatly darken the method and order of the Cove­nant of Grace and Salvation.

The seventh and last Benefit of Infant-Baptisme is, That it en­courageth under death; and that either the Child or Parents. We read in primitive times of Infant Martyrs, certainly they were thereunto prepared by a know­ledge of their interest in the Co­venant. In vain should the mise­rable mother encourage the scourged thirsty child, to remem­ber the cup of which Isaac drank, and patiently to bear its present torments, for that it should be shortly crowned with eternal glory, if the child at eight years of age had not understood the Cove­nant of God, and been catechised in its baptisme. Our Anabaptists [Page 261] will never afford us babie Mar­tyrs, that will not allow us babie Christians. And as for Parents, if their childrens interest in the Co­venant and right to Baptisme, doe not support them under the death of their babes, I (a parent of dead children) doe demand, what can? That they are by nature children of wrath, must not be denyed; that they fall into a limbus Infan­tum, must be denyed by all that abhor Poperie: that they are saved there remains no hope, whilest we see them out of the Ark of salva­tion. What unusual way the Ana­baptists run upon for their own comfort, they have not yet decla­red, nor will Scripture warrant a­ny. Were it not for Infants interest in the Covenant, sealed in their Baptism, I should mourn over my dead children, as without hope.

You see now, that there is not only warrant in Scripture for the Baptisme of your Infants, but there is much of profit by it. Whilest others are beating the [Page 262] controversie, doe you study the practice of Infant-Baptisme. Let not seducers beguile your simple souls, by pretending Infant-Bap­tisme is unlawfull, because unuse­full: But seeing there is so much profit in the Ordinance, and so much in the season of its applica­tion, prize it, pursue it, and preserve it to the Church: Let your chil­dren be baptized in their Infancie, and catechised according to their growing capacitie, that through ignorance they may not throw a­way their birth-right, but may du­ly know the duty and dignity thereof, and d [...]mean themselves as baptized souls.

The fifth and last exhortation is to Church-gathering saints, To admit the baptized into the approa­ches to God, in the assemblies of his people. Make no bar of division to such as we are the badge of union. If Baptisme doe incorporate into the Church, and consecrate unto God, why doe you deny the rela­tion of the baptized, or their fit­ness [Page 263] for divine service? either deny Baptisme to be the dore of admissi­on into the Church of Christ, or throw down your Church Cove­nant agreement or experiences of graces, as to entrance into a Church state. Deny Baptisme to be the Church constituting Bond, or talk not of gathering Churches from a­mong baptized souls: Affect not to your selves the terms and titles of saints, brethren, beleevers, Church, and the like, whil [...]st those you de­spise have as good, na [...] (by reason of your sinfull schisme) a better title thereunto than your selves. If Bap­tisme be the ground of confidence in access to God, who are you that make it void? Is not the straitning of the Church dore as dangerous as setting it wide open? Will it not be equally provoking to God to let doggs into his house, and to keep children out; to pollute his holy things by the unbaptized, and bar the baptized from his worship? If men baptized walk disorderly, en­deavor by discipline to reduce them: [Page 264] deny not their interest: drive them not from God: make it not your de­signe to paganize the Christians a­mong whom you dwel, that some few of them may be brought into your Church-way. Weigh well the nature of Baptism, if it do not charge your way with wickedness, I know not how to judge. If Baptism rightly apprehended, be not the engine to batter Independencie, I dare re­nounce my skil in militaries. Let not God say, draw neer in full assu­rance, having your bodies washed with pure water; and you say to your baptized Brethren, stand thou further from me, I am holier than thou.

Thus then I have noted to you the nature of Baptisme, the outward Ordinance, and the duties that flow from its consecrating nature; which rightly understood, will convince much error, and correct many sin­full practises: Which that it may doe, God, Father, Son, and holy Ghost, in whose holy Name we are baptized, follow it with his blessing. Amen.