A SERMON Preached in the year of our Lord 1650. January 9 At the Baptising of THEOPHILUS, (Then Lord HASTINGS) Now EARL of Huntingdon. By John join M. A. one of the prebend's of Lincoln, and Chaplain to the Right Honourable FERDINANDO then Earl of HUNTINGDON. Baptizetur unusquisque vestrum, in Nomine Jesu Christi, in remissionem peccatorum, & accipietis donum Spiritus Sancti. Act. 2.38. LONDON, Printed by T. N. for Edward Man, and are to be sold at his Shop at the Sign of the Swan near York-House in the Strand. 1668. To the Right Honourable THEOPHILUS Earl of HUNTINGDON, Lord Hastings, Hungerford, Botreaulx, Molyns, Moules, Slomet, and Peverell, etc. MY LORD, THis Sermon Preached Sixteen years ago and upward, upon your Lordship's Account (though then you was not able to take notice of it) having laid by me ever since, does now, by your Lordship's particular desire, (which I shall ever interpret as a Command) present itself to your Lordship's hands. It was my desire (being sufficiently conscious to myself of several Reasons for it) that it might have enjoyed the same security, by enjoying the same obscurity still. But since your Lordship will have it otherwise, I prefer my obedience to all other considerations, and wholly surrender myself and it to your Lordship's Disposal, hoping that if you shall think it fit (as I do not) to suffer it to see any further light, then that of your Lordship's Closet; it may appear under the Patronage of your Honour's name, as a small Testimony of the great obligation I have to your Honour, and Noble Family: For whose health and happiness daily prayeth (as in duty he is Bound) My Lord, Your Honours most obliged and most humble Servant John join. Luke 3. Verse 21, 22. Now when all the people were baptised, it came to pass, that Jesus also being baptised, and praying, the Heaven was opened. And the Holy Ghost descended in a bodily shape, like a Dove upon him, and a voice came from Heaven which said, Thou art my beloved Son, in Thee I am well pleased. SInce it hath pleased Almighty God, in his gracious Providence, out of his infinite mercy and goodness to this illustrious Family, to afford unto them this new and lively hope, of repairing their late inestimable loss; so as for one (and that their only) Son, sown in tears, to let them reap another in joy: And since by the occasion of bringing this Infant to his Holy Baptism, the opportunity of speaking concerning Baptism is so happily put into our hands; I conceive I could not make a fit choice of a Text of Scripture, whereupon to ground such a discourse, than this, which is in short the History of his Baptism who instituted ours. The Author of this Sacrament, and the Author of our Salvation is the same, even our Lord and Saviour Jesus Christ, who instituted this holy Sacrament by his precept, and sanctified it by his Example, and hath promised to accompany the right use of it, by the internal efficacy and operation of his holy Spirit unto the end of the world. Mat. 28.19, 20. Go (says he) and teach all Nations, Baptising them in the name of the Father, and of the Son, and of the Holy Ghost, etc. And lo I am with you always even to the end of the world. Christ assists his own Ordinance, with his own spirit, and promises here, that he will do so to the end of the world, which promise he, for his part, will most surely perform, procuring in the Baptism of those that are rightly Baptised, the same miraculous and supernatural effects, in an internal and visible manner, that so visibly and openly happened at his own Baptism; namely, the opening of Heaven; Conferring the Holy Ghost upon the Baptised, and entering and enrolling of them as the servants and sons of God. For so when he was baptised, we read, that the Heavens were opened, the Holy Ghost came down, and a voice from Heaven was heard saying, Thou art my beloved Son, in Thee I am well pleased. How this is performed, shall be shown in the latter part of this Discourse, when we come to a Review of the Text by way of Application. In the mean time we will consider the words themselves as they are here Historically proposed and laid down before us. And so they will engage us to the observation of these three Particulars. 1. The Baptism itself, of our Saviour. 2. The miraculous effects that attended it, viz. the opening of Heaven; the descent of the Holy Ghost in a visible shape; and lastly, a Voice from Heaven in an audible manner, proclaiming our Saviour to be the Son of God. 3. The Instrument or means whereby all this was procured, viz. the Prayers of our Saviour. Jesus also being baptised [and praying,] the Heaven was opened, and the Holy Ghost descended in a bodily shape, like a Dove upon him, and a Voice came from Heaven which said, Thou art my beloved Son, in thee I am well pleased. First, of the Baptism of our Saviour. Now when all the people were baptised, it came to pass that Jesus also being baptised, etc. This: as all other Actions, is to be considered with those circumstances that attend it; concerning which, the Story takes notice of three, Time, Company, and Place. 1. For the time; It is said to have been when Jesus began to be about thirty years of age, ver. 23. so old was our Saviour when he entered upon his Ministerial charge; not that his Abilities were not grown up till then, for we read that at the age of twelve, Luk. 2.46, 47. he was able to Dispute with Doctors. To answer, and oppose too, to the Admiration of the Hearers. But to teach us that the work of the Ministry is not the work of Infants. The ancient Church (guided, no doubt by this example) forbade any to enter upon that calling till Thirty. The present canons give a greater liberty, but yet set a time, before which none shall be capable of holy orders; which if it were not done; doubtless the general rule, of men's judging of their readiness for this calling, would be the readiness of their preferment when they entered upon it. Other things as to the circumstance of Time, with reference to this Action, being only traditional, it will be enough (if not too much) only to mention, not to insist upon them. There is an ancient tradition that this Baptism of our Saviour fell out on the sixth of january, on which we celebrate the Feast of the Epiphany upon which day likewise (as the same tradition says) the first miracle that our Saviour did of turning Water into Wine, did happen. What certainty there is of these things, I determine not, any more than of what St. Austin tells us, concerning the day of the work on which it happened, we (says he in a certain Homily of his) was on the Lordsday. Quam face & venerabilis est hic Dies, etc. How sacred and venerable (says he) is this Lord's day of ours, on which so many wonderful and remarkable things have fallen out for the universal benefit and good of Mankind. This was the first day of the Creation, on which the Light was created, being, as it were struck out of the Chaos by the Fiat, or almighty Word of God. This the day on which the Children of Israel passed on dry ground through the Red Sea. This the day on which it first reigned Manna: The day on which Christ was baptised in jordan: The day whereon he turned Water into Wine in Cana of Galilee: The day on which his sacred Benediction multiplied five Loaves to the satisfaction of five hundred persons: The day on which himself risen from Death: The day on which he sent the Holy Ghost; And the day on which we do expect him (so he) to appear a second time to Judgement. Several of these things are affirmed to have happened on the day mentioned, by Scripture itself; as for the rest that rely upon Tradition, I leave every one at liberty to believe as he sees cause, and so pass to the next and more material circumstance mentioned in the Text, and that is our Saviour's Associates, his fellow Communicants, or the persons that accompanied him in his Baptism, and were Baptised with him; which the Evangelist tells us were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the People. Now when all the people were baptised it came to pass also that jesus being baptised, etc. 2. Circumstance company. It was not a select Congregation, or Company of Saints, that Christ received his Baptism among but a Rabble or mixed multitude; Pharisees, Saduces, Publicans and Soldiers; Dregs of men, and according to the Baptists own Character, a Generation of Vipers. Matth. 3.7. Our Saviour Christ, without all doubt, was a person so pure that he stood in no need at all, of any Baptismal Ablation, or Sacramental purification. 'Twas he that purified that Element, and sanctified the waters themselves, to the mystical washing away of sin. Yet you see, he not only complied with the accustomed Rites of his Country (though there was no need for it at all) but he chose to do it, in the company of ordinary and vulgar people, in a mixed communion, the Rabble indeed, and a Generation of Vipers. Does not this example of our Saviour, sufficiently tax the Insolence and singularity of those who refuse the Sacrament of the Lords Supper upon no other account but this, that they must receive it in a mixed multitude? Though perhaps they may think the company they receive it in, worse than that wherein our Saviour received his Baptism; yet I hope, they have not so high a conceit of their own purity, as to think it greater than that of the Lamb of God, that was undefiled and without spot. 1 Pet. 1.19. And yet this great and real purity of his (transcendent and imparalleld as it was) made him not disdain to communicate, in his baptism, with a generation of Vipers. Sacramentorum Efficacia nullo modo pendet vel a dignitate ministrantium vel a puritate communicantium. The efficacy of either Sacrament does in no sort depend either upon the dignity of the Minister that gives it, or the purity of the company that takes it, but upon the power and veracity of him that instituted them, and promised to accompany the true use of his own ordinances, by his own spirit to the end of the world. 'tis true, that the unworthy Receiver shall receive Damnation to himself. 1 Cor. 11.21. But it is not his company but his sins that make him unworthy. And it is as true, on the other side, that they that come prepared, and rightly disposed for the Receiving of these holy Seals, neither the meanness or unworthiness of the Minister, or the unfitness of other communicants, can render them uneffectual to such, for the reason abovesaid, viz. That the efficacy of the Sacraments depends not upon the worth or purity of either giver, or Fellow Receiver, but upon the institution and promise of Christ. This has ever been held Orthodox Divinity in this point, and Mr. Calvin himself delivers it for such, against the Anabaptists and other fanatics of his time, Instit. cap. 17. do Baptismo. affirming them to be no better than Novations and Donatists, that teach otherwise. Thus much of the Company, the second circumstance observable in this Action. 3. Circumstance Place. The third, (which is the Place) is not so material. The Evangelists St. Matthew and St. Mark do assure us, it was in the River, jordan, of which some are so curious as to assign several Reasons. A●●●●st others that I shall not now mention, I look up 〈◊〉 of Thomas Aquinas as most significant, P. 3. Qu. 1 Art. viz. That the River jordan being the water that the Children of Israel passed through into the Land of Promise, was the fittest to be made use of, in the Justification of that Sacrament, by which we do (and without which we cannot) enter into the kingdom of heaven; according to that of our Saviour, Except a man be born of water and of the spirit, To. 3.5. he cannot enter into the Kingdom of God. And there are those that venture to tell us, That the place, in the River itself, where our Saviour was Baptised, was the very place the Children of Israel passed through, Jos. 4. and that the Baptist pointed to those Stones, that josua caused to be erected upon the shore, in memory of that miraculous passage, when he told the jews, Matth. 3.9. That God was able out of those Stones to raise up children unto Abraham. Of the truth of these things let them that have the curiosity determine: St. john the Evangelist tells us, that the place where the Baptist did Baptise, was Aenon near Salim; whether this place was over against jericho, where the Israelites past this River, I leave to the Geographers to dispute. Whatsoever the Reason was that moved our Saviour to be Baptised in the River jordan, certain it is (as our Church professes in her office of Baptism) that by this Action he did sanctify both that, and all other waters, to the mystical washing away of sin. And so I have done with the first Particular observable in this story, which is the Baptism of our Saviour, with the several circumstances of that Action. The second is the miraculous Effects attending it. 2. Particular observable. Of which the first is 1. The opening of Heaven. The manner how this was performed, as it is not easy, so it is not necessary to determine. That it was a real Rupture or Discontinuance of the heavenly frame, is altogether improbable, but only an Appearance of an extraordinary Light and Brightness in the air: which kind of Phoenomenon or Impression, they that writ of Meteors call Vorago or Hiatus; of which kind (it is to be believed) was that Apparition that happened to St. Stephen, where he says, That he saw the Heaven opened, Acts 7.56. and jesus standing at the right hand of God. It is sufficient to believe, that the Phoenomenon, or extraordinary Apparition of light, that was then beheld by the spectators, did appear, or show itself to them, as if the Heavens had really opened. But beside this there appeared another wonder, which was, 2. The Holy Ghost like a Dove descending and lighting upon him. The Heaven was opened and the Holy Ghost descended in a bodily shape, like a Dove upon him. Waving all frivolous Questions about this matter, As, Whether this was a Dove really, or in appearance only? Whether seen by our Saviour and the Baptist alone, or by the Company also? with some others more bold and extravagant than these, As, Whether or no this Dove was assumed by the Holy Ghost into the unity of the same Suppositum (as the Schools use to speak.) It will be sufficient for us to take notice that God at this time was pleased to honour the solemnity of his Son's baptism by so glorious and visible a Miracle; which, though it was a sufficient Attestation that our Saviour was a Divine and extraordinary Person, yet was it not an infallible conviction, or Demonstration that he was the Son of God. And therefore (as a full testimony of that) this visible, was succeeded by an audible, but in all respects, as great a Miracle; and that was 3. Miraculous effect. 3. A voice from Heaven pronouncing him to be the Son of God; And there came a voice from Heaven, which said, Thou art my beloved Son in whom I am well pleased. Certainly this was the greatest solemnity that ever happened upon Earth; where the mysterious Cabinet (as a late Author speaks) of the sacred Trinity, was opened and exposed to the view of Mortals. God the Son in person of a Man; God the Holy Ghost in the likeness of a Dove: And though no shape of God the Father was seen, yet was his voice heard audibly, attesting the Divinity of our Saviour, This is my beloved Son in whom I am well pleased. There remains only now, the third and last Particular, which the Text proposes as observable in this story of our Saviour's baptism. And that is, The means whereby these Miracles were procured. And that is here said to be The Prayer of our Saviour. Now it came to pass, that Jesus also being baptised and praying, the Heaven was opened, and the Holy Ghost descended in a bodily shape like a Dove upon Him, and a voice came from Heaven, which said, Thou art my beloved Son in whom I am well pleased. Concerning which, it will be as proper to speak in the Review, or Application of this Text, unto the present occasion; unto which I shall now address myself. The Review. When I consider how our Saviour was baptised, not for himself, but for us; and how he did submit himself to this Rite, that by his Example (as well as Precept and Institution) he might consign the use of this holy Sacrament) unto his Church to the end of the world; I doubt not at all to affirm that one main End of the happening of these great Miracles and Ostents at this time, was, That they might serve as so many Predictions and Significations of the spiritual Effects and Influences, that in all future Ages should accompany the use of this Sacrament in the Church, especially it being assented to, as an undoubted verity by all Christians, That there is nothing ritually prescribed, or supernaturally happening in Scripture, but relates either to something of duty, or something of benefit in the Church. Insomuch that St. Paul speaks of the Baptism of the Israelites under Moses in the Cloud, and in the Sea, 1 Cor. 10 1. as referring to Christ: nay, he says that the Rock that followed them was Christ: v. 4. An expression to be understood like that of Gen. 41.26. where 'tis said, The seven Kine are (i. per figure) seven years, as the Rock being struck yielded them water; so Christ percussus ad mortem, Spiritum Sanctum suis obtinuit, being struck to death, purchased the gifts of the Holy Spirit for his Church: And as the Rock in effect, (that is, the water that came out of the Rock) followed them in all their Journeys; so Christ by his Spirit accompanies his Church to the end of the world. That Rock was Christ, (1.) was a lively figure of Him. But I return to the matter in hand; this being only a short Digression in order to my present Design, which is to show, that the same Spirit which did accompany Christ in his Baptism, does still accompany the Baptism of Christ; and that in the right use of that Sacrament, Christ is, by his holy Spirit, according to his promise, still present with his Church, and will be so to the end of the world: And that the same miraculous effects that were performed when he was Baptised are still performed in the due Administration of the Sacrament of Baptism, though not in a visible, yet in a real manner; That therein, or thereby Heaven is opened; That therein the Holy Ghost is conferred; and lastly, that as Christ in his, was proclaimed to be the Son; so Christians in their Baptism are received, admitted, and taken into the number, Roll, or List of the Children of God. 1. Of the opening of Heaven. It It is a known passage in the Song of St. Ambrose, commonly called the Te Deum, where, speaking of Christ, he says, When thou hadst overcome the sharpness of death, thou didst open the Kingdom of Heaven to all Believers. Without looking after Limbus Patrum, which some pretend to find in this passage, the sense of it is very obvious to any that shall consider it, thus, That though it was our Saviour's business in his life time, to make known the will of his Father to his Disciples, and to let the whole Nation of the Jews understand, that the Kingdom of Heaven was come among them, Luk. 17.21. yet the fuller Revelation of the mysteries thereof was reserved till after his death. Then it was that he did expound the Scriptures unto his Disciples concerning himself, Luk. 24.27. and opened their understandings so, as sully to make them perceive the drift and meaning of what was written both in Moses and the Prophets concerning Him; v. 45. For forty days together after his Resurrection, Act. 1.3. speaking unto them of the things pertaining to the Kingdom of God. Then it was that he instituted the Sacrament of Baptism as a Door of Admission and Entrance into that Kingdom, Mat. 28.19, 20. commanding them to baptise all Nations in the Name of the Father, the Son, and the Holy Ghost, and to teach them to observe all things, whatsoever He had commanded. Thus when he had overcome the sharpness of death, he did open the Kingdom of heaven to all believers. But that you may be more fully satisfied how Baptism is said to open the Kingdom of heaven, you must understand that the Kingdom of heaven in the New Testament is taken in two senses. First (and that very frequently) for the Kingdom of Grace; Into which Kingdom there is no entrance but by the door of Baptism; And (with submission to the Judgement of the Church) I conceive that that passage of our Saviour to Nicodemus, where he says, Job. 3.5. Except a man be born of water and of the spirit, he cannot enter into the Kingdom of God, ought (primarily at least) to be understood in this sense; so as that the meaning of the place is this; Except a man be baptised, he cannot be a Christian, or a Member of my Kingdom. Secondly, For the Kingdom of Glory. If Baptism be the door of admission into the Kingdom of Grace, it must be consequently so into the Kingdom of Glory: For none can be Members of the Kingdom of Glory hereafter that are not Members of the Kingdom of Grace here. What then must we conclude (will you say) concerning them that die unbaptised? Objection. Do all such certainly and eternally perish for want of this Sacrament? Many Christians in the primitive times, that had embraced the faith of Christ, died before they could have the opportunity of Baptism; which as Ecclesiastical Writers tell us, was in those Ages administered but at certain times in the year. Many were martyred, and so carried to the place of Execution before they could be brought to the Font, or place of Baptism, tasted of the Baptism of Fire, before they could receive that of Water. And last of all, what must we think of those children, that are born of Christian Parents, and yet die unbaptised? Answer. To give a distinct Answer in all these Cases: I say first; as to them who died before they could have the opportunity of Baptism, they were baptised in voto, though not de facto. They were baptised in vote and desire: They were Candidates of Baptism, and fit to wear the Livery of the Lamb, but died before it was fit for them. In this case we are to believe, that the will is accepted for the deed; and that where there is faith, repentance; and a desire of Baptism, the all-merciful God, who ties no body to impossibilities, punishes none for the want of that, which they desired, but could not have. 2. As for those Martyrs that died before they were initiated by this Sacrament, it cannot be absolutely said that they died unbaptised; for baptismus sanguinis is a real Baptism: The want of water, which is the ordinary and outward Element of Baptism, being supplied by their own blood; and instead of giving up their Names, (which is the form) in their Martyrdom they gave up their lives to Christ, and so were safe in that promise of his, that says, Luke 9.24 Whosoever loses his life for my sake shall save it. Lastly, For Infants that die unbaptised, supposing that nothing (as is usually held) of certainty can be affirmed in this point: Yet this we are certain of, That the denial of salvation to such was the first foundation of the Invention of Limbus Puerorum, and that St. Austin, who sometime denied salvation in this case, was therefore styled Durus Pater Infantum. And though nothing can be pronounced as the side herein, yet charity binds us to believe (that which in itself is very credible, and has been held by the pious and learned of all sides) that as in bringing of an Infant to Baptism the Faith of the whole Church, and of them that present it, is reputed as it's own: so in case it die before it be baptised, the vote and desire of the whole Church in general (which would have all her Children partakers of that Sacrament) and that of the faithful Parents in special, who did desire and design it, will be accepted and reputed for Baptism before God. Moreover it is no less credibly then piously held in this case, That what is wanting of the outward ministry of the Church (without the fault of those that want it) shall be supplied out of the infinite Treasury of the merits of our faithful and merciful Highpriest, 1 Tim. 2.4. who would not that any should perish, but that all should be saved. The second Miracle here mentioned to have happened at the Baptism of our Saviour, is the Descent of the Holy Ghost. In parallel to which I come now to show, That the Holy Ghost is conferred in the Sacrament of Baptism, and that the Spirit of God moves upon these waters of Regeneration as really, as he is said to have done upon those at the Creation. Gen. 1.2. For the demonstration of which Truth I shall bring Three proofs beyond all exception. 1. Our Saviour promised it should be so. 2. The Church believes, and has ever believed that it is so. 3. The unquestionable History of the Apostolic times has left it upon record, that then de facto, it was so. 1. john did indeed baptise with water, Acts 3.5. but I (says our Saviour) will baptise you with the Holy Ghost. And herein consisted the difference betwixt the paptisme of our Saviour, and the baptism of john, by john's own confession; Matth. 3.11. I indeed baptise you with water, but he that comes after me shall baptise you with the Holy Ghost and with Fire: ((I.) According to a usual Hebraism) with the Fire of the Holy Ghost, or with the Gifts of the Holy Ghost, that are quick and powerful, active, and operative as Fire. The baptism of john was no more but a Significative Ceremony, serving to put them in mind, that came to it, of the necessity of Repenance, and Purity of Life; Vers. 11. and this was it that john told them, where he says, I indeed baptise you with water unto Repentance. Our Saviour's baptism is another thing: His baptism is the Laver of Regeneration, Tit. 3.5. as St. Paul calls it, wherein they that are washed, are Regenerate and born anew, of Water and of the Holy Ghost; which likewise St. Paul takes notice of in that place, as the inseparable concomitant of that baptism; Not by Works of Righteousness which we have done, but by his mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost. Secondly. This Promise of our Saviour's (whose Promises are all of them Yea and Amen) must needs be acknowledged a sufficient ground for the Church to build her Faith upon in this point; and accordingly our Church does publicly profess her belief of the same, in express words, to that purpose, in the Collect that immediately succeeds the Baptism; Seeing now dearly beloved that this Child is regenerate, and grafted into the Body of Christ's Church, etc. And the ancient Fathers speaking upon this point, deliver their fence to this purpose; We bring no Sanctity or holiness with us into the World, nor are we sanctified in the Womb; But as Christ was sanctified at his Conception, so we at our Regeneration. He was conceived, not by Man, but by the Holy Ghost; and we are, not of Blood, nor of the will of the Flesh, John 1.13. nor of the will of Man, but of God. The same overshadowing power which form his Humane nature, reformeth ours; and the same Spirit assureth us a remission of our sins, which caused in him an exemption from all sin. He that was born for us upon his Incarnation, is born within us upon our Regeneration. Lastly, What Christ Promises, and the Church Professes to believe, we find was really and actually performed in the Apostles age in a visible and perceptible manner. At the nineteenth Chapter of the Acts of the Apostles, we are told, that S. Paul coming upon a time to Ephesus, Act. 19.1, 2, etc. he found there certain Disciples that having only received the Baptism of john, had not so much as heard whether there was such a thing as the Holy Ghost or no. Hereupon Paul takes them and baptises them in the Name of the Lord jesus; Ver. 5. And immediately the Holy Ghost fell upon them, Ver. 6. and they spoke with Tongues and Prophesied. It is said indeed that upon the Imposition of St. Paul's hands they received the Holy Ghost. Now whether this Imposition of hands was in, or after Baptism, is not certain, nor much material. However it was; 'tis most certain, that upon their being baptised in the Name of the Lord jesus, they received the Holy Ghost, which before in the Baptism of john they had not received, nor so much as heard of. 'Tis true, those Gifts of the Holy Ghost there mentioned are miraculous and extraordinary, which are not to be expected, now, because the reason why they were, then, given, is now ceased. Miracles are Signs, and Signs are for unbelievers: Those extraordinary dispensations of the Spirit were in order to the Conversion of Nations. 1 Cor. 14.22 In converted and settled Churches there is no need of Miracles, and therefore there, the Gifts of the Holy Ghost, and dispensations of the Spirit are not visible and extraordinary, or by way of prodigy or ostent; but the Spirit in a silent and invisible (yet real and effectual) manner bloweth where, Joh. 3.8. and as it pleaseth. As those Disciples at Ephesus did, upon their being baptised in the name of the Lord Jesus, receive the Holy Ghost in Gifts miraculous and extraordinary, so doubtless they did receive those more ordinary (but more necessary) gifts and graces which by the Holy Ghost are poured forth upon all those that really and truly have given up their names to Christ; which then, as now, and now, as then, are shed forth in Baptism, according to what S. Peter undertakes to those new Converts of his, Act. 2.38. Repent, and be baptised every one of you, in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost. The Gifts of the Holy Ghost at that time poured forth together with the water of Baptism, (besides those extraordinary, which only fell upon some (such as Tongues, Miracles, and Prophecy, etc.) were ordinarily these three; Illumination, Justification and Sanctification. 1. Illumination: Heb. 10.32. Call to mind (says the Author to the Hebrews) the former days, in which after ye were illuminated ye suffered a great fight of afflictions. The Ancients understanding this place of Baptism, do sometimes in their writings call Baptism itself by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Illumination, and the Font 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Illuminatory. This no doubt with regard of the Baptized's being then admitted into the knowledge and participation of those mysteries of God in Christ, which, as the Apostle speaks, had been hid from Ages and Generations, but now made manifest unto the Saints. Col 1.26. The faith and belief of which mysteries, was the gift of God by the operation of the Holy Ghost, without which, we can neither rightly love God, or know Christ. No man can say that Jesus is the Lord, but by the Holy Ghost. So the Apostle tells us, 1 Cor. 12.3. And in another place, Rom. 5.5. The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 2. Justification: by which I understand Remission of sins, and Reconciliation with God. Being justified by faith, we have peace with God. Now that Baptism is an instrument of conferring Remission of sins is an Article of our Creed: Rom. 5.1. I believe one Baptism for the Remission of sins; Nicene Creed. which (as all other Articles ought to be) is founded upon Divine Revelation, or express authority of Holy Scripture. Be baptised every one of you in the name of Jesus Christ for Remission of sins, (so S. Peter. Act. 2.38. ) And the Counsel that the devout Ananias gave S. Paul, as he relates the story himself, Act. 22.16. was, That he would make haste to be baptised, and wash away his sins, calling upon the name of the Lord. Upon which grounds we may safely conclude, that all those first converts to Christianity, who upon the preaching of the Apostles renounced their Idolatry and sinful life, and embraced the faith of Christ, did upon their Baptism receive a full, free and instantaneous pardon of all their sins, and were saved by Baptism, as S. Peter speaks, 1 Pet. 3.21. or by the washing of Regeneration, as S. Paul, Tit. 3.5. 3. Sanctification. For which the place now mentioned in Titus is most express; He saved us by the washing of Regeneration, and renewng of the Holy Ghost, which he shed on us most abundantly through Jesus Christ our Saviour. And in 1 Cor. 6.11. speaking what kind of persons some of the Corinthians had been before their Baptism, he tells them there, How by it, they were washed and sanctified, and justified in the name of the Lord Jesus, and by the spirit of God. And the Church in her preface to the office of Baptism does not only exhort the Congregation to pray that the Child may be baptised with water, and the Holy Ghost, but prays herself in these words: We beseech thee for thine infinite mercies, that thou wilt mercifully look upon this Child, wash him, and sanctify him with the Holy Ghost, etc. And that (when she prays thus) she prays in faith; you may be satisfied from her profession afterward: Seeing now, dearly beloved, that this Child is regenerate, and grafted into the body of Christ's Church, etc. Which profession she makes not to men only, but to God, and that in a most solemn and public manner, as appears from those words in the Thanksgiving immediately following: We yield thee hearty thanks, most heavenly Father, that it hath pleased thee to regenerate this Infant by thy Holy Spirit, etc. They then that do not believe that the Holy Ghost does accompany this Ordinance of Christ, do not believe as the Church believes, nor as the Scripture teaches. The descent of the Holy Ghost upon our Saviour in a visible shape, was one of those miraculous effects that happened at his baptism; which miraculous descent at that time, was no less than a pledge and earnest of what is done in the Sacrament of Baptism, ever since, though not miraculously and visibly, yet really and effectually; the Gifts of Illumination and Justification being therein conferred by the washing of Regeneration, and renewing of the Holy Ghost. The third and last miraculous effect, accompanying our Saviour's Baptism, was a voice from Heaven proclaiming him in the Audience of the bystanders to be the Son of God: And there came a voice from Heaven, which said, Thou art my beloved Son in whom I am well pleased. Here I doubt not to affirm, That as Christ in his baptism was justified in, or by the Spirit (as the Apostle with reference, 1 Tim. 3.16. as is thought, to this testimony speaks;) that is, As our Saviour at his baptism was mightily declared by the Holy Ghost to be the true and eternal Son of God by Generation, so we at our baptism are admitted and received as the Sons of God by Adoption. I suppose it altogether needless for me to bring arguments to prove this: Every one that has but learned the entrance into his Catechism, professes that in his Baptism he was made a member of Christ, a Child of God, and an Inheritor of the Kingdom of Heaven. And upon this account it is, that the Church, upon the conferring of baptism, gives public and solemn thanks to God in those words, (mentioned before) expressing not only the gift of Regeneration, but that also of Filiation or Adoption. We yield thee hearty thanks most merciful Father, that it hath pleased thee to regenerate this Infant by thy Holy Spirit, to receive him for thy own Child by Adoption, and to incorporate him into thy Holy Church. And so having done with those miraculous events that attended our Saviour's Baptism, which were, The opening of Heaven, The descent of the Holy Ghost, and a voice heard from Heaven, proclaiming Christ to be the Son of God. And having paralleled these miraculous Events with those real effects that do still accompany that Sacracrament of Christ's own Institution, and (according to his promise) shall do so to the end of the world. Mat. 28. ult. And having showed that therein Heaven is opened, the Holy Ghost conferred, and the party baptised made the Child of God by Adoption: I come now unto The third Particular remarkable in this story, Particular observable. and that is the means or instrumental cause that procured the opening of the Heavens, the descent of the Holy Ghost, and the voice that proclaimed Christ to be the Son of God; which was (as is here observed) the Prayers of our Saviour. Jesus being baptised and praying, it came to pass that the Heavens were opened, etc. That so great things as these were procured by so powerful a means as the Intercession of the Son of God, we need not wonder. So need we not doubt of the truth and reality of those graces conferred upon us at our baptism, since they are procured and obtained by the very same means, viz. by the mediation and intercession of our faithful and merciful Highpriest, Heb. 7.25. who ever lives to make intercession for us, and who has promised to accompany the use even of this very Ordinance, by his Holy Spirit, unto the end of the world. Go and teach all Nations, baptising them, etc. And lo I am with you even to the end of the world. Mat. 28.19, 20. Hence we learn, moreover, that solemn Prayers and supplications ought always to be joined with the Administration of the Sacraments. Jesus being baptised and praying, the heavens were opened, and the Holy Ghost descended, etc. So now in the use of this Sacrament, the Prayers of the Church, united to the Intercession of Christ, are a powerful and effectual means of epening Heaven, and of bringing down the Holy Ghost (in the sense above mentioned) upon the persons baptised. Again: From hence it is obvious to observe, how the Ritual part of Christianity, (1.) The Rites and external Ceremonies enjoined on God's part, are always to be accompanied with something moral on ours. The Rite of Baptism is then effectual when it is rightly performed; that is, when the Administration of it is accompanied with solemn Prayer and Supplication. Though the grace conferred in Baptism be the free Gift of God, yet something is required on our parts for the procuring of it: Not that we should glory or attribute any thing to the merit of our own works, but that we may value and prise the Grace the more, being that is not obtained, Ex opere operato, (as some affirm) by the mere doing of the thing, how carelessly and supinely soever, but by careful and conscientious using therewithal the means of Gods own appointing and hallowing. Jesus himself being baptised [and praying] the heavens were opened, etc. So the Sacraments of the Church, through the Prayers of the faithful, joined with the Intercession of Christ, become effectual to the very same purposes, as has been shown in the preceding discourse. Lastly, We may from hence rest satisfied, that the Sacraments instituted by Christ, under the New Testament, are not Mera & nuda symbola, Naked symbols, Signs only, and mere significations of something to be done, without conferring any thing at all of help or assistance towards the doing of it. Such indeed we acknowledge the Baptism of John to be; A Rite, or external Ceremony, serving to put men in mind of the great purity that would be required of them who was to live under the Laws of the Messia; whose forerunner he was, and baptised as such, saying unto the people, that they should believe on him who should come after him; Act. 19.4. that is, on Christ Jesus. Such we acknowledge Circumcision to have been, viz. A sign or symbol of cutting off the superfluities, and putting away filthiness of the flesh, but that, in itself, it contributed nothing either of grace or strength towards the performance of such a work. The Sacraments of the New Testament are of another Nature; not bare and naked signs, only to signify what is to be done, and to mind us of our duty; but, according to the Doctrine (not only of the Schools, but) of the Fathers, and Scripture itself, they are the effectual means and instruments of conveying divine aid, ghostly strength, and Grace, to those Receivers of them, that do not in themselves, Obicem ponere (as the Schools use to speak) that is, that do not put in something by way of bar, or impediment to their intended and designed operation: Particularly the Sacrament of Baptism, (supposing no such bar, or impediment) does in the right use of it, carry along with it among others, the Graces now mentioned of Justification, Sanctification, and Adoption; so that therein, in a spiritual (but real) sense, (as it was at the baptism of Christ in a literal) The Heaven is opened, the Holy Ghost bestowed, and the baptised person received for the Child of God by Adoption. And herein, as is said before, consists the true difference betwixt the baptism of John, and the baptism of our Saviour, (by the confession of John himself:) John did indeed baptise with water unto repentance, Mat. 3.11. but our Saviour did baptise with the Holy Ghost, and with fire. (i.e.) did, together with his Baptism, confer the quick, active and operative Gifts of the Holy Ghost, resembled for that reason to Fire. In short, thus; John's baptism did signify unto men that Repentance and purity of Life was their duty. Christ's baptism did really regenerate and purify them. Thus much of the View and Review of these words. I should here have put an end to this Discourse, were it not for a certain Scruple that calls, and an Exception that clamours for satisfaction. The Scruple, Scruple. in short, is this; That since it is now the custom of the Church, to baptise Children in their Infancy, how they can be capable of those Benefits of Baptism above mentioned, or indeed of any other? Do they then receive Remission of their Sins, Divine Illumination, & c? Answ. To this I answer, They do not indeed receive a Remission of their actual sins, for they need it not; nor any actual Illumination, for they are not capable of it: But they really receive at that time both Sanctification and Remission. 1. Sanctification, in that their persons are then consecrated and dedicated to God: Their Natures regenerate, they being born anew of water, and the Holy Ghost. And secondly, Remission of Sins by spiritual Regeneration; the guilt of Original sin being so wholly taken away by Baptism, that if they die before they commit any actual crime, they are undoubtedly saved. This is the avowed Doctrine of our Church, who therein grounds herself upon the Word of God, as appears from those words by way of Rubric subjoined to the office of Baptism. It is certain by God's Word that Children which are baptised, Rub. in fin●. Baptismi. dying before they commit actual sin, are undoubtedly saved. Further, they then receive the Gifts of Adoption, as has been said, being received into the bosom of the Church, as the Children of God, and enroled into the number of the faithful. Then do they receive the seeds of those graces which in a visible manner spring up afterwards, provided that they themselves do not obicem ponere, or put in something in Bar. The baptism of the Spirit will in due time become as visible as that of water, if they do not do those things in the mean time that infallibly grieve and quench the Spirit. To prevent which, the Church takes all possible care, enjoying the use of Confirmation, which is intended for the corroboration of baptismal Grace, being (as one calls it) the suppletory of early Baptism, and a Rite certainly of Apostolical, both Institution and Practice; wherein we give ourselves up unto Christ by our own free and voluntary choice, no less then if we had been actually baptised at that instant; ratifying in our own persons that vow, and making good that promise, which in the person of others we engaged to perform at our Baptism. Thus much in answer to that Scruple. The Exception which some put in against Infant-baptism Exception. itself, not only as impenitent and frivolous, but as unlawful and abominable; is not so easily, at least not so soon answered. We are fallen into times wherein contentious, spirits have assumed the liberty not only to oppose the Doctrine, but to disturb the peace of the Church, as about others, so particularly about this point of baptising Infants; from the rebaptising of which, they themselves (I mean the sect) have received their name, and are baptised Anabaptists. Being then that we are met upon such an occasion as this, viz. to dedicate an Infant to God by Baptism, it may seem not only seasonable, but in some sort necessary, to say something in justification of the Church's Practice in this Particular; and to do what we can (as every true Son of the Church, and every good Christian is bound to do) to put a stop to the career of that opinion, which, in a short time, if it should prevail, would put an end to Christianity in Christendom, by making it consist of no other but unbaptised persons, or (if I may so speak) of Unchristened Christians. This I shall endeavour to do, in as short, and as satisfying a way as I am able: First, by answering some of the chief of their Arguments; Secondly, by a positive Assertion of the point itself. Both these, as briefly, so, as fully, as the latter end of a Sermon will permit; referring them that have the mind and the leisure to engage in such a task, to the no few, nor small volumes that have troubled the world upon this occasion. The Arguments they bring against paedobaptism, Arg. 1 are either drawn from Scripture or Reason. Of the first sort, that drawn from the words of the Institution of baptism, they look upon as unanswerable. Go and teach all Nations baptising them in the name of the Father, of the Son, Mat. 28.19. and of the Holy Ghost— From whence they argue that none are to be baptised but such as are first taught, or (as they are pleased to criticise upon the Greek) first made Disciples. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When men throughly understand Christianity, or the way of Christ, and are willing to own and profess it, than they may be baptised, not before. So they. To this I Answer, That if this Proposition had been found in Scripture, either in express words, or by undeniable consequence, they had said something. But to lay so great a weight, upon so sandy Foundation as that of the casual placing of these words, shows no more, but that (as sinking men are willing to lay hold upon any thing, so) they were glad to make use of this Argument for want of a better. That the placing of these words is without any such design, as that any such inference ought or might, be drawn from them, is evident from this, That in the same period Teaching is put after Baptising, as well as before it,— Go and teach all Nations, baptising them in the name of the Father, and the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I have commanded you, V 20. etc. So that an Argument drawn from these words, for Baptising before Teaching, is as good as for one drawn for Teaching before Baptising, and nothing more sure than that these words were not marshaled and placed thus, as an intended foundation of this Doctrine; for doubtless if so, it would have been built upon long before these destructive Builders thought of Building their Hay and Straw and Stubble upon it; Erroneous and groundless Deductions from Scripture, being at the best, no better. A second Argument is drawn from Mark 16.16. He that believeth and is baptised, Arg. 2 shall be saved.— Whence they conclude that Baptism is for Believers only. Before that, none can be capable of it, nor can it benefit any. Answer. To this we Answer, At that time when Christ spoke these words, none could be baptised that did not actually believe, or at least actually profess himself a Believer. But distinguenda sunt Tempora. At that time there was no such thing as Children of Believers to baptise, for there were no Believers except only some few in judea. The Apostle at the 15. Verse had a Commission given to go forth into all the world, and to Preach the Gospel to every creature, and as many as they could convert those they were to baptise, and no other. Nothing so certain as that they neither would nor ought to baptise any before they were fully converted and made a profession, not only of their faith, but of their desire to be baptised, Act. 8.96. as we find the Eunuch did. But afterwards the case was otherwise, when Nations came to be converted, Churches settled, and Christianity propagated from the Father to the Son: Then, Act. 2.39. 1 Cor. 7.14. the promise being made to them and their Children; And the Children themselves being holy, as born of believing Parents, and within the Covenant, they are certainly not less capable of being admitted into the Christian Church, as Members thereof, by the right of baptism (which St. Paul calls the circumcision of Christ) than the Israelitish Infants were of being admitted into the Jewish Church, Col. 2.11.12. by the right of circumcision. He than that duly considers this passage, togegether with the circumstances (that aught to be considered) of the time when, and reason why it was spoke; will I think, be as inclinable to conclude any thing therefrom, as that it was intended as a prohibition of Baptism to the Children of believing parents, or that any such thing can, concludingly, be inferred from it. A third Argument they bring against Infant-baptism grounded upon this Reason. Arg. 3 There is no plain and express Precept in all the Scripture for the doing of it; nor no example so manifest as to evince it was ever done, therefore the doing of it is unlawful. Answer. To this I answer, That this Proposition, [Whatsoever is not commanded in God's word may not be done] is not true. My reason is because the contrary unto it is so; whatsoever is not forbidden in the Word of God may be done; for where there is no Law, Ro. 4.15. there is no Transgression. So than whereas they say, there is no precept nor example for it in Scripture: Admitting that to be true, it is a sufficient Answer to that Objection to say, there is neither against it. And if the difference between them and us, concerning this matter, come to be weighed in this Balance, it would he found to stand thus. They have the practice of the whole Church against them, and no Scripture for them: We have the practice of the whole Church for us, and no Scripture against us. These scales, you see give it for us, against them clearly. And thus having given a taste of their Objections to let you see they are answerable, I shall now say something by way of positive Assertion of the Church's Doctrine and practice in this Particular. Briefly then I shall endeavour to assert, Assertion. not only the lawfulness but the necessity of Infant-baptism by Scripture, by Reason, and by Universal practice, and first By Scripture. I do not say that there is any Scripture that does totidem verbis, or in express words say, That Infants are to be baptised, but there is a Text that not only justifies the lawfulness of doing it, but by consequence proves the unlawfulness of leaving it undone, and that is Io. 3. at the 5. verse. Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Whence it follows, that if the want of Baptism endanger the salvation of any, it must be the fault of them that deny or or keep them from it. I am not the first that has urged this Text for the necessity of Infant-baptism, See Land against Fisher Object. 1. but to evade the force of this Argument they give two Answers. First, that the Text itself is to be understood of persons of mature age. and therefore it is said Except a man, not except a child be born again, etc. To this I answer, that Answer. This is a mistake arising from the ignorance of the original, and therefore the Reply is easy. It is not there, Except a man (as we Translate it) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is an Indefinite, equivalent to an Universal, so that the sense is (without exception of Man, Woman, or Child) Except a person, or except one be born again of water, etc. A second exception to the Argument drawn from this Text is this, That according to the Rule of this exposition there is a necessity of communicating Children as well as of baptising them, of giving them the Sacrament of the Eucharist as well as that of Baptism, for it is said Io. 6.53. Except ye eat the flesh of the son of man, and drink his Blood, ye have no life in you. To this I answer that one Scripture is to be expounded, so as not to contradict another, and places that are obscure, must receive light from those that are plain. Now the places that speak of the Sacrament of the Lords Supper do plainly show that it is to be received only by such as have the use of reason and have understanding. As oft as ye eat this bread and drink this cup, ye do show forth (or show ye forth) the Lord's death till he come. And in the next verse, Let a man examine himself, 1 Cor. 11.26, 27. and so let him eat of that bread, and drink of that cup, etc. Self-examination, and commemoration of Christ's death are the essential and indispensible duties of those that come to that Sacrament, neither of which children are capable of performing, and consequently cannot be included in the latter of these Texts, but must be so in the former, unless some Scripture can be shown to the contrary which hitherto I presume has not been done. But if they shall still persist, and say, that this place is not express and plain enough for them who make Scripture their Rule, and go no further than they have express warrant from thence; then I desire that they would please to show any authority out of Scripture for the communicating of women, or the observation of the Lords Day, so strong and full as this is for the baptising of Infants. My second Argument for Infant-baptism is from Reason. Infants stand in need of this Sacrament, and this Sacrament is effectual as to what they need, and therefore in all reason they ought to be admitted to it, and it is a sin to deny it them. They stand in need of it in regard of the pollution of their natures by Original sin; being conceived in sin and born in iniquity. Psal. 51.5. Now that Baptism does take away Original sin, as to the guilt of it, and washes them clean from that, is clearly the consequence of what the Church delivers as her avowed Doctrine, mentioned before, where she says, It is certain by God's Word that Children which are baptised, dying before they commit actual sin, are undoubtedly saved, which cannot be true, unless their Original sin be forgiven in Baptism. St. Austin considering this, does think it very reasonable, that if by the sins of another (that is, of their first Parents) they are made capable of Damnation; so by the Faith of others (i.e. their Sponsores, or those that undertake for them) they may be admitted to that Sacrament which makes them capable of Salvation. Therefore (says he) being in the state of Original sin, and standing in need of the Laver of Regeneration, but not being able to present themselves to it, accommodat eis mater Ecclesia aliorum pedes ut veniant, aliorum corda ut credant. Being not able to come themselves, they are brought by others; and being not able to undertake any thing for themselves, others undertake in their names, and for them: The great Shepherd and Bishop of our Souls, being willing to give them Induction by Proxy, into his Kingdom, because it was by Proxy, or in the person of another that they first fell from it. Peccant in alio, Austin. credunt in alio, inquinantur in alio, purgantur in alio: And if God, in Justice, may impute the sin of another unto them, and reckon that Original guilt, contracted in Adam, as theirs; May he not, as well, in mercy, accept that profession of faith made at their Baptism, and those vows and promises, as if they were their own, especially since they become their own, as soon as they come to understand them. Practice. My third Plea for the Assertion of Infant-baptism is from the universal practice of the Church. That it is at present the universal practice of all that in all the world call themselves Christians, themselves, I mean Anabaptists excepted) is a thing that they themselves cannot deny. For precedent Ages, there is no Writer, how ancient soever, but mentions it; and St. Austin concludes it to be of Apostolical Tradition, and gives this Rule whereby we are to judge it to be so; Quod semper in Ecclesia retentum est, nec in scriptures invenitur, nec a concilio sancitur, id ab Apostolis traditum esse, recte creditur. That which has ever been practised in the Church, and is neither delivered in the Scriptures, nor enjoined by a Council that is rightly to be looked upon as derived unto us by Apostolical tradition: and instances, for example, in the Baptism of Infants. So that whereas they say it is a late Invention crept into the Church, since the mystery of Iniquity began to work; if they mean to be believed when they say so, they are bound to show the time when it was first introduced, and this under the penalty of lying under that severe charge that Mr. Calvin upon this account lays upon them. Quod antem apud simplicem vulgum disseminant, Instil c. 17. longam annorum seriem post Christi resurrectionem praeterüsse, quibus incognitus erat paedobaptismus, in eo faedissimè mentiuntur. Siquidem nullus est Scriptor tam vetustus, qui non ejus originem ad Apostolorum tempora pro certo referat. Whereas (says he) they spread it among the simple vulgar, that many years after Christ's Resurrection, there was no such thing known, as the Baptising of Infants, they lie most filthily; for there is not any Writer so ancient, but does refer the original of it, for certain, to the Apostles times. The case standing thus, the meanest Christian that is, may confute this error out of that place in St. Paul, where he says, If any one be contentious, we have no such custom, neither the Churches of God. From which passage I shall desire to recommend these two short notes, and so to conclude this whole dispute. 1. In cases of this nature, Dissenters ought to be concluded by the practice of the Church. 2. They that refuse to be concluded by that, are to be looked upon as contentious persons, such as neither reason nor authority can satisfy; Rationibus non convincantur quia non intelligunt, Authoritatibus non constringuntur quia non recipiunt. They are not convinced by Reason, because they understand it not; nor silenced by Authority, because they own it not; as one long since found cause to complain. And now having done with this dispute, I find myself at liberty to conclude; which I shall do with a short (but necessary) Reflection or two, first upon ourselves, and secondly upon the present occasion. First then considering what has been said, and admitting it for Truth, we cannot but find ourselves obliged to entertain a high and venerable esteem of the sacred Rights and Institutions of our most holy Religion: particularly of this Sacrament of Baptism, as a thing high, holy, mysterious and sacred, not only in respect of the Author and Instituter of it, (which was the coeternal Son of God, our blessed Saviour; (himself God above all, blessed for evermore) but also in regard of the happy effects of it, Ro. 9.50 and the blessings which are conveyed to us thereby. It being the Laver of Regeneration, the Seal and Instrument of Illumination, Justification, Sanctification, and Adoption. A right that our blessed Saviour first sanctified by his personal susception, afterwards consigning it over as an essential right and necessary duty to his Church, never to be disused or laid down till his second coming; and last of all does make it effectual to his Church, to several great and high purposes, by the Ministry of his holy spirit, which according to his own promise, shall accompany the right and due use of it, to the end of the world, as has been formerly shown, and proved. It is the sin and shame of this present age to disvalue and slight the holy Rights and sacred Institutions of that Religion they pretend to own; to question their validity, and dispute their efficacy. And (more is the pity) they are not a few that place the greatest part of their Religion in so doing, accounting themselves Christians for nothing more, then for either not having received, or having renounced their Baptism. If a Jew under the Law of Moses, should have said any thing by way of derision or contempt of Circumcision, he should certainly have suffered death, if it had been proved against him, by three, Heb. 10.28. or but by two witnesses. Of how much sorer punishment (according to St. Paul's own argument) ought he to be thought worthy, which despises this Sacrament of the new Covenant, which succeeds in the room of that, and of which that was but a type and shadow: especially considering that since Christ both instituted it by his precept, and sanctified it by his example, and accompanies it by his holy spirit, and has commanded a perpetual use of it to the end of the world. Such affronts and contempts as these are, cannot be offered to such an Ordinance as this is, by any, Ver. 19 without treading under foot the son of God, who ordained it; nor without counting the blood of the Covenant wherewith he was sanctified (the Benefit of which is consigned to him in this Sacrament) an unholy thing; and without doing despite to the spirit of Grace. Not only the Jew but the Gentile, not the old Synagogue alone, but the old Pagan world, shall rise up in Judgement against this generation of profane Saints, and condemn them; for they were true to the Religion they professed, and held all that related to it sacred, and worthy of their highest veneration. 'Tis true, the Pagan Religion and Rights thereof, were impious and idolatrous, but they looking upon it as divine, and knowing no better, if they should have trampled upon the Temples, Sacrifices, and Rights of those that they held for true Deities, they ought to have been looked upon in all reason, not so much for Idolaters as Atheists. To despise the sacred Rites of Christianity, which are the known and confessed Institutions of Christ, can proceed from nothing else then a Tincture (at least) of the spirit of Atheism, which is notoriously known to have been very predominant in some of the Apostles of that Sect. Secondly, Use. 2 since this Ordinance of Christ has so high, holy, and beneficial an influence upon all that are engrafted into him thereby. Since therein, Heaven is opened, the Holy Ghost is given, and the grace of Adoption conferred: It highly concerns all those who know themselves to have been incorporated into the Church, Col. 2.24. which is the Body of Christ, by this means, to consider the obligagation that lies upon them, to labour to walk worthy of this vocation wherewithal they are called. Think what a horrible Apostasy it is, after we have sworn Allegiance to God, to revolt to the Devil. 2 Cor. 7.21. Consider what zeal, what care, what vehement desire (to use the Apostles words) we ought always to have, to correspond with this Vow and Obligation of ours; yea, what Indignation and Revenge we ought to entertain against our Sins, which are the deleteryes and defacers of our Baptismal Innocence. Every single Act of Sin is a Receding from this Vow; But a confirmed Habit therein, unsettles our calling, disascertains our condition, as being a Relapse and Apostasy from our Allegiance, a treacherous Revolt from our Liege Lord, and Sovereign, and a running over to his open and professed Enemies; a divorcing the Dove, to espouse the Serpent; which must needs throw us into great and horrible, if not (sometimes) into irrecoverable dangers. 'Tis better (in the judgement of St. Peter) not to have been washed, then after they have been so, to return with the Sow, 2 Pet. 2.22. to her wallowing in the mire. Let all of us then that have been made partakers of this Grace, see that we walk circumspectly, 2 Pet. 1.10. redeeming the time, and giving diligence to make this our high calling and holy election sure, by adding to Faith, Virtue; to Virtue, Knowledge; to Knowledge, Temperance; to Temperance, Patience; Vers. 5, etc. to Patience, Godliness, etc. that we may not be barren and unfruitful members, but may go on from strength to strength, and from virtue to virtue; that so our Adoption through Grace may have its consummation in glory, and that in the day of the Restitution of all things we may be owned by the character imprinted upon us in the day of our entrance into the body of Christ's Church and communion of the Faithful. Lastly, with respect unto the occasion of our present meeting, I shall only add: That since it is the acknowledged duty of all Christians (as being all baptised into the same hope, and thereby made fellow Members of the same mystical Body) to have a fellow-feeling and Christian sympathy in each others concerns, whether of weal or woe; to rejoice with them that rejoice, and to weep with them that weep. Ro. 12.15. I conceive it no less than the duty of all that fear God here present, to join in their Gratulations, and to offer up their thanksgivings unto God, for this his great mercy and signal favour at this time bestowed upon this noble Family, in that he has been pleased to give them beauty for ashes, Isa. 61.3. and the oil of gladness for mourning, and the garment of praise for the spirit of heaviness: so that now they may invert those sorrowful words of Job (Deus dedit & Deus abstulit) which was all that lately they had to comfort themselves withal: The Lord hath given, and the Lord hath taken, Job. 1.21. blessed be the name of the Lord. And now (Blessed be the name of the Lord) Deus abstulit & Deus dedit: The Lord has taken, and the Lord has given. For one, and that then an only Son, lately taken into the Kingdom of Glory, he has given them another this day to be admitted into the Kingdom of Grace. Which we being now solemnly going to do, give me leave solemnly to move and beseech you all, That since the Prayers of the faithful are the means of Gods own appointing and hallowing for effectuating (through the merits and Intercession of Christ Jesus) of this his own Ordinance, and for procuring the sacred energy and influence of the Holy Spirit, to the pouring forth of those various graces conveyed in the Administration of this Holy Sacrament; you would join in the contribution of your unanimous and hearty prayers, that God would be pleased to open (at this time) the Heavens, so as that the Holy Ghost may descend, to sanctify these waters, to hollow this Infant, to wash away his original guilt and stains, to enrol him for a Soldier of Christ, and a Son of God. And further, that if God in his infinite mercy shall please to prolong his life, and give him length of days (and we pray that his days may be many and happy) that he would throughout his whole life prevent him with his goodness, pouring out upon him those Graces that may be needful for the holy and happy conduct of it through the waves of this troublesome world, till such time as he arrive at the land of everlasting life, through Jesus Christ our Lord. That He may never break, or recede from this his Baptismal Vow; but that being steadfast in faith, joyful through hope, and rooted in Charity; He may grow from Grace to Grace, and strength to strength, till he become as eminent in his moral and religious, as he will be (if God bless him with life) in his civil and politic capacities. And may these our Prayers upon Earth, be ratified in Heaven, by God the Father of our Lord Jesus Christ; To whom, with the holy Ghost, in the unity of the same Godhead, be all Honour, Praise and Thanksgiving world without end. Amen. The End.