Aqua Genitalis: A DISCOURSE CONCERNING BAPTISM.  
First delivered in a Sermon at Alhallows Lumbardstreet, OCTB. 4. 1658. and now a little enlarged.  
Into which is since inserted, a brief Discourse to persuade to a Confirmation of the BAPTISMAL VOW.  
By SIMON PATRICK, B.D. Minister of the Gospel at Buttersea.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ROM. 2.29. 
Circumcision is that of the heart, in the Spirit, and not in the letter.  
LONDON, Printed by R White, for Francis Titan at the three Daggers in Fleetstreet, 1659.   

Be pleased to correct these faults that have escaped the care of the Printer.  
IN the Epistle, pag 2. line 13. read sent. In the Preface, p. 3. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 10. l. 5. t. notice. p. ●4. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 16. l. 17. t. Obedience. V●on. l. 21. of it; we may. In the Treatise. p. 21. l. 9 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 6 r. And. p. 34. l 27. r. Dilherrus. p 35. l. 8. r. Grabern. p. 38. l. 20. r. as for. p. 40. marg. r. L. 1. p. 41. l. 26. r. we are. p. 47. l. 12. r. will ● well. p. 75. l. 7. r. strengthner. l. ult. 1. for me. p. 79. l. 19 r. creditable. p. 88 l. 8. r. all the Gospel. p. 91. l. 9 marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Reader,  
IT is not needful to detain thee with many words about the Matter or Author of this Treatise: The Matter I am sure will commend itself to thee, if thou wilt be pleased seriously and impartially to read, and consider it. And as for the Author, I must not without displeasing him, say any thing of him, but only give thee the true reason of the Publication of this Discourse: which I dare affirm on my credit is not from any itching desire to appear in print, and I believe none that know him, but will bear witness with me in this behalf. The substance of it was at my earnest entreaty first preached, and afterwards for mine, and the satisfaction of some other friends, transcribed, and because I would not give him the trouble of transcribing so many Copies as were desired, and he not judging it safe to give liberty to other Copies that were not writ by himself, and I, together with others, judging it of singular use for the begetting of right apprehensions of Baptism in these days of so much contest; I made it my further request it might be printed, and with his leave have now set it abroad, which I could not in civility do without this acknowledgement of the high honour he hath done me herein, which I doubt not but will prove as real a service to thee, and the Truth. Whatever advantage thou shalt reap from it, ascribe the praise to God, and look upon thyself as concerned to pray for the Author, and let him also have a share in thy prayers, who hath been an occasion of so great a good unto thee, and is  
Thy Servant in the Lord, E. V.   

THE PREFACE.  
ALL things coming §. 1 from one Fountain and Father of being, there must needs be some marks and Characters of himself upon the face of every one of them, and they cannot but have some cognation with, and resemblance of each other, as things that proceed out of the same womb of the eternal goodness. Material beings & spiritual one would think were at the greatest distance, and yet they challenge a kindred one with the other, and there are lines and strokes in these outward shapes, that express something of those internal and invisible beauties. All this world below is but the image of the world above, and these corporeal things are but pictures (though pale indeed & dull,) of things spiritual, as the Tabernacle of God among his ancient people may inform us. For as some modern Philosophers call the Londstone a Terrella, or little Earth which draws similar bodies into its Embraces; so Philo some where calls the Tabernacle a little World, a small image of the whole Universe, (the most holy resembling the highest Heavens, the holy place, the upper Regions where the Lights of the world are placed, and where God hath set a Tabernacle for the Sun, & the outward court, the lower parts and skirts, as we call them of this world,) whereby God would show that he could not dwell in houses made with hands, but that the whole world was his Temple, the souls of men his Altars, Love his holy fire, and all men his sacrifices. And so the Apostle calls it 
* Heb. 9.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a worldly sanctuary, perhaps in this sense that I have mentioned. Now the same Apostle afterwards tells us, vers. 23, 24. That this Tabernacle and Appurtenances were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patterns, and Figures, or Copies of things in the Heavens; and so doth the whole Scripture draw representations and images of the other world and things to come, from the Sun, the Stars, the Light, the Feasts, and such like things that are in this, wherein we inhabit.  
Man is made by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, §. 2 (as one speaks) of kin to two worlds, 
Fibula utriusque mundl.  the knot as it were that ties them both together, or the Button that fastens then one to the other. He lives in the confines of each, and with his mind is capable to look into the world of souls and spirits, and with his body he converses with these material images. God therefore hath thought fit to teach his mind the things of the one, by the Ministry of his bodily senses which have acquaintance only with the other. And besides, the whole book of the Creatures (every letter of which is full of God,) he hath always given man some special lessons and documents by outward Characters, which he hath more industriously cut and engraven to impress his mind with spiritual notions. For though man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I said, in the confines of both worlds, yet he is bred up among sensible Creatures, and contracts acquaintance here, before his soul is grown so high as to take any notice of things above; and therefore he being most affected with the bodies companions, it is the singular care and providence of God to teach him by such things as are most familiar to him, which he hath done in all ages of the world. It was a custom among the Ancients, (as they report,) before the knowledge of Letters and Writings to sing their Laws, lest they should forget them, which was in use among some people near to Scythia in the days of Aristotle. And this is one reason why the Psalms are in verse, because they would be the better remembered, and more safely reposited, being a Magazine of spiritual Learning. They knew well enough that what affects the senses, and runs smoothly, is most regarded, and we ourselves still experience, that Rithms which make a pretty noise or jingle, are sooner fixed in people's minds then words in prose: Seeing then that outward things do so notably teach us, and the more any thing solicits any of our senses, the more acceptable it is unto us, God hath been pleased so to deal with man, that he shall not want such lessons.  
This manner of Discipline may be deduced from the first Adam to the Second. For God placed the first man in a Paradise, a fair and beautiful Garden, abounding with all manner of fruits, etc. which was but a Type of the celestial paradise above, that is watered with streams of Light from the face of God, and rivers of pleasures from his heart, in the midst of which the Son of God is the tree of life. An image I say God gave him of Heaven, but none as yet of Hell, because man was made to be happy. So God likewise gave him a Commandment (the matter of which was outward and sensible) of abstaining from one tree in the Garden, which was but a document of the subjection he did owe to his Creator, and of the tenure whereby he held all his enjoyments. After his disobedience men were some way or other directed by him to make offerings to God of their beasts and fruits, as acknowledgements of their dependence and homage, and adumbrations of the Sacrifice of that seed that was newly promised. In process of time, when obedience grew cold, and their thoughts (its like) of another life but dull, God took Enoch to himself when he was but 365. years old, to teach them by themselves, as well as other things, that there was another life, and a reward that remained for those that walked with God, which was hetter than the longest term of years in these earthly possessions. But wickedness still increasing, God destroyed the world by a Deluge of waters, which was but a shadow of the dreadful showers of wrath, the streams of fire and brimstone that should fall upon the heads of the wicked in the other life, whereby God would terrify the new planters of the world, and give them an image of Hell, as he had done before of Heaven. But this was not a lasting visible monument of God's anger, and therefore in aftertimes, Sodom and Gomorrah, 
Judas 7.  and Cities about them were set forth for an example, suffering the vengeance of an eternal fire; which places lay just in the view, & under the eye of that people whom God made peculiar to himself, & served as continual marks of his dipleasure, and instances of his wrath, to make them for ever to beware. That peculiar people God separated to himself by the sign of Circumcision, the seal of the Covenant that he made with them. This mark was most properly made in that part of their flesh, because the great promise to Abrah. was, that he would multiply his seed as the stars of Heaven, 
Gen. 17.  and that in his seed all the Nations of the world should be blessed, and it aptly represent (besides other things) that they were to be an holy seed unto the Lord. After this God did by two persons, jacob and Esau, shadow forth unto them that his favours are at his own disposal, and that they are not conferred by nature, but by grace.  
In the line of jacob, besides that, there were many mystical and secret significations of his Will, which God made by sundry persons and actions, there were also many outward manifest images given of heavenly things. In the Law that Moses delivered to them, their several washings, their meats, their sacrifices (to name nothing else) were all signs of all sorts of purity and obedience, too many now to be particularly related. Their offerings, and some of their sacrifices represented the obedience and services of particular Christians, who are made Priests unto God, but the chiefest of them represented the offering and sacrifice of the high Priest of our profession, which was Christ himself.  
And (that I may not be tedious) when God would show the greatest favour to the world, and open most of Heaven, and things above, he comes & dwells amongst us in the person of his Son, and in an outward shape manifests himself to our eyes and ears: For in the very humanity of Christ so much of Divinity appeared, and the Majesty, Wisdom, Power and Goodness of God so rayed forth, that he saith to Philip, He that hath seen me, 
Joh. 14.9.  hath seen the Father also. Yea, When God would give a Testimony of Jesus to be his Son, he doth it by the visible descent of the holy Ghost, which he saw coming down upon him like a Dove; as if he would tell us, that his own Son shall likewise be taught by these outward signs & resemblances, he being in all things to be conformed unto men.  
§. 4 Though our Lord therefore hath taught a Religion more full of spiritual notions than had been manifested before, and hath given more clear notions of things above unto men's minds than had formerly come unto them; yet he would not quite alter the old manner of Discipline by outward things, but retains some of them in his Oeconomy, knowing how weak the minds of men are, and how much more easily they apprehend by sense, then by themselves. Only it is to be observed, that he hath made eventhese outward things to speak more plainly, and tell their meaning more distinctly, & hath writ their instructions in a greater, and more legible letter then ever before.  
§. 5 Baptism is one of those Relics, a Symbol of great and clear significancy, the Sacrament of Regeneration, or the second birth, which it doth most aptly express, as the following Treatise will sufficiently show you. For the present it may suffice to say, that water (of all things that are easy to be got, and are at hand) was the most fit thing that can be thought on to be chosen to make an Emblem of the spiritual Generation. For we naturally come out of a liquid, moist substance, out of a slimy water, or in Jobs phrase, We are poured out like milk, and then curdled in the womb like cheese, Job 10.10. It is not unusual in the Scripture to speak of our natural procreation under the Metaphor of Water, as may be discerned by consulting but these two places, Prov. 5.15, 16, etc. Prov. 9.17. And it is well known that while we lie in the womb, we swim in a sweet liquor, and hang by the Navel in the midst of a watery nourishment. Osiris and Isis (if we may believe Plutarch) were nothing in the Egyptian Muthology, but the river Nile and the earth, between which two all things were begotten.  
So the Scholiast upon the first verse of Pindar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thinks that therefore water is to be reputed the best of things, because out of it the other three Elements are begotten; out of the subtle part of it, the air is begotten; out of the grosser, being curdled and compacted, the Earth; and out of the more aetherial and spiritous part, the Fire. But perhaps I do not well to pursue this notion so far, and our Saviour might not have respect to such things as these. Yet this we are sure of, 
John 3.5.  that we must be born again of water and the Spirit, and that our spiritual nourishment after Christ is conceived with in us, is compared unto water also, as you may see, John 4.14. And I cannot but likewise think, that he had some regard in appointing Baptism to the cleansing and cooling quality that is in water; and that it excellently represents unto us, the Spirit of God to be poured forth to the purifying and washing us from the filth of sin, and the blood of Christ to the extinguishing our guilt, and quenching the heat of God's anger, that might justly burn in our souls when we did remember that we were sinners.  
But there have so many several §. 6 winds of Doctrine blown upon these Waters of Baptism, and strove together, that they are become troubled and darkened, so that one can scarcely see with any clearness to the bottom of them.  
The great Controversies that have arose about the persons that should be baptised, have so tossed and agitated men's thoughts, that I doubt few have any calm and settled apprehensions of the nature and end of Baptism itself. Most books that treat of this subject are so concerned in the quarrel of Infants, that the use which men ought seriously to make of it, is much forgotten. If men thought more of its true ends, they would lay aside their Disputes, or not manage them so roughly, and they would soon see, that we are all baptised into the same Spirit, and made of the same body, and entered by it into the same society and community of holy and peaceable Ones. What more cool than water? What sooner puts out all our fires? If the waters of Baptism (next to the blood of Christ) were sprinkled upon our intemperate heats, they would assuage our boiling passions, and we should contain ourselves within the due bounds of a loving and gentle Zeal.  
But as I said, it is but little thought of, for what Christ did institute this holy Rite. Some look upon it but as a cold Ceremony; and many speak of it as a thing that must be done, because Christ hath commanded, but cannot tell to what purpose; and others glory in it as a privilege, but little understand any thing of duty that it requires of them.  

L. 31. c. 2.  Pliny tells of a water in Cilicia which is called (he saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Mind, because it will make their senses that drink it subtle and apprehensive. Suidas on the contrary saith, that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or want Wit, because it makes people foolish, and takes away their understanding. Such a different esteem do men seem to have of these waters of Baptism, while some who seem wise, despise them as of no efficacy, and use them only in compliance with simple people; and others make them such heavenly waters, that they doubt not at all, but being baptised, they are wise enough unto salvation; but both of them are agreed in this, to understand no Engagement that is laid upon us by them, and to expect that what they can do, should be wrought alone by them, without any help or assistance from ourselves. And we find the greatest multitude of that sort, who do glory in Baptism, as the Jews did boast of Circumcision, who say in effect, what Julian (its like falsely) makes Constantius say, 
In his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  That our Religion requires nothing of the greatest sinners, but only this, Wash, and thou art clean from all thy foul crimes; and if thou commit them again, do but knock thy breast, and beat thy head, and all is well. But Justin Martyr might have answered him, and gives us all another lesson in his Dialogue with the Jew; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  where he saith, What good doth that Baptism that scours the skin only, and makes the body white? Baptise yourselves from anger, and from covetousness, from envy and hatred, and then behold your body is clean.  
It is a sign and seal of God's great blessings, and so it is of our promise to him of Obedience, upon condition then that we own this Covenant when we understand it, and keep ourselves strictly and religiously to the terms of it. We may say of these waters, as Euripides of the sea (upon the occasion of Plato's recovery by the salt waters in Egypt) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They wash away and heal all the evil diseases of men. 
Vitruvi. L. 8. cap. 3.  But otherwise they will be like some waters in Thrace, in which whosoever washes, he certainly dies.  
I have therefore adventured to §. 7 expose to the world a few of my green and unconcocted thoughts concerning this Argument, and to represent what I conceive to be the true meaning of Baptism, which is nothing different from the sense of the Church of God. There are a multitude of Books I know in the world, and men complain of it; they that do, may let this alone; and of others I may easily obtain a pardon for putting myself into the crowd, since I take up but a little room, and make but a very short stop in their passage to better Authors. Others (it may be said) might have been better allowed to have handled this matter. I think so too; and believe there are great numbers that understand better, and multitudes that understand as much, and some that can enlarge these things that are here said, into more perspicuous and profitable discourses: and I dare not so much as flatter myself, that I am able to lead the way to any of them; if I may provoke them to do better, I think my labour well bestowed. I am sensible that the images of truth make but a weak and waterish impression upon my mind, but they may draw more lively pictures of themselves upon other souls, and let them give us a Copy of their conceptions.  
§. 8 Since the preaching of this Sermon, it came so strongly into my mind (by taking notice of some discourses abroad) to insert something of Confirmation, that I could not well put away those thoughts, and so I have let them take their place in the body of the Sermon, by way of persuasion to a more hearty, and open owning of the baptismal Covenant.  
Thereby men will ascend from Water unto Wine; from a weak estate, to a more strong and manly constitution: and God will not only sprinkle clean water upon their faces, but even lay his hands upon their heads, thereby taking more firm hold of them, and apprehending them for his own, and conferring his blessings more abundantly on them, now that they put themselves into his hands, to be directed and ruled in all things by him, as those that are wholly in his power.  
I dare not keep you any longer in the entry, for fear you grow weary, and loath to step over the Threshold of the next leaf, and look into the main Building. And there I shall not stay your eyes long, for my furniture being little, it was not wisdom to make the house too wide and spacious.  
S. P.   
ACTS 16.33. ult. 
And was baptised, he and all his, straightway.  
CHrist having given a Command to his Apostles to go and teach (or disciple,) all Nations, 
Mat. 28.19.  baptising them in the name of the Father, Son, and holy Ghost. We find in this story of their Acts, (wherein some of their travels are related,) that as soon as they had persuaded any persons to be Christians, immediately they received them into their fellowship, by this Ceremony of washing them with water. A Truth which among all the Disputes about Baptism, one would think should never have been quarrelled; yet there have been those busy fancies in the world that have called this into Question, 
August. de haeres. 46. & 59  and would persuade us that our Saviour in those words intended not any such washing with water, and no other Baptism is to be owned, but that of the Spirit.  
But so men may say, if they please, that when Philip and the Eunuch went into the water, 
Act. 8.38.  he baptised him with fire. If the Apostles could understand our Saviour's meaning, those men are sufficiently refuted by their practice; for though our Saviour Baptised none that we read of, but with the Spirit; (and the Papists will have a hard task to obtain this pre-eminence for Peter, that he received the Baptism of water at Christ's hands:) yet it will be needless pains to prove that his Apostles and their Successors after them did initiate, and admit Disciples in that manner.  
But notwithstanding this, there are others that (left the world should be quiet,) do start a new Question, Whether that Command of our Lords extended any further, then to the first proselyting of the Nations, or aught now to be followed among Christian people? who might have spared the labour of making such a doubt, unless they could give us some ground to think, that that part of their Commission was after revoked, or then limited to such a time, and likewise solidly expound those following words, I am with you always to the end of the world, and show us why the work of the new birth (which the Apostle makes the signification of Baptism,) is not now as well as then to be shadowed and represented, Yet others will not let their wits be at rest, but make a further inquiry, Whether the words of our Saviour include in them a Command, or only a Permission, because he saith only Baptising, not Baptise? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Though the constant practice of the Apostles in this Book related, and of the Church afterward, might well have been sufficient to have silenced these thoughts without any further dispute; and the following words likewise Teaching them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verse 20.  etc. would have told such men that their inquiry was needless, unless it can be thought, that because he doth not say, Go teach, we may choose whether we will give any further instruction to our people.  
Taking it therefore for granted, (without engaging myself in such questions,) that the words now read, do speak of Baptism by water still to be retained in the Church of God; you may observe in them these three things.  
1. A Rite or Ceremony used, and that is Baptism, or washing with Water.  
2. The persons baptised, The Jailor, and all his.  
3. The time of its Administration, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, straight-way, instantly, at that hour of the night that the foregoing story was acted, without any further delay.  
From which I am invited to treat of three things; First, Of the Use and Intention of Baptism. Secondly, Of the qualities or dispositions of those that receive it. Thirdly, Of the time that is required to render them persons fitly qualified to receive it.  
For the Explication of the first, we need find no fault with the common language, that saith, Baptism in its general notion is an outward visible sign and seal of some inward and invisible grace and favour conveyed, and made over thereby unto us. But to difference it from the other Sacrament, we must inquire what that grace, favour and privilege is, and show how it doth signify, and seal it between God and us. And upon due consideration, I believe we shall find, that to be Baptised, expresseth something on our part, and something on Gods, both which put together, make it a foederal Rite, whereby we and God enter into a Covenant and Agreement together, and mutually engage to the performance of several things, which are all to our behoof and benefit.  
1. As we present ourselves to the Minister of this Sacrament, and receive it, so it expresses something done by us; and then 2. As the Minister (God's Deputy or Ambassador,) doth receive us, and wash us with this water, by the Authority, and into the name of the Father, Son and Holy Ghost; so it expresseth something done by God. Both which it concerns us for the securing of our duty, and our comfort also, to be acquainted withal; and therefore I shall show you,  
1. What is the true meaning and intent of it on the part of the person baptised who offers himself, or is offered to receive it: which I will lay before you in these particulars.  
First, In the general notion of it, it is a profession of a Religion whereinto we enter, and to which we engage to be faithful and constant Disciples. It is a Ceremony whereby Proselytes are made, and all that use it do thereby come into a new way and state, forsaking all their old persuasions, practices and relations wherein they were born and bred, that are contrary to, and inconsistent with these new Engagements. It is well observed by St. August. 
In nullum nomen rel●gionis, seu v●r●m, s●u f●lsum co●g●tari p●ssant h●●in●s, ni●● all quo Signaculorum seu Sacramentorum visib lium Cono●t●o ●oll g●atur. adv. Faust. l. 19 cap. 11.  That men can be associated together in no Religion, whether true or false, unless they be combined by the common tie of some visible signs and Sacraments of their profession. Which the world hath found by so long experience to be true, that I need not be careful to prove it. The Jews it is manifest were differenced from others by Circumcision, and (as their Doctors tell us,) entered into Covenant with God, not only by it, but by Baptism also, together with a sacrifice unto him. And when a Heathen would become a Jew, and undertake their Religion, 
See Puxtorf. Lex. Rab. vocab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so repose himself (as their phrase is,) under the wings of the divine Majesty, he was to be circumcised, baptised, and offer Sacrifice; for which Maimon (as sundry Learned men observe out of him, 
De prohibito congressu. ) brings no other proof, but that Num. 15.15. As ye are, so shall the stranger be; so supposing as a thing well known, that by those three the Jews submitted themselves to the yoke of the Law. And it is as commonly known that they say their mothers entered into Covenant only by Baptism & Sacrifice, and so did some Proselytes by those (without Circumcision,) engage to worship the one God of Abraham, Isaac and Jacob, and forsaking all Idols, to observe him only; as that passage of R. Joshuahs' clearly shows, (which is cited by Raymundus,) He is baptised, 
Pug. Fidei Part. 3. Dist. 3. cap. 11.  and not circumcised, Behold this is a stranger converted, for lo we find of our mothers, (viz. Sarah, Rebecca, etc.) that they were baptised, but not circumcised.  
Baptism now hath no different signification, but only we lay this Engagement upon ourselves, to worship the God & Father of our Lord Jesus Christ; & to come to him through his Son, & to embrace that religion which he teaches us from God, which is that whereby we are distinguished from Jews, Mahometans, and all other people in the world, who go not to God through this Mediator, nor own that blessed Gospel that he hath delivered unto us.  
If any should ask me, why by Baptism we should make this Profession rather than any other Rite; The answer methinks is easy, if what hath been said he considered, together with the partiticulars that I shall mention after I have dispatched this general notion of it. And besides, it seems considerable to me, that Moses the Mediator of the Old Covenant did receive the people into it by Baptism, and not by Circumcision. For it is not only said, Exodus 19.10. That they should sanctify themselves, and wash their ; but it is likewise plain from Joshuah 5.5. That none were circumcised while they were in the wilderness, and they are not all the while reproved or rebuked for it, and were notwithstanding within the Covenant, which was sure by some Ceremony or other; and the Apostle also saith, 1 Cor. 10.2. That they were all baptised into Moses in the cloud, and in the sea. God by the covering of the cloud, took them under his wings and protection, owning them for his people, and they passing through the heart of the sea, the waters enclosing them round about, did profess to trust in God, and there to drown all the thoughts of Egypt which sometimes they feared, and sometimes they loved overmuch. Now as only Baptism and not Circumcision was used, when God conducted his people by the visible ministry of Angels, (who marched with them in the cloud,) and delivered them from the slavery and bondage of Egypt by the hand of Moses; so God thought fit to use no other way of making Disciples when he sent his own Son to work a greater salvation for us, and to be the Mediator of a better Covenant with us, of which the ancient Jews do not seem to have been altogether ignorant, when they say, that there shall be such a multitude of Proselytes in the days of the Messiah, 
Vid. Grot. in Mat. 3.6.  that they shall be admitted by Baptism only without any Circumcision. It may not be unfit to add, that all nations used Washings so much, that there could not be invented (one would think,) a Rite more likely to be readily received then this. The Jews it is plain, not only when they admitted persons into Covenant, but afterwards also in case of legal pollutions used divers Washings, as the Apostles phrase is, Heb. 9.10. Three sorts of which I find observed by a learned man; 
Gaulmyn not. in vit. Moses. l. 1. cap. 11.  First, There were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Mr. Pocock hath largely shown that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not signify among them always the Washing of the whole body, which is to be observed against those that make it now necessary. Not. Miscall. cap. 9  their daily washings which were introduced by the Pharisees. Secondly, There were their Baptisms or Immersions of the whole body into water, which all the Jews were bound unto in their confessions. And thirdly, The bathe of their women which they were tied unto seven weeks after their delivery of a child. Unto which I may likewise add, that Washing was used as a token of innocency and freedom from such guilt as might be thought to cleave to a person; which the Psalmist supposeth in that phrase, Psalm 26.6. and the book of Deuteronomy plainly expresseth, 21. 6, 7. They shall wash their hands, and say, Our hands have not shed this blood, etc. which perhaps Pilate would imitate, (having to do with the Jews,) when he had condemned our Saviour, Mat. 27.24. For he washed his hands before the multitude, and said, I am innocent of the blood of this just man, see ye to it; as if it had been but an accidental murder, or that which he could no more help, then if a man had been killed by chance. Certain it is the Gentiles likewise used Washings very much, not only after murders, but likewise in case of other crimes, and also in their admissions of persons into the secrets of some of their Religions; for which see 
(*) De Baptis cap. 5. & de Praescrip. cap. 40.  Tertullian. And if there were nothing else to make us believe the Jews used this Ceremony in these cases, this might make it very probable, for the Gentiles were but their Apes, and the Devil (as 
(†) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Apolog. 2.  Just. Martyr observes in this very case of Baptism,) took divine Rites, and made them do service in his hellish Mysteries; They hearing (saith he,) the saying of the Prophet, Isa. 1. Wash you, make you clean, etc. would have their Worshippers sprinkled with water when they went into their Temples to make an offering, yea and be washed all over before they came thither. All which being true, our blessed Lord might think it fit to innovate as little as he could, & so to accommodate this significant and innocent Ceremony to his purposes, and translate it from the Jews to be a Rite whereby to profess inward purity of body and soul, just as he did in the other Sacrament of the Lords Supper, wherein he hath made use not only of the bread and wine, but as divers have observed, of the accustomed words which the Jews then used at the Paschal Supper. For so his Wisdom judged it meet to make former Rites serve his own ends, rather than introduce strange and unheard of things which had not been known in former times. His design was not novelty, but truth, not his own glory, but the good of men, and so he conformed himself in this to their practice, which (that I may speak more particularly,) is to be considered.  
Secondly, As a profession of Repentance from dead works, a relinquishing of all ungodliness and worldly lusts, so as never more to be friends with them. This is taught us not only by the Baptism of John which was administered with confession of sin, and is called the Baptism of Repentance, 
Mat. 3.6, 8. Mar. 1.4.  and likewise accompanied with an Exhortation to bring forth fruits meet for Repentance, and in refusing of which the Pharisees are said to have rejected the counsel of God against themselves; 
Luk. 7.30.  but also by the exhortation of the Apostle to the new Converts. Act. 2.38. Repent and be baptised every one of you, etc. i. e. make profession of your Repentance by Baptism to the remission of your sins, the sense of which had pricked them in their hearts. And it is further manifest from all the circumstances of Baptism. For they put off their old , and stripped themselves of their Garments; then they were immersed all over, and buried in the water, which notably signified the putting off the body of the sins of the flesh, (as the Apostle speaks, 
Col. 2.11. ) and their entering into a state of death or mortification after the similitude of Christ; according to the same Apostles language elsewhere, We art baptised into his death, 
Rom. 6.3, 4, 6.  we are buried with him in Baptism, knowing that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we might not serve sin. All which was rendered still more significant by the Ancients, who baptised only on the last day of the week at night, i.e. on the even of two Lords days in the year, (called therefore by chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Because Christ then say in the grave, and was about to rise again. In conformity to whom, they by this Rite did profess themselves to be dead, and (coming out of the water,) there to leave all their sins drowned and buried in that grave, never to revive again. There is one thing more (not to be forgotten,) which makes it more clear, that it was intended for a profession of Repentance, & that is the Renunciation which they made to the Devil, the world, and the flesh; or the open declaration upon the question propounded which they made against all God's enemies, the form of which so many ancient Authors do record, that it is vain to cite any; but the sense of it was this, Do you renounce, or do you forsake the world, and all the vanities, follies and wickedness thereof? I do forsake them, said the person to be baptised. Do you forsake the Devil, will you have never any thing to do with his works? I do forsake him, and abhor them all, etc. unto which the Apostle is thought to have reference, 1 Pet. 3.21. when he speaks of the answer of a good conscience, as the Baptism which saves us, and not the outward washing, or putting away of the filth of the flesh. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this question, What shall I do to be saved? and consequently the hearty answer to all that is proposed as requisite to salvation, is that which makes Baptism to be valid, and of force unto us. The Jews say in their tradition, that Adam stood a whole week up to the neck in water, begging of God to accept of his Repentance for what he had committed. Whatsoever he did, I am sure this Washing with water doth most fitly represent both our acknowledgements that we are worthy to die, and be swallowed up in the water, and our profession that we will forsake all our filthiness, if we may but be accepted unto life.  
Thirdly, It is a Profession of faith in the Father, Son and Holy Ghost. For we are baptised into their name, and so it signifies, either first that we hearty accept of the Father for our God and happiness, to love him above all; and of the Son, for our Lord and Saviour, as the way unto the Father; and of the Holy Ghost for our Sanctifier, Guide and Conductor to the Son; or secondly (which comes to the same,) that we embrace that Doctrine for our Rule which is delivered unto us from the Father, through the hands of his Son, by the Power of the Holy Spirit, to fear all his threaten, to rely upon all his Promises, and to yield obedience to all his Commands as long as we live. That this profession of Faith was made in Baptism is plain, not only from Acts 8.37. where Philip saith to the Eunuch, If thou believest with all thine heart, thou mayst be baptised, and he answers, I believe that Jesus Christ is the Son of God; but likewise from this, that the word Baptism is put for the whole Doctrine which he preached, who did baptise, as you may see, Acts 18.25. (knowing only the Baptism of John,) Acts 19.3. [Into what were you baptised? and they said, into John's Baptism:] By which it appears, that being baptised into such a name, though one should speak nothing, expresses a consent to embrace that word which he preaches and declares to be the Will of God. Yea, Baptism is an open profession and Declaration to all, that we are of such a faith, for it is not enough that we are persuaded of the Truth of Christ's Religion, but we ought also publicly to own it, and manifest to the world our belief of it, which seems to me to be the meaning of that place, Mark 16.16. He that believes, and is baptised, shall be saved: i. e. He that owns the faith of Christ in Truth, and makes a profession of his belief by receiving this mark of the Christian Religion, he shall be accepted of God to life. For that was required by our Saviour of his Disciples, that they should not be ashamed of him before men, nor be afraid to let the world know that they were his disciples, by using all those things whereby they were distinguished from the rest of men.  
4. It is a profession of holiness and obedience, and an engagement we thereby lay upon ourselves to maintain all purity in body and soul, which is the immediate consequent of the two former, and seems to be alluded unto by the Apostle, when he saith, 1 Cor. 6.11. Such were some of you, but you are washed, but you are sanctified, etc. i. e. you have betaken yourselves by receiving of Baptism to a holy and pure Conversation: And it is more plainly expressed by him, Gal. 3.27. As many of you as have been baptised into Christ, have put on Christ. In token of which, and that they intended all Purity, (like those in the Reavelation, who are said to follow the Lamb in white,) they were presently clothed with white Garments when they came out of the water. From whence that day was called White Sunday, which was one of the principle times when the Ancients did admit persons to Baptism; and they all professed hereby, that they hated the grament spotted with the flesh, and would never return again to the dirty pleasures of the world wherein they had wallowed. An ancient Christian Poet doth excellently express it.  
Fulgentes animas vestis quoque candita signat 
Lactantius Firm.   
El groge de niveo gaudia pastor habet.  
A bright garment was cast over shining and glistering souls, and the Great Shepherd took no small pleasure in his milk-white Lambs, whose outward lustre did but signify that they were become the Children of the Light, and of the day, and would have no more fellowship with the unfruitful works of Darkness, Eph. 5. 8, 
Filesacus. l. 1. select. cap. 3.  10. Which place some would interpret of Baptism, called therefore by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Illumination, of which those splendid Garments was a fit signification. 
Georg. Fhelavius annot. ad Christoph. Angel.  The Greeks at this day put such a Robe upon the Child immediately after Baptism, saying, Receive this lucid and immaculate Clothing, and bring it before the Tribunal of our Lord Jesus without spot, and thou shall have eternal life, Amen. Certain it is, that all true Christians have ever accounted this the great intent of this outward Rite of Baptism, to be an Engagement to Holiness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the sense of them all. Be clean, not only by the washing of thy body, but the purgation of thy mind. Bath and steep thy soul in holy truths, till they have fetched out all thy filth. For even a Jew can say, Qui baptizatur sine intention, perinde est ac si non baptizatur; 
Joseph. de Voysin, de Lege div. cap. 7.  He that doth not intent that which is meant by Baptism, is as if he were unbaptised; for it is not dirt (saith he,) and excrementious adherencies that a man washeth away, but there is a Resemblance herein of the cleansing of the soul from all filthiness, i. e. from those perverse thoughts, and evil habits which he professes to forsake by bringing his soul to the waters of Virtue and Knowledge, as Ezekiel saith, chap. 36.25. Thus Maimon. And therefore they well said, He that comes from among the Gentiles unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sake of any worldly vanity, 
Buxtorf. in vocab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he is not a Proselyte of Justice; for which cause they used to examine him, whether for the hope of gain, or honour, or compelled with fear, he betook himself to their profession, and to search whether there were any young man, or woman of Israel that the party made love unto, because they would have them only out of holy ends undertake their Religion. And indeed their rising again, & coming out of the water, did likewise signify this, that they had left their filthiness behind, & were made new men, henceforward to serve God in Righteousness and Holiness all the days of their life.  
5. It is a Profession of self-denial, and taking up the Cross if we meet with it in our Christian course. For Waters signify in Scripture Afflictions and Tribulations, which sometimes go over our heads and overwhelm us. And accordingly our Saviour speaking of his sufferings, 
Luke 12.50. Mat. 20.22.  saith, I have a Baptism to be baptised with, etc. And are you able to be baptised with the Baptism that I am baptised with? i. e. to take part with me in my sufferings and indurances here in the world for God's sake? and immediately it follows, You shall indeed be baptised with my Baptism, you shall be wet in blood, and baptised in your own tears and sweat. Whosoever puts on Christ, takes upon him his sufferings, and renounces (as you have heard,) to all those things, though never so dear, that would divest him of his dearer Saviour, or make him false to that Covevant into which he doth enter. So the Samanaeans among the Indians (as Porphiry tells us, 
L. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) as soon as they were chosen to be of the society of those Divines, and had that Title, they shaved their body, and received a Stole or long Robe, after which they renounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all their Estates, never thinking of returning to Wife, Children, or any other thing, making no account of them; but wholly employing themselves in the things of God, (as his words are,) they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without wives, or Possessions, or their former Enjoyments. Such a white Garment I told you the Christians sometime received in token of their putting on Christ Jesus the Lord; with that they put on new relations, and espoused another Interest, and did profess to forsake Father, Mother, Wife, Children, Houses, Lands, and all things else for his name's sake, and to call nothing theirs, but only Christ. Which likewise we cannot deny, they did very anciently represent, by signing them with the sign of the Cross, (innocently enough it is likely, till Superstition did abuse it,) in token of the crucified, afflicted condition into which they must be willing to enter, if Christ should call them to it. And so we may interpret that place, 1 Tim. 6.12. Fight the good fight of Faith, lay hold on Eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses, i.e. endure sufferings for Christ's sake, for thou art called unto it, and hast professed in Baptism thou wouldst be his faithful Soldier before many witnesses, i.e. (saith Hierom,) before the people of God and his holy Angels thou didst renounce to the world, and all the softnesses and vanities thereof, and gave up thyself to endure hardship, (as it is in another place, 2 Tim. 2.3.) Like a good Soldier of Jesus Christ. For this cause it was perhaps that their Baptisteria, 
V Decorum's disp. d●●ntiq. 〈◊〉 funer.  or Fonts used to he made where some Martyrs had suffered, that so they might be put in mind they entered into a War-fare, wherein they must resist unto blood, striving against sin. Our very first Incorporation into Christ, is in effect an Expiration to the world; and then we begin to die, when we begin to live. As soon as ever we declare for Christ, and are listed into his Militia, the Devil raiseth all his forces against us, and we must not expect to march quietly to Heaven. You shall read of nothing but sufferings after our Saviour's Baptism, and most of the rest of his life before, for thirty years (which we may suppose had less trouble in it,) the Holy Ghost passes over; as if he would tell us, that when by Baptism we give ourselves to him, and become his Children, we enter upon a state of sufferings, 
Rev. 7.14.  and perhaps must wash our Garments again in the blood of the Lamb.  
And having thus shown the greatest Engagement that it can lay upon us, which is to lay down our lives for Christ's sake if he require it; I shall pass to the next part of this discourse, which is to show what the meaning & intent of it is on God's part, & what blessings are thereby conveyed back again to us, who thus give up ourselves to him.  
2. God by his Minister (that doth in his name, and by his Authority baptise,) doth receive the persons so washed into the Enjoyment of some privileges and benefits that otherways are not ordinarily to be enjoyed. For what is done by his Minister, is as if the hand of God should do it. So it is said, John 3.23. That Jesus came into Judea, and baptised; and verse 26. The Jews say to John, He to whom thou bearest witness, behold the same baptizeth: and again, cap. 4.1. It is said, That Jesus made and baptised more Disciples than John; yet verse 2. We are told, That Jesus himself baptised not, but his Disciples. That which Officers and Servants do by Commission and Authority of their Master, is accounted to be his Action; And so,  
First, God receiveth us hereby into his family, to be numbered among his people, of whom he will have a special care. 
●o Chrysost. speaks to the newly baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is the seal (as it were,) of God upon us, his Mark and Character whereby he owns us for his sheep, and knows us from all other, so as to have a more particular inspection over us then the rest of the world that make not this profession, & to endow us with certain peculiar favours, even before we are able to perform any part of our Duty unto him. It is the door whereby we enter into the Church, the Gate that lets us into Christ's fold, and the first step to fellowship with God and with his people. Whence it was the Font you know used to be placed at the door or entrance of the Church, 
V August. l. 2. de. Catec. rud. cap. 1.  to signify that by this we come into the Congregation of Christ's Disciples, but yet that by Baptism we are brought but to the beginning of Religion, and must make a further progress to perfection, till we come to the holy place, and into a nearer communion with God. The Minister likewise used to take the Infants into his arms, to signify I suppose, Gods receiving and embracing of them with a loving affection. Yea, he used to kiss them, either to signify that love of God to them, or that they were now of that community and body, whom the Apostle bid to salute one another with a holy Kiss. And all this is supposed in the word Proselytes, or Comers unto God, which clearly argues some relative Action of his, which is receiving and entertaining them graciously as those he will have in his favour. But more particularly.  
Secondly, Hereby God receives us into a state of pardon and forgiveness. He assures us that Adam's sin shall not undo us, and that every sin of our own shall not exclude us out of Heaven, but that we shall have the benefit of Repentance, and an allowance to retract our follies, yea, and Grace so to do, if we will make use of it. He admits us into that Covenant of Grace which accepts of Repentance in stead of Innocence, and Amendment in stead of an unerring Obedience. This is one of the special favours of the Gospel, (which by Baptism is consigned unto us,) that former Iniquities shall not be remembered, and that every breach of our Covenant, if there be a real chan●● wrought in us, shall not void it, and make it null, and ineffectual unto us. So in Mark 1.4. John is said to preach the Baptism of Repentance for Remission of sin. And Ananias saith, (Acts 22.16.) Arise, and be baptised, and wash away thy sins. And the Greek Church after Baptism, sings those words three times, 
Georg. Fhelavius Ib.  Blessed is he whose iniquity is forgiven. As those who came to the Baptism of John, did thereby receive a distinguishing mark and character that they should not be-destroyed in the ruin of the Nation, (in so much that he saith to the Pharisees that desired Baptism, 
Mat. 3.7.  Who hath warned you to flee from the wrath to come?) So they that are baptised into Christ, do thereby receive a pledge, that no sin which they stand guilty of shall bring the anger of God upon their heads if they will keep his Covenant; but all shall be crossed out which they are charged with, and be like words writ in the water, that are obliterated and vanished, nowhere any more to be found.  
Thirdly, We receive hereby the Promise of the Spirit, the Effusion of which, 
Joh. 3.5.  is likened to the pouring out of water; and so is in Baptism most aptly signified and represented. I will pour (saith the Prophet,) waters on him that is thirsty, and floods upon the dry ground, (i. e. upon the Gentiles who were as a wilderness. 
Isa. 44▪ 3, 4, 5. ) I will pour my Spirit on thy seed, and my blessing upon thy Offspring, and they shall spring up as among the grass, etc. In which place, that there may be a Prediction of Baptism, it is very probable, for thus much some of the Jews do acknowledge, that the Prophet speaks of Gentiles that should be Proselytes, and called by the name of Israel; and we Christians know that we are Abraham's seed, and that this Promise hath a respect to the times of the Gospel. Rasi out of R. Nathan thus glosses upon the fifth verse: There are four sorts of Converts here spoken of, one shall say, I am the Lords, 
(*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these are they that are Proselytes of Justice, or the most perfect Converts; And another shall call himself by the name of Jacob, 
(†) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these are the little Ones of the ungodly; And another shall subscribe with his hand to the Lord, 
(‖) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these are the Penitents, or the men that repent, and surname himself by the name of Israel, 
(*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these are the strangers, i. e. those that observed the Precepts of the sons of Noah, and particularly renounced Idolatry; and therefore this part of the verse is by another rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that fear God. Where observe, 
V Raimund. pug. fidei. par. 2. cap. 14.  that he calls one sort of these Converts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little ones, who were not thought (it seems,) to be unmeet to be made members of a Church, and were not judged by their father's admission to be received, but were distinctly admitted by themselves by the decree (as they tell us,) of the house of Judgement. And observe likewise that all these Proselytes being said to spring as it were out of the water, 
* So Chrysost calls the new baptised persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Orat. prima & secunda de Resurrect.  these words may well be a Prophecy of Christian Baptism, to which a promise of the Spirit is annexed, which is very well signified by water; for as that cleanses and purifies from filth, so the Spirit of God, (called upon this account the Holy Ghost,) is the Sanctifier of God's people, purging and cleansing their hearts from all impurities. This being therefore the great work of the Spirit so well represented by water, we must conclude, that when the Minister washeth us in God's name, God thereby promiseth that he will be assistant to us by the holy Ghost, & that he will send upon us his Grace, 
Tit. 8.5.  that we may be saved through the washing of Regeneration, and the renewing of the H. Ghost. According to that of the Apostle, 1 Cor. 6.11. the place before mentioned, But you are washed, but ye are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of God. Where as those words [In the name of the Lord Jesus] refers too being justified; so those words [By the Spirit of God,] refers to their being washed and sanctified. So in that place of Ezekiel, cap. 36.25. After he had said, That he would sprinkle them with clean water; it follows as an explication of it, vers. 26, 27: A new heart will I also give you, and a new spirit will I put into you, etc. And I will put my Spirit within you, and cause you to walk in my Statutes. All which doth sufficiently show that in this Washing with water, the Lord engages to give the Spirit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. orat. 1. de resur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Fourthly, We receive hereby a Promise of Resurrection unto life: Though we by going into the water profess that we are willing to take up the Cross, and die for Christ's sake; yet on God's parts, this action of going into, and coming out of the water again, did signify that he would bring such persons to live again, That he would not leave their soul in grave, nor suffer his holy one to see corruption. And this according to chrysostom, (a very judicious Interpreter, who was so full of the Spirit of Saint Paul, that he dreamt sometime that he appeared to him,) is the meaning of that difficult place, 1 Cor. 15.29. Else what shall they do that are baptised for the dead? etc. i e. for their dead bodies. Why do they profess in Baptism, that they believe the Article of the Resurrection of the dead, among the rest of the Articles of Christian faith? Why are they baptised into the hope and expectation of it, of which (saith he) the Minister gives them a sign or symbol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the things themselves that he doth, putting them in, and taking them out of the water, which is a sign of their descending into the state of the dead, and their ascending up from thence. Now what good do they receive by Baptism, if they shall not rise again, but remain always in the grave? If any think it harsh to render these words, For their dead bodies, by these, For the resurrection of their dead bodies, (which in Baptism we profess to believe,) it is only for want of skill in the short manner of speaking, which the Hebrews use. And methinks they may otherwise be interpreted to the same sense more plainly after this manner, Why are they baptised for their dead bodies, i. e. for the benefit and profit of their dead bodies? for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the end, which an Agent intends in an action. (as Gal. 1.4. who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some have it, which is of the same force.  for to take away our sins,) and there can be no end upon our dead bodies which we can have, but that they may live again; therefore for this end we are baptised, that they may rise from the dead, which if they should not, we should lose (saith the Apostle,) the great benefit which in Baptism was consigned; and to what purpose should we use that Rite? It may be replied, that I have already mentioned many other purposes which render it sufficiently beneficial. But if it be considered how near sin and death are one to the other, we shall conclude that so must remission of sin, and the resurrection from the dead go together, and that if the one be not believed, we may easily doubt of the other, or at the best, we shall make forgiveness lame and very imperfect while this great punishment of sin, viz. Death remains unremoved. Luther indeed in his version of the Bible gives another interpretation of this place, but suitable to my present discourse, which is grounded Dilheirus thinks upon that practice I mentioned of Baptising in the places where the Martyrs were nterred. The sense whereof is this, (as one that understands the language, interprets it to me,) What mean they to be baptised [Vber Den Toden,] over the dead? To strengthen (saith Luther in his gloss upon the words,) or confirm the Resurrection; they used to baptise Christians [Vber den Toden grahern,] over the graves of the dead, the intention whereof was to show that the same, the very self same person should rise again. But I doubt we shall not find that custom so ancient as St. Paul's days, wherein there had been but few Martyrs; and therefore I wave it, thinking the other more clear and proper. If any one like it, then from both me may conclude, that the wa●●rs of Baptism are like the waters of heaven, which falling upon the dry earth, and the dead roots of plants, makes them spring forth, and live again. It gives us assurance, that we shall not always sleep in our dust, but shall spring up and flourish in a better soil, even the Garden of God, never to die, or whither any more. And Circumcision seems not to have been without this signification neither, for they used to cast the foreskin cut off into a vessel full of dust, to signify it is like, that the circumcised person did renounce the Devil and his lusts, by whose impulse, Adam sinned, and so died, and was turned again into dust; 
V Joseph. de Voysin de leg. Diu. cap. 7.  and that he did cast away all that evil concupiscence, by which death came into the world, hoping that that being buried, he should attain the Resurrection of the body, and live again. To which purpose a very ancient book (the Zohar) applies a place in Job, which shows, though not the sense of the Scripture, yet their sense of Circumcision, Job 19.26. In my flesh I shall see God, i. e. by Circumcision (which was the Covenant of God in their flesh,) come to immortal life. And a tradition they have to this purpose, That when a man is signed with this holy mark, he is made worthy of the vision of God.  
Fifthly, Baptism is not improperly called by Divines a seal of all these things, i. e. a Rite whereby the Covenant between God and us is confirmed, whereby we assure God of our fidelity, and he assures us that as certainly as our bodies are washed with water, so certainly will he give us of his Grace, & if we perform our undertaking, continually assist us with the holy Spirit, pardon our sins, deliver us from the power of the Devil, save our souls, and at last raise our bodies out of the grave, and make them spiritual and immortal, and unite both body and soul together i●●●ernal Glory. That conditional Covenant of Grace and Mercy that was sealed before indefinitely by Christ's blood, is now sealed by Baptism to this particular person which receives it. Therefore,  
Sixthly, The sum of all is that hereby we are regenerated and born again. It is the Sacrament of the new birth, by which we are put into a new state, and change all our relations, so that whereas before we were only the Children of Adam, we are now taken to be the Children of God; such of whom he will have a fatherly care, and be indulgent and merciful unto. We have now a relation likewise to Christ as our Head, and to the holy Ghost as the Giver of life and grace. Yea, herein he grants remission of sin, and we are sanctified, and set apart to his uses. We being hereby given to him, and he accepting of us, do become his possession and proper goods, and cannot without being guilty of the foulest Robbery sin against God. We are made hereby the Temples of the Holy Ghost, the place where he, and nothing else is to inhabit; and being by this consecrated to him ●●e likewise then enters upon his possession, and we are said thereby to receive the holy Ghost; so that if we run into sin, we defile his house, and commit the greatest profaneness and impiety, and may be said very truly to do despite to the Spirit of God whereby we were sanctified. Socrates in Plato well saith, that every man is by his birth, 
In Phaedon●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One of God's freeholds, and therefore concludes it is as unlawful for a man to kill himself, as a servant to run away from his Master, seeing he is not his own goods, nor can dispose of his life according to his pleasure. In this second birth God is seized again of us, he owns us in a special manner for his Children, and we may not without committing a double murder sin against him, and may be called twice dead if we do, because in Baptism are the beginnings of a new life, and the Spirit of life takes hold of us, and as far as is agreeable to our age and condition we are renewed by the Holy Ghost. For Baptism being a beginning of our performance of our duty, God doth likewise in it begin proportionably to make good his promise. We may call it therefore with Cyprian, Genetalis unda, aqua salutaris, etc. the Laver of Regeneration; seeing as the Apostle saith, 1 Cor. 12.13. By one spirit we are all baptised into one body, etc. whereby he intimates that the Spirit of God doth accompany this water, and therefore we must be in a sort made other Creatures. I see no cause to leave this ancient language which may have a very good sense, and none I suppose will deny but that at least a Relative change is herein made, and so much Grace and Favour is conferred, 
Apolog. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that we stand upon better terms then mere nature did instate us in. Justin Martyr relating the manner how Christians were made, (that the Heathens might not he offended so much at their Religion,) speaks of this matter. When men are persuaded of the thing: that we teach, and promise to live accordingly, they fast, and pray, and beg of God remission of sin, and then we bring them to the water, and so they are born again after the same manner that we were regenerated: to this he applies that place, Joh. 3.5. Except a man be born again, etc. All things seem to grow out of water, and it was not unfitly made by one of the ancient wise men, the first Principle of all, so that it may well signify another birth, a new plantation in a better soil, which is watered by daily dews and showers of Gods heavenly Grace; and in, it we may be said to have changed our Patents, and all our relations, so as after a manner to become new Creatures. 
Li. paedag. cap. 7.  If Clemens Alex. his reading of that place, Mat. 3.17. be right one would think that Christ was by Baptism admitted to his office, and had a kind of a new birth in it, Thou art my beloved Son, this day have I begotten thee. i.e. now have I appointed thee to thy office, now of the Son of Joseph as thou art esteemed, I declare thee the Son of God, and make thee my Vicegerent. That which was perfectly done at the Resurrection (to which those words, This day have I begotten thee are applied, Act. 13.33.) was begun and done in sign at Baptism, when the Holy Ghost likewise descended upon him, and anointed him unto his office. And so in after times they used to anoint the baptised person with oil, to represent, I suppose, that God took him to be his Son, and did bestow upon him the Holy Spirit. But because Clemens must be thought to have expressed rather the sense, than the very words that were spoken, let us consider only what succeeded our Saviour's Baptism, and it will tell us thus much, that at that time it was that God first owned him openly for his Son, and it may well teach us that in Baptism God takes us to be his Children, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we are received under his shadow, are, and shall be endued with this Holy Spirit, according as it follows in him; Christ was our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exemplar or Pattern; and being baptised, are illuminated; and being illuminated, we are made sons; and being made sons, we are completed; and being completed, we are made immortal. There is nothing wanting after we are baptised to the enjoying the whole of this, but that we be faithful in God's Covenant, and follow the conduct of Gods illuminating and holy Spirit, till we be made Possessors of that Immortality, unto which in Baptism we have a Title given us. The ancient Christians speak of high Illuminations, wherewithal God pleased then to grace Baptism; I make no question but they speak as they felt, and that they talk not of a strange change then wrought which never was; but if any say, that those great Communications of the Holy Ghost were proper to that time when Christ did most notably attest to the Truth of his own Institutions for the conviction of Unbelievers, I think so also: for young plantations needed larger effusions of the heavenly dews to water and cherish them. But yet we may conceive that there may be still some operations of that spirit in men's hearts at Baptism, though secret & insensible unto us; and I profess myself one of those that labour to believe very highly of Christ's presence with all his own ordinances; though if any cannot savour this, I will not contend, nor fight in the dark, but desire the other things may be entertained which are certain, and then there will be sufficient ground to think that it is not indifferent, whether we be baptised or no; and that it is not a naked Ceremony that neither doth good not harm, as some men seem to speak against the constant sense of the people of God. And thus much may suffice concerning my thoughts of the first particular, wherein you have had a short account of the intent, use and benefit of Baptism. It remains that speak a few words of the other two particulars in the text, and show in the second place,  
2. Who are the persons to be baptised?  
The Text will not let us doubt but all those who are willing to embrace Jesus as the Christ, and the Son of the living God, and to give themselves up to his instruction and teaching, are thus to be initiated and entered into his Religion. Only it is scrupled, whether those that cannot express such a willingness, nor make any signs of it are so to be admitted, and therefore all Infants are by some excluded from these waters, as subjects uncapable, either to make any such profession and engagement, or receive from God any such benefit.  
This point hath been so sifted even to the very bran, that I cannot think mine eyes so acute as to discern any little Argument to lie still neglected that I should be able to boult out. The custom of the Church hath been pleaded, which is accounted the best Interpreter of a doubtful law; And the Scriptures have been searched in these late times (more I think then ever,) by many learned Authors in every one's hands, and to such excellent purpose, that if I were able to plead the Infant's title strongly, my defence might be spared.  
I will therefore briefly dismiss this head with these four considerations.  
First, That if there were any Infants in this person's family, it is certain they were baptised, for he was baptised, he, and all his. It is doubtful indeed, whether there were any or no; yet it is considerable (especially in conjunction with other Arguments,) that neither here, nor any where else in the whole Scripture are they excepted, (and it is scarce to be thought that all of the families baptised were without Infants,) nor is there one word that tends to the excluding of them from Baptism. But,  
Secondly, I consider that Infants are capable to be engaged and professed, and likewise to be received into the Grace and favour of God.  
Baptism may be looked on either as a sign of what we are to be in our future course, and what God hath done, and will do for us, and so all must grant that Infants are as capable as others to receive it; or secondly, As a seal of the truth of God, under which notion we ordinarily conceive it, and then they are as capable likewise as grown men to have any thing conveyed and sealed unto them, upon such conditions afterwards to be performed; or thirdly, As an Obligation whereby we are tied to perform those conditions; and fourthly, As a privilege whereby we are actually instated into some Favours and Enjoyments; and if any affirm that in these two regards they are uncapable, let them remember that Children may be bound by deeds drawn up and sealed between two persons before they understand any thing at all, and that a Child may be crowned in the Cradle, and it will stand good to all purposes. A Parent may contract with God on his child's behalf, no otherwise then a Guardian doth in the behalf of a minor or one under age, which he cannot afterward retract when he is out of his Pupillage without injustice, and being liable to the Law, if the contract be judged to be to his behoof and benefit. As in the Interpretation of Law that is an Act of the Pupil, or child, which is done in its name, and for its good by his Tutor or Guardian; so may God be pleased graciously and favourably to accept of this Act of the Parent laying such an Obligation upon the child, and interpret it for the childs own Act and Deed, so conferring his graces upon it, and expecting performance of Faith and Obedience, and looking upon it as so engaged, that it shall be properly said to break a Vow and Covenant, if it sin against him. And this will still be clearer from a third consideration.  
Thirdly, That Children are in the power of the Parent, and they have a Jus or Right unto them, so as they have to any other things that are their proper goods. They may therefore make an offering of them to God, and dedicate them to his uses, as well as Land or Money and there is no question but God will accept of them as of any thing else that they consecrate to him, and take them for his portion, so that it shall be a sacrilegious Act for these Infants hereafter to alienate themselves from him, and convert themselves to the uses and service of any other.  
This the Denyers of infant-Baptism cannot deny, that it is very fit Parents should by solemn prayers and profession devote and consecrate their children to God and make an open oblation of them before all to his service, only they would not have it done by washing with water, which is as much as to grant that they would have the thing done, but not the Ceremony or Rite used, and that they are capable of the thing signified, but not of the sign, of the greater matter, but not of the less; and as it seems to me they make a Controversy where there need be none; for if they are to be devoted to God, Baptism being the way wherein we devote ourselves to him and being so significant of our Duty, it is the fittest way wherein to devote our Children to his use.  
Fourthly, Christ may well be conceived to include them when he bids his Disciples Go and baptise all Nations in the name of the Father, 
Mat. 28.  etc. for that was no more than a commission to go and make Proselytes, and engage them by Baptism in Christ's Religion. Now I intimated before that there were young strangers admitted by the Jews, i. e. Infants or little Children were made Proselytes to their way of Worship, and it is plain that all were baptised into Moses in the sea and in the cloud; both old and young, the Infants as well as the grown men passed through the water, and were all covered with the cloud, and likewise Favo●es sunt ampliandi, where none are excepted, favours and benefits are to be enlarged unto all; and to spare further labour of a long discourse, let me only remember you how Moses did take the Children into Covenant with God, as well as the rest, Deut. 29.10, 11, 12. You stand this day all of you before the Lord your God your Captains of your Tribes, your Elders, and your Officers, with all the men of Israel, your little Ones, your wives, etc. that thou shouldest enter into Covenant with the Lord thy God, and into his oath which the Lord thy God maketh with thee this day. Why should we not then think that the Mediator of the new Covenant did include these little Ones, as well as others in that universal expression, and that he would have them enter into Covenant with God? If any ask why our Saviour did not then expressly mention them? the Answer will be easy, That there was no need for him to express every particular subject of Baptism, seeing it was so well known before by the common practice of the Jews, and by the former Covenant, and therefore his chief intent in those words was to tell them in what manner and form they should now baptise, viz. in the name of the Father, Son and H. Ghost, which had not been yet used, but now was to be every where practised. I have no mind to add more, but beseech the Lord, that all those who dispute against Infant-baptism, may behave themselves like men baptised, and remember that humility, modesty and peaceableness of spirit are great Doctrines in the Christian school; and that if so many good and learned men have erred (as they think,) then so may they.  
A few words concerning the third general Head of our discourse, may perhaps lend a little further light to this business, and manifest that there is not so much required as some imagine, to qualify and capacitate a person for Baptism. For,  
3. It is said here, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strait way, immediately, without any further proof he was baptised. If you look back, you shall find that Paul and Silas being close Prisoners at Philippi, there was about midnight a great Earthquake, that made both the Prison and the Jailor also shake, and opened both the doors of the Prison, and of the heart of the Keeper; for this strange trembling of the earth, it is very likely caused him to apprehend that these were divine persons, for whom such a wonder was wrought, and so to come trembling before them, and inquire what he must do to be saved? They told him, 
Vers. 29, 3.  that he must believe on the Lord Jesus, and accordingly spoke to him the Word of the Lord, 
Vers. 31, 32.  i.e. proved to him that Jesus was the Son of God, and taught men the true Religion, and way to life. The very same hour he took them, and washed their stripes, and then was washed himself in the name of Christ.  
By this it will appear, that though a Profession of Faith be required, yet not a distinct belief of every thing in Christ's Religion, for that could not in the space of an hour be comprehended; He therefore having a general knowledge that Jesus was the Son of God, and a Teacher sent from Heaven to do men great good, and professing a readiness to be taught by him, was received by Baptism into Christ's school to learn of him. That such a knowledge, together with a repentance of their forepast evil life, did sufficiently qualify for Baptism; you may see by consulting these places, Acts 2. All the Sermon of the Apostle tends to no other purpose, but to prove that Jesus whom they crucified, was the promised seed, which he demonstrates from his resurrection, and the effects of it, that abundantly declared he was made Lord and Christ. Verse 36. When this was cleared to them, their hearts were pricked, to think what they had done, and he exhorts them to repent of it, and receive Baptism, which three thousand of them immediately did, as you read verse 41. And continued steadfastly in the Apostles Doctrine. Verse 42. i.e. learning of that Religion, to which they saw so much reason to addict themselves. So Acts 8.35. We find that Philip preached Jesus to the Eunuch, and required only this profession of him. Verse 37. That he believe with all his heart, that Jesus is the Son of God, and then he went down into the water with him, and baptised him. And again, cap. 18.5. Paul was pressed in spirit, and testified to the Jews, that Jesus was Christ; and then verse 8. Crispus believed on the Lord, with his whole house, and many of the Corinthians hearing, believed, and were baptised. So in all other places, you will find there was so little space between their preaching and baptising. that they could not well be taught more than this, that he was the Messiah, or Christ that was expected, and that all must be obedient to him. So that this washing did admit them, and engage them to be his Disciples, to be taught, and instructed by him, and to learn the way of God perfectly, which they could not but believe he would acquaint them withal, being a messenger sent by God unto them. And this is most plainly intimated in the words of that commission Christ delivered unto them. Mat. 28.19, 20. Go and teach, or disciple all Nations, etc. Where there are two teachings, the one before, the other after Baptism, the first can be no more than a persuasion of them to become the Disciples of Christ, and put themselves into his school, because he was the Son of God; and then after they were baptised, follows a more accurate and full instruction of them in all the parts of their Duty, which is meant by those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Teaching them to observe all things whatsoever I have commanded you. Where the word for teaching is different from that in the former verse, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) and signifies a larger knowledge of Christ's Doctrine which they had engaged themselves to observe, being assured the Son of God could teach them nothing but the Truth.  
And this I take to be the reason why so many fell off again from this profession, when the displeasing Doctrines of Christ came to be practised. They had not considered what it would cost them to be Christians, but only as I said, were in general convinced, that he was God's Son, and that they must be his Disciples, and so they liked no longer to be his followers, when their carnal Interests came to be touched, and when they saw that he was such a Master as would not let them have their own will, nor enjoy this present world, nor (in one word,) serve two Masters, God and their Mammon too. Though they did in gross (as I said,) profess to forsake their sins, and lead a holy life, yet when they came to be informed in the particulars of self-denial, and such hard lessons, they returned rather with the dog to the vomit, 
2 Pet. 2.22.  and the washed sow to the wallowing in the mire.  
That I may put an end to this Discourse, let me show you a little how it will be useful to you, and have an Influence upon practice, and if you be believing, and obedient, I shall be confident I have not made you misspend an hour in perusing what I have represented.  

Use 1.  
TAke notice of the great Wisdom of our Lord, that though he have left us an outward Ceremony still in his Church, yet it is such an one, that signifies not one thing, but the whole Religion, and not only signifies, but engages us unto our duty. You have seen that Baptism expresseth the whole Covenant of Grace between God and us, and whereas the Jews had several Rites and usages, to set forth and represent several duties, Christ hath left us only this, (together with the Bread and Wine in the other Sacrament,) which are such as are easy to be had, and to be practised, and are simple, plain, & easy to be understood, and do also show us our whole Duty, and likewise lay Engagements upon us to perform it; so that we cannot use either of them, but thereby we are bound to be wholly Gods, and entirely devoted to his service. And therefore,   

Use 2.  
SEcondly, Let me strongly plead with you in the behalf of God, to take heed to yourselves, and your ways according to his Word. You are all baptised into Christ, and thereby you have put on Christ, you have solemnly engaged yourselves to live righteously, soberly, and godlily in this present evil world; 
Gal. 5.3.  and as the Apostle saith of Circumcision, so I say to you, I testify to every man that is baptised, that he is a Debtor to observe the whole Gospel. What then have you to do with the Devil whom you have renounced? Why are you so in love with the world, which you have forsaken, and from which you are divorced? Why are you so tender of the interests of the flesh, which you promised to mortify, and crucify together with Christ? What is the reason that you renounce Christ in your lives, as if you were ashamed of his profession?  
Is Baptism but a cold Ceremony? or do you think the washing of the flesh will save you? Not only the Apostle confutes you, 1 Pet. 3.21. but you shall hear yourselves put to silence out of the mouth of a very Jew, He that believeth not as he ought (saith the Author of the book, Nitzachon,) his Circumcision doth not make him a Jew; but he that doth believe aright, 
V Joseph. de Voysin de leg. Diu. cap. 44.  is a Jew, though he be not circumcised. One would not expect such language from them that glory in Circumcision: but God hereby shames such outward Professors that glory in Baptism, as they did in Circumcision, though they be not the followers of faithful Abraham. As long as their ears, and tongue, 
Exo. 6.12. Jer. 6.10. Jer. 9.26.  and heart were uncircumcised, (for of all those we read,) their foreskin remained, and as long as our thoughts, and words, and ways are impure, we are in effect unbaptised.  
If then outward Baptism will not save, why do you not cleanse yourselves from all filthiness both of flesh & spirit, and perfect holiness in the fear of God? Do you not at all value the Promises of God? Is it no favour to be his Children, to have forgiveness of sins, and an inheritance among those that are sanctified through faith? Or is there any other way wherein these can be attained? Can you find a shorter cut to heaven by some other passage? Assure yourselves, that there is no other Covenant whereby to partake of these promises, but that Covenant which is consigned by Baptism, whereby we stand engaged to the performance of such Duties as our Saviour doth require. We shall miserably flatter and abuse ourselves, if we imagine to come to Heaven any other way then through the Covenant of Baptism, wherein we promise to forsake all the enemies of God, and to adhere and cleave to him faithfully and loyally against all the persuasion: and temptations of the devil, world and flesh; and therefore unless we can show a new Gospel, and be baptised over again by the appointment of God, and obtain some easier, and more pleasing conditions, let us arm ourselves against, and bid defiance unto them, and resolve that no lust shall escape with its life. What, art thou a Christian, and as fond of the pleasures of the world as a Pagan? as loath to displease the flesh, as if thou hadst been initiated in the impure Mysteries of the heathen; as covetous, as if thou wast an Idolater, and didst worship a god of Gold? as sensual, beastly, devilish in thy affections, passions and conversation, as if thou wast some black African, and hadst never been enlightened? Oh! Do not live as if thou hadst been baptised in the Devil's name, and hadst sworn to be his bondman, and entered a Pro●●stution against God and Christ, and all communion with Heaven. O live not I beseech you, as if it were your Religion for to sin; as if you had been baptised in a ditch, and washed with puddle water, and had professed to be as dirtily and basely employed, as ever you were able. Did your Baptism signify that you should be drowned in drink, that you should be buried vilely and covetously in the earth; that you should rise and lift up your head against heaven; that you should fill the air with oaths & blasphemies, and noisome speeches, and that you should defy God, and all above? No, the Devil himself durst not urge a Witch to make such a Covenant with him; and therefore his Art and Subtilty is to make men live after this profane sort, though they make not such a profession: and he labours to baptise and drench their souls in this belief, that the Covenant of Grace signifies all on God's part, nnd nothing at all on theirs. They are even swallowed up in these conceits, that they shall enjoy pardon, grace and salvation, and be privileged from wrath to come; and in the mean time, take care only to do as they please, to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Heathens phrase is,) a moist, soft and delicate life, and to swim to Heaven in rivers of pleasure, and carnal delights. What swarms and herds of followers should a man have that went about, and preached such a Baptism for the commission of sins? but there is no need any one should do the Devil that service; for the Baptism of Christ is made one of his mysteries, and all our preaching cannot root out this belief, that Christ will be the Author of eternal salvation to them that do not obey him. But 'tis as clear as the Light, that a Covenant is between two persons, and both are engaged to some performances; and that God is no otherwise bound in this baptismal Covenant, than we are bound also: and that he gives pardon upon no other conditions but these, that we forsake the Devil, the World, and all the lusts of the flesh. If we therefore renounce this part, than we discharge him of all that he hath promised. And the truth is, it is very ridiculous to imagine, that God should wash us there clean, that ever after we might be as soul as we please. As if a Muscovian Christian, who spits upon the ground withindignation, when he renounces the Devil in Baptism should presently fall down, and lick it up again. Or, as if one should put on a Garment of light, be clad with a white robe, that he might sweep chimneys, and rake in kennels, or lead dung-carts about the streets. If we be the Children of the Light, than we must have no fellowship with the unfruitful works of darkness, nor bemire ourselves in the filth and dirt of the world. If we be Christ's Disciples, we must not only make a face, and spit when we hear the Devil named, but we must abhor his works, and defy all his filthy lusts, and have our very stomach rise at all that comes from hell. And so men would, were they not juggled into a belief that they defy the Devil, while he embraces them in his arms. I remember a story in the life of a Romish Religious, 
S●or Maria Ma●dalena de Patsi.  how that she should see one day in a vision the soul of a sinner dragged to hell, and beyond the mercy of purgatory, for not having in account the spiritual treasures of the Church, but despising both indulgences, and all other graces which she grants her Children. So doth the Devil labour to nurse in men's hearts a persuasion that outward things can save them, and that he can do them no harm, if they be baptised, keep the Church, say their prayers, and receive the Minister's blessing, which is all they think that Baptism engages them unto; and they make the same use of Christ, that others do of the Pope, thinking to buy a pardon (if they have not one already,) by the profession of such a holiness, as the Devil, if he were incarnate, need not be afraid of, but might swear he would maintain. O, what pity is it, that Christ should be thus abused, and his institutions perverted, and souls undone, when it is so plain, what he would have us to do that we may be saved!  
But will not some little sprinklings of holiness serve the turn, may some say? May we not allow some place for self-pleasing, and gratify our own desires sometimes, seeing we wallow not always in filthiness? No, Baptism, though only upon the face, signifies the washing of the whole man from spiritual pollutions, and though only once administered, puts us into a state of purity, which must not willingly admit of any defilement. And let those men know that have their good moods, their cold fits of Repentance, and their hot fits of zeal, that use Religion as the Papists do holy water, when they are entering into the Church, and going to perform some devotion; that Christ owns no such Disciples. They were not baptised in lukewarm water, but were engaged in a state of mortification, and entered into Christ's death, and he expects a constant performance of obedience. 
Aelian. l. 4. var. hist. cap. 1.  There were a people in Illyricum, that were washed but three times in all their lives, at their birth, at their marriage, & at their death. And they may be a picture of most Christians amongst us, who in their Infancy are washed in Christ's name; and then perhaps against some solemn time, when the Sacrament of the Lords Supper is near, they begin to put away their sins, and perhaps baptise themselves in tears, and deck up themselves, as though they would meet the Bridegroom, and be married unto him; and of this you shall hear no more, (unless at such a time as that,) till death tell them that he can stay no longer, and some sickness arrests them, than they begin to slubber and cry, to sigh and groan, as if by tears they could wash away their guilt, and by a few sighs and good wishes, blow away the black cloud of wrath that hangs over their heads. They make Religion to be a few strong pang● of devotion at certain times of their life, and Christ to be pleased with any thing, glad of any company, and heaven to be an empty void place that wants Inhabitants, much like to the new found world, whither we send the most rascal people. But Christ will shortly appear to all the world, to confute all such men, and he will drench them in seas of fire, the floods of his wrath shall overwhelm them, and they shall never rise again.  
But is there such great danger then, may some say? Will not God be something more favourable to us then other men, and will not the waters of Baptism a little quench and cool the flames?  
Cool them? No, they will be like water upon lime, which will make it burn the hotter. Even this will be pleaded against you, that you were baptised. If a Soldier sworn to Caesar should forsake his Camp, and fly to the Turks, would he not be punished more than a stranger when he was taken, and suffer as a false and treacherous fellow, as a Run-agate, and a perjured person? Who would admit of such a plea from his mouth? I am no forsworn Wretch, I never denied Caesar, nor renounced my Allegiance to him; no man ever heard me speak a word against him: Might it not easily be returned to him, but thou didst deny him in thy Actions, thou hast more then forsworn him, for thou hast fought against him, yea, thou hast joined with a Tyrant, with the greatest enemy the Emperor hath, and the sworn foe of all Christians; if such a Fellow should live, who should die? What is the Axe and the Gibbet made for, if not for such traitorous Villains? The Gallows would think much, if thou shouldst be reprieved. Thou readest thy own case, O Christian, if thou livest in sin, and fidest with the Devil, and takest thy share with the world, whom thou hast renounced in word, but not in deed. What though thou dost not call the Lord Christ a Deceiver? What though thou dost not revile the holy name whereby we are called? thou dost a great deal worse, thou bendest all thy forces thou hast against him, as if he were a thief and a Robber, thou labourest to destroy his Kingdom, thou tramplest under foot the blood of the Covenant, and makest Christ unto thee of none effect. Which is the worst enemy, he that speaks thee fair, and with a kiss stabs thee to the heart? or he that bids thee stand upon thy guard, and declares himself resolved against thy life? I will assure you Turks are not such enemies to Christ, as those that pretend to him, and yet do him all the despite they can in their lives. Better had it been for them that some band of soldiers had ravished them from their mother's breasts, and listed them under Mahomet's banners; better had it been for them to have been Janissaries, then to own and acknowledge the Christian Profession, and live so profanely without God in the world.  
Heathens may sin at a cheaper rate than we, because they never made any such Promise unto God. They may do evil with a better front, and more confident countenance, that never received any such mark in their forehead. But a Christian face which is besprinkled with clean water in the name of Christ, should blush (methinks,) at any impurity; and the mark of Christ that is upon him should make him more modest then to sin. But if he will besmear himself again, and have the impudence to outface Christ, he shall pay dearly for it. For he breaks his vow to God, and thereby comes under the curse which is annexed to the Covenant, as well as the Promise. And all these terrible threatning● of Christ which in baptism he promised to believe, as well as any other Word of God, shall all fall upon his head, and he shall be cast into a lake indeed but it is a lake burning with fire and brimstone. 
Rev. ●●. 8.  Better had it been for such an one, if he had been drowned in the font, or entered into the gates of death, when he entered into the gates of the Church, it had been better for him, if he had been branded with a hot iron in his forehead, or scalding oil had been poured upon his face, when it was washed with water in the name of Christ. The flames of hell shall eternally burn and consume without any consumption that filthy soul, whose dirt the waters of Baptism, and the fires of the holy Ghost could not fetched out, and scour away. And if any complain of their weakness▪   

Use 3.  
THirdly, Here is matter of comfort to us. We are in a Covenant of Grace, there is a Redemption for us if we have a mind to be delivered; we have assurance of the assistance of the Holy Ghost, and if we be sincerely watchful and diligent, he will not, because of our failings, take away his Holy Spirit from us. Through the Spirit of Christ we shall be able to do valiantly, nothing shall be too hard to overcome, but we shall tread all our enemies under our feet.  
Let us march out therefore as the Soldiers of Christ, carrying his Cross in our Banners; let us profess, and declare that we are crucified to the world, that we are buried with Christ in Baptism, 
R 〈◊〉. 6  and reckon ourselves to be dead indeed unto sin, But alive unto God, through Jesus Christ our Lord. Let not sin therefore reign in your mortal bodies, that you should obey it in the lusts thereof; neither yield ye your members as Instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of Righteousness unto God. For sin shall not have dominion over you, for you are not under the Law, but under Grace. It is a shame now to be overcome, when you serve under such a Captain, and have Heaven on your side, and have received the promise of the holy Ghost Is there no power in the Spirit of God? or is not God as good as his word? Will not he give us what he hath promised, to make us to vanquish all his enemies? O do not speak such evil things of God by doing any evil. Do not disgrace your profession, nor bring a dishonour upon your Lord, by letting every temptation use you at its pleasure. Do not suffer every lust to foil and worst you, as if you were Turks and Infidels, and had none of the mark or badge of God upon you, and as if your Baptism was of no more avail to you, than the washing of your hands. But first resolve that all these lusts of the flesh must be overcome, and then conclude that they may. Persuade yourselves that God is with you, and that he hath appointed no ineffectual Rites, no bare shadows, no beggarly Ceremonies, and cold Formalities in the Religion of Christ; but that if you use your Diligence, and pray continually, you shall find the holy Ghost to accompany you, and that you are born again, not of water only, but of the Spirit, and shall finally inherit eternal life.  
4. That you may receive greater supplies of the spirit promised, and be more engaged to your duty, labour fully to understand your vow and Covenant, and then come, and openly own it, professing you will be faithful to it, that so you may be admitted to nearer familiarity with God. Let me prevail with all young persons who are yet in the gate of the Church, and have proceeded no further then to be baptised in their Infancy, and perhaps to be catechised in the principles of Religion, to spend a few thoughts upon this which I propound. For though outward Baptism, which is the visible sign and seal of the Covenant, 
1 Pet. 3.21.  is not to be renewed, yet the Answer of a good conscience, wherein the inward Baptism doth consist, may, and aught to be reiterated by a personal resumption and ratification of that vow which was made for us in our infant years. And no man is to be reputed a complete member of the Church, until he do own his Engagements, and openly profess that he will stand to the conditions of the Covenant, and be a Disciple of Christ. If Baptism did at first admit us into the enjoyment of many privileges, surely we shall receive more of the blessings of it, when we do seriously reflect upon it, and engage our hearts by our own free consent to God, because than we begin more solemnly to perform the conditions that God requireth of us. When I first entered upon a charge of souls, I could think of no course so anciently attested unto, so reasonable in itself, and so likely to be effectual for men's good, so free likewise from the just exceptions of any party, as to propose this to my people, that all those who had not yet been communicated, should freely and hearty in the presence of those who were assembled at any time to partake of the Lords Supper, profess to be sincere and constant in their baptismal Covenant, and declare themselves enemies to the Devil, the world, and the flesh. And I will take occasion here to profess, that I am hearty glad that Mr. Hanmer hath proposed this; and Mr. Baxter so earnestly pressed it upon the whole Nation; after whose pious and learned endeavours, let me contribute my little Mite to the urging those, into whose hands this small Treatise shall come, that they would not refuse it. This Christian Duty hath long passed under the name of Confirmation, which is a word full, and significant of the thing that I. would express, and consists of two parts. First, That a person do undertake in his own name every part of the vow made by others for him in Baptism, and so personally consent unto Christ to be wholly his, according to that agreement. And so it is an Act of Confirmation on our part, because we do hereby further ratify and establish that contract which is between God and us, and by confessing of it to be valid and good, bind ourselves faster still to him, whose we were before. The second part of it is; A receiving of God's Blessing and Grace by the Ministers hands, and holy prayers, to strengthen us to perform our Engagement, and make good our word and faith which we have plighted unto God; which many have taken to be the meaning of that place, 
(*) Beside sundry of the Ancients, Calvin, Beza, Piscator, H●nnius, I●yricus, Tossanus, G ynaeus, do so expound it. See also Hyperius and Bu●ling. In loc. who wish for the restoring of it in those Churches from which it had been banished.  Heb. 6.4. Where after Baptism, follows, laying on of hands, which the Jews used in their blessings. And so it is an Act of Confirmation of the person on the part of God, who confers a new grace to strengthen, and confirm in him these holy Principles, and that good resolution, of which he hath made a faithful profession, and to enable him to keep and persist in it. As in Baptism, the Holy Ghost was conveyed as a Sanctifier, so herein as a Comforter and Strengthner now, that the person is entering upon a great contest and conflict with himself, the world, and principalites, and powers, and spiritual wickednesses in high places. The necessity of this is not now in this age of the world, as a new thing to be learned; there never could be a well constituted Church without it, nor can we tell that men are not Heathens, and have not revoked their word, unless they will tell us they understand what they then did, and will not stir from it. But if it be visible souls are not like in any great numbers to be saved without some such course, (so many attending upon Sermons many years that understand little or nothing,) it will not be disputed by sober men, whether it be necessary or no; and for proof of this, I refer to the better works of him that labours more abundantly then us all; 
Mr. Baxter.  thinking it sufficient for one to persuade, what abler men do prove. Let me only produce the testimony of a very great and learned person lately in this Church, and add it to the words of the R. and learned D. Hammond, which you find at the end of Mr. Baxters' book. For all such as have been baptised in their Infancy, the personal Resumption and Ratification of that Vow which their fathers and mothers in God did make for them at the sacred Laver, 
Dr. Jackson. l. 10. upon the Creed. Cap. 50. To which add the words of another more ancient, annexed at the end of this Treatise, and because of its length, not here inserted.  is to be exacted of them Oretenus, in some public congregation, before they can lawfully be admitted to be public Communicants of Christ's body and blood. And though he can find no default in the Doctrine, or Laws of our Church, yet (he saith,) he dare not avouch so much for justifying the men, to whom the execution of those Laws is commended, whether they be of lower, of higher, or of the highest rank. It having been scarce in his observation, that any presentments were made in visitations, of the parents, for not bringing persons to; or of Ministers, for not preparing them for confirmation, much less against Diocesans themselves for not executing their Office in this great service of the Church. And he concludes in these remarkable words, Whether the solemn baptising of all Infants, which are the Children of presumed Christian parents throughout this Kingdom, without solemn Astipulation, that they shall at years of Discretion personally ratify their vow in Baptism in public, in such manner as the Church requires, be not rather more lawful, or tolerable, then expedient, I leave with all submission to the consideration of higher powers. And he blesses God that he was in a convenient age, in a happy time and place, presented to ratify his vow made for him by his sureties, etc. which sure he would not have done, if he had not found it very beneficial unto his spiritual good and welfare.  
The same Author hath these words in a Treatise published in his life time, 
Treatise of Faith sect. 3. cap. 22. pa●●g.  He that sets his hand unto the sacred plough, should first begin to sound the depth of that rule, What it is to deny ourselves, and forsake all we have, for in this furrow must the seed of life be sown. Here Novices in Religion commonly begin to balk, and no wonder, seeing so few are called to any strict personal account of that which others have undertaken for them at their first admission into the Beadroll of Christians. But if that triple vow 
* Which w● made in Baptism.  were distinctly and fully unfolded unto us, as soon as we had any knowledge of good and evil; and all the several branches of God's Covenant, with as great care and solemnity inculcated, as Moses commanded the Law should be to the Israelites Children: And lastly, The Vow itself confirmed and ratified by our personal protestation in the sight of the Congregation; the fear as well of God, as of shame before men, in whose presence we made this profession, would bind many of us to more Christian behaviour, than the best of us, as the world goes, dare make show of; as also restrain us from many deadly Enormities, which now admonished of, we will not account any sins. Thus prepared to receive it, it would be overmuch infidelity to distrust the plentiful Infusion of inherent sanctifying Grace at our solemnities of Confirmation; were these first sanctified with public prayers, or performed with such Christian care and diligence as they ought. A religious Duty in the Christian Church, which it were to be wished, might be performed more often, more solemnly, and more religiously than it useth to be.  
And indeed who sees not that great benefits would hence flow, 
See the testimony annexed at the end of this Treatise.  both to particular persons, and to the Church of God? It would be a means to make men more knowing in the things of their salvation, to tie them more strictly to mind the affairs of their souls, to work in them a deeper sense of the great business of being a Christian. It would make men more afraid to commit a sin against which they had so solemnly and publicly protested. It would bring Religion to be a thing credible and more in fashion than it is, when men did so openly appear for it, and engage themselves unto it. It is at once acceptable to God, and safe to ourselves, and so will be accompanied with his Grace, and in its own nature cut off many enticements of the world. It will bid us stand upon our Reputation in the pursuit of Religion, and not run the hazard of being perjured persons. Wicked men will not have the confidence to ask us to sin, when we have so publicly disowned them. You complain of evil company, of friends and acquaintance that engage you; do but let them know that you intent to be religious, and they will let you alone. The Philosophers openly professed a severe and unusnal life, that all men might let them live philosophically, and not be a disturbance unto them; Let but us do so, and be professedly religious, and solemnly tell all men that we mean to keep our vows, and they will have the less boldness for to trouble us. Our work is half done, when we are hearty resolved; and more than half, when we profess these resolutions. It will bring us to man's estate, that we may feed at the Table of the Lord, whereby we may increase in strength, and have more near communion with the Father, Son and Holy Ghost. Though I will not say, that till this be done, men are members of the Church imperfectly, yet I must needs think, that they are but imperfect members, they are but babes and infants in Christ, and not to be admitted (in the Judgement of all ages,) to taste of the meat of men, till they show themselves to be men, by speaking for themselves. In short, it will be a great security and defence against temptations, and we shall recoil upon ourselves, when we are assaulted, saying, How shall we do this wickedness, and break our vows, and scandalise the Church, and bring the guilt of perjury upon our own souls?  
It is observed by Jos. de Voysin out of the Author of the book Ikkarim, that the elevation of the hands of the Priest in the old Law at the blessing of the people, was imposition of hands; and this blessing the Author of Tzeror Hammor calls the Weapons and Armour of Israel, the Artillery (as it were,) and the Bulwarks of his people. I will assure you that this solemn Engagement, together with God's Grace and blessing that will descend upon you, will be your great guard and defence, your sword and buckler to beat off temptations that are apt most strongly to assault your younger years, before you have had experience of the world's vanity. Therefore he that would not be without a shield in the midst of fiery darts, he that would not be weak and feeble among strong enemies, that would not be a prey to the Devil and the World, let him come, and put himself under the wings of the divine Majesty, by his own actual consent, let him give up himself into the hands of God, to be kept by his Power through faith unto salvation.  
There is nothing can hinder any man from embracing this motion, but that which will hinder men from being through Christians, and living godly in Christ Jesus: And we may be confident, that none are fit to receive the Sacrament of Christ's body and blood, that are not willing to submit unto it. For he that hungers after the sweeter tastes of Christ's love, that desires to unite his heart more closely to him, and to engage himself more firmly in the Covenant of God by receiving the remembrances of his love, will not refuse to do that in word, which he intends to do in deed. If he really mean to be a Professor of Christ's Religion, and to testify to the world, that the deeds thereof are evil, and contradict their manners in his conversation, than he will not stick to condemn them in his words, and renounce them solemnly by his mouth, which is the far easier matter.  
Will any man be ashamed to make such a profession, and to tread in the way of Christ's Church, because it hath been of late disused, or turned into another thing? Why shouldst thou blush to own holiness, to say before Christ's Church, thou art resolved to lead a Christian life, and renounce the Devil, and all the ways of wickedness? Why shouldst thou be ashamed of thy Religion, as though it were fit to be professed only in a private corner, where none should hear thee? Why should it be accounted a strange thing to protest love to God? It is an honour and glory to us, that we may be Christians, and so we should esteem it. We should be glad, if we can do our Saviour so much honour as to confess him openly before men, that so he may confess us before all his H. Angels. We may be confident, that we shall never in a time of persecution confess him, (of Which these places in the margin speak, 
Mat. 12.32. Mar. 8.38. Rom. 10.8, 9, 10. ) if we cannot be persuaded to do it among the Children of Peace? Will any one be ashamed that it should be told by the Minister, that such an one declared himself a Christian, and hath to me avowed his Religion, and solemnly said, that he will by the Grace of God make good his baptismal promise? Will any one be loath it should be publicly said, that he is a Christian? Why then should he not say so himself? Suppose you were not yet baptised, or had lived in the first times, and heard Christ preached, would you be unwilling to come, and profess that you renounced the Devil, the World, and their lusts? Shall none own the Religion of Christ publicly, but Infants that cannot understand it? The more we know, shall we be the more loath to declare our liking of his ways? Are you unwilling to represent the child's person, and profess publicly for it in the congregation? Why should you not do that for yourselves which you are willing to do for others? Cannot he that comes in the name of a child, and saith, I believe, etc. I renounce, etc. come, and do the same in his own name? I do really think, that they that are unwilling to undertake Christ's Profession by an open promise, would not be baptised if it had not been done in their Infant years, they would remain rather Heathens and Infidels, then be received into the Church of God, for upon no lower conditions than these are, could they ever have been admitted to any Christian privileges. Unless therefore you will show yourselves to want all understanding, and not fit to be treated as men of common reason, put not away from you so many Entreaties. If you think your Baptism to be worth your owning, if you would not really be without it, and take yourselves to be the better for it, renew solemnly that League and Promise with God, and do not persuade yourselves and others, that you prise the Baptism, while you are unwilling unto this, for if that were not done, you would certainly omit it as a needless Ceremony, as well as this which always accompanied it in the Church of Christ. 
* Anton. de Dom. de Repub. Eccles.  Seeing nothing can reasonably be thought to make you unwilling, but a lothness to be good, and engaged to live well; do not by refusing, cast an Aspersion upon yourselves of having renounced Christ, and secretly entered into a confoederacy with the Devil to destroy his Kingdom, and trample under foot his blood as an unholy thing.  
When this confirmation was looked upon by the multitude as a means only to receive some thing from God, but not as laying any obligation upon men; it was a wonder (I should have said no wonder,) to see what flocks and herds of people came unto it. In Queen Mary's days, (as Saunders tell us. 
De Schism. ) when this custom by a provincial decree of Card. Pools was renewed after long neglect, the people were so zealous to receive the Bishop's blessing, 
There were Decrees long before to enforce it, as that of Archb. Peckham. An. 1271. Wherein he calls the disuse of it, Damnable Negligence.  (which was all they went for,) that in some places the Church could not contain the people that resorted to him, and he was fain to confirm in the Churchyard, and to be defended by armed men from the press of the multitude.  
Why should not men come now in as great Crowds, when another renewal in a more solemn manner is proposed? Why should not the young people assemble themselves together, and say, Come, Let us go to the house of the Lord, let us own Christ to be our Lord and Saviour, but only because men are loath to be engaged to fear God, and do love a Christ of their own making that shall do all for them, and require them to do nothing for him? If God will have men as they are, they can be content to afford him their company; but if he expect any amendment, they desire to be excused from making him any promise of it, and hope that they shall find him so kind in the conclusion, as not to exact it. May not he be well satisfied without any bond from us, when (in men's account) he will never demand the Debt? Why should we pass our word for that which will never be required? seeing God can bear with men's rebellions, why should his Ministers be so rigid, as to exact an Oath of Allegiance? These are the thoughts of men's hearts, that God will cross all scores at the last, and then to what purpose is it to make any such serious Engagements? If we had a window into men's breasts, we should see this Principle engraven on their hearts, That the Gospel is Promises, and all their work is to believe them to be true, and so there need not so much be done, as to make an open profession of this belief.  
If Popery should again prevail in England, and such a decree should be again revived, what would these men do? Would they be so backward as now they are to present themselves before the Congregation of God? It is most likely that fear or fancy might make those men receive their Ointment in the forehead, and box on the ear, (as the manner is in their confirmation,) who now will not for the love of God profess they hate sin, and intent to lead a holy life. So constantly it falls out, that what hath difficulty in it is refused, and all that requires our serious attention, upon some account or other is rejected, and men would go to Heaven they know not how, and be saved from hell, but not from their sins. Yea, some are so ignorant, as to call this a popish Ceremony, when it is very plain, that if it were, they would not speak against it. If only their Children were to be blessed that understand nothing, we might easily persuade them to send them, when as they will rather themselves remain Children, then make any solemn Covenant with God by their own mouths. If a Character (as they speak,) was to be impressed, and the benefit to arise ex opere operato out of the mere doing of the work, they would willingly be so sealed for Heaven, but if they must set their own seal to any Engagements, they withdraw their hands, and will presume upon some other way of conveyance, and making over God's great Blessings to them. If they can be saved by sprinkling water on their face, and the woman can carry them in her arms to Heaven, as she doth unto the Font; they are content, it costs them no trouble at all. But if it were to do again, if it must cost them Repentance, a holy life, and a hearty profession of it, they would scorn that Baptism wherein now they trust so much, and they would rather venture to be as they were born, then be washed from their pollutions on such conditions. O that men would take these things at least so far into their thoughts, as to pass a serious Judgement upon them, whether they be true or false! Do not read these lines without a little pause. And then go on, and consider with thyself, how unlikely it is, that they, who even break their brains with study to do men good, and sigh till their heart ache after men's salvation, should be the greatest enemies of men, the troublers of their Peace, and that love to persuade them needless or indifferent things, that may as well be left undone.  
Let some honest Heathens (for a conclusion) be admitted for to plead the cause of this truth, & perhaps they may make those faces blush who look on these lines, but are loath to show themselves in any public presence to profess their Religion. When the Persian youth were out of their minority, and came to men's estate. They gave them an Oath which they solemnly took in this form, 
Isidor. Peleus. l. 4. Epist. 198.  I swear that I will despise all filthy lucre, bodily ploasures, and vain glory; that I will rather be emulous of virtue, and worship God, reverence my Parents, speaking Truth, and doing good, neither will I ever wittingly and willingly violate any of these things. Sure these old Heathens would not have refused to do what is now desired, had they embraced our Religion, who thus amply protested, and took their oath that they would be good.  
Julius Pollux likewise relates the like custom among the Greeks in the Commonwealth of Athens. 
L. 8. cap. 9 and likewise Stobaei serm. 41.  When their young men were twenty years of age, their names were inscribed in the City-rolls, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  and they swore in the open air, (as if they would have all the world to hear them,) I will never disgrace my arms, nor forsake my fellow-soldier in his danger; I will fight both alone, and with others for God and my Country, I will sail to any Region of the world whither I am commanded, and will neither disturb, nor betray my Country, I will observe the perpetual solemnities, and obey the received customs, and all that shall be hereafter made; I will defend, and ever have in reverence 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Religion in which I was born; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Gods are witnesses of these things. Will not you Christians than promise thus much to your Lord, now that you are of age, to fight against all his enemies, to be true to God, and to him, and that you will never dishonour your profession, nor forsake the communion of Saints, nor deny him any service that he commands, nor neglect the Solemnities that he hath appointed? Then may the Persians and Athenians rise up in the Judgement against you, and condemn you.  
Do men refuse the oath of Allegiance to their Prince, whose natural Subjects they are, and under whose Protection they have been born and bred? Would you deny to acknowledge in open Court an Instrument for your Act and Deed, which was signed in your name in Infancy, and conveys great benefits unto you? Let the King of Heaven then have so much right done him. Let your own souls be the greatest part of your care, and let it not be said, that a rational creature will do that for an acre of Land, which he will not do to obtain Heaven, and all the territories above. What joy would it cause in Heaven and Earth to see men coming to desire communion on these conditions, to behold men crowding into the Kingdom of Heaven, as they do into a Church, and longing after the food of the faithful, as they do for meat and drink? Rejoice I beseech you the heart of God, refresh the souls of his servants, and add to the sweetness of the table of the Lord, by letting us have more good company at so joyful a Feast. But if all Entreaties cannot prevail,  
I think the Higher Powers had best enact a Law, That none shall be married, till they be instructed and confirmed, and that will do it. For those that care not whether they receive the Sacrament of Christ's body and blood, or no, will not live without this Sacrament, (as in a large sense it may be called,) though they understand the ends and duties of it no more than of the other. And this must be acknowledged to have been a great cause of our Disorders, that men enter into these relations before they know the duties of them, and beget, and bring forth Children, before they cease to be children themselves, or know how to bring them up as they should. Therefore our Reformers, it is plain, intended men should not marry before they were well catechised, and had taken their Baptismal vow upon themselves, knowing, that those were unfit to make a Covenant with each other, who knew not the Covenant of their God. For they prescribe in the last Rubric of the office of Matrimony, that the persons new married, must that day receive the Communion; and in the last Rubric about Confirmation, say in express words. That none shall be admitted to the holy Communion until such time as they can say the Catechism, and be confirmed. Let me speak to the very senses of vulgar people. Do you not remember the font stood at the lower end of the Church, and the Communion-table at the higher? Can you come from the one to the other but by the Pulpit which stands in the middle between both? This teaches you (if you will learn,) that you are only entered into the Church, and are but in the beginnings of Religion by Baptism, and that you must advance higher by being instructed and taught in the faith of Christ, and can not otherwise be admitted from the lower to the highest forms of Christians. Come therefore, and be instructed, and then profess you like this Doctrine, and will be obedient to it; so shall you come to be men in Christ, and taste of all his dainties, and be satisfied with the fat things of his house. 
Quod totum sciri non potest, ne omittatur totum, siquidem scientia partis melior est ignorantiâ totius.  If all will not be granted that is here requested, yet do not deny all, but at lest profess to the Minister your hearty Repentance, and your belief in Christ, and the willingness to submit unto him, and to be saved by him, that he may declare it to all others. And really show that you are come to an adult estate, by putting away childish things, and living the life of men. A Child (as one saith,) looketh only to things present, a man looketh to things to come: A child attends only to pastime and pleasure, a man hath also profit in his consideration. A child is ready to sell his Inheritance for a trifle or babble, of which a man maketh a greater account. His carriage and behaviour likewise distinguisheth him, and so doth his confidence against vulgar bugbears and affrightments.  
If therefore after you are confirmed, you find yourselves to think less of things present, and more of things to come; less of this world, and more of the eternal rewards of Godliness, and the everlasting punishments of sin; if you scorn to sell your heavenly inheritance for the trifles of this world that present themselves unto you; if you be more attentive to your spiritual profit in knowledge and mortification, and not only taken with the sweetnesses and ravishments of Religion; if your conversation towards God and the world be more serious, grave and discreet, and you are not so easily amazed with the fears of sufferings and difficulties in your Christian course; it is a sign that you have not received the Grace of God in vain, and the Lord will deliver you from every evil work, and preserve you to his everlasting Kingdom. Faithful is he that calleth you, who also will do it.  
5. Lastly, Let me beseech all the people of God to live in love and peace together. Let us nor quarrel about every little thing, nor make every petty difference a cause of trouble and contention. For as the Apostle saith, 1 Cor. 12.13. By one spirit we are all baptised into one body. We are all by this made of the same corporation, and taken by Baptism into the same Brotherhood, and therefore should not make them the waters of strife, and so provoke the Lord to anger against us. We are not baptised into this or that particular Opinion, nor received into a particular Church, but into the belief of the Gospel, and into the Church of God in general, and therefore should love all the Disciples and followers of our Lord, and embrace all of every persuasion that live godlily in Christ Jesus. You were not baptised (saith the Apostle) into the name of Paul, therefore do not say, I am of Paul, I adhere to this man or that, for whosoever did baptise you, it was not into the particular love of him and his opinions, but into the Communion of the whole Church of Christ, who hold the Catholic Faith. Though an Heretic in ancient times had baptised any man, yet did not the Christians therefore baptise him over again when he left those men's company, because being baptised into the name of Father, Son and Holy Ghost, he was not received into the profession of their particular opinions, but of the Truth of Christ universally believed by all good Christians.  
And therefore let us live with them all as our Confederates, as those that are tied together in the same bonds, and united in the same Covenant, and engaged in the same cause against the common enemies, the Devil, the World, and the Flesh, and let us never give these enemies so much cause to rejoice, as an unhandsome word against any sincere Christian might administer. But let us endeavour to keep the unity of the Spirit in the bond of Peace, for as the Apostle speaks, 
Eph. 4.3, 4, 5.  There is one Lord, one Faith, one Baptism, one God and Father of All, who is above all, and through all, and in you all.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

APPENDIX.  
THE late King Charles was confirmed on EASTER monday, 
In the Chapel at White-Hall.  1613. (which was the thirteenth year of his age,) after a long and strict Examination by the A.B. of Canterbury, and the B. of Bath and Wells, as Dr. George Hackwell, earwitness of the satisfaction he gave, assures us; who in a little Tractate, be upon that occasion wrote on this Subject, to justify the ancient and good practice of this sacramental Rite, (as Bucer calls it,) thus speaks.  

Cap. 1.  Confirmation is an ancient Ecclesiastical custom of the Church, used after Baptism, consisting in Examination and Imposition of hands, with effectual prayer for the Ilumination of Gods most holy Spirit, to confirm and perfect that which the Grace of the same Spirit hath already begun in Baptism.  
The benefits of this Confirmation are divers; whereof the first is, That men expecting Examination and trial from their spiritual Fathers, they might more willingly acquaint, and carefully season themselves with the grounds of Christian Religion, before malice and corrupt examples depraved their minds, etc.  
Secondly, It serves, that when they come to years of Discretion, they should publicly make confession of that faith themselves which others had promised for them in Baptism, to the discharge of their sureties, and the good examples of others.  
Thirdly, That by such confession they might make profession of difference from all Jews, Turks and Infidels out of the Church; Heretics, Schismatics, and profane persons in the Church.  
Fourthly, That then especially when they first come to the use of Reason, beginning to fall into sundry kinds of sin, and being least able to resist, for want of experience, by Imposition of hands and prayer they might receive strength and defence against the temptations of the World, the Flesh, and the Devil.  
Fifthly, That the Prelates and chief Guides of God's family to whom the cure of souls belongeth, finding upon due Examination some part of their own heavy burden discharged, might from thence reap Comfort in beholding those fair Foundations already laid, and glorify God, Whose praise they found in the mouths of Infants.  
This kind of Confirmation (were there no Authority to countenance it,) is in my Judgement so useful in the Church of God, that upon good reason it might be entertained among Christians: But for further confirmation of it, we are encompassed with a cloud of witnesses, and that so plentifully out of all Antiquity, as it might seem a kind of Ambition, or lost labour to quote their names. Wherefore I will only allege the soundest of those, who since the Reformation of Religion and clearer Light of the Gospel, in their several Writings have approved, and highly commended this ancient custom. And bringing in Bucer, Melancton, Zuinglius, Chemnitius, and others to speak to this Truth, he citys Mr. Calvin among the rest in these words. John Calvin in his fourth Book of Institution in theVpshot of the chapter of Confirmation, 
Cap 19 Para. 13.  not only commendeth the ancient use of it, but the abuse being removed, hearty wisheth it restored. And because his Authority is (not without desert) of great weight, I will set down his words as I find them.  
Would to God (saith he) we retained that custom which I have already declared to have been in use among the Ancients, before that abortive Vizard of a Sacrament was put upon it. And a little after. If this part of Discipline were now a days in force, the slackness of many Parents would be much quickened, who pass over the Institution (or Instruction) of their Children, as a business nothing pertaining to them; which then without some public disgrace they could not omit: Besides, There would be less Ignorance, and more concord in Articles of Faith among Christian people, neither would they so easily be carried away with new and strange Opinions.  
FINIS.