Section 16

Section 16

The same revelation of the will of God concerning man, may be considered, therefore, either as a law, backed with promises and threatenings as sanctions, and so there needs not the creature's consent; or as a covenant, and so there must be a restipulation from the creature. Now the sacraments relate to this revelation, as a covenant, i. e. a promise upon a condition, to which the stfcraments are annexed as seals. The promises are, of reconciliation, relation, and recompence; the conditions are, faith, repentance, and sincere obedience to the whole vdll of God. This covenant is founded on free grace, and purchased by the blood of Christ. It was re-

• The KciqXia of tbe family.

vealed, at sundry tisnet, and in diverg mammers, to the Old-Testament saints; and now, under the liev Testament, may be considered two ways ; viae.

1. In its internal administration: as saviagir closed with by true believers, who join tho BselTs unto the Lord, by a free and hearty eonseot, whic entitleth them to the saving benefits of this ooveaaBt And it is not to this, that the sacraments are Kfifxth priated: for we find Simon Magus baptized; asd multitudes on the left hand of Christ at the giest day, who had eaten and drank in his presence. Asd the stewards of the mysteries of God would renuia under perpetual doubts and uncertainties, if thcr were to go by this rule in applying tbe seals. Tk Lord infallibly knows them that are his, bat we dt not. In this internal administration, the Spirit is the seal, Eph. i. 13.

2. In its external administration: and so coo-sidered, all who profess faith in Christ, and obedience to him, are in the covenant at large, and have a rigit to the seal. As the church of the Jews; wUk smamf of whom God was not weU pleased; yet to tkemt perlam-ed the adoption, and the glory, and the gtoim of the law, and the service of God, and the promioes, Rool ix. 4.

Now the sum and substance of this covenant is, that GodwiU be to us a God, and we shall be to kim * people, Heb. viii. 90. This] is frequently set down in Scripture as the abridgment of the oovenaat; which includes all the other promises and conditions. All the privileges of the covenant are saia-med up in this one, that God will be to us a God; and all the duties of the covenant are summed up is this, thai we must be to him a people And herein it is certainly well ordered and sure; is all oar salvation, and should be all our desire. I am to show,

2. How baptism is a seal of this covenant.

Covenanting sig and ceremonies have generally been used by all nations by which contracts have been confirmed and ratified; and those signs, not natural, but instituted. We call this oidinanee a seal, because with us the usual way of confirming contracts is by sealing: which gives validity to the covenant, and mutual assurance of the sincerity of the covenanters; who do hereby, with the more solemnity, oblige themselves to the performance of the covenant. Now God being wUUng more abundantly to show to the heirs of promise the immutability of his counsel, hath confirmed it, not only with an oath, but with a seal, that by all these immutable things, in which it is impossible for God to lie (or to put a cheat upon his creatures,) we might hott strong consolation, who have ficd for refuge to the everlasting covenant, to lay hold on that hope as tbe horns of the altar, Heb. vi. 17,18.

There was a covenanting sign institated by the

• James iv. l.

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1153

Jewish law, which was very significant; in case of a person's binding himself perpetually to his master, ]iis ear was to be bored with an awl to the door-post, by his master, (Exod. xxi. 6.) by which the master engaged himself to continue his protection and pro-irision, and the servant became obliged to continue his duty and obedience. Thus was the covenant sealed. Baptism is the seal of such a covenant between God and man ; an act which obligeth us to be his willing servants for ever. More plainly, when I say that baptism is a seal of the covenant of grace, I mean,

1; That God doth, in and by that ordinance, assure us that he is willing to be to us a God, according to the tenor of the covenant. A sense of our meanness as creatures, especially of our vileness as sinners, might make us despair of the honour and happiness of such an interest and relation; this ordinance therefore is appointed, not only to convince US that God is reconcilable, but to convey to us all the benefits of reconciliation upon gospel terms. This is the covenant, (Gen. xvii. 7.) To be a God to thee, and to thy seed after thee, and in token thereof, (p. 10.) you shall be circumcised. And forasmuch as our defilements by sin are the greatest discouragements of our faith in God as our God, to obviate those discouragements, the instituted seal is a significant sign of our cleansing from those defilements.

2. That God doth, in and by that ordinance, engage us to be to him a people.

His creating us, and preserving us, and all the gracious methods of his providence concerning us, engage us to be to him a people : because he made us, and not we ourselves, it follows, that we are his people, Ps. c. 3. But he doth by this ordinance lay a stronger and more explicit tie upon us to be his; bores our ear to his door-post; takes us to be a people near unto him ; obliges us, not only by the bond of a law, but by the bond of a covenant, to be his. And all little enough; our corrupt hearts are so very treacherous and deceitful, and the enmity of the carnal mind so strong and inveterate. And because our cleansing is a necessary qualification for this relation, we are thus taken to be to God a pegple, by washing ; for he purifies to himself a peculiar people.^ The church must be sanctified and cleansed, with the washing of water ."^ We must first have our consciences jntryed from dead worhs, before we can acceptably seree the living God.* God doth in this ordinance, as it were, lay hold of us, set us apart for himself, and bind us to our duty; that if afterwards vre be tempted sacrilegiously to alienate ourselves from him, and to serve under the opposite banner, the abiding obligations of this ordinance may help to keep us steady.

/ will be their God, and they shall be my people, is r Tit. il. H.

the nieaning of this service. It is a seal to those articles of agreement, which we find engrossed in the Scriptures, between God and man. An ordinance in which we are marked for God, and receive his image and superscription; marked for his service, marked for his salvation.

This being laid down in general, I now proceed to open it more particularly, from the institution ; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. That is,

1. By authority from the Father, Son, and Holy Ghost.

All the Persons of the blessed Trinity concur, as in our creation, (Gen. i. 26. Let us make man,) so to our redemption, salvation, and consolation. If we ask the question which Christ put concerning Johns baptism, The baptism of Jesus, is it from Heaven or of men ? it must be answered, Itisfrom Heaven, Which stnmps a very great honour upon the ordinance. Though to a carnal eye it may appear mean and contemptible; yet looking upon it as beautified with the sacred authority of Heaven, it appears truly great: and it is comfortable to those who are called to be stewards of the mysteries of God, that they act by an authority which will bear them out.

2. Invocating, or calling upon, the names of the Father, Son, and Holy Ghost.

To do what we do in the name of God, is to sanctify all we do by prayer. So great an action as this, doth in an especial manner require that solemnity. It is prayer which fetcheth down that presence of God with the ordinance, and that blessing of God upon it, which is really the beauty and grace, the life and efiicacy, of the ordinance.

3. There is more in it than this: we are baptized (cicovofia) into the name of the Father, and of the Son, and of the Holy Ghost: i. e. in token of our believing in God the Father, Son, and Holy Ghost.

It is said, (1 Cor. x. 2.) that the Israelites were baptized, tic rov Mcumiv— into Moses ; which refers to (Exod. xiv. 31.) they believed Moses, or in Moses. Faith has in it an assent of the understanding, and a consent of the will; so that to be baptized into the name of the Father, and of the Son, and of the Holy Ghost, is to be baptized into a solemn profession of these two things.

Our assent to the gospel revelation concerning the Father, Son, and Holy Ghost; and our consent to a covenant relation to these divine Persons. God the Fatlier, Son, and Holy Ghost, the Three Persons in the ever blessed Trinity, are in the New Testament not only made known, but tendered and offered to us. The gospel contains, not only a doctrine but a covenant, and by baptism we are brought into that covenant. The Jews were baptized into Moses, i. e. were thereby committed to the conduct of Moses: and so

X Heb. is. U.

A TREATISE ON BAPTISM.

(Cor. i. 13, 16.) Paul pleads, that he baptized few or none, for this reason, lest they should say he baptized in his own name, i. e. into himself, and his own guidance as their ruler. So that to be baptized in the name, is to be solemnly devoted, and dedicated, to the Father, Son, and Holy Ghost,

Now this dedication to God, this entering into covenant with the whole Trinity, implies two things:

1. A renunciation of every thing that is contrary to God.

An oath of allegiance to God, as our rightful Sovereign, (and such an oath baptism is,) doth necessarily imply an oath of abjuration of all those powers and interests, which stand in opposition to, or competition with, his crown and dignity in our souls. The dedication of ourselves to the conduct of God, implies an utter disclaiming of the rule of the devil, the world, and the flesh: for what fellowship hath light with darkness, or how can two such roasters be served ? Hence we are said to be buried with Christ by baptism, and planted in the liheness of his death, (Rom. vi. 4, 5.) which intimates our dying to every lost and sin.

In the early ages of the church, when adult persons, who had been trained up under the power of Pagan delusions, were baptized Christians, it was required, that they should solemnly and expressly renounce that heathenism in which they bad been brought up, and disclaim all relation to those gods they had been taught to worship; that none might be admitted, who retained any good opinion of their former idolatries and superstitions; and that those who were admitted, when tempted to apostasy, or base compliances, might be deterred by a serious reflection upon so solemn and express a renunciation : and a form of renunciation, similar to that of the ancient church, the English liturgy still uses. And even those who have laid aside the form of renunciation, as not countenanced by the precepts or examples of Scripture, allow that the renunciation itself is in effect made, being included in that dedication to God, which enters into the essence of Christian baptism.

Our dedication to the Father, Son, and Holy Ghost in that ordinance, then, necessarily implies a renouncing,

1. Of all subjection to Satan's rule. It is throwing off the devil's yoke. The sinful heart is represented in Scripture as Satan's palace, where he resides, where he reigns, where he keeps court, where he keeps garrison. Now our covenanting with God implies, a revolt from Satan's jurisdiction. Baptism wrests the keys of the heart out of the hands of the strong man armed, that the possession may be surrendered to him whose right it is. When, by baptism, we enlist ourselves under Christ's e Rom. viii. 7.

( Rom. xil. & banners, we thereby proclaim war with the deviJ and all his forces.

God, in this ordinance, seals to us a deliveraoce from Satan, a rescue out of that house of bondage, that iron furnace, the terrifying and tormenting power of the devil; and we seal to him a compliance with that deliverance, by a steady opposition to his tempting, deceiving power, and a constant disowning of his conduct; keeping ourselves, that we may not be touched by that wicked one, in whom the world lieth,

2. Of all consent to fleshly lusts. The flesh is another enemy against which, in baptism, we declare war. We promise to quit the conduct of that carnal mind which is enmity against God ,-* engaging to be no longer guided by its dictates, and governed by its laws. The water of baptism is designed for our cleansing from the spots and defilements of the flesh. Hence, the apostle urgeth our baptism as a pressing motive to persuade us to the mortification of sin, Rom. v. 2, 3. Those who are baptized into Christ, have professedly/»u< on Christ; and it is inconsistent with our putting on Christ, to make pro-vision for the flesh to fulfil the lusts thereof,^ Being in baptism enrolled among those pilgrims who are journeying towards Canaan, we engage to abstain from, and fight against, those fleshly lusts that war against the soul,^

3. Of all conformity to this present world.

We disclaim, in baptism, the customs of this world as our rule, the company of this world aa our people, and the comforts of this world as our portion. Grotius thinks, that St. Paul hath an especial reference to the baptismal covenant, in that caution. (Rom. xii. 2.) Be not conformed to this world, Bein by baptism engaged to conform to the designs and interests of the other world, we must needs be disengaged from a compliance with the counsels and concerns of this world. By this ordinance, we are engaged to swim against the stream of the impieties and follies of the age in which we live. We covenant not to take up with that any good which will satisfy the most of men; not to accept of a portion in this life. We are by Christ delivered from this present evil world, and in baptism we promise never to deliver ourselves op to it again, but to standfast in the liberty wherewith Christ makes us free.

Thus stands our baptismal renunciation; which is notoriously contradicted by every wilful act of compliance with the allurements of the flesh, the world, and the devil. Baptism also implies,

2. A resignation of our whole selves to the Lord.

. This must always accompany that renunciation.

If thou wilt return, O house of Israel, saitk the Lord, return unto me. Our quitting the rule of sin, and

Satan, and the world, is not that we may be lawless, r 1 Petii. II.

A TREATISE ON BAPTISM.

1155 but that we may be broaght under the yoke of the Lord Jesus Christ. The tyranny is exchanged, not for anarchy, but for rightful sovereignty. It is not enough that we OYcrrnn the service of the citizen of the country, but we must submissively return to oar Father's house. And this part of the covenant is sealed in this sacrament. In baptism we are not only planted in the likenett of Christ's death, but also of his resurrection, Rom. vi. 4, 5.

1. It is a resignation of ourselves, our whole selves; body, soul, and spirit. This is what is given up in baptism. (2 Cor. viii. 5. First gave their awn selves unto the Lord.) It is not a resignation of our estates only, and relations, but ourselves. The soul, and all its faculties; the body, and all its parts, and powers, must be presented, as a living sacrifice. It is a marriage covenant, in which the parties mutually give themselves to each other; and in such a case, if a man would give all the substance of his house for love, (i. e. instead of it,) it would he utterly contemned. I will he for thee, and thou shalt he for me, that is the covenant, Hos. iii. 3. And therefore, in baptism, the seal is applied to the person, signifying the dedication of the man; as livery and seisin, is the liliving of the premises intended to be conveyed. Whose I am, is the apostle's acknowledgment, Acts xxvii. 23.

2. It is a resignation to the Lord. That is the meaning of our being baptized into his name. It is declaring that we are his, and subscribing with our hand to the Lord,^ Paul, when he is reproving the Corinthians for saying, / am of Paul, uses this argument, Were ye baptized in the name (or rather into the name) o/* Pan/.* 1 which intimates, that if they had been baptized into his name, they would have been of him. So that to be baptized into the name of God, is to be of God.

Now this resignation or dedication of ourselves to the Lord, is two-fold.

(1.) In respect of duty. We resign ourselves to God, to be ruled and governed by him; to be commanded by his laws without dispute or contradiction : saying, as Paul, (Acts ix. 6.) Lord, what wilt thou have me to do. Other lords have had dominion, but from henceforth by thee only will I mahe mention of thy name.^ (2d.) In respect of dependence. We resign ourselves to God, to be portioned and made happy by him. When we swear allegiance to him, we do withal put ourselves under his protection, and profess our expectation of all good from him. Baptism fixeth our eyes upon him, as the eyes of a servant upon the hand of his master,^ not only for. work, but for wages. This is to yield ourselves to the Lord,^ to be made holy by him, and to be made happy by him. And it is no more than We are already obliged to, by manifold ties: only in this ordinance, h laa. xliv. 5. k laa. xxvi. 13.

I I Cor. xii. 13. 1 Pi. cxxili. 3.

we do more explicitly signify our consent to that, which we were bound to before; and to all the other ties, add an obligation of our own.

Now in the form of baptism, all the persons of the blessed Trinity are named; no doubt, (1st.) To confirm the doctrine of the Trinity ; which, without controversy,' is one of the greatest mysteries of godliness; and, (2nd.) To clear the duty; or that we might the better see, and be affected with, our obligations to these sacred persons; and might from thence take direction, both what to do, and what to expect.

I. We are baptized in (or into) the name of the Father. That is, thereby is sealed our dedication to God the Father; professing to believe that there is a God, and to consent to take him for our God. It is avouching the Lord to be our God.^ And the consent of the will must be guided by the assent of the understanding. We take God to be that to us which he is, and declare our consent to those moral relations, in which he is pleased to stand to us. Now, that which in the creed we profess to believe, in an especial manner, concerning God the Father, is, that he is the Creator: this then must, in baptism, be applied and acknowledged concerning ourselves; he is my Creator. We give up ourselves to him as Creator, in all those relations which result from creation. More particularly, we give up ourselves to God our Creator,

(1.) As our absolute owner and Lord ; to dispose of us by an absolute sovereignty, and to actuate us by an infinite power, (Psal. ciii. 3.) He made us, and not we ourselves or, as it is in Hebrew margin, and his we are: put them both together and they complete the argument; because he made us, and not we ourselves, therefore we are not our own, but his. There cannot be imagined any sovereignty so despotic, or any property so absolute, as that which ariseth from creation. He who gave us our being, without any concurrence of ours, may justly call us his own; and may he not do what he will with his own ? That little which ouV parents contributed to our being, only as instruments, produceth so great a power, property, and interest, that the law of nations makes children not to be (sui juris) at their own command: much more is God our owner, who is the fountain of our being. Now in baptism we seal our consent to this, and resign ourselves to him, so as no longer to be our own.^ We receive his mark, his image and superscription, and thereby acknowledge him our Owner.

(2.) As our supreme Governor: morally to rule us, as intellectual free agents, by his revealed law; directing us in, and binding as to, that duty, which as creatures we owe him. We hereby consent, that the Lord should be our lawgiver and our judge;^ m 3 Chron. xxx. 8. o 1 Cor. vi. 20.

n Deut. xxvi. 17. P laa. xxxiii. 33.

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agreeing to it as fit, that be who gave beinfff shonld give law. The language of our baptismal engagement is, Thou art my King, O God!^ It is a self-surrender to the commanding power of his revealed will.

(3.) As our chief good. He who made as, is alone able to give perfection to his work, by making us truly happy. This hath special regard to the darling attribute of God, his goodness; the source of all that good, which can satisfy the soul's desire. As in baptism we own God for our ruler, so we own him likewise for our benefactor. Christ, speaking of earthly princes, saith, Tkey that exercise authority are called benefactors: (Luke xxii. 25.) and they were wont to pride themselves much in the number, compliments, and attendance of their clients, and beneficiaries. Now, to be the Lord's, is to own him for our benefactor, and attend upon him accordingly. Whom have I in heaven hut thee, and there is none upon earth that I desire besides thee/ is the meaning of our baptismal covenant.

(4.) As our highest and ultimate end. The name of God is often put for his honour and glor}', so that being baptized into the name of the Father, seals our engagement to direct all our actions to his glory. This follows upon our regard to God the Father as Creator; for if he is the first cause he must be the last end. If all things are of him, by way of creation, and through him,* by way of providential influence, all things must be to him, in their final tendency and result. In heaven God is, and will be, all in alii* and what is heaven upon earth, but making him our all in all ? Now, the consideration of this should engage us to holiness: we are not our own, and therefore may not live as we please: we are God's, and therefore must glorify him, both with our bodies and with our spirits. It may likewise serve for our comfort. When any thing troubles us, there is great satisfaction in this, that we are the Lord's. David pleads it in prayer, (Ps. cxix. 94.) / am thine, save me. If we are indeed his, no doubt he will look after his own.

2. We are baptized in (or into) the name of the Son.

This seems to have a peculiar emphasis in this administration: and therefore, though the other two are always implied, yet we find this most generally expressed in the New Testament; (see Acts viii. 16; xix. 5. Rom. vi. 3. Gal. iii. 27.) for into his hands the mediatorial kingdom is in an especial manner put. It is to him, that the name is given above every name, and all judgment is committed. Our religion is called, the religion of Christ; the Christian religion. The disciples are from him called Christians, Acts xi. 26. From Aim, the whole family, both in heaven and earth, is named, Eph. iii.

15. And therefore baptism, the ordinance of admission into that family, of initiation into that religion, is fitly said to be, into the name of Christ As those who were initiated into the Mosaic dispensation, are said to have been baptized into Moses, (i. e. given up to God's conduct by the ministry of Moses,) so we are baptized into Christ, i. e. given up to God in Christ Jesus. That is the grand characteristical mark of the Christian religion, of which baptism is the initiating ordinance. The Jews acknowledged God the Father; and they were more agreed concerning the spirit of the Messiah, than concerning the person of the Messiah; and therefore it was requisite that this should be mainly insisted upon.

Our being baptized into the name of Jeos, doth ratify and seal two things:

(1.) Our assent to the truth of all divine revelations concerning him. Baptism is the badge of our profession of the truth as it is in Jesus; not only from Christ, as the spring and author, but concerning Christ, as the subject matter. In baptism, we set to our seal that God is true in what he hath made known to us concerning him; namely.

That Christ was, and is, the eternal Son of God, by a generation which none can declare. This was the summary of the Eunuch's faith, upon which he was baptized, / believe that Jesus Christ is the Son of God, Acts viii. 37. A short creed, but the rock on which the church is built. That this Son of God in the fulness of time became man, was made flesh* was born of a woman, and so became Emanuel, God with us. That this Jesus was the true Messiah; the Saviour of the world; sanctified and sent for this purpose by the Father; to whom all the prophets bore witness; and in whom the types and predictions of the Old Testament have their full accomplishment That in pursuance of his undertaking to redeem and save us, after he had lived a holy, useful, and exemplary life, and preached a divine and heavenly doctrine, he suffered death upon the cross as a sacrifice for our sins, and so to bring in an everlasting righteousness. That after he had lain in the grave till the third day, he rose again from the dead by his own power; and having conversed forty days upon earth, and given many infallible proofs of his resurrection to those who were to preach it to the world, he ascended, in triumph, to heaven; and sat down at the right hand of God; where he ever lives, making intercession for us. That this glorified Jesus is head over all things to the church, i. e. its supreme and only Lawgiver and King. And lastly, That a day is coming, when he will appear in the clouds of heaven, to judge the world, and to render to every man according to his works.

q P». XliV. 4.

r Ps. Ixxiii 35.

• Rom xi. 341.

11 Cor. XT. 98.

n John i-14.

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This is a sommafT of the doctrine of Christ, which as Christians we are to believe, and of which our baptism signi Ges and seals the belief. And it is a sin, and a shame, that many who have been baptized, and are called Christians, know little of these things. They are certainly great things; and we should labour to understand them, and to be rooted and established in the belief of them, and to feel the power of them in our souls. By baptism we were de-iiveredinto this farm of doctrine,^ as into a mould, and should labour,/rom our hearts to obey it. Children should betimes be trained in the knowledge of these things; and taught to prefer the superlative excellency of this knowledge of Christ Jesus above any other knowledge whatsoever.

(2.) Our consent to him in all his appointed offices. Faith is the act of the will, as well as of the understanding. This great doctrine, that Jesiu Christ came into the world to save sinners,^ is not only a faithful sQjfing to be assented to, but worthy of all acceptation, to be embraced with the greatest affection. Peter said. Thou art Christ, the Son of the living God: (and considering Christ's present state of humiliation, which was a veil to his glory, it was a very great word :) there is the assenting act of faith. Thomas said. My Lord and my God: (and it was the triumph of his faith over a prevailing unbelief:) tliere is the consenting act of faith. It is not enough to believe that Christ is Lord, and God, but we must take him to be our Lord, and our God. More particularly, in baptism we are sealed, and delivered up to Christ,

[1.] As our Prophet, to teach and instruct us.

He is the great Prophet who was promised to the fathers, (Deut. xviii. 15.) and in the fulness of time he came from God, a teacher.' He taught a while, in person, and he still teacheth by his word and Spirit; hath (if I may so speak) set up a great school, and he calls upon all to learn of him. By baptism we are entered into that school. And (by the way) if parents commonly enter their little children, at what school they please, before they are able to choose for themselves, why may they not enter them into Christ's school; who is the teacher of hearts, and can instil his instructions into the soul, earlier than we are aware of? Christ teacheth the £<Mxcia— the rudiments; (Heb. v. 12.) and those who say that he will not teach little ones, reproach our Master, as if he were the worse for going to heaven; for on earth he invited little children to him.'

Baptism draws us off from all other teachers who stand in opposition to Christ, or in competition with him. Carnal reason, and corrupt understanding, governed by the dictates of a perverse rebellious will, and unsanctified affections,

T Ronu vi. 17. w 1 Tim. i. 15. * John lii 2. 7 Matt six, u.

mast be disclaimed. Instructions must not be taken from the evil examples of the world, and the prevailing customs of the times. These teachers must be renounced. On the contrary, baptism devotes us to the teaching of Jesus Christ: one who is able to teach us, and as willing as he is able. It placeth us at wisdoms gates; sets us at the feet of Christ, there to receive his word. And it is the fittest place for us. As baptized Christians, we are the disciples, i. e. the scholars, of Christ. We call him Master, and we say well for so he i>.* The proper faculty of the soul, resigned to Christ as our prophet, is the understanding; which must be submitted to the commandingtruthof all divine revelations, how mysterious soever.* Christ is a master, whose dictates are to be received with implicit faith, without dispute. How happy were it, could we live under the'power of this engagement, or behave as Christ's scholars; observant of our Master, attentive to his instructions, affectionate to our school-fellows, concerned for the credit of our school, and still following on to know the Lord.

[2.] As our Priest, to atone for us and to save us. He is a Priest for ever, and such an High Priest as became us.* Were we but better acquainted with the mysteries of Christ's priestly office, we should see, and seeing admire, the singular propriety and beauty of it. Baptism is our subscription to the mediator-ship of the Lord Jesus; it seals our approbation of, and consent to, those methods, which infinite wisdom hath taken to redeem a guilty world by a crucified Saviour. In this ordinance then, we are resigned and given up to Christ,

(1.) As a Mediator of reconciliation: quitting our confidence in any righteousness of our own, for the satisfaction of divine justice; and enrolling ourselves among the ransomed of the Lord, who profess to owe all their comforts, and all their hopes, to the blood of Jesus, and to receive all, as flowing to them in that stream. In baptism we receive the atonement, (Rom. v. 11.) and it is a rich receiving; which makes us unspeakably happy, and without which we should be eternally miserable. (2.) As a Mediator of intercession; renouncing other intercessors, and relying on Christ, as our only Advocate with the Father, who appears for us, and pleads for us. We have a cause to be tried, and baptism admits us as Christ's clients, and interests us in his skill and faithfulness, in the management of that great affair.

We thereby also engage to put all our services into his hands, to be perfumed with the incense of his own intercession, and so presented to the Father. In baptism, our names are engraved upon the breastplate of this great High Priest, who, as the forerunner, is for us entered. On this the apostle builds his

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assurance of the ability of Christ to save unto the uttermost, that he ever lives to make intercession, Heb. \ii. 25. And what a source of comfort is this, to all those who sincerely abide by their baptismal covenant, that Christ himself is, and will be, their High Priest; so that all the privileges, which flow from his atonement and intercession, are theirs!

[3.] As our Kinffy to rule us. He is exalted to be a Prince and a Saviour Acts v. 31. A Pnest upon his throne, and the counsel of peace is between them both.^ Baptism is an oath of allegiance to Christ, as our Saviour Prince. The children of professing parents are born within this allegiance, (as our law expresses it,) and are therefore to be baptized, as Christ's free-born subjects, and in ratification of their engagements.

(I.) In baptism we are put under the power of Christ's government; oblige ourselves to bear faith and true allegiance to King Jesus, and cordially to adhere to the authority and interests of his kingdom; renouncing all other rule and dominion, and engaging religiously to observe all his laws and injunctions, how contrary soever to our own corrupt wills and affections. In baptism we take the yoke of Christ upon us, and profess ourselves willing, not only in the day of his grace, to be made happy by him, but in the day of his power,^ to be made holy by him. This is to kiss the Son, as it is expressed, Ps. ii. 12. as an expression of cordial and affectionate allegiance. (2.) In baptism we are put under the protection of Christ's government. Where we pay allegiance we expect protection ; and shall not here be disappointed, for if the Lord be our Judge, our Lawgiver, and our King, he will save us, Isa. xxxiii. 22. Christ's subjects may and must depend upon his love and care, as their guard and defence against the enemies of their souls. In baptism we come under his wings; quitting dependence upon the creature, as a false, deceitful shelter. We appoint to ourselves one head, as the prophet speaks, (Hos. i. 11.) i, e. own and submit to his headship.

Thus stands the covenant relation between Christ and believers, of which baptism is a seal; which is in short thus; Mg beloved is mine, and I am his,^ Christ doth, in this ordinance, seriously make over himself to us to be ours, on condition we are sincerely bis; which we therein profess and oblige ourselves to be.

3. We are baptized in (or into) the name of the Holy Ghost; the third person in the blessed Trinity.

When those Ephesians, mentioned Acts xix. 2, 3. confessed, that they had not so much as heard whether there were an Holy Ghost, it was asked with wonder, Unto what then were ye baptized ? implying, that the believing, consenting acknowledgment of the Holy Ghost is essential to Christian baptism.

b Zech. vi. 13.

0 Psalm ex. .1

For herein, as well as in the former particulars, ar; required, both our assent and oar con Meni,

(1.) Our assent to the truth of the Scriptnre irvt> lation concerning the Holy Ghost. PardcnlarlT,

[1.] Concerning the divinity of the Holy Gkvt, which is more than intimated in this institntiea: and, [2.] Concerning his agency, in crrjing oa tb: work of our redemption, and completiD the ande;-taking of Christ. That it is the Holy Spirit vk indited the Scriptures, which are both the seed stid the foQd of the new creature ; so that all the beoe Ets which flow to the church in general, and to believers in particular, from the word, (and these are neitkr few nor small,) come originally from the Holy Ghsi And, who works grace, and carries on that work, m the souls of believers; in a free manner, as the wiidl bloweth where it listeth, yet according to the election of grace. Of this, in baptism we declare ob belief, in opposition to those proud opinions, vfaio by making self all in all, make nothing at all. or next to nothing, of the Spirit. This is a truth perhaps as little thought of as any part of the baplissiali profession, though as material as any.

(2.) Our consent to stand in a covenant relation t& the Holy Ghost:

[1.] As our Sanctifier: to change our nature, conquer our corruptions, quicken our graces, and maU us meet to partake of the inheritance of the saiots in light. By baptism we engage to submit to hii sanctifying influences and operations, and gite cp ourselves to him, to be wrought up by him into ^ meetness for glory. We promise not to quench bat to encourage, not to resist but to comply wiib, bb workings; and for this purpose to attend upon tho«e ordinances, which are instituted as means of sase-tification, and by which the Spirit ordinarily works: desiring, and designing, to be sanctified by theio. and waiting upon the Spirit for success.

[2.] As our Teacher. The Spirit is given to teach doctrines to be known and believed, and duties to be known and practised ; and our baptismal covenant engageth us to receive, and submit to, these teachings. To receive with meekness (the meekness of the understanding, and the meekness of the wiIP that which the Spirit gives in to us. To welcoise his remembrances and admonitions; and to receive the teachings of his word, not only in the light of them into our heads, but in the love of them into our hearts.

[3.] As our Guide: to show us the way in which we should go, and to lead us in it. It is the character of all the children of God, that they are led bj the Spirit of God, Rom. viii. 14. By baptism, we yield up ourselves to that conduct, with David's prayer. Thy Spirit is good, lead me into the land of uprightness.' The Spirit guides, out of the way of wickd Cant. U. 10.

« Psalm cxliii. lo.

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1159 edness, the paths of the destroyer, into the way ever-lastiDg: and by baptism we are obliged to follow, humbly, closely, cheerfully, and fully. To walk, not after the flesh, as other Gentiles walk, but after the spirit, is what all are obliged to, who are in Christ Jesus.

[4.] As our Comforter. He is promised as such, John xiv. 16. (nopas Xiirec,) either our Advocate and Intercessor within us; and as such by baptism we become his clients, and oblige ourselves to take his advice, and trust to his management: or our Comforter ; and as such we receive him; depending upon him for that solid, satisfying comfort, which wc have foolishly sought, and may despair ever to find, in the creature. Whatever disquiets us, we are engaged by our baptism to wait upon the Spirit for our comfort, in his own way.

In a word, our Lord Jesus, in this ordinance, doth ID eflect say to us, as he did to the disciples when he breathed on them, (John xx. 22.) Receive ye the Holy Ghost, And our restipulation is something like the blessed Virgin's submission to the power of the Spi-' rit, (Luke i. 38.) Behold the servant of the Lord, be il unto me according to thy word.

And thus I have endeavoured.to open the nature of this ordinance; the meaning of this service. And may we not from hence fetch matter of lamentation, that of the many who are baptized, and the many who bring their children to be baptised, there are so few who rightly understand what they do, or what was done to them ? And if this be the nature of baptism, however to a carnal eye it may seem a mean thing, yet it is truly great That which puts a value upon the wax and the seal, is the worth of the inheritance thereby conveyed. Baptism cannot be a little thing, when it is into names so great, as those of the Father, and of the Son, and of the Holy Ghost.

CHAPTER II.

THE SUBJECTS OF BAPTISM.

Having opened at large the nature of baptism, we come next to inquire, to whom it is to be administered? And we may take some general rules in answer to this question, from what hath already 1>eca (laid, in opening the nature and institution of the ordinance. Our Master hath directed to baptize all nations; which easily affords this undisputed rule, that difference of nation makes no difference in Christianity. Greek or Jew, Barbarian or Scythian, people of ail nations, are alike welcome to Christ upon gospel terms.

In a protestant nation, little needs be said to expose the folly of the church of Rome, in administering the ordinance of baptism to things senseless and inanimate; as bells, and oars, and the like. When the apostles are bid to preach the gospel to every creature it must be restrained to human creatures ; the chief of the visible creation.

1. Baptism, we have 'found, is an ordinance of Christ's mediatorial kingdom; therefore all who pertain to that kingdom are to be baptized. It is a part of our magna chartUy which every subject may claim the benefit of, and plead an interest in, unless by any forfeiture he deprive himself of the privilege of it. It belongs not to the internal, but external, administration of this kingdom; is an ordinance of the visible church, and pertains therefore to these who are visible members of the church.

2. Baptism is a seal of the covenant of grace; and therefore belongs to those who are in that covenant, (at least by profession,) and to none other. As for a real and saving covenant interest, we cannot judge of it; it is a secret not belonging to us. In the external administration, we must proceed by a Judgment of charity, upon a plausible profession. And according to these rules,

First. All those who seriously profess faith in Christ, and obedience to him, are to be baptized.

Be they heathens, toho have not hnoton God, or Jews or Turks, who have not obeyed the gospel of Christ, if they will renounce their delusions, and willingly and deliberately embrace the Christian religion, they are welcome to this ordinance. I say willingly embrace Christianity, for it is a vile abuse of the ordinance, and a contradiction to the constitution of Christ's kingdom, to force people to bap., tism, and by it to Christianity, by outward violence and'corapulsion. This was the method the Spaniards took in converting the Indians, of which they boast so much. Christ will have all his subjects willing in the day of his power.

This required profession supposeth a competency of knowledge; and consists in a declared consent to the terms of the covenant; in which the judgment can-be made only by the outward appearance. The believing consent is in the heart, and that falls not under our cognizance ; it is with the mouth that confession is made unto salvation,^^ In the primitive times, when Christianity was to be planted in a world made up of Jews and heathens, this profession was previously required; though it appears not in what degree of explicitness. Whether every individual of the three thousand baptized, Acts ii. 41. did make a particular confession of his faith, or whether their cheerful submission to the ordinance, upon a public declaration of the nature and obligations of it, sufl Sced, as an implicit consent, is uncer-

• Romans x. to.

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tain. The EuducIi's confession (Acts viii. 37.) was short, that Jems Christ is the Son of God, which was then the present ttmth. And perhaps Christianity has gained little, by the lengthenins: and multiplying of creeds ; which, it may justly be feared, have caused more contention than they have cured.

Second. The infants of those who are in covenant with God, and are themselves members of the visible church, are likewise to be baptized.

As far as the records of the New Testament go, most were baptized upon the former title: and good reason for it; the Christian church was then in the planting. And hence ariseth a mistake, like that of supposing that because, upon the first conquest of a kingdom, an actual consent to the prince's sovereignty, by taking the oaths of allegiance, is justly required, as the condition of partaking of the privilege of his protection, therefore it must needs be so, after the government is settled ; and that none were to be reckoned his subjects, but those who testified this explicit consent; whereas it is agreed, by the law of all nations, that those who are born of the king's subjects, and in the king's dominions, are within the allegiance of the king, and entitled to the privileges of his subjects.

And here, I profess, I enter upon a very unpleasant part of my province, (for I take no delight in opposing,) but there is no avoiding it; the truth once delivered to the saints, and entailed on them, and their seed, must be contended for. But because the ground is rough, I promise to tread lightly, and to hasten over it as fast as I can: and the rather, because so much has been said and written, by so many learned and able divines, in defence of infant bap-tism, which yet remains unanswered, that to be large upon the subject, would be but (actum agere) waste labour. I am asking for the good old way, and do not covet new lights.

The people we have occasion to contradict in handling this question, rather assumingly call themselves Baptists, as if there was no baptism, and therefore no Christianity, but amongst them. Call them Antipedobaptists, i. e. such as are against infant baptism ; or Anabaptists, i. e. rebaptizers, such as require those who were baptized in infancy to be baptized again; and you call them right.

And as to the persons of this people, \ presume not to judge them ; yea, I do not doubt that many among them are such as fear God, and are accepted of him. What I myself have seen of Christ among them, I do dearly love and rejoice in; and those who only scruple the baptizing of their own children, but do not condemn infant baptism in general as a nullity, and reproach it as a vanity, though I heartily pity their mistake, I would be very backward to censure them: acknowledging, with Mr. Flavel, that there are difficulties in this controversy, which may puzzle the minds of well-meaning Christians. But for their way, I mast bere declaie bt utter dislike of it: and the rather, because to tbs: short experience I have had of the world, I baTt observed these things concerning it:

1. That it is a very ancharitable way. For vbat-ever they do, I am sore their tenets do uDcbnrcb aEd unchristian more than nineteen parts in twenty aC the Christian world; and thus dishonoar Chiist bv narrowing his kingdom.

2. That it is a very nnnatural way: cottitkc children off from being parts of their parents; and prohibiting those to partake of their parents:' priTJ-leges, who unhappily partake of their cormptiaBiL And,

3. That it is generally accompanied witb (and therefore probably leads to) other errors. For, not to go so far as Germany, and reflect open the aaah baptists of Monster, it is too plain, tbat the greater part of the anabaptists of England, at this day. rsa into extremes directly opposite to each other, and equally distant from the truth as it is in Jesas. And by the way, methinks those who speak so much cf free grace, and the onconditionality of the gospel-covenant, should be easily induced to honoar fret grace by the admission of children under its winp, though incapable of conditioning.

As to the points in question, I shall endeavoor with all clearness and brevity to show,

I. What children are to be baptized.

II. What gives them their right to baptism : and,

III. What proof we have of that right.

I. As to the first of these, or what children are to !:e baptized ? I answer.

Not all children promiscuously. If both the parents are out.of the visible church, the child is not to be baptized, till it comes to years of understaDd-ing: Yet

The children of parents, only one of whom pro-fesseth faith in Christ and obedience to him, have a right to baptism ; the unbelieving pereni is so far sanctified by the believing, that the children are federally holy, 1 Cor. vii. 14.

Yea, though the parents are not actual members of any particular church, yet, as members of tbe universal visible church, their serious profession of faith entitles their children to baptism; for (as was showed before) baptism seals our admission, not into any particular, but into the universal, church.

But in case the parents are excommunicated, it seems to me that the children's right is thereby, for the present, suspended; supposing that excommunication to be just.

If both the parents are openly profane and scandalous, so that whatever profession they make, their practice doth notoriously give the lie to it; tbis amounts to the case of those who are excommunicated. Since such cast out themselves, and it is but a mockery to call them Christians, till they re-

A TREATISE ON BAPTISM.

1161 pent, and resolve to amend ; and it doth bat harden them in their wickedness, to take their children into the chnrch. Or finally.

If the parents deny the fundamental articles of the Christian religion, or refuse to consent to the covenant of grace, their children are not to be baptised. Those who do not hold the head, have not any title to membership, either for themselves or theirs. In a word, whatever, upon the first disciplining of nations, would have been a bar to a man's own baptism, in the continuation of Christianity, may justly be deemed a bar to the baptism of his children; and nothing else. As to the

II. Or what it is that gives children a right to baptism, (I mean as the requisite condition of their baptism,) I answer, the visible church-membership of one, or both, of their parents; i. e. their profession, of faith in Christ, and obedience to him.

It is not the profession or promise of any other person or persons for them, which can entitle children to baptism, except in some extraordinary cases. And therefore I think, to that great question. Why are children baptized, when, by reason of their tender age they cannot perform the conditions of the covenant? the common answer. Because they promise them by their sureties, is not at all satisfactory: for unless there be some relation, natural or instituted, between them and their sureties, I see not how the consent of the sureties can either bind or benefit them. And I fear that building the fabric of infant baptism upon so weak a foundation, and erecting a fort so untenable against the adversaries of it, hath given them great advantage. By this reasoning, the infants of Jews, Turks, or Pagans, might be baptized, upon the profession of any Christian, though standing in no relation to them; which certainly has no foundation in the word of God. I deny not the antiquity, nor in some cases the expediency, of sponsors. In the primitive times, when temptations to apostasy from the Christian faith were frequent and strong, sureties were generally required; i. e. persons of reputation in the church, who did (1st) testify that they believed the sincerity of the parents' profession ; and that, so far as they were able to judge, they were not likely to apostatize; and (2d) engage that in case the parents should die, or apostatize, they would themselves take care of the Christian education of the child. But this custom, laudable enough in its rise, hath sadly degenerated in its continuance; and the children's right to baptism been built so much upon their susception by sponsors, that the parents have been excluded by a law from professing and promising for their own offspring ; which doubtless is a* great abuse. If the sureties come in only as witnesses, why are they dealt with as the prime agents ? If they are looked upon as proprietors of, and undertaking for, the children immediately, I see no ground in Scripture for such a susception, and therefore know not how it can be done in faith. And it is not only depriving parents of their right of dedicating their own children, but it looks too much like releasing them from their obligations to educate them, when the whole care of them is so committed to others : and it is a temptation to neglect their education; while the sureties are bound to take care of that, which they have no opportunity for, and which they are not induced to, by any natural affection. If it be said that they are the parents' deputies, (the best which can be made of it,) then certainly there should be some word or action appointed, which might, at least, imply such a deputation; and the parents should be permitted, some way or other, to signify their assent and consent to the engagement of the sureties; whereas the canon expressly provides, that tlie parents he not urged to he present: or the sureties should make some mention of the parents; and their transacting not be expressly said to be in the name of the child* At least it should be left to the parent's choice, whether he will make a deputy or not; whereas, on the contrary, the canon enjoins, that no parent be admit* ted to answer as godfather for his own child.

Having thus taken infant baptism off the wrong foundation, we fix it upon the right, i. e. the parents' profession of faith in Christ, and obedience to him. A plausible profession, not contradicted by evident ignorance, or wickedness.

In case of the death, or necessary absence, of the parents, it sufficeth, that this profession be credibly attested by witnesses, knowing the parents, and known to the church : (if the minister and congregation be not otherwise satisfied :) and in such a case of necessity, it is very requisite that some person related tp the child, or to whom the care of it is committed, should undertake for its Christian education. But if the parents (one or both) be living, it is proper that they should make an express declaration of their belief of the gospel, their consent to the covenant of grace, and their desire to have the child brought into that covenant. This fixes the title upon the right ground, and obligeth those who are most fit to be obliged. This parents most certainly are; because,

(1.) They have the greatest interest in their children. Who so fit to have the disposition of any thing, as the right owner ? When the sponsors present a child to God, they give what is not their own —and what thanks have they ?

(2.) Parents have also the greatest power over their children : a power, during infancy, to choose and to refuse. Numb. xxx. 3—6. When the sponsors transact in the child's name, they would do well to consider, by what authority they do these things, and who gave them that authority. And,

Finally, The covenant is, and ever hath been, externally administered to infants in the right of their

A TREATISE ON BAPTISM.

parents. A God to thee and to iky teed after thee, (Gen. xvii. 7.) not to thee, and to the seed of a stranger, whom thoq canst but pick up, and circumcise, and turn home again. A true domestic owner of a child, who hath power to choose or refuse for him, may perhaps also be admitted to bring that child to baptism; because his interest in, and power over, such a child, is nearly tantamount to that of a parent. As Abraham circumcised all who were born in his house, and bought with his money, Gen. xvii. 13, 28. We proceed now,

III. To prove the right of the infant seed of believing parents to baptism.

And here, to make some amends for the unpleasantness of disputing, it is no small pleasure to be the infants' advocate; to plead for those who cannot plead for themselves. Our law favours infants, and so doth our gospel.

For clearing what follows, some things are needful to be premised: as,

1. That consequences from Scripture are good proofs. The Scriptures were written for rational creatures. And is not Scripture reasoning the sense and meaning of Scripture? If the premises are plain Scripture truths, and granted, they are unworthy to be disputed with who deny the conclusion.

2. That all truths are not alike plain in Scripture. Some things are spoken of more fully, others more sparingly. The Scriptures were written for those who have them, and therefore they speak sparingly of the state of heathens, who have them not. They were written for those who are of ability to use them, and therefore speak sparingly of the state of infants, who are not yet of that ability. And the New Testament speaks less of those things which are more fully spoken of in the Old Testament; and which therefore were well known when the New was written. And infant baptism was not then controverted; for the Jews, to whom the gospel was first sent, understood it well enough.

3. That though the point of infant baptism may seem not so great a point to be contended for, yet the grounds on which it stands, and which they strike at who deny it, are very considerable, and of great moment.

These things premised, I shall mention just a few of the arguments.

Argument I. The infants of believing parents are in covenant with God, and therefore have a right to the initiating seal of that covenant.

When I say they are in covenant, understand me of the external administration of the covenant of grace, not of that which is internal. To the Jews pertained the covenant and the promises,^ and yet with many of them God was not well pleased. Baptism, b Rom. ix. i.

as was showed before, belongs to the extemal administration. What I mean is this; the promiso of the covenant are conditionally sealed to thcB. viz. if, as they become capable, they apree to iti terms to which they are by their baptism obliged And what more can be said of the baptism of adults' for the seal of the internal administratioii to true W lievers, is the spirit of promise,^

The eonsequeni of this argument is seldom denied, viz. that if infants are in covenant, they have 2 right to the seal. If the crown devolves upon an ie-fant, he hath a right to the ceremony of coronatiM: and who can forbid water to those who are in tiie Christian covenant ? Tet it doth not therefore foltor. that these infants have a right to the Lord's sapper: because in the two sacraments, though the thiinc signified be the same, the manner of significatioB is difierent. The Lord's supper is an ordittance ii which the partaker must be active, hot in baptisn purely passive, (which therefore is still, and in our language, spoken of in the passive ▼oice,) as if dt-signed, purposely, for the benefit of infants. Under the Old Testament, infants did partake of circaia-cision, but not of the passover.

The antecedentf therefore, is that which cspcciallj requires proof, viz. that the children of professis; parents are in covenant with God, i. e. come under the external administration of the covenant of grace. And I prove it by four steps;

1. It is possible that they may be in oo Tenant.

2. It is probable that they should he in co Tenaot

3. It is certain that they were in covenant

4. It is therefore certain that they are in covenant

1. It is very possible that they may be in co Teoant with God.

I see no contradiction in the thing itself. The great objection insisted upon is, that they cannot restipulatc, or declare their consent to the covenaot: as if God*s thoughts and ways of mercy were not infinitely above ours; or as if divine grace, which acts by prerogative, could not covenant with tho«e who are not yet able to express their consent If God made a covenant with the earth, (Gen. ix. 13.^ and instituted a seal of that covenant, surely infants may he fetderati, though incapable of being yWr-rantes; i. e. may be happily taken into emfewtant, though not coveruinters,

A right understanding of the nature of the covenant would clear this: viz. that God is the principal agent, and works in us that which he requires of us. / will put my laws in their hearts so runs itc covenant, Heb. viii. 10. Hence it is called ^urcir. which signifies as well a testament as a covenant: and if it be disputed, whether it be possible that infants should be taken into covenant, yet I hope it is c Eph. 113.

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nea past dispute, that they may have benefit by a testament.

To me it is very clear, that infants are capable of covenant relations, and of receiving and enjoying covenant privileges and benefits; not only the external, but the internal. Hence we not only read of those who were Sanctified from the womb, but are assured, that John the Baptist was filled with the Holy Ghost, even from his mother's womb, Luke i. 15. And indeed, if children are capable of cor-raption, it would be very hard upon them to say, that they are incapable of satisfaction. That would be to give the first Adam a larger power to kill, than the second Adam hath to quicken. In a word, none deny the possibility of the salvation of infants, and if it is possible that they may be saved, I am sure it is possible that they may be in covenant with God.

2. It is highly probable that they should be in covenant with God : for,

(I.) Infants are parts of their parents. The very law of nature accounts them »o during their infancy, as appears by the concurring law of nations. Hence they arc said to be tit the loins of their parents, (Heb. vii. 10.) and in them to act and receive. The propriety of parents in their children is greater than in any thing else. Now, in the day when we give up ourselves to the Lord, we lay all that we have at his feet; and pass over all our rights and interests to him; and our children among the rest. God therefore takes it as a notorious invasion of his prerogative, that his people should devote their children to another god ; TVion hast tahen thy sons, and thy daughters, whom thou hast born unto me, to cause them to pass through the fire, Ezek. xvi. 20, 21.

(2.) AH God's other covenants, which he hatli made with men, have taken in the seed of the covenanters; which makes it highly probable, that the covenant of grace should be so ordered. The covenant of works was made with Adam, not only for, himself, but for his posterity; for we all feel the sad effects of his transgression. The covenant which God made with Noah, was made with him and bis seed after him, (Gen. ix. 9.) of which we have still the comfortable experience. And the covenant of grace is paralleled with that covenant, Isa. liv. 9.

The covenant of peculiarity made with Israel took in their seed; and therefore, at the solemnity of entering into this covenant, express mention is made* of the admission of their little ones, Deut xxix. 11—13. Though they were not capable of actual covenanting, yet they came in the right of their

The Israelites, throughout their generations, were undoubtedly under the Alnahamie, as well as the hlotaie, covenant; the former not having been disannulled by the latter, Gal. Hi. 17. And indeed, on the former, all those hopes, which in fact obtained amongst pious Israelites in after-ages, of the pardon of presumptuous sins on repentance, and of happiness beyond death, must have been founded; since for neither of the$e did the Sinai coveparents. And that coveinant, though (taken strictly) no part of the covenant of grace, yet was a remarkable type of it*

The covenant of priesthood made with Phinehas, and the covenant of royalty made with David, included their seed: and Christians are kings and priests unto God.

(3.) The God of heaven hath, npon all occasions, expressed a particular kindness for little children. Nineveh was spared out of regard to the little children it contained: and we scarcely find, in all the gospel history, such an instance of the tender affection of the Lord Jesus, as in his reception of the little ones who were brought to him ; whom he tooh up in his arms, and blessed, Mark x. 13, 14.

3. It is certain that they were in covenant.

They were reckoned among those, to whom'pertained the adoption, and the glory, and the covenants, and the promises:^ It doth not very evidently appear in Scripture records, how the covenant was administered in the first ages of the world; but then it was administered to families. Family religion was then the face of religion: which puts it beyond reasonable doubt, that children were within the covenant. It is observable, that, in the patriarchal ages, professors were called sons of God, (Gen. vi. 2.) supposed to be the posterity of Seth as such. The profession of religion was then entailed upon families: a manifest indication of the covenant right of children, and of the designed method of the administration of the covenant, by propagating a profession.

The first clear manifestation of the covenant of grace, is in the transactions between God and Abraham, (Gen. xvii.) and it is very plain, that there the seed of the covenanter was taken into covenant. So it runs, (t;. 7, &c.) thee, and thy seed after thee; and it is repeated with an observable emphasis, a God to thee, and to thy seed after thee. To thy seed after thee, for thy sake; as appears, (Deut. iv. 37.) because he loved thy fathers, therefore he chose their seed after them* Upon Abraham's believing consent to the covenant, all his posterity was gciously admitted into the bonds of the covenant. Ishroael was therefore immediately circumcised as a child of Abraham; and Isaac afterwards: and so all the seed of Abraham according to the flesh, to whom pertained the adoption, was circumcised, as the seal of that adoption, and that covenant.

That the covenant with Abraham (Gen. xvii.) was not a covenant of works, the same with that made with Adam in innocency, is too evident to require nant make any provision. And the last verse of the passage quoted above from Deut. xxix. plainly intimates, or rather asserts, that the covenant there referred to, and into which Utile ones were admitted, was the Abrabamic as well as the Mosaic. See Tow-good's Baptism of Infants a reasonable Service, Intr. p. 5.

d Rom. ix. 4.

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proof; and that it was not the covenant of pecnli-arity, hut a pure gospel covenant of grace, will appear, if we consider,

(1.) That the grand article of this covenant is that which comprehends the whole covenant of grace, and all the riches of that covenant, viz. that God will he a God to us ; which doth eminently include all happiness. What can a soul need, or desire more, than a special interest in God ? Even the glory and happiness of heaven itself, (which is certainly conveyed by no other covenant than the covenant of grace,) is thus set forth, (Rev. xxi. 3.) The Lord him-self shall be their God,

(2.) That circumcision, the seal of this covenant, is said to be the teal of the righteousness which is bjf faith, (Rom. iv. 11.) which must necessarily be by the covenant of grace.

(3.) That the blessing, of which the Gentiles are made partakers, by being brought into the covenant of grace, is called the blessing of Abraham, (Gal. iii. 14.) i. e. the blessing insured to Abraham and his seed. Those who deny infants to be in this covenant, deny them the blessing of Abraham; (for he had it to himself and his seed ;) and so, as much as in them lies, cut them off from salvation: but it is well that the unbelief of man doth not make the righteousness of God of none effect.

(4.) That the covenant of grace, in the New-Testament revelation of it, is expressly distinguished, not from the covenant made with Abraham, (for it was the same with that,) but from the covenant which God made with Israel, in the dag when he tooh them by the hand to lead them out of Egypt, Heb. viii. 8—10. Now, that was the covenant of peculiarity ; the Sinai covenant; which Sinai covenant is, in like manner, manifestly distinguished from the promise made to Abraham, which the law, which came four hundred and thirty years after, could not disannul, Gal. iii. 17. compared v. 8. Now, we build the covenant rights of infants upon the promise made to Abraham, the father of the faithful.

(5.) If the covenant with Abraham was only the covenant of peculiarity, and circumcision only a seal of the promise of the land of Canaan, how came it that all proselytes, of what nation soever, even the strangers, were to be circumcised ; though not being of any of the tribes, they had no part or lot in the land of Canaan ? The extending the seal of circumcision to proselyted strangers, and to their seed, Mas a plain indication, that the New-Testament administration of the covenant of grace would reach, not the covenanters only, but their seed. Now, baptism comes in the room of circumcision, as appears by comparing Col. ii. 11,12. and whatever is objected against children's capacity, of being taken into covenant by baptism, doth very much reflect upon the wisdom of God, in taking them into the same covenant by circumcision.

From all this it appears, that the covenant xt Abraham was a covenant of grace; and that tk seed of believers were taken into that covenain. and therefore, that the children of professing partzs* were formerly in covenant with God. I am doh *& show,

4. That it is therefore certain that they are stLJ in covenant.

This brings the argument home: and, I thioL may be made out without much difficalty. For.

1. This follows from what has been said oa tht former head. If they were in covenant, unless r«i-dence can be produced to prove their ejection, v* ought to conclude, that they are still in co\eDa*:L Our opponents call upon us to prove, by expre Scripture, that infants are in covenant: but certainly, having proved, even to demonstration, tk they were in covenant, it lies upon them to sbo* where and when they were thrown oat of covenao:. which they were never yet able to evince, no, not b? the least footstep of a consequence. It is as cXsin as the sun at noon-day, that the seed of believers k a right to the initiating seal of the covenant; asd how came they to lose that right ?

For the clearing of this consequence, it is to be considered,

(1.) That the design of the New-Testament dispensation was to enlarge, and not to straiten, tke manifestations of divine grace; to make the door wider, and not to make it narrower. Bat if the seed of believers who were taken into covenant, and bad a right to the initiating seal under the Old Testament, are now turned out of covenant, and deprived of that right, the times of the law were more full of grace than the times of the gospel; which is absani. Can it be imagined, that the Gentiles are, in resper: of their children, in a worse state than they werr under the law ? Then, if a Gentile was proselyted, and taken into covenant, his seed was taken in with him; and is that privilege denied now ? Is the seed of Abraham's faith in a worse condition tfaaQ Ibe seed of Abraham*s flesh ?

(2.) That there needed not any express declaration in the Scriptures concerning this. The not repealing a law, is enough to satisfy us of the co Dtioa-ance of it. It was said in the Old-Testament revelation of the covenant of grace, that God would be a God to believerst and their seed. When or whert wai this repealed ? The gospel being made known to the Jews first, they knew well enough, by the tenor of the covenant with Abraham, that their children were to be taken in. What poor encouragement would it have been for a Jew to turn Christian, if his children, who before were in covenant, and were visible church members, must, upon the father's becoming a Christian, be (ipso facto) thrown out, and put to stand upon the same uncomfortable level, and at the same dismal distance from God, as the childrea

A TREATISE ON BAPTISM.

1165 heathens and infidels! A tender father would ive saidy '* This is irery hard, and not agreeable to tat comfortable prospect which the prophets, in the ime of God, have so often given, of the days of the lessiah, the enlargement of the church, the hrin^^ \g of the sons from far ^ and the daughters from the 'ids f>fthe earthy and the owning of the offspring as a ied which the Lord hath blessed,* (3.) It is worth observing, that the gospel church s called the Israel of God, (Gal. vi. 16.) and the OS pel covenant is said to be made with the house f Israely and the house of Judah, (Heb. yiii. 8.) nd those who had been aliens from the commonwealth f Israely when effectually called to Christianity, re said to be made nigh, Eph. ii. 12, 13. All which ntimates, that, the same privileges, for substance, vbich God's Israel had under the Old-Testament iispensation, do now pertain to the gospel church, ^ow one special privilege which the Old-Testament [srael had, was, that their infant seed was taken nto covenant with God : which privilege must certainly remain to the New-Testament church, till there ippearssome evidence of its being cancelled. It is the apostle's inference from a long discourse, We are Abraham's seed. Gal. iii. 29.

2. There is not only no evidence in the New Testament, of the repealing and vacating of this privilege, but an abundant evidence of the confirmation and continuation of it, in that remarkable scripture so often pleaded for infant baptism, (4cts ii. 39.) For the promise is to gou, and to your children. The Jews had brought the blood of Christ upon them-stives and their children: Now, said they, what shall we do, who have thus entailed a curse upon our posterity ? Why, repent, and ye shall have an entailed promise. Peter is there inviting and encouraging the converted Jews to repent, and, by baptism, to dedicate themselves to Christ Jesus, and so to come under the evangelical dispensation of the covenant of grace. The privileges of that covenant are said to be, remission of sins, and the gift of the Holy Ghost; i. e. justification and sanctification; pardon of past sin, and grace to go and sin no more; which are the two principal and most inclusive promises of the new covenant. Now this promise is to gou, and to your children; which doth as plainly take in the seed of the covenanters, as the covenant with Abraham did, / will be a God to thee, and to thy seed. And the Jews, no doubt, understood it so; SQch a hint being enough to them who were brought ap in the knowledge of the promise made unto the fathers. It was as much as to say, '* For your en* cooragement to come into covenant by baptism, know, that it runs still as it did, to you, and to your children: not only your own lives, but your children's too, shall be put into the lease ; .so that if they

• Isalab Izl. o.

pay the rent, and do the service, they shall share the benefit of it."

3. I do not see how else to understand those scriptures which speak of the salvation of whole families, upon the believing of the masters of those families, but thus, that all their children are thereupon brought into covenant, unless they are of age to refuse, and do enter their dissent; if so, their blood be upon their own head; but if infants, though they be not of age to consent, yet not being of age to dissent, their parents covenanting for them shall be accepted as their act and deed.

Lydia's heart was opened, and she was baptized and her household. Acts xvi. 15. The promise of salvation made to the jailer was, that upon his believing, his house should be saved ; (Acts xvi. 31.) Believe on the Lord Jesus Christ (mrtwov;) do thou believe, and thou shalt be saved, i. e. taken into a covenant of salvation, and thy house: which, I think, may be explained by what Christ said to Zaccheus upon his believing, (Luke xix. 9.) This day is salvation come to this Iwuse; i. e. the covenant is externally administered to the whole family; as appears by the following words, forasmuch as he also is the son of Abraham, The coming of salvation to his house, is grounded upon his relation to Abraham, and consequently his interest in Abraham's covenant, / wUl be a God to theCy and thy seed: which Christ hereby intimates that he came to confirm and ratify, not to disannul. Apply this to Paul's words to the jailer, and the sense is plain; Believe in Christ, and salvation shall come to thy house: forasmuch as the believing jailer also is a son of Abraham. See Rom. iv. II, 12, 16. It is further observable in thisstofy of the jailer, that Paul and Silas preached to all that were in his house; (v. 32.) probably many of them not of his family ; (perhaps the prisoners;) but the expression is altered, when the writer comes to speak of baptizing them, (v. 33.) where it is not said, that all in his house were baptized, but he and all his ; his little ones, no doubt, for the sake of their relation to him; and that straightway upon his believing. What is added in the 34th verse, he rejoiced, believing in God with all his house, cannot be seriously objected to this, by any who can read, and will observe the original; which is, he having believed in God, rejoiced in (or through, or with) his whole house,* Though, if we allow the believing to be spoken of his whole house, it may only signify, that they were all by baptism enrolled amongst visible believers ; and so infants are. And w» read of the baptizing of whole families, besides those of Lydia and the jailer; and it is hard to imagine that there were no infants in any of them. It is more reasonable to suppose that there were, and that they were taken into covenant with their parents. By all this it is

HyaXKiamtro wawotiu wewt9*wu0t rm Oca*. He exulted, (SO the

Syriac,) and all the children of his house, io the fiiith of God.

A TREATISE ON BAPTISM.

evident, that the cbildren of believing parents are in covenant with God, and have a right to baptism, the seal of that covenant.

It will not be amiss, before we proceed to another argument, briefly to inquire into the reasons, why God is pleased thus to take cbildren into covenant with their parents ? And, doubtless, he doth this,

(1.) To magnify the riches of his grace as diffusive of itself; conveyed, not as in a small vessel, the waters of which will soon be spent, but as in a full stream, which runs with continued supplies. The covenant of grace is a river of pleoiuresJ Grace is hereby glorified as free and preventing, i. e. grace; and here it appears, that the relation between us and God is founded, not on our choice, but his; we love him, because ke first loved usS In the providential kingdom, it is mentioned as an especial instance of the divine goodness,, that God takes care of the young ones of his creatures, Ps. cxlvii. 9. So is his love manifested in the kingdom of grace. Taking children into covenant, is an encouraging instance of the goodness of his nature, and his swiftness to show mercy. David lays a peculiar emphasis upon this, in his admiring acknowledgments of God's goodness to him, (2 Sam. vii. 19.) Thou hast spoken concerning thy servant's house, for a great ichile to come. Kindness to the seed, for the parent's sake, is therefore called, the kindness of God, 2 Sam. ix. 3. When the covenant is so ordered, that the seed of the covenanters is thus established for ever, though we should fail in singing tJie mercies of the Lord, yet the heavens themselves will praise his wonders, Ps. Ixxxix. 3, 4. compare v. 1, 5.

That the quickening influences of the second Adam may bear some analogy, in the method of communication, to the killing influences of the first Adam. There is a death propagated, and entailed upon our seed, by Adam's breach of the covenant of works; and therefore God would have some kind of life (though not a life of grace, yet a life of privilege) entailed upon our seed likewise, by the bringing in of the better hope; that so, within the visible church, the remedy might be as extensive as the disease. By native corruption, which we are all born in, sin is lodged in the heart; but by their native covenant right, which the seed of believers are all bom to, the sin-offering is laid at the door. (I refer to one probable reading of Gen. iv. 7.)

(3.) That the hearts of true believers may hereby be comforted and encouraged in reference to their seed. It is a great inducement to come into this covenant, when it is thus entailed upon our children.

An estate, in fee, to a man and his heirs, is reckoned of more than twice the value of an estate for life. Though a man cannot be certain that his heir may not abuse or forfeit it, yet it is desirable to leave it to him. This indeed is, in a manner, tlie obIt sufficient gpnonnd that believers have to bmld thtti faith upon, in reference to the salvation of ihctr children dying in infancy ; which, to one who knows t&e worth'of a soul, is no small thing.

(4.) That he might seek a godly seed (Hebr. as of God,) that his church might be built np ia s seed of saints. Thus does God provide for a succession, by a timely taking bold of the rising gene ration, and marking them for bis own, as bom within the pale; that the promise may be made good to Christ, (Ps. Ixxxix. 36.) His seed shall endmre f ever. A seed shall serve him, it shall be aecoumUd u the Lord for a generation. It is in consideratios d the deceitfulness of the human heart; (which if le at liberty, is very unapt to choose the good ;) and is lead the young ones as they spring, by these ear)} cords of love, into the bond of the covenant: that this previous inducement may help to tarn the seal of the fluctuating, wavering son!, and so detennise the choice on God*s side; which would be nock more hazarded if it were left wholly to an adnh choice. Infant baptism is intended to pave the war to early piety. The profession of Christianitv is a step towards the truth of it; and may prevail to introduce it; as a plea with God to give as his grace. and an argument with ourselves, to receive and submit to it However, Christ is hereby faononred ii the world, and his name made great among ike natums. This is one of the fortifications of Christ's kingdooL by which it is secured from the gates of hell; and the design of the powers of darkness, to cut off tHe line of succession, and wear out the saints, is frustrated. Thus, in times of general eorniption, doth God preserve a tenth, which shall return, and shall be esin, even the holy seed} Daring tiie prevalence of the papal kingdom in the western church, though infyit baptism was quite misgtounded, and baptism itself almost lost, in the great corruptions which stained its purity, yet, the preserving of the ashes, gave ri5e to another phoenix. Thus, it is the will of God to preserve the invisible church in the visible, as wheat in the chaff; and as the power of godliness, at tk first planting of the church, brought in the form, so the form, in restoring the church, brings io the power.

So much for the firat argument, which u the main hinge ; and the consideration of this vrill serve {(nt the confirmation of the rest; which I shall therefore but just touch upon.

Argument II. All who ought to be admitted Tisi-ble church members, ordinarily, ought to be baptized ; but the infants of professing parents ooght to be admitted visible church members, and therefore, ordinarily, they ought to be baptized.

That baptism is the door of admission info tk f Ps xxxvi. s.

ff 1 John iv. 19.

h Mai. ii. 16.

1 Isa. vi. la

A TREATISE ON BAPTISM.

1167 ible church, was showed before; toe are baptized 7 one body.^ That then which is to be proved, is, t the seed of believers oaght to be admitted visi-churcb members; and this has been so frequent-md so folly proved, that a hint or two on this id may suffice.

.The seed of believers, by God's gracious ap-ntment, under the Old Testament, were to be nitted members of the visible church; and that icioas appointment has never yet been repealed; refore, they are to be admitted such still. It is c, that the ceremonial institutions, which were t the accidentals of the Jewish church, are abol-ed, (they were a yoke,) but it is as true, that the lentials remain; though therefore the particular ht of admission be changed, for a special reason, accidental, it doth not therefore follow that infant urch membership, which is an essential branch of i constitution, is repealed. If infants be cut off )m the body, it is either in judgment or in mercy: t in judgment, for where did they, as infants, mmit a forfeiture ? not in mercy, for it can neither ! a benefit to them, nor to their parents, nor to the lurch in general. If then professing parents did nnerly bear their children to the Lord, why do ey not still ?

2. Our Master bath expressly told us, that of :ch is the kingdom of God, (Mark x. 15.) i. e. the sible church is the kingdom of God among men, id infants belong to that kingdom. A short view ' the story will throw some light on the doctrine of ifant baptism, and therefore we will turn aside a ttle to consider it: and observe in it, (1.) The faith of the parents, or other friends, bo brought the children to Christ. They brought ieir children — wa Uta, little children; Luke calls lem ppifi — infants (the word is used concerning esus in the manger). They brought them to Christ, s the great Prophet, to receive his blessing; not, s many others, for the cure of bodily diseases, but >r a spiritual blessing. It seems then, that infants re capable of spiritual benefits by Christ: and it (the greatest kindness their parents can do them, ) bring them to him by faith and prayer, to receive )CDi. These infants were brought, that Christ light touch them : though infants cannot take hold f Christ, yet that doth not hinder, but that he may ftke bold of them. Paul rednceth his interest in 'brist to this, (Phil. iii. 12.) For which I am appre-fnded of Christ Jesus: and the best of those who lave known God, must conclude with a rather are nown of God. Infants have need of Christ, and Christ hath supplies for infants, and therefore to "^bom else should they be brought ? he hath the words ^/eternal life. (2) The fault of the disciples in rebuking those k 1 Cor. xu. IS, lai who brought the children. It is Satan's policy to keep children from Christ; and he doth it, some* times, under very plausible pretences. The disciples thought it a reflection upon their Master, to trouble him with such clients. We must not think it strange, if we meet with rebukes in the way of our duty: carnal reason, and a misguided zeal, prevail, not only to keep many from coming to Christ themselves, but to put them upon rebuking and hindering others; especially at their first dedication.

(3.) The favour of Christ to tliem. He was displeased with his disciples (iiyavaKTriot) ; he took it very heinously, that they should thus misrepresent him to the world as unkind to little ones ; and said. Suffer the little children to come unto me, and forbid them not. And the reason added is very considerable,/or of such is the kingdom of God; i. e. his kingdom of grace, or the church (routnav): not only of those who are disposed as children, for then he might have said the same of a lamb, or a dove, and have ordered those to be brought unto him: the word generally signifies not similitude, but identity; nor can anyone instance be found where it excludes the person or thing mentioned. They that do (roumra) such things, are worthy of death; (Rom. i. 32.) doth not that include the things before mentioned ? The argument then from this passage plainly stands thus: the question was. Whether infants might be brought to Christ to be blessed by him ? By all means, saith Christ, for they are members of the church, and therefore I am concerned to look after them: they belong to the fold, and therefore the Shepherd of the sheep will take care of them. And therefore, not only in compliance with the believing desires of the parents, and in compassion to the infants, but to give a rule to his ministers in all generations of the church, he took them in his arms, laid his hands upon them, and blessed them. Thus did he outdo their expectations, and give them more than they could ask or think. It is true he did not baptise them,/or Ae baptizednone; (John iv. 2.) nor was baptism as yet perfectly settled to be the door of admission; but he did that which was tantamount, he invited them to him, encouraged the bringing of them, and signified to his disciples (to whom the keys of the kingdom of God were to be given) that they were members of his kingdom: and accordingly conferred upon them the blessings of that kingdom. And his giving them the thing signified, may sufficiently justify his ministers in giving the sign.

3. In other societies, the children of such as are members are commonly looked upon as members. Though a wise man doth not beget a wise man, yet a free man begets a free man. The king of England would give those small thanks, who should cut off

A TREATISE ON BAPTISM.

all tbe children of the kingdom from being members of the kingdom. Our law calls natural allegiance, due by birth, alta ligeantia — high allegiance, and he that oweth it is called, subditus natui — natural liege subject. And it is the privilege of the subject, as well as the prerogative of the king, that it should be so. And shall it not be allowed in the visible kingdom of Christ? By the Jewish law, if a servant married and had children, all the children born in the master's house were the master's, and were taken under his protection, and interested in provision of the family: though they were not as yet capable of doing any service, yet they were part of the master's possession. This law David applies spiritually, (Ps. cxvi. 16.) O Lord, truly I am thy iervant; I am thy servant and the son of thy handmaid ; born in thy house. And those consult neither the honour of the master, nor the credit of the family, nor the benefit of their children, who, though servants in Christ's family themselves, will not let their children be such.

To deny the church membership of the seed of believers, is to deny privileges to those who once had them, and who have never forfeited them. It is, in effect, to deliver their children to Satan, as members of his visible kingdom; for I know no mean between the kingdom of darkness and the kingdom of light Give me leave then, as the infants' advocate, to make their complaint in the words of David, (1 Sam. xxvi. 19.) They have driven me out this day from abiding in the inheritance of the Lord saying. Go, serve other gods: and to present their petition for a visible church membership, in the words of the Reubenites and Gadites, (Josh. xxii. 24, 25.) For fear lest, in time to come, your children might speak unto our children, saying. What have you to do with the Lord God of Israel? ye have no part in the Lord: so shall your children make our children cease from fearing the Lord, Therefore, according to the warrant of the written word, we maintain baptism, as a sign'of the church membership of our infants; that it may be a witness for our generations after us, that they may do the service of the Lord, and might not be cut off from following after him. For, whatsoever those who are otherwise minded uncharitably suggest, the Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know, that it is not in rebellion, nor transgression against the Lord. We desire to express as great a jealousy as they can do for the institutions of Christ, and are as fearful of going a step without a warrant.

Several other scriptural arguments have been undeniably urged, to prove the church membership of infants; but what was said to prove their covenant right, and to show the reasons of it, serve indifferently to this; for the visible church, and the external administration of the covenant, are of eqaal latitadf and extent. Grant me, that infants are of that mr-ble body, or society, to which pertaineth the mdeptim. and the glory, and the covenant, &c. in the same »ea$*' in which these pertained to the Jews of old, aad t their seed; and I desire no more. That is their covenant right, and their church membership, which entitleth them to baptism.

Argument III. If the infants of believing parestsj are in some sense holy, they have a right to tbe or-dinance of baptism; but it is certain, that thej ire in some sense holy, and therefore have a right to be baptized. There is a twofold holiness ;

1. Inherent holiness, or sanctification of tk Spirit: and who dares say, that infants are not capable even of this? He that saith infants cann<ii fe sanctified, doth, in effect, say, that they cannot be saved; (for without holiness no man can see tbfl Lord;) and he that can say this must be * « ktM-heartedfather: and if they may be internally sacf-tified, who can forbid water, thai those should lutf ^i baptized, who have received the Holy Ghost as well cil we ? Those who baptize only adults, cannot be cer-l tain that all they baptize are inherently holy; naj, it appears that many of them are not so. There is also.

2. A federal holiness; and this is that which wk plead for. It is very true, that inherent holiness :> not propagated, (we are all by nature ekildm f wrath,) but that doth not hinder the propagatios of federal holiness* The children of believers, nis true, are bom polluted, but it doth not therefore follow, that they are not born privileged. David acknowledgeth the corruption which his mother hon him in, and yet pleads the privilege she bore him £?, (Ps. cxvi. 16.) Thy servant, the son of thine handmeul; and again, (Ps. IxxxvL 16.) Save the son of tht handffiaid.

To prove this federal holiness, two Scriptures are chiefly insisted upon ; viz. Rom. xi. 16, 17. If ike first-fruits be holy, the lump is also holy ; and iftk root be holy, so are the branches; and if some of the branches were broken off, and thou being a wild o/trr, wert grafted in, &c. That children are hrancba of their parents none will deny ; that inherent hoii Dcss is not communicated to the branches, is certaio; it must therefore be meant of a federal holiness; which is explained by being grafted into the good oliTe-tree, i. e. the visible church: the fatness of this olive-tree is the external privileges of church membership: a fatness which some did partake of, who were then broken off. The other passage is, I Cor. vii. 14. Eht were your children unclean, but now are they holy. Unclean, means upon a level with the seed of tbe Gentiles : so unclean is used. Acts x. 28» The children of parents, one or both of whom are believers, are not to be looked upon as thus unclean, hutkelj/;

• DtiniB pater ufkntium.

A TREATISE ON BAPTISM.

1169 i. e. separated and set apart for God; federally holy.

Argument IV. If the infants of believing parents are disciples, they are to be baptized; bat they are disciples, and therefore to be baptized.

1. They are disciples; for they are intended for learning. If you send little children to school who can learn little or nothing, you do it that they may be ready to be taught, as soon as they are capable. If our Lord Jesus has cast little children out of his school, wherefore doth he appoint his ministers to teach them, and express so particular a care to have the lambs fed f

2. Circumcision was a yoke upon cAt/dren particularly, yet that is called a yoke upon the necks of the disciples. Acts xy. 1, 10. therefore children are disciples.

3. They who are so to be received in Christ's name, as that Christ himself is received in them, are to be reckoned the disciples of Christ; but the infants of believers are so to be received. See Mark ix. 37. Matt, xviii. 5. compared with Matt. x. 42. Luke ix. 48. They are said to belong to Christ, and must be received as such *. as children, they can only be received as creatures, but as the children of professing parents, they may be received in Christ's name ; as belonging to Christ, i. e. as disciples.

Argument V. If it is the duty of all Christian parents solemnly to engage, dedicate, and give up their children to God in covenant, whereby those children are obliged to be to God a people, then they ought to do it by baptism, which is the engaging sign ; but it is the duty of all Christian parents thus to engage their children to God, and therefore they ought to baptize them.

1. It is the duty of Christian parents to engage their children to God in covenant This hath been the practice of God's covenanting people, (Deut. xxix. 11.) Your little ones stand here to enter into covenant with the Lord,

(I.) Parents may oblige their children to that which is good. God, as the spring and fountain of our being, may and doth oblige us in a way of sovereignty ; and parents, as the natural instruments of our being, are therefore empowered to oblige us in a way of subordinate agency. If not to enlarge the obligation, (though Jonadah the son of Rechab did that, and his seed are commended for their observance of his charge,) yet to strengthen and confirm it. The law of God allowed such power to a father as to disannul a vow made by his daughter in his house, though she were come to years of understanding. Much more is it in the power of parents, to oblige their children in infancy to that which is plain and undisputed duty. Hannah was accepted in devoting her son to the Lord as a Nazarite from the womb, (1 Sam. i. 11.) nor was it ever questioned whether she might do it or not. Whatever was the matter of Jephtha's vow, his daughter never disputed his power over her. And human authorities, that speak of this parental power as consonant to the law of nature, might easily be produced, if it were material. The common law and custom of our nation, as well as of all other civilized nations, doth abundantly evince it It is past dispute, that as far as a child hath any thing by descent from his father, the father Jiath power to determine the disposal of it, in a lawful way, (especially to pay debts,) and to bind his child accordingly. We derive our beings by descent from our parents, who may therefore doubtless determine the disposal of them for God, and communicate them to us charged with that great debt of duty which we owe to the sovereign Lord. The case is much strengthened, if the obligation be built upon a contract confessedly in favour of the child, and gp'eatly to his advantage; which is the case here. Such an obligation implying, by way of penalty, in case of an after-refusal, a forfeiture of the privileges so contracted for. Our children are parts of ourselves, more ours than any thing we have in the world: not ours to be alienated from God, (nothing is so ours,) but to be devoted and given up to him. If it be in the power of parents to prejudice their children, by their breach of covenant, (for God visits the iniquities of the fathers upon the children,) may they not have a power to benefit their children by an adherence to the covenant ?

(2.) If they may thus oblige their children to that which is good, certainly they ought to do it. When we give up ourselves to God, we ought to give up all that we have to him, to be devoted to him according to its capacity. Those who say, they give themselves to God, but will not give him their children, heep bach part of the price. They ought, especially, to dedicate them, as a testimony of their sincerity in the dedication of themselves, and as a means to induce their children to be his. Those who are in truth the Lord's, will lay out all their power and interest for him; and what greater power and interest can there be, than that of parents in, and over, their children ?

2. If this must be done, can it be done in any better way than by baptism ; which is instituted to be the mutual engaging sign, and the seal of a covenant between God and man ? Under the law, whatever was devoted to God, was to be disposed of, according as it was capable, in such a way as might tend roost to the honour of God, and best answer the ends of the dedication. To this purpose is the law; (Deut. xxvii.) and though this law be not now in force^^the reason of it remains: God is as jealous of his honour as ever. Now the children of believers, notwith-

1 Jer. zsxv. 18, lOi 4 V

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standing their infancy, are capable of receiving the privileges of the covenant; (are capable of visible church membership;) and therefore are to be dedicated to God by baptism, the seal of the covenant, and the instituted sign of admission into the visible church. And to say that our children are to be dedicated to God, no otherwise than our houses, and estates, and callings, are to be dedicated to him, when really they are capable of a higher dedication, is to wrong both ourselves and our children; and to derogate from the honour of our Master, who would have every thing that is given to him brought as near to him as may be.

Argument VI. If it be the will and command of the Lord Jesus, that all nations should be disci pled by baptism; and children, though a part of all nations, are not excepted, then children are to be discipled by baptism: I say, discipled by baptism, for that is plainly intended by the words of the institution. Matt, xxviii. 19. na Btinvaart jSatrrtovrcc— admit them disciples by baptizing them, as was showed before. The command is to disciple them; baptizing them is the mode of executing that command. As if a general should say. Enlist soldiers, giving them my colours; (or any like sign;) giving them the colours would be interpreted, enlisting them. So, disciple them, baptizing them, doth not note two distinct acts, but the body and soul of the same act; as granting land by sealing a deed, or giving livery and seisin, I have said before, that baptism doth not give the title, but recognize it, and complete that church membership which before was imperfect.

And all nations are to be so discipled. Hitherto, the nation of the Jews only had been discipled, by circumcision; but now, the partition-wall is taken down, and all nations are to be in like manner discipled, by the New-Testament ordinance of initiation ; i. e. all consenting nations. If any communities or individuals refused, the apostles were to shake off the dust of their feet against them, as having no lot or part in the matter.

And sorely infants are a part of nations; and in the discipling of nations, not a dissenting part, but a consenting, by those who are the trustees of their wills. And our Lord hath not excepted them. There is not the least word in the commission, or any where else in the whole Bible, which implies the exclusion of infants from visible discipleship, when their parents became visible disciples. And, for my part, I dare not except where Christ hath not excepted; especially where the exception would tend so much to the dishonour of Christ, the straitening of the church, the discomfort of the saints, and contradict the clear light of so many other scriptures. I dare not exclude any, who do not exclude themselves, nor are excluded by those, who have a natural interest in them, and power over them.

In this magna eharia, therefore, we leave Hie cam of infants fully vindicated; and are willing to stai or fall by this commission. Many other argumes might have been insisted upon; particalarlv ti doctrine and practice of the primitive c:barcli; bi this shall suffice.

I should next have proceeded to answer tbe ol jections of the antipedobaptists; but that hath bet so folly done by others, and in a great measnre d« in the defence of the foregoing argaments, that shall be brief in it.

Object. I. It is objected that infants*are k capable of the ends of baptism, having neither ub derstanding nor faith. To this I answer,

(1.) That they have as much understanding & the children of the Jews had, who were circomci$«i and therein received the seal, both of jusiifieatw (Rom. iv. 11.) and of sanctifieation, (Deot. xxx.l and baptism is no more. (2.) That there are mi£i ends of baptism of which children are capable, though not of all till they come to some use of ux-son. Infants are capable of being admitted sobjerts into Christ's visible kingdom, which is the pHm&n intention of baptism. A lease, or covenant, betvc«e a landlord and a tenant, may be of ose to a chikL though he understands it not; nay though, wfaco Le grows up, he may, perhaps, forfeit the benefit of it. (3.) Parents may, and mnst, herein transact for tbcir children; being appointed by nature their agenti and having a power to oblige them in other thiiip and therefore much more in this, which is not odK the duty, but the privilege, of their children. Nor is there any danger, that the guilt of cove Dui-breaking should lie at the parent's door, in case ef the apostasy of the children, because the parenti' promise not to do the duty themselves, hot eopgr' their children to do it; and only oblige themselnfl to contribute their best endeavours thereunto. I

Object. II. It is objected, that infant baptiai doth more hurt than good. But certainly,

(1.) What hurt it doth is only through the igM" ranee or corruption of those who abuse it. Tbo it may be true, that many carnal people are streo ened in their delusions by their infant baptism, it well if it be not as true, that many are, in like qui ner, hardened by being rebaptized; for it is too plai that they are not all saints indeed. While oo other hand, (2.) There are many humble serioof Christians, who can experimentally speak of tU benefits of it. Its many practical uses will be siiomi hereafter. For my own part, I .cannot but take tbif occasion to express my gratitude to God for ray iiH fant baptism, not only as it was an early admissi' into the visible body of Christ, but as it fomisb my pious parents with a good argument (and I tret through grace, a prevailing argument) for an rariy dedication of my own self to God in my childhood. If God has wrought any gooil work upon my soolJ

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1171 lesire, with hamble thankfuloeas, to acknowledge he moral influence of my infant baptism upon it.

Object. III. We have no precept, (say they,) nor trecedent, in all the New Testament, for infant bapism.

Though we have already shown considerable foot-teps of it in the New Testament, yet, in answer to his objection, we further add, (I.) It is sufficient hat the essentials of an ordinance be clearly insti-uted, though the circumstantials, or accidentals, be lot. Christ instituted the Lord's supper, but we lave neither precept nor precedent for admitting fromen to it Our opponents say, that the practice >f baptizing actual believers only, is more agreeable lo the practice of Christ and the apostles; I say, that the practice of admitting men only, to the Lord's supper, is more agreeable to the practice of Christ and the apostles; and let the consequents stand or fall together. The substance of the ordinance of baptism is clearly instituted by Christ for the admission of visible church members, and it is left to us to infer the application of it to all those who have a right to visible church membership; which it is undeniably proved that infants have. (2.) Supposing that we cannot show any precept, or precedent, in the Vfew Testament, for baptizing the infant seed of Christians, neither can the anabaptists show one word of precept, or precedent, for baptizing the child of any one Christian at years of discretion, in all the New Testament. I challenge them all to produce any one instance of the deferring of the baptism of any believer's child to years of discretion. Now the lawyers have a rule, that an ettop' pel againit an estoppel $ets the matter at large. We have no such clear direction, as some may think there should have been, what to do with the seed of believers ; and if the dispute be drawn in the New Testament, I knowiiot whither to appeal more properly than to the Old ; where we find such abundant evidence of the church membership of the infant seed of believers, and of their title to the ordinance of initiation, while we do not find a word in all the New Testament which deprives them of either, (but a great deal in affirmance thereof,) that we conclude (blessed be God, abundantly to our satisfaction) that they still remain in full force and virtue.

CHAPTER III.

THE NECESSITY AND EFFICACY OF BAPTISM.

Having inquired what baptism is, and to whom it

IS to be administered, our next inquiry must be, what stress is to be laid upon it ? And here we have need to walk circumspectly, for fear of mistakes, on

^lie right hand, and on the left What I have to say

4 r 2 on this head shall be reduced to the following questions:

Quest. I. Whether baptism be necessary to salvation ?

In answer to which, we must have recourse to th known distinctions of (necetsitas pracepti) what is necessary because commanded, and (necessitat me-dii) what is necessary as a mean ; and also (necet-sitae hypothetica) conditional necessity, and (neces" sitas absoluta) absolute necessity. And so it seems that baptism is, conditionally a necessary duty ; but not, ahsolntely, a necessary mean. We have adversaries to deal with on both hands; some, who are so far from thinking it a necessary mean, that they deny it to be a necessary duty ; (so, many of the Socinians;) and others, who not only plead for it as a necessary dutyj but assert it to be necessary as a mean of salvation : (so tlic papists:) and the truth seems to be between them.

1. The necessity of water baptism, as a continuing duty, is proved,

(1.) From the will and command of the Lord Jesus ; Go anddisciple allnations, baptizing them: which was intended to be a warrant, not only to the apostles, in planting the church, but to all ministers, in all following ages; as the promise annexed doth abundantly prove, Lo, I am with you always, even to the end of the world. The ordinance of the Lord's supper is expressly said to continue till Christ's coming, i. e. till the end of time, (1 Cor. xi. 26.) and no reason can be given, why baptism should not run parallel with it, since they are both signs and seals of the same grace. Nor did the pouring out of the Spirit on the day of Pentecost, supersede external ordinances, but rather lead to them; for having received the Holy Ghost, is assigned as the reason why water baptism should not be forbidden to Cornelius and his friends; (Acts x. 47.) and though the apostles are bidden to go into all nations and baptize, they went not into any of the nations till after the Spirit was poured out

(2.) From the continuance of circumcision in the Old-Testament church: which was instituted not only for the founding of that church, but to be observed tn their generations. Gen. xvii. 9, 10. As therefore circumcision continued a standing ordinance in the Old-Testament church till the first coming of Christ, by a parity of reason, baptism, which comes in the room of it, is to continue a standing ordinance in the New-Testament church till the second coming of Christ.

(3.) From the continuance of the end intended in this institution. It was instituted to be the door of admission into the visible church: and without some such door, either all must be shut out, or all must be taken in : either of which would be absurd; for the church is a society distinct from the world, and the God of the church is a God of order, and not confusion.

A TREATISE ON BAPTISM.

Tboagh the children of believing parents have, by their birth, a remote charch membership, and covenant right, yet it is requisite for the preserving of order in the church, that there should be a solemn recognition of that right, and some visible token of admission. As in the case of converted heathens ; though, upon their believing, they have a right to the privileges of the covenant before baptism, (for baptism doth not confer a right, but only recognize it,) yet it was the will of Christ that they should be solemnly admitted by baptism, for the honour of the church as a distinct society. Thus, in the ordinance of marriage, (an ordinance common to the whole world,) the mutual declared consent of both parties, is the essence of the marriage, yet, for order's sake, all civilized nations have enjoined a solemnity of investiture.

(4.) From the continuance of the benefits conferred, and the obligations imposed, by baptism: which are such as pertain, not only to those who are converted from heathenism to Christianity, but to those also who are bom of Christian parents. We are all concerned to put an Chrut, and to have communion with Christ in his death ; we all need the remission of sins, and the sanetification of the Spirit, and eternal life ; so that while we are expecting these privileges, and taking upon ourselves these engagements, it is fit that both should be done, in that ordinance, which was appointed to signify and seal both the one and the other. The church musthe sanetijied and cleansed with the washing of water, by the word, till it is presented a glorious church, Eph. ▼. 26,27.

And this may be of use to rectify the mistake of some well-meaning people, who, having been unhappily defrauded of the privilege of baptism in their infancy, when grown up, do themselves neglect it; thinking it sufficient, that they do that which is intended by baptism, though they do it not in that way. Such would do well to consider, what a slight they put upon the law of Christ. It would be thought too harsh, should we, in this, parallel baptism to circumcision, which had so severe a sentence annexed to the law which required it, (Gen. xvii. 14.) The vn-circumdsed man-child, (i. e. when he is come to years of discretion,) whose flesh of his foreskin is not circumcised, (not only through the neglect of his parents, when he was an infant, but by his own, when grown up,) tliat soul shall be cut off from his people ; he hath broken my covenant.

2. Baptism is not simply and absolutely necessary as a mean. This is the popish extreme. But, as in doctrine, so in worship, the middle way is the yood old way, the good safe way.

When we speak of baptism as a mean, and the necessity of it as such, we must distinguish between

St quit diserit bttpiumMm Uberontm nUy CMoe §it noit nec0t$arium ad Malutem,J anathtmatit; which the lYent catechism explains to be such a necessity,n/ nUiprr grathm hapt Umi Deo rena»cantHr,(hominet^) external and internal means. Internal meai vt such as have so necessary a connexion witk tk end, as that the end cannot be obtained vritfaoct them. Such are faith, repentance, and jnstiiieatiofl; means of salvation absolutely neceasary; so tkat salvation is never without them as tbc means, tsx they without salvation as the end. Bat exteno) means are not thus connected with the end, bat obIj subservient to it, by God's ordination. Not so, bit that the end may sometimes be obtained without them, and they may often miss of the end: and a-craments are such means of salvation. The CoaB> cil of Trent denounceth a corse against those wte say, that baptism is not absolutely necessary to salvation.* But that it is not thus necessary, is fall proved by the following arguments :

(1.) God is a free agent in dispensing his gra&. he begets of his own will; which doth not depen: upon the will of the parent, so as to be fnistrat bf his neglecting to baptiase bis child.

(2.) Circumcision, under the Old Testament, wss not absolutely necessary to salvation; therefore baptism is not under the New: for then, the conditios of Christians would, in this respect, be harder thai that of the Jews. God appointed cirenmcision te be administer on the eighth day, and not befort; and certainly it would have been very hard opoa children to have deferred it so long, if it had bees necessary to salvation. David's child died on (ke seventh day, consequently ancircnmcised, and jd he comforts himself with the hope of its salvatiom (2 Sam. xii. 23.) / shall go to him, but ke shall net return to me. Yea, all the children of Israel wcit forty years together in the wilderness without oir-cumcision, which it is hard to suppose was damning to those who were bom and died daring thai time. The threatening. Gen. xvii. 14. is against the wilful neglect, and not the involantary privation.

(3.) If baptism were thus absolutely necessary, aa-baptized children would perish eternally, without any fault of their own ; and so the child would bear the personal iniquities of the father: which bcoo-trary to Ezek. xviii. 20.

(4.) Our Saviour doth plainly put a difference between the necessity of faith, and the necessity of baptism, to salvation, Mark xvi. 16. He iAtU belitftti and is baptized, shall be saved ; but he doth not saj, he that believeth not, and is not baptized shall be damned, but only, he that believeth not shall be damned; for faith is the internal, baptism but the external, mean.

(5.) The infants of believing parents hare an interest in the promises of God, which is the thing sigoi-fied by baptism; and can it be imagined, that the? should be shut out of heaven for want of the sign *

Iff tempitermm mumom, et interihm, a pareutibut, $nejtdde$, the ii deln tint, procreantmr.

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1173

To suggest such a thing, is not only very uncharitable in itself, but, we think, reflects dishonour upon Christ; the goodness of his nature, the grace of his covenant, and the constitution of his kingdom; and must needs be very uncomfortable to Christian parents. When God hath said, that he will be a God to believers, and to their seed, the neglect of man, much less the wise providence of God, shall not make the promise of no effect.

Quest. II. What effect hath baptism upon baptized infants, and how doth it operate ?

The anabaptists say, it hath none at all, and therefore argue, to what purpose is this waste ? Their exceptions have been answered before. The papists assert, that sacraments confer grace, (ex opere ope-rato,) by virtue of the sacramental action itself: but as to baptism, it is expressly said, that it doth not save us, as it is the putting away of the filth of the fieeh, (which is the sacramental action,) but the an-stoer of a good conscience, (1 Pet. iii. 21.) and there we leave the question. And others, even many pro-testants, have said, that the sacrament of baptism doth as an instrumental, efficient cause, confer, and effect, the grace of actual regeneration; so that the infant baptized is freed, not only from the guilt, but the dominion of sin, and the Spirit of grace is given, as the seed, whence the future acts of grace and holiness, watered by the word, may, in time, spring forth. Thus, the church of England concludes concerning every baptized child, that it is regenerated, and born again, - In opposition to which Mr. Baxter pleads, " That baptism was not instituted to be a seal of the absolute promise of the first special gce, / will give them a new heart, but to be a seal of the covenant properly so called, wherein God engageth himself, conditionally, to be our God, to save us, and we engage ourselves to be his people, to serve him, and so to perform the said condition; and if not to be a seal of the absolute covenant, then not to be an instrument of conveying the grace of that covenant, but a mean of conveying the good promised in the conditional covenant, according to the capacity of the subject: and therefore it seals, to the infants of believers, the promise of salvation, so as to be a mean of conferring the benefit of salvation upon them, not as a physical, or hyperphysical, instrument, but only as a moral instrument; by sealing, and so conveying, a legal right, which is afterwards improvable, as a mean of working a real change upon the souls of those who have faith, and the use of reason." What I have to say on this head is,

I. As to the relative influence of baptism, I look upon it to be the door of admission into the visible church ; so that all who are duly baptized, are thereby admitted visible church members, and (to borrow the Hebrew phrase before mentioned) gathered iin-dar the wings of the Divine Majesty; and the new covenant being externally administered in the visible church, it is conditionally sealed to all who are baptized (and particularly to the seed of believers) upon the parents' faith: the parents' will being accepted for the child's, and the parents' present consent and dedication, laying an obligation upon the child for the future.

This then is the efficacy of baptism; it is putting the child's name into the gospel grant; and thus is a sealing ordinance, and a binding ordinance. The child's actual faith, and repentance, and obedience, are thereby made (to speak in the lawyers' language) dehita in pressenti, solvenda in futuro, debts then incurred, to be paid at a future time. And surely this is abundantly sufficient, to invite and encourage parents to dedicate their children to God in baptism. For if this be true, (as it certainly is,) it is not (that nudumsignum) that empty childish thing, which the antipedobaptists love to call it.

2. As to the real influence of baptism, we cannot be so clear; nor need we. As far as the parents are concerned, we are sure, that the children are not so regenerated, as not to need good instructions, when they become capable of them, and yet are so regenerated, that if they die in infancy, parents may take comfort from their baptism in reference to their salvation : and as to the children, when they grow up, we are sure, that tlieir baptismal regeneration, without something more, is not sufficient to bring them to heaven : and yet it may be urged, (as I said before,) in praying to God to give them grace, and in persuading them to submit to it.

CHAPTER IV.

OF THE CIRCUMSTANCES OF THE ADMINISTRATION OF

BAPTISM.

Baptism, as a sacrament, consists of a sign, and the thing signified by it. Our inquiries now must be about the sign, and the administration of that; in which several things claim a brief consideration: viz.

I. Concerning the manner of administering, or applying water, to the person baptized.

And about this the enemy hath sowed tares ; hath raised a great dispute, whether it must necessarily be done by immersion, i. e. by dipping the person all over in water: and there are those, who make this mode of applying water, of the very essence of the ordinance, and, with much bitterness, condemn those, who have so much of the spirit of the gospel, as not to impose, and make necessary, what Christ hath not made so ; and who, if water be but solemnly applied, reckon it altogether indifferent, whether it be by infusion, inspcrsion, or immersion. Let us,

1. Examine a little the strength of their cause, of which they are so confident. And,

A TREATISE ON BAPTISM.

1. Tbey plead that the word /Sarriw (from fiaimi) signifies only to immerse, or dip into water; and recourse is had to the Greek Lexicons in proof of this; bat to little purpose, as the best Lexicons render it, to wash in general, as well as to wash by plunging, or dipping: and we really think, that when Christ saith, Baptize he meins no more than wash with water. Bat, not to trouble ourselves with searching the sense of the word in other Greek authors, we Will inquire into the sense of it in the New Testament, and hope our opponents will not refuse to join issue with us in the inquiry. Heb. ix. 10. we read of divei's washings; (^capotc PaTmaiiotc — ditfei's baptisms;) he instanceth in the water of purification, verse 13. the ashes of an heifer sprinhling tfie unclean: compare the two, and it appears, that that is a true baptism, or washing, which is by sprinkling.* .

Luke xi. 38. the Pharisees wondered that our Lord had not first washed, {on a rpurov ifiawnoOt — that he was not first baptized^) not that he was not plunged all over in water, but that be did not wash his hands. Compare Mark vii. 2, 3, 6. It seems then, that the washing of the hands may be the baptizing of the man : and why not the washing of the face. Nay, it should seem that the usual way of washing even the hands, among the Jews, was not by dipping them into water, but by having water poured upon them: for Elisha's ministering to Elijah is thus described, he poured water upon the hands of Elijah, 2 Kings iii. ll.f

Mark vii. 4. among the superstitious washings or baptisms (as they are called) of the Pharisees, we read of the baptism (i. e. washing) of tables, or rather beds, or couches, as the word (kXivuv) properly signifies; and was it likely, that beds or couches, or even tables, should often be washed by plunging them into water? Surely it was done by sprinkling, or pouring, water upon them.

Rev. xix. 13. we meet with ipariov (itfiapptvov—^ garment baptized with blood, i. e. stained or tinged with blood ; and that by sprinkling, as appears by comparing the parallel passage, Isa. Ixiii. 3. Their blood shall be sprinhled upon my garment, and so will I stain all my raiment. If the word then, so often, or indeed any where, signifies washing by sprinkling, or pouring on of water, as it certainly doth, the argument for immersion, from the signification of the word, falls to the ground.

2. They assert, that Jesus Christ, and others in Scripture, were baptized by immersion; and therefore that any other mode of baptizing is not only unlawful, but renders the baptism null and void. To which we answer,

Daniel i v. 30. Hii body »at wet with the dem of heeren, the LXX render, Kat ano t« dpvot m upow TO cttfia avrtt tfian-~his bodf was baptized with the dew of heaven.

t This mode of washiLg the hands, ts still in daily use amongst

(I.) Supposing that Christ, and others in Scny ture times, were baptized by immersion, yet it dotk not therefore follow, that that mode is still iadis. pensably necessary to the esieoce of the ordinance. Christ often preached sitting; is it therefore unhv-ful for ministers to preach standing? But that vlitc is more-considerable is, that bathing was Tery mod in use in those times and places, especially amooi those who were under the ceremonial law; and vkik this was an ordinary way of washing, to which all persons were accustomed, perhaps it was the fitter to be used in baptism, where washing is the sipi. But with us it is far otherwise: bathing is a tkic; seldom used; and therefore, as In the Lord's supper, not the posture of recumbency, which oar Lord used, (according to the custom of the conntry,) but oar own ordinary table gesture, is the roost proper; w in baptism, not dipping, which was then an ordinary way of washing, but sprinkling or ponrios water, which is now the usual way of oar daih washing, is most proper. For the sign, in both ortlf-nances, is taken from a common action, and tk more like it is to that common action, the better, and the more instructive. But,

(2.) There is no such convincing evidencr froD Scripture, that Christ and others were baptised by dipping, as (supposing the obligation of the patttn; may justly be required to prove it essential to the ordinance.

As to the baptism of Christ, it is far from certaio that it was by immersion. John indeed is said to have baptized cy vian — in water, but so is Christ said to baptize cy srvfK. Doth that mean in fat* no, with fire. The preposition cy freqaently si^^ai-fies with. See Rev. xix. 21. tv poiia—tri/A tk sword.

Again, it is urged, that Jesus was baptized i lop Saviiv —into Jordan. But the preposition (fcc) often signifies at, as well as tn, or into, HowcTcr, it docs not certainly express plunging in the water: the,T then went bare-legged, and therefore might readih go into the water and be washed, without being dipped all over.

Moreover, Christ is said, after his baptism, to go out of the water. Matt. iil. 16. and Mark i. 10. bat it is remarkable, that in both places the original is not iff vSaroc — out of the water, but awo r« v&iroc from the water; i. e. he came up the ascent from the river: though indeed, had he been only ankle detp, and not plunged, he might have been said to hafc come out of the water.

And once more, John chose a place to baptize io. where there was much water, John iii. 23. but the words are, viara roXXa— many waters, i. e. manr the Hindoos, many of whose customs are of great antiqoitj, and bear a strfkins resemblance to those of the ancient Jews. Sr( Mrs. Kindersleys Letters from the East Indies, Na Izii and Ixn

A TREATISE ON BAPTISM.

1176 streams; therefore probably sVallow, linfit for plaog-ing: and accordingly travellers find the river Enon only a small brook, which a man* may step over.

And as to others, whose baptism we read of, I find none, except the eunuch, of whose immersion there is any apparent probability. Several were baptized in private houses; as Paul, and the jailer, and his family; the latter in the night; and it is very unlikely that he had any conveniency for being dipped there.

(3.) They plead, Rom. vi. 4. and Col. ii. 12. Buried with him in baptinn; where they fancy an allusion to the ceremony of baptizing by dipping: which I see no necessity for at all. Good wits may from thence illustrate the text, and no harm done; but to force so uncertain an illusion, so far, as to condemn almost all the baptisms of the Christian church, in all ages, is a great wresting of Scripture. Our conformity to Christ lies not in the sign, but in the thing signified. Hypocrites and unbelievers, like Simon Magus, though they be dipped an hundred times, are not buried with Christ by baptism ; and true Christians are by faith buried with Christ, though they be not dipped at all; hviyimg fellowship of his Mvfferings and being made conformable unto his death, Phil. iii. 10. We are baptized into the death of Chi-istj and by baptism put on Christ; but it doth not therefore follow, that there must needs be, in the external sign, any thing that resembles either killing or clothing.

(4.) The testimony of men is much urged in this case: and I believe that immersion, yea, trine immersion, or plunging the person baptized three times, was commonly used in very early ages ; and that, as far as popery prevailed, a great deal of stress was laid upon it: and the church of England, in the rubric of baptism, prescribes dipping, and tolerates sprinkling only in case of bodily weakness: but our recourse is to the law and the testimony.

2. Let us nt)w see what is to be said against baptism by immersion, or plunging in water. And,

1. It unavoidably occasions a very great distraction and discomposure of mind, in the management of a solemn ordinance; and is therefore evil. Putting an adult person, unused to bathing, over head in water, must needs, for the present, unfit him for any thoughts suitable to such a solemnity : and great care is to be taken, that we may attend upon tfie Lord without distraction, 1 Cor. viii. 35.

2. In many cases, this mode is very perilous to the health, and even life, of the body : and God hath taught us, that he will have mercy, and not sacrifice. Matt. xii. 7. In so cold a climate as ours, especially to some people, and at some seasons, bathing in cold water would be almost certainly fatal. Ask the best physicians, if this be not true.

m I Hid. 1L a>

3. To baptize naked, or next to naked, (which is supposed, and generally practised, in immersion,) is against the law of modesty; and to do such a thing in public solemn assemblies, is so far from being tolerable, that it is abominable, to every chaste soul: and especially to baptize women in this manner. If, when veils were commonly used, the woman was to have a veil on her head, to cover her face in the congregation, because of the angels, (whether that mean young men, or ministers, or heavenly spirits,) I am sure the argument is much stronger, against her appearing almost naked in such a congregation. Is this for women to adorn themselves in modest apparel, with shame-facedness, and sobriety ."*

4. However, I am sure, that to lay such a stress upon the ceremony of dipping, as not only to condemn, but to nullify, and reproach, all those baptismal washings, which are performed by pouring on water, is very uncharitable, and dissonant from the spirit of the gospel. Bodily exercise prqfiteth little.^ In sacraments, it is the truth, and not the quantity, of the outward element, that is to be insisted upon. In the Lord's supper, eating a little bread, and drinking a little wine, sufficeth to exhibit the thing signified ; and we need not, nay we should not, fill ourselves with either; and yet it is called a supper, I Cor. xi. 20. So in the ordinance of baptism, the application of a little water, provided there be water, and a washing with that water, is sufficient to signify spiritual washing. Aaron and his sons were the Lord's priests, though the blood of consecration was only put ti;>ofi the tips of their ears, and on their thumbs, and great toes. Lev. viii. 24.

3. We shall just hint at what is to be said, for the administration of baptismal washing by sprinkling, or pouring, water on the face, or head ; which is the more usual mode.

The overthrow of the other mode is, indeed, enough to establish this : washing is the main matter in the sign, which is sufliciently done by sprinkling or pouring water. But I add further, the thing signified by baptism is frequently, in Scripture, set forth by sprinkling or pouring water, but never, that I remember, by dipping or plunging into water. Thus, Isaiah xliv. 3. / will pour water upon him that is thirsty; and Isaiah Hi. 15. He shall sprinkle many nations; a prediction or promise, which many think refers to the ordinance of baptism, and seems to be particularly fulfilled, in the commission to disciple all nations, by baptizing them. And again, Ezck. XXXvi. 25. / will sprinkle clean water upon you. And particularly, in the improvement of our baptism, we are said to be sprinkled from an evil conscience, Heb. x. 22. So Tit. iii. 5, 6. that which is signified by thelaver of regeneration, is the renew* ing of the Holy Ghost, which he shed on us. The

* 1 Tim. tv. 8.

A TREATISE ON BAPTISIC.

blood of Christ is called the blood of sprinkling, Heb. xii. 24. If immersion is so proper, as some conceive, to represent our being buried with Christ, (though to me it seems far fetched,) I am sure sprinkling doth much more plainly represent the sprinkling of the blood, and the pouring forth of the Spirit of Christ upon the soul: and if one scripture alludes to one manner of washing, and another to another, it intimates to us, that the mode is in itself indifferent, and that Christians are left to choose that, which, upon other accounts, is most convenient and edifying.

On the whole then it appears, that the dust which has been raised about the mode of baptism, is nothing else but a device of Satan, to perplex ignorant, and to delude unstable, souls. I shall say but yery little,

II. Concerning the persons by whom baptism is to be administered: concluding, that gospel ministers, and they only, have authority to administer this ordinance; for they only are the stewards of the mysteries of God, To them only the commission is given, Matt xxviil. 19, 20. Go ye and disciple all nations, baptizing them teaching them to observe, &c. The same persons who are to teach, by office, are to baptize ; and no man should take this honour to himself but he that is called of God. I proceed therefore to consider,

III. The time when baptism is to be administered. And,

1. As to the adult, who are baptized upon a personal profession, it is plain, that in Scripture times, it was administered presently, and without delay, upon their profession of Christianity: the same day there were added {{, e. by baptism) three thousand souls, (Acts ii. 41.) the same day that they believed. The eunuch was baptized immediately upon his believing, (Acts viii. 38.) and Paul, as soon as ever he came to himself, and the scales fell from his eyes, arose, and was baptized, Acts ix. 18. And once more, the jailer was baptized, he and all his, straightway. Acts xvi. 23.

This was the method the apostles took : but afterwards the church generally required more time ; and deferred the baptism of the adult, till they had long been in the state of catechumens, and given ample testimony of their proficiency in knowledge, and of a blameless conversation. The apostolic constitutions appoint three years for the catechumens to be instructed, yet allowing an admission sooner in case of a manifest maturity : but was not this an excess of strictness, and making the door of the church straiter than Christ and the apostles made it? And certainly, the practice which afterwards prevailed, of restraining the administration of baptism to certain days, and of deferring it till the point of death, from a notion that sin committed after baptism was unpardonable, are to be imputed only to ignorance and superstition.

2. When is it to be administered to infants?

In Cyprian's time, (about the middle of tbe tibiri century J it seems that there was a controversy aboct the baptizing of infants; not whether tbey 0Qtl> be baptized, (that had never been disputed,) bat oo&-cerning the time when ; whether on the secood or third day, or (ascircumcision of old) on tbe eigbi day ? For the determination of which, Cyprian, wiik the advice of sixty-six pastors, wrote a syoodical letter, to prove, that it was not necessary to defer it till the eighth day, as the mercy and grace of God are not to be denied to new-born children: and ii this,saith Austin, he did not make a new decree, b&t preserved the ancient faith of the charcb.

As to the time of baptizing infants then, the meal is to be kept between two extremes.

(1.) It should not be causelessly deferred, as if it were a thing indifferent whether it be done or not It argues a contempt of the ordinance, and a slight regard to our children's covenant right, to dclaj tbe administration, perhaps because the feast cannot yet be provided, or such or such a fine friend procured to stand gossip. Thus a solemn and important institution of Christ is often made to truckle to mean and inconsiderable respects. Moses*s deferring to circumcise his child, had like to have cost him dear. On the other hand,

(2.) It should not be superstitiously hastened and precipitated. There are many, who are most Diligent about it while their children are well, who, i( they are sick, and likely to die, will be very solicitous to get it done with all speed; and will call up a minister at midnight rather than fail. But wbeit there hath not been a culpable delay, i. e. where do convenient opportunity hath been let slip, if it please God to visit the child with threatening sickness, I see no reason for thus precipitating the ordinance. Baptism is the appointed door into the church militant, which supposeth the child likely to live; not into the church triumphant, which supposeth tlie child dying. The administration of baptism is a solemn thing, and ought to be attended with all tbe natural circumstances of solemnity; and therefoie, to hurry the administration, while the child is dyin; in the arms of the minister, is by no means agreeable. Besides, that this practice is grounded opoo a great mistake, viz. that baptism is absolutely necessary to the salvation of the child* Let people be taught, that baptism doth not confer, but recognize, theirchildren's covenant-right; and that, where Ibere is no wilful neglect, God accepts the will for the deed, and will not lay to the charge of us, or oors, the want of that, which, by his own wise providence. we were prevented having in a regular way, and with due solemnity; and they will not be so eager to precipitate the administration.

IV. It will be proper to say a little concerning the place where baptism is to be administered.

A TREATISE ON BAPTISM.

1177

In the first ages of the church, it was osaal to baptize any where, where there was water, bat always (as Dr. Cae obser Yes) as near as might be to the place of their public assemblies; for it was seldom done without the presence of the congregation. In process of time, they erected bapt Uteria (fonts we call them) near the church doors, ta signify, that baptism is the door of admission into the cKurch.

All that I have to observe upon this head, is, that it is most fitting and convenient, that the ordinance of baptism be administered publicly, in the face of the congregation. And this is the judgment of the best ordered churches, even of those in which baptism is most commonly administered in private; in which it is rather tolerated as a corruption, than countenanced by the constitution. The church of England allows not of private baptism, except in cases of necessity ; and even then, appoints the public recognition and ratification of it. The church of Scotland, by a late act of General Assembly, has strictly forbidden the administration of either of the sacraments in private. And the reformed church in France likewise appoints, that baptism should be administered in the presence of the congregation. And there are good reasons why it should be performed publicly : for,

1. It is an act of solemn religious worship, and therefore should be attended with all due circumstances of solemnity; and the more public the more solemn. Huddling it up in a corner is no way agreeable to the state and grandeur of the ordinance; it should be performed in a holy convocation.

2. It is the initiating ordinance; the matriculation of visible church members; and therefore ought to be public, that the congregation maybe witnesses for the church membership of the person baptized, and against his apostasy. In covenanting with God, as in other contracts, it is good, for the strengthening of the obligation, to have witnesses. Thus, Josh. xxiv. 22. You are witnesses against yourselves, &c. nay, (v. 27.) this stone shall be a witness to you*

3. It is an edifying ordinance.

. It is of great use to all, to be frequently reminded of their original corruption, and of their baptismal covenant; which is best done by the public administration of this ordinance : and we sliould consult, not only what makes for peace, but what makes for edification : and therefore ministers ought not to refuse their hearers the benefit they might derive from being spectators of this solemnity. The sacred mysteries of God covet not obscurity, like the profane mysteries of the pagan religion. Troth seeks no corners. Though this institution has not any gaudy attire to recommend it, yet it hath so much true native beauty and excellency, that it needs not decline a public administration.

• QaLiLd.

I would not indeed drive this point further than it will fairly go. I do not question but that in many cases, baptism may be administered in private. The jailer was baptized in his own house. And how far ministers should herein comply with the inclinations of their people, I cannot say. Paul preached privately to them who were of reputation ;^ and, perhaps, we may from thence take a direction in this case. Some may be led to public baptism by degrees, who would not be driven to it all at once. I see no reason indeed why any Christians should be ashamed of their profession: it is a culpable bash-fulness when we blush to own our covenant relation to God, for ourselves, and for our seed.

The public administration of baptism would be of good use to establish people in the truth concerning it, and would therefore help us to keep our ground against those who oppose it Many waver about infant baptism, because they were never duly affected by it; as they might have been by the solemn administration of it in public. On all these accounts, I recommend baptizing in public as very convenient, though I would not have it imposed as absolutely necessary.

y. I shall just mention the rites and ceremonies attending the administration of baptism: and as to these. Dr. Cave well observes, that in the apostolic age baptism was administered with great plainness and simplicity; and the apostles' age was certainly the best and purest age of the church. Strict conformity to the Scripture role, without the superadded inventions of men, is the true beauty of Christian ordinances.

1. Every thing is sanctified by the word and prayer, p and particularly sacraments.

The word is our warrant for what we do; and therefore should be read, as our commission. Go ye and disciple all naiions, baptizing them. The nature of the ordinance should be opened, and of the covenant of which it is the seal, and care taken to fix a right notion of the institution, and to raise the affections of the congregation.

Prayer must accompany the word: for it is not from any virtue in the administration, or in him who administers, that sacraments become effectual means of salvation, but only by the blessing of Christ; which blessing is to be sought by prayer. Anciently, saith Dr. Cave, all the formality of baptism was a short prayer, and repeating the words of the institution : and it appears, that for several ages, this baptismal prayer was not any set prescribed form, but, as Justin Martyr saith of their other prayers, (otnj SvvafUQ,) according to the minister's ability.

This prayer ought to be suited to the ordinance : acknowledging the goodness of God to us in making a new covenant when the first covenant was so irrep I Tim. iv. ft.

A TREATISE ON BAPTISM.

parably broken, and in appointing gacramenU to be the seals of that covenant, that hy two immvtable things, in which it it impotrible for God to lie, we might have strong eonso Utum; giving him thanks, that the covenant of grace is herein so well ordered, that not only we, but our seed, are taken into it; dedicating the child to God accordingly; begging that he would honour his own ordinance with his presence, and sanctify and bless it to the child; that the.washing of the child with water, in the names of the Father, Son, and Holy Ghost, may effectually signify, and seal, his ingrafting into Christ; and that he may thereby partake of the privileges of the new covenant, and be engaged to be the Lord's.

2. For as much as it is the parents' profession of faith in Christ, and obedience to him, that entitles the child to baptism, according to the tenor of the new covenant, it is requisite that at least one of the parents do publicly make that profession, in the presence of the congregation, at the demand of the minister; and likewise declare a desire to have the child brought, by baptism, into the bond of the gospel covenant; and a full purpose and resolution to bring it up (if spared in life) in the nurture and admonition of the Lord; i. e. as a Christian. But if the parents are dead, or cannot possibly be present, the minister may doubtless go upon the known profession of the parents, or the proof of it, by the attestation of those who knew them. Only (as was observed before) in this case it is requisite that the children's guardians, or next relations or those who have the care of them, do undertake for their pious and Christian education.

3. Our Master hath prescribed the words of dedication, / baptize thee in the name of the Father, and of the Son, and of the Holg Ghost: this therefore should be constantly and devoutly pronounced, as the water is applied; and immediately before, or after, the doing of this, it may not be amiss to declare, that, according to the institution and command of our Lord Jesus Christ, *' I do admit this child a visible church member.*'

4. After the administration, it is proper that the minister should be a remembrancer to the parents of their duty in bringing up their child as a Christian. The people likewise have need, upon such occasions, to be directed in, and excited to, the practical improvement of their own baptism. After which, it is fit to conclude with suitable prayers and praises.

But before we close this chapter, it will be proper just to mention a few appendages to the administration of baptism: as,

1. Naming the child. And this is a laudable custom, against which I know of no objection. It was borrowed from the Jewish custom of naming children at their circumcision; and as baptism is *ic enrolment of the person baptized among pro CesMfi Christians, it is not improper then to fix the nacr. (or tiotamen;) though too many ignorant pc Qxr consider the giving of the name as the main mamr against which they should therefore be cautio Dcd.

2. Godfathers and godmothers. And concersi&; these wje have spoken before; and showed ho« o reasonable and nnscriptnral a practice it is, u> dr prive the parents of the right of dedlcatiog their 6«c children, to devolve it upon those who have no pr. nor lot in them. Early footsteps indeed there art M this sponsorship in the primitive times, but qoiir of another nature.

3. Rites and ceremonies which have been used j the administration of this ordinance.

And in sacraments, where there is appointed soar-thing of an outward sign, the inventions of men ba: been too fruitful of additions ; for which they faav. pleaded a great deal of decency and signifieaDCT while the ordinance itself hath been thereby mivr* ably obscured and corrupted. I shall only men Lji the most considerable of those used very ancieB'Jv in the church ; (of those now practised in the chord of Rome, see the ritual;) e. g. 1. A kind of ei^-cism and insufilation; which signified the expeUIc; of the evil spirit, and the breathing in of the g«4 spirit. 2. An unction, or anointing the person baptized upon the breast, and between the shoulder?. which they fancied very proper to signify the sajK-tification of the heart to receive the law of God, ai the preparation of the shoulders to bear the y^*^^-of Christ; and that Christians were kings and prxtA4 unto God, 3. Dr. Cave thinks, that with this uncu,: they used the sign of the cross, made upon the forehead ; which they did to show, that they were not ^ be ashamed of the cross of Christ. 4. Trine immersion, or putting the person baptized three iitnes g:> der water, once at the mention of each of the pen^^iis of the Trinity, to signify their distinct dediratia to each. And, 5. After a second anointing, when *>« person was taken out of the water, they put on birz a white garment, to signify, that those who were he tizedinto Christ, had put on Christ, and were Xovli with him in white,*

And, besides all these, many countries had particular customs of their own. But setting aide thf word, and prayer, and the circumstances of natanU decency, I see no need of any of these additioc The spouse of Christ looks roost glorious in br native beauty, and needs not the paint and ia«>'Inr attire of a harlot. Purity is the true glory ofpj?-pel ordinances; and all these appendages, inrad of adorning the institutions of Christ, have mlU deformed and injured them. And those who pkad for the continuance of some of these ceremoato

From the wearing of this white garment, Wkiinndajf took its I name, that being a great day of haptiwn.

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