Section 17
A treatise: on baptism.
1179 open a door for the admission of the rest. The chrism, or anointing with oil, is as significant, and as ancient, and has as mnch foundation in Scripture, as the sign of the cross; and if we must he governed so much by the practice of antiquity, while the other is retained, why must this be exploded ? or rather, ^hen this is so decently laid aside, why should the other be so strictly imposed; especially when it is become such a stone of stumbling, and such a rock of offence ?
CHAPTER V.
OF THE PRACTICAL IMPROVEMEKT OF OUR OWN
BAPTISM.
It hath been the accursed policy of the great enemy of souls, by raising disputes about Christ's truths and ordinances, to rob the church of the benefit of those truths and ordinances. While the field lies in suit, what should be spent in improving the ground, is thrown away in maintaining the suit, and the land lies fallow. There would not be so much quarrelling about infant baptism, if there were but more care to make that practical improvement of it which is required. It is owing to a carnal heart, that the benefit of it is not obtained, and then the thing itself is disputed. In this circle many a poor soul hath been made giddy: infant baptism is questioned, because it is not improved; and then it is not improved, because it is questioned. If any man set himself seriously to do his will in this matter, by a diligctit and conscientious improvement of his baptism, he shall hnow of the doctrine, whether it be of God, or whether we speak of ourselves** We should labour to find, by experience, the moral influence of our baptism, both upon our comfort and our holiness.
When I say we must improve our baptism, I mean, that we must carry it in every thing as a baptized people; and our whole conversation must be under the influence of our baptism. Would you have all our Christian duty in one word, it is, to behave in every respect as those who are baptized; that is, to have our conversation as becomes the gospel of Jesus Christ.^
In opening this, I shall endeavour,
I. To show that it is our great concernment to improve our baptism.
II. To give some general rules for the improvement of our baptism. And, III. To point out some particular instances in which we should improve our baptism.
I. It is the great concernment of those who are by baptism admitted members of the visible church.
Joho vii. 17.
practically to improve their baptism, and to live accordingly.
In dealing with many people, it is mnch easier to direct them than to persuade them; to inform them what is to be done, than to prevail with them to do it. And of the many who lie under the baptismal vow, how few are there who are at all sensible of the engagement! as if their baptism were only the giving of them a name. The profane Lucian said, in derision of his baptism, that he got nothing by it but the change of his name: and multitudes there are who get no more.
The improvement of our baptism is very much our concernment, if we have any regard to honour, honesty, or interest.
1. In point of honour.
By our baptism, we assume the Christian name; and is it not a shame to profess one thing, and practise another? to own the name, and deny the thinp ? Either change your name, or your manners, was the reprimand which the great Alexander gave to his namesake, who was a coward. By baptism we engaged ourselves to be the Lord's ; and bound ourselves, by the strongest ties imaginable, against all sin, and to all duty; and is it not a shame to say and unsay? The great ones of the earth, whose names are raised a degree or two above their neighbours, stand much upon the punctilios of their honour, and scorn to do any thing base, to disparage their families, or forfeit their ensigns of honour, or incur the disgce of a broken sword, or a reversed escutcheon ; and shall not one who professeth himself a citizen of the New Jerusalem, have so much of a generous and noble sense of true honour, as to walk worthy of the vocation wherewith he is called, and the dignity to which he is advanced ? It is not for kings, O Lemuel, it is not for kings to drink wine,^ was part of the lesson that Solomon's mother taught him. Brutal excesses profane a crown, and defile the horn in the dost: and arc not Christians advanced to be kings and priests ? It is not then for Christians, who are baptized, it is not for Christians, who wear so honourable a name, to walk as other Gentiles walk. We shame ourselves before God and the world, if we, who by baptism are made members of that family which is named of Jesus Christ,^ its illustrious head, do that which is unbecoming the family.
2. In point of honesty.
An honest man will be as good as his word. Having sworn, we must perform it; and having given up our names, we must not withdraw them. It is the character of a citizen of Zion, that he sweareth to his own hurt, and changeth not; much less when he sweareth so much to his own good.
Jephthah argues himself into a very hard piece
• Prov. xzxl. 4.
4 Eph. iii. IS.
A TREATISE ON BAPTISM.
of self-denial from this topic, (Jadg. xi. 95.) / huoe opened my mouth unto the Lord, and cannot go back. How sMl we ? Rom. vi. 2.
3. In point of interest.
Be not deceived, God is not mocked. He will not be put off with shows and shadows. Baptism not improved, is no baptism, any more than the carcass is the man. Nominal Christianity is but real hypocrisy; the form without the power; the name without the thing. He is not a Jew (nor he a Chris* tian) that is one outwardly; neither is that circumcision (nor that baptism) which is outward in the flesh.* The gospel is preached, either for a witness to us/ or (if that witness be not received) for a witness against us:^ and so our baptism, instead of being a witness to us, if we neglect it, will be a witness against us. In the day of vengeance, J ad ah and Israel, become ancircumcised in heart, are set abreast with the rest of the uncircumcised nations, Jer. ix. 25, 26. Our baptism, if it be not improved, will be so far from saving ns, that it will aggravate our condemnation. It is not tfie putting away the filth of the flesh that saves as, but the answei* of a good conscience towards God; i. e. our conformity to our baptismal engagements. In early times, it was usual, in some churches, to lay up the white garment of the baptized, that it might be produced as an evidence against them, if they violated or denied that faith which they had owned in baptism.
A little further to illustrate this, let as consider,
1. That baptism is a trusty to which we must be faithful. The profit of baptism is answerable to the profit of circumcision. To them were committed the oracles of God:^ we are entrusted with the lively oracles ; the sacred laws of the kingdom of heaven; which if we misuse by an ansuitable conversation, we betray a trust
2. Baptism is a talent, which mast be traded with, and accounted for. It is a price put into the hand to get wisdom; and with this, as with other talents, the charge is. Occupy till I come. By working upon our souls a sense of the obligations we arc laid under by our baptism, we put this talent into the bank, and, if we were not wanting to ourselves, might receive from it the blessed usury, of a great deal of comfort and holiness. I refer to Matt XXV. 27.
3. Baptism is a privilege, which must be improved. It takes as into the visible church ; makes us denizens of that ancient and honourable corporation; and entitles us to its external privileges; the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises, (Rom. ix. 4.) privileges capable of a great improvement.
4. Baptism is a profession, which must be lived up
Rom. ii. 25,38.29. f Matt. xziv. 14. r Mark xiii. 9. to. By baptism we profess relation to Christ» scholars to our teacher servants to cor muter, m diers to our captain, subjects to our sot€r6f;i. which relations call for doty which most be dw. The law of nature, and the common sense of mi-kind, require, that we be and do accordio to o&i profession; and not profess one thing and pratt another.
5. Baptism is an obligation, which most be yx-formed. It is the seal of a bond. We are in becit to God; penal bonds, to be the Lord's; whicb if v> break, we expose ourselves to the penalty.
6. Baptism is an oath, which must be made goot! A sacrament is a military oath; an oath of allegiarf. to be true and faithful to the Lord Jesus; and 1b<< ing sworn, we must pet form it,^ An oath is a > upon conscience: and this is an oath, to which ^ is not only a witness, (as to every oath,) but a pani principally concerned: for to him are we swonn.
So then, if we do not make use of our baptim we falsify a trust, we bury a talent, we abtia privilege, we contradict a profession, we break i sacred bond.in sunder, despise an oath, and c;s away from us the cords of an everlasting co TeiuBi
II. I am to give some general rules for the hi-provement of our baptism. And,
1. We must rightly apprehend the perpetual obL-gation of our baptismal covenant That time d«ii not wear out the strength of it: though it was administered long ago, yet (being a specialty a bocd sealed) it binds as firmly as if we had been baptised but yesterday. God was highly provoked by tl: breach of a covenant made with the Gideonites misj ages before, 2 Sam. xxi. 2.
Baptism is an oath of allegiance, which no power on earth can absolve us from. It is a perpftualcrt-nant, never to be forgotten.^ God will not forget A, and we mnst not forget it: the former may comfort us, the latter quicken us. Compare two paralM scriptures, viz. I Chron. xvi. 16. Be ye mindful tl' ways of his covenant, the word which he eommandeatf a thousand generations, borrowed from Ps. ct. S. but there it is. He hath remembered his covenant for rrer. the word which he commanded to a thousand ge»fr&-tions; both put together, speak the perpetoitj of the covenant. God doth remember it for ever, and we must be always mindful of it. It is a co Tenant of salt, (2 Chron. xiii. 5.) an incorruptible, io TioIa-hie covenant, that is not, must not, cannot be disao-nulled. God is said to remember his covenafit, when he brought his first-begotten into the world; it was to perform the oath, (Luke i. 1% 73.) tboosh that oath was sworn many ages before. So «faat ve do in religion we should do with a regard to oar baptismal oath; in remembrance of the bolj coTe-nant, and in compliance with the purport aad deh Rom. tii. 3.
i P9. cxix. I06L
k Jer. L i
A TREATISE ON BAPTISM.
1181 sign of it. Upon some special occasions, God remembers his covenant; as when, after a controversy, he returns in ways of mercy. Lev. xxvi. 42. So upon special occasions, of trouble or temptation, or after we have fallen into sin, we should remember the covenant; which still stands in full force, power, and virtue. The superadding of repeated engagements to the same purpose, at the Lord's table, or upon other occasions, doth not supersede, but strengthen and confirm, that first and great engagement ; and the design of those renewed covenant-ings, is to revive the sense of that early bond. God remembers the kindness of our youtk, and the love of-our espousals,^ and we must not forget the covenant of our youth, and the vow of our espousals.
2. It is very good, when we grow up to years of anderstanding, solemnly to renew our baptismal covenant; and to make that our own act and deed, which our parents, as the trustees of our wills, to act for our good, (appointed so by God and nature,) then did for us. This will help to make the engagement more sensible, and consequently give it a greater and stronger influence.
This should be done (I think) by a solemn personal profession of assent to the gospel revelation, and consent to the gospel covenant; with a serious promise of a suitable and agreeable conversation: and this to be approved by the minister, or such others as are fit to judge of the seriousness of it. This is to be looked upon as a transition from the state of infant charch membership, to that of adult; and as a solemn investiture in the privileges of the adult: which (according to the practice of the primitive church) may not unfitly be done by the imposition of hands. This is what is commonly called confirmation ; the revival of which, and its restoration to its original use, Mr. Baxter, in his book on that subject, doth learnedly and convincingly plead for. The corruptions and abuses of an ordinance are no reasons for its total abolition. But this is one of those things which are much desired, but little practised; for, in the usual administration of confirmation by the bishops, so little is done to answer the intention, (and how should it be otherwise, when the confirmation of 90 many thousands is put into the hands of one man ?) that it is too apparent, that the substance is lost in the shadow, and the thing in the name. While every deacon hath authority to administer the great ordinance of baptism, and is thought fit to judge of the capable subjects of it, it is a riddle to me, why the subordinate constitution of confirmation should be so strictly appropriated to bishops. The recognition of the baptismal covenant, and the profession of faith, repentance, and a holy life, are fittest to be made in the presence of those to whom the right hand of fellowship is to be given in settled
1 Jer. ii. 3. m In. xliv. 5. stated communion, or their representatives: and the investiture were most properly received from tliat pastor, who is to administer other ordinances, and through whose hands those external privileges of adult church membership are to be communicated.*
Where this is neglected, or negligently performed by the congregation, it is yet the duty of every one* to do it, as far as possible, for himself in private; in the most solemn manner, as in the presence of God: the more expressly, the better; and it may add some strength to the engagement, to subscribe with the hand unto the Lord,^
Our law requires, that he who is (subditus natus) born within the king's allegiance, and consequently to all intents and purposes the kingp's subject, shall, when he is of the age of twelve years, take an oath of allegiance, and promise that, to which he was bound before, viz. to be true and faithful to the king, (Co. Inst i. 68. b. I72. b.) and this oath to be taken among the neighbours in the leet, or in the sherifis town. I would compare the confirmation I am pleading for to this. It is the solemn profession of that allegiance which was before due to Christ, and an advancement to a higher rank in his kingdom.
The sooner this recognition is made, the better. Youth is quickly capable of impressions; and the more early the impressions are, usually they are the more deep and durable.
3. We must rightly understand the nature of the ordinance, and acquaint ourselves with it
It is a seal of the covenant of grace: we should therefore know the promises and privileges which God seals to us, and the conditions which we seal back to him. How many baptized persons are there, who are altogether strangers to the covenant of promise ! who look upon baptism only as a thing of course; nothing more than the custom of the country I No wonder they do not improve that which they do not understand. Baptism being the badge of our profession, to understand that, is to understand our holy religion; the nature, duties, privileges, and designs of it; to all of which our baptism doth some way or other refer. It is sad to consider what ignorance of these reigns, even in the Christian world; and how many are little better than baptized heathens.
The apostle Paul several times presseth holiness and sanctification, from the consideration of the design and tendency of our baptism. Let us examine two or three particular passages, and make some improvement of them.
The first is, Rom. vi. 3. Know ye nof, that so many of us as were baptized into Jesu6 Christ, were baptized into his death ? This he urgeth as a known confessed truth. The nature of our baptism, and the engagement it lays upon us, is a thing which it is a shame
See an instaoce of this conflnnatioii in its primitive dinpl!-city, io the life of Sir Nathaniel Bamardiston.
A TREATISE ON BAPTISM. fpr Christians to be ignorant of. As if a soldier should not Icnow the meaning of his being enlisted. We were baptized into Jeau ChrUt —fic Xpivoy, as cic Mw<ri|y—anto Moses, 1 Cor. x. 2.
Bat how are we baptized into the death of Jesus Christ? I answer, wc may be said to be baptized into Christ's deaths upon a threefold account.
1. As baptism is a professing ordinance; a sign and token of our Christianity. Bg and tn baptism we profess, (1.) To believe the death of Christ as a fact. It is one of the main hinges upon which the door of salvation turns, one great article of our creed, that he was crucified and dead, Wc profess to believe, (and it is no small matter to believe it,) that he could die. It was not possible that he should be holden by the pains of death; how then was it possible that he should be seized, and taken by them 7 It implies the belief of his incarnation; for if he had not been man, he could not have died. And that he did die; was willing to make his soul an offering for sin. And certainly, that the Lord of life should die for the children of death, the offended Prince for the unnatural rebel, the just for the unjust, is such a mystery, as requires a great faith to receive: which we do in baptism accordingly profess. And there is no need of the sign of the cross in token of that profession ; the instituted ordinance is sui&ciently expressive of our being baptized into Christ's death, without the invented ceremony.
(2.) To depend upon the death of Christ as our righteousness. In baptism we profess our expectation to be saved by the blood of a crucified Jesus; and to hope for heaven, in, and by, that new and living way, which is laid open for us through the veil of his fiesh. We entertain the gospel revelation oonoeming Christ's death, not only as %. faithful May-imfff, but as worthy of all acceptation. We profess an approbation of, and a complacency in, tlie method which infinite wisdom took, of saving a guilty world, by the cross of Christ It was the cross of Christ which was to the Jewe a stumbling-block, and to the Greeks fooliihneu ;^ and therefore an owning of that, is justly made so material a point in Christianity.
2. As baptism is a receiving ordinance.
We are baptized into Christ's death; i. e. God doth in that ordinance seal, confirm, and make over to us, all the benefits of the death of Christ. All our privileges, both those of our way, and those of our home, are the fruits of his cross; the purchase of his blood; and in baptism are conferred upon us, on the terms of the gospel: so that if we fulfil the condition, we may expect the privileges; e. g. pardon of sin, access with boldness to a throne of grace, the gift of the Holy Ghost, and the heavenly inherits ance.
■ I Cor. i. 22.
• Matt i. SI.
P Tit li. 14.
3. As baptism is an engaging ordinance.
We are baptized into Christ's death: L e. we ue obliged by our baptism, (I.) To comply with the design of his death ; and this in gratitude for the privileges purchased bj it Christ died to save ue from #t»,* to redeem us from all iniquity^^ from our vain conversation ^ the ioteou<it of his death was not only to j'lwti/y, but to sanctift: now, by baptism, we oblige ourselves to join in wiU this design of Christ; to set ourselves against tkat which he died to kill, and that is sin, and to pntt after that which he died to advance, and that is bch-ness.
(2.) To conform to the pattern of his death.
Christ's dying/or sin, was intended to be the pattern of our dying to sin : so the apostle explains fi in the following words (v. 4—6.) We mre planted hh getker (rw ofiotuptan) in tke likeness ; it notes lyc merely a similitude, but a conformity; and that pi9-cured, and wrought, by the virtue and efl&cacv o^' Christ's death. Hence the mortifying of sin is call«d crucifying it; (Gal. v. 24.) a slow but a sare death: and we are said to be crucified with Christ, (Gal. ii. 20.) because of the in Ouence which his death hatk upon the mortification of sin. Christ rose to die m more, rose and left his grave-clothes behind him: that is the pattern of our living to righteonsness. s* his death is the pattern of our dying to sin : see both together, Phil. iii. 10. The power of his resmrrertiea, and the fellowship of his sufferings. We should froa hence take instruction how to improve our baptisa. as we have received Christ, so we must walk in him We have received Christ crucified and so we mafl walk in him: being baptized into his death, we most bear about with us continually the dying of the Lori Jesus* If ministers must proach, people most live. as those who know nothing but Jesus Christy and him crucified. Think for what end Christ died, and you were baptized into bis death; and use it as ai aggravation of sin, as an answer to temptatioB, and as an assistant to faith ; use it for the cracifying ot corruption, for the constraining of yon to holiness, and for your comfort in all your sorrows. Again, That of the apostle in the next words, and Col. ii. 12. are to the same purpose; we are bmned miti him by baptism. In which, whether there be ao allusion to the custom of dipping or plunging, io baptism, is not at all material; (if there be, it is bot an allusion;) the meaning is plainly this: that by our baptism we are obliged to conform to the barial and resurrection of Christ, in our sanctificatioo. dying to sin, and living to righteousness; pnttiof off the old man, and putting on the new man. We are by baptism buried with Christ, [I.] As baptism signifies and seals oar ingraftiii; into Christ, and our union with him. We are, is Christ our head, buried by baptism, and raised q I Pet L l& r Bph. ▼.85,96.
• S Cor. It. 19.
A TREATISE ON BAPTISM.
1183
he the first-fr Dits, and we the lamp. Our ns are said to have been hnd upon Ckristj and he to ive borne them in his own body, (I Pet ii. 24.) so that hen he was bnried, oar sins were pat into the same -ave, and buried with him. Therefore they are not apated to as, being dead and buried with Christ hus was sin, by Christ's sacrifice, condemned.* But i rose again, not in the liheness of sinful Jleeh ; he d not bear our sins in his glorified body. Now iptism signifies, and seals, our fellowship with hrist, in his sufi'erings and resurrection; viz. our eedom from the condemning and commanding )wer of sin. He is our second Adam, the common ither, agent, root, and representative of all true elievers. Baptism, therefore, being the sign of our Dion with him, we are said therein to die, and be aried, and rise again, with Christ [2.] As baptism signifies and seals our engage-letit to be the Lord's.
We are, by our baptismal covenant, obliged to lortify sin, and in baptism receive the promise of 10 Holy Ghost for that purpose. We are buried by Iptism; i. e. we are, iu profession, and obligation, uite separated and cut off from sin ; as those who re not only dead, but buried, are quite parted from tie living, and have ho more any intercourse, cor-cspondence, or fellowship, with them. We are like-ase risen again to another sort of life; a divine and eavenly life. Not as the widow's son and Lazarus rere raised, to live just such a life as they lived efore; bat as Christ was raised, who, though he ontinued on earth forty days after his resurrection, id not show himself openly, nor converse with this rorld as he had done; but his life was altogether eavenly, and no more in the world: thus, our bap-ism, obliging us to die to sin, and live to righteous-less, we may be said therein to be buried and risen rith Jesus Christ
A Christian, therefore, who is by baptism buried rith Christ, and yet lives in sin, is like a walking host; or the frightful motion of a dead body. We hoald often remember, that we are buried, i. e. cut ff from a life of sin, and ^-isen, i. e. entered upon life of holiness. We should therefore see to it, saith the excellent Davenant,) that what is done Dce sacramentally, in baptism, should be always lone really, in the life.
I shall only produce one passage more, yiz. Gal. ii. 27. As many of you as have been baptized into 7hrist, have put on Christ, The design of the apos-le's discourse there, is to bring.them nearer, and md them faster, to Jesus Christ. The two great ivals to Christ were, the works of sin, and the rorks of the law: the former, his rival as the Lord bcir Ruler; the latter, as the Lord their Righteous-less. From both these, he is here industriously t Rom. viii 3. « Rom. r. II. v i Cor. I. 30.
V 2 Cor. V. 21. I Pt. Ixsi I& dissuading them; and he argues from their baptism, being baptized into Christ, ye have put on Christ; ye have done it; i. e. you have professed to do it, and consequently are obliged to do it. Put on Christ, that is,
1. The righteousness of Christ for justification. Put it on, as Jacob put on the garments of his elder brother, when he came for the blessing; as the high priest put on the appointed robes, when he went in to make atonement To put on the righteousness of Christ is, (1.) To consent to it; willing and glad to be saved by that righteousness, which he, by dying, hath brought in. This is to receive the atonement.'' The garment is already prepared ; made up of Christ's merits, dyed with his blood: glorious apparel! it is our consent that puts it on. This is called, buying the white raiment. Rev. iii. 18. Upon our believing submission to the methods of gospel grace, and entertaining that faithful saying as worthy, of all acceptation, Jesus Christ is made of God unto us righteousneu and we are made the righteousness of God in him,^ (2.) To confide in it We must be putting it on every day, in all our approaches to God, making mention of Christ's righteousness, even of that only ,** abiding by it as our plea; casting anchor there; laying the stress of our souls upon this foundation. The most of men are putting on other things; some righteousness of their own; at best a covering too narrow to wrap themselves in ;y but we who are baptized into Christ, profess to put on Christ; that i9iifi with which the church is clothed that best robe;* that broidered worh.^
2. The spirit and grace of Christ, for sanctifica-tion. Grace is often compared to clothing. This is that fine Hnen, clean and white. Rev. xix. 6. With this we must be clothed, as the earth with grass and com; which are not only adherent, but inherent. Thus we mast put on charity, (Col. iii. 14.) mercies, (Col. iii. 12.) humility, (1 Pet. v. 5.) and in general, the new man, (Eph. iv. 24.) the same with putting on Christ, Rom. xiii. 14. compare v. 13. To put on the grace of Christ, is to get the habit of it planted in our souls, and the acts of it quickened and invigorated: to have grace, and to use grace. To have the disposition, and not to exercise it, is like having clothes lying by us, and not wearing them.
In baptism we have put on Christ; i. e. have professed and promised it. Whether the custom of putting a white garment upon the person baptizedp was so ancient, as that we may suppose an allusion to that, is not material; I suppose rather, that this custom might, in after ages, take rise from this scripture.
Christ is here compared to clothing; for.
7 Is. xzTiU. so. Lake zt. SS.
B Rev. ziL I. b Ezek. zvi. 10.
A TREATISE ON BAPTISM.
1. Clothes are for decency. Sin made us naked, Christ covers oar shame/: Again, clothes are for distinction.** Christians are distinguished from other men by their patting on Christ. Hereby it is known what country they belong to; grace is their livery, their badge, their cognizance. Farther, clothes are for dignity. And this is honourable clothing; recommends us to God; (which no other clothing doth;) it is clothing of wrought goldy' in the sight of God of great price. And once more, clothes are lor defence. We must put on Christ, not only as attire, but as armour; nothing else will keep us safe ftt>m the wind and the tempest^^ and the Jiry darts of the wicked oneJ
Having thus put on Christ in profession, let us do it in truth and sincerity; having begun to put him on, let us be doing it daily more and more; for that is to improve our baptism.
Baptism doth network as a spell, or charm, or by «ny physical influence; but it acts as a motive, or argument, by moral agency; and we then make use of our baptism, when we improve that argument with ourselves, for our quickening, caution, and encouragement, as there is occasion. That which shakes many in the doctrine of infant baptism, is the uselessness (as they apprehend) of the administration, and the mighty advantages which they fancy in adult baptism. But before they conclude thus, they would do well to answer Dr. Ford's proof of this truth,'' That there is much more advantage to be made, in order to sanctification, consolation, and several other ways, of the doctrine and practice of infant baptism, than of that doctrine and practice, which limits baptism to personal profession at years of discretion.'' And it is to be feared, that the neglect of the improvement of infant baptism hath very much conduced to the opposition that hath been made to it. Baptism is a good motive to bo improved, 1. By ministers, in preaching to their people. By this we have some hold of them. It is especially to be improved in dealing with young people. We have this to say to them, that being baptized, they are of the fold; lambs of the flock which we are to feed. We have this to say, against their youthful lusts, and for their early piety, that they are baptized j and are thereby laid under special obligations to be the Lord's. This is to be much insisted upon in training up children in the way wherein tiicy should go. It is improvable, in our dealing with them, about their first conversion and return to God, and their after growth and progress in holiness. In treating with souls, we generally find it easier to direct than to persuade, to tell people what they should do than to prevail with them to do it; we have need to choose out words to reason with them: c Gen.lii. 7. • Ps. xIt. 13.
A Rev. iii. 18. f tea. xxxii. 2. therefore those are poor friends to the success of the word, who rob us of that argument which infast baptism puts into our hands.
2. By people in preaching to t}iemsel Tes. T apostle saith, (rapoca Xfirt tavnc Heb. iii. 13.) Exhort yourselvesf reason the case with yourselves, press things upon your own hearts; and, among the re, we should press upon ourselves the coosideratioa & our infant baptism, and be ever mincifal of the covenant, the word which he commanded to a tboo-sand generations. I am now, III. To mention some particular instances wherein it is our duty to improve our baptism: and under each, I shall endeavour to urge the consideraiioo of our baptism, especially as admioislered in is-fancy.
We ought to improve our baptism several ways.
1. Baptism, especially infant baptisna, is to be improved, as a restraint from all mau Der of sic While we are in an insnaring world, we lie csooti-noally exposed to temptation. A malicious spin: lays the plot, and a deceitful heart closes in with it; and thus the poor soul is drawn away, and enticed These temptations are to be opposed, and resisted; all the powers of the soul must be summoned in to the resistance; and the consideration of our b^>-tism, especially our infant baptism, would vm much engage us to that resistance, and make ii both vigorous and victorious. I say the consideration,
1. Of our baptism.
When we are tempted to be proud, or passionatr, or intemperate, or unjust, or the like, then to remember that we were baptized, would be of excellent use, to silence and repel the temptation. C<»-sidering, (1.) That sin is a contradiction to our professiGO. In baptism, we wero solemnly admitted visible church members, and so took upon us the professiofi of Christ's holy and excellent religion: by wilful sin we give the lie to that profession, and nu counter to it We then put on Christ; and shall we put on our filthy rags again ? Is this to walk ss becomes the gospel ? Is this to adorn the doctrine of God our Saviour, and to answer that worthy name by which we are called? By baptism, we profess ourselves dead unto sin; cut oSy and separated, from that life; and how then shall we live any longer therein?^ How shall wet how can we for shame, so fax contradict our profession, and walk contrary to the vocation wherewith we are called ?
(2.) That sin is a reproach to our relation.
In baptism, we were admitted into that/ciai/y, which is named from Christ ^^ its illustrious head; taken to be his servants; nay, (becauae the servaut abideth not in the house/or ever,) we have received r Eph vi. 16.
h Rom. vi. 2.
I Eph. iii. 15.
A TREATISE ON BAPTISM.
1186 the adoption of tons ; we are enlisted under Christ's banner, and become his soldiers; are entered into his school, and call him Master (MaoKciXoc) and Lord ; and doth it become those who stand in such relations, to maintain a friendly intercourse with Christ's avowed enemy ? How unbecoming is it for those who profess such a friendship for Christ, to have fellowship with the unfruitful works of darkness ! for what communion is there between Christ and Belial? Holiness becomes God's house,^ and household ; his servants, and service: how unbecoming then is unholiness? If, indeed, we had never been put into such relations, it had been another matter; there had been at least not that evil in our sin: but after we have engaged to follow Christ as his ser-Tanfs and soldiers, shall we run our colours, and return to our old master ? When we are tempted to 810, let us think we hear Christ saying to us, as to the twelve, Will ye also go away ? * you, my friends, and followers? (Kai ^ii rcrvov;) What thou, my son? as Caesar to Brutus. Thou, a man mine equal, mine ae quaintance? as the Psalmist, Ps. Iv. 13.
(3.) That sin is an ill requital of our privileges. They were precious privileges which were sealed to us in baptism; the privileges of the gospel charter, the heavenly corporation; all the inestimable benefits of the covenant of grace; protection from arrests, an interest in the promises, free access to God, and the special tokens of his favour: and do u?e thus requite the Lord?^ Shall we sin against so much love, preventing love, distinguishing love? Shall we despise sunh riches of grace?'* The least spark of true generosity would abhor such ingratitude.
(4.) That sin is a breach of our baptismal engagements. We were then sealed, and bound, to be the Lord's; and shall we be so prodigiously unruly, as to break such sacred bonds in sunder, and cast away such cords of love from us ? When a temptation to sin comes, answer it with that of the psalmist, thy vows are upon me, O God!** not upon me as a burthen, which I am weary of, but upon me as a bond, which I am obliged by. The covenant we were entered into, was most reasonable; the engagement just; it was but a confirmation of our former ties: and shall we falsify such engagements? Be not deceived, God is not mocked: therefore vow and pay,^
2. Of our infant baptism.
There is something in baptism, as administered in infancy, the consideration whereof would furnish us with a particular answer to temptation. The argument taken from our baptism, is so far from being less cogent for its infant administration, that it is really more so. Baptism engageth us in a quarrel with sin, but infant baptism with the grounds of it, doth hugely strengthen the engagement For, k Ps. xdii. 4. ■ Rom. ii. 4.
1 John vi. 07. • P8.1v1. IS. 4 G
m Dent, xxzii. 6.
F EtfCl. v. 4, 5.
1. Infant baptism speaks our engagement in an early quarrel with sin.
We were betimes enlisted under Christ's banner; were from the cradle buried with him in baptism; and thereby engaged, that sin shouldnot have dominion over u.i The early date of our covenants should very much strengthen the obligation of them. Shall I love that enemy, and lay it in my bosom, which I did so soon declare war against ? When God would stir up himself to show kindness to Israel, he makes mention of his early friendship to them ; remembers the hindness of their youth/ his love to Israel when achild,* When we would stir up ourselves to strive against sin, we should remember our early quarrel with it, our infant covenants against it The strongest antipathies are those conceived from infancy; usually not afterwards removable; but taking rise so soon, become rooted in our nature. Such should our antipathy to sin be; and having been so early engaged against it, we should early destroy it.* This is a good argument for children to use against sin; that young as they are, they have long been bound in a bond against sin. We who plead with God his loving-hindness of old to us, should plead with ourselves our engagements of old to him. This early engagement against sin should especially curb and cure that vanity, to which childhood and youth are subject Austin observes it as a very ill consequence of the careless deferring of children's baptism till they grow up, that in youth the reins wero the more let loose.*
2. Infant baptism speaks our engagement in an hereditary quarrel with sin.
It is not only a personal quarrel, espoused by ourselves, and no older than our own day, but it is an enmity entailed upon us by our ancestors; a hostility which came to us by descent When our parents brought us to baptism, they did by us, as Hannibal's father did by him: when he was but a child of nine years old, he made him solemnly swear, with his hand upon the altar, to pursue the Romans with immortal hatred, and to do them all the mischief he could. Which, however justly reckoned inhuman and barbarous, in a quarrel between man and man, is a project truly pious between man and sin : to bequeath a hatred as by legacy. Our godly parents, who found sin such an enemy to themselves, did thereby lay an obligation upon us, to prosecute an eternal war against it, without thought of reconciliation or truce. Let us think then, when we are tempted to sin, was sin my father's enemy as well as my own ? Is the quarrel with it of so long a standing, and shall I submit to it? Was the covenant of my ancestors against it, and shall I make a league with it; or ever entertain a good thought of that, which my parents did so much to set me against ?
A TREATISE ON BAPTISM.
Infant baptism implies such a war with sin, as Israel, by divine appointment, was engaged in against Amalek, a ytvlt from generation to generation ;^ and therefore no peace with it ;^ no pity to be sftowed it; nothing that belongs to it spared?' An hereditary quarrel must needs be inveterate.
3. Infant baptism speaks our engagement in a quarrel with original sin; which is the unhappy root and source of all the rest.
Baptism, at riper age, doth indeed bear a testi-mony against sin, but it gives no particular evidence, as infant baptism doth, against original corruption. Baptism tells us, indeed, that we are filthy; but infant baptism tells us that we are pof-luted from the beginning, conceived in sin,* Baptism in infancy particularly obligeth us to lay the axe to the root; that carnal mind, which is enmity agnst God. It leads us to the spring-head of these polluted streams, and directs us to employ all our care for the drying up of that Would we see our own faces by nature? they are best seen in the waters of baptism: in them we behold ourselves transgressors from the womb ^ and are thereby obliged to employ our forces against that sin that dwelleth in us ; to put off the old man, which is corrupt : to curb the vicious propensity, and to crucify the flesh, with its affections and lusts.
Let us therefore make this use of our baptism, our infant baptism; having in profession puton the armour of light, let us put off the works of darhness. My little children, these things write I unto you, that you sin noty
2. Baptism, especially infant baptism, is to be improved as an incentive to duty.
As we are Christians, we have not only temptations to be resisted, and sins to be avoided, but work to be done; great and necessary work, for God and our souls, and eternity. We were not sent into the world to be idle, or (like leviathan into the deep) to play therein. All the creatures were created to work; (as some understand Gen. ii. 3. mcfyS) much more Christians, who are created anew, and that to good worhsS We must work the works of him that sent us. Now nothing can more quicken us to that work, than a lively sense of our relation to the Lord Jesus Christ as his servants; truly, I am thy servant.^ To maintain that sense, and to excite us to an answerable diligence in our duty, we should frequently consider our baptism; especially our infant baptism.*
I. Our baptism : which was the rite of admission into the relation of servants.
(I.) In baptism we were taken into our Master's w Ex. xvi\. 16. X Deut. xxv. 19. y 1 Sam. xv. 3. ■ Psal li. 5. • ba. xMii. 8. b i John ii. i. e Eph. ii. 10. a Ps. cxvi. 16. • See 8 Pet. i. 9. H# lAat laeketh ttmt tkingi, (vix. the graces be. fore mentioned, that is barren and unflruitful, v. B.) u MiW, and camot $€9 afar vff (Xf|tff|> Ka/Sttw ru xa9api<r/iH tmv va Xoi ovtv a/iapfamily, and owned as members of it It vas tk solemn recognition of our rights, as boro in o&r Master's bouse. Our Lord Jesus, by that right»' investiture, duly administered according to his appointment, did declare, that he took us into tk number of his menial servants; and do joa thUl we were taken into the relation for no porpose! Our Master (who was himself so Tery busy wHen took upon him the form of a senrant) keeps no servants in his family to be idle: the glorions angek that attend immediately upon his person, hare wod to do.
(2.) In baptism, we put on our Master's liverr: ii is the badge of our profession. We have pat m Christ; i. e. we have done it in professioo; vt called Christians (a name full both of hoooar nA obligation) from Christ our head. Now, shall vt wear our Master's livery, and neglect our Master work ? This livery is our honour; we need not be ashamed of it; let us not, by our slothfuloess, bei shame to it (3.) In baptism we obliged ourselves to do osi Master's work. It is a bond upon the soaL A covenant like that of Josiah's, 2 Chron. xxxiv. 31. To walk after the Lord, and to keep his commandments, and his testimonies. When we begin to loiter, and spiritual sloth takes off our chariot wheels, let itiis help to quicken us, that in baptism we took the joU| of Christ upon us, and that we were not yoked t9j play, but to work.
(4.) In baptism we accepted oar Master's wafts. We had in that ordinance the privileges of theoc covenant sealed to us ; and we took them as ontn-compence, and earnests of more. We consented t'i trust God for a happiness out of sight, as the faI ward of all our services, according to the tenor c the new covenant. Seeing then we have thns si^* fied, and acknowledged, our expectation of < kitf-dom that cannot be moved, shall we not serve Godwid reverence and godly fear ?
2. Our baptism, as administered in infancj, dotb very much strengthen the engagement; and ma} help to quicken our dulness, and put os iorwi, when we begin to loiter. Our infant baptism doth bespeak our Master to be, (1.) Our rightful Master. We are his by the firr. title, prior to all Satan's claims and pretensioos; truly his servants,* for we were bom in his boosf If our engagements to him had been only the nsal of our own choice, we might have been tempted to think, that a recantation would dissolve the obligt-tion: but we are the Lord's by a former dedication; and if afterwards we join ourselves to tbecitizeoof rMv,)/0rftiiiM$ that he rgenwed (Yi%. in baptisn) « elteam»9*''f*'^ catio* from hit M tim: whence note, that Ibigetfaloca ofo baptism is at the tx>ttom of all our barrennes, and onfhiitfatoeft and deficiency, in that which is good.
e Ps. cxvi. I6L
A TREATISE ON BAPTISM.
1187 the country, it is our own fault. The first conveyance stands, and cannot be invalidated by a subsequent deed; for there was no clause to reserve a power of revocation (2.) Our kind Master. Kind indeed, who would take us into his family, and admit us to the protection, provision, and privileges of his family, when we were incapable of doing him any actual service. Being now grown up, this consideration should quicken us to a double diligence: that we may redeem the time lost when we were children, and make some grateful returns to our generous Master, for the early tokens of his good will. W/ien Israel was a child, then I loved him;^ and shall not we then study what we shall render for that love ? It was our Landlord's kindness then to put our lives into the lease, and we are basely ungrateful if we now refuse to do the services, or are dissatisfied with them.
(3.) Our old Master. We have been long in his service; from our very Infancy: we were born in his service; and shall we now draw back from, or drive on heavily in, his work ? Shall we begin to tire now, and lose thethingswehave obtained? David pleads with God, (Ps. Ixxi. 17,18.) Thou hast taught me from my youth up; and we should plead it with ourselves. Sober servants love an old service, which they have been long trained up in. Were not our ears bored to the door-post, to serve for ever? and shall we fly off from our work now ?
(4.) Our father's Master: one whom our fathers served, and recommended to us for a Master. Infant baptism speaks an hereditary relation to God, that comes to us by descent: my God, and my fathers* God.' Our fathers found him a good Master, and consigned us over to him, and to his service: shall we then neglect our duty, or be negligent in it ? It is Paul's profession, (Acts xxiv. 14.) So worship I the God of my fathers Thy own Friend and thy fathers' Frieiidy forget not; thy own Master, and thy fathers' Master, forsake not The way of religion is the good old way, in which they walked who arc gone before us. Idolaters, and evil-doers, are strengthened in their wicked way by this, that it was the way of their fathers. We will do as we have done ; we and our fathers,^ A vain conversation is received by tradition from their fathers,^ For which reason it is, that the iniquity of the fathers is visited upon the children. And shall not we be much more confirmed in the ways of God, from the practice and resolution of our fathers; whose covenant was, that not they only, hut their houses, would serve the Lord? Though that which is bad is never the better, yet I am sure, that which is good is never the worse, but the more inviting, for its being received from our ancestors. Let us not therefore be weary in well-doing, but always abide, and always abound, in the work of the Lord.
t Hot. xi. t. i I Pet. i. 18.
t Exod. XV. i, 4o 2
h Jer. xliv. 17. k Luke ill 3.
3. Baptism, especially infant baptism, is to be improved by us, as a strong inducement to repent of sin.
As we should improve our baptism to prevent our fall; so, when we are fallen, we should improve it to help us up again. Repentance is (as far as possible) the unsaying, and the undoing, of that which we have said and done amiss. It is a retraction. The law of repentance is a remedial law; a plank thrown out after shipwreck : and bless'ed be God, that the covenant of grace leaves room for repentance: the covenant of works did not In repentance, we should improve,
1. Our baptism. And we shall find in it, (1.) A strong engagement to repent, in our part of the covenant.
John's baptism, which made way for Christ's, was tlie baptism of repentance.^ The apostles were sent to preach repentance, and to that baptism was annexed ; Repent, and be baptized,^ Our baptism engageth us, not only to the first repentance from dead works, but to an after repentance, as there is occasion. Our first washing in the laver of baptism, obligeth us every day to wash ourfeet from the pollutions we contract. Our covenant was, not to sin; but if we should sin, to repent. Impenitency is the most direct falsifying of our baptismal covenant that can be ; it is against the prescribed method of cure.
(2.) A sweet encouragement to repent, in God's part of the covenant.
In this covenant both parties are engaged, God to us, and we to God. We have obliged ourselves (as in duty bound) to repent; God has been pleased to oblige himself (as in grace and mercy inclined) to forgive upon repentance. So that baptism is a continued seal of our pardon upon repentance: an assurance, that if we be truly sorry for what we have done, and will come and confess it, and do so no more, all shall be well; iniquity shall not be our ruin. Repent and be ye baptized, for t/ie remission of sins ;" not for the purchase of remission; that is Christ's work, and was done before, when the everlasting righteousness was brought in; but for the possession and application of it, which are daily needed. Let us therefore draw near with boldness, having our hearts sprinhledfrom an evil conscience, and our bodies washed with pure water J* Baptismal washing, as it assures us of the pardon of sin upon repentance, purgeth us from an evil conscience. Repent therefore, for the kingdom of heaven is at hand ;f i. e. the gospel dispensation, the promise of pardon upon repentance. While the hue and cry is out against the malefactor, he flies, but the proclamation of pardon brings him in. This kingdom of God is come nigh unto us ; it was in baptism applied to us in particular, that the encouragement might be past dispute.
1 Acts H. 38. o Heb. X. S2.
m John xiii. lo, a Acts ii. 38.
P Matt. IT. 17.
A TREATISE ON* BAPTISM.
2. Our infant baptism.
There is much in the consideration of our baptism as administered in infancy, to strenhen this inducement to repent. Can I do otherwise than melt into tears of godly sorrow, when I reflect that I was baptized in infancy? For if so, then, (1.) By sin I have ill requited God's early kindness to me. I have offended my God, and the God of my fathers, who, upon my parents' account, dealt so favourably with tee. It is often mentioned, as an aggravation of sin, that it is against the God of our fathers: thus, 2 Chron. vii. 22. Because they have forsaken the God of their fathers; so, 2 Chron. xxviii. 6. God hath been kind to my family, to my ancestors before me; how sinful then must my sin needs be, which hath put an affront upon such a friend ? besides that I was then taken into covenant with God myself, and owned in a covenant relation. God aggravates the sin of Israel, from the consideration of his early kindness to them, Ezek. xvi. 8, &c. especially his early covenant with them. Loved when a child, and yet revoking, and dealing treacherously ."» When we were polluted, and exposed, then regarded, pitied, taken up, washed, adorned, taken into covenant, adopted into a good family; and was not that a time of love ? love sealed, love ensured preventing love, unmerited love ? What! and yet despise such rich love, spurn at such bowels ? Do ye thus requite the Lord?^ Is this thy kindness to thy friend? How should we charge this home upon our souls in our repentance, and blush for our ingratitude! Nourished, and brought up, ai%d yet rebelling !* (2.) By sin I have falsified my early engagements to him. Born in bis house, brought up in his family, brought betimes under his law,*and yet shaking off the yoke, and bursting the bonds! Did God take me into covenant with himself, when I was a child, and look upon me ever since as a covenanter; and yet, no sooner have I been able to go, than I have gone from him ? to speak, than I have spoken to his dishonour ? Aggravate sin from this topic; that there hath been in it, not only such base ingratitude, but such horrid perjury. This consideration is especially seasonable, when we are made to possess the iniquities of our youth ;' and are praying with David, O remember not those early sins,^ Those who are not baptized till years of discretion, have no such considerations to humble them for the sinful vanities of childhood and youth, as they have ivho were baptized in their infancy. Let this therefore break our hearts for the sins of our youth, that they were violations of our infant covenant; than which how can there be greater disingenuity ?
4. We are to improve our baptism, especially our infant baptism, as a great support to our faith.
q Hofl. xi. 1—3. t Job xiii. '26,
r Deut. xsxii. 6. a Pa. XXV. 7.
• laa i. 2, 3. V Heb. iii. 12.
Unbelief is the sin that doth mast easily beset us: there are remainders of it in the best; and it is at the bottom of our many sinful departures from God7 Even those who can say, Lord, I believe, have reason to add, help my unbelief "^ Now, I say, it would be a special help against unbelief, to consider oar baptism, especially our infant baptism. 1. Our baptism.
When we are tempted to distrust God, to question his good-will, and to think hardly of him, then let us recollect the covenant of grace, and our baptism, the seal thereof. Consider, (1.) That by baptism we were admitted into covenant relations. God did then make over himself to us, to be our God; and take us to himself, to be his people; and shall we then ever distrust him ? Relation is a great encouragement to dependence. See Ps. xxi. 2. My refuge, my fortress my God, and then follows, in himwill I trust; compare Ps. xviii. 2. As, by baptism, God hath hold of us when we depart from him, so, by baptism, we have hold of God when he seems to withdraw from us. It is an excellent support to faith, when we walk in darkness, and have no light, that we may stay ourselves apon our God:*^ ours in covenant; ours, for he hath made himself over to us to be our God. Be not dismayed (hen, for he is thy GodJ Use this as an anchor of the soul in every storm; and whatever happens, keep hold of thy covenant relation to God: even then, when he seems to forsake, yet (as Christ upon the cross) maintain this post against all the assaults of Satan, that he is my God; my God for all this; and happy the people whose God is the Lord.
(2.) That by baptism we were interested in the promises of the covenant.
To visible church members now, as formerly, pertain the covenants, and the promises ;* to which others are strangers,^ When the evil heart of unbelief is doubting our immediate interest in the promises, faith may fetch in strength from the remoter interest; Although my house be not so with God, yet he hath made with me an everlasting covenant ;^ and that covenant, ordered in all things, and sure,
2. Our infant baptism. There is much in that to add to the encouragement; and to strengthen this prop, which faith finds in baptism to lean upon. Baptism seals the promise of God's being to me a God, and that is greatly encouraging; but infant baptism increaseth the encouragement, as it assures me of God's being the God of my fathers, and the God of my infancy. (1.) The God of my fathers. Shall I question the kindness of one who is my own friend, and my father's friend ? the faithfulness of one, who was in covenant with my fathers, and always true to them? As it is an inducement to me to w Mark ix. S4. ■ Rom. ix. 4.
X laa. 1.10. y Isa. xli. lo.
• Eph. U. 13. b 3 Sam. sxiii. 5.
A TREATISE ON BAPTISM.
1189 choose God to be my God, because be was my fathers' God; so haviog chosen him, it must be very pleasing to reflect upon that hereditary covenant Nay, when our own interest may be clouded, and eclipsed, it may bring some support and revival to the soul, to think of our fathers' interest Peter mentions it as a great inducement to his hearers to believe. Ye are the children of the covenant which God made with our fathers. Acts iii. 25. God himself invites us to take hold of this, by fetching his reasons of mercy to his people from the covenant made with their fathers, (Lev. zxvi. 42.) Then will I remember my covenant with Jacob, &c. The eeed of Abraham his friend*^ must not be forsaken, cannot be forgotten. In the great work of our redemption, respect was had unto the promise made unto our fathers.^ Infant baptism, in the parents' right, spcaks covenant mercy hept for thousands; the word commanded to a thousand generations ; which, if seriously considered, hath a great deal in it to encourage faith. The saints have often been kept from sinking by this thought, O Lord God of our fathers f our fathers trusted in thee J (2.) The God of my infancy.
It is a great support to faith, to consider, not only that God is my God, but that he was so betimes. How favourable was he in the admission, to accept of me upon my father's interest! He who took me when I was brought, surely will not cast me off when I come myself, though weak, and trembling, and unworthy. He who called me his own, because I was born in his house, though I was then too little to serve him ; who then washed me, and clothed me, and entered into covenant with me, surely will not now reject and disown me, though I am still weak, and what I do is next to nothing. Preventing mercies are not only in themselves very obliging, but very encouraging to hope, in reference to further mercy : he who began in ways of love and mercy to me so early, will not now be wanting to me, or backward to do me good. See how David strengthens his faith from hence, (Ps. Ixxv. 6, 6.) Thou Art my trust from my youth, by thee I have been holden up from the womb. Loving-kindnesses, which have been ever of old, must needs be very favourable to faith and hope. God remembers the days of old,* and we should remember those days.
5. We should improve our baptism, especially our infant baptism, as a special friend to prayer. God's people are, and should be, a praying people: For this shall every one that is yodlypray, Ps. Ixxii. 6. It is a duty to which we are naturally very backward ; sinners plead the unprofltablenessof it, ( What profit shall we have if we pray unto him ?^) but sensible souls are convinced, not only of the profit, but e Isa. xli. 8. i Luke i. 72,73. • 8 Chron. xx. 6. f Ps. xxii. 4. 9 In. Ixiii-13 b Job xxii. I&. i Job xv. 4. k Isa. viii. M. of the necessity, of it; not only that there is something to be gained by it, bat that really there is no living without it. Prayer is the very breath of the new creature. Now, a due improvement of our baptism would greatly befriend us in this duty.
1. The consideration of our baptism would be of excellent use, (1.) To bring us to the duty.
Baptism did signify and seal our dependence upon God, and our submission to him; both of which are in effect denied, and contradicted, if we live without prayer; either wholly neglect it, or frequently intermit it. Restraining prayer, is casting off thht fear of God,* which, in baptism, we assumed. In baptism, we took God for our God; and should not a people seek unto their God?^ natural light teacheth us to attend upon, with our prayers, that Being whom we call and own as a God.* Baptism put us into the relation of a people to God ; which, while we live in the neglect of prayer, we refuse to stand to, and so forfeit its privileges. When we find our hearts backward to prayer; indifferent whether we pray or not, or degenerating into a lifeless formality, let us quicken them with this: Shall I give the lie to my baptism, and disown dependence upon that God, who then manifested such kindness ? and whose I am by so solemn a covenant David often excites praying graces by similar means; Thou art my God, early will I seek thee? Baptism is particularly an engagement to family worship: by that, we and ours were taken into covenant with God; therefore, we and our households should serve the LordJ (2.) To imbolden us in the duty.
Slavish fear is a great enemy to prayer: takes off our chariot wheels; clips the wings of devotion. Baptism, if duly considered, will be a special remedy against that spirit of bondage, which stands in opposition to the spirit of adoption. It is a seal of our interest in God; and we may from thence, with the greater confidence, call God ours: and it is comfortable coming with an address to one in whom we have such an interest; one who is not ashamed of his relation to us; but hath instituted an ordinance for the solemn avowal and recognizance of it. Let us therrfore come boldly f draw near with a true heart, having our bodies washed,^ Baptism is one special qualification that fits us for a confident approach to God : (as circumcision under the law:) by that, we were admitted into the relation of children, which should encourage us to improve the relation, by crying, Abba, Father We were then enrolled among the seed of Jacob, to whom God never said. Seek ye me in vainJ We were interested in tlie Mediator, who ever lives to make
qui rogaU Ule/acit. m Josh xxiv. 14. B Heb. xi. 16.
p Heb. X. 33. ^ Gal. W. 6.
I Ps. Ixiil. 1.
o Heb. iv. 36. r Lsa. xW. 19.
A TREATISE ON BAPTISM.
intercession, for we were baptized into his name. We may plead the promise of the Spirit's assistance, God's acceptance, and an answer of peace: and may we not then come with boldness? In prayer we stand in need of the Father's smiles, the Son's righteousness, and the Spirit's aid; in reference to each of which, we should consider, that we were baptized into the name of the Father, and of the Son, and of the Holy Ghost.
Baptism is especially encouraging in reference to our joint addresses ; our approaches to God in the solemn assemblies of his people. Our participation of the privileges of the communion of saints, should encourage us to abound in the duties of that communion. We belong to the praying body; and our spiritual communion with that body in prayers and praises, (even with those with whom we cannot maintain a local communion,) is very comfortable, when we approach the throne of gce. To think, that that mystical body, into which we were baptized, is attending the same throne of grace, upon the same errands. Let this therefore lift up the hands that bang down, and confirm the feeble knees. But further,
2. The consideration of our baptism, at adminis tered in infancy, will much more befriend prayer; both as an inducement to, and an encouragement in, that duty. Three comfortable inferences may be drawn from it, viz.
(1.) That God is ready to receive those who come to him, and will in no wise cast them out.
He who would have little children come to him, infants, such as cannot speak for themselves, surely will not reject and put away those, who, though still very weak, yet do, in some measure, lisp out tbeir desires to him. Infant baptism discovers the goodness of God to be, preventing goodness, unmerited goodness, free in the communication of itself, and not strict in standing upon terms. Hard thoughts of God drive ua from, and discourage us in, the duty of prayer; and are no less uncomfortable to ourselves, than they are dishonourable to God. Now, the serious consideration of the favours of our infant baptism, would cause the goodness of God to pass before us; and very much endear our Master, and his service, to us. And this would bring us with cheerfulness, and boldness, to the throne of ^race, to ask, and receive, mercy and help.
(2.) That we were early brought into covenant with him; were betimes received into the number, and entitled to the privileges of children; which is a great engagement upon us to adhere to God, and a great encouragement to us to hope, that God will not forsake us. It is a good plea in prayer, (see how comfortably David pleads it, Ps. xxii. 9—11.) Thou art he that took me out of the womb; (and imme-
1 Chron. xii. 17. 2 Chron. xx. 6. diately into covenant;) Mote didsi make sk i (though incapable of the act of bope, didst Uj j foundation for hope to build upon) when I wag mpa my mother's breasts: thou art my God, for / was cci upon thee (by my parents' dedication of me; /r«q the womb; therefore, he not far from me. He plea to the same purpose when old, (Ps. Izzi. &. compan e. 17, 18.) for time doth not wear out the comfort o1 our infant covenants. How careful was God % get possession of us betimes! and can we fiini :a our hearts now to cast him off? or can we fear iai he should cast us off?
(3.) That he was our fathers' God.
That we may with comfort take bold of, in tk darkest seasons. Thus the saints of old used t do:* though they might have said, my God, t&eij chose rather to insist upon the covenant relatioQ d tbeir parents. David presseth this in bis plea f«d salvation, (Ps. Ixxxvi. 16.) Save the eon. of iky ksMl maid; bom in thy house, therefore obliged to seH thee, and therefore expecting to be saved by ths. We find God often showing kindness, as David u Mephibosheth, for the father's sake; which, perhaps, is therefore called the kindnese of Godf sar kindness as God was used to show, bereditair kindness. Plead then (as Asa with Benhadad) s ancient league between God and thy father; aid take encouragement from thence.
Thus may we order our cause before God. aid fill our mouths with arguments; not to move Go. (for he is of one mind, and who can tarn him?; kt to move ourselves; to strengthen our faith, and fe quicken our fervency.
6. We should improve oar baptism, especiaJJ; our infant baptism, as a powerful engagement to brotherly love.
This is the new commandment; tho Dgfa an dd commandment, enforced by new motives, built opoa a new foundation. It is peculiarly the law o/ Christ's kingdom, the lesson of his school, the livm of his family; an essential branch of oar bolj asd excellent religion. Now there is that in baptiss. which should mightily induce us to love one another with a pure heart, fervently: and would (if used aright) eradicate all love-killing principles and practices; and overcome all our fends and animosities ; and readily and powerfully sttg;gest, to all Christians, that necessary caution. See that yefo Rut out by the way,
1. The consideration of our hajiem would be a great inducement to brotherly love.
(1.) The oneness of our baptism. It is the apostle's argument for unity of spirit, that there is m baptism. As there is one faith, so there is one «sy of professing and owning that faith« TisK. bapfio: the common door of admission into the risible
12 Sam. tx. 7.
II Epb. ix, 3, ^
A TREATISE ON BAPTISM.
1191 arcb. Those wbo, in lesser things, differ in their (preliensionSy and are accordingly subdivided, yet this agree, that they are baptized into the same estt names of the Father, Son, and Holy Ghost, ^hatever dividing names we are known by, whe-er of Paul, or Apollos, or Cephas, whether of Dtber, or Calvin, or the Chorch of England, we ere not baptized into those names; (the great apos-e disowns it, 1 Cor. i. 13. Were ye baptized in the Mwne of Paul ?) no, we were baptized in the name r the Lord Jesus, who hath instituted this ordi-ance, as a centre of unity to all Christians. The lith professed in baptism is a common faith;'' (that I ivhich all Christians are agreed; abstracted from II controverted opinions of lesser moment;) of tbich, what is commonly called the Apostle's Creed lay be considered as a summary. Our Lord Jesus, Q baptism, receiyed us, not to doubtful ditputatunu ;* herefore we should so receive one another. All Christians who are duly baptized, however differing o other things, are ioterested in one and the same covenant, guided by one and the same rule, meet at >ne and the same throne of grace, are entitled to one ind the same inheritance, and all this by one and Lhe same baptism: and should they not then love 9ne another, since the things wherein they agree ire so many and so great, while the things wherein they differ are, comparatively, so few, at least, so small ? How should this shame us out of our private piques and quarrels, distances and estrangements, that our Lord Jesus has not only put up a prayer, but instituted such an ordinance, that we all might be one ?' As for those who enervate the force of this argument, and evade it, by appropriating baptism (like the Donatists of old) to their own way, whatever the monopolizing, excluding principle be, on the one hand or on the other, let not my soul come into their secret, unto their assembly, mine honour, be not thou united. To unchurch, unchris-tianize, unbaptize, all those who are not in every thing of our length, is a project so dishonourable to Christ, so destructive to the catholic church, and so directly opposite to the spirit of the gospel, that I cannot mention it without expressing my abhorrence of it. The Lord preserve his church from the mischievous consequences of pride and bigotry.
(2.) The operation of our baptism.
Though baptism doth not always produce a real change, yet it doth always effect a relative change: HO that those who are duly baptized, are thereby admitted members of the visible church, and therefore stand in a near relation to all the members of it: for by one spirit are we all baptized into one body, whether we be Jews or Gentiles J By baptism we are all admitted into the family and kingdom of Jesus Christ, and so become related to one another, yea.
V Tit. i. 4. w Rom. xiv. 1.
7 I Cor. xii. 13. « Eph. Hi. 16.
s Johnxv1i.21. m Mai. ti. 10.
are adopted to be the children of the same Father. All the saints, both in heaven and earth, make but one family, and that named from Christ,* the head of it, to whom they are all united. Have we not all one Father V from whence it follows, that all we are brethren.** Now relation is a great inducement to love and affection: if we are brethren, we should love as brethren. No strife, for we are brethren,^ It would be very unnatural for the children of the same father to fall out, and fight, because they are not all of the same stature, strength, or complexion. Baptized Christians are members one of another ^ and it is very unbecoming, if there be not that love and sympathy among them, which there is between the members of the natural body. Though the members have not all the same place, strength, comeliness, and use in the body, yet they love one another, and have a concern one for another, because it is the same soul which actuates, and animates, and permeates, every member of the body; and should it not be so in the mystical body, forasmuch as we are members in particular, and have need one of another?* For though there be a diversity of operations, and gifts, and adminittrations, yet there is but one spirit,^ which actuates all the members. For this reason, the strong must not despise the weak, nor the weak judge the strong. This should enlarge and extend our love to all Christians, however distinguished, dignified, or vilified.
(3.) The obligation of our baptism.
It binds us to obey: and this is the second great commandment to which we arc to yield obedience. Thou shalt love thy neighbour as thyself: and this, revived and confirmed by our Saviour, so often repeated, so much inculcated, so strongly ratified, and enforced by so many pressing motives and arguments, that we have precept upon precept, line upon line, to this purpose. Now our baptism is a bond upon our souls, to walh according to this rule. That which doth so richly assure us of God's love to us, doth, no doubt, firmly engage us to love one another. Envy, hatred, malice, and uncharitableness, are some of those devilish lusts, which in our baptism we renounced, and engaged to fight against. Shall we then harbour and embrace them ? or be led, and actuated, and governed by them ? It is the apostle's argument, (Col. iii. 8—10.) Put off all these, anger, wrath, malice, seeing you have (at least in profession and engagement) put off the old man, and put on the new man,
2. The consideration of our baptism, as adminis tered in infancy, would very much strengthen the inducement to brotherly love.
(1.) As it is a signal discovery of God's love to us; preventing love, unmerited love.
If he loved us when we were infants, and had b Matt, xxiil. & • Gen xUi. 8. d Eph. iv. 25.
« I Cor. xii. 2&—S7. f I Cor. xii. 4-6.
A TREATISE ON BAPTISM. nothing in as to induce or encourage love, what can we object against loving oar brother ? The beloved disciple; who had leaned on Jesas' breast, was most loving himself, and did most press love apon others. The more sensible we are of God's love to us, the more will our hearts be drawn out in love to our brethren. All acceptable love in us is but the reflex of God's love to us. Are you to seek for proofs of the love of God to you ? as they, Mai. i. 2. Yet ye say. Wherein hast thou loved us ? Reflect upon your infant baptism, and you will see wherein: that was a time of love indeed ; the love of espousals ; and should not we then love one another, with a pure heart, fervently.
(2.) As it puts us into an early relation one to another.
Those relations which take rise vnth our birth, and into which we are led by nature itself, have usually the greatest influence, and lay the strongest ties upon us. Such is this. We are brethren from our infancy; were born in the same house; and having the same birth-right privileges, being interested in the same happiness and hopes, let us not fall out by the way. Especially, considering what was our state when we were put into that relation: we were little children, and therefore, innudiee, should be such stilL Our infant baptism should teach us to receive the kingdom of God as little children ;** with all humility, and lowliness of mind; which is a temper that would mightily promote our brotherly love. The consideration of our infant baptism would help to make us like little children:^ peaceable and loving in all our carriage; plain and open, without design, or study of revenge.
Other particulars might be mentioned, wherein our baptism, our infant baptism, may be Improved by us, to promote our comfort and holiness, and to build us up in our most holy faith ; but these shall suflice.
CHAPTER VI.
DIRECTIONS TO PARENTS. CONCERNING THE BAPTISM
OF THEIR CHILDREN.
Next to our own baptism, and the improvement of that, our concern is about our children's baptism; for they are parts of ourselves, and God and nature have constituted us feoffees, in trust for them, to act for their good, in their behalf. And I fear that much of the contempt which infant baptism is brought under with some, is owing to the ignorance, neglect, and mismanagement, which parents are guilty of in that matter; and nothing would be more effectual r I Cor. xir. 90.
h Bfark z. 15.
i Matt tviii.3.
to revive and preserve the honoar of it, than paro conscientioas and serioos discharge of their A& with reference to it; for they are the petsoos coc-cemed, and their carelessness is an error in the fis concoction. And therefore, / vrite unto jaufmtln* The relation of a father, by the consent of natit, as well as by the law of nature, bath aothoritr asi honour, belonging to it. There were sevei dirs-ties, and privileges, conferred by the Roman govera-ment upon the father of three children. Childm are a heritage of the Lord; happy is the man ikA hath his quiver full of them. Tho&e who are sa quite divested of natural affection, value then »r-cordingly. They are (saith Jacob) the children c-M God hath graciously given thy sermtnt.^ \¥hen tkf are multiplied, they are not to be accounted be* thens, but blessings: Obed-Edom had eiht soai. for the Lord blessed him. Our duty is to take can of them; especially of their better part. One of tk first things we have to do for them, is to dedicati them to God in baptism. And concerning that we shall endeavour to direct you that are parents, I. In your preparation for it
II. In your management of it
III. In your improvement of it afterwards, ia f ference to your children. For the I. Preparation for it. I obserre in general, tbaf before this, as before other solemn ordinances, ihm ought to be due preparation; (as much as before tk Lord's supper;) and yet ordinarily how little is there! The more seldom we have occasion to attesd upon the Lord in this service, the more need ve have to prepare for it with all serioasness. M(Rt particularly, I. Get a right understanding of the ordinax Mre, and of your own concern and interest io it.
There are many who bring their children to be baptized, only because it is the fashion of the coaiH try, and they would be strangely looked upon if they did not do it; but they know nothing of tbe meaning of this service. And if we thus offer the blind for sacrifice, is it not evil? Give diligtsce therefore, clearly and distinctly to anderstaiid what you do, and why you do it.
1. What you do.
You give up your children (which are paits of yourselves) to God. It is a peculiar interest which parents have in their children; founded upon the highest law, and the greatest love: it is undisputed, natural, and unalienable. Know then, that by virtue of this interest, you have a power to dispose of them, for their good, and God's glory. Ton do therefore accordingly give them up to God; and transfer all your right and title to them, and all your ioter-est in them, to him, according to the tenor of iht covenant You resign them to God, to be taoglit
» John il. 13, u.
A TREATISE ON BAPTISM.
1193
1 ruled, and disposed of, and portioned by him ; Lms made holy and happy by him. Yoo bring them be laid at the feet of the Lord Jesas. Under-nci farther, 1.) That you do hereby oblige your eh Udren; td them to the Lord ; to his word and to his law. much as in you lies, you lay an obligation upon im, against all sin, and to all duty. Not an ori-isil, but an additional, bond. You bind them to a ?at deal; but to nothing to which they were not und before. You do in baptism, as when you set ar children apprentices; interposing your own thority to oblige them to the duties of the relation, »m a sincere regard to their real advantage. And n you think this too much to do for God, who gave s Son, his only-begotten Son, for you ? The Fa-er sanctified Au Son, and sent him into the world; e. set him apart for the work of our redemption: id should not we then sanctify our children, and t them apart for God and his glory ? Which may 'terwards operate, by a moral influence, as an ar-inient with themselves (and ail little enough) to fix iem to God and doty.
(2.) Yoo do hereby oblige yourselves to bring them p accordingly; in the nurture and admonition of le Lord. It is a great charge, which parents take pen themselves, when they bring their children to e baptized; and I fear the reason why so few per-)rm it, is because they do so little understand and onsider it. This obligation u pon you also, is indeed > no more than you were before bound to, though it oth more bind you, and strengthen the natural obli-atioD. Labour to understand this. In dealing with len, yon would not put your hand to a bond, with-nt knowing first what it meant, and what you took ipon yourselves by it; and will you, in dealing with rod, do such a thing rashly and inconsiderately ?
2. Why you do it.
Understand upon what grounds yon go, in bring-ng your children to baptism; else it is not in faith. have endeavoured, at large, to show what Scrip-ure grounds we go upon in baptizing children : on-lerstand them well. In short, (1.) You do it in tonliance with the tenor of the covenant; which uns, to us and to our children, that God will be a 'tW to us and to our seed, (2.) You do it, in con-'ormity to the will of God reyealed in the Old-Testa-ncnt administration of the covenant; in that which ivas not ceremonial, viz. the admission of the children of the co Tcnanters into the same covenant with their parents. (3.) You do it in obedience to the appointment of Christ; that little children should be brought unto him.*' (4.) You do it in pursuance of your own covenant with God ; wherein yon gave up yourselves, and all near and dear to you, unto him; your children therefore especially, who are in e Mark z. 14. a manner parts of yourselves. (6.) Yon do it out of a natural affection to your children; which prompts yon to do all yon can for their good. Labour thus to understand yourselves, and act vrith reason in what you do.
2. Be serious in examining yourselves, and your own covenant interest in God.
What title your children have to the ordinance, they have by descent from you: and there appears no reason to expect, that the streams should rise higher than the spring; that yon should convey to your children a higher and greater title than you have yourselves. Therefore examine yourselves, whether you be in the faith; for though your profession of faith (in nothing visibly contradicted) be sufficient, so far as the church can decide, to entitle your children to this ordinance, yet God is not to be mocked; he searcheth the heart, and will not be put off with shows and pretences; be knoweth where the heart if not right, but unsteady in the covenant. Therefore wc should diligently commune with our own hearts in this matter, and take heed of deceiving ourselves. It is a thing in which multitudes are mistaken, and in which a mistake is extremely fatal. Therefore ask. Is there not a lie in my right hand? When we bring our children to be ingrafted into Christ, we should inquire. Am I myself ingrafted into him? Am I alive indeed, or have I only a name to live ? Take this opportunity of driving the matter to an issue. Such a shaking of the tree, if it be indeed well rooted, will but make it take root the stronger.
3. Renew your repentance for the breach of your baptismal engagements.
Upon every renewal of our covenant with God, we should penitently reflect upon our violations of it: especially when, in effect, renewing that baptism which is the baptism of repentance. Those whom John baptized confessed their sins; and so should they who bring their children to be baptized. It is well the covenant we are under leaves room for repentance.
4. Be earnest with God in prayer, for a blessing upon his own ordinance.
The blessing of God is all in all to the comfort and benefit of it. Pray that the ordinance may be made effectual to the child, and not be an empty sign. How grace is wrought in the hearts of infants we know not: how should we, when the production of it in the adult is such a mystery ? like the wind, which we cannot tell whence it cometh, nor whither it goeth: it is like the forming of the bones in the womb of her that is with child. But this we know, that the God of the spirits of all flesh hath access to the souls of little infants, and can make them meet for heaven: and from thence we should take encouragement in our prayers for them. God is not tied
A TREATISE ON BAPTISM. to means, for he needs them not; but we may, with more confidence, expect his manifestations of himself when we are in the use of the means. Pray then that God would grace his own ordinance with his special presence, and accept the dedication of the child to him. This is a promised mercy, but yet for this God will be sought unto, and inquired of by the ho%ue of Israel, What I say to one I say to both the parents. The mother must consent to the dedication of the child, as well as the father, though commonly it is the father who makes the profession ; and they should both together discourse before of these things, as hein together of the grace of life,^ They are generally both contriving about the outside, and the formality of the service ; they would do well to help one another in the main matter. The dedication of Samuel* was his mother's act and deed; and David often pleads a relation to God as the son of his handmaid. The mothers, from the conception, should look upon the fruit of their bodies as belonging to God ; and, in intention, devote it accordingly. It may minister some comfort and relief to a pious mother, in breeding-sicknesses, and bearing-pains, that they are in order to bring another member into Christ's visible body ; and who would not encounter some difficulties to bear a child to the Lord ? It was the peculiar honour of Mary, that she was the mother of Christ: and is not some ray of that honour put upon those who are the mothers of Christians? Is it not a holy thing which shall be bom of thee, and that shall be called a child of God ? This, indeed, was said of Christ, (Luke i. 35.) but it may, in some sense, be said of Christians. Be not cast down then, or disquieted ; blessed shall be the fruit of thy body,^ It is the Lord's, and God will look after his own. You should take care accordingly to preserve it, and to keep yourselves pure. Every Christian is a spiritual Nazarite ; and if Samson must be a Naxaritefrom the womb, his mother must eat no unclean thing,t: Do nothing to destroy, or defile, that temple of God which is in the rearing. Have an eye to this, in your provision for your children, as soon as they come into the world. When the knees prevent them, and the breasts which they suck, say. This care I take of them, that they may be given up to the Lord. Norse them for him. This would sanctify natural affection, and make those common cares peculiarly pleasing to God, and first abounding to a good account. While you love your children, and take care of them, and provide forthem, and nurse them, (which those that are able ought to do,) only because tliey are your own offspring, what do ye more than others ? more than even the brute creatures ? But to do this with an eye to God, to take care of them as bom in his house, children of the covenant, who belong to * 1 Pet. iv. 7.
• 1 Sam. 1. II.
Christ's family; this is to do it after agoHiK and as becomes the gospel Where spcdal privibi are enjoyed, even in common actions, there OBgit be a special regard to those privileges.
II. As to the management of the ordinance wh it comes, I would direct yon, I. As to the externals of it
Be prudent in ordering the circumsta]iGes(«dii| as they fall within your management) in sm i manner, as that the great ends of the institatioD bi) be promoted, and not hindered. For timeuj place, we gave directionsbefore. In genenl csj suit the solemnity of an ordinance, and let h \\ managed with an agreeable seriousness. WesJ too commonly, that inviting and treating the pM is made the main matter at a christeniag. as v call it All the care is to please their neigh while there is but little thought how to please G.^ m It
I condemn not the inviting of friends (Chrbtiaj friends) on such an occasion, provided the endsf right: not to make a fair show in thefiesk, but our friends may be witnesses of our covenaotioi: i God for our seed, and may join with us in prayer a blessing upon the ordinance. When JofaD nj circumcised, Elizabeth had her neighboors » cousins with her, Luke i. 58,59. And this maj be mean to preserve, and increase, that lore vhid there should be amongst neighbours and relatiTe and to knit families together.
Nor do I altogether condemn such moderate t\\ pressions of rejoicing, as do become Christians,uJ arc consistent with the seriousness of the institotioii But how rarely are they so regulated! AbrabiS made a great feast, not when Isaac was circomcisM but when he was weaned. Gen. xxi. 8. Hovprei judicial such entertainments usually are, oot oqIj to the health of the mother, but to the eificacjof ti< ordinance, is too evident. Meetings of frieods apefl that occasion, should be to edify, nottoiDSDare.ooi another. And yet how often do we see one of ^ great institutions of the gospel managed niacb lik« the idolatrous worship of the golden calf, wbeD,ai a piece of blind devotion, the people sat dsten to ai and drink, and rose up to play: thus gratifying tb flesh whicli in baptism we renounce. Fasbiooi commonly pleaded as an excuse in this case: a poor excuse for a Christian. What is Christianitjr bota sober singularity ? a non-conformity to this present world ? Wo must inquire, what is right, not what is fashion ; what is the way of Christ, not what is the way of the world.
Particular rules cannot here be given with aoj certainty, so as to fit all persons, places, and circumstances ; only, in general, let not the sksdof eat out the substance, nor the beauty of the oniif Deut xxvlii. 4.
f Judg.Mil'.
A TREATISE ON BAPTISM.
1196 nee be eclipsed by the pomp and gaiety of the LSt.
2. As to the frame of yoar spirits, (which is the tin matter, and what God especially looks at,) take sse directions:
1. Do what yoa do, uprightly, and sincerely. That good man was much in the right, who pro-ssed, that he knew no religion hut tineerity. It is the iixie condition of the new covenant; and our great ivilege, and that wherein the covenant of grace is :il ordered, that sincerity is our gospel perfection, ren. xvii. \,) Walk before me, and be tkou petfeet: e. upright in the main matter of covenanting with od ;' sincere in the closing, consenting act, bower, in many things, thou mayst come short. (I.) Be upright in dedicating yourselves to God. [ean what you say, when yon say you will be the ord's. It is the comfort of all those who are (raclites indeed, that they are able to say, through race, that though they have many ways dealt/oo/-Jdy in the covenant, yet they kave not dealt fa Uely I the covenants Take heed of that. Allowed guile 1 our federal transactions is the radical hypocrisy. \e not deceived, God is not mocked. We may ossibly deceive one another, but God is too wise > be imposed upon. If we think to put a cheat pon him, we shall prove in the end to have put the Forst cheat upon our own souls. Dread the thought f lying to the God of truth; as they did, (Ps. Ixxviii. 6, 37.) who on\y flattered him with their tongues, for heir heart waa not right with him. Let there be no eserve for any known sin; no exception of any louse of Rimmon: such a proviso would be the overthrow and defeasance of the deed.
(2.) Be upright in the dedication of your children ;o God.
Yoa say they shall be the Lord's; but are yon in ^ood earnest? and do you mean as you say? Do jTOu really intend your children to be taught, and ruled, and disposed of, and provided for, by the Lord Jesus? and this, with a single eye to the will of God as your rule, and the glory of God as your end?
Yoa should examine your own souls, whether you are thus cordial and sincere, or not. He that is not sincere in covenanting for himself, can never be right hearty in covenanting for his children. And who knows what a wrong your hypocrisy may prove to your poor infants ?
2. Do it in faith; especially faith in the great Mediator. When Hannah came to dedicate her son Samuel to God, she brought a sacrifice, 1 Sam. i. 24, 25.
Christ is the great sacrifice, in the virtue and value of which we must present ourselves and ours to God.
' Pa. xliv. 17. • S Sam. vii. is. t John sir. 32. u Luk« ii. 72.
3. Do it thankfully.
It is our duty, in every thing, to give thanks; especially in such a thing as this, which is so very much to our comfort and advantage.
(1.) Bless God for your covenant interest; that God is, and will be, to you a God: and take this occasion to speak of it to his praise. Wonder at his condescending goodness. Whence is this to me, a worthless worm of the earth ? So mean, so vile, and yet taken into covenant with God! interested in the Lord of glory; his attributes, his promises! Who am I, O Lord God?* That God should take any notice of me, should show me any token for good, is wonderful, considering how undeserving, how ill-deserving, I am; but that he should communicate his favours in a covenant way, interpose himself for security, make himself a debtor to his own truth, is such a paradox of love, as challengetb everlasting wonder and praise. That I should be made a friend and favourite, while so many continue aliem and strangers to the covenant of promise! be astonished, O heavens, at this ! Lord, how'is it that thou wilt manifest thyself to us, and not unto the world ? ' A heart to be duly thankful to God for the covenant of gnce, is a good evidence of our interest in it. Upon this occasion, take a view of covenant privileges: observe how well ordered and how sure the covenant is; what you have in hope, and what you have in hand, by virtue of it; and let all this draw out your hearts in love and thankfulness. Trace up the streams of all your mercies to the inexhaustible spring; and let this be the burthen of every song of praise, to perform the mercy promised, and to remember his holy covenant,* (2.) Bless God that the covenant of grace is so ordered, that not you only, but your offspring, are taken into that covenant: that God will be a God, not to you only, but to your seed," and so entail his kindness, by a covenant commanded to a thousand generations. Thus richly doth free grace outdo all expectation. I had not thought to see thy face ^ (saith dying Jacob to bis son Joseph,) and lo, God hath showed me also thy seed,'' That God should signify bis good will to us, is very wonderful; but lo, as if this had been a small matter, he hath spoken concerning his servants* house, for a great while to come; and is this the manner of men, O Lord God ? * Admire the condescension of divine grace herein. Many great men think it beneath them to take notice of children; but our Lord Jesus >vill have little children brought to him, and by no means forbidden. Mention this to the glory of God's wisdom and goodness, and never forget this instance of his loving-kindness.
(3.) Bless God that you have a child to dedicate to him. Much of the mercy of having children lies in T Gen. xvii. 7. w Qeu. xWiii.
A TREATISE ON BAPTISM. this, that we have them to devote to God: not only a seed to be accounted to us, but to be accounted to the Lord, for a generation :' not only to honour us, and to bear up our names, but to honour God, and to bear up his name in the world. What is an estate, or office, good for, but to glorify God with it, and that we may have something to lay out, and use, for his honour? Bless God, that he hath not only given you a child, but that he hath invited and encouraged yon to give it to him again, and is pleased to accept of it. Be thankful that you have a child admitted, from its birth, into the bosom of the church, and under the wings of the Divine Majesty. How sad were it to bring forth children to the murderer f but how comfortable to bring forth children to the Saviour! Hannah had been long barren, and it was her great grief; at length God gave her a Samuel; but it doth not appear that his birth was so much the matter of her praise, as his dedication to the Lord. When she had brought him, in his infancy, to the tabernacle, then it was that she said, Mg soul rejoieeth in the Lord,*' You have more reason to be thankful that you have a child born to inherit the privileges of the covenant, than if you had a child born to inherit the largest estate.
(4.) Bless God that you have opportunity, and a heart, thus to dedicate your child to God.
That he hath given you to see, and claim, and use your privilege; and hath appointed his ministers, by baptism, solemnly to invest the children you dedicate to God, in the bene6ts of the covenant. Bless God that he hath erected his tabernacle, and sanctuary, in the midst of us; and hath not left himself without witness, nor us without the means of grace and salvation. He hath not dealt so with many other nations; (they and theirs are afar off;) and should not this make us very thankful? Preventing mercies, distinguishing mercies, spiritual mercies, are in a special manner obliging. Rightly understand the nature and intention of the ordinance, and you will say, with wonder and praise. This is no other than the house of God, and the gate of heaven: this gate of the Lord, into which the righteous shall enter: enter into it therefore with thanksgiving, and into his courts with praise.
4. Do it sorrowing for the corruption of nature, which needs cleansing.
The appointment of infant baptism is an evidence of original sin: if little children were not polluted, they would not need to be washed; and consider, that they derive their pollution from you. Who can bring a clean thing out of an unclean ?** They were shapen in iniquity, and conceived in sin.' It is so even with the children of pious parents; the natural corruption, not the supernatural grace, is propagated. Methinks this should be a melancholy thought to 7 Ps. xxii. M. I Hoa. iv. la • 1 Sam. t. 28. and ii. 1. parents, that while they cannot communicate their graces to their offspring, they cannot but commani-cate their corruptions. Adam was himself made in the image of God; but when he was fallen, he hegat a son in his own liheness,^ And the same corrupt likeness is still conveyed. Little children, therefore, need this sacramental regeneration: upon occa:sioo of which you, who are parents, should humbly reflect upon your own corruption, which kindled theirs. It should be matter of grief to you, that your children bear your iniquity; and may blame you for the conveyance of that root of bitterness, which bears so much sin and misery.
6. Do it, rejoicing in the covenant of iprace, which provides cleansing.
Thus, at the laying of a stone in the gospel temple, as at the laying of the first stone of Zerub-babel's temple, there is occasion for a mixture of joy and sorrow: and that sorrow for sin is so far from obstructing, that really it befriends, this joy. Your children are polluted, but bless God that there is a fountain opened ; not only/or the house of David, hot for the inhabitants of Jerusalem* Draw water therefore with joy out of these wells of salvation. Rejoice that there is such a covenant, which you can through grace lay any claim to. The expressions of joy, and rejoicing, at the baptism of a child, should be turned into this channel; and should terminate in God, and in the new covenant.
Thus should yon bring your children to baptism. And in order thereunto, it is requisite, in general, that you be very serious in it. It certainly is not a thing to be done rashly, and carelessly, but with great concern; and the more it lies out of the way of our usual meditations in other duties, the more need we have to engage all that is within ns in this service. I come now, III. To direct you what improvement to make of infant baptism, with reference to your children.
If you have not put off humanity, as well as Christianity, and divested yourselves of natural, as well as gracious, affections, you cannot but have a great concern for your children. I desire to adore the wisdom of God, in planting in the hearts of parents such love to their offspring. It is necessary to the preservation, both of the church, and of the world ; and is therefore to be encouraged. It is the work of grace to improve, direct, and sanctify, natural affections. Christian parents, therefore, should do more and better than others, in their carriage towards their children.
I undertake not to direct, in general, to all the duties which parents owe to their children; but to instruct them how to improve the baptism of their children; in praying for them; in teaching them; in providing for them; and in parting with them: in b Job ziv. 4. c Pa. 11. s. d Oen. v. 3. • Zecb. zitt I.
A TREATISE ON BAPTISM.
1197 all wbich we shoald make ase of their baptism, for direction qaickeoing, and encouragement
Parents shoald improve the baptism of their children,
1. In praying for them.
It is the daty of parents to pray for their children, and to bless them in the name of the Lord. Children's asking their parents' blessing, for anght I see, is a very laadable practice, provided it do not degenerate (as the best duties too often do) into formality. It is good to teach children betimes how to value their interest in the prayers of their pious parents. In praying for children, it is proper some-tiroes to be particular, as Job for his, {eh. i. 5.) ae-cording to the number of them all.
As to the improvement of their baptism in praying for them, (1.) Take direction from their baptism, what to beg of God for them; viz. covenant mercies.
God's promises are to be the rule of our prayers : we should seek from God, what God hath sealed to us. Remember, when you are praying for your children, to mind their spiritual and eternal state, more than their temporal. They were covenant blessings, which Abraham's heart was so much upon, when he prayed, (Gen. xvii. 18.) O that Ishmael might live before thee; though God heard him for Isaac. Seek not great things in the world for your children; but be earnest with God to give Ihem knowledge and grace; that good part; the best portion you can desire for them. Help them by your prayers, against their lusts and corruptions. You were accessary to their spiritual distempers, and therefore you should do what you can to get them cured ; and what can you do better, than bring them to Christ, the geat Physician, in the arms of faith and prayer? as that poor woman, (Matt. xv. 22.) whose daughter was vexed with a devil.
(2.) Take encouragement from their baptism in your prayers for them.
Look upon their baptism, and you will see upon what grounds yon go in praying for them. You pray for them as in covenant with God, interested in the promises, sealed to be the Lord's ; and those are good pleas in prayer, to be used for the confirmation of your faith. Pray that God would treat them as his; tell him, and humbly insist upon it, that they are his; whom you gave to him, and of whom he accepted : and will he not take care of his own ? How far the promise of the new heart is sealed in baptism, I do not now inquire; but the sealing of the covenant 5n general, as a token of God's good will to our seed, as a sufl Scient handle for faith to take hold on, in praying for our children. I see not how those parents can, with equal confidence, pray for their children, who deny them to be in covenant,
Qen. zzvii. s& and so set them upon even ground with the children of infidels. Isaac and Jacob blessed their children by faith, (Heb. xi. 20, 21.) and that faith respected the covenant which God had made with them, and with their seed.
In praying for children, it is our duty to resign and give them up to God, to be disposed of as he pleaseth; with a holy resolution quietly to acquiesce in those disposals. Now it is very comfortable thus to give them up in prayer, when we have already given them up in baptism. Having submitted them to such an ordinance, we may, with comfort, submit them to any providence which God shall order for them. With great comfort may you give them up, to one who hath already received them, and set his own stamp and superscription upon them. It was said of Austin, who was so often prayed for by his pious mother Monica, that surely a child of so many prayers could not miscarry. If you be most earnest for spiritual blessings for your children, God will give an answer of peace, some way or other, some time or other. In all your blessings of them, (as in the blessing of Jacob,) let the dew of heaven * be put before the fatness of earth; and let the blessings of the nether springs be still postponed to Ihose of the upper,
2. Parents should improve the baptism of their children in teaching them.
I take it for granted, that it is the duty of parents to teach their children. The very light of nature dictates this: and many heathens have left, not only good rules to this purpose, but good examples. But it is more clearly enjoined by the Scripture law. And there, the duty of parents is summed up in this, (Eph. vi. 4.) bring them up in the nurture and admonition of the Lord. Take heed of the devil's nurture, rest not in the world's nurture, but let it be the nurture and admonition of the Lord. It was an Old-Testament precept, (Prov. xii. 6,) Train up a child in the way he should go; and this is equally a duty under the New Testament; and it may still be hoped that he will not afterwards depart from it; but that the well-seasoned vessel will retain the savour of life unto life. The first dispensation of the covenant, to the covenanters and their seed, that we have upon record, was to one who was famous for the religious education of children. / hnow A braham (saith God,) that he will command his children and his household after him.^ And this was enjoined to the Jews, (Deut. vi. 7.) Thou shali teach them diligently to thy children.
It is very disengenuons, and a perfect mockery, to dedicate your children to God, and then- to breed them up for the flesh and for the world, and for the devil. See Ezek. xvi. 20.
Now, in reference to this, parents may two ways improve their baptism: f Gen. xviii. 19.
A TREATISE ON BAPTISM.
(1.) As an argument with tbemselves to give them instruction.
Though this is so great and necessary a duty, yet how sadly is it neglected! Many, who are called Christians, are more solicitous to ha?e their dogs taught, and their horses managed, than they are to have their children educated to the greatest advantage. Remember your dedication of them to God in baptism, as a motive to the utmost diligence in their education. Besides the tic of nature to do them all the good you can, especially to their better part, besides the command of God, which obligeth you to it, you have bound yourselves, by a solemn promise, in the presence of God. It was upon these terms that they were baptized ; not only your profession of Christianity, but your promise to bring them up in that holy religion ; and yon break that promise if yon neglect to do so. Your children are put out to you to be brought up for God. When God graciously gives a child to believing parents, he doth, in effect, say to them, as Pharaoh's daughter said to the mother of Moses, Take this ckild and nurse him for me ;' and If it be, indeed, done for God, he will give thee thy wages* Christian families are the church's nurseries, where the young plants are reared; and parents have, in a special manner, the charge of them; and must be called to account concerning that charge. But what a sad account will many parents have to give of this stewardship another day! who have not merely buried, but wasted this talent: who have not only neglected to improve their authority, and influence, for the good of their children's souls, but have abused both, to their unspeakable prejudice.
Besides the promise you break, and the tntst you falsify, by your neglect of your children's education, consider likewise the intention you frustrate. You do, as much as in yon lies, defeat the design of your children's baptism. It was to entitle them to church privileges: and to what purpose is that, if you do not teach them what use to make of those privileges? For want of educating your children aright, then, yon receive the grace of God, manifested in their baptism, in vain.
Use their baptism as an argument with yourselves, [I.] To begin teaching them betimes.
Children are capable of religious impressions sooner than we are commonly aware of; and it is good to season the vessel well at first Even then, when the understanding is too weak fully to receive, and the memory to retain, truths and notions, the mind, by a prudent, pleasing management, may be formed to that which is good. Endeavour, by a reverend carriage in your religious exercises, and your sober deportment on the Lord's day, to possess them with an early apprehension that the worship of God is a serious thing. ) think it is good to bring: children betimes to the solemn assembly, where there is convenience for it; as soon as they are capable of being kept so quiet as not to give disturbance to others, (and with a little care and prudence they will quickly be brought to that,) though they are not able to understand what is said and done. My reasons are, that children may hereby be trained up to an observance of religion, and be ready to receive impressions as soon as ever they become capable. And there have been strange instances of the early notice which children have taken of good things. Besides, that the parents do hereby glorify God. And the Hosannas of even little children are not to be considered as a taking of tbe name of God in vain. Our Lord expressed his approbation of them.
The early dedication of our children to God. should excite us to an early care of them. If God's free grace was manifested to them, in such a preventing way, what an inducement should this be to us, to begin with them as soon as ever they are capable! They arc therefore taken into the church so young, that (as we say) they may suck in religion with their milk, and, like Timothy, may (a«'o fiptfri^)from their very infancy become acquainted with the Holy Scriptures,^
[2.] To take pains with them in teaching them.
This is absolutely necessary. Thou shali teach them diligentlyt (Heb.) whet it upon them. In whetting, yon turn the thing whetted on this side, and on that side, and often repeat the strokes. So, In teaching of children, the mind is affected (non vt, seds€epe cadendo) not by the violence, but by the frequency, of the impression. The minds of children, like narrow-necked bottles, must be filled but slowly, drop by drop. The young must be driven with patience, as they can go, to allude to Gen. xxxiii. 14. Special care must be taken to make things plain to them ; condescending to their capacities, and lisping to them in their own language; conveying instruction by things sensible, or otherwise affecting; and making it, as much as may be, not a task, or burthen, but easy and pleasant Children are half taught when they are reconciled to instruction.
There is one thing, which parents should especially be induced to, by the baptism of their children, and that is, to introduce them early into adult communion ; bringing them to own the covenant of their baptism, and to take it upon themselves, by an approved profession of personal faith and repentance, in order to their regular admission to the ordinance of the Lord's supper. The profession of tbe parents was accepted, when they were infants; but being grown up, they must be called upon to make it their f Esod. it. 0.
h 1 Tim. iil. 15.
i Deut vi. 7.
A TREATISE ON BAPTISM.
1199 oiwn act and deed. Hereby parents transfer mach or their charge to the children themselves; who, 1>ecoming capable of acting for themselves, need not be in vrard. God hath promised to poar oat his tSpirit ufHm our teed, and his blessing upon our offspring ; and it follows, they shall spring as willows by the water courses; undone shall say, lam the Lord*s, anH another shall call himself hy the name of Jacob, and another shall subscribe with his hand unto the Lord and shall surname himself by the name of Israel,^ The blessing promised to oar infant seed, is in order to hasten them personally to own their relation to Ood. Many parents, who won Id think themselves undone if they should not have their children baptized, take no care to bring them to the Lord's sapper ; as if that were not as necessary a recognition of their adnlt church membership, as baptism of their infant church membership.
Not that I woald have children brought blindfold to confirmation, or the Lord's sapper; nor brought by force; no, it must be a reasonable service; (thy people shall be willing ;) but I think that children, when they grow up to a competent understanding, shoald be first instructed concerning adult communion ; the terms of it, the privileges of it, the duty of it, the desirableness of it; should be taught the nature and design of the Lord's supper, and of that covenant of which it is the seal; and then should be persuaded to it, and stirred up to desire it. If they arc careless, and unmindful of their souls and eternity, they should be alarmed, and excited to look about them, and concern themselves about so great a salvation. If timorous, and fearful, (which is a much better extreme,) they should be encouraged and comforted. Parents commonly pretend, as an excuse, that they do not see their children fit for the Lord's supper, or desirous of it, when they do not take pains to make them fit, and to stir up their desires. 1 know that the race is not to the swift, nor the battle to the strong: we can but do our duty, and leave the success to the free grace of God; who will be sanctified in all that draw nigh unto him.
(2.) It is to be used, as an argument with the children, to receive the instructions that are given them.
This will be of use, to open the ear to instruction, and to dispose the heart for learning. You may by this, take hold of them, and reason the case with them. Tell them what God promised to them, and what you promised for them; the one to encourage, and the other to engage them, to that which is good. When yon are reproving them for sin, and warning them against it, argue from their baptism. Tell them how contradictory lying, and sabbath-breaking, and swearing, and taking God's name in vain, &c. are to their profession, and promise, in that ordinance. The sons of nobles are often reminded, that they must do nothing unbecoming their blood, nothing that would reflect upon their families ; and should not the sons of Christians be, in like manner, exhorted not to disparage their Christianity. Remind them of their baptismal dedication and separation, when you are cautioning them to save themselves from an untoward generation ; especially in the great turns of life.
3. Improve your children's baptism, in providing for them.
The light of nature, as well as Scripture precepts, make it your duty to supply them with things needful for them, as God gives you ability. If any man do otherwise, he is worse than an infidel ;^ no better than the unnatural ostrich, that leaveth its eggs in the earth,^ Though our main care must be, to instruct them, our next must be, to make provision for their comfortable subsistence. And, (1.) We may, from their baptism, take direction in providing for them.
Baptism was to them the seal of the covenant of grace. The provision God made for them, in that covenant, was of spirit*ial blessings in heavenly things: be chiefly solicitous about those things. But that care is not to exclude, but to govern and overrule, your other cares. You must provide callings and employments for them: be directed herein by their baptism; and make that provision which will be most likely to answer and secure the ends of their baptism. As far as you can determine, choose those callings for them, which are best for their souls; most free from temptations, and best subservient to the general calling; in which (according to their place and capacity) they may most glorify God, and be most serviceable to their generation. If there be a due fitness for the work of the Christian ministry, the consideration of their baptism may be a particular inducement to devote them to that.
In providing estates and portions for them, seek not great things, but good things. Account that to be best for them which will be best in the end, and provide accordingly; food convenient, bread to eat, and raiment to put on, so that they may come at last to their Father's house in peace; and then God will provide.
Parents also should from hence take a caution, to provide for their children by lawful and honest means. There is no need of our sin to bring to the birth God's promises. Those parents do not understand, or do not consider, the baptism of their children, who destroy their own souls to make their children rich. Those who depend upon provision by the covenant, need not take any indirect courses to make that provision. If God be the God of Abraham, and hath promised to make him geat, Abrak ba. xliv 3—6
A Job vxxix. 14,1A.
A TREATISE ON BAPTISM.
ham will not reflect upon that covenant, by taking any thing of the king of Sodom, lett he should say, I have made Abraham rtcA." Distrust of God, and of his promise, draws many into crooked paths, and puts them apon base and sinful measures, to enrich their children. You went to God for the promise, do not go to the devil for the performance; nor inquire of Baalzebub, the God of Ekron, while there is a God in Israel, who hath said, that he will be a God to you, and to your seed, (2.) We may take encouragement from their baptism, in providing for them.
What can be more encouraging, in this respect, than that God hath engaged to provide for them ? The seed of the ufnright shall he blesked,^ even with temporal blessings, as far as is for God's glory, and their good. Have an eye to that promise, and plead it with God. Will he not provide for bis own, especially those of his own house ? If God be to them a God, they have enough. You are in care to lodge what you have for them in good hands; I know not how you can do better, than to lodge it by faith, and prayer, in the hands of God.
4. Improve your children's baptism, in reference to your parting with them.
We live in a parting world, and must provide accordingly. Those who are knit closest together, by love and nature, must expect to be separated. Parents and children are often parting, (1.) In the world.
Parents are parting with their children from under their eye, and from under their wing. Sending them abroad for education, or into callings, or in marriage. Concerns which commonly lie much upon the hearts of parents: but so it must be: the young tree must not grow always in the nursery; but at length be transplanted into its proper place in the orchard. And when it comes to that, remember their baptism; and trust them in the arms of covenant love. If they are God's children, wherever they go they are not off their Father's ground, nor out of their Father's house. Though they seem the less yours when they are gone from you, yet they are not less the Lord's; which may be no less a comfort to yon, than a caution to them. Are they the Lord's ? Then send them no whither, but whither you can in faith desire God to go with them. When they go from under your eye, they do not go from under God's eye; neither the eye of his providence nor the eye of his observance. When you send them from you, remind them of their baptismal engagements, both to caution and to quicken them. Dis miss them with a covenant blessing; as Isaac sent away Jacob, (Gen. xx Tiii. 3, 4.) God Almighty bless thee, and give thee the blessing of Abraham, Tell them, and tell yourselves, that the Lord watcheth bem Gen. xiv. S3b o Pb. cxii. %
P Gen. xzxi. 39.
tween yon and them when you are absent the mufr the other,^
Parents and children are parting, (2.) Out of the world.
The most solemn partings are those which deatk makes. Death parts those whom nothing else wooM part; and, particularly, parents and children. Yoo have need to prepare for such parting providences.
You that are parents may take comfort from your children's baptism,
1. When your children are, by death, taken from you, A common case. Death observes not the laws of seniority; but often takes the children before the parents. In such a case, think of their baptism, (1.) To induce you cheerfully to resign, and give them up, to God.
When yoo brought them to be baptized, you devoted them to God ; transferred your own interest in them to him; you told him that they should be his, to all intents and purposes; and may he not then do what he will with his own ? It is a quieting consideration, (I know those who have found it so,) that they are the Lord's, by your own consent. He not only gave them to you, but (which is for ever an estoppel to all complaints) you gave them to bim again. Make it appear that you did it in si Dcerity, by your silent submission to the will of God, in removing them from you. Do not say, as David, Would God I had died for thee ;^ but as Job, when he had buried all his children together in the ruins of their elder brother's house. Blessed be the name of the Lord J Sense will suggest a great deal, at such a time, that is aggravating: it was a pretty child, very forward and engaging; it may be, an only child, a first-bom; but let this answer all, that God doth but take his own. When your children were to be dedicated to God in baptism, forasmuch as th could not do it themselves, you acted as the trustees of Uieir wills; do so when they come to die. As, if you were to die yourselves, yon would commit yourselves into the hands of God; so, when your children are dying, who cannot do it for themselves, it lies upon you to do it for them. Say, Father, into thy hands I commend my child's spirit. In baptism yon resigned them to be members of the church militant, and surely now you cannot, you will not, gainsay their removal to the church triumphant It looks like a very contented word of good old Jacob, (Gen. xliii. \ 4,) If lam bereaved of my children, I am bereaved. He doth not say, I am undone, I shall never see a good day again ; but, I am bereaved, and the will of the Lord be done.
(2.) To encourage you concerning their eternal happiness.
What ground of hope there is concerning the salr Job f. SI.
A TREATISE ON BAPTISM.
120i ation of children of belieiring parents, who die in ncy, was showed before; take comfort from it so eh occasions. They were within the pale of church; within the Tcrge of the covenant; lin reach of that promise, / will be a God to thee to thy seed. I ground not the* hope of their salon, merely, apon the external administration of ordinance, as if there were no hope concerning »e who die unbaptized; bat I ground it upon r covenant right to the ordinance. David's d died on the seventh day; it is supposed the mth day from its birth, and therefore nncircumd, and yet David comforts himself with the hope ts salvation, I shall go to him, hut he shall not re-I to me/ This must needs be very comfortable ler sacb providences. They are taken out of r arms, but are removed to the embraces of a ter father. Say not you have lost your child, have but sent it before you. And it must needs pleasing to think, that you have a part of your-res in glory. Who are we, that we should help to pie the New Jerusalem ? Though your children early removed from this world, surely Jthere is harm done, for the time they have lost on earth y have gained in heaven. If therefore it be asked, it well with thee ? is it well with thy husband? is it I with the child ? say, as the Shunammite woman in a like case, // is well* t. When you are taken from them ; and perhaps ve them young, and little, and shiftless, undis-ied of, unprovided for. This is no uncommon e, and a very melancholy consideration to many ying father ; who is by this, more perhaps than any thing else, made unwilling to die. But let this ^nce all disquieting cares and fears concerning m, that they are by baptism taken into covenant h God ; a God with whom the fatherless findeth rcy* God hath expressed a special concern for ■ fatherless, (Ps. Ixviii. 4, 6.) He who rides upon heavens by his name Jah, is, and will be, a Father •he fatherless. He hath tahen vp, when father and ther have forsahenJ This God is your God, and : Ood of your seed; and hath encouraged you to w them with him; promising to preserve them t'r** Though you leave many, they are not too iny for God to take care of. Though you have tie to leave them, (Jehovah-jireh,) let the Lord >vide; there is wealth enough in the promise. lOQgh you have few or no friends to leave them to, ^ can raise up friends for them. He who can, t of stones, raise up children to Abraham, can and n« oat of stones, raise up guardians for those chil-6Qt rather than they should be deserted. You vo never seen the seed of the righteous, begging ^fljforsahen.' Give them your parting blessing faith; the angel that has delivered you from all
2 SaitL xii. S3. 13 Kiiigs iv. sa « Hos. zf t. 3.
▼ Ps. xxvii. 10. w Jer. zliz. 10.
4 li evil, will bless the lads; forasmuch as his name is named upon them. They were some of David's last words, and may be a great support and cordial to dying believers ; Although my house be not so with God, (not so as I could wish it,) yet he hath made with me an everlasting covenant.'
CHAPTER VII.
DIRECTIONS TO THOSE WHO ARE PRESENT WHEN THE ORDINANCE OF BAPTISM IS ADMINISTERED.
Herb I take it for granted, that it is most agreeable to the nature aifd design of the ordinance, (hat it be administered publicly; not huddled up in a comer, but owned in the face of the congregation, (if it may be,) the full congregation, that usually meets for other religious exercises; in the presence of all his people,* However, I think it requisite that, except in cases of necessity, there should be a competent number present, (such a number as may be called a congregation,) that the child may have the benefit of the more prayers, and that others may be benefited by the administration. And therefore, in the close, I would give some directions to the congregation.
1. Do not turn your backs upon the administration of this ordinance; but be present at it. Think not yourselves unconcerned in it. Though the sacrament be administered only to the child; yet the word and prayer, which accompany the sacrament, you are all interested in, and may reap benefit by, if you have but a heart to it. It is a great contempt of the ordinance, and argues a very low esteem of a divine institution, needlessly to absent ourselves. It is a very ill thing to think meanly of any divine appointment. He said very well, who acknowledged, that the greatest of men are less than the least of the ordinances of Jesus Christ. Besides that it is a contempt of the congregation; (as if we thought ourselves too good to bear them company;) and despising the church of God is an affront to God himself.
2. Carry yourselves with reverence and seriousness during the administration.
It is a very solemn ordinance, and should be attended upon in a solemn manner. That inward awe; which should possess us in divine worship, must put a gravity upon the outward deportment. Whispering, and laughing, and other irreverences' of behaviour, at this ordinance, are a provocation to God, an afi'ront to the institution, a disturbance to others, and a bad sign of a vain and carnal mind. And yet how common I Surely in this, as in other duties, God is to be worshipped with reverence, and godly fear; for he is greatly to be feared, in the assemblies
X Ps. xxxvii. 25. • E cxtI. is.
A TREATISE ON BAPTISM. of hu saints* We have need, at this ordioance, to double our guard against such indecencies, because, sometimes, some little accident may happen, in the external adminfstration, which may give occasion to a light and frothy spirit to express itself in such a carriage. But if we remember in whose presence we are, and what is doing, it will be a curb upon us, and keep us serious.
3. Apply your minds seriously to observe, and consider, that which is the substance, meaning, and end of the ordinance.
We are very apt, in positive institutions, (hai-ere in corticeJ to look no further than the shell, or outside, without penetrating into the substance of the ordinance, or considering what is the meaning of the service. The external signs which should direct us to, many times direct us from, the consideration of the things signified. Therefore lay a charge upon your souls, to consider diligently what is before you. Let not the circumstances of the ordinance, (as the manner of washing, or the naming of a child,) draw away your thoughts from the substance. Consider it as a seal of the covenant of grace, and be mindful of that covenant. Your thoughts have a wide field to range in, where (if so disposed) yon might furnish them with sweet and profitable matter to work upon.
4. Make application of that matter to yourselves. Let your thoughts work upon your affections.
The case of the baptized infant is a common case: it was opce your own, and therefore the business in hand still concerns you. As we should be affected at the burial of our neighbours, because their situation will be, so we should, at the baptism of our neighbours, because it hath been, our own. In this, therefore, as well as in that, we should lay it to heart. Dionysios Alexandrinus speaks of one of his congregation, who was mightily affected with the questions put to the baptized, and their answers, so that, throwing himself at the minister's feet, he sadly bewailed himself, with many tears, Euseb. Eccles. Hist. L vii. c. 9.
(1.) Take this occasion to reflect upon the original corruption of your nature, which needed cleansing.
We have need to be often reminded of this, [I.] That we may be daily mourning over it. To an enlightened conscience, it is an aggravation of sin, rather than an extenuation, that it is in our nature. Considering this, as aA habitual aversion to the chief good, and an habitual proneness to the greatest evil, the thoughts of it should melt and break our hearts, and keep up an habitual repentance, and self-abhorrence, all our days. [2.] That we may be daily mortifying it, and keeping it under. Every remembrance of natural corruption should excite our watchfulness and diligence to destroy this root c Hos. xi. 1. d Pa. Ixxi. & of bitterness. Lay the axe therefore to it: keep ^ guard against the first motions of sin: get the vicioos habit weakened. A sense of the difficalty there is in dealing with such enemies, should not be oscd as an excuse for our negligence, but rather as a spur to our diligence. Maintain the conflict, and, tbnwgii the grace of Jesus Christ, the victory will be sore at last. The God of peace shall bruise Satan under your feet shortly, (2.) Take this occasion to acknowledge the merej of your own infant baptism.
In our thanksgivings to God for his mercies, it is very good to begin early. If God remembers, I am sure we have no reason to forget, the kindnese ofottr youth. Not that we loved him, bat that he loved us. We should by no means forget his ancient favours: (when Israel was a child, then I loned him f) we should be often thinking of God's goodness to us when we were children; especially his spiritual favours, relating to our better part What is said of God's early kindness to an infant state, (Ezek. xvi. 3, &c.) is very applicable to our infant souls: when we lay exposed and polluted, he said unto tu live, he spread his shirt over vs, and swore unto m. and entered inito covenant with us, and we became his: then he washed us with water, and anointed us with oil and clothed us with broidered worh, and decked us with ornaments: and was not the time a time of love ? to be often mentioned to the glory of free, preventing grace ? Was it he who held us up from the womb, and took us (took us into oovenant)/rom owr mother*s bowels? surely then, our praise should be continually of him.^
[1.] Bless God for the honour of your infant baptism ; that you were added to. the visible body of Christ when you were young. To be ranked among the seed of saints, is surely more truly great, and honourable, than to be enrolled in the race of nobles. Ishmaei shall beget twelve princes, that is but a small favour, my covenant will I establish with Isaac.* Surely herein the covenant of grace, in the external administration of it, was well ordered, and much in our favour, that the lambs are not turned out of the fold. Mention it therefore to the gloiy of God. Is it not an honour to be admitted into the school, the corporation, the family, of which Christ is the head? Hail! thou that art highly favoured. It is a& honour not to be proud of, for we never merited it, but to be thankful for, and lived up to. [2.] Bless God for the opportunity of your baptism. That you were thereby put, as Zac6heus, into Christ's way ; laid at the gate of the temple, ready to receive an alms, and a cure; placed by the pool-side, ready to step in, upon the stirring of the waters. If you have not improved this opportunity, it is your own fault; you cannot but own, that it was a favour to have
• Gen. xfii. SO, 91.
A TREATISE ON BAPTISM.
1203 ad such a price pat into your hands, by which you light have gotten wisdom, if you had not been ranting to yoarseives.
(3.) Take this occasion to remember the obliga-lons of your own infant baptism.
Thoogh you were bhptized long since, yet the tie
I as strong as if you had been baptized this mom-ng: for as time doth not wear out the guilt of our ins, so it doth not wear out the obligation of our ows. You know that it was an engagement against
II sin, and to all duty; it was a bond upon your oals» to be the Lord's, and to walk and live accord-Dgly. When you see others brought under the a me bond, remember that these vows are upon you. Ind remember it, [1.] With a renewed repentance for the breach of our baptismal covenants. Think now, and think rith sorrow and shame, in bow many things you lave violated these engagements: (which were so ery strong, and yet withal so reasonable:) though lot in the essentials of the covenant, (by ttreteking mi ike hand io a strange yod,) yet, in the several trticles of the covenant, how wretchedly have we >revaricated! Though in the main we hold to the covenant, and would not disclaim it for all the vorld, yet in how many instances do we come short! ft is well for us, that every transgression in the covenant, doth not put us out of covenant: but that there is a door of hope opened; room left for a re-;onciliation. Repent, therefore, of your manifold transgressions. Aggravate sin by this consideration, that it is ingratitude ; that it is perfidiousness ; that it is perjury; and reproach yourselves for it [2.] With renewed resolution of closer walking for the fotnre. Let the sight of the administration of the ordinance quicken your sense of the vows of God, which are upon you; and confirm your purpose, to pay that which you have vowed. We are nritnesses against ourselves, if having so solemnly fworrty we do not perform it. They tell us of one in sarly times, who being present where a child was baptized, and being affected with the solemnity of the service, asked, Was.I thus baptized ? And being told he was. Why then, saith he, by the grace of Sod, I will not do as I have done. It is good to be often engaging ourselves afresh. I said, I will take ^ed io my ways, (Ps. xxxix. .1.) and many a thing we do, because we said, we will do it. Do this therefore, live soberly, righteously, and piously, in Ihis world, denying ungodliness, and worldly lusts, because you have said that you will.
6. Join heartily in prayer to God for the child that is baptized.
Every thing is sanctified by the word and prayer; and particularly this ordinance. It is the minister's work to be the mouth of the congregation in that A r Ps. cxxii. a 4 H 2 duty, but it is your business to join. To be where prayer is made, is not praying, if we do not concur in what is said. Pray heartily, that God would receive the child into the embraces of his love; would impress his own image upon it; so as to sanctify it from the womb ; and make the ordinance effectual to this end. That which gives prayer its prevalency, is the exercise of grace in prayer. There are two graces to be especially exercised in this prayer: (1.) Faith in Christ the head.
It is the prayer of faith that is the effectual prayer. Act faith upon the good will of Christ to little children ; upon the constitution of the covenant; the promise which is to us and to our children; the encouragement Christ hath given us to expect his gracious acceptance: these things we should realize by faith.
(2.) Love to the mystical body, and to all the members of it; even the little ones, who cannot pray for themselves.
God hath expressed a great deal of good will to little children; and we should herein be followers of him. Children are therefore publicly presented to God in this ordinance, in the face of the congregation, that they may, the more sensibly, and affectionately, be taken into the compass of our prayers. It is indeed the special duty of parents to pray for their children, but it will be a kindness to them, to help them by your prayers. The best welcome you can give the child, on its admission into the church, is to put up a fervent prayer for it. It is now become one of your brethren and companions, for the sake of whom, you must pray for the peace of JerusalemJ And who knows what influence the effectual fervent prayer of a righteous man, put up in faith, may have upon the good, the spiritual good, of the child. If a cup of cold water, given to one of the little ones in the name of a disciple, shall have its reward,^ much more shall a serious believing prayer, put up for one of the little ones, in the name of a disciple, a fellow-disciple, be accepted, and taken kindly. The hearts of Christians are very much knit one to another in love, by their praying one for another. There are many expressions of Christian charity which children are not capable of receiving, but I am sure they are capable of being prayed for, and have need of our prayers. There would then be reason to hope, that the rising generation would be better than this, if we did but pray more and better for it The children for whom you thus pray at their baptism, may be reaping the benefit of your prayers, when you are dead and gone; however, they will return into your own bosom, for true prayer is never altogether in vatn.
6. Bless God for the addition of another member to the visible church of Christ. r Matt. z. 43.
A TREATISE ON BAPTISM.
It is in our duty in every thing to give thanks; but the baptism of a child affords special matter for praise.
(1.) In that the Lord Jesus is hereby honoured, and his name glorified.
It is part of the exaltation of Christ, that a seed shall serve him, and shall be accounted for to the Lord a generation. The further his name goes, the more he is honoured. The preservation of the succession of Christians is, therefore, the propagation of the honour of Christ. The multitude of the people is the glory of the prince. Christ is pleased to reckon himself glorified by the increase of his kingdom. Now that should certainly be matter of rejoicing to us, which any way tends to advance the glory of the Lord Jesus. Additions to his church he placeth among the achievements of his crown : particularly the addition of little children. Christ had but one day of triumph in all his life, and the glory of that triumph consisted much in the acclamations and Hosannas of the little children :^ nay, lest the acceptance should be limited to children who were of age properly to express themselves, it follows in the next verse, out of the mouth of babes and sucklings,* thou hast perfected praise; as if it were the top of Christ's praises, that he is in covenant with little children. Mention this therefore to his praise.
(2.) In that tliere is a precious soul hereby put into the way of salvation: though not necessarily entitled to salvation, (that doth not follow,) yet put into the way; taken into the school of Christ; enrolled amongst those who stand fair for heaven, and are intrusted with the means of grace and salvation. This is a great benefit to the child ; which we should rejoice in, and bless God for; giving thanks, not only for our own interest in the covenant, and the interest of our seed, but for the interest of our friends, and of their seed. Rejoice that there is one brought into the outward court, whom we are not without hopes of meeting shortly within the veil.
If it be objected, that this child may afterwards prove wicked and vile, notwithstanding; may be a scandal to the church, and ruin his own soul; and all this, aggravated by his visible church membership: I answer, it is very true ; and that one baptized at mature age, may turn out in like manner: there is no remedy ; sacraments do not confer grace (ex opere operato) by the mere administration; blit till worse appears, we must rejoice, and be thankful, in hope of the best. We all agree to rejoice, when a man is bom into the world, when an heir is bom into the family; and yet, perhaps, he may prove a burthen and a blot to his family, and the curse and plague of his generation. (3.) In that the church of God is hereby increased. h Matt xxi. 15. * Nqiri«i children that cannot speak; nai ^qXaCovrwv—children that are at the brea»t.
There is one more brought int6 the family: and blessed be God, there is room enough in oor Father's house, and bread enough and to spare. Rejoice that the interest of the church is hereby strengthened. The promi.se is, that the seed of the saints shall be as the stars of heaven : be thankful for the fulfilling: of that promise ; that the body of Christ is a growing body ; that though the members of the church militant are daily removed by death, yet there are those who are baptized (virtpvt Kpw) in theroom ofthedead^^ to bear up the name of Christ in the world, and lo preserve a succession of professing Christians. Thus shall the seed of Christ endure for ever, and his throne as t/ie days of heaven ^ and they shaliyar Atoi as long as the sun and the moon endure ;^ which mt should think and speak of, with a great deal of joy and thankfulness. We are not withoot hopes, that God hath great things in store for his charch, in the latter days; that there are glorious promises to be fulfilled shortly: in reference to which, it is some encouragement, that there is a seed preserved; that the line is continued; that the entail is not quite cut off; but that a generation is rising, which may enter into that promised Canaan, though oar carcasses may fall in the wilderness, for oar unbelief and murmuring. And though all are not Israel who are of Israel, though all are not saints indcsed mho are baptized Christians, (would to God they were, yet surely among them there is a remnant, according to the election of grace, which is thas invested in church privileges. And hereby the mystical bodj is filling up. Which should be matter of joj and praise to us. That the hour hastens on when the number of the elect shall be completed ; when tkt bride, the Lamb's wife, shall have made herself readj ^ and the marriage of the Lamb shall come. When, though there will be found virgins in profession, with lamps in their hands, who shall be excluded for their folly, yet the chosen remnant of Wiom's children, the virgins who were so wise as to get oil in their vessels, such as were not only baptized with water but with the Holy Ghost, shall go in to the marriage. Then shall there be a general assembly of the church of the first-bom, whose names were written in heaven. - The scattered members of the mystical body, that lived in distant places, from one end of heaven to the other, and in distant ages, from the beginning to the end of time, shall all he gathered together to Christ the head, in one pure, unmixed, glorious congregation, and so presented to the Father; and altogether be put in possession of the inheritance of sons. How should the believing prospect of this day raise our thoughts, inflame ourjoysu and excite our most earnest desires! Even so come. Lord Jesus; come quickly. i I Cor XV. 90. 1 Pa. Ixaii. &. k PsL Ixsxix. 29. m Rev. xix. 7.
PREFACE
TO THE
LIFE OF THE REV. THOMAS BEARD,
To THE Reader.
3eino favoured with the periisal of these papers in nanuscript, by means of my acquaintance with hat family of which this pions young man was a >romising branch, I am witling to say with what >leasure I read them, and to recommend them to hose of the rising generation among us, for whose -eal service and benefit they are designed.
It was an observable method, which both our blessed Lord and his apostles sometimes took, to preach a sermon first, and then work a miracle for Lhe confirmation of it; or to work a miracle first, and then preach a sermon for the improvement of it. Miracles are now ceased, but (blessed be God) preaching is not, nor the power of the Spirit, confirming ike word hy signs following, of another nature. You have here a very pathetical, serious sermon; designed to engage all young people, and particularly the children of godly parents, to be betimes religious: and you have here joined with it a bright and eminent example of early piety, and that to a miracle of divine grace, which the sermon both gives the improvement of, and receives confirmation from.
How powerful the influence of bad examples is, to corrupt and debauch, we see daily: I am willing to hope, that this, and other the like good examples, may have a happy influence upon some, by the grace of God, to provoke them to a holy emulation; and may serve both as the plainest directions, and strongest persuasives, to all the instances of serious godliness; for it is not the interest of any party that this is intended to serve, but that of pure religion only,unmixed and undefiled before Gvd and the Father, The reflections which this thinking, praying youth made upon his own life, then when he had but few years to reflect upon, arc here given you, as they ought to be, in their own native plainness and godly simplicity; and though, considered in themselves, there may be thought nothing extraordinary in them, that they should deserve to be published; yet looked upon as coming from one of sixteen or seventeen years of age, they are really uncommon, and upon that account, one may hope, will be the more taken notice of by those of that age: and to a good Christian, one truly pious thought is worth infine thoughts. And the publishing of them may help to make some little amends for the mighty loss we sustained by the death of one, that was so likely to have been serviceable to his generation. Nay, they may serve for a copy to the ripest and oldest Christians, and may shame many that have doubled and trebled his years, and yet are not so well acquainted as he was with their own spirits. The books which that learned and virtuous emperor, Marcus Antoninus, wrote etc (ovrov— concerning himself and to himself are very valuable pieces of antiquity. And we should all find our hearts better, if we did more frequently retire into them; and our lives better, if we did more frequently reflect upon them.
Perhaps, if there were such a collection of the most remarkable instances of devotion, in those that were about the age of this young roan, both which have been published, and which might be gathered up from credible reports, as there is of those in the earlier age, by Mr. White, in his Litth Book for Little Children, and Mr. Janeway in his PREFACE TO THE LIFE OF BEARD.
Token for Children ; it might be as useful in Its kind, as these have been to the age for which they were calculated. St. John writes distinctly to/jt^/e children and to young men, 1 John ii. 12, 13.
That God, by his grace, would make the next generation wiser and better than this, and qualify many to be a seed to serve Christ, that from the womi of the morning he may have the dew of their youth, and the church the blessed fruits of that dew, through a long day, and that the Jirst-ripe frwUs which our souls desire, may not be nipt, as here tbev were, in the blossom, is the desire and prayer of, A hearty wellwisher to the rising generation, Matth. Henry.
Chester, March 1, 1710-11.
PREFACE
TO
MURREY'S CLOSET DEVOTIONS.
To THE Reader.
It is certain and evident that the power and preva-lency of a spirit of true devotion, as it is very much the holiness and comfort of particular persons in whom it reigns, so it would go far towards the redressing of the general gevancesof the church and nation; and both in the heart and in the world, would introduce a heaven upon earth. And even from secret devotions, as from a root or spring un seen, a great deal of public benefit may arise, through the grace of Him, who even in this world, in this way, rewards openly the good he sees in secret
I must, therefore, always readily and gladly lend a hand, such a one as it is, to every thing that may contribute towards the keeping up, and carrying on, of a correspondence between heaven and earth, and to assist the breathings of humble pious souls towards God; which I think this composure of Closet Devotions hath a direct tendency to, among the many books for direction and help in prayer we are blessed with, in our language; which are a valuable treasury, capable of being added to.
And I cannot but take this occasion to say, with what pleasure I observed, that in the late act of parliament, which lays a duty upon all pamphlets, and particularly newspapers, there is an express proviso, that books of piety and devotion shall not be charged with the duty, that they might not be made dearer, and so the spreading of them hindered; wherein methinks, the law bath given a veiy useful hint or intimation to the inhabitants of oar land, which I heartily wish they would take; and it is this, that they would employ themselves more as those primitive Christians did, who etmtimued with one accord in prayer and supplication ; and less as the Athenians did, who spent their time in nothing eUe but in telling and hearing, in uniting and reading new things.