A Complete Body of Divinity

SERMON CCXXX.

UNDER the former we took an account, how, or in what way the Sacraments become serviceable to the furthering of the Salvation of such as God hath in Christ chosen to it. And though' it come in something immethodically, and occasion something to be said by way of Anticipation; yet we must take things up in the order laid before us. And now we are to pass to make a more distinct Inquity into the Nature of a Sacrament in general: And accordingly we have a description here given us.

TOUCHING the Word Sacrament, nothing farther needs to be said than what was noted under the former Inquiry. And if we are agreed about the thing, it is needless Curiosity to dispute about the Word used to express it by. And in vain do the Papists first make the Word Mystery & Sacrament of equal extent. And because they translate the Greek word Mystery where-ever •• sed, by Sacramentum, hence to make everything that hath that Word used of it, to be a Sacrament of the New Testament; which hath occasioned their extending them to Seven; the vanity whereof may hereafter be considered.

WE may now go upon the Inquiry into the Description, which we had need to be the more distinct in, because there are so hot disputes in the World, upon every part of it. And the World hath been filled with doleful Tragedies on account of it. Here then,

I. WE have the general Nature of it; A Sacrament is an holy Ordinance Instituted by Christ. In this all Sacraments do agree. A Sacrament also in this agrees with all the other Ordinances, which belong to the Dispensation of the Covenant of Grace. And there are several Things included in this, which may be a little Explained.

• 1. IT is an Ordinance. An Ordinance in the general notion and usage of the Word, is an Edict given forth by Authority, enjoining Persons to the doing of something that is commanded by it: And in Divinity it is understood to be a part of Divine Worship. And called an Ordinance because it was ordained by God, and hath the stamp of his Authority upon it, which 〈…〉 all that profess the true Religion to yield conformity 〈◊〉 it. It is 〈…〉 for the •• g • lat •• g of the Ma •• a the Service of God and so to be a Medium of C • mmuni •• • e • we •• G • d & him. There is a Worship due to God from the reasonable Creature, which •••• th from the Nature of God and Man, and the relative between them 〈…〉 2, 2. And there is a • ay in which G • d • s to be Worshipped by Man, a • d whatsoever God reveals has Pleasure in upon this account is called an Ordinance. And that the Sacraments are such Ordinances is • r •• e it from the Scriptures, in which these I ja •••• o • s are laid dows. And hence, Men 〈◊〉 of neglect these, but they are guilty of Disobedience to God's Authority.
• 2. IT is an Holy Ordinance. And this distinguisheth it from all 〈◊〉 Ordinances, as refer to common things. A t • i • g • then said to be •• lie, according to Scripture language, when it is separated from 〈…〉 , ••• secrated to Divine use. He • ce we have the Expression of H •• ness t • the Lord. And though there is an Holiness which is to be endeavored by us in all that we do, because we ought to do all to the Glory of God; yet there is a peculiar separation of s • me Duties and Ordinances, which do therefore properly belong to his Worship, and are accordingly to be referred to the first Table, in which Holiness is required, as Righteousness is in the second; and hitherto the Sacraments belong, and are not to be made use of but in the Worship of God. And hence we read of the 〈◊〉 Commandment, 2 Pet. 2.21.
• 3. IT is Inst ••• ted. This gives a more particular Specification of the thing. The Word Ordinance, is sometimes used generally, as comprehending all the Duties in which Men are enjoined, whether by the Law Moral or Positive, though' frequently it is restrained to the latter. Here then we may consider, that the Laws of God are ranked under two Heads, the Law of Nature, and the Law Positive. The Law of Nature is the same for Substance with the Law Moral, and it contains such Commands in it as Nature itself teacheth Men to be Duty: or the reason of the Law is grounded in the thing commanded; the sum whereof was put into the two Tables, or Ten Commandments; in the first of which Tables are the Duties of Worship directed to, in which Natural Worship is required in the First Command, and Positive i • the Second. And those Positive Precepts which are given with respect to Worship, as to the way and manner of the performance of it, are called Institutions. And the reason why they are so called, is because the Obligation of them is laid in the Arbitrary Pleasure of God so to enjoin them; for although God useth his Wisdom in appointing, and adapting of things to the end and use of them, yet he also asserts his liberty in the Injunctions themselves: If he had not appointed them, they had not been Duties, and if he • epe • d that Injunction, they cease to be so any longer. And such are the Sacraments; such were th • se under the Old Testament, which also were on Christ's coming and accomplishing the things p • inted at in them, made ••• d. And of the same Nature are those under the Gospel. They are Sacred Ceremonies, and are of the same force now on Christ a •• as the other were on the Jews, under the Mostical P •• ing ••• y, which were given under awful Sarc •••• , severely threatening those that despised them.
• 4. IT is Instituted by Christ. In this we are directed to the Author of them. If they are Ordinances, they must then c • me forth with Authority, else they could not be binding; nor would it be a transgression to neglect them; and because they are Divine Ordinances binding the Conscience, they must be given by Divine Authority; for God alone is the Lord of the Consciences of Men. And hence it follows, that neither Angels nor Men, can lawfully institute a Sacrament, but it must be an usurpation upon God's Prerogative; neither have they Authority to make void •• y which God hath commanded. Hence there is a threatening against both, Rev. 22 18, 19. For I testify unto every men that heareth the words of the prophes •• of this 〈◊〉 . If any man shall add unto these things. God shall add unto • im the pl ••• es that are written in this 〈◊〉 . And if any man shall take 〈◊〉 from the 〈…〉 of the back of this prophesy, God shall take away his part • ur of the back of •• se, and 〈◊〉 of the Lo • y city, and from the things which are written in this back. And when it is said they are Instituted by Christ, it not only supposeth his Divine Power, but also intimates that they belong to the New Covenant, or the Dispensation of Grace to fallen Man There are the Institutions of the Trees of Life and Knowledge given in the first Covenant to Man in his Integrity, but these came from God as Creator and Governor; but all that are given to fallen Man proceed from Christ as Mediator, who was ordained Mediator to dispense the Treaty between God and Man, considered as Apostate; and one Office which he bears in thi • , is that of a King, in which a dispensatory Power is committed to him, Mat. 23.18. And to this belong all the Sacraments given to the Church, from Adam • s fall, till the end of the World, and therefore they must needs have a bottom design of Grace in them. And hence we have that expression of the Apostle, 1 Cor. 11.23. For I have received of the Lord, that which also I delivered unto you.

II. WE have the special Nature of a Sacrament in the remainder of the Answer: In which by sensible Signs, &c. And herein they are differenced from all other Ordinances of Institutions that are appointed; there is an Institution for Preaching the Word of God; and Institution for Orders and Offices in the Church of God; an Institution for the Administration of Discipline in the Church. But a Sacrament differs from all of these: And the main differences are grounded in the special Nature of these. And the Substance of this may by reduced to two Heads, viz. the parts of a Sacrament, and the Union there is between th • se parts: Under which latter we may consider the end and use of it. The former of these is usually called the matter of a Sacrament, the latter, the form of it, or that which constitutes it a Sacrament.

1. WE are acquainted with the Parts of a Sacrament, or the Matter whereof it consists: And these are two; which we usually distinguish into a Sign, and the thing signified by it. A Sacrament doth not consist of one thing, but there is something Concrete and Complicate in it. And those things which constituted the matter of it, are vastly different in their Natures. These parts of matter do therefore consist of a Sign, and the thing which is signified by it. And it belongs essentially to a Sacrament, that there are both these things in it,

(1.) ONE part of the matter whereof a Sacrament consists, is a sensible Sign. This is usually the External and Visible part of it; and without such a thing there can be no proper Sacrament. And we are to observe, that it must be a Sign, or else it cannot be Sacramental; it is not from the Nature of the thing itself that it is so, but from its being used as a Sign of something else. Now the Nature of a Sign is to hold forth and intimate some other thing than itself, and to carry an intimation of it with it, or to acquaint us, that such another thing, is or shall be; for a Sign, is either to point us to a thing, or else to confirm us about a thing, that it shall be. And is very frequently used in Contracts, or Obligations and Covenants, when they are Subscribed and Sealed. And on this account the Sacraments are called Signs, particularly Circumcision, Gen. 17 11. And ye shall circumcise the flesh of your fore skin, and it shall be a taken of the covenant betwixt me and you. And the Passover, Ex • d. 12.13. Now Signs, are some Natural, and carry the signification in them of something else from the very properties of them; and so the break of the Day is a Sign of the approaching of the Sun: Others are Arbitrary, and there is no necessary Union between them, •• d the thing that they signify, but it is according to Agreement or Appointment. And were it not for such an Appointment, they would be no Sign at all of the thing: and such are all the Sacramental Signs appointed by Christ; He is pleased to put this signification on them; and though he hath pleased to adapt these so, as that in the Nature of them, we may be Instructed about the thing they represent, there being some Analogy, though very dark; yet that is not the thing that makes them to be Signs; but only the Institution that they are under: and it must be a sensible Sign, i. e. it must be something which we must be able to discern by our Senses, and receive instruction from it through them. And the Senses that are here most peculiarly concerned, are the Sight, and the Feeling, and the Taste; and most of all the Sight. It is not enough that we • ear of a thing, to make it a Sign; but we must have it objectively before our Bodily senses, else it is not properly a Sign, God hath pleased to annex Sacraments to the Word, not that they offer any other thing to us; for in the Word, the whole Covenant of Grace is expressed: but he in the Sacramental Signs, helps us in our spiritual discerning of the thing offered in the Word, that we may, as it were, see and hear, and handle the Word of Life: As also by these Signs he is pleased to ratify to us all the Promises of the New Covenant, as by Visible Signs; as will be more particularly considered. Now to these Sacramental Signs are annumerated, both the External Sy •••• s or the sensible things which are made choice of to signify some other thing to us, and the Ceremonial Rites or Actions to be used in the Administration of them, that carry a spiritual signified • y in them; for whatsoever in a Sacrament, hath an Instituted significancy put upon it, is Sacramental; and belongs to the Sign: though' primarily, and most peculiarly this denomination is put upon the outward Elements which are used in it. Thus particularly in the Supper, the breaking the Bread, the giving it, the taking, the eating, have all their signification, and point to something that is Spiritual.

(2.) THE other part of the matter of a Sacrament, is that which is signified by the former. As where there is no Sign, there is no Sacrament, so a Sign and the thing signified by it are Corrolates: and as the former was something Sensible, so is this something Spiritual; and as there were sensible actions belonging to that, so there are spiritual actions, which are pointed at u • der them. Now this we are told, is Christ, and the benefits of the New Covenant, or the Covenant of Grace; and as the Person of Christ is here exhibited, so he is set forth u • der the Consideration of a Mediating Redeemer; and so he is exhibited under the consideration of all that he hath done for us in that st •••• , a • d so comprehends under it all the be •••• s which he hath purchased to bestow on his Redeemed. On this account we before observed that the Rock is said to be Christ, a • d he is called our Passover; which expressions are Metonymical, and serve to let us understand, that these were the Types whereof he was the Antetype; and in like manner in the Supper, the Bread is said to be his Body, and the Cup his Blood; which in no good sense can be otherwise understood, than a Sacramental Sign & Representation; Now it is certain that he is in every Sacrament exhibited and offered to us for our Advantage, so that there must be something of Christ that we are invited to participate in, by our receiving this Ordinance: and that must be all the good that is laid up in the New Covenant; and for that reason is Circumcision Tropically called •• e Covenant, Gen. 17.10. viz. because it was to be a take • of it: So that all the good that comes by Christ, and is laid up in him for sinful Men, and •• uened in the Premise, is with him contained in the Spiritual part. God hath see • meet in this Covenant to offer his Gra • e to sinful Men, which Grace, as it was firstly of firmed to Christ in the Covenant of Su ••• ship to it des •• ves to us through him, in the Covenant of Grace: and as he was the purchaser of those 〈◊〉 us, so in the offers of them 〈◊〉 us, 〈…〉 be embraced by us, that so he may be all that to us which God hath made him, 1 Cor. 1.20 but of him are ye in Christ Jesus who of God is made unto us wisdom, and righteousness, and sanctification, and •• d 〈◊〉 . And for 〈◊〉 reason God is said to give all these things with him, Rom. 8.32. And so in having of him, we come to have them, as 1 Joh. 5.12. He that hath the Son, hath • ise, and he that hath not the Son of God, hath not •• e. Hence both of these are essential to a Sacrament; both of these are offered conjunctly, and unless we so receive them, it is no real Ordinance to us.

(3.) WE are als • here acquainted with the Union there is between th • se parts, which is usually caused the form of it: And this properly consists in the near and intimate Relation which there is ma • e between these signs and things that are signified by them: this is expressed in those words, that by the former the latter is Signified, Sealed and Applied to Believers. And that we may take this up aright.

Observe,

[1.] THAT though there may be a Similitude of Nature between the sign, and the thing signified, yet that d • th not constitute the Sacramental Relation between them. For so every Similitude between a thing Carnal and Spiritual, must presently pass into a Sacrament, which were very absurd, and Seven would be a poor Number to confine them to. There must therefore be more to go in to Constitute a Sacrament, which must be considered if we would not ere in this p • int.

[2.] NOR doth any merely Human appointment, make it to be so. It belongs to the Efficient or Author of a Sacrament, that it have a Divine Institution; and the very Nature & Design of it, make it evident, it being an appointed Medium of our Salvation, which none but God can make it to be: Men indeed, may, and do too much essay to appoint things to be used as outward signs o Spiritual Things, and so to be used as means to help forward their Grace, to which head all Ceremonies used for such an end, and enjoined by Men, do belong, in which Men usurp upon the Divine Authority, and there wants nothing to make them Sacraments, but a stamp of God's Institution.

[3.] BUT it flows from the Relation, which God's Appointment hath put between them. God being pleased to make use of sensible things for the further • 〈◊〉 of Spiritual Go •• to the Children of Men 〈◊〉 hath app ••••• d the •• things to be used by us for that e ••• d • a • l ha •• therefore sanctified them, and put his Blessing upon them: and so they become as glasses, in which we are to see Christ, as Seals by which our Faith is to be 〈◊〉 in him, and his Benefits ratified to us 〈◊〉 all this flows not in the least from the Nature of the signs, but merely from the Blessing of God

[4.] HENCE it follows, That this relation is not in the things themselves, but in the use of them, beyond which it ceaseth. God hath chosen such things to be Signs in the Sacraments, as are in themselves common, not is the whole kind separated from this but such a portion as is to be used for this special purpose, and this is done Arbitrarily; so that when it hath been improved for this service, and the Ordinance is over, whatsoever remains of it is common, and there abides no Sacredness in it. And to put any other respect upon the Elements than this, is Superstition: And the Consecrated Holy Water, Oil, and Cream, and the Consecrated Ho •• , reserved by the Papists for Religious use 〈◊〉 no better. Now there are three things in which this Relative Union between the Signs, and the things Signified, is expressed in the Answer,

• 1. THESE Spiritual things are represented by those Temporals. And this is the first and most proper use of a Sign, viz. to Represent the thing that it is used for, to those that are concerned in it: and this is common both to Natural and Arbitrary Signs. And it is upon this account, that those who partake in the Eucharist, are said to show ••• th Christ's Death, 1 Cor. 11.26. Hence we have that expression, Gal. 3.1. O Foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? Which seems to have a peculiar respect to the Sacrament, and cannot so properly be a •• igned to the Word Preached. On this account; Circumcision is called a Sign, as was before observed: And for this reason there is something of a similitude between the one and the other, though the distance between Temporal and Spiritual things is so great, that they hold • o proportion, and so the similitude is obscure, yet sufficient by the Word, to which it is annexed, to be instructive and helpful to inform our Understandings.
• 2. BY these Signs, Christ and his Benefits are Sealed to us: i. e. They are Ra ••• ed and Confirmed: They not only point to the things themselves, but they are to make them sure: they are not only Signs, but contract Si •• s. And hence also Circumcision is called a Seal, as Rom. 4.11. And • e received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised; that be might be the father of all them that believe, though they be 〈◊〉 circumcised; that righteousness might be imp ••• ed unto them also, i. e It co ••• med the Article in the Covenant, wherein the Righteousness of Christ was secured to such as before in him. Thus was the cutting the Ca •• t in twain, and pa •••• &c. •• r. 31. a • olem • ratification of the Covenant there made. And there is a like reason with regard to all other Sacraments, for they are all connected with the Promise of the Covenant, not to give anymore certainty or stability to the Word fo Promise, but to establish our reliance upon it.
• 3. BY these also there is Application made of Christ, and the 〈◊〉 of the 〈◊〉 to us. For this cause Divine do usually call them Instruments, because i • and with them there is some real saving good conveyed to the Subject recipient. They are appointed, and are improved to help the Graces of the People of God; and 〈◊〉 be m •• rly naked S ••• s, but have the •• l Operation. Not that they do this by •• y wherea • quality put into them, or m ••• that there is into the Word P •• ac • ed; but there • s together with the External and Ministerial part, in cause cra • ing the Sign, and giving it to us, and our receiving of it, the Work of the Holy Spirit, who applies the thing signified, on which the c •• cacy of these, as well as of all the other Ordinances doth depend: So that it is not everyone that partakes in the outward Sign, who hath the spiritual Bere •• t of it, but only those to whom the Spirit so imparts it.
• 4. HENCE we are told, who they are, to whom it thus becomes a real Sacrament, 〈◊〉 . Believers. It is only in these that this relative Name is made. And we have this given as a reason why the Ordinance did not pro • it all that did partake in the outward Sign, out only some, Heb. 4.2. Fr •• ts: us was the gospel preached, as well as unto them: hat the word preached did 〈◊〉 them not being mixed with saith in them that • eard it. N ••• Believers are of two sorts, viz. such as are only so by an outward Profession, or such as are both outwardly and inwardly so: Which distinction it expressed, Rom. 2.2 • , 29. For be is not a J • w, which is one outwardly, neither is that circumcision, which is outward in the flesh. But be it a Jew which is one inwardly, and circumcision is that of the ••• rt, in the spirit, and not in the letter, whose praise is not of men but of God. The former receive only the external part, and so separate the sign from the thing signified; and so out themselves off from the saving good of the Ordinance; whereas the latter do rece • ve both, and so it becomes, saving to them and that according to the Promise of the Covenant. Now these must be true Believers, and no other, because where Faith is not, it cannot be exercised, and without it a Sacrament cannot be truly received, nor can the duty be acceptable to God, Heb. 11.6. But ••• th at saith it is 〈◊〉 to please 〈◊〉 : for be that cometh i • God, must believe that • e is, and that he is a rewar • er of them that 〈…〉 him. The Elements are represented to the bodily senses, but Christ and his Benefits are only exhibited to the eye of Faith, which alone can d • scern them through the other.

SEVERAL Inferences might be drawn from the Promises, but I shall only mention these,

• 1. 〈…〉 the gr •• nd • s the Necessity of • ur •••• aking of the Sacraments, end 〈◊〉 f • r it extends. Some despise them, and others are Supers •• tion, about them, who are b • th to blame. There is a d •• ble necessity, the necessity of a Precept, and the necessity, of a Medium. N • w the Sacraments are necessary because God hath commanded them: And to neglect them willingly, is to despise the Command of God. But though' God hath appointed them, to be Media of our Salvation, and hath blessed them to this end, nevertheless be hath not an •• xed Salvation necessarily to them, so as the want of them, puts a necessity of Men's missing of Salvation. Elect Children may die before Baptism; and Persecution, or some other thing may deprive a Godly Man of the use of the Supper. They have therefore no reason to des •• r, who are so Providentially de •••• ed: Though such as may enjoy these, and willingly neglect them, have reason to call their truth in question.
• 2. W • here s • e their Error, who will have the Sacraments to be the outward Notes and Tests of a Pre • esse •• , and not to be the Signs and Seals of the Grace of God. For though we do not deny that it is a note of the Visible Church, that in it the Word is regularly dispensed, and the Sacraments regularly administered; ye • this is not the summary design of them, but to be used as Instituted as Media of our Communion with Christ, and partaking in all the glorious Bene • its which he hath purchased for us. And if we only h •• st of our being Christians on this account, and value ourselves upon it, and neglect to use them for out spiritual growth in Grace and Holiness, we shall so hurt our own Souls, and miss of the great end & design of Christ's Instituting them.

SERMON CCXXXI.

WE have taken a brief Account of the Nature of a Sacrament, according to the usage of the word in the Church of God, about which there are many hot disputes in the World, which I omit to Discourse distinctly of; though' there are some that may be considedered in the sequel. That which now lies before us is the 〈…〉 them, about which also there are •••• all ••• putes ••• we •• us and our Popish Adversaries. And it is to be observed, that 〈◊〉 Divines have a •••• there our •• ed t • Discourse of those of the Old Testament; some of which were Ordinary others Extraordinary; but whether they were more or •• wer, they all of them ceased with the Abolition of the M • sacal P • dagory. Whereas they were all designed to be 〈◊〉 • ward to a Christ to come. He • eing come, who was the End of them, they have c •• sed to be Ordinances to Christians. Hence that in, Heb. 9.10 11. Which fl •• d in means and 〈…〉 , and divers washings, and carnal or ••••• ces 〈◊〉 • ed ••• th, m • n •• the t • me of 〈◊〉 . But •• r • st being come, &c. Now it is • ece ••• ty for such as would serve God with Understanding, to be well acquainted 〈◊〉 w • d, are to 〈◊〉 koned to be Sacraments under the Now Testament, and how man • there are 〈◊〉 them; especially since our Advrs •••• have endeavor • d to imp • se on us the 〈◊〉 Number of S • v • n. And it is dangerous for us to be mis •••• ; in this, since the Sacraments are given us to be helps of our Grace, and if als of our Go • d • ence to God, whic • we are not to admit of •• ind sold, but to prove them by the u •• tring Rules of the Gospel. And the consideration of the Description •• f •• e given us, will 〈◊〉 good help for us in this matter, since nothing that will not agree with it can be allowed. And if we take this Rule, it will cut off all the spurious Sacraments which have been introduced by the vain Imaginations of Men. The matters that lie before us for our Disquisition, and are contained in the Answer, are these.

• 1. That there are Sacraments appointed by Christ under the New Testament, as well as there were under the Old.
• 2. That there are but Two in Number; viz. Baptism and the Lord's Supper.
• 3. That these are Sacraments.
• 4. That there are no other but these.

1. THAT there are Sacraments appointed by Christ, under the New Testament, as well as there were under the Old. This is supposed in the very Question before us, for we are not to suppose that our Divines would spend time in Disputing or Discoursing about a thing that is not; and if there be n • Sacraments at all under the Gospel, it is vain for any to assert that there are two, and it would be a contradiction. And there is occasion to Discourse of this, because the En • h • sia •• s of our Age, as well as of former times, have rejected all external Ordinances, as inconsistent with the spiritual Dispensation of the Gospel times, and have therefore made a flout of Water Lap • sm and carnal b • ead & Wine, as they call it; and tell us, that such thines only belonged to the legal State of the Church, and were shadows that must pass away, when the substance came; and no more serviceable to Men who are called to serve God in Spirit and in Truth. Not need we to spend time in showing the Vanity of this Allegation of Men against this: Yet though' the Gospel be a more spiritual Dispensation than that of the Law in lev • 〈◊〉 inspects yet this is a great T •••• th •• •• et ••• this difference between God's discovering of himself to his People in this Life, and that which is to come; that here it is •• diate, and there it will be Immediate: Here we must s • e through a gloss darkly, but then Face to Face, 1. Cor. 12.11. And that all Christ's Insi •• ticns which be lest with his Disciples, are to continue to the end of the World, is a just Inference from, Matth. 28 19, 20. And Baptism in there expressly mentioned as one of them. Besides, There is as much use of them now, as there was before inasmuch as our Faith and other Graces do stand in need of being supplied with that which may corroborate them; and these are adapted to our present State, God could have saved them of Old without them, and so he can now; but he chose this wa • , as being accommodable to our present state of Imperfection. But.

2. THIS will further appear, if we consider, That there art Two of these, and a more; and that they are Sacraments, v.z. Baptism and the Lord's Supper. And here three things will come under consideration, viz.

• 1. THAT Christ hath appointed Baptism and the Lord's Supper as Ordinances to be attended on by Christians, in the Days of the Gospel. Touching the Names of them, we have them exp • est more than once in the Gospel; and they are enjoined by Christ. • t belonged to the Commission of the Apostles and their Successors, that where they Preached the Gospel they should Administer Baptism to those that were Discipled; Matth. 28.19. And when Christ celebrated the Supper, he commanded that this Ordinance should be kept up in the Church in remembrance of him, till he come, i.e. Till the great Judgment should commence, 1 Cor. 11.26. These Ordinances therefore we find in the History of the New Testament, were used b • the Apostles everywhere, where they Preached the Gospel. Of the Nature of each of these we may come to consider afterwards; but of the Injunction of them it is evident.
• 2. THAT these were Sacraments, If once we grant them to be Gospel Ordinances, we can reduce them to no other Head but this. And that they are Sacraments is evident,because the Description of Sacrament agrees to them; and that is a proper Rule of out Judgment about the Nature & Kind of things; so that if there be nothing which belongs to a Sacrament in general, but what is to be found in them, they must needs be such. Tho' it is true, that every Sacrament hath it's special differences, in which it is diverse from others. And here observe,

  (1) IT is an holy Ordinance, appointed for holy Ends, and to be administered to holy Persons. A thing is then said to be Holy. when it is set apart from common, and consecrated to sacred Use: And that these two are such is evident, because they were to be Administred to the People of God, and no other. They are to put a difference between the Clean & Unclean; and this were the Ministers of the Sanctuary to look carefully to, and so are the Ministers of the New Testament. It is true, there is a s ••• ral H ••• ness, on such as are separated from the Word & devoted to Christ, whom he will have acknowledged as his and they are to be sealed for him; but such as are not thus of the Visible Church, but lie out from it, are not to be admitted to this Privilege; for Children's Bread is not to be given to Dogs.

  (2.) THEY are both of them Instituted by Christ. They are not the Inventions of Men, nor fetch their Authority from human Institution, but they fetch their Original and Authentickness from the Power or Authority of Christ, who appointed them. This we have fully express concerning the Supper, in 1 Cor. 11.23. And we are to observe, that Paul bring this in for reducing of the Disord • r that had crept into the Church, in the Dispensation of that Ordinance, to the Primitive Institution

  (3.) THERE are in them sensible Signs appointed. There needs no more to make this good, than to inquire into them; in search whereof these are to be found. There is something external and sensible in either; of Water in one, Bread and Wine in the other; nor can they be omitted, without a trespass upon the Ordinance itself; as will farther appear, when we come to treat of them severally.

  (4.) CHRIST and the Benefits of the Covenants of Grace are herein represented and applied to Believers. It is true, all that partake in the outward Signs do not discern these; but herein they make the Sacrament void of them, and lose the Good of it. But Believers have this Benefit by them; and it must needs be so, because they are appointed Means, for the Salvation of God's Chosen, and the promised Blessing is annexed to them, in regard of such as are spiritually entitled to the New-Covenant. Hence Baptism is called a putting on of Christ, Gal. 3▪27. And partaking of the Lord's Supper, is called the Communion of the Body and Blood of Christ, 1 Cor. 10 16. And such Sacramental Phrases as these, wherein the thing signified is applied to the Sign, give us to understand the close connection there is between these two, in all those that do worthily Partake.

• 3. THAT there are no other Sacraments but these, appointed in the New Testament. Our Adversaries do acknowledge these, but they have tacked Five more to them, for which they have no warrant in the Gospel. We acknowledge that there were diverse Ceremonies in the Days of the Old Testament; but that all the Sacraments and Ceremonies of that Dispensation are superceded, and have lost their Authentickness, is certain, and the spiritual Virtue ofthem is gone; and those who stand to uphold them, do therein what lies in them, to make the Gospel void, Gal. 3.2. Now,

  1. IT is certain that Christ Instituted no more but these Two, under the Gospel. This being a Negative Assertion there needs nothing more for the Proof of it, than to challenge those who deny it, to produce the Charter for any other; and till they can, it must stand good; for we are assured, that it any such be, there must be His Authority for it; and this is nowhere else to be sought but here. He had his Life •• les to do do whatsoever be commanded them, Matth 28.20. And without his Command, he will say to Men, Who hath required th •• 〈◊〉 year ham • s?

  2. THOSE Five which Papists have added, 〈◊〉 want, if not all, yet some of the things that are • ss • ntial to a Sacrament, the want whereof makes them not to be such: Either the sensible Sign is wanting, or the thing signified in a Gospel Sacrament is not to be found, as hath been th • nd • ntly made good by such as have labored in this Affair; and to make everything to be a Sacrament, which hath a Mystery in it, proc • eds from Ignorance, and hath no warrant for it in the Word of God.

  3. THERE were but Two Ordinary stated Sacraments, under the Old Testament, viz. Circumcision and the Passover; in the room whereof these Two under the New Testaments are substired. It is true, there were others extra •• dinary, viz. the R • ck, and the Cl • u • , and the Manna; but there were none but these, which were instituted Ordinances in the Church of Israel, as the History will satisfy us. Now, these were not Types of the Sacraments of the New Testament, but Representations of the same Grace, and the other came in their room: Christ therefore finished the Passover with bringing in the Supper; and when he sent forth his Apostles to the Gentile, they were prohibited Circumcision, and enjoined Baptism. And as for their Sacrifices, they were not Sacraments, for they were offered to God, whereas these are given to Believers.

  4. THERE need no more, for these answer the whole design of Sacraments. They are visible Signs and Seals of the New-Covenant, and all the Benefits that are to be enjoyed by such as are entitled to it: And there are but two things which need to be Sealed up to us in the Covenant, viz. our Ini •• atien or Entrance into it, or our being taken into Covenant with God; and this is signed and sealed in Baptism; and our Continuance in the Covenant, our growth in Grace, and perseverance in it to the end; and this is signed and sealed in the Lord's Supper: And he that is put into Christ, and shall abide in him, and his Grace, is secured to grow up to Glory, & is in safe and good Condition.

QUESTION XCIV.

WHAT is Baptism?

ANSWER.

BAPTISM is a Sacrament, wherein washing with Water, in the Name of the Father, and of the Son, and of the Holy-Ghost doth signify and seal our ingrasting into Christ, and partaking of the Benefits of the Covenant of Grace, and our engagements to be the Lord's.

WE have already been considering the Nature of a Sacrament in general, to which every particular Sacrament is to be red •• ed and can be no f • rther acknowledged to be so, than as it agrees with the Description given of it; which will therefore facilitate our consideration of the particular: Nevertheless, there are the differences between the one and the other, which will need a particular Disquisition, which we are now to pass to. We observed, that under the New-Testament, there are Two and no more; and the first of these, which now comes under our Confieration, is Baptism: And that this is the first in Order will be evident, if we consider, what It is nextly a Sign and Seal of, and that is the New Birth, or our entrance into Covenant with Gel; whereas the other points to our Growth, or our Establishment in the Convenant Now an Infant must be Born, before it can Grow; it must have Life, in order to it's receiving of Nourishment; we must be United unto Christ, before we can have Communion with him in all his Benefits. Here then, we may make some little enquiry into the Nature of this Ordinance. Concerning the word Baptism, there need not much be said, though' there are hot Disputes about it. The word itself is used either in a proper, or a trans •• titious sense. Properly it signifys two things indifferently, viz. to Sprinkle and to Immerge; either to cast water upon a thing or to Plunge it into it; and is used in both senses in Greek Classic Authors; and hence from the Etymon of the word, there can be no Argument made for the one, more than the other. In a translatious sense, it is used sometimes for the suffering grievous Affictions, and for the communication of the ex • rordinary Gifts of the Holy Ghost: But here we are to understand it properly: and those that would have it merely Metaphorical, do err • not knowing the Truth, or seeking to pervert it. We have therefore the true Nature of this Ordinance laid before us in the Description give • ; where observe,

1. THE general Nature of it; it is a Sacrament: And that it is so will appear in the laying open of the Description; in every part where of it agrees with what hath before been said about the Nature of a Sacrament; as to the Istitution, Parts, and Design of it.

2. We have the special Nature of it; containing the things in which it is differenced from the other. And here we are to consider,

1. THE outward Sign, the washing with Water. And here,

1. THE Element itself which is to be used in the Administration of this Ordinance, viz. Water. Some observing a difference between external and internal Baptism, do constitute two Sacraments of them, but very absurdly; for these only point out the two parts material. viz. the Sign, and the thing signified by it; or the external act Ministerial, and the internal Act of the Spirit of God: so then the Element is Water; and no other thing is to be used instead of it: This is the Sign, and is not Natural, but Arbitrary, and depended on his Pleasure. And this is expressly set down in the Gospel: Hence that, Matth. 3.11. I indeed baptize you with wa • er unto repentance; but he that cometh after, is might • er than I, wh • se shoes I am not worthy to bear: he shall baptize you with the bo • y Ghost, and with fire. Acts 3.36. And as they want on their way, they came unto a certain water: and the eunuch said, See here is teater, what doth hinder me to be baptized? John the Baptist used Water; and for that reason he chose places to Baptize, where there was a sufficiency for it. As to those that make additions and mixtures of Salt, Spittle, Oil and Ho • ey, they are Superstitious, and do so far recede from the Primitive Simplicity of this Ordinance. And the reason why Christ chose this Element, was doubtless from the aptitude of it, to represent and signify the thing aimed at in it, and that is our Regeneration, in which we are washed and cleansed. And for this reason the Spirit is frequently compared to Water; and the Promise of Regenerating Grace is expressed by this Metaphor, Ezek. 36.2 • . Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. Our Justification is also comprehended in it, because by it we are made legally Clean; for which reason we are told, 1 Joh. 1.7. And the blood of Jesus Christ his Son, cleanseth us from all sin. We are therefore told of a Fountain which God would open for this purpose, Zech. 13.11. which hath a reference to this; and hence we are told of the washing of Regeneration, Tit. 3.5.

2. WE have the Use which is to be made of this Element, in the Administration of this Ordinance; and that is, Washing with it. The meaning whereof is in general, that it is to be applied to the Flesh: It is therefore called the putting away the filthiness of the flesh, 1 Pet. 3.21. And when he saith it is not so, the meaning is, that this is not the thing signified by it; and this had not been needful to mention, but because it was the external Sign, but that it had an higher aim in it; hence it is not to be applied to the Garment, but to the Body itself. And here is that Question to be looked into, about which there have been such grievous Contentions in the World; viz. Whether this Ordinance, as to the Cer • monial part of it, is to be applied by Aspersion or by Immersions. True, there would be no need of Controversy here, if our Opposites would be as Candid in this Affair as we are; who do not Dispute for the necessary affixing of it to one, but account it indifferent in itself, and may be governed by Circumstances. But there are those that make Immersion Essential, and deny the reality of our Baptism, because it is applied by Aspersion. As to the Plea from the Notation of the words, which is made so much of i • s weakness is sufficiently evident, not only because the use, of words is not always limited to the Notation, but is to be understood according to the prevailing Custom; but also because the words themselves do not enforce it: Touching that of Baptism, we have already observed, that it is used in both senses, and so we have as good a Plea for it, as our Opposites: and the word 〈◊〉 properly signifies Spira •• ing, and is used Meraphoric • l • , Heb. 12.2 • . & 1 Pet. 1.2. And if there were any word used in this Affair, which only signifies to Immerge, it would make nothing against us, who never de •• ed the lawfulness of is, or it's significancy: But we account he making either the one or the other to be necessary, and the Ordinance made void withou • it to 〈◊〉 equally Supers • itious. And altho' in the Primitive times, that of Immersion was the most frequently used in the Churches, though' after a various manner, (and it is very likely, though' not certain, that John the Baptist did so use it.) yet Ecclesiastical History acquaints us, that in the co • der Regions where Religion was entertained, they used Aspersion in the room of the other: and it was rational to think that the Apostle used it, when there were three thousand baptized is one Day, Acts 2.41. But these are only Problematical, and may be debited Pro and C •• But that Aspersion will answer the end of the Ordinance, and come up to the Institution, if proved, is sufficient to vindicate this Practice, and make it to appear that the Ordinance is not depraved by it; and there are Arguments to prove this abundantly, a few whereof may be just named to satisfy doubling Consciences in this regard.

1. THE words used for Baptism do at least signify this as well as the • there; and if they prove no more, yer they give us to understand, that there is no express Command for one more than the other: and from this we may argue, that they are left in Medio, and are to be used according to the Rules of Prudence, which may vary in their Circumstances. And surely where God hath not limited us, there is a room left so far as may be agreeable to the Institution itself.

2. AND it is certain, That the thing which is intended in Baptism, is in the New Test • meant expressed allusive •• by Sprinkling. We before observed, that there are Sacramental Phrases used frequently in the Word of God, in which the Sign is put for the thing Signified, & doth therefore teach us in the use of the Sign. Now we before took an account of such Texts where it is so used, Heb. 12.24. 1 Pet. 1.2. So Heb. 10.22. And seem to make it evident, that Springkling is a Ceremony well expressive of the Application of the outward part of this Ordinance.

3. ASPERSION it at agreeable to the Analogy of the Sign with the thing Signified as I •••••• sion. This Analogy is between Water, and the Blood of Christ signified by it; and as by the one the Flesh is applied to the Water so by the other Water is applied to the Flesh. Now in either of these ways the Scope of the Ordinance is Answered, and the Signification Expressed, which is to set forth the Virtue of Christ's Blood by that of Water and the Efficacy of it, by Appl • cation of it to the Subject. And it is not from the q ••••• ity of it, but the quality of it, that the Sign was app ••• ated: and we may have some Argument from that of our Savior, Joh 13.10 Jesus saith to him, He that 〈◊〉 ••• s • ed, needeth 〈◊〉 , save to t •• s • • is f • et, but is cl • an every 〈◊〉 . And hence it will suffice to apply it to the Face, which is the most Co • spicuous part of the Body. We might else plead from the Ceremonial. Asper • o • s appointed in the Law, which had a Spiritual signification, and aimed at the same that this doth; as also for the Convenience of Health, especially in Cold Seasons; and from the Modesty which is required of us, in all our Religious Attendances, which, if the thing will answer the Institution is to be considered. As to the threefold Me •• ion of which we are told that it 〈◊〉 formerly Practised by some Churches, to express the Triplicity of Persons in the Godhead as if there must be so many Applications as there are Persons in the Sacred Tr •• lty, there is no institution for it; and whatsoever good meaning there was in it, there seems to be an Addition to the Ordinance: And we fi • d that in the Primitive Church it was never pressed as necessary, but all were left to their Liberty without offense: and it is certain, that Baptism is to be but 〈◊〉 Administred, as we are but once Regenerated. And though there be Three Persons, yet it is but One God in Substance; and the mention of the Three Persons in the Administration is sufficient, otherwise it might look rather li • e T • ice Baptisms than one; this therefore seems to be more agreeable to the Simplicity of the Gospel, to do it but once, and is farthest from the hazard of Innovation in the Gospel Mysteries: And it were to be wished that God's People would be more careful to 〈◊〉 to their being made truly partakers in the Spiritual part of this Ordinance, instead of making disturbances about Circumstances, which not a little hinders the Efficacy, while by them Men hinder the Peace and Edification of the Church of God.

SERMON CCXXXII.

3. NOW follows the manner of the Administration of the Element in Baptism; viz. It is applied in the Name of the Father &c. This prescription we have laid down in Mat. 28.19. where the express words are, into the Name. But nothing is more frequent than to use these two Prepositions, into and in promiscuously; and which way soever we read these words, there seem to be these Three Things imported in them,

1. THE Authority by which Baptism it to be Ad •••• stred. To do a thing in another's Name, is to 〈◊〉 by his Appo • ntment; and there 〈◊〉 two things contained in it,

• (1.) THAT God, Father, Son, & Holy Spirit, 〈◊〉 the Authors of the Ordinance. That it' is any 〈◊〉 • av • ntion of Men, but an Institution of God, and is therefore a •• ve Sacrament, ••• ing Divine Original; which is one Characteristical Note. It saith, that this Ordinance is not of Huma • e Authority, it came 〈◊〉 from Men, but from God alone. Peal s ••• tore makes that C • allenge. 1 Cor. 1.1 • . Were ye hapti •• d in the name of Peal? Baptism is 〈◊〉 a Precept given in the Law of Nature, or Moral Law; but is a Positive Precept entirely depending on the will of the ••• giver: Though it hath a reference to the Moral Law, as it requires of all Men Obedience, to w •• atsoever God shall see meet to ••• he scribe to Men, by his Sovereign Authority, by the Second Comma • d: so that though the Deny is Positive, yet the Obligation is Moral, and Natural; and proceeds from this, that if is required of us by him, who hath Authority to prescribe. Now, though' Christ appointed it by virtue of his Kingly Office, yet it is by a Divine Authority which is rooted in the Divine Nature, which is the same in all the Price Persons. And hence it is not said, in the Names, in the •• ral, but in the Name, in the Singular.
• (2.) THAT the ••• pensers of this Ordinance 〈◊〉 to do it by Authority derived from him. To do a thing in another's Name, supposeth him sport doth it, to be Authorized so to do, by him it whose Name he doth it. There must be a Power devolved on him for it, which alone 〈◊〉 justify him in what he doth. Every Man may not take upon him to execute the King's •• icts, but it belongs to such as are Commissi •• ed. Baptism is therefore joined with the Commission of teaching or Discipling, Math. 28.19. intimating, that he who is not called us do the one, hath no warrant to do the other. Na • it is certain, that there is a privace as well as a public teaching, and that it of Charity, and Christians are bound to ex ••• t one another daily; but the other is of Authority, and he that doth it, must have his Charter for it, else God will charge them for going before he sent them. But Baptism is a Royal Seal set to the Covenant; and who shall dare to do that, but one appointed to do it by the Prince? They must needs therefore be in an error, who make it lawful for private Christians, and for Mid wives, to apply this Ordinance 〈◊〉 case of Necessity; for indeed this Necessity is a feigned thing, and grounded on a mistake, supposing it absolutely necessary to Salvation; which may be considered afterwards.

2. IT farther intends, that by this Ordinance, we are Consecrated to all these Persons. To be Baptized into their Name, is to have their Name called upon us, and that implies that we are set apart, and solemnly devoted to their Service. It is as it were, the Note that is set upon them, whereby they are declared to be for God, Father, Son, and Holy Ghost, and for no 〈◊〉 . It is to be a Witness that these are eatred into Covenant will. One God in Three Persons; a • d therefore it •• mates that we are Christia • s by our Profession. There are others that profess a belies of O • e God; but this is an Article of the Chri • ts •• Faith, that we believe in G • d, Father, S • n, • nd Spirit.

3. IT also intimates, that all the Three Pers • ns, a • concerned in the N • w Covenant, and personally engaged for the Salvation of God's Elect. That Baptism is a Seal of the New Covenant, hath already been observed; and it belongs to the essence of a Sacrament of the New Testament. Now it is certain, that in this C • venant, every of the Divine Persons is concerted, and each of them hath his manner of working ascribed to him. God the Father hath Chosen us to Salvation. God the Son hath Redeemed us, and purchased Salvation for us, and God the Spirit Sanctifies 〈◊〉 , by applying to us the purchase of the • on, according to the Father's purpose. Hence we have that of the Apostle, 2 Cor. 13.14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost, be with you all, Amen. We therefore are to exercise our Faith on them all, and acknowledge each of them in our Salvation. And it is certain, all God's Works out of himself, such as is the Salvation of sinful Men, are common to the whole Trinity, because they flow from his Essential Properties, whatsoever difference is assigned to the manner of their working.

BEFORE we pass from the Consideration of the outward Sign, and the application of it, it may not be amiss, in a few words, to confider of the Necessity of this Ordinance, of the Administration of the outward part of it; and the rather, because there are differing thoughts, among professed Christians about it. Besides, that there are some who deny anything but a Spiritual Baptism, under the New Testament Dispensation, contrary to the express mind of the Gospel; there are others that place absolute Necessity upon it, and will not allow that there can be any Salvation without it; and for that reason they allow any Person to administer it, in case of Necessity, which Necessity they argue from hence. On the other hand, there are too many who slight it so far, as to neglect it, as a thing at least indifferent, and so seek it not either for themselves or for theirs. Some also would persuade us, that Baptism was only a temporary Ordinance, in the beginning of the Plantation of the Gospel Church, to distinguish Believers from Infidels, which afterwards ceased; as the S • cinians. We may then take the matter into Consideration, and set it in a true light. And here let us observe,

1. THAT Baptis •• was appointed by Christ to be a Sacrament of the New Covenant during the State of the Gospel Church • n Birth. That Christ himself was the Author of this Ordinance is evident, for though' it was promul •• red by John the ••• tist, as his Forerunner, yet it was by his Authority; and who: he appeared on his public Ministry, he practiced it by his Apostles, by whom we are told, that he baptized m • re than john did, Joh. 4.1. And that he confirmed it to be a • anding Ordinane, and not transient, appears by the Commi •••• on he gave to his Apostles upon his Ascension, Mat. 23.19, 20. Go ye therefore and teach all nations bapti • ing them in the name of the Father, and of the S • n, and of the •• lie Gi • st: Teaching them to • serve all things whatsoever I have commended you: and 〈◊〉 . I am with you a • way even unto the end of the world. A •• n. And it was on this account that the Apostles wherever they came, and brought any ever to embrace the Profession of Christ, whether of Jews or Gentiles, persuaded them to be Baptized, as is everywhere obvious. B • sides, the End and Use of this Ordinance will stand to confirm this: For they that deny its perpetuity, ground it on an error, as it the only use of it was to be an outward badge to distingu • sh Christians from Jews or Pagans • and to among People, who are all professed Christians, its no more needful: Whereas we have observed, that that was not only a secondary end of it, but that primarily it is to be a sacred Seal of the New Covenant, and an external confirmation of that Covenant to all that are the Visible People of God. And by it, as •• ey are bound to all the Daties of the true Religion (as by Circumcision the Jews were • bliged to all the Duties of the Mosaical Pa •• lagogy,) so it is to be a help to confirm our Faith in the Promises of the New Covenant, and establish us in our hope of Glory: It is to be a token of our Communion with Christ, and of our Union to him, Gal. 3.27. R • m. 6.3, 4. This is pledge of our being pardo • ed our Sins, Act. 22.16. And of our Regeneration, Tit. 3.5. And these are things which belong to all true Christians.

2. HENCE we may consider, of what Necessity it is to the Profess • rs of the Christian Religion. And here we may observe, that Necessity may come under a double Consideration, viz. Absolute, or Hypothetical. A thing may be said to be absolutely n ••• ss • ry, when it must needs be, and cannot be otherwise; it bel •• gs to the very Nature of the thing: and to deny it, denies the thing itself; so that everything that is essential to a thing, and cannot be separated from it, is thus necessary; so it is necessary that a Man have a reasonable Soul. A thing is then said to be Hypothetically necessary, when, not from the Nature of the thing, but from some Acc • dental reason, it is made so. Thus sometimes there is a disjunctive necessity; either this or that must be, though it may be not necessary, whether this or that. And to this Head may be annumerated a moral necessity, which ariseth not from the Nature of the thing itself, but from the Connection between the Precept and the Promise. And here comes in the distinction observed by Divines, between a thing's being necessary at a Me ••• ; and necessary by Verta •• of 〈◊〉 •• ept. And 〈◊〉 •• en • a • d to be a 〈◊〉 Medium, 〈◊〉 without it the end cannot the obtained, it • aving an inseparable Connection with it, in the Nature of the thing: and necessary preceptively, when God hath by a Positive L • w, made it the Duty of all that are capa • le, to conform to it. Now it is only in this latter lease tha • Baptism may be said to be necessary. It is indeed app ••• ed by God to be a Medium or help to out Salvation, and is made by his Grace to be not a little helpful herein to forward the Salvation of such as do rightly improve it. And those that may enjoy it and neglect it, do bring Guilt upon themselves, and ca •• contempt on the Divine Authority. But it in not such a Medium, as that without it Men cannot • e ••• a • ed. Salvation is not inseparably connected with it. There are many who have been saved without it. Some die before they are capable of it orderly; some are prevented of it by living in Places where they cannot regularly obtain it. Faith is a necessary Medium, for without it no Salvation, but not so Baptism. He • ce the diversity o • expression, Mar 16.16 He that ••• veth and is baptized 〈◊〉 be saved; but he that believeth not saith be damned. Some die unbaptized thro' their Parents fault: Yea a Man may be a God •• Man, and yet be daub • full about Infant Baptism. Now God's Grace is not restrained to the ignorance or error of Men, as though thro' their neglect, God's Electing Grace should be made void; and though the Precept prescribes this as an External Medium, yet, as it hath no Ve ••• e of its own, so God who arbitrarily appoints, can work without: and though' Positive Precepts oblige us to Duty, and we cannot neglect them without Sin, yet they do not lie God's hands. It is not therefore the w • nt of the Ordinance, which God Providentially deprives Men of, but the contempt, that exposeth Men to his Wrath.

II. WE are now to pass over to the Spiritual part; or the thing Signified, and Sealed by the other. And that is laid before us in Three Particulars,

• 1. OUR Ingraf • ing into Christ. And here for our better Understanding of the things which are under Consideration, let me in general call to mind, that Baptism is a Seal of the Covenant of Grace: Now it is the Nature of a Covenant, that it is a Mutual Obligation between two Parties upon terms; and that which is the Obligation of such a Covenant confirms the Obligation on both Parties: And hence whatsoever God engageth on his part, and the Believer on his, are herein signified and ratified after a Covenant manner Now both of these are pointed at in this first, and each of them severally, in the two that follow. In this therefore the main thing intended, is our Union with Christ, which, as it is set forth in the Word of God by diverses Similitudes, so one of these is ingression 〈◊〉 him: W ••• k is let forth by our being 〈◊〉 our of the wild O ••• 〈…〉 gi •••• ed into the 〈…〉 11. Now this U •••• is m •• e i • 〈…〉 C ••• g, in watch the S ••• being pe •••• ed to accept of the 〈◊〉 prop •• ed, Christ is embraced by Faith, and by his So 〈◊〉 takes p • ssession of the Believe • ; and so they c • tertain each other in the ••• rest Relation: and this Relation is made inte ••••• . Hence that Isai. 35.3. I 〈◊〉 make ex • c •••••• ; with you. Hos. 2.15, 19. I will betroth thee unto 〈◊〉 forever, yea, I 〈…〉 thee unto me in 〈…〉 , in living kindness, • nd in meters. Now 〈◊〉 as it is a Seal of the Covenant, to it to a Sig • er Taken of this Covenant as well as a Seal of it: And herein it answers •• come • sive which is expressy said to be a Taken or the Covenant, Gen. 17.11. Heart that, Gal. 2.27. ••••• s many, of 〈…〉 have put 〈…〉 . Now your being thus i • grassed into him, we are made to pa ••••• i • his S • p and Verter, and thereby receive Grace from him. 〈…〉 to live to S •• , but to God.
• 2. O •• R •••• king in the 〈◊〉 of the •• ve •• er of Grace. This, and that which follows, do gen ••••• y sl • w from the former: For Union is the gre ••• d and • o •• dation of Commention, and was 〈◊〉 to make way for it; we are therefore put into Ceri •• , and made Branches of this Vine, that 〈◊〉 may p •• icip •• e in the ver ••• e of it, and 〈◊〉 up i • i • , and he •• 〈…〉 15. 〈◊〉 N • w this Comman •••• contains under it. both what God •••• ds •• g • ged to us in the Cove • ant, and what we are engaged in to him. And under the former of these, are contained, all those Benefits which Christ hath purchased for us, and are ra • i • ed to us in the Covenant, and Sealed in Baptism: Now these are mari • old, and my be summarily gathered 〈◊〉 under these Bene • i • s which we •• rm •• lie observed, which fl • w f •• m effectual • alling. Whatsoever Christ pa • ch • sed for his Elect, is exhibited in the Gospel Covenant, and co • tained in the Promise therein made to all such as receive him by Faith; and are therefore given together with him, to all such as accept of him on the te • ns proposed, Rom. 8.32. and •• erefore the Par ••• of our Sins, and removing from us the seatence of Condemnation under which we were held by the Curse that was upon us; we are therefore t • ld. Rom. 8.1. There is therefore now no condemnation to them which are in Christ J • sus, who walk not a • ter the flesh, but after the Spirit. And this is ratified to us in Baptism, according to Act 2 38 Be baptized everyone of you in the name of Jesus Christ, for the re •• ion of sins. Not that the External Ordinance doth it, but is Seal of it to them that are in Christ. And with this the Justification of our Persons, under which is contained our title to Eternal Life, which flows from the Vi • erio • s Satisfaction, which he as our S • to • y made for us, and this flows from the former, because there can be no remi ••• s bestowed upon as, but what comes to us in the way of a Justification. There is also our ••• ption, by which we are advanced to the 〈◊〉 and Pr ••• ledge of the Children of God; and 〈◊〉 made Co • bei •• with Christ in the Gl •••• 〈◊〉 Rom. 8.17. This Title also, is comprehended in Baptism, & is express in God. 2 26, 27. and i • 〈◊〉 in there to prove our being the Children of God. Ye are the children &c. For as many, &c. Our Regener ••• also or San ••••• is 〈…〉 of these Benefits, by 〈◊〉 whereof we are furnished with the Sanctifying Principles, which furni •• us for Ne •• Obedience. And this is implied in that, • it. 2.5. lie •• . 〈◊〉 us by the 〈◊〉 of regeneration, and 〈…〉 of the body Ghost. And to this • el •• geth 〈◊〉 Promise of wishing, Ezek. 36.25. Then 〈◊〉 I s • r • ckle clean water • p • n 〈◊〉 , and ye 〈…〉 from all your 〈◊〉 , and from all your ••• s will I cleanse you. To which we are to refer both the 〈…〉 in us; which is implied in that, Rom 5.7. and the Q ••• ning of us to a use of Grace; which is planel • intimated, ver. 4, 5. Therefore we are • ar •• d 〈…〉 by • ep • ism into his death, that 〈◊〉 as Christ was ••• sed 〈◊〉 from the lead by the glory of the •• rber: even so we also s • old • a • k in ••• ness of life. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection. And to this may be referred our 〈◊〉 which is continued by the maintaining the new Principle of Spiritual Life 〈◊〉 us, that it may die no more, ver. 6 K ••• ing this, that our all man 〈◊〉 crucified with him, that the body of sin might be destroyed, that henceforth we should not ser •• sin. Hitherto also is referred our Glorification, and that both in the Inch ••• tions of it here, both in the Peace of Conscience and the Assurance of God's love, and in the Consummation of it in the end, in a Glorious Resurrection, and the enjoyment of Eternal Life. And this seems to be implied in that, 1 Cor. 15.29. Ese what shall they do, which are baptized for the dead if the d • a • rise not at all? why are they then baptized for the dead? And may well be included in that, Rom 6.5. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection. All these things are comprehended in the Promise of the New Covenant, which Covenant is Sealed in Baptism, and belong to the Promise on God's part, and that Communion which we are admitted to with him, upon our being united to him.
• 3. OUR Engagement to be the Lord's. This Obligation is laid o • us by God, in the Covenant into which • e admits us; and is accepted, and submitted to by us, upon our Believing: For it belongs to our embracing of the Lord Jesus Christ by Faith, in which we accept of him as his Father hath offered him to us in the terms of the Covenant: it belongs to his espoused of us to himself, according to what he says, Hos. 2.19. And I 〈…〉 the • unto 〈◊〉 forever, yea, I will 〈◊〉 thee unto we in righteousness, and in judgment, and in loving kindness, and in mercies. And this also is implied in Rom. 6.4. There is firm engagement in it, that we will no more serve sin, nor fulfil the lusts of the flesh, but will devote ourselves to Holiness and Righteousness all our Days. Every Believer hath done as he d • d, Psal. 11 • 106. I have sworn, and I will perform it, that I will keep thy righteous judgments. And this he hath ratified and confirmed in his Baptism. This Inference the Apostle therefore draws from our Baptism, Rom. 6.11. Likewise reckon ye also your 〈◊〉 to 〈◊〉 unto sin: but alive unto God, 〈◊〉 J • s • 〈…〉 .

2. We may • bs •• e, the Analogy which there is between the External and Spiritual p • rts of this Element: in those words, they do signify and seal this. We observed, that this Sacrament is both a Sign • and Soul, as well as an Instrument of Conveyance and in every of these there is some representation of the latter in the former: Now as it is a Sign, it must carry some signification in it; else it would not answer the ••• omination: and though' it is enough for an arbitrary Sign, that it is appointed to signify such a thing; yet God hath pleased to make choice of such an Element, and such a Ceremonial Application, as do carry in them, that which may signify and express and Analogy. Thus the usefulness of Ware for the cleansing of the Body from the filthiness of the Flesh which cleaves to it, doth very aptly represent the virtue of the Blood of Christ when applied to us by his Spirit, to cleanse the Soul from its spiritual Uncleanness: Hence that, 1 Pet. 3.21. Baptism d • th now save us, not the putting away of the filth of the flesh. We are therefore told, 1 Joh 17. The blood of Jesus Christ his S • n, cleanseth us from all sin. And as it is by the application of Water to our Bodies by which we are made to partake in this Virtue, and made Clean, To it is by the Spirit's applying the Virtue and Efficacy of the Blood of Christ to us, that we are purged from our Sins: Hence we read of his washing us in his Blood, Rev. 1.5. And this is the Fountain that we are told was opened for this purpose, Zech. 13.1. And if we consider this Ordinance as a Seal of the Covenant wherein is answers Circumcision of Old; so as by the Sacramental application of the Element to our Bodies, we are dedicated solemnly to Christ to be his, which is a declared witness of it; so the Spirit of God, by applying to us the regenerating Virtue of Christ's Blood, ratifies to us the New and Everlasting Covenant: and though' the application of Water, doth not of its own. Nature convey to us any saving Grace, yet by virtue of the Promise, and the Operation of the Spirit with it, it becomes an Instrument of Conveyance to the Believer: Hence the Apostle gives us an Account of the way in which it comes to be effectual for this Design, 1 Pet. 3.21. Baptism doth now save us, (not the putting away the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection 〈◊〉 Jesus Christ. And here we may very briefly consider, what is the true and proper Efficacy of this Ordinance of Baptism, about which there are such not Disputes between us and the Church of Rome, who assert, that not only the Guilt or Sin is removed by Baptism, and the Dominion of it taken away, that it reigns not: but that it ceaseth to be. As to the two former we readily acknowledge it, but this latter not only do we deny, but it is contradictory both to the Word of God, to the Experience of all the Godly, and to the Papists themselves, as will appear in the next: for though' justification is entire at once, with respect to the Person, yet Sanctification is a progressive work; and though' there is a foundation of it laid in Regeneration, yet it is not perfected till we come to Glory. It is of such as are Baptized, and supposed to be Godly, that the Apostle hath that, 1 Joh 1.8. If we say we have n • sin, we deceive ourselves, and the 〈◊〉 is no in us. And all the Godly do bear witness to it in their Confessions and Addresses unto God. We Sin every Day, and in many things we offend all. How many Sins of holy Men do stand upon Record to be a witness for this? And this is an undeniable evidence of Original Sin abiding in us, which is the fountain from which all Actual Sins do derive, which otherwise would not be. David therefore runs up his Sin hither, Psal. 51.5. And how fearfully doth Paul complain of it, and yet he was a Baptized Person, Rom. 7. And sure • y if carnal Concupiscence remain in such, it is a contradiction to say, that Sin is abolished in them. And it is certain, that Baptism removes Sin only Sacramentally, as it is a Seal of the Covenant, and therefore only confirms the Covenant Promise, which doth not engage to take Sin away, as to it's being in us, at once: And though' Sanctification is sealed hereby as well as Justification; and therefore Sin cannot reign in the Regenerate, yet not that it shall not remain; for Paul saith, Rom. 7.21. I find then a late, that when I would d •• good, evil is present with me. Another thing which they assert is, That the efficacy of Baptism reacheth only to Sins past before it, but not to such as are committed after it; on which they have introduced their surreptitious Sacrament of Penance: But not to insist on the contradiction which hereby they do involve themselves in; since if all Sin be taken away in Baptism, how then should they Sin at all afterwards? But as to the thing itself, we know that the Sacraments, one whereof is Baptism, they are Seals of the Covenant, and do accordingly stand to ratify the whole Covenant, whereto it is annexed as a Seal; and must therefore be coextensive with it. Now it is certain, that in the Covenant, there is Justification of the Person, whereby all Condemnation passeth away from the Justified Person; Rom. 8.1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the fl • sh, but after the Spirit. And Justification is applied upon Relieving, Faith being the Instrument which receives, R • m. 5.1. So that though' upon the Commission of new Sins, there is Repentance to be exercised, and forgiveness to be a •• d of God and waited for: yet concerning cause that belong to the true Israel of God, Christ is excited to give Repentance 〈◊〉 forgiveness of sins, A •• s 5.31. And a right to this is given in the Covenant, and secured to every Believer. And this is the encouragement given to all such, that God will chasten and humble them for their Sins, give them Grace to repent and turn, and renew their Faith in Christ; and that he will never cast them on for them but restore them again by Repentance: So that though' here be no on couragement to Sin, yet great encouragement to Repent, if we Sin.

USE. BE we then all advised, not only to seek the outward ordinance; but see to it that we have the spiritual Grace that is signified and sealed in it: And take care, as to have the true Consolation of it, so to improve it to quicken and engage us to Holiness of Life; and so shall it be abundantly helpful to the promoving of our Salvation.

SERMON CCXXXIII.

WE have taken an Account of the Nature of Baptism; and are now to enquite after the true and g • nuin • Subjects of it; about which there hath been and still is, a great deal of Dispute among Men, that bear the common Name of Christians; and hath among some amounted to a separation one from another: And it is great pity, that that which is by Christ's appointment, a Sacrament of Union with him as our Head, and one with another, as Members of the same Head, should be a ball of Contention, and an occasion of so great Divisions among those who pretend to one Faith, and ought to acknowledge one Baptism. Some exclude all Infants from it, of what Denomination soever, reputing them Subjects incapable: Others restrain it to such as have given an account of their living Conversion, and upon it are joined in Communion with a particular Church, together with their Immediate Seed: Others extend it to Christianity in the largest sense: Nay some will have it applied to insensible things, as Bells, and other Utensils set apart by them for Religious Services. It is therefore needful that we be will informed and satisfied in this matter; and the Answer before us will be helpful our more distinct taking of it up: and to facilitate this to our Consideration, let me premise four things;

• 1. THAT the matter under our present Consideration, is about the external Administration of the Element to the Subject. We observed, that there are two parts in a Sacrament, the Sign, which is some outward thing; and that which is signified, which is the spiritual Grace, that is connected with it. Now it is certain, that the application of the former is Ministerial, and is committed to such as are Commissioned to dispense the Gospel and Ordinances of of it; whereas the latter properly belongs to the Spirit of God, who is the Author of all saving Grace in the hearts of Men: Hence that of John, Joh. 1.33. He that sent me, &c. And it is unquestionable, that there may be one of these, where the other is not.
• 2. HENCE the proper enquity here, is, Who are to be looked on as the Subjects of this outward Ordinance? This is the only thing incumbent on a Gospel Minister in this regard, to know whom they are to whom he is authorized and enjoined to apply Water Baptism; and if he be groundedly satisfied in this, he thereby comes to know the limits of the Subject, and so the extent of his Duty. If he Baptiseth such, and no other but such, as Christ hath designed it for, his Conscience stands clear, and he must leave the Success of it to Christ, who only can afford it to any. And as he knows not to whom Christ will savingly Bless it, so he may be satisfied that in the faithful discharge of this Duty, he shall be a sweet savor to God, 2 Cor. 2.13, 16. And Christ himself could comfort himself in this, when he made that complaint of his unsuccessfulness Isa. 49.4. Then I said, I have labored in vain, I have spent my strength for naught, and in vain, yet surely my judgment is with the Lord, and my work with my God.
• 3. IT is • f no little weight, that the Administrators of it be well satisfied who these are. God puts no small stress on his own Ordinances: Nor is it a thing indifferent whether they neglect this Duty to those to whom it is due, or apply the Ordinance to such as have no right of Claim to it God gave in charge to the Ministers of the Sanctuary, that they should put difference between the Clean and the Unclean; and that they should not receive the Canaan • te inot the house of God: And Christ himself warns us, that we cast not his holy things to Digs: and hath willed that we should Feed his Lambs; and hath threat • ed these who neglect their Duty a this regard; act is a Minister true to his trust, it he be not careful in this regard.
• 4. HENCE there must be some Rule given is the Gospel to determine this. We are told Dent 19.29. Something: belong 〈◊〉 the Lord our God: but these 〈…〉 reversed, belong 〈◊〉 us, and to our ••••• en forever. It is not for us to be ever cur • ous in inquiring, who belongs to the Election of God's Grace; And it that were the Rule in this case, the Servants of Christ must be ever at a loss and their Consciences must be entangled; but there is no such thing. The G •••• ' is therefore our directory. So the Charge given the Apostles runs, Mat. 28.20. Teaching them truth, 〈◊〉 all things whatsoever I 〈◊〉 commanded yea. We are bound 〈…〉 and is the Te •••••• . and to go to farther, not to come be ••• d here. What Paul saith of the other Sa ••• me • t, is true here, 1 Cor. 11.2 • . I have received of the Lord, that which also I delivered • spain • . Not had Christ been faithful in his 〈◊〉 Moses was, had he lest us at a loss on this account Here then: we may proceed to consider, what Light the Word of God will afford us to th •• account. And we shall •• d that our Catechism reduceth this to Three Heads, the Consideration whereof will afford us help in the resolution of this Case.

1. THAT 〈◊〉 • eing and abiding • at • of the Visible Church, are to be Baptized. The distinction of Visible and Invisible with respect to the Church in this World, is known & approved: and the same Person may belong to each in a diverse consideration, and we have the foundation of this difference, Rom. 9.6. For they are not all Israel which are of Israel. And by the visible Church, we are to understand all them who stand related to the Gospel Administration as subjects of it: and these may be numbered under two sorts. I. Such as upon the report and ester of the Gospel made to them, do by an open and free Profession, entertain the terms of it, and put themselves under the Rules and Ordinances of it. By this way therefore we find that Persons were added to the Church, in the History of the New Testament. 2. The Children of such at these, who are involved with them in the same relation, according to the appointment of God. But the consideration of this last, will come under the • d particular, to which I refer it, and we may here consider it with regard to the former. Those that are here excluded, are all those that are out of the Visible Church; for a Man may be out of the Invisible Church; and yet have a Gospel claim to it, Rom. 9.6. Now there and different thoughts about this Question, Who are not of the Visible Church? and many there are who straiten it without Scripture Warrant: But I think that the Apostle designedly gives us a Description of them, Eph. 2 12 That at that time ye were without C • rist, being aliens from the common wealth of Israel, and strangers from the covenants of promise, having, and 〈◊〉 , and without God in the world. But I shall • ot tarry here to expound every Article of it, but only draw fore Inferences from it

1. THAT all such as never heard of the Gospel. 〈◊〉 bod the ••• ers of Christ, and Salvation 〈…〉 , make to them, are 〈◊〉 of the Visible Church. It was • ocketed as a distinguishing Privilege belonging to Israel, that they had God's Statutes our Judgments. Dent. 4 7.8. And this is mentioned as their main Prerogative, Rom. 3.1, 2. And we before observed, that there must be a Profession of the true Religion to the Constitution of Visible Church Membership. Now where there is no knowledge of this Religion, there can be no profession of it. And it is equally certain, that where the Gospel cames not, there is no knowledge of this; for the light of Nature makes no discovery of it, but it was revealed by the Gospel, 〈◊〉 Tim. 1.10.

2 THAT such as have bod the Gospel so • to them, and they rejected it, are also out of this Church. We find that when the Apostles we 〈◊〉 seat forth to Preach the Gospel to all Nations, they did not and a like Success everywhere, not from all Persons: if some entertained them, others withstood them, blasphemed the Name of Christ, and persecuted those that were sent to them. Now it is evident that such as these abode strangers, for it is not the offer, but the entertainer out of the Gospel, that will give them this denomination. And Christ's Messengers were appointed to shake off the dust of their seat against such as so treated them. And we •• d how they dealt with the Jews on this account, Act. • 3.45, 46.

3. THOSE that have totally abandoned the Christian Religion, and turned to another, cause to be of the Visible Church. This follows from the Consideration that a Profession of the true Religion, is that by which Men, who formerly were out of it, come to be ann • merated to it; and it is a Note by which they are known to be such. It is true, there may be many gross Apostacies which Men may be guilty of, both in Doctrine and Manners, and yet be Christians in the main of their Profession: But when they turn on a false Religion, and put off the true one, in all the distinguishing Articles of it, they thereby cease to be Christians, and have not so much as the face of Christianity upon them. And from the Premises it appears, that Pagan; who Worship a false God or God's; Ma • inmetans that reject the Gospel, and have set up a false Religion; and Jews that maintain the Mosaical Paedagogy against the Gospel, are not to be acknowledged of the Visible Church: and all such as once made a Profession, but are now gone over to any of these, and Abjured Christ must be of the same number. Nor can those whom we call Deists excuse themselves from this, inasmuch as they abandon all Revealed Religion, which is utterly inconsistent with Christianity. Now that Baptism is not to be Administred to any such as these during their continuance in this state, will be very evident to such as consider the nature, design, and use of the Ordinance. And 〈◊〉 observe,

• 1 THAT 〈◊〉 is a •• riment of the New 〈◊〉 . This hath been already made to appear, when we considered the Description of a Sacrament, and also of Baptism: But 〈◊〉 of use to be here again considered, for 〈◊〉 better ••• ting up of the Truth in hand: For if it 〈◊〉 Sacrament the use of it must be Soul mental, and if it belongs to the New-C • rca ••• , it must needs be accommodated to the Design of that C •••• ant.
• 2. THAT 〈◊〉 belongs to the Design and Use of this Or • n • nce, that it is a Seal of this Covenant. I do not say that this is all the Design and Use of it; for we before observed, that it is also a Sign and an I ••• tument of the Conveyance of Grace; but this consideration of it as a Seal, hath a peculiar serviceableness to the Demonstration of the Assertion under consideration, is •• ll appear from the right Conception of the Use of a Seal, for the confirmation of such Instruments, to which it is annexed. Hence.
• 3. IT • e • ss • rdy presumes, that there is such a Covenant, in under to the setting of a Seal to it. Seals are not wont to be set to Blanks; they are not the Matter of the Covenant, but only used for the Ratification of it: If therefore there be not a Cove •• nt drawn, and the Articles of it stated, it cannot be in any readiness to be sealed. Baptism indeed is a Positive Ordinance, and so the force of it's Obligation depends on the pleasure of the Instituter: But because Christ hath annexed it to the Covenant for this end, it always points us to the Covenant in order to our • ight understanding the force of it: Heace it is said of Circumcision, Rom. 4 11. It was a seal of the Rig • e • msness by Faith.
• 4. IT is to be an evidence of the Restipulation of the Party so Covenanting. We formerly observed, that one design of a Sacrament, is to be a token of the Covenant, as Circumcistion is called, Gen. 17.11. And this not only to evidence it to the Person himself, to put him in mind of his Covenant Obligation, but also 〈◊〉 others, it being one distinguishing Note between those that are visible Christians and others: Hence the People of God and others are frequently notified by that distinction, Cir • ised and Uncircumcised.
• 5. HENCE because these are out of the Church Visible, and so not within the Covenant, the applying of this Ordinance to such would be insignificant; yea, would indeed be a false Witness: It would be a Seal without an Instrument, and render it a vain Ordinance, in the very Use which is made of it: And we are sure, that God never appointed any of his Institutions in vain, but to be some way serviceable to the End of them.

II. THAT when such as these shell make a Profession of Faith in Christ and Obedience to him, they • ay and •• ght to be 〈◊〉 . And the ground or reason of this is very evident from what hath been 〈◊〉 before: But are may here take a more distinct Account of it, in the following 〈◊〉 ••• tions;

• 1. THE 〈…〉 the C • vi • int of Grace, is • y 〈◊〉 •• tos 〈…〉 to all Nations. It was once 〈◊〉 up to the Nation of Israel, and all others were strangers to it. excepting 〈◊〉 as wer: Prof lie •• d to that N • tion. But 〈◊〉 Christ's R • sa ••• 〈◊〉 he did, upon his Ascension. enlarge it, 〈◊〉 seat it to the whole World illimited • y, Mat. 28.19. Mark 〈◊〉 15, 16. Hence that, Gal. 3 2 • . For of th • 〈◊〉 • e of the law, it is 〈…〉 of pr • mise: but God give it to A • raham by promise. And, • ph. 2.13, 14. But now in Christ Jesus, ye who s •• etimes were • sar 〈…〉 may • l nigh by the blood of Christ. For he is cur pe • ce • who hath made both 〈◊〉 , and hath broken do ••• the middle wall of partitive between us. And this was the Kindness of God which was reserved for Gospel times.
• 2 IN the Preaching of this Covenant, Christ and Salvation by 〈◊〉 , were to be effered to all, upon Terms. It is true, that God Providentially governed this Affair; and the Gospel did not actually come to all at once, Acts 16.6, 7. but it was illimited as to the Commission 〈◊〉 and the Subject of it was Christ and Salvation thro' him; which was to be made a tender of, to all that came within the sound of it, Acts 17.30. But it being in a Covenant way, the Terms of this Covenant were to be opended to Men; they were not only to be told, that there was Salvation to be had, but also in what Way; and we have the Substance of it expressed, Mark 16.16. He that believeth and is hap • ized shall be sav • l, but he that believeth not; shall be demned. And that it must be in this way, appears from the very Nature of a Covenant, which always presupposeth Terms.
• 3. IN the opening of these Terms, there it a Promise to be made to such as will accept of these Terms. Without this it could not be proposed in the form of a Covenant, in which there are to be mutual stipulations, each Party obliging himself accordingly: Those therefore that carry the Gospel into the World, being to treat with Men as reasonable Creatures, are to encourage Men to receive their Invitation. by telling what is the Advantage they shall gain by their Compliance, and this is to draw them with the Cords of a M •• ; and so Christ himself treated Men, Marth. 11.28.
• 4. HENCE Men, by their closing in with these Terms, do thus enter into the Covenant. Christ doth on his part say to Men by his Ambassadors, that if they thus accept of him, he is theirs; and so the Covenant is plighted: For it is certain, that the Constitution of a Covenant consists in a mutual Consent; and whatsoever follows, is not the Covenant it sell, but only the Ratification of it: When therefore Circumcision is called the Covenant, it is a tropical Expression.
• 5. THAT Men outwardly thus do by a Profession of Faith in Christ, and Obedience to him. That these two are the Terms of the Covenant, is abundantly manifest in the Gospel itself: To these is the Promise made; and therefore on their submission to it, the Covenant pas • eth into being. And there are two things required, viz. Confession with the mouth, and Believing in the heart, Rom. 10.10 The former of these is the outward pa •• , and that which is discovered to Men; and though without the latter Men cannot approve themselves to God, who requires Truth in the inward part: yet by the former they recommend themselves to Men, and do make their Christianity V • sible.
• 6. THAT Christ h • th ordained Pap •• s •• to be a Se • l of this Coven •• nt, to all such as do is profess. That this is one of the Gospel Institutions, ha •• 〈◊〉 been of served; and Christ hath there ••• 〈◊〉 us who they are, so whom he will have 〈…〉 , that so •• is Servants need not 〈…〉 about it • Not is it a bare liberty that is granted to 〈◊〉 and they may demand this Ordinance, of those to whom Christ hath c • a • nitted the Dane •• tion of it, and they cannot justly refuse it; but he hath made it the Dury, as of his Messengers in his Name to affix this Seal to such, so of all such as ask it, and submit to it; it being a Seal of the Covenant, and a Testification of their being under the Obligation of it. Hence Teaching and Baptism, are to go together, ( Math. 28.19.) as a Seal is applied to a Covenant to confirm it. And this we find to have been the practice of the Apostles wheresoever they Preached the Gospel; upon Men's professing their Acceptance of and Subjection to the Offers made, to apply Baptism to them Many instances there are for this. Thus it was with the three thousand Converts, Act. 23.7, &c. Thus with the honorable Eunuch; Act. 8.36, 37. Thus with Simen Magus, ver. 13. Thus with Corn • ius and his Friends. Chap. 10.37. With the Jailor, Chap. 16. And doubtless this pract • ce of the Apostles was in Obedience to the Command of Christ laid on them.
• 7. THIS Profession is to be judged of by Men who cannot know the Heart, but must judge according to Appearance. God hath reserved the other as his own P • erog •••• , and therefore we are told, I Sam. 16.7. Men tooketh on the outward appearance, but the Lord looketh on the heart. God hath put it into the hands of Men to dispense the Gospel Ordinances, and hath told them who are the Subjects, and by what Rule they are to determine them, and that is by their Profession, or outward demeanure of themselves; and that this may be Hypocrital, the Experience of the most discerning Men, hath sufficiently proved.

BUT it may be here Enquired, What is requisite to such a Profession as will give Men a title to this Ordinance? And because there are diverse thoughts about this, we may take some brief account of it. It then contains these things in it,

• 1. AN Understanding of the things which they Profess. God in the Covenant treats with Men as rational. The Covenant demonds must be underst • ed, and the Art ••• es of the 〈◊〉 embraced, and known what they are, as to the literal meaning of them. N • Man can believe in Christ, except he know who be is, and how he came a Savior to sinful Men. Hence that, Psal. 9.10. They that know thy name will put their trust in thee. There must be also an Understanding of the Rules of Gospel Obedience, else there cannot be so much as a V • sible Conformity thereto. The want therefore of this knowledge is destructive, H • s 4 6 And th • Men may know and 〈◊〉 do, yet knowledge is always presupposed Job. 13 17.
• 2. A professed Assent to the trath of the thing: thus under ••• od. It is one thing to know the Grammar and • egi • k of a Proposition, and another to believe and acknowledge it to be a Truth. The ••• mer therefore without this will not amount to a Profession. And if a Man do not believe the things themselves to be true, he cannot believe in the Object therein recommended to his Affiance; so that when the •• nu • h asked Baptism of Philip, he made that Proposal to him, and received his Profession about it, in Act. 8.37. And Philip said, If then believest with all thine heart, thou •• ayest. And he answered and said, I believe that Jesus Christ is the Son of God.
• 3. A Confession of their former sinful Courses. These are supposed to have been before strangers to the true Religion, and to have lived in an alienation from God, and under the power of their lusts: There is therefore expected of them that they do give Glory to God, by a free Confession of this. Thus therefore we are told how John dispe • sed this Ordinance, Mat. 3.6. And were bapti • ed of him in Jordan, confessing their sins. And the Prophet fore • ells the manner of the Gentiles coming over to the embracing of the Gospel, Jer. 16.19. The Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. And without this Confession there cannot be so much as a Visible Repentance expressed by Men.
• 4. A declared Renouncing of their former false Principles and lewd Practices. Though a Confession be necessary, yet it is not alone sufficient, but it must be followed with a forsaking. Hence that, Prov. 28.13. He that covereth his sins shall not prosper; but whose confesseth and forsaketh them shall have mercy. Let Men confess never so plumply, yet if they continue in the Sins which they so confess, they contradict themselves. And of such we are told, Tit. 1.16. They profess that they know God: but in works they deny him. A Visible Profession is not only Verbal, but it must be Practical, and is to be judged of by Men accordingly. A good Creed will not do, without a Life answerable to it. And this also must come within the Cog •• zance of Men, for of secret things, God only can judge.
• 5. THERE must also be a solemn Promise of Submission & Obedience to the Rules of the G • sp • l Covenant. By this they put themselves under the Covenant, who were before strangers to it. As to those that were before under the Covenant, we shall have occasion to consider afterwards. And now only consider of those that are to be introduced into the Covenant; which is to be do •• upon their regular Profession of the Christian Religion, of which before they made none, but were Aliens from it. Now, we observed before, that Baptism is not the Covenant itself, but a Seal or Ratification of it, and is therefore to be Adminis •• ed only to such as are presumed to be in it. Now in this Covenant they become the Subjects of the Kingdom of Christ, and in this Kingdom there are the Laws to which all that enter into it are to be subjected: and till they do profess themselves so to be, by taking of his Yoke, and binding themselves to live accordingly, they cannot be said any way to be in the Covenant, and therefore cannot orderly have the Seal of i • affixed to them; but when once they come to his, who shall de • y Water to be Sacramentally applied to them? For, whether they are accepted by God in the Everlasting Covenant, yet they are such as Christ would have to be entertained in the Visible Covenant, and have the outward Seal of it applied to them.

USE. WE may here observe; that it is a dangerous thing to w • thold Ba • insis from them to whom it belongs. God hath appointed a state of a Visible Church here; and Christ hath Instituted a Sacrament to be a Seal of that Covenant which is opened to them, and a badge of the Members of it: and doubtless, to prohibit this Ordinance to be applied to such, is a practical banishing them from the Visible Church of God, and bidding them go and serve other God's, Josh. 22.24 25. And let such also as call themselves Christians, and live without this Ordinance, consider what Contempt they cast upon the Covenant.

SERMON CCXXXIV.

III THAT the Infants of such as are Members of the Visible Church, are to be Baptized. We before took an Account of the Subjects of this Ordinance in general, which we shall have occasion here to reflect upon in particular: for as there are some that altogether deny the use of this Institution in Gospel times; so there are others, who though' they acknowledge the Ordinance to continue in force, yet will not acknowledge Infants to be the subjects of it; looking upon them, not to come under the Comprehension of the Precept, and counting them not capable of rec • iving this Seal. There were some of thesis latte • times they have much more abounded, and given no small disturbance to the Church of God; while under a pretence of Conscience, they have se • themselves to withstand the Orthodox Doctrine, and deny the Visible Christ •• y of the greatest part of 〈◊〉 Profe • ing Churches in the World, and of all • e •• as have received • o other Baptism out what they had in their Infancy: and though 〈◊〉 •• e C • aritally to think that many of these are truly Godly, and are acted by Conscience though' erroneous, yet the Communion of Churches is hereby undermined, and an undue separation made, to the hindrance of that Unity which ought to be in the Church of God. Many disputes there have been in Christendom on this Subject, and unsuitable he • s in the management of them, & many Treatises ha • e been emitted about it: the less therefore needs now to be said on this Theme. I shall then endeavor to comprize the matter as briefly as I may; and here we have mainly to do, which such as are Vulgarly called Anabapt ••• s, which word signifies, such as are • o • Bap • zing again; though they disown it, and call themselves Antip • l •• baptis • s, because they disown the Baptism of Infants, and will • ot acknowledge them to be Baptized at all though it is certain, that all which belongs to the external part of the Ordinance is applied to them. Here then, that we may take up the case aright, let me observe,

• 1. THAT we plead not for the Absolute indispensible necessity of Baptism, but only for the Preceptive. There are many things in Providence, which may put a ba • to Men's enjoying of the Gospel Institutions, but they will not hinder the Salvation of such as are so debarred. These are indeed outward Seals of the Covenant, but though they hind us in Duty, (which yet is under the Government of God) yet they do not limit the Grace of God towards Men. Doubtless many an Israelitish Infant died before the eighth Day: and how many of that People that were Born after their going out of Egypt, are to be supposed to Dy in the Wilderness, during which time, Circumcision was intermitted? And it would be an over harsh censure, to conclude that all these Perished Eternally.
• 2. We do not assert, that all Infants indiscriminately are to be Baptized, but only such as derive from those that are Members of the Visible Church. And though all are not agreed, who are to be accounted such Members, yet we limit it to such, and allow it to no other; As to the Children of Pagans, and such as make no Profession of the Christian Religion, we forbid them Baptism; till either their Parents, at least one of them, do make such a Profession; or they themselves are instructed and grow to capacity of making it, or in their Infancy be made Members of such Families as have the power over them, and undertake their Christian Education.

THE thing then under Consideration, is; that the Children of such as are Members of the Visible Church, are the Subjects of Baptism; and ought to be admitted to partake in it, and to with ••• 〈◊〉 from them, is 〈…〉 them, and on • ff •• er put upon Christ himself. It • ay here •• ffice for the making g •• d of this Assertion, to lay d • wn two Assertions, and give the evidence of the Truth of them, 〈◊〉 . 1. That 〈…〉 are • ntituled to Bap •• m according • 〈…〉 , 2. That 〈…〉 moral o ••• ction, to their present 〈…〉 . And i • b • th • 〈…〉 who 〈…〉 Water to be Sac •••• ntally Ad •••• sred 〈…〉 .

THAT 〈…〉 are e •••• ed B ••• s • 〈…〉 a Divin •• d • ell d ••• ell ••• thing 〈…〉 a 〈…〉 their 〈…〉 and 〈…〉 these he • ath a 〈◊〉 , th •• give • • owrd • to him as 〈…〉 . He is the •• ei • or O • • t; 〈◊〉 the 〈◊〉 he hath 〈…〉 of en •• ing upon 〈…〉 of 〈◊〉 whe •• 〈◊〉 the w ••• • ell Are it is •• e •• me •• of these 〈…〉 •••• sideration & is • ist to be considered because it is the sea • dation of the latter: N ••• 〈◊〉 the Demons • eation of this, a •• w Observations may s ••• ce.

• 1. THAT there is on external and medi • te Dispensation of the • ovenan • of Grace in G • spel times. This is foundation Truth to be Sel • eved, by all that would have a right conception o • the Covenant Transactions between God & Man that th •• e are but two essentially dis ••• C • vena • ts in 〈◊〉 God hath trea • ed with Ma. • kld. viz. The Covenant of Works & the Covennant of Grace: And though there have been different modes of the Administration of this latter, before & since the appearing of Christ in our Flesh, yet the Covenant is but one and the same. When Man had made himself miserable by forfeiting the Happiness exhibited in the •• st Covenant, God in his rich Mercy opened a Remedial Covenant, which is in and by Christ; the great end and design of it being the Salvation of Sinners by a Redeemer, whom he hath constituted; and though there were a more servile Administration of it before Christ, and one more free from Bondage under the Gospel; though a Christ to come were shadowed under Types & Ceremonies, whereas we may with open Face discover him in Gospel times; yet still it is the same Christ, though' under different Degrees of Manifestation. Nevertheless, there was an external dispensation of this Covenant then, and so there is now, and this was Mediate, or by means appointed by God for the carrying of it on: the Gospel is Preached to us as it was to them Heb. 4.2. As there was then a difference between a Jew • twardly, and one inwardly, Rom. 2.28. so there is now between a Visible Church Member, and one that is so in truth or • eart: and Christ hath assured us, Mat. 7.22.23. Many u •• say to me in that day, Lord, Lord, have too not prophesied in thy name? • nd in thy name have •• st out devils? and in thy name done many wonderful works? And then will I profess unto them. I never know • ou: •• p • rt from me ye that work iniquity. And those who are to be Door-keepers of the •••• 'l Church, 〈◊〉 • ee no • a • there than an outwath Pr •••• 〈…〉 them light.
• 2. THAT 〈…〉 •• ome Members of the 〈…〉 , by their p •••• ed Sat ••••• in this Covenant. I • ay, • i ••• t, • o • is ar •• tter way in when they become so afterwards as will presently be obs •• d. We are • ere to observe, that when Christ se •• •• th • is Apostles into all the World, they w • nt to th ••• e who were before strangers to the Covenant, and s • were out of the V • sible Church, • s • 2.12. Now these were to be brought •• to it, by the Preaching of the Gosp ••• this was done by p • r • a •• ing them to •••• ke their ••••• eing 〈◊〉 , & to embrace that w •• ct was the true one; and by this mea • s they became C •• istians, as the Gospel everywhere acquaints u •• Now to this Introduce 〈◊〉 Per •••• into the Covenant of the Gospel, it is 〈◊〉 that there be an exp •• ssed 〈…〉 of it: and for that • ea ••• the Pe •••• so consenting, must be of •• ars 〈◊〉 co ••• ing: they must be cap • •• e of ••• ring the Gospel, considering the 〈…〉 it, else they cannot • e voluntary 〈◊〉 , and act deli • ta • ely: and on this account we 〈◊〉 in the Gospel, that Men were •• ist stru ••• in the Gospel Truths, and upon their being p • rs • wad to receive thesse Truths, and give themselves up to the Orders and Ordi ••• c •• of the Gospel, they were so added 〈◊〉 the Chu •• h, and acknowledged to be the People o • God; as is very obvious. And now they were acknowledged to be Christians, and admitted to partake in the outward Privileges of the Gospel Covenant. Not did the Apostles receive them, because they did by an infallible Spirit descern them to be true Believers but because they were such by Profession, and the Rule of Charity bound them to repute them such, though many of them afterwards proved otherwise.
• 3. THAT God in the dispensation of this Covenant 〈◊〉 ••• ldren into it, together with their Parents. Though it be true, that non • but Persons of Years and Understanding can make an • pen Profession of the Covenant; yet i • we observe the Order of God's Transactions with Men, in the way of the Covenant, recorded in Holy Writ, we shall • ind that when • e took any nea • to him in a Covenant, he extended this Privilege to their Children with them. For this reason, we shall find, that he calls them His Children, and the Children which they have Born to him, Fzek. 16.2 • , 21. Thus the Covenant with Abraham engr • sseth his Seed with him in their Gewratients: and in their revi • lis, he is said to remember for them 〈◊〉 Covenant with Abraham, Isaac and 〈◊〉 . This plea David useth with God, and Confesseth his Obligation to him on the account of it, Fsal. 116.16. With this Argument God aggravates the Guilt of the Jews, in that they offered their Children to Idols, Fzek. 16.20. And the same Covenant is continued in the Days on the New Testament. Hence when Peter invites the Jews to embrace the Gospel, and come •• er 〈…〉 Faith, he • seth • act an Argument with •• em. Act. 2.25 Tr • are the 〈◊〉 of 〈…〉 end of the 〈…〉 Chap. 〈…〉 even is 〈…〉 Waith Pam ••• must • e • er to 〈…〉 else 〈◊〉 had not been per •••• 〈…〉 used to draw them over from 〈…〉 And th • Fa ••• ts may bring 〈…〉 yea • here S • ed 〈◊〉 a 〈…〉 is wh • could not • ffually tra ••• 〈…〉 wi • dged light of Nu ••• & p • r •••• 〈◊〉 G ••• ic Nations. 〈◊〉 the, God who 〈◊〉 a right to all, 〈◊〉 thus comp • chend • h • m; ve • it is their It ••• e • ge that he 〈…〉 as 〈◊〉 dent from the Nature of the thing.

2. THAT We ••• -B • ptis • is a Se •• , which 〈…〉 to be 〈◊〉 to this ••• enat, and 〈◊〉 as an • xte •••• Sign of it to such is are it 〈◊〉 •• e •• , a • i • there. That the Ord •• ance itself is a Seal hath before been made good, and also that it is a significant Seal. Hence it must ••• ds be a Seal to something which it is used i • c •••• rm, else it would be vain and impertinent: New that which it thus Seals, is the C •• e •• nt of Grace, and consequently it must belong to these who are taken into it: For though' ••• e not the Covenant itself, yet it is an 〈◊〉 and badge of it, which is a token to others, that such are in Covenant, and lies as a strong bo • d upon them, carefully to keep it, and will be a Wetness against them, if they violate it. Now the Truth of this Assertion will be made evident from two Things,

• (1) FROM the Pa •••• el of Circum • is •• n. That Circumcision was a Seal of the Covenant made with Abraham, is expressly declared, Gen. 57.10, 11 That this was no other but the Covenant of Grace is no less apparent from that of the Aposte, Rom 4 11. And father ampli •• ed in ver. 13 14. And that the Gospel Covenant is the same with that made with Abraham, is ma • ilest, because by closing in with the terms of it, we become Abraham Children, Gal. 3.7. which 〈…〉 be applied to his Natural Seed. but must he understood with regard to the Covenant plighted with him. And the reason of the Change of the Signs, is because the former was accommod • ied to represent a Christ to come, and the la •• er a Christ already come; but the same Christ, and the same Be • e • its.
• (2) FROM the express Command of Christ about it. That Christ is K •• g of his Church, and hath Auth 〈◊〉 as such, to make Institutions for it, and enjoy a the Subjects of it in Obedience the cu ••• hath been formerly proved; and the himself asser's it, Mat. 28.18. And Josa • came and spake unto them, saving, All power is given unto mean heaven and in earth. Now the Commission which he hereupon gave them, ver. 19 20. makes this very evident. They were sent to all Nations, such as were before strangers to the Covenant; and their next business was to make Disciples le of them, for so the Word, which we render teach, properly fig • ne • Luk. 14.2 • . Now one thing that they were to do in their making of Disciples, was to b • st •• e them: which can i •• e d •• o other, but that when by Preaching they had won them to embrace the Gospel, and make a Profession of it, they should set this Seal, to such, as an outward badge of their Discipleship; which was to be followed with instructing them in all Covenant Duties. And this is laid dawn as a way wherein Christ instructed his An • stles in the way now the V • sible Church should be gathered, and preserved to the end of the World.

2. THE next thing to be considered is, that their Infancy puts no more, a •• rudion to their participation in this Ordinance They are by God stre •• ct taken into Covenant, & therefore the Privileges of that Covenant do belong to them as there right; and so they ought to participate of them as they are capable. And it this be granted, as it cannot with any good reason be de • ied, their will nothing remain but to make it appear, that their I • tancy is no just impediment to their Baptism, and so, that they have not only a right in the thing, but also to it. It is readily granted, that a Man may he owner of a Privilege, and yet must wait for actual enjoyment, till he be in a capacity of it: An Heir must be of Years & Discretion, before he is introduced into a free power of disposing his Inheritance. And it must be granted, that the other Sacrament of the Supper, is 2 Seal of the same Covenant, and therefore Christian Infants have a right in it; but because they are not capable of participation in it, according to the design of it, they must come to Years of knowledge, before they may be admitted. But the matter is not so with regard to Baptism, but otherwise; for though there be an Improvement of it, to be made by us, that we cannot so make till we are come to have the use of our moral Powers, yet as to the main end and design of this Ordinance. Infants are as capable of it as grown Persons; and this is the thing that now lies before us to make good: for which let these things be well considered,

• (1.) THIS is very evident from the Appo •• meant of the Ordinance of Circumcision. This is a Principle not to be parted from, not can all the Adversaries of it ever be able to under mine it, unless they can blow up the Gospel, that Circumcision was a Seal of the Covenant of Grace. And as long as this abides a Truth, our Argument standeth strong, and it will so abide true as long as the World stands. Now it is one plain Article in the Law of Circumcision, that the Ma • e-Children of such as were in Covenant, were to be Circumcised on the eighth Day from their birth, and certainly such 〈◊〉 it he acknowledged to the Infan's, that had no understanding of the meant got the Ordinance, that were 〈◊〉 capable of the act of Faith, nor could make an open Prose •• on of it: and yet God infinitely wise, did not account this to be a just impediment, or reason sufficient to delay this Ordinance being applied unto them. If then Baptism be a Sign of the same thing, and a paralled Seal of the same Covenant, Christians Insants must needs he equally capable of it, as they were of that. Nor is it of any availance to say, that that was a Seal of Confirmation for their inheriting the Lard of Canaan; for that was typical, and • ad a direct a • n at the Antitype: for it was a Seal of the Righteousness of Faith; i e. that Righteousness of Christ, which becomes ours by believing. And we •• ad that the Patriarchs, did not terminate their Faith on Canaan, but sought a better Country, Heb 11.16.
• (2.) IT farther appears, from the extent of B • p •• sm under the New-Testament. As to the prete • ce of some, that we nowhere read in the Gospel expressly, that the Apostles Baptized any •• tants, it can have to weight to support the Case that it is pleaded for; for it the thing itself comes within the Precept, the want of such Instances, will not invalidate the force of it; and for the same reason night Women be forbidden the other Sacrament. Now that Children are included in the Precept, is evident from Mat. 28.19. It is directed to all Nations, and such among them as are made Disciples, which is by bringing them in the grasp of the Covenant; which that it comprehends infants, hath been already made to appear. And it is to be observed, that all Nations, are here contradistinguished from the Jews, who had the Privilege of the Cove ant confined to them, before the coming of Christ; but now Christ pulled down that Hall of Separation, and extended the like Privileges to the Gentiles. As therefore under the Nation of Israel, were comprehended all, both Elder and Younger, yea their Infants, who were Children born to God; there is alike consideration to be had of other Nations: and not to an numerate Infants to the Nation they belong to, is against the common sense of Mankind. And we shall find that the Apostles in their carrying the Gospel abroad into the World, practiced upon this Principle; and accordingly when they Converted the Head of any Family to Christ, they not only Baptized them, but their Housholds with them, as we find divers Instances on record, Act. 16.15. ver. 33.1 Cor. 1.16 And when they demand of us, How do you know that there were Infants in those Houses? it is a meet banter: and it is retort sufficient, How do you know that there were not? It sufficeth, that upon their Believing, their Housholds were Baptized, which was the Rule they proceeded by, and must include Infants if there were any.
• (3.) IT father appears, from their being capable of the thing that is signified by Baptism. This added to the former, is enough to state this Case, beyond any just or rational Disputing against it. These Infants are within the Pale of the Visible Church; the are Christ's Lambs; nor can there be any reason why his Mark should not be set upon them, but their incapacity: if then they are Subjects capable in their Infancy, of the thing signified, surely then of the Signs, inasmuch as they have a right in it.

BAPTISM is a Seal of Regeneration, of our being engraf • ed into Christ, of our separation from the World, and dedication to him and his Service, of our being made Heirs of the glorious Inheritance: Now all these are Infants capable of having actually conferred upon them; surely then they are in a Capacity of receiving the Sign, which as a Sign imports all these things according to the Tenour of the Gospel Covenant; and this might be instanced in particular: They are capable of Regeneration; in which work the Subject is Passive: They may have the Graces of the Spirit infused, and the Righteousness of Christ imputed: They can as well have Grace put into them, as Original Sin come into the World with them: They are capable of sa •• ral Holiness, by being separated for God and his Service. Jeremiah was s • nct f •• d from the womb; and the Children of one Godly Parent are Holy, 1 Cor 7.14. which to apply to I •• titimecy is ridiculous; and to limit it to the san •• peation of the Spirit, is besides the purpose, and not true of all: And that they are capable of the heavenly Inheritance, is implied in that of Christ, Matth. 19.13. Of such is the kingdom of heaven. And to limit it to such as are qualified as Children, is to enervate Christ's Argument in it; and we are sure, that he took them into his Arms and blessed them; and such are Blessed indeed.

USE. FROM the whole let us learn, as not to despise or neglect this Ordinance, either for ourselves or our Children; so not to confide in it; but to wait on God for his Grace and Spirit, whereby we may receive all that is signified in it, by a living Faith.

SERMON CCXXV.

We have taken a distinct Account of the Sacrament of Baptism: We are now to pass over it the other, which we frequently call the lards Supper: And these Two are the only Sacraments which the Protestants do acknowledged • e to be true Sacraments under the Gospel, according to Christ's Institution; and for that reason we repudiate the other Five, which the Church of Rome would impose on as, as spurious; and such to which the Description before given of a Sacrament, will not agree in the Essentials of it. This Ordinance being a great Gospel Mystery, and beq •• atned by Christ to his Church, when he was ready to be offered for us; as to be Sacred Co •• em ration of his wonderful Love in during for us, so to be a Medium of our Communion with, a Confirmation of his Love to us, an Obligation of our Love and our faithful Obedience to him, and a bond of m • t • il Love between Christians. Satan hath peculiarly attempted by his Instruments to corrupt, deprave, and so evacuate the Profitableness of it, making it a bone of Contention, and filling the Christian World with endless Contentions about it; raising of Persecutions, and bloody Massacres o • account of it. Great need then is there, that we be rightly informed in the Nature and Use of it, which will help to fortify us against all those false Doctrines that are disseminated about it, and help us to get the saving Good of it to our own Souls. Now this and the former agree in the general Nature, of which we have already considered: And as for the things wherein they differ, they are to be observed from the several Description of each; the principal whereof are these,

• 1. THEY differ in their Signs. For though' there is something signal in each of them: In Baptism there is a single Sign, viz. Water: In the Supper there is a complicate Sign, viz. Bread and Wine: Not are these left at liberty to be altered at Men's Pleasure, but are required by Christ's Institution.
• 2. THEY differ in their Text and immediate Signification. For, though' it is true, that both of them do point at Christ and his Benefits, yet that which is nextly signified and represented in Baptism, is our engraffing into Christ by Regeneration, & participation in his. Blood for cleansing us from the Guilt and Pollution of Sin, and our Union to him; whereas in the Supper is signified, our Communion with Christ, our growing up in him, our spiritual Growth and Nourishment by him.
• 3. THEY differ in the Manner of the Administration: And this genuinely follows from the former. As we are but once Born, so we are but once new Born; and accordingly we are but once to be Baptized: whereas the new born Christian must have continued and repeated Nourishment afforded him, that he may grow in Grace; and therefore this is often to be received.
• 4. THEY differ in the Order of Administration. And this also is to be argued from their signification; for there is presupposed Life, in order to Growth. Now in Re ••• 〈…〉 from Death 〈◊〉 Life •• il 〈…〉 perform Life Acts: And it will 〈…〉 ••• icus thing to admit an un •• ptized P • r •• n to sit down at the Lord's Table.
• 5. THEY differ in the Q •• s •• tion of the Subject that is to participate. In Regeneration we are wholly Pas •• re; and sot it only is requisite in Baptism, that the Subject be • ntituled to the Covenant: whereas in the partaking in the other Ordinance, there is required, Understanding to discern the Lord's • ody, and a Profession of the Covenant Obligation. And for the help of such, it is needful that we take a distinct Account of this Ordinance, which is now to be considered.

AND here

First, THE Title put upon it, the Lord's Supper. This Title same d • ny to belong to this Sacrament, and apply it o • the L ••• easts kept by the Christians in the Primitive Church; but without reason; they • ei •• no Institution of Christ, nor observed as holy Ordinances by Christians, and were quickly turned into Abuses and therefore disappr •• ed by the Apostle, 1 Cor. 11.22. and in V • r. 20 he calls it the Lord's Supper in distinction from these Feasts. And • he reason why it is called a Supper, is because it was first Celebrated by Christ in the Evening after the Passover: and called the Lord's, because Christ who is the Lord of his Church appointed it to be Celebrated. Not as if it were matter of Institution to keep it in the Evening, as some pretend and practice; it being meetly occasional: And it may be Celebrated at that or any other time, according to the Convenience of the Communicants It is also called the Table of the Lord, 1 Cor. 10.21. and the Communion of the body & blood of Christ, ver. 16 and the breaking of Bread, Acts 2.42. And it is very frequently among Christians called the Eucharist, because of the solemn Blessing that is to be pronounced on the Elements, 1 Cor. 10.16. This then i • the Ordinance under our present Consideration.

Secondly, THE special Nature of this Sacrament, is laid open to us in that which follows: As to the general Nature, viz. That it is a Sacrament, we need add nothing to what was before said of a Sacrament, every part whereof will appear in the consideration of the special Nature of it, in which it carries the evidence. Here we are to consider, as we did under the former, both the Signs, and the thing signified, and the End or Usefulness of the Ordinance.

1. THE Signs appointed by Christ: Under which are comprehended, both the Elements themselves, and the Rites or Ceremonies to be used in the Administration of them.

1. THE Elements themselves; which are two, Bread & Wine. These out Savior himself used in the first Institution of it. Math. 2 • .27. with 29. And this the Apostle mentions when he came to rectify the Abuse of this Ordinance, by bringing it to the Primitive Institution, 1 Cor. 11.23, &c. where by the Cup is intended the Wine in the Cup, as appears by our Savior's Interpretation. And here observe,

• (1.) THESE are the Elements to be used, & no other instead of them. All Instituted Ordinances depend wholly on the Pleasure of the Instituter: and although he exerted his Arbitrary Sovereignty in this, which is • or to be disputed by us, yet he used his Wisdom in the choice that he made; and because • e appointed them to be Sig • s, he made choice of such things as are aptly suited in their nature and use, to be accommodable to such a signification. This Sacrament is appointed to represent the sufficiency and suitableness of Christ for our Spiritual Life; and what can be found among Corporeal things, that can better serve to this • nd, than these which Christ hath thus chosen? Bread is the St • ff of Life, of such necessary and usefulness, that it is separately put for Man's whole Livelihood: and Wine is very refreshing & cheering: and in the Pr • pert •• s of each these, we may gather many Instructive Lesso • s of the Excellency of Christ to affect our Hearts with him. Nor hath he given us leave to devise others to surrogate in the room of them, because we may imagine them to be • i • for such a representation. They therefore, who undertake to exchange these, and put any other in their stead, do usurp upon the Prerogative of him who is our Lord and Lawgiver.
• (2.) THERE are no more, nor fewer than these, to be made use of as significant Signs in the Administration of this Ordinance. We are neither to add to, no • diminish from any of Christ's appointments, but keep close to them, and rest satisfied in them. Christ would have these two, to set forth the fullness of sufficiency there is in him. Man cannot Live without Meat and Drink; in the want of either of them, he must famish: and both together do set forth a fullness of supply: And Christ saw good to adumbrate his complete fullness by these two; and they who add anymore, do it without warrant: and he appointed them both, and gave his Disciples, and in them his Church, to use both of them in Remembrance of him. But our Popish Adversaries, by a Sacrilegious Synecdoche, rob the People of one whole Element, viz. the Wine' • pretending it to be included in the other: which is an intolerable usurpation, both upon Christ's Prerogative, and the Privilege of his People; and in all their pretences of inconvenience, they go about to make themselves wiser than Christ himself. It was so in Paul 's days, that the People did partake both in the Bread and in the Cup. 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till be come.
• (3.) THERE ought to be no Superstition used in the choice of the Bread or of the Wine. Touching the Bread, there was a hot Dispute of old between the Greek and Latin Church, one contending for unleavened, the other for leavened. That Christ used unleavened Bread, was only because it was the Bread then used, it being the time of the Passover, when leavened was forbidden by the Ceremonial Law; though at all other times, the Bread in common use was leavened; but that difference past away with the rest of the Law Ceremonies. It is therefore a thing indifferent; and one sort will as well answer the signification as the other. Christ took Bread, and such as was then in use, and there is no Precept for one or the other. There have also been disputes about the Wine, whether it should be Red, to be like Blood, or whether of any other color; or whether it should be Pure Wine, or rather mixed with Water; but these also are needless: our Savior extends it to the Fruit of the • ine, Mat 26.29. And so all colors are alike. Every sort of Grape doth not grow in every place, and if it be Wine, it answers the end of the Institution. And as to the mixing of it with Water, there is no Precept for it, and therefore to make it a sin, yea, a mortal sin to use it without mixture, is Superstitious; though in case there should be Water mingled with it, it will not thereby be re • dred unuseful; for then frequently it could not be known, whether it may be used or not.

2. THERE are the Sacramental Actions which are to be used in the Dispensation of these Elements, or the Ceremonies which are to be used about the Administration: these are contained in those Words, The giving and receiving the Bread and Wine, according to Christ's appointment. And there are several Actions wrapped up in these general Terms, which may be a little more distinctly considered. And here in general observe, That they are only the Sacramental Actions which here come under our enquiry. There are Civil Actions which are inseparable from all the external Performances of Religous Worship to God, about which we have no particular Precept, but only a general Direction, that all be done Decently and Orderly, 1 Cor. 14.40. Which some have without reason strained, to introduce all the fictitious Rites, which luxuriant Inventions have imposed on the Church of God, and obtruded as the terms of Communion, and made them a Test: by which what Tragedies have been acted among Christians, is obvious in Ecclesiastical History. Whereas a Sacramental Action, is that which carriers in it a Mystical or Spiritual signification, which is represented under an external Sign. And here let us observe,

• (1.) IN general, All is to be done according to Christ's Appointment. Not only hath he prescribed the Elements that are to be made use of, but all the Religious Performances that are to be used about the Administration and Participation. And the reason of this is because all Sacred Institutions depend on him, who is Lord and Lawgiver of his Church, and they are to received this Law at his Month. God's Institutions were Arbitrary; and howsoever he hath adapted these to the Nature of the things for which they are used; yet that they should signify these spiritual things, and be used for that end, doth not flow from their Nature, but his free Designation: And if it be inquired, Where is this Word of Institution recorded in the Gospel? It is readily answered, It is contained in the Practice of our Savior in the first Sacrament of the Supper, which he Celebrated with his Disciples; In which he not only Celebrated it with them, but therein also gave them a Pattern of what he would have them to do after his Departure: He therefore commanded them, Do this thing in Remembrance of me; i. e. Be sure to imitate me, and do as I have done; which comprehends not only the matter, but also the manner. When therefore the Apostle would rectify the Disorders gotten into the Church of •• rinth about this Ordinance, he reduceth it to the manner of Christ's first Celebrating it, 1 Cor. 11 2 • , &c.
• (2.) IN particular he reduceth it to those two heads, of giving and receiving: Under which there are divers things to be considered. And we may take an account of them apart, first in respect of the Give • , and then of the Receiver.

[1.] IN regard of the Giver; these things are to be considered,

• 1. WHO it is that is to Give them. And that will appear if we consider what is signified in it, viz. The free gift of Christ, in which he bestows himself on his People: he first gave himself for them, to be a Sacrifice of Atonement; and then he giveth himself to them. It was he himself who gave the Elements in the first Sacrament, thereby intimating that they are to be given in his Name, and consequently by such only as he hath appointed to represent him in the Gospel Dispensation: And these can be no other but such as are, according, to his Institution to administer his Ordinances: These are his Ambassadors; and being Authorized by him, what they do according to their Commission, is as if he himself did it: They are therefore to do everything in his Name, i.e. by his Authority; and for any other but such to undertake this, is a Usurpation, a going before they are sent; and there are none but such as he sends, who have the Promise of his Presence and Blessing, Matth • 8.19, 20.
• 2. WHAT is to be done in the Manner of giving them, which is to be gathered from what Christ did on this Account.

AND here we may Consider,

• (1.) THAT • e took and administered these two Elements distinctly. First the Bread, and then the Wine; in which we are to imitate him: And therefore the mixing them together, and giving them at once, is besides the Institution; much more then, the giving one, and altogether with holding the other: In each of these he is represented; and it is the same Christ that is exhibited under both; and so each afford us matter of Contemplation.
• (2.) THE several Actions which are observable in this manner of the Administration.

AND here Consider,

1. SOMETHING Preparatory to the giving of them. These being to be Sacramental Signs in the Use of them, there was something to be done, to render them so: for all Bread, or all Wine are not so; but only that which is made Use of in the Administration of this Ordinance. And here we are to consider the Taking of them, and the Blessing of them; by both of which conjunctly, they were set apart from common, and consecrated to sacred Use; and by this they are prepared for such a Service; not the Taking it alone, nor Praying ever it alone, but both together, do thus sanctify it for the present purpose: And in both of these, there is something significant to be considered;

• (1.) BY the Taking of it; it is implied, That Christ is a free Gift: that God the Father gave him for us, and provided him to be our Savior; and that Christ himself gave himself for us, and Offers himself to us; that he is the Author of all the Good & Benefit that we receive by him: and particularly that he is the Author of this Ordinance, and gives all the Force and Efficacy to it; and that having been provided for us, he is the gift of free Grace to us: We therefore read, Joh. 3.16. For God so loved the world, that he gave his only begotten Son: that whosoever believeth in him, should not perish, but have everlasting life. Gal. 2.20 The Son of God, who loved me, and gave himself for me.
• (2.) BY the Blessing of it, is signified, That all the Good that we receive by it, depends upon his Blessing; and therefore we are to wait upon him for it, if we would receive any saving Good by it. There are two words used to express this thing; one signifies to Bless▪ and the other to give Thanks, in both of which the same thing is intended: And the word giving Thanks is used Synecdochically, for any sort of Prayer; and both do here summarily comprehended the Consecration of the Elements, by giving God Thanks for this unspeakable Gift of Christ, and asking his gracious Presence with, and Blessing upon the Elements for the special End which they are appointed to be used. And this is an Authoritative Blessing on them, being done by Christ, or in his Name; and consequently they are thus set apart for this Use. And here we are to take notice that Christ is mentioned to take these two severally and successively, and to Bless them. And here it hath been a matter of Dispute, whether Christ Blessed these two distinctly or conjunctly, and consequently whether there be a several Prayer to be made over each of them; or whether there is to be but One for them both; and the Practice is accordingly diverse among Christians. And altho' we cannot say, that the Essence of the Ordinance is destroyed by such as do it only once▪ yet it seems more agreeable to the Practice of Christ, whom we ought to follow, to do it at the Consecration of each Element; for the Apostle tells us, that he did after the some manner with the Cup, that • e had with the Bread, 1 Cor. 11.25. And we are particularly told in Mark 1 • . •• . And • e t • rk the c • p, and 〈◊〉 • e had given thanks, • e gave it to them and they all drank of it. And though' the word there used is 〈…〉 , and therefore some refer it to the same time, when he Me •• ed the Bread, yet if we put both together, i • seems most agreeable that it was done severally, especially considering, that both Bread and C • n, were taken from the Table when the Pa ••• ver was Celebrated, and that was after he had dispensed the former.

2. THE 〈◊〉 done in the Administration itself, • f the • lements that cons •••• ted

AND here,

(1.) CONCERNING the Bread; it is expressed, that • e 〈◊〉 it: And this 〈◊〉 is •••• ential, that the whole Ordinance is denominated from it, the brea • ing of • read. This Action is to be understand properly: nor doth 〈…〉 Immo ••• ion 〈…〉 on 〈…〉 of it, which • our 〈◊〉 Adversaries use to excuse their Superstition • s giving of Wa • ers whole▪ which is directly contrary to the Example of Christ. And it is very evident, that the Breaking of Bread, and the Distribution of it, were two Actions; and to be distinctly considered: Nor did he only break the Bread, so to prepare it to be distributed among the Communicants, for that might have been done in the other way; but it had a mystical Intention in it: And as the Bread set forth whole, intimates that it is one and the same Christ, that we are all to partake in, ( Acts 8.13.) so the breaking of it, had a peculiar reference to the Passion of Christ, and represented the bitter Suffering, that he underwent to render him an Object 〈◊〉 for our Faith to feed upon. And we are to look on the breaking of the Bread with such Contemplation as may affect us with all that he Suffered to procure these Benefits for us, which we partake in. And it is well adapted to this, being a lively Problem of his Sufferings: Hence it is said of him, Isa • 3 • He was bruised for our in • quities. And whatsoever is pleaded, that it is not essential to the Ordinance, being neither the Matter nor the Form; yet it is necessary as belonging to the Integrity of the Ordinance, and in that regard essential to it, as it belongs to the Institution, about which the significant Circumstances come under the Precept, without which we cannot do as Christ did. And by the Omission of this, one main thing in which this Ordinance is concerned, is left out; by which not only are we to affect ourselves with his Love in so Dying for us, but are directed in the way wherein he was rendered a suitable Object for us to Live upon. And we are given to understand that the mystical breaking the Bread, was observed in the Church at the Administration of this Ordinance, for more than a thousand Years; and it is certain, that the Omission of it, came in by the Usurpation of the Church of Rome.

IT is here inquired, Whether in Administring the Cup, there is anything which answers the breaking of the Bread. viz. The pouring 〈◊〉 of the Wine? That it is to be done, in order to the Distribution of it, is beyond question; but whether it be a Sacramental Action is deliberated, or whether it carries the force of a Sign; and that because the Evangelists do not acquaint us with such an Action: But I think we have no reason to exempt it from the general Expression, 1 Cor. 11.25 In like manner; which refers to the M • de of Administration, and hath a C ••• imilitude to the breaking of the Bread, and ••• th as well resemble the shedding of his 〈◊〉 , as the other doth the suffering of his Body: It is therefore as proper for our Contemplation in this Action as the other; and our 〈◊〉 doing, is Profitable, and cannot render us guilty of Superstition.

AND doubtless it is our Duty, in our Participation at this Ordinance, to endeavor to take our Hearts, in the Participation of the Signs, to the highest strain of Love and Administration at the good Will of Christ appearing in giving himself for us.

SERMON CCXXXVI.

(2) IN regard to both Elements, it is said, that be gave them to his Disciples. And under this Head, we are to consider the Distribution of the Elements so prepared, to those who are to partake of them. And here two things may be considered, viz. the Subjects of participation, and the Distribution of the Elements among them.

1. THE Subjects of participation: These are said to be his Disciples, Matth. •• .16. And this leads to inquire, Who are to be admitted to sit down at this Ordinance, and receive these Sacramental Elements? These are said to be his Disciples; which word is used in the New-Testament to express such as akcnowledged him to be their Lord and Savior, and professed themselves to be Subjects of his Gospel Kingdom: and though the word Disciples is sometimes used for his Apostles, and sometimes for the Seventy whom he sent forth to Preach the Gospel; yet it is also frequently used for all that Professedly adhered to him, followed him, & submitted themselves to his teachings: and though there were no other with him at this first Sacrament, but the Twelve Apo • tles, whom he not only admitted to this Privilege, but gave them a pattern of Administration, which they were to observe afterwards, when called to Administer in his Name; yet they here acted not as Officers, but as Communicants, and so represented the Subjects of it. And doubtless none but Disciples are to be admitted to these Sacred Seals; for as such they do belong to the Gospel Covenant, and so cannot be properly applied to any but such as stand related to that Covernant: and that all such have a right in these Seals, 〈◊〉 • een formerly observed: but that there is a way appointed for their orderly come • 〈◊〉 to participation in them, is also t • be considered▪ for which there is something more to be considered, than a •