[2.] On our part they are a badge and a bond to oblige us to the duties of the covenant — a badge of the profession, and a bond to engage us to the duties which that profession calls for. As the apostle speaks of circumcision, that ' whosoever is circumcised is a debtor to the whole law,' Gal. v. 3, binds himself to the observances of Moses ; so a Christian, by being baptized, becomes a debtor, not to the flesh, to live after the flesh, &c., Kom. viii. 12. And it is called ' an answer towards God,' 1 Peter iii. 21 ; the answer supposes the demands of the covenant ; and so it is an undertaking faithfully to perform the con- ditions required of us, a vow or an obligation whereby we reckon our- selves bound to ' die unto sin, and live unto righteousness, through Jesus Christ our Lord,' Eom. vi. 11. It bindeth us chiefly to the duties that belong to our entrance, as the Lord's Supper doth more directly to the duties which belong to our progress ; it bindeth us to a true belief of the gospel, or an acceptance of Christ, and consent to the covenant of grace ; to renounce the devil, the world, and the flesh, and to give up ourselves unto God ; and therefore the baptismal covenant, by which we are initiated into Christianity, is expressed by our being baptized in the name of the Father, Son, and Holy Ghost, Mat. xxviii. 19, which implies a giving up ourselves to them in their distinct per- sonal relations. To the Father, that we may return to him, and obey liim as our rightful Lord ; that we may love him, and depend upon him as the fountain of all our good and all-sufficient happiness, and prefer his favour before all the sensual pleasures of the world. We are baptized in the name of Christ, that we may believe in him, accejjt him as our Saviour and Kedeemer, expecting to be saved by his merits, righteousness, and intercession, from the wrath of God, and guilt of sin, and eternal death. To the Holy Ghost, as our guide, sanctifier, and comforter, that he may free us from sin, change us into the image and likeness of Christ, and lead us into all truth and godli- ness, and comfort us with the sense of our present interest ia Gods love, and the hopes of future glory.
8. These visible confirming ordinances give us great advantages above the word and bare proposal of the covenant.
[1.] As these sealing signs are an expression of God's earnest and
Acts II. 38.] how ought we to iMrEovE our baptism ? 4G7
sincere respect to our salvation. God hath opened his mind in his word concerning his love and good-will to sinners in Christ ; and he hath also added his seal, that tlie charter of his grace might be more valid and authentic. It argueth the goodness and communicativeness of God, to give notice in his word ; but his solicitousness and anxious care for our good, to give visible assurance in the sacraments, as being willing eV irepia-aov, ' over and above to satisfy the heirs of promise.' If a man be more than ordinarily cautious to make all sure, it is a sign his heart is upon the thing. Surely it is a great condescension that God would dispose his grace into a covenant form ; but it is a further condescension that he would add seals, which needed not on his part ; but he added them to give us the more ' strong consolation.' Nudum jmctum, a naked promise, is not so valid and authentic as when articles of agreement are put into a formal instrument and deed of law, and that signed and sealed, and interchangeably delivered ; this breeds more confidence and security on both sides. God's word certifieth us of his good-will ; but when he is pleased to make a formal indenture of it, and to sign it and seal it, it doth breed more assurance in our minds that his promises are made with a real intent to perform them, and bindelh us the more firmly to God, when, besides our naked promise, there is a kind of vow and oath on our part, solemnly entered into by baptism.
[2.] There is this advantage in the sacraments above the word, that they are a closer application. The word speaks to all promiscuously, as inviting ; the sacrament to every one in particular, as obliging. By the word none are excluded from the grace offered upon God's terms : ' Go preach the gospel to every creature ;' but by the sacrament, every one is expressly admonished of his duty. Tlie object revealed in the word is like the brazen serpent, which without difference was exposed to the eye of all, ' that whosoever looked upon it might be healed ;* but the same object offered in the sacraments is like the blood sprinkled on the door-posts, that every man might be assured that his fiimily should be in safety. Now the reason of this difference is, because things propounded in the word are like a treaty between God and us, or an offer and a debating of matters till the parties do agree. But sacra- ments are not of use till both sides have agreed upon the conditions of the covenant. In adults, at least, the word conduceth to the making of the covenant, but sacraments suppose it made ; tlierefore, the word universally propoundeth that which in the seals is particularly applied. Now those things do not affect us so mucli which are spoken indif- ferently to all, as those that are particularly applied to ourselves, be- cause they stir us up to a more accurate care and endeavour to fulfil the duty incumbent upon us. The conditions are propounded in the word, Eepent and believe, and I will pardon, and give thee eternal life. But the sacraments suppose an actual consent, that tliou hast done, or undertaken to do so ; and then God comes and saith, Take this ?,s an undoubted pledge, that thou shalt have what I have promised ; which doth more increase our hope and persuade our duty.