[3.] By these sealing signs we are solemnly invested into a right to the things promised, as when we are put in possession of what we have bar-
468 HOW OUGHT WE TO IMPROVE OUR BAPTISM ? [AcTS II. 38.
gained for by due formalities of law : ' This is my body:' that is our solema investiture into the privileges purchased by Christ's crucified body. A believer receiveth Christ in .the w^ord, John i. 12, and he receiveth Christ in the Lord's Supper. What is the difference ? There his right is solemnly owned and confirmed in the way which God hath ap- pointed. As soon as a man consents to a bargain, he hath an interest in the thing bargained for, but the right is made more explicit when it is delivered to him by some formalities of law, as a house by a key, a field by a turf or twig ; in such delivery we say. This key is my house, this turf or twig is my field. So are we put in possession of Christ by these words : ' This is my body.' Every penitent and believing sinner hath a right to Christ and pardon ; but his solemn infeoffraent is by the sacraments : ' Repent, and be baptized every one of you, for the re- mission of sins ;' or, as it is. Acts xxii. 14, ' Arise and be baptized, for the washing away of thy sins.' God gave Abraham the land of promise by word of mouth ; but, Gen. xiii., he bids him go through the land, and view it, and build an altar, and offer sacrifice there ; then was he actually invested in the gift. God gave Israel a grant of Canaan, but the clusters of Eschol were, as it were, the livery and seisin of it. Though the gift be sufficiently made over by the promise, yet it is further ratified, and more solemnly conveyed and delivered by the sacraments.
[4.] This is one advantage more, that the great mysteries of godli- ness are laid before our eyes in some visible rites, and so have greater force to excite the mind to serious consideration. When God will con- descend to give us help against our infirmities, it must be by the senses, by which all knowledge comes into the soul. Now feeling, smelling, tasting, seem not so fit for this, as being more gross, and conducing to the welfare of the body ; but seeing and hearing convey objects to the understanding, and therefore are called the senses of discipline and learning. Now the covenant is made by words, which strike the ear ; but the seals by visible things set it before our eyes, and, as the apostle saith, ' Christ is crucified among us, and evidently set forth,' Gal. iii. 1. The sight doth in a more lively manner stir up the mind than the bare hearing. Washing from sin doth fitly represent to us, and raise thoughts in us about, the sanctification of the Spirit, and so in a lively manner excite us to expect this benefit.
Use. Let us not be slight in the use and improvement of baptism ; for it implieth a solemn covenanting with God, that we may obtain remission of sins, and eternal life. John the Baptist calleth it, Mark i. 4, ' The baptism of repentance for the remission of sins.' Therefore, let us reflect upon ourselves, We are all baptized, but what are we the better ? Have we the more confidence of the pardon of our sins, and a greater sense of our covenant vow, to die unto sin and live unto God ? We cannot have the former without the latter ; both must be regarded by us. Volateranus reporteth of Lucian, that scoffing atheist, that when he revolted from the profession of Christianity, he scoffed at his baptism, saying, Se nihil ex eo consecutum quam quod nomen ipsius esset corruptum ex Lucio, Lucianus factum — that he got no- thing by his baptism but a syllable to his name, it being changed from Lucius to Lucianus. Alas ! what do most get by their baptism but a
Acts II. 38.] how ought we to improve our baptisii ? 469
name ? It should not be so with you ; you may have great advitntao^e by it if you improve it to the ends for which it was appointed. To quicken you, consider : —
1. Baptism is a perpetual bond upon us, obliging us to repentance and holy life, Eom. vi. 4, therefore the scripture often reasoneth from it, as Horn, vi. 2, ' How shall we, that are dead to sin, live any longer therein ?' He argueth not ab impossibili, but ah incongruo — not from what is impossible, but what will misbecome our renewed state, which ■we profess to enter into by baptism, which is a vowed death to sin, and a bond wherewith we bind our souls to new obedience. So else- where, Col. iii. 1, ' Ye are arisen with Christ,' in the import and signi- cation of baptism ; ' therefore seek the things which are above.' And again, ' Ye are dead, therefore mortify,' &c., ver. 3-5. Once more, ver. 8, 9, 'Put off all these, seeing ye have put off the old man with his deeds.' And in many other places the apostle argueth from the baptismal engagement to the effect intended and signified thereby.