The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED AT ASPEDEN, April. 5. 1660.

1 COR. X. 2.

And were all baptised unto Moses, in the Cloud, and in the Sea.

ONE great breach in England is the breach about the Sacraments. It is the policy of the Devil to divide Christians even there, where there is the greatest bond of Communion. As poison is to our Victuals, which makes that which in its own nature is the great means of the preservation of our health and lives, to become the destroyer of it. Our knitting together must be in these Sacraments, but they are made the means of our disuniting. Therefore if the present occasion called not for it, yet the present necessity of our Nation does, to inform our selves about these bonds.

For your instruction in the Sacrament or Bond of Baptism I have chosen these words. Wherein we may observe these four things. I. Israel was Baptized. II. All were bapti∣zed. III. Unto Moses. IV. In the Cloud, and in the Sea.

I. Israel was baptized, when they came out of Egypt. From whence I make this Doctrine,

That Baptism was no new thing when Christ ordained it in the Church of the Gospel.

This Observation is of excellent use. It is said concerning the times of the Gospel that there should be new Heavens and a new Earth. All new. When God set aside that old people, he chose him a new people, viz. The Gentiles. This change of new for old consisted in two things. First, Some things were laid aside. And, Secondly, some old things were reserved, but the end of them changed. All the Ceremonial Law laid aside, but the Moral reserved, and the Doctrine cleared. The publick Worship of the Temple laid aside, of the Synagogue reserved. But some old things were reserved and changed. At the Passover, the Lamb was laid aside, Bread and Wine reserved, but the end changed. And in this Sacrament, where Baptism was added to Circumcision; Circumcision was laid aside, Baptism received.

The first mention of Baptism is in Gen. XXXV. 2. And Jacob said unto his houshold, and unto all that were with him, Put away the strange Gods that are among you, and be clean, and change your garments. Be clean, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mundate vos. That Bap∣tism is meant here is confest by the Jews.

The next mention is this in the Text: They were all Baptized unto Moses, &c. And this is the more considerable, that they should be Baptized now, when they were but newly circumcised, to wit, in the three days darkness that was upon the Egyptians, during

which time Israel was circumcised to qualifie them to eat the Passover. For no uncircum∣cised Person may eat thereof; Exod. XII.

A third mention of Baptism is at Sinai. So the Jews. And they speak of Proselytes Admission now.

The Anabaptists will not hear this: nothing but the letter of Scripture. But that is a dangerous Text. Tis true, we are to require it for the foundation of Faith, but by in∣insisting upon it too rigorously for other matters, we lose infinite profit, that may ac∣crue to us by Examples and Explications.

But let us reason with them, that Baptism could be no new thing in those times. First, The Scribes and Pharisees were not so easie to be brought to follow Novelty. But they came in multitudes to Johns Baptism, Matth. III. 7. Secondly, See I. Joh. 25. The Jews sent Pharisees to John the Baptist, and they asked him why baptisest thou then, if thou be not that Christ? Whereby you may see they never questioned the thing, and shewed also that they were easily perswaded, that the Messias would make use of their rite of baptizing for the admitting Disciples.

Take this in the dispute about Poedobaptism. They tell us, that there is no example in the Scripture of children baptized. I answer, True, but no such example needed to be recorded; for Christ took up Baptism as he found it in the Jewish Church; and they baptized Infants as well as grown persons. And if Christ would not that Baptism should have been administred to children, he would have forbidden it. Therefore there is no Rule or Example given in Scripture of baptising children. Luke wrote enough in XVI. Act. 15. & 32. where he tells us of the Baptism of Lydia and her houshold; and of the Jaylor and all his. Now one reading these passages in Judaea, how would he have understood it? Undoubtedly, according to the ordinary practise of Baptism, as it was used among them in admitting of their Proselytes; which was that when the Master of the house was baptized for a Proselyte, all his family, children and all, were baptized too. Tis the best rule to come to the understanding of the Phrases of Scripture, to consider in what sence they were taken in that Country and among that People where they were written.

II. They were All baptized. Who? All our Fathers, vers. 1. All passed through the Sea. Were there not children here? How? Was there no child in arms, did they carry none on their backs, when they passed through the Sea? What say the Anabaptists here? This Text saith All were baptized. They say, None ought to be baptized that are children, because they are not capable of understanding the Ordinance. What then? Were the Jewish children more capable than the children of Christians?

There are two opinions of the Anabaptists, which we are to be informed in, else we may fall into mistake.

First, That Baptism is not to be administred to any that are without knowledge.

Secondly, That it is not to be administred to any, unless he be verus filius foederis, a true son of the Covenant. To these I will put answer into your mouths.

To the first, God never ordained Sacraments, that their nature should be changed pro captu recipientis, according to the capacity of him that received them. Ordinances retain their nature, whosoever receives them. As sin is sin, though not felt: and the Word is the Word of God, though he that hears it is not benefitted by it: So Sacraments are Sacra∣ments, as to their nature, whatsoever the Receivers be. Tis true their fruit is pro captu recipientis, but not their nature. The Sacrament is a seal whosoever receives it.

Again, You read of Baptism without knowledge in Matth. XXVIII. 19, 20. Go and Disciple all Nations baptizing them in the Name, &c. Teaching them to observe all things that I have commanded you, &c. Baptize and Teach. True indeed, the Adults that were baptized confessed their sins, but this restrains not baptism to them alone: because there are several ends of it applicable to those that know not, especially that in the next par∣ticular.

As to the second, That Baptism belongs to none but such as are in the Covenant, and that it is a seal of our righteousness. This phrase is fetched from IV. Rom. 11. And he recei∣ved the sign of circumcision, a seal of the righteousness of the Faith. Which place is ex∣pounded to mean a seal of the persons righteousness that receives it. But to examine this place.

1. It is said to be a sign, now a sign is to help unbelief and to confirm doctrine, Exod. IV. Moses miracles there mentioned were to be signs, to make the Israelites believe his message, 1 Cor. XIV. 22. Tongues are for a sign, not to them that believe, but to them that believe not. And to that purpose is that of our Saviour, Except ye see signs and wonders ye will not believe.

2. The Doctrines there delivered are well worth such a Confirmation; namely first, That a sinner upon his believing in Christ becomes righteous, this is the greatest truth. Secondly, That he becomes righteous by another, this was a wonder to the Jews. Thirdly,

That it is by a better righteousness than Adams. Fourthly, That it is by a righteousness infinite, viz. A righteousness that outvies condemning righteousness, and that very same righteousness that God gives to Christ.

So that the meaning of those words, the sign of circumcision, a seal of the righteousness of the Faith, is, that it was a Seal to confirm that great Doctrine. So Sacraments are to Seal the truth of God. He hath put to his Seal in the Sacrament: as a Seal to a Dead confirms the truth of it. So that Circumcision is a Seal of the same truth to Esau, Judas, &c. else it loses its nature, which is to confirm Gods truth. And so the Sacra∣ments are Seals of Gods truth. Baptism seals that truth, that washing by the blood of Christ cleanseth us from our sins. So that though children know not what baptism means, yet it hath this nature.

III. They were all baptized unto Moses, i. e. unto his discipline. They were circumcised unto God, viz. unto true religion. Now they are baptized into Moses, that is, into his Way. Baptism is to enter us into the true profession, Matth. XXVIII. 19. Baptizing them in the Name of the Father, Son and Holy Ghost; that is, into the profession of the true God. So in the Name of Jesus, that is, into his belief and religion.

Hence also Infants are capable of Baptism, as it is a distinctive body, that marks us out for Christians. And therefore we are said to be all baptized into one body, 1 Cor. XII. 13. So the children of Israel were circumoised, though they were born Israelites, that they might be marked for Gods people.

As to the fourth observable in the Text, baptized in the Cloud and in the Sea, I cannot now insist on that.

The Conclusion is, that we retain this Sacrament without doubting. It carries its war∣rant in its institution, and in its own nature. I will leave two directions with you.

• I. Rest not in a negative Religion only.
• II. Let the practise of the Church have authority with you.