Precious faith considered in its nature, working, and growth

The first Ordinance I shall instance in is that of Baptism: This by the Ancients was styled [Greek or Hebrew], Illumination, as ushering in the Evangelical light. St. Basil calls it Vestimentum candidum & signaculum sancium, the white garment and holy sign. It is by St. Austin named Porta Gratiae, the door of Grace, and first entrance into the Church. And by St. Bernard, Christianismi investitura, the first putting on Christianity. In Luther it is, Aqua non Creatoris sed Dei salvatoris, the water not of the Creator but of God the Saviour. Among the Jews the Proselyte of the Gates was only tied to the seven Precepts of Noah, but the Proselyte of Righteousness was bound to all the Mosaical Ordinances, and was initiated into Judaism by Circumcision and Baptism, and the blood of Oblation. The Jewish Rabbins built this Baptism of Proselytes on that Command of God, Exod. 19.10. That the people should sanctify ⟨p. 372⟩themselves, and wash their clothes, in order to the reception of the Law. Such as were Baptized they called, Renati, new-born, or regenerate; and reputed them to be Subalis Divinae Majestatis, under the wings of the Divine Majesty. But as yet Baptism was no Divine Ordinance but only a Jewish custom. Afterwards this custom was turned into a sacred Ordinance in John's Baptism, which was not of Men but from Heaven: He saith of himself, That he was sent to Baptize, Joh. 1.33. And by whom St. Luke tells us, The word of the Lord came [Greek or Hebrew], upon John, Luk. 3.2. as a Divine Warrant for the Work. His Baptism is called, The Counsel of God, Luk. 7.30. And was sealed from Heaven by a wonderful Theophany, the whole Sacred Trinity manifesting themselves at Christs Baptism by him. Afterwards Christ gave a solemn charge about it, Go teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, Mat. 28.19. and adds a sweet Promise thereunto, Lo I am with you alway even to the end of the world, ver. 20. Thus Baptism is firmly established in Scripture, and the Believer may experience it to be of God: He, though Baptized an Infant, wanting the use of Reason, and uncapable in himself to make any formal Vow or Covenant; yet finds a secret bond or obligation lying upon his Conscience, which remembers him of his Baptism in some such words as those of an Ancient;