The Badges of Christianity, Book 2 · Chapter 1
CHAP. 1. Of the Word Baptisme, and what it is.
HItherto we hauehave spoken of the Sacraments in General; togither with the partes, vses, and number of them: now we come to the first sacrament, which is Baptisme, being an Honourable badge whereby we are dedicated vntounto Iesus Christ aThe word baptisme is taken many vvaies.This word in Scripture hath many significations. First, in the natiue and proper signification, it signifieth to dippe, to diue, and plunge vnderunder water, as Mat. 3, 16. Iohn 3, 22, 23 Act, 8. 38, 39. Secondly, to cleanse and wash any thing with water, euen when this sacrament is not administred, as Mark. 7 wher it is said, the Pharisies did not eat, except first they washed. So Heb. 9, x, the old tabernacle did consist in washings. Thirdly, it signifi th the Crosse, afflictions, myseries, persecutions, and inward vexations of the spirite, as Luk, 12, 50. where Christ saith, I must be baptized, and how am I grieued … I be baptized? And … 12. 22. Are ye able to drinke of the cuppe that I must drinke of, and be baptized with the baptisme that I shal be baptized withall? Fourthly, it is taken for a liberall and plentifull distribution of the graces and gifts of God, as Act. 1 5. Iohn baptized with water, but ye shalbe baptized with the Holy-ghost within these few dates, that is, ye shall receiue a greater measure of the gifts of God then ye hauehave done before. Fiftly, the word is taken for the doctrine of Iohn, which he deliuered before he administred the Sacrament of baptisme, as Act. 18. 25. Where Apollos is said to be an eloquent man, and mighty in the scripture, knowing nothing but the baptisme of Iohn. Lastly, it is taken for the whole worke and action of the sacrament of baptisme, as Math, 28, 19. Go vntounto all nations, teach and baptize them: and in this last sence we are now to speake of it.
Let vsus therefore see bWhat baptisme is.what this Sacrament is. Baptisme is the first Sacrament, whereby, by the outward … of the body with water once into the name of the father, of the sonne, and of the Holy ghost the inward clensing of the sonle by the blood of Christ is represented. This description of baptisme is to be opened and farther expounded vntounto vsus: cThe description of baptisme proued.wherein fiue pointes are to be considered of vsus. First, it is called the first Sacrament, both in respect of the other Sacrament of the Lords supper: and because when the nations were conuerted to the saith, and beleeued in the name of Christ, they were immediatly baptized, as we see the practise of the church, Act. 2. 4. and Chap. 10. 47. and Ch, 8, 12. Where after embracing the faith, we see the partaking of baptisme, and the sealing vp of their conuersion.
Againe, it is said there must be an outward washing of the body with water, because the dEph. 5, 26 Tit. 3, 5 Mar, 1, 4.Apostle declareth therby the nature of a sacrament of baptism, Eph, 5. Calling it the washing of water through the Word: and it hath a iust proportion or relation to the spirituall washing of our newe birth, Tit. 3, 5. being also called the baptisme of repentance and amendment of life for remission of sins. Dipping into the water is not necessary to the being of a sacrament: sprinkling of water is not necessary to the being of a Sacrament: but wetting and washing with water is necessary to the being of a Sacrament. Now whether the whole body should be washed, or the face only: and whether it should be done once or thrice, is not greatly materiall, but left indifferent to the church to decree and determine, what shal be thought fittest to be receiued and practised.
Thirdly, it is added in the former description, that baptisme is once onelyonly to be administred. For as in naturall generation, man is once onelyonly borne: so it is in spirituall regeneration. And as circumcision was once only receiued in the flesh, whereby the fore-skin was circumcised: so is Baptisme once onelyonly to be administred, not oftentimes to be repeated. Wherefore, the Apostle Eph. 4. saith, There is one fEph. 4, 5, 6baptisme, one faith. Againe, Christ willed the Apostles to minister Baptisme, not Baptismes. Lastly, in baptisme the death of Christ is represented, and he died but once: so that as his death was not to be repeated, no more is baptisme to be reiterated. Fourthly, the forme and manner of doing, is said to be Into the name of the father, and of the sonne, and of the Holy-ghost. Wherby is ment, that we hauehave fellowship with God in three persons (as a wife hath with her husband, who passeth into her husbands name) to be subiect to him, to obey him, to acknowledge and call vponupon him, to worship no other god but the true Iehoua. This therfore is not to be vnderstood onelyonly of vsing the name of the Trinity in baptizing, but by it also is ment, that the persons baptized are receiued into the grace and fellowship of God, to become his people, and to be pertakers of his couenant to their spirituall comfort. Lastly in the description before remembred, it is affirmed that the outward washing of the body, Representeth the inward clensing of the soule by the blood of Iesus Christ. This gGal. 3, 27 Tit. 3, 5, 6 Rom. 6, 4appeareth expresly Gal. 3. All that are baptized into Christ, hauehave put on Christ. And Titus 3. 5. 6. According to his mercy he saued vsus, by the washing of the new birth, and the renewing of the Holy-ghost, which he shed on vsus aboundaintly through Iesus Christ our sauiour. So also the same Apostle, We are … with him by baptisme into his death. These testimonies out of the word of truth do euidently teach, that this is the principall scope and end of Baptisme, to assure our consciences by externall washing, of the inward clensing of our soules by the blood of Christ for remission of sins. This being the discription of baptisme, let vsus see what good vses may be made therof, and eueryevery part in order, as they hauehave beene laid before vsus. And first, touching the hThe vse of the first part of the description.first point mentioned before in the description, that Baptisme is the first Sacrament. This teacheth that such as are gained to the faith, & children of such as are in the profession iact 18. 8are immediately to he baptized. So was the Eunuch when he was instructed: so was Paule when he was conuerted: so were the Iewes when they repented. And indeede this is a true saying, that kAugust. cont. Faust. lib. 19. cap. 11men cannot be incorporate into any religion (whether it be true or false) vnlesse they be combined together by some communion and fellowship of visible Sacraments. Again, Is baptisme the first Sacrament of the new Testament? Then it followeth, that he which is not baptized, is not to be admitted to the Lords table: he that hath not receiued the first Sacrament, is not to bee made partaker of the second. As in the old testament, circumcision was the Sacrament of entrance and admission, and none was admitted to eate the Passouer but such as wer circumcised, lExod. 12 48as we see Exod. so none hath this right and priuiledge to come to the supper of the Lord, vnlesse first they be entred, and the doore opened to them by baptisme. For a man must be knowne to belong to our family and houshold, before he presume to eat of the childrens bread, that belongeth not to strangers. Touching the vse of the 2. point, to wit, mVse of the second part of the description.that there must be washing with waters we learne that washing with water is of the necessity of baptisme. Indeed ther may be a washing without baptisme, but ther can be no baptisme without washing The nEph 5, 26washing of water through the word. So that this washing is necessary, because of the fit similitude that is between it and our regeneration or new-birth. The water is apt to clense vsus & leaueth no silah behind: so is our iustification … sanctification repressented by the blood of christ, as shal be cōsidered. Therfore such as vsed sand, or blood, or such like matter not fit for washing, did not indeed baptize, but horribly prophane the Sacra. of baptisme. The third point in the description is, oVses of the 3. part of the description of baptisme.that baptisme is once onelyonly to be administred which affordeth vntounto vsus these three vses. First, it sheweth a difference between it and the Lords supper. The Apostle Paule speaking of the supper of the Lord saith, p1 cor. 11. 26 25. 23As oft as ye shal eat this bread and drinke of this cup: and Christ our sauiour, Do this as oft as ye drink it in remembrance of me, therfore it must be often receiued of the church. But baptisme once ministred, is not againe to be repeated. As we are once onelyonly borne into the world, but after our birth are dayly nourished: so we are but once baptized, but there is continuall vse of the Lords supper, where at we are fed to eternall life. Secondly, this teacheth, that all rebaptizing is vnlawful, as we see by the examples of the Apostles, qact. 2, 42, & 19, 4. 5who baptized not the beleeuers and members of the church the second time. For Act. 2. it is noted, that such as beleeued the gospel, continued in the apostles doctrine, in fellowship, in breaking of bread & prayer: but not in baptizing againe, or being baptized againe. And ch. 19. 4. 5. the disciples which were baptized, and had not receiued the gifts of the Holy-ghost, Paule instructed further in the doctrine of Christ, and doth not rebaptize them, but laieth his hands vponupon them, and they receiue the visible gifts of the holy ghost. The reason is plain against rebaptization, because it signifieth and sealeth vp our once being born again, our once setting and setling into the body of christ, rEzek. 16, 8 Hos. 2. 19. 20and our spiritual mariage once with him, who is the spirituall husband of his Church. Wherby we see, that such as hauehave beene baptized fSuch as hauehave beene baptized by heretikes, are not to be rebaptized.by heretikers or other wicked ministers, are not to be rebaptized. It came in place of circumcision: but none wer twice circumcised, therfore none to be twice baptized. Again, it is a Sacra. that representeth our spiritual incorporatiō into the church: but it is sufficiēt once to be ingrasted, & cōsequently sufficient hauehave it once administred. This error of rebaptizing, arose vponupon a corrupt vnderstanding and interpretation of the place. Act. 19. When they heard it, tact 19. 5,they were baptized in the name of the Lord Iesus. The difficulty of this place is taken away, if wee consider they be the words of Paule continuing his speech of Iohns baptisme, not of Luke declaring what Paule did. But of this place we shall hauehave better and fitter occasion to speake farther in the chapter following, where it is at large expounded. Furthermore, if baptisme be administred once for euer, it sheweth that he which commeth to Christ once truely and indeed, shall neuer be cast away, uIoh, 13. 8 Rom. 11, 29whom Christ Iesus loueth once, he loueth for euer, because his graces and giftes are without repentance. What shall seperate vsus from Christ, when we are by his working adioyned vntounto him? Wherefore, this outwarde washing, being not often repeated, but once onelyonly vsed, doth effectually seale vp our once ioyning to God, who hath made an euer lasting couenant with vsus, he shall neuer turne away from vsus, to do vsus good, we shall bee his people and he will be our God for euer. Indeede if we could cleane fall away, from the grace of God, we shoulde hauehave another regeneration and another baptizing to be the seale thereof: but because we are built vponupon the brazen pillar of Gods election, the gates of hell shall not preualle against vsus, for this foundation remaineth sure, a2 Tim, 2 19 20and hath this seale, The Lord knoweth who are his. This bPsal. 51, 10, …appeareth in Dauid, Psal. 51. He desireth to hauehave a cleane hart, be prayeth that the holy spirit be not taken from him: thereby declaring that the spirit was within him, and that hee had a sensible feeling thereof, howsoeuer the flesh for a season had gotten the vpperhande. Heere then is a great comfort sealed to all Christians, in all tentations, against al the tetrours and feares of conscience, where with they are ready to be swalowed vp and ouerwhelmed. This must strengthen and stay vsus vp, that although we may fall greevously, yet we shall not fall finally from the state of grace. He that is once a sound and liuely member of Christ, can neuer be wholly cut off. True it is, sinne may lesson our coniunction and weaken our comunion with christ: but if we be truely in him, the band shall neuer be dissolued, c1. Ioh. 2. …we shall neuer be wholly seuered and fall from him, as 1, 10. 2. They went out from vsus, but they wer not of vsus, for if they had bin of vsus, they should hauehave continued with vsus, but this commeth to passe, that it might appeare, that they are not all of vsus. Now if any man by falling into sinne, were totally seperated from Christ for a time, surely in his recouery and rising from sinne he were to be baptized the second time: for baptisme is the Sacrament, initiation and ingrafting into Christ, and an vniuersall falling would require a new ingrafting. But it were most absurd to say, we should be as often baptized as we fall into sin: and therefore howsoeuer Satan may buffet, molest, tempt, and wound vsus greeuously, yet he can neuer ouermaister vsus wholy and ouercome vsus finally, d1 Ioh. 3. 9as the Apostle declareth, 1 Ioh. 3. Whosoeuer is borne of God committeth not sinne, for his seed remaineth in him, neither can he sinne, because he is borne of God. This assurance of our standing for euer in the couenant, is the roote of all courage and comfort in trials and tentations, it helpeth vsus to fight manfully against sinne, it preserueth vsus from securitie, it nourisheth vsus in good works, it increaseth in vsus a care to please god, and lastly it confuteth the popish fancie of the forged sacrament of penance, wherby (they say) a Christian being cleane fallen from grace is restored, finding no comfort in his baptisme: wheras the true beleeuer neuer falleth finally from faith, neither needeth an outwarde seale to assure his pertaining to Gods fauour and louelove. Indeed eueryevery christian that is fallen through infirmity, must rise vp, repent vnfainedly, and shew foorth the fruites thereof: yet the force and strength of his baptism is not lost, the fruit and comfort thereof remaineth for euer, and is extended as well to the time to come as to the time that is past. So many therefore as asfirme, that the faithfull in thoir falles, hauehave remedie in penance, but no comfort by their baptism, do set vp themselues, magnifieng their owne dreames and deuises aboue the holy ordinances of God.
The fourth part of the former description of Baptisme, is the forme of baptizing into the name of the father, of the son, and duplicate page duplicate page of the Holi-ghost. eThe vse of the fourth part of the description of baptisme.This teacheth that whosoeuer is baptized, hath made a solemn promise to confesse and professe the Christian religion, to be the seruaunt of Christ, to fight his battelles vnderunder his banner, against all the enemies of his faith and saluation, against sinne, against Satan, against the world: he hath vowed to renounce the workes of the flesh, and to serue the true God. So often then as we are present at the administration thereof, we must consider the couenant into which wee are entred, which we made in the presence of men and Angels, which we are bound to keepe for euer. Wherefore, let vsus learne daily to die vntounto sin, and follow a new life by the grace of sanctification. Secondly, this form of administration teacheth vsus, to assure our own harts of God protection and defence, t…. 20. 16as a wife doth of her husbands tuition and preseruation of her from al daungers. Let vsus looke for life, saluation, gouernment, and nourishment from him alone in Christ For as he calleth vsus from the fellowship of Satan, of sin, and of the worldto hauehave felowship with himselfe: so he promiseth to be our aide and defence in time of neede, on whom we are in eueryevery estate and condition to depend. The last part of the description, gThe vse of the last parte of the description of baptisme.sheweth, The inward clensing of the soule by the blood of Christ. This teacheth that they abuse baptism, that in the outward work seeke remission of sins, as though the force of washing away sins were found in the element of water. Baptisme therfore is not the washing away of sins: onelyonly the bloud of Christ clenseth vsus from al sin, 1. Iohn 1, 7. Againe this declareth the perpetuall vse of it in the church, seeing it hath this effect to assure remission and forgiuenes of sins: vntounto this let vsus bring our children: of this let vsus make them partakers: from this let vsus by no means keepe them: and in this let vsus continually renew our couenant with God.