The Marrow of Divinity, Religious treatise · Chapter 17

The Marrow of Divinity · Religious treatise · Chapter 17

p. 153CHAP. XVII. Questions, and Cases of Conscience about Baptisme.

Quest. WHat are the Principles about Baptism?

Answ. First, that Baptisme is a Sacrament of Regeneration.

Secondly, that the outward signes in Baptisme is IIwater: the inward thing or substance thereof is the blood of Christ.

Thirdly, that the pouring or sprinkling water upon IIIthe Party baptized, setteth out the inward cleansing of the Holy Ghost.

Fourthly, that the forme of Baptisme is, In the Name of the Father, Son and Holy Ghost.

Fifthly, that Baptisme is to be administred by a Minister of the VWord.

Sixthly, That they that professe the true faith are to be baptized.

Seventhly, that the children also of such are to be baptized.

Eightly, that by Baptisme we are engrafted into Christs mystical VIIIbody.

Ninthly, that Baptism sets out both our dying to sin, and also our rising to IXrighteousnesse.

Tenthly, that Baptisme is but once to be administred.

Eleventhly, that the force and efficacy of Baptisme lasteth as long as we XIlive.

Quest. Can any Argument for the baptizing of Infants, be brought from Circumcision under the Law?

Answ. Yes: for there is the same extent of the Sacrament of initiation under the new Covenant, as was under the old. If Infants might partake of the Sacrament of Initiation and Regeneration, before Christ was exhibited, then much more since. That which the Apostle saith of the Ark in relation to Baptisme, 1 Pet. 3.21. that it was a like figure, may be said of Circumcision: All their Sacraments were like Figures, not types of ours. The Apostle maketh p. 154an expresse Analogy betwixt Circumcision and Baptisme, Col. 2.11, 12. See Dr. Gouge on Heb.

Quest. Where the Scripture speaks of Baptizing it mentions washing with water, how then can sprinkling s…rve turne?

Answ. Sprinkling is sufficient to … the use of water. The party baptized is not brought to the Font to have his face, or any other part of his body made cleane, but to have assurance of the inward cleansing of his soul. Now that our mindes may not too much dote on the outward thing done, but be wholly raised up to the Mistery, the outward element is no further used, then may serve to put us in minde of the inward thing signified thereby. Answerably in the Lords Supper there is not so much bread and wine given, and received, … would satisfie ones appetite, or slake his hunger, and quench his thirst, but onelyonly a little bit of bread, and sup of wine to declare the use of bread, and wine, and so to draw the mindes of the Communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ.

Quest. How is Baptisme a means of clean…ing and sanctifying?

IAnsw. Four ways. First, in that it doth most lively represent, and set forth even to the outward senses the inward clean…n… of our souls by the blood of Christ, and sanctifying us by the Spirit of Christ, Rom. 6.4, &c.

IISecondly, in that it doth truely propound, and make tender, or offer of the grace of justification, and sanctification to the party baptized. In this respect it's called, Baptisme of Repentance fo… remission of sinnes, Luke 3.3. Acts 2.38.

Thirdly, in that it doth really exhibit, and seal up to the conscience of him IIIthat is baptized▪ the aforesaid grace, whereby he is assured that he is made partaker thereof. Thus Abraham received the sign of circumcision as a seal of the righteousnesse of …, Rom. 4.11. The Eunuch and others rejoyced when they were baptized, Acts 8.…9. an… 16.34.

IVFourthly, in that it is a particular, and peculiar pledge to the party baptized, that even he himself is made a partaker of the said graces: therefore every one in particular is baptized for himself: Yea, though many be at once brought to the Font, yet every one by name is baptized. Hence, Gal. 3.17. whosoever are baptized into Christ, have put on Christ; and Acts 22.16. Be thou baptized and wash away thy sins.

Object. But many that are baptized receive no such grace? are neither cleansed, nor sanctified?

Answ. Such are onelyonly outwardly washed with water, not baptized with the holy Ghost: the fault is not because no grace accompanies the Sacrament, but in that they receive not, but reject the grace which appertaineth thereto, Rom. 3.3. What if some believe not? shall their unbelief make the faith of God of none effect? God forbid.

Object. Many receive the aforesaid graces before they are Baptized. As Abraham before he was circumcised, Rom. 4.11. and some that were baptized after they believed. How then is baptism a means thereof.

Answ. Their spiritual cleansing is more fully, and lively manifested by baptisme, and they are more assured thereof.

Object. Many who live long in grosse sins after baptism, and so were not thereby cleansed and sanctified, yet many years after have beene effectually called: what means hath baptisme been hereof?

Answ. The use and efficacy of baptisme is not as the act thereof, transient, but permanent, and perpetual, so long as the baptized person lives: whensoever a sinner unfeignedly repenteth, and faithfully layeth hold on the promises of God: Baptisme, which is the seal thereof, is as powerful and effectual as it could have been when it was first administred. For the efficacy of Baptisme p. 155consisteth in the free offer of grace. So long therefore as God continueth to offer grace, so long may a mans baptisme be effectual. On this ground we are but once baptized; and as the Prophet put the people in mind of their circumcision, Jerem. 4.4. So the Apostles of their Baptisme long after it was administred. Yea, they speak of it (though the act were long before past) as if it were in doing in the time present. Baptisme saveth, 1 Pet. 3.21.

Quest. What kinde of means of grace is baptisme?

Answ. Baptisme is no Physical, or natural means of working grace, as if the grace that is sealed up thereby were inherent in the water, or in the Ministers act of sprinkling it (as in medicines, salves, meats, &c. there is an inherent virtue which proceedeth from the use of them; and being applied they have their operation whether a man beleeve it or no.) But it is only a voluntary instrument, which Christ useth as it pleaseth him, to work what grace, or what measure of grace seemeth best to him: so as grace is only assistant to it, not included in it: Yet in the right use thereof, Christ by his Spirit worketh that grace which is received by it, in which respect the Minister is said to baptize with water, but Christ with the holy Ghost and with fire, Mat. 3.11.

Quest. Whether is baptisme necessary to salvation?

Answ. A meanes of working a thing may be said to be necessary two wayes.

1. Absolutely, so as the thing cannot possibly be without it. Thus are the proper causes of a thing absolutely necessary: as in this case Gods Covenant: Christs blood, and the operation of the Spirit are absolutely necessary for the obtaining any grace.

Secondly, by consequence, so as according to that course and order which IIGod hath set down, things cannot be without them. Now

Baptisme is not absolutely necessary as a cause: For then it should be equal to Gods Covenant, Christs blood, and the work of the Spirit; Yea, then all that are baptized should be cleansed. But its necessary by consequence, and that in a double respect.

1. In regard of Gods Ordinance. 2. In regard of our need thereof.

1. God having ordained this Sacrament to be used, its necessary it should be used, if for no other end, yet to manifest our obedience. He that carelesly neglects, or wilfully contemns any Sacrament enjoyned by God, his soul shall be cut off, Gen. 17.14.

2. Great is the need that we have thereof in regard of our dulnesse in conceiving things spiritual, and of our weaknesse in beleeving things invisible. We are carnal and earthly, and by things sensible and earthly, do the better conceive of things spiritual and heavenly: Therefore God hath ordained visible elements to be Sacraments of invisible graces. Again we are slow to believe such things as are promised in the Word, therefore the more to help and strengthen our faith, God hath added to his Covenant in the Word, his seal in, and by the Sacraments: That by two immutable things (Gods Covenant, and Gods seal) in which it is impossible for God to lie, we might have strong consolation. Besides, though in general we do believe the truth of Gods Word, yet we are doubtful to apply it to our selves; wherefore for the better applying of Gods Covenant to our own soul, God hath added his Sacraments to his Word.

Quest. Wherein do the Papists erre about this Doctrine of Baptisme?

Answ. First, in the necessity of it▪ they making it so absolutely necessary, Ithat if any die unbaptized they cannot be saved, which doome they passe upon p. 156Infants, though they be deprived thereof without any fault of their own, or of their parents, when they be still born: which is a mercilesse opinion against Gods Word, and against the order which he hath prescribed. For he hath established his Covenant, and promised to be the God of the faithful, and of their seed. Hence, Acts 2.39. the promise is to you, and to your children; and 1 Cor. 7.14. Your children are holy. If these promises should be made void by an inevitable want of baptisme, why would God have enjoyned circumcision (which to the Jews was as baptisme is to Christians) to put it off to the eighth day, before which time many of their infants died? Or would Moses have suffered it to be fo…born all the time that the Israelites were in the Wildernesse? If they say that baptisme is more necessary then circumcision, I answer, that the Scripture layes no more necessity upon it: and if it were so necessary as they make it, then the virtue of Christs death were lesse effectual since he was actually exhibited then before. For before it was effectual for Infants without a Sacrament, but belike not now.

IISecondly they add such efficacy to Baptisme, as it gives grace, ex opere operato, or the wo…k it self: wherein they make it equal with the very blood of Christ, and take away the peculiar work of the Spirit, & the use of faith repentance, and such like graces. Can there be more in the water then there was in the blood of beasts offered in Sacrifices? But it is not possible that their blood should take away sin, Heb. 10.4. they themselves attribute no such vertue to the Word preached, and yet they cannot shew where the holy Ghost hath given more vertue to the Sacrament then to the word. The Apostle, 1 Cor. 1.21. joynes them both together; that he might cleanse it with the washing of water through the Word. What can be more said of it then of the Word, Rom. 1.16. It pleased God by preaching to save them that believe. The Gospel is the power of God to salvation.

Quest. Wherein do the Anabaptists erre about this Doctrine of Baptisme?

Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it onelyonly a badge of our profession: a note of difference between the true and false Church, a signe of mutual fellowship: a bare signe of spiritual grace: a resemblance of mortification, regeneration, inscition into Christ, &c. but no more: These indeed are some of the ends, and uses of Baptisme: But in that they restraine all the efficacy thereof hereunto, they take away the greatest comfort, and truest benefit which the Church reapeth thereby as is above said.

Quest. What is the inward washing by Baptisme?

Answ. In that whosoever is fully baptized is cleansed from sinne. Fully, i. e. powerfully and effectually, as well inwardly by the spirit, as outwardly by the Minister: Cleansed, i. e. both from the guilt of sin by Christs blood, and from the power of sinne by the work of his Spirit: Hence, Rom. 6.3, 4. As many as are baptized into Christ, are baptized into his death: Buried with him by baptisme: Baptisme saveth us, 1 Pet. 3.21.

Quest. Is it necessary that the Word and Baptisme go together?

Answ. It's very requisite that where this Sacrament is administred, the Doctrine thereof be truely and plainly taught, so as the nature, efficacy, and use thereof may be made known, and the Covenant of God sealed up thereby, may be believed. Hence, Matth. 28.19. Teaching and baptizing are joyned together. So did John, Luk. 3.3. and the Apostles, Acts 2.38. and 8.12, 37. and 16.15, 33.

For, 1. A Sacrament without the Word is but an idle Ceremony. Like a seale without a Covenant: It's the Word that makes known the Covenant of God.

p. 1572. It's the Word which makes the greatest difference between the Sacramental washing of water, and ordinary common washing.

3. By the Word the ordinary creatures we use are sanctified, much more the holy Ordinances of Gods worship, whereof Baptisme is one.

Quest. Is it not lawfull to Baptise without a Sermon?

Answ. Though it be both commendable, and honourable to administer that Sacrament when there is a Sermon, yet I judge it not unlawfull to doe it without a Sermon: Only the people must be taught by the Word what the Covenant is that Baptisme sealeth up, which being done, the word is not separated from that Sacrament though at that time there be no Sermon. See Dr. Gouge in Domestick Duties.

Quest. How many parts be there of a Sacrament, and so consequently of Baptisme?

Answ. There be three essentialls parts of a Sacrament. 1. The Si…ne. 2. The thing signified. 3. The Analogie between them, which is the union of them both. The first, is some outward, and visible thing: the second, inward and Spirituall: the third, mixt of them both: As in Baptisme, the sign is water, the thing signified is the blood of Christ: the Analogie or union stands in this resemblance, that as the former outwardly washeth the filthiness of the body, so the latter inwardly purgeth the soul of all sin. By reason of which relation, and neere affection between the sign, and thing signified, it is usuall by an improper, but Sacramentall speech.

1. To call the signe by the thing signified, and contrarily. So Baptisme is called the washing of the new birth ▪ because it's a signe, seal, and instrument of it.

2. To ascribe that to the signe which is proper to the thing signified, and so Baptisme is said to save us, Tit. 3.5. 1 Pet. 3.21. which indeed is the propriety of Christs blood, 1 Joh. 1.7. But by the neere affinity of these two in the Sacrament it is said so to do.

1. To teach us not to conceive the Sacramental elements as bare, and naked signs, so as to grow into the contempt of them.

2. As we may not conceive them idle signes, so neither Idol signes by insisting in them as though they were the whole Sacrament: For they are but outward, whereas the principal matter of a Sacrament is spiritual, and inward.

3. That then we truliest conceive of a Sacrament, when by looking at one of these we see both: by the signe, and action which is outward to be led to those which are spiritual, and inward.

Quest. What benefit have we by Baptisme?

Answ. God in Baptisme doth not only offer, and signifie, but truely exhibiteth grace, whereby our sins are washed, and we are renewed by the holy Ghost, Acts 2.38.

Quest. Are all baptized persons then regenerated?

Answ. No: For, First, this effect is not ascribed to the work wrought, as the IPapists teach.

Secondly, neither by any extraordinary elevation of the action, whereby it IIis made able to confer the benefit of renovation: For this would make every Baptisme a kinde of miracle, as also it would encroach upon the clause following, in Tit. 3.5. wherein the work of renewing is ascribed to the Holy Ghost.

Thirdly, neither hath the water in Baptisme it self any inherent power, IIIor force to wash the conscience, as it hath to wash the filth of the body.

Fourthly, neither is grace tied by any promise, or means to the action, so as p. 158IVGod (who is most free in his gifts) cannot either otherwise distribute, or cannot but dispense it with the action: For,

1. Grace is not tyed to the Word; therefore not to the Sacraments.

2. They were separated in the Ministry of John the Baptist, who confest that though he baptized with water, yet it belonged to him that came after him to give grace.

3. If these opinions were true, then should every baptized person be truely converted, whereas we see the contrary in Simon Magus, and many others.

4. Some are justified before Baptisme, as Abraham before Circumcision. So Cornelius, Acts 10.47. the Eunuch, Acts 8.37, 38. some after, as numbers daily converted.

5. This opinion of tying grace to the Sacrament overthrows

1. The highest, and most proper cause of our salvation, which is Gods free Election, to which only grace is tyed.

2. The only meritorious cause of our Regeneration, which is Christs blood that properly cleanseth from all sin.

3. The most powerfull, next, and applying efficient, which is the Holy Ghost, and to whom our renewing is ascribed.

Quest. How then is Baptisme called the laver of regeneration?

IAnsw. First, as it is an institution of God signifying his good pleasure for the pardoning of sinne, and accepting to grace in Christ. Thus the Word and Sacraments are said to save, and sanctifie, because they signifie the good pleasure of God in saving, and sanctifying us. Thus we say a man is saved by the Kings pardon, not that the pardon properly doth it, but because it's the ordinary instrument to manifest the merciful minde of the King in pardoning a malefactor.

IISecondly, as it's a seal and pledge of our sanctification, and salvation, as certainly assuring these to the soul of the believer, as he is or can be assured of the other: As a man having a bond of a thousand pounds sealed to him may say, I am sure of this thousand pound: So may a believing party baptized, say of his Baptisme; here's my regeneration, and salvation.

IIIThirdly, as its a means to excite and provoke the faith of the receiver to lay hold on the grace of the Sacrament, and to apply it to these purposes: In regard it may as truely be said to renew as faith is said to justifie; and that is onelyonly as it is a meanes to lay hold on Christ our righteousnesse.

IVFourthly, in that in the right use of it, it gives and exhibits Christ, and all his merits to the fit receiver: For then as Gods grace puts forth it selfe; and after a sort conveys it self in, and by this instrument into the heart of the worthy receiver.

Quest, To whom is Baptisme the washing of the new Birth?

Answ. We must not conceive it to be a Laver of regeneration to every person baptized: but to such as have the grace of faith to receive the grace offered, John 1.12. Ephes. 5.27. For ungodly and unbelieving persons receive nothing in the Sacraments but the the elements, and that as naked signs: as we see in Judas, Simon Magus, Ananias and Saphira. In all whom neither was grace conferred, nor wickednesse weakned.

Quest. How then can children be baptized, in whom we cannot expect faith, and therefore in them, either faith is not required, or their baptisme is unprofitable?

Answ. I will lay down some propositions for the unfolding of this difficulty. As

p. 1591. We must distinguish of Infants, whereof some are Elect, and some not. These latter receive onelyonly the element, but are not inwardly washed: the former in the right use of the Sacrament receive the inward grace: Not that thereby we tie God to any time, or means, whose Spirit blows when, and where it listeth; as some are sanctified from the womb, and some after baptisme; but because God delights to present himself gracious in his own▪ Ordinance, therefore in the right use of the Sacrament he ordinarily accompanies it with his grace: Here, according to his promise we may expect it, and here we may, and ought to send forth the prayer of Faith for it.

2. Though Infants want actual faith which presupposeth hearing, understanding, &c. yet they want not all faith: for Christ himself reckons them amongst beleevers, Matth. 18.6. Hence circumcision which was administred to Infants, is called a seal of Faith.

3. The faith of their parents is so farre theirs, as that it gives them right to the Covenant: For the Covenant was made to Abraham and his seed: and every believing parent layeth hold on the Covenant for himself, and his seed, thereby entitling his children to the right of the Covenant as well as himself; as in temporal things he can purchase land for himself and his heirs, 1 Cor. 7.14. If the root be holy, so are the branches: and one parent believing, the children are holy.

Object. But the just shall live by his own faith?

An. Elect Infants have a spirit of Faith by the Spirit of God working inwardly, and secretly, as we see in those which were sanctified from the womb, as Jacob, Jeremy, John Baptist, &c. neither doth it hinder, because Infants have no sence of any such thing, no more then it proves them nor …o live, because they know not that they do so. Neither is Adams corruption more effectuall to pollute infants, then Christs blood and righteousness is to sanctifie them, and this we ought to believe, or else we must deny that they can be saved.

Quest. If any beleeve before baptisme, what profit then have they by Baptisme?

Answ. First, they must be Baptized in obedience to the command of God; Ias Abraham, Cornelius, Paul, &c. believing, obeyed without reasoning, and so manifested their faith by their obedience.

Secondly, such as are invisibly incorporated into Christs body, must also be IIvisibly incorporated into the Church by Baptisme.

Thirdly, that the grace received may be augmented. For by the IIIworthy receiving of the Sacraments weak graces are encreased, and made stronger.

Fourthly, that the party baptized may be confirmed and strengthened, not IVonelyonly in his graces received, but in regard of that grace, and glory which he expects to receive in the resurrection, both which are more firmly sealed to him by Baptisme. See Dr. Taitor on Tit.

Quest. How may Parents in Faith present their children to God in Baptisme?

Answ. The dedication of a child to God is a work of singular and great importance, one of the weightiest services we can take in hand, though considered of by few: and it cannot be well done as it ought except it be done in faith: Now the acts of faith in this, are

1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity, expressed, Gen. 17.7, 9. Acts 2.39. which Covenant as its made to the believing Parent, and his seed, so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed. And this is the ground of that tender which a Christian p. 160makes of his children to holy Baptism: For by natural generation children of believing Parents are defiled with sin, and so under wrath: but they are holy by covenant and free acceptation, the believing Parent embracing Gods Promise for himself and his posterity.

IISecondly, by faith believing Parents must give themselves to God, chusing him to be their portion, &c. For he that would give his children to God, must first give himself to God.

IIIThirdly, it provokes Parenrs to offer their children to God by fervent and faithful Prayer, so soon as ever they have received them from him. Gods Promise calleth for our Prayer, as 2 Sam. 7.27.

IVFourthly, it considereth what a singular Prerogative it is to be actually admitted into Covenant with God, received into his family, and have his name put upon us: To be a Partaker of the seale of Regeneration, pardon of sins, adoption, and everlasting inheritance: Solemnly to be made free of the society of Saints, and to weare the Lords livery, and what an high and incomprehensible a mercy it is, that God hath promised, and doth vouchsafe these great and inestimable blessings, not only to himself a wretched sinner, but also to his posterity, who by nature are enemies to God dead in sin, and in bondage under the curse of the Law.

VFifthly, it stirs up hearty rejoycing in the Lord, that he hath vouchsafed in tender compassion to look upon them and their posterity, and thus to honour and advance them.

VISixthly, it stirs up Parents to be diligent and careful to bring up their children in the information, and feare of the Lord; being instant with him to blesse their endeavours for the good of their children, and the glory of his Name. For the same conscience that moved Parents to offer their children to God in Baptisme, will quicken them to endeavour their education in the true faith, and service of God.

Quest. What use should Christians make of their Baptisme, when they come to years of discretion?

Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them, of Gods Promise, that he will be their God, and of their Promise, that they will be his people, repent of sin, believe in Christ, and walk before him in sincere obedience: and that the signification, force, use, and fruit of it continueth not for that present only when its administred, but for the whole course of a mans life: for as its the seal of a free, everlasting, and unchangable Covenant, so is the force and use of it perpetual: so then the use to be made of Baptisme is twofold.

IFirst, it seems to be a pledge and token of Gods favour, and that divers wayes.

1. In that its a seale of our Regeneration by the Holy Ghost, whereby a divine quality is infused into us in the room, and place of original corruption: Hence its called the Laver of Regeneration, Tit. 3.5. It being usual to call the principal cause, and the instrument by the same name.

2. It seales and confirmes to us the free pardon of our sins, Acts 2.38. and 22.16.

3. Its a pledge of the vertue of Christs death, and of our fellowship therein, Rom. 6.3.

4. Its a pledge of the vertue of Christs life, and of our communion with him therein, Rom. 6.5. Col. 2.12.

5. Its a pledge of our adoption in Jesus Christ. For when God puts his Name upon us, he signifies and assures that we are his sonnes, Gal. 3.26, 27.

6. Its a solemn testimony of our communion with all the lively members p. 161of Christ Jesus. Its a seale of the bond, and mutual love, and fellowship, both of Christ with his members, and of his members one with another, 1 Cor. 12.13.

7. Its a seale and pledge to assure us, that God will provide for us in this life, raise up our bodies to life at the last day, and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us, Mar. 16.16. Tit. 3.5, 6, 7. 1 Pet. 3.21.

Secondly, its a seale of our duty promised, and so a spurre, and provocation IIto repentance, faith, new obedience, brotherly love, and unity, and that as

1. Its a spurre to repentance and mortification: For Baptisme seales remission of sins to them only that repent, and as we expect the blessing, we must see that we perform the condition.

2. Its a provocation to faith, and a pledge thereof. We have Gods Promise under his hand and seale, that he will wash us from our iniquities, receive us for his children, remember our necessities, and bestow upon us his Kingdom. Now we much dishonour him, if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal.

3. Its an incitement to new obedience, and a pledge thereof, Rom. 6.4. we have solemnly sworn to fight against the devil, the world, and the flesh: and having taken presse-money of Jesus Christ, it were a foule fault to accept of a truce with Satan.

4. Its a pledge or pawne of love and unity. We must keep the unity of the Spirit in the bond of Peace, for we are all baptized into one body. We must not jarre, for we are brethren. Its unnatural that the members of this mystical body should be divided. See Ball on faith, p. 419.

Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved?

Answ. First, the Infants of believing Parents are under the Covenant of Igrace, belonging to Christs Body, Kingdome, Family, therefore are to partake of the seale of this Covenant, or the distinguishing badge between them who are under the Covenant of grace, and them who are not. The whole Argument will be cleared by these five Conclusions.

1. That the Covenant of grace hath alwayes been for the substance one and the same.

2. That God will have the Infants of such as enter into Covenant with him, be counted his as well as their Parents.

3. God hath ever since Abrahams time, had a seale to be applied to such as enter into Covenant with him.

4. By Gods own order the seed, or Infants of Covenanters before Christs time, were to be sealed with the seal of admission into his Covenant, as well as their Parents.

5. The priviledges of such as are in Covenant since Chtists time, are as honourable, large and comfortable both to themselves and their children, as they were before Christs time.

That the Covenant was the same for substance both to Jewes and Gentiles ▪ is proved, Fi…st, by the Prophecies, where the same things are promised to the Gentiles, when the Gospel should be preached to them, as were first promised to Abraham and his seed. So Jer. 31.33. Isa. 59.21. Joel 2.32. But more fully in the New Testament, Luke 1.54, 55, 69, 70, 72, 73. Luke 2.31, 32▪ Mat. 21.4…, 43. Gal. 3.8, 14, 16. Eph. 2.13. to the end of the chap. So Gal. 3.16▪ we finde three sorts of Abrahams seed. 1. Christ, the root of the rest. 2. All true believers, chap. 3.19. these partake of the spiritual part of the Covenant. 3. Such as were only circumcised in the flesh, but not in the heart, Rom. 10.3. p. 162of whom Ishmael and Esau were types, Gal. 4.22, &c. Such as are only holy by an external Profession, Gal. 4.29. That God will have the Infants of such as enter into Covenant with him to be counted his, is proved.

Thus it was in the time of the Jewes, Gen. 17.9, &c. and so it is still, Acts 2.38, 39. Luke 19.9. Rom. 11.10, &c. 1 Cor. 7.14.

That the seale of initiation is to be administred unto them who enter into Covenant with God is clear. Circumcision was to the Jewes Infants, and therefore Baptisme is, both of them being the same Sacrament for the spiritual part of them. None might be received into the Communion of the Church of the Jews till circumcised, nor of the Christians till baptized, that Baptisme succeeds in the room of Circumcision is clear, Col. 2.11, 12.

That Infants amongst the Jewes were to be initiated, and sealed with the signe of Circumcision, which though actually applied to the males, yet the females were virtually circumcised in them. Hence the whole Church of the Iewes are called the Circumcision. And Exod. 12.48. no uncircumcised person might eat of the Passeover, whereof women did eate as well as men.

Ob. But Circumcision was not a seale of the spiritual part of the Covenant of grace, but of some temporal and earthly blessings, as of their right to Canaan, &c.

Answ. That Circumcision was a signe of the Covenant of grace is plain, Rom. 4.11. Abraham received Circumcision for a signe of the righteousnesse of faith, &c.

That the Priviledges of believers under the Gospel is more large, honourable and comfortable, appears, Heb. 8.6. 2 Cor. 3.10. Gal. 4.1, &c.

Now 1. How uncomfortable a thing is it to Parents, to take away the very ground of their hope for the salvation of their Infants. For we have no ground of hope for any particular person, till he be brought under the Covenant of grace.

2. How unwilling also must Christian Parents be to part with their childrens right, to the seale of the Covenant, this their right to the Covenant being all ground of hope that believing Parents have that their Infants that die in their Infancy, are saved, rather then the Infants of Turks or Pagans.

Ob. But there is neither Precept, President, nor expresse Institution in all the New Testament for the Baptisme of Infants?

Answ. I deny the consequence, that if in so many words it be not commanded, it is not to be done: There is no expresse reviving of the Lawes in the New Testament, concerning the forbidden degrees of marriage: nor against Polygamie: or for the celebration of a weekly Sabbath: nor for womens receiving the Lords Supper. No expresse command for believers children when growne up, to be baptized, nor example of it, though there was for the instructing and baptizing Jewes and Heathens: But we have virtually, and by undeniable consequence sufficient evidence for the Baptisme of children, both commands and examples. As Gods command to Abraham, as he was the father of all Covenanters, that he should seale his children with the seale of the Covenant.

Again, Mar. 16.15. Christ commands his disciples to teach all things what he had commanded them, i. e. the whole Gospel containing all the Promises, whereof this is one, I will be the God of believers, and of their seed: that the seed of believers are taken into Covenant with their Parents. And Mat. 28. Teach all Nations, baptizing them, &c. Now as they were to teach the aforesaid Promises, so they were to baptize them: the persons to whom they were to do this, were all Nations, whereas before the Church was tied to the Jewes p. 163only; Now we know that when the Nation of the Jewes were made Disciples, and circumcised, their Infants were made Disciples and circumcised. And Gods manner is, when Promises or Threatnings are denounced against Nations, to include Infants, which are a great part of every Nation; except they be particularly excepted, as they were, Numb. 14.31.

Ob. But Infants are not capable of being disciples?

Answ. First, they are as capable as the Infants of Jewes and Proselytes were, Iwhen they were made Disciples.

Secondly, they are devoted to be disciples.

Thirdly, th…y are capable of Gods teaching, though not of mans.

Fourthly, they belong to Christ, and beare the Name of Christ, Mai. 10.42. IVMar. 9.41. Mat. 18.5. and therefore are his disciples, as appears by those texts if compared together.

Fifthly, they are called disciples, Act. 15.1. and 10. compared.

Another command by good consequence for the baptizing of Infants is from Acts 2.38, 39. because the Promise was made to them and their children, which proves that they were taken into Covenant with their Parents, and therefore were to receive the seale of the Covenant.

For examples, though there were none, yet there is no Argument in it; yet we have examples by good consequence: For the Gospel took place, just as the old administration▪ by bringing in whole families together. When Abraham was taken in, his whole family was taken in together with him: So of the Proselytes. Likewise in the New Testament, usually if the Master of the Family turned Christian, his whole Family came in, and were baptized with him. So we see, Acts 11.14. So the houshold of Stephanus, of Aristobulus, of Narcissus, of Lidea, of the Jailor, &c.

2. Argum. To whom the inward grace of Baptism doth belong, to them belongs IIthe outward signe: But the Infants of Believers, even whilest Infants are made partakers of the inward grace of Baptisme: therefore they may, and ought to receive the outward signe of Baptisme. The major Proposition is proved, Acts 10.47. Can any man forbid water, &c. Act. 11.17. The Minor is proved, Mark 10.14. to such belongs the Kingdom of God. And 1 Cor. 7.14. they are holy.

Besides, there is nothing belonging to the Initiation and being of a Christian, where of Baptisme is a seale, which Infants are not as capable of as grown men. For they are capable of receiving the Holy Ghost, of union with Christ, of Adoption, of forgivenesse of sins, of Regeneration, of everlasting life, all which are signified and sealed by Baptisme. For in receiving the inward grace, of which Baptisme is the signe and seale, we are meer passives, whereof Infants are as fit subjects as growen men, or else none of them could be saved.

Ob. Though they are capable of grace, and may be saved, yet we may not baptize them, because by preaching they are to be made disciples, before they may be baptized, Mat. 28.19.

Answ. This is not the first Institution of Baptisme, but the enlargement of their Commission: before they were sent only to the lost sheep of the house of Israel: But now to all Nations, who were to be converted to Christ; but before were out of the Covenant of grace, and therefore their children had no right to Baptisme: But when once themselves were instructed and baptized, then their children were capable of it by vertue of the Covenant.

Ob. But its said, He that believes and is baptized shall be saved: therefore Faith must precede Baptisme?

Answ. First, if this Argument hath any strength against the Baptism of Infants, Iit hath much more against the salvation of Infants: and however they can evade the one, we shall much more strongly evade the other.

Secondly, its no where said, unbelievers, or rather non-believers, may not p. 164IIbe baptized: Its said indeed, He that believes, and is baptized, shall be saved: But its no where said, He that believes not may not be baptized: Christ excludes Infants, neither from Baptisme, nor from Salvation, for want of faith, but positive unbelievers, such as refuse the Gospel, he excludes from both.

Ob. But supposing them to be capable of the inward grace of Baptisme; yet this is no warrant for our Baptizing of all Infants, because we know not upon whom God doth this work?

Answ. Our knowledge that God hath effectually wrought the thing signified, is not the condition upon which we are to apply the signe: God no where requires that we should know that men are converted before we baptize them. The Apostles themselves knew it not, as we see in Simon Magus, Alexander, Hymenaeus, Ananias, and Saphira: but he requires that we should know that they have in them that condition which must warrant us to administer the signe: Fallible conjecture must not be our rule in administring the Sacraments either to Infants, or grown men: but a known rule of the Word: the Apostles baptized grown men, not because they judged them inwardly sanctified, but because they made a profession of faith and holinesse, and such Christ would have to be received into the communion of the Church: though it may be they were never received into communion with himself: And in this the rule to direct our knowledge, which is but the judgement of charity, is as plain for Infants as for grown men.

Object. But all that enter into Covenant, and receive the seale of it must stipulate for their parts, as well as God doth for his, which Infants cannot do?

IAnsw. First, the Infants of the Jews were as much tied to this as the Infants of Christians are: Every one that was circumcised was bound to keep the Law, Gal. 5.5.

IISecondly, God seales to them presently, their names are put into the Deed, and when they are grown up, they in their own persons stand obliged to the performance of it. In the mean time Jesus Christ who is the Mediatour of the Covenant, and the Surety of all Covenanters, is pleased to be their Surety. We know that persons standing obliged in the same bond, may seal at several times, and yet be in force afterwards together: So here, God of his infinite mercy is pleased to seal to Infants whilest they are such, and accepts of such a seal on their parts as they are then able to give, expecting a further ratification on their part when they come to riper yeares, in the mean time affording them the favour, and priviledge of being in Covenant with him, of being reckoned to be of his Kingdom, and not of the Devils: If they refuse to stand to this Covenant when they are grown men, there is no hurt done on Gods part, they must take their lot for the time to come.

Object. But if the sealing be but conditional on Gods part, that they own and ratifie it when they come to ripe age, were it not better to deferre it till then, to see whether they will then make it their voluntary act, yea, or no?

IAnsw. First, This objection lay as strongly against Gods wisdome in requiring the Jews Infants to be circumcised, and therefore argues no great wisdome, and modesty in those who thus reason with God against his administrations.

IISecondly, God hath other ends, and uses of applying the seal of the Covenant to them, who are in Covenant with him, then their present gaine: It's an homage, worship, and honour to himself: and it behooves us even in that respect to fulfill all righteousnesse: when Christ was baptized and circumcised, he was as unfit for the Ordinance through his perfection, as p. 165children are through their imperfection, being as much above them, as children are below them.

Thirdly, yet the fruit and benefit of it at the present is very much both to Parents, IIIand Infants.

1. To the parents whilest God doth hereby honour them to have their children counted to his Church, to his Kingdome, and family, and so under his wing, and grace whilest all other Infants in the world have their visible standing in the Kingdome of Satan: and so whilest others have no hope of their childrens spiritual welfare, till they are called out of that condition, these need not doubt of their childrens welfare if they die in their infancy, or if they live, till they shew signes to the contrary: God having reckoned them to his people, and given them all the means of salvation, which thei… infant age is capable of▪

2. To the children, when as (besides what inward secret work God is pleased to work in them) they being members of the Church of Christ have their share in the communion of Saints, are remembred at the throne of grace every day by all that pray for the welfare of the Church: and particularly in those prayers which are made for a blessing on his Ordinances: and lastly, it's no small priviledge to have that seal bestowed upon them in their infancy, which they may afterwards plead when they come to fulfil the condition.

Object. But if their being capable of a spiritual part, entitles them to the outward signe, why are they not admitted to the Lords Supper, which is a seal of the Covenant of Grace as well as this? For (say they) the Jews Infants did eat the Passeover: then if our Infants have as large priviledges as theirs had, then they must partake of the Lords Supper?

Answ. We are sure that Infants are capable of the grace of Baptisme, but we are not sure that they are capable of the grace signed, and sealed in the Lords Supper: For though both are seals of the Covenant of grace, yet it's with some difference: Baptisme properly seals our entrance into it: the Lords Supper properly our growth, nourishment, and augmentation in it: Baptisme for our birth, the Lords Supper for our food: Now Infants may be born again whilest they are Infants, have their original sin pardoned, be united to Christ, have his image stampt upon them; but concerning the exercises of these graces, and the augmentation of them in Infants, the Scripture is silent. Neither is there any mention in Scripture that the Jews Infants did eat the Passeover: Indeed when at the Passeover their Children asked them the meaning of that service, they were to instruct them therein: but there is neither precept, nor president for their eating of it. See Mr. Marshalls Sermon about Infant Baptism.

Object. None are rightly Baptised, but those that are dipped?

Answ. Though dipping may be used where the Child is strong, and the weather, and Climate are temperate, yet it is not necessary, or essentiall to Baptism, as is proved by these Arguments.

That which Christ the Author of Baptisme requireth not, that cannot be necessary to this Sacrament. But Christ requireth not dipping: therefore: Hesychius, Stevens, Scapula, and Budaeus prove by many instances that foreign signifies washing, which may be done without dipping.

2. The words baptize, and Baptisme are oft used in Scripture: where the persons or things said to be baptized were not dipt, as Mat. 3.11. shall Baptize you with the Holy Ghost, and with fire: they were not dipt in that fire which came down from heaven upon them, Acts 2.3. Mat. 20.23. yea shall be baptized with the Baptisme that I am baptized with; yet neither Christ, nor his Disciples that we reade of, were dipt in blood, Mark 7.48. Baptisme of Cups, Pots, Tables, or Beds: Cups, and pots may be washed, by pouring water in them without dipping: and Tables and Beds were not dipped, 1 Cor. 10.2. Baptised in the cloud, which only rained upon them, &c.

p. 1663. If the spiritual grace signified by Baptisme is sufficiently expressed without dipping, then dipping is not necessary: But it is: Therefore: The thing signified is the cleansing of the soule from the guilt, and filth of sinne, which is sufficiently expressed by washing with water without dipping, 1 Pet. 3.21.

4. The outward act of Baptisme signifying the inward cleansing of the soule is expressed in Scripture by sprinkling; as Heb. 9.13. The blood of Bulls and Goats sprinkling the unclean, &c. Heb. 10.22. Having our hearts sprinkled from an evil conscience, 1 Pet. 1.2. through sanctification of the Spirit, and sprinkling of the blood of Christ; Therefore dipping is not necessary.

5. It may sometimes be necessary to baptize sick, and weak persons; but such cannot be dipt without apparent hazard to their lives: Therefore its not necessary.

6. The Sacraments of the Church may, and ought to be administred without giving any just scandal: But the meeting of many persons, men and women, and going naked into a river together, cannot be done without scandal, therefore its not necessary.

Object. But the word baptize is derived from foreign, to dip, or die: therefore washing, or sprinkling is not baptizing?

Answ. First, we are not so much to respect whence words are derived, as how Ithey are used: Derivative words are oft of larger extent then their Primitives: As foreign, is derived from foreign, which properly signifies a resounding back again: or catechising by way of question, and answer: yet in Scripture its oft taken in a larger sence for instructing grown men in the Doctrine of salvation. So Luke 1.4. Acts 18.25. and 21.24. Rom. 14.19. Gal. 6.6. so though Baptisme comes from foreign, that signifies properly washing, or dipping: yet its taken more largely, as was shewed before in several Scriptures:) for any kinde of washing or cleansing where there is no dipping.

IISecondly, foreign, from whence baptize is derived, signifies as well to Die, as to Dipp, and probably the Holy Ghost hath reference to that signification, because by Baptisme we change our hiew, the blood of Christ washing us from the filth of sinne, and making our souls as white as if they were new died.

Object. But Christ, and John, and Philip, and the Eunuch are said to go down into the water, therefore washing and sprinkling are not sufficient, without dipping?

IAnsw. First, an example of Christ, and his Apostles without a precept binde not in all things: For Christ washed his Disciples feet before his Supper, and he administred it at night, and only to twelve men, &c. yet are not we bound hereunto: Likewise the first Christians sold their possessions, &c. which we are not obliged to imitate, Acts 2.44.

IISecondly, the reason is not alike: At first Christians had no Churches, nor Fonts, and multitudes were to be baptized, and they were grown men and women, and so were better able to endure it, and the climate was hotter: but now we have Fonts, and children are baptized, and they many times weak and infirme, and our climate is colder, and there would be danger in it.

IIIThirdly, it's very improbable that all those in Act. 2. that were converted, and presently baptized upon the place: and the Jaylor and his family who were baptized at midnight in the place where they were, were dipped, but rather washed, or sprinkled. See Dr. Featlies Dippers Dipt.

Quest. How is Baptisme necessary?

Answ. This was shewed before in part, to which I now adde that it's necessary.

p. 1671. As the lawful use thereof is a note whereby the true Church of God is distinguished Ifrom the false Church: Not that the Church of God cannot be a Church without the Sacrament: for it may want baptisme for a time, and yet remain a true Church as the Church of the Jews wanted Circumcision for fourty years in the Wildernesse, Jos. 5.6.

2. As it serves for necessary uses to men of yeares that are baptized: IIAs,

1. To testifie to the Church and themselves that they are received into the body of Christ, which is the company of the faithful.

2. To testifie their obedience to Gods command, and their subjection to his Ordinance, which is appointed for their good.

3. To be a necessary prop to uphold their weaknesse, a seal to confirme their faith in the Covenant of Grace, and an instrument to convey Christ to them with all his benefits.

3. It's necessary to Infants, as it serves to admit them into the visible Church, IIIand withal to signifie their interest in the Covenant of Grace, and consequently their interest to life everlasting.

Quest. Are all then that die without it in the state of damnation?

Answ. No: For. First, Baptisme is appointed by God to be no more then a Iseal annexed unto, and depending upon the Covenant: therefore we must put a difference between it, and the Covenant. Indeed the Covenant of Grace, and our being in Christ is absolutely necessary: For none can be saved unlesse they have God for their God: But the signe thereof is not necessary: For we may be within the Covenant of Grace though we have not received the signe, and seal thereof in Baptisme.

Secondly, the bare want of Baptisme where it cannot be had, is pardonable. IIThe thief on the crosse was saved though he was not Baptized: and so were many of the Martyrs in the Primitive times. Yet the wilful contempt, and carelesse neglect of this Ordinance when it may conveniently be had▪ is dangerous, and damnable, and to such that threat belongs, Gen. 17.14. that soule shall be cut off.

Thirdly, the grace and mercy of God is free, and not tied to the outward IIIelements, Joh. 3.8. the winde blows where it listeth, i. e. God gives grace when, where, and to whom he pleaseth.

Fourthly, Infants borne of believing parents are holy before Baptisme, and IVBaptisme is but a seale of that holinesse, 1 Cor. 7.14. yea, to them belongs the Kingdom of heaven, Mark 10.14.

Object. They which are sanctified have faith, which Infants have not?

Answ. God saith, I will be thy God, and the God of thy seed: By virtue of which promise the Parent layes hold of the Covenant for himself and his children: and the children believes because the Father believes.

Object. Infants are borne in Original sinne, and therefore cannot be holy?

Answ. Every beleeving Parent sustains a double person. 1. As descending from Adam by corrupted seed, and thus both himself and his children are corrupted. 2. As he is a holy, and believing man ingraffed by faith into Christ, the second Adam; and thus by his faith, his children comes to be within the Covenant, and partaker of the benefits and priviledges thereof▪ and by the same faith, he being a believer, the guilt of original corruption in the Infant is not imputed to him to condemnation.

Object. Others that would make it absolutely necessary object, John 3.5. Except a man be born of water, and the Holy Ghost, he cannot enter into the Kingdom of Heaven?

Answ. First, If this be meant of Baptism, then the word may carry one of these two sences.

p. 1681. Christ directs his speech principally to Nicodemus, who was a timorous professor, who remained ignorant, and had long neglected his Baptisme.

2. That the Kingdom of heaven is not here put for everlasting happinesse, but to signifie the visible state of the Church under the New Testament, and then the meaning is, that none can be admitted into the Church, and made a visible member thereof but by Baptisme: nor can any be made a lively member of Christ, but by the Spirit.

IISecondly, or this place is not be understood of Baptisme: but of regeneration, wherein Christ alludes to Exod. 35.26. which speaks of clean water, and then the meaning is, thou Nicodemus art a Pharisee, and usest many outward washings: but unlesse thou beest washed inwardly by clean water, i. e. regenerated by the Holy Ghost, thou canst not enter into heaven.

IIIThirdly, or the necessity of salvation lies not in both, but only in the New Birth by the Holy Ghost.

Quest. Whether are not witnesses, commonly called God-fathers, and God-mothers necessary?

IAnsw. No. First, For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion, were either ignorant and could not, or carelesse and would not bring up their children according to the Word of God, and true Religion which they newly professed: therefore persons of good knowledge and life were called to witnesse Baptisme, and promised to take care of the childrens education: But now parents being better taught and qualified, the other is not necessary.

IISecondly, Christ in his Word hath taught all things that are fit, and necessary about Baptisme amongst all which he hath not appointed the use of Sureties.

IIIThirdly, the whole Congregation present do present the childe to the Lord, and are witnesses of his admission into the Church; and therefore there needs no other.

IVFourthly, that which is required of them to promise, and performe, may, and ought to be performed by the Parents of the Infant baptized, who by Gods command ought to bring up their children in the knowledge and fear of God; therefore the other are not necessary.

Quest. Whether have children of excommunicated persons right to Baptisme?

Answ. Before this question be answered some grounds must be laid down; As,

1. There are two texts principally about excommunication, Mat. 18.17. 1 Cor. 5.5. the scope of both which is to shew that the excommunicated person is debarred the Kingdome of heaven. For he is not to be held a true member of the Church, but as an Heathen and Publican.

2. In excommunication there are three judgements to be considered. 1. Of God. 2. Of the Church. 3. Again of God. The first is when God holdeth any obstinate sinner guilty of the offence, and consequently of condemnation except he repent. The second is of the Church, which follows Gods judgement, pronouncing the party guilty, and subject to condemnation: which judgement is not to be given absolutely, but with condition of repentance, and so farre forth as man can judge by the fault committed, as also by the Word which directs how to discern of the impenitency of the sinner. The third again is Gods judgement, whereby he confirms that in heaven which the Church hath done on earth. So then the answer may be,

1. That the persons excommunicate are in some respect no members of Christs body, and in some other respects they are.

p. 169Quest. How are they not?

Answ. First, in that they are cut off from the company of Beleevers by the Isentence of excommunication; and so have no participation with them in prayer, hearing the Word, or receiving the Sacraments: and that because the action of the Church stands in force, God ratifying that which his Church hath done.

Secondly, because by their sinne they have (as much as in them lies) IIdeprived themselves of the effectual power of Gods Spirit, which should rule, and govern them.

Quest. How are they members?

Answ. First, some are members, not actually, and in present, but in the eternal Icounsel of God, and so shall be in time, when they are called. Hence Gal. 1.15. Paul saith, God had separated him from the womb, and called him by his grace. So Rom. 5.20. when we were enemies, we were reconciled to God by Christ.

Secondly, some are members onelyonly in shew, and appearance; as hypocrites.

Thirdly, some are lively members which are united to Christ by faith, &c. IIIRom. 8.14.

Fourthly, some are decayed members, who though they belong to Gods Election, IVand are truly ingraffed into Christ, yet for the present have not a lively sense thereof: like a member in the body that hath the dead palsie: such are excommunicated persons: For in regard of their ingraffing, they are true members, and cannot be quite cut off from the body of Christ, John 10.28. Yet they are not holden so to be in three respects.

1. In regard of men, because they are excluded from communion with the faithful by the censure of the Church.

2. In regard of God, because what the Church rightly binds on earth, he binds in heaven.

3. In regard of themselves, because for a time they want the power and efficacy of the Spirit, till by true repentance they recover life again. Now though in these respects they be not esteemed members, yet in truth they are not wholly cut off from the society of the faithful: For the seed of faith remains in them that knits them to Christ, though the sense thereof be lost, until they repent: Hence the answer to the question is,

That the children of such persons as are excommunicated, are to be baptized; because they are indeed, and in the judgement of charity true members of the body of Christ, though in some regards they are not for the present esteemed so to be.

Quest. What reasons may be rendred for this?

Answ. Children of Parents that are professed members of the Church I(though cut off for a time, for some offence) have right to Baptisme; First, because it's not in mans power to cut them off from Christ, though they are excommunicated.

Seconly, the personal sin of the Parent may not keep the blessing from the childe; and therefore it may not deprive him from partaking of the Ordinance IIof God.

Thirdly, difference must be made between them which do not make IIIseparation from the Church, and yet are great offenders, and open Apostates that joyn themselves with the enemies of the Church to the ruine of the truth of the Gospel.

Fourthly, we must put a difference between those that have given up IVtheir names to Christ, though fallen grievously, and Turks, and Infidels p. 170that are out of thr Covenant, and never belonged to the Church.

VFifthly, If Gods mercy enlargeth it self to thousands of generations, men should not be so hard-hearted as to question whether such Infants belong to the Covenant, and thereupon to deny them the Sacrament of Baptisme.

Quest. Whether have children, borne in fornication, right to Baptisme?

Answ. They ought not to denied it. For the wickednesse of the Parent ought not prejudice the childe in things that belong to his salvation.

Quest. Are there no cautions to be obs…rved?

IAnsw. Yea: First, that the Parent be one that holds the true faith, and Reli…ion.

IISecondly, that the Minister exhort him to true, and unfeigned repentance for his sinne committed, and that before the childe be baptized.

IIIThirdly, that there be some appointed to answer for the Infant besides the parents, and to make solemn promise to the Church, that it shall be carefully brought up, and instructed in the faith. The same also is to be done before the baptizing of the Children of Parents that are excommunicated.

Master Perkins, Vol. 2. p. 74.

Quest. How many wayes is Baptisme taken in Scripture?

IAnsw. First, it signifies the superstitious washing of the Pharisees, who bound themselves to the Baptismes, or washings of Cups, and Pots, Mark 7.4.

IISecondly, the washings appointed by God in the Ceremonial Law, H…b. 9.10.

IIIThirdly, the washing by water which serves to seal the Covenant of the New Testament, Mat. 28.19.

IVFou…thly, by a metaphor, it signifies any grievous crosse and calamity: Thus Christs passion is called his Baptism, Luk. 12.50.

VFifthly, it signifies the bestowing of extraordinary gifts of the Holy Ghost, and that by the imposition of the Apostles hands, Acts 1.5. and 11.16.

VISixthly, it signifies the whole Ecclesiastical Ministry. Thus Apollos is said to teach the way of the Lord knowing onelyonly the Baptisme (i. e. the Doctrine) of John, Acts 18.15.

Quest. What is considerable …bout the matter of Baptisme?

Answ. Three things: The signe; the thing signified; and the Apology of both?

Quest. What is the signe in Baptisme?

Answ. Partly the element of water, Act. 8.16. and partly the right by divine institution appertaining to the element, which is the Sacramental use of it in washing of the body; and these two, water, and external washing of the body, are the full, and compleat signe of Baptisme.

Quest. What is the thing signified, or the substance of Baptism?

Answ. Christ himself our Mediatour, as he gave himself for our washing, and cleansing, Eph. 5.6.

Quest. What is the Analogy and proportion of both?

Answ. Water resembles Christ crucified, with all his merits, 1 Joh. 1.7. the blood of Christ cleanseth us, &c. i. e. the merit and efficacy of Christ crucified frees us from our sins, and from the guilt, and punishment thereof.

Quest. What is it to baptize in the Name of the Father, the Son, and the Holy Ghost?

IAnsw. First, these words signifie to baptize by the commandment and authority of the Father, Son, and Holy Ghost.

p. 171Secondly, to baptize by, and with the invocation of the Name of the true IIGod, Col. 3.17.

Thirdly, it signifies to wash with water, in token that the party baptized hath IIIthe Name of God named upon him, and that he is received into the houshold, or family of God, as a childe of God a member of Christ, and the Temple of the Holy Ghost, 1 Cor. 1.13.

Quest. What then is done in Baptism?

Answ. The Covenant of Grace is solemnized between God and the party baptized.

Quest. What actions belong to God in this Covenant?

Answ. First, his making promise of reconciliation, i. e. of remission of sins, Iand life everlasting to them that are baptized and believe.

Secondly, the obsignation, or sealing of this promise; and that is either outward, IIor inward.

1. The outward seal is the washing by water: which washing serves not to seal by nature, but by the institution of God in these words, Baptize them, &c. Hence, Eph. 5.26.

2. The inward sealing is the earnest of Gods Spirit, Eph 1.13.

Quest. What is the action of the party baptized.

A…sw. A certain stipulation, or obligation whereby he bindes himself to give homage to the Father, Sonne, and Holy Ghost: which homage stands in faith, whereby all Gods promises are believed, and in obedience to all Gods Commandments. The sign of this obligation is, in that the party willingly yeelds himself to be washed with water.

Quest. Why is it not said, In the Name of God, but in the Name of the Father, Son, and Holy Ghost.

Answ. To teach us the right way to know and acknowledge the true God.

Quest. Wherein stands the knowledge of this true God?

Answ. First, that there is one God and no more. For though there be three Ithat are named, yet there is but one in authority, will, and worship: Hence some are said to be baptized in the Name of the Lord, Act. 10.48.

Secondly that this one true God is the Father, Son, and Holy Ghost. A mystery IIunsearchable.

Thirdly, that these three are really distinct, so as the Father is first in order, IIIthe Sonne the second, and the Holy Ghost, not the first, nor second, but the third.

Fourthly, that they are all one in operation, John 5.19. and especially in the IVact of reconciliation, or Covenant making. For the Father sends the Son to be our Redeemer: the Son works in his own person the work of redemption: and the Holy Ghost applies the same by his efficacy.

Fifthly, that they are all one in worship. For the Father, Son, and Holy Ghost, Vare joyntly to be worshipped together, and God in them.

Sixthly. that we are to know God, not as he is in himself, but as he hath revealed VIhimself to us in the Covenant of Grace; and therfore we must acknowledge the Father to be our Father, the Son to be our Redeemer, the Holy Ghost to be our Comforter, seeking to grow in the knowledge, and experience of this.

Quest, May not Baptisme be administred in Name of Christ alone, or in the Name of God without mentioning the three persons?

Answ. No: For the true forme of Baptism is prescribed by Christ himself; from which we may not presume to vary.

Object. But, Acts 2.38. It's said, repent and be baptized in the Name of Christ?

p. 172Answ. Peters intent there is, not to set down the forme of Baptisme, but the end and scope thereof, which is, that we may attain to true fellowship with Christ.

Quest. What are the ends of Baptisme?

IAnsw. First, Baptisme seems to be a pledge to us in respect of our weakness, of all the graces and mercies of God, and especially of our union with Christ, or remission of sins, and of mortification.

IISecondly, it serves to be a signe of Christian Profession before the world. Hence its called the stipulation, or Interrogation of a good conscience, 1 Pet. 3.21.

IIIThirdly, It serves to be a means of our first entrance, or admission into the visible Church.

Fourthly, its a means of unity. So its urged, Eph. 4.5. 1 Cor. 12.13.

Quest. Whether doth the efficacy of Baptisme extend it self to all sins, and to the whole life of man?

Answ. …he use of Baptisme enlargeth it self to the whole life of a man, and it takes away all sins past, present, and to come; only with this caution, if the party baptized stand to the order of Baptisme, viz. to turne to God, and to believe in Christ, and so to continue by a frequent renual of Faith and Repentance, as occasion shall be offered.

Quest. How may this be proved?

IAnsw. First, because the Scripture speaks of them that had been long before Baptized: and that in the time present Baptisme saveth, 1 Pet. 3.22. So Rom. 6.4. and in the future tense, He that believes, and is baptized, shall be saved: And Paul, Eph. 5.26. All which shews that Baptisme hath the same efficacy after, which it had before the administration of it.

IISecondly, the Covenant of Grace is everlasting, Isa. 54.10. Hos. 2.19. But the Covenant is the foundation or substance of Baptisme: therefore Baptisme is not to be limited to any time, but must have its efficacie so long as the Covenant is in force.

IIIThirdly, the ancient Church of Christ hath alwayes taught that all sins are done away, even sins to come by Baptisme.

Quest. Whether doth Baptisme abolish Original sin?

Answ. The perfect and entire Baptisme (in which the outward and inward are joyned together) abolisheth the punishment of sin, and the guilt, and the fault; yet not simply, but in two respects.

IFirst, in respect of imputation, because God doth not impute original sin to them that are in Christ.

IISecondly, in respect of dominion; because original sin reignes not in them that are regenerate; yet after Baptisme it remains, and is still, and that properly sin, Rom. 7.20. Col. ….5. Evil concupiscence! Eph. 4.22. therefore some portions of the old man, and original sinne remain after Baptism.

Quest. If persons baptized be sinners until death, what difference is there between the godly and ungodly?

Answ. In them that are regenerate there is a sorrow for their inward corruption, and for their sins past, with a detestation of them, and a purpose to forsake sin, to which is joyned an endeavour to please God in all his Commandments. This is not in an ungodly man.

Quest. How doth Baptism confer grace?

Answ. First, it confers grace, because its a means to give and exhibit to the believer, Christ, with his benefits, and this it doth by its signification; For it serves as a peculiar, and infallible Certificate to assure the party baptized of the forgivenesse of his sins, and of eternal salvation: and whereas the Minister p. 173in the Name of God applies the Promise of mercy to the baptized, its as much as if God had made a peculiar Promise to him.

Secondly, it may be said to confer grace, because the outward washing of IIthe Body is a token or pledge of the Grace of God, and by this pledge faith is confirmed, which is an instrument to receive the Grace of God.

Ob. A Sacrament is not only a signs and seale, but also an instrument to convey the Grace of God to us?

Answ. Its not an instrument having the grace of God tied to it, or shut up in it: but an instrument to which grace is present by assistance in the right use therof: because in, and with the right use of the Sacrament, God confers Grace, so that its a moral, not a physical instrument.

Quest. Wh…ther doth Baptisme imprint a mark or character upon the soul, which is never blotted out.

Answ. In Scripture there is a twofold mark of distinction; one visible, the other invisible.

Of the first kinde was the blood of the Paschal Lamb in the first Passeover: For by it the first borne of the Israelites were marked, when the first-borne of the Egyptians were staine: of this kinde is Baptisme; for by it Christians are distinguished from Jewes, Turks, &c.

The invisible mark is twofold:

First, the eternal election of God, 2 Tim. 2.19 by vertue of this Christ Isaith, I know my sheep, John 10.14. and by this the elect of all Nations are marked, Rev. 7. and 9.

Secondly, the second is the gift of Regeneration, which is nothing else but IIthe imprinting of Gods Image upon the soul: by which believers are said to be sealed, Eph. 1.13. 2 Cor. 1.22. and Baptisme is a meanes to see this mark in us, because its the Laver of Regeneration.

Ob. The male children amongst the Jewes that were not circumcised were to be cut off? Gen. 17.14. therefore it seemes that Baptisme is necessary to salvation?

Answ. Its meant not of Infants, but of men, who being till then uncircumcised, despised the Ordinance of God, and refused to be circumcised, as appears by the words following: For h… hath made my Covenant void: Now Infants do not this, but their Parents, or men of yeares.

Quest. Whether may such as are called Lay-persons, or private men, administer Baptism?

Answ. Ministers of the Word only may do it. For to baptize is a part of the publick Ministry, Mat. 28.18. where preaching and baptizing are joyned together; and things that God hath joyned may no man separate. He that performes any part of the publick Ministry must have a lawful Call, Rom. 10.14. Heb. 3.5. but private persons have no Call to this businesse. Again, whatsoever is not of faith is sin: Now for private persons to baptize, is not of faith; for they have neither Precept nor Example for it in the Word of God, therefore its sin.

Ob. But Zipporah circumcised her childe? Exod. 4.28.

Answ. The example is many wayes discommendable: For she did it in the presence of her husband when there was no need. She did it in haste, that she might prevent her husband. She did it in anger, for she cast the foreskin at his feet; and it seems she was no believer but a meer Midianit… : for she contemned Circumcision when she called her husband a man of blood, because of the Circumcision of the childe, v. 26. and in this respect it seems Moses either sent her back, or she went away when he went down into Egypt. Some others think that Moses was so stricken by the Angel, that he was unable to do it, yet her fact was not justifiable.

p. 174Ob. A private person may teach; and therefore baptize?

Answ. Private and ministerial teaching are distinct in kinde, as the authority of a Magistrate, and Master of a family are distinct authorities. A private person, as a Father, or Master, may instruct his children and servants: but he doth it by the right of a Father or Master, being so commanded by the Word of God: but Ministers do it authoritatively by vertue of their Calling and Office, as Ambassadors in the stead of Christ, 2 Cor. 5.21.

Quest. Wheth…r is Baptisme administred by a wicked man, or an heretick, true Baptisme?

Answ. If the said Party be ordained, and stands in the room of a true Pastor, and keeps the right forme according to the institution of Christ, it is true Baptisme. Christ commands the Jewes to hear the Scribes and Pharisees, because they sat in Moses chaire, Mat. 23.1. though Hereticks and Apostates, because they taught many points of Moses doctrine: but not only such.

Quest. Who are the persons that are to be baptized?

Answ. All such as be in the Covenant really, or in the judgement of charity, and they are of two sorts.

IFirst, persons of yeares that joyn themselves to the true Church: yet before they be admitted to Baptisme, they are to make confession of their faith, and to promise amendment of life, Acts 2.38. and 10.38. and thus all such texts of Scripture, as require faith and amendment of life in them that are baptized, are to be understood of persons of years.

IISecondly, Infants of believing Parents. This was proved largely before: but because this doctrine is so much opposed, I will adde something more briefly. Reasons for their Baptisme are these.

1. The Command of God, Mat. 28.18. Baptize all Nations, &c. wherein the baptizing of Infants is prescribed. For the Apostles by vertue of this Commission baptized whole families, Acts 16.15, 33. 1 Cor. 1.16.

2. Circumcizing of Infants was commanded by God, Gen. 17.14 but Baptism succeeds in the room of Circumcision, Col. 2.11. therefore baptizing of Infants is likewise commanded.

3. Infants of believing Parents are within the Covenant of grace: For this is the tenour of the Covenant. I will be thy God, and the God of thy seed, Gen. 17.7. therefore they are to be baptized.

Ob. But this Promise was made to Abraham, as the father of the faithfull.

Answ. It belongs to all believing Parents. For Exod. 20.6. God promises to shew mercy unto thousands of them that love him. And Acts 2.39. the Promise is to you, and to your children, &c. And 1 Cor. 7.14. your children are holy, i. e. in the judgement of charity they are to be esteemed as regenerate, and sanctified: therefore they are to be baptized. For this is Peters reason, Acts 2.38, 39. To whom the Promises belong, to them belongs Baptisme: but to you and your children the Promises belong, therefore you and your children are to be baptized.

Ob. But we know not whether Infants are the children of God or no, and therefore we may not baptize them?

IAnsw. First, the same may be said of men of yeares: for we know not whether they be Gods children or no, how fairly soever they deport themselves; so that by the like reason we may exclude them from the Sacraments.

IISecondly, we are to presume that children of believing Parents, are also Gods children, and belong to his election of grace, God ordinarily manifesting, that he is not only their God, but of their seed also.

Ob. Infants have not faith, and so their Baptisme is unprofitable.

Answ. Some think that they have faith as they have regeneration, viz. in p. 175the beginning, and seed thereof. But the faith of their Parents is their faith and gives them right to Baptisme, because the Parents receive the Promise, for themselves and their children, and thus to be borne in the Church of believing Parents, is instead of the Profession of faith.

Ob. Infants know not what is done when they are baptized?

Answ. Yet Baptisme hath its use in them. For its a seal of the Covenant, and a means to admit them as visible members into the Church.

Quest. Whether are the children of Turks and Jews to be baptized?

Answ. No: because their Parents are out of the Covenant of grace.

Quest. Whether are children of profest Papists to be baptized?

Answ. Their Parents being baptized in the Name of the Father, Son, and Holy Ghost; and the Church of Rome, or Papacy, though it be not the Church of God: yet is the Church of God hidden in the Papacy, and to be gathered out of it, therefore I see not why the children of Papists may not be baptized: Only with these two cautions.

1. That the aforesaid Parents desire this Baptisme for their children.

2. That there be Sureties who will undertake for their training up in the true faith.

Quest. Whether may children of p…ofane Christians that live scandalously be baptizes?

Answ. They may. For all without exception that were borne of circumcised Jewes, (whereof many were profane) were circumcised: and we must not only regard the next Parents, but the Ancestors, of whom its said, If the root be holy, so are the branches, Rom. 11.16. and there is no reason that the wickednesse of the Parent should prejudice the children in things pertaining to life eternal.

Quest. How oft is Baptisme to be administred?

Answ. But once: for the efficacy of Baptisme extends it self to the whole life of man: and as we are but once borne, and once ingrafted into Christ: So we must be but once baptized?

Quest. In what place is Baptisme fittest to be administred?

Ans…. In the publick Assembly, and Congregation of Gods people, and that for the…e reasons.

First, Because Baptisme is a part of the publick Ministry, and a dependance upon preaching the Word of God.

Secondly, the whole Congregation may be edified by opening the institution, and doctrine of Baptisme.

Thirdly, the whole Congregation is by prayer to present the Infant to God, and to beg the regeneration and salvation of it, the prayers of many being the mo…e effectual.

Fourthly, the whole Congregation is hereby made a witnesse of the Infant visible membership.

Quest. What use are we to make of our Baptisme?

Answ. First, our Baptism must put us in minde that we are admitted, and Ireceived into the family of God, and therefore we must carry our selves as the servants of God in all holy conversation.

Secondly, Our Baptism in the Name of the Father, Son, and Holy Ghost, IIteacheth us, that we must learn to know and acknowledge God aright, i. e. to acknowledge him to be our God and Father in Christ: To acknowledge his Presence, and therefore alwayes to walk as before him: To acknowledge his Providence, and therefore to cast our care upon him: To acknowledge his goodnesse and mercy, in the free pardon and forgivenesse of our sins.

Thirdly, our Baptisme must be to us as a storehouse of all comfort in the p. 176IIItime of our need: If thou beest tempted by the devil, oppose against him thy Baptisme, in which God hath promised and sealed unto thee the pardon of thy sins, and life everlasting. If thou beest troubled with doubtings▪ and weaknesse of faith, consider that God hath given thee an earnest, and pledge of his loving kindnesse: Often look upon the Will of thy heavenly Father sealed, and delivered unto thee in thy Baptisme, and thou shalt be comforted in all thy doubts. If thou liest under any Crosse or calamity, have recourse to thy Baptisme, in which God promised to be thy God, and of this Promise he will not faile thee, &c.

Mr. Perk. Vol. 2. p. 256, &c.