Gold Refined, Chapter 14
CHAP. XIV. Proving Baptiſm a great and glorious Ordinance, and that 'tis initiating or an In-let into the Church.
THE laſt thing I ſhall do, is to prove Believers Baptiſm a very great and glorious Ordinance, though much deſpiſed by Men, nay by many Profeſſors of this Age.
Firſt of all, 'Tis a Principle of Chriſt's Doctrine, nay, a Foundation-Principle, viz. of a true Goſpel-Church-State; ſo that according to the Apoſtolical and Primitive-Inſtitution, a Church cannot be truly gathered without it.
Secondly, It appears to be a great Ordinance, if we conſider the Commiſſion of Chriſt.
1. Conſider with what Authority our Saviour gave it forth; All Power is given to me in Heaven and Earth: Go ye therefore, teach all Nations, baptizing them, &c.
2. In that it was one of the laſt things he gave in charge to his Diſciples before he went to Heaven. And,
3. In that he joyns it to Teaching, expreſſing no other Goſpel-Ordinances beſides, though he gave other Commandments to them, Act. 1.
4. In that no Ordinance is to be adminiſtred in a more ſolemn manner than this is, viz. in the Name of the Father, and of the Son, and of the holy Spirit.
We are hereby obliged to believe in, adore, and worſhip the whole Trinity.
Thirdly, No Ordinance in all the New-Teſtament was ever ſo grac'd, nor honoured with ſuch a Preſence as this was at the Baptiſm of Chriſt; the three Perſons manifeſt their Preſence at this Solemnity, the Heavens were opened, and a voice heard, Mat. 3. 16.ſaying, This is my beloved Son, in whom I am well pleaſed; 1. The Father ſeals it and honours it. 2. The Son is there, and ſubjects to it, ſhewing what an honourable reſpect he has to it; nay and came many Miles upon no other Buſineſs but to be baptized (as we read of.) 3. The Spirit alſo deſcended like a Dove, and reſted upon him; the Holy Ghoſt puts his Seal upon it, and in a glorious manner owns it.
And then our Saviour ſaith, it became him to be obedient to it; 'tis, it ſeems, a becoming Ordinance, it became the Maſter, and doth it not become the Servant to ſubmit to it? It was not too low for him, and is it too low for thee?
He ſaid alſo it was a fulfilling of all Righteouſneſs; that is, it became him to fulfil all the Commands of his Father, or do his whole Will, which it appears he could not have done unleſs he had been baptized.
And in that of being a Patern or Example to us, thoſe who neglect it, neglect a moſt righteous thing, and do not fill up after their Maſter.
Fourthly, 'Tis called a juſti…ying of God, and our Diſobedience herein a rejecting the Counſel of God, Luk. 7. 29, 30.
Fifthly, It appears a great Ordinance, in that the higheſt, nay the extraordinary Gifts of the Spirit can't exempt a Perſon from his Obedience hereto, as appears in Cornelius's caſe. Nay, the greater Gifts and Graces a Perſon hath, the more fit a Subject he is of this Ordinance (as Peter's words do import.Act. 10. 47.)
Sixthly, Conſider the great things and Myſteries held forth hereby, viz. the Death, Burial, and Reſurrection of Chriſt, and our dying to Sin, and Duty to walk in newneſs of Life, it preaches the Goſpel to our very ſight in a very lively Figure; and therefore a great Ordinance.
Seventhly, 'Tis a Badg of Chriſtian Profeſſion; and an Ordinance, as Mr. Baxter obſerves, of the Solemnization of the Souls Marriage-Union with Chriſt.
Eighthly, Conſider the great Promiſes made to thoſe who are obedient to it, amongſt other things,Mark 16. 16. Lo, I am with you always, even to the end of the World. And again, He that believeth, and is baptized, ſhall be ſaved. If a Prince ſhall offer a Rebel his Life in doing two things, would he neglect one of them, and ſay this I will do, but the other is a trivial thing, I'll not do that? Surely no, he would not run the hazard of his Life ſo fooliſhly.
And then in Act. 2. 38. Repent, and be baptized every one of you for Remiſſion of Sin, and ye ſhall receive the Gift of the Holy Spirit: See what great Promiſes are made to Believers in Baptiſm.
Ninthly, Nay, and Cornelius was warn'd from Heaven to ſend for Peter, and, ſaith the Lord, he ſhall tell thee what thou ſhalt do. Now one thing that is expreſt, and I think 'tis all that Pet…r told him he ſhould do (beſides believing on the Lord Jeſus) was to be baptized. Certainly theſe things demonſtrate Baptiſm to be a great Ordinance; 'tis miraculouſly confirmed from Heaven (as it were) ſo to be.
Tenthly, and laſtly; Baptiſm is an initiating Ordinance, no regular or orderly coming into the Church of God but at this door; and this we ſhall make appear, therefore a great Ordinance.
Firſt, Acts 2.'Tis ſaid they that gladly received the Word, were baptized; and the ſame day there were added to them about three thouſand Souls: thoſe who were added unto this Church were firſt baptized; and obſervable 'tis, that as this was the firſt Goſpel-Church that was gathered after the Ascenſion of Chriſt: ſo it is ſet forth as a Patern to all other Churches;1 Theſſ. 2. 14. for as others were injoyned, ſo they were commanded for following the Church of God that was in Judaea.
Secondly, All along in the New Teſtament, where we read of the firſt Plantations of the Churches, we find that all thoſe who became Members reſpectively, were firſt upon their Profeſſion of Faith baptized before they were received as Members thereof; as Act. 8. Act. 10. Act. 16. and Act. 18.
Thirdly, We read of none that were received into the Fellowſhip of any Church that were not firſt baptized.
Fourthly, Becauſe thoſe who were baptized, were ſaid to be baptized into Chriſt;Gal. 3. 27. Know ye not that ſo many of us as were baptized into Chriſt, &c. Rom. 6. 3.
That is, into his Church or Myſtical Body, as our late Annotators intimate, Pool's Annotat. on Rom. 6. 3.incorporated, ingrafted or planted into Chriſt, and ſo to be made Members of his Myſtical Body by Baptiſm.
By one Spirit we (are ſaid) all to be baptized into one Body, 1 Cor. 12, 13, By one Spirit, that is, by the Authority and Appointment of the Spirit, and by the Guidance, Conduct, and Leadings of the Spirit; not that all that are true Members of the Church are baptized with the holy Spirit, ſith the Baptiſm of the Spirit denotes (as we have elſewhere proved) the extraordinary Gifts or Effuſion of the Holy Ghoſt, which was received in the Apoſtles days, and which continued not in the Church. And have been all made to drink into one Spirit. In theſe words he alludes to the Ordinance of the Supper, which you may as well ſay, is a ſpiritual eating and drinking only, as ſo to ſpeak of Baptiſm; becauſe 'tis ſaid by one Spirit we are all baptized, 'tis not ſaid with one Spirit. Beſides, ſhould any aſſert that the Apoſtle means the Baptiſm of the Spirit, and that the ordinary Gifts and Graces of the Spirit is the Baptiſm of the Holy Spirit; then it would follow that there are two Baptiſms left in the Church, which ſeems to be contrary to what Paul ſaith.Eph. 4. 5.
Fifthly, Becauſe the Lord Jeſus hath joyned Faith and Baptiſm together in the Commiſſion, and both were taught as beginning or fundamental Principles of his Doctrine, or part of thoſe firſt Rudiments that belongs to every Babe in Chriſt, or Chriſtian Man and Woman, Heb. 5. 12. & 6. 1, 2. and all thoſe ſix Principles,Pool's Annotat. on Heb. 6. 1, 2. as our late Annotators affirm, are initiating, and ſo they muſt be; for if they are Fundamentals, they muſt either be Fundamentals of Salvation, or elſe of Church-Communion: Now Baptiſm cannot be a Fundamental of Salvation, therefore of Church-Communion, how neceſſary 'tis to lay a sure Foundation no Man can be ignorant.
Object. It is objected from Rom. 6. 3. that but some only of the Church of the Romans were baptized, becauſe the Apoſtle ſaith, as many of… you as were baptized, &c. from thence they would conclude ſome of them were not.
Anſw. Did the whole Church of the Romans reckon themſelves, think you, to be dead to Sin, and bound to live no longer therein? If ſo, then Baptiſm, which was a Symbol of thoſe things, belonging to them all; As many as are baptized into Chriſt, were baptized into his Death, &c. i. e. in token of it: And that they all ſhould become New Creatures, it is as if he ſhould reaſon thus;
As many of us as are baptized, muſt know this, that we were baptized into Chriſt's Death, and therefore muſt die to Sin, and live a new Life. But we have all been baptized or buried with Chriſt in Baptiſm into his Death; therefore we muſt all die to Sin, and live a new Life.
Did the Apoſtle intend hereby, do you think, to preſs them all to die to Sin, and live to God? if ſo, that Argument he uſes (you may aſſure your ſelves) reached them all, which it could not do if they had not all been baptized.
Sixthly, Baptiſm is an initiating Ordinance, appears, becauſe the way of inchurching Diſciples, or Men and Women, was one and the same in all the Churches of the Saints; if ſome were not received till Baptized, there were no unbaptized Perſons ever received at all. But some were not received till baptized, Ergo. The Reaſon is not only, becauſe the way and order of the Adminiſtration of that Ordinance were one and the ſame in every Church, and ſo Confuſion avoided; but alſo becauſe there is the like parity of Reaſon, why all ſhould and ought to be baptized, as there is for ſome, ſith the Ordinance is initiating, and ſo a great Priviledg, and all have right to the thing ſignified thereby: Beſides, thoſe who believe, are required and commanded to be baptized; and that which is the Duty of one Diſciple as a Diſciple, is the Duty of every Diſciple; and by that Argument you may excuſe one Man from one Sacrament, viz. Baptiſm, you may excuſe another from the Lord's Table, upon a pretence he doth not ſee it to be his Duty, and yet admit him, and continue him a Member.
And that Baptiſm is an initiating Ordinance, we have all Chriſtians of all Perſwaſions one with us, they generally aſſert the ſame thing.
Juſtin Martyr, Second Apology to Ant. Pius the Roman Emperor, c. 8. §. 5.ſpeaking of the Lord's Supper, ſaith, This Food we call the Euchariſt, to which no Man is admitted, but only he that believeth in the Truth of our Doctrine, being waſhed in the Laver of Regeneration for Remiſſion of Sins, and liveth as Chriſt hath taught. That is, none were admitted to the Lord's Supper, but ſuch who were firſt baptized.
The ſame is hinted by a late famous Writer concerning Cyprian, and other eminent Fathers, about the 2d & 3d Centuries, viz▪ No unbaptized Perſons were admitted to the Communion of the Church.
Let them,Auguſt. ſaith Auſtin, (that is, the Catecumens) paſs through the Red Sea; that is, be baptized: and let them eat Manna, that is, the Body and Blood of Chriſt. This ſhews the practice of the Church in his Days.
Vrſinus ſaith,Urſin. in his Catechiſm. Baptiſm is a Sacrament of entrance into the Church, whence it cometh, that the Supper is preſented to none except firſt baptized.
duplicate page duplicate page Dr. Cave, Antiq▪ Chriſtianae, p. 374.ſpeaking of the Lord's Supper, ſaith, From this Sacrament are excluded all unbaptized Perſons, and ſuch who live in any known Sin, &c.
Baptiſm is,Marrow of Div. p. 181 Elton on Col. 2. 11. p. 291. ſaith Dr. Ames, a Sacrament of Initiation.
Elton on Col. 2. 11. ſaith alſo, That Baptiſm is the Sacrament of Inciſion, or engrafting into Chriſt, ſealing up our ſetting into Chriſt, which is only once done, never after to be done again, &c.
Mr. Strong ſays,Diſcourſe of the Covenant, p. 226 Baptiſm is a Sacrament of Initiation, and the Ordinance of viſible admiſſion into the Church: And as it is a Sin, saith he, to keep them out whoſe Right it is; ſo it is a Sin alſo to admit them that have no Right, becauſe the Ordinance of Chriſt is abuſed and miſplaced.
The Aſſembly ſay in their Catechiſm,Aſſemb. Catechiſm. That Baptiſm is a Sacrament of the New Teſtament, ordained by Jeſus Chriſt;—for the ſolemn admiſſion of the Party baptized into the Viſible Church, &c.
Every Soldier that muſt be admitted into an Army,Plain. Scripture▪ Proof, p. 24. ſaith Mr. Baxter, muſt be admitted, by listing, as a ſolemn ingaging Sign—So every one that hath right to be ſolemnly admitted into the Viſible Church, muſt orderly be admitted by Baptiſm.
And again he ſaith, We have no Precept or Example of admitting viſible Members any other way; therefore all that muſt be admitted viſible Members, muſt be baptized.
I might write a Book of things of this Nature, as touching the Sentiments of worthy Writers, being generally all of the ſame Belief and Practice; howſoever in other things they may differ from us, and one from another; nor will thoſe of the Church of England, Presbyterians, or Independants, admit any as Members into their Communions, as to partake of the Lord's Supper, except they have been baptized in their senſe, they calling Sprinkling, or Pouring, Baptizing; which we deny to be the Ordinance.
Object. How dare you deny a Man admittance into the Church, who is truly Godly, and hath a lively Faith? If he hath a right to Chriſt, who is ſignified in the Lord's Supper, may be be denied the Sign, becauſe he is not baptized?
Anſw. How dares any Man, who fears God, attempt to do any thing contrary to the Holy Pattern left in Chriſt's New Teſtament? If Baptiſm was appointed to be an Initiating Ordinance into God's Houſe, 'tis not only a Man's Piety that will ſerve the turn, he muſt come into the Church at the Door Chriſt hath ordained, or not come in at all. If Lot ſhould have offered himſelf to come into Abraham's Family, (which was then God's Church) do you think Abraham would have admitted him, (though he was a Righteous Man) unleſs he would firſt conſent to be Circumciſed (which was an Initiating Ordinance at that time)? Certainly, no; though he ſhould ſay he was not convinced of Circumciſion, yet that would not have excuſed him: God's Laws are not to be diſpenſed with to gratify the Ignorance of Men. 'Tis a Queſtion whether Vzzah knew he ought not to put forth his Hand to ſupport the Ark: Yet for doing that thing, God smote him with Death. Ignorance will not be a ſufficient Plea for doing God's Work,2 Sam. 6. 6, 7. in other manner than he has appointed.
How dares any Man, who loves and deſires to honour the Lord Jeſus, violate his Holy and Great Commiſſion, Matth. 28. or act and do contrary thereto, who requires all Diſciples to be baptized? derogating from the Rule in one thing, opens a Gap to other Diſorders, and it renders Chriſt's Inſtitution a petty and indifferent thing: you may as well diſpenſe (with the neglect, or) with the ignorance of Men in the Lord's Supper, as well as ſo to do in reſpect of Baptiſm; and let them abide Members who refuſe to break Bread with the Church, and yet would continue Members, pretending ignorance; perhaps they will tell you, they can anſwer the End of that Ordinance in breaking their common Bread, &c.
Object. Rom. 14. 1.But doth not the Apoſtle ſay, Such as are weak in the Faith, receive you, &c.
1. It cannot be meant received into the Church, becauſe they that the Apoſtle there ſpeaks of, were in the Faith, or viſible Profeſſion of the Goſpel, and were Members of the Church, tho they were weak ones, or but Babes in Chriſt.
2. The weakneſs there meant, was about eating Meats, and obſerving days, &c. which were in themſelves but indifferent things: And will you render the great Sacrament of Baptiſm like to them? It was no Sin to eat, or not to eat, but ſo it is not to be ſubject, or not ſubject to Chriſt's Ordinances.
3. The receiving there intends doubtleſs no more than this, to let them abide in their Affections, or receive them as poor weak Children to nouriſh and pity them, and not to cenſure and judg hardly of their doubtful thoughts.
But to conclude, ſince my honoured Friend and Brother, Mr. William Kiffen, hath but lately wrote ſo excellent a Book upon this very Subject, I ſhall ſay no more to it, but refer the Reader for his further ſatisfaction to that Treatiſe. But to proceed to a little Improvement: If Baptiſm be ſo great an Ordinance as it ſeems it is, this may reprove all ſuch who ſlight and diſpiſe it, and may stir up all to an honourable eſteem of it, and to move ſuch who are convinc'd of it, ſpeedily to submit thereunto.
Let me conclude all with one uſe of Caution to my Brethren, that are baptized as Believers, and yet take liberty to walk in Communion with ſuch Churches as diſſent from them, in reſpect of this Ordinance, and ſprinkle Babes.
I am more concerned about you, than any other People; becauſe you ſeem to pull down with one Hand, that which you Build with the other. Our Brethren with whom you Walk, may be more Excuſable than you can be, becauſe they are faithful (I would hope) to their Light; they will not have communion with any Perſons, whom they judg in their Conſciences are Unbaptized; but you believe thoſe who have been only Sprinkled in Infancy, are all Unbaptized Perſons, or otherwiſe why were you Baptized afterwards? Who can juſtifie you in this Practice? I am perſuaded our Brethren cannot, will not do it, if they rightly conſider the light or dictates of your Conſciences in this Matter: 'tis not what they are in their own Senſe, but what they are in your Judgment. Speak, are they Baptized? Or, is not that they call Baptiſm, in your Conſciences a Nullity? Nay, worſe, a Tradition of Men? nay, a prophanation of the Sacrament of Baptiſm? How then can you juſtify your ſelves in ſuch a Practice? I have as much charity for our Brethren, I hope, as moſt of you have, and love and honour them, yet dare not tranſgreſs or invert Chriſt's holy Laws, and Goſpel-Order; and therefore take heed what you do. If there were no Baptized Churches with whom you might have Communion, ſomewhat might be ſaid in your Juſtification. (For upon a caſe of neceſſity that may be lawful, or be permitted to be done, which otherwiſe is utterly unlawful.) Beſides, I hear ſome of you (daily confeſs) they believe they are not ſuch Orderly Churches as the Baptized Congregations are, (and that is the ſum of what I ſay and believe concerning them) why then do you chuſe to have Fellowſhip with them? Ought you not to follow the beſt and higheſt Reformation, and cleareſt Diſcovery of God, and to be in the moſt perfect and compleat Order of the Goſpel you are able to arrive to the knowledg of? Yet are not you contented to lie ſhort in doing this according to the Sentiments of your Minds and Underſtandings? Is this the way to that longed-for Reformation? Is not Truth and Righteouſneſs to be joyned with Peace and Love? Nay, and doth not my Love run out to our Brethren in a cleaner Channel than yours, (who reſolve my Affections ſhall never pilot my Judgment or Underſtanding?) I have as great reaſon to love and honour ſome of the Congregational Way, as any one Man this day in England; it pleaſing God to work upon my Soul, I hope, effectually, when very young under the Miniſtry of one that is of that Perſuaſion, who is yet living, and none of the meaneſt Miniſters, now Preaching near this City; whoſe Name is dear to me, and one I do honour, (and ever ſhall) as long as I live in the World. Yet nevertheleſs, my bleſſed Lord and Saviour, and his Truth, lies nearer my Heart. I ſpeak the more upon this account, not only to deliver your Souls from Temptations, and diſorderly Walking; but alſo, becauſe I know it grieves many very gracious Perſons, and weakens the hands of thoſe who carry on the Work of God amongſt us; and seems to me to obſtruct the further Glory and Reformation of the Church. Yet I am for ſuch Communion with our Brethren, as we may warrantably promote, as to Pray and Preach together, and to love and encourage Grace and Holineſs in one another.
I'll ſay no more, I have done; only remember that excellent ſaying of the Apoſtle, Now I pray you, Brethren, that ye remember me in all things, and keep the Ordinances as I delivered them to you. Would to God I could ſay ſo of you. 'Tis not enough to keep the Ordinances of Chriſt, but ſo to keep them as at firſt delivered to the Saints. Let us go forward, and not decline, or ſeem to draw back in our Zeal and Teſtimony for the Truth. Let us walk as we have attained; God may bring our Brethren to ſee wherein they come short, as well as wherein they know they are got before others. I hope, what I have written will be received in good part, and none will be offended; for I can appeal to God, the ſearcher of all Hearts, I have done all that I have done or writ in this Treatiſe, in the integrity and uprighneſs of my Heart, and in ſincere love to Chriſt and his diſpiſed Ordinances, and to diſcharge my Conſcience; hoping a Bleſſing will attend it, and that it will redownd to his Glory, and the profit of his Church; and if ſo, I matter not what Cenſures I lie under: For, my Record is on high, and my Witneſs is in Heaven. I am contented to be any thing or nothing, (if I know my own deceitful Heart) that God may be All in all; to whom be Praiſe and Glory, by Jeſus Chriſt, now and for evermore. Amen.
FINIS.