Gold Refined, Chapter 8
CHAP. VIII. Proving Believers the only true Subjects of Baptiſm from the ſpecial ends of this holy Sacrament.
WHat the ſpecial end and uſe of Baptiſm is, comes next in order to be conſidered, wherein it will more fully and clearly appear that no Infant in Non-Age ought by any means to be baptized.
Firſt of all, it was ordained to be a Sign … the Baptized of ſome inward … viz. of the Perſon's Death unto … to a new Life buried with … i. e. Chriſt doth certainly … …mmediately (if not wholly) in … Scripture to that outward Sign … that in which there is a plain Repreſentation of the Myſtery and inward Grace, we are ſaid to be buried and riſen both in Signification, and alſo in lively Repreſentation of the inward and ſpiritual Burial and Reſurrection with Chriſt.
Secondly, Here is mention made of the Sign, and of the Thing ſignified. And as for that which is ſpoken of under this Expreſſion, Buried in Baptiſm, 'tis delivered as a M…dium (saith one) whereby, as a Motive whereunto, and as a Reaſon wherefore, as an Image and Repreſentation, wherein we are both to read,Rom. 6. 3, 4, 5, 6. and remember, and alſo practiſe and perform that other; for, do but mark, how ſhall we that are dead to Sin, (i. e. ſhould be) live any longer therein? Know ye not, that as many of you as were baptized into Chriſt, i. e. into, or in token of an Intereſt in him, and of a Oneneſs and Fellowſhip with him by Faith, are baptized into his Death? i.e. in token of ſuch a Communion with the Power of his Death, as to kill Sin, and crucifie the old Man, ſo that henceforth we ſhould not ſerve Sin? therefore hence it is, ſaith he, that in Baptiſm, (i. e. the outward Sacrament) we are buried with him, i. e. outwardly, viſibly, bodily in Water into his Death, i. e. in token and reſemblance of our dying unto Sin by virtue of his Death? That we ſhould be ever practically mindful of this, That like as Chriſt roſe again after he was dead, ſo we ſhould riſe to a new Life; for if we have been planted together in the likeneſs of his Death, (i. e. ſignally in outward Baptiſm, ſpiritually, and really in the inward Work of Death unto Sin, &c, performed by the Spirit upon the Soul) we ſhall be alſo in the likeneſs of his Reſurrection.
Thirdly, This Burial and Reſurrection that is immediately expreſſed by theſe words, Buried with him in Baptiſm, wherein ye are alſo riſen with him, is made a Motive, Argument, and Incitement to the ſpiritual Death and Reſurrection; for therefore are we perſwaded to die to Sin and live righteouſly, becauſe in Baptiſm we are buried in Water, and raiſed again, in token that we ought ſo to do; and to this end are we baptized, and buried, and raiſed therein, and so intereſted into all the other Benefits of Chriſt's Death, Remiſſion of Sins, and Salvation, viz. that we ſhould die to Sin and live holily, and to the end alſo that we may thereby be put in mind ſo to do.
Now if this Death and Burial in Baptiſm be to this end, viz. to teach us, and ſhew us how we muſt die to Sin: Then I infer two things,
Firſt, That the burial in Baptiſm, here ſpoken of, is not the Death to Sin; for the Motive, and things we are moved to do, are two; and ſo are the Sign, and the Thing ſignified.
Secondly, That Infants are not capable Subjects of Baptiſm: for this Sacrament calls for Underſtanding, and Judgment, and Senſes to be exerciſed in all that partake thereof, or elſe the whole work will be altogether inſignificant. Therefore, ſaith one, to carry a poor Babe to Baptiſm, is as much as to carry it to hear a Sermon.—A Sign,Pareus. as Pareus obſerveth, is some outward thing appearing to the Sense, through, which ſome inward thing is at the same time apprehended by the Underſtanding.
Therefore, ſaith Mr. Perkins, Perkins Caſe of Conſc. p. 177.the preaching of the Word, and the adminiſtration of Sacraments are all one in ſubſtance; for in the one the Witneſs of God is ſeen, and in the other heard.
Secondly, Another end of Baptiſm is, that it might be a ſignal Repreſentation of a Believers Union with Chriſt, hence called a being baptized into Chriſt, and a putting on of Chriſt.
As many as have been baptized into Chriſt, have put on Chriſt, and are all one in Chriſt Jeſus,Baxter on Confirm. p. 32. saith Mr. Baxter, and are Abraham's Seed, and Heirs according to Promiſe, Gal. 3. 27, 28, 29.
This ſpeaks the Apoſtle of the probability grounded on a credible Profeſſion, &c.
And further, ſaith he, our Baptiſm is the Solemnizing of our Marriage with Chriſt, and 'tis a new and ſtrange kind of Marriage where there is no Profeſſion of Conſent.
Now if this be true which Mr. Baxter affirms, and I ſee no cauſe to doubt of it; (moſt worthy Men, as well as Scripture, agreeing in this caſe with him) how abſurd and ridiculous a thing is the Invention of Infant-Baptiſm, ſith all Men know they are not capable to ſignify their Conſent of Marriage with Chriſt; if any thing in the World cuts in pieces the very Sinews of Infants Baptiſm 'tis this; for there is a Contract made between both Parties before the Solemnization of Marriage; and how can a Babe of two or ten days old do that? 'tis a strange Marriage if it be not done, though more strange indeed without the other. But may be some will ſay 'tis a Marriage by Proxy or Sureties, as Princes ſometimes are married.
Anſw. Sometimes there has been ſome ſuch like Action done I muſt confeſs: But does not the Prince actually conſent ſo to be married? But all this while, who has required any thing of this at our Hands? Are not Sureties in Baptiſm a meer human Invention? and have not our Brethren caſt it away as ſuch?
The third end of Baptiſm, as Mr. Perkins obſerves, is this, viz. 'Tis a Sign to Believers of the Covenant on God's part of the waſhing away of our Sins in the Blood of Chriſt; we ſee, ſaith lie▪ what is done in Baptiſm, the Covenant of Grace is ſolemnized between God and the Party baptized; and in this Covenant ſomething belongs to God, and ſomething to the Party baptized. Are Infants capable thus to covenant with God? though we doubt not but it is ſo in ſome good ſenſe between the Almighty and a Believer, who is the only Subject, i. e. there is indeed a mutual Stipulation on both Parties in that Solemnity, but an Infant can do nothing herein.
Baptiſm, ſaith Bullinger, Bullinger upon Acts 2. 38.is an Agreement or Covenant of Grace which Chriſt enters into with us when we are baptized, &c.
Fourthly, Baptiſm is called the Baptiſm of Repentance for the Remiſſion of Sins; one end of this Ordinance therefore is this, viz. To teſtify the Truth of our Repentance, and to engage us thereby to bring forth Fruits meet for amendment of Life.
As their Sins are not forgiven them,Baxter on Confirm. p. 30, 31. ſaith Mr. Baxter, till they are converted; ſo they muſt not be baptized for the Forgiveneſs of Sins, till they profeſs themſelves converted, seeing to the Church non eſſe & non apparere is all one. Repentance towards God, and Faith towards our Lord Jeſus Chriſt, is the ſum of that preaching that makes Diſciples, Acts 20, 21. Therefore both theſe muſt by Profeſſion seem to be received, before any at Age are Baptized. And that no other, ſay I, beſides them at Age ought to be baptized, by this very Argument is very clear and evident.
Bullinger, Bullinger on Act. 2. 38.as he is quoted by Mr. Baxter, I find speaketh thus, viz. To be baptized in the Name of our Lord Jeſus Chriſt, ſaith he, is by a Sign of Baptiſm, to teſtify that we do believe in Chriſt for the Remiſſion of Sins: Firſt, mark, it is not only an Ingagement to believe hereafter; but the Profeſſion, ſaith he, of a preſent Faith. Secondly, And that not a common Faith, but that which hath Remiſſion of Sin.
Farewel to Infant Baptiſm; a preſent Faith is required of ſuch that are to be baptized, nay, and more, a preſent profeſſion of it too. Infants have neither Faith, nor can they profeſs it, Ergo they are not to be baptized.
Fifthly, Another End of Baptiſm is, (as one well obſerves) to evidence preſent Regeneration; whereof, ſaith he,Tit. 3. 5. Baxter in his Diſput. with Mr. Blake, p. 117. as quoted by Mr. Danvers. it is a lively Sign or Symbol—Hence 'tis called the Waſhing of Regeneration; what ſignifies the Sign, where the Thing signified is wanting? Baptiſm is frequently called the Lave… of Regeneration, it being a Sign or Figure of it to the Perſon Baptized.
Chriſt hath inſtituted no Baptiſm, ſaith Mr. Baxter, but what is to be a Sign of preſent Regeneration; but to Men that profeſs not a Juſtifying Faith, it cannot be adminiſtred as a Sign of Regeneration. Therefore he hath inſtituted no Baptiſm to be adminiſtred to ſuch. Does not this Argument make void the Baptiſm of Infants, as well as Adult Unbelievers, by the Ancients? Let Mr. Baxter take it again, but with a very little alteration. Chriſt hath inſtituted no Baptiſm but what is to be a Sign of preſent Regeneration; but to little Babes that profeſs not a juſtifying Faith, it cannot be adminiſtred as a Sign of preſent Regeneration, therefore he hath inſtituted no Baptiſm to be adminiſtred to Infants. The ſtreſs of the Argument lies in the Inſtitution of Chriſt, in that no Baptiſm is inſtituted and commanded by Chriſt, but what is a Sign of preſent Regeneration, not Future; therefore Infant-Baptiſm can be no Baptiſm of Chriſt.
Sixthly, Baptiſm is called, An Anſwer of a good Conſcience, 1 Pet. 3. 21.by the Reſurrection of Chriſt from the Dead; or the Covenant of a good Conſcience by the Reſurrection of Chriſt, (as ſaith Sir Norton Knatchbul, in his Learned Notes printed at Oxford, 1677.) in the belief of which Reſurrection we are ſaved, ſaith he, as they were ſaved by the Ark. But now Infants cannot Covenant thus, nor Witneſs thus in Baptiſm by a Belief of the Reſurrection, (which saith the ſaid famous Learned Man) Baptiſm is an emphatical Figure, or a particular Signal of, to the Perſon baptized.
See what our Late Annotators ſpeak upon the place;Pool's Annotat. on Tit. 3. 5. In Baptiſm, ſay they, there is a ſolemn Covenant, or mutual Agreement between God and the Party baptized, wherein God offers, applies, and ſeals his Grace, ſtipulating or requiring the Parties acceptance of that Grace, and devoting himſelf to his Service; and when he, out of a good Conſcience doth ingage and promiſe this, which is to come up to the terms of the Covenant, that my be properly called the Anſwer of a good Conſcience—it ſeems, ſay they, to be an alluſion to the manner of Baptizing, where the Miniſter aſk'd the Party to be Baptized concerning his Faith in Chriſt; and he accordingly anſwered him, Doſt thou believe? I believe, &c. Acts 8. 37. Now, are Children capable to do any of this? Can they covenant with God? Can they anſwer a good Conſcience, by believing the Reſurrection of Chriſt? or can Baptiſm appear to be a Symbol of it to them? No, nor indeed can Rantiſm be ſo to any other, I mean to the Adult.
Seventhly, Baptiſm hath another End and Use aſſigned to it, viz. That the Party baptized may have an orderly entrance into the Viſible Church, and ſo have a right to partake of all other Ordinances and Priviledges thereof, as breaking of Bread, &c. This hereafter I ſhall make fully appear; nor is it any other thing than is generally owned by Chriſtians, and eminent Men; but Infants cannot be admitted to thoſe Priviledges, viz. to the Sacrament of the Lord's Supper, &c. and therefore ought not to be baptized; for he that has right to one, cannot be denied the other, by any Ground or Authority from God's Word.