A Christians Walk and Work on Earth, Chapter 9
Of Baptiſm. CHAP. IX.
1. THoſe are the only Sacraments, which (we may ſafely ſay) did flow out of the ſides of our dear Saviour, Joh. 19. 3, 4. When his Pericardium was pierced by the Soldiers ſpear, (which nature hath filled with water to cool the heat of the heart,) there came out blood and water; and this the ſame John alludes to in his Epiſtle. 1 Joh. 5. 6. when he ſaith that Chriſt came by water and blood; not by water only, but by blood alſo. Not only to teach us, that he juſtifies none by his merit, but whom he ſanctifies by his Spirit; (the grace of juſtification, held out in the blood, is always accompanied with the grace of Sanctification, hold out in the water) but alſo to ſhew, which be the two only Goſpel-Sacraments that he hath Ordained for, and beſtowed (as pledges of his love) on his Church his ſpouſe, that was taken out of his ſide alſo (as well as thoſe Sacraments) juſt as Eve was taken out of the ſides of Adam. Gen. 2. 21, 22, 23. The five Popiſh Sacraments came not out of the ſide of Chriſt (as Sacraments for his bride) but out of the ſide of Antichriſt, being his mere Inventions, and none of Chriſts holy Inſtitutions.
2. Thoſe two Goſpel-Sacraments Chriſt hath appointed the one for a Sacrament of Initiation; and the other for a Sacrament of nutrition. The former once only to be adminiſtred to one and the ſame Subject, and the latter to be often according to the Inſtitution: and that of Auguſtin may paſs as a plauſible Reaſon, [Semel Naſcimur, ſoepe Paſcimur,] We are but once born, but we are often fed: feeding is a daily work, [as often] as ye eat this bread and drink this blood, ye do ſhow the Lords death till he come. 1 Cor. 11. 20. Firſt of the firſt, to wit, Baptiſm, in the general 'tis a fleeing from wrath to come, Math. 3. 7. And a running to Chriſt (as to a Sanctuary) for Salvation from that wrath: the terminus a quo or what is fled from, doth ſuppoſe that there is a (terminus ad quem) or a City of refuge to run to for ſafety, Pro. 18. 10. In caſe Malady be not without a Remedy. Hence the Phariſees are ſaid to Reject the Counſel of God againſt themſelves, and were [Ingrati gratioe Dei] as Ambroſe ſpeaketh, ungrateful to the grace of God. Luke 7. 30.
3. Baptiſm doth alſo [now] ſave us ſaith the Apoſtle, 1 Pet. 3. 21. as the Ark did Noah and his Family, from that deluge of Divine wrath that deſtroy'd the old World. Firſt, 'tis ſaid to ſave us, as 'tis called the Laver of Regeneration, and the Baptiſm of Repentance, and the waſhing of the New-birth; and a being Baptized with the Holy Ghoſt, and with fire, (as well as with water) Tit. 3. 5. Eph. 5. 26. &c. This ſaveth, yet not as the efficient cauſe of Salvation, for that is Chriſt alone; nor yet as a neceſſary Inſtrument, for that is Faith alone: but only as a pledge of Salvation, and as a badg of the ſaved; you muſt look upon it as a ſpecial favour from God to you, that he hath given you this Goſpel Ordinance: and Secondly 'tis ſaid to ſave us (now) to ſhew the permanency of 'its uſe and efficacy, to that Soul which makes a believing uſe of it; 'tis effectual to Seal up Salvation whenſoever a man repents and believes. Hence Baptiſm is done once for all.
4. Baptiſm was firſt adminiſtred at that very place, where the people of Iſrael paſſed over Jordan; to wit, at Beth-abara, Joh. 1. 28. or Beth. bara, Judg. 7. 24. Joſh. 3. 8. It ſignifies Trajectum or place of paſſage for Iſrael, which was their entrance into Canaan, ſo Baptiſm is into the Church: Baptiſm was there firſt adminiſtred, where it had been of old foreſhadowed, the Famous Acts both of Joſhuah and Jeſus (which are plain Synonyma's) took their happy beginning at one and the ſame place, and like as Iſrael, after they had paſſed over Jordan, were circumciſed. Joſh. 5. 3. before they Received the Land of promiſe by lot of Inheritance, Joſh. 14. 1. &c. So after you have been Baptized, and thereby enrolled among the Citizens of the New-Jeruſalem, the remnants of Sin, and ſuperfluity of naughtineſs you muſt daily pare off by the practice of mortification. Jam. 1. 21. before you can come to Inherit the Kingdom of Heaven. You muſt have confeſſion of Sin and confuſion of Sin too: for (1.) 'Tis that man only that is wakened out of his dream, that can tell his dream; So 'tis only he that is wakened out of his Sins, that can clearly confeſs his Sins in token of his true Repentance, and (2.) This confeſſion of Sin muſt have confuſion of Sin joined with it, otherwiſe all your words of confeſſion are but empty wind, and all your very tears of contrition are but inſignificant water; not only the filthineſs of the fleſh muſt be put away, but there muſt be the Anſwer of a good conſcience too. 1 Pet. 3. 21.
5. The place of your Baptiſm is your Beerſheba, (which ſignifies the Well of an Oath, for there you ſwear (as David did, Pſal. 1 19. 106.) to keep all Gods Commandments. Now God will not own thoſe that are a generation of Vipers (though Baptized) who bring not forth fruits meet for Repentance, that weigh juſt as much as Repentance doth in the ballance of the Sanctuary, that may paralel it and prove it, to be a right Repentance never to be repented of, 2 Cor. 7. 10. the whole courſe of your life muſt be ſuch as becomes Repentance, and may evince, evidence and juſtifie it. Yea amounts to as much as Repentance comes to, otherwiſe your Baptiſm is no mark of your being Gods Child, but rather the brand of a fool; that firſt maketh a Vow, and then breaketh it, Eccleſ. 5. 3. If God hath dealt ſo ſeverely with ſuch as have been guilty of perjury, and playing faſt and looſe with men (as with Zedekiah and Shimei) how will God revenge the quarrel of his Covenant. Levit. 26. 25.
6. Such as add not holineſs of life (which is the Anſwer of a good Conſcience) unto their external profeſſion, are no better then ſo many Renegado's, who (though they have given their names to Chriſt in Baptiſm and profeſſion) do plainly renounce their Baptiſm, forſake their colours, and leaving Chriſt (the Captain of Salvation, Heb. 2. 10.) in the open field, they run away from him to the Enemy. As unregenerate Iſrael is (as black) as Aethiopia to God. Amos 9. 7. and their doom is already denounced by the Judg of the World; If any draw back (or with-draw) his Soul ſhall have no pleaſure in them. Heb. 10. 38, 39. they do it to their own perdition with that Son of perdition, who was circumciſed as well as Peter. Whereas your Baptiſm ſhould not only confirm you in the Faith of the forgiveneſs of Sin, and in the Hope of Eternal life, but it alſo Conſecrates you to the ſincere ſervice, of the Sacred Trinity all the daies of your life; and here with (as Luthers Virgin did) you ſhould repel the Tempter ſaying, I am Conſecrated to God by my Baptiſmal ſtipulation, ſo may not, cannot own thee, Satan or thy Temptations.
7. There be three ſorts of Baptiſm, [fluminis, flaminis & Sanguinis] of water, of the Spirit, and of blood, which third is the Baptiſm of Martyrs that loved not their lives to the death, but gave their beſt blood to Chriſt who gave His bleſt blood to them, and ſo were Baptized (as it were) in their own blood. The firſt, to wit, the Baptiſm of water, is but the outward Baptiſm, which therefore can never be effectual to Salvation, without the ſecond which is the Baptiſm of the Spirit, and is the inward Baptiſm; both thoſe ſhould go together, Joh. 3. 5. Except you be born of the water: and of the Spirit, you cannot enter into Gods Kingdom: Alas thouſands of Souls are undone to all eternity by reſting in the outward Baptiſm, and not minding at all the inward. Indeed Chriſt ſaith to us (as the Prophet to Naaman) in this Sacrament (waſh and be clean) as in the other Sacrament he ſaith to us eat and live.) God ſaith, when will it be (that you waſh and be clean) you may Anſwer again, Alas Lord it will never be unleſs thou give what thou commands, and join the inward Baptiſm to my outward.
8. That the feed of believers (as well as believers themſelves) are the Subject of Baptiſm, I ſhall give you only a brief Landskip of thoſe Reaſons which ſatisfie me in it, omitting the common and voluminous Arguments that are uſually alledged for it.
As firſt, Favores ſunt Ampliandi. 'Tis certainly more dangerous to narrow and ſtraiten the Favours of God to Mankind, then to overamplify them in caſes (that we may ſuppoſe to be) dark and doubtful; 'tis moſt certain that the Law was a grievous, and the Goſpel is a gracious diſpenſation, 2 Cor. 3. 6, 7, 8, 9, 10, 11, 12. Act. 15. 10. If the Moon light of the Law did lead into its Sacrament of initiation, both Parents and their Children, I cannot ſee Reaſon enough why the Sun light of the Goſpel ſhould exclude whom the Law received; ſeeing 'tis undoubtedly a more gracious (as well as a more glorious) diſpenſation, and that which hath a more liberal Proviſion of comfort in it, for all the Saints of God. Otherwiſe a believing Jew might juſtly object againſt the Goſpel, eſpecially having one Son before converſion Circumciſed; and another Son after converſion unbaptized, ſaying, if my ſeed be excluded by the Goſpel from the initiating Seal which was admitted to it (as well as my ſelf) under the Law, then Moſes was a better Mediator than the bleſſed Meſſias, inaſmuch as the Church-priviledges of the Law were larger, and more comprehenſive then thoſe of the Goſpel.
9. The ſecond Argument or Reaſon is, the bleſſing of Abraham comes on the Gentiles by the Goſpel. Gal. 3. 8. 14. with Gen. 12. 3. The Goſpel is the Promulgation of the ſame promiſe to Abraham, to whom the Goſpel is expreſly ſaid to be preached, even in the old Teſt. now the bleſſing of Abraham being to his ſeed as well as to himſelf, Gen. 17. 7. Believing Gentiles muſt have the ſame priviledg, otherwiſe the bleſſing of Abraham doth not come upon them, neither can they rationally be ſaid to have the priviledg of ſitting down with Abraham in the Kingdom of God, to wit, in the Church, as Chriſt ſaid they ſhould. Mat. 8. 11.
The third ground is, Salvation and the way to it, is common to both Jew and Gentile, Act. 15. 11. [foreign] by the grace of Chriſt we ſhall be ſaved even as they; Hence 'tis cal'd the common Salvation. Jude Ver. 3. It follows then that the Jews were bound to underſtand, the Miſtery of their Legal Ordinances, and to exerciſe Faith in them as well as we Gentiles. Yet (though Children then could not underſtand the Miſtery of their Circumciſion) were they not debarred from it on this account: ſo nor ours ought now from Baptiſm, of whom it may be ſaid as Chriſt to Peter. Job. 13. 7. what I do thou knoweſt not now, but thou ſhalt know hereafter why thou haſt been waſhed.
10. The fourth Reaſon is, Foederati ſunt Signandi, if Children have an intereſt in the Covenant, (which is the greater) then much more in the Seal of the Covenant (which is the leſſer) If the ſeed of believers be holy. 1 Cor. 7. 14. And the Kingdom pertains to them, Mark. 10. 14. Why not the Seal of the Kingdom
The fifth Argument, can any man forbid Water that theſe ſhould be Baptized; which receive the holy Ghoſt as well as we, Act. 10. 47. a zeal in forbidding to Seal adoption to ſuch may be diſpleaſing to Chriſt, Mar. 10. 14. that they may receive the Holy Ghoſt as well as we. Firſt, there is no impediment on Chriſts part, for he bids them come. Secondly, nor on their part, for he faith, of ſuch is the Kingdom of God. nor Thirdly, on the part of Baptiſm, for it is a paſſive Ordinance as Circumciſion was. That ſome Children did receive the holy Ghoſt, appears from Jer. 1. 5. Jeremy was Sanctifyed in the Womb, and Luke 1. 15. John Baptiſt was filled with the Holy Ghoſt even from his Mothers womb.
11. The ſixth Argument, Baptize all Nations, Mat. 28. 19. Includes Children, as go mark my Sheep, doth include that the Shephard muſt mark his Maſters Lambs, as well as Sheep. As that in Gen. 12. 3. Gal. 3. 8. Includes young as well as old.
The ſeventh Argument, Children may have the ſeed of Faith, as well as of Reaſon, before they can act or exerciſe it, and as in the womb they can neither take, nor chew meat but are nouriſhed by the Navel there, ſo Baptiſm may be a round goblet that wants not liquor. Cant. 7. 2. to nouriſh Children and new-born Babes, in the womb of the Church it may have in it Chriſts blood to juſtify, and his Spirit to Sanctify and cleanſe them from Sin.
The eighth Argument, we may not damn all the ſeed of believers, and that in Mark. 16. 16. makes as much againſt their Salvation as againſt their Baptiſm; how can they be of the Kingdom of God (as above) and be ſaved but by the grace of the Covenant, as the want of underſtanding did not hinder Children, from the firſt Adams Sin, ſo neither did it hinder them from the ſecond Adams grace; and if they have both grace and glory, why may they not have that which Scals both.
Briefly the ninth Argument, David had Faith for his Child. 2 Sam. 12. 23, 24. that it dyed happily, for what comfort could it be to David, that he ſhould go to the grave unto it, he did believe it did belong to the Election of grace, otherwiſe he could not have been ſo comforted at its death.
The tenth Argument, Chriſt loved his Church waſhing it with Water, Eph. 5. 26. Hence it muſt be ſaid, that either Children are not of the Church (whereof they were ever Members in the old Teſtament, and never repealed in the New) or that they may be waſhed with Baptiſmal Water.
12. Conſider alſo (with theſe Arguments) thoſe material things. As firſt it was the Red Dragon (Pharaoh) that would have hindred Iſraels little ones, from the Sacrifice of the Church in the Wilderneſs, Exod. 10. 8, 9, 10. (2ly.) God ſpeaks in great diſpleaſure againſt thoſe Men. (from their Children have ye taken away my glory for ever) Micah. 2. 9. (3ly.) God was angry with Moſes for neglecting to Circumciſe his Child, Exod. 4. 24, 25. (4ly.) Parents do Covenant for themſelves and their Heirs, in Leaſes, and Deeds, and their Children have livery and ſeiſin of Copy-holds, according to the Cuſtom of the manor though they know it not. (5ly.) If unbelief broke off Children, as well as Parents, from the old ſtock. Rom. 11. 20. Then Faith may engraft in both again. (6ly.) As we find no expreſs precept for it, ſo nor any expreſs prohibition againſt it, nor that any Baptized perſon kept their Children from it: the ſilence of the Scripture in it (which we are to admire and adore) makes it more probable: Chriſt gave no Rules, who to be Baptized, ſeeing the common uſe among them had been to Baptize Men Women and Children, as 1 Cor. 10. 2. Hence the Jews do not Queſtion the action of Baptizing, or the Subjects of it in John Baptiſt, but only his Authority. Joh. 1. 25. It being ſo commonly known to them under the Law.
13. Such believing Parents whoſe opinion is, that God doth ſay to them as Jacob ſaid to Joſeph, Gen. 48. 9. bring your Children hither neer to me, that I may bleſs them in this Ordinance) bring them into my Houſe and Family. Dedicating their Children Solemnly to the Lord, as Elkanah did Samuel, 1 Sam. 1. 14. as being born to God (he hath a propriety in them) Ezek. 16. 20, 21. and looking upon their Children as Heirs of the ſame promiſe with themſelves (when born to them) as Iſaac and Jacob were Heirs with Abraham of the ſame promiſe, Heb. 11. 9. O how ſhould you endeavour the Converſion of your Children, often dropping Divine dew upon them. Deut. 7. 6. That the Lord may bring upon you, that which he hath ſpoken of you in his Covenant, Gen. 18. 19. O how ſhould you preſs upon them to take hold of the Covenant, Eſa. 56. 4, 6. Even in their own perſons; for the juſt muſt (live) by their own perſonal Faith here, and they muſt be (ſaved) alſo by it hereafter, Hab. 2. 4. O how ſhould you pray for your Children (as duly and truly affected with the extent of the Covenant, both to you and to yours.) Saying, Lord, thou haſt graciouſly given me a Child, Gen. 33. 5. I have given him Sin, but I cannot give him grace and Chriſt; O that my Iſhmael may live before thee, Gen. 17. 18. and let my Reuben live and not die, Deut. 33. 6. he is born to me by generation, let him be born to thee by Regeneration; let him live no more in Sin, though Sin continue to live in him: let him be the work of thy hands, in the midſt of my Houſe, and then my face ſhall not Wax pale, but I ſhall Sanctify the Holy one of Iſrael. Eſa. 29. 22, 23. Alas we ſail our Children herein, and undoes them and our Selves too.
14. All you that are Baptized (whether while young or when old or both) you muſt all know, that therein you have avouched the Lord to be your God (to walk in his ways and to keep his Commandments) and the Lord hath avouched you in that day, to be his peculiar People. Deut. 26. 17, 19. The moſt excellent and honourable name of Chriſt is then put upon you; O walk worthy of that worthy name, that the name of our Lord Jeſus Chriſt may be glorifyed in you and you in him, 2 Theſ. 1. 12. This is your engagement and that by the Solemneſt vow, that ever was made or taken: the Covenant of your God is upon you, the bond of the Covenant ſhould bind you faſt (as the word (Religion) ſignifies a binding) unto God and Godlineſs. O break not thoſe bands, nor caſt away thoſe cords from you, for then you are ſure to be broken as a Potters Veſſel that cannot be patch'd up again, Pſal. 2. 3, 9. O be not amongſt that black bed-roll. Rom. 1. 31. Covenant-breakers, he that breaks this Convenant with poor man, ſhall not be delivered. Ezek. 17. 15, 16. Much leſs he that breaks his Covenant with the great God, who will aſſuredly avenge the quarrel of his Covenant. Levit. 26. 25. O keep your ſelves in the love of God. Jude 20. and continue ye in Chriſts love, Joh. 15. 9. which conſtrains you to Obedience and Holineſs, 2 Cor. 5. 14. You are Souldiers of Jeſus Chriſt. 2 Tim. 2. 3. O do valiantly, and (as good Soldiers) fight the good fight of Faith, 2 Tim. 4. 7, 8. Againſt thoſe Adverſaries that War againſt your Souls, 1 Pet. 2. 11. The Romans of old (as Lipſius ſaith) had their (Sacramentum Militare) an Oath of ſervice in War (as now we have Preſs-Money) to bind them Sufficiently to their Military Service. And (deſertores Militie) ſuch as run away from their General, &c. Were (ipſo facto) to be hanged; Thus you have taken Gods Preſs-Money, and the (Sacramentum Evangelicum) the Goſpel Oath is upon you, and you are enrolled in Chriſts Muſter-Book; of how much ſorer puniſhment ſhall you be thought worthy, (to wit, to be hanged up in Hell) Heb. 10. 29. If you forſake the Camp without leave of your General, yea revolt and run to the Enemy, as Apoſtates do; or if you ſtay ſtill in the Camp, yet hold private Correſpondency with the Adverſary, and betray the truſt committed to you; or if you do neither of theſe, yet out of Cowardiſe or contempt never ſtrike blow, or perform duty. 'Tis worſt of all to be in Gods Camp, and yet fight the Devils battels, and not Gods. This contracts more guilt then if you had never contracted with God to ſerve him at all.
15. Laſtly ſeeing 'tis more then probable that this great Ordinance (which came even out of the very ſides of our Lord Chriſt) turns to the leaſt account and advantage among profeſſors of the Goſpel; the moſt part being not able to know the uſe and efficacy of it, when it is adminiſtred to them, and very few have any ſerious thoughts upon it (I fear) after the Adminiſtration of it. Therefore I beſeech all perſons to look back upon their Baptiſm, (whenſoever they were Baptized) and not only to make ſome penitent Reflections upon all your Sins paſt againſt your Covenant with God therein, but alſo ſome believing Improvement of it, as a bleſſed Antidote againſt Sin for time to come. Thus Luthers brave Virgin (forementioned) anſwered the Tempter (who tempted her to Sin) O Satan I call to mind that I am a Chriſtian and have been Baptized, and therein I Covenanted with my God, never to do ſuch things as thou Tempts me unto, and therefore I cannot, I dare not, I will not hearken to thy Temptations, which are ſo contrary to my promiſe and vow in Baptiſm; and hereupon the Tempter departed from her, having quenched his fiery darts with her Baptiſmal water. So (through grace) may you do by the ſame means, making ſuch ſerious Reflections as David did, Pſal. 86. 16. Lord (ſave the Son of thy hand-maid) he remembred that he was born in Gods Houſe, that he came of Godly Parents, &c. And ſo hoped God would help him (at leaſt) for their ſakes as Iſhmael was for Abrahams; he cries alſo, I have ſworn, and I will perform it, that I will keep thy Righteous Judgments, Pſal. 119. 106. Binding himſelf thus (in the ſtrength of God, whom he deſired to be his ſurety herein, V. 122. that he might do as he had ſworn, and thus though the Act of Baptiſm be tranſient (ſoon over and done) yet the effects of it are permanent, and may be of bleſſed uſe to us all our days.