The Sum of Christian Religion, Catechism · Part 2 · baptism – Section
OF BAPTISME.
ON THE 26. SABBATH.Queſt. 69. How art thou admoniſhed, and aſſured in Baptiſme, that thou art partaker of the onelyonly ſacrifice of Chriſt?
Anſ. Becauſe Chriſt commanded the outward waſhing of wateraMat. 21.19., adjoyning this promiſe thereuntobIbid. Mar. 16.16. Acts 2 38. John 1.33. Mat. 3.11. Rom. 6.3, 4., that I am no leſſe aſſuredly waſhed by his bloud and ſpirit from the uncleanneſſe of my ſoule, that is, from all my ſins, that I am waſhed outwardly with waterc1 Pe 3.21. Mar 1.4. Luke 3.3., whereby all the filthineſſe of the body uſeth to be purged.
The Explication.
The principall Queſtions touching Baptiſme are:
1. What Baptiſme is.
2. What are the ends of Baptiſme: or for what it was inſtituted.
3. What is the ſenſe and meaning of the words of the inſtitution thereof.
4. The lawfull and right uſe of Baptiſme.
5. What are the formes and kinds of ſpeaking of Baptiſme.
6. Who are to be baptized.
7. In place whereof Baptiſme ſucceeded.
8. How Baptiſme agreeth with Circumciſion.
THe two former of theſe queſtions touching Baptiſme, are handled under the 69. and 70. queſtions of the Catechiſme: the third and fourth under the 71. the fifth under the 72. the ſixth under the 73. the ſeventh and eighth under the Common place of Circumciſion, which followeth immediatly after thoſe queſtions of Catechiſme aforenamed.
1. What Baptiſme is.
THe word Baptiſme▪ ſignfieth a dipping in water, or ſprinkling with water. Thoſe of the Eaſt Church were dipped their whole body in the water. Thoſe of the North in co…der countries are only ſprinkled with water. This circumſtance is of no moment or weight. For waſhing may be either by dipping or ſprinkling; and Baptiſme is a waſhing. The Catechiſme definition is: Baptiſme is an outward waſhing with water, commanded by Chriſt, adjoyning this promiſe thereunto, that we being baptized, are no leſſe aſſuredly waſhed by his bloud and ſpirit from the uncleanneſſe of our ſoules, that is, from all our ſinnes, then we are waſhed outwardly with water. It may be alſo fitly defined on this wiſe: Baptiſme is a ceremony inſtituted by Chriſt in the New Testament, whereby we are waſhed with water in the name of the Father, the Sonne, and the holy Ghoſt, to ſignifie that we are received into favour for the bloud of Chriſt ſhed for us, and are regenerated by his ſpirit; and alſo to bind us, that hereafter we endeavour in our actions and death truly to testifie newneſſe of life. Or, It is a Sacrament of the New teſtament ordained and authoriſed by Chriſt, whereby is ſealed unto the faithfull, being baptized with water in the name of the Father, the Sonne, and the holy Ghoſt, remiſſion of all their ſinnes, the gift of the holy Ghoſt, and a planting of them into Chriſts body, which is his Church; whereby they alſo profeſſe, that they receive theſe bleſsings from God, and will ever hereafter live unto him. Or yet more briefly: Baptiſme is an externall waſhing, inſtituted by the Son of God, with the pronouncing of theſe words; I baptize thee in the name of the Father, and the Sonne, and the holy Ghost, to be a teſtimony, that he who is ſo waſhed or dipped, is reconciled through Chriſt by faith, and is ſanctified by the ſpirit unto eternall life. We are ſaid to be received into favour for the bloud of Chriſt ſhed for us, to wit, on the Croſſe; that is, for Chriſts whole humiliation applied unto us by faith. The Scriptures confirme this definition:Mat. 28.19. Go and teach all Nations, baptiſing them in the name of the Father, the Sonne, and the holy Ghoſt; that is, teſtifying by the ſigne of Baptiſme, that they are received into favour of God the Father through the Son, and are ſanctified by his Spirit.Marke 1.4. Marke 16.16. John did baptize in the wilderneſſe, and preach the baptiſme of amendment of life for remiſsion of ſins. He which beleeveth, and is baptized, ſhall be ſaved. Wherefore Baptiſme comprehendeth,Three things comprehended in baptiſme. 1. The ſigne, which is water; and the whole ceremony, as the ſprinkling of water, or the dipping into, and againe returning out of the water. 2. The things themſelves ſignified by the ceremonies, which are the ſprinkling of the bloud of Chriſt: the mortification of the old man: the quickning of the new man into a certaine hope of the reſurrection to come by Chriſt. 3. The commandement and promiſe of Christ, whence the ſigne hath authority and power of confirming.
Baptiſme not a bare ſigne only.Object. 1. Baptiſme is ſaid to be an externall waſhing of water: Therefore Baptiſme is a bare ſigne onelyonly. Anſ. 1. This is a fallacy of diviſion, dividing things which are to be joyned; becauſe, when we ſay, that Baptiſme is an externall ſigne, we joyn with the ſigne the thing that is ſignified. Anſ. 2. There is no particle added in our definition which excludeth the thing. And Baptiſme is in its owne nature, without the promiſe adjoyned, a bare ſigne; and to the unbeleeving, who receive not the promiſe by faith, it is indeed an externall waſhing only with water: but the promiſe cometh thereto,The differences betweene Baptiſme and the waſhings of the Old Teſtament. and is joyned with this ſigne, when it is uſed aright. Object. 2. There were waſhings alſo in the Old Teſtament: Baptiſme therefore is no Sacrament proper to the New Teſtament. Anſ. There is a great diſſimilitude and difference between the waſhings under the Law and our Baptiſme. 1. The waſhings in the old Teſtament were not a ſigne of the entrance and receiving into the Church, as our Baptiſme is. 2. They were inſtituted to waſh away a ceremoniall uncleanneſſe; as when a man had defiled himſelfe by touching a dead carkaſſe, or any ſuch uncleane thing, his ceremoniall uncleanneſſe was to be purged with a ceremoniall waſhing: our Baptiſme is ordained to waſh away a morall uncleanneſſe; that is, ſinne: And hence it is, that Baptiſme is called in Scripture alaver, or waſhing; to wit, in reſpect of that waſhing of the morall uncleanneſſe, that is, in reſpect of that inward or ſpirituall waſhing, whereby we are waſhed or cleanſed from our ſins. 3. They ſignifie a waſhing by Chriſt which was to come: our Baptiſme ſealeth that waſhing which is by Chriſt already exhibited in the fleſh. 4. They did bind the Jewes only: Baptiſme extendeth and belongeth to all Nations, or to the whole Church. 5. Legall waſhings are taken away by Chriſt, becauſe ceremoniall uncleanneſſe, and the ceremoniall Law ceaſed at the coming of Chriſt: contrariwiſe our Baptiſme is perpetuall; for it is ſaid, Baptiſe all Nations, Mat. 28.19, 20.and lo, I am with you alway untill the end of the world. This argument therfore deceiveth by the ambiguity of the word waſhing. For thoſe waſhings have nothing but a bare name, wherein they agree with our Baptiſme.
2. What are the ends of Baptiſme.
1. To confirme our faith.THe chiefe and proper end of Baptiſme is, to be a confirmation of our faith; that is, a ſolemne teſtification, when Chriſt teſtifieth, that he waſheth us with his bloud and ſpirit: that is, that he beſtoweth on us remiſſion of ſinnes, juſtification, and regeneration. Or, the chiefe end of Baptiſme is, To be the ſealing of God, and alſo the ſealing or obſignation of the promiſe of grace, that is, of our juſtification, and regeneration, and a teſtimony of Gods will, that he giveth the baptized theſe gifts at this preſent, and will give them ever henceforward For he baptizeth us by the hands of his Miniſter, and by him ſignifieth unto us this his will. That baptiſme is a testimony and confirmation of this will of God concerning his beſtowing ſalvation on us, appeareth, 1. By the forme of Baptiſme; namely, becauſe we are baptized in the name of the Father, the Sonne, and the holy Ghoſt: that is, we are aſſigned and deputed to God the Father, the Sonne, and the holy Ghoſt, and are claimed to be his owne. 2. By the promiſe annexed to the rite: Becauſe God hath promiſed ſalvation unto him,Marke 16 16. who ſhall beleeve, and ſhall be baptized. 3. Teſtimonies of Scripture alſo confirme the ſame. Why tarrieſt thou? Ariſe, and be baptized, and waſh away thy ſinnes, Acts 22.15. Marke 16.16. Rom. 6 3. Tit. 3.5. 1 Pet. 3.21.in calling on the name of the Lord. He that ſhall beleeve, and be baptized, ſhall be ſaved. Know yee not that all we which have beene baptized into Jeſus Chriſt, have beene baptized into his death? We are buried then with him by Baptiſme. According to his mercy he ſaved us, by the waſhing of the new birth, and the renewing of the holy Ghost. To the which alſo the figure that now ſaveth us, even Baptiſme, agreeth. By this end of Baptiſme appeareth, why Baptiſme is not re-iterated or uſed againe: namely,Why Baptiſme may not be re-iterated. 1. Becauſe Baptiſme is a ſigne of our receiving into favour, and the Covenant, which is ever ſure and ratified to them who repent: Therefore when we have fallen we need no Baptiſme, but Repentance onelyonly. 2. Moreover, Regeneration is wrought but once onelyonly: we are borne but once, and we are regenerate but once. For he who is once truly ingraffed into Chriſt, is never caſt out: Him that cometh to me, I caſt not away; John 6.37.and therefore it is ſufficient, that Baptiſme, which is the waſhing and ſigne of regeneration, be received but once onelyonly: chiefly, ſeeing regeneration, or ſalvation hath not a neceſſary dependance on Baptiſme. Otherwiſe, as often as we ſinne, we ſhould be re-baptized. 3. Againe, our Baptiſme ſucceeded Circumciſion, which Circumciſion was but once received.
By this end alſo of Baptiſme it appeareth,How Johns Baptiſme agreeth with our Baptiſm, and differeth from the ſame. Acts 19.4. Marke 1.4. that the Baptiſme of John is the ſame in ſubſtance with our Baptiſme. For John preached the baptiſme of repentance for remiſsion of ſinnes, ſaying unto the people, that they ſhould beleeve in him which ſhould come after him, that is, in Chriſt Jeſus. Such is our Baptiſme alſo; only herein it differeth, that we are not baptized in the name of Chriſt to come, but of Chriſt already come in the fleſh. Wherefore Johns Baptiſme and ours are one and the ſame in nature and ſubſtance, howſoever they differ in the circumſtance of ſignifying; whereas John baptized in the name of Chriſt, which ſhould ſuffer, and be raiſed againe: the Apoſtles baptized, and we at this day are baptized in the name of Chriſt which hath ſuffered, and hath riſen againe. For if it be not ſo, we cannot but ſay our Baptiſme is not the ſame with Chriſts Baptiſme. For Chriſt was baptized of John. Object. John ſaith, I baptiſe you with water: Therefore his baptiſme was onelyonly a waſhing with water. Anſ. John in that his ſpeech diſtinguiſheth that his miniſtery from Chriſts efficacy in Baptiſme: for, if he meant otherwiſe, it would follow, that Chriſt was only baptized with water, and that we alſo are only baptized with water, or have not that Baptiſme which Chriſt had.
To bind us to be thankfull unto God, and to be a teſtimony of this our duty.Baptiſme is inſtituted to be a teſtification of our duty towards God, and a binding of us and the Church to thankefulneſſe; that is, to faith and repentance. To faith; that we might acknowledge for very God this God alone, who is the eternall Father of our Lord Jeſus Chriſt, the Sonne and the holy Ghoſt, into whoſe name we are baptized; that we worſhip him only, and receive the promiſed benefits with faith. To repentance; that our whole life time we being admoniſhed by this rite how we are waſhed with the bloud of the Son of God, and regenerated by his Spirit, ſhould, in witneſſe of our gratefulneſſe, walk in newneſſe of life; according to thoſe ſayings of Scripture:Mar. 1.4. 1 Cor. 6.11. Rom. 6.2, 3, 4. John preached the baptiſme of amendment of life. And ſuch were ſome of you, but ye are waſhed. How ſhall we that are dead to ſinne, live yet therein? know ye not, that all we which have been baptized into Jeſus Chriſt, have been baptized into his death? We are buried then with him by baptiſme into his death, that, like as Chriſt was raiſed up from the dead by the glory of the Father, ſo alſo we ſhould walke in newneſſe of life. To be baptized into the death of Chriſt is,What it is to be baptized into Chriſts death. 1. To be partakers of Chriſts death, no otherwiſe then if our ſelves were dead. 2. To die alſo our ſelves; which is to mortifie the luſts of the fleſh, by the vertue and power of Chriſts death, and to riſe againe with Chriſt unto newneſſe of life. This mortification God promiſeth us in baptiſme, and bindeth us unto it.
To be a token of our entrance into the Church. Act. 8.38. & 10.48. & 16.15, 33.Baptiſme is inſtituted to be a token and Symbole of our receiving and entrance into the Church. For theſe are oppoſed and contradictory, To be, and, Not to be in the Church: To enter, and, Not to enter into the Church. For God will have all the Citizens of his Church thus enfranchiſed; and thoſe who are not baptized when they may, he will not have reckoned in the number of his Church. Hither appertaine all thoſe places, in which thoſe who were become Chriſtians, as the Ethiopian Eunuch, Cornelius, the Jaylour of Philippi, Lydia the ſeller of Purple, Paul, &c. are ſaid to have beene preſently baptized. Wherefore the Supper alſo is given onelyonly to them who are baptized: for they only are received into the Church. Of this end beare witneſſe thoſe words of Chriſt:Mat. 28.19. Goe and teach all Nations, baptiſing them, &c. where the word foreign, which Chriſt uſeth, properly ſignifieth, Make Diſciples. Thus it is expounded by John: John 4.1.The Phariſees heard that Jeſus made and baptized moe Diſciples then John. This end is alſo confirmed by the ſubſtitution of Baptiſme in place of circumciſion, which was in ancient times a Sacrament of receiving Diſciples into the Jewiſh Church.
To be a diſcerning badge of Chriſtians.That it ſhould be a mark whereby the Church may be diſcerned from all other Nations and Sects. This end followeth on the former. For they who by a publike Sacrament are received into the Church, are by the ſelfe-ſame diſcerned, and as by a badge diſtinguiſhed from the remnant,Mat. 28.19. the filth of the world. Go and teach all Nations, baptiſing them: as if he ſhould ſay Gather me a Church by the word, and whom ye ſhall make my Diſciples, beleeving with their whole heart, all them, and them alone baptize, and ſeparate unto me.
To advertiſe us of the Croſſe of our preſervation and deliverance.That it ſhould be a ſignification, or an advertiſement unto us of the croſſe, and of the preſervation of the Church therein, and of the deliverance of the Church from it. For it ſignifieth that they who are baptized, are plunged as it were in affliction, but with aſſurance of eſcaping thence. Hence afflictions are term…d by the name of Baptiſ…. Are ye able to be baptized with the baptiſme that I ſhall be baptized with? Mat. 20.22.Deliverance from the croſſe the very ceremony it ſelfe of Baptiſme doth ſhew: For we are dipped indeed, but we are not drowned or choak…d in the water. Moreover, in reſpect of this end, Baptiſme is compared to the floud. For as in the floud and deluge, Noah and his family were ſhut into the Arke, and were after much trouble and danger ſaved, the reſt of mankind periſhing; ſo in the Church, they who cleave unto Chriſt, although they be preſſed with calamities, yet at length in their appointed time they are delivered, whilſt the reſt without the Church are overwhelmed with a deluge and gulfe of ſinne. Hither alſo belongeth the place of Paul, where he compareth the paſſing over the red ſea to Baptiſme,1 Cor. 10.2. All were baptized to Moſes, in the cloud, and in the ſea.
To ſignifie the unity of the Church 1 Cor. 12.13. Epheſ. 4.5.To ſignifie the unity of the Church: and therefore it is a confirmation of this article, I beleeve the Catholike Church. By one ſpirit are we all baptized. One Lord, one faith, one Baptiſme. This end nevertheleſſe may be contained under the fourth, becauſe when Baptiſme ſevereth the members of the Church from others, it doth alſo joyne and unite them among themſelves.
To be a meanes of preſervi…g and publiſhing more largely the doctrine of Gods free promiſe.To be a meanes of preſerving and propagating the doctrine of the promiſe of free ſalvation through the death of Chriſt; that the baptized may have occaſion to teach and learne who is the author, and what is the meaning or ſignification and uſe of Baptiſme.
Queſt. 70. What is it to be waſhed with the bloud, and ſpirit of Christ?
Anſ. It is to receive of God forgiveneſſe of ſinnes, freely, for the bloud of Chriſt, which he ſhed for us in his ſacrifice on the CroſſeaHeb. 12.24. 1 Pet. 1.2. Revel. 1.5. Rev. 22.14. Zach. 13.1. Ezek. 36.25.: And alſo to be renewed by the holy Ghoſt; and through his ſanctifying of us, to become members of Chriſt, that we may more and more die to ſinne, and live holy, and without blamebJohn 1.33. and 3.5. 1 Cor. 6.11. and 12.13. Rom. 6.4. Col. 2.12..
The Explication.
A two-fold waſhing in Baptiſme, 1. Externall. 2. Internall.THere is a double waſhing in Baptiſme: externall, which is by water: and internall, which is by the bloud and ſpirit of Chriſt. The internall waſhing is ſignified and ſealed by the externall, and in the lawfull uſe of Baptiſme is joyned therewith. Now this internall waſhing is of two ſorts: Of bloud.The waſhing of bloud, which is our remiſſion of ſinnes, and juſtification for the bloud-ſhed of Chriſt. Of the Spirit.The waſhing of the Spirit, which is our renuing by the holy Ghoſt. Both theſe are at once together performed. Wherefore, To be waſhed by the bloud of Chriſt, is to be juſtified, and to receive remiſſion of ſins for the bloud of Chriſt ſhed on the Croſſe for us: To be waſhed by the holy Ghost, is to be regenerated by the holy Ghoſt; which regeneration is an alteration and change of evill inclinations into good, which is wrought by the holy Ghoſt in our will and heart, that we may have an hatred of ſinne, and contrariwiſe, a purpoſe to live according to the will of God.
That this two-fold waſhing from ſins, is ſignified by the Sacrament of Baptiſme, is apparent by theſe places of Scripture:Mark. 1.4. 1 Cor. 6.11. John preached the Baptiſme of amendment of life, for remiſſion of ſinnes. But yee are waſhed, but yee are ſanctified, but yee are justified in the name of the Lord Jeſus, and by the Spirit of our God. Likewiſe, in that we are ſaid by baptiſme to die, and to be buried with Chriſt, and to put off the body of ſinfull fleſh, and put on Christ. Wherefore Baptiſme is a Symbole and ſigne of both waſhings, or of both benefits (namely, both of remiſſion of ſinnes, and amendment of life) not only becauſe this Sacrament hath ſome ſimilitude and correſpondence with both: but alſo becauſe theſe two benefits are ever joyned together, and neither can be without the other. For except Chriſt waſh us, we have no part in him; and, He which hath not the spirit of Chriſt is none of his. Now, our juſtification, John 13.8. Rom. 8.9.which is a waſhing by the bloud of Chriſt, and our regeneration, which is a waſhing by the holy Ghoſt, differ in this; that juſtification is finiſhed perfectly in this life by imputation; as it is ſaid, There is no condemnation to them that are in Chriſt Jeſus: Rom, 8.1.but regeneration, or the mutation of our evill nature into good, is not perfectly accompliſhed in this life, but begun only; yet ſo, that the beginning thereof is truly in all the godly, and is felt of all that are turned unto God, even whilſt they are in this life: becauſe all the godly have a true deſire in their will and heart to obey God; ſo that they are greatly grieved for their other defects.
Queſt. 71. Where doth Chriſt promiſe us that he will as certainly waſh us with his bloud and Spirit, as we are waſhed with the water of Baptiſme?
Anſ. In the inſtitution of Baptiſme; the words whereof are theſe:Mat. 2….29. Goe and teach all Nations, baptiſing them in the name of the Father, the Sonne, and the holy Ghoſt. He that ſhall beleeve, and be baptized, ſhall be ſaved: but he that will not beleeve, ſhall be damned aMat. 16.16.. This promiſe is repeated again, whereas the Scripture calleth Baptiſm, the waſhing of the new birthbTitus 3.5., and forgiveneſſe of ſinnescActs 22.16..
The Explication.
THe confirmation of the definition and chiefe ends of Baptiſm, is contained in the words of the inſtitution,Mat. 28.19. Mark 16.16. which are read in S. Matthew, and S. Marke. Go and teach all nations, baptizing them in the name of the Father, and the Son, and the holy Ghoſt. He that ſhall beleeve, and ſhall be baptized, ſhall be ſaved: but he that will not beleeve, ſhall be damned. Theſe are briefly to be expounded and declared.
Teach all.) Teach all, and not ſome Nations, neither Abrahams poſterity onelyonly. Here is the difference of the Sacraments of the old and new Teſtament. For Chriſt did not inſtitute this new Sacrament for the Jewes only, to whom properly did belong the old Sacraments: but to all others alſo ſucceeding.
Baptiſing them.) That is, all, who by your doctrine come unto me, and are made my diſciples. And among them are numbred the Infants alſo of ſuch as come unto Chriſt, or are Chriſts diſciples. For their Infants alſo are diſciples, as being borne in the ſchoole of Chriſt. For, to be borne in the Church, ſerveth to the Infants in ſtead of their profeſſion.The word is to go before the Sacrament. The order here is to be noted and obſerved. He willeth firſt, that they be taught; and after, that they be baptized. For he ſpeaketh of men of yeeres, which ſhould be converted unto the faith and Goſpel of Chriſt. Wherefore he will not have the Sacraments to be dumb, but ſignifieth that the Word ought to go before, and then the Sacraments to follow.
Foure things ſignified in theſe words,In the name of the Father, Son, and holy Ghoſt, uſed in Baptiſme.In the name of the Father, and the Son, and the holy Ghost. Theſe words, in the name, ſignifie, 1. That Baptiſme was inſtituted by the common commandement and authority of theſe three: and that theſe three perſons doe command, that they, who will be members of the Church, be baptized. Wher…fore, it is of like force, when the Miniſter baptiſeth, as if God the Father, the Son, and the holy Ghoſt did baptize. And hereof alſo it is manifeſt, that theſe three perſons are the three ſubſiſtents, or perſons of the God-head, and are one true God, into whom we are baptized. 2. They ſignifie that theſe three perſons confirme unto us by their owne testification, that they receive us into favour, and performe that unto us which is ſignified by baptiſme; which is, ſalvation, if we beleeve, and be baptized: where is noted the principall end of Baptiſme. 3. To be baptized in the name of the Father, the Son, and the holy Ghost, is, That he which is baptized be bound to the knowledge, faith, worſhip, truſt, honour, and invocation of this true God,1 Cor. 1.13. who is the Father, and the Son, and the holy Ghoſt. This is the ſecond end of Baptiſme, which Paul alſo in theſe words declareth: were yee baptized into the name of Paul? As if he ſhould ſay: Ye ought to be his, to whom ye have given your name, and bound your ſelves in Baptiſme. 4. Baptiſing them in the name of the Father, the Son, and the holy Ghoſt, that is, baptiſing them by invocation of the three perſons, invocating the name of the Father, the Son, and the holy Ghoſt upon them. Which three perſons, receive us into favour: And the Father verily receiveth us into favour, for the Sonne, by the holy Ghoſt, whom the Sonne giveth us from the Father.
He that ſhall beleeve.) This condition is added unto the promiſe. For they who are baptized, cannot receive that which is promiſed and ſealed in Baptiſm, but by faith: ſo that without faith neither is the promiſe ratified, nor the Baptiſme availeable. And in theſe words is noted briefly the right uſe of Baptiſme, in which right uſe the Sacraments are ratified to them which receive them with a true faith.What is the right and lawfull uſe of Baptiſme. But in whatſoever corrupt and unlawfull uſe and adminiſtration, the Sacraments are no Sacraments, but are Sacraments to them only, who receive them with a true faith. The right and lawfull uſe then of Baptiſme is, when the converted are baptized with obſervation of that rite and end which Chriſt appointed: that is, 1. When the ceremonies or rites inſtituted by Chriſt in Baptiſme are not changed. Whence it is manifeſt that the droſſe and filth of Papiſts; as, oyle, spettle, and exorciſme or conjuration, tapers, ſalt, The droſſe, which the Papiſts bloud with the ſimplicity of Chriſts inſtitution in baptiſm, is to be rejected.and ſuch like, wherewith the defile Baptiſme, is to be thrown away. Object. But theſe appertaine and belong to order and comelineſſe. Anſ. The holy Ghoſt knew well enough, what did appertaine to order and comelineſſe in Baptiſme. Rep. But they appertaine to the ſignifying of ſome thing. Anſ. It belongeth not to men to inſtitute any ſigne of Gods will. This alſo we are to judge and think of other ceremonies of the ſame hatching. 2. The uſe of Baptiſme is right, When Baptiſme is given to them, for whom it was inſtituted, which are all the converted or members of the Church: and, When of theſe it is received with a true faith; according to that,Acts 8.37. If thou beleeveſt with all thine heart, thou maiſt be baptized. 3. When Baptiſme is uſed to that end, whereunto it was inſtituted: not to the healing of cattell; and ſuch like abuſes. 4. When Baptiſme is administred by them, to whom Chriſt hath given it in charge; that is, the Miniſters of the Church, whom Chriſt hath ſent to teach, and to baptize: not by women, or any other which are not ſent of God.
And ſhall be baptized.) He would confirme us alſo by the outward ſignes: and therefore this is added, and ſhall be baptized, that we may know that not only by faith, but by the outward ſigne alſo we are aſſured, that we are of the number of them who ſhall be ſaved.
Shall be ſaved.) That is, let the baptized know that he hath thoſe benefits which are ſignified by the ceremony or outward ſigne: that is, that he is juſtified, and regenerated, if he beleeve: For without faith the promiſe is not ratified, neither doth Baptiſme profit at all. Unto both, both unto faith, and unto Baptiſme, the promiſe is adjoyned, but in a diverſe manner; unto faith, as a neceſſary mean to apprehend ſalvation: unto baptiſme, as a ſigne ſealing the ſalvation we apprehend.
He that will not beleeve, ſhall be condemned.) That is, though he be baptized. The uſe of the Sacrament without faith doth not ſave: therefore with faith it doth ſave. The want of the Sacrament doth not condemne: yet ſo, as that want of the Sacrament be without contempt. For not the want, but the contempt of the Sacraments condemne, as which cannot poſſibly be where faith is. And hence it cometh, that if we convert this propoſition, He that ſhall beleeve, and be baptized, ſhall be ſaved, we cannot retaine both neceſſarily. Now we convert it thus: He that ſhall be ſaved, ſhall beleeve, and be baptized, this propoſition is not neceſſary, becauſe ſome may be ſaved, which are not baptized: but none can be ſaved, which doe not beleeve. Wherefore there is not the ſame neceſſity of faith and the Sacraments: The Sacraments are then neceſſary, when they may be had according to the ordinance and inſtitution of God. For the contempt of the Sacrament, when it may ſo be had, is repugnant unto faith. Object. Christ attributed ſalvation both to faith, and to baptiſme: Therefore in converting the propoſition, we muſt affirme both of it; and ſo affirme of him that is to be ſaved, that he is alſo to beleeve and be baptized. Anſw. Chriſt attributeth ſalvation to both, but not to both alike: to Faith, as the meane; to Baptiſme, as the ſign whereby ſalvation is ſealed to us.
ON THE 27. SABBATH.Queſt. 72. Is then the outward Baptiſme of water the waſhing away of ſins?
Anſw. It is notaMat. 3.11. 1 Pet. 3.21. Epheſ. 5.2.: For the bloud of Chriſt alone cleanſeth us from all ſinb1 John 1.7. 1 Cor. 6.11.
The Explication.
Proper and unproper formes of ſpeaking of baptiſme.AS it is true of the Sacraments in general, that ſome forms of ſpeech concerning them are proper ſome unproper, which are termed Sacramentall phraſes: So alſo the forms of ſpeaking of Baptiſme in ſpeciall, are either proper, or unproper. Proper formes of ſpeaking are theſe; 1. When they who take the ſigne, are ſaid to take the thing ſignified: as He which ſhall beleeve, and be baptized, ſhall be ſaved. 2. When the ſigne is ſaid to ſignifie the thing: as, Baptiſme is a ſigne of the waſhing away of ſinne. He gave unto them circumciſion to be a ſigne of the covenant. Ʋnproper or figurative kinds of ſpeaking are, 1. When the ſigne is ſaid to be the thing it ſelfe thereby ſignified: as, Baptiſme is the laver or waſhing of regeneration. 2. When the Sacrament is ſaid to give the thing ſignified, or other things by conſequence belonging to the thing ſignified: as Baptiſme ſaveth us. The three latter rules and formes of ſpeech proportioned by them are equivalent with Chriſts promiſe: He which ſhall beleeve, and ſhall be baptized, ſhall be ſaved: And all of them ſignifie this one ſpeech: Baptiſme is a certaine ſigne or token of remiſsion of ſins and everlasting ſalvation unto beleevers. For theſe and the like figurative ſpeeches of the Sacraments are to be interpreted like as the figurative ſpeeches of the Sacrifices. The Sacrifices are called oftentimes an expiation or doing away of ſins: and yet the Apoſtle affirmeth, that it is unpoſsible that the bloud of Buls and Goats ſhould take away ſins. So when it is ſaid:Heb. 9.13. Baptiſme ſaveth us; or, it is the waſhing of the new birth, or, it is the waſhing away of ſinnes: it is all one, as if it were ſaid, Baptiſme is the ſigne or token of all thoſe.
Queſt. 73. Why then doth the holy Ghoſt call Baptiſme the waſhing of the new birth, and forgiveneſſe of ſinnes?
Anſ. God ſpeaketh ſo not without great cauſe: to wit, not only to teach us, that as the filth of our body is purged by water; ſo our ſins alſo are purged by the bloud and ſpirit of ChriſtaRevel. 1.5. Revel. 7.14. 1 Cor. 6.11.: but much more to aſſure us by this divine token and pledge, that we are as verily waſhed from our ſinnes with the inward waſhing, as we are waſhed by the outward and viſible waterbMar. 16.16. Gal. 3.17..
The Explication.
THree cauſes there are why the Scripture ſpeaketh after this ſort, mutually changing the names of the ſignes and things. 1. In reſpect of an analogie or proportion between the ſigne and the thing ſignified. For ſuch a manner of thing is the thing ſignified in his kinde, as the ſigne is in his kinde. For as water, that is, the ſigne, waſheth away all filth: ſo alſo the bloud of Chriſt, that is, the thing ſignified, waſheth and cleanſeth us from ſin. And as the ſign is applied outwardly by the Miniſter: ſo God will beſtow and apply inwardly the thing ſignified by the vertue of his ſpirit unto them, who receive the ſigne with a true faith. For as the Miniſters work without, ſo God doth work within. 2. For confirmation of faith in us. For the ſignes teſtifie Gods will towards us: which they teſtifie by reaſon of the promiſe adjoyned, as is this; He that ſhall beleeve, and ſhall be baptized, ſhall be ſaved. But why ſpeaketh the Scripture thus for our confirmation? Becauſe in the lawfull and right uſe of the Sacraments there is a joynt-exhibiting and receiving both of the ſignes, and of the things. Wherefore to teach us what the Sacrament giveth, being received aright; and to confirme unto us, that it giveth it: for this cauſe the Scripture changeth the names, attributing that to the ſigne, which pertaineth to the thing, and that to the thing, which pertaineth to the ſigne. This is the third cauſe depending on the ſecond; namely, this joynt-exhibiting of the things with the ſignes.
Queſt. 74. Are infants to be baptized alſo?
Anſ. What elſe? For ſeeing they belong as well unto the Covenant and Church of God, as they who are of a full ageaGen. 17.7.; and ſeeing alſo unto them is promiſed remiſſion of ſinnes by the bloud of ChriſtbMat. 19.14., and the holy Ghoſt the worker of faith, as well as unto thoſe of full growthcLuk. 1.14, 15. Pſal. 22.11. Iſa. 44 1, 2, 3. Acts 2.39., they are by Baptiſme to be ingraffed into the Church of God, and to be diſcerned from the children of infidels,dActs 10.47. in like ſort as in the old Teſtament was done by CircumciſioneGen. 17.14., in the place whereof is Baptiſme ſucceeded in the new TeſtamentfCol. 2.11, 12, 13..
The Explication.
They are not to be baptiſed, who be eeve not the doctrine.FOr the more eaſie underſtanding of this Queſtion, let us firſt poſitively define in generall, Who are to require baptiſme: and, Who are to be admitted unto it. 1. They who are not as yet the diſciples of Christ, (that is, of the number of them which are called, neither agreeing unto the doctrine, nor obedient unto the miniſtery) are not to be admitted unto baptiſm. 2. Neither ought they to deſire baptiſme, who feel themſelves not to be as yet the diſciples and ſcholers of Chriſt. The reaſon of both theſe is, becauſe Chriſt ſaith, firſt, Teach all nations; that is, make all nations my diſciples: and then he willeth them to be baptiſed. Wherefore all they, and they alone are to be baptiſed, according to the commandement of Chriſt, unto whom the covenant doth belong: namely, ſuch as are, and ſo ought to be accounted, members of the viſible Church; whether they be of underſtanding, profeſſing faith and amendment of life, or infants born in the womb of the Church: for all the children of the faithfull are in the covenant and Church of God, except they exclude themſelves. Or,All that are the ſcholers o… Ch… are to be baptiſed. All they are to be baptiſed, who are to be accounted for the diſciples and ſcholers of Chriſt: but for the diſciples of Chriſt are to be accounted all thoſe of underſtanding, who profeſſe faith and repentance; neither they only, but their infants alſo which are born in the Church, that is, in the ſchool of Chriſt; which alſo teacheth and inſtructeth them by his holy Spirit, according to their capacity, or as the condition of their age will bear. Out of this generall poſition thus concluded, we may eaſily determine of this ſpeciall; Whether infants are to be baptiſed. For, if they be diſciples of Chriſt, and part of the Church, they are to be baptiſed: But ſuch they are: Therefore they ought to be baptiſed. The Major is the flat preſcript of Chriſt: The Minor is moſt evident out of the form of the covenant, and other places.Baptiſm of infants confirmed by four arguments. The reaſons alledged in the Catechiſm for the baptiſm of infants are four.
1. All that belong to the covenant and Church of God are to be baptiſed: The infants of Chriſtians (as well as the aged) belong to the covenant and Church of God: Therefore the infants of Chriſtians are to be baptiſed as well as the aged. The Major is proved, becauſe the whole Church is to be baptiſed, according to Chriſts commandement, Go and teach all nations, baptiſing them: Mat. 28.19.and according to that of S. Paul; By one Spirit are all baptiſed into one baptiſm. 1 Cor. 12.13.The Minor is cleer out of the form of the covenant; I will be thy God, and the God of thy ſeed: Gen. 17.7.and out of Chriſts commandement; Suffer little children to come unto mee, Matth. 19.14.for of ſuch is the kingdome of God.
2. Unto whom belongeth the benefit of remiſſion of ſins and regeneration, they may not be forbidden baptiſme: But unto the infants of the Church belongeth the benefit of remiſſion of ſins and regeneration; that is, remiſſion of ſins by the bloud of Chriſt, and the holy Ghoſt, the worker of faith, is promiſed to infants, as well as to the aged: Therefore the infants of Chriſtians ought to be baptiſed. The Major is confirmed out of thoſe words of Peter; Amend your lives, Acts 2.38, 39.and be baptiſed every one of you in the name of the Lord Jeſus Christ: For the promiſe is made unto you, and to your children. Again, Can any man forbid water, that theſe ſhould not be baptiſed, & 10.47.who have received the holy Ghoſt as well as wee? This is alſo proved by manifeſt reaſon: For, unto whom the things ſignified belong, unto them alſo doth the ſigne belong, except ſome condition in the manner of uſing it hinder, or except there be ſome expreſſe circumſtance of the inſtitution hindering and letting the uſe of the rite and ceremonie: as in ancient times, the women were excluded and debarred circumciſion in regard of their ſex: and at this day the ſhewing forth of the Lords death, and the proving of themſelves, which infants cannot perform, excludeth them from the Sacrament of the Supper. The Minor is apparent out of the form of the covenant, I will be thy God, Gen. 17.7. Matth. 19.14.and the God of thy ſeed: and out of the promiſe, Suffer little children to come unto me, for of ſuch is the kingdome of God: and out of theſe ſayings, To you, Act. 2.39. &. 3.25. 1 Cor. 17.14. Rom. 11.16.and to your children is the promiſe made. Yee are the children of the Prophets, and of the covenant which God hath made unto our fathers. Your children are holy. If the root be holy, the branches alſo are holy. So alſo John Baptiſt was ſanctified in the womb. If a man diligently weigh theſe teſtimonies of Scripture, he ſhall perceive doubtleſſe, not only that it is lawfull, but alſo that this Sacrament of baptiſm muſt and ought to be given to infants, becauſe the infants are holy: The promiſe is made unto them, theirs is the kingdome of God: And God ſaith alſo, that he is their God; who certainly is not the God of the wicked. Moreover, there is no condition or circumſtance in the infants hindering the uſe of Baptiſm. Can any man then forbid water, that thoſe ſhould be baptiſed, who are partakers of the ſame benefits with the whole Church?
3. A Sacrament, which is inſtituted of God to this end, that it may be a ſolemn receiving into the Church, and a ſevering or ſigne of diſtinguiſhing the whole Church from all other ſects, muſt be communicated to all ages whereunto the covenant, and receiving into the Church, and diſtinction from infidels agreeth: But baptiſm is ſuch a Sacrament: Therefore it muſt needs be adminiſtred to all ages, and by conſequent hereof, to infants alſo. The conſequence is good, being drawn from the proper finall cauſe to the effect: For to whomſoever the finall cauſe agreeth, to them the effect is rightly and neceſſarily attributed.
4. Circumciſion in the old Teſtament belonged both to aged, and to infants: Baptiſme in the new Teſtament ſucceedeth circumciſion, and indeed ſo ſucceedeth, as it hath the ſame uſe which circumciſion had in the old Teſtament:Col. 2.11. Ye are circumciſed in Chriſt with circumciſion made without hands, by putting off the ſinfull body of the fleſh, through the circumciſion of Chriſt, in that ye are buried with him through Baptiſm, in whom ye are alſo raiſed up together: Therefore baptiſm is our circumciſion, that is, a Sacrament whereby the ſame things are confirmed and conferred, and that unto as many now in the new Teſtament, which were confirmed and conferred, and to as many as they were confirmed and conferred in the old Teſtament by circumciſion. Wherefore the Anabaptiſts, denying baptiſm to infants born in the Church, not only ſpoil them of their right; but alſo obſcure the grace of God, who will that the ſeed of the faithfull ſhould from their birth-day, yea, and from their mothers womb, be reckoned for members of the Church: yea further, they derogate manifeſtly from the grace offered in the new covenant, and ſcantle it leſſe then the grace of the old covenant, ſeeing they deny that baptiſm is now extended unto thoſe infants, to whom circumciſion was extended: they weaken the comfort of the Church and faithfull parents: they cancell the ſolemn bond, whereby God will have the ſeed of his people from their firſt infancy bound unto him, and diſcerned and ſevered from the reſt of this world: they impair and make faint, in parents and children, the ſtudy of thankefulneſſe, and keeping their bond: they impudently contradict the Apoſtles, affirming, that they cannot be forbidden water, who are endowed with the holy Ghoſt: they ſaucily restrain and keep back the infants from Chriſt, who biddeth them to be brought unto him: laſtly, they profanely detract from Chriſts generall precept of baptiſing all. All which abſurdities manifeſtly prove, that the impugnation of infants baptiſme (whereon they are conſequent) is no light errour, but an impious profane hereſie, contrary to Gods word, and the comfort of the Church. Wherefore this, and the like follies of the Anabaptiſts ſect, is with the more circumſpection and warineſſe to be avoided, which doubtleſſe have been inſpired by the divell, and is an execrable monſter, compoſed and made of divers hereſies and blaſphemies.
Objections of Anabaptiſts againſt the baptiſing infants.Object. 1. No opinion is to be received, whereof wee have neither expreſſe commandement, nor apparent example in the Scripture: But there is no commandement or example extant in Scripture of baptiſing infants: Wherefore the baptiſme of infants is not to be permitted in the Church. Anſw. The Minor is an open falſhood: For we reade a generall commandement to this purpoſe, Baptiſe all nations. To theſe all the infants of the Church appertain. There are famous examples of whole families baptiſed by the Apoſtles, without excluding the infants belonging to thoſe families. Lydia a ſeller of purple, and her whole houſhold, was baptiſed. Acts 16.15, 33. 1 Cor. 1.16.The jaylour of Philippi was baptiſed, with all that belonged unto him, ſtraightway. I baptiſed all the houſe of Stephanas. Rep. 1. Chriſt doth not expreſly command that infants ſhould be baptiſed. Anſ. Neither doth he expreſly command that any of ripe yeers, men, women, citizens, countrey-men, fullers, threſhers, and other baſe artiſans, ſuch as (for the moſt part) Anabaptiſts are: hee commandeth that all be baptiſed, of what age, ſex, condition, on ſtate ſoever, which pertain to the covenant and the Church; and in generall preſcripts and lawes, the rehearſall of each particular is not required, becauſe lawes paſſe on the whole kind, and will that the like cenſure take place in particulars of any generall, which is of force in the generall it ſelf. The Anabaptiſts themſelves forbid not women to come to the Supper; yet have they no expreſſe commandement or example in Scripture for this fact. Touching baptiſme we have a generall precept; Teach all nations (ſaith Chriſt) and baptiſe them. His commandement is, that all be baptiſed who are diſciples: but infants are diſciples, becauſe they are born in Chriſts ſchool, and are taught in their kind. Peter alſo enjoineth the ſame, ſaying, The promiſe is made to you, and to your children: Acts 2.38, 39. Acts 10.47.therefore be baptiſed every one of you. Can any man forbid water, that theſe ſhould not be baptiſed, which have received the holy Ghost as well as wee? And Paul preſcribeth the ſame baptiſme, teaching us, that we are circumciſed in Christ, and buried with him through baptiſme. Col. 2.11, 12.Our baptiſme therefore was appointed in place of circumciſion; which deputation or appointment ſtandeth for a precept. Repl. 2. They who are to be baptiſed muſt firſt be taught; Teach all nations, baptiſing them, &c. Infants cannot be taught: Therefore they cannot be baptiſed. Anſ. The Major is true of men of ripe yeers and full growth, capable of inſtruction, of which the firſt gathering of the Church was: theſe Chriſt commandeth firſt to be taught, then to be baptiſed, ſo to be diſtinguiſhed from others. It is falſe of infants either born in the Church, or entring into the Church with their faithfull parents in their converſion; becauſe Chriſt ſpeaketh not of infants, but of men of competent age to be taught, that they ought not to be received into the Church, except they be firſt taught the principles of faith and chriſtianity. But infants are comprehended under the form of the covenant, I will be thy God, and the God of thy ſeed, even before they are capable of inſtruction: therefore they ought to be baptiſed ere they can be taught. Repl. 3. In the examples of baptiſing whole houſholds, a figure Synecdoche is implied, taking the whole houſholds for part of the houſholds; and it is meant, that they onelyonly were baptiſed who beleeved, and confeſſed their faith: Wherefore baptiſing of infants is not cleerly proved out of thoſe examples. Anſ. The Antecedent is falſe, ſeeing the Apoſtles hiſtory maketh no ſuch excluſion; and wee need not run to a figure, when there is no reaſon why the proper ſenſe ſhould not be retained. Rep. 4. Yes, there is a two fold reaſon of this Synecdoche: One, that the Apostles did not infringe Chriſts commandement and appointment: Another, that the circumſtances of thoſe examples exclude infants: For it is there ſaid, Acts 16.31.They preached the word of the Lord to all that were in his houſe; when yet (by your grant) they preached not to infants. Again, the whole houſe rejoiced. The whole houſe of Stephanas miniſtred unto the Saints. 1 Cor. 16.15.Wherefore infants are excluded. Anſ. To the firſt exception we anſwer, denying that infants baptiſm is repugnant to Chriſts inſtitution, who will that all who pertain to him, and to his Church, have the cogniſance of baptiſme, as hath bee… ſufficiently proved. It is untrue therefore that they ſay the Apoſtles abſtained from the baptiſme of infants by Chriſts inſtitution. To the ſecond exception we anſwer, denying, that out of the circumſtances alledged there followeth a Synecdoche in the phraſes of baptiſme. For the infants might be baptiſed with their parents, though themſelves heard not the word, nor miniſtred to the Apoſtles, but their parents onelyonly, and other aged in the houſe; ſeeing infancy might exclude them from hearing the word and miniſtring, but not ſequeſter them from baptiſme, no more then from ſalvation it ſelfe. Therefore it is ſaid to Cornelius;Acts 11.14. He ſhall ſpeak words unto thee, whereby both thou, and all thine houſe ſhall be ſaved. Wherefore, ſetting aſide ſuch frivolous cavils, we muſt hold faſt this doctrine, That baptiſm of infants was commanded by Chriſt, and alwayes practiſed by the Apoſtles and the whole Church. Augustine ſaith,Lib. 4 cap. 23. co…t. Dona…. The whole Church holdeth by tradition the baptiſm of infants. Where he alſo concludeth; What the whole Church holdeth, being no decree of any Councell, but perpetually obſerved, that wee juſtly beleeve to have been delivered and confirmed by Apoſtolick authority.
Object. 2.Mark 16.16. They who beleeve not are not to be baptiſed; for it is ſaid, Hee that ſhall beleeve, and ſhall be baptiſed: But infants doe not beleeve: Therefore they are not to be baptiſed. For unto the uſe of baptiſme faith is neceſſarily required: for whoſoever ſhall not beleeve ſhall be condemned: But unto thoſe that are condemned, the ſigne of grace must not be given. Anſw. 1. The Major holdeth not generally. Wee might, for inſtance, oppoſe unto them the example of circumciſion, which was given to infants who could not yet beleeve. It is true therefore of thoſe who are of underſtanding, that of them none are to be baptiſed, but ſuch as beleeve. Neither yet are they able to pronounce of thoſe who are of underſtanding, that they do beleeve. Wherefore, if infants are not to be baptiſed becauſe they have no faith: neither are they then, who are of age and underſtanding to be baptiſed, of whom it cannot be known whether they do beleeve or no: as Simon Magus was baptiſed, and yet was an hypocrite. But (ſay they) profeſsion of faith is ſufficient for the Church. We confeſſe that this is true; and we adde further, that to be born in the Church, is to infants in ſtead, and in place of profeſſion. 2. Where they ſay, that unto the uſe of baptiſme faith is required; we grant it: but yet diſtinguiſhing of faith; ſo that we ſay, Actuall faith is required in thoſe of underſtanding; but in infants is required an inclination only to this actuall faith. So unto the uſe of circumciſion was required actuall faith in thoſe of underſtanding; but in infants an inclination thereto only. There are then foure terms in their Syllogiſm, or there is in it a fallacy of taking that to be ſpoken but in part, which is more generally ſpoken. They which beleeve not, to wit, ſimply, neither in profeſſion nor in inclination,Infants beleeve by an inclination to faith, and therefore are to be baptiſed. are not to be baptiſed: But the infants of the faithfull beleeve in inclination. 3. We deny the Minor propoſition, which denieth that infants do beleeve: for infants do beleeve after their manner, that is, according to the condition of their age, whereby they have an inclination to beleeve, or doe beleeve by inclination; for faith is in infants potentially, and by inclination, albeit faith be not in them actually, as in thoſe who are of age and underſtanding. And as wicked infants, which are without the Church, have no actuall impiety and wickedneſſe, but an inclination onelyonly to wickedneſſe: ſo godly infants, which are in the Church, have not actuall piety and godlineſſe, but an inclination onelyonly to godlineſſe; not by nature indeed, but by the grace of the covenant. Furthermore, infants alſo have the holy Ghoſt, and are regenerated by him, as John was filled with the holy Ghoſt,Jerem. 1.5. when as yet hee was in the womb: and it is ſaid unto Jeremy, Before thou cameſt out of the womb I ſanctified thee. If infants have the holy Ghoſt, then doubtleſſe he worketh in them regeneration, good inclinations, new motions, and all thoſe other things which are neceſſary unto ſalvation, or at leaſt he himſelf ſupplieth all theſe things,Acts 10.47. and ſufficeth for their baptiſm; as Peter ſaith, Who can forbid water from them who have received the holy Ghoſt as well as we? Wherefore Chriſt numbred little children amongſt the faithfull;Matt. 18.16. Hee that offendeth one of theſe little ones which beleeve in me. Wherefore, infants do not profane baptiſm, as the Anabaptiſts ſhamefully ſlander us.
Object. 3. If the ſigne of the covenant pertain unto all to whom the promiſe of the covenant pertaineth, then the ſacrament of the Lords Supper muſt be adminiſtred to infants, becauſe the Supper alſo is a ſigne of the covenant: But the Supper (as you grant) is not to be adminiſtred to infants: Therefore neither baptiſme. Anſw. This objection proceedeth againſt the Major of our firſt and ſecond reaſons before expreſſed, where wee conclude not thus, Therefore every ſigne: but thus, Therefore ſome ſigne is to be tendred and given to infants; to wit, that ſigne, 1. Which hath no conditions excluding infants. 2. Which is an initiating or entering of them into the Church. And in the new covenant, baptiſme alone is ſuch a ſigne. Which we prove thus: Baptiſm only requireth the holy Ghoſt, and faith, whether actuall or potentiall, that is, in inclination: as appeareth by Peters words: Can any man forbid water, that they ſhould not be baptiſed, who have received the holy Ghoſt? Again, Baptiſm onelyonly is a receiving into the Church: Therefore it alone is ſuch a ſigne as is afore ſpecified. If they thus urge their argument: If infants are to be baptiſed, they are alſo to be admitted unto the Supper; for the Supper is to be given to the whole Church as well as baptiſme: But they are not to be admitted to the Supper, as your ſelves confeſſe: Therefore neither to baptiſm. Infants are not to be admitted to the Supper, although they are to be baptiſed. Two reaſons hereof.Anſ. This reaſon doth not follow, becauſe there is a great difference between baptiſme and the Supper: For, 1. Baptiſm is a Sacrament of entrance and receiving into the Church: whence it cometh, that the Supper is to be granted to none, except he be firſt baptiſed. But the Supper is a ſigne of our abode in the Church, or a confirmation of our receiving into the Church. For the Supper is inſtituted for our confirmation, to be a ſigne, whereby God might confirm and ſeal unto us, that he, having once received us into the Church, will alſo evermore preſerve us in it, that we never fall from it or forſake it; and alſo that hee will continue his benefits once beſtowed upon us, and will cheriſh and nouriſh us by the body and bloud of Chriſt. This confirmation, they who are of age and underſtanding, ſtand in need of, as who are diverſly tempted. 2. Unto baptiſm, regeneration by the holy Ghoſt and faith, or an inclination to faith and repentance ſufficeth: but in the Supper conditions are added and required, which hinder the uſe thereof to be granted unto infants: for in the Supper it is required. 1. That they who uſe the ſigne ſhew forth the death of the Lord. 2. That they try themſelves whether they have faith and repentance or no. And ſeeing the age of infants cannot do theſe things, it is manifeſt, that infants are for good cauſe excluded from the Supper, and yet not from baptiſm. And therefore, although they are to be baptiſed, yet they ought not to be admitted unto the Supper: for unto thoſe Sacraments onelyonly are infants to be admitted, which are ſignes of receiving into the Church and covenant, and which have no ſuch condition adjoyned whereby their age is excluded: Such a Sacrament is Baptiſme in the new Teſtament; not the Lords Supper.
Obj. 4. If baptiſme ſucceeded circumciſion, then now alſo only the male children ſhould be baptiſed, and in the eighth day: But this is not ſo: Therefore baptiſm ſucceeded not circumciſion. Anſ. The Major is denyed: for baptiſm ſucceeded circumciſion, not in every circumſtance, but in the thing ſignified, in the end, and uſe: And in theſe the two Sacraments accord, though the circumſtances of ſex and age be not common to both. For God expreſly reſtrained circumciſion to the males, and ſpared the females: howbeit he comprehended them in the males; in aſmuch as, To be born of circumciſed parents, was to them in ſtead of circumciſion. The women therefore were circumciſed in the men; that is, were reputed circumciſed, becauſe they ſprung of them: whence Chriſt calleth a holy woman, a daughter of Abraham: Luke 13.16.and the ſons of Jacob oppoſe theſe two between themſelves, our ſiſter, and and uncircumciſed perſon, when they ſaid, Wee cannot give our ſiſter to an uncircumciſed man. Gen. 34.14.Wherefore God excepted the woman in times paſt from circumciſion, and determinately ſet down the circumſtance of the eighth day: but in baptiſm, theſe circumſtances of ſex and age are not expreſly mentioned; but there is a generall commandement, that all the children of the godly muſt by this ſymbole be ingraffed into the Church, whether that be done on the eighth day, or preſently after their birth.
OF CIRCUMCISION.
THe two laſt Queſtions touching baptiſme, before propoſed, have relation to the doctrine of circumciſion; and whatſoever can be ſaid of circumciſion, is fitly annexed to the doctrine of baptiſme. It remaineth therefore that we briefly diſcuſſe thoſe Queſtions which are eſpecially to be obſerved concerning circumciſion.
1. What circumciſion was.
2. Why it was inſtituted.
3. Why aboliſhed again.
4. What ſucceeded in place thereof.
5. How baptiſme and circumciſion agree, and how they differ.
6. Why Christ was circumciſed.
1. What circumciſion was.
CIrcumciſion was a rite and ceremony whereby all the males among the children of Iſrael were by Gods commandement circumciſed, that this rite might be a ſeal of the covenant made with Abrahams poſterity. Or, It was a cutting off of the fore-skin from all the men-children of the people of Iſrael, enjoyned by God to be a ſigne of the covenant entered with Abraham and his poſterity, ſignifying and ſealing unto them the cutting off of the fore-skin of their hearts by the promiſed ſeed which ſhould be born; distinguiſhing them from other nations, and binding them to faith and obedience towards God: Gen. 17.10.This is my covenant, which ye ſhall keep between me and you, and thy ſeed after thee: Let every man-child among you be circumciſed. Rom. 14.1.He received the ſigne of circumciſion, as the ſeal of the righteouſneſſe of faith. The Lord thy God will circumciſe thine heart, Deut. 30.6.and the heart of thy ſeed, &c. Circumciſion therefore bound the Jewes only: other nations had free choiſe, if they perhaps imbraced the Jewiſh religion, and repaired to their Church, to be circumciſed, or not circumciſed. Wee muſt here obſerve, that they of the old Teſtament were of three ſorts:Three eſtates of men in the old Teſtament. Iſraelites.There were Iſraelites, which were of Abrahams poſterity, and were neceſſarily bound by the law to obſerve circumciſion and other ceremonies. Proſelytes.There were Proſelytes, that is, out-comers, who came from out of the Gentiles to enter the Jewiſh religion; and for confirmation of their faith, they yeelded themſelves to circumciſion, and to the whole ceremoniall law. Of theſe mention is made, Acts 2.10. Mat. 23.15. Religious men.There were religious men, converted from Gentiliſme to the Jewiſh religion, who beleeved the doctrine and promiſes of God; but were not circumciſed, nor obſerved the ceremoniall law; becauſe it was lawfull for the Gentiles to ſubmit, or not ſubmit themſelves to circumciſion and the ceremoniall law: Such were Naaman the Syrian, the Ethiopian eunuch, and others ſpecified in the Acts: Acts 2.5. See the fourth Objection of the Anabapt. p. 743.There were dwelling in Jeruſalem Jews, men that feared God. Object. The men children onelyonly were circumciſed: Therefore the women, it ſeemeth, were excluded from grace. Anſ. No: for the women were comprehended in the circumciſion of the men; and ſith God ſpared their weak ſex, it ſufficed that they ſhould be reckoned for the ſeed of Abraham, and have intereſt in the covenant, in that they came of circumciſed parents.
2. What were the ends of circumciſion.
CIrcumciſion was inſtituted, 1. That it might be a ſigne of the grace of God towards Abrahams poſterity, and that doubly: Firſt, That God would receive into the covenant the beleevers, by the Meſsias who was to come: Secondly, That he would give them the land of Canaan, and grant his Church a certain place there, untill the coming of the Meſſias. 2. That it might be a bond, to bind Abraham and his ſeed unto thankefulneſſe, or to faith and repentance, and ſo to keep the whole law. 3. That it might be a mark to diſtinguiſh the Jewes from other nations and ſects. 4. That it might be a ſacrament of initiating and receiving them into the viſible Church. 5. That it might be an accuſation, and a ſignification of uncleanneſſe by naturall propagation in all men: Or, That it might be a remembrance unto them of naturall uncleanneſſe, and of caſting from them the maſſe of ſin, eſpecially of uncleanneſſe, Deut. 10.16.rebelling against the law of chaſtity. Circumciſe the fore-skin of your hearts, and be not any more ſtiffe-necked. Jerem. 4.4.Be circumciſed unto the Lord, and take away the foreskins of your hearts. 6. That it might be a ſigne, which ſhould ſhew and ſignifie, that the means of their deliverance through Christ which was to come, ſhould not come elſe whence then from the bloud of Abraham:Gen. 22.18. In thy ſeed ſhall all nations be bleſſed.
3. Why circumciſion is aboliſhed.
CIrcumciſion is aboliſhed, 1. Becauſe the thing ſignified is exhibited: for, among other things, it ſignified, that the Meſſias promiſed unto the Fathers ſhould come at length in his appointed time, and ſhould in our behalfe take our nature. 2. Becauſe circumciſion was inſtituted for the ſevering of the Jewes from all other nations: but now the Church (that difference being aboliſhed) is collected and gathered out of all nations. Wherefore, the Meſſias being exhibited, and the difference of that people from other nations being revoked, the type of circumciſion was likewiſe to be cancelled: For it is a point of a wiſe Law-giver, when the cauſes are changed, to alter ſuch lawes and decrees alſo as depend on them, and concern them. And now the Sacrament of baptiſm performeth the ſame unto us, which circumciſion did unto them. Moreover, as circumciſion was a ſigne unto them of their receiving into the people of God; ſo is baptiſm unto us the firſt mark which ſevereth the Church from the wicked.
4. What ſucceeded in place of circumciſion.
Baptiſme ſucceeded circumciſion. What the ſucceeding of one Sacrament in place of another is.BAptiſm in the new Teſtament ſucceeded in place of circumciſion. One Sacrament ſucceedeth another, when one being aboliſhed, another is ſubſtituted in the room thereof; and that ſo, that under divers rites and ceremonies the ſame thing be ſignified; and ſo, as to have the ſame uſe and end which the former Sacrament had. That baptiſme thus ſucceeded circumciſion, is proved, 1. By the authority of Paul the Apoſtle:Col. 2.11, 12, 13. In whom alſo ye are circumciſed with circumciſion made without hands, by putting off the ſinfull body of the fleſh, through the circumciſion of Christ: In that ye are buried with him through baptiſm, in whom ye are alſo raiſed up together through the faith of the operation of God, which raiſed him from the dead: And you which were dead in ſins, and in the uncircumciſion of your fleſh, hath he quickened together with him, forgiving you all your treſpaſſes. Here the Apoſtle by two reaſons proveth, that there is no fruit or uſe of externall circumciſion: or, that circumciſion is now no longer to be retained in the new Church: firſt, becauſe wee have circumciſion not made with hands, that is, ſpirituall in Chriſt; a ſigne whereof was the corporall circumciſion: that is, becauſe that is now accompliſhed and fulfilled in Chriſt, which was by circumciſion prefigured and ſhadowed. Again, hee proveth it, becauſe baptiſme now hath the ſame ſignification and uſe which heretofore circumciſion had: this only is the difference, that baptiſme is the ſigne of the thing exhibited, which circumciſion prefigured, when it was yet abſent and not exhibited. Wherefore wee are taught by this place of Paul, that baptiſme is the ſame to Chriſtians, which circumciſion was before to the Jewes. 2. That baptiſm was ſubſtituted in the ſame place of circumciſion, the end common to both theſe Sacraments convinceth; becauſe both theſe Sacraments are a ſigne of our adoption into the people of God, and a Sacrament of our admiſſion and receiving into the Church. For as the infants of the Jewes and Proſelytes, as born citizens of the Church, were forthwith circumciſed on the eighth day; but thoſe who were of elder yeers, were then firſt admitted into circumciſion, when they profeſſed Judaiſme: ſo alſo the infants of Chriſtians are preſently baptiſed; but the elder ſort are not, untill they have made profeſſion of true Chriſtian doctrine; in ſtead of which profeſſion, it ſerveth the infants that they were born in the Church.
5. How baptiſme agreeth with circumciſion, and how it differeth from it.
CIrcumciſion and baptiſme agree;They agree, In end. Rom. 4.11. Tit. 3.5.In the chiefe and principall end: whereas in both is ſealed the promiſe of grace by Chriſt, which is alwayes one and the ſame. In ſignification. Coloſ. 2.11. Deut. 30.6. Jerem. 4.4. Mark 1.4.By both of them is ſignified regeneration, and a promiſe is made on mans part of faith and obedience towards God. In effect. Rom. 6.3.Both of them is a Sacrament of our entry, admiſſion, and ingraffing into the Church. Circumciſion and baptiſme differ, They differ:In tires.In rite or ceremony: For the ſame are not the rites of circumciſion and of baptiſm. In circumſtance of ſex and age. Gen. 17.10. Mat. 28.19.In circumſtance of ſex and age: For circumciſion was injoined the males alone on the eighth day; but baptiſme pertaineth to both ſexes in the Church preſently after their nativity and birth. In the manner of ſignifying.In the manner of ſignifying: Circumciſion (on Gods behalfe) promiſed grace for the Meſſias to come; Baptiſme for the Meſſias exhibited. The circumciſed were received into favour for Chriſt which was to be exhibited; the baptiſed are received for Chriſt exhibited. In a parcicular promiſe. Gen. 17.8.In a particular promiſe: For circumciſion had a promiſe alſo of a corporall benefit; that is, it was a teſtimony alſo that God would give a certain place for the Church in the land of Canaan, untill the coming of the Meſſias: Baptiſm hath no promiſe in particular of any temporall benefit. In manner of binding.In manner of binding: Circumciſion (on our behalfe) did bind the Church to obſerving of the whole law, ceremoniall, judiciall, and morall: Baptiſm bindeth us only to the morall law; that is, to faith and amendment of life. In objects and continuance.In their objects and continuance: Circumciſion was inſtituted only for Abrahams poſterity, and it was to continue but untill the coming of Chriſt: Baptiſm was inſtituted for all nations that are deſirous and willing to come unto the ſociety of the Church, and it ſhall continue unto the end of the world.
6. Why Chriſt was circumciſed.
THere was no cauſe of circumciſion in Chriſt; for nothing could be ſealed or beſtowed on him, neither did any uncleanneſſe cleave unto him, the pruning whereof ſhould be ſealed unto him: howbeit, he would be circumciſed; 1. That he might ſignifie, that he was alſo a member of that circumciſed people; as alſo he would therefore be baptiſed, that he might teſtifie, that he was a member of thoſe which are baptiſed. He would therefore be ſealed with the initiatory Sacrament of both Churches, to intimate and ſignifie, that he was the Head, Saviour, and corner-ſtone of both, and would one day make one of both. 2. That he might ſhew, that he received and took all our ſins on himſelf, that he might ſatisfie for them, and cleer us from all guilt:Gen. 5.21. He hath made him to be ſin for us, which knew no ſin, that wee ſhould be made the righteouſneſſe of God in him. Iſa 53.5, 6.The chastiſement of our peace was upon him, and with his ſtripes we are healed. The Lord hath laid upon him the iniquity of us all. 3. That he might reſtifie, that for our ſakes he was made ſubject to the law, and that he did intirely and fully fuifill the law on our behalf, deriving the curſe thereof on himſelfe, ſo to redeem us from the ſame 4. The circumciſion of Chriſt was a part alſo of his humiliation and ranſome paid for our ſins.
Certain concluſions of baptiſme.
BAptiſm is a Sacrament of the new Teſtament, whereby Chriſt teſtifieth unto the faithful, which are baptiſed in the name of the Father, and the Son, and the holy Ghoſt, remiſſion of all their ſins, the giving of the holy Ghoſt, and their ingraffing into the Church and his body: and they of the other ſide profeſſe, that they receive thoſe benefits from God; and therefore will and ought hereafter to live unto him, and to ſerve him. And further, the ſame baptiſm was begun by John Baptiſt, and concinued by the Apoſtles, becauſe he baptiſed into Chriſt who ſhould ſuffer and riſe again; and they into Chriſt who had ſuffered and was riſen again.
2. The firſt end of baptiſm inſtituted by God, is, that God might thereby ſignifie and teſtifie, that he cleanſeth, by his bloud and the holy Ghoſt, them which are baptiſed, from their ſins, and ſo ingraffeth them into Chriſts body, and maketh them partakers of his benefits. 2. That baptiſm might be a ſolemn receiving, or matriculating and admitting of every one into the viſible Church, and a diſtinguiſhing mark of the Church from all ſects. 3. That it might be a publick and ſolemn profeſſion of our faith in Chriſt, and our bond whereby we are obliged to faith and obedience towards him. 4. That it might advertiſe us of our ſinking into afflictions, and of cur riſing out of them again, and deliverance from them.
3. Baptiſm hath this force and power, to teſtifie and ſeal by the commandement of God, through the promiſe of grace adjoined by Chriſt unto this rite rightly uſed. For Chriſt baptiſeth us by the hand of his Miniſters, as he ſpeaketh unto us by the mouth of his Miniſters.
4. Wherefore there is in baptiſm a double water; an externall, viſible water, which is elementary: and an internall, inviſible, celeſtiall, which is the bloud and ſpirit of Chriſt. So alſo there is a double waſhing; an externall, viſible, and ſignifying waſhing, namely, the ſprinkling or powring of water, which is corporall; that is, is perceived by the parts and ſenſes of the body: and an internall, inviſible, and ſignified waſhing, namely, remiſſion of ſins for the bloud of Chriſt ſhed for us, and our regeneration by the holy Ghoſt, and our ingraffing into his body, which is ſpirituall; that is, is perceived and received by faith and the ſpirit. Laſtly, there is alſo a double administer of baptiſme; an externall, of the externall baptiſme, which is the Miniſter of the Church, baptiſing us by his hand and water: an internall, of the internall baptiſme, which is Chriſt himſelfe, baptiſing us by his bloud and ſpirit.
5. Neither is the water changed into the bloud or ſpirit of Chriſt, neither is the bloud of Chriſt preſent in the water, or in the ſame place with the water: Neither are their bodies, who are baptiſed, waſhed therewith viſibly; neither is the holy Ghoſt, by his ſubſtance or vertue, more in this water then elſe-where: but in the right uſe of baptiſme, he worketh in the hearts of them who are baptiſed, and ſpiritually ſprinkleth and waſheth them with the bloud of Chriſt; and hee uſeth this externall ſymbole or ſigne as an inſtrument, and as a viſible word or promiſe, to ſtay and ſtir up the faith of them who are baptiſed.
6. When as then baptiſme is ſaid to be the waſhing of the new birth, to ſave us, or to waſh away our ſins; it is meant, that the externall baptiſm is a ſigne of the internall, that is, of regeneration or our new birth, of ſalvation and ſpirituall waſhing: and this internall baptiſme is ſaid to be joyned with that externall baptiſme in the right uſe and adminiſtration thereof.
7. But notwithſtanding, ſo is ſin in baptiſm aboliſhed, that we are delivered from being obnoxious to the wrath of God, and from the condemnation of eternall puniſhment; and further, newneſſe of life is begun in us by the holy Ghoſt: but yet the remnants of ſin remain in us untill the end of this life.
8. Now all they, and they alone receive baptiſm to the right uſe, who are renewed, or renewing; and are baptiſed to thoſe ends whereto baptiſme was by Chriſt inſtituted.
9. The Church doth rightly adminiſter baptiſm to all them, and to them alone, whom ſhe ought to repute in the number of the regenerate, or members of Chriſt.
10. Seeing alſo the infants of Chriſtians are of the Church, into which Chriſt will have all thoſe received and inrolled by baptiſm who belong unto him; and therefore baptiſm was ſubſtituted in the place of circumciſion, whereby (as well unto the infants, as unto the elder ſort, which did belong unto the ſeed of Abraham) juſtification, regeneration, and receiving into the Church was ſealed; and therefore no man can forbid water, that they ſhould not be baptiſed, who have received the holy Ghoſt purifying their hearts: thoſe infants then muſt neceſſarily alſo be baptiſed, who either are born in the Church, or come together with their parents to it.
11. As the promiſe of the Goſpel, ſo baptiſm being received unworthily, that is, before converſion, is ratified and profitable unto ſalvation to them that are penitent; and the uſe thereof, which was before amiſſe and unlawfull, is now become unto them right and lawfull.
12. Neither doth the wickedneſſe of the Miniſter make baptiſm void, or of no effect and force unto them, ſo that it be miniſtred into the promiſe and faith of Chriſt: and therefore alſo the true Church doth not baptiſe them who have been baptiſed of hereticks; but only muſt inform and inſtruct them with true doctrine concerning Chriſt and baptiſme.
13. And as the convenant once made with God, is alſo afterwards, after ſins committed, perpetually firme and of force to the repentant; ſo alſo baptiſme, being once received, confirmeth and aſſureth the repentant all their life time of remiſſion of ſins: and therefore neither ought it to be re-iterated, neither to be deferred untill the end of our life; as if it ſo only cleanſed men from ſins, if no ſins be committed after it is once received.
14. Neither yet are all thoſe who are baptiſed with water (whether they be of underſtanding or infants) partakers of the grace of Chriſt: for the everlaſting election of God, and his calling unto the kingdom of Chriſt is free.
15. Neither are all who are not baptiſed excluded from the grace of Chriſt; for not the want, but the contempt of the baptiſme ſhutteth men out of the convenant of God, made with the faithfull and their children.
16. And ſeeing the adminiſtration of the Sacraments is a part of the Eccleſiaſticall Miniſtery, they who are not called unto this, and eſpecially women, may not take upon them the power and authority to baptiſe.
17. Rites, which are patched by men to baptiſme; as hallowing of the water, tapers, exorciſms, chriſme, ſalt, croſſes, ſpettle, and ſuch like, are worthily reputed in the Church as a corruption of the Sacrament.