The Storming of Antichrist, Part 2 · Part 2
A briefe CATECHISME Concerning BAPTJSME: Drawne from the preceding Diſputation.
Queſtion.
WHat is the Engliſh word of Baptiſme?
Anſwer. Dipping or Waſhing; by dipping never doth it ſignifie Sprinkling.
Quest. What is this Sacrament of Baptiſme or dipping, a ſigne or ſeal of?
Anſw. It is a ſigne of my death and burying, and reſurrection with Chriſt, Rom. 6.3, 4. of my putting on of Chriſt, Gal. 3.27. and that as by water, I put away the filth of my fleſh, So have I the anſwer of a good conſcience, by the death and reſurrection of Chriſt, 1 Pet. 3.21.
Queſt. Whether is Baptiſme a ſigne of grace to be wrought in future, or of grace already wrought?
Anſw. Or both.
1. Of grace already wrought, Heb. 10.22. Let us draw neer in full aſſurance, having our heart ſprinkled from an evill conſcience, and our bodies waſht with pure water, Col. 2.12. Buried with him in baptiſme, wherein you have riſen again.
2. Of grace to be further wrought, Rom. 6.4. That Chriſt will give us ſtrength to walke in newneſſe of life.
Quest. Who are fit ſubjects for Baptiſme?
Anſw. OnelyOnly ſuch as beleeve, Acts 8.12, 37, 16, 34, 18, 8. Mat. 28.19. and ſuch as repent, Acts 2.38. Mat. 3.6.
Queſt. Why are not infants fit ſubjects of Baptiſme?
Anſw. Becauſe they do not beleeve; nor can give any church any true grounds upon which the Miniſter can adminiſter the Ordinance, neither are they in Chriſts Commiſſion and therefore are excluded.
Queſt. Whether do you thinke it would be better for perſons to have Baptiſme deferred till they be able to make profeſſion of their faith?
Anſw. Yes, it would be far better, for hereby the churches would have a right matter, that is, Saints in profeſſion; and perſons would be carefull to get knowledge and holineſſe, whereas now they are careleſſe of of both.
Quest. What miſchiefe and hurt comes by infants Baptiſme?
Anſw. It brings many miſchiefes, beſides that it fils the Churches with rotten Members, and confounds the world, and the Church together, it is a groundworke for more traditions, and doth ſo darken the doctrine of Baptiſme, that we cannot know the true meaning of it, when we read of Baptiſme in the Scriptures; yea hereby many are taken into communion in baptiſme, who are excluded from communion in the ſupper, whereas the communion in both is one and the ſame.
Queſt. How do you prove that there is but one Communion in baptiſme, and in the Supper?
Anſw. Becauſe there is the ſame thing ſignified in baptiſme that there is in the ſupper, that is to ſay, our fellowſhip with Chriſt in his death and reſurrection. So that all that are baptized into one body are all made to drinke into one ſpirit, 1 Cor. 12.13. and the ſame preparations of faith and repentance that are required for the one, are alſo required for the other, and he that is caſt out of the one is caſt out of the other, ſeeing that by excommunication hee becomes like an Heathen or a Publicane.
Queſt. But what if an infant or any other in their childehood ſhould die unbaptized, are they not damned?
Anſw. We know nothing out of the Scriptures of their ſalvation or damnation, and therefore we muſt not be too inquiſitive, yet may ſuch infants ſo dying be ſaved, through the preſentment of the ſatisfaction of Chriſt,Rom. 5.18 to the juſtice of God for originall ſin, which ſatisfaction, though it be applied through beleeving, in thoſe that can beleeve, yet may it be applied without in thoſe that cannot beleeve; for elſe how could any infants be ſaved?
Queſt. Do you thinke infants have no faith?
Anſw. Yes, they have not faith, for they have not reaſon to diſcerne betwixt good and evill, Deut. 1.39. If they had faith, they were preſently to be admitted to the ſupper; Faith is an act of underſtanding, which comme…h by hearing, as well as an act of the will.
Queſt. What grounds have you againſt infants baptiſme?
Anſw. Many, but chiefly Chriſts commiſſion, Mat. 28.19. Where the ſubjects of baptiſme, are thoſe that are made Diſciples, and this commiſſion is to laſt to the worlds end, verſ. 20. and reaches to every creature that is to partake of baptiſme, Mark 16.15, 16.
Queſt. Is it not lawfull to baptize perſons without they beleeve?
Anſw. No, Acts 8.37. If thou beleeveſt it is lawfull, Acts 10.47. and 16.34. and 8.12. and 18.8.
Queſt. But may we not be baptized if we be ABRAMS ſeed?
Anſw. Yes, but we gentiles are onelyonly Abrams ſeed by beleeving, Gal. 3.7. Know ye therefore that they which are of the faith, are the children of Abraham, ſo Rom. 4.16. Gal. 3.29.
Queſt. But what think you of them that would make the children of beleevers to be the ſeed of Abraham?
Anſw. They are miſtaken, for the ſcripture ſpeakes onelyonly of three ſeedes of Abraham; that is Chriſt, Gal. 3.16. He ſaith not to ſeeds as of many, but as of one, and to thy ſeed, which is Chriſt. & 2. the carnall Jew. 3. the bel…ever of Jew and Gentile, Gal. 3.28. and they adde a fourth ſeed of Abraham, viz. The ſeed or children of beleevers among the Gentiles, about which the ſcripture is ſilent.
Queſt. But are not the children of Godly perſons viſibly in the covenant of grace?
Anſw. No, the covenant of grace is an inviſible thing, and we cannot know who are in it, nor have we grounds to judge perſons are in it, till we ſee ſome profeſſion of holy life, and profeſſion of faith and repentance, which infants cannot make.
Queſt. What is circumciſion?
Anſw. It was an obligation to keep the whole Law, Gal. 5.3. Rom. 2.24. and ſhewed unto them that it was their duties to circumciſe their hearts, Ier. 4.4.
Quest. Whether was it not alſo a ſeale of the righteouſneſſe of faith, Rom. 4.11?
Anſw. Yes, to Abraham onelyonly, and if Abrahams beleeving children among the Gentiles ſhould be baptized as he was circumciſed, then muſt it not be till they have the righteoſneſſe of faith as Abraham here had, at leaſt they muſt have it in profeſſion.
Queſt. Whether doth Baptiſme ſucceed Circumciſion in the ſame Office?
Anſw. No, Circumciſion was to every Male though reprobate; but baptiſme onelyonly to the beleever, Mat. 28.19. There being a change of the viſible Church and of the Ordinances, this cannot ſucceed in room therof, nor hath any dependance thereon.
Queſt. Whether may not infants of beleevers be baptized by vertue of a covenant holineſſe?
Anſw. No, for baptiſme is not a ſigne or ſeal of any ſuch outward holynes which may befall reprobates as well as Elect, but it is a ſigne of death, Buriall, and Reſurrection, which the beleever hath with Chriſt. 2. There is no command for baptizing ſuch, if the Gentiles were ſo holy, which yet is not proved.
Queſt. Whether is infants baptiſme forbid in Scripture?
Anſw. Yes, where will-worſhip is forbid, Levit. 10.1. As they that were not in the Circumciſion of Circumciſion were excluded, becauſe they were not expreſt as the males, and females of Heathen; So is it in Chriſts Commiſſion about Baptiſme, they that are not expreſt in it, are excluded from it.
But now to anſwer to queſtions or caſes of conſcience about this point.
Queſt. WHether is it lawfull for a perſon that is convicted of the unlawfulneſſe of Infants baptiſme, or doubteth thereof, to be preſent at it?
Anſw. No, in no wiſe, for theſe reaſons.
1 Becauſe the inward man and outward man muſt not bee divided in worſhip, 1 Cor. 6.20. Glorifie God both with body and ſpirit, which are his. Its groſſe hypocriſie, when the outward man is at a worſhip which the heart doth not love.
2 Becauſe by our preſence at ſuch a worſhip, we ſtrengthen and embolden others at a falſe worſhip, wiles they look on us, as thoſe that worſhip the ſame kinde of worſhip, 1 Cor. 8.10. If any man ſee thee which haſt knowledge, fit at meat in the Idols temple, ſhall not the conſcience of him which is weak be imbouldened to eat thoſe things which are offred to Idols?
3 Becauſe the perſon that is preſent at ſuch a worſhip, is not able to make any apologie to God, why hee or ſhe is preſent at ſuch a worſhip in bodily preſence, though he or ſhe reſerve their hearts to God: As a mans wife that is taken in an adulterous bed with another man, can give no excuſe for her preſenting her body there, though ſhe ſay ſhe keep her heart and affection to her husband.
4 Becauſe in falſe worſhip we are not ſo much as to touch the unclean thing: 2 Cor. 6.17. Come out from among them, and touch not the unclean thing. Now this being an unclean thing in my conſcience, I cannot nor muſt not touch it any way, neither with my affection nor with my bodily preſence; but that as ſoon at any preacher begins to pray for any ſuch thing, I muſt inſtantly depart, though it be in his prayer after his Sermon.
5 Becauſe the Martyrs would not give their bodily preſence at any ſuch worſhip as they diſallowed; they might have put an end to their ſufferings would they have done ſo, but they durſt not: But one of them being at ſuch a worſhip, cried out; If there be any of the ſervants of God here, bear me witneſſe at the day of judgement, that I do not worſhip at this idolatrous ſervice. Or words to this effect.
6 Its unlawfull for any Chriſtian, either to allow himſelf in that which he condemnes, or to condemne himſelf in that which he allowes: Rom. 14 2. Happy is he that condemneth not himſelf in that things which he alloweth. But by my preſence at ſuch a worſhip, I condemn my ſelf in that which I allow; my bodily preſence allowes that which my conſcience condemnes, and my conſcience condemnes that which my bodily preſence allowes.
7 The end and ſcope of Chriſtian actions, ſhould be ſpirituall edification, and not the deſtruction of any; but herein I do not edifie, but caſt a ſtumbling block and an occaſion of falling, in my brothers way; condemned Rom. 14.13.
8 The actions of Chriſtians ought to be done in faith, that what they do, they may have good grounds that it is pleaſing unto God; but to be preſent at ſuch worſhip, cannot be done in faith, but with a doubting conſcience; contrary to Rom. 14.23. Nay which is worſe, with a condemning conſcience, therefore its unlawfull.
9 In all worſhip, we muſt be able to anſwer that queſtion, Eſa. 1. Who hath required theſe things at your hands? But in this worſhip we muſt acknowledge that Antichriſt or humane traditions, not any precept nor example of Gods word, hath required this: Therefore its unlawfull for us to be preſent at it.
Queſt. Who hath the power of baptiſing?
Anſw. I will not determine this queſtion now, as requiring a tractate by it ſelf; which I purpoſe to handle at large in time to come; If God permit.
OnelyOnly for preſent, the perſons that lay claime to baptiſe, they are e…her ordinary Believers, or Miniſters of the Churches.
For Believers, I will no ſpeak any thing now, onelyonly I will cite a ſaying of T…r…ull. cap. 17. de Baptiſmo, ad Quintil. edit. la Cerda.
It remainss to conclude the matter, alſo to warn co…cerning the giving and receiving baptiſme; the Biſhop hath p…wer of giving it, then again the Preſbyters and Deacons, but not without the authority o… the Biſh…p, for the honour of the Churcb; which being ſafe, the peace is ſafe, otherwiſe the right were in the people. For that which is equally received, may be equally given — Therefore alſo baptiſme being equally Gods tribut…, may be ex…rciſed of all; But how much more doth the diſcipline of ſhamefastneſſe and modeſty lye on the people, that they do not take the Biſhops Office. — All things are lawfull, but all things are not expedient. Its ſufficient that thou uſe it in nec…ſſities of time, place, perſon, becauſe he ſhall be guilty of the man that is loſt, if he ſhall forbear to perform what freely he might. This was delivered by him above 1300. yeares ago.
Or elſe the perſons that baptiſe are Miniſters; and theſe are of two ſorts.
Firſt, thoſe that were choſen by the Churches, and were never Miniſters before; Of theſe I will not ſay any thing.
Secondly, they are ſuch as are Miniſters now, and were ſo before; Of theſe mens power I thus reaſon; Either the power Miniſteriall that was in the former Church ſtate, is true or falſe; If true then are we Miniſters, and have the ſame power to adminiſter all Ordinances, as being ordained by a Biſhop as well as others; if that power were falſe, then the ſubject that muſt receive this power, muſt be either wicked men or believers, or elſe Chriſt hath no ſubject on earth to receive it; but Chriſt hath a ſubject, and theſe are not wicked men but believers, and theſe joyning together, have power to chuſe a Paſtor to adminiſter ordinances; if a new ordination for ſuch can be had, it is expedient; but if it cannot be had, then election in the beginning of the recovery out of the Apoſtacy is ſufficient, provided that the perſon choſen be guifted, and blameleſſe: My reaſon is, becauſe all Ordinances and Offices, do reſolve themſelves radically into Believers, in time of a generall Apoſtacie.
Queſt. Whether do you think Baptiſme adminiſtred in infancy, to be a lawfull Baptiſme and ſufficient?
Anſw. To me it is not; For I think it to be a prophanation of an Ordinance, for theſe reaſons:
1 Becauſe it is taught by the precepts of men, Eſa. 29.13. not by God, Jer. 7.39.
2 Becauſe it was done in a wrong manner, by ſprinkling in ſtead of dipping.
3 Becauſe it is done by an Officer, where there was;
1 A queſtionable power; the miniſters being ordained by Biſhops, deemed Antichriſtian.
2 A wrong matter, to which it is a queſtion whether Chriſt have committed any Ordinances, Mat. 18. and therefore cannot be an infallible power in the diſpenſer.
4 Becauſe it is done upon a wrong ſubject, who is not in Chriſts Commiſſion, Mat. 28.19. Nor Mar. 16.16. Beleevers and repentants being the ſubjects therein.
5 Becauſe all the certainty I can have of ſuch a baptiſme, is onelyonly conjecturall, not infallible, whereas the outward ſigne of Sacrament muſt be viſible and infallible, as the thing ſignified is; this infant baptiſme, I take onelyonly in truſt from others.
Queſt. Whether is it not lawfull to baptize in one water as well as another?
Anſw. It appeares by the Eunuchs ſpeech, that its alike lawfull to baptize in one water as well as another. See, here is water, what doth hinder me? howbeit we finde it in Scripture, adminiſtred commonly in rivers, or where there were many waters. Tertul, cap. 4 de Bap. Saith, It is all one whether one be waſhed in a Pond or in the Sea, in a River or in a Fontaine, in a Lake, or in a Channell; Neither is there any difference betwixt thoſe whom John Dipt in Iordan, and thoſe whom Peter Dipt in Tyber; which ſhewes the Ancients accounted all waters alike fit for Baptiſme.
FJNJS.