CHAP. XVII. Questions, and Cases of Conscience about Baptism.
James Dodson
by Samuel Clarke.
[from Medulla theologiæ, or, The marrow of divinity contained in sundry questions and cases of conscience, both speculative and practical: the greatest part of them collected out of the works of our most judicious, experienced and orthodox English divines, the rest are supplied by the authour. London: Thomas Ratcliff for Thomas Underhill (1659), pp. 153-176.]
Quest. WHAT are the Principles about Baptism?
Answ. First, that Baptism is a Sacrament of Regeneration.
Secondly, that the outward sign in Baptism is water: the inward thing or substance thereof is the blood of Christ.
Thirdly, that the pouring or sprinkling water upon the Party baptized, setteth out the inward cleansing of the Holy Ghost.
Fourthly, that the form of Baptism is, In the Name of the Father, Son and Holy Ghost.
Fifthly, that Baptism is to be administered by a Minister of the Word.
Sixthly, That they that profess the true faith are to be baptized.
Seventhly, that the children also of such are to be baptized.
Eighthly, that by Baptism we are engrafted into Christ’s mystical body.
Ninthly, that Baptism sets out both our dying to sin, and also our rising to righteousness.
Tenthly, that Baptism is but once to be administered.
Eleventhly, that the force and efficacy of Baptism lasteth as long as we live.
Quest. Can any Argument for the baptizing of Infants, be brought from Circumcision under the Law?
Answ. Yes: for there is the same extent of the Sacrament of initiation under the new Covenant, as was under the old. If Infants might partake of the Sacrament of Initiation and Regeneration, before Christ was exhibited, then much more since. That which the Apostle saith of the Ark in relation to Baptism, 1 Pet. 3.21. that it was a like figure, may be said of Circumcision: All their Sacraments were like Figures, not types of ours. The Apostle maketh an express Analogy betwixt Circumcision and Baptism, Col. 2.11, 12. See Dr. Gouge on Heb.
Quest. Where the Scripture speaks of Baptizing it mentions washing with water, how then can sprinkling serve turn?
Answ. Sprinkling is sufficient to shew the use of water. The party baptized is not brought to the Font to have his face, or any other part of his body made clean, but to have assurance of the inward cleansing of his soul. Now that our minds may not too much dote on the outward thing done, but be wholly raised up to the Mystery, the outward element is no further used, then may serve to put us in mind of the inward thing signified thereby. Answerably in the Lord’s Supper there is not so much bread and wine given, and received, as would satisfy one’s appetite, or slake his hunger, and quench his thirst, but only a little bit of bread, and sup of wine to declare the use of bread, and wine, and so to draw the minds of the Communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ.
Quest. How is Baptism a means of cleansing and sanctifying?
Answ. Four ways. First, in that it doth most lively represent, and set forth even to the outward senses the inward cleansing of our souls by the blood of Christ, and sanctifying us by the Spirit of Christ, Rom. 6.4, &c.
Secondly, in that it doth truly propound, and make tender, or offer of the grace of justification, and sanctification to the party baptized. In this respect it’s called, Baptism of Repentance for remission of sins, Luke 3.3. Acts 2.38.
Thirdly, in that it doth really exhibit, and seal up to the conscience of him that is baptized, the aforesaid grace, whereby he is assured that he is made partaker thereof. Thus Abraham received the sign of circumcision as a seal of the righteousness of faith, Rom. 4.11. The Eunuch and others rejoiced when they were baptized, Acts 8.39. and 16.34.
Fourthly, in that it is a particular, and peculiar pledge to the party baptized, that even he himself is made a partaker of the said graces: therefore every one in particular is baptized for himself: Yea, though many be at once brought to the Font, yet every one by name is baptized. Hence, Gal. 3.17. whosoever are baptized into Christ, have put on Christ; and Acts 22.16. Be thou baptized and wash away thy sins.
Object. But many that are baptized receive no such grace? are neither cleansed, nor sanctified?
Answ. Such are only outwardly washed with water, not baptized with the Holy Ghost: the fault is not because no grace accompanies the Sacrament, but in that they receive not, but reject the grace which appertaineth thereto, Rom. 3.3. What if some believe not? shall their unbelief make the faith of God of none effect? God forbid.
Object. Many receive the aforesaid graces before they are Baptized. As Abraham before he was circumcised, Rom. 4.11. and some that were baptized after they believed. How then is baptism a means thereof.
Answ. Their spiritual cleansing is more fully, and lively manifested by baptism, and they are more assured thereof.
Object. Many who live long in gross sins after baptism, and so were not thereby cleansed and sanctified, yet many years after have been effectually called: what means hath baptism been hereof?
Answ. The use and efficacy of baptism is not as the act thereof, transient, but permanent, and perpetual, so long as the baptized person lives: whensoever a sinner unfeignedly repenteth, and faithfully layeth hold on the promises of God: Baptism, which is the seal thereof, is as powerful and effectual as it could have been when it was first administered. For the efficacy of Baptism consisteth in the free offer of grace. So long therefore as God continueth to offer grace, so long may a man’s baptism be effectual. On this ground we are but once baptized; and as the Prophet put the people in mind of their circumcision, Jerem. 4.4. So the Apostles of their Baptism long after it was administered. Yea, they speak of it (though the act were long before past) as if it were in doing in the time present. Baptism saveth, 1 Pet. 3.21.
Quest. What kind of means of grace is baptism?
Answ. Baptism is no Physical, or natural means of working grace, as if the grace that is sealed up thereby were inherent in the water, or in the Minister’s act of sprinkling it (as in medicines, salves, meats, &c. there is an inherent virtue which proceedeth from the use of them; and being applied they have their operation whether a man believe it or no.) But it is only a voluntary instrument, which Christ useth as it pleaseth him, to work what grace, or what measure of grace seemeth best to him: so as grace is only assistant to it, not included in it: Yet in the right use thereof, Christ by his Spirit worketh that grace which is received by it, in which respect the Minister is said to baptize with water, but Christ with the Holy Ghost and with fire, Mat. 3.11.
Quest. Whether is baptism necessary to salvation?
Answ. A means of working a thing may be said to be necessary two ways.
1. Absolutely, so as the thing cannot possibly be without it. Thus are the proper causes of a thing absolutely necessary: as in this case God’s Covenant: Christ’s blood, and the operation of the Spirit are absolutely necessary for the obtaining any grace.
Secondly, by consequence, so as according to that course and order which God hath set down, things cannot be without them. Now
Baptism is not absolutely necessary as a cause: For then it should be equal to God’s Covenant, Christ’s blood, and the work of the Spirit; Yea, then all that are baptized should be cleansed. But its necessary by consequence, and that in a double respect.
1. In regard of God’s Ordinance. 2. In regard of our need thereof.
1. God having ordained this Sacrament to be used, its necessary it should be used, if for no other end, yet to manifest our obedience. He that carelessly neglects, or willfully contemns any Sacrament enjoined by God, his soul shall be cut off, Gen. 17.14.
2. Great is the need that we have thereof in regard of our dullness in conceiving things spiritual, and of our weakness in believing things invisible. We are carnal and earthly, and by things sensible and earthly, do the better conceive of things spiritual and heavenly: Therefore God hath ordained visible elements to be Sacraments of invisible graces. Again we are slow to believe such things as are promised in the Word, therefore the more to help and strengthen our faith, God hath added to his Covenant in the Word, his seal in, and by the Sacraments: That by two immutable things (God’s Covenant, and God’s seal) in which it is impossible for God to lie, we might have strong consolation. Besides, though in general we do believe the truth of God’s Word, yet we are doubtful to apply it to ourselves; wherefore for the better applying of God’s Covenant to our own soul, God hath added his Sacraments to his Word.
Quest. Wherein do the Papists err about this Doctrine of Baptism?
Answ. First, in the necessity of it, they making it so absolutely necessary, that if any die unbaptized they cannot be saved, which doom they pass upon Infants, though they be deprived thereof without any fault of their own, or of their parents, when they be still born: which is a merciless opinion against God’s Word, and against the order which he hath prescribed. For he hath established his Covenant, and promised to be the God of the faithful, and of their seed. Hence, Acts 2.39. the promise is to you, and to your children; and 1 Cor. 7.14. Your children are holy. If these promises should be made void by an inevitable want of baptism, why would God have enjoined circumcision (which to the Jews was as baptism is to Christians) to put it off to the eighth day, before which time many of their infants died? Or would Moses have suffered it to be forborn all the time that the Israelites were in the Wilderness? If they say that baptism is more necessary then circumcision, I answer, that the Scripture lays no more necessity upon it: and if it were so necessary as they make it, then the virtue of Christ’s death were less effectual since he was actually exhibited then before. For before it was effectual for Infants without a Sacrament, but belike not now.
Secondly they add such efficacy to Baptism, as it gives grace, ex opere operato, or the work itself: wherein they make it equal with the very blood of Christ, and take away the peculiar work of the Spirit, & the use of faith repentance, and such like graces. Can there be more in the water then there was in the blood of beasts offered in Sacrifices? But it is not possible that their blood should take away sin, Heb. 10.4. they themselves attribute no such virtue to the Word preached, and yet they cannot shew where the Holy Ghost hath given more virtue to the Sacrament then to the word. The Apostle, 1 Cor. 1.21. joins them both together; that he might cleanse it with the washing of water through the Word. What can be more said of it then of the Word, Rom. 1.16. It pleased God by preaching to save them that believe. The Gospel is the power of God to salvation.
Quest. Wherein do the Anabaptists err about this Doctrine of Baptism?
Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it only a badge of our profession: a note of difference between the true and false Church, a sign of mutual fellowship: a bare sign of spiritual grace: a resemblance of mortification, regeneration, incision into Christ, &c. but no more: These indeed are some of the ends, and uses of Baptism: But in that they restrain all the efficacy thereof hereunto, they take away the greatest comfort, and truest benefit which the Church reapeth thereby as is above said.
Quest. What is the inward washing by Baptism?
Answ. In that whosoever is fully baptized is cleansed from sin. Fully, i.e. powerfully and effectually, as well inwardly by the spirit, as outwardly by the Minister: Cleansed, i.e. both from the guilt of sin by Christ’s blood, and from the power of sin by the work of his Spirit: Hence, Rom. 6.3, 4. As many as are baptized into Christ, are baptized into his death: Buried with him by baptism: Baptism saveth us, 1 Pet. 3.21.
Quest. Is it necessary that the Word and Baptism go together?
Answ. It’s very requisite that where this Sacrament is administered, the Doctrine thereof be truly and plainly taught, so as the nature, efficacy, and use thereof may be made known, and the Covenant of God sealed up thereby, may be believed. Hence, Matth. 28.19. Teaching and baptizing are joined together. So did John, Luk. 3.3. and the Apostles, Acts 2.38. and 8.12, 37. and 16.15, 33.
For, 1. A Sacrament without the Word is but an idle Ceremony. Like a seal without a Covenant: It’s the Word that makes known the Covenant of God.
2. It’s the Word which makes the greatest difference between the Sacramental washing of water, and ordinary common washing.
3. By the Word the ordinary creatures we use are sanctified, much more the holy Ordinances of God’s worship, whereof Baptism is one.
Quest. Is it not lawful to Baptize without a Sermon?
Answ. Though it be both commendable, and honourable to administer that Sacrament when there is a Sermon, yet I judge it not unlawful to do it without a Sermon: Only the people must be taught by the Word what the Covenant is that Baptism sealeth up, which being done, the word is not separated from that Sacrament though at that time there be no Sermon. See Dr. Gouge in Domestick Duties.
Quest. How many parts be there of a Sacrament, and so consequently of Baptism?
Answ. There be three essential parts of a Sacrament. 1. The Sign. 2. The thing signified. 3. The Analogy between them, which is the union of them both. The first, is some outward, and visible thing: the second, inward and Spiritual: the third, mixt of them both: As in Baptism, the sign is water, the thing signified is the blood of Christ: the Analogy or union stands in this resemblance, that as the former outwardly washeth the filthiness of the body, so the latter inwardly purgeth the soul of all sin. By reason of which relation, and near affection between the sign, and thing signified, it is usual by an improper, but Sacramental speech.
1. To call the sign by the thing signified, and contrarily. So Baptism is called the washing of the new birth, because it’s a sign, seal, and instrument of it.
2. To ascribe that to the sign which is proper to the thing signified, and so Baptism is said to save us, Tit. 3.5. 1 Pet. 3.21. which indeed is the propriety of Christ’s blood, 1 Joh. 1.7. But by the near affinity of these two in the Sacrament it is said so to do.
1. To teach us not to conceive the Sacramental elements as bare, and naked signs, so as to grow into the contempt of them.
2. As we may not conceive them idle signs, so neither Idol signs by insisting in them as though they were the whole Sacrament: For they are but outward, whereas the principal matter of a Sacrament is spiritual, and inward.
3. That then we truliest conceive of a Sacrament, when by looking at one of these we see both: by the sign, and action which is outward to be led to those which are spiritual, and inward.
Quest. What benefit have we by Baptism?
Answ. God in Baptism doth not only offer, and signify, but truly exhibiteth grace, whereby our sins are washed, and we are renewed by the holy Ghost, Acts 2.38.
Quest. Are all baptized persons then regenerated?
Answ. No: For, First, this effect is not ascribed to the work wrought, as the Papists teach.
Secondly, neither by any extraordinary elevation of the action, whereby it is made able to confer the benefit of renovation: For this would make every Baptism a kind of miracle, as also it would encroach upon the clause following, in Tit. 3.5. wherein the work of renewing is ascribed to the Holy Ghost.
Thirdly, neither hath the water in Baptism itself any inherent power, or force to wash the conscience, as it hath to wash the filth of the body.
Fourthly, neither is grace tied by any promise, or means to the action, so as God (who is most free in his gifts) cannot either otherwise distribute, or cannot but dispense it with the action: For,
1. Grace is not tied to the Word; therefore not to the Sacraments.
2. They were separated in the Ministry of John the Baptist, who confessed that though he baptized with water, yet it belonged to him that came after him to give grace.
3. If these opinions were true, then should every baptized person be truly converted, whereas we see the contrary in Simon Magus, and many others.
4. Some are justified before Baptism, as Abraham before Circumcision. So Cornelius, Acts 10.47. the Eunuch, Acts 8.37, 38. some after, as numbers daily converted.
5. This opinion of tying grace to the Sacrament overthrows
1. The highest, and most proper cause of our salvation, which is God’s free Election, to which only grace is tied.
2. The only meritorious cause of our Regeneration, which is Christ’s blood that properly cleanseth from all sin.
3. The most powerful, next, and applying efficient, which is the Holy Ghost, and to whom our renewing is ascribed.
Quest. How then is Baptism called the laver of regeneration?
Answ. First, as it is an institution of God signifying his good pleasure for the pardoning of sin, and accepting to grace in Christ. Thus the Word and Sacraments are said to save, and sanctify, because they signify the good pleasure of God in saving, and sanctifying us. Thus we say a man is saved by the King’s pardon, not that the pardon properly doth it, but because it’s the ordinary instrument to manifest the merciful mind of the King in pardoning a malefactor.
Secondly, as it’s a seal and pledge of our sanctification, and salvation, as certainly assuring these to the soul of the believer, as he is or can be assured of the other: As a man having a bond of a thousand pounds sealed to him may say, I am sure of this thousand pound: So may a believing party baptized, say of his Baptism; here’s my regeneration, and salvation.
Thirdly, as its a means to excite and provoke the faith of the receiver to lay hold on the grace of the Sacrament, and to apply it to these purposes: In regard it may as truly be said to renew as faith is said to justify; and that is only as it is a means to lay hold on Christ our righteousness.
Fourthly, in that in the right use of it, it gives and exhibits Christ, and all his merits to the fit receiver: For then as God’s grace puts forth itself; and after a sort conveys itself in, and by this instrument into the heart of the worthy receiver.
Quest, To whom is Baptism the washing of the new Birth?
Answ. We must not conceive it to be a Laver of regeneration to every person baptized: but to such as have the grace of faith to receive the grace offered, John 1.12. Ephes. 5.27. For ungodly and unbelieving persons receive nothing in the Sacraments but the elements, and that as naked signs: as we see in Judas, Simon Magus, Ananias and Saphira. In all whom neither was grace conferred, nor wickedness weakened.
Quest. How then can children be baptized, in whom we cannot expect faith, and therefore in them, either faith is not required, or their baptism is unprofitable?
Answ. I will lay down some propositions for the unfolding of this difficulty. As
1. We must distinguish of Infants, whereof some are Elect, and some not. These latter receive only the element, but are not inwardly washed: the former in the right use of the Sacrament receive the inward grace: Not that thereby we tie God to any time, or means, whose Spirit blows when, and where it listeth; as some are sanctified from the womb, and some after baptism; but because God delights to present himself gracious in his own Ordinance, therefore in the right use of the Sacrament he ordinarily accompanies it with his grace: Here, according to his promise we may expect it, and here we may, and ought to send forth the prayer of Faith for it.
2. Though Infants want [lack] actual faith which presupposeth hearing, understanding, &c. yet they want [lack] not all faith: for Christ himself reckons them amongst believers, Matth. 18.6. Hence circumcision which was administered to Infants, is called a seal of Faith.
3. The faith of their parents is so far theirs, as that it gives them right to the Covenant: For the Covenant was made to Abraham and his seed: and every believing parent layeth hold on the Covenant for himself, and his seed, thereby entitling his children to the right of the Covenant as well as himself; as in temporal things he can purchase land for himself and his heirs, 1 Cor. 7.14. If the root be holy, so are the branches: and one parent believing, the children are holy.
Object. But the just shall live by his own faith?
An. Elect Infants have a spirit of Faith by the Spirit of God working inwardly, and secretly, as we see in those which were sanctified from the womb, as Jacob, Jeremy, John Baptist, &c. neither doth it hinder, because Infants have no sense of any such thing, no more than it proves them not to live, because they know not that they do so. Neither is Adam’s corruption more effectual to pollute infants, then Christ’s blood and righteousness is to sanctify them, and this we ought to believe, or else we must deny that they can be saved.
Quest. If any believe before baptism, what profit then have they by Baptism?
Answ. First, they must be Baptized in obedience to the command of God; as Abraham, Cornelius, Paul, &c. believing, obeyed without reasoning, and so manifested their faith by their obedience.
Secondly, such as are invisibly incorporated into Christ’s body, must also be visibly incorporated into the Church by Baptism.
Thirdly, that the grace received may be augmented. For by the worthy receiving of the Sacraments weak graces are increased, and made stronger.
Fourthly, that the party baptized may be confirmed and strengthened, not only in his graces received, but in regard of that grace, and glory which he expects to receive in the resurrection, both which are more firmly sealed to him by Baptism. See Dr. Taylor on Tit.
Quest. How may Parents in Faith present their children to God in Baptism?
Answ. The dedication of a child to God is a work of singular and great importance, one of the weightiest services we can take in hand, though considered of by few: and it cannot be well done as it ought except it be done in faith: Now the acts of faith in this, are
1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity, expressed, Gen. 17.7, 9. Acts 2.39. which Covenant as its made to the believing Parent, and his seed, so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed. And this is the ground of that tender which a Christian makes of his children to holy Baptism: For by natural generation children of believing Parents are defiled with sin, and so under wrath: but they are holy by covenant and free acceptation, the believing Parent embracing God’s Promise for himself and his posterity.
Secondly, by faith believing Parents must give themselves to God, choosing him to be their portion, &c. For he that would give his children to God, must first give himself to God.
Thirdly, it provokes Parents to offer their children to God by fervent and faithful Prayer, so soon as ever they have received them from him. God’s Promise calleth for our Prayer, as 2 Sam. 7.27.
Fourthly, it considereth what a singular Prerogative it is to be actually admitted into Covenant with God, received into his family, and have his name put upon us: To be a Partaker of the seal of Regeneration, pardon of sins, adoption, and everlasting inheritance: Solemnly to be made free of the society of Saints, and to wear the Lord’s livery, and what an high and incomprehensible a mercy it is, that God hath promised, and doth vouchsafe these great and inestimable blessings, not only to himself a wretched sinner, but also to his posterity, who by nature are enemies to God dead in sin, and in bondage under the curse of the Law.
Fifthly, it stirs up hearty rejoicing in the Lord, that he hath vouchsafed in tender compassion to look upon them and their posterity, and thus to honour and advance them.
Sixthly, it stirs up Parents to be diligent and careful to bring up their children in the information, and fear of the Lord; being instant with him to blesse their endeavours for the good of their children, and the glory of his Name. For the same conscience that moved Parents to offer their children to God in Baptism, will quicken them to endeavour their education in the true faith, and service of God.
Quest. What use should Christians make of their Baptism, when they come to years of discretion?
Answ. They should remember that Baptism is a seal of the Covenant betwixt God and them, of God’s Promise, that he will be their God, and of their Promise, that they will be his people, repent of sin, believe in Christ, and walk before him in sincere obedience: and that the signification, force, use, and fruit of it continueth not for that present only when its administered, but for the whole course of a man’s life: for as its the seal of a free, everlasting, and unchangeable Covenant, so is the force and use of it perpetual: so then the use to be made of Baptism is twofold.
First, it seems to be a pledge and token of God’s favour, and that diverse ways.
1. In that its a seal of our Regeneration by the Holy Ghost, whereby a divine quality is infused into us in the room, and place of original corruption: Hence its called the Laver of Regeneration, Tit. 3.5. It being usual to call the principal cause, and the instrument by the same name.
2. It seals and confirms to us the free pardon of our sins, Acts 2.38. and 22.16.
3. Its a pledge of the virtue of Christ’s death, and of our fellowship therein, Rom. 6.3.
4. Its a pledge of the virtue of Christ’s life, and of our communion with him therein, Rom. 6.5. Col. 2.12.
5. Its a pledge of our adoption in Jesus Christ. For when God puts his Name upon us, he signifies and assures that we are his sons, Gal. 3.26, 27.
6. Its a solemn testimony of our communion with all the lively members of Christ Jesus. Its a seal of the bond, and mutual love, and fellowship, both of Christ with his members, and of his members one with another, 1 Cor. 12.13.
7. Its a seal and pledge to assure us, that God will provide for us in this life, raise up our bodies to life at the last day, and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us, Mar. 16.16. Tit. 3.5, 6, 7. 1 Pet. 3.21.
Secondly, its a seal of our duty promised, and so a spur, and provocation to repentance, faith, new obedience, brotherly love, and unity, and that as
1. Its a spur to repentance and mortification: For Baptism seals remission of sins to them only that repent, and as we expect the blessing, we must see that we perform the condition.
2. Its a provocation to faith, and a pledge thereof. We have God’s Promise under his hand and seal, that he will wash us from our iniquities, receive us for his children, remember our necessities, and bestow upon us his Kingdom. Now we much dishonour him, if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal.
3. Its an incitement to new obedience, and a pledge thereof, Rom. 6.4. we have solemnly sworn to fight against the devil, the world, and the flesh: and having taken press-money of Jesus Christ, it were a foul fault to accept of a truce with Satan.
4. Its a pledge or pawn of love and unity. We must keep the unity of the Spirit in the bond of Peace, for we are all baptized into one body. We must not jar, for we are brethren. Its unnatural that the members of this mystical body should be divided. See Ball on faith, p. 419.
Quest. By what Arguments may the lawfulness of Infant-Baptism be proved?
Answ. First, the Infants of believing Parents are under the Covenant of grace, belonging to Christ’s Body, Kingdom, Family, therefore are to partake of the seal of this Covenant, or the distinguishing badge between them who are under the Covenant of grace, and them who are not. The whole Argument will be cleared by these five Conclusions.
1. That the Covenant of grace hath always been for the substance one and the same.
2. That God will have the Infants of such as enter into Covenant with him, be counted his as well as their Parents.
3. God hath ever since Abrahams time, had a seal to be applied to such as enter into Covenant with him.
4. By God’s own order the seed, or Infants of Covenanters before Christ’s time, were to be sealed with the seal of admission into his Covenant, as well as their Parents.
5. The privileges of such as are in Covenant since Christ’s time, are as honourable, large and comfortable both to themselves and their children, as they were before Christ’s time.
That the Covenant was the same for substance both to Jews and Gentiles is proved, First, by the Prophecies, where the same things are promised to the Gentiles, when the Gospel should be preached to them, as were first promised to Abraham and his seed. So Jer. 31.33. Isa. 59.21. Joel 2.32. But more fully in the New Testament, Luke 1.54, 55, 69, 70, 72, 73. Luke 2.31, 32. Mat. 21.41, 43. Gal. 3.8, 14, 16. Eph. 2.13. to the end of the chap. So Gal. 3.16. we find three sorts of Abraham’s seed. 1. Christ, the root of the rest. 2. All true believers, chap. 3.19. these partake of the spiritual part of the Covenant. 3. Such as were only circumcised in the flesh, but not in the heart, Rom. 10.3. of whom Ishmael and Esau were types, Gal. 4.22, &c. Such as are only holy by an external Profession, Gal. 4.29. That God will have the Infants of such as enter into Covenant with him to be counted his, is proved.
Thus it was in the time of the Jews, Gen. 17.9, &c. and so it is still, Acts 2.38, 39. Luke 19.9. Rom. 11.10, &c. 1 Cor. 7.14.
That the seal of initiation is to be administered unto them who enter into Covenant with God is clear. Circumcision was to the Jews’ Infants, and therefore Baptism is, both of them being the same Sacrament for the spiritual part of them. None might be received into the Communion of the Church of the Jews till circumcised, nor of the Christians till baptized, that Baptism succeeds in the room of Circumcision is clear, Col. 2.11, 12.
That Infants amongst the Jews were to be initiated, and sealed with the sign of Circumcision, which though actually applied to the males, yet the females were virtually circumcised in them. Hence the whole Church of the Jews are called the Circumcision. And Exod. 12.48. no uncircumcised person might eat of the Passover, whereof women did eat as well as men.
Ob. But Circumcision was not a seal of the spiritual part of the Covenant of grace, but of some temporal and earthly blessings, as of their right to Canaan, &c.
Answ. That Circumcision was a sign of the Covenant of grace is plain, Rom. 4.11. Abraham received Circumcision for a sign of the righteousness of faith, &c.
That the Privileges of believers under the Gospel is more large, honourable and comfortable, appears, Heb. 8.6. 2 Cor. 3.10. Gal. 4.1, &c.
Now 1. How uncomfortable a thing is it to Parents, to take away the very ground of their hope for the salvation of their Infants. For we have no ground of hope for any particular person, till he be brought under the Covenant of grace.
2. How unwilling also must Christian Parents be to part with their children’s right, to the seal of the Covenant, this their right to the Covenant being all ground of hope that believing Parents have that their Infants that die in their Infancy, are saved, rather then the Infants of Turks or Pagans.
Ob. But there is neither Precept, Precedent, nor express Institution in all the New Testament for the Baptism of Infants?
Answ. I deny the consequence, that if in so many words it be not commanded, it is not to be done: There is no express reviving of the Laws in the New Testament, concerning the forbidden degrees of marriage: nor against Polygamy: or for the celebration of a weekly Sabbath: nor for women’s receiving the Lord’s Supper. No express command for believers children when grown up, to be baptized, nor example of it, though there was for the instructing and baptizing Jews and Heathens: But we have virtually, and by undeniable consequence sufficient evidence for the Baptism of children, both commands and examples. As God’s command to Abraham, as he was the father of all Covenanters, that he should seal his children with the seal of the Covenant.
Again, Mar. 16.15. Christ commands his disciples to teach all things what he had commanded them, i.e. the whole Gospel containing all the Promises, whereof this is one, I will be the God of believers, and of their seed: that the seed of believers are taken into Covenant with their Parents. And Mat. 28. Teach all Nations, baptizing them, &c. Now as they were to teach the aforesaid Promises, so they were to baptize them: the persons to whom they were to do this, were all Nations, whereas before the Church was tied to the Jews only; Now we know that when the Nation of the Jews were made Disciples, and circumcised, their Infants were made Disciples and circumcised. And God’s manner is, when Promises or Threatenings are denounced against Nations, to include Infants, which are a great part of every Nation; except they be particularly excepted, as they were, Numb. 14.31.
Ob. But Infants are not capable of being disciples?
Answ. First, they are as capable as the Infants of Jews and Proselytes were, when they were made Disciples.
Secondly, they are devoted to be disciples.
Thirdly, they are capable of God’s teaching, though not of mans.
Fourthly, they belong to Christ, and bear the Name of Christ, Mat. 10.42. Mar. 9.41. Mat. 18.5. and therefore are his disciples, as appears by those texts if compared together.
Fifthly, they are called disciples, Act. 15.1. and 10. compared.
Another command by good consequence for the baptizing of Infants is from Acts 2.38, 39. because the Promise was made to them and their children, which proves that they were taken into Covenant with their Parents, and therefore were to receive the seal of the Covenant.
For examples, though there were none, yet there is no Argument in it; yet we have examples by good consequence: For the Gospel took place, just as the old administration, by bringing in whole families together. When Abraham was taken in, his whole family was taken in together with him: So of the Proselytes. Likewise in the New Testament, usually if the Master of the Family turned Christian, his whole Family came in, and were baptized with him. So we see, Acts 11.14. So the household of Stephanus, of Aristobulus, of Narcissus, of Lydia, of the Jailor, &c.
2. Argum. To whom the inward grace of Baptism doth belong, to them belongs the outward sign: But the Infants of Believers, even whilst Infants are made partakers of the inward grace of Baptism: therefore they may, and ought to receive the outward sign of Baptism. The major Proposition is proved, Acts 10.47. Can any man forbid water, &c. Act. 11.17. The Minor is proved, Mark 10.14. to such belongs the Kingdom of God. And 1 Cor. 7.14. they are holy.
Besides, there is nothing belonging to the Initiation and being of a Christian, where of Baptism is a seal, which Infants are not as capable of as grown men. For they are capable of receiving the Holy Ghost, of union with Christ, of Adoption, of forgiveness of sins, of Regeneration, of everlasting life, all which are signified and sealed by Baptism. For in receiving the inward grace, of which Baptism is the sign and seal, we are mere passives, whereof Infants are as fit subjects as grown men, or else none of them could be saved.
Ob. Though they are capable of grace, and may be saved, yet we may not baptize them, because by preaching they are to be made disciples, before they may be baptized, Mat. 28.19.
Answ. This is not the first Institution of Baptism, but the enlargement of their Commission: before they were sent only to the lost sheep of the house of Israel: But now to all Nations, who were to be converted to Christ; but before were out of the Covenant of grace, and therefore their children had no right to Baptism: But when once themselves were instructed and baptized, then their children were capable of it by virtue of the Covenant.
Ob. But its said, He that believes and is baptized shall be saved: therefore Faith must precede Baptism?
Answ. First, if this Argument hath any strength against the Baptism of Infants, it hath much more against the salvation of Infants: and however they can evade the one, we shall much more strongly evade the other.
Secondly, its nowhere said, unbelievers, or rather non-believers, may not be baptized: Its said indeed, He that believes, and is baptized, shall be saved: But its nowhere said, He that believes not may not be baptized: Christ excludes Infants, neither from Baptism, nor from Salvation, for want of faith, but positive unbelievers, such as refuse the Gospel, he excludes from both.
Ob. But supposing them to be capable of the inward grace of Baptism; yet this is no warrant for our Baptizing of all Infants, because we know not upon whom God doth this work?
Answ. Our knowledge that God hath effectually wrought the thing signified, is not the condition upon which we are to apply the sign: God nowhere requires that we should know that men are converted before we baptize them. The Apostles themselves knew it not, as we see in Simon Magus, Alexander, Hymenaeus, Ananias, and Sapphira: but he requires that we should know that they have in them that condition which must warrant us to administer the sign: Fallible conjecture must not be our rule in administering the Sacraments either to Infants, or grown men: but a known rule of the Word: the Apostles baptized grown men, not because they judged them inwardly sanctified, but because they made a profession of faith and holiness, and such Christ would have to be received into the communion of the Church: though it may be they were never received into communion with himself: And in this the rule to direct our knowledge, which is but the judgement of charity, is as plain for Infants as for grown men.
Object. But all that enter into Covenant, and receive the seal of it must stipulate for their parts, as well as God doth for his, which Infants cannot do?
Answ. First, the Infants of the Jews were as much tied to this as the Infants of Christians are: Every one that was circumcised was bound to keep the Law, Gal. 5.5.
Secondly, God seals to them presently, their names are put into the Deed, and when they are grown up, they in their own persons stand obliged to the performance of it. In the meantime Jesus Christ who is the Mediator of the Covenant, and the Surety of all Covenanters, is pleased to be their Surety. We know that persons standing obliged in the same bond, may seal at several times, and yet be in force afterwards together: So here, God of his infinite mercy is pleased to seal to Infants whilst they are such, and accepts of such a seal on their parts as they are then able to give, expecting a further ratification on their part when they come to riper years, in the meantime affording them the favour, and privilege of being in Covenant with him, of being reckoned to be of his Kingdom, and not of the Devils: If they refuse to stand to this Covenant when they are grown men, there is no hurt done on God’s part, they must take their lot for the time to come.
Object. But if the sealing be but conditional on God’s part, that they own and ratify it when they come to ripe age, were it not better to defer it till then, to see whether they will then make it their voluntary act, yea, or no?
Answ. First, This objection lay as strongly against God’s wisdom in requiring the Jews Infants to be circumcised, and therefore argues no great wisdom, and modesty in those who thus reason with God against his administrations.
Secondly, God hath other ends, and uses of applying the seal of the Covenant to them, who are in Covenant with him, than their present gain: It’s an homage, worship, and honour to himself: and it behooves us even in that respect to fulfill all righteousness: when Christ was baptized and circumcised, he was as unfit for the Ordinance through his perfection, as children are through their imperfection, being as much above them, as children are below them.
Thirdly, yet the fruit and benefit of it at the present is very much both to Parents, and Infants.
1. To the parents whilst God doth hereby honour them to have their children counted to his Church, to his Kingdom, and family, and so under his wing, and grace whilst all other Infants in the world have their visible standing in the Kingdom of Satan: and so whilst others have no hope of their children’s spiritual welfare, till they are called out of that condition, these need not doubt of their children’s welfare if they die in their infancy, or if they live, till they shew signs to the contrary: God having reckoned them to his people, and given them all the means of salvation, which their infant age is capable of.
2. To the children, when as (besides what inward secret work God is pleased to work in them) they being members of the Church of Christ have their share in the communion of Saints, are remembered at the throne of grace every day by all that pray for the welfare of the Church: and particularly in those prayers which are made for a blessing on his Ordinances: and lastly, it’s no small privilege to have that seal bestowed upon them in their infancy, which they may afterwards plead when they come to fulfil the condition.
Object. But if their being capable of a spiritual part, entitles them to the outward sign, why are they not admitted to the Lord’s Supper, which is a seal of the Covenant of Grace as well as this? For (say they) the Jews Infants did eat the Passover: then if our Infants have as large privileges as theirs had, then they must partake of the Lord’s Supper?
Answ. We are sure that Infants are capable of the grace of Baptism, but we are not sure that they are capable of the grace signed, and sealed in the Lord’s Supper: For though both are seals of the Covenant of grace, yet it’s with some difference: Baptism properly seals our entrance into it: the Lord’s Supper properly our growth, nourishment, and augmentation in it: Baptism for our birth, the Lord’s Supper for our food: Now Infants may be born again whilst they are Infants, have their original sin pardoned, be united to Christ, have his image stamped upon them; but concerning the exercises of these graces, and the augmentation of them in Infants, the Scripture is silent. Neither is there any mention in Scripture that the Jews Infants did eat the Passover: Indeed when at the Passover their Children asked them the meaning of that service, they were to instruct them therein: but there is neither precept, nor president for their eating of it. See Mr. Marshall’s Sermon about Infant Baptism.
Object. None are rightly Baptized, but those that are dipped?
Answ. Though dipping may be used where the Child is strong, and the weather, and Climate are temperate, yet it is not necessary, or essential to Baptism, as is proved by these Arguments.
That which Christ the Author of Baptism requireth not, that cannot be necessary to this Sacrament. But Christ requireth not dipping: therefore: Hesychius, Stevens, Scapula, and Budaeus prove by many instances that βαπτίζω [baptizo] signifies washing, which may be done without dipping.
2. The words baptize, and Baptism are oft used in Scripture: where the persons or things said to be baptized were not dipped, as Mat. 3.11. shall Baptize you with the Holy Ghost, and with fire: they were not dipped in that fire which came down from heaven upon them, Acts 2.3. Mat. 20.23. yea shall be baptized with the Baptism that I am baptized with; yet neither Christ, nor his Disciples that we read of, were dipped in blood, Mark 7.48. Baptism of Cups, Pots, Tables, or Beds: Cups, and pots may be washed, by pouring water in them without dipping: and Tables and Beds were not dipped, 1 Cor. 10.2. Baptized in the cloud, which only rained upon them, &c.
3. If the spiritual grace signified by Baptism is sufficiently expressed without dipping, then dipping is not necessary: But it is: Therefore: The thing signified is the cleansing of the soul from the guilt, and filth of sin, which is sufficiently expressed by washing with water without dipping, 1 Pet. 3.21.
4. The outward act of Baptism signifying the inward cleansing of the soul is expressed in Scripture by sprinkling; as Heb. 9.13. The blood of Bulls and Goats sprinkling the unclean, &c. Heb. 10.22. Having our hearts sprinkled from an evil conscience, 1 Pet. 1.2. through sanctification of the Spirit, and sprinkling of the blood of Christ; Therefore dipping is not necessary.
5. It may sometimes be necessary to baptize sick, and weak persons; but such cannot be dipped without apparent hazard to their lives: Therefore its not necessary.
6. The Sacraments of the Church may, and ought to be administered without giving any just scandal: But the meeting of many persons, men and women, and going naked into a river together, cannot be done without scandal, therefore its not necessary.
Object. But the word baptize is derived from βάπτω [bapto], to dip, or die: therefore washing, or sprinkling is not baptizing?
Answ. First, we are not so much to respect whence words are derived, as how they are used: Derivative words are oft of larger extent than their Primitives: As κατηχέω [katecheo], is derived from ἠχώ [echo], which properly signifies a resounding back again: or catechizing by way of question, and answer: yet in Scripture its oft taken in a larger sense for instructing grown men in the Doctrine of salvation. So Luke 1.4. Acts 18.25. and 21.24. Rom. 14.19. Gal. 6.6. so though Baptism comes from βάπτω [bapto], that signifies properly washing, or dipping: yet its taken more largely, as was shewed before in several Scriptures:) for any kind of washing or cleansing where there is no dipping.
Secondly, βάπτω [bapto], from whence baptize is derived, signifies as well to Dye, as to Dip, and probably the Holy Ghost hath reference to that signification, because by Baptism we change our hue, the blood of Christ washing us from the filth of sin, and making our souls as white as if they were new dyed.
Object. But Christ, and John, and Philip, and the Eunuch are said to go down into the water, therefore washing and sprinkling are not sufficient, without dipping?
Answ. First, an example of Christ, and his Apostles without a precept bind not in all things: For Christ washed his Disciples feet before his Supper, and he administered it at night, and only to twelve men, &c. yet are not we bound hereunto: Likewise the first Christians sold their possessions, &c. which we are not obliged to imitate, Acts 2.44.
Secondly, the reason is not alike: At first Christians had no Churches, nor Fonts, and multitudes were to be baptized, and they were grown men and women, and so were better able to endure it, and the climate was hotter: but now we have Fonts, and children are baptized, and they many times weak and infirm, and our climate is colder, and there would be danger in it.
Thirdly, it’s very improbable that all those in Act. 2. that were converted, and presently baptized upon the place: and the Jailor and his family who were baptized at midnight in the place where they were, were dipped, but rather washed, or sprinkled. See Dr. Featly’s Dippers Dipt.
Quest. How is Baptism necessary?
Answ. This was shewed before in part, to which I now add that it’s necessary.
1. As the lawful use thereof is a note whereby the true Church of God is distinguished from the false Church: Not that the Church of God cannot be a Church without the Sacrament: for it may want baptism for a time, and yet remain a true Church as the Church of the Jews wanted Circumcision for forty years in the Wilderness, Jos. 5.6.
2. As it serves for necessary uses to men of years that are baptized: As,
1. To testify to the Church and themselves that they are received into the body of Christ, which is the company of the faithful.
2. To testify their obedience to God’s command, and their subjection to his Ordinance, which is appointed for their good.
3. To be a necessary prop to uphold their weakness, a seal to confirm their faith in the Covenant of Grace, and an instrument to convey Christ to them with all his benefits.
3. It’s necessary to Infants, as it serves to admit them into the visible Church, and withal to signify their interest in the Covenant of Grace, and consequently their interest to life everlasting.
Quest. Are all then that die without it in the state of damnation?
Answ. No: For. First, Baptism is appointed by God to be no more than a seal annexed unto, and depending upon the Covenant: therefore we must put a difference between it, and the Covenant. Indeed the Covenant of Grace, and our being in Christ is absolutely necessary: For none can be saved unless they have God for their God: But the sign thereof is not necessary: For we may be within the Covenant of Grace though we have not received the sign, and seal thereof in Baptism.
Secondly, the bare want of Baptism where it cannot be had, is pardonable. The thief on the cross was saved though he was not Baptized: and so were many of the Martyrs in the Primitive times. Yet the willful contempt, and careless neglect of this Ordinance when it may conveniently be had is dangerous, and damnable, and to such that threat belongs, Gen. 17.14. that soul shall be cut off.
Thirdly, the grace and mercy of God is free, and not tied to the outward elements, Joh. 3.8. the wind blows where it listeth, i.e. God gives grace when, where, and to whom he pleaseth.
Fourthly, Infants born of believing parents are holy before Baptism, and Baptism is but a seal of that holiness, 1 Cor. 7.14. yea, to them belongs the Kingdom of heaven, Mark 10.14.
Object. They which are sanctified have faith, which Infants have not?
Answ. God saith, I will be thy God, and the God of thy seed: By virtue of which promise the Parent lays hold of the Covenant for himself and his children: and the children believes because the Father believes.
Object. Infants are born in Original sin, and therefore cannot be holy?
Answ. Every believing Parent sustains a double person. 1. As descending from Adam by corrupted seed, and thus both himself and his children are corrupted. 2. As he is a holy, and believing man engrafted by faith into Christ, the second Adam; and thus by his faith, his children comes to be within the Covenant, and partaker of the benefits and privileges thereof: and by the same faith, he being a believer, the guilt of original corruption in the Infant is not imputed to him to condemnation.
Object. Others that would make it absolutely necessary object, John 3.5. Except a man be born of water, and the Holy Ghost, he cannot enter into the Kingdom of Heaven?
Answ. First, If this be meant of Baptism, then the word may carry one of these two senses.
1. Christ directs his speech principally to Nicodemus, who was a timorous professor, who remained ignorant, and had long neglected his Baptism.
2. That the Kingdom of heaven is not here put for everlasting happiness, but to signify the visible state of the Church under the New Testament, and then the meaning is, that none can be admitted into the Church, and made a visible member thereof but by Baptism: nor can any be made a lively member of Christ, but by the Spirit.
Secondly, or this place is not be understood of Baptism: but of regeneration, wherein Christ alludes to Exod. 35.26. which speaks of clean water, and then the meaning is, thou Nicodemus art a Pharisee, and usest many outward washings: but unless thou beest washed inwardly by clean water, i.e. regenerated by the Holy Ghost, thou canst not enter into heaven.
Thirdly, or the necessity of salvation lies not in both, but only in the New Birth by the Holy Ghost.
Quest. Whether are not witnesses, commonly called God-fathers, and God-mothers necessary?
Answ. No. First, For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion, were either ignorant and could not, or careless and would not bring up their children according to the Word of God, and true Religion which they newly professed: therefore persons of good knowledge and life were called to witness Baptism, and promised to take care of the children’s education: But now parents being better taught and qualified, the other is not necessary.
Secondly, Christ in his Word hath taught all things that are fit, and necessary about Baptism amongst all which he hath not appointed the use of Sureties.
Thirdly, the whole Congregation present do present the child to the Lord, and are witnesses of his admission into the Church; and therefore there needs no other.
Fourthly, that which is required of them to promise, and perform, may, and ought to be performed by the Parents of the Infant baptized, who by God’s command ought to bring up their children in the knowledge and fear of God; therefore the other are not necessary.
Quest. Whether have children of excommunicated persons right to Baptism?
Answ. Before this question be answered some grounds must be laid down; As,
1. There are two texts principally about excommunication, Mat. 18.17. 1 Cor. 5.5. the scope of both which is to shew that the excommunicated person is debarred the Kingdom of heaven. For he is not to be held a true member of the Church, but as an Heathen and Publican.
2. In excommunication there are three judgements to be considered. 1. Of God. 2. Of the Church. 3. Again of God. The first is when God holdeth any obstinate sinner guilty of the offence, and consequently of condemnation except he repent. The second is of the Church, which follows God’s judgment, pronouncing the party guilty, and subject to condemnation: which judgement is not to be given absolutely, but with condition of repentance, and so far forth as man can judge by the fault committed, as also by the Word which directs how to discern of the impenitency of the sinner. The third again is God’s judgment, whereby he confirms that in heaven which the Church hath done on earth. So then the answer may be,
1. That the persons excommunicate are in some respect no members of Christ’s body, and in some other respects they are.
Quest. How are they not?
Answ. First, in that they are cut off from the company of Believers by the sentence of excommunication; and so have no participation with them in prayer, hearing the Word, or receiving the Sacraments: and that because the action of the Church stands in force, God ratifying that which his Church hath done.
Secondly, because by their sin they have (as much as in them lies) deprived themselves of the effectual power of God’s Spirit, which should rule, and govern them.
Quest. How are they members?
Answ. First, some are members, not actually, and in present, but in the eternal counsel of God, and so shall be in time, when they are called. Hence Gal. 1.15. Paul saith, God had separated him from the womb, and called him by his grace. So Rom. 5.20. when we were enemies, we were reconciled to God by Christ.
Secondly, some are members only in shew, and appearance; as hypocrites.
Thirdly, some are lively members which are united to Christ by faith, &c. Rom. 8.14.
Fourthly, some are decayed members, who though they belong to God’s Election, and are truly engrafted into Christ, yet for the present have not a lively sense thereof: like a member in the body that hath the dead palsy: such are excommunicated persons: For in regard of their engrafting, they are true members, and cannot be quite cut off from the body of Christ, John 10.28. Yet they are not holden so to be in three respects.
1. In regard of men, because they are excluded from communion with the faithful by the censure of the Church.
2. In regard of God, because what the Church rightly binds on earth, he binds in heaven.
3. In regard of themselves, because for a time they want the power and efficacy of the Spirit, till by true repentance they recover life again. Now though in these respects they be not esteemed members, yet in truth they are not wholly cut off from the society of the faithful: For the seed of faith remains in them that knits them to Christ, though the sense thereof be lost, until they repent: Hence the answer to the question is,
That the children of such persons as are excommunicated, are to be baptized; because they are indeed, and in the judgment of charity true members of the body of Christ, though in some regards they are not for the present esteemed so to be.
Quest. What reasons may be rendered for this?
Answ. Children of Parents that are professed members of the Church (though cut off for a time, for some offence) have right to Baptism; First, because it’s not in man’s power to cut them off from Christ, though they are excommunicated.
Secondly, the personal sin of the Parent may not keep the blessing from the child; and therefore it may not deprive him from partaking of the Ordinance of God.
Thirdly, difference must be made between them which do not make separation from the Church, and yet are great offenders, and open Apostates that join themselves with the enemies of the Church to the ruin of the truth of the Gospel.
Fourthly, we must put a difference between those that have given up their names to Christ, though fallen grievously, and Turks, and Infidels that are out of the Covenant, and never belonged to the Church.
Fifthly, If God’s mercy enlargeth itself to thousands of generations, men should not be so hard-hearted as to question whether such Infants belong to the Covenant, and thereupon to deny them the Sacrament of Baptism.
Quest. Whether have children, born in fornication, right to Baptism?
Answ. They ought not to denied it. For the wickedness of the Parent ought not prejudice the child in things that belong to his salvation.
Quest. Are there no cautions to be observed?
Answ. Yea: First, that the Parent be one that holds the true faith, and Religion.
Secondly, that the Minister exhort him to true, and unfeigned repentance for his sin committed, and that before the child be baptized.
Thirdly, that there be some appointed to answer for the Infant besides the parents, and to make solemn promise to the Church, that it shall be carefully brought up, and instructed in the faith. The same also is to be done before the baptizing of the Children of Parents that are excommunicated.
Master Perkins, Vol. 2. p. 74.
Quest. How many ways is Baptism taken in Scripture?
Answ. First, it signifies the superstitious washing of the Pharisees, who bound themselves to the Baptisms, or washings of Cups, and Pots, Mark 7.4.
Secondly, the washings appointed by God in the Ceremonial Law, Heb. 9.10.
Thirdly, the washing by water which serves to seal the Covenant of the New Testament, Mat. 28.19.
Fourthly, by a metaphor, it signifies any grievous cross and calamity: Thus Christ’s passion is called his Baptism, Luk. 12.50.
Fifthly, it signifies the bestowing of extraordinary gifts of the Holy Ghost, and that by the imposition of the Apostles’ hands, Acts 1.5. and 11.16.
Sixthly, it signifies the whole Ecclesiastical Ministry. Thus Apollos is said to teach the way of the Lord knowing only the Baptism (i.e. the Doctrine) of John, Acts 18.15.
Quest. What is considerable about the matter of Baptism?
Answ. Three things: The sign; the thing signified; and the Analogy of both?
Quest. What is the sign in Baptism?
Answ. Partly the element of water, Act. 8.16. and partly the right by divine institution appertaining to the element, which is the Sacramental use of it in washing of the body; and these two, water, and external washing of the body, are the full, and complete sign of Baptism.
Quest. What is the thing signified, or the substance of Baptism?
Answ. Christ himself our Mediator, as he gave himself for our washing, and cleansing, Eph. 5.6.
Quest. What is the Analogy and proportion of both?
Answ. Water resembles Christ crucified, with all his merits, 1 Joh. 1.7. the blood of Christ cleanseth us, &c. i.e. the merit and efficacy of Christ crucified frees us from our sins, and from the guilt, and punishment thereof.
Quest. What is it to baptize in the Name of the Father, the Son, and the Holy Ghost?
Answ. First, these words signify to baptize by the commandment and authority of the Father, Son, and Holy Ghost.
Secondly, to baptize by, and with the invocation of the Name of the true God, Col. 3.17.
Thirdly, it signifies to wash with water, in token that the party baptized hath the Name of God named upon him, and that he is received into the household, or family of God, as a child of God a member of Christ, and the Temple of the Holy Ghost, 1 Cor. 1.13.
Quest. What then is done in Baptism?
Answ. The Covenant of Grace is solemnized between God and the party baptized.
Quest. What actions belong to God in this Covenant?
Answ. First, his making promise of reconciliation, i.e. of remission of sins, and life everlasting to them that are baptized and believe.
Secondly, the obsignation, or sealing of this promise; and that is either outward, or inward.
1. The outward seal is the washing by water: which washing serves not to seal by nature, but by the institution of God in these words, Baptize them, &c. Hence, Eph. 5.26.
2. The inward sealing is the earnest of God’s Spirit, Eph 1.13.
Quest. What is the action of the party baptized.
Answ. A certain stipulation, or obligation whereby he binds himself to give homage to the Father, Son, and Holy Ghost: which homage stands in faith, whereby all God’s promises are believed, and in obedience to all God’s Commandments. The sign of this obligation is, in that the party willingly yeelds himself to be washed with water.
Quest. Why is it not said, In the Name of God, but in the Name of the Father, Son, and Holy Ghost.
Answ. To teach us the right way to know and acknowledge the true God.
Quest. Wherein stands the knowledge of this true God?
Answ. First, that there is one God and no more. For though there be three that are named, yet there is but one in authority, will, and worship: Hence some are said to be baptized in the Name of the Lord, Act. 10.48.
Secondly that this one true God is the Father, Son, and Holy Ghost. A mystery unsearchable.
Thirdly, that these three are really distinct, so as the Father is first in order, the Son the second, and the Holy Ghost, not the first, nor second, but the third.
Fourthly, that they are all one in operation, John 5.19. and especially in the act of reconciliation, or Covenant making. For the Father sends the Son to be our Redeemer: the Son works in his own person the work of redemption: and the Holy Ghost applies the same by his efficacy.
Fifthly, that they are all one in worship. For the Father, Son, and Holy Ghost, are jointly to be worshipped together, and God in them.
Sixthly. that we are to know God, not as he is in himself, but as he hath revealed himself to us in the Covenant of Grace; and therefore we must acknowledge the Father to be our Father, the Son to be our Redeemer, the Holy Ghost to be our Comforter, seeking to grow in the knowledge, and experience of this.
Quest, May not Baptism be administered in Name of Christ alone, or in the Name of God without mentioning the three persons?
Answ. No: For the true form of Baptism is prescribed by Christ himself; from which we may not presume to vary.
Object. But, Acts 2.38. It’s said, repent and be baptized in the Name of Christ?
Answ. Peter’s intent there is, not to set down the form of Baptism, but the end and scope thereof, which is, that we may attain to true fellowship with Christ.
Quest. What are the ends of Baptism?
Answ. First, Baptism seems to be a pledge to us in respect of our weakness, of all the graces and mercies of God, and especially of our union with Christ, or remission of sins, and of mortification.
Secondly, it serves to be a sign of Christian Profession before the world. Hence its called the stipulation, or Interrogation of a good conscience, 1 Pet. 3.21.
Thirdly, It serves to be a means of our first entrance, or admission into the visible Church.
Fourthly, its a means of unity. So its urged, Eph. 4.5. 1 Cor. 12.13.
Quest. Whether doth the efficacy of Baptism extend itself to all sins, and to the whole life of man?
Answ. The use of Baptism enlargeth itself to the whole life of a man, and it takes away all sins past, present, and to come; only with this caution, if the party baptized stand to the order of Baptism, viz. to turn to God, and to believe in Christ, and so to continue by a frequent renewal of Faith and Repentance, as occasion shall be offered.
Quest. How may this be proved?
Answ. First, because the Scripture speaks of them that had been long before Baptized: and that in the time present Baptism saveth, 1 Pet. 3.22. So Rom. 6.4. and in the future tense, He that believes, and is baptized, shall be saved: And Paul, Eph. 5.26. All which shews that Baptism hath the same efficacy after, which it had before the administration of it.
Secondly, the Covenant of Grace is everlasting, Isa. 54.10. Hos. 2.19. But the Covenant is the foundation or substance of Baptism: therefore Baptism is not to be limited to any time, but must have its efficacy so long as the Covenant is in force.
Thirdly, the ancient Church of Christ hath always taught that all sins are done away, even sins to come by Baptism.
Quest. Whether doth Baptism abolish Original sin?
Answ. The perfect and entire Baptism (in which the outward and inward are joined together) abolisheth the punishment of sin, and the guilt, and the fault; yet not simply, but in two respects.
First, in respect of imputation, because God doth not impute original sin to them that are in Christ.
Secondly, in respect of dominion; because original sin reigns not in them that are regenerate; yet after Baptism it remains, and is still, and that properly sin, Rom. 7.20. Col. 3.5. Evil concupiscence! Eph. 4.22. therefore some portions of the old man, and original sin remain after Baptism.
Quest. If persons baptized be sinners until death, what difference is there between the godly and ungodly?
Answ. In them that are regenerate there is a sorrow for their inward corruption, and for their sins past, with a detestation of them, and a purpose to forsake sin, to which is joined an endeavour to please God in all his Commandments. This is not in an ungodly man.
Quest. How doth Baptism confer grace?
Answ. First, it confers grace, because its a means to give and exhibit to the believer, Christ, with his benefits, and this it doth by its signification; For it serves as a peculiar, and infallible Certificate to assure the party baptized of the forgiveness of his sins, and of eternal salvation: and whereas the Minister in the Name of God applies the Promise of mercy to the baptized, its as much as if God had made a peculiar Promise to him.
Secondly, it may be said to confer grace, because the outward washing of the Body is a token or pledge of the Grace of God, and by this pledge faith is confirmed, which is an instrument to receive the Grace of God.
Ob. A Sacrament is not only a sign and seal, but also an instrument to convey the Grace of God to us?
Answ. Its not an instrument having the grace of God tied to it, or shut up in it: but an instrument to which grace is present by assistance in the right use thereof: because in, and with the right use of the Sacrament, God confers Grace, so that its a moral, not a physical instrument.
Quest. Whether doth Baptism imprint a mark or character upon the soul, which is never blotted out.
Answ. In Scripture there is a twofold mark of distinction; one visible, the other invisible.
Of the first kind was the blood of the Paschal Lamb in the first Passover: For by it the first born of the Israelites were marked, when the first-born of the Egyptians were stained: of this kind is Baptism; for by it Christians are distinguished from Jews, Turks, &c.
The invisible mark is twofold:
First, the eternal election of God, 2 Tim. 2.19 by virtue of this Christ saith, I know my sheep, John 10.14. and by this the elect of all Nations are marked, Rev. 7. and 9.
Secondly, the second is the gift of Regeneration, which is nothing else but the imprinting of God’s Image upon the soul: by which believers are said to be sealed, Eph. 1.13. 2 Cor. 1.22. and Baptism is a means to see this mark in us, because its the Laver of Regeneration.
Ob. The male children amongst the Jews that were not circumcised were to be cut off? Gen. 17.14. therefore it seems that Baptism is necessary to salvation?
Answ. Its meant not of Infants, but of men, who being till then uncircumcised, despised the Ordinance of God, and refused to be circumcised, as appears by the words following: For he hath made my Covenant void: Now Infants do not this, but their Parents, or men of years.
Quest. Whether may such as are called Lay-persons, or private men, administer Baptism?
Answ. Ministers of the Word only may do it. For to baptize is a part of the public Ministry, Mat. 28.18. where preaching and baptizing are joined together; and things that God hath joined may no man separate. He that performs any part of the public Ministry must have a lawful Call, Rom. 10.14. Heb. 3.5. but private persons have no Call to this business. Again, whatsoever is not of faith is sin: Now for private persons to baptize, is not of faith; for they have neither Precept nor Example for it in the Word of God, therefore its sin.
Ob. But Zipporah circumcised her child? Exod. 4.28.
Answ. The example is many ways discommendable: For she did it in the presence of her husband when there was no need. She did it in haste, that she might prevent her husband. She did it in anger, for she cast the foreskin at his feet; and it seems she was no believer but a mere Midianite: for she contemned Circumcision when she called her husband a man of blood, because of the Circumcision of the child, v. 26. and in this respect it seems Moses either sent her back, or she went away when he went down into Egypt. Some others think that Moses was so stricken by the Angel, that he was unable to do it, yet her fact was not justifiable.
Ob. A private person may teach; and therefore baptize?
Answ. Private and ministerial teaching are distinct in kind, as the authority of a Magistrate, and Master of a family are distinct authorities. A private person, as a Father, or Master, may instruct his children and servants: but he doth it by the right of a Father or Master, being so commanded by the Word of God: but Ministers do it authoritatively by virtue of their Calling and Office, as Ambassadors in the stead of Christ, 2 Cor. 5.21.
Quest. Whether is Baptism administered by a wicked man, or an heretic, true Baptism?
Answ. If the said Party be ordained, and stands in the room of a true Pastor, and keeps the right form according to the institution of Christ, it is true Baptism. Christ commands the Jews to hear the Scribes and Pharisees, because they sat in Moses’ chair, Mat. 23.1. though Heretics and Apostates, because they taught many points of Moses doctrine: but not only such.
Quest. Who are the persons that are to be baptized?
Answ. All such as be in the Covenant really, or in the judgement of charity, and they are of two sorts.
First, persons of years that join themselves to the true Church: yet before they be admitted to Baptism, they are to make confession of their faith, and to promise amendment of life, Acts 2.38. and 10.38. and thus all such texts of Scripture, as require faith and amendment of life in them that are baptized, are to be understood of persons of years.
Secondly, Infants of believing Parents. This was proved largely before: but because this doctrine is so much opposed, I will add something more briefly. Reasons for their Baptism are these.
1. The Command of God, Mat. 28.18. Baptize all Nations, &c. wherein the baptizing of Infants is prescribed. For the Apostles by virtue of this Commission baptized whole families, Acts 16.15, 33. 1 Cor. 1.16.
2. Circumcising of Infants was commanded by God, Gen. 17.14 but Baptism succeeds in the room of Circumcision, Col. 2.11. therefore baptizing of Infants is likewise commanded.
3. Infants of believing Parents are within the Covenant of grace: For this is the tenor of the Covenant. I will be thy God, and the God of thy seed, Gen. 17.7. therefore they are to be baptized.
Ob. But this Promise was made to Abraham, as the father of the faithful.
Answ. It belongs to all believing Parents. For Exod. 20.6. God promises to shew mercy unto thousands of them that love him. And Acts 2.39. the Promise is to you, and to your children, &c. And 1 Cor. 7.14. your children are holy, i.e. in the judgement of charity they are to be esteemed as regenerate, and sanctified: therefore they are to be baptized. For this is Peter’s reason, Acts 2.38, 39. To whom the Promises belong, to them belongs Baptism: but to you and your children the Promises belong, therefore you and your children are to be baptized.
Ob. But we know not whether Infants are the children of God or no, and therefore we may not baptize them?
Answ. First, the same may be said of men of years: for we know not whether they be God’s children or no, how fairly soever they deport themselves; so that by the like reason we may exclude them from the Sacraments.
Secondly, we are to presume that children of believing Parents, are also God’s children, and belong to his election of grace, God ordinarily manifesting, that he is not only their God, but of their seed also.
Ob. Infants have not faith, and so their Baptism is unprofitable.
Answ. Some think that they have faith as they have regeneration, viz. in the beginning, and seed thereof. But the faith of their Parents is their faith and gives them right to Baptism, because the Parents receive the Promise, for themselves and their children, and thus to be born in the Church of believing Parents, is instead of the Profession of faith.
Ob. Infants know not what is done when they are baptized?
Answ. Yet Baptism hath its use in them. For its a seal of the Covenant, and a means to admit them as visible members into the Church.
Quest. Whether are the children of Turks and Jews to be baptized?
Answ. No: because their Parents are out of the Covenant of grace.
Quest. Whether are children of professed Papists to be baptized?
Answ. Their Parents being baptized in the Name of the Father, Son, and Holy Ghost; and the Church of Rome, or Papacy, though it be not the Church of God: yet is the Church of God hidden in the Papacy, and to be gathered out of it, therefore I see not why the children of Papists may not be baptized: Only with these two cautions.
1. That the aforesaid Parents desire this Baptism for their children.
2. That there be Sureties who will undertake for their training up in the true faith.
Quest. Whether may children of profane Christians that live scandalously be baptizes?
Answ. They may. For all without exception that were born of circumcised Jews, (whereof many were profane) were circumcised: and we must not only regard the next Parents, but the Ancestors, of whom its said, If the root be holy, so are the branches, Rom. 11.16. and there is no reason that the wickedness of the Parent should prejudice the children in things pertaining to life eternal.
Quest. How oft is Baptism to be administered?
Answ. But once: for the efficacy of Baptism extends itself to the whole life of man: and as we are but once born, and once engrafted into Christ: So we must be but once baptized?
Quest. In what place is Baptism fittest to be administered?
Answ. In the public Assembly, and Congregation of God’s people, and that for these reasons.
First, Because Baptism is a part of the public Ministry, and a dependence upon preaching the Word of God.
Secondly, the whole Congregation may be edified by opening the institution, and doctrine of Baptism.
Thirdly, the whole Congregation is by prayer to present the Infant to God, and to beg the regeneration and salvation of it, the prayers of many being the more effectual.
Fourthly, the whole Congregation is hereby made a witness of the Infant visible membership.
Quest. What use are we to make of our Baptism?
Answ. First, our Baptism must put us in mind that we are admitted, and received into the family of God, and therefore we must carry ourselves as the servants of God in all holy conversation.
Secondly, Our Baptism in the Name of the Father, Son, and Holy Ghost, teacheth us, that we must learn to know and acknowledge God aright, i.e. to acknowledge him to be our God and Father in Christ: To acknowledge his Presence, and therefore always to walk as before him: To acknowledge his Providence, and therefore to cast our care upon him: To acknowledge his goodness and mercy, in the free pardon and forgiveness of our sins.
Thirdly, our Baptism must be to us as a storehouse of all comfort in the time of our need: If thou beest tempted by the devil, oppose against him thy Baptism, in which God hath promised and sealed unto thee the pardon of thy sins, and life everlasting. If thou beest troubled with doubtings, and weakness of faith, consider that God hath given thee an earnest, and pledge of his loving kindness: Often look upon the Will of thy heavenly Father sealed, and delivered unto thee in thy Baptism, and thou shalt be comforted in all thy doubts. If thou liest under any Cross or calamity, have recourse to thy Baptism, in which God promised to be thy God, and of this Promise he will not fail thee, &c.
Mr. Perkins. Vol. 2. p. 256, &c.