Of Baptism

Mat. xxviii. 19, 20. Go ye therefore and teach all nations, baptizing them in the name of the Father y and of the Son, and of the Holy Ghost; teaching them

WE are still upon that question in the catechism.

What are the outtvard means whereby Christ communicateth to us the benefits of redemption?

Ans. They are his ordinances, especially the word, sacraments, and prayer.

I have spoken to the first, “The word read and preached.” I now proceed to the second,

II. ‘Fhe wan whereby Christ communicateth to us the benefits of redemption, is, tn the use of the sacraments.

Quest. 1. fVhat are sacraments in general?

Ans. They are visible signs of invisible grace.

Quest. 2. 7s not the word of God sufficient to salvation? What need then is thi re of sacraments?

Ans, We must not he wise above what
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is written: this may satisfy, it is God’s will that his church should have sacraments; and it is God’s goodness, thus by sacraments to condescend to weak capacities, John iv. 48., “Except ye see signs, ye will not believe.” God to strengthen our faith, confirms the covenant of grace, not only by promises but by sacramental signs.

Quest. 3. Jfhat are the Sacraments of the New Testament?

Ans. Two: baptism and the Lord’s supper.

Quest. 4. But are there no more? The papists tell of Jive more, viz. confirmation, penance, matrimony, orders, and the extreme miction.

Ans. 1. There were but two sacraments under the law, therefore there are no more now, 1 Cor. X. 2, 3, 4.

A. 2. These two sacraments are sufficient: the one signifying our entrance into Christ, and the other our growth and perseverance in him.

I begin with the first sacrament, Baptism. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them” — ‘Go teach all nations:’ the Greek word is ‘Make disciples of all nations. If it be asked, how should we make them disciples? It follows, ‘Baptizing them and teaching them.” In a heathen nation, first teach them, and then baptize them; but in a Christian church, first baptize them, and then teach them.

Quest. 5. What is baptism?

Ans. In general, it is a matriculation, or visible admission of children into the congregation of Christ’s flock. More particularly, ‘Baptism is a sacrament, wherein the washing or sprinkling with water, in the name of the Father, Son, and Holy Ghost, doth signify and seal our ingraftnig into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.

Quest. 6. JVhat is the meaning of the parent, in presenting his child to he baptized?

Ans. The parent, in presenting his child to be baptized, doth, 1st. Make a public acknowledgment of original sin; that the soul of Ids child is polluted, therefore needs washing away of sin by Christ’s blood and

Spirit; both which washings are signified by the sprinkling of water in baptism. 2d. The parent by bringing his child to be baptized, doth solemnly devote his child to the Lord, and enrol him in God’s familv; and truly this may be a great satisfaction to a religious parent, that he hath given up his child to the Lord in baptism. How can a parent look with comfort on that child who was never yet dedicated to God?

Quest. 7. What then is the benefit of baptism?

Ans. The party baptized hath, lst. An entrance into the visible body of the church. 2d. The j)arty baptized hath a right sealed to the ordinances, which is a privilege full of glory, Rom. ix. 4. 3c?. The child baptized is under a more special providential care of Christ, who appoints the tutelage of angels to be the infant’s life guard.

Quest. 8. Is this cdl the benefit?

Ans. No. To such as belong. to the election, baptism is a “seal of the riglitcousness of the faith,” Rom. iv. II., — a laver of regeneration, and a badge of adoption.

Quest. 9. How doth it appear that children have a right of baptism?

Ans. Children are paities of the covenant of grace. The covenant was made with them. Gen. xvii 7,, “I will establish my covenant between me and thee, and thy seed after thee, for an everlasting covenant, to be a God unto thee, and thy seed after thee.” And Acts ii. 39., “The promise is unto you and to your children.” The covenant of grace may be considered either, (1.) More strictly, as an absolute promise to give saving grace; and so none but the elect are in covenant with God. Or, (2.) More largely, as a covenant containing in it many outward glorious privileges, in which respects the children of believers do belong to the covenant of grace: the promise is to you and to your seed. The infant-seed of believers may as well lay a claim to the covenant of grace as their parents; and having a right to the covenant, they cannot justly be denied bai)tism, which is the seal. I would ask this question of them who deny infant baptism, it is certain the children of 1 elievers were once visibly in covenant with (io<l, and did receive the seal of their admission into the church now wlierp clo we find this covenant-interest, or clmrcli nieinhersliij) of* infants, was ever repealed or made void.’’ Certainly Jesus Christ did not come to put believers and their children into a woise condition than they were in before. If the children of believers should not be baptized, they are in a worse condition now than they were 1!! before Christ’s cominfj. Before I come to prove the baptizing of infants I shall answer the objections made against it.

Ob J. 1. IVie scripture is silent hereiv, and doth not mention in,”ant-haptism.

Ans. Thouffh there is not the word infnnt-hnypfi>^in in scrij)t(ire, yet there is the thinti;’. There is not menti(»n niad<’ in scripture td” wiUTien’s receiving the sacrament, but who doubts but the command, “Take, eat, this is my body,” concerns them? J)oth 7iot their faith need strengtlu’ninji as well as others? So the word Trinilti is not to b(; found in scripture, but there is that which is equivalent, 1 John v. 7., “There are Three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one.” So, though the word infant-baptism is not mentioned in scripture, yet the practice of baptizing infants may be drawn out of scripture by undeniable coneequence.

Quest. How is that proved?

Ans. The scripture mentions whole families baptized: as the household of I.ydia, Crisj)us, and the jailor. Acts xvi. 33., “He was bajjtized, he and all his house.” Wherein we must rationally imagine that there were some little children. If it be said, there is no mention there made of children: I answer, neither are servants named, yet it cannot be supposed but that, in so great a family, there were some servants.

Obj. 2. But infants are not capable of the end of baptism: for baptism, siynijies the washing away of sin by the l)lood of Christ. Now infants cannot understand this; therefore, uhal benefit can tiaptixm be to them?

An>. Whereas it is said, infants cannot understand the mystery of baptism, neither could the child that was to be circumcised understand circumcision; vet the ordinance of circumcision was not to be omitted or deferred. An infant, though it understand

not the moaning of ba])tism, yet it may partake of the blessing of baptism. The little children that Christ took in his arms, understood not Christ’s meaning, but they had Christ’s blessing, Mark x. 16., “He put his hands upon them and l)lessed them.”

Quest. But what benefit can the chihl have of baptism, if it understand not the nature of baptism?

Ans. It may have a right to the promise sealed up, which it shall have an actiuil interest in when it comes to have faith. A legacy may be of use to the child in the ’ cradle, though it now understand not the legacy, yet when it is grown up to years, it is fidly possessed of it. But it may be! further objected:

Ob.i. 1. The party to be baptised is to be enyaytd to God; but how can the child engage i

Ans. The parents can engage for it, which (lod is ])leased to accept as equivalent to the child’s personal engaging.

Obj. 2. If baptism comes in the room, of circumcision, only the males were circumcised, Gen. xvii. 27. Then what warrant is there for baptizing females?

Ans. The f(Mnales were included, and were virtually circumcised in the males. What is done to the head is done to the body; the man thereAne being the head of the woman, 1 Cor. xi. 3. What was done to the male sex was interpretatively done to the female. Having answered these objections, I come now to pi*ove by argument, infant-ba])tism.

lst Argument. If children during their inlancy are caj)able of grace, then they are capable (d’ baptism; but children in their infancy are capable of grace, therefore they are capable of baj)tism. I prove the minor, that they are capable of grace, thus: if children in their infancy mav be saved, then they are capable of grace; but children in their infancy may be saved; which is proved thus: if the kingdom of heaven may belong to them, then they may be saved, but the kingdom of heaven may belong to them, as it is clear from Mark x. 14., “Of such is the kingdom of God.” Who then can forbid that the seal of baptism should be applied to them?

2d Arg. If infants may be among the

OF BAPTISM.

number of God’s servants, then tljcrc is no reason why tlicy should he shut out of” (Jod’s family; but infants may be in the number of God’s servants, that is eviiknt because God calls them his servants, Lev. xxv. 41, 42., “He shall depart from tlice and his children with him, for they are my servants.” Therefore children in their infancy boinn;^ God’s servants, why should they not have baptism, which is the tessera, — the mark or seal which God sets upon his servants?

M Arg. Is from 1 Cor. vii. 14., “But now are your children holy.” Children are not called holy, as if they were free from original sin; but in the judgment of charity they are to be esteemed holy, and true members of the church of God, because their parents are believers. Hence that excellent divine Mr. Heldersam saith, “that the children of the faithful as soon as they are born, have a covenant-holiness, and so a right and title to baptism, which is the token of the covenant.”

Ath Arg. From the opinion of the fathers and the practice of the church. (1.) The ancient fathers were strong asserters of infant-baptism, Irenaeus, Basil, Lactantius, Cyprian and Austin. (2.) It was the practice of the Greek church to baptize her infants. Erasmus saith, that infant-baptism hath been used in the church of God for above fourteen hundred years. And St. Austin, in his book against Pelagius, affirms, that it hath been the custom of the church in all ages to baptize infants. Yea, it was an apostolical practice; St. Paul affirms, that lie baptized the whole house of Stephanus, 1 Cor. i. 16.

And as you have seen scripture-arguments for infant-baptism, so let us consider whether the practice of those who delay the baptizing of children till riper years, be warrantable. For my part, I cannot gather it from scripture. For though we read of persons adult and grown up to years of discretion, in the apostles’ times, baptized, yet those were such as were converted from heathenish idolatry to the true orthodox faith; but that in a Christian church the children of believers should be kept unbaptized several years, I know neither precept nor example for it in scripture, but it is wholly apocryphal. The baptizing of persons grown up to maturity, we may argue against nh effecht, — from the ill consequence of it: they dip the persons they baptize over head and ears in cold water, aiul naked, which as it is indecent, so it is dangerous, and hath been oftentimes the occasion of chronical diseases, yea, death itself, and so it is a plain breach of the sixth commandment. And how far (Jod hath given up many persons, who are for the deferring of baptism, to other A’ile opinions and vicious practices, is evident, if we consult with history, especially if we read OA’er the acting of the anabaptists in Germany.

Use lst. See the riches of God’s goodness, who will not only be the God of believers, but takes their seed into covenant. Gen. xvii. 7., “I will establish my covenant between me and thee, and thy seed after thee, to be a God unto thee and thy seed.” A father counts it a great privilege, not only to have his own name, but his child’s name put in a will.

Use 2d. It blames those parents who forbid little children to be brought to Clnist: they withhold the ordinance. Bv deiiviiiir their infants baptism, they exclude them from having a membership in the vi.vihh; church, and so their infants are sucking pagans. Such as deny their children baj)- tism, make God’s institutions under the law more full of kindness and grace to children, than they are now under the gospel; which how strange a paradox it is, I leave you to judge.

Use 3d. Of exhortation. (1.) We that are baptized, let us labour to find the blessed fruits of baptism in our own souls: let us labour not only to have the signs of the covenant, but the gi’ace of the covenant-Many glory in this, that they are baptized. The Jews gloried in their circumcision, because of their royal privileges; to them belonged the adoption, and the glory and the covenants, Rom. ix. 4.; but many of them were a shame and rej)r()ach to their circumcision, Rom. ii. 24., “For the name of (Jod is blasphemed among the (ientiles through you.” The scandalous Jews (though circumcised) were, in (Jod’s account, as heathens; Amos ix. 7., “Are ye not as children of the Ethiopians to me? saith the Lord.” Alas! What is it to have the name

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of Christ, and want his imaye? What is baptism of water, without the baptism of the Spirit? Many baptized Christians are no better than heathens. O labour to find the fruits of baptism, — that Christ is formed in us, Gal. iv. 19., that our nature is chaiigfed, we are made holy and heavenly! This is to be baptized into Jesus, Rom. vi. 3. Such as live unsuitable to their baptism, may go with baptismal-water on their faces, and sacramental bread in their mouths, to hell.

(2.) Let us labour to make a right use of our baptism.

First use of baptism. Let us use it as a shield against temptations. “Satan, I have given up myself to God by a sacred vow in baptism; I am not my own, I am Christ’s; therefore I cannot yield to thy temptations, but I break my oath of allegiance which I made to God in baptism.” Luther tells us of a pious woman, who when the devil temptid her to sin, she answed Satan, Baplizata sum, — “I am baptized;” and so beat back the tempter.

Second use of baptism. Let us use it as a spur to holiness. By remembering our baptism, lot us be stirred up to make good our ba|)tisui;il engagements; renouncing the world, llesli, and devil, let us devote ourselves to God and his service. To be baptized into the name of the Father, Son, and Holy Ghost, implies a solemn dedication of ourselves to the service of all the three persons in the Trinity. It is not enough that our j)arents dedicate us to God in baptism, but we must dedicate ourselves to him; this is called a living to the Lord, Rom. xiv. 8. Our life should be spent in wor-Rliip|)ing God, in loving God, in exalting God; we should walk as becomes the gospel, Phil. i. 27. Shine as stars in the world, and live as earthly angels.

7 liird use of baptism. Let us use it as an

argument to courage. We should be ready to confess that holy Trinity into whose name we were baptized. With the conversion of the heart, must go the confession of the tongue, Luke xii. 8., “Whosoever shall confess me before men, him shall the Son of man also confess before the angels of (Jod.” Peter o])enly confessed Christ crucified, Acts iv. 10. Cyi)rian, a n)an of a brave si)irit, was like a rock whom no waves could shake, like an adamant whom no sword could cut: he confessed Christ before the proconsul, and suffered himself to be proscribed, yea, chose death, rather than he would betray the truths of Christ, lie that dare not confess the holy Trinity, shames his baptism, and God will be ashamed to own him at the day of judgment.

W. use. See the fearful ness of the sin of apostasy! ‘Tis a renouncing of our baptisui. Tis damnable perjury to go away from God, after a soleuni vow: 2 Tim. iv. 10., “Ucmas hath forsaken me.” He turned renegado, and afterwards became a priest in an idol-temple, saith Dorothcus. Julian the apostate ((iregory Nazianzen observes) bathed himself in the blood of beasts oiT’ercd in sacrilicc to heathen-gods; and so, as much as in him lay, washed olf his former baptism. The case of such as full away alter baptism, is dreadful: Ileb. x. 2^., “U any man draic bach” — the (J reek word, lo draw back, alludes to a sohlier that steals away from his colours — so, if any man steal away from Chri.st, and run over to the devil’s side, “my soul shall have no pleasure in him;” that is, I will be severely avenged on him; I will make my arrows diunk with his blood. If all the jdagues in the Bible can make that nian miserable, he shall be so.

II. The sccoiul sacrament wherein Jesus Christ communicates to us the benefits of redemption, is the Lord’s sui)per.