A Short Catechism About BAPTISM.
By John Tombes, B. D.
Of the Doctrine of Baptisms.
But Wisdom is justified of all her children.
LONDON: Printed by Henry Hills, next door to the Sign of the Peacock in Aldersgate-street, 1659.
To the Christian Reader.
MAny are the things at this day charged on Antipaedobaptists in their doctrine and practise, which have been proved to be unjustly imputed to them, by many large Treatises extant in Print. For a more facile understanding of the truth then by reading larger tracts, is this Compendium, in a manner of a Catechism composed and published in this time, wherein others of different judgement, have thought fit to declare their way to the World, which is done not because this point of Baptism is judged the onely or main point of our Religion, but [Page] because the disagreement in other things is either small, or of particular persons (whose cause is to be severed from that which is commonly held) and therefore requires not a distinct confession or declaration from that which is by others published. The aim of the Composer of it is the manifestation of the truth, wherein he doth rejoyce, and desires thou mayest rejoyce with him. His motion is that of the Apostle, Phil. 3. 15, 16. As many of us as be perfect let us be thus minded, and if ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereunto we have already attained, let us walk by the same rule, let us mind the same thing.
A short Catechism about Baptism.
Quest. 1.
IS Baptism with water an Ordinance of Christ, to be continued by his Disciples till the end of the World?
Answ. Baptism with water is an ordinance of Christ, which is to be continued by his Disciples till the end of the World; as appears by his command, Mat. 28. 19, 20. Mark 16. 15, 16. it being to be joyned with preaching of the Gospel, and making Disciples, by preaching, & teaching them to observe all that Christ commands, and so to be continued while these are to continue, which is proved to be till the end of the world, by Christs promise of his being with them till then, which were vain, if [Page] the things appointed were not to be done so long.
Quest. 2. Is not the end of the world, as much as the end of that age?
Answ. It appears that Matthew means by the end of the world, the last time, or day, wherein there will be a separation of good and bad, the one to be burned with fire, and the other to shine as the Sun, in that in the places wherein Matthew useth the self-same form of speech (to wit, [...] Matth. 13. 39, 40, 49. Matth. 24. 3.) he cannot be understood to mean any other.
Quest. 3. May not the Baptizing in Matth. 28. 19. Mark 16. 16. be understood of some other Baptism then that of water?
Answ. The Baptism there, must needs be understood of Baptism by water, sith Baptizing, where ever it is made John Baptists or the Disciples act which they did or were to do, is meant of Baptizing with water, as John 4. 1, 2. and in many other places it appears; and the Apostles by their practise and command, [Page] Acts 2. 38. 41. Acts 8. 12. 13. 38. Acts 10. 47, 48. shew that they so understood Christs appointment, Mat. 28. 19. Mark 16. 16.
Quest. 4 May it not be meant of Baptizing by the Spirit, or afflictions?
Answ. It cannot be so understood, sith Baptizing with the Spirit is no where ascribed to any other then Christ, Matth. 3. 11. Luke 3. 16. Nor is Baptism with the Spirit a duty for us to do, but a free gift of Christ▪ not common to all Disciples of Christ, but peculiar to some: and to appoint them the baptizing by affliction, had been to make the Apostles persecutors.
Quest. 5. Why did Paul then say, Christ sent him not to Baptize? 1 Cor. 1. 16.
Answ. Not because he was not appointed at all to Baptize, for if so, he would not have Baptized those he did Baptize, 1 Cor. 1. 14. 16. &c. But because it was not the chief thing he was to do, as when the washing of water is said not to save, 1 Pet. 3. 21. because it is not [Page] the onely or principal means of saving.
Quest. 6. What is the Baptizing appointed by Jesus Christ?
Answ. The Baptizing appointed by Jesus Christ, is dipping of the whole body in water into the name of the Father, Son, and Holy Ghost, as is manifest from the term Baptizing, and the use of going into and coming up out of the water, Mat. 3. 16. Acts 8. 38, 39. the use of much water, John 3. 23. The resembling, by the Baptism used, the burial and resurrection of Christ, Rom. 6. 4. Col. 2. 12. and the testimonies of the ancients of the first ages.
Quest. 7. May not the sprinkling or powring water on the face, be the Baptism of Christ?
Answ. Neither the Scripture, nor any ancient Authour call sprinkling, or pouring water on the face, Baptism, nor any use of it in the primative times doth countenance it, and therefore such sprinkling or pouring water is not the Baptism which Christ appointed.
Quest. 8. What is it to Baptize into [Page] the name of the Father, Son, and Holy Ghost?
Answ. It is not to Baptize onely with the naming of those persons, but into the profession of the Father, Son, and Holy Ghost, as our Master or Teacher, as appears by the words of Paul, 1 Cor. 1. 13. Which shew that if the Corinthians had been Baptized into the name of Paul, they had professed him to be their Master.
Quest. 9. Are they rightly Baptized, who are Baptized into the name of Jesus Christ, though no other person be named?
Answ. They are, it being all one to Baptize into the name of Jesus Christ, and to Baptize into the name of the Father, Son, and Holy Ghost, as appears by the precept, Acts 2. 38. and practice Acts 10. 48. Acts 19. 5. Though the expression of each person be convenient.
Quest. 10. Are the persons to be Baptized altogether passive in their Baptism?
Answ. No; For Baptism is their duty required of them as well as the Baptizer, Acts 2. 38. and Paul is commanded [Page] to arise and be Baptized, and wash away his sins, calling on the name of the Lord, Acts 22. 16.
Quest. 11. Who are appointed to Baptize?
Answ. They who are appointed to preach the Gospel, Matth. 28. 19. Mark 16. 15, 16.
Quest. 12. Whom are they appointed to Baptize?
Ausw. Those who repent of sin, believe in Christ Jesus, and are his Disciples, Mat. 28. 19. Mark 16. 16. Acts 2. 38. Acts 8. 37.
Quest. 13. Were not Infants Baptized, when whole housholds were Baptized, Acts 16. [...]5. 33.?
Answ. No; For it appears not there were any Infants in the houses, and the texts shew they were not Baptized, sith the word was spoken to al in the house, ver. 32. and all the house rejoyced believing God, ver. 34. and else where the whole house is said to do that which Infants could not do, Acts 18. 8. Acts 10. 2. 1 Cor. 16. 15. compared with 1 Cor. [Page] 1. 16. John 4. 53.
Quest. 14. Is not Christs speech and action to little children, Matth. 19. 14, 15. Mark 10. 14, 15, 16. Luke 18. 16, 17. a warrant to Baptize Infants?
Answ. No, but an argument against it, sith Christ did neither Baptize, nor appoint those little children to be Baptized.
Quest. 15. Why should not Infants be Baptized sith they were Circumcised?
Answ. The reason why Male Infants were to be Circumcised, was a particular command of God to Abrahams house for special ends belonging to the time before Christ, which Baptism hath not, nor is there any command to use Baptism according to the rule of Circumcision.
Quest. 16. Did not Baptism come in the room of Circumcision, Col. 2. 11, 12. and so to be used as it was?
Answ. The Apostles words import not that our Baptism came in the room of the Jews Circumcision, there is no mention of any bodily Circumcision but [Page] Christs, which our Baptism cannot be said to succeed to, as there it is made the cause of Spiritual Circumcision, without arrogating that to it which belongs to Christ alone, and Baptism is mentioned with faith, as the means whereby we are in Christ, and compleat in him.
Quest. 17. May we be said to be compleat as the Jews without infant baptism?
Answ. Our compleatness is in that we have not ordinances as the Jews had, but we are compleat in that we have all in Christ without them, Col. 2. 8, 9, 10.
Quest. 18. Have not our children then less priviledge then the Jews had?
Answ. No, for circumcision was a priviledge onely for a time, and comparatively to the estate of the Gentiles who knew not God, but of it self was a heavy yoke, Acts 15. 10. Gal. 5. 1. 2. 3.
Quest. 19. Why did the Jews then so much contend for it, Acts 15. 1. 5.
Answ. Because they too much esteemed the Law, and knew not their liberty by the gospel.
Quest. 20. Had it not been a discomfort to the believing Jews to have their children unbaptized, and so out of Covenant?
Answ. The want of Baptism to Infants was never any grievance to believers in the New Testament, nor were they thereby put out of the Covenant of grace.
Quest. 21. Was not the proper reason of Circumcising the Infants of the Jews the interest which they had in the Covenant to Abraham, Gen. 17. 7. to be a God to him and his seed?
Answ. The end of Circumcision was indeed to be a token of the whole Covenant made with Abraham, Gen. 17. 4, 5, 6, 7, 8. not onely the promise, ver. 7. But the formal proper distinguishing reason why some were to be Circumcised, and others not, was Gods command alone, not the interest in the Covenant; sith Ishmael who was not a child of promise, Gen. 17. 20, 21. Rom. 9. 6, 7, 8, 9. and those who were in Abrahams house, though not of his seed, [Page] were Circumcised, but no Females, nor Males under eight dayes old.
Quest. 22. Was not the Covenant with Abraham, Gen. 17. the Covenant of grace?
Answ. It was, according to the hidden meaning of the Holy Ghost, the Evangelical Covenant, Gal. 3. 16. But according to the open sense of the words, a Covenant of Special benefits to Abrahams inheriting natural posterity, and therefore not a pure gospel Covenant.
Quest. 23. Are not believers children comprehended under the promise, to be a God to Abraham and his seed? Gen. 17. 7.
Answ. No, unless they become Abrahams seed according to Election of grace by faith.
Quest. 24. Did Circumcision seal the Gospel covenant? Rom. 4. 11.
Answ. That text speaks not of any ones Circumcision, but Abrahams, which sealed the righteousness of faith he had before Circumcision, and assured [Page] thereby righteousness to all, though uncircumcised, who should believe as he did.
Quest. 25. Are not the Sacraments of the Christian, Church in their nature, seals of the Covenant of grace?
Answ. The Scripture doth no where so call them, nor doth it mention this as their end and use.
Quest. 26. Doth not Peter, Acts 2. 38, 39. exhort the Jews to Baptize themselves and their children, because the promise of grace is to believers and their children?
Answ. Those he then spake to were not then believers, and therefore the words, Acts 2. 39. cannot be understood of a promise to believers and their children as such, but the promises to all, fathers and children, as called of God: nor are any exhorted to Baptism without fore-going repentance, nor is the promise alledged as conferring right to Baptism, but as a motive to encourage them to hope for pardon, though they wished Christs blood to be on them and [Page] their children, Matth. 27. 25. In like sort as Joseph did, Gen. 50. 19, 20, 21.
Quest. 27. Are not the children of believers holy with Covenant-holiness, and so to be Baptized, 1 Cor. 7. 14.
Answ. There is nothing there ascribed to the faith of the believer, but to the mariage relation, which was the onely reason of their lawfull living together, and of which alone it is true that all the children of those parents, whereof one is sanctified to the other, are holy, the rest unclean, that is, illegitimate.
Quest. 28. Are not the Gentile believers children to be ingraffed by Baptism with their Parents, as the Jews children were by Circumcision? Rom. 11. 16, 17.
Answ. The ingraffing there is by giving Faith according to Election, and therefore not meant of parents and children by an outward Ordinance into the visible Church.
Quest. 29. Are not Infants of believers [Page] Disciples, by their Parents faith to be Baptized? Matth. 28. 19. Acts 15. 10.
Answ. No: For the Disciples there are onely such as are made by preaching the Gospel to them, nor are any termed Disciples, but those who heard and learned: and the putting the yoke, Acts 15. 10. was by teaching brethren, ver. 1. and therefore the Disciples, vers. 10. not Infants.
Quest. 30. Are not the Infants of believers visible members of the Christian Church, by a law and ordinance, by Gods promise, to be God to them and their seed, and precept, to dedicate them to God, unrepealed?
Answ. There is no such ordinance or law extant in Scripture, or deducible from the law of nature, nor are Infants any where reckoned as visible members of the Christian Church in the New Testament.
Quest. 31. Hath not God promised, Gen. 22. 16, 17, 18. to make every believer a blessing, so as to cast ordinarily Elect [Page] children on Elect parents, and thereby warranted Infant Baptism?
Answ. The promise doth not pertain to any believers seed but Abrahams, who are Heb. 6. 12, 13, 14. Gal. 3. 8, 9. Acts 3. 25. expounded to be Christ and true believers onely, who are to be Baptized, not their Infants, till they themselves believe in their own persons.
Quest. 32. Did not Christ appoint, Matth. 28. 19. the Disciples to Baptize children with parents, as the Jews did Proselytes?
Answ. If the Jewish Baptism had been the pattern for Christian, the Apostles would have so practised, but their not so doing, shews they understood not it to be Christs mind.
Quest. 33. Is not the Infant Baptism sufficient if it be avouched at age?
Answ. It is not a sufficient discharge of their obedience to Christs command, which requires each person to be Baptized after his own repentance and believing in Christ, Mark 16. 16. Matth. [Page] 28. 19. Acts 2. 38. Ephes. 4. 5.
Quest. 34. What is the chief end of Baptism?
Answ. To testifie the Repentance, Faith, Hope, Love, and Resolution of the Baptized to follow Christ, Gal. 3. 27. Rom. 6. 3, 4. 1 Cor. 15. 29. calling upon the name of the Lord, Acts 22. 16.
Quest. 35. How came Infant Baptism to be common in the Christian Churches?
Answ. As Infant communion came from mistake of John 6. 53. So Infant Baptism began about the third age of the Christian Church, from mistake of John 3. 5. the opinion of its giving grace, and the necessity of it to save the Infant dying from perishing, and after Augustins time became common, which before was not so frequent.
Quest. 36. Is there any evil in it?
Answ. Infant Baptism tends much to harden people in presumption, as if they were Christians afore they know Christ, and hinders much the reformation [Page] of Christian Churches, by filling them with ignorant and scandalous members, besides the great sin of profaning Gods ordinance.
Quest. 37. Have not opposers of Infant Baptism, been wicked in the end?
Answ. Blessed be God experience proves the contrary, though some heretofore proved seditious, and entertained great errors.
Quest. 38. Is there any good by Baptizing persons at age, which might not be, though Infant Baptism were continued?
Answ. Yes, For thereby they would be solemnly engaged to adhere to Christ, which is a strong tie on the Consciences, when it is done by a person understandingly, according to Christs mind, besides the assurance thereby of union and conformity to Christ, and righteousness and life by him, Rom. 6. 3, 4. Gal. 3. 26. 1 Pet. 3. 2. 1.
Quest. 39. What are Christians to do when they are Baptized?
[Page] Answ. To associate together in Church Communion, and to walk according to their engagement, in obedience to them, who are over them in the Lord.
Quest. 40. Are persons so joyned to separate from those they have joyned to upon defect in outward order and ordinances, or variation from the rule therein by pastors or people?
Answ. No, Unless the evil be such in Faith, Worship, or Discipline, as is not consistent with Christianity, or the state of a visible Church, or is intolerable oppression, maintained with obstinacy, after endeavors to cure them, to which end each member should keep and act in his station.