-27 The Twenty-sixth and seventh Lord’s Days

26-27 The Twenty-sixth and seventh Lord’s Days 
Matthew 28:19
Go therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.
Here is expounded the command of Christ, who is now about to ascend in Heaven, which he left to his Apostles. It contains two principal duties. 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments appointed by him. For in this passage, by Baptism is understood the other Sacrament of the Supper (according to that usual borrowing of speech called Synecdoche, that puts something of one sort for the whole kind, and sometimes contrarily). But here, Baptism is named rather than the other: 1. Because it is the first Sacrament, and it is the Sacrament of initiation, and of being solemnly received into the Church, on which the other Sacrament, for this reason, depends. 2. Because it chiefly belonged to the Apostles’ office, by themselves or by others, to see this Sacrament rightly administered; they were sent to plant and gather or build Churches from their first beginnings, rather than to feed, govern, and further build or advance them after they were first planted. And Baptism belongs particularly to the first ingrafting into Christ and to planting; and the Supper belongs particularly to feeding and to growth after planting. Now Baptism is expounded in this passage. 1. From its object, or the persons to be baptized, Baptizing them; that is, baptizing those who are already trained up in Christ’s Doctrine, or made his Disciples or Scholars, as the Greek word signifies — mαθηταὶ (mathétai) — make them my Scholars, or Disciples. 2. From the form or manner of doing it; namely, in the name of the Father, Son, and Holy Spirit.
By this form or model are designed: 1. The efficient causes by whose authority Baptism is exercised and made effectual; and that is by the name, or authority and power, of the Father, Son, and Holy Spirit. 2. The union of the baptized that they are to have with the Father, Son, and Holy Spirit — in the participation of all their graces of justification, sanctification, adoption, etc. (that from the Father, in the Son, and by the Spirit, are derived to all the heirs of eternal salvation) — and in the profession and practice of all the outward Ordinances and means that Christ taught them, by which to attain to those inward graces; and to keep and advance them by the same Spirit, in the Son, and from the Father.
Doctrine 1. Baptism is the Sacrament of our ingrafting and initiation, or first reception, into Christ.
This is hence gathered, in that all those who are already taught Christ’s Doctrine, and made his Scholars professedly, are then soon to be baptized so that they may be registered as it were, among the domestics or householders of Christ.
Reason 1. This appears in that baptism came in the place of Circumcision; and Circumcision was the Sacrament of first admission among the people of God.1
Reason 2. In Baptism is represented the death of sin, and the mortifying of the old man; a washing and cleansing from sin; and bringing a man from death to life. All of these most properly denote our first vocation, and therefore also Baptism is called by Scripture itself, the Sacrament of regeneration, or washing of regeneration.1
1 Genesis 17:10-14.
Reason 3 . Because by our Baptism, our first solemn reception into Christ’s Family and Kingdom is represented;2 and therefore also we are said to be baptized into Christ.3 By this therefore, Baptism is distinguished from the Lord’s Supper: because however it seals the same blessings, as to the main business that the other does, yet it does not do it in the same manner, but Baptism denotes their beginning, and the Supper their progress and advancement.
Use . Of Direction: how we should make constant and perpetual use of our Baptism; namely, that we often take occasion to meditate on it, and on the graces of God that are sealed in it on God’s part, and on our response of universal obedience that is sealed too on our parts; and to think of the favour that God did us, thus solemnly to receive us into Covenant with him, and into his Church — the true confederates of God, or the number of those saved by Christ. And that from this Faith and belief, thus sealed and continued, we more and more study to take care in all things to walk worthy of this condition, and to glorify God in Christ, as becomes us, and as he requires of us.
Doctrine 2. In Baptism by the washing of water, our adoption, justification, and sanctification are sealed to us.4
This is hence collected: in that our union in the form of Baptism, is designed to be with the Father, Son, and Holy Spirit, for sealing our communion in those benefits which flow from this union. And we are properly adopted by the Father, justified by the Son, and sanctified by the Holy Spirit.
Reason 1 . Because these three are directly necessary for us, that we may have true entrance into the Kingdom of God. For 1. We must be accepted as God’s children, that he may be our Father, which is by adoption. 2. We must be freed from the guilt of sin by which we are separated from God; and this is done by justification. 3. We must be cleansed and purged from the remainders and corruptions of sin, by which men are made unfit to enjoy God; and this is done by sanctification.
Reason 2 . Because the washing with water in Baptism designs and in some way respects our cleaning from the guilt as well as the corruption of sin, whereby we were made strangers to the estate of the Sons of God; so that from this it may appear that now by grace we are adopted, justified, and sanctified. These things could not have been so conveniently shadowed by any other visible sign, as by the washing of water. This is because, of its own nature, it both has a principal fitness to cleanse, and among all Nations it is readily at hand; and it then it had also been sanctified for such uses under the Old Testament.
Use 1 . Of Information: how greatly we ought to esteem our Baptism, in which such great spiritual benefits or blessings were first sealed to us. 
Use 2. Of Direction: that on the occasion of seeing Baptism administered at any time, with all devout meditation on our own Baptism, we both lift our minds to the lively apprehensions of these specific blessings, of our adoption, justification, and sanctification;
1 Titus 3:5. 
2 1 Corinthians 12:13 For by one Spirit we were all baptized into one body-- whether Jews or Greeks, whether slaves or free-- and have all been made to drink into one Spirit. 
3 Romans 6:3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Galatians 3:27 For as many of you as were baptized into Christ have put on Christ. 
4 The original wording used salvation instead of sanctification; but in context, it seems an obvious error and along with this, to think about what is due to God from us for such great benefits, and what we engaged in and by our baptism: to perform in all manner of holy, thankful, and Christian obedience.
Doctrine 3 . Those saving blessings which are signified in Baptism, do not properly depend on the washing of water as to their real efficacies; but on the operation of the Father, Son, and Holy Spirit.
This is hence gathered, because by these words of the institution, our hearts as it were, are commanded to be lifted up, that we may look for all the grace and efficacy of this Sacrament out of heaven, from Father, Son, and Holy Spirit.
Reason 1 . Because the Sacramental signs are not causes of grace, either principal or instrumental, by any virtue or efficacy that is either inherent or adherent in themselves; that is, they are not physical causes (as the phrase is used and received in the Schools about this point), but only moral causes, and in a moral way put forth any virtue they have; namely, in as much as they seal only that which God the Father, in the Son, and by the Spirit, works in us.
Reason 2 . Because our justification and adoption, which consist in the remission of sins, and accepting us into favour, are moral effects of their own nature, and not physical effects; therefore they cannot by any means be otherwise produced than morally.
Reason 3 . Because it can in no way be conceived how these external elements of the Sacraments should physically work on the soul to produce spiritual effects, seeing that they themselves are only corporal, and therefore can only work physically on the body. Indeed, in holy Scriptures, such spiritual effects used to be attributed to such signs in the Old Testament as well as in the New Testament. But this is only in the moral sense mentioned, and by trope or a borrowed speech, because of the union or relation of likeness between signs, and the things signified by them. From this union, or relation of likeness (grounded partly on the analogy between the things themselves, and partly but chiefly on the divine institution) there arises, in common speech, such a mutual and interchangeable giving or communicating of the attributes or qualities of each of these to the other, as that which is found in Christ between his human and divine natures (because of the hypostatic or personal union between them). Though otherwise there is no other union here, except of likeness and proportion between the sign and things signified, or sealed, when the signs are rightly used. This performance, or making a present of the graces signified, depend wholly on the truth of God’s institution and promise; and that is in a moral way, as was said before, and not properly physical — though this Sacramental union was devised by Scholastic Divines, or mistaken and imagined as a physical union, for maintaining their corporal presence of Christ’s body, properly speaking, or their monster of Transubstantiation. And all this is true, because the things that are proper to the signs are sometimes attributed to the things signified; and contrarily, the properties of the things signified are attributed to the signs. We have sufficiently explained the true reasons and manner of these.
Use 1. Of Refutation: against Papists who in some sort turn the Sacraments into Idols — though not by trope or borrowed speech (which is usual, as we declared), yet in formal words they assign to the signs and external elements those things which are proper [only] to God.
Use 2 . Of Direction: that in the use of the Sacraments, we always lift up our hearts, and by faith and devout desires, look for and seek from God such divine blessings as are represented by the outward signs.
Doctrine 4 . All and only those who are the Disciples or Scholars of Christ are to be baptized; that is, who are of his family beforehand, and as it were his householders, and therefore fit to be solemnly declared and enrolled for such.
This is hence gathered, because the Apostles are here commanded first to gather Disciples or Scholars to Christ out of all Nations; and then to baptize them, after they were made such.
Reason 1 . Because the Sacraments are appendices of the Word; so they are often understood in Scriptures; namely, they are mentioned only when the Gospel and word of the Kingdom are mentioned. This is because they are appended and connected to the Word. And this is also why, if the Sacraments are separated from the Word, they are of no value. Therefore, where the Word is not received, the Sacraments cannot be received.
Reason 2. Because the Sacraments are both privileges and marks or badges of the Church; and therefore they belong only to those who are members of the Church.
Reason 3. Because a Sacrament cannot be a sealing sign except for those who have some grant to be sealed. But those who in no way are partakers of Christ, have no grant or promise made to them there, that can or ought to be sealed to them.
A Question here arises about Infants: Whether they are to be baptized or not, seeing they cannot be taught or instructed about faith?
I Answer , that the Children or Infants of believers ought to be Baptized, because while they are yet Infants as to the external privileges of the Covenant with God, they are accounted as both persons and parties of that Covenant, or as belonging to their parents; and therefore they are of the family of Christ, or of the number of his Disciples. For if the Covenant made with Abraham is substantially the same as that by which we are saved, and it belongs as much to us and to our children as it did to Abraham and his posterity, then not only we, but also our children ought to be partakers of the seal of this Covenant. But the first is true, as appears by Romans 4:1-25 and other places,1 and therefore the latter is also true.
Furthermore, it is to this purpose that the grace of this Covenant after Christ’s coming, is in no way more straitened, or made narrow, than it was before his coming. In many ways it is made wider, larger, and more extended. As to what is objected about faith, that it is required of those who are to be baptized, it no more hinders the Baptism of Infants, than of old it hindered the Circumcision of those for whom faith as well as baptism were required; this is because by its institution it was a seal of the righteousness of faith, Romans 4:11. As therefore in Circumcision, distinct knowledge, active faith, and its profession, were not necessary for infants — but the state of faith, and of its profession in which they were born (by means of their parents’ profession), sufficed — so it is also in baptism.
1 Romans 4:3 For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also; Romans 4:20-22 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform. And therefore "it was accounted to him for righteousness."
Use 1. Of Confutation: against Anabaptists.
Use 2. Of Comfort: in respect to this great favour done for us by God, even from our Infancy, whereby he deems not only to receive ourselves, but also our children.