OF BAPTISME

The principall questions are.

1 What Baptisme is.
2 What are the ends of Baptisme: or for what it was instituted.
3 What is the sense and meaning of the words of the institution thereof.
4 What are the formes and kindes of speaking of Baptisme.
5 Who are to be baptized.
6 The lawful and right vse of Baptisme.
7 In place whereof Baptisme did succeede.
8 Howe Baptisme agreeth with circumcision, and in what is differeth from it.

WHAT BAPTISME IS

Baptisme is an externall washing instituted by the sonne of God, with the pronouncing of these words, I baptize thee in the name of the Father, and the Sonne, and the holy Ghost; to bee a testimonie, that he who is so washed or dipped, is reconciled through Christ by faith, and is sanctified by the spirite vnto eternall life. Goe, saith Christ, and teach all nations, baptizing them in the name of the Father, and the son, & the holy ghost. It may also be fitly defined on this wise: Baptisme is a ceremony instituted by Christ in the new testament, whereby wee are washed with water in the name of the Father, the sonne, and the holy ghost; to signify, that we are receiued into fauor for the bloode of Christ shed for vs, and are regenerated by his spirite, and also to bind vs, that hereafter we endeuour in our actions and deedes truly to testifie newnesse of life. We are said to be receiued into fauour, for the blood of Christ shed for vs, to wit, on the crosse, that is, for christs whole humiliation applied vnto vs by faith.

¹Obiection. Baptisme is said to be an external washing of water, therefore baptisme is a bare signe onelie. Aunswere. This is a fallacy of diuisiō, diuiding those things which are to be ioined. Because when wee say that Baptisme is an externall signe, we ioine with the signe the thing signified. Moreouer there is no particle added which excludeth the thing: And Baptisme is in it owne nature a bare signe; but the promise commeth thereto, and is ioined with this signe.

²2 Obiection. There were washinges also in the oulde testament: Baptisme is a washing: Baptisme therefore is a sacrament of the old testament. Aunswere. The washings in the oulde testament, were not a signe of the receiuing into the church, as is Baptisme. They signified Christ to come. They did bind the Iewes only: Baptisme extendeth and belongeth to al nations, or to the whole church. They were also instituted to wash away a ceremoniall vncleannesse: Baptisme, to wash away a morall vncleannesse: and hence is it, that Baptisme is called in the scripture a lauour or washing, to wit, in respect of that washing of the morall vncleannesse, that is, in respect of that inward or spiritual washing, wherby we are washed or cleansed from our sinnes. Nowe this washing is of two sortes.³ 1. The washing of blood, when we are washed by the bloode of Christ, which is the remission of sinnes, for the bloudshed of christ. 2. The washing of the spirit, when we are washed by Christs spirite, which is our renewing by the holy Ghost, that is, the chaunging of euill inclinations into good, which is wrought by the vertue of the holy Ghost in our wil and hart, that we may haue a hatred of sinne, and contrariwise, a purpose to liue according to the wil of God. That this two-fold washing from sinnes, is signified by the sacrament of Baptisme, is apparant by this place, Mar. 1.4. He preached the Baptisme of amendment of life, for remission of sinnes. Wherefore Baptisme is a Symbole and signe of both washinges, or of both benefits (namely both of remission of sinnes and amendment of life) not only because this sacrament hath some similitude and correspondence with both: but also because these two benefits are euer ioined together, & neither can bee without the other. Roman. 8.9. If anie man hath not the spirite of Christ, the same is not his. In summe: to be washed by the bloode of Christ, is, to receiue remission of sinnes for the blood-shed of Christ. To be washed by the holy ghost, is, to be regenerated, that is, to haue our euil cogitations in vs chaunged into good, and also to haue in our will an heart, a desire, and endeuour to obey God. Now then our iustification and our regeneration differ; in that our iustification is a washing by the bloode of Christ, our regeneration is a washing by the holie Ghost, as hath been alreadie said. But Baptisme is the signe or seale of both, both of iustification and of regeneration. Regeneration or the mutation of our euill inclinations into good, although it bee not perfect in this life, yet the beginning thereof is here in al the godly, and that mutation is felt of al the godly in this life, so that they are greatly also grieued for the defect thereof. Wherefore Baptisme comprehendeth 1. The signe, which is, water, 2. The ceremonie, as the sprinkling of water, or the dipping into, and againe returning out of the water. 3. The things themselues; which are, First, the sprinkling of the bloode of Christ, and the imputation of his righteousnesse: Secondly, the mortification of the old man, for which cause we are said to put on Christ in Baptisme. Thirdly, the quickening of the newe man into a certaine hope of the resurrection to come by christ. Fourthly, The signe, which not only signifieth, but also confirmeth. Fiftly, The signe, which hath that autority and power of confirming from the commandement and promise of god.

2 What are the endes of Baptisme

The ends of Baptisme are, 1. That it should be a mark, whereby the church maie be discerned from all other nations, and sects, Goe and teach all nations baptizing them:⁴ as if hee should say, Gather the church by baptisme and the word and whom ye shal make my Disciples beleeuing with their whole hart, al them & them alone baptize, & separate vnto me. Act. 10.47 Can anie man forbid water, that these should not be baptised, which haue receiued the holie ghost as wel as wee?

2 The chiefe and proper end of Baptism is,⁵ to be a confirmation of our faith, that is, a testification, when Christ testifieth that he washeth vs with his bloode, that he bestoweth on vs remission of sins, iustification and regeneration. Or, the chief end of Baptism is, to be the sealing of god, & also the sealing or obsignation of the promise of grace, and a testimonie of gods wil, that hee giueth vs these giftes at this present: and will giue them euer hence forwarde. For hee baptizeth vs by the hands of his minister, and by him signifieth vnto vs this his wil. That Baptisme is a testimonie and confirmation of this will of god concerning his bestowing saluation on vs, appeareth by this also which followeth, namely, because wee are baptised in the name of the father, and the sonne, and the holy ghost: that is, wee are assigned and deputed to God the father, the sonne, and the holy ghost, and are claimed to be his owne. 2. Because god hath promised saluation vnto him who shal beleeue and shall be baptised. 3. Testimonies of Scripture also confirme the same. Act. 22.16. Why tariest thou? Arise and bee baptised, and wash away thy sinnes in calling on the name of the Lord. Mat. 16.16. He that shal beleeue and shall bee baptised, shall bee saued. Roman. 6.3. Know yee not, that al we which haue beene baptised into Jesus Christ, haue beene baptised into his death? We are buried then with him by Baptisme. Tit. 3.5. According to his mercie he saued vs, by the washing of the new birth, and the renuing of the holie Ghost. 1. Pet. 3.21. To the which also the figure that now saueth vs, euen baptisme agreeth. By this end of baptisme it appeareth, why baptisme is not reiterated or vsed againe: namely, because baptisme is a signe of our receiuing into fauour, and the couenaunt, which is euer firme and ratified to them who repent, seeing it dependeth not on the person of him that baptizeth. Moreouer regeneration is wrought but once onelie: For hee who is once truely engraffed into Christ, is neuer cast out: and therefore it is sufficient, that baptisme, which is the washing and signe of regeneration, bee receiued but once onely: chiefly, seeing regeneration or saluation hath not a necessary dependance on baptisme.

⁶3 Baptisme is instituted to bee a testification of our dutie towards God, and a binding of vs and the church to the knowledge and worshippe of God, into whose name wee are Baptised. Wee binde our selues in Baptisme to thankefulnes: namelie, first to faith, that is, to receiue the promised benifits with faith, and then withall vnto repentance and amendment of life. Rom. 6.3. Wee are Baptised into the death of Christ. 1. Cor. 9.11. Such were some of you: but ye are washed. To bee baptized into the death of Christ, is 1. To be partakers of Christes death, no otherwise than if our selues were dead. 2. To die also our selues, which is, to mortifie the lustes of our fleshe. This mortification god promiseth vs in baptisme, & bindeth vs vnto it.

4 Baptisme is instituted to be a signification or an aduertisement vnto vs of the Crosse,⁷ and of the preseruation of the church therein, and of the deliuerance of the Church from it. Mat. 20.22. Are ye able to be baptised with the baptisme, that J shallbe baptised with? Deliuerance from the Crosse the verie ceremony it selfe of Baptism doth shew. For we are dipped in deed, but we are not drowned or choked in the water. Moreouer in respect of this end, Baptisme is compared vnto the floud. For as in the floud and diluge, some were shutte into the Arke, the rest of mankind perishing; so in the Church, they who cleaue vnto Christ, although they bee pressed with calamities, yet at length in their appointed time they are deliuered. Hither also belongeth that place of Paul, where he cōpareth the passing ouer the red Sea to Baptism. 1. Cor. 10.2. Al were baptised vnto Moses, in the Cloud, and in the Sea.

5 Baptism is instituted to signifie the vnity of the Church,⁸ & therfore is a confirmatiō of this article, I beleue the catholike church. This end neuerthelesse may be contained vnder the first, as also that, that Baptism is a binding of the mēbers of the church among thēselues to mutual loue. Because when Baptism seuereth the members of the church from others, it doth also ioine and vnite them among themselues.

6 It is instituted to be a token & Symbole of our receiuing & entrance into the Church, like as in the first end of Baptisme,⁹ which is a distinguishing of the Church, from al others. For these are opposed & contradictory, to be, & not to be in the Church: to enter, & not to enter into the Church. Hither appertaine all those places, in which those who were become Christians, are said to haue bin presently Baptized. Wherefore the Supper also is giuen only to them who are baptized: for they onely are receiued into the church.

7 Jt is instituted to be a means of preseruing & propagating the doctrine of the free promise through the death of christ:¹⁰ that the baptised may haue occasiō to teach & learn who is the autor, & what is the meaning or signification of Baptisme.

3 What is the sense and meaning of the words of the institution of Baptisme

The confirmation of the Definition and chief ends of Baptisme is conteined in the woordes of the institution, which are read in S. Matthew and S. Mark. Goe and teach all Nations, baptizing them in the name of the father, and the sonne, and the holie ghost. He that shall beleeue, and shall be baptized, shal be saued: but he that wil not beleeue, shall be damned. These are briefly to be expounded and declared, Teach all. Teach all, and not some nations, neither Abrahams posteritie onely. Here is the difference of the sacraments of the old and new Testament. For Christ did not institute this new sacrament for the Iewes onely, to whom properly did belong the old sacramēts: but to all others also succeeding. Baptising them. That is, all, who by your doctrine come vnto me, & are made my Disciples. And among them are numbred the Infants also of such as come vnto Christ, or are Christes Disciples: For their Infants also are Disciples, as being borne in the schoole of Christ. For to bee borne in the Church, serueth to the Infants insteede of their profession.¹¹ The order here is to be noted and obserued. Hee willeth first, that they be taught, and after, that they be baptised. Wherefore hee will not haue the sacraments to bee dumbe, but signifieth that the woord ought to goe before, and then the sacraments to follow. In the name of the Father, and the sonne, and the holy ghost. These wordes, Jn the name, signifie 1. That Baptisme was instituted by the common commandement and autoritie of these three; and that these three persons doe command, that they who will bee members of the Church, be baptised. Wherefore it is of like force, when the Minister baptiseth, as if God the Father, the Sonne, and the holy Ghost did baptise. And hereof also it is manifest, that these three persons, are the three subsistentes, or persons of the Godhead. 2. They signifie, that these three persons confirme vnto vs by their owne testification, that they receiue vs into fauour, and performe that vnto vs which is signified by baptisme: which is, saluation, if we beleeue, and be baptised: Where is noted the second ende of baptisme. 3. To be baptised in the name of the Father, the sonne, and the holy ghost, is, That hee which is baptised, be bound to the knowledge, faith, worship, trust, honor, and inuocation of this true god who is the Father, the sonne, and the holy ghost. This is the third ende of baptisme, which Paul also in these wordes declareth; Were yee baptised into the name of Paul? As if hee should say; Ye ought to bee his, to whom ye haue giuen your name, and bound your selues in Baptisme. 4. Baptising them in the name of the Father, the sonne, and the holy ghost, that is, Baptising them by inuocation of the three persons, inuocating the name of the father, the sonne, and the holy ghost vpon them: Which three persons receiue vs into fauour: And the Father verily receiueth vs into fauour, for the sonne, by the holy Ghost, whome the sonne giueth vs from the Father. Hee that shall beleeue. This is added vnto the promise. For they who are Baptised, can not receiue that which is promised and sealed in Baptisme, but by faith. And in these wordes is noted briefly the right vse of Baptisme, in which right vse the sacraments are ratified. But in whatsoeuer corrupt and vnlawfull vse and administration, the sacraments are no sacraments; but are sacramēts to them onely who receiue them with a true faith. And shall bee baptized. Hee woulde confirme vs also by the outwarde signe: and therefore this is added, & shall be baptised, that wee may know that not onely by faith, but by the outward signe also we are assured, that wee are of the number of them who shall bee saued. Vnto both, both vnto Faith and vnto baptisme, the promise is adioyned, but after a diuerse manner: vnto faith, because it is the onely instrument whereby the merit of christ is apprehended: vnto Baptisme, because it is the signe and token of this benefit. Hee shal be saued. That is, let him, that is baptised, know that hee hath, if he beleeue, those benefits, which are signified by the externall rite: namely, that he is iustified and regenerated. Hee that will not beleeue, shall be condemned; that is, although he be baptised. The vse of the sacrament without faith doth not saue: Therefore with faith it doth saue. The want of the sacrament doth not condemne; yet so, as that want of the sacrament be without contempt. For not the want, but the contempt of the sacraments condemne, as which can-not possibly be where faith is. And hence it cōmeth, that if we cōuert this proposition, He that shall beleeue and be baptised shall bee saued, wee can-not reteine both necessarily: Now wee conuert it thus; Hee that shall be saued, shall beleeue and be baptised; this proposition is not necessarie, because some may bee saued, which are not baptised, but none can bee saued which do not beleeue. Wherefore there is not the same necessitie of faith, and the sacraments: The sacraments are then necessarie, when they may bee had according to the ordinance and institution of God. For the contempt of the sacrament, when it may so be had, is repugnant vnto faith. Obiection. Christ attributeth saluation both to faith, and to baptisme. Therefore in conuerting the proposition, wee must affirme both of it, and so affirme of him that is to be saued, that hee is also to beleeue and to bee baptised. Aunswere. Christ attributeth saluation to both, but not to both alike: to faith as the mean, to Baptism, as the signe whereby saluation is sealed vnto vs.

4 What are the formes and manners of speaking of baptisme

¹²THE formes of speaking of baptisme are, either proper, or vnproper. Proper formes of speaking are these. 1. Baptisme is a signe of the washing awaie of sin. 2. He that shal beleeue, and shall be baptized, shal be saued. Vnproper or figuratiue kindes of speaking are, 1. Baptisme is a washing away of sinnes. 2. Baptisme washeth away sinnes. These four speeches are equiualent, and signifie this one speech, Baptisme is a certaine signe or token of remission of sinnes vnto beleeuers. These & the like figuratiue speeches of the sacraments are to bee interpreted like as the figuratiue speeches of the sacrifices. The sacrifices are called oftentimes an expiation or dooing awaie of sinnes: and yet the Apostle affirmeth, that it is vnpossible that the blood of buls and goates should take awaie sins. So when it is said, Baptisme saueth vs, or it is the washing of the newbirth, or, it is the washing away of sinnes: it is al one, as if it were saide, Baptisme is the signe or token of al these. Now the Scripture speaketh after this sort, mutually changing the names of the signes and thinges, First, in respect of an analogie or proportion betweene the signe and the thing signified. For such a manner of thing is the thing signified in his kinde, as the signe is in his kind. For as water, that is, the signe, washeth away al filth; so also the bloode of Christ, that is, the thing signified, washeth and cleanseth vs from sinne. And as the signe is applied outwardly by the minister, so God will bestow and apply inwardly the thing signified by the vertue of his spirite, vnto them, who receiue the signe with a true faith. As the ministers work without, so God dooth woork within. Secondly, the Scripture so speaketh, for the confirmation of faith in vs: for the signes testifie Gods will towardes vs: which they testifie by reason of the promise adioyned, such as is this, He that shall beleeue, and shall be baptized, shall be saued: Thirdly, it so speaketh in respect of the ioint-exhibiting of the things with the signes, or in respect of their signification: because God dooth signifie vnto vs some thing by the signe, which is, that wee doe as certainely receiue the things as we doe the signes. And these appertaine to them who vse the sacraments rightly.

5 Who are to be baptised

They, who are not as yet the Disciples of Christ, that is,¹³ of the number of them which are called, neither agreeing vnto the doctrine, nor obedient vnto the minister; are not to be admitted vnto baptisme. Neither ought they to desire baptisme who feele themselues not to bee as yet the Disciples and Scholers of Christ. For Christ saith first, Teach al nations, and then he willeth them to bee baptised. Wherefore al they and they alone are to be baptised according to the commandement of Christ, vnto whom the couenant doth belong: namely, such, as are, and so ought to be accounted, members of the visible church; whether they be of vnderstanding, professing faith and amendment of life,¹⁴ or infants born in the womb of the church. For al the children of the faithfull are in the church of God, except they exclude themselues. Or, Al they are to be baptized, who are to bee accounted for the Disciples and Scholers of christ. But for the Disciples of christ are to be accounted al those of vnderstanding who professe faith and Repentance, neither they onely, but their infants also, which are borne in the Church, that is, in the schoole of Christ: which also teacheth and instructeth them by his holie spirite according to their capacity,¹⁵ or as the condition of their age wil beare.

And these are the reasons, whereby is proued that infants are to be baptised. 1. Baptisme is a signe of our entraunce into the church, which ought wholy to bee baptised: According to that, Tit. 3.5. Baptism is the washing of the new birth: And 1. Cor. 12.13. By one spirite are we all baptised into one body: but infants belong vnto the church: as it is said, Mat. 19.14. Suffer the little children to come vnto me. Therefore infants ought to be baptised.

2 Baptisme is a seuering, or a sign of distinguishing the whole church from al other sectes, and so from the rest of all mankinde. Wherefore baptisme is to be giuen vnto al the members of the visible church and the citizens of Christ. But infantes are citizens of Christes kingdome, and members or part of the church: Wherefore that right of enfranchising thē to be the citizens of christs church ought not to bee denied vnto infantes: but they ought to bee baptized, that so beeing engraffed and receiued into the Church, they maie be by this signe and token discerned together with the whole church from al others.

3 Vnto whom belongeth the benefit of remission of sinnes and regeneratiō, they are to be baptized. For vnto whom the things signified belong, vnto them also doth the signe belong, except some condition in the manner of vsing it hinder, or except there be some circumstance of the institution hindering and letting the vse of the rite and ceremonie. Whence it is that Peter saith, Actes 2.38. Amend your liues, and be baptized euery one of you in the name of Jesus Christ. And againe; For the promise is made vnto you, and to your children. Againe, Act. 10.47. Can any man forbid water that these should not be baptized? Wherefore infants also are to be baptized, neither ought the sign to be denied thē, as vnto whom belongeth the thing signified, which is the benefit of remission of sins, and regeneration, and that according to the forme of the couenaunt or promise, whereof they also are made partakers. Gen. 17.7. J will bee thy God, and the God of thy seede after thee. And 1. Cor. 7.14. Your children are holie. Matth. 19.14. Suffer the little children to come vnto me. Act. 2.39. The promise is made vnto you, and to your children. So also Iohn Baptist was sanctified in the Wombe. If a man diligently weigh these testimonies of scripture, hee shall perceiue doubtlesse not onely that it is lawfull, but also that this sacrament must and ought to bee giuen vnto Infants: because the Infants are holy, the promise is made vnto them, theirs is the kingdome of God, and God sayeth also that hee is their God, who certainely is not the God of the wicked. Moreouer there is no condition or circumstance, in the Infants, hindering the vse of Baptisme. Can anie man then forbid water, that these shoulde not bee baptized, who are partakers of the same benefites with the whole Church?

4 Baptisme in the newe testament succeedeth circumcision, and indeede so succeedeth, as it hath the same vse, which circumcision had in the old testament. Coloss. 2.11. Yee are circumcised in Christ, with circumcision made without hands, by putting off the sinnefull bodie of the fleshe, through the circumcision of Christ, in that yee are buried with him through Baptisme, in whome yee are also raised vp together. But in the olde testament, circumcision was to be giuen to those Infants which were born in the Church of the old testament, who were also therefore circumcised. Therefore Baptisme also is to be giuen to the Jnfants borne in the Church of the new testament, as being our circumcision, that is, a sacrament whereby the same thinges are confirmed and conferred, and that vnto all them, now in the new testament, which were confirmed, and vnto all which they were confirmed and conferred in the old testament by circumcision. Wherefore they who denie Baptisme to Infants born in the church, spoile thē of their right. For they who are born in the church, are Citizens of the Church, by the grace and benefite of the Couenant, and therefore the right of Citizens belongeth vnto them by the same benefite of the couenaunt, and to bee borne in the Church is vnto Infants in steed of profession of faith & repentance.

Certaine obiections against the Baptisme of Jnfants refuted

1 OBiection. They who beleeue not;¹⁶ are not to be baptized: For it is saide, he that shall beleeue, and shall be baptized &c. But Jnfants doe not beleeue. Therefore they are not to bee baptized. For vnto the vse of Baptisme faith is necessarilie required: for whosoeuer shall not beleeue, shal be condemned. But vnto those that are condemned the signe of grace must not bee giuen. Aunswere. First, the Maior is false: for it holdeth not generallie. Wee might, for instance, oppose vnto them the example of circumcision, which was giuen to Infants who could not yet beleeue. It is true therefore of those, who are of vnderstanding, that of them none are to bee baptized, but such as beleeue. Neither yet are they able to pronounce of those, who are of vnderstanding, that they doe beleeue. Wherefore if Infants are not to be baptized, because they haue not faith; neither are they then, who are of age & vnderstanding, to bee baptized, of whom it cannot be knowen whether they doe beleeue or no. As, Simon Magus was baptized, and yet was an hypocrite. But say they, Profession of faith is sufficient for the Church. Wee confesse that this is true, and we adde further, that to bee borne in the Church, is vnto infants in steede and in place of profession. 2. Where they say, That vnto the vse of baptisme faith is required, we graunt it, but yet distinguishing of faith: so that we say, Actual faith is required in those of vnderstanding, but in Infants is required an inclination onelie to this Actual faith. So vnto the vse of circumcision was required Actual faith in those of vnderstanding, but in Infants an inclination thereto onely. 3. We deny their Minor proposition, which denieth that Infants doe beleeue: For Jnfants doe beleeue after their manner, that is, according to the condition of their age, whereby they haue an inclination to beleeue, or doe beleeue by inclination. For faith is in Infants potentiallie and by inclination, albeit faith bee not in them actuallie, as in those, who are of age and vnderstanding. And as wicked Infants, which are without the Church, haue not actual impietie and wickednes, so godly Infants, which are in the Church, haue not actual piety, & godlines, but an inclination only to godlines. Furdermore, Infants also haue the holy Ghost, and are regenerated by him, as was Iohn when as yet he was in the womb. And it is said vnto Jer. cap. 1.5. Before thou camest out of the wombe, I sanctified thee. If Infants haue the holy Ghost, then doubtles he worketh in them those things, vnto which are necessary saluation. Wherefore Infants donot prophane Baptisme.

2 Obiection. Jt was neuer commaunded, that Infants should be baptized.¹⁷ Aunswere. Wee haue a generall commaundement. For Christ commaundeth that all his scholers and disciples be baptized: Teach, saith hee, al Nations, baptizing them. But Infants are scholers and disciples of Christ, because they are borne in the schoole of Christ, and are taught according to their manner. The same did Peter commaund, saying, Vnto you the promise is made, and vnto your children: Againe, Can anie man forbidde water, that these shoulde not bee baptized? Paul also commaundeth this, when hee teacheth, That we are circumcised in Christ, and are buried together with him by baptisme. Baptisme therefore was substituted in the place of circumcision, which substituting of baptisme is in steede of a commandement.

3 Obiection. If Infants are to be baptized,¹⁸ they are also to be admitted vnto the Supper: for the Supper is to bee giuen to the whole Church as well as baptisme. Aunswere. This reason doth not follow, because there is a difference betweene baptisme and the Supper. For baptisme is an entrance and receiuing, or a signe of receiuing into the Church: whence it commeth, that the supper is to be graunted to none, except he be first baptized. But the Supper is a confirmation of our receiuing into the Church: whence it foloweth, that they who are baptized, are not straight way to bee admitted vnto the Supper. For Infants ought only to be admitted vnto those sacraments, which are signes of our receiuing into the couenant and the Church: but such a sacrament is baptisme, (as hath beene saide) in the newe testament. The Supper is instituted for our confirmation, to bee a signe▪ whereby GOD might confirme and seale vnto vs, that hee hauing once receiued vs into the Church, will also euermore preserue vs in it, that we neuer fall from it or forsake it; & also that he will continue his benefites once bestowed vpon vs, and will cherish and nourish vs by the bodie and bloud of Christ. This they who are of age and vnderstanding, stand in neede of to be a confirmation vnto them, as who are diuersly tempted. Vnto baptisme regeneration sufficeth by the holy Ghost, or an inclination to faith and repentance. 2. Jn the Supper are added, and required conditions, which hinder the vse thereof to bee graunted vnto Jnfants. And therefore, although they are to be baptized, yet they ought not to be admitted vnto the Supper. For vnto those sacraments onely are Infants to be admitted, which haue no such condition adioined, whereby their age is excluded. But the conditions which are in the Supper do altogether exclude Infants from the vse thereof. For in the Supper it is required, 1. That they who vse the sign shew forth the death of the lord. 2. That they trie thēselues, whether they haue faith & repentance, or no. And seeing the age of Infants can not doe these things, Infants are for good cause excluded frō the Supper.

6 What is the right and lawfull vse of Baptisme

¹⁹THE right and lawfull vse of baptisme is, when the ceremonies or rites instituted by Christ in baptisme are not changed. Whence it is manifest, that the drosse and filth of Papists; as oile, spettle, and exorcisme or coniuration, is to bee throwen away. Obiection. But these appertaine and belong to order and comlinesse. Aunswere. The Holy Ghost knew well enough, what did appertain thereunto. Reply. But they appertaine to the signifieng of some thing. Ans. It belongeth not to men, to Institute any sign of Gods wil. This also we are to thinke & iudge of others of the same hatching. 2. The vse of baptisme is right when baptism is giuen to them, for whom it was instituted, which are al the cōuerted, or mēbers of the church. 3. When baptisme is vsed to that ende, whereunto it was instituted: not for the healing of cattle: but when the true endes thereof are respected. Briefly, the lawful and right vse of Baptisme is, when hee that is conuerted is baptized according to the lawfull rite and end. Now, Baptisme may not be reiterated, 1 Because it dependeth not on the person of him that baptizeth. And further he that is once engraffed into Christ shal neuer bee cast out or reiected: and therefore it sufficeth to be once receiued. 2 Saluation doth not depend on baptisme.

7 In place whereof baptisme succeeded

²⁰ BAptisme succeeded in the place of circumcision, which is prooued, first, by the woord of the Apostle before alleadged: For he saith, That we are circumcised in Christ, with circumcision made without handes, by putting off the sinful body of the flesh, through the circumcision of Christ. The Apostles purpose is by this speech to shew, that there is no fruit or vse now Of the circūcision which was made with hands, because that was accomplished & fulfilled in christ, which was by it prefigured and shadowed. Now to declare & expound these words he presently addeth, that they are buried together with christ by baptisme: by which words he sheweth that the complement & truth of baptism is the cōplement & truth of circumcision, seeing baptism signifieth one & the selfe same thing to vs, which circumcision signified of old time vnto the Fathers: which is, that spiritual circumcisiō, which christ accomplisheth & performeth in vs. This only is the difference: that baptisme is the signe of the thing exhibibited, which circūcision prefigured when it was yet absent & not exhibited. Wherefore wee are taught by this place of Paul, that baptism is the same to Christians, which circumcision was before to the Iewes. 2. That baptism was substituted in the place of circumcision, this also conuinceth, for that as circumcision, so also baptisme is a signe of admission and receiuing into the Church. For as the infantes of Iewes and Proselytes, beeing borne citizens of the church, were thorough grace circumcised: but those who were of elder yeares, were then first admitted vnto circumcision, when they professed Iudaisme: so also the infantes of christians are presently baptized, but the elder sort are not, vntill they haue made profession of true christian doctrine, insteede of which profession it serueth the infantes that they were born in the church. There are other reasons also besides the testimonies of holy scriptures, drawen especially from the vse of Baptisme, whereby it may be confirmed, that Baptisme succeeded circumcision. Now to succeed any sacrament, is, the former being abolished, to be substituted in place thereof, and that so, as to haue the same vse and end, which the former sacrament had, and to haue also the same thing signified. So is there the same thing signified by baptisme, which was before by circūcision. Moreouer the citizens of the church are no lesse receiued by baptisme, and are discerned from al other men, than in times past by circumcision. Obiect. If baptisme succeeded circumcision, then now also only the males are to be baptized, if the circumstances of circumcision be kept. Answere. The circumstances are not now determined as then: because also these were peculiar & special which maie be omitted without breach of the commandement. But this is general & agreeing to both, that the children of the godly ought by this sign to be engraffed into the church, whether that be doone on the eight day, or presentlie after their birth.

8 How baptisme agreeth with circumcision, and wherein it differeth from it

Circumcision and baptisme agree,²¹ 1. In the chiefe and principal end, whereas in both is sealed the promise of grace by christ, which is alwaies one and the same. 2. By both of them is wrought our receiuing into the Church. 3 By both is signified regeneration. Ye are circumcised in christ with circumcision made without hands.

Circumcision and baptisme differ, 1. In rites: For the same are not the rites of circumcision and of baptisme. 2. Circumcision (on gods behalfe) promised grace for the Messias to come, baptism for the Messias exhibited. The circumcised were receiued into fauour for christ which was to be exhibited. the baptised are receiued for christ exhibited. 3. Circumcisiō had a promise also of a corporal benefite, that is, it was a testimonie also, that god would giue a certain place for the church in the land of Canaan, vntill the comming of the Messias. Baptisme hath no promise in particular of any temporall benefite. 4. Circumcision (on our behalfe) did binde to the obseruing of the whole Law, ceremonial, iudicial, and moral. Baptisme bindeth vs onely to faith and amendment of life; that is, to obserue only the morall law. 5. Circumcision was instituted for the Jsraelites. Baptisme was instituted for all nations that are desirous and willing to come vnto the society of the church. 6. Circumcision was to last vntil the comming of the Messias: baptisme shal continue vntil the end of the world.

CERTAINE CONCLVSIONS OF BAPTISME

1 BAptisme is a sacrament of the newe testament, whereby christ testifieth vnto the faithful, which are baptised in the name of the Father, and the Sonne, and the holie Ghost, remission of all their sinnes, the giuing of the holy Ghost, and their engraffing into the church and his bodie: and they of the other side professe that they receiue these benefites from God, and therefore wil and ought hereafter to liue vnto him, and to serue him. And further the same baptisme was begun by Iohn Baptist, and continued by the Apostles; because he baptised into christ who shoulde suffer and rise againe, and they, into christ who had suffered and was risen againe.

2 The first ende of baptisme instituted by God is, that God might thereby signifie and testifie that hee cleanseth by bloud and the holy ghost them, which are baptised, from their sinnes, and so engraffeth them into christes body, and maketh them partakers of his benefites. 2. That baptisme might be a solemne receiuing or matriculating and admitting of euery one into the visible church, and a distinguishing mark of the church from all sectes. 3. That it might be a publique and solemne profession of our faith in christ, and our bond whereby wee are obliged to faith and obedience towardes him. 4. That it might aduertise vs of our sinking into afflictions, and of our rising out of them againe, and deliueraunce from them.

3. Baptisme hath this force and power to testifie and seale, by the commandement of God, through the promise of grace adioined by Christ vnto this rite rightly vsed. For Christ baptiseth vs by the hand of his ministers; as hee speaketh vnto vs by the mouth of his ministers.

4 Wherefore there is in baptisme a double water: An external visible water, which is elementary, and an internall inuisible, celestial, which is the bloud and spirite of christ. So also there is a double washing. An external visible & signifieng washing, namelie the sprinckling or powring of water, which is corporall, that is, is perceiued by the partes and senses of the body: And an internal, inuisible, and signified washing, namely remission of sinnes, for the bloud of christ shed for vs, and our regeneration by the holie ghost, and our engraffing into his bodie, which is spiritual, that is, is perceiued and receiued by faith and the spirite. Lastlie, there is also a double administer of baptisme: An external of the externall baptisme, which is the minister of the church, baptizing vs by his hand with water: An internall of the internall baptisme, which is christ himselfe baptizing vs by his bloud and spirit.

5 Neither is the water changed into the bloud or spirite of Christ, neither is the bloud of Christ present in the water, or in the same place with the water. Neither are their bodies, who are baptised, washed therewith visiblie: neither is the holy ghost by his substance or vertue more in this water than elswhere; but in the right vse of baptisme hee worketh in the hearts of them, who are baptized, and spirituallie sprinckleth and washeth them with the bloud of christ, and he vseth this external Symbole or signe, as an instrument, and as a visible woord or promise to stay and stir vp the faith of them who are baptised.

6 When as then Baptisme is said to bee the washing of the new birth, or to saue vs, or to wash away our sins, it is meant, that the externall Baptisme is a signe of the internall, that is, of regeneration, or our new birth, of saluation, and spirituall washing, & this internall Baptisme is saide to bee ioined with that externall Baptisme in the right vse and administration thereof.

7 But notwithstanding, so is sinne in Baptism abolished, that we are deliuered from beeing obnoxious to the wrath of God, and from the condemnation of eternall punishment, and furder, newnesse of life is begun in vs by the holy Ghost; but yet the remnants of sinne remaine in vs vntill the end of this life.

8 Now all they, and they alone receiue Baptisme according to the right vse, who are renewed, or renewing, and are baptised to those ends, whereto Baptisme was by Christ instituted.

9 The Church doth rightly administer Baptisme to all them, and to them alone, whom she ought to repute in the number of the regenerate or members of Christ.

10 Seeing also the infants of christians are of the church, into which Christ wil haue al those receiued and enrolled by baptisme, who belong vnto him, and therefore baptisme was substituted in the place of circumcision, (whereby as well vnto the infantes as vnto the elder sort, which did belong vnto the seede of Abraham, iustification, regeneration, and receiuing into the church was sealed) & therefore no man can forbid water, that they should not be baptised, who haue receiued the holy ghost purifieng their hearts. Those infantes then must necessarilie also be baptised, who either are borne in the church, or come together with their Parents to it.

11 As the promise of the gospell, so baptisme beeing receiued vnworthily, that is, before conuersion, is ratified and profitable vnto saluation to them that are penitent, and the vse thereof which was before amisse and vnlawfull, is nowe become vnto them right and lawful.

12 Neither doth the wickednes of the minister make baptisme voide or of no effect and force vnto them, so that it be administred into the promise and faith of Christ: and therefore also the true church dooth not baptize them who haue beene baptized of heretiques, but only must enforme and enstruct them with true doctrin concerning Christ and baptisme.

13 And as the couenant once made with god, is also afterwards, after sinnes committed, perpetually firme and of force to the repentant: so also Baptisme being once receiued, confirmeth and assureth the repentant all their life time of remission of sinnes; and therefore neither ought it to be reiterated, neither to be differred vntill the end of our life, as if it so onely cleansed men from sinnes, if no sinnes be committed after it is once receiued.

14 Neither yet are all those, who are baptised with water, whether they be of vnderstanding, or Infants, partakers of the grace of Christ. For the euerlasting election of God, & his calling vnto the Kingdome of Christ is frree.

15 Neither are all, who are not baptised, excluded from the grace of Christ. For not the want, but the contempt of the Baptisme shutteth men out of the couenant of God made with the faithfull and their children.

16 And seeing the administration of the Sacraments is a part of the Ecclesiasticall ministerie, they who are not called vnto this, and especially weomen, may not take vpon them the power and authoritie to baptise.

17 Rites which are patched by men to Baptism, as hallowing of the water, tapers, exorcisms, chrisme, salt, crosses, spetle, & such like are worthily reputed in the Christ, as a corruption of the sacrament.