The Sum of Christian Religion 2, Part 2 · Subpart 35

The Sum of Christian Religion 2 · Part 2 · Subpart 35

p. 717OF 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 vntounto 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 vsus, and are regenerated by his ſpirite, and alſo to bind vsus, that hereafter p. 718we 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 vsus, to wit, on the croſſe, that is, for chriſts whole humiliation applied vntounto vsus by faith.

Baptiſm no bare ſigne onelyonly.Obiection. 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.

The differences betweene Baptiſme and the waſhings of the olde Teſtament.2 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.The waſhing of Baptiſme is of two ſorts. 1 The waſhing of bloud. 2 The waſhing of the ſpirite. 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 hauehave 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 p. 719with 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 hauehave our euil cogitations in vsus chaunged into good, and alſo to hauehave 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: 1 To be a diſcerning badge of Chriſtians.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 vntounto me. Act. 10.47 Can anie man forbid water, that theſe ſhould not be baptiſed, which hauehave receiued the holie ghost as wel as wee?

2 The chiefe and proper end of Baptiſm is,2 To confirme our faith. to be a confirmation of our faith, that is, a teſtification, when Chriſt teſtifieth that he waſheth vsus with his bloode, that he beſtoweth p. 720on vsus 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 vsus theſe giftes at this preſent: and will giuegive them euer hence forwarde. For hee baptizeth vsus by the hands of his miniſter, and by him ſignifieth vntounto vsus this his wil. That Baptiſme is a teſtimonie and confirmation of this will of god concerning his beſtowing ſaluation on vsus, 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 vntounto 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 hauehave beene baptiſed into Ieſus Chriſt, hauehave beene baptiſed into his death? We are buried then with him by Baptiſme. Tit. 3.5. According to his merciemercy he ſaued vsus, 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 vsus, 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 onelyonly: chiefly, ſeeing regeneration or ſaluation hath not a neceſſary dependance on baptiſme.

3 To bind vsus to be thankful vntounto God, and to be a teſtimony of this our duty.3 Baptiſme is inſtituted to bee a teſtification of our dutie towards God, and a binding of vsus 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, fi…ſ… to faith, that is, to receiue the promiſed benifits with faith, and then withall vntounto repentance and amendment of life. Rom. 6.3. Wee are Baptiſed into the death of Chriſt. 1. Cor. 9.11. p. 721Such 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 vsus in baptiſme, & bindeth vsus vntounto it.

4 Baptiſme is inſtituted to be a ſignification or an aduertiſement vntounto vsus of the Croſſe, 4 To aduertiſe vsus of the Croſſe, & of our preſeruation and deliuerance.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 vntounto 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 vntounto 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 cō pareth the paſſing ouer the red Sea to Baptiſm. 1. Cor. 10.2. Al were baptiſed vntounto Moſes, in the Cloud, and in the Sea.

5 Baptiſm is inſtituted to ſignifie the vnity of the Church, 5 To ſignifie the vnitie of the Church.& therfore is a confirmatiō of this article, I beleue the catholike church. This end neuertheleſſe may be contained vnderunder the firſt, as alſo that, that Baptiſm is a binding of the mēbers of the church among thēſelues to mutual louelove. 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,6 To be a token of our entrance into the church. 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 hauehave bin preſently Baptized. Wherefore the Supper alſo is giuen only to them who are baptized: for they onelyonly 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: 7 To be a means of preſeruing & publiſhing more largely the Doctrine of Gods free promiſe.that the baptiſed may hauehave occaſiō to teach & learn who is the autor, & what is the meaning or ſignification of Baptiſme.

p. 7223 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 onelyonly. Here is the difference of the ſacraments of the old and new Teſtament. For Chriſt did not inſtitute this new ſacrament for the Iewes onelyonly, to whom properly did belong the old ſacramēts: but to all others alſo ſucceeding. Baptiſing them. That is, all, who by your doctrine come vntounto me, & are made my Diſciples. And among them are numbred the Infants alſo of ſuch as come vntounto 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.The woord is to go before the Sacramentes. 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 hauehave 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 vntounto vsus by their owne teſtification, that they receiue vsus into fauour, and performe that vntounto vsus 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, i…, That hee which is baptiſed, be bound to the knowledge, faith, worſhip, p. 723trust, 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 hauehave 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 vponupon them: Which three perſons receiue vsus into fauour: And the Father verily receiueth vsus into fauour, for the ſonne, by the holy Ghoſt, whome the ſonne giueth vsus from the Father. Hee that ſhall beleeue. This is added vntounto 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 onelyonly who receiue them with a true faith. And ſhall bee baptized. Hee woulde confirme vsus alſo by the outwarde ſigne: and therefore this is added, & ſhall be baptiſed, that wee may know that not onelyonly by faith, but by the outward ſigne alſo we are aſſured, that wee are of the number of them who ſhall bee ſaued. VntoUnto both, both vntounto Faith and vntounto baptiſme, the promiſe is adioyned, but after a diuerſe manner: vntounto faith, becauſe it is the onelyonly inſtrument whereby the merit of chriſt is apprehended: vntounto 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 p. 724it 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 vntounto 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 vntounto vsus.

4 What are the formes and manners of ſpeaking of baptiſme.

Proper and vnproper formes ſpeaking, of baptiſme.THE 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 vntounto 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 vsus, 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 vsus from ſinne. And as the p. 725ſigne is applied outwardly by the miniſter, ſo God will beſtow and apply inwardly the thing ſignified by the vertue of his ſpirite, vntounto 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 vsus: for the ſignes teſtifie Gods will towardes vsus: 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 vntounto vsus 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,They are not to be baptiſed, who beleeue not the Doctrine. of the number of them which are called, neither agreeing vntounto the doctrine, nor obedient vntounto the miniſter; are not to be admitted vntounto 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, vntounto 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,Al that are the ſcholers of chriſt, are to be baptiſed. 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 onelyonly, 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,The Infantes which are borne in the Church are to be Baptiſed. 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 p. 726church, 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 vntounto the church: as it is ſaid, Mat. 19.14. Suffer the little children to come vntounto 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 vntounto 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: Wh…efore that right of enfranchiſing thē to be the citizens of chriſts church ought not to bee denied vntounto 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 VntoUnto whom belongeth the benefit of remiſsion of ſinnes and regeneratiō, they are to be baptized. For vntounto whom the things ſignified belong, vntounto 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 eueryevery one of you in the name of Jeſus Chriſt. And againe; For the promiſe is made vntounto 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 vntounto 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 vntounto me. Act. 2.39. The promiſe is made vntounto 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 onelyonly that it is lawfull, but alſo that this ſacrament muſt and ought to bee giuen vntounto Infants: becauſe the Infants are holy, the promiſe is made vntounto them, theirs is the kingdome of God, and God ſayeth alſo that hee is their p. 727God, 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 vntounto all them, now in the new teſtament, which were confirmed, and vntounto 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 vntounto them by the ſame benefite of the couenaunt, and to bee borne in the Church is vntounto Infants in ſteed of profeſſion of faith & repentance.

Certaine obiections againſt the Baptiſme of Jnfants refuted.

1 OBiection. They who beleeue not; Infants beleeue by an inclination to faith, and therefore are to be baptiſed.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 vntounto the vſe of Baptiſme faith is neceſſarilie required: for whoſoeuer ſhall not beleeue, ſhal be condemned. But vntounto 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 vntounto 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 p. 728able to pronounce of thoſe, who are of vnderſtanding, that they doe beleeue. Wherefore if Infants are not to be baptized, becauſe they hauehave 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 vntounto infants in ſteede and in place of profeſſion. 2. Where they ſay, That vntounto 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 vntounto the vſe of circumciſion was required Actual faith in thoſe of vnderſtanding, but in Infants an inclination thereto onelyonly. 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 hauehave 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, hauehave not actual impietie and wickednes, ſo godly Infants, which are in the Church, hauehave not actual piety, & godlines, but an inclination only to godlines. Furdermore, Infants alſo hauehave the holy Ghoſt, and are regenerated by him, as was Iohn when as yet he was in the womb. And it is ſaid vntounto Ier. cap. 1.5. Before thou cameſt out of the wombe, I ſanctified thee. If Infants hauehave the holy Ghoſt, then doubtles he worketh in them thoſe things, vntounto which are neceſſary ſaluation. Wherefore Infants donot prophane Baptiſme.

2 Obiection. Jt was neuer commaunded, that Infants ſhould be baptized. Chriſt commande… that Infants ſhould bee baptiſed.Aunſwere. Wee hauehave 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, VntoUnto you the promiſe is made, and p. 726vntounto 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, Infants are not to be admitted to the Supper, although they are to be baptiſed.they are alſo to be admitted vntounto 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 vntounto the Supper. For Infants ought only to be admitted vntounto 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 vntounto vsus, that hee hauing once receiued vsus into the Church, will alſo euermore preſerue vsus in it, that we neuer fall from it or forſake it; & alſo that he will continue his benefites once beſtowed vponupon vsus, and will cheriſh and nouriſh vsus by the bodie and bloud of Chriſt. This they who are of age and vnderſtanding, ſtand in neede of to be a confirmation vntounto them, as who are diuerſly tempted. VntoUnto 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 vntounto Jnfants. And therefore, although they are to be baptized, yet they ought not to be admitted vntounto the Supper. For vntounto thoſe ſacraments onelyonly are Infants to be admitted, which hauehave 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 hauehave faith & repentance, p. 730or 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.

The droſſe, which the Papiſtes blend with the ſimplicity of Chriſtes inſtitution in baptiſme, is to be reiected.THE 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.

Baptiſme ſucceeded in the roome of circumciſion.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 circū ciſion 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 vsus, which circumciſion ſignified of old time vntounto the Fathers: which is, that ſpiritual circumciſiō, which chriſt accompliſheth p. 731& performeth in vsus. This only is the difference: that baptiſme is the ſigne of the thing exhibibited, which circū ciſion 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 vntounto circumciſion, when they profeſſed Iudaiſme: ſo alſo the infantes of chriſtians are preſently baptized, but the elder ſort are not, vntill they hauehave 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 hauehave the ſame vſe and end, which the former ſacrament had, and to hauehave 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,Baptiſme & circumciſiō agree, 1 In the end which they reſpect. 2 In the thing which they woorke. 3 In the thing which they ſignifie. The differences of Circumciſion and baptiſme. 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 p. 732of 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 giuegive 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 vsus onelyonly 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 vntounto 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 vntounto 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 vntounto 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 eueryevery one into the viſible church, p. 733and 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 vsus of our ſinking into afflictions, and of our riſing out of them againe, and deliueraunce f…m 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 vntounto this rite rightly vſed. For Chriſt baptiſeth vsus by the hand of his miniſters; as hee ſpeaketh vntounto vsus 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 vsus, 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 vsus by his hand with water: An internall of the internall baptiſme, which is chriſt himſelfe baptizing vsus 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 vsus, 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 p. 734Baptiſme 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 vsus by the holy Ghoſt; but yet the remnants of ſinne remaine in vsus 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 hauehave al thoſe receiued and enrolled by baptiſme, who belong vntounto him, and therefore baptiſme was ſubſtituted in the place of circumciſion, (whereby as well vntounto the infantes as vntounto the elder ſort, which did belong vntounto 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 hauehave 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 vntounto ſaluation to them that are penitent, and the vſe thereof which was before amiſſe and vnlawfull, is nowe become vntounto them right and lawful.

12 Neither doth the wickednes of the miniſter make baptiſme voide or of no effect and force vntounto them, ſo that it be adminiſtred into the promiſe and faith of Chriſt: and therefore alſo the true church dooth not baptize them who hauehave 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 onelyonly cleanſed men from ſinnes, if no ſinnes be committed after it is once receiued.

p. 73514 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 vntounto the Kingdome of Chriſt is frree.

15 Neither are all, who are not baptiſed, excluded from the g…ace 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 vntounto this, and eſpecially weomen, may not take vponupon 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.