The New Covenant, Book 2 · Chapter 5
CHAP. V. Of the third outward part of Baptiſme.
THe third outward part of BaptiſmeaWater another outward part of Baptiſme. is the element of water, which is the matter whereof baptiſme conſiſteth. This truth is taught in diuers places of the newbMat. 3, …. Iohn 1, 31, 33. Teſtament, as Math. 3, 9. Indeede I baptize with water. And Ioh. 1 Becauſe he ſhould be declared to Iſrael, therefore am I come baptizing with water: I knew him not, but he that ſent mee to baptize with water, he ſaide vntounto me, vponupon whom thou ſhalt ſee the spirit come downe, and tarry ſtill on him, that is hee which baptizeth with the holy Ghost. So Acts 8, 36. As they went on their way, they came vntounto a certaine water, and the Eunuch ſayde, See heere is water, what doth let me to be baptized? Then hee commanded the Chariot to stand st…ll, and they went downe both vntounto the water, both Phillip and the Eunuch, and hee baptized him. And Chap. 10. Can any man forbid water that theſe ſhould not be baptized, which hauehave receyued the holy Ghoſt as well as wee? Nothing is ſo apt to ſet forth the bloode of Chriſt and his merits, as water which is fit to clenſe and waſh, and leaueth no filth behinde vponupon the body: by which outward work, Chriſt would hauehave vsus feele the inward purging and purifying of the ſoule.
Ʋſe 1 The vſe of this outward part, is three-fold. Firſt, it teacheth, that the miniſter may not baptize with any other liquor and element, then with naturall, common, and ordinary water: whereunto anſwere the flood, the red ſea, and the Iewiſh purifyings vnderunder the Law. The curious queſtions, whether wanting water, we may baptize with ſand, or water diſtilled and compounded, came at the firſt from the dangerous and bloody opiniō that they are damned which die vnbaptized. Obiection. If any demand whether ſweet waters and diſtilled may be taken and vſed, or mingled with common water, eſpecially when the children of ſuch as are in high place are to bee baptized and ſealed into the Couenant, thereby to note a difference betweene perſon and perſon, foraſmuch as God hath lifted vp the head of one aboue another: I anſwere,cRom. 13, 1, 7 all power is indeede of God, Anſwere. & we with heart and tongue do giuegive honour to whom honor pertaineth, and feare to whom feare belongeth, & reuerence to whom it is due. Notwithſtanding, all mixture of the water is mans inuention & an humane tradition, which in Gods worſhip is not to bee admitted. Whatſoeuer is mingled with common water is a corruption, whatſoeuer the party be that is baptized. The Apoſtle teacheth,dEph…ſ. 4, 5. that the church hath all one baptizing: not one manner of baptizing the poore, and another of baptizing the rich. Beſides, why might wee not allowe mixture of water with Wine in the Lords Supper, as well as the mixture of compound Water with common water in the Sacrament of baptiſme? Furthermore, if there might lawfully bee admitted a different maner of baptizing the children of rich men, and the children of poor men, then in the other Sacrament the like diſtinction might be receiued, and ſo a finer kinde of breade be prouided for the richer ſort by themſelues, and a baſer and courſer ſort for the poore by themſelues:e1 Cor. 11.21 22. which ſeparation the Apoſtle reprooueth in the Church of Corinth, and calleth it a deſpiſing of the Church, and a ſhaming of the poore. For in the exerciſes of religion there ought to be no difference of perſons,fGalath. 3, 28 for all are one in Chriſt Ieſus, and therefore the Noble Eunuch mentioned Actes, 8. was baptized by Philip with ordinary water. But with GOD there is no reſpect of perſons, Acts. 10. with him there is neither Iew, nor Greeke, there is neither bonde nor free, there is neither male nor female, for we are al one in Chriſt Ieſus. Great men when they make their Feaſtes, for the moſt part they inuite their rich neighbours, but God biddeth and banquetteth the poore as wel as the rich, and the brother of low degree, as well as he that is exalted to the higheſt roome, as well him that ſitteth in the duſt, as him that ſitteth in the throne.
Now, if no compoſition may be mingled,gNo other ſigne ought to bee vſed in baptiſme thē water. then much leſſe may any other ſigne be vſed, and ſo the element clean changed, and the ordinance of God altred: for the church of God hath no liberty to bring any othe… ſigne in place of water. If a man were baptized with ſand, with bloud, with wine, with milke, with ſnow, with oyle, and ſuch licour, it is no baptiſme at all, but a meere voide and idle action: ſuch a perſon muſt afterward be ſprinkled or waſhed with water, not that any ſhould be rebaptized, but becauſe all perſons ſhould be once baptized, the former action being meer…ly fruſtrate. Although the forme of words be retained in the adminiſtration which our Sauiour commandeth, and the body be waſhed in the name of the three perſons, the Father, the Sonne, and the Holy-Ghoſt: yet if ſuch an error be committed in the matter that the ſigne be changed, and another foyſted in, contrary to the precept of Chriſt and practiſe of the Apoſtles, there is a nullity of the whole worke, the partie be-ſanded, or be-bloodied, or oyled, is erroneouſly and vnlawfully, not truely and effectually baptized.
Nadab and Abihu were ſmitten with lightning from heauenhLeui. 10, 1, 2. for bringing ſtrange fire into the Tabernacle, whereas they ſhould hauehave taken of that fire which God had appointed, though other fire would as well hauehave conſumed the offering. And are not all other elements as ſtrange fire that are brought into this Sacrament, beſide water? Or, hauehave we greater liberty to change Gods ordinance in the Goſpell, then the Iewes had vnderunder the law?
When GOD appointed theiLeuit. 1, 3, 10 14. burnt offering to bee offered, and commanded the people to bring either bullocks out of the heard, eyther Sheepe or Goates out of the folde, either Turtle-doues or young Pigeons from among the birds: being thus limited and reſtrained, might they bring an Aſſe, or an Elephant, or a Camell vntounto him? Might they cut off a dogs necke, or offer ſwines fleſh before the Lord? So whereas God hath ordained the Sacrament of baptiſme to be adminiſtred, and hath willed it to be done with water, moſt common, moſt vſuall, moſt plentifull, moſt fit, moſt ſignificant: ſhall we take ſand or ſaw-duſt, oyle, or other element then God hath allowed? The Lord likewiſe threatning a generall dearth of Corne, Wine, and Oyle, (of which things many of their offerings and oblations conſiſted) ſheweth that the Prieſts ſhould weepe and waile, becauſe thekIccl. 1, 9. Meate-offerings and Drinke-offerings ſhould ceaſe. But what neede was there, eyther that the Prieſts ſhould hauehave lamented, or the offerings to hauehave ceaſed, if they might hauehave vſed other elements, other ſignes, or other matter then GOD approoued? If they might hauehave taken water in ſtead of wine, or Milke in ſtead of oyle? Or if they might hauehave taken vncleane beaſtes in ſtead of cleane? Or the Fiſhes of the Sea in ſtead of the Beaſts of the field? Or creeping things for their offerings in ſtead of ſuch as chewe the cudde and deuide the hoofe? Now howe can it bee better warranted vntounto vsus to take oyle for water, then it was for them to take water for oyle?
Againe, heereby all popiſh corruptions and mixtures Vſe 2 brought into this Sacrament are confuted and condemned, as their creame, their tapers, their croſſes, their cenſors, their ſalt, their ſpittle, their holy-water, their exorcizings and coniurations, hauing alſo an opinion of ſaluation and worſhip annexed vntounto them. Theſe men (as if it were a baſe and contemptible thing to baptize with water onelyonly, according to Chriſts commandement) hauehave brought in a new word & new elements, that is, new droſſe and new filth into the Church, and into the Sacraments of the Church: as ſalt, that we may be ſeaſoned with wiſedome, and bee kept from putrifying in ſinne: oyle, that we may bee ſafe from euill ſuggeſtion: ſpittle, that our eares may be opened to heare the word, & our Noſtrils to diſcerne the ſmel of good and euill: croſſes, that all our ſences may bee defended againſt the euill ſpirit,
True it is, if all the other parts and actions be obſerued, theſe inuentions and additions which are ſo many …buſes make not baptiſme void, neither bring a nullity thereof: notwithſtanding theſe beggerly ceremonies, as they are deſtitute of the teſtimony and approbation of the firſt and ancient Churches, ſo they corrupt the pure, ſimple, and ſincere inſtitution of Chriſt. None were vſed when Chriſt was baptized, neither gaue he any ſuch thing in charge to his Apoſtles, neither wer they in vſe in the Apoſtles times, neither did they deliuer them to the Paſtors and teachers which they ordained in eueryevery Citty. For Peter ſaith,lAct, 10, 47. Can any man forbid water, that theſe ſhould not be baptized? Hee calleth not for oyle, ſalt, ſpittle, creame or any ſuch thing, but onelyonly for plaine, common, and ordinary water. Thus in one Sacrament they find many Sacraments, and inuent types, ſhaddowes, ſimilitudes and ſignifications in the immediate ſeruice of God, whereas we hauehave the body it ſelfe, that is, Chriſt already. They make theſe outward things able to giuegive grace, power, and ſtrength againſt the Diuell. But the Apoſtle teacheth, that the weapons of our warfare are not carnall,m2 Cor. 10, 4 Eph. 6, 12. they are ſpirituall, that muſt defend vsus from euill. If they refer all this traſh and trumpery not to the ſubſtance of the Sacrament butnHoſij confeſ. de ritib. bapt. cap. 37. to order and comlineſſe: do they not thereby blaſphemouſly accuſe the baptiſme of Iohn and of the Apoſtles of Chriſt of vncomlineſſe and diſorder? Whereas the comlineſſe and dignity of the Sacraments is to be eſteemed by the word of God, by the inſtitution of Chriſt, by the ſimplicity of the Goſpell, and by the practiſe of the Apoſtles, Nothing is more comly, decent, and orderly, then that which Chriſt commandeth and alloweth; nothing is more vncomely or vnſeemely, then that which man inuenteth in the ſeruice of God, and in the celebration of the Sacraments, thereby inuerting & peruerting the holy ordinances of God.
Thirdly, if waſhing with water bee an outward part of Vſe 3 baptiſme which pertaineth to the fleſh, but reacheth not to the conſcience, which toucheth the body, but cleanſeth not the ſoule: then the bare want of externall purification, cannot bring the danger of eternall condemnation. Wherfore children dying without baptiſme are not reiected becauſe they want baptiſme: fo… children that are elected are ſaued, though they dye before baptiſme: and they that are not elected are condemned, though they be baptized. For it is not the want, but the continuall contempt therof that is damnable. Circumciſion was as neceſſary to the Iewes, as baptiſme is vntounto vsus. But all did not periſhoAll periſhed not vnderunder the law that died before circumc…ſion. that died vncireumciſed: therefore all periſh not that dye vnbaptized. And if the ſaluation of the child did depend vponupon the outward Sacrament, it had beene an hard thing in the Lord (who willpEzek. 18, 23 not the death of a ſinner) to hauehave required the deferring of it one weeke, one day, one houre, one minute? We ſee in Ioſhua, qIoſh. 5, 5.it was omitted 40. yeares, while they were in the wilderneſſe, through their continuall iournies & vncertaine abode in eueryevery place: yet it were an hard, cruell, and bloody concluſion to determine therevpon, that whoſoeuer among them during that time dying before he was circumciſed, was damned. When Dauids child dyed the ſeauenth day, which was before he could be circumciſed, (circumciſion being limittedrLeui. 12, 2, 3 Gen. 17, 12. and 21.4. to the 8. day) he did not cry out pittifully, It is damned, it is damned: but aroſe from the earth, waſhed himſelfe, annointed his body, changed his apparell, refreſhed himſelfe, cheered his wife, came into the houſe of the Lord, worſhipped God, praiſed him for all his dooings,ſ2 Sam. 12.18, 19, 20, 21.23. made his ſeruants that attended on him wonder at his comfortable behauiour, and ſaid, he ſhould go to his child, but not his child returne to him againe. But if hee had thought all condemned that dye vncircumciſed, his lamentation would hauehave exceeded, for he had cauſe to hauehave ſobbed and ſorrowed more after his death, then he did in the childes ſickneſſe: and if circumciſion had beene of ſuch abſolute neceſsity, hee might hauehave ſaide, The childe being now dead, why ſhould I not faſt? why ſhould I not weepe? why ſhould I not afflict my ſoule? ſeeing I cannot bring him againe, or reſtore him to life to be circumciſed? But becauſe he ſorrowed not as one without hope, and he complained not on this or any like manner: it appeareth that his faith apprehended the ſaluation of the childe, and feared not his damnation through vntimely want of the outward Sacrament.
Now, God is not ſtreighter and harder to vsus vnderunder the Goſpell, then he was to the Iſraelites vnderunder the law: he is no leſſe able and willing to ſaue now without baptiſme, then in thoſe dayes he was without c…rcumciſion. For the Euangeliſt teacheth, that of his fulneſſe we hauehave all receiued, and grace for grace, and that he is come which is full of grace and truth, Ioh. 1, 14, 16. Againe, how fooliſh, vaine, and vnreaſonable a thing is it, to put life and death, ſaluation and damnation into the hands and liberty of mortall men, whoſe breath is in their Noſtrils, as of the parēts that ſhold bring them, or of the Miniſter that ſhould baptize them, or of others that performe other duties vntounto them? whereas eternal life and ſaluation ſtandeth ſure and ſetled vponupon the brazen pillar of Gods election (who knowetht2 Tim 2, 19. who are his) and vponupon his merciful promiſe in his couenant, and not vponupon the luſt and pleaſure of any man, as we ſee in the example of Iacob, of whom God ſaide, I hauehave loued him, before he was circumciſed, nay before he wasuRom. 9, 11.13. Mal 1, 2. borne, or had done either good or euill.
Furthermore, we hauehave ſhewed beforeaAct 10, 47 that many beleeued, repented, and had the Holy-ghoſt before they were baptized. Yea the theefe vponupon the croſſe repented of his ſins & beleeued in Chriſt, yet was neuer baptiſed: notwithſtanding he was receiued to mercy and certainely ſaued, as Chriſt ſaith,bLuk. 23, 42. This day ſhalt thou be with me in Paradice. Beſides, there is no greater neceſsity of baptiſme then of the Lords ſupper: but we may be ſaued without the Lords ſupper: therfore alſo without baptiſme. Laſtly, if al perſons dying without baptiſme be condemned: then infinite multitudes of childrē ſhold or may periſh & be damned without their owne fault, through the careleſnes of others: but none periſh without their owne fault: therfore al dying without baptiſme are not cōdemnd. To theſe we might adioyne the teſtimony & confeſsion of the aduerſaries, which is ſtrong againſt themſelues, to whom wee may ſay as Chriſt ſometimes did to that ſlothfull perſon,cLuk. 19, 12. Thou euill ſeruant, out of thine owne mouth will I iudge thee. Theſe make three ſorts of baptiſme, of water, of blood, of the Spirit: whereby they confeſſe that the want of baptizing with water is not damnable in al, ſeeing that want may be ſupplyed, either with ſhedding of their blood for teſtimony of the truth, or by ſpiritual regeneration & ingrafting into the body of Chriſt. To conclude, do we deſire the cuſtome and practiſe of the Church? It is well knowne, that in Theſſalia dSocra. lib. 5. cap. 22. Bellar. de ſacra. bap. cap. 26.the Sacrament of baptiſme was celebrated but once in the yeare, namely at Eaſter. In other places thrice in the yeare, and ſometimes not vntill the houre of their death, when they were going the way of all fleſh. Conſtantine the great was the firſt chriſtian Emperor that reformed the Church, yet he was not baptized tilleTripart. hiſt. lib. 3 c…p. 12. the time of his death. And Valentinianus a chriſtian Emperor died without baptiſme: yet doth Ambroſe giuegive him his due commendation,fOrat. de obit. Valent…n. and doubted nothing of his ſaluation. Shal we do theſe good men, theſe worthy Emperors, theſe godly Chriſtians this wrong, as to thinke they were damned, who were the chiefe pillars and protectors of the true Chriſtian and Catholike religion? Or if the Churches aboue mentioned had holden this hard opinion, that the want of baptiſme was a ſigne of reprobation: would they hauehave deferred it in the houre of death (whereby ſometimes they were preuented) or adminiſtred it at certaine times onelyonly of the yeare? True it is, that cuſtome is not to be followed, neither the negligēce of thoſe Biſhops to be allowed: but it teacheth thus much, that in deferring baptiſme they differed in iudgement from the now-Church of Rome, and concurred in opinion with the reformed Churches, for which cauſes their practiſe is alledged. The reaſons vſed to maintain the abſolute neceſsity of this Sacrament to ſaluation, are weak & not worth the anſwering. Firſt they obiectgGen. 17, 14. Obiection. Anſwere. the threatning annexed to circumciſion. The vncircumciſed male ſhal be cut off frō his people. To this I anſwere, firſt God commandeth infants to be circumciſed the eight day, before which time they were forbidden to circumciſe. Wherfore, infants that dy before the 8. day, were not bound and obliged by this law. And ſeeing therehRom. 5, 13. can be no tranſgreſsion where there is no law, they are not damnd becauſe they are vncircumciſed, ſeeing God called many out of this life before they were capable of this Sacrament. Againe, the commination and threatning is not to bee vnderſtood generally of all, but of ſuch as are growne vp: not of children, but of men, as appeareth by the reaſon, For he hath broke my couenant. This cannot be applyed to infants,iCaietan in cap. 7. Geneſ. who albeit they hauehave not actuall faith, yet cannot be ſaid to contemne grace, to refuſe the couenant, to reiect the promiſes, or to lye in infidelity and hardneſſe of heart. Wherefore, it belongeth vntounto thoſe onelyonly that being growne vp and come to yeares ſhall approue the negligence of their parents, and will not ſuffer themſelues to be circumciſed. Therefore the childe of Moſes (whoſe circumciſion was through negligence deferred) was not puniſhed, but the fault was imputed vntounto Moſe… himſelfe, Exod. 4, 24. Now as to Peter, ſaying, Thou ſhalt k…hn. 13, 8.neuer waſh my feet, Chriſt anſwered, If I waſh thee not, thou haſt no part in me: ſo to the Iſraelite that ſhould hauehave ſaide, I will neuer be circumciſed, this threatning might fitly be applyed, If thou wilt not be circumciſed, thou haſt no part in God, no portion in his bleſsing, no aſſurance of his promiſes in this life, or of his kingdome in the life to come. Laſtly, to be cut off from the people, doth not ſignifie to be condemned, for euen the negligence and contempt of the Sacrament is pardonable where repentance followeth: as we ſee of ſuch as came vnreuerently and vnworthily to the Lords Supper among the Corinthians, l1 Cor. 11, 30 31.who were puniſhed with diſeaſes and death it ſelfe, yet the ſoule no doubt was ſaued in the day of the Lord. Sometime therefore, that phraſe of ſpeaking ſignifieth temporall iudgements of God on men & their familiesmPſal. 55, 24. for their wickednes. Sometimes it ſignifieth the Magiſtrates iuſtice inflicted on malefactors,nDeut. 13, 59 who beareth not the ſword in vaine, which is expounded afterward, Thou ſhalt ſurely kill him. Sometimes, it ſignifieth to be cut off from the boſome of the Church,oExod. 12, 15 19. which is done by the high and dreadfull cenſure of excommunication. Whoſoeuer eateth leauened bread from the firſt day vntill the ſeauenth day, that perſon ſhall be cut off from Iſraell: the interpretation of which words is added verſe 19. That perſon ſhall be cut off from the congregation of Iſraell. So the Apoſtle ſpeaketh, 1 Cor. 5. Hee which hath done this thing ſhould be p1 Cor. 5, 2.13.put from among you, that is, from your company & fellowſhip, as verſe 13. Put away from among your ſelues that wicked man. Thus wee are to vnderſtand the threatning in this place, that ſuch as contemne circumciſion, eyther themſelues, or allow the ſame contempt and negligence of others, ſhall no longer bee reckoned and reputed among the people of God, but be ſeparated from them, and to be as an heathen and a publican.
Againe,qIoh. 3, 5. they obiect Iohn 3. Obiection 2 Vnleſſe a man be borne of water and the Spirite, hee cannot enter into the kingdome of God: therefore ſay they, it is neceſſary to ſaluation to be baptized. This is the reaſon ofrBellar. lib 1 de bapt. ca. 4. Bellarmine, andſHoſij confeſſ. cap. 35. Anſwere. of others. I anſwere firſt it is not neceſſary in this place by water to vnderſtand materiall water, but the grace of Chriſt purging and cleanſing as water doth; which interpretation may be gathered by conference of a like place, Math. 3.11 He ſhall baptiſe tIoh 3, 11.with the Holy-Ghoſt and with fire, that is, by the Spirite of God which is as it were fire, lightening our hearts with the knowledge of God, inflaming them with his louelove, and purging them from euill affections. So when wee are ſaide to be borne againe by water and the Spirite, he meaneth, by the Spirite ſhewing forth in vsus the force, power, and property of water, as if he ſhould ſay, we are borne of water which is the Spirite,uIoh. 7, 38, 39 & 4.21. as Ioh. 7, 38, 39. Againe, if it were ment of water in baptiſme, it muſt be vnderſtood according to a likeaIoh. 6, 53. ſentence, Ioh. 6. Vnleſſe you eate the fleſh of the Sonne of man, and drinke his bloud, yee ſhall not hauehave life in you: which muſt be vnderſtood of ſuch as are of yeares and growne in age. And thus Innocentius the third in thebDecret Gregor. lib. 3. tit. 42 c. 3. decrees expoundeth it: ſo doth Peter Lumbard cLumb ſent. lib. 4. diſt. 4.maiſter of the Sentences. So then, if they will be tryed eyther by their owne Pope, which is their holy father: or by Peter Lumbard, which is their grand-maiſter: this place cannot be inforced againſt infants that dye before they be baptized, but muſt be re…erred to men of greater yeares.
We reaſon not thus farre, to iuſtifie and allow the ſluggiſhneſſe and neglect of careleſſe parents, vnderunder colour and pretence of this, that the ſaluation of the child dependeth not vponupon the participation of the Sacrament: but to ſhew, that if it cannot be obtained as it ought to be deſired or if by godleſſe parents it be deferred and neglected: yet ſaluation is not tyed and glued to the outward water. The neglect of the Sacrament is a notable marke of a deſpiſer, and therefore the Phariſies are ſaide to hauehave reiected the counſell of God againſt themſelues, beeing not baptized of him. Luke 7, 30. It is ſtrange to conſider, what childiſh excuſes and pretences parents vſe to iuſtifie their negligēce in performing this good duty to their Children. For baptiſme is neceſſary in reſpect of God that hath commanded it; in reſpect of the Church, the lawfull vſe of it being a note of the true Church: and in reſpect of the promiſe annexed vntounto it. Neuertheleſſe, it is not ſimply neceſſary to ſaluation, as though without the waſhing of water one could not be a member of Chriſt. True it is, to eueryevery one that beleeueth, baptiſme muſt neceſſarily be either actually receiued, or earneſtly deſired: receiued, if it may be had: deſired, if it cannot be had. For as the true deſire of grace is grace indeed in Gods acceptance: ſo the deſire of baptiſme is accepted of God as baptiſme. And therefore ſimply the want of it without neglect cannot bring danger of dā nation. Away then with the doctrine of the Church of Rome touching the abſolute neceſsity of baptiſme, and touching Children that dye without it: a beaſtly and bloodydLet none obiect the opinion of Auguſtine, for he thought it neceſſary to ſaluation, that children ſhold receiue the Lords Supper, as well as baptiſme De pecc…tor me…t. lib. 1. cap. 24. doctrine ioyned with rigor and cruelty, full of terror and feare, vncharitable in it ſelfe, preſumptuous by entring into Gods ſecret iudgements, impious by binding him to ſecond cauſes and ordinary meanes, iniurious to thouſands of poore infants, diſcomfortable to all good parents, and blaſphemous againſt the bottomeleſſe mercy of a gracious God, who hath ſaide,eGen. 17, 7. I will bee thy God, and the God of thy ſeede: where he maketh a couenant of ſaluation with vsus and our children, not adding any condition of baptiſme, if it cannot be had as it ought to be. If it cannot be had by the infant, the Spirit of God doth worke the effectuall knitting of them to the body of Chriſt by a ſecret working (as pleaſeth him) in ſtead of ordinary meanes. For when our Sauiour had ſaid, Mar. 16. He that ſhall beleeue, and be baptized, ſhall be ſaued: he doth not adde contrariwiſe, he that is not baptized ſhall be damned,fMa…. 16, 16. but annexeth onelyonly, Hee that beleeueth not, ſhall be condemned. Thus we hauehave ſhewed the malice and madneſſe of Sathan againſt poore infants, and how he hath vſed proud and peſtilent inſtruments to effect his purpoſe: partly the Anabaptiſtes, who deny baptiſme to their bodies: and partly the Papiſts, who deny ſaluation to their ſoules for want of baptiſme.