The Badges of Christianity, Book 2 · Chapter 5
Chap. 5. Of the third outward part of baptisme.
THe third outward part of baptisme aWater another outward part of bapt.is the element of water, which is the matter whereof baptisme consisteth. This truth is taught in diuerse places of the new bMath. 3, xi,testament. Indeeds I baptize with water. And Ioh. 1, because he should bee declared to Israell, therefore am I come baptizing with water: Knew him not, but he that sent me to baptize with water, he saide vntounto me, vponupon whom thou shalt see the spirit come … and tarrie still on him, that is he which baptizeth with the Holy-ghost. So Act. 8, 36. As they went on their way, they came vntounto a … ater, and the Enuruch said, See heere is water, what doth let me to be baptized? then he commaunded the chariot to stand stil, and they went downe both vntounto the water, both Phillip and the Eunuch, and he baptized him. And chap. 10. Can anie man forbidde water, that these should not be baptized, which hauehave receiued the Holy-ghost as well as we? Nothing is so apt to set sorth the blood of christ and his merits, as water which is sit to clense and wash, and leaueth no filth behind vponupon the body: by which outwarde worke, Christ would hauehave vsus feele the inward purging and purifying of the soule.
The vse of this outward part, is three-fold. First, it teacheth, Vse. 1.that the minister may not baptize with any other liquor and element, then with naturall, common, and ordinarie water: whereunto answere the flood, the red sea, and the Iewish purifyings, vnderunder the law. The curious questions, whether wanting water we may baptise with sande, or water distilled and compounded, came at the first from the dangerous and bloody opinion that they are damned which die vnbaptised. If any demaund whether sweet waters and distilled may be taken and vsed, or mingled with common Obiectionwater, especially when children of such as are in high place are to be baptised & sealed into the couenant, therby to note a difference betweene person and person, forasmuch as god hath listed vp the head of one aboue another: I answere, cRom, 13, 1, 7Answereall power is indeede of god, and we with hart and tongue do giuegive honour to whome honour pertaineth, and feare to whome feare belongeth.
Notwithstanding, all mixture of the water is mans inuention and an human tradition which in GODS woorshippe is not to be admitted. Whatsoeuer is mingled with common Water, is a corruption, whatsoeuer the partie be that is baptised. The Apostle teacheth, dEph, 4. 5that the church hath all one baptisme: not one manner of baptizinge the poore, and another of baptizing the rich. Besides, why might wee not allowe mixture of water with Wine in the Lordes 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 manner of baptising the children of rich-men and the children of poore 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 courser sort for the poore by themselues, e1 Cor 11. 21 22which seperation the Apostle reproueth in the church of …, 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, fGal. 3, 28for all are one in Christ Iesus, and therefore the Noble Eunuch mentioned Act, 8. was baptised by Phillip with ordinary water.
Now if no composition may be mingled: gNo other signe ought to be vsed in baptism then water.then much lesse may any other signe be vsed, and so the element clean chaunged, and the ordinance of God altred: for the church of God hath no liberty to bring any other signe in place of water. If a man were baptised with sande, with bloude, with wine, with milke, with snowe, with oyle, and such lickor, it is no baptisme at all, but a meere voide and ydle action: such a person must afterwarde be sprinkled or washed with water, not that any should be rebaptized, but because all persons should be once baptised, the former action being meerely 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 errour 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, ther is a nullitie of the whole work, the partie be-sanded, or be-bloodied, or oyled, is erroneously and vnlawfully, not truely and effectuallye baptised. Nadab and Abihu are smitten with lightning from heauen hLent. x. i. 2for 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 elementes as strange fire that are brought into this sacrament, beside water? Or, hauehave we greater liberty to change Gods ordinaunces in the gospell, then the Iewes had vnderunder the Law?
When GOD appointed the iLeuit, i. 3, x xiiiiburnt offering to be offered, and commanded the people to bring either bullocks out of the heard, either Sheepe or Goates out of the folde, either Turtle-doues or young Pigeons from amonge the birds: being thus limited and restrained, might they bring an Asse, or an Elephant, or a Camell unto him? might they cut osf a dogges 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 bee 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 Lorde likewise threatning a generall dearth of Corne, Wine, and Oyle (of which things many of their offeringes and oblations consisted) sheweth that the priestes shoulde Weepe and waile, because the kIocl. i. 9Meat-offerings and Drinke-offeringes should cease. But what neede was there, either that the priests shoulde hauehave lamented, or the offeringes hauehave ceased, if they might hauehave vsed other elementes, other signes, or other matter then GOD approoued? If they might hauehave taken water in steed 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 steade of the Beastes of the fielde? Or creeping thinges for their Offerings in steed of such as chewe the cudde and diuide the hoofe? Nowe howe can it bee better Warraunted to vsus to take oyle for Water, then it was for them to take Water for oyle.
Againe, heereby all Popish corruptions and mixtures vse. 2brought into this Sacrament are confuted and condemned, as their creame, their tapers, their crosses, their censors, their salt, their spittle, their holy-water, their exorcisinges and conjurations, hauing also an opinion of saluation and worshippe annexed vntounto them. These men (as if it were a base and contemptible thing to baptize with Water onelyonly, according to Christes commaundement) hauehave brought in a new word and new elements, … that is, new drosse and new filth into the church, and into the sacraments of the church: as salt, that we may bee seasoned with wisedome, and bee kept from purrifying in sinne: oyle, that we may bee safe from euill suggestions: spittle, that our eares may be opeto heare the word, and our Nostrils to discerne the smell of good and euill: crosses, that all our sences may bee defended against the euill spirit.
True it is, if all the other partes and actions be obserued, these inuentions and additions, which are so many abuses make not baptisme void, neither bring a nullity therof: notwithstanding these beggerly ceremonies, as they are destitute of the testimony and aprobation of the first and auncient Churches, so they corrupt the pure, simple, and sincere institution of Christ None were vsed when Christe was baptised, neither gaue he any such thinge in charge to his Apostles, neither were 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, 47Can anie man forbidde water, that these should not be baptized? Hee calleth not for oyle, salt, spittle, creame or any such thinge, but only for plaine, common, and ordinary water. Thus in one sacra. they find many sacraments, and inuent tipes, shadows, similitudes, and significations in the immediate seruice of God, wheras we hauehave the body itselfe, that is, christ alredy. They make these outward things able to giuegive grace, power, and strength against the deuill. But the Apostle teacheth, that the weapons of our warfare are not carnal, m2 cor, 10, 4, Eph, 6, 12.they are spiritual that must defend vsus from euill. If they refer al this trash and trumpery, not to the substance of the sacram. but nHosii confes. de ritib. bapt. cap. 37to order and comelinesse: 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 gospel, and by the … of the Apostles. Nothing is more comely, decent, and orderly then that which christ commaundeth and aloweth: nothing is more vncomly or vnseemely, then that which man inuenteth in the seruice of God, and in the celebration of the Sacraments, thereby inuerting and peruerting the holy ordinances of God.
Thirdly, if washing with water be an outward part of baptisme which pertaineth to the flesh; but teacheth not to the conscience, which toucheth the body, but clenseth not the soule: then the bare want of externall purification, cannot bring the danger of eternal condemnation. Wherefore children dying without baptisme are not reiected because they want baptisme: for children that are elected are saued, though they dy before baptisme: and they that are not elected are condemned, though they be baptized. For it is not the want, but the continual contempt thereof that is damnable. Circumcision was as necessary to the Iewes, as baptisme is vntounto vsus. But all did not perish oAl perished not vnderunder the law that died before circumcision.that died vncircumcised: therefore all perish not that dy vnbaptized. And if the saluation of the child did depend vponupon the outward sacrament, it had beene an hard thing in the Lord (who wil pEzek. 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 Ioshuae, qIosh. 5, 5it was omitted 40. yeares, while they were in the wildernesse, through their continuall iournies and vncertaine abode in eueryevery place: yet it were an hard, cruell, and bloody conclusion to determine thereupon, that whosoeuer among them during that time dying before he was circumcised, was damned, When Dauids child died the seuenth day, which was before he could be circumcised, (circumcision being limited rLeuit. 12, 2, 3to the 8. day) he did not cry out pittifully, it is damned, it is damned: but arose from the earth, washed himselfe, anointed his bodie, chaunged his Gen. 17. 12. & 21. 4apparrell, refreshed himselfe, cheared his wife, came into the house of the Lord, worshipped God, praised him for al his doings, s2 Sam. 12. 18, 19, 20. …. 23made his seruants that attended on him wonder at his comfortable behauiour, and said, he should go to his child, but not his child return to him againe. But if he had thought all condemned that die vncircumcised, his lamentation would hauehave exceeded, for he had cause to hauehave sorrowed more after his death, then he did in the childes sicknes: and if circumcision had bene of such absolute necessity, he might hauehave said, The child being now dead, why should I not fast? why should I not weepe? why shoulde 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 hee … 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 circumcision. Againe, how foolish, vaine, and vnreasonable a thing is it, to put life and death, saluation and damnation into the hands and libertie of mortall men, as of the parents that shoulde bring them, or of the minister that shoulde baptize them, or of others that performe other duties vntounto them: whereas eternall life and saluation standeth sure and setled vponupon the brazen pillar of Gods election (who knoweth t2 Tim. 2. 15who are his) and vponupon his mercifull promise in his couenant, and not vppon 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 was uRom. 9. 11. 13 Mal 1. 2born, or had done either good or euill.
Furthermore, we hauehave shewed before, aact, 10, …that many beleeued, repented, and had the Holy-ghost before they were baptized. Yea the theefe vppon the crosse repented of his sins and beleeued in Christ, yet was neuer baptised: notwithstanding he was receiued to mercy and certainely saued, as Christ saith, bLuk. 23, 43This day shalt thou be with me in Paradice. Besides, there is no greater necessity of baptisme then of the Lordes supper: but we maie be saued without the Lords supper: therefore also without baptisme. Lastly, if al persons dying without baptism bee condemned: then infinite multitudes of children shold or may perish and be damnd without their owne fault, through the carelesnes of others: but none perish without their owne fault: therefore all dying without baptisme are not condemnd. To these we might … the testimony and confession of the aduersaries, which is strong against themselues, to whome we may say as Christ sometimes did to that sloathfull person, cLuk. 19, 22Thou euill seruaunt out of thine own mouth wil I iudge thee. These make three sorts of baptisme, of water, of blood, of the spirit: whereby they consesle that the want of baptising with water is not damnable in all, seeing that want may be supplyed, either with shedding of their blood for the testimony of the truth, or by spiritual regeneration and 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,. c. 26the 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 al slesh. Constantine the great was the first christian Emperour, yet was he not baptised till eTripart, hist lib, 3, cap. 12the time of his death. And Valentinianus a christian Emperor died without baptism: yet doth Ambrose giuegive him his due commendation, fOrat. de obit. ….and doubted nothing of his saluation. Shal we do these good men, these worthy Emperors, these godly christians this wronge, as to thinke they were damned, who were the chiefe pillers and protectors of the Catholick 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 …) or administred it at certaine times onelyonly of the yeare? True it is, that custome is not to be followed, neither the negligence of those byshops to be allowed: but it teacheth thus much that in de ferring baptism they differed in iudgement from the new church of Rome, and concurred in opinion with the reformed churches, for which causes their practise is aledged. The reasons vsed to maintain the absolute necessity of this sacrament to saluation, are weak and not worth the answering. First they obiect gCen. 17, 14 Obiection Answerethe threatning annexed to circumcision. The vncircumcised male shall be cut off from 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 there hRom, 5, 13can be no transgression where there is no law, they are not damnd because they are vncircumcifed, seeing god calleth many out of this life before they were capable of this sacrament. Againe the commination and threatning is not to be vnderstoode 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 applied to infantes, icaletan. … 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 lie in infidelity & hardnes of hart. Wherfore, it belongeth vntounto those onelyonly that being grown vp and come to yeares shall approue the negligence of their parents, and will not suffer themselues to be circumcised. Now as to Peter, saiyng, Thou shalt kIohn, xiii, …neuer wash my feet, Christ answered, If I wash thee not, thou hast no part in me: so to the Israelite that should hauehave said, 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 wher repentance followeth: as we see of such as cam vnuerently and vnworthily to the Lordes 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 and their families mPsa, 55, 24for their wickednes. Sometimes it signifieth the magistrates iustice inflicted on malefactors, nDeut. 13. 5 9who beareth not the sword in vain, which is expounded afterward, Thou shalt surely kill him. Sometimes, it signifyeth to bee cut off from the bosome of the church, oExod. 12, 15 19which is done by the high and dreadfull censure or excommunication. Whosoeuer eateth leauened bread from the first day vntill the seuenth day, that person shal be out off from Israell: the interpretation of which wordes 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 …put from among you, that is, from your company and fellowship as verse 13. Put away from among your selues that wicked man. Thus we are to vnderstande the threatning in this place, that such as contemne circumcision, either themselues, or allow the same contempt and negligence of others, shall no longer be reckoned and reputed among the people of God, but be seperated from them.
Againe, qIoh, 3, 5they obiect Iohn, 3. Vnlesse a man be borne of water and the spirit, he cannot enter into the kingdome of God: therefore Obiect 2.say they, it is necessary to saluation to be baptized. This is the reason of rBellar. lib, 1 de bapt. c. 4,Bellarmine, and sHosij Confess. cap. 35 Answere.of others. I answere first, it is not necessary in this place by water to vnderstande materiall water, but the grace of Christ purging and clensinge as water doth; which interpretation may be gathred by conference of a like place Math 3, 11. He shall baptise tIoh. 3, 11with the holy-ghost and with fire, that is, by the spirit of God which is as it were fire, lightning our hearts with the knowledge of God, inflaming them with his louelove, and purging them from euill affections. So when we are said to be borne againe by water and the spirit, he meaneth, by the spirit shewing forth in vsus the force power, and property of Water, as if hee should say, we are borne of water which is the spirit, uIoh. 7, 38, 36 & 4, 11as Ioh. 7, 38, 39. Again, if it were ment of water in baptisme, it must be vnderstood according to alike aIoh. 6. 53sentence Ioh. 6. Vnlesse you eate the flesh of the sonne of man, and drinke his blood, ye shall not hauehave life in you: which must be vnderstood of such as are of yeares and growne in age. And thus Innocentius the 3. in the bDecret. Gregor. lib. 3. tit. 42. c. 3decrees expoundeth it: so doth Peter Lumbard cLumb. sent. lib. 4. dist 4maister of the …. So then, if they will be tryed, either by their owne Pope, which is their holy father: or by Peter Lumbard, which is their grand-maister: this place cannot be enforced against infants, that die before they bee baptised, but must be referred to men of greater yeares.
We reason not thus farre, to iustifie and alow 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. Away then with he doctrine of the church of Rome touching the absolute necessity of baptisme, and touching children that dye without it: a beastly and bloody dLet none obiect the opinion of Augustine, for he thought it necessary to saluation, that children should receiue the Lords Supper, as well as baptisme, De peccator. mer't. lib. cap. 24.doctrine ioyned with rigour and cruelty, full of error and feare, vncharitable in it selfe, presumptuous by entring into Gods secret iudgments, impious by binding him to second causes & ordinary means, iniurious to thousands of poore infants, discomfortable to al good parents, & blasphemous against the bottomlesse mercy of a gratious God, who hath saide eGen. 17, 7I will be thy God, and the God of thy seede: where he maketh a coueuant of saluation with vsus and our children, not adding any condicion 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) instead of ordinary meanes. For when our sauiour had saide Mar. 16 He that shall beleeue, and be baptized shall be saued: … doth not adde contrariwise, hee that is not baptized shall be damned, fMar, 16, 16.but annexeth only, He that beleeueth not, shalbe condemned. Thus we hauehave shewed the malice and madnesse of Satan against poore insants, 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 Papistes, who deny saluation to their soules for want of baptisme.