Excursus: The Whole Nature of Baptism
baptism without the inward is not the mark of God's child, but the mark of the fool that makes a vow and afterward breaks it (Eccl. 5:4).
Excursus: The Whole Nature of Baptism Moreover, baptism is not only a sign of our adoption but also a seal thereof and a means to convey it unto us. And for the better understanding of this point, and for a further clearing of the twentyseventh verse, I will speak of the whole nature of baptism. That which is to be delivered, I reduce to eight heads. I. The name of baptism and the phrases. II. The matter. III. The form. IV. The end.
V. The efficacy of baptism. VI. The necessity thereof. VII. The circumstances. VIII. The use.
Touching the name, baptism is taken six ways. First, it signifies the superstitious washings of the Pharisees who bound themselves to the baptisms or washings of cups and pots (Mark 7:4). Secondly, it signifies the washings appointed by God in the ceremonial law (Heb.
9:10). Thirdly, it signifies that washing by water which serves to seal the covenant of the New Testament (Matt. 28:19). Fourthly, it signifies by a metaphor any grievous cross or calamity. Thus the passion of Christ is called His baptism (Luke 12:50). Fifthly, it signifies the bestowing of extraordinary gifts of the Holy Ghost, and that by imposition of hands of the apostles (Acts 1:5; 11:16). Lastly, it signifies the whole ecclesiastical ministry. Thus Apollos is said to teach the way of the Lord, "knowing nothing but the baptism" (that is, the doctrine) "of John" (Acts 18:25). In the third sense is baptism taken in this place, when Paul says, "Ye are all baptized into Christ."
The phrases used in Scripture of baptism are strange in reason. And therefore they are to be explained. Here it is said, "Ye that are baptized in to Christ, put on Christ." The reason of this speech is
threefold. The first is this. The washing of the body with water is an outward sign to represent to our eyes and mind the inward washing and our union or conjunction with Christ. Therefore, they that are baptized are said "to put on Christ." The second reason is because the washing by water seals unto us our inward engrafting into Christ. For as certainly as the body is washed with water, so certainly are they that believe engrafted into Christ. The third reason of the speech is because baptism is after a sort an instrument whereby our insition into Christ and fellowship with Him is effected. For in the right and lawful use of baptism, God according to His own promise engrafts them into Christ that believe. And the inward washing is conferred with the outward washing. For these causes, they that are washed with water in baptism are said "to put on Christ." In the same manner must other phrases be understood; as when it is said that baptism "saveth" (1 Peter 3:21); that men must be baptized for the remission of sins (Acts 22:16); that "we are buried by baptism into the death of Christ" (Rom. 6:3).
The second point concerns the matter of baptism. Here I consider three things: the sign, the thing signified, the analogy of both. The sign is partly the element of water (Acts 8:36), and partly the rite by divine institution appertaining to the element, which is the sacramental use of it in washing of the body. And these two, water and external washing of the body, are the full and complete sign of baptism.
Here a question may be made, whether washing of the body in baptism must be by dipping or by sprinkling? Answer. In hot countries and in the baptism of men of years, dipping was used, and that by the apostles. And to this Paul alludes (Rom. 6:4). And dipping does more fully represent our spiritual washing than sprinkling. Nevertheless in cold countries and in the baptism of
infants newborn, sprinkling is to be used and not dipping in respect of their health and life. For the rule is, necessity and charity dispense with the ceremonial law. Upon this ground, David did eat the showbread. Circumcision was not always the eighth day, as appears by the Israelites in the wilderness. And for the same cause in these countries, dipping may be omitted, though otherwise a sacramental rite. And it must be remembered that baptizing signifies not only that washing which is by diving of the body, but also that which is by sprinkling.
The thing signified or the substance of baptism is Christ Himself our mediator, as He gave Himself to wash and cleanse us. Thus Paul says that "he cleanseth his church by the washing of water" (Eph. 5:26).
The analogy or proportion of both is on this manner. Water resembles Christ crucified with all His merits. St. John says, "The blood of Christ cleanseth us from all our sins" (1 John 1:7)—that is, the merit and efficacy of Christ crucified frees us from our sins and from the guilt and punishment thereof. External washing of the body resembles inward washing by the Spirit, which stands in justification and sanctification (1 Cor. 6:11; Titus 3:5). The dipping of the body signifies mortification or fellowship with Christ in His death. The staying under the water signifies the burial of sin. And the coming out of the water, the resurrection from sin to newness of life (Rom.
6:3–4).
The third point concerns the form of baptism. "Go teach all nations, baptizing them in the name of the Father," etc. (Matt. 28:19). I explain the words thus. Mark first it is said, "Teach them," that is, make them my disciples by calling them to believe and repent. Here we are to consider the order which God observes in making with man the covenant in baptism. First of all, He calls men by His word and
commands them to believe and repent. When they begin to believe and repent, then in the second place God makes His promise of mercy and forgiveness. And thirdly, He seals His promise by baptism. This divine order Christ signifies when He says, "Make them disciples." And it was always observed of God. Before He made any covenant with Abraham, and before He sealed it by circumcision,
He says to him, "Walk before me, and be upright" (Gen. 17:1). And of His seed, He says, they must first "do righteousness and judgment, and then He will bring upon them all that He hath spoken" (Gen.
18:19). To the Israelites He says that they must "turn and obey," and then He will make all His promises and covenant good (Deut. 30:1–
6; Isa. 1:16–19). To the Jews, Peter says, "Repent," first, "and then they shall be baptized for the remission of sins" (Acts 2:38–42). And Philip said to the eunuch, "If thou believest with all thy heart, thou mayest be baptized" (Acts 8:37).
The Use. By this order we see that the commandment to believe and to repent is more large and general than the promise of mercy in Christ. For the commandment is given to all hearers, to turn and believe, and the promise made only to such hearers as do indeed turn and believe—therefore, it is a falsehood to imagine that the promise of salvation belongs generally to all mankind.
Again, by this order it appears that repentance belongs to baptism.
And it is one of the first things that are required. And therefore it is folly to make repentance a distinct means of salvation and a distinct sacrament from baptism.
Thirdly, if it be demanded why so many persons that have been baptized live for all this as if they had not been baptized, in the common sins of the world like profane Esau, and yet do comfort themselves in their baptism? Answer. They do not know and
consider the order which God used in covenanting with them in baptism.
But they deal preposterously, overslipping the commandment of repenting and believing, and in the first place lay hold of God's promise made to them in baptism. This is the cause of so much profaneness in the world.
Again, there be many persons that have been baptized who nevertheless cannot abide to hear and read the Word of God. And the reason is because they observe not the order of their baptism, first of all to become disciples, and then to lay hold of the promises of God.
They likewise are to be blamed that bring up their youth in ignorance. For they are baptized upon condition that they shall become disciples of Christ when they come to years of discretion.
And they are by this means barred from all the mercies of God. For we must as good disciples obey the commandment that bids us turn and believe before we can have any benefit or profit by any of the promises of God.
Lastly, we are here taught in the working of our salvation to keep the order of God which He has set down unto us in baptism, which is, first of all to turn unto God, according to all His laws; and secondly, upon our conversion to lay hold of the promises of God and the confirmation thereof by the sacraments. Thus shall we find comfort in the promises of God and have true fellowship with God if we begin where He begins in making of His covenant with us and end where
He ends. And this we must do not only in the time of our first conversion, but also afterward in the time of distress and affliction, and at such times as by frailty we fall and offend God. In a word, if for practice we always keep ourselves to this order, we shall find true comfort in life and death.
It follows, "Baptizing them into the name," or, "in the name of the Father, Son, and Holy Ghost." These words signify first, to baptize by the commandment and authority of the Father, Son, and Holy Ghost.
Secondly, to baptize by and with the invocation of the name of the true God. "Whatsoever ye do in word or deed, do it in the name of our Lord Jesus Christ" (Col. 3:17)—that is, by the invocation of the name of Christ. Thirdly, "to baptize in the name," etc., signifies to wash with water in token that the party baptized has the name of God named upon him, and that he is received into the household or family of God as a child of God, a member of Christ, and the temple of the Holy Ghost. Thus Jacob says in the adoption of Ephraim and Manasseh, "Let them be mine, and let my name be called upon them" (Gen. 48:5, 16). And Paul says that the Corinthians might not be named and distinguished by Paul, Cephas, Apollos, because they were not baptized into their names, but into the name of Christ (1
Cor. 1:13). And this I take to be the full sense of the phrase.
Here we see what is done in baptism: The covenant of grace is solemnified between God and the party baptized. And in this covenant some actions belong to God, and some to the parties baptized. God's actions are two. The first is the making of promise of reconciliation, that is, of remission of sins and life everlasting to them that are baptized and believe. The second is the obsignation or sealing of this promise. And that is twofold—outward or inward. The outward seal is the washing by water. And this washing serves not to seal by nature, but by the institution of God in these words, "baptize them," etc. and therefore Paul says, "Cleansing the church by the washing of water in the word" (Eph. 5:26). The inward sealing is by the earnest of God's Spirit (Eph. 1:13). The action of the party baptized is a certain stipulation or obligation whereby he binds himself to give homage to the Father, Son, and Holy Ghost. This homage stands in faith, whereby all the promises of God are
believed, and in obedience to all His commandments. The sign of this obligation is that the party baptized willingly yields himself to be washed with water.
It is not said "in the name of God," but "in the name of the Father, Son, and Holy Ghost," to teach us the right way to know and to acknowledge the true God. This knowledge stands in six points, all here expressed. The first is that there is one God and no more. For though there be three that are named, yet there is but one name, that is, one in authority, will, and worship of all three. And elsewhere men are said to be baptized "into the name of the Lord" (Acts 10:48). The second is that this one true God is the Father, Son, and Holy Ghost. A mystery unsearchable. The third, that these three are really distinct, so as the Father is first in order; the Son, the second; and the Holy
Ghost, not the first or second but the third. The fourth is that they are all one in operation (John 5:19), and specially in the act of reconciliation or covenant making. For the Father sends the Son to be our redeemer. The Son works in His own person the work of redemption. And the Holy Ghost applies the same by His efficacy.
The fifth is that they are all one in worship. For the Father, Son, and Holy Ghost are jointly to be worshiped together, and God in them.
The last is that we are to know God, not as He is in Himself, but as He has revealed Himself unto us in the covenant of grace. And therefore we must acknowledge the Father to be our Father, the Son to be our Redeemer, the Holy Ghost to be our Comforter; and seek to grow in the knowledge and experience of this.
It may be demanded whether baptism may not be administered in the name of Christ alone, or in the name of God without mention of the persons in the Godhead? Answer. No. For the true form of baptism is here prescribed. If it be said, that Peter bids them of Jerusalem, "repent and be baptized into the name of Christ" (Acts
2:38), I answer that Peter in that place is to set down not the form of baptism but the end and scope thereof, which is, that we may attain to true fellowship with Christ.
The fourth point is concerning the ends of baptism, which are four.
The first is that baptism serves to be a pledge unto us in respect of our weakness of all the graces and mercies of God, and specially of our union with Christ, of remission of sins, and of mortification.
Secondly, it serves to be a sign of Christian profession before the world. And therefore it is called "the stipulation or interrogation of a good conscience" (1 Peter 3:21). Thirdly, it serves to be a means of our first entrance or admission into the visible church. Lastly, it is a means of unity (read Eph. 4:5; 1 Cor. 12:13).
The fifth point concerns the efficacy of baptism, of which there be four necessary questions. The first is, whether the efficacy of baptism extend itself to all sins and to the whole life of man? For answer, I will set down what we teach and what the papists. We teach that the use of baptism enlarges itself to the whole life of man, and that it takes away all sins past, present, and to come—one caution remembered, that the party baptized stand to the order of baptism, which is, to turn unto God, and to believe in Christ, and to continue by a continual renovation of faith and repentance as occasion shall be suffered. Reasons may be these. First, the Scripture speaks of them that had long before been baptized and that in the time present
"baptism saveth" (1 Peter 3:21), and "ye are buried by baptism into the death of Christ" (Rom. 6:4). And in the future tense it is said, "He that believeth, and is baptized, shall be saved." And Paul says that "the church is cleansed with the washing of water, that it may be presented glorious and without spot unto God" (Eph. 5:26–27). And all this shows that baptism has the same efficacy after which it had before the administration thereof. Secondly, the covenant of grace is
everlasting (Isa. 54:10; Hos. 2:19), and the covenant is the foundation or substance of baptism. Therefore, baptism is not to be tied to any time, but it must have his force, so long as the covenant is of force. And this appears by the example of the Galatians, who are now fallen away to another gospel after their baptism, and yet are instructed and directed by their baptism. Lastly, it has been the doctrine of the ancient church that all sins are done away by baptism, even sins to come.
The doctrine of the papists is that baptism takes away all sins that go before the administration thereof, and that sins after baptism are not taken away by baptism, but by the sacrament of penance. But the doctrine is erroneous, as may appear by the arguments which they use.
Argument 1. Circumcision had no use after the administration thereof for the abolishing of sin. Therefore neither has baptism.
Answer. Circumcision had. And this appears because the prophets put the Jews in mind of their circumcision when they fell away from God, bidding them to circumcise the foreskin of their hearts (Jer.
4:4).
Argument 2. The apostles used to call them that sinned after baptism to confession of sin and to repentance or penance (Acts 8:22; 1 John
1:9). Answer. This makes for us. For in so doing they bring men to their baptism and to the order set down there, which is, that the party baptized must first of all turn to God and believe in Christ. And there is no new order set down afterward, but only a renewing of this first baptismal order, both in the ministry of the word and in the Supper of the Lord. And whereas they make a distinction of penance the virtue, and penance the sacrament, placing the virtue before and
after baptism, and the sacrament only after—for this they have no word of God.
Argument 3. "If a man be enlightened," that is, baptized, "and then fall again, he cannot be renewed by repentance," which is in baptism
(Heb. 6:6). Answer. The text speaks not of them that fall after baptism, but of them that fall away by a universal apostasy, denying
Christ. For it is said "that they crucify Christ again" (v. 7), that is, crucify Christ crucified, "and so make a mock of him, and tread underfoot the blood of Christ" (Heb. 10:29). Again, the text speaks not particularly of repentance in baptism, but of all repentance whatsoever, yea, of repentance after baptism. For there is no place for repentance where Christ is renounced.
Argument 4. Penance (as Jerome says) is a second table after a shipwreck. Answer. Repentance indeed is a second table or board whereby a sinner fallen from his baptism returns again to it and so comes to the haven of eternal happiness. Thus then we see that baptism is the true sacrament of repentance. For repentance pertains to the inward baptism.
The Use. If baptism serve for the whole life of man, then if thou art in your misery or distress, have recourse to your baptism, and there shall you find your comfort, namely, that God is your God, if you truly turn and believe in Him. Secondly, remember every day the obligation of homage wherewith you have bound yourself to God, specially in your temptations remember it. And see you stand to it and make it good.
The second question is, whether baptism abolish original sin or no?
The answer of the Papist is that it does, so as in the party baptized, there remains nothing that God may justly hate. And therefore he says that original sin after baptism ceases to be sin properly. We
teach and are to hold that the perfect and entire baptism (in which the outward and inward baptism are joined together) abolishes the punishment of sin and the guilt, that is, the obligation to punishment and the fault, yet not simply, but in two respects. First, in respect of imputation, because God does not impute original sin to them that are in Christ. Secondly, in respect of dominion, because original sin reigns not in them that are regenerate. Nevertheless, after baptism it remains in them that are baptized and is still, and that properly, sin.
Paul says, "If I do that I would not, it is no more I that do it, but sin that dwelleth in me doth it" (Rom. 7:20). Here mark, Paul calls concupiscence in himself after regeneration sin, and that properly— because he says it is the same that makes men to sin. And he says,
"Mortify your earthly members," and amongst the rest he names, "evil concupiscence" (Col. 3:5). And to the Ephesians, "Be ye renewed in the spirit of your minds" (Eph. 4:23). Therefore after baptism some portions remain still of the old man or of original sin.
St. John says, "If we say we have no sin, we deceive ourselves" (1 John 1:8). Answer is made, that this is spoken of venial or small sins.
But how can they be small sins that are to be washed away with the blood of Christ, as he says (v. 7)? And if these words be spoken of infants (as they are), then must concupiscence be a sin in them. For they have no actual sins. Lastly, Christ says, "He that is all washed, must have his feet," that is, his carnal affections, "washed" (John
13:10). Here observe two things. One, that defilements of sin remain in them that are washed. The second, that they are after the first washing to be done away by Christ, and not by the acts of penance.
The grounds of popish doctrine in this point are two. The first is this.
They make three degrees of concupiscence. The first is the proneness in the flesh to rebel against the law of the mind, or the proneness to evil. The second stands in the first motions to sin, which go before consent of will. The third stands in acts of lust joined with consent of
will. This third, they say, is forbidden in the moral law, which forbids and condemns voluntary concupiscence. And the two first are not.
Because (as they speak) concupiscence itself with the first motions are not in man's power. And therefore they are rather to be termed defects or infirmities than sins, and that men are no more to be blamed for them than for the diseases of their bodies. Answer. The doctrine is false, for it is an evident truth that concupiscence with the first motions thereof to evil is condemned in the moral law. It is a principle in expounding the law: Where any actual sin is forbidden, there all causes, occasions, and furtherances thereof are likewise forbidden. Therefore considering actual concupiscence joined with consent is forbidden in the law, original concupiscence with the first motions thereof, being causes of the former, are likewise forbidden.
And Paul says, he had not known lust to be sin, unless the law had said, "Thou shalt not lust" (Rom. 7:7). Now he was a doctor of the law, and knew that lust with consent was a sin. For thus much the light of nature teaches. Therefore the law speaks of a higher degree of lust, namely, of lust going before consent.
The second ground is this. When sin is remitted, it does not make men guilty, but ceases to be a fault. Original sin therefore ceases to be sin after baptism. Answer. Though actual guilt be taken away, yet potential guilt remains, namely, an aptness in original sin to make men guilty. And though it be not the fault of this or that person, yet it is a fault in nature, or as it is considered in itself.
The Use. If original sin remain after baptism to the death, then we must humble ourselves and use to the very death the plea of mercy and pardon, denying ourselves and resting on Christ.
Again, if persons baptized be sinners to the death, it may be demanded, what difference there is between the godly and the
ungodly? Answer. In them that are regenerate, there is a sorrow for their inward corruptions and for their sins past, with a detestation of them. And withal there is a purpose in them to sin no more, and with this purpose there is joined an endeavor to please God in all His commandments. So as if they do sin, they can say with good conscience that they sinned against their purpose and resolution.
This cannot the ungodly man do.
The third point is, how baptism confers grace? Answer. It confers grace because it is a means to give and exhibit to the believing mind
Christ with His benefits, and this it does by His signification. For it serves as a particular and infallible certificate to assure the party baptized of the forgiveness of his sins and of His eternal salvation.
And whereas the minister in the name of God applies the promise of mercy to him that is baptized, it is indeed as much as if God should have made a particular promise to him. In this regard, baptism may well be said to confer grace, as the king's letters are said to save the life of the malefactor when they do but signify to him and others that the king's pleasure is to show favor. Again, baptism may be said to confer grace because the outward washing of the body is a token or pledge of the grace of God. And by this pledge faith is confirmed, which is an instrument to apprehend or receive the grace of God.
And this confirmation is made by a kind of reasoning in the mind, on this manner. He that uses the sign aright shall receive the thing signified. I (says the party baptized, being of years) use the sign aright in faith and repentance. Therefore I shall receive the thing signified, remission of sins and life everlasting. A king says to his subject, He that brings the head of such a traitor shall have a thousand pounds. Well; the head of the foresaid traitor is cut off, and he that has the head may say, Here is a thousand pounds, or, This will bring me a thousand pounds, because it is unto him as a pledge upon the king's word of the reward of a thousand pounds. And so is
the washing in baptism an infallible pledge to him that believes of the pardon of his sins. Thus do the sacraments confer grace, and no otherwise. One reason for many may be this. The word of God confers grace (for it is the power of God to salvation to them that believe), and this it does by signifying the will of God by the ear to the mind. Now every sacrament is the word of God made visible to the eye. The sacrament therefore confers grace by virtue of his signification, and by reason it is a pledge by the appointment of God of His mercy and goodness. It may be said [that] a sacrament is not only a sign and a seal, but also an instrument to convey the grace of God to us. Answer. It is not an instrument having the grace of God tied unto it or shut up in it, but an instrument to which grace is present by assistance in the right use thereof, because in and with the right use of the sacrament, God confers grace. And thus it is an instrument, and no otherwise, that is, a moral, and not a physical instrument.
The doctrine of the papist is that the sacrament confers grace by the work done—that is, that the outward action of the minister confers grace by his own force when the sacrament is administered. And that it may confer grace, some say that the said action has virtue in it for this purpose, which passes away when the action is ended. Others say, it has no virtue in it, but that God's using of the action elevates it and makes it able to confer grace. But this doctrine is a fiction of the brain of man. John the Baptist makes two baptizers, himself and Christ (Matt. 3:11), and he distinguishes their actions. His own action is to wash with water, and the action of Christ is to wash with the Holy Ghost. This distinction he would not have made if he by the washing of water had conferred the Holy Ghost. Paul says, "Christ sanctifieth His church by the washing of water through the word"
(Eph. 5:26). Baptism therefore does not confer grace because the body is washed with water, but because, when it is washed, the word
of promise is believed and received. The apostles are called "fellowworkers with God" (1 Cor. 3:9), and yet in the work of regeneration and in giving of life, they are not anything (v. 7). Peter says directly that "the washing away of the filth of the flesh doth not save, but the stipulation that a good conscience makes to God" (1 Peter 3:21). The work of creation is from God immediately and only. Now regeneration is a work of creation. And therefore it is of God immediately, and not immediately from the sacrament and mediately from God. The flesh of Christ is elevated and exalted above the condition of all creatures. Nevertheless, virtue to give life is not in the flesh of Christ, but in the Godhead. Much less then shall the sacraments have virtue in them to convey grace. Faith is said to justify, yet not by his [its] own virtue. For it does not cause our justification, but [does] serve as a means to apprehend it when it is caused by God. How then shall the sacraments cause justification?
Lastly, if the outward washing of the body be elevated above his natural condition in the administration of baptism, then so oft as the outward element is used in any sacrament, there is a miracle wrought. And ministers of sacraments are workers of miracles, which may not be said.
Again, their doctrine is erroneous, in that they teach that the outward act in the sacrament performed by the minister confers grace, where there is no gift of faith to receive that which is conferred
—contrary to that saying, "As many as received him, he gave this power to be the sons of God" (John 1:12). Indeed they say, there must be faith and repentance to dispose the party; but this disposition serves only to take away impediments and not to enable us to receive that which God gives.
The Use. We must not think it sufficient that we come to the church, hear God's word, and pray, contenting ourselves in the work done.
For thus shall we deceive ourselves. But in doing these acts of religion, we must in our hearts turn unto God and by faith embrace
His promise—otherwise the best actions we do shall be unprofitable unto us (Heb. 4:2).
Again, if the using of the element in the sacrament do not confer grace, then be assured that charms and spells, be the words never so good, have no virtue in them to do us good, but by diabolical operation.
The last question is, whether baptism imprint a character or mark in the soul which is never blotted out? Answer. In Scripture there is a two-fold mark of distinction—one visible, the other invisible. Of the first kind was the blood of the paschal lamb in the first Passover. For by it the firstborn of the Israelites were marked when the firstborn of the Egyptians were slain. Of this kind is baptism. For by it Christian people are distinguished from Jews, Turks, and infidels. The invisible mark is two-fold. The first is the eternal election of God:
"The foundation of God stands sure, and has this seal, The Lord knows who are his" (2 Tim. 2:19). And by this the elect of all nations are marked (Rev. chs. 7 and 9). The second is the gift of regeneration, which is nothing else but the imprinting of the image of God in the souls of men. And by this believers are said to be "sealed" (Eph. 1:13;
2 Cor. 1:22). And baptism is a means to see this mark in us because it is the laver of regeneration.
The papists have devised another work which they call the "indelible character." And they make it to be a distinct thing from regeneration.
And they say it is imprinted in the souls of all men, good and bad, and remains with them when they are condemned. What this mark should be they cannot tell. Some make it a quality; some, a relation;
but indeed there is no Scripture for it. The truth is, it is a mere fiction on the brain of man.
The sixth point to be handled concerns the necessity of baptism.
Here we must put difference between the covenant of grace and baptism, which is the confirmation or seal of the covenant. To make covenant with God and to be in the said covenant is absolutely necessary to salvation. For unless God be our God, and we the servants of God, we cannot be saved.
Baptism itself is necessary in part. First, in respect of the commandment of God, who has enjoined us to use it. Secondly, in respect of our weakness, who have need of all helps that may confirm our faith. Yet baptism is not simply necessary to salvation, for the want of baptism (when it cannot be had) does not condemn, but the contempt of it when it may be had. And the contempt is pardonable if men repent afterward. For the children of believing parents are born holy (1 Cor. 7:14), and theirs is the kingdom of God. And therefore if they die before baptism, they are saved. The thief upon the cross and many holy martyrs have died without baptism and are in the kingdom of heaven.
It is objected that the male child which is not circumcised must (by God's commandment) be cut off from the people of God (Gen. 17:14), and therefore he that is not baptized must also be cut off. Answer.
The text is spoken and meant not of infants, but of men of years, who being till then uncircumcised, despise the ordinance of God and refuse to be circumcised. And this appears by the reason following:
"For he hath made my covenant void." Now infants do not this, but their parents or men of years.
Secondly, the speech of Christ is objected, "Except a man be born of water and the Holy Ghost, he cannot enter into the kingdom of God"
(John 3:5). Answer. Christ alludes to the washings of the Old Testament (Ezek. 36:25), and withal gives an exposition of them on this manner. You are a Pharisee and love much washing. But if you would enter into the kingdom of heaven, you must be washed with clean water, that is, born anew by the Holy Ghost. Again, I answer, that if the words be meant of baptism, they carry this sense. The kingdom of heaven doeth not signify life eternal, but the church of the New Testament, and that in his visible estate (Mark 9:1); and baptism makes men visible members of the church. Here then baptism is made necessary, not in respect of eternal life, but in respect of our admission and entrance into the church, whereof it is now the only means.
The seventh point is touching the circumstances of baptism, which are five. The first concerns the persons which are to administer baptism, of whom I propound four questions.
The first is whether not only ministers of the word, but also lay persons (as they are called) or mere private men may administer baptism? Answer. Ministers of the word only. For to baptize is a part of the public ministry: "Go teach all nations, baptizing them" (Matt.
28:19). And mark how preaching and baptizing are joined together.
And things which God has joined, no man may separate. Again, he that must perform any part of the public ministry must have a calling
(Rom. 10:15; Heb. 5:4), but mere private persons have no calling to this business. And whatsoever is not of faith, is sin. Now the administration of baptism by private persons is without faith. For there is neither precept, nor fit example for it in the Word of God.
The example of Zipporah is alleged, who circumcised her child (Ex.
4:25). Answer. The example is many ways discommendable. For she did it in the presence of her husband, when there was no need. She
did it in haste, that she might have prevented her husband. She did it in anger, for she cast the foreskin at the feet of Moses. And it seems she was no believer, but a mere Midianite. For she contemned circumcision when she called her husband "a man of blood, by reason of the circumcision of the child" (v. 26). And in this respect it seems, Moses either put her away, or she went away when he went down to Egypt.
Again, it is objected that private persons may teach, and therefore baptize. Answer. Private teaching and ministerial teaching are distinct in kind, as the authority of a master of a family is distinct in kind from the authority of a magistrate. A private person, as a father or master, when he teaches the word of God, he does it by right of a master or father, and he is moved to do it by the law of charity. But ministers when they teach are moved to teach by special calling, and they do it with authority as ambassadors in the room of Christ (2
Cor. 5:20). Again, though a private man might dispense the word alone, yet does it not follow that he may administer both the word and the seal thereof, both which are joined in baptism, and jointly administered.
The second question is, whether baptism administered by a wicked man or a heretic be indeed true baptism? Answer. If the said party be admitted to stand in the room of a true pastor or minister, and keep the right form in baptizing according to the institution, it is true baptism. The scribes and Pharisees, the chief doctors of the Jews, were not of the tribe of Levi, but of other tribes. And they were indeed even the best of them but heretics and apostates, and consequently to be deposed and excommunicate. Nevertheless, because they were in the place of good teachers, and sat in Moses' chair, that is, taught sundry points of Moses' doctrine, therefore
Christ says, "Hear them" (Matt. 23:1–3). And to this effect was the conclusion of the churches in Africa, against Cyprian.
Upon the same ground, the same answer is to be made, if it be demanded whether baptism administered by him that cannot preach be of force or no? It were indeed to be wished that all ministers of holy things were preachers of the word. Nevertheless, if such as preach not stand in the room of lawful pastors and keep the form of baptism, it is baptism indeed.
The third question is, whether an intention to baptize be necessary in him that baptizes? Answer. If the word of institution come to the element, it is a sacrament, whatsoever the minister intend. Paul rejoiced that Christ was preached, though many preached Him of envy or contention, intending no good (Phil. 1:15–18). And the priest in the Mass pronouncing the words of consecration, if he intend not to consecrate (in popish learning), there is no consecration. And thus the bread elevated is mere bread and not the body of Christ. And consequently the people adore not Christ, but an idol. The intention therefore of the mind is not necessary, so be it the institution be observed. And the efficacy of the sacrament depends not on the will of man, but on the will of God.
The last question is, what is the duty of the minister in baptism?
Answer. He stands in the room of God. And what he does according to the institution, it is as much as if God Himself had done it with His own hand from heaven. And therefore, when the minister applies water (which is the sign and pledge of grace) to the body, he does withal apply the promise of remission of sins and life everlasting to the party baptized. And that is as much as if God should say to the party, calling him by his name, I freely give unto you the pardon of your sins and life everlasting, upon condition you keep the order set
down in baptism, which is, to turn unto Me and to believe in Christ.
Here we see a ground of special faith. For if God for His part by the hand of the minister apply the promise of mercy unto every particular believer, every particular believer is again by a special faith to receive the promise. Again, the consideration of this which God has done for us in baptism must move us seriously to turn unto Him according to all His laws, and by faith of our hearts to apprehend His merciful promises and to rest on them. For when God shall speak unto us particularly and, as it were, assure us of His mercies with His own hand and seal, we must needs be much moved and affected therewith.
The second circumstance is concerning the persons to be baptized.
And they are all such as be in the covenant in likelihood or in the judgment of charity. For the seal may not be denied to them that bring the tables of the covenant. And they are of two sorts: men of years and infants.
Men of years that join themselves to the true church are to be baptized. Yet before their baptism, they are to make confession of their faith and to promise amendment of life (Acts 2:38; 8:37–38).
And thus places of Scripture that require actual faith and amendment of life in them that are baptized are to be understood of men of years.
Infants of believing parents are likewise to be baptized. The grounds of their baptism are these. First, the commandment of God, "Baptize all nations" (Matt. 28:19), in which words the baptism of infants is prescribed. For the apostles by virtue of this commission baptized whole families (Acts 16:15, 31–33). Again, circumcision of infants was commanded by God (Gen. 17:14), and baptism in the New
Testament succeeds in the room of circumcision (Col. 2:11–12);
therefore baptism of infants is likewise commanded. The second ground is this. Infants of believing parents are in the covenant of grace. For this is the tenor of the covenant: "I will be thy God, and the God of thy seed" (Gen. 17:7). It may be said that this promise was made in this sort only to Abraham, because he was to be the father of the faithful. Answer. It pertains to all believing parents. God promises "to show mercy to thousands of them that love Him" (Ex.
20). Peter says to the Jews that heard him preach, "The promises belong to you, and to your children" (Acts 2:39). Paul says, "If the parents believe, the children are holy" (1 Cor. 7:14). If holy, then are they in the covenant. Now they are holy because we are in the judgment of Christian charity to esteem them all as regenerate and sanctified, secret judgments (in the mean season) left to God. Now then because infants are in the covenant, they are to be baptized. For this is the reason of St. Peter. To whom the promises belong, to them belongs baptism. But to you and your children belong the promises.
Therefore you and your children are to be baptized (Acts 2:38–39).
It may be objected that we cannot tell whether infants be indeed the children of God or no. And if they be not children of God, we may not baptize them. Answer. The same may be said of men of years. For we know not whether they be indeed the children of God. And therefore we may by the like reason exclude them from all sacraments. Again, we are to presume (in all likelihood) that infants of believing parents are the children of God, because in their conception and birth God begins to manifest His election, showing Himself a God, not only to the parents, but also to their seed.
Secondly, it is objected that infants have no faith, and, consequently, that baptism is unprofitable unto them. Answer. Some think they have faith, as they have regeneration, that is, the inclination or seed of faith. Others say that the faith of the parents is also the faith of
their children because the parents by their faith receive the promise of God, both for themselves and their children. And thus to be born in the church of believing parents is instead of the profession of faith.
To this second opinion I rather incline because it is the ancient and received doctrine of the church.
Thirdly, it is alleged that infants know not what is done when they are baptized. Answer. For all this, baptism has its use in them. For it is a seal of the covenant, and a means to admit them into the fellowship of the visible church, whereof for right they are members.
A father makes a purchase for himself and his children. At the time of the sealing, the children know not what is done and yet the purchase is not made in vain for them.
It may be demanded, whether the children of Turks and Jews are to be baptized? Answer. No, because the parents are forth of the covenant.
Secondly, it is demanded, whether the children of professed papists are to be baptized? Answer. The parents are persons baptized in the name of the Father, Son, and Holy Ghost. And though the papacy be not the church of God, yet is the church of God hidden in the papacy, and to be gathered out of it. And for this cause baptism remains still in the Church of Rome. For this cause I think that infants of professed papists may be baptized, two cautions observed. The first, that the foresaid parents desire this baptism. The second, that there be sureties which promise the education of the child in the true faith.
Thirdly, it may be demanded, whether the children of wicked Christians, that is, of such as hold in judgment true religion and deny it in their lives, may be baptized? Answer. They may. For all without exception that were born of circumcised Jews (whereof many were wicked) were circumcised. And we must not only regard the next
parents, but also the ancestors of whom it is said, "If the root be holy, the branches are holy" (Rom. 11). Upon this ground children born in fornication may be baptized, so be it, there be some to answer for them beside the parents. And there is no reason that the wickedness of the parent should prejudice the child in things pertaining to life eternal.
Lastly, it may be demanded, whether the children of parents excommunicate may be baptized. Answer. Yea, if there be any beside the parents to answer for the child. For the parents after excommunication remain still (for right) members of the church, having still a right to the kingdom of heaven. Out of which they are not cast absolutely, but with condition, unless they repent, and in part; that is, in respect of communion, or use of their liberty, but not in respect or right or title. Even as a freeman of a corporation imprisoned remains a freeman, though for the time he has no use of his liberty.
The third circumstance concerns the time. Here one question may be moved: how oft baptism is to be administered? Answer. But once.
For the efficacy of baptism extends itself to the whole life of man.
And we are but once born again, and once engrafted into Christ.
Here let it be observed that the gift of regeneration is never utterly extinguished. For if a man be the second time born again, he must be baptized again and again because baptism is the sacrament of insition. It may be said that a man may remain still ingrafted into Christ, and by his own wickedness make himself a dead member. I answer that all the members of the mystical body of Christ are living members. "The spiritual temple is made of living stones" (1 Peter
2:5). And mark what Paul says, "All the body of Christ increaseth with the increasing of God" (Col. 2:19), and believers are of the bone
and flesh of Christ (Eph. 5:30). Now there is no part of the bone and flesh of Christ that dies.
The last circumstance is touching the place. And that is the public assembly or congregation of the people of God because baptism is a part of the public ministry, and a dependence upon the preaching of the word of God. Secondly, the whole congregation is to make profit by the enarration of the institution of baptism. And lastly, the said congregation is by prayer to present the infant baptized unto God and to entreat for the salvation thereof, the prayer of many being most effectual.
The eighth and last point follows concerning the use of baptism. And first of all, our baptism must put us in mind that we are admitted and received into the family of God, and, consequently, that we must carry ourselves as the servants of God. And that we may do so indeed, we must divide our lives into two parts; the life past, and life to come. Touching the life that is past, we must perform three things.
The first is examination, whereby we must call ourselves to an account for all our sins, even from the cradle. The second is confession, whereby we must with sorrowful hearts bewail and acknowledge the same sins in the presence of God, accusing and condemning ourselves for them. The third is deprecation, whereby we are to entreat the Lord in the name of Christ, and that most instantly from day to day, till we receive a comfortable answer in the peace of conscience and joy of the Holy Ghost.
And for the life to come, there must be two things in us. The first is the purpose of not sinning, and it must be a lively and distinct purpose, daily renewed in us, even as we renew our days. For as we may say, if we sin, it is against our purpose and resolution. The second is an endeavor to perform new obedience according to all the
commandments of God. These things if we do, we shall show ourselves to be the servants of God. And of all these things, baptism must be (as it were) a daily sermon unto us; and so oft to think on them, as oft as we think or speak of our names given us in baptism.
This is the doctrine of Paul, who teaches us that we must be conformable to the death and resurrection of Christ because we have been baptized (Rom. 6:3–4).
Again, our baptism into the name of the Father, etc., must teach us that we must learn to know and acknowledge God aright—that is, to acknowledge Him to be our God and Father in Christ; to acknowledge His presence, and therefore to walk before Him; to acknowledge His providence, and therefore to cast our care on Him; to acknowledge His goodness and mercy, in the pardon and free forgiveness of our sins.
Thirdly, our baptism must be unto us a storehouse of all comfort in the time of our need. If thou art tempted of the devil, oppose against him your baptism in which God has promised and sealed unto you the pardon of your sins and life everlasting. If thou art troubled with doubtings and weakness of faith, consider that God has given you an earnest and pledge of His loving kindness to you. We used often to look upon the wills of our fathers and grandfathers that we may be resolved in matters of doubt. And so, often look upon the will of your heavenly Father sealed and delivered to you in your baptism, and you shall the better be resolved in the middle of all your doubts. If you lie under any cross or calamity, have recourse to your baptism, in which God promised to be your God, and of this promise He will not fail you.
Lastly, if a man would be a student in divinity, let him learn and practice his baptism. Commentaries are needful to the study of the