Book 2, Chapter 9: Baptism

Of Baptisme.

The first Sacrament in order, is Baptisme. And the Questions touching it I reduce to five heads.

I. Question. Whether Baptisme be necessarie to saluation, or no?

For answer to this Question, we must rightly distinguish of necessitie. A thing is said to be necessarie two manner of waies; either absolutely and simply, or in part. Absolutely necessarie is that, which is in all respects necessarie, and the contrarie whereof is vtterly vnnecessarie. Necessarie in part is that, which in some respects, or upon certaine causes and considerations, is necessarie. This distinction premised, I answer:

Sect. 1.

First, that Baptisme is necessarie the second way, in part and respectiuely, that is, in diuers and sundrie regards.

I. As the lawfull vse thereof is a note, whereby the true church of God is discerned, and distinguished from the false church. Not that the church of God cannot be a church, without this Sacrament. For it may want Baptisme for a time, and yet remaine a true church; as well as the church of the Iewes in auncient times, wanted circumcision, for the space of fourtie yeares (Joshua 5:6), and yet ceased not to be a true church, and loued of God.

II. As it serueth for necessarie vses and purposes, to men of yeares, that are to be baptized: as first, to testifie to the church and themselues, that they are receiued into the bodie of Christ, which is the companie and societie of the faithfull. Secondly, to testifie their obedience to Gods commandement, & their subiection to his ordinance appointed by him for their good. Thirdly, to be a necessarie proppe, to vphold their weaknesse, a seale to confirme their faith in the Covenant of Grace, and an instrument to conuey Christ to them with all his benefits.

III. It is necessarie to Infants, as it serueth to enter, and admit them into the visible Church, and withall to signifie their interest in the Covenant of Grace, and consequently their right and title to life euerlasting.

Sect. 2.

Secondly, I answere that Baptisme is not absolutely or simply necessary, so as the partie that dies without it, remaines in the state of damnation, and cannot be saued. My reasons are these.

I. Baptisme is appointed by God, to be no more, but a seale annexed to, and depending upon the couenant; therefore we must put a difference betweene it, and the couenant.

The Covenant of Grace, and our beeing in Christ is absolutely necessarie: for no man, woman, or childe, can be saued, vnlesse they have God for their God. But the signe thereof is not. For looke as to the essence of a bargaine, the consent and agreement of the parties alone, is of meere necessitie required; and this beeing yelded, the bargaine is a bargen, though it be neither sealed, subscribed, nor confirmed by witnesses; so likewise a man may be saued, if he be within the Covenant of Grace, though he have not receiued the seale and signe thereof, the Sacrament of Baptisme.

II. The bare want or priuation of Baptisme (when it cannot be had) is pardonable, & does not condemne the partie vn-baptized. The thiefe upon the crosse was saued, though he was never baptized (Luke 23). And sundrie Martyrs in former times, who were Gods deare children, and died for the maintenance of his truth, though they wanted the outward and visible baptisme, yet by Gods mercy they were not destitute of the inward, and consequently were not condemned but saued. And so many children under the law died before the eight day, vncircumcised. Yes, when any among them were weake, and could not indure to have the foreskinne of their flesh cutte, in probability their circumcision was deferred, and some of them died in the meane time, which neuerthelesse being borne of beleeuing parents, were vndoubtedly saved, according to the promise of God made to Abraham, I will be your God, and the God of your seede. For as Christ says of the Sabaoth, so may we say of Circumcision; It was made for man, and not man for it. And it were a iudgement both rash and vncharitable, to thinke that all the males of the children of Israel that died before circumcision, were condemned.

Yet on the other side, the wilfull contempt, and carelesse neglect of this ordinance, when it may conueniently be administred and receiued, is deadly and damnable. And to them that are guilty of this sinne, is the threat of God iustly denounced (Genesis 17:14), Euen that person shall be cut off from his people.

III. The grace and mercy of God is free, and not tied or bound to the outward elements (John 3:8). The wind bloweth, where it listeth, that is, God giues grace, and vouchsafeth fauour, to whome, where, and when it pleaseth him. And hence it is, that they, whome he would not have perish but come to eternall life, shall be saued, though they be not partakers of this Sacrament.

IV. Infants, borne of beleeuing parents, are holy before baptisme, and baptisme is but a seale of that holinesse (1 Corinthians 7:14). The children of beleeuing parents are holy (Romans 11:16). If the first fruits be holy, so is the whole tumpe, and if the root be holy, so are the branches. Yes, to them belongs the kingdome of heauen as well as to others. Christ says, Suffer litle children, &c. for to them belongeth the kingdome of heauen (Mark 10:14).

It is alleaged, that those which are sanctified have faith, which infants have not. Ans. God says, I will be your God and the God of your head. By vertue of this promise, the parent layes hold on the couenant, for himselfe, and for his child; and the childe beleeues, because the father beleeues.

It is obiected again, that infants are born in originall sinne, and therefore cannot be borne holy and sanctified. Answ. Every beleeuing parent sustaines a double person. First, as he is a man, descending of Adam, by corrupted seede; and thus, beeing himselfe corrupted and vncleane, his children also are corrupt and impure. Secondly, as he is a holy and beleeuing man, ingraffed by faith into Christ the second Adam. And thus by his faith, comes his child to be in the couenant, and partaker of the benefits and priuiledges thereof: and by the same faith he beeing a beleeuer, the guilt of originall corruption, which is in the Infant new borne, is not imputed to him to condemnation. And for these causes, the Sacrament of Baptisme, is not absolutely and precisely necessarie to saluation, but so, and in that sort, as has bin declared.

Against this Doctrine it is obiected, that Christ says to Nicodemus, Except a man be borne of water and the holy Ghost, he can not enter into the kingdome of God (John 3:5).

To this obiection, sundrie answers are giuen. First, if the place be vnderstood of Baptisme, then the wordes may carrie one of these two senses. First, that our Saviour directs this speech principally against Nicodemus, who was a timerous professour; and remained ignorant, and had long neglected his baptisme. Secondly, that the kingdom of heauen, is here put, not for everlasting happines, but to signifie the visible estate of the church of the new Testament; and then the meaning is, No man can be admitted into the Church, and made a visible member thereof, but by the water of baptisme; neither can any man be made a liuely member of Christ Jesus, but by the spirit, that is, by regeneration, which alone makes the partie that is entred into the Church by baptisme, to be a liuing member of the bodie of Christ. Secondly, others answer, that this place is to be vnderstood not of Baptisme, but simply of regeneration, and that Christ alludes to the sayings of the Prophets, which speake of cleane water, and expounds the same in this sort; You Nicodemus, art by profession a Pharisie, and vsest many outward washings, but know this withall, that vnlesse you be washed inwardly by cleane water, that is, be regenerated and renewed by the holy Ghost, you can not enter into Gods kingdom. Lastly, it is answered, that the necessitie of saluation lies not in both, but onely in the new birth by the holy Ghost; as if Christ should say, Except you be regenerate & borne a new of the spirit, which as cleane water, purgeth and clenseth you from your sinnes, you cannot be saued.

The Vse. By this doctrine touching the necessitie of Baptisme, are iustly challenged two sorts of men.

The first is the Popish sort, who build the absolute necessitie of Baptisme upon false and vnstable grounds. For they teach in their writings, that all men are borne in sinne and corruption, and vnlesse they be clensed from it, they can never be saued. Now Baptisme (they say) is appointed by God, as the onely remedie and sole meanes whereby they may be purged from sinne, and come to saluation. And this they snew by a comparison of Baptisme with the brazen Serpent: which as it was the only remedie for the cure of those which were stinged by serpents, so is this Sacrament the onely meanes, set apart by God, to keepe them that are partakers thereof, from the sting of death and eternall destruction.

But the answer is plaine out of the former doctrine. That though all men be conceiued and borne in sinne, and cannot enter into the kingdom of heauen, except they be clensed; yet baptisme is not of absolute necessitie for this purpose. For it is not appointed by God, as the onely remedie of this evil, but onely to be a signe and signification of the purging and clensing of sinne, by the blood of Christ. Now those that are within the couenant, may have their sinnes remitted by the mercie of God, and that according to the forme of the couenant, though they receive not the signe thereof; so be it they doe not wilfully contemne or neglect the same when it may be had. Againe, the serpent lifted up by Moses, in it selfe, and by it owne vertue was a bare signe, and was no remedie to cure the diseased Israelites: but they were cured by their faith in the word of Gods promise annexed to the signe: according to which David says, He sent his word and healed them (Psalm 107:20). And to the same effect Augustine says, That the cure and health of the Israelites, came not from the Serpent, but from Gods commandement obeyed, and his promise beleeued. And so is Baptisme a remedie, and no otherwise.

The second is, the common ignorant sort of people, who thinke that an Infant dying without baptisme, dies without christendome; and that it cannot possibly be a christian, vnlesse it be baptised. This their opinion is very erronious. For by it they make baptisme, the seale of the couenant, to be as necessarie, as the couenant it selfe. Whereas on the contrarie, baptisme is not simply and absolutely necessarie, so as the partie dying without it, can not be saued, but onely in part, as it serues to distinguish the true church from the false, to be a necessarie signe of our admission and entrance into the church, yea to confirme our faith in the promise of God. Neither is baptisme of force to make a Christian, but onely to signifie and declare a man to be a Christian, by beeing within the Covenant of Grace.

2. Question. Whether witnesses which we commonly call Godfathers and Godmothers be necessarie?

To this there are giuen two answers.

First, that the vse of Godfathers and Godmothers, is not simply necessarie to the Sacrament of Baptisme. For first, it seemes that of auncient times, the parents of Children which were Heathen, and newly conuerted to Christian Religion, were either ignorant and could not, or carelesse and would not bring up their children agreeably to the word of God, and the Religion which they newly professed. And hence it was thought meet, that some persons of good knowledge and life, should be called to witnes the Baptisme, & promise their care for the childrens education. But now Parents among vs beeing better taught and qualified, the other is not of such necessitie. Secondly, Christ has instituted and ordained in his word, all things fitte, conuenient, and necessary to lawfull Baptisme among all which, he has not any where expressely prescribed the vse of Sureties. Thirdly, the whole congregation assembled together at the administration of this Sacrament, doe present the childe to the Lord, and are witnesses that the childe is admitted into the Church, and is externally in the Couenant. And therefore, I take it to be a fault, when the Congregation does depart before the child be baptized. Fourthly, that which is required of them to promise and performe, may, yes must and ought to be performed of the parents of the baptized; who are by the word of God to bring up their children in the feare of God.

The second answere is, that though such persons are not necessarie to the essence of Baptisme, yet they are not simply to be reiected; this alway presupposed, that they be fitte men and well qualified. Their fittenes stands in foure things.

First, that they be of yeares of discretion, sufficient to vndertake such a charge. And therfore it is a fault, when children are called to be Godfathers, and Godmothers, which neither are come to yeares of discretion, nor able to consider what they doe or ought to doe.

Secondly, that they have at least some knowledge and understanding not only in general, of the principles and grounds of religion, but also of the nature and end of the Sacrament, and of the substance of the promise wherewith they bind themselves, in the behalf of their God-children. It was in ancient times, required of such persons as were to be witnesses, that they should know and understand the Creed and the Lord's Prayer. Therefore those are justly to be blamed, that call such persons to be witnesses to their children, which though they have years sufficient, yet they have little or no knowledge of the grounds of the Catechism, or of the bond whereby they oblige themselves for the good and godly education of the infants in time to come.

Thirdly, they be known to be of an honest and reformed life, not justly chargeable of impiety, incivility, or dishonesty, that by their example the children may in time to come be drawn to holiness of life and conversation. For how can he that is of a dissolute and wicked life, be able to bring others committed to his charge to the embracing of true religion.

Fourthly, that they be careful to perform their promise made in the face of the Church for the good education and instruction of the child in the fear of God, specially when the parents be negligent and careless in that behalf.

Now the reasons why these sureties are not to be simply rejected, if they be qualified, as has been said, are these. 1. Because this custom though it be not directly grounded upon scripture, yet it is not repugnant thereunto. For being rightly used and kept, it tends to the furtherance of religion and godliness in particular families, and consequently to the edification of the Church. 2. It is no new thing but an ancient commendable practice, continued in the Church of God above the space of 1200 years. 3. Because these parties do supply the defect of natural parents when they be wanting, either by death or by negligence while they live; if they be answerable to their promise made in the behalf of the children, touching the things that belong to their salvation.

Yet further touching these persons three questions are moved.

1. Q. What duty are they to do in the behalf of the party baptized?

Ans. Papists teach, that the principal and proper act of the surety is, the taking of the infant baptized from the hands of the priest, into his own arms and custody. But this, though it be an action neither good nor evil; yet considering it may as well be done by another, as by him, and the doing of it by another, is no whit prejudicial to the end, for which such persons were first appointed in the Church; namely, the good education of infants baptized; it cannot be the principal duty of the surety.

But the things required of them, are especially these.

1. To be special witnesses of the admission and entrance of the party baptized, into the church of God.

2. To bind themselves by solemn promise, in the name of the child, before the whole church assembled, that they will be careful so soon as he comes to years of discretion that he be brought up in the fear and service of God, and be instructed in the principles of faith and repentance, and acquainted with the promise made by them in his behalf, that he may frame his life thereafter.

3. To have special care of the performance of their promise; that by all good means which God has appointed, both public, as hearing the word, and receiving the Sacraments; and private, as exhortations and admonitions, in time to come he shall be moved and incited to forsake the Devil, etc. and to pay his vows made at his Baptism.

2. Q. Whether children baptized, come to be of spiritual kindred with the whole Church, by reason of their Godfathers and Godmothers?

The Papists answer yes, and they explain their answer in this manner. Look as by carnal propagation, a man has a natural being; so by the Sacrament of Baptism, he has a spiritual being in the state of grace, according to which he is born again. Now, as by carnal propagation, arises a bond of kindred between one man and another: so by the receiving of Baptism, there arises a bond of kindred between the members of the Church; by means whereof, the sureties become as Fathers and Mothers to the parties baptized.

We on the other side answer negatively, that persons baptized, do not by their Baptism become spiritually akin to the Church. Now that this is the truth, and the contrary doctrine of the Papist erroneous, will appear by these reasons.

1. The Sacrament itself, does not give a spiritual being, to any man that is partaker thereof: neither is it of force to make a man a Christian, or a member of the invisible Church of God. But that which does this, is the Covenant of Grace, wherein is promised remission of sins, and life eternal, in and by Christ. And the Sacrament, is only a seal of that covenant, and no more.

Now if baptism cannot make a Christian, much less can it give to him, a spiritual being in the body of Christ, and consequently any such spiritual alliance, whereby one member may be allied to another.

2. There is not the same reason of Baptism, that is of carnal propagation or birth. For Baptism is not regeneration itself, but the Sacrament, that is, the sign and seal of regeneration. And therefore though natural kindred comes by carnal seed and birth, yet spiritual kindred, cannot come to any by baptism. 3. The scripture mentions only two sorts of kindred, and no more; the one which arises properly, from society and communion of blood, which we call Consanguinity; the other, which comes by carnal conjunction of man and woman, in the estate of marriage, commonly termed Affinity. And besides these, the scripture acknowledges none.

If it be said, that God is the father of all believers, and that they are his sons and daughters, and Christ their elder brother: and therefore there must needs be a spiritual alliance between them all. I answer, it is true: but that this kindred has his original from baptism, and begins with that relation, that is between the Sureties and their god-children in that Sacrament, it is a Popish invention, devised by the wit of man, without ground or warrant in the word of God.

3. Q. But be it, that the Papists' opinion were true, then a further question may be moved.

Whether spiritual kindred contracted by baptism, can be a just impediment of marriage between the witnesses themselves, or their children?

The Papists in their writings answer, that spiritual alliance, being far more excellent than carnal, is of much more force, both to hinder a man from marriage, before he marry, and to break off marriage, when it is consummate.

But this doctrine (as the former) is not warrantable. For first, they themselves affirm, that this impediment does not depend upon the law of nature, but upon the judgment of the Church. But the estate of marriage, stands by God's ordinance, who has given liberty of entrance into it, to all men, that are out of the degrees forbidden in his law, without exception: and therefore the laws and constitutions of men, cannot prejudice, or take away any man's liberty in that behalf.

Secondly, all believers are brethren and sisters in Christ, and therefore are spiritually allied each to other. Now if this spiritual alliance be polluted by marriage, or makes marriage undertaken, a mere nullity; then no believer shall marry in the Lord: for Christians by this means must never match with Christians, but with Pagans and Infidels.

Thirdly, this impediment is a superstitious invention of Popish Canonists, only to increase the treasury of their Church, by their multitude of dispensations. And it seems that they are either ashamed of it, or weary to bear the imputation thereof. For some of their own Canons are against it, which do allow Godfathers children to marry, and a man to marry his godfather's wife. And the Council of Trent, has drawn this affinity into a narrower compass, which before was so far enlarged, allowing the Witnesses themselves to be man and wife, not urging all the three kinds of kindred, but only some degrees of compaterinity.

3. Question, touching Baptism. Whether children of excommunicate persons, which are cast out, and not holden as members of the Church, have right to Baptism?

For better resolving of this Question, the ground of the answer is first to be laid down, and then the answer directly to be made.

There are two texts of Scripture commonly alleged, concerning the force and use of Excommunication. The first, is Matthew 18, the second, is 1 Corinthians 5. The scope of them both is, to show, that the man which is excommunicated, is barred from the kingdom of heaven. For he is not to be holden a true member of the church, but as a Heathen and a Publican: and therefore is put out of God's kingdom, and delivered up to Satan. Of this weight is Excommunication.

Now in Excommunication, there are three judgments to be considered. The first, of God: the second, of the Church: the third again, of God.

The first is, when God does hold any obstinate sinner, guilty of his offence, and consequently guilty of condemnation, unless he repent. This is the first sentence. The second, is the judgment of God's church upon the offender, after that God has holden him guilty. For the judgment of the church, follows the judgment of God, and does indeed nothing, but pronounce the party guilty, and subject to condemnation. And the difference between them both, is only this; That God holds the offender guilty, and the Church declares him so to be. Now the second judgment is not to be given absolutely, but with condition of repentance, and so far forth, as man can judge by the fault committed, as also by the word, which gives direction, how to discern of the impenitency of the sinner. The third and last judgment is God's, whereby he ratifies and confirms that in heaven, which the Church has done on earth: and this in order follows the second.

This ground being laid down, I come now to the Answer.

First therefore, the parties excommunicate, are in some respects no members of Christ's body, and in some respects they are.

They are not, in two regards. First, in that they are cut off from the company of believers, by lawful excommunication, and so have no participation with them, either in prayer, hearing the word, or receiving the Sacraments. The reason is: for that the action of the Church stands in force; God ratifying that in heaven, which the Church does upon earth. Secondly, because by their sin, they have (as much as in them lies) deprived themselves, of the effectual power of God's spirit, which might rule and govern them.

But in other respects they are members, as will appear, if we consider the diverse sorts of members.

Some are members not actually, and in present, but in the eternal counsel of God, and are to be in time when they shall be called. Thus was Paul before his conversion, and therefore he says of himself, that God had separated him from his mother's womb, and called him by his grace (Galatians 1:15). Also of himself and other believers he says, when we were enemies, we were reconciled to God, by the death of his Son (Romans 5:10). Some again are members, only in show and appearance; of which sort are hypocrites, which seem by their outward profession, to be that they are not indeed, wherein they resemble the wooden leg, that is cunningly fastened to the body, but indeed is no leg, nor part of the body, whereto it is adjoined. A third sort are lively members, which are united to Christ by faith, and have fellowship with God in him, being justified, sanctified, governed and preserved by his spirit; and withal do feel, and show forth the power of the same spirit dwelling in them. Of these Paul speaks (Romans 8:14): As many as are led by the spirit of God, they are the sons of God. The fourth sort are decayed members, which though they belong to God's election, and are plants truly ingrafted into the vine Christ Jesus, yet for the present, have not a lively sense of the power, and virtue of the spirit of Christ in them. These may fitly be resembled to the leg of a man, or some other part, that has the dead palsy, which though it remain for some time, without feeling, and uncapable of nourishment, yet being joined to the body, it may by virtue of some strong medicine, be recovered, and made whole as the other.

Of this sort, are excommunicate persons. For in regard of their ingrafting, they are true members, and can not be quite cut off from the body of Christ (John 10:28), though otherwise, they are not holden so to be, in a threefold respect.

One, in regard of men, because they are excluded, from their holy communion with the faithful, by the Church's censure. The second, in regard of God, because that which the Church rightly binds on earth, is bound in heaven. The third, in regard of themselves, because for a time, they want the power, and efficacy of the Spirit, until they be throughly touched with repentance, and begin (as it were) to live again.

Now, though in these respects, they be not esteemed members of the church, yet the truth is, they are not wholly cut off, from the society of the faithful. For the seed of faith remains in them, and that knits the bond of conjunction with Christ, though the sense thereof be lost, until they repent.

In this case, the partie excommunicate is, as a free man in bonds, who until he get out of prison, has no use of his freedom, and yet continues a free man still, though he remain in prison. So also the children of God, may still be the children of God, though excluded from the congregation of the church, for some offences.

From this that has been said, arises the answer to the question propounded; namely, that the children of such persons, as are excommunicated, are (notwithstanding their excommunication) to be baptised, because they are indeed, and in the judgement of charity, true members of the body of Christ, though in some other regards, they are not in present holden so to be.

Yet further besides the former grounds, consider these reasons.

First, children of parents, that are professed members of the church, (though cut off for a time, upon some offence committed) have right to baptisme, because it is not in the power of man, to cut them off from Christ, though they be excommunicated. Secondly, the personal sinne of the parent, may not keep the blessing from the child: and therefore not deprive him, of participation of the ordinance of God. Thirdly, we must always put a difference between them, which do not make separation from the church, and yet are grievous offenders: and open apostates, that join themselves with the enemies of the Church, to the ruin and overthrow of the truth of the Gospel. Fourthly, we must put a difference between those, that have given up their names to Christ, though fallen grievously; and Turks, and infidels, that are forth of the Covenant, and never belonged to the Church. Lastly, if the mercy of God enlarge itself to thousands, yes to infinite generations: why should man be so hard hearted, as to make question, whether such infants belong to the Covenant? and consequently keep them from the Sacrament of Baptisme.

Out of this question, arises a second;

Whether children born in fornication, have right to baptisme?

Ans. They are not to be kept from it. For the wickedness of the parent, ought not to prejudice the child, in things that belong to his salvation.

Yet in this case, some cautions are carefully to be observed; as first, that the parent hold the true faith and religion: secondly, that he be by the Minister exhorted, to a true humiliation of himself, and to earnest repentance for his sinne committed, and that before the child be baptized. Thirdly, that there be some appointed, to answer for the infant, besides the parents; and to make solemn promise openly to the Church, that it shall be carefully brought up, and instructed in the faith. And the same is to be observed and practiced, before the baptizing of the children of parents excommunicate.

4. Question. How men are to make a right use of their baptisme, when they become to years?

The not observing hereof, is the cause of many sinnes and corruptions in the lives of men. It is commonly holden a great fault in civil matters, for a man not to keep his covenants. Much more is it a heinous sinne before God, not to keep the promises, and pay the vows, made to him.

For answer therefore to the question, we must first take this for a ground; That baptisme both for signification, force, use, and fruit, continues not for a moment of time, but for the whole course of a man's life; it does not respect only the time past or present, but that which is to come, yes, that whole time, that a man has to spend, from the very act of his baptisme to his death. Again, baptisme is the true Sacrament of Repentance, for remission of sinnes; which being once received, remains a perpetual testimony and pledge of the everlasting Covenant of God, and of the continual washing away of sinne in the blood of Christ.

This ground premised, I come to the use of baptisme, which is two fold.

The first is, that it serves to be a token, and pledge of God's favour towards us, and that principally three ways.

First, in that it seals and confirms to us, the free pardon and forgiveness of our sinnes. Thus Cornelius was baptized of Peter, after he had heard the Gospel preached, and received the Holy Ghost; that it might be to him a pledge, of the remission of his sinnes (Acts 10:48). And in like manner, does Peter exhort the converted Jews, to repent them of their sins, and to receive the Sacrament of Baptisme, as a seal and pledge of God's mercy, in the forgiveness thereof by Christ (Acts 2:38).

In regard of this use, baptisme is of great force, to relieve the heart in distresse. For when any child of God, feels himself laden with the burden of his sinnes; the consideration and remembrance hereof, that God has pardoned them all, and given him a special, and certain pledge of his pardon in baptisme; will serve to stay and support his soul. Yes though his sinnes were of force, to make a separation between God and him. Yet remembering, that his name is written in the Covenant of God, and that he has by God's mercy received the seal of the Covenant, he shall not need to be much dismayed. When Satan tempts him to doubt of his own estate, in regard of his corruptions; even then let him have recourse to his baptisme, and think of the earnest and pledge of God's favour, which he has received. Let him draw out his evidences, signed with the seal of God's covenant, made to him in Jesus Christ; and that shall be sufficient to stop the mouth of Satan, and to repel his temptations.

Secondly, baptisme is as a pledge of the virtue of Christ's death. Do you not know, says Paul, that all we which have been baptized into Jesus Christ, have been baptized into his death (Romans 6:3)? For they that believe, are by baptisme conformed to Christ their head, because they are by it, buried together with him into his death (vers. 4).

This point is of excellent use in our lives. For it teaches a man, when his own corruption moves him to sinne, and he is now even in the combat, (the Spirit lusting against the flesh, and the flesh against the Spirit;) even then, to call to memory his baptisme, wherein it pleased God, to seal to him the mortification of his sinne, by the power of Christ's death: and consequently to pray earnestly to him, for the continuance of the same power in his heart, for the continual crucifying of the old man; and the utter destroying of the body of sinne (Romans 6:6).

Thirdly, baptism is a pledge to us, of the life of Christ, and of our fellowship with him therein. For look, as he being dead in the grave, raised himself to life, by his own power; even so, and more than so, being now in heaven glorified, does he by the power of his Deity, raise up us his members, from death to life (Romans 6:4). A certain pledge whereof, he has given us in this Sacrament. Which also affords singular comfort and joy to a man, even in his greatest extremity. True it is, that man by nature is dead in sin; yet God of his mercy, seals to him in baptism, his rising from the death of sin, to newness of life. True it is again, that all men must die. Yet this is our comfort, that in baptism God has sealed to us, even our rising from the grave to life everlasting; and all by the virtue and power of Christ's resurrection. This is a comfort of all comforts, able to uphold the soul of man, even in the hour of death.

The second use of baptism is, that it serves to be a notable means, of our death to sin, and that three ways.

First, by putting us in mind, of mortifying the flesh, and crucifying our own corruptions. For if we be baptized into the death of Christ, as Paul says (Romans 6:3), then ought we not to continue in sin, but to labor by all means, as by prayer, by fasting, by the word preached, and by avoiding all occasions of offense, to kill and destroy the corruption of our nature, and the wickedness of our hearts (Galatians 5:24).

Secondly, it causes us to dedicate ourselves wholly, to God and Christ; remembering, that we once offered ourselves to be baptized, (in the presence of the whole congregation) in token that we should ever afterward, consecrate our souls and bodies to the Lord, and wholly renounce, and forsake the flesh, the world, and the Devil.

Thirdly, it causes us to labor, to keep and maintain peace and unity with all men; but specially with God's people. For baptism is a solemn testimony, of the bond of mutual love and fellowship, both of Christ with his members, and of the members one with another. To this end Paul says, that we are all by one Spirit, baptized into one body (1 Corinthians 12:13), yes, and baptism is one of those things, whereby the unity of the Spirit is preserved in the bond of peace (Ephesians 4:5).

5. Question. Whether a man falling into sin, after he is baptized, may have any benefit of his baptism?

Answer. He may if he repent. And the reasons are these.

First, his indentures and evidences remain whole, in respect of God, and his name is not put out of the covenant. Which is otherwise in the evidences of men. For if they be once cancelled, a man cannot have his name put into them again.

Secondly, baptism is indeed (as has been said) the Sacrament of Repentance; and (as it were) a plank or board to swim upon, when a man is in danger of the shipwreck of his soul. Therefore if a man repent, and be heartily sorry for his sins committed, he may have recourse to his baptism, wherein was sealed to him, the pardon of all his sins past, present, and to come; he standing to the order of his baptism, believing and repenting.

Thirdly, to them that fall even after baptism, there is hope of repentance, and consequently of the favor of God, if they be touched in heart with true remorse, and sorrow for their offenses. For hence it was, that Paul calls the Galatians (fallen after they had been baptized) to the remembrance of the favor of God, promised to them in the covenant, and sealed in their baptism (Galatians 3:3, 19, 27). In the same manner, does John call the churches of Asia, that had left their first love, to repentance and conversion (Revelation 2:5, 16). And the said John, in ecclesiastical history is said, to have reclaimed a young man, who had most grievously fallen after his baptism.