Besides that which we have spoken of the sacraments in general, we also especially believe and confess of baptism, thus.

I. Baptism--what it is, and what are the effects of it.

Baptism first is a sacrament of the new covenant wherewith all men, which either having professed true repentance of their sins, do also profess faith in Jesus Christ (Matt. 28:17), and so in God the Father, the Son, and the Holy Ghost, or at least are believed to appertain unto the covenant through the faith of their parents (1 Cor. 7:14); but especially they, which truly do belong unto the covenant as being now incorporated into Christ are sealed by Him (Acts 19:5), that they should be no longer their own men, but His (1 Cor. 6:19), by whom they are called into the society of the covenant, and consequently into one body with Him and all the saints, and into participation of all spiritual and heavenly good things (Eph. 1:12); and are cleansed by this baptism (Eph. 5:26), as the water of regeneration, from all their sins, by virtue of Christ's blood (Titus 3:5); and buried into the death with Christ, that as He rose from death by the favor of the Father, so we should walk in newness of life (Rom. 6:4). Whereupon it hath been usually called the sacrament of repentance for the remission of sins (Mark 1:4), the sacrament of faith, the seal of the covenant, the water of regeneration, the washing away of sins, the sacrament of new life.

II. The virtue of baptism takes place only in the elect, and they only are baptized with water, and with the Holy Ghost.

But though all these things are said of baptism, and are truly attributed unto it as to the Holy Ghost's instrument to work these things, and that therefore all which are baptized are truly said to be made and to be such sacramentally--yet we believe that it is not indeed and really performed but only in the elect, which are endowed with Christ's Spirit, since they only do believe rightly and do truly belong unto Christ and to His mystical body. And therefore, that all are baptized indeed with water, but the elect only with the Spirit; and all do receive the sign, but not all are made partakers of the thing signified and offered by baptism, but only the elect.

III. Of what parts the whole sacrament of baptism consisteth.

And we believe that unto the making of the whole sacrament of baptism, those two things are sufficient which Christ instituted, namely, the simple element of water wherewith the parties are washed, either by dipping in or by sprinkling upon; and that form of words wherewith Christ taught them to baptize--that is, In the Name of the Father, the Son, and the Holy Ghost, neither did the apostles, as we are persuaded, use any form of words, or added [nor add] anything else unto the water.

IV. The young infants of the faithful are to be baptized.

We believe with the whole ancient church that unto the sacrament of baptism are to be admitted not only they that are of discretion, which having professed repentance of their sins do also profess faith in Christ, but also the young children of such, since they are to be accompted [accounted] to belong to the covenant, (as the apostle saith), the children of the faithful are holy (1 Cor. 7:14); especially seeing God hath nowhere altered that commandment which He gave to Abraham for the marking of all with the sign of the covenant--even the children of the faithful. Nay, He said, "Suffer little children...to come unto Me: for of such is the kingdom of heaven" (Matt. 19:14).

V. How far forth baptism is necessary in the church, and how needful to everyone to salvation.

We believe that baptism is altogether necessary in the church as a sacrament instituted of Christ, and which the church cannot be without--so that where it is not used, if it may be used, there we acknowledge no church. And we think it so necessary unto everyone to salvation, that yet notwithstanding if one die not washed with the water for defect or want of a minister, and not upon contempt, we believe he is not therefore condemned, or wrapped in eternal destruction. For the children of the faithful are therefore saved because they are holy and under the covenant of God; and men grown are saved because they believe in Christ with a true faith, which indeed can suffer no contempt of the commandments of Christ.

VI. Baptism once rightly received ought not to be taken again.

Furthermore we believe that as circumcision was done only once in the flesh, so the baptism of water, which succeeded circumcision, being once rightly and lawfully received, ought not again to be repeated. We say that it is rightly and lawfully administered when first the doctrine of the gospel concerning the true God, Christ and His office, goeth before according to Christ's institution, and then the parties are baptized with water, and that of a lawful minister, in the name of the Father, the Son, and the Holy Ghost. For Christ also once died and was buried, and we are baptized into His death and are buried with Him by baptism (Col. 2; Rom. 6:4). Neither do we read that the apostles ever did rebaptize any, except those which Paul did baptize who had not been rightly baptized (Acts 19:5).

VII. The virtue of baptism is perpetual.

Now although we come but once to the sacrament of baptism, yet we hold that the matter of this sacrament and the virtue thereof is perpetual--which virtue is nothing else but the very planting into Christ, and so the participation of His benefits, the washing away of sins, and regeneration, which daily more and more is made perfect by the Holy Ghost. For the apostle saith that He cleanseth the church by "washing of water by the Word, that He might present it to Himself a glorious church, not having spot, or wrinkle" (Eph. 5:26-27). And His blood cleanseth daily from all sin (1 John 1:7). And therefore we think and believe that the faithful being content with once receiving of the sacrament ought daily to be occupied in remembrance of it, and to weigh in their minds to what end they were baptized, or what they have obtained of God by baptism, and what also they promised to God therein--whereby they may the more be confirmed in faith and grow up into the communion with Christ and be made more careful of performing their duties. For baptism is not bestowed on us for remission of original sin only, or our sins past, but of all the offenses of our whole life, even as the pulling out of the waters is a sign of a new life, not for one day, but for all our time, as the apostle saith, "We are buried with Him by baptism into death", that as Christ rose from death by the glory of His Father, so we should (always) "walk in newness of life" (Rom. 6:4). We were once washed with outward water, but the blood of Christ is a continual stream, washing and cleansing us daily from our sins.

VIII. By whom baptism ought to be administered.

We believe also that holy baptism is to be administered by those by whom also the gospel is preached. For to whom Christ said, "Go ye into all the world, and preach the gospel," to them He also said, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you."

XI. Errors.

Therefore we condemn all, as well ancient as late heresies, which have at any time been scattered against the sound doctrine of baptism: Selevcus and Hermias, who baptized with fire; the Cerdonians and Marcionites, who used another form of words than that which was prescribed by Christ, and baptized in the name of another god than of the Father, Son and Holy Ghost; those also which baptized in the name of John or any other man; the Cataphriges, who baptized dead men; with all Donatists and Anabaptists, who rebaptize them which come unto them, and which deny that infants ought to be baptized; and those also that deny baptism to be true, unless there be added exorcisms, spittle, salt, and other ceremonies devised by men.