Christian Questions and Answers Part 2, Catechism · Question 108 – Question 142
107. Queſtion.
But to what end is that ſame, [into the name of Chriſt?
Anſweare.
To witte, that the ende it ſelfe, the fruites it ſelfe, and to bee ſhort, the very matter it ſelfe of Baptiſme might be declared.
Queſtion.
But what are the endes of Baptiſme?
Anſweare.
This ſhall very well be vnderſtoode by the effectes.
Queſtion.
And what are the effectes of Baptiſme?
Anſweare.
If thou call Baptiſme that onelyonly which the Miniſter doeth, the effect of Baptiſme is nothing.
Queſtion.
This ſeemeth a harde ſaying to me.
Anſweare.
And yet ſo Paule ſpeaketh, when he ſayeth that hee which planteth, and hee1. Cor. 3. 7. which watereth are nothing. But the caſe ſtandeth thus. In very deede the miniſtery of men is ſomewhat, yea indeede it is that very thing, that whoſoeuer deſpiſeth, deſpiſeth GOD himſelfe. But as I hauehave ſayd before, ſo GodLuke. 10. 16. vſeth the miniſterye of men, that the whole woorking power reſteth in God himſelfe, neyther doth the ſame here fal out as in them whom God vſeth to the maintenance of this mortal life of men. For fathers in begetting of children are ſuche inſtrumentes of GOD, that the engendering power of the bodye, and the receauing power of powring in lyfe, is engraffed in Fathers and Mothers, and the ſame GOD hath geuen his power both to meates for nouriſhment, and too medicines for curing of diſeaſes. But in thoſe which concerne the Saluation of men loſt in themſelues, hee ſo vſeth theyr woorke whom hee appoynteth too the woorde of ſaluation, and too the adminiſtration of the Sacramentes, that beſides the declaration of his will, from whome they are ſent, they bring to paſſe nothing at all. Therefore the effect of the miniſter is this, that pouring forth water, he wetteth him that is to be baptiſed: but now the only effect of water poured foorth, whether it bee common water or ſacramentall, appointed to an holy vſe, if it be ſimply conſidered in it ſelfe, is, that his bodie who is ſprinkled with it, be made wet and waſhed. But he which baptiſeth inwardly by the ſpirite, (that is to ſay by his diuine power) dooth alone perfourme farre other thinges: to witte, altogether diuine and heauenly thinges (notwithſtanding the miniſtery of men come betweene) to witte the forgiueneſſe of ſinnes, by free vndeſerued imputation and regeneration which is the effect of the holy Ghoſt dwelling in vsus, and by little and little aboliſhing ſinne in vsus.
108. Queſtion.
Doeſt thou therefore diſtinguiſh betweene ſinne and ſinnes?
Anſweare.
Yea, what elſe? For the Apoſtle is woont to call that naturall corruption of the whole man, ſinne, or elſe the fleſh ſet agaynſt the ſpirite. Iohn. 3. 6. and oftentymes in other places: which alſo by it ſelfe is ſinne, when it diſſenteth from the Lawe of God, and inforceth to ſinne, whervpon it is called ſinne ſinning Rom. 7. 13. Now all the tranſgreſſions of the commaundementes of GOD are called ſinnes, that is to ſay thoſe which ſinne bringeth foorth in vsus, euen as a huſband begetteth children by his wife. Rom. 7. 5.
109. Queſtion.
What therefore doeſt thou call remiſſion of ſinnes.
Anſweare.
That ſame great benifite whereby it is brought to paſſe, that the ſatiſfaction and obedience of Chriſt being imputed vntounto vsus, thoſe tranſgreſſions are not only layd too our charge, but alſo in their place the fulfilling of the Law, perfourmed by Chriſt is ſet and appointed.
110. Queſtion.
But what calleſt thou regeneration?
Anſweare.
Another gift of the ſame Chriſt, whereby it is brought too paſſe, that that corruption both in reſpect of the guiltineſſe of it, and in reſpect of it ſelfe onelyonly is not imputed vntounto vsus, but alſo is corrected by litle and little in vsus.
111. Queſtion.
But doeth that ſame power of the ſpirit by little and little aboliſhing the old man in vsus, and creating the newe, begin euen from the very firſt moment of Baptiſme?
Anſweare.
Fye vponupon this errour alſo of the worke wrought. The fruite of Baptiſme therefore beginneth in that moment or time wherein fayth beginneth, which in very deede ſometime goeth before Baptiſme, as appeared in Cornelius. Act. 10. 47. But ſōtime foloweth Baptiſme, as in children that are baptiſed ſometime ſlowlyer, and ſometimes later, as they grow and waxe, and and are of the number of the elect. Finally the fruite of Baptiſme is not to be reſtrayned to that ſame moment wherein it is miniſtred to any, as neyther is the fruite of the ſimple woorde, the ſeed lying ſo long hid in the mindes of the hearers, till that by the vertue of fayth wrought, ſometimes later and ſometimes flower, ſhewing it ſelfe, it fructifieth.
112. Queſtion.
Baptiſme therefore doeth not aboliſh onelyonly ſinnes paſt.
Anſweare.
Yea rather the fruite of baptiſme is ſpreade foorth through out the whole life of beleeuers. For that ſame groſſe errour was the cauſe that many deferred baptiſme vntill death: which is a great wonder that it was not more vehemently handled of learned biſhops.
113. Queſtion.
Doeſt thou not thinke that originall ſinne is taken away by baptiſme?
Anſweare.
Surely I thinke that it is taken away, concerning the guiltineſſe, ſo that Fayth be preſent. But the vice it ſelfe although it dye by litle and litle in the beleeuers, yet notwithſtandyng in deede remayneth: and it muſt needes be ſinne, and be ſo called, becauſe whatſoeuer reſiſteth the wil and ſpirite of God, muſt of neceſſitie be vitious.
114. Queſtion.
But is this ſame Sacrament of baptiſme, an inſtrument altogether, and abſolutely neceſſary to obtaine ſaluation in Chriſt?
Anſweare.
No, not ſo.
Queſtion.
And yet not onelyonly the late writers, but alſo many auncient fathers hauehave thought it ſo farre foorth at the leaſt neceſſary, that they hauehave eſteemed, thoſe deſtituted of the light of the life of heauen, which were not lightned with that ſame outwarde baptiſme of the Church.
Anſweare.
Concerning this opinion, from whēce flowed that ſame ſhameful errour of the Clinicks, and Baptiſme of Midwiues we ſhall ſee afterwardes. Nowe I ſay that the Sacrament of Baptiſme is thus farre neceſſary, that hee that neglecteth it, doeth alſo depryue him ſelfe (as muche as is in him) of the benefite of Chriſt, the which ſinne notwithſtanding as all others, may bee taken away by true repentance: but that he can not ſeeme to be a contemner of Baptiſme, who through no negligence of his, much leſſe fault, doeth not obteyne Baptiſme, in that order which is inſtituted in the Church.
115. Queſtion.
But doeſt thou think that the baptiſme adminiſtred by Iohn, and afterwardes of the Apoſtles by the commaundement of Chriſt was one and the ſame?
Anſweare.
I would wilingly that this queſtion were omitted as at this day vnprofitable. Notwithſtandyng becauſe it maketh for the clearer interpretation of certayne places of the holy ſcripture: and from thence the Anabaptiſts ſeeke ſomewhat, wherevnder to ſhroude their peſtilent opiniō, I refuſe not alſo ſomewhat to entreate of this thing, when we ſhall come to the confutations of the cō trary opinions. In the meane tyme I ſay that in very deede the Baptiſme firſt miniſtred of Iohn, and afterwarde by the commaundement of Chriſt was one and the ſame, albeit, it ſeemeth to bee ſo muche more plentifully perfourmed in that Apoſtolicall Baptiſme then in that of Iohns, as the doctrine is more plaine of the Apoſtles then the doctrine of Iohn, and yet in very deede the ſame.
116. Queſtion.
Nowe I would hauehave certaine queſtions pertayning vntounto this matter diſtinctly ſet foorth vntounto me, and firſt whome thou thinkeſt fit to be baptized. Fot there are who thinke that all are to be baptized without differēce, ſo they reſiſt it not.
Anſweare.
This foule errour flowed out of two fountaynes. For they thought that the beginnyng of our ſaluation was from Baptiſme: and further that Baptiſme ſaued vsus, euen by the woorke wrought, as they ſpeake.
117. Queſtion.
Others thinke that thoſe onelyonly are to bee baptized, that are of yeares of diſcretion, and are indeede ſuche as make confesſion of a true Fayth, by the example of the Eunuch. Actes 8. 37.
Anſweare.
The errour of theſe men ſprange from thence, that they thought Baptiſme to be miniſtred in vayne, vnleſſe Fayth preſently went before Baptiſme.
Queſtion.
What? haſt thou not ſayde before that the thinges ſignified in the Sacramentes, are layde holde vppon by the onelyonly hande of Fayth?
Anſweare.
So it is. But that Fayth may follow the Sacrament, yea though it were miniſtred many yeares before, is no more abſurde, then if I ſhoulde ſay that (which wee thinke alſo we proue dayly) to wyt, that it oftentymes commeth to paſſe, that the thinges which we hauehave contemned when they were ſpoken vntounto vsus, that beeyng marked, they beginne to profite vsus, yea many yeares after, and ſometymes in the very laſt breath of our lyfe.
118. Queſtion.
Whome then thinkeſt thou meete to be baptized?
Anſweare.
All they who can rightly ſhewe the conueyances of the couenaunt, for the ſealyng whereof Baptiſme is inſtituted.
119. Queſtion.
But who doe rightly ſhewe them?
Anſweare.
They who (if they bee growen in yeares) teſtifie theyr conſent.
Queſtion.
Wylt thou not then admyt any of yeares of diſcretion, vnles they playnely profeſſe a right Fayth?
Anſweare.
None in deede. For what els ſhould I probably beleeue, that I can ſeale in them?
120. Queſtion.
To what end then wilt thou admyt children?
Anſweare.
Neyther will I admyt all infantes: for neither will I receiue the children of the Turkes, nor of the Iewes.
Queſtion.
Why ſo?
Anſweare.
Becauſe they are not comprehended in the tables of the couenant.
Queſtion.
But they may be inſtructed in Chriſtianitie.
Anſweare.
Why, let them bee inſtructed or become Catechiſtes: and then at length let them be baptized.
121. Queſtion.
I coulde eaſily graunt this vntounto thee, concerning the Turks children, and the children of all thoſe which were neuer comprehended in the couenaunt, but wylt thou recken the Iewes with theſe?
Anſweare.
Yea, but after an vnlike maner. For they indeede were neuer comprehended in the couenaunt, but nowe the people of the Iewes, retectyng the Mediatour, are fallen from the couenaunt, the Gentiles beeyng engraffed in their place.
122. Queſtion.
But is it ſufficient (as thou thinkeſt) to be borne of the faithful that none bee reiected and put off from Baptiſme?
Anſweare.
So I thinke. For the wordes of the couenaunt are plaine, I wil be thy GodGen. 17. 7. and the God of thy ſeede. Nowe by the name of ſeede, the Apoſtle teacheth that all the Gentiles are conteyned, followyng the fayth of Abraham. Gal. 3. 8. And the ſame Apoſtle alſo playnely ſayeth, that thoſe children are holy, which are borne, either of the parentes being a beleeuer: by which ſanctification1. Cor. 7. 14. no other thing can bee vnderſtoode then that ſame comprehenſion in the couenaunt: whereby thoſe that are holy, are diſcerned from thoſe that are prophane.
123. Queſtion.
But the example of Eſau doth declare, and alſo daily experience doeth confirme it, that many begotten alſo euen of thoſe that bee moſt holy, doe nothing at all belong vntounto the couenaunt.
Anſweare.
Many alſo of thoſe that are growen in yeares, profeſſing Fayth with theyr mouths, are hypocrites. But thoſe ſame particular iudgementes are to bee left vntounto God. But that we ſhould generally hope wel of all thoſe which are borne of the faithful, both the indefinite forme of the couenaunt doeth commaunde vsus, and louelove doeth warne vsus.
124. Queſtion.
But without Fayth it is imposſible to pleaſe God.
Anſweare.
It is one thing for a man to pleaſe God in very deede, another thing to be appointed by this ſecret decree of God (as I may ſay) to this good wil of God. For that indeede is brought to paſſe in thoſe that are of the yeares of diſcretiō, their fayth comming betwene: but faith ſpringeth from yt ſame decree of Gods good will. For why do we beleeue, but bicauſe it ſo pleaſeth him? we pleaſe him therefore alſo beleeuing: and we ſhould not indeed beleeue, vnles firſt (in the order of cauſes and tyme) wee had freely and vndeſcruedly pleaſed him.
Queſtion.
But why doeſt thou adde in thoſe that are of the yeares of diſcretion?
Anſweare.
Becauſe there is another reſpect of children dying before they are taught, for as muche as Fayth after the ordinary manner, is by hearing: and extraordinarily by the onelyonly inward motion of the holy Ghoſt, of which the one cānot agree vntounto infants by no place of ſcripture, neither canſt thou gather it by any litle coniecture. For faith (whether it ariſe by hearing, or extraordinarily) neceſſarily preſuppoſeth knowledge of the free promiſe in Chriſt, which he applyeth vntounto him ſelfe that beleeueth: which by no maner of meane can fall out and agree into infantes.
Queſtion.
Howe then ſhal wee think that infantes are acceptable vntounto God, that they ſhoulde bee reckoned of him in the couenant of the Church, and that therefore the ſeale it ſelfe of the couenaunt ſhoulde not bee denyed vntounto them?
Anſweare.
Firſt I ſay, probably that they are to be thought acceptable vntounto God, by euerlaſtyng election in Chriſte, of which this is a teſtimony ſufficient enough, that he would hauehave them to bee borne of godly parentes. Nowe the fitneſſe of this teſtimony (leauyng vntounto God thoſe ſame particular ſecret iudgementes) doeth appeare, out of thoſe playne wordes of the couenaunt, I will be thy God, & the God of thy ſeede. Wherevppon alſo the Apoſtle gathereth, that euen they are holy, who are borne eyther of their Parentes beeyng a beleeuer: Moreouer they pleaſe God alſo in the perſon of their Godly Parentes, euen to a thouſande generations, as God witneſſeth in the lawe.Exod. 20.
125. Queſtion.
But this is a promyſe of the lawe, and we entreate of the couenaunt of the Goſpell.
Anſweare.
I graunt it, but thou muſt remember that all the promiſes of the Lawe, in Chriſt, who for vsus fulfilled that ſame condition of the Lawe, are become promiſes of the Goſpell, and confirmed to all beleeuers.
126. Queſtion.
But thou doeſt not accompt theſe infantes in the number of beleeuers, whereupon it foloweth that no place is left to infantes for this ſame promyſe of the Lawe.
Anſweare.
Naye, that foloweth not. For the fayth of the Parentes from whome he is borne, doeth come betweene.
Queſtion.
Wilt thou therefore hauehave children ſaued by the Fayth of another, that is to ſay, by the Fayth of theyr Parents?
Anſweare.
It is plaine that the Faith of others and the prayers of thoſe that are holy, doeth profite many vnfaythfull to mittigate their puniſhmentes: yea alſo the conuerſion of Saule teacheth that the gyft of Fayth may bee ſo obteyned for ſome, if their opinion be true, who hauehave written that this was graunted by the prayers of Steuen. Notwithſtanding I would not eaſily ſay that any ſhoulde bee ſaued by an other mans Faith, leaſt any man ſhoulde ſo take mee, as if I ſhoulde ſay, that the Fayth of the Parents is imputed to Infantes, as it were beleeuing through an other mans faith: which in very deede is no leſſe falſe and abſurde, then if I ſhoulde ſay, that any man could lyue by an other mans ſoule, or be wyſe by an other mans wiſedome. But certainely this I may ſay truely, that the Fayth of godly Parentes comming betweene, it is brought to paſſe that the Infantes either borne or to bee borne are holy, that is to ſay, are reckened in the couenaunt, and therefore are ſaued. Wherof that thou mayeſt doubt nothing, tell mee I pray thee wherevppon doeth Fayth laye holde: Doeth it not laye holde vponupon that which the promiſe conteineth, which is the obiect and ground of Fayth it ſelfe?
Queſtion.
Yes verely.
Anſweare.
Therefore the Fayth of godly Parentes doeth laye holde vponupon this promiſe,Gen. 17. (I will be thy God, and the God of thy ſeede) both for them ſelues and for their ſeede. Nowe this promiſe is as muche as this, I doe make a couenant of ſaluation with thee and with thy ſeede.
127. Queſtion.
Therefore ſhoulde all bee ſaued that are borne of godly Parentes?
Anſweare.
Surely wee doe not without cauſe preſume that they are ſaued, as thoſe which ſeeme probably to be comprehended in the couenant, and that by no faigned coniecture. But in meane time this nothing at all preiudiceth the ſecret and particular iudgements of God: and it is playne that they are ſhutte out from the couenant, who whē they come to yeares of diſcretion, ſhake off through vnbeleefe that ſame grace.
128. Queſtion.
But when thou ſayeſt that the thinges ſignified in Baptiſme are ſealed by fayth onelyonly, what ſhall wee ſay to be ſealed in infants, who when they are baptized are not repleniſhed with any fayth in deed, and to thoſe that are deade before they can bee taught the fayth?
Anſweare.
Surely wee doe Baptiſe them as though they ſhoulde ouerlyue others. Nowe that which I hauehave ſpoken cōcerning fayth, belongeth onelyonly vntounto thoſe that are come to the yeares of diſcretiō, & yet theyr baptiſme ſhal not therefore be in vayne. For that ſhal bee ratified in them, that, as I hauehave ſayd, the fayth of the godly Parents comming between, was nowe beſtowed vppon them when they were borne, to witte, the engraffement into the couenaunt: and therefore the forgiueneſſe of ſinne ſinning, and finally the whole fruite of Baptiſme. To conclude that ſame ſolemne naming by the commaundement of Chriſte, of the father the Sonne and the holy Ghoſte cannot be in vaine, neither are the praiers of the Church which are conceaued ouer him which is too bee baptized in vayne. But let theſe thinges be ſubiect vntounto the iudgement of the Church. For neyther am I ignoraunt that it may alſo be ſayde, that fayth is ſo geuen vntoo them by power, as by power and not by act and vſe, they are endued with a reaſonable ſoule. But I hauehave ſhewed what ſemeth moſt probable vntounto me: neither doeth the diuerſity of opinions in this matter ſhake or weaken the Chriſtian fayth it ſelfe.
129. Queſtion.
Foraſmuche as certayne olde Fathers attributed very much in this cōtrouerſie to the faith of the Parents and of the Church, whence I pray you came this queſtioning, doeſt thou beleeue? I beleeue. Doeſt thou forſake? I forſake?
Anſweare.
I am not ignoraunt howe diligently Auguſtine ſtudyed wryting too Bonifacius too excuſe this kynde of vowing and promiſing then vſed in the Baptiſme of Infantes. But who ſeeeth not that this beganne from hence that that which was woonte to be ſaide and doone in the Baptiſme of thoſe which were growen of yeeres of diſcretion, were by the negligence of the Byſhops, and peraduenture by the ſuperſtition of ſome, drawen too the baptiſme of infantes? Of which thing God willing we wil then entreate, when we ſhal come to the confutation of the contrary opinions.
130. Queſtion.
I hauehave hearde what thou doeſt thinke of the children of Turkes and Iewes. But whether doeſt thou reckō in the ſame number, theyr children which take parte with the Biſhop of Rome?
Anſweare.
No not ſo.
Queſtion.
But yet you ſay that the Pope is another Antichriſt: and therefore they who are called Papiſtes muſt needes be fallen from Chriſt.
Anſweare.
I graunt it. But admitte that the Papacie bee not Chriſtianiſme but rather Antichriſtianiſme: yet notwithſtanding Chriſtianiſme hath remayned and doth remayne as it were buried in the Papacie.
131. Queſtion.
What thou meaneſt, I doe not yet ſufficiently perceiue.
Anſweare.
I ſay that our Lorde Ieſus Chriſte both would & yet will, that his Church ſhoulde lie hidde in the very bowelles of the papacie it ſelfe.
Queſtion.
Wherevppon doeſt thou geather this?
Anſweare.
By conſequent. For I ſay, that wherſoeuer there is a Proper Note of the Churche, that the Churche is there.
132. Queſtion
But howe miſerably is that church defiled, whether thou looke vppon the doctrine it ſelfe, or vppon the marke of Baptiſme the Note thereof?
Anſweare.
Admitte it be ſo farre foorth defiled, that it cannot bee knowen of any but of cunning and ſkilfull men: yet notwithſtanding it is in that ſame marke of his, I baptize thee in the name of the Father the Sonne and the holy Ghoſt.
Queſtion.
What geathereſt thou thereof?
Anſweare.
That the Papiſtrie is at no hande Chriſtianitie, but rather ſo greate a ſtraying, as he that doeth embrace it & abyde in it, he muſt fall from Chriſtianitie. The ſame is ſaide of Greciſme which alſo is ſo greate a ſtraying from Chriſtianitie, that no man can truely be a *in opinion.Grecian and a Chriſtian at this day. I ſay notwithſtāding that the Gentiles (which nowe are comprehended generally in thoſe ſame two factions and enclined to that cutting of of theirs which Paule manifeſtly foretolde) are not for all that to be reckened cut of, as long as the outward note of Baptiſme ſhall endure there: and further I ſay that the Churche is geathered out of the middeſt and in the myddeſt of Papiſtry.
Queſtion.
Canſt thou proue that, by any fitte example of the times paſt?
Anſweare.
Yea forſooth. For what thinkeſt thou was Phariſaiſme, Saduciſme and too be ſhort, Iudaiſme in the times whyle Chriſt liued? Surely ſuche that no man was a Iewe (if thou looke vponupon the very body of that people) which did not make the couenaunt of the Lorde in vayne. And yet notwithſtanding true Religion was for a time in the middeſt of Phariſatſme and Saduciſme, yea and in the moſt corrupte Iudaiſme, ſo long as Circumciſion the ſeale of the couenant flouriſhed amongeſt that people. But Circumciſion beyng aboliſhed and the note of Chriſtianiſme being reiected, nowe the people of the Iewes are iuſtly ſayde to be cutte off. The like I think not to be affirmed of Papiſtry it ſelfe: but of Chriſtianity as it were drowned in the middeſt of Papiſtrie, and yet notwithſtanding a little lifting vp it ſelfe.
133. Queſtion.
But foraſmuche as he that is a Papiſt is not a Chriſtian in deed, wouldeſt thou admitte ſuche a man being of the yeeres of diſcretion & not baptized, to baptiſme?
Anſweare.
No, vnleſſe he were firſt become inſtructed & renounce Popery.
134. Queſtion
And wouldeſt thou admit the child borne of ſuch kind of Parents?
Anſweare.
Neyther truely woulde I doe that raſhly.
Queſtion.
VponUpon what conditions then?
Anſweare.
To witte, eyther of ſome of the Parentes or kinſfolkes renouncing Poperie and hauing the childe in their cuſtodie, woulde requeſt this of mee: or elſe ſome fitte witneſſe preſent, who woulde promiſe the godly and right inſtruction of the childe.
Queſtion.
And wouldeſt thou doe the ſame thing too the childe of a Turke or a Iewe?
Anſweare.
Surely I would doe it in the firſt ſorte. Neyther ſhoulde ſuche a childe bee deemed too bee ſprong from the Iewes or Turkes, foraſmuche as they renouncing their falſe religion, and beyng nowe baptiſed themſelues, or requiring Baptiſme, they did deſire Baptiſme for their children and Offſpring. But yf the Queſtion duplicate page duplicate page were of thoſe that are of the yeeres of diſcretion, yea though there were preſēt a thouſand that wold promiſe for them, yet I woulde refuſe too miniſter Baptiſme vntounto their childe.
Queſtion.
And why ſo rather then too the childe of the Papiſtes?
Anſweare.
Becauſe neither Iudaiſme nor Turciſme is Chriſtianiſme, neither in Turciſme or now in Iudaiſme is Chriſtianiſme: that is, I hauehave not any probableconiecture wherby I may geather, that any borne of the Iewes or Turkes is holy, that is to ſay, which doeth belong vntounto the couenant of GOD. But now albeit Papiſme bee not true Chriſtianiſme, yet notwithſtanding Chriſtianiſme is as yet in Papiſme, as may appeare by that, that there hath yet remayned ſafe and ſounde, that ſame ſubſtantiall forme of Baptiſme which Sathan yet coulde not vtterly aboliſh.
135. Queſtion.
Doeſt thou thinke the ſame of the children of euerie kinde of Heretikes?
Anſweare.
No, not ſo, for I except thoſe, who aboliſhing the baptiſme of Chriſt (now that is the baptiſme of Chriſt, which is miniſtred ſo as Chriſt hath inſtituted) hauehave brought in an other, although they falſely ſay that it is the Baptiſme of Chriſt, which is ſaid of the Eunomians and Preſilianiſtes and diuers others.
Queſtion.
Wouldeſt thou therefore baptiſe theſe againe?
Anſwere.
Nay rather I would baptize thē being not yet baptiſed with the baptiſme of Chriſt.
136. Queſtion.
Hitherto therefore hath beene ſpoken of thoſe which are to be baptiſed. Now I aſke whoſe office it is to baptize.
Anſweare.
Surely it is their office, to whom the care of adminiſtring the woord is commaunded. For the Sacramentes are as it were ſeales ſet vntounto the tables of the woorde, and Chriſt ſending foorth his Apoſtles and preſcribing the fourme of Baptiſme, hath ioyned theſe two together.
137. Queſtion.
But Paule ſayth, that he was not ſent to baptiſe. 1. Cor. 1. 16.
Anſweare
That that is not to be vnderſtoode preciſely, but by way of compariſon, it appeareth by that, that in the ſelfe ſame place hee ſayth, hee baptiſed the houſe of Stephana, which he woulde neuer hauehave done, vnleſſe hee had beene called vntounto it. Therefore he ſaith that he was ſent that he might ſpecially labour by the preaching of the Goſpel to plant Churches, in which he appointed Paſtours of whom rather as alſo of theyr fellowe helpers the Euangeliſtes, all beleeuers (as the matter required) ſhoulde bee baptiſed. But it appeareth that the olde Churche eſpecially nowe whē baptiſme was become more laborſome, vſed in many thinges the helpe of Deacons. But to be ſhort ſeeyng that Baptiſme is meerely one parte of the Church miniſtery, it is rightly adminiſtred, by miniſters onelyonly that are lawfully called.
138. Queſtion
But whether doeſt thou beleeue that the popiſh eyther Biſhoppes, or Prieſts, are lawfully called?
Anſweare.
I beleeue nothing leſſe, no not by theyr owne Canons, otherwiſe not very pure.
139. Queſtion.
Yea but they hauehave the laying on of hands, or ordination which they ſay we lacke.
Anſweare.
But howe often is it that the Canons doe forbid, that he ſhoulde bee eſteemed lawfully ordeyned, who is not lawfully elected? Nowe the way of lawfull election is too bee ſought of vsus out of the Apoſtle, eſpecially ſo farre foorth as belongeth to the examination of doctrine and manners. Therefore they wante the foundation of lawfull ordination, and therefore they boaſt in vaine of the laying on of handes, which notwithſtanding it ſhall not bee harde for vsus to ſhewe to hauehave more purely then they hauehave it, as perhaps I wil ſhewe in another place more fully.
140. Queſtion.
Threfore what thinkeſt thou of Baptiſme miniſtred of priuate perſons, or by ſuch as execute not the miniſterie of the woord?
Anſweare.
I would eſteeme it no more, then that which ſome priuate man ſhould do according to his owne will in the name of the king or of the common wealth: or as a faigned ſeale deuiſed of ſome priuate man according to the apiſhe immutation of the publike ſeale, and ſo ſet to ſome inſtrument: or as a fable.
Queſtion.
Thou wouldeſt then much leſſe allowe baptiſme miniſtred in ſporte, or of Midwiues.
Anſweare.
Out vponupon that groſſe and filthie prophanation of the holy miniſterie.
141. Queſtion.
But what if neceſſitie doe vrge it?
Anſweare.
I hauehave already aunſweared, that the beginning of our ſaluation is deriued from the tables of the couenaunt it ſelf, and not from the ſeale ſet vntoo them, which yet notwithſtāding if any deſpiſe hee is woorthely depriued of the benefite of them: but that he ſeemes not too hauehave contemned them, whiche coulde not obtayne them, keeping the righte order.