Common Places, Part 4 · Chapter 8
The eight Chapter. Of Baptiſme, Baptiſing of Infantes, and holineſſe of Infants.
In Rom. 6. ver. 5. A large and ample definition of Baptiſme. Looke In 1. Cor. 1. 17.BAptiſme is a ſigne of regeneratiō into Chriſt, into his death, (I meane) and reſurrection: which ſuccéeded in the place of Circumciſion, conſiſting of the fountaine of water, in the worde: wherein in the name of the Father, and of the Sonne, and of the holie Ghoſt, remiſſion of ſinnes and ſhedding out of the holie Ghoſt is offered, and by a viſible Sacrament, we are grafted into Chriſt & into the Church: and the right vntounto the kingdome of heauen is ſealed vntounto vsus, and wee on the otherſide profeſſe that wee will die vntounto ſinne, and from thence forwarde liue vntounto Chriſt That the members or parts of this definition may the better be vnderſtood, we will plainelie ſet them foorth. All Sacraments are called ſignes.Firſt it is called a ſigne which worde that it is common vntounto Baptiſme and vntounto all the Sacraments it is prooued hereby, becauſe Paul in the Epiſtle to the Romanes taught that Abraham after he was iuſtified did receiue Circumciſion, Rom. 4. 11.being a ſeale of the righteouſneſſe alreadie obtained. And what thing Baptiſme ſealeth, is ſufficientlie expreſſed, ſeeing it is called the ſigne of regeneration. For Chriſt manifeſtlie enough taught Nicodemus in the thirde Chapter of Iohn, Iohn. 3. 3.that they which will be ſaued muſt bee borne againe. That Baptiſme is a ſigne of this regeneration, Paul teacheth vntounto Titus, ſaying: Tit. 3. 5.According to his merciemercy he hath ſaued vsus by the fountaine of regeneration. An explication of Regeneration.And ſéeing that regeneration is a certaine changing: that we maie the better vnderſtande what it is, firſt muſt bee declared the ende wherevnto it tendeth. And therefore we added: Into Chriſt, becauſe the faith, the indeuors, and life of thoſe that be regenerate, hauehave reſpect vntounto no thing elſe, but wholie to paſſe into Chriſt. And ſéeing that all things which Chriſt did for our ſaluation, are comprehended in his death and reſurrection: therefore in this definition we put, That we muſt be baptiſed into his death and reſurrection. Which alſo Paul teacheth: For thus he writeth: Rom. 6. 3.Knowe ye that all wee that are baptiſed into Chriſt, are baptiſed into his death. Verſe. 4.And ſtraightwaie hee maketh mention of the reſurrection. But that baptiſme ſuccéeded in the place of Circumciſion, the Epiſtle vntounto the Coloſſians teacheth. Col. 2. 11.Since then Circumciſion was onelie once giuen vntounto each one, and that euerie one hath but one onelie natiuitie, thereof it commeth that baptiſme muſt not bee renewed. Which is alſo doone to that end: Why Baptiſme ought not to be renued.that the holie Ghoſt will hauehave vsus fullie perſwaded, that after baptiſme we ought no more to returne to our olde life, as though an other regeneraon might bee graunted vntounto vsus. For if anie ſhould ſo thinke (as we read in the Epiſtle to the Hebrewes) he ſhoulde tread vnderunder foote the bloud of the ſonne of GOD. Heb. 10. 29Paul therefore vntounto the Epheſians ſaith, One ſpirite, one faith, one Baptiſme. And that it conſiſteth of the fountaine of water and of the worde, we are taught out of the Epiſtle to the Epheſians in theſe words: Ephe. 4. 5.Euen as Chriſt alſo loued the Church, and gaue him ſelfe for it, that he might ſanctifie it, beeing made cleane by ye fountaine of water through the word. This is the nature of ſacraments, that they conſiſt of a ſigne, an outward element, and of the worde of God. Manie eccleſiaſticall writers, treating of Baptiſme, ſet foorth the praiſes and commendations of Water. The ſignes of the Euangelicall ſacraments are moſt eaſie to be obtained.But here I rather praiſe the ſimplicitie of Chriſtian religion, which hath Sacraments annexed as in number fewe, ſo moſt eaſie to be celebrated. And as touching the ſignes: we hauehave nothing but bread, Wine and Water, which are euerie where vſuall, and eaſie to be had. The myſteries of the Ethnicks were ſumptuous.Doubtles the myſteries of Idols were celebrated with great coſt, and were verie ſumptuous: but Chriſt in outward things alwaies followed great ſimplicitie. Albeit the Deuill alſo as he imitateth God, would ſometimes alſo hauehave water to be ioyned with his ſeruices: As in the myſteries of Mitra and Iſis. The deuill ſometime imitateth the ſimplicitie of God.And the Romans in the playes of Apollo and Peluſius beſprinkled the Citie with water: For by that meanes they thought it to be perfectlie cleanſed from periuries, murthers, iniuſtice and publike crimes. And ſuch as had committed murther, did with great diligence ſéeke after purging waters. But omitting theſe thinges, this we ought to conſider, that the ſigne in Sacramentes ſhould hauehave an affinitie and ſimilitude with the thing that is ſignified. What Analogie the water hath in baptiſmeWherefore ſéeing that water waſheth awaie the filthineſſe of the body, maketh the earth fruitefull, and quencheth thirſt, it aptlie ſignifieth remiſſion of ſinnes, the holie Ghoſt whereby good workes are made plentifull, and alſo grace which refreſheth the anguiſhes of the minde. Neither did the Prophetes in the old Teſtament otherwiſe propheſie of the giuing of the holie Ghoſt in regeneration. Ioel. 2. 28.Ioel ſaith, that God would powre cleane water vppon the ſonnes and daughters of the Iewes. And Eſaie ſaith: All ye that thirſt come vntounto the waters. And the olde Hebrewes are ſaide by Paul to hauehave béene baptized in the red ſea, Eſa. 55. 1. 1. Cor. 10. 2and in the cloude.
2 But what manner of worde it is that ought to be ioyned to the element of water, we hauehave noted: namelie, wherein, In the name of the Father, of the Sonne, and of the holie Ghoſt remiſſion of ſinnes, &c. Into this promiſe our faith is ſealed: and as Tertullian ſaith: Tertullianthe Sacrament of Baptiſme is the garment of this faith. Theſe verie expreſſe words are deliuered by Chriſt in the laſt Chapter of Matthew. Verſe. 19. The forme preſcribed by Chriſt in Baptiſme.Neither can I perſwade my ſelfe, that the Apoſtles changed this forme of words, although Ambroſe of that thing thought otherwiſe: It ſufficeth vsus at this preſent, that by the element and by the word of GOD wee hauehave a manifeſt teſtimonie of our regeneration & ſaluation. For euen as there be three things (as ſaith Iohn) which beare witnes of Chriſt: The place of Iohn of the thrée teſtimonies.the ſpirite, bloud, and water, (For the father which is ſignified by the ſpirite, the Sonne which is declared by bloude, and the holie Ghoſt which is noted by water, doe beare witneſſe of his diuinitie: and of his true humane nature the ſpirite is a witneſſe, which vponupon the croſſe he commended to his father, and alſo the bloud and water which flowed out of his ſide) ſo hauehave we a teſtimonie of the holie Ghoſt, that we be the children of God. And we hauehave the remiſſion of ſinnes by the bloude of Chriſt, ſet foorth in the worde of promiſe, and the water outwardlie powred vppon the bodie. For by theſe witneſſes, our faith is both raiſed vp and alſo confirmed, becauſe we are regenerate and nowe made the children of GOD. There is offered vntounto vsus remiſſion of ſinnes, in the name of the Father and of the Sonne and of the holie Ghoſt. And yet ought wee not to thinke that it is giuen by reaſon of the work wrought as they vſe to ſpeake: as though a holineſſe, or the ſpirite laie hidden in the water, and that it can regenerate vsus by the outwarde touching. For it is not ſo, but by the worde of GOD, and outwarde ſigne is ſignified vntounto vsus our reconciliation with God made by Chriſt: vppon which reconciliation if we laie holde by faith, wee are both iuſtified and alſo ſanctified. Wherefore Auguſtine vponupon Iohn ſaith: Frō whence cōmeth this ſo great a vertue vntounto the water, that it ſhoulde touch the bodie and waſh the heart, vnleſſe the word wrought it: not in that it is ſpoken, but it that it is beléeued? But in Infants which by reaſon of age cannot yet beléeue, The word clenſeth not becauſe it is ſpoken, bu… becauſe it is beléeued. The holie Ghoſt worketh in the ſteade of faith. Tit. 3. 5.the holie Ghoſt worketh in their heartes in the ſtead of Faith. The effuſion alſo of the holie Ghoſt is promiſed in baptiſme, as it is expreſſelie writen in the Epiſtle to Titus, Who hath ſaued vsus by the fountaine of regeneration and renewing of ye holie Ghoſt which he hath plentifully powred vponupon vsus.
3 Neither are theſe two things in ſuch manner offered vntounto vsus in Baptiſme, The things offered in Baptiſme are alſo had euen before Baptiſme. Rom. 4. 11. Act. 10. 44.as though we in no wiſe might hauehave them before baptiſme. For it cannot be denied, but that they which bee of full age, if they beléeue, are iuſtified euen before they be baptiſed. For ſo Abraham beleeued and was iuſtified: and after that hee receiued the ſeale of Circumciſion. And Cornelius the Centurion when hee had heard Peter and beléeued, was not onelie, iuſtified, but alſo viſiblie receiued the holie Ghoſt. Neither would we baptiſe Infants, but that we ſuppoſe yt they alreadie pertaine vntounto the Church and vntounto Chriſt. And yet are not ſuch baptiſed in vaine. For we muſt obaie the commandement of GOD, which if anie man ſhould contemne, though hee boaſt neuer ſo much of his faith, yet ſhould he ſufficientlie declare, that hee neither beléeued, nor is iuſtified, nor yet hath receiued remiſſion of ſinnes. Furthermore, although they beléeue, In Baptiſme the gifts which are had before, are increaſed.yet when theſe promiſes are againe offered, & that by the appointment of the Lorde, and they through faith and inſtinct of the holie Ghoſt, doe effectuallie take holde of them, the benefites of God cannot but be increaſed in them. And why the holie Ghoſt is powred into the heartes of them that be regenerate, this is the reaſon: Why the holy Ghoſt is powred into the heart when we be regenerate. Eze. 36. 26. By Baptiſme we are viſiblie grafted into Chriſt, and his Church 1. Co. 12. 13Becauſe they muſt be made men againe, and their ſtonie heart (as the Pophete ſaith) muſt be turned into a heart of fleſh, which is not poſſible to bee doone by mans reaſon. And that we are by the viſible ſacrament grafted into Chriſt & into the Church, is firſt declared out of Paul. For Paul ſaith that they which are baptiſed are grafted into Chriſt. And in the firſt to the Corinthians the 12. Chapter. By one ſpirit (ſaith he) all we are baptiſed into one bodie. And that this bodie is the Church, he teacheth at large in the ſame Chapter. We added [in the definition] by a viſible Sacrament, becauſe ſo ſoone as we be iuſtified, we are verilie in minde and in ſpirite, grafted both into Chriſt and into the Church. But becauſe that is vnknowen vntounto men, it is afterward knowen when we are entered by the outward ſacrament.
By Baptiſme the right of eternall life is ſealed.4 Alſo the right way vntounto eternall life is ſealed vntounto vsus by baptiſme. So ſoone as we be iuſtified, we hauehave it giuen vntounto vsus: and it pertaineth vntounto vsus by right, not of deſert, but of the liberall gift of God: and by baptiſme it is ſealed. A ſimilitudeAs the giftes of kings ſo ſoone as euer they be graunted vntounto vsus, doe without doubt pertaine vntounto vsus: but afterwarde are ſealed, that the will of the king, if it be néedfull maie be teſtified vntounto others. Neither is this part, to wit, The right vntounto eternall life, Not all which be not baptiſed doe periſh.ſo to be vnderſtoode, as though they ought to be excluded out of the kingdome of heauen which were not baptiſed. For if they beléeued, and that there was no let in them that they were not baptiſed, there is no doubt of their ſaluation. For Chriſt ſaith: Iohn. 11. 25.He that beleeueth in mee hath life euerlaſting. And in an other place, although he ſaie: that he which beleeueth and is baptiſed ſhall be ſaued, Mar. 16. 16yet ſtraight waie he added: He which beleeueth not, ſhal be condemned. A faithful man may be ſaued without Baptiſme.By which words he gaue vsus to vnderſtande that baptiſme is not of ſuch neceſſitie, but that a faithfull man maie be ſaued without it: ſo that there happen therein no contempt nor diſobedience. The Schoolemen alſo confeſſe that beſides the baptiſme of water, the godlie are ſometimes baptiſed with martyrdome, and with the inſpiration of the holie Ghoſt, Death called baptiſme Mat. 20. 22ſo much as ſuffireth vntounto ſaluation. Chriſt alſo called death it ſelfe, Baptiſme: when he ſaid that he ſhould bee baptiſed with an other baptiſme, and foretold that the Apoſtles ſhould be baptiſed with the holie Ghoſt not manie dayes after his aſcenſion into heauen. Acts. 1. 6.Repentāce muſt be ioyned with Baptiſme.Laſtlie we againe in baptiſme profeſſe death toward ſinne, and alſo a newe life: Which profeſſion ſheweth nothing elſe, but that vntounto this Sacrament is ioyned repentance, Mat. 3. 2. & 28. 20.which both Iohn and Chriſt taught, when they ſpake of Baptiſme. And the fathers waen they paſſed ouer ye ſea eſcaped into liberty: Exod. 14.but Pharao with his hoſt was drowned in ye waters, wherby was ſignified yt by baptiſme we ought ſo to be renewed, as there we ſhould forſake our ſinnes, and iſſue out with a newe purpoſe to holineſſe of life. All theſe things ought we, when we are baptiſed, often to conſider out of the teſtimonies of the Scriptures, and continuallie admoniſh our ſelues thereof. For although this ſacrament be but onelie once giuen, We muſt continuallie carie our Baptiſme in remembrance.yet ought it neuer in our whole life be forgotten. For euen as it behooued ye Iewes euermore to remēber yt they were circumciſed, ſo alſo we ought cōtinually to cal to mind our baptiſme.
5 But it is woonderfull how ſome dare affirme, Baptiſme of children is no new thing in the Church Cyprian. Looke In. 1. Cor. 1. 16. and in the Booke De Votis, pag 73. … foorth at Baſil.that the Baptiſme of Infantes is a newe inſtitution in the Church. For Cyprian a verie auncient writer, maketh mention of it and aunſwereth, that it is not of neceſſitie, that we ſhould tarie till the eight daie for the baptiſing of them: For that the trueth of the Goſpell hath deliuered vsus from obſeruing the number of daies, and that therefore they may well be baptiſed, what daie ſoeuer the Church ſhall be aſſembled together. Origen alſo writing vppon the Epiſtle to the Romanes, and vppon Leuiticus, ſufficientlie declareth that Infantes were in his time accuſtomed to be baptiſed. And ſince that theſe men were not long after the Apoſtles times, and that they make not mention of it as a thing inuented by them, or in their time, it ſufficiently appeareth that that cuſtome came from the Apoſtles. They ſay that Higinus a Biſhoppe of Rome was the firſt author thereof, Higinus made a decrée for the godfathers not for the Baptiſme of Infantswhich certainelie cannot be prooued by his decrées. We reade in déede that he made a law for ſureties, whom they call godfathers and godmothers, which without doubt was a profitable ordinance. For his meaning was, that when Infantes ſhoulde by baptiſme bee receiued into the Church, they ſhould be commended vntounto the faith of ſome men by whom they might bée inſtructed. And for the performance of this, the godfathers and godmothers doe binde their faith, although now adaies they regard nothing leſſe. But it is a verie weake argument to gather thereby, that Higinus was the firſt author that Infants ſhould be baptiſed, becauſe he firſt ordained godfathers: Nay rather ſéeing he made a decrée touching that matter, it is probable that the baptiſme of Infants was before that time in vſe. But they cite Tertullian in his booke de Baptiſimo, which is very elegātly written by him. The opiniō of Tertullian as touching this thing is not to be recei…ed.But for ſomuch as that man in his latter age, fel from the true faith vntounto the Hereſie of Montanus, his authoritie heereof cannot bee of ſo great force: For hee alſo condemned ſeconde mariages, and diſallowed the Baptiſme of Infants againſt the receiued vſe of the Church. And if wee ſhould followe his opinion, neither young men vnmaried, nor yet young widowes ought to bee baptiſed. For he affirmed that this Sacrament ought to be adminiſtred verie late and but to thoſe onelie which were of full age. But it maie ſufficientlie be declared by the ſelfe ſame Tertullian, It was a vſe in Tertullians time to baptiſe childrenthat euen in his time the maner was that children ſhould bee baptiſed. And hee would not hauehave reprooued it, vnleſſe it had then béene in vſe and practiſe.
In 1. Cor. 7 verſe. 14. Look part. 2 pl 1 Act. 38 What holineſſe there is of our Infants.6 But there ariſeth a verie weightie queſtion as touching the holines of children, which are begotten of Chriſtian parentes, what manner of holineſſe it is, and of what ſort it is to be accounted. Some hauehave interpreted the words of Paul in the firſt Epiſtle to the Corinthians the ſeuenth Chapter: The firſt opinion.that they, which be ſo borne, obtaine a good and godlie education: which might not bee, if a diuorce ſhould chance betwéene the parents. For they ſhould perhappes be adiudged children vntounto an vnbeléeuing parent, where they ſhould be altogether ſet frée not vntounto religion but vntounto vngodlineſſe. But if the mariage continue, then hath the beléeuing partie power to bring them vp to Chriſt, which expoſition Auguſtine in his booke De Sermone domini in monte, ſéemed not to miſlike. For he ſaith, their children are brought vntounto Chriſt, and they be conſecrated to him in baptiſme. But Auguſtine ſéemeth to ſay leſſe (although his iudgement be godlie) than the Apoſtle minded to prooue: Auguſtine.for he would confirme the ſanctification of that matrimonie which hee had ſet foorth before: but by this ſenſe hee ſhould rather declare a certaine fruit of that matrimonie, than hauehave prooued the ſame to be holie. For ſometimes the children, otherwiſe begotten by vncleane copulation, maie hauehave this benefite of godlie education and of Baptiſme. For if by happe anie Chriſtian man being fallen into fornication, ſhould beget a child, and ſhould prouide to hauehave it baptiſed and brought vp after a godlie ſorte, it ſhould not be prooued thereby that the coniunction wherein hee abuſed an harlot was either godlie or honeſt. Which we vnderſtand happened in Adeodatus the ſonne of Auguſtine, A ſonne of Auguſtine begotten one of matrimonie.who being borne in vnlawfull copulation, was both baptiſed and by the Fathers indeuour was moſt godlie brought vp. Wherefore others ſaie, An other opinion.that Paul by this ſentence vnderſtandeth onelie a ciuill pureneſſe and holineſſe becauſe that children being borne after this manner are taken for Legitimate, and are not accounted for baſtards which they ſaie, doeth verie much ſerue to the purpoſe of Paul. For ſéeing hée would declare that theſe matrimonies ſhould be ſtill continued, hee thereby prooueth the right and honeſtie thereof, in that the children which doe ſpring of the ſame would by publike and iuſt lawes be accounted for lawfull and iuſt inheritours: But they doe not fullie ſatiſfie this Argument of Paul. For the Corinthians might hauehave ſaide: We which are nowe Chriſtians, require more in our matrimonies than to hauehave them eſtabliſhed by ciuill righteouſneſſe: wee woulde hauehave them to bee holie and ſuch as ſhould pleaſe GOD. How ſhall it be prooued that there is ſuch holineſſe in vnfit matrimonie, that by the copulation of infidels we cannot be defiled? If thou onlie alleadge ye ciuill cleaneſſe of the iſſue ſo begotten, what doeſt thou more attribute vntounto vsus than the Infidels hauehave? For their children, if they be begotten in matrimonie, are lawfull, and be admitted as iuſt heires. So that it ſéemeth that Paul ſignified ſome other thing that is not giuen to the children of the Infidels. The holines is, that they belong vntounto the Church of GOD.Wherfore I iudge it to bee this holineſſe, that they belong vntounto the Church of Chriſt: For they are reckened as if they were borne of Parentes that were both faithfull.
7 But if thou demaund how the children of the Chriſtians belong vntounto the Church or vntounto Chriſt, we will aunſwere: No otherwiſe, than the children of the Hebrewes, being of the poſteritie of Abraham, Gen. 17. 7.were ſayd to be contained in the couenant of God. For God promiſed vntounto Abraham that he would be not onelyonly his God, but alſo the God of his ſéede. And therefore are our children baptiſed, as the children of the olde fathers were circūciſed, becauſe they muſt not be thought to be out of the Church. For we hauehave ſuccéeded into the poſteritie of Abraham: and thoſe things that were ſpoken of him, doe very wel agrée to vsus and to our children. The young children of the faithfull may hauehave the ſpirit and grace of Chriſt. Ro. 11. 16.For they may hauehave the grace and ſpirit of Chriſt, ſéeing they be parts both of vsus & of the Church. For this cauſe the Apoſtle ſéemeth to call thē holy. Wherefore vntounto the Romans it is ſaid: But and if ſo be the roote be holy, the braunches alſo are holy: & if the firſt fruites be holy, the lumpe alſo ſhall be holy. The couenant of Abraham belongeth to vsus and to our childrenWhich wordes, although they be ſpoken of the Hebrewes, yet are they not ſtraunge frō vsus: for we hauehave paſſed into the familie of Abraham and of Iſraell, becauſe through Chriſt the wall is broken vp by which the Gentiles ſéemed to be ſeuered from the poſteritie of Abraham. So as our little ones inioy the benefite of them which were ſprung of the ſtock of that Patriarch, Saluation is not attributed to the generation of the fleſh.not that we attribute this to the generation of the fleſh, as vntounto the chiefe and true cauſe. For as our owne ſaluation is, ſo verily is altogether the ſaluation of our children of the méere election and merciemercy of God, which oftentimes goeth together with naturall propagation. Weigh with thy ſelfe, that euen they be elected of God which be alſo borne of ye ſaints, as we ſawe it came to paſſe in Iſaac which was the ſeed of Abrahā, Rom. 9. 7.not only according to the election, but alſo according to the generation of the fleſh: The promiſe is not generall touching all the ſeede.Not that it dooth alwayes ſo happen of neceſſitie: becauſe the promiſe is not generall as touching all the ſéede, but of that onelyonly in which the election together conſenteth. Otherwiſe the poſteritie of Iſmael and Eſaw were of Abraham. But becauſe we ought not to be ouercurious in ſearching out the ſecret prouidence and election of God, therefore we iudge the children of the Saintes to be Saintes, Séeing wée be ignorant of the ſecret predeſtination of God we hope wel of the children of the faithfulſo long as they by reaſon of their age, ſhall not declare themſelues ſtraungers from Chriſt. We exclude them not from the Church but imbrace them as members thereof: hoping well, that as they be the ſéede of the Saintes according to the fleſh, ſo alſo they be partakers of the diuine election, & that they hauehave the holy ghoſt and grace of Chriſt: And for this cauſe we baptiſe them. Neither muſt they be heard which mooue a doubt of this matter and ſay: A Cauill.What if the miniſter be deceaued? And what if for a very trueth, the childe be not the childe of promiſe, of diuine election and of merciemercy? As the profeſſion of a man of ripe age may be a falſe tokē, ſo to be borne of the faithfull is no true ſigne.Becauſe the ſame cauill may alſo be as touching them that be of lawful age. For we alſo knowe not, whether they come fainedlie, or whether they beléeue truely: whether they be the children of predeſtination, or of perdition: whether they hauehave the grace of Chriſt, or whether they be deſtitute thereof, and doe falſely ſay that they belieue. Why dooſt thou baptiſe them? I know thou wilt ſay: This I doe becauſe I follow their outward profeſſion which if they falſifie, it is nothing vntounto me. So we ſay, that the Church dooth therefore imbrace our children and baptiſe them, becauſe they pertaine vntounto vsus. And that is vntounto the Church ſuch a token of the will of God, as outwarde profeſſion is in them that be of ripe yeares. For as it may be deceaued in the one ſort, ſo alſo it may be in the other. There is nothing ſo certaine but it may be otherwiſe. And ſo not all, ſo many as are baptiſed; are either ſaued or predeſtinated to eternall life. Neither can we by any other meanes diſcerne betwéene the baptiſed who belong vntounto ſaluation, and who be not the ſonnes of God, but that we dailie iudge of them by their workes.
8. Againſt the Anabaptiſts.Wherefore the Anabaptiſtes muſt not be heard, which will not hauehave children to be baptiſed. Becauſe they deny originall ſinne, therefore they will hauehave them tary till they come to yeares, whenas now euerie one hauing ſinned by choyſe, and fallen by his owne will, and infected with vice, hath matter to be waſhed away by baptiſme. From theſe men we diſagrée as far as heauen is wide, Originall …n prooued. Rom. 5. 12.ſéeing we altogether confeſſe originall ſinne. For it is prooued in the Epiſtle to the Romans where it is ſaid, that by one man ſinne entred into the world, & by ſinne, death. Whereby it appeareth, that ſinne is there, whereſoeuer death hath taken place. Therefore ſéeing infantes dye, it is of neceſcitie that they be ſubiect vntounto ſin. And many other teſtimonies there be in the ſame Chapter, which moſt manifeſtlie prooue this originall ſinne. And we hauehave in the pſalme, Pſal. 15. 7.For behold I was borne in ſinne, and in ſinnes hath my mother conceaued me. And Chriſt ſaid: Iohn. 3. 5.Vnleſſe a man be borne anew of the water and of the ſpirit, &c. Whereby is manifeſt, that if it behooueth vsus to be borne againe, we be borne in ſinne. And vntounto the Corinthians the 2. Epiſtle and 5. Chapter, Verſe. 14.it is ſaid of Chriſt: That one dyed for all men. But and if he be dead for all, it is manifeſt that the infantes alſo had néede of a redéemer. And when it is ſaid vntounto the Romans: Ro. 5. ver. 6. 8. & 10.Chriſt dyed for them that were ſinners, enimies, and weake, and vngodly: it followeth that infants alſo are ſuch, in their owne nature whē they be born, vnleſſe we wil ſay, yt Chriſt dyed not for them, which is againſt the iudgement of Paul now alledged. And in the booke of Geneſis it is ſhewed, Gen. 8. 21.what the imagination of our heart is, euen from the very childhood and deliuerance from the mothers wombe. Wherefore the Hebrewes hauehave often in their mouth Ietſer haraa, an euill imagination, which they take out of that place of Geneſis. And we read in the booke of Iob: Iob. 14. 4.Who can make clean that which is conceaued of an vncleane ſeed? Where the ſéede of man is called vncleane: which cannot be otherwiſe referred but to originall ſinne. For if thou ſhalt weigh the naturall cauſes, the ſéede of man hath no more vncleaneſſe in it than hath the ſéede of other liuing creatures. Ephe. 2. 3.And to the Epheſians: We were by nature the childrē of wrath as others be. Where that word Nature ſheweth that this euill is drawen with vsus euen from the beginning. Why Parents regenerate doe procreate childrē with original ſin.And although that they be Chriſtian parents, yet becauſe they beget not with that part, wherein they are clenſed anew (with the minde I meane where faith hath place, by which they are reconciled vntounto God) but with ye body & with the fleſh, which while we liue here, hauehave not altogether put off their vncleaneſſe: as it is deriued from Adam, ſo dooth it drawe with it his infection and blemiſh. So then we diſagrée very much from the Anabaptiſtes: for both we confeſſe originall ſinne which they deny, and doe alſo teach that childrē ought to be baptiſed, as at this day in the Church. Therefore how are the infants of Chriſtians when they are baptiſed, Howe our Infants may be called holie though they be infected with original ſinne.called holy & members of the Church, ſéeing they be corrupted with originall ſinne? We aunſwere, that in originall ſinne, two thinges are to be conſidered: One is the corruption of nature, whereby the poſteritie of Adam lacketh righteouſneſſe, and are loaden with ignorance and euill concupiſcence. Then there is a guiltineſſe whereby God imputeth theſe things vntounto ſinne and vntounto death. Wherefore the firſt part all our children vndoubtedly hauehave, when they be borne: but the other part, I meane guiltineſſe & imputation vntounto death & vntounto euerlaſting damnatiō, thoſe (which not only are born of their parents according to the fleſh, but alſo appertaine to the election & promiſe of God) hauehave not, becauſe it is takē away by the merciemercy of God, by the holy ghoſt, and by the grace of Chriſt: neither is that corruption imputed to them vntounto death. They therefore, which be ſo borne of Chriſtians are called holy, becauſe they are iudged to belong vntounto grace and election, ſéeing nothing perſwadeth otherwiſe. Now then, the Church doth ſeale theſe thinges vntounto them in Baptiſme, as to theſe which belong vntounto the promiſe, and alreadie hauehave the giftes of God: I meane the remiſſion of ſinnes and grace of Chriſt.
Rom. 4. 11. A declaration of a place in the 4. Chapter to the Romanes.10 But one thing ſéemeth to make héere againſt, which is written vntounto the Romanes the 4. Chapter: That it was giuen vntounto Abraham to be the father of Circumciſion, and not onelie of Circumciſion, but of them alſo that walke according to the ſteppes of the faith, which he had when he was vncircumciſed. Whereupon it is concluded, that the Ethnicks which are ioyned vntounto the ſtocke of Abraham, hauehave not that by the ſéede of the fleſh but by the power of faith, which ſéeing the Infants hauehave not, they ſhall not be vnderſtoode to be ingraffed into the ſtocke of Abraham. But we muſt vnderſtand, that the Apoſtle ſpake there of them which be of ripe age and of the firſt graffing in of the Gentils, whereby they were coopted into the ſtocke of Abraham: which none of vsus doubteth to be done by faith. But when as nowe, that the Gentils, & our families or Churches be grafted vntounto that ſtock, all the priuileges are communicated with them that were graunted vntounto Abraham, among which this was the chiefe, that God woulde be both his God & the God of his ſéede. So as it is graunted in like maner both vntounto vsus and ours, in maner and forme alreadie declared. Verſe. 6.Further it is written in the ix. Chapter of the ſame Epiſtle: A place of the 9. Chapter to the Romanes.Not all they which be of Iſrael be Iſraelites, nor all they which be of the ſeede of Abraham be all children: but in Iſaac ſhall thy ſeede be called. That is, not all they which be the children of the fleſh, be the children of God, but they which be of the promiſe. Whereupon it ſéemeth to be gathered by theſe wordes of the Apoſtle, that the generation of the fleſh, bringeth nothing at all to paſſe that our children be called holie. But vntounto this we hauehave ſufficiently anſwered. For wee hauehave declared at large, that this muſt not be attributed to the generation of the fleſh, as to the proper and chiefe cauſe, when as our ſaluation (as Paul ſaieth) conſiſteth onelyonly of the grace of God, and of the election or promiſe. But becauſe the reaſon of this election is hidden, and that the firſt token which we hauehave thereof, is, if children belong vntounto them that be holie, and be offered by them in the ſacrament of regeneration: therefore doe we call them holie, although as it hath bin ſaid, this token may deceiue: euen as alſo the confeſſion of faith, which is expreſſed in wordes by them that be of ripe age, when they are to be Baptized, may lie and procéede of hypocriſie. Moreouer the Apoſtle would by that place, call backe the Iewes, (who diſdained the Gentils) vntounto the firſt and principall cauſe of our ſaluation which he had propounded vntounto them not to be the workes of ceremonies, or our merites, or the ſtocke according to the fleſh, The electiō and predeſtination of God cannot be deceiued.which they alwaies boaſted of. He ſet before their eies the election of God and the promiſe: which cauſe is of that kinde that it cannot be deceiued, but that it hath perpetuallie an effect. Yet his minde was not to make voide all theſe ſecond inſtruments or meanes and alſo tokens which God vſeth, as he would vtterly ſaie, that they were nothing. The linage of the fleſh is not ſufficient of it ſelfe vntounto righteouſneſſe and true holineſſe. For ſometime the children of holie men maie belong vntounto perdition. When they be growen to rype yeares, they may degenerate from their good and goodlie bringing vp. They may alſo depart from religion, which they ſéemed to receiue from their childhood: as we knowe the Iewes did, which hauehave denied Chriſt, and hauehave no more to glorie of concerning the holy ſéede: although the promiſe of God in that ſtocke, ſhall neuer be vtterlie voide. For afterward in the xj. Verſe. 16.Chapter the ſame Apoſtle moſt plainlie ſheweth, that he tooke not from the Iewes the gifts of kindred and progenie, when he ſaieth: If the roote bee holie, the branches are alſo holy: if the firſt fruites be holie, ſo is the whole lumpe.
11 Neither doeth Chriſt ſhew theſe promiſes to be vaine when as in ye ſéede of Abraham according to the fleſh he became man, Rom. 15. 8. Although it were no certain ſigne yet no vaine ſigne to be borne of the Saints.and was ſo conuerſant in that nation: as in the Epiſtle vntounto the Romans he was ſaid to be the miniſter of Circumciſion for confirming the promiſes of the fathers. This vndoubtedlie had not the Iewes by their merites, that Chriſt vntounto them before others miniſtred the word of life, but they had it by the promiſe which was made vntounto their ſtock: whereby it appeareth, that it is not altogether a vaine and néedeleſſe thing to bée borne of a godlie kindred. And in the Actes of the Apoſtles Peter ſaide vntounto the Iewes: Acts. 2. 39.that vntounto them ſpeciallie pertained the Goſpell by the right of the couenant: as it is in the ſecond Chapter. Further in the next chapter, Acts. 3. 25.they be called children of the Teſtament. And euerie where in Paul thou readeſt: Firſt to the Iewe, Rom. 1. 16. & 2. 9. & 10and then to the Greeke. And the Apoſtles obſerued this: yt they went not to preache vntounto the Gentils, vnleſſe they had firſt miniſtred the worde of ſaluation vntounto the Iewes. An excellēt promiſe of God.And more than all theſe things thou haſt in the ten Commandements an excellent promiſe of God, Exod. 20. 6.that God woulde doe wel vntounto thoſe that feare him, and vntounto their poſteritie vntounto a thouſand generations. Although we denie not, but that oftentimes ill children hauehave ſuccéeded in the place of good parents: becauſe ſuch promiſes (as I hauehave ſaide) be not common vntounto all the ſéede, but onelie vntounto that ſéede wherein euen the election of God and predeſtination doe méete together, the which oftentimes (as we faithfulfullie beléeue) hath place in the ſéede of the Saints. God doeth not ſo binde his promiſes to a kindred or to things of this worlde, but that it maie be lawfull for him ſometime to temper them according to his prouidence. For it ſomtimes happeneth that he indueth with greater grace the children of ill parents than others which were borne of the ſéede of the godlie. The diuine couenant is not powred from the fleſh into the childrenAnd we muſt not thinke, that this couenant of God made with Abraham, and with his poſteritie and ours is deriued from the fleſh to the children, but that ſuch promiſe is preſerued onlie by the power and efficacie of Gods merciemercy.
12 And leaſt thou ſhouldeſt thinke, This prepertie is agréeable to God, to ſaue and deliuer his. Gen. 17. 7.that the promiſe made vntounto Abraham, is onelie a thing temporall, conſider this ſpecially, I will be thy God, and the God of thy ſeede. They vndoubtedly vntounto whom God is manifeſted, are deliuered from ſinne, death and damnation. For ſo much as this propertie is agréeable vntounto God, that he will ſaue and deliuer them that be his. Mat. 22. 32.By which reaſon Chriſt prooued that the dead doe liue and ſhal riſe againe: becauſe in the Scriptures we reade: I am the God of Abraham, of Iſaac, Exod. 3. 6. The couenant made vntounto Abraham belongeth alſo vntounto our children.and of Iacob. Neither are we to doubt, but that the ſame couenant is applied vntounto our children, vnleſſe we will account God to be leſſe pitifull and mercifull vntounto vsus than he was vntounto the Hebrewes: although his grace were diminiſhed by the comming of Chriſt. In ye Epiſtle to ye Coloſſians circumciſiō is moſt manifeſtly compared with our baptiſme. Col 2. 11.For it is ſaid: A compariſon between circumciſiō & baptiſme.In whom ye be circumciſed with a circumciſiō not made with hands, by putting off the ſinfull bodie of the fleſh, in that ye are buried with him through Baptiſme. Wherefore our baptiſme is of no leſſe account than was Circumciſion, for it did ſeale the couenant and promiſe in the young children of the Hebrewes. The which we muſt iudge to bée doone by Baptiſme. This (if we doe well) muſt be obſerued while the Sacraments be giuen, that the thing which is ſealed with the outward ſigne be had, The thing that is ſealed by the ſacraments ought to be preſent.and be there preſent. Thoſe that be of rype age declare, that they holde the promiſe by faith, when they confeſſe the trueth of Chriſtian doctrine, and then is applied the ſealing, and they are baptized. And in ye young children of the Chriſtians, when they are declared by the wordes of God to hauehave the promiſe of the couenant, and to be in the church, this communion and promiſe no doubt is ſealed by baptiſm. Somtime in déede by an ouerthwart order it happeneth, that the thing followeth the applying of the ſacrament, and then the promiſe or the gift of the promiſe, which in very déede is not there, is not ſealed, as appeareth in them which be vnbeléeuers and come to baptiſme with a feigned minde. Thoſe men aſſuredlie belong not vntounto the Church: neither hauehave they the iuſtification or communiō of Chriſt: onelyonly they carrie a ſigne about with them. Howbeit it maie be, that if they be conuerted vntounto Chriſt, they maie afterwarde obtaine theſe things, neither muſt baptiſme be therefore renued. But this waie of receiuing the ſacraments is not allowed. And as touching the ryper age there is no doubt, when they faithfullie receiue baptiſme, but that they hauehave firſt entered into the couenant of God. For ſo ſoone as euer a man beléeueth in Chriſt, he both hath ſaluation, and is alſo iuſtified. And albeit ſome hauehave doubted as touching the children of the faithfull, yet muſt we iudge the ſelfe ſame [of them.] And vndoubtedly vnleſſe that the children of the Hebrewes had bin contented with this couenant before circumciſion, A reaſon why the Hebrewe children were in the couenant before circumciſion receiued.if they had died the fifth or ſixt before they had come to the eight daie, they ſhould hauehave bin thought to be damned, and circumciſion differred would hauehave beguiled them, which as an abſurditie may not be grāted, ſéeing they were deſtitute of the circumciſion, not through contempt of the ſacrament, but by reaſon of obedience to the lawe of God. And [by that reaſon] our young children which die before Baptiſme ſhould be damned. The reaſon is all one both as touching ye Hebrewe children and ou…s.Which although Auguſtine admitted, yet is it amiſſe and is not neceſſarilie gathered out of the Scriptures. But and if ſo be that they maie be ſaued, the children alſo of the Hebrewes which died before the eight daie might be ſaued. Furthermore it is neceſſarie that they belonged vntounto Chriſt and to the church, ſéeing out of it there is no ſaluation. And that the ſtate of our infants and the Hebrewes is all one, we hauehave alreadie declared before: becauſe through Chriſt is broken downe the wall of the olde ceremonies which ſéemed to be a ſtop, Ephe. 2. 24.and he being made the head corner ſtone, Mat. 22. 42.hath ioined together in one the two walles of ye Ethnick and of the Hebrew people. So as now there is but one fold and one ſhepheard: Ioh. 10. 16. Ro. 11. 17.and manie bowes are broken off and we grafted in their place, ſo as it is now one and the ſelfe ſame trée which beareth aſwell the Ethnickes as the Iewes that beléeue in Chriſt.
13 And that it may be the more plainly vnderſtood howe they pertaine to the couenant of Chriſt, which either were ſealed with circumciſion, or now be waſhed with baptiſme, it behooueth to repeate that which is written in the hiſtorie of the booke of Geneſis the 17. Chapter, whereas God did firſt enter into couenant, not onelyonly with Abraham, but with his whole familie: and would that not all onelyonly Abrahā, but all his houſhold ſeruants, & thoſe that were bought with mony, ſhould pertaine to that couenant: among which no doubt but there were many yong childrē. Afterward there followed circumciſion. A proofe why childrē belong to the couenāt before they be ſealed.Whereby it appeareth, that the promiſe, agrement, or couenant was not brought in by circumciſion, but that it went before it. The very which thing muſt be vnderſtood of baptiſme. For firſt the word was preached to Citizens, or to houſholders, and the couenant to be made by Chriſt was ſet foorth. Wherewithall when they were kindled by faith, & that they had ſubmitted themſelues to the couenant, there followed baptiſme, not onelyonly touching themſelues, but touching their yong children, who were acknowledged to bée within the compaſſe of that couenant. S. Paul ſaith, 1. Cor. 1. 16 Acts. 16. 33that he baptiſed the houſe of Stephanas. And in the Actes of the Apoſtles, as we ſaid a little before, not onelyonly the maiſter of the priſon, but alſo all they which belonged vntounto him receiued baptiſme. And that doe they obſerue (as I ſaid a little before) which hauehave heads of Cattel: For they hauehave not bin accuſtomed to ſet their burnt ſigne or marke vppon either horſes or Oxen that belong not vntounto themſelues. A ſimilitudeSo dooth the Church baptiſe them whom it ſuppoſeth to belong vntounto it, Firſt it behooueth to be of Chriſt his flocke, and then to be ſigned with his marke. Act. 10. 44. & 48.and which be not ſtrangers from the ſame. Neither is it otherwiſe in a kings letters patents. Firſt we obtaine the gift and bill aſſigned, and then we cauſe it to be ſealed. Cornelius the Centurion, firſt receaued the holy ghoſt, afterward was giuen water wherewith he was baptiſed. Acts. 8. 38.The ſame happened vntounto the Eunuch which was baptiſed by Philip. And finally all they which be of ripe age doe firſt by faith take poſſeſſion of Chriſt before they be marked with his badge, vnleſſe that (as we ſaid before) they come in hypocriſie vntounto baptiſme.
14 They were woont to obiect that there is one conſideratiō to be had of infants, & an other of them which be of ripe age: becauſe they yt be of yeares, may hauehave faith whereby they belong to the flocke of God, which cannot be attributed vntounto infants, ſéeing they hauehave not the vſe of vnderſtāding and reaſon, by which they may giuegive conſent to the promiſes of God. Their opinion which thought that Infants hauehave fayth.I know it hath bin thought of ſome, and thoſe of no ſmall eſtimation, that infants hauehave faith, as though God woonderfully & beyond the courſe of nature worketh in them, whoſe opinion to ſay the trueth I do not verie readilie imbrace: not yt I iudge this to be vnpoſſible vntounto God, yt either he may powre in vertues into what age ſoeuer he wil: or that he can euē bring foorth a ſenſe of ye minde or reaſon in the ſoules of Infantes, by preuenting the time of nature, or elſe bring to paſſe that although they themſelues neither vnderſtand, nor know what is to be belieued, yet the holy ghoſt apprehendeth the ſame in them, and conſenteth vntounto them euen as he is ſayd to doe in them that be of age in the Epiſtle to the Romans, Rom. 8. 25.when we require thinges that we knowe not whether they be profitable or no, but the ſpirit it ſelfe maketh interceſſion for vsus, when we know not of it, and prayeth as it behooueth: and God for ſo much as he knoweth his meaning heareth him. And theſe thinges I ſay as touching God may eaſily be doone. But ſéeing the holy ſcripture telleth me not that yong children doe belieue, or that theſe miracles be doone in them: neither that I doe ſée this to be of neceſſitie vntounto their ſaluation, I iudge it ſufficient to affirme that they which ſhall be ſaued, It is ſufficient for the ſaluation of Infants if they be indued with the holie Ghoſt.(for ſo much as by election and predeſtination they belong vntounto the treaſure of God) are indued with the ſpirit of God, which is the roote ot faith, hope, charitie, and of all vertues which he afterward ſheweth foorth and declareth in the children of God, when through age it may be doone. Howbeit by a certaine kinde of ſpeach, Our infants may after a ſort be called faithful.ſuch yong children may be called faithfull, euen as otherwhile we call Infantes reaſonable, not that they in very déede are able to reaſon, but becauſe they hauehave a ſoule, the which ſo ſoone as their age ſhall giuegive them leaue, will both reaſon and exerciſe them in ſundrie arts and and faculties. And that that age may be adorned with the holy ghoſt, Luke. 1. 15. Ierem. 1. 5.Iohn and Ieremie may witneſſe, who were inſpired with the ſpirit of God euen frō their mothers womb. Which thing alſo Ierom vntounto Marcella writeth of Aſella, Ierom.that ſhe was ſanctifyed by the holy Ghoſt euen from her mothers womb: which ſanctification muſt not be thought repugnant to originall ſinne: For doutleſſe they hauehave it as we aboue declared, but it is not imputed. If originall ſin ſhould be imputed vntounto infāts thoſe of thē which die before baptiſme ſhould be damned.For if it ſhould be imputed vntounto them, it would be altogether of neceſſitie, that ſo many yong children of the faithfull parents as died without baptiſme or circumciſion, ſhould be damned, ſéeing that none with originall ſinne are admitted into the kingdome of heauen.
15 But the cauſe why our aduerſaries are ſo loath to allowe of this opinion, is for that they attribute vntounto the Sacramentes more than they ought to do. For they thinke that by the power and efficacie of the worke of baptiſme, ſinne is forgiuen. Neither do they acknowledge yt by the Sacraments, forgiueneſſe is rather ſealed, which they of perfect age obtaine by beléeuing, and the young children of the faithfull, which belong vntounto election, hauehave it alreadie by the holie Ghoſt and by grace. And when thou ſhalt demaund of them, Why we baptize Infants when as they vnderſtand not what is ſaid, nor yet doe conſent vntounto the couenant.wherefore they baptiſe Infantes, knowing that they perceiue not thoſe things which are ſpoken, nor yet doe conſent vntounto the couenant which is pronounced to them in baptiſme, perhappes they will aunſwere according to the opinion of Auguſtine, that they bee ſaued by other mens faith, that is, by the faith of their Parentes. But the Prophet ſaith, Abac. 2. 4.that euerie one is ſaued by his owne faith and not by an other mans. EueryEvery one is ſaued by his owne faith, not by others.Wherefore we maie more fitlie make aunſwere, that as touching them which bée of ripe age we require a faith expreſſed and in Act, but in the young children of Chriſtians which are offered to be baptiſed we ſaie, that the ſame is beganne, I meane in their beginning and roote, becauſe they hauehave the holie Ghoſt, from whence, aſwell faith as all other vertues doe flowe. And that it maie the better appeare that young children which are baptiſed (and not onelie they which hauehave bin alreadie baptiſed) doe pertaine vntounto the Church, we will declare it euidentlie enough by ye Epiſtle to the Epheſians: where it is ſaid, Ephe. 5. 25Ye men louelove your wiues, euen as Chriſt loued ye Church & gaue himſelf for it, that he might Sanctifie it, being cleanſed by the waſhing of water through the worde, &c. By this place thou ſéeſt, It is the Church yt is baptized.that it is the Church which is waſhed and baptiſed. So then, ſo long as yong children be baptiſed, it is manifeſt that they belong vntounto the Church, and they cannot truelie be partes of the Church, vnleſſe they be adorned with the ſpirite of Chriſt. Wherfore yong childrē which verily belong vntounto ye electiō of God, before they can be baptiſed are inſtructed by ye ſpirit of ye Lord: other wiſe as we alledged before, they cannot be ſaued, if they died before circūciſiō or baptiſme.
16 Neither muſt it be thought that I hauehave ſpoken theſe thinges, Saluation is not hereby promiſed vntounto all thoſe Infants which depart without Baptiſme.to the intent I would promiſe ſaluation vntounto al the children of the faithfull which depart without the ſacrament: for if I ſhould ſo doe, I might be counted raſh. I leaue thē to be iudged of the merciemercy of GOD, ſéeing I hauehave no knowledge of the ſecrete election and predeſtination. But this onelie I affirme, that they are in verie déede ſaued vppon whom ſoeuer the diuine election lighteth, although they be not baptiſed. For God hath not tied grace vntounto the Sacramentes, as though without them he neither can nor will ſaue anie. Alſo I hope well of ſuch young children, We muſt hope wel of thoſe Infants.becauſe I ſée that they be borne of faithfull parents. Which (as it hath béene declared) hath no meane promiſes: which though they bee not generall as concerning all, (as appeareth of Iacob and Eſaw which had both one father and one mother) yet when as I ſée nothing otherwiſe, it is méete that I ſhould hope well of the ſaluation of ſuch Infants: otherwiſe not all bee ſaued which are baptiſed. Neither hauehave all thoſe ſaluation which attaine vntounto Baptiſme.Certainelie Eſaw was circumciſed when he was a young child, and yet who dare ſay that he was acceptable vntounto God at that age ſéeing the Scripture ſaith, That he was hated of God, Rom. 9. 11.before that he did anie good or euill? And yet neuertheleſſe we muſt hope that the children departing with baptiſme are ſaued, ſince there appeareth nothing to the contrarie: yea and rather on the otherſide we hauehave arguments of their ſaluation, becauſe they bee borne of the faithfull, the promiſe is extant, they are adopted in the Church, and ſealed with the Sacrament. Wherefore letting paſſe the curious inquiring of Predeſtination or election of God, we will hope well of them.
17 But ſome will ſaie, if the children of Chriſtians which belong vntounto Election, (as thou haſt ſaide) before they be baptiſed, doe belong vntounto the couenant of GOD, and hauehave the holie Ghoſt, neither is originall ſinne imputed to them vntounto death, otherwiſe they might not be ſaued, doubtleſſe baptiſme ſéemeth to be ſuperfluous. How Baptiſme is not ſuperfluous though children be ſaued before it.Why then are they baptiſed? What profite hauehave they therby, or what is beſtowed vponupon them that they had not before? The ſame difficultie preſſeth the aduerſariesBefore I make anſwere I will againe demaunde of thee: Admit an Ethnicke be of ripe age, who giuing eare to the preaching of the Goſpell, is conuerted vntounto Chriſt, doeth truelie beléeue: Further by his faith, is alreadie iuſtified: He deſireth baptiſme, but as yet he hath it not. This man ſéeing he hath alreadie obtayned all, I pray thée tell me why ſhould he be baptiſed? What will the Sacrament auaile him? And leaſt ye caſe ſhould ſéeme to be vncertain, we know that this happened vntounto Cornelius the Centurion. Act. 10 44.He before hee was baptiſed did beléeue, and ſo beléeued, as the holie Ghoſt in viſible forme deſcended vponupon him, & afterward was baptiſed. What had he by baptiſme, that hee had not before? Moreouer let Iacob be conſidered. He was loued of God being an Infant, he was borne of faithfull Parentes, and he truelie belonged to the couenaunt of GOD. And if he had died before circumciſion, who will ſaie, that he ſhould hauehave béene damned? If he had alreadie all things that ſerued to ſaluation, what néede was there that he ſhould be circumciſed? What had he by ye ſacrament, that he had not before? But although I hauehave ſhewed an argument which maketh no leſſe againſt vsus than againſt our aduerſaries, yet to diſſolue the ſame I will adde theſe things. The commaundement of the Lord muſt be fulfilled: Mat. 28. 19.he commaunded that wee ſhould be baptiſed: Gen. 17. 11and euen he commaunded Circumciſion, ſo that if anie man would contemne theſe things, Why men muſt be baptized which already belōg vntounto Chriſt and may hauehave ſaluation.he ſhould moſt gréeuouſlie ſinne. Hereunto belong the giftes which are alreadie had, and the promiſe which already belongeth vntounto them that be of Chriſt, muſt be ſealed with the outward ſigne, that we may be continuallie mindfull thereof, thereby to take an occaſion to exerciſe our faith, and to be admoniſhed of our duetie. Furthermore there be added the prayers of the miniſter, the vowes of them that offer, which things no ſmal deale profite the youg Infant: and the Church which ſtandeth by at the miniſtration of that Sacrament, is taught concerning ſaluation. Doe theſe things little auaile, or be they vnprofitable? Yea and it muſt be thought that GOD, as he is God, How grace is increaſed in the receiuing of the ſacramentsdoeth of his mere merciemercy while his promiſes and giftes be ſealed, make theſe things more ample, not by the worke of the Sacrament, but by his goodneſſe and ſpirite, by the verie which he hath béene accuſtomed while we outwardlie heare the worde of the holie ſcripture, to inflame our heartes, and to renue vsus more vntounto godlineſſe. And if ſo be that anie man ſhall proudlie vnderunder this pretence contemne the Sacraments, he neither hath faith neither belongeth to the couenant of God: ſo farre is it off that hee can promiſe himſelfe ſaluation. And the Parents and Elders, in whoſe power the Infants be, ought to be verie carefull that they depart not without Baptiſme: Parents to be puniſhed which neglect the baptizing of their childrēwhich if they do not, both they ſinne gréeuouſlie, and they muſt ſuffer puniſhment, becauſe they contemned the Sacramentes iuſtituted by God.
18 Nowe here remaineth that we diſcuſſe two places which ſéeme to prooue that young children which are departed without circumciſion or without baptiſme, ſhould be thought to be damned. AuguſtineAuguſtine againſt the Pelagians, while he ſéemeth to defend this opinion, alwayes vrgeth that place which is in Iohn: Ioh. 13. 5. Where water cannot be had, there the ſpirit alone ſufficeth to ſaluation. With the heart we beléeue to righteouſneſſe, and with the mouth we confeſſe to ſaluation. Rom. 10. 5Vnleſſe a man be borne a newe of water and the ſpirite, he ſhall not enter into the kingdome of heauen. But whereas it is ſaide: of water and Spirit, it is ſhewed to be ſufficient vntounto ſaluation, that at the leaſtwiſe the ſpirite be preſent when water cannot be applied, and that there cannot alwaies be a coniunction of both, and he affirmeth that both the one part & the other muſt of neceſſitie be had. The like ſpeech thou haſt vntounto the Romanes: With the heart we beleeue vntounto righteouſnes, and with the mouth we confeſſe vntounto ſaluation. If anie man by hearing the word of God ſhall beléeue, to whom is not giuen the libertie of outwarde confeſſion, ſhall we denie him to hauehave ſaluation? For it maie well be that a man at the laſt houre of his life doeth receaue the faith, which he can neither teſtifie by words, nor yet by ſignes. Further our aduerſaries alſo confeſſe yt there is a baptiſme of requeſt & deſire, Baptiſmus flaminis.which they cal, The baptiſme of fire. For whenas a man beléeuing, deſireth baptiſme & cannot inioy it, & dieth, they ſaie he is ſaued. Which alſo Ambroſe iudged of Valentinian ye Emperor, What Ambroſe iudged of Valentinian the Emperour.which came vntounto him to be baptiſed, and was ſlaine by the waie. How then do they regard this ſentence: Vnleſſe a man be borne againe of the water and the ſpirit, &c? If a requeſt & deſire be there ſufficient, why maie it not be ſufficient in children, the election of God, and the promiſe, and the holy Ghoſt, wherewith we declare them to be indued, ſéeing they be borne of faithfull progenitors? Iohn. 3. 5. The water and the ſpirit taken to be both one.Moreouer Chriſt talked there with Nichodemus, who was of a perfect age, and might hauehave had the benefite both of water, and of a miniſter. There be ſome alſo, which there by the water and the ſpirit vnderſtand all one thing, ſo as the latter worde expreſſeth the former. For Water allegoricallie, doeth diuerſe times ſignifie grace and the holie ghoſt: as Chriſt ſhewed when he talked with the Woman of Samaria, and when he cried: Iohn. 4. 10. Iohn. 7. 37. Ioel. 2. 28.He that thirſteth let him come vntounto me and drinke. And in Ioel it is ſaide, I will powre vponupon you cleane water, &c. And the ſame manner of ſpéech in a maner thou haſt, in that which Iohn Baptiſt ſaide of Chriſt: Matt. 3. 11.He that commeth after me, he baptiſeth with fire and with the ſpirit. In which place, fire and the ſpirit ſignifie all one thing: but the former anſweres are plaine enough.
19 There is another place in the 17. Chapter of the booke of Geneſis. Verſe. 14.But the vncircumciſed manchilde in whoſe fleſh the foreskinne is not circumciſed, that ſoule ſhall be cut off from his people, Whoſe fleſh ſhall not be circumciſed, his ſoule ſhalbe rooted out.becauſe he hath broken my couenant. Behold (ſaie they) the young Hebrewes, which died without circumciſion were to be cut off, and that as touching the ſoule: wherefore it ſéemeth to followe, that they cannot hauehave ſaluation. Howbeit this place alſo prooueth but little, which euen our aduerſaries ſhall be compelled to graunt: Forſomuch as the Maiſter of the Sentences in the 4. The maſter of the Sentences.Booke, when he followeth this opinion, that children which died before the viij. daie being vncircumciſed, were damned, is forſaken, How the Hebrewes vnderſtand that ſentence.and for the more part is not defended by the writers. And as touching the matter: the Hebrewes referre theſe words vntounto him which after the viij. daie was not circumciſed, and they vnderſtand the cutting off to be as concerning the life of the bodie, to wit, that he ſhoulde die before his naturall time: which opinion ſéemeth to be prooued out of the hiſtorie of Moſes, Exod. 4. 24where the Angel would ſlaie him becauſe he had not circumciſed his ſonne. But this proofe ſéemeth not to be ſufficient ynough: becauſe it is not read, that the Angell meant to kill the childe, but the father, vnleſſe perhaps they bring this teſtimonie onelie to the intent to declare that the threatening was to kill the bodie. There be others which vnderſtand That the ſoule ſhould be cut off from among the people, becauſe he ſhall not be reckoned among the Iſraelites, nor their Church, neither ſhall be numbred in the common weale: there to obtaine neither heritage nor office. Nowe, ſéeing theſe two interpretations may be vſed, it maketh the argument to be weake. But leaſt we ſhould ſéeme to giuegive the ſlip: Look part. 4 cap. 7. art. 20admit that God ſpeake there of the death of ye ſoule and of the loſſe of eternall life: yet may wée expound that theſe things muſt not ſo be vnderſtoode except when the circumciſed ſhall be come to age, and ſhall conſent to the negligence of his elders which did not circumciſe him. Otherwiſe if he himſelfe ſhall circumciſe himſelfe, and ſhall deteſt that which the Parents did towards him, he ſhall not deſerue to be cut off, but rather to be commended. So muſt the law of God be vnderſtood: if their happen a conſent of omitting Circumciſion, he is worthie to periſh, he (I meane) ſhall be cut off. But if ſo be he depart vncircumciſed, before he hauehave power to circumciſe himſelfe, he muſt be left to the merrie of God, neither is it méete to iudge raſhlie of him. But ſéeing he might belong to the predeſtination or to the election of God, and that he came of godlie anceſtors, we maie hope well of him. And the ſelfe ſame iudgement in all reſpectes is to be giuen of this ſentence that was of the ſaying of Chriſt which we intreated of before: namelie, Iohn. 3. 5.Vnleſſe a man ſhall be borne of water and the ſpirit, he ſhall not enter into the kingdome of heauen. Which ſaying ſince our aduerſaries are conſtrained whether they will or no, to vnderſtand modeſtlie: there is no cauſe why thy ſhoulde ſo greatly wrangle about this ſentence. By theſe things which we hauehave nowe alleaged it is eaſilie prooued that our young children, ſéeing now by the worde of God and promiſe of the couenant they ſéeme to be ingraffed to the Church, ought not to be excluded from Baptiſme. Euen as the children of the Hebrewes although they were young ones, were circumciſed.