Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 4 · Decade 5 · Sermon 8

Fifty Sermons Containing the Chief Points of the Christian Religion · Sermons 4 · Decade 5 · Sermon 8

p. 1032Of holie Baptiſme, what it is, by whom, and when it was inſtituted, and that there is but one baptiſme of water. Of the baptiſme of fire. Of the rite or ceremonie of Baptiſme, how, of whome, and to whom it muſt be miniſtred. Of Baptiſme by Midwiues, and of infantes dying without Baptiſme. Of the Baptiſme of Infantes, againſt Anabaptiſme or Rebaptiſing, and of the power or efficacie of Baptiſme.

The eighth Sermon.

NOwe I hauehave to intreate particularly of holy Baptiſme, and of the holy ſupper of the Lorde, whiche may be done ſomuch the more briefly, as we hauehave largely ſpoken alreadie of Sacraments in generall. Chriſte our Lorde open your myndes, and guyde my toung vntounto the glorie and prayſe of his bleſſed name for euer. Baptiſme is a worde fetcht from Baptiſme.the Eréekes, who vſe bothe theſe p. 1033words Baptiſmus and Baptiſma (both whiche ſignifie baptiſme) as the Latines alſo do. And Baptiſme is a dipping, whiche worde Tertullian willingly vſeth. For, foreign, ſignifieth to dip, or dip in, and, foreign, to plunge or put farre in: wherevppon alſo to baptiſe is vſed for to plunge in, to waſhe away, or to cleanſe: and baptiſings in the Scriptures are put for waſhings and purifyings, as it appereth in S. Marke the ſeuenth chapter. and in Paule to the Hebrues the 9. chap. To be baptiſed with the ſame baptiſme is prouerbially ſpoken of him that is partaker of the ſelfe ſame danger or miſfortune. And to be baptiſed with bloude, is to be imbrued with bloud.

They define Baptiſme, for the What baptiſme is.moſt parte, to be a token or recognizaunce of our cleanſing, yea, of oure inrolling, whereby we are receyued into the Churche, to be of the number of Gods children. But we deſcribing the nature of baptiſme more at large do ſay, That it is an holy action inſtituted of GOD, and conſiſting of the worde of God and the holy rite or ceremonie, whereby the people of God are dipped in the water in the name of the Lord: to be ſhort, whereby the Lorde him ſelfe dothe repreſent and ſeale vntounto vsus our purifying or cleanſing, gathereth vsus into one body, and putteth the baptiſed in mynd of their duetie.

In this deſcription of Baptiſme, theſe things ſéeme chiefly to be conſidered. Who did inſtitute Baptiſme. Of what things it conſiſteth, Whether it be ſimple, but one, and the ſelfe ſame, or drawne into many partes. What rite or ceremonie of baptiſing is deliuered (to the Churche.) What the ende, and force of Baptiſme is. It was no man that did inſtitute the Sacrament of baptiſme, Who inſtituted baptiſme.but God him ſelfe, though by man it tooke the name, that is to ſay, by Iohn (it was miniſtred) who of it was called the Baptiſt. That we might vnderſtand this, the Euangeliſts in many places hauehave confirmed that the calling of Iohn was from heauen. For thereby we may gather, that his miniſterie was from heauen. Doth not he ſay him ſelfe in expreſſe words? He which ſent me to baptiſe with water, Iohn. 1.John 1the ſame ſayde vntounto me, vponupon whom ſo euer thou ſhalt ſee the holy ghoſt, &c. Alſo our Lord in the Goſpell arguing that the baptiſme of Iohn was not from men, but from God, he demaundeth of the Phariſeis, The baptiſme Matth. 22.Matt 22of Iohn, whence was it, from heauen, or of men? Wherefore the godly, yea euen at this day do receiue baptiſme, as it were at the handes of God him ſelfe, though they be baptiſed through the miniſterie of men. For the Lorde eſtabliſhing his inſtitutions by his ſpirite, worketh ſaluatiō in the elect. So that it muſt néeds followe, that the vertue or efficacie of Baptiſme is not hindered by an euill miniſter. Whereof hath bene already elſewhere and hereafter ſhal be ſpoken. At that time truly baptiſme When baptiſme was inſtituted.was inſtituted and beganne at S. Iohn the Apoſtle, when he began to preache openly that the time was fulfilled, and that Chriſte was exhibited and giuen to the worlde. But the ſignes of thinges to come or of things which ſhould be reuealed, the thing it ſelf being preſent, do no more remaine, but ought to be chaunged into other ſignes. And Circumciſion was a ſigne of the bleſſed ſéede which was to come, I meane, of the Meſſias him ſelfe, which by the ſheading of his p. 1031bloud ſhuld beſtow his bleſſing vponupon the whole worlde. Therefore when he was come, and ſhould forth-with ſhed-forth his bloud, it was néedeful that Circumciſion ſhould be chaunged into Baptiſme. Whereof ſhal be ſpoken hereafter.

Nowe Baptiſme conſiſteth of the ſigne and of the thing ſignified, of the Of What thinges baptiſme conſiſtethworde or promiſe of God, and of the holy rite or ceremonie. The ſigne is the outward actiō, that is, the ſprinkling of water, in the name of the Father, and of the ſonne, and of the holy Ghoſt, with the calling vppon of the name of God. The promiſe or worde of God is Baptiſing them. He that ſhall beleeue and be baptiſed, ſhall be ſaued. And ſo forth. Whereof we hauehave ſpoken aboundantly inough in the ſixte Sermon. Many in the olde time hauehave diſtinguiſhed betwene the baptiſme of Iohn, and the baptiſme One onelyonly baptiſme.of Chriſt and his Apoſtles. For ſome of them deny that forgiueneſſe of ſinnes was comprehended in the baptiſme of Iohn: but if we diligently view & weigh the doctrin… of the holy Scripture, we ſhal finde that the baptiſme of Iohn, and Chriſt, and his Apoſtles, is one and the ſelfe ſame. Certeinly the doctrine of Iohn, of Chriſte, and his Apoſtles, is one and the ſelfe ſame eueryevery where. For they al with one mouth do preach the goſpell, and by it repentance and remiſſion of ſinnes, in the name of Chriſt. Let him that wil conferre thoſe thinges which Iohn the Euangeliſt writeth of the doctrine of Iohn Baptiſt in the firſte and thirde chapter: and that which Luke writes in the …ourand twentieth chapter of his goſpell, and in the Acts of the Apoſtles of the doctrine of Chriſt and his Apoſtles, and he will ſay that all their doctrine is one and the ſelfe ſame. But to their doctrine is baptiſme ſet to, as a ſeale to an euidence. Who therefore beléeueth that there are diuerſe ſeals of their doctrine, or diuers baptiſmes? S. Iohn baptiſed with water: the Lorde commended no other element to his diſciples than water: neither baptiſed they any other wiſe than with water. They themſelues The baptiſme of Iohn, of Chriſt, and of the Apoſtles is one and the ſelfe ſame.baptiſed into Chriſt, into repentance and remiſſion of ſinnes. But Saint Mark writeth of Iohn Baptiſt, Iohn baptiſed in the wildernes, preaching the baptiſme of repentaunce for the remiſsion of ſinnes. And S. Paule ſpeakinge of the doctrine & baptiſme of Iohn, ſaith: Iohn baptiſed with the Actes. 19.Acts 19baptiſme of repentaunce, ſaying vntounto the people that they ſhould beleue on him which ſhoulde come after him, that is, on Ieſus Chriſt.

By theſe teſtimonies who can not gather that the baptiſme of Iohn and of Chriſt is altogether y^e very ſame? vnleſſe this peraduenture ſéeme to any man to bring ſome differēce, that Iohn baptiſed in him that was to come and ſhould be reuealed: but the Apoſtles into him that was already reuealed. But I ſée not how ſo little ſpace of time can bringe any difference, eſpecially ſince Iohn ſpake ſo much frō the beginning of his preaching of him which ſhould be reuealed: for immediatly he did both point him out preſent with his finger, and he bare witneſſe that he was preſent and reuealed, & that he ſhould come no more or be reuealed. Herevnto is added, that Chriſt was baptiſed with no other than with the baptiſme of Iohn. For if Iohns baptiſme were an other baptiſme beſide the baptiſme of the church of Chriſt, it would followe that neither Chriſt was baptiſed p. 1032with our Baptiſme, neither wee in the Baptiſme of Chriſte. But Chriſte did ſanctifie with his bodie the baptiſme of Iohn, and did vouchſafe to be baptiſed with vsus into the ſame fellowſhip, ſo that we at this day are alſo baptiſed, not with y^t baptiſme of Iohn, but of Chriſte, who by Iohn inſtituted baptiſme, and he him ſelfe conſecrated the ſame. Wherfore Chriſte in Matthew 28. Chapter, and in Marke the 16. Chapter, doeth not abrogate the baptiſme whiche Iohn began, he doeth not inſtitute a newe but commaundeth to continue and to miniſter the ſame to them that beléeue, In the name of the Father, and of the ſonne, and of the holie Ghoſtc.

Now where as Iohn ſayth him ſelfe, Of the baptiſme of Chriſte which is alſo the baptiſme of fire.I baptiſe with water, but hee ſhall baptiſe you with the holie Ghoſte, hee maketh not difference betwéene his owne baptiſme of water, and Chriſtes baptiſme, but hee attributeth ſome-what more vntounto Chriſt, wherein no man or miniſter Actes. 1.Acts 1(for they did erre which in time paſt baptiſed with fire) had parte with him, but hee olone giueth the baptiſme of fire, that is, the ſingular giftes of the holie Ghoſte, but firſte of all the vſe of tongues vnderunder the fourme of fire. For ſo this matter is expounded in the Actes, firſte by the Lorde Chriſte him ſelfe, then by experience in the Church. For the Lorde ſayth, Departe not from Hieruſalem, but waite for the promiſe of Actes. 1.Acts 1the father, whereof ſaith hee ye hauehave heard of mee: for Iohn truelie baptiſed with water, but yee ſhall be baptiſed with the holie Ghoſte after theſe fewe dayes. And conſequently vppon the day of Pentecoſte they were baptiſed with the baptiſme of Chriſte, not with water againe, but were all filled with the holie Ghoſt, clouen tongues, as it were fierie, ſitting vppon eache one of their heads, and they began to ſpeake with other tongues.

In the Actes, the Citizens of Samaria Actes. 8.Acts 8are baptiſed of Philipp, with the baptiſme of Chriſte in water lawfully and fullie: But the verie ſame afterwarde are baptiſed with the peculiar baptiſme of Chriſte, while by the laying on of handes by Peter and Iohn, they receiue the holie Ghoſte. Not that hetherto they were altogether voide of the gifte of the holie Ghoſte (for how coulde they beléeue without the holie ghoſt?) but for that they were baptiſed with the viſible Baptiſme of fire beſide, and receiued the gifte of tongues, and other excellent graces. As it is alſo read of Cornelius, who verilie Actes. 10.Acts 10béeinge firſte baptiſed with fire, I meane with the peculiar baptiſme of Chriſte, ſpake with tongues, and afterwarde was baptiſed with water. Contrarywiſe, thoſe twelue diſciples at Epheſus were firſte fullie baptiſed with the Baptiſme of Iohn, and with the baptiſme of the water of the chriſtian church or congregation, and afterwarde Paule the Apoſtle laying his handes on them, they are baptiſed, not with water againe, but with fire, Luke bearing witneſſe and ſaying: The holie Ghoſte came vppon them, and they ſpake with tongues and prophecied.

But this baptiſme of fire, and the viſible miniſtration of the giftes ceaſed together with miracles, neither at this day is it vſuall or common in the Churh: but the baptiſme of water remaineth, whiche is one and the ſelfe ſame, whether it be miniſtred p. 1033by the handes of Iohn, or of the Apoſtles, or by diuerſe handes of the miniſters of the Churche. For diuerſe handes make not diuerſe baptiſmes.

Wherefore, we rightly beléeue that there is but one onelyonly and ſimple Baptiſme of the faithfull in all ages. For Paule in expreſſe wordes ſayth, There is one Lorde, one faithe, one baptiſme, and one god and Epheſ. 4.Eph 4father of all. Where-vntounto alſo tendeth this ſaying of the ſame Apoſtle, I thanke God that I baptiſed none of 1. Cor. 1.1 Cor 1you, but Criſpus and Gaius, leaſt any ſhould ſay that I had baptiſed in mine owne name.

Vppon this Apoſtolique trueth, the reuerend fathers of the Counſel of Conſtantionople are reade to hauehave made this confeſſion in their Créede. I beleeue one Baptiſme for the remiſſion of ſinnes. For there is but one Churche onelyonly, one body, one head, and one king, prince, and highe Prieſt of the Catholique Church.

Now I am come to expound the rite or ceremonie of Baptiſme. It Of the rit… ceremonies of baptiſme.was ſimple and but one from the beginning, and not charegable or burdenous to the Churche, through immoderate ceremonies. Iohn baptiſed in Aenon beſide Salem, becauſe much water was there, and he baptiſed in the name of Chriſte. So did the …hon. 3.Apoſtles likewiſe. Whereby it remaineth for an vndoubted truth, that the verye beſte fourme of baptiſing is that whiche is done by water, in the name of the Father, and of the ſonne, and of the holie Ghoſt. For ſo the Lorde commaunded in the 28. of Matthew. Doe you aſke howe it commeth to paſſe, that Luke in the Actes maketh mention that Peter and Paule baptiſed in the name of the Lorde, and expreſſeth not that they baptiſed in the name of the Father, and of the ſonne, and of the holie Ghoſte? I anſwere, That vnderunder the name of the Lorde, the myſterie of the trinitie is comprehended. For when the Lorde ſaide, I and the Father are one, he whiche is baptiſed into the Lorde, is alſo baptiſed into the father, and ſo in like manner into the holie Ghoſte, whiche is not diuided from them. For verily they hauehave one and the ſelfe ſame ſpirite. For truely Luke ſayth, that they were baptiſed of the Apoſtles in the name of the Lorde, whome the Apoſtles baptiſed according to the Lords inſtiution.

Some ſay Chriſte is the accompliſhment or fulfilling, and the proper obiecte of Baptiſme: wherefore it is no meruaile that the Apoſtles baptiſed into the name of the Lorde, who neuertheleſſe were commaunded to baptiſe in the name of the father and of the Sonne, and of the holie Ghoſte. For all the myſteries of Baptiſme are laide foorth vntounto vsus in the onelyonly Sonne of God. Truely wee ſay bothe, To baptiſe into the name of the Lorde, and to baptiſe in the name of the Lorde.

The vſe of ſpeaking after the firſte manner, is read in the 28. of Matthew, and in Luke Actes the 19. For bothe hauehave foreign. In nomen, into the name. And ſo alſo Tertullian interpreteth it contra Praxeā. ſaying: Hee commaunded that wee ſhould be baptiſed into the father, & the ſonne. &c. The latter manner doeth the ſame Luke vſe in the Actes 10. and 2. ſaying, foreign, and foreign, that is, In the name. What it is to baptiſe in the name of the Lorde.Moreouer, what it is to baptiſe into the name, or in the name of the Lord p. 1034I tolde you in the laſt Sermon next before this, that it is to be inrolled into Gods houſholde, that he whiche is baptiſed may now receiue the name of GOD, and be called the ſonne of God, yea and be as it were regiſtred into the roll of the children of God, Citizens of the kingdome of Heauen. Wherevppon we hauehave alſo nā mes giuen vsus in baptiſme, that as often as wee heare our ſelues named, wee may remember our Baptiſme and the myſteries therof. Neither is it a new thing or ſtraunge from the Scriptures, that names are giuen vsus in baptiſme. For ſo it was vſed alſo in Circumciſion, whiche is to be ſéene in Luke. 2. Chapter.

Furthermore, the queſtion is aſked, Whether we oughte to baptiſe with theſe bare words, I baptiſe thée in the name of the father, and of the ſonne, and of the holie ghoſt: Or whether it be lawful to ad or ioyne ſome thing els? I thinck we ought to aunſwere, That it is y^e ſeruants dutie to ad nothing to his lords inſtitutiō, but diligentlie to kéep that which he hath deliuered, yea, & aduiſedly to marke what in baptiſme the Lord him ſelfe and his Apoſtles did, & holily to imitate the ſame, that in y^e church of God, (as Paule hath commaunded) all 1. Cor. 14.1 Cor 14thinges may be done decently and in good order.

But after that moſt holie fourme of baptiſing ſet downe and deliuered, we ſée two things in holie Baptiſme and in the vſe thereof to be obſerued. For firſte the Apoſtles and they that were with the Apoſtles did teache verie ſignificantly of the promiſes of GOD and faith in Chriſt, whiche is apparaunte in the Actes of the Apoſtles. It is lawefull therefore in the action or miniſtration of Baptiſme, to recite the promiſes of God, to rehearſe the beliefe, and require faithe, either of them that are to be baptiſed, béeing of perfecte age: or elſe of them whiche bring the Infantes to bee baptiſed. Moreouer, when the Lorde was baptiſed of Iohn Baptiſte in Iordan, he prayed. Which thing Luke in his Goſpel reporteth of him in the hiſtorie of the Luke. ….Goſpell. It is lawfull therefore in the vſe of Baptiſme to pray, and ſolemnely to cal vponupon the name of the Lorde.

At the firſte, theſe Prayers were moderate and ſhorte, not of a great length & tedious: In proceſſe of time there was no meaſure kept, not onelyonly in tedious bleſſings, but alſo in diuerſe ceremonies, which they that came after added therevnto. Of the whiche it ſhall not ſéeme altogether vnprofitable to rehearſe ſomewhat out of the olde Doctours.

Tertullian in his booke De Corona militis, ſaith, When we go to the font, Ceremonies added in times paſt to baptiſmethere, and alſo a little before in the church, the biſhop laying his hand on vsus, wee doe confeſſe that wee forſake the diuel, his pompes, and all his angels. Then are wee thriſe dipped in the water, not (ſome leaue out not:) aunſwering any thing more then the Lorde hath ſet downe in the Goſpell. When wee be taken out of the fonte we taſte of milke and honie mingled together, and from that time wee abſteine from daily waſhinge, by the ſpace of a whole weeke.

We heare in this an vtter denying or renouncing, a thirde dipping, a taſting of milke and honie, and after baptiſme an abſtinence from bathing by a wéekes ſpaces.

p. 1038In his firſt boke againſt Mart. hemaketh mentiō alſo of oyle. Truly milk is méete for children, vntounto whom alſo they that be of perfect age being baptiſed are likened. Beſide this, in the olde teſtament there is often mention made of the land of promiſe flowing with Milke and Honie. Thoſe thinges were firſt offered to be taſted of them that are baptiſed, to giuegive thē to vnderſtande, that Chriſt Ieſus being their capteine, and hauing paſſed ouer Iordan, they might by an infallible hope hauehave an inheritance in the lande of promiſe.

S. Hierome witneſſeth that wine was mingled with milk, & ſaith Com. lib. 15. ad Iſaiam: The Lord prouoketh vsus not onelyonly to buy wine, but milke alſo: which ſignifieth the innocencie of infants, which type and cuſtome is euen vntounto this day kepte in the weſte churches, to giuegive to thē that are borne a-new in Chriſt, wine and milke. At this day neither of them both is giuē to infants, no not of them which will ſeeme to be zealous mainteiners of the olde ceremonies. They beléeue in the meane while that their omitting of theſe ceremonies is without ſinne, and néedeth no ſatiſfaction. Nowe alſo we may gather out of the ſixte booke of Auguſtine de Bap. contra Donat. cap. 24. that they vſed diuers and what praiers thei thought good about baptiſme. The ſame Auguſt. contra Pelag. & Celest. lib. 2. cap. 40. ſaith: In baptiſing of children, they firſte coniure and blow away all contrarie power. Which alſo the infantes by the wordes of them that beare them, doe aunſwere that they renounce. This ceremonie he mentioneth alſo Libro primo de Nupt. & Concup. ad Valer. cap. 20. & libro 2. cap. 18. It is ſaide in the eccleſiaſticall Decrees, that the holy church through-out the whole world vſed that ceremonie. Againe, Auguſt. In Epiſtola ad Bonifa. 43. ſaith that the god-fathers doe aunſwere for the faith of the children, and confeſſe their faith. We aſke them (ſaith he) which offer the infants, and ſay: Beleeueth he in God? (who being of that age, knoweth not whether there be á God (or no:) They anſwere, He beleeueth: and ſo they aunſwere vntounto eueryevery queſtion which is aſked. The ſame Auguſtine in his booke de Trinitate. 15. capi 26. maketh mention alſo of Oyle, wherewith they that were baptiſed were annoynted.

Rabanus Maurus Biſhop of Mentz, a longe time following after Auguſtine, reckoneth vp many more ceremonies of baptiſme. For he Libro de Inſtitutione Cleri. 1. cap. 27. ſaith. They are marked in the forehead and heart with the croſſe in baptiſme, that the diuell ſeeing that marke, may knowe that that ſheepe is not of his folde. Alſo conſecrated ſalte is put into the childes mouth, that beeing ſeaſoned with the ſalte of wiſedome, he may be free from the ſtinch of wickedneſſe, and rotte no more with the wormes of ſinne. His eares and noſthrilles are touched with ſpittle, ſaying the word Ephatha vſed of our Sauiour beeing therevnto added, that by the vertue of Chriſt the high Prieſt, his eares may be opened to receiue the knowledge of God, and to heare the wil and commaundementes of God. Then the childe is bleſſed, and his breaſt annoynted with holy oyle, that no reliques of the enimie may lurk and remaine in him. After this, in the name of the holie Trinitie he is baptiſed beeing dipped thriſe in the water. And in his 28. Chapter: And beeing baptiſed he immediatlie is ſigned p. 1039in the forehead with the Chriſme, with a prayer together followinge, that he may be made an inheritour of the kingdome of Chriſt, and of Chriſt may bee called a Chriſtian.

And in the 29. Chapter: After Baptiſme there is deliuered to the Chriſtian a white garmente, ſignifying pureneſſe and innnocencie. Alſo for this cauſe were the baptiſed cloathed with white garments, that they mighte nowe remember that they were ſet free, and of ſeruauntes and bonde-ſlaues of the Diuell, made the free-men of CHRIST IESVS.

Moreouer, white couloure in times paſte was conſecrated to victoryes and triumphes. Whereby it may ſeeme that the white garmente was therefore giuen to them that were baptiſed, that they mighte bee mindefull that whiles they lyue here on earth, they muſt continually fight and ouercome in Chriſte. For the life of manne is a warrefare vppon earth. And certeinely whereas offeringes alſo began to bee giuen to the baptiſed by the God-fathers, that ſeemeth to hauehave bene borrowed from warrefare. For by the offering or earneſte (whiche wee Switſers call, Die yn bindeten) he that is baptiſed is warned of his faithe giuen in baptiſme, alwayes to be mindeful what a Capteine hee forſooke, and into what garriſon he was entertayned, wherein hee muſte keepe his faith giuen to the new capteine Chriſte.

Many other thinges of this kinde which I find… among writers of this latter age, I willingly paſſe ouer: leaſte I ſhoulde ſéeme to abuſe your patience and gentleneſſe. And who perceiueth not, yea that at this day, other of this kinde innumerable new deuiſes are added to baptiſme. Therfore the ſafeſt and ſureſt way is to builde vppon the firſte foundations of the bleſſed Apoſtles. For if antiquitie ſéeme to boulſter vpp theſe laſt inuented ceremonies, who dare denie, that the authoritie of the Apoſtles doeth excell it manye wayes? For the Apoſtles were before them all, which hauehave laſtly inuented, and deliuered thoſe manifolde ceremonyes to be vſed in Baptiſme.

This alſo commeth in queſtion, Whether we ought to baptiſe with water not conſecrated.Whether we ought to baptiſe with bare faire water, or with conſecrated water, and why the Lorde commaunded to baptiſe with water. S. Cyprian Epiſt. lib. 1. Epiſt. 12. ſayth, The water ought to bee cleanſed and ſanctified before of the prieſt, to waſh away the ſinnes of the man that is baptiſed.

But the examples and teſtimonies of the holie Scripture doe more preuaile with me, than the authoritie of Cyprian or any other man, whatſoeuer it be. This good man of God was alſo deceiued in another place, aboute the myſterie of Baptiſme, ſo that we muſt read his writings with iudgement.

The Scripture telleth vsus that Iohn Baptiſt, and the Apoſtles and faithfull diſciples of Chriſt baptiſed with water, not conſecrated. For what can bee ſpoken or read more plaine, than, that Iohn baptiſed in Iordane? Yea, that Chriſte him ſelfe and his Apoſtles alſo baptiſed in the Riuer Iordane?

Where, or howe did the Apoſtles conſecrate the water of baptiſme in the Actes of the Apoſtles? Philip when the Eunuch ſhewed him water p. 1040as they iourneyed, he baptiſed him oute of that pure and cleare founteine.

Beſide this, I hauehave declared in the Sermon nexte going before, how little pureneſſe is in common fourme of baptiſme, whereby the fonte is conſecrated. But if any man thincke that wee oughte to Baptiſe with conſecrated or holie water, and by conſecrated, doe neither vnderſtande annoynted, or prepared with croſſes, or ſanctified with charmes, but choſen to holie vſes, I woulde ſtande in contention with him neuer a whitt.

For the water of Baptiſme in very déede is holie, not in reſpecte of the wordes rehearſed, or by croſſes and other ſignes made: but becauſe God hath inſtituted it, and in reſpecte of the holie vſe and prayers of the godly. Of whiche matter I ſpake not long agoe, when I intreated of the ſanctification or conſecration of the Sacramentes.

And Chriſte commaunded his Why the … commaunded …o baptiſe …ith w… …er.diſciples to baptiſe with water, for diuerſe cauſes. For types or figures wente before Baptiſme in water, as the …loud, as the redd ſea, through which the people of Iſrael paſſed, as diuerſe cleanſinges and ſet waſhings mentioned in the lawe. Neither doe the Apoſtles of Chriſte diſſemble thoſe thinges. For Peter ſayth that Noe was ſaued in the water of …. Pet. 3.the floud, but the wicked drowned in the water.

Paule affirmeth that all our fathers were baptiſed by Moſes in the Cloude and in the Sea. Therefore mortification and viuificatiō is prefigured. …. Cor. 10.And truely the principall badge of the newe teſtament is Baptiſme, witneſſinge that full remiſ…ion of ſinnes is brought vntounto vsus by Chriſte.

And the holye Prophetes of God, by the mouth of the Lorde foreſhewinge and promiſinge this, hauehave willingly ſhadowed out this ineſtimable benefite by water: therefore Baptiſme muſt be miniſtred in water. This alſo ſerued notably to repreſent the myſterie. Of which matter I hauehave ſpoken in my laſt ſermon, when I intreated of the analogie or likeneſſe of ſignes. And for theſe cauſes chiefly, baptiſme ought to be miniſtred in this, and not in any other element.

There is contention alſo aboute Whether once or thrice the infant ought to be dipped in the water.this, Whether once or thriſe hee that is baptiſed oughte to bee dipped or ſprinckled with water. Truely the Apoſtles hauehave not curiouſly commaunded any thing in this behalfe. So that it is frée either to ſprinckle or to dip.

Sprincklinge ſéemeth to hauehave béene vſed of the olde Fathers: For honeſtie and ſhamefaſtneſſe forbiddeth to vncouer the body. And alſo the (weake) ſtate of infants for the moſte parte cannot away with dipping: ſince ſprinckling alſo doeth as much as dippinge. And it ſtandeth in the choyce of him that minſtreth baptiſme, to ſprincle him either once or thriſe, after the cuſtome of the Church wherof he is miniſter.

Tertullian contra Praxeam, ſayeth: The Lorde commaunded to baptiſe into the father, and into the ſonne, and into the holie Ghoſte. Not into one: For wee are baptiſed not once, but thriſe, at eache name into eache perſon.

And Gregorie aunſwering Leonarde p. 1041the byſhop, ſaith: A diuerſe cuſtome hindereth nothing the holye church, ſo that it be done in one faith. Wee by thriſe dipping doe ſignifie the myſterie of Chriſtes lying in the graue three dayes. Againe, the reuerend fathers in the fourth counſel helde at Toledo, doe allowe but one dipping in baptiſme, and then ad immediatly this reaſon. And leſt any ſhould doubt of the myſterie of this Sacrament, why wee allowe but one dippinge, he may ſe therein our death, and reſurrection. For the dipping into the water, is as it were the goinge downe into the graue: and the comming vpp againe out of the water, is the ryſing againe out of the graue. Alſo hee may perceiue that therein is ſhewed the vnitie of the Godhead, and the trinitie of the perſons. The vnitie is figured, when we dipp once, the trinitie, when we baptiſe in the name of the father, and of the ſonne, and of the holie Ghoſte. This I doe not alleadge to ſtay my ſelfe vppon mans teſtimonyes, but by mans teſtimonie to ſhewe, that it is frée to followe that whiche ſerueth moſte to the edifying of the Church.

Alſo there is a queſtion moued touching y^e place of baptiſme: Whether it be not lawfull to baptiſe in any Of the place of baptiſme.other place than in the Churche? I ſay that the Churche is conſecrated to miniſteries, and to the worſhipp of God, and therefore that comelyneſſe it ſelfe requireth to baptiſe openlie in the Churche. But if neceſſitie will not permit this, the baptiſme of Chriſte is tyed to no place. For we heare that Philipp baptiſed out of the founteine in the broade fielde. Yet let vsus take héede that wee make not neceſſitie a pretence for our lewde affections: But let all thinges in the Churche bee cleane which perteine vntounto Baptiſme: let all ſuperfluitie be laide aſide, let all filth and vncleanneſſe bee baniſhed, let all thinges (as ſaith the Apoſtle) be done honeſtly and in order.

Touching the time there is no lawe preſcribed of the Lord: that is The time of Baptiſme.left frée to the iudgement of the godly. They y^t beléeued the preaching of S. Peter at Hieruſalem in the day of Pentecoſte, the Eunuch alſo whome Philip baptiſed, & Cornelius y^e Centurion likewiſe: finally Paule the Apoſtle at Damaſcus, yea and Lydia the purple-ſeller, a religious or deuout woman, and the kéeper of the priſon, they of Philippos alſo and other faithfull men and women, as ſoone as they had taſted of the gyftes and graces of Chriſte, and beléeued his worde, foorthwith they derſired to be baptiſed: they did not foade it off till another next time. Wherfore they do verie wel, whiche neither in themſelues, neither in their families do linger in receiuing baptiſme.

The delaying of circumciſion in his children fel not out wel vntounto Moſes. As therfore we graunt that the time of baptiſme is frée, ſo it ought to bee our duetie, to take héede that we abuſe not our libertie: being always mindefull of theſe wordes ſpoken by God: The vncircumciſed manchilde in whoſe fleſhe the fore-ſkinne is not circumciſed, that ſoule ſhalbe cut Gen. 17.Gen 17off from his people, becauſe he hathe brokē my couenant. But we are not ignorante that baptiſme came into the place of circumciſion. Therefore y^e omitting of baptiſme is not free. There were ſome in the time of Cyprian, which helde opinion, that baptiſme ought to bee receiued on the eighth day, after the manner of circumciſion. p. 1042But Cyprian, and the 66. Biſhops and Elders that were with him in the Counſell, ordeyned the contrarie, to wit, that eueryevery one without any delay, ſhoulde receiue baptiſme, and procure the ſame ſpéedily in their familie. That place is extant, Epiſt. li. 3. Epist. 8.

Furthermore, Socrates y^e hyſtoriographer. Lib. 5. Ca. 22. ſaith: I knowe alſo another cuſtome in Theſſalie, according to the whiche they baptiſe onelyonly on the dayes of Eaſter. Whereby it commeth to paſſe, that ſauing a verie ſmall number, they dye vnbaptiſed. But after a certeine time, there was a lawe made that the Infantes of the faithfull ſhould not bee baptiſed, but at the feaſtes of Eaſter and Whitſuntide. They excepted the time of neceſſitie. We may read this in Decret. Syricij Pont. in Iſidore: & in the Epiſtles of Pope Leo vntounto the Biſhopp of Campania, and Sicylia, which in order are reckoned to be 57. and 62. But the thinges that moued them herevnto, are ſuche as may bee eaſily diſproued and ouerthrowne. Truely from the beginning the time of baptiſme was not ſo limited. Neuertheleſſe, that Lawe of baptiſing the faithfull at the feaſt of Eaſter & Pentecoſte, was renued by Pipine, Charles, Lodouick & Lothar, French kinges, and was ſpread farre, as their dominions reached farre. Many thinges are ſounge in the ſeruice of the papiſtes, at the time of Eaſter and Whitſuntide, which are not vnderſtoode but by this lawe and cuſtome. At the lengthe it grewe out of vſe, and the faithfull were baptiſed as occaſion and opportunitie firſte ſerued. This is alſo in controuerſie, Who ought to baptiſe, & what the baptiſer worketh? Of the laſt I wil What the baptiſer worketh.ſpeake firſt. The baptiſer giueth viſiblie the ſacrament of regeneration, and a teſtimonie of the remiſſion of ſinnes: but the Lorde by his ſpirite doth inuiſibly regenerate, and forgiueth ſinnes, and ſealeth the regeneration. Iohn and the Apoſtles baptiſe with water: Chriſte baptiſeth with the holy Ghoſt: not onelyonly with the viſible ſigne of fire, and the gyfte of tounges, but euen he onelyonly giueth all ſpiritual giftes. Which thing the auncient fathers that they might expreſſely declare, did diligently diſtinguiſhe betwéene power and miniſterie. For August. tract. in Ioh. 5. ſayth, It is one thing to baptiſe in way of miniſterie: another thing to baptiſe by power. Our Lorde Ieſus Chriſte coulde if he had would hauehave giuen power to any one ſeruaunt, to giuegive his baptiſme, as in his ſteede, & could tranſlate or remoue frō himſelf power to baptiſe and place it in one of his ſeruauntes, and giuegive as greate force to baptiſme being tranſlated or remoued into his ſeruant, as it ſhould hauehave being giuē by the lord. He wold not doe ſo for this purpoſe, that the hope of thē which wer baptiſed ſhuld hang on him of whom they acknowledge them ſelues to be baptiſed. He would not therefore that a ſeruaunte ſhoulde ſettle his hope in a ſeruaunt. And therefore cryed the Apoſtle when hee ſawe men willinge to putte their hope and truſte in him: Was Paule crucified for you? Or were yee baptiſed in the name of Paule? Paule therefore baptiſed as a miniſter, not as the power it ſelfe, but the Lorde baptiſed as the power. And againe, Iohn Baptiſt learned by the doue, Vppon whomeſoeuer thou ſhalt ſee the ſpirite deſcending like vntounto a Iohn. 1.John 1doue, and tarieſtil vponupon him, the ſame p. 1043is he whiche baptiſeth with the holy ghoſt. Therefore, O doue, let not deceiuers ſeduce thee, which ſay, Wee baptiſe. O doue, acknowlege what the doue taught. The ſame is he which baptiſeth with the holy Ghoſt. By the doue it is knowen that it is hee, & doeſt thou thinke that thou arte baptiſed by his power, by whoſe miniſterie thou art baptiſed? If thou bee of that minde thou art not yet in the bodie of the doue: and if thou bee not in the bodie of the doue, it is no maruel, becauſe thou haſt not ſimplicitie. For ſimplicitie eſpecially is figured by the doue. Iohn learned by the ſimplicitie of the doue, that this is hee which baptiſeth with the holy ghoſt. Thus farre he. Furthermore the miniſter of the Church, being lawfully ordeined ought to baptiſe. The Donatiſtes contende that none can baptiſe, but he whiche is pure & holy. They boldly auouched that y^e baptiſme was fruiteleſſe and voide of effecte, which a lewde liuing miniſter or defiled with wicked vices did adminiſter. Againſt theſe Auguſtine grauely diſputed and conuinced thē by the trueth of the ſcripture. He in his 166. Epiſtle ſaith: See howe peruerſely and wickedly that is ſpoken, which ye are wont to ſay. Becauſe if he be a good man, he ſanctifieth him whom he baptiſeth: but if he be an euill man, and he not know ſo muche which is baptiſed, then God ſanctifieth him. If this be true, then men ought rather to wiſhe to be baptiſed of minſters vnknown to be euil, then of them whiche are knowen to bee good, that they may rather be ſanctified of God than of man. But farre from vsus be this madneſſe. Why then doe wee not ſpeake trueth, and are rightly wiſe? Becauſe that grace belongeth alway to GOD, and the Sacramente is his, and the miniſterie onelyonly committed vntounto man, who if he be good, he cleaueth to God, and worketh with God: but if he be euil GOD woorketh by him the viſible fourme of the ſacrament, but he himſelfe giueth the inuiſible grace. Herein let vsus al be wiſe, and let there bee no ſchiſmes or diuiſions among vsus. The ſame Auguſtine in his thirde booke Contra literas Petiliani. ca. 49. doeth plentifully ſette forth the ſame mattter. And becauſe wee hauehave alſo handled the ſame thinge in the ende of our former ſermon nexte before this, it is néedeleſſe to ſpeake one thing twiſe.

Here is a queſtion obiected vntounto vsus touching the baptiſme of Middewiues: Whether midwiues may baptiſe.Whether women Midwiues vppon the point of neceſſitie, that is, when the Infante is in ieopardie to die, before hee come to bee baptiſed at the handes of the Eccleſiaſticall miniſter, ought and may babtiſe? We anſwer that baptiſme is a ſacrament of the Churche, & that women are forbidden to miniſter in y^e Church: therfore that they neither can nor ought to baptiſe, as they are by no meanes permitted to teache. The lawes of the Apoſtle are well known, But I ſuffer not a womā, ſaith Paule, to teache, neither to vſurpe 1. Tim. 2.1 Tim 2authoritie ouer the man, but to bee in ſilence. The ſame lawe is repeated of the ſame Apoſtle 1. Cor. 14. & is cō firmed by Gods law. Mans teſtimonies agrée with gods. For Tertulliin his booke De Velandis Virginibus, ſayeth: It is not permitted vntounto a woman to ſpeake in the Churche, muche leſſe to teache, or to babtiſe, nor to offer, neither to take to her ſelf the execution of any mannes office, p. 1044muche leſſe the prieſtes. This alſo is read repeated in the fourth counſel of Carthage, where alſo Aurelius Auguſtine is ſaid to hauehave béene preſent. Epiphanius Biſhop of Salome in Cypres diſputing againſte diuerſe hereſies, and confuting Marciō ſaith, He alſo giueth women leaue & licēce to baptiſe. He ſaith as muche of the Quintilian and Peputian heretiques. He alſo reaſoning againſt the heretiques Collyridiani, ſayeth: If women were cōmanded to ſacrifice vntounto God, or to execute any regular thing in the churche, then Marie ought rather to do ſacrifice in the new Teſtament, whiche was made worthie to carrie in her owne armes, the king of al kings, the heauenly God, the ſonne of God, whoſe wombe was made a temple and dwelling for the diſpenſation of the Lord in the fleſh, being prepared for that purpoſe, throughe the bountifulnes and maruelous myſterie of God. But it did not ſo pleaſe God. But neither was it committed, or graunted vntounto her to baptiſe. Otherwiſe her ſonne might hauehave bin rather baptiſed of her thā of Iohn. The ſame author addeth, And truly there is in the Church an order of women miniſters called women-deacons, but not permitted to ſacrifice, neither to attempt any thing, but for reuerence ſake of women-kind, or for the houre of bathing, or viſiting, or for affection and trauel. Whereas they obiecte the example of Sephora the Madianite, Sep…ora circumciſeth.wife of Moſes, whiche circumciſed her ſonne in the time of neceſſitie: that doeth eſtabliſhe no common lawe: as the particular example of Delbora, maketh not all women Iudges. For there are many peculiar things done in y^e ſcripture, out of which if any man ſhal go about to draw general things & cōmō laws, he ſhal bring in abſurdities innumerable. What if Moſes in the ſame place doeth only deſcribe y^e déed of his wife, moued there vntounto by anger and diſpleaſure, & not for religions ſake, to performe y^e miniſterie vntounto God? For ſhe grudging againſt her huſbād yea, & againſt God, tooke the foreſkin of her ſonne, which was cut away, & caſte it at his Father her huſbandes féete, not without reproche ſaying: A bloudy huſband art thou vntounto me. As if you ſhould ſay, Ich habb woll ein Exod. 4. 25Exod 4:25bluotigmann an dirr. And though the Angel was appeaſed with Moſes, becauſe he ſéemed to allow the déed of y^e woman as wel pleaſing God, yet y^t is more to bee imputed to y^e merciemercy of god, rather thā to the righteouſnes of the womans déede. It did grieuouſly diſpleaſe God that Dauid had ſtaine Vrias, & moreouer had taken Béerſabe 2. Sam. 122 Sam 12to him ſelfe to wife: yet of his goodneſſe and ſingular merciemercy, hee vouchſafed to call Solomon, who was born of Beerſabe, by this name Iedidia, becauſe y^e Lord loued him: ſo the gratious Lord is alſo reconciled with Moſes, who either by his owne negligence, or through y^e fault of his Madianitiſh wife, lingered circumciſiō in the bodie …f their ſonne againſt y^e law, longer than was méet, & is cōtent w^t, & taketh in good part y^e circumciſion which y^e womā performed rather of indignatiō thā for religion: yet he wil not y^t after her, as a perfect example, other women ſhuld circūciſe. But (you ſay) by baptiſme of ſaluatiō of infant… …eparting without …aptiſmeminiſtred by a woman, the perill of death or eternal dānation was to be preuented, into which the infant falleth, if he depart this world without babtiſme. My anſwer is: When th… infant being newly deliuered out of p. 1045his mothers wombe, departeth with too too ſpéedie deathe, ſo that the Parentes can not, thoughe they would neuer ſo feigne, bring him to bee baptiſed of the miniſter of the Churche: this pinche of neceſſitie truely is not to the damnation or death of the Infante: becauſe hee being receiued into the couenant by the grace of God, is deliuered from death through y^e bloud of the ſonne of god. We are not deſtitute of teſtimonies of ſcripture duly ſeruing in this behalfe. In the lawe it was not lawfull to circumciſe an Infante before the eighth day: but it is certeine that verie many departed out of this worlde before the eighth day: yet in y^e meane while, if any manchilde had departed the thirde or fourth day after his birthe, no condemnation was imputed vntounto him. For otherwiſe Dauid a verie ſound man in religion, and one that loued his children déerely, and one verie deſirous of the ſaluation of his houſholde, when his childe was dead, whiche was begotten and borne vntounto him of Beerſabe, coulde not hauehave ſhewed himſelfe ſo cherefull to his courtiers, to whome among other thinges, he ſaid that he ſhoulde goe vntounto the dead childe, to witte, into the land of the liuing. If it were no danger vntounto women children to die vncircumciſed, (for they without circumciſion were ſaued,) neither verily ſhall it be damnable for men children being not baptiſed, to die at the point of neceſſitie. For we hauehave otentimes ſaide y^e holy baptiſme entred & tooke the place of circumciſion. Hitherto perteine y^e teſtimonies out of y^e law & the prophetes. In the law the Lord proteſteth more than once, y^t he hath a moſte certeine care & regarde of infants. In Ionas he expreſſely profeſſeth, that he hath a conſideration, and a reſpect of thoſe that are not yet come to the yeares of diſcretion. For the Lorde ſpared the moſt famous citie of Niniue partely for their ſakes.

Thou ſaiſt, Theſe teſtimonies of the olde teſtament perteine nothing to vsus, which liue vnderunder the new teſtament. I aunſwer, That God after the comming of Chriſte in the fleaſh, is not more rigorous vntounto vsus, than he was before Chriſtes comming. For if it were ſo, what ſhould we ſay elſe, but that Chriſte came not to fulfill, but to weaken and aboliſhe the promiſes of GOD? ſince that in times paſt amonge them of olde, the grace and the promiſe were effectuall in neceſſitie withoute the ſigne: but now among vsus béeing without y^e ſigne, they begin to be voide, & of no force. Wherefore I truſting to Gods merciemercy and his true and vndoubted promiſe, beléeue that infants departing out of this world, by too t… timely death, before they can be ba…ſed, are ſaued by the méere merciemercy of God in the power of his trueth and promiſe through Chriſte, who ſaieth in the Goſpel, Suffer little ones to come Mark. 10.Mark 10vntounto me, for of ſuche is the kingdome of God. Againe, It is not the will of Matt. 18.Matt 18my father whiche is in Heauen, that one of theſe little ones ſhould periſh. For verily GOD, who cannot lye, hath ſaid, I am thy God, and the God Gen 17.Gen 17of thy ſeede after thee. Wherevpon Sainte Paule alſo affirmeth, that they are borne holy which are begotten of holie parents: not that of fleſh and bloud any holie thing is borne. For that which is borne of the fleaſh, 1. Cor. 7.1 Cor 7is fleaſhe, but becauſe that holineſſe, and ſeparation from the cōmon ſeed of men, is of promiſe and by the right p. 1046of the couenaunt. For we are all by nature and naturall birth, borne the ſonnes of wrathe, death and damnation. But Paul attributeth a ſpeciall priuiledge to the children of the faithfull, wherewith by the grace of God, they which by nature were vncleane, are purified. So the ſame Apoſtle in an other place doeth gather holy braunches of an holy roote. And againe elſewhere ſayeth. If by the ſinne of one many be deade, much more the grace of God, and the gyft of Grace whiche is by one man Ieſus Chriſt, hath abounded vntounto many. And therefore Auguſtine doubted not to ſay. As all which die, die no otherwiſe but in Adam: euen ſo all y^t are made aliue, are not made aliue but in Chriſte. And vponupon this, whoſoeuer ſhal ſay vntounto vsus, that any in y^e reſurrection of the dead, can be made aliue otherwiſe than in chriſt, he is to be abhorred & deteſted as a cōmon plague of Chriſtian faith: Ad Hiero. epi. 28. They obiecte, By this meanes the vſe of baptiſme is made void & quite taken away. Yea Pelagianiſme is ſprung vp againe, which w^t ſo greate trauell, S. Aug. with many other learned and holie men beate downe & kept vnderunder. He falſely ſpake that ſaid, The ſoule whoſe fore-ſkin is not circumciſed, ſhalbe cut off frō Gen. 17.Gen 17his people, becauſe he hath brokē my couenant: He falſely ſpake that ſaid, Verily, verily, I ſay vntounto you, Except Iohn. 3.John 3a man be borne of water, and of the ſpirite he cannot enter into the kingdome of God. For if theſe ſayinges be true, & children not baptiſed, truly y^e ſequele is, that they dying without baptiſme are not ſaued. I aunſwere, that I weaken holy baptiſme by no meanes, muche leſſe take it quite away: when I defende that infantes vponupon the pinche of neceſſitie not béeing guiltie of the contempte of God, or wicked negligence, are not damned, though they die vnbaptiſed. For ſo ſaluation ſhould be tyed to y^e ſigne; and the promiſe of god ſhuld be made voide, as though that alone without the ſigne vponupon the point of neceſſitie were vaine, & could worke nothing: and as if the hand of God were ſhortened, & boūd as it were to the ſigne. For otherwiſe I teache by al means that infantes are to be baptiſed, and y^e baptiſme is not to be delaied negligētly, or to be put off maliciouſly: but in the meane time, if by too too ſpéedy death they departe vnbaptiſed, I exhort & charge that a good hope & confidence be had in the trueth & merciemercy of the Lorde, who promiſeth in the law and the goſpel, y^t he is the God of young infantes, and that his will is that not ſo muche as one of his little ones ſhould periſhe. With Pelagius and Pelagians we hauehave nothing to The Pelagians deny the baptiſme of infants, and why?.doe: neither are we ignorant, what S. Auguſtine hath writen vntounto Hierome, epiſt. 28. in this behalfe: Who ſo euer ſhal ſay (ſayth he) that infants which leaue this life, not hauing ben partakers of Chriſt his ſacramente of baptiſme, are quickened and made aliue in him, this man doubtleſſe doth ſette himſelfe both againſt the preaching of the Apoſtles, & condēneth the whole Churche: where for this cauſe they make haſt, and runne with their children to hauehave them baptiſed, for that without doubt they beleeue, that by no meanes otherwiſe they coulde be made aliue in Chriſte. And againſte the Pelagians, epiſtle. 106.

The Apoſtolicall ſeate dealing againſt Pelagius, accurſeth them whiche ſaide, that Infantes vnbaptiſed hauehave life euerlaſting.

p. 1047The ſame Aug. Lib. 1. de an…. &c. ca. 9. to Renatus, diſputeth againſt Vincentius Victor, who graunted that infants are inthralled to original ſinn, & yet neuertheleſſe are ſaued though they be not baptiſed: againſt whō he bringeth forth this ſaying of our ſauiour, Except a mā be borne of water, & of the ſpirit, he can not enter into the kingedome of God. But we which cōdemne both Pelagius & Pelagiās, do affirme both thoſe things which they denie, to wit, y^t infantes are borne in originall ſinne, & therfore that the ſanctification of Chriſt is neceſſary vntounto them, without which they are not ſaued. Again, we defend and maintein, y^t the ſame infants ought to be baptiſed if it be poſſible, though by y^e right of the couenaunt they belong to the bodie of Chriſt, & are ſanctified by the bloud of Chriſt. Pelagius taught, that infants ought not to be baptiſed, for y^t he helde opinion they are w^tout all fault, or any ſinne, blame & offence. That wicked & vngodly man therfore, did not acknowledge, either our owne corruptiō, or the benefit which God hath performed by, in, & through Chriſt. Yet canſt thou find neither of theſe in our aſſertion & doctrine, wherfore we take no part with y^e Pelagians. S. Aug. in that ſelfe ſame epiſtle vntounto S. Hierome, expreſſly ſaith, Thou art none of them which ſay that there is no guilt drawne frō Adam, frō which the infant ſhould bee waſhed by baptiſme. And againſt Iulian alſo Li. 1. ca. 2. he proueth by the ſentences of the holy fathers, that infants hauehave original ſinne, & ther-vponupon gathereth y^t therfore infantes ought to be baptiſed, becauſe they hauehave ſinne. For the Pelagians gathered cleane contrarie. They hauehave no ſinne, therefore they are not to be baptiſed. For the counſel of Carthage writeth thus to Innocent. The Pelagians denie that infantes are to be baptiſed. For theſe, ſay they, periſhed not, neither is there any thing to be… ſaued: becauſe there is nothing in them that is corrupt or wicked, &c. But we in ſo much as we beleeue that infantes are borne in ſinne, yea and that they are both borne the children of wrath, and are corrupt and wicked: moreouer, becauſe wee beleeue that the ſonne of God was borne without ſinne of a pure virgin, to fulfill, and confirme Gods promiſes, which doe not ſhut out infantes from ſaluation, but let them in as ioyncte-parteners in the league: therefore we holde & defende that they are to be baptiſed. And therefore this reaſon gathered of Auguſtine, we cannot ſimplie allowe, Lib. 3. Depec…. me…. & remiſs. Cap.Out of the felowſhippe of Chriſt, no man commeth vntounto life: But by baptiſme wee are ioyned as members into the bodie of Chriſt, & hauehave fellowſhip with him: therefore infantes which are not to be baptiſed, are without the fellowſhip of Chriſt, and therefore are condemned. For as we denie not that we are graffed into the bodie of Chriſte, by partaking of the ſacramentes, (as we declared in our laſt ſermon of Sacramentes, nexte and immediately going before this) ſo we hauehave elſewhere ſhewed, and that too oftentimes alreadie verie largely, that the firſte beginning of our vniting or fellowſhip with Chriſte, is not wought by the ſacramentes: but that the ſame vniting or fellowſhipp whiche was founded and grounded vponupon the promiſe, and by the grace of God thoroughe the holy Ghoſt was communicated vntounto vsus and ours, yea before the vſe of the ſacramentes, is continued and ſealed vntounto vsus by the participation, or receiuing of the ſacraments. Although therfore an infant p. 1048die without baptiſme, and being ſhut out by neceſſitie from hauing felowſhip with Chriſt, ſo y^t he be neither partaker, nor yet ſealed by y^e viſible ſigne of the couenant, yet he is not altogether an aliant or ſtranger frō Chriſt, to whom he is faſtened with the ſpiritual knot of the couenant, by the vertue whereof he is ſaued. The The expoſition of the place, The ſoul… of the vncircumciſed ſhal be cut off.place of Gen. 17. alledged of cutting off the vncircumciſed frō the people of God, in conſideration of the time, it fitly agréeth to thoſe y^t are of perfect age & wel grown in yeres, & not to babes or infantes, which thing is ſéen in Moſes, whō y^e angel of y^e lord, for neglecting circumciſiō, or for delaying it longer than was lawfull, would hauehave ſlaine, as he teſtifieth of himſelfe: neither am I ignorant that certeine olde interpetours referre y^• not to Moſes, but to Eleazar y^e ſonne of Moſes. But the verie courſe of the hyſtorie, & the circumſtances of the ſame, doe ſufficiently proue that the danger lay on the fathers, & not on y^e ſonns necke. What if a reaſon be added in the wordes of the law, whiche by no meanes agréeth to infantes? Therfore ſhal the vncircumciſed periſh (ſaith he) becauſe he hath broken my couenant. So that if we conſider that circumciſion in the verie ſame place was commaunded, not only to infantes, but to ſuch as were of perfect age, as to Abraham, Iſmael, and others deſiring viſibly to be ioyned into the felowſhip of god, we are not to maruell, y^e deſtruction is threatened to the diſobediēt. For if any mā at this day vnderſtande & knowe the Lords ordinaunce comprehended in theſe his wordes, He which ſhall beleeue and bee baptiſed ſhalbe ſaued, wil yet neuertheles not be baptiſed, but boaſteth y^e faith is ſufficient for him vntounto ſaluation, that baptiſme is ſuperfluous, he hath deſpiſed the ordinance of God, & is condemned for a rebell and an enimie to God.

Furthermore that place of Iohn. 3. The expoſition of the place, Except a man be borne of water. &c. Iohn. 3John 3is not to be vnderſtood of y^e ourward ſigne of holy baptiſme, but ſimplie of the inward & moſt ſpiritual regeneration of the holy ſpirite, which when Nicodemus vnderſtoode not perfectely, the Lorde figured and made the ſame manifeſt vntounto him, by parables of water & of the ſpirit, y^t is to ſay, of the winde or y^e ayer, by elements verie baſe and familiar. For by and by he addeth, That whiche is borne of the fleſh is fleſh, &c. Again, The winde bloweth where it luſteth, &c. whiche muſt néedes be ment of y^e ayer. For the other part of the cōpariſon followeth, So is eueryevery one that is borne of the ſpirite. Furthermore he addeth, If I tel you of earthly thinges and ye beleeue not, how will you beleeue if I tel you of heauēly things? But the argumēt which he put forth was not altogether earthly. For this is the argument of his whole diſputatiō: Except a man be borne from aboue, he cannot ſee the kingdome of God: That is to ſay, vnleſſe a man be renued, & as it were borne againe by the ſpirite of God, which is giuen from aboue, y^t is to ſay, powred into him from heauen, he cānot be ſaued. The doctrine is altogether heauenly: but the meanes wherby he deliuered, declared & ſet forthe this heauenly doctrine, is earthly. For by thinges taken from the earth, he ſhadowed out to man, beeing groſſe of vnderſtanding & earthly; a ſpiritual and heauenly thing, & laid it open as it were euen … the view of his eyes. As by water & ayre oftentimes the qualities of bodies are changed, and as the effecte and woorking of water, p. 1049and the aire in bodies is merueilous: in like manner is the working of the holy Ghoſte in the ſoule of man, which it changeth, purifieth, and quickeneth, &c. For ſo the Lorde himſelfe afterward (whiche I tolde you euen now) expoundeth an other parable of the ſpirite. And becauſe al olde writers, for the moſte part, by water hauehave vnderſtood ſacramentall water, that is to ſay, holy baptiſme, we alſo receiue this interpretation. For we willingly graunte that baptiſme is neceſſarie to ſaluation, as wel in ſuch as are of perfect age, as alſo in babes or infantes: ſo that neceſſitie conſtraine not the contrarie. For otherwiſe, if we goe forwarde ſtubbernly, with S. Auguſt. to condemne infantes by this place, truely we ſhalbe compelled alſo to cōdemne euen thoſe that are baptiſed, if they departe this life without partaking of the bodie and bloud of Chriſt. For S. Auguſtine béeing infected with y^e De peccatorum meritis & remiſsione lib. 1. ca. 20.like errour, defendeth that the ſacrament of the Lordes ſupper ought to be put into the infantes mouthe, or elſe they are in daunger of death and damnation, becauſe it is written: Except ye eate the fleſhe of the ſonne Iohn. 6.John 6of man, & drink his bloud, yee hauehave no life in you. Therefore after this ſame order he placeth theſe two ſentences: Except a man be born of water and of the ſpirite, he cannot ſee the kingdome of God. And, Excepte ye eate the fleſh of the ſonne of man, &c. So that if thou perſiſt obſtinately in S. Auguſtines ſentence, verily thou wilt condemne the whole Church at this day, which denieth y^e partaking of the Lordes ſupper vntounto Infantes. But if in this thing there be admitted a cōuenient interpretation, why are ye ſo rigorous & obſtinate in another, & the like place & cauſe not diſagréeable? What wil you ſay, if in this opinion Auguſtine doeth not ſatiſfie no not himſelfe in all and eueryevery point? To a Lay-man he thinketh it veniall ſinne, if he baptiſe in time of neceſſitie. He cannot tell whether it be godlily ſpoken, y^e baptiſme miniſtred by a lay-man ought to be iterated, or done againe. But how much better and ſafer had it béene, letting the neceſſitie of baptiſme pas, which hath no lawful cauſes, to holde opinion y^e infantes if they be not preuented by death ought to be baptiſed of the miniſter of y^e church, in y^e church, their parents procuring it as opportunitie firſt ſerueth: & y^t too too ſpéedie & ſouden death, (which we cal y^e pinch of neceſſitie,) is no let or hinderance to ſaluation, to them which are not yet broght to be baptiſed. The ſame Auguſtine trembleth and is afraide to determine of the puniſhmente of damned infants, for not beeing baptiſed: neither knoweth truly what he might certeinly ſay. In his firſt booke De anim, &c. ca. 9. hée ſaith, Let no mā promiſe to infantes vnbaptiſed, as it were a middle place of reſt or felicity whatſoeuer it be, or wherſoeuer it be, betweene hell and the kingdome of heauen. But that ſentence is for the moſt part receiued of all men▪ whervpon alſo the infantes are buried in the churchyarde in a certeine middle place, betwéene the prophane & holy ground. And againe the ſame Aug. contra Iulianum Pelagianum, lib. 5. ca. 8. writeth, That thoſe infantes of all other ſhal come in the eaſieſt damnation. And immediately bee addeth: Which of what maner, & how great it ſhalbe, although I cannot deſcribe, yet I dare not ſay, that it were better for them to be as no body, thā to be there. p. 1050And againe, in his Epiſtle to Sainte Hierome 28. he ſayth: When I come to determine of the puniſhments of little infants, beleeue me, I am driuen into narrowe ſtreightes, neyther finde I any thing at all to aunſwere. Héere alſo may that be added whiche hee diſputeth vppon, Lib. 4. contra Donatiſt. cap. 22. & 23. touching the théefe whiche was crucified with Chriſte, among other things ſaying, That then baptiſme is fulfilled inuiſibly, when not the contempt of religion, but the poynt of neceſsitie excludeth and ſhutteth out from viſible baptiſme. Why then ſhould wee not beleeue alſo that in infantes departing by to to timely death, baptiſme is inuiſibly perfourmed, ſince that not contempt of religion, but the extremitie of neceſsitie whiche can not bee auoyded, excludeth and debarreth them from viſible baptiſme. And ſince verie many at this day doe graunt that any man of perfect age withoute baptiſme in the point of neceſsitie may bee ſaued, ſo that hee hauehave a deſire of baptiſme: why then may not the godly deſires of the parentes, acquite the infantes nowe newly borne from guiltineſſe. But thus much hitherto.

Touching this alſo, who are to be Who ar to be baptiſed.baptiſed, both in time paſt & our age there hath bene bitter iarring. Pelagius in time paſt denyed that infants ought to be baptiſed, which we heard euen nowe. Before Pelagius time, Auxētius Arianus with his ſectaries denyed that they are to be baptiſed. Some in the time of S. Barnard denied the ſame, as we may gather out of his writings. The Anabaptiſtes at this day, a kinde of men rayſed vp of ſathan to deſtroy the Goſpel, denie it likewiſe. But the Catholique trueth whiche is deliuered vntounto vsus in the holy ſcriptures, doth ſimply pronounce, that all they are to be baptiſed, whom God acknowledgeth for his people, & giueth ſentence that they are partakers of purification or ſanctification or remiſſion of ſinnes. For in all this treatiſe concerning the ſacramentes, I hauehave already, & do nowe ſhew, that baptiſme is a badge or cognizance of y^e people of God, & an aſſured token of our purification by Chriſt. Therefore ſince the yong babes and infants of y^e faithfull are in the number or reckoning of Gods people, & partakers of the promiſe touching the purification through Chriſt: it foloweth of neceſſitie that they are as well to be baptiſed, as they that be of perfect age whiche profeſſe the Chriſtian faith. But there is a buſie diſputation begonn, Who be the people of God.Who be y^e people of God, and partakers of remiſſion of ſinnes by Chriſt? So that the diſputation is touching the ſecrete election of God, and other hard queſtions depēding on this thing. But briefly and ſimply, we can rid our handes of this. We ſay that the people of God are acknowledged, eyther by mens confeſſion of the Chriſtian faith, or elſe by the boū tifull promiſe of God. By mens confeſſion: for we acknowledge them to be the children of GOD, who being now growne to perfect age, do openly confeſſe the true God, that God is their …d, and that Ieſus Chriſte is their ſauiour. But that confeſſion is either vnfeignedly, or hypocritically made. Vnfeignedly, as when S. Peter ſaith, Thou art Chriſte the ſonne of the liuing God: when the Eunuche ſaith, I beleue that Ieſus Chriſt is the ſonne of God: but hypocritically, as when Simon Magus in the Actes of the Apoſtles ſayth, That hee p. 1051beleeueth in Ieſus Chriſte. But whether a man beléeue vnfeinedly or hypocritically, when hee maketh open cōfeſſion of his faith in Chriſt, (the ſecretes of the heart God only ſéeth: for he onelyonly is rightly beléeued to be the ſearcher of mens hearts) it belongeth not to vsus if he make a right confeſſion to ſeparate, or caſt him away from the people of God. For Philip did not caſt off or put backe Simon Magus: but vppon his confeſſion receyued him for a faithfull man, and baptiſed him as a faythfull man: though he in verie déede, and before GOD, were an hypocrite. In the firſt Sermon of this Decade we declared that hypocrites alſo are reckoned in the church, til time they be reuealed. But concerning remiſſion of ſinnes, thoſe onelyonly among them that be of perfect age, doe obteine it, which vnfeinedly beléeue. Whiche in an other place is often ſhewed. S. Peter ſaid to Simō Mag…s, though he we were baptiſed, Actes. 8.Acts 8Thou haſt neither partenor fellowſhip in this buſines, bicauſe thy heart is not right in the ſight of god. Furthermore, by the frée and bountifull promiſe of God, not onelyonly by the confeſſion of men, we eſtéeme, and acknowledge the people of God. For to whom ſo euer the lord promiſeth that he wil be their God, and whō ſo euer he receiueth, and acknowledgeth for his, thoſe no man without an horrible offence may exclude from th… nūber of the faithfull. And God promiſeth, that he wil not only be y^e god of them that confeſſe him, but of infants alſo: he promiſeth to thē his grace & remiſſion of ſinnes. Who therefore gaineſaying the Lord of al things, will yet denie that infants belong to God, are his, and that they are made partakers of purification thoroughe Chriſte? And that GOD acknowledgeth infants for his, and ſanctifieth them, by the verie ſumme of the couenant it is manifeſt. I wil make my couenant Gen. 17.Gen 17betweene me and thee, ſaith the Lorde vntounto Abraham, and thy ſeede after thee in their generations, by an euerlaſting couenant, that I may bee God vntounto thee and to thy ſeede after thee. There is added circumciſion, a ſigne of ſanctificatiō, wherof I ſpake abundantly, whē according to order I intreated of circumciſion. Neither is there any cauſe why any mā ſhuld feare, that with circumciſion and the ceremonies of the lawe, the promiſe is abrogated, and that by the cōming of Chriſt the couenant is broken and annihilated. For we ſaid euen now, y^e Chriſt came to fulfill the promiſes of God, & not to breake them. And therfore the Lorde in the goſpel ſpeaketh of infants, that is to ſay, which hauehave not as yet confeſſed the faith, and ſaith, Suffer litle childrē to come vntounto me, & forbid them not, for of ſuche is the kingdome of God. And though it be ſaid Of ſuch, and not Of thoſe, yet no man is ſo ignorant, but vnderſtādeth there is a likenes betwene thoſe thinges which are compared betwene thē ſelues. Therefore if the kingdome of God belongeth vntounto them that are of perfect age, bicauſe they are become like little children, ſurely it foloweth of neceſſitie, that the inheritance of y^e kingdome of heauē belongeth alſo to infants or little children. For it followeth in y^e goſpel. Whoſoeuer ſhall not receiue the kingdome of God, as a litle childe, he ſhal in no wiſe enter therin. Therfore it behoueth y^e heires of the kingdome of God to be firſt infants or little children. And who knoweth not, that no man, vnleſſe he be ſanctified & purified, ſhall enter into p. 1052the kingdome of heauen? Children enter into the kingdome of GOD: therefore they are purified, to wit, by the grace of God. For by their nature and byrth they are vncleane, and ſinners, but for Chriſtes ſake they are purified: who ſaide, That hee came to ſeeke and ſaue that whiche was loſt.

Paul alſo expreſly teſtifieth, That by the ſinne of one Adam, ſinn came on all men vntounto condemnation: and that by the righteouſneſſe of one Rom. 5.Rom 5Chriſt good came vponupon all mē to the righteouſneſſe of life. Therefore it is certein that infants are partakers of purification and remiſſion of ſinnes through Chriſt, albeit they do not cō feſſe remiſſion of ſinnes. What, doth not the Lorde ſay in the goſpell? It is not the will of your father whiche is in heauen that one of theſe litle ones ſhould periſh: Againe, He that ſhall receiue ſuche a young childe in my name, receiueth me: but he that ſhall offend one of theſe litle ones, that beleeue in me, it were better that a milſtone were hanged about his necke, &c. See therfore and take heede, that ye deſpiſe not one of theſe little ones. For I ſay vntounto you, that their angels in heauen do alwayes behold the face of my father which is in heauen. Beholde, what could be more manifeſtly ſpoken? It is not the will of my heauenly father, that infantes ſhould periſh. Therfore he receiueth them fréely into grace and fauour, though they hauehave not yet confeſſed. Moreouer, he that receiueth ſuch a little one, to wit, as he him ſelfe ſet in the middeſt of them, for Chriſtes ſake, he is ſayde to receiue Chriſt him ſelfe. Loe, he attributeth to the receiuers of infantes that which he promiſed to the receyuers of the Prophetes.

He addeth, But he which ſhall offend one of theſe little ones, that beleeue in mee. He manifeſtly calleth Infantes confeſſing or beleuing.the litle ones, not yet able to confeſſe, beléeuers, bycauſe he reputeth them of his grace, for beléeuers. Neyther is this any wonder or ſtrange thing, ſince god, yea, to them that are of perfect age, imputeth faith for righteouſneſſe. For in all points righteouſneſſe, acceptation, or ſanctification is frée, and imputatiue, that the glory of his grace might be prayſed. Furthermore, his will is, that little ones ſhould not be deſpiſed, muche leſſe to be caſt out among the number of the Saintes. Yea, he doth affirme that Angels are giuen vntounto them to bée their kéepers, who though they be miniſters of Gods maieſtie, yet the ſelfe ſame are giuen and graunted to litle children to be their guard: ſo y^t hereby we may iudge what great ſtore y^e Lord ſetteth by infants, and learne not to wype them out of the ſkoare of Gods people, to whome the inheritaunce of life is due.

We attribute nothing here to the byrthe, which is after the fleſhe, but all thinges to the grace and promiſe of GOD. Nowe it is euident by all theſe teſtimonies, that as well the infantes of the faythfull are to bee baptiſed, as alſo thoſe that are of perfect age, confeſſing the faythe.

Nowe on the contrarie parte the Anabaptiſtes doe contend, that none By what argumēt: t…e Anabaptiſtes. …each that infan…es. ought not to be baptiſed.is to be baptiſed, but he alone, whiche bothe is able to be taught, and to beléeue, yea, and to make confeſſion of his fayth alſo. And for confirmation of this thing, they bring theſe ſayinges of our Sauiour. Out of Saint Matthewe, Goe yee therefore and teache all nations, baptiſing them in the name of the Father, &c. Out p. 1053of Marke, Go… yee into the whole worlde, and preache the Goſpell to all creatures, he which ſhall beleue and bee baptiſed, ſhall bee ſaued, &c. Beholde, ſay they, teaching goeth before baptiſme. Therefore, they that are notable to be taught, ought not to be baptiſed. Furthermore, to beléeue goeth before, and to baptiſe followeth after. Infantes do not beléeue, therefore they are not to be baptiſed. VponUpon all theſe, they heape vp out of the Actes of the Apoſtles, examples whiche proue that the faithfull, that is to ſay, they that confeſſe the fayth, were baptiſed of the Apoſtles. They reckon vppe alſo the newly inſtructed Chriſtians of the olde time, to whom ſay they, there had bene no place giuen, if they had baptiſed infantes. I aunſwere, If the order of the wordes make anything in this matter, we alſo hauehave in a readineſſe to ſerue oure turne. For in Marke thus we reade, Iohn baptiſed in the deſert preaching the baptiſme of repentaunce, in whiche place we ſée, that to baptiſe goeth before, to preache followeth after. Yea, I will ſhewe alſo that that place which they alledge out of Matthewe for them ſelues, maketh alſo for vsus. For Matthewes wordes be theſe, All power is giuen vntounto me both in heauen Matt. 28.Matt 28and in earth, ſayth the Lord, Goe therfore & foreign, that is to ſay, diſcipulate (that I may ſo ſpeak) y^t is, make ye me diſciples or gather together al nations: yea, he teacheth them alſo the way & means how to gather diſciples vntounto him out of all nations, or al nations, by baptiſing & teaching them. By baptiſing and preaching …e ſhall gather me together a church. And he ſetteth out both of them ſeuerally one after an other, ſwéetely and ſhortly, ſaying: baptiſing them in the name of the father, and of the ſonne, and of the holie Ghoſte: Teaching them to obſerue all thinges which I hauehave commaunded you. Now therefore baptiſme goeth before teaching. But we doe not thereby gather, that thoſe nations which neuer heard any thing before of God, and the Sonne of God, and the holy Ghoſte, are to be baptiſed, neyther would the Apoſtles hauehave borne that: but we alledge theſe thinges to declare vponupon howe fickle a foundation the Anabaptiſts do build. And we ſimply ſay, that it is not true whiche theſe men imagine, that the Lord cōmanded his apoſtles to baptiſe them onelyonly whom they taught.

Neyther dothe he here poynt out who are to be baptiſed in the whole worlde, but he ſpeaketh of them that are of perfect age, and of laying the firſte foundations of fayth and of the Churche among the Gentiles, being rude as yet, and ignoraunt altogether in religion.

They that are of perfect age, are able to beare preaching or teaching: Infantes are not ſo. They that are of perfect age, are able to beleeue and confeſſe: Infantes are not ſo. Therefore he ſpeaketh nothing here of infantes. Yet therefore they are not debarred from baptiſme. It is a general law, He which doth not labor, let him not eate: but who is ſo cruell and vnnaturall, to thinke that therefore infantes are to be famiſhed to death? The Lorde when true religion beganne to be ſpread abroad, ſent his Apoſtles into all nations, vntounto them which bothe were ignoraunt of God, and ſtrangers from the Teſtamentes of God: Truely it beh…ued them not firſte to baptiſe, and afterwarde to teache, but firſt to teach, and then to baptiſe.

p. 1054If at this day we ſhuld go to … or turne the Turkes to the ſayth of Chriſte, firſt truely we ſhould …eache thē, afterward baptiſe the ſeruantes of Chriſt, and thoſe that would yelde themſelues into his ſubiectiō. So the Lord him ſelf in times paſt alſo, firſt renued his couenant with Abraham him ſelfe, and inſtituted Circumciſiō for a ſeale of the Couenant, and after that Abraham was circumciſed. But he him ſelfe, when he vnderſtoode that infantes alſo were partakers in the couenant, and that circumciſion was the ſeale of the couenaunt: he afterward did not only circumciſe Iſmael being thirtéene yeares of age, and all that were borne in his owne houſe, but infantes alſo, among whom we reckon Iſaach alſo. Euen ſo the faythfull whiche were turned by the preaching of the Goſpel from gentiliſme, and confeſſing were baptiſed: when they vnderſtoode that their infantes were counted amonge the people of God, and that baptiſme was the badg of Gods people, they cauſed alſo their infantes to be baptiſed. As therefore it is written of Abraham, He circumciſed al the menchildren in his houſe: ſo we oftentimes reade in the Actes and writings of the Apoſtles, that after the maiſter of the houſe is turned, the whole familie is baptiſed. But as concerning the newly inſtructed Chriſtians, they came in the old time from the Gentiles dailye vntounto the Church, whome theſe did inſtruct in the principles of faythe, being ignoraunt therein, and afterwarde baptiſed them. But the auncient fathers them ſelues, neuertheleſſe baptiſed alſo the infants of the faythful: which anon we will declare.

Neither doe they lawfully gather, when they conclude in this ſort, Hee which ſhall beleeue and be baptiſed ſhall be ſhwed: Infantes doe not beléeue: therfore they are not to be baptiſed. For againe, it is certeine that it is ſpoken of them that be of perfecte age, as in Matth. And bycauſe he requireth fayth, and confeſſion of fayth, of thoſe that are of perfect age: it doth not followe therevpon, that he requireth the ſame of infantes. For he accounteth theſe as his owne, of his méere grace and frée promiſe without their confeſſion. So that of the contrary part we doe thus reaſon. They that beléeue are to be baptiſed: (whiche the verie aduerſaries alſo do confeſſe:) Infantes doe beléeue. (For God reckoneth them in the number of the faithfull, whiche I hauehave afore manifeſtly proued: Therefore infantes are to be baptiſed. They obiect Infantes vnderſtād not the myſterie of baptiſme.that infants vnderſtande not the myſterie of baptiſme: and therefore that it is not onelyonly repugnant to religion, but to common ſenſe and reaſon to baptiſe infants. For to baptiſe an infant is to baptiſe a logge, ſince neither of thē hath the vſe of reaſon: but theſe filthy knaues let their tongs run at randon againſt the verie maieſtie of God. God commaunded to circumciſe the infants: and circumciſiō conteineth high myſteries, whiche infants vnderſtand not. But hath God ordeined any thing againſt reaſon & cōmonſenſe? Go ye falſeknaues go with your blaſphemies to the place which you deſerue. It is a moſt filthy déede, yea, and more than barbarou…, in that ye compare infants to logges. For what great ſtore God ſetteth by infants, we taught you alredy before out of the Goſpell.

But men which nowe beginne to hauehave the vſe of ſound reaſon, are diligently and earneſtly to be taught and p. 1055admoniſhed, to remember they are baptiſed, and to indeuour by calling on the name of the Lord, in all points to be anſwerable in life and conuerſation to their promiſe and profeſſion. For ſo Abraham inſtructed his ſonne Iſaach, and all the holy fathers their children. But letting paſſe theſe brainſicke, frantique, and foulemouthed That the baptiſme of infantes is of God, and that the Apoſtles baptiſed infantsraylers, who as (we hauehave heard) neuer want wordes to wrangle, though we hauehave hadde neuer ſo muche, neuer ſo often, and neuer ſo earneſt conference with them. Let vsus procéede to declare in a ſewe but yet manifeſt arguments that infants are to be baptiſed, and that the Apoſtles of Chriſte our Lord hauehave baptiſed infants. The Lorde commaunded to baptiſe all nations, and therefore infantes. For they are comprehended vnderunder the worde of All nations.

Againe, whom ſo euer God reckoneth among the faythfull, are faythfull. For Peter in a viſion heareth, That whiche God hath cleanſed call Actes. 10Acts 10not thou common, or vncleane. God reckoneth infantes among the faythfull: therefore they are faythfull: except we hadde rather reſiſt God, and ſéem to be ſtronger than he. And now we count it oute of all controuerſie, that the Apoſtles of Chriſte baptiſed them, whome Chriſt commaunded to baptiſe: but he commaunded to baptiſe the faythfull: therefore the Apoſtles baptiſed infants.

The Goſpell is greater than baptiſme: for Paule ſayth, The Lorde ſent me to preache the Goſpell, and 1. Cor.. 1.not to baptiſe, not that he did abſolutely denie, that he was not ſent to baptiſe: but bycauſe he preferred doctrine. For the Lord commended them both to his Apoſtles.

Furthermore in the Goſpell children are receyued of God, and not refuſed: who then, vnleſſe he be willingly obſtinate, can debarre them from the leſſe? In …acramentes the thing ſignified and the ſigne are conſidered. The thing ſignified, is the excellenter: from y^e infants are not debarred. Who then will denie them the ſigne? Truly y^e holy ſacraments of God are more eſtéemed by the worde, than the ſigne. By the woorde we gather, that women are not excluded from the Supper of the Lorde. Although therfore we reade not, that they were in the firſt inſtitution, and ſet at the firſt table of the Lorde, neyther that there is any expreſſe law, which commaundeth vsus to admitte them to the Supper, yet neuertheleſſe withoute feare or doubt by a perfect argument we admit them.

S. Peter could not deny them the baptiſme of water, to whome he ſawe the holie Ghoſt to be giuen, whiche is an aſſured tokē of Gods people: for he ſaith in the Acts of the Apoſtles: Can anye man forbid water that theſe ſhould not bee baptiſed, which hauehave receiued the holie Ghoſte as well as wee? Wherefore the holie Apoſtle Peter denyed not baptiſme to infants. For he knewe aſſuredly, euen by the doctrine of his Lord and maiſter (that I may ſpeake nothing now of the euerlaſting couenaunt of God) that the kingdome of heauen is of infants. No man is receiued into the kingdome of heauen, vnleſſe he be the friende of God. And theſe are not deſtitute of the ſpirite of God. For hee which hath not the ſpirit of Chriſte, Rom. 8.Rom 8the ſame is none of his: children are Gods, therefore they hauehave the ſpirite of God. Therefore if they hauehave receyued the holy Ghoſt, as well as we: if they be accounted among the people p. 1056of God, as well as we that be growne in age: who (I praye you) can forbid theſe to be baptiſed with water in the name of the Lord? At the firſt the Apoſtls murmured, being thē not ſufficiently inſtructed, againſt them that brought infantes vntounto the Lorde. But the Lord rebuked them and ſaid, Suffer little children to come vntounto me. Why then do not the rebellious Anabaptiſtes obey the commaundement of the Lord?

For what other thing doe they at this day, whiche bring children vntounto baptiſme, than that whiche they in times paſt did, which brought infants vntounto the Lord? And the Lord receyued them, layde his handes on them, and bleſſed them: and to be ſhorte, by wordes and geſtures, he notably ſignified, that children are the people of God, and moſt acceptable to God. But why then by the ſame meanes, ſay they, did not he baptiſe them? Bycauſe it is written that Ieſus him ſelf did not baptiſe, but his diſciples. Iohn. 4.John 4Nowe ſince of the thing it ſelfe, it is ſo playnely determined, why as yet doe we contend about the ſigne? Hitherto good men are ſatiſfied: but contentious perſons go on to buſie them ſelues with queſtions.

Beſide this, circumciſion among the olde people of God was giuen to infants: therefore baptiſme ought to be giuen to infants, among the newe people. For baptiſme ſuccéeded in the place of circumciſion. For S. Paule ſayth: By Chriſt ye are circumciſed, Col. 2.Col 2with circumciſion made withoute hands, by putting off the body of the fleſhe ſubiect to ſinne, by the circumciſion of Chriſt: buryed with him in baptiſme. Loe, Paule calleth baptiſme the circumciſion of Chriſtians, made without hands, not that water is not miniſtred by hands, but in that no men hencefoorthe is circumciſed with handes, the myſterie of circumciſion remayning neuertheleſſe in the faythful. Neither ſhalt thou reade any of y^e old interpreters of y^e church, which hauehave not confeſſed, y^e baptiſme came in ſtead of circumciſion. Yea, the likeneſſe and ſimilitude of both of them do ſhewe a manifeſt ſucceſſion.

To that whiche I hauehave ſayde, I ioyne this. The ſeruauntes of God hauehave alwayes bene carefull, to gyue the ſignes to them, for whome they were ordained. For that I may paſſe Ioſua. 5.Josh 5ouer al other, did not Ioſua diligently prouide that the people ſhoulde be circumciſed, afore they entered into the lande of promiſe? And ſince the Apoſtles, the preachers to the whole worlde, hauehave bene the faythfull ſeruaunts of Ieſus Chriſte, who hereafter may doubt, that they baptiſed infantes, ſince baptiſme came into the place of circumciſion?

Vndoubtedly the apoſtles of Chriſt framed al their doings vntounto the types and figures of the olde Teſtamente, therefore it is certeine that they framed baptiſme alſo, and therfore that they baptiſed infantes, bycauſe they were in the figure of baptiſme. For the people of Iſrael, went throughe both the red ſea, and the riuer Iordan with their children. And although they be not always expreſſed, as neyther women are in the holie Scriptures: yet they are comprehended, and vnderſtoode by them. To this apperteyneth that whiche is clearely ſet downe in the Scriptures, that the Apoſtles baptiſed whole houſes or families. In houſes …irſt of all children are comprehended, as the … and moſte beautifull parte of the houſe.

p. 1057So then the Apoſtles baptiſed children or little ones, and not only them that are of perfect age. And that a houſe eſpecially comprehendeth infantes or little ones, it may be declared verie eaſily. And firſt out of the place of Geneſis 17. which euen verie nowe I alledged. Nexte, in that Ioſeph ſente for Iacob his father with his whole houſe, out of the lande of Canaan into the land of Egypt, leaſte his houſe ſhoulde hauehave periſhed with hunger. There are many places of this kinde in the lawe, and the Prophetes, and in the whole Scripture. But be it y^t there were no infantes in thoſe houſes (whiche thing theſe ianglers obiect) which the Apoſtles baptiſed, yet neuertheleſſe they doe perteine vntounto the houſe and are counted of it, ſo that if they hadde bene in the houſe, without doubt they had baptiſed them. Whereas therefore they contend, that they were not baptiſed, in thoſe families or houſes, truely, I ſay, that the fault was neyther in the children, as though they had bene vnworthy of baptiſme, neither in the apoſtls, as though they were not wont to baptiſe infants: but in that, bicauſe they were not preſent. For if they had bene preſent, they had bene baptiſed. For why? y^e apoſtles baptiſed whole houſes, vntounto which children belong.

Now, I can ſhew by the writings The baptiſme of in fants hath laſted frō the time of the Apoſtles.of the olde doctours, that baptiſme of infants hath continued from the apoſtles time euen vntounto vsus, neyther was it ordeined by any counſels, or by the decrées of any Pope, or other men: but inſtituted and deliuered of the apoſtles out of the ſcriptures. Origen lib. Einarrat. in epiſt. Pauli ad Rom. 5 expounding the 6. cha. ſaith, That the Church of Chriſt, receiued of the Apoſtles them ſelues, baptiſing of infants. S. Hierome maketh mention of the baptiſing of infants, Lib. 3. contra Pelagianos, and in his Epiſtle to Laeta. S. Auguſtine citeth the place of Chryſoſtome, nay being cited of Iulian he expoundeth it, Lib 1. contra Iulian. cap. 2. He alſo vntounto S. Hierome Epiſt. 28. ſaith, S. Cyprian making no newe decree, but moſt ſtedfaſtly keeping the faith of the Churche, was of this opinion with certeine of his fellowe-byſhops, that the newe borne child might rightly be baptiſed. The place of Cyprian is to be ſéene in Epi. ad Fidum, as alſo I declared before, whē I ſpake of the time of baptiſme. The ſame Aug. againſt the Donatiſts Lib. 4. cap. 23. & 24. boldly affirmeth, That baptiſing of childrē was not fetcht from the authoritie of mē, or of counſels, but from the tradition or doctrine of the Apoſtles. Cyrill Lib. in Leuit. 8. bothe approueth the baptiſing of children, and condemneth the iterating of baptiſme. Which thing I do not alledge to this end, to build the baptiſing of children vpō mans witneſſe, but to teach that mans teſtimonies agrée with y^e teſtimonies of God, and that the trueth of antiquitie is on our part: lyes & new forgeries on the ſhameleſſe Anabaptiſtes …ide, who feigne that baptiſing of children was commaunded by the Pope. Now I thinke it not labor loſt to ſpeake ſomwhat of Anabaptiſme. The hiſtorie of Anabaptiſme.In the time that Decius & Gallus Caeſar were Emperors, there aroſe a queſtion in the parts of Africa, of rebaptiſing Heretiques. And Saint Cyprian and the reſt of the biſhops beeing aſſembled together in the counſel of Carthage, liked wel of Anabaptiſme. But Cornelius byſhop of Rome, in verie deede an holy and learned man, and a martyr alſo, together with p. 1058the other biſhopps of Italie miſliked the ſame. For they would that heretiques, after they had renounced their wicked opinions, & made their confeſſion touching the right opinion, ſhould be clenſed by the only laying on of hands. Ye may read this in Euſebius Eccleſiaſticall hiſtorie, Lib. 7. There is alſo extant a treatiſe of that matter in the Eccleſiaſticall decrées, Cap. 52. But wee muſt vnderſtand that S. Cyprian affirmed nothing obſtinately in this cauſe. For in the end of his epiſtle to Iubaianus, he writeth. Theſe things hauehave I brieflie ſent vntounto you in writing, after our meane capacitie (moſt deare brother,) commaunding no man to followe them, neither preuenting any mans opinion, but that euerie biſhop, hauing libertie of his owne iudgement, maye doe what he thinketh beſt.

After that time both the Arians & Donatiſtes did rebaptiſe. Touching the Arians, hiſtoriographers write, and eſpecially Sozomenus Lib. 6. Eccleſiaſticall writers do touch the ſame thing alſo elſe-where in their works. Againſt the Donatiſts S. Auguſtine with other learned men diſputed. There is alſo an Imperial law made by Honorius and Theodoſius, that holy baptiſme ſhould not be iterated. Iuſtin. Caeſ. hath publiſhed the ſame In Cod. Lib. 1. tit. 6. in theſe woordes. If anye miniſter of the Catholique Church be detected to hauehave rebaptiſed any, let both him whiche committed the vnappeaſable offence (if at leaſt Imperiall lawe againſt the Anabaptiſtes.by age hee be puniſhable) and bee alſo that is wonne and perſuaded therevnto, ſuffer puniſhment of death.

Moreouer, Valentin. Valens, and Gratianus giuegive in charge to Florianus Superintendent of Aſia in theſe wordes: That ſame miniſter whiche by vnlawefull vſage, ſhall … holy baptiſme, we account him vnworthy of an Eccleſiaſticall function. For we condemne their errour, whiche tread vnderunder foote the precepts of the Apoſtles, and hauinge obteined the ſacramentes in Chriſtes name, they purifie not againe by a ſecond baptiſme, but defile and deflou…e them vnderunder the name of cleanſing. Thus farre they. And verilie they which rebaptiſe, and are rebaptiſed, they both defile y^e name of God, which was called on ouer the baptiſed in the former baptiſme, and caſt from them the inſtitution of God as vaine and vitious. Chriſt is read to be baptiſed but once. The Apoſtles were not baptiſed twiſe. All y^e ſaincts of god are baptiſed only but once. Yea thoſe which Iudas baptiſed once, are not read to bee baptiſed againe of a worthier miniſter. For in my laſt Sermon I ſhewed, that the pureneſſe of the Sacraments dependeth not vppon the worthines or vnworthines of the miniſter. Neither can you read that any in the old time were twiſe circumciſed, no not they which were manifeſtly knowen to be circumciſed of idolatrous prieſts, before y^e reigne of Ezechias and Ioſias: but they were not baptiſed into idolatrie, but into y^e couenaunt of the Lord God. Whereof I hauehave admoniſhed you elſewhere. Therefore it is an horrible offence to iterate the Ceremonie of baptiſme, & it is without example. Neither in this matter is there any neceſſitie: for to what ende is it to baptiſe againe, when as baptiſme once giuen is ſufficient for the whole courſe of a mans life? Beſide this, ſince Anabaptiſme is nothing elſe but a confederacie, conſpiracie, and a certeine lincking together by one marke into a newe and ſeditious, or at the leaſt ſuperſtitious p. 1059companie, into a newe and ſciſmaticall Church, and into a new and ſtraunge kind of doctrine, and as contrarie as can bée to the doctrine of Chriſte and his Apoſtles: truely it is no meruaile that the obſtinate Anabaptiſts are kept vnderunder and puniſhed by common lawes. For otherwiſe theſe thinges are damnable and not to be diſſembled or ſuffered of a Chriſtian magiſtrate. But y^e Anabaptiſts preſently obiecte vntounto vsus theſe two places. The firſt out of the fifte Chapiter of Ioſua, where we read in theſe words: Make thee ſharpe kniues (of Ioſ. 5.Josh 5ſtone) and goe to againe, and circumciſe the children of Iſrael the ſecond time.

Behold, the ſecond time they could not bee circumciſed, ſaye they, vnleſſe The places alledged to proue Anabaptiſme are confuted.they had béene alſo circumciſed before. I anſwere, To circumciſe the ſecond time, or to doe a thing once againe, doeth not ſignifie to doe that which was done before. For when the fore-ſkinne was once cutt off, howe could it be cutt off againe. Therefore that which was left vndone for a certeine ſpace, is nowe againe renued, and is ſaid to be done the ſecond time. So that the ſecond time is not applied to them that ſhould bee circumciſed, but vntounto the verie time wherein they that were vncircumciſed ſhould bée circumciſed. For they were firſt ſolemnely circumciſed in Aegypt, before they did eate y^e Paſſeouer. Nowe entering into the land of Chanaan, they are the ſecond time ſolemnly circumciſed, which hetherto by reaſon of the wilderneſſe and iourneying were not circumciſed. And ſo it followeth immediatly in the ſame Chapter, that all the males that came out of Aegypt died in the wilderneſſe, and that their ſonnes were vncircumciſed, ſo that nowe it was expedient y^t they ſhould be circumciſed, as their fathers were before them. Therefore the Anabaptiſtes in this teſtimonie of the lawe, hauehave no defence at all.

The latter teſtimonie to mainteine Anabaptiſme or rebaptiſing, they The twelue men of Epheſus not rebaptiſed.bring out of the 19. Chap. of the Actes, where they ſay that thoſe twelue men of Epheſus, were once baptiſed by Apollos, with the baptiſme of water, and with that of Iohns likewiſe: but the verie ſame afterward are rebaptiſed of Paule in the name of Chriſte. I aunſwere, That thoſe twelue men were not baptiſed againe of Paule with water. They were once baptiſed with water, whiche was ſufficient for them. But neither could Paule miniſter another baptiſme of water, than that of Iohns. For I taught and euidently proued anon after the beginning of this Sermon, that y^e baptiſme of water miniſtred by Iohn, Chriſte, and his Apoſtles, is one and y^e ſelfe ſame. There I declared that the baptiſme of fire, or of the ſpirite, is peculiar and proper to Chriſte. Thoſe Actes. ….men therefore of Epheſus were baptiſed with the baptiſme of water, as the Samaritans were by Philip: but they were not as yet fully inſtructed of the baptiſme of fire, neither were they baptiſed with fire: yea they confeſſe they know not whether there be any ſuch baptiſme, that is, whether there be an holy Ghoſte, whiche in the viſible forme of fire ſhuld come downe vppon men. For they could not be altogether ignoraunt, that there was a holy Ghoſt, without whom vndoubtedly they had not beléeued, yea, in whome they had beléeued, if they had rightly beléeued. Therfore they were onelyonly ignoraunt of that baptiſme of fire. As therefore Peter and Iohn p. 1060layed their hands on y^e Samaritanes, and they forthwith receiued the holy Ghoſte: So Paule layeth handes on the men of Epheſus, and they receiue the holy Ghoſte. For Luke ſayeth, When they heard theſe thinges, they Actes. 19.Acts 19were baptiſed in the name of the Lord Ieſus. And leaſt any man ſhould vnderſtand this of the baptiſme of water, by and by he addeth the manner thereof, and a plaine expoſition, ſaying: And when Paule had layed his handes on them, the holy Ghoſte came vppon them. This, I ſay, hee called baptiſing in the name of the Lord Ieſus. For it followeth, And they ſpake with tongues and prophecied. And this alwayes hath béene the fruite and effecte of the baptiſme of fire, in the Primitiue Churche, as I declared anon after the beginning of this Sermon. Wherefore the Anabaptiſts hauehave no teſtimonie out of the ſcriptures, for their Anabaptiſme or rebaptiſing. So that all that will gather their witts about them, doe plainely ſée, that they are to be forſaken and ſhunned of all good men. But wée hauehave ſufficiently diſputed againſt them as it ſéemeth. Nowe wée goe forward to expound thoſe things that remaine to be opened touching baptiſme, whiche are not the laſt and of leaſt account.

Now that we are come to intreate of the vertue & efficacie of baptiſme, Of the …orce of Baptiſme.we will followe that order, which wee ſhadowed out in y^e deſcription of baptiſme, knitting vp at leaſt the particulars, becauſe in the generall conſideration of Sacramentes wée hauehave ſpoken largely of them. Yet neuertheleſſe it is good firſt of all to knowe, what the aduerſaries of the Churche hauehave ſometime thought, touching the force of baptiſme. The Manicheis baptiſed none of their ſecte. For they taught that Baptiſme did auaile the receiuers nothing to ſaluation. The Seleucians who are called alſo Hermiani, did likewiſe ſett baptiſme at nought. The Meſſalians, whiche bee called Euchetes, or prayer-makers, (as I hauehave ſhewed in the end of my former Sermon,) and the Enthuſiaſtes, inſpired (I ſay) by ſome heauenly power, nay rather by ſome helliſhe furie, are perſuaded that baptiſme neither profiteth nor hindereth any man. For ſo they did attribute all meanes of ſaluation to the inward woorking of the ſpirite, yea, to mans prayers, in ſomuch that they loathed and abhorred all outward helpes, yea and doctrine alſo as vnprofitable and without force. Whiche Theodoret in his Eccleſiaſticall hiſtorie, Libro 4. cap. 11. rehearſeth of them.

But the holy Scripture teacheth that wée are waſhed cleane from our ſinnes by baptiſme. For baptiſme is a ſigne, a teſtimonie, and ſealing of oure cleanſing. For GOD verilie hath promiſed ſanctification to his Churche, and hée for his trueths ſake purifyeth his Churche from all ſinnes by his Grace, thoroughe the bloud of his ſonne, and regenerateth and clenſeth it by his ſpirite, whiche cleanſing is ſealed in vsus by baptiſme whiche wée receiue, and thereof is it called in the Scriptures, cleanſing, and remiſſion of ſinnes, purifying, newe birthe, regeneration, and the lauer or founteine of regeneration: as circumciſion is called the couenaunt: and ſacrifices, ſinnes and ſanctifications. we are baptiſed into the remiſſion of ſinnes.For wée read in the Goſpell according to Sainct Marke: Iohn baptiſed in the deſart, preaching the baptiſme of repentaunce, for the remiſſion Mark. 1.Mark 1of ſinnes. p. 1061The ſame alſo is mentioned in Luke. Luke. 3.Luke 3In the Goſpel of Iohn the third chapter Iohn. 2.John 2baptiſme is called Purifying. In the Actes of the Apoſtles, Peter ſaith Actes. 2.Acts 2to the people which demaunded what they ſhould do, Repent ye, and let eueryevery one of you be baptiſed in the name of Ieſus Chriſte for the remiſſion of ſinnes. Ananias alſo ſayth to Paule, Ariſe and be baptiſed, & waſh awaye Actes. 22.Acts 22thy ſinnes, in calling on the name of the Lord. And now Paule himſelfe ſaith, Chriſt loued the church & gaue Epheſ 5.Eph 5himſelfe for it, to ſanctifie it, when he had cleanſed it, in the founteine of water in the word.

Wherefore the promiſe, yea, the trueth of ſanctification, and …rée remiſſion of ſinnes, is written and ingrauen in oure bodies when we are baptiſed. For God by his ſpirite, thorough the bloud of his ſonne, hath newly regenerated and purged againe oure ſouls, and euen now doth regenerate and purge them. And baptiſme is ſufficient Baptiſme is effectual for mans whole lifeand effectual for the whole life of man, yea, and reacheth and is referred to all the ſinnes of all them that are baptiſed. For the promiſe of God is true. The ſeale of y^e promiſe is true, not deceiueable. The power of Chriſt is euer effectuall throughly to cleanſe, and waſh away all the ſinnes of them that be his.

Howe often therefore ſoeuer wee hauehave ſinned in our life time, let vsus call into oure remembrance the myſterie of holy baptiſme, wherewith for the whole courſe of our life we are waſhed: that we might know, & not doubt, that our ſinnes are forgiuen vsus of the ſame God and oure Lord, yea, and by the bloud of Chriſte, into whome by baptiſme once we are graffed, that he might alwayes woorke ſaluation in vsus, euen til we be receiued out of myſerie into glorie. Neither is there any doubt that Abraham in his whole life had continually in his minde the myſterie of circumciſion, and reſted in God and the ſéede promiſed vntounto him: Yet I thinke that that ought diligently to be marked, which S. Auguſtine pithily & plainly hath oftē cited: That our ſinnes are forgiuen, or purged in baptiſme: not that they are no more in vsus, (for as long as we liue concupiſcence beareth ſwaye, & alwayes breedeth and bringeth forth in vsus, ſomewhat like it ſelfe:) but that they ſhuld not be imputed vntounto vsus: neither that wee may not …inne, but that it ſhould not bee hurtfull for vsus to hauehave or had ſinned, that our ſinnes may be remitted when they are committed, & not ſuffered to be continued. De Fide & operib. cap. 20. And alſo many more of this kind, Gratian reciteth Diſtinct. 4. de Conſecrat.

Beſide that, by baptiſme wee are gathered together into the fellowſhip By baptiſme we are gathered together to be the people of God.of the people of God. Wherevppon of ſome it is called the firſt ſigne or entrie into Chriſtianitie, by the whiche an entraunce into the churche lieth open vntounto vsus. Not that before wee did not belong to the church: For whoſoeuer is of Chriſt, partaker of the promiſes of God, and of his eternall couenaunt, belongeth vntounto the Churche. Baptiſme therefore is a viſible ſigne, and teſtimonie of our ingraffing into the bodie of Chriſt. And it is rightly called a planting, incorporating, or ingraffing into the bodie of Chriſte. For I ſaid in the generall diſcourſe of Sacramentes, that wee firſt by baptiſme were ioyned with Chriſte, and afterward with all the members of Chriſt, our brethren. For Paul ſaith: All ye that are baptiſed, hauehave put on Chriſt. But to put on Chriſt, is, to bée p. 1062Gal. 3.Gal 3made one with him, & as as it were to be ioyned and incorporated in him, that he may liue in vsus, and we in him. For hée onelyonly by his ſpirite regenerateth and renueth vsus and moſt liberally inricheth vsus with all manner good giftes, which the ſame Apoſtle in another place expreſſeth in theſe words. God ſaued vsus, by the founteine of the regeneration, & renuing of the holy Tit. 3.Titus 3Ghoſt, whiche he ſhedd on vsus richly through Ieſus Chriſt our ſauiour. Yea, and therefore Chriſt our Lord is baptiſed in oure baptiſme, to declare Luke. 3.Luke 3that he is our brother, and we ioynteheires with him. Verie well therefore ſaid S. Auguſt. That baptiſme is thus farre forceable, that wee beeing baptiſed, are incorporated into Chriſt and counted his members. The ſame Aug. calleth Baptiſme the ſacrament of Chriſtian felowſhip. For we are gathered againe viſibly by baptiſme, into the vnitie of one bodie with all the faithfull, as many as hauehave beene, are, and ſhalbe. For Paule alſo ſaith, By one ſpirite wee are all baptiſed into 1. Cor. 12.1 Cor 12one bodie. And it followeth hereby Baptiſme ſerueth for our cōfeſſion.that baptiſme ſerueth for our confeſſion, and is rightly called the token of Chriſtian religion. For it is a badge or cognizaunce, wherby we witneſſe and profeſſe that wée conſent and are lincked into Chriſtian religion. Wée cōfeſſe that we by nature are ſinners and vncleane, but ſanctified by the grace of God through Chriſt. For if we were cleane by nature, what néeded we then any cleanſing? But now ſince wee are cleanſed, who doubteth of the truth of God? Therefore when we receiue baptiſme, wee truely and fréely confeſſe, both our ſinne wherein we were borne, and alſo frée forgiueneſſe of ſinnes.

Laſtly, the remembrance and conſideration of the myſterie of baptiſme putteth vsus in minde of the dueties of Chriſtianitie and Godlines, that is to ſay, al our life long to weigh diligently with our ſelues, of whoſe bodie we be made members, to denie our ſelues and this world, to mortifie our fleſhe with y^t cōcupiſcences of the ſame, and to be buried w^t Chriſt into his death, that we may riſe againe in newneſſe of life, and liue innocently, to louelove our brethren as our mēbers, with whom by baptiſme we are knit together into one bodie, to remaine in the bond of concord, & in the vnitie of the church, not to followe ſtraunge religions, béeing mindeful that we are baptiſed into Chriſt, to whome alone we are conſecrated, and farre ſeparated and diuided from all other Gods, worſhips, or religions, and to be ſhort from all hereſies. Let vsus thincke alſo that wée muſt conſtantly and valiantly fighte againſt Sathan, and the whole kingdome of Sathan. As often therefore as wée remember wée are baptiſed w^t Chriſtes baptiſme, ſo often are theſe thinges put into our mindes, and wée admoniſhed of our duetie. But the Apoſtle handleth this matter more at large, in the ſixt Chapter of his epiſtle to the Romanes, where hee expreſly maketh mētion, that we by baptiſme are made the graftes of Chriſt, that is to ſay, that we might growe out of him, as braunches out of the vine, and féele in our mindes and bodies, both y^e death and reſurrection of Chriſte. For ſince we are indued with the ſpirit of Chriſt, which worketh in vsus our body verily dieth daily, but oure ſpirite liueth, and reioyceth in Chriſte. To whom be glorie for euer and euer. Amen.