The New Covenant, Book 2 · Chapter 6
CHAP. VI. Of the fourth outward part of Baptiſme.
THe laſt outward part of baptiſme isaThe laſt outward part of baptiſme is the body waſhed. the body that is waſhed. For wee hauehave ſhewed before, that the Sacraments without their vſe are no Sacraments. And albeit the worde ioyned to the ſigne make a Sacrament, yet this preſuppoſeth a Miniſter to adminiſter it, and a receiuer to take it: and then the rule is moſt certainely to bee admitted. Now whether the whole body ſhould be waſhed, or a part of the body: whether it ſhould be waſhed once, or oftner: whether it ſhould be dipped, or ſprinkled: we are neither curiouſly to enquire, nor ſeriouſly to contend, nor raſhly to determine: but reſt in practiſe of the Church, and in the cuſtome of the country, as in a thing in it owne nature indifferent. The dipping and plunging into the water vſed by Iohn Baptiſt, and the Apoſtles in Iudea and ſuch hot regions, are not a neceſſary rule to be drawne into imitation, eſpecially in theſe colde quarters and countries.
For the word doth not onelyonly ſignifie to diue, to put and plunge into the water, but to dip, to ſprinkle, and to waſh. This ſprinkling doth very fitly anſwere to the ſignification of water. For the apoſtle Peter teacheth that we are elect according to the foreknowledge of God the Father, through the ſanctification of the Spirit vntounto, obedience & ſprinkling of the blood of Ieſus Chriſt, as 1. Epiſtle of Peter, chap. 1.1 Pet. 1.2. verſe 2. which is ſignified by outward baptiſme, and was ſhaddowed by ſprinkling of blood vnderunder the law. Neyther may we imagine that the efficacy of baptiſme dependeth vponupon the quantity of water that is vſed and imployed; no more then the force and vertue of the Lords Supper dependeth vponupon the quantity of the bread and wine which wee receiue. They then are much deceiued, that would bring in an abſolute neceſsity of dipping Children into the water, as if without it they were not lawfully baptized. For as we noted before, the word importeth euen ſimply any waſhing of what ſort ſoeuer, as Marke 7. It is ſaid of the Phariſies, that comming from the market they eate not except they waſh. foreign.And this outward waſhing of the bodye from filth, repreſenteth the inward clenſing of the ſoule from ſinne. Heereunto the Apoſtle alludeth when he affirmeth, that we are ſaued according to the mercy of God our Sauiour, by the waſhing of regeneration, and the renewing of the Holy-Ghoſt, Tit. 3.5. Eph. 5, 25, 26.Titus 3, verſe 5. And elſe-where he ſaith, Eheſians 5. verſes 25, 26, Chriſt loued the Church, and gaue himſelfe for it, that hee might ſanctifie and cleanſe it with the waſhing of water by the word. So then, the ceremony vſed among vsus, to ſprinkle water vponupon the face of the child cannot be reproued or condemned, but ſtandeth with the ordinance of God, as well as dipping in the water: and therefore the Apoſtle ſaith to the Hebrewes, Chap. 10.22. Let vsus draw neere with a true heart in full aſſurance of faith, Heb. 10, 22.hauing our hearts ſprinkled from an euill conſcience, and our bodies waſhed with pure water. Hence it is, that Cyprian writing of this argument in his Epiſtles teacheth,Cyprian. lib. 4. epiſt. 7. that ſuch as are ſprinkled with water being ſicke, are no leſſe truely baptized then ſuch as are otherwiſe waſhed.
But let vsus ſee who they are that hauehave right and intereſt in baptiſme, and who are capable of this Sacrament. For not eueryevery one without reſpect, without difference, without diſtinction, is to bee admitted to this priuiledge, becauſe they are not fitte receiuers thereof. If a Miniſter ſhould take the outward element, and vſe the word of inſtitution, baptizing in the name of the Father, and of the Sonne, and of the Holy-Ghoſt: yet it can bee no Sacrament, vnleſſe the deliuerer hauehave authority to adminiſter it, and the party baptized hauehave warrant to receiue it. If hee ſhould baptize a ſtone, or an Image, or a bruit beaſt without reaſon and vnderſtanding, theſe are no fit receiuers, heere is an apparant and flat nullity: whereby appeareth farther, the truth of the former rule, that beſides the ioyning of the word to the outward ſigne, there is neceſſarily required a fitted perſon to be partaker of the Sacrament, as is more at large expreſſed, Booke 3. Chap. 3.
To proceede,bWho are in the couenant. wee muſt know that the receiuers are ſuch as are within the couenant, and ſuch as profeſſe the truth, whether in truth or not, wee leaue to GOD, that ſearcheth the hearts and reines:cRom. 14, 4. let vsus not iudge another mans ſeruant, he ſtandeth or falleth to his owne maiſter. Againe, ſuch as are borne in the couenant are of two ſorts. Firſt, men and women of yeares: Secondly, infants that are the ſeede of the faithfull. For the faithfull do beleeue for themſelues and for others: as in bargaines they couena… and contract for themſelues and their heires after them for euer. Although children cannot be ſaide to be ſaued by their fathers faith, no more then to liue by the fathers ſoule inaſmuch as the ProphetdHab. 2, 4. Rom. 1, 17. Gal. 3, 11. Heb. 10, 38. teacheth, That the iuſt ſhall liue by his owne faith: yet the faith of the parents maketh their children to be counted in the couenant, who by reaſon of their age cannot yet actually beleeue, as they that want all knowledge and vnderſtanding,eIonah. 4, 11. not diſcerning the right hand from the left. EueryEvery man liueth this temporall life by his owne ſoule: ſo eueryevery man liueth the eternall life by his owne faith. True it is, baptiſme is a common ſeale. But as all hauehave not intereſt to the paſture, herbage, and priuiledges of a Commons, but onelyonly ſuch as are tenants according to the cuſtome of the manor: ſo all hauehave not title to baptiſme, being a Sacrament of the Church, but onelyonly ſuch as are the Lords people according to the tenour of the couenant.
Touching the firſt ſort of ſuch as are to be baptized, they are men & women of riper yeares, who adioyne themſelues to the Church, teſtifie their repentance, hold the foundation of religion,fActs 8.36. and confeſſe their faith, as Acts 8. If thou beleeueſt, thou maieſt bee baptized. The ſecond ſort are infants within the couenant,g1 Cor. 7, 14. which hauehave both their parents, or one at the leaſt faithfull, as 1, Cor. 7, 14. The vnbeleeuing husband is ſanctified to the wife, and the vnbeleeuing wife is ſanctified to the husband, elſe were your children vncleane, but now they are holy. Where the Apoſtle ſheweth, that albeit a beleeuer bee vnequally yoaked and matched with an vnbeleeuer: yet he is not to be forſaken, nor the marriage bed to be accounted polluted, inaſmuch as their children are ſanctified to God and the Church, as well as if they were borne of both parents faithfull. For ſo the children of the Iſraelites being of the poſterity of Abraham, are included in the couenant of God. We are not curiouſly to enquire into the ſecret counſell and election of God: we muſthWe muſt hope well of the ſeed of the faithfull, and there…ore we baptize them. hold all the ſeed of the faithfull holy, vntill they cut off themſelues, and in proceſſe of time openly declare themſelues to be ſtrangers from the promiſes of ſaluation. Againe, the ſame ApoſtleiRom. 11, 16, Gen. 17, 7. ſaith, Rom. … If the firſt fruites be holy, ſo is the whole lumpe: if the roote bee holy, ſo are the branches. So likewiſe God teſtifieth, Gen. 17. I will eſtabl ſh my couenant betweene me and thee, and thy ſeed after thee in their generations for an euerlasting couenant, to be a God to thee and to thy ſeede after thee. Such onelyonly were circumciſed as were within the couenant.
Notwithſtanding, they which were borne of vnbeleeuing parents, and were ſtrangers from the common-wealth of Iſrael, and aliants from the promiſes of ſaluation: if they acknowledged the errors in which they liued, and ſought forgiuenes of their former ſins, were accounted the childrē of faithfull Abraham, were admitted into the Church, and receiued circumciſion, as the apoſtles ſaid to the Iailer,kAct. 16, 30.31. humbled vnderunder the mighty hand of God, and deſiring to be inſtructed in the way of ſaluation: Beleeue in the Lord IESVS CHRIST, and thou ſhalt be ſaued, and thy whole houſhold. So the Euangeliſt teſtifieth the like of Zacheus, when he had once receiued CHRIST into his houſe, nay which is more, into his heart:lLuk. 19, 9. then Ieſus ſaide vntounto him, This day is ſaluation come vntounto this houſe, foraſmuch as he is alſo become the ſonne of Abraham. Thus when the Sunne of righteouſneſſe ſhineth vponupon the head and maiſter of the family, the beames thereof by a gracious influence begin to comfort and conſeruemAct. 16, 14, 3, 15. 1 Cor. 1, 16. Ioh. 4, 53. 2 Ioh verſe 1. al the reſt in the houſe: like the precious oyntment vponupon the head of Aaron, that ranne downe vponupon the beard, and deſcended vponupon the borders of his garments: or like the dew that falleth from heauen vponupon Hermon and the Mountaines of Sion, nPſal. 133.2.which goeth downe into the vallies, and maketh all the plaine country fertill.
The knowledge of this point offereth diuers profitable Vſe 1 vſes to our conſideration and conſolation. Firſt, it is the duty of all thoſe that are within the couenant to giuegive their bodies to be waſhed, and to receiue that waſhing in the face and preſence of the Congregation. Let ſuch as are of yeares deſire and craue this Sacrament: let them claime this priuiledge:oAct. 8, 36. & 22 16. let them demand to bee baptized, according to the example of the Eunuch, Acts 8. So ſoone as he was inſtructed in the faith of Chriſt by the preaching of Philip, as he came to a certaine water, he ſaid of his owne accord, See, heere is water, what doth let me to be baptized? So to the ſame purpoſe, Act. 22. Ananias ſtirreth vp Paul to this duty ſaying, Why tarieſt thou? Ariſe and be baptized, and waſh away thy ſinnes.
Secondly, this condemneth ſundry corruptions and abuſes: Vſe 2 firſt, the blinde, ignorant, and ſuperſtitious practiſe of baptizing bellespThe church of Rome prophaneth baptiſme by baptizing belles. practiſed in the Church of Rome, whereof now they begin to be aſhamed, and ſeeking figge-leaues to couer their ſhame, they ſay they wer not baptizd, but onelyonly hallowed and conſecrated to holy vſes, as Bellarmine betaketh himſelfe to this ſhift, as to a place of refuge, Lib. 4. de pon. Rom. cap. 12. Where the Cardinall confeſſeth, that the people call their ſolemne bleſsing and ſprinkling with holy-water, the baptiſme of belles. And indeede what can it elſe be called and accounted? For they baptize them in the name of the Father, and of the Sonne and of the Holy-Ghoſt. They giuegive names vntounto them as to their children: they hauehave God-fathers appointed vntounto them as children hauehave when they are baptized & confirmed:qBellar. de ſacra bapt. lib. 1. cap. 27. they hauehave new garments put vponupon them, as the perſons baptized among them likewiſe hauehave: it is alſo permitted onelyonly to the Biſhops ſuffragan, who exacteth great ſummes of money for the baptizing of belles: they aſcribe to them a ſpirituall power againſt ſtormes and tempeſts, againſt thunder and lightening, againſt windes and euill ſpirits: Laſtly, they ſprinkle them with holy-water, bleſſe them, croſſe them, and ſo horribly corrupt this Sacrament of baptiſme. Yea Durand a principall ſchooleman, not in the ſchooles of the Prophets but of the Papiſts (a fit teacher of ſuch ſchollers) ſetteth out ſolemnlyrDurand lib. 1 Ench rid. cap. 4. the praiſes of belles, making them publike Preachers and driuers away of diuels. But the diuels are not feared and fraied away by ſight of croſſes, by ſprinkling of water, by ſoūd of belles and babies:ſMat. 17, 2. This kinde goeth not out but by faſting and prayer, as our Sauiour teacheth. And the Apoſtle willeth eueryevery chriſtian to take vntounto him the whole armour of God, that he may be able to reſiſt in the euill day. Stand therefore hauing your loynes girded about with verity, Eph. 6, 13, 14.15.16.and hauing on the breſt-plate of righteouſneſſe, the ſhield of faith, the ſword of the Spirite, the preparation of the Goſpell of peace, and the grace of prayer in the Spirite. Heere is the vniuerſall armour of God: heere is the compleate furniſhing of a Chriſtian Soldiour: heere is perfect direction giuen to vnderſtand, and to withſtand the aſſaults of the diuell: but among theſe, we hauehave neither the ſigne of the Croſſe, nor the hallowing of belles, nor the ſound of ſuch Preachers, and therefore they are no part nor parcell of ſpirituall armour, to furniſh vsus to goe into the field againſt the enemies of our ſaluation. For euill ſpirits which fight againſt the ſoule are not driuen away by hallowing of belles. If then, there were euer prophanation of Baptiſme, this may iuſtly bee iudged to be one of the moſt vile and miſerable corruptions therof, to bee deteſted of all true hearted Chriſtians that grone vnderunder the burthen of them. For this is a generall and certaine rule, that none are to be baptized but ſuch as are men, to other creatures the Sacrament of baptiſme may not bee adminiſtred: foraſmuch as the Sacrament of regeneration belongeth to none but to ſuch as in their nature are capable of regeneration, neither the ſigne but to thoſe that may be partakers of the thing ſignified. Baptiſme is the Sacrament of repentance, Mark. 1, 4.none therefore can receiue it but ſuch as in time may repent, or already hauehave repented, for there muſt bee at leaſt a poſsibility of repenting. It belongeth not therefore to the damned ſpirits, who are ſo fallen away, that it is impoſsible for them to be renued againe by repentance. It was inſtituted onelyonly for the vſe of man, for whom alſo Chriſt came into the world, and ſhed his blood vponupon the Croſſe. Hee tooke not vponupon him the angels nature, but the ſeed of Abraham, Heb. 2.Heb. 2, 16. He is the Mediator to his Father, not for the apoſtate angels, but for mankinde, 1 Tim. 2.1 Tim. 2, 5. How wicked then and wretched are they that make a mocke of this Sacrament repreſenting the blood of Chriſt, and vndertake to baptize belles without ſenſe and life, and that with greater pompe and ſolemnity, and vſe many moe ceremonies then when men are baptized? For none may of right baptize belles but their Byſhops (a fit worke for ſuch workemen) whereas they allow and licenſe not onelyonly eueryevery inferior Prieſt, but euen women to baptize their children. Secondly,The ſecond abuſe. it reprooueth the ſuperſtition of ſuch as baptize the dead, or any one that is liuing in ſtead or in place of another that is dead. For this is another rule to be holden of vsus, that baptiſme belongeth onelyonly to the liuing. Not indeed to all liuing creatures, but onelyonly to liuing creatures: as likewiſe not to all that are reaſonable, howbeit onelyonly to them that are reaſonable. Faith and repentance are required of al ſuch as being of yeares are baptized: but the dead can neither beleeue the Goſpell, nor repent from dead works. And if baptiſme be the Sacrament of regeneration, and the ende thereof ſaluation and remiſsion of ſins, what do theſe, or what can theſe things belong vntounto the dead? Againe, it is the greateſt folly that may be, to baptize one for another, becauſe Chriſt neuer requireth, and the Scripture neuer teacheth, that one ſhould repent for another, or beleeue for another, or bee baptized for another, but eueryevery one muſt repent, and beleeue, and be baptized for himſelfe; and therefore the Lord ſaith, Mar. 16, 16.Mar. 16, 16. Hee that beleeueth and is baptized ſhall be ſaued. Wee can no more be benefited by another mans baptiſme, while we remaine vnbaptized our ſelues, then we can bee ſaued by another mans faith, while we remaine Infidels. Beſides, it is a vaine thing to receiue the outward ſigne for him which is not capable of the thing ſignified, in which number the dead are,
Hence then is condemned the error of the Marcion…tes, among which hereticks this was a cuſtome, as Theophylact noteth,Theoph. in 1 Cor. 15. enarrat. that if any died with them vnbaptized, they hide a liuing man vnderunder the bed of him that was dead, and comming to the bed they aske the dead man whether he would be baptized? Now hee that lyeth vnderunder the bed anſwereth that he deſireth it, and then they baptize him for the other that is dead. Whenſoeuer they are accuſed for this folly, they go about to defend themſelues by the place of the Apoſtle, 1. Corinthians, chap. 15. verſe 29. What ſhall they doe that are baptized for dead? 1 Cor. 15, 29.If the dead riſe not at all, why are they then baptized for the dead? This teſtimony maketh nothing to their purpoſe, which prooueth the reſurrection from the dead. For whether Paul reaſoneth from the cuſtome of the Iewes that waſhed the bodies of the dead, as appeareth in the Acts of the Apoſtles, Chapter 9,Act. 9, 37 verſe 37. when Tabithae a woman full of good workes and almes-deeds was dead, They waſhed her, and laid her in an vpper Chamber: or whether he meane it of the greeuous afflictions which the faithfull ſuffered for the Goſpels ſake vntounto death: as if he had ſaid, Why do we ſuffer aduerſity vntounto death? Or why am I in ieopardy eueryevery houre? Or wherefore do I fight with beaſts at Epheſus, if there be no reſurrection? What ſhall all theſe aduantage me, if the dead riſe not? Let vsus rather eate and drinke, for to morrow wee dye. Both theſe interpretations are good and godly, and in both theſe ſenſes and ſignifications the word is taken, as wee hauehave ſhewed in the firſt chapter of this booke. Wherefore to conclude this point, it is no doctrine nor determination of the Apoſtle, either that dead men ſhould be b…ptized, any more then they ſhould be taught and inſtructed, or that any of the liuing ſhould vndertake the Sacrament of baptiſme for the dead:Conc. Carth. 3. can. 6. and the counſell of Carthage hath decreed accordingly, that the weake brethren muſt beware they doe not beleeue that ſuch as are dead and departed hence may be baptized.
Thirdly,The third abuſe. they are reprooued that admit ſuch to bee partakers of baptiſme as are Infidels and do not profeſſe the faith nor repentance toward God. The apoſtle Peter preaching vntounto the Iewes, ſaith, Repent and hee baptized eueryevery one of you …n the name of Ieſus Chriſt, Acts 2. verſes 38.41. And afterward Luke addeth, Act. 2, 38, 41.They that gladly receiued his worde were baptized. And Chriſt our Sauiour ſaith in the firſt place, Hee that beleeueth, Mar. 16, 16.and then addeth in the ſecond, and is baptized. So that both faith and repentance are required in all thoſe of yeares that are to bee baptized. And the reaſon is euident, becauſe without repentance the olde man is not put off, and without faith the newe man is not put on. Now the Sacrament of Baptiſme is a Sacrament of regeneratiō through the blood of Chriſt.
Wherefore, to admit ſuch as are vnbeleeuers and vnrepentant ſinners, what is it but euen to tread vnderunder foote the blood of Chriſt, and to make a mocke of the new Teſtament? This barreth out very ſtrongly from this priuiledge of the Church all Turkes, Iewes, Infidels, and all ſauage nations whatſoeuer, that hauehave not the knowledge of true religion, but remaine in blindneſſe and ignorance of Ieſus Chriſt and his Goſpell: and on the other ſide it teacheth, that baptiſme is by no meanes to bee denyed vntounto them which make profeſsion of faith and repentance. Heere before wee do proceede any further, we will anſwere a few queſtions that may bee demanded touching diuers perſons, whether they may bee bap…ized or not.
The firſt queſtion ſhall be, whether the infants of Turkes, Iewes, Whether the Children of Iewes & Turks may be baptized.and ſuch like barbarous nations may be baptized? I anſwere, that eyther their parents or ſuch are in ſtead of parents giuegive conſent to hauehave them baptized, or they will not giuegive their conſent. If they will not agree that their children ſhould be baptized, they ought not to be baptized againſt the liking and good will of their parents: but if they be content and deſirous, they may be admitted and receiued vntounto Baptiſme. This determining of the queſtion holdeth touching infants, and infants onelyonly. For all ſuch as are of full age and are come to yeares of diſcretion to deſire baptiſme, may not nor ought not to depend vponupon the conſent of parents, but whether they be willing or vnwilling, they muſt beleeue in Chriſt, profeſſe the faith, practiſe repentance, and deſire to be entred into the Church, ſaying with the conuerted Eunuch,Acts 8.36. Act. 8. See, heere is water, what hinders me to be baptized? And Philip ſaid, If thou beleeueſt with all thine heart, thou maieſt. For eueryevery man ſhould follow Chriſt his maiſter, albeit his parents ſhould diſſwade him, or forbid him. Howbeit for infants the caſe is otherwiſe, they are vnderunder the iurisdiction of their parents, and they rule ouer them, ſo that they cannot without wrong and iniuſtice be taken from them, to whom by the law of nature they do properly belong. And therefore Chriſt commanded not the widdowes ſonne whom he raiſed from the dead to follow him,Luk. 7, 15. but deliuered him to his mother: neither could he be compelled to follow him againſt the good will of his mother, for that had beene to abrogate and aboliſh the authority of the parents ouer their children. But if they can be perſwaded, and will be contented to hauehave them baptized, then they hauehave no wrong at all done vntounto them, for iniury cannot be offered to them that are willing. Such fathers giuegive ſome hope that in time themſelues wil profeſſe the faith: & in this caſe the Church is as a tender mother ouer ſuch infants, and therefore may iuſtly and rightly baptize them. Thus much touching their children that are out of the boſome of the Church. The next queſtion is touching the children of thoſe which indeed liue within the doores of the Church, but yet are prophane and vngodly, who are in the Church,Whether the children of prophane and impenitent perſons may be baptized. but not of the Church: whether they may be baptized or not? I anſwere, if the infants of ſuch impenitent perſons be brought and offered to be baptized, they cannot nor ought not to be barred and excluded from it. For albeit their parents be wicked men, and vnworthy of any grace or priuiledge of the Church eyther for themſelues or their poſterity, yet it is no reaſon that their impiety ſhould any way hurt or hinder the ſaluation of their Children that are borne in the Church, or ſhut them from the meanes of furthering their ſaluation. Heereunto commeth the ſaying of the Prophet Ezekiell, The ſoule that ſinneth ſhall dye: Ezek. 18, 20.the ſonne ſhall not beare the iniquity of the father, neither ſhall the father beare the iniquity of the ſonne, &c. If any obiect and ſay, Obiection. The children of the faithfull onelyonly are to be baptized, becauſe onelyonly thoſe infants are iudged to be in the couenant; and onelyonly holy: I anſwere two things, Anſwere. firſt that in this point we are not to regard the vngodlineſſe of ſuch as are their naturall parents of whom they were begotten, but the godlineſſe of the Church in which and of whom they were borne: for the Church is as it were their mother. Secondly, we muſt conſider, not onelyonly their immediate parents, but their forefathers and anceſtors which hauehave led a godly and holy life: So that albeit they be the children of vnfaithfull parents in reſpect of the Fathers of whom they came in the fleſh, yet they are not the children of ſuch, if we regard the ancient Fathers and the Church wherein they were borne, which is their mother. To this purpoſe Paul ſaith, If the firſt fruites be holy, the lumpe is alſo holy: and if the roote be holy, Rom. 11, 16.ſo are the branches, Rom. 11. By the name of root in that nation of the Iewes, he doth not vnderſtand the next parents who peraduenture were prophane & vngodly, but thoſe firſt parents of that people, to wit, Abraham, Iſaac, and Iacob, to whom the promiſe was made and the couenant confirmed, that God would be their God and the God of their ſeed by an euerlaſting couenant, and therfore al their poſterity which did not wholy forſake and renounce the true God of Iſrael, and cleaue to the falſe Gods of the Gentiles (which are no Gods but the workes of mens hands) are within the compaſſe of the couenant, and rightly iudged to be holy in regard of the holineſſe of the couenant. Among Gods owne people the Iewes, we know that many were wicked perſons, yet was not circumciſion the ſigne of the couenant euer denyed to their children: In like manner the Sacrament of Baptiſme may not be taken away from the childrē of ſuch as are counterfeit Chriſtians which profeſſe Chriſt in words, but deny him in their deeds, foraſmuch as euen they are in the Couenant in regard of the Elders of whom they deſcend, and in regard of the whole Church in which they are borne and do liue.Whether children born in adultery may be baptized. This point being duely waighed and conſidered, ſerueth to anſwere another queſtion, to wit, whether children borne in fornication and adultery may be baptized? I anſwere, as ſuch were circumciſed in the Church of the Iewes, ſo they may bee baptized and ought to be baptized in the Churches of the Chriſtians. And as the children of wicked Chriſtians, who hold true religion in iudgement, but deny it in their practiſe, are to be partakers of baptiſme, as we hauehave already prooued in the former queſtion: ſo may the children of the adulterer and of the whore, prouided that there be ſome to anſwere and to vndertake for them beſides their parents. For it skilleth not what the next parents were, out of whoſe loynes immediately they proceede, neither is it materiall in this caſe, whether the parents doe repent or not, foraſmuch as their children being preſented by other then the parents themſelues and brought vntounto baptiſme, may not be reiected from the Church. It pleaſeth God in mercy to call ſome of them to beleeue, and to bring them to ſaluation, as we ſee in the example of Iepthah, who was the ſonne of an harlot and borne in fornication,Iudg. 11, 1. Heb. 11 32. yet he is commended in the Epiſtle to the Hebrewes, and regiſtred among the cloud of faithfull witneſſes, who through faith wrought righteouſneſſe, out of weakneſſe was made ſtrong, waxed valiant in fight, and turned to flight the armies of the Aliens, Heb. 11.34. So then, albeit the children of harlots beare the brand of their parents ſhame, and are oftentimes giuen ouer to follow the ſinne of their parents, yet if they hate their wicked waies, God hath grace in ſtore for them. If then ſaluation belong to them ſo that they repent and beleeue: how ſhould any deny the outward waſhing with water vntounto thē, and barre them from the outward part, which is the leaſt part of the Sacrament? And this doth Auſtine teach at large in his 75. epiſtle, reprouing a certaine Biſhop,Auguſt. epiſt. 75. who for the wickednes of the father excommunicated the whole family, thereby puniſhing the ſonne for the ſinne of the father, the wife for the ſinne of the husband, and the ſeruant for the ſinne of the maiſter: contrary to the equall law of God, that the ſonne ſhall not beare the iniquity of the father, Ezek. 18, 20. Whether the children of profeſſed papiſts and Recuſants be to be baptized.Ezek. 18 The next queſtion to be diſcuſſed and decided, is, whether the children of Recuſants and profeſſed Papiſts hauehave right to be baptized or not? I anſwere two things; firſt that their parents are ſuch as were baptized in the name of the Father, and of the Sonne, and of the Holy-Ghoſt, and they hauehave receiued true baptiſme, albeit corrupted with ſundry ſuperſtitions. Secondly, albeit the papacy be not the true Church, yet the true Church is in the papacy, and to be gathered out of it, and for this cauſe baptiſme yet remaineth in the eſſentiall part of it: ſo that ſuch children as are baptized in the Church of Rome ought not to be rebaptized, becauſe the true forme of baptiſme is obſerued; and likewiſe their children may be baptized in our Churches, prouided that their parents deſire this baptiſme, or conſent vntounto it, as we noted before in diſputing about the baptizing of the children of Turks & Infidels: and againe, there be ſuch ſureties as wil vndertake the education and training vp of the child in the true knowledge of God, and faith in Chriſt Ieſus.
The laſt queſtion which now I wil ſtand vponupon is,Whether the children of excommunicate perſons may be baptized. whether the children of excommunicate perſons, which are caſt out of the Church, and not holdē as members of it, may be baptized or not? I anſwere, they cannot nor ought not to be kept from partaking of baptiſme. For firſt touching the parents that are excommunicate, it lyeth not in the power of the Church to cut them off from the body of Chriſt: for albeit they be ſeparated frō the Church for ſome greeuous offence,Beza epiſt. 10. yet they are not open apoſtataes & backſliders that combine themſelues with the enemies of the Church, and ſeeke the ruine of the Church, and plot the ouerthrow of the Goſpell. Albeit for a ſeaſon they bee put out of the viſible Church, it is not to their deſtruction, but their conuerſion: and in the iudgement of charity we muſt hold them to be as decayed members, which are as plants engrafted into Chriſt, albeit for the preſent time they hauehave not any liuely and ſenſible feeling of the power of Chriſts Spirite in them. They are as an arme that hath a dead palſie, which though for a while it remaine without ſenſe, ſo that the body hath no vſe of it, nor benefit by it: yet by the vertue of ſome ſtrong medicine it may bee recouered and reſtored to the former ſtrength, and ſo made as whole and ſound as the other. A free-man belonging to any incorporation, that is impriſoned for ſome crime, remaineth a free-man ſtill, although for the time he be reſtrained, and hauehave loſt the vſe of his liberty. Againe, parents are baniſhed out of the Church for their owne perſonall ſinnes: but it is againſt the light of reaſon & common equity that the perſonall ſinnes of the father ſhould interrupt and intercept the bleſsing of God from the Childe; for then the prouerbe ſhould be true, that the fathers hauehave eaten ſowre grapes, Ezek. 18, 2.and the childrens teeth are ſet on edge, Ezek. 18. which the Lord would hauehave no more vſed in Iſrael. Beſides, we are taught, that the Lord is ſo gracious and mercifull, that he will ſhew mercy to a thouſand generations, and therefore why ſhould we ſhrinke in the ſinewes of it, and penne it vp in a narrow roome, as if the couenant did not belong to ſuch infants, nor the ſeale of it? Or by what law are they to beare part of the puniſhment, that are no way guilty of the crime? It is the rule that God hath left in his word, that the ſoule which ſinneth ſhall dye. They then are greatly deceiued that hold opinion that when once the parents are cut off from the Church, their children hauehave right to no benefit or priuiledge of the Church. Beza handling this queſtion in his 10. Epiſtle, declareth at large, that all ſuch as are not called and accounted the members of the Church, muſt not be held in the ſame ranke,Beza epiſt. 10. nor hauehave equal iudgement giuen of them. Of ſuch perſons there are foure kindes farre differing the one from the other. The firſt is, of thoſe who neither according to election, neyther in themſelues are any way members of Chriſt, who are no better then reprobates and veſſels of wrath ordained of old to condemnation,Iud 4. albeit through outward ſhew and profeſſion, and through a temporary faith (wherby they deceiue both themſelues and others) they are reputed to be among the members of the Church. Such was Eſau, whom God determined to hate, Rom. 9.Rom. 9, 13. Ioh. 17, 12. 1 Ioh. 2, 19. and ſuch was Iudas the ſonne of perdition, Ioh. 17. and of ſuch ſpeaketh the apoſtle Iohn, If they had beene of vsus, doubtleſſe they would hauehave continued with vsus. The ſecond ſort is of thoſe, who according to eternall election are elected in Chriſt, and conſequently are the members of Chriſt, albeit they be not yet called or conuerted. Theſe are not members actually, but in the eternall counſell of God. In this ſenſe, Paul ſaith that God had ſeparated him from his mothers wombe, Gal. 1, 15.and called him by his grace, Gal. 1. Whereas a long time hee was after a ſort a member of Sathan perſecuting the Church. And in another place he ſaith, Grace was giuen vsus in Chriſt Ieſus before the world began, 2 Tim. 1.2 Tim. 1, 9. Likewiſe he ſpeaketh in his owne perſon and in the perſon of the beleeuers, that when we were enemies, we were reconciled to God by the death of his Son, Rom. 5, 10.Rom. 5, 10. The third ſort is of ſuch as both according to election and their preſent condition, are really and actually the Sonnes of God, vnited to Chriſt by faith, beeing iuſt…fied and ſanctified by his Spirit, and expreſsing the power of it,Rom. 8.14. as the Apoſtle ſaith, Rom. 8. As many as are led by the Spirite of God, they are the Sonnes of God, The fourth and laſt ſo…te is of ſuch as doe moſt properly belong to the matter wee hauehave in hand, who being elect of God, and ingrafted into Chriſt, yet falling through infirmity, and giuing offence vntounto others are deliuered vntounto Sathan, that godly ſorrow may worke in them repentance. Such cannot bee cut off from Chriſt, foraſmuch as the ſeed of faith remaineth in them, albeit the ſenſe of faith be loſt vntil they renew their repentance. Our Sauiour ſaith, All that the Father giueth me, ſhall come to me: and him that commeth to me, I will in no wiſe caſt out, Ioh. 6, 37. Heereunto commeth the ſaying of Iohn, 1 Ioh. 1, 19.If they had been of vsus, they would no doubt hauehave continued with vsus. And Paul ſaith, The foundation of God remaineth ſure, 2 Tim. 2, 1….and hath this ſeale, The Lord knoweth who are his, 2. Tim. 2. The application of all this we heard before, that we muſt be ruled by the law of charity, to hope well and to iudge the beſt euen of ſuch as are holden captiues in the ſnare of the diuell, and therefore farre bee it from vsus to conclude, that becauſe the parents are excommunicated, the children pertaine not to the kingdome of God.
Vſe 3 Thirdly, we may ſee the great louelove of God to all beleeuers, ſeeing he vouchſafeth not onelyonly to be their God, but the God of their ſeede after them, as God himſelfetGen. 17, 1.2.7. promiſeth to Abraham, Gen. 17, I will make my couenant betweene me and thee, and thy ſeed after thee in their generations, I will be their God: walke before me, and be thou vpright. And ought we not to walke in the vprightneſſe of our heart, before this mercifull and all-ſufficient God, Who thus aboundeth in kindneſſe toward vsus, and the fruite of our body? Let vsus returne vntounto him louelove for his louelove, who loued vsus firſt.
Vſe 4 Laſtly, this teacheth that infants are to be baptized, and hauehave as great right and intereſt in this Sacrament, as they which be in yeares, able to make confeſsion of their faith. Of which we will intreat in the chapter following, where we will proue this truth by teſtimonies of the Scriptures, and maintain it againſt the Anabaptiſts and other hereticks that condemne the ſame.