Examination of Marshalls Sermon About Infant Baptism, Translations
Latin passages En…lished in the second Treatise.
PArt 1. pag. 2. Achilles the champion of the Greeks proverbially put for the strongest argument.
Pag. 5. Christ came to save by himself all; all, I say, who by him are born again unto God, infants, and little ones, and boyes.
Pag. 6. That Baptisme is unde…stood under the name of new-birth in our Lords and the Apostles phrase.
openly confirming the Apostolique tradition of the baptisme of little infants against Anabaptisticall impiety.
OnelyOnly I would have the younger who shall light on the works of Irenaeus …dmonished, that they beware of those editions, which that most impudent Monke Feuardentius a man of large boldnesse, and of no faith, hath foully corrupted in many things, and bespattered with impious and lying annotations.
Are born again.
Therefore being a master he had also the age of a master, not rejecting nor going beyond a man, nor loosing the law of humane kind in himself, but sanctifying every age by that likenesse which was to him. For he came to save all men by himself; all men, I say, who by him are new born unto G…d, infants and little ones, and boyes, and young men, and elder men. Therefore he went through every age, and was made an infant sanctifying infants; among little ones, a little one, sanctifying them that have this age: being also made an example to them of piety, and justice, and subjection. Among young men being made an example to young men, and sanctifying them to the Lord: so also an elder to the elder, that he might be a perfect m…ster not onelyonly according to the exposition of the truth, but also according to age sanctifying also the elder, being made also an example to them. And then he went even unto death, that he might be the first-b…rn from the dead holding the primacy in all things, the Prince of life, before all, and preceding all.
Pag. 7. But we shall the lesse trouble our selves concerning Origen, because the things we cited are not extant in Greek.
In the margin. If therefore any man before Pelagius was born, or before Arius arose, be sha…p and vehement against the errours of Pelagians, and vexing them professedly, although the name of the heretiques be suppressed, it is not probable that such a writing is the Authors whose name it …
Pag. 8. For this also the Church hath received a tradition from the Ap… stles, and according to the observance of the Church.
The seal to them that enter into a course of life.
In the margin. Notwithstanding the custome of our mother the Church in baptizing little ones is not to be despised, nor by any means to be accounted superfluous, nor at all to be beleeved, unlesse it had been an Apostolicall tradition.
Pag. 11. That infants are presently to be baptized that they perish not, because mercy is not to be denyed them.
Pag. 13. Lest little ones should perish if they should die without the remedie of the grace of regeneration, they determined that they were to be baptized for the remission of sins. Which also St. Augustine shews in his book of the baptisme of little ones, and the African Councels witnesse, and many documents of other Fathers.
But the father or mother ought not to stand for their own childe at the Font, that there may be a difference between spirituall begetting and carnall. But if it happen by chance they shall have after that no fell…wship of carnall copulation, who have undertaken the spirituall bond of co-fatherhood in a common son.
What say you to these things? Lo I have not brought out of Augustine, but out of the Gospel, which sith ye say ye chiefly beleeve, either yeeld ye at length that by the faith of others others may be saved; or deny if ye can those things which I have laid down to be of the Gospel.
Pag. 14. in the margin. And I was signed with the signe of his crosse, and I was seasoned with his salt from the wombe of my mother, who much hoped in thee.
Pag. 15. in the margin. Augustine adjudgeth to eternall flames the Infants that die without baptisme. Likewise whosoever shall say, that even the little ones shall be made alive in Christ, who go out of this life without the participation of his Sacrament, he truly goeth both against the Apostles preaching, and condemns the whole Churcb.
The most strong and founded faith, in which the Church of Christ beleeves that no not little ones most lately born can be freed from damnation, unlesse by the grace of the name of Christ, which he hath commended in his Sacraments.
Pag. 16. Neither let that move thee, that some do not bring little ones to receive baptisme with that faith that they may be regenerated by spirituall grace unto life eternall: but because they think that by this remedy they keep or receive temporall health. For not therefore are they not regenerate, because they are not offered by them with this intention. For necessarie ministeries are celebrated by them.
It is answered he doth beleeve by reason of the Sacrament of faith.
Pag. 18. in the margin. Lastly, who seeth not that this was the manner of that time, when scarce the thousandth person was baptized afore he was of grown age, and diligently exercised among the catechized.
Part. 2.
Pag. 21. These to the rest of the errours which they borrowed from the Manichees and Priscillianists added this over and above, that they said, that the baptisme of little ones was unprofitable, inasmuch as it could profit none, who could not both himself beleeve, and by himself ask the Sacrament of baptisme, of which kind we read not that the Manichees and Priscillianists taught any thing.
They mock us because we baptize infants, because we pray for the dead, because we ask the suffrages of the Saints.
They beleeve not that Purgatory fire remains after death, but that the soul loosed from the body doth presently passe either to rest, or to damnation.
But now they who acknowledge not the Church, it is no marvell if they detract from the orders of the Church, if they receive not their appointments, if they despise Sacraments, if they obey not commands.
Because he took away Festivals, Sacraments, Temples, Priests, because the life of Christ is shut up from the little ones of Christians, while the grace of baptisme is denied, nor are they suffered to draw neer to salvation.
Pag. 23. We perceive in the man dexterity, and a study of mediocrity.
But in that man (I desire to be deceived) I have seemed to my self to have found nothing but immoderate thirst of wealth and glory.
A fanatique man, and grosse Anabaptist.
Pag. 24. They would seem studious of truth.
Pag. 25. The word of the Lord.
From the staffe to the corner. A proverbiall speech in Schools, when one thing is inferred from another, which have no connexion.
They who all along these places of Belgick and lower Germany are found bordering on this Anabaptisticall heresie, are almost all followers of this Mennon whom I have named, to whom now this Theodorick hath succeeded. In whom for a great part you may perceive tokens of a certain godly mind, who being incited by a certain unskilfull zeal, out of errour rather then malice of mind have departed from the true sense of Divine Scriptures, and the agreeing consent of the whole Church; which may be perceived by this, that they alwayes resisted the rage of Munster, and Batenburgick that followed after, stirred up by John Batenburg after the taking of Munster, who plotted a certain new restitution of the kingdom of Christ, which should be placed in the destruction of the wicked by outward force. And they tau…ht th…t the instauration and propagation of the kingdom of Christ consists in the crosse alone: whereby it happens that they which are such m…y seem rather worthy of pity and amendment, then persecution and perdition.
Pag. 28. What part of time.
Pag. 48. H…w it may be that Israel may be rejected, but that together the Covenant of God established with Abraham and his seed should seem to be made void.
In the margin. The credit of that promise, Gen. 17.7, 8. doth presently appear to be brought into danger by the rejecting of the Jews, and the exclusion of them out of the Covenant of God, sith they are born of Abraham according to the fl…sh, so (saith he) it appeares to them that look upon the first f…ce of things.
The Apostle shews, th…t the…ef…re the word of the Covenant, and divine promises made to Israel failed not, or was made void, a…though a great part of the Jews were unbelieving, because those promises of the C…venant are of God, not to them properly who were to come from the seed of Abraham according to the flesh, but to those, who were to be ingraffed into the family of Abraham by vertue of divine promise.
Pag. 49. The argument of the Apostle to prove the Covenant of God entred into with Abraham doth not comprehend all the posterity of Abraham in its skirt, we think should be thus simply framed. Esau and Jacob were of the p…sterity of Abraham, but God did not comprehend both of these in his Covenant with Abraham. Therefore not all the posterity of Abraham. It is proved that God did not comprehend both in the Covenant of grace, because he did not comprehend Esau the elder, but Jacob the younger.
Pag. 50. There are many of the seed of Abraham to whom the word of promise doth not belong, as Ismael, and Ismaelites. But if so there be many of the seed of Abraham to whom the word of promise doth not belong, then the rej…ction of many Jews who are of the seed of Abraham doth not make void the word of promise.
In the margin. Calvin gathers hence, in that any is the seed of Abraham the promise made to Abraham belongs to him: but the answer is manifest, that promise understood of spirituall blessing, pertaines not to the carnall seed of Abraham, but to the spirituall, as the Apostle himselfe hath interpreted it, Rom. 4. & 9. For if you understand the carnall seed, now that promise will belong to none of the Gentiles, but to those alone who are begotten of Abraham and Isaac according to the flesh.
He teacheth also that the promises of God are not tied to the carnall birth; but to belong onelyonly to the believing and spirituall posterity. For they are not the sons of Abraham, who are of Abraham according to the flesh, but who are according to the spirit.
Pag. 51. In the Margin. The inculcation also of the seed sheweth that onelyonly the elect and effectually called are noted, the Apostle so interpreting this place, Rom. 9.8. Gal. 3.16. & 4.28.
Pag. 52. That baptisme doth not certainly seale in all the children of believers the grace of God (sith among them some are absolutely reprobated, even by an antecedent decree of God from eternity) and therefore believers are to doubt of the truth of Gods Covenant, I am thy God, and the God of thy seed after thee.
Pag. 58. To be a son of Abraham doth declare nothing else but to be freely elected, Rom. 9.8. and to tread in the steps of the faith of Abraham, Rom. 4.12. and to doe the workes of Abraham, Joh. 8.39. From which is rightly gathered certain expectation of salvation to come, Rom. 8.29.
Pag. 69. In the Margin. Infants in their parents, grandfathers, great grandfathers, grandfathers grandfathers have refused the grace of the Gospel, by which act they have deserved, that they should be forsaken of God. For I would to me, &c. For it is the perpetuall reason of the Covenant of God, that sons ar… comprehended and reckoned in parents.
To which D r Twisse thus opposeth in his answer. Nor any where in sacred Scripture is it signified, that God hath made such a Covenant with man fallen, that if he would believe, he should obtaine grace to him and his posteritie; on the contrary, if he should not believe, he should lose grace for him and his posteritie, which kinde of Covenant all Divines acknowledge to have been entered into with Adam under the Condition of obedience.
Pag. 71. In the Margin. It is manifest that the believers marrying with Gentiles are guilty of uncleannesse, and to be kept from all communication of the fraternitie from the Letters of the Apostle, saying, that with such meat is not to be eaten.
Pag. 73. First, because the reason is uncertaine, for though it sometimes be so done, yet for the most part it is otherwise.
He spake in the preterperfect tense, hath been sanctified, not, shall be sanctified, signifying a thing already determined and finished, and not a thing for the time to come uncertain either to be wished or expected.
The believing wife may with a good conscience keep company with the unbelieving husband (for why should anothers conscience defile her?) Therfore it is said, the unbelieving not in himself, but in his wife (that is, in respect of his wife) is holy. The same we are to judge of the other member.
Pag. 74. This is the minde of the Apostle that he may teach, that the believer is not to depart from the unbelieving yokefellow, consenting to dwell together. For proving of which an argument from an uncertain event, and by accident is equally unfit as a little before. Hence that opinion is refuted that then when the unbeliever shall be converted, holy children will be begotten. For what if that never be?
Pag. 76. Of that ceremoniall holinesse what shall I say? It came into Augustines minde, but good God! how strange? verily some things are so absurd, that they deserve not to be refuted. Well. The Apostle hath said, that if the unbelieving husband be not sanctified in the believing wife, it will be that the children borne from thence are uncleane. Therefore all so borne are uncleane, or else the Apostle spake false. What then? Are all borne of those parents whereof one is not sanctified in the other begotten in the monethly courses? Doe unbelieving husbands never use their wives but in their monethly courses? So it must be verily, or this interpretation is ridiculous.
Of that Covenant-holinesse what shall I say? It came into Chamiers, Calvins, &c. minds, but good God! how strange? verily some things are so absurd, that they deserve not to be refuted. Well! The Apostle hath said, that if the unbelieving husband be not sanctified in the believing wife, it will be that the children borne from thence will be uncleane. Therefore all that are so borne are uncleane, or the Apostle hath said that which is false. What then? Are all borne of those parents whereof one is not sanctified in the other, without the Covenant of grace? Doe fornicating or unbelieving parents never beget children that shall be within the Cov… nant of grace, or federally holy? So it must be verily, or this interpretation is ridiculous.
Pag. 77. In the Margin. But there is no straiter friendship then of husband and wife, which requires communion of affections, body, off-spring, lastly of the whole life: which all Nations have with great consent believed to be a thing truly holy, that is not found out by man, but by God.
Pag. (75) By this argument that sanctity is excluded which so ne have brought from education. For by that the argument of the Apostle is altogether weakened. For this is uncertaine. For all know and experience teacheth, that neither all husbands are wonne, which also the Apostl… implies, nor that all children obey holy education. Besides, if any obey, yet this effect is accidentall, and not from the nature of marriage it s…lfe.
Pag. 89. But sith strangers washed and not circumcised were held with those Lawes onelyonly which God gave to all mankinde, it is easie to be understood that this washing was among old institutions, arising as I think after the great deluge, in memory of the world purged. Whence that famous speech among the Greekes, The sea washed away all the evils of men. Certainly, we reade even in the Epistle of Peter, that Baptisme is answerable to the flood.
Pag. 91. It was to be added, that not onelyonly to himselfe and in himselfe, but also for our use Christ be determined to be such, and so great, that nothing be wanting in him, and that in him alone we may get all things requisite to the true and saving knowledge of God. Therefore having gotten fulnesse in Christ, wherefore is there need either of humane wisdome, or the vaine inventions, or ceremonies of men, lastly any other thing added besides Christ?
Pag. 146. In the margin. It was knowne to the Jews that God hath been wont to give this honour to Prophets, that he would bestow his gifts on others at the Prophets prayers, of which imposition of hands was a signe. It is manifest also from Gen. 48.14, 15. that in that rite prayers were wont to be conceived for children. Thence it hath been alwayes observed by the Hebrews, that they would bring children to those, who were believed to excell others in holinesse, to be commended in their prayers to God by laying on of hands: which custome as yet continues with them. Now this custome Christ approving, shewes that the faith and prayers of others profit also that age.
Pag. 152. As for that which Erasmus subjoynes, that John first baptized, then preached baptisme, it is such that indeed it seems not to need refutation. For what? When John did say, Repent, for the kingdom of heaven is at hand, did he not teach those whom he was about to baptize? yea verily, unlesse he had first taught to what end he did baptize, who at last would hav… come to his baptisme? Certainly, sith Sacraments are seales, it is necessary that the doctrine goe before which they signe.
Pag. 153. In the margin. All these rites of profession of faith, &c. had their originall from the very institution of baptisme, nor ought they to be omitted, onelyonly to be dispensed with respect to age.
FINIS.
End of the text · John Tombes, Examination of Marshalls Sermon About Infant Baptism (1645)