thiness of the ministers, but by the truth of God who did institute them. To him be glory, power and dominion, for ever and evr. Amen. Holy Baptism; What It Is; by Whom, and Was Instituted, and That There but of Water. Of the Baptism of Fire. Rite or Ceremony of Baptism; How, of to Whom It Must Be Ministered. Of Tism by Midwives; and of Infants Dying Without Baptism. Of the Baptism of Infants. Against Anabaptism or Re-baptizing; and of the Power or Efficacy of Baptism. The Eighth Sermon
Now I have to entreat particularly of holy baptism, holy supper of the Lord; which may be done so more briefly, as we have largely spoken already of in general. Christ our Lord open your minds, my tongue unto the glory and praise of his for ever!
[titas pollui non potest, et sacramento suo divina virtus assistit, sive]
[ad salutem bene utentium, sive ad perniciem male utentium. An]
[vero solis vel etiam lucernse lux, cum per ceenosa diffunditur, nihil inde]
[sordium contrahit, et baptismus Christi potest cujusquam sceleribus]
[inquinari? Si enim ad ipsas res visibiles, quibus sacramenta tractantur,]
[animum conferamus, quis nesciat eas esse corruptibiles? Si autem ad]
[id quod per illas agitur, quis non videat non posse corrumpi; quamvyis]
[homines per quos agitur pro suis moribus vel preemia percipiant vel]
[peenas luant 7—August. contra Donatist. Lib. mr. cap. 10. Opp. Tom.]
[vir. fol. 83. col. 1.]]
Baptism is a word fetched from the Greeks, who use both these words baptismus and baptisma, (both which signify baptism), as the Latins also do; and baptism is a dipping, which word Tertullian willingly useth!. For βάπτω signifieth to dip or dip in; and βαπτίζω, to plunge or put far in. Whereupon also, to baptize, is used for to plunge in, to wash away, or to cleanse; and baptizings in the scriptures are put for washings and purifyings, as it appeareth in St Mark, the seventh chapter, and in Paul to the Hebrews, the ninth chapter. To be baptized with the same baptism, is proverbially spoken of him that is partaker of the self-same danger or misfortune; and to be baptized with blood, is to be imbued with blood.
They define baptism, for the most part, to be a token or recognizance of our cleansing, yea, of our enrolling3, whereby we are received into the church to be of the number of God’s children. But we, describing the nature of baptism more at large, do say; that it is an holy action instituted of God, and consisting of the word of God and the holy rite or ceremony whereby the people of God are dipped in the water in the name of the Lord: to be short, whereby the Lord himself doth represent and seal unto us our purifying or cleansing, gathereth us into one body, and putteth the baptized in mind of their duty.
In this description of baptism these things seem chiefly to be considered: Who did institute baptism: of what things it consisteth: whether it be simple, but one and the self-same?, or drawn into many parts: what rite or ceremony of bap- ἡ tizing is delivered (to the church): what the end and force of baptism is.
It was no man that did institute the sacrament of baptism, but God himself; though by man it took the name?, that is to say, by John it was ministered, who of it was called the Baptist. That we might understand this, the evangelists in many places have confirmed that the calling of John was
[[! intinctio. Tertull. de Peenitentia, capp. 2. 6. Tom. 1v. pp. 38, 47.]
[ed. Semler. Hal. Mag. 1824.] [2 Erasmi. Adag. Chiliad. p. 478. mali retaliatio. Han. 1617.] [3 initiationis, Lat.] [1 but—self-same, Translator’s paraphrase and addition. [5 it took the name, not in Lat. ]]
from heaven; for thereby we may gather, that his ministry was from heaven. Doth not he say himself in express words: “He which sent me to baptize with water, the same said unto me, Upon whomsoever thou shalt see the Holy Ghost,” &c.? Also our Lord in the gospel, arguing that the baptism of John was not from men but from God, he demandeth of the Pharisees: “The baptism of John, whence was it, from heaven, or of men?” Wherefore the godly, yea even at this day, do receive baptism as it were at the hands of God himself, though they be baptized through the ministry of men. For the Lord, establishing? his institutions by his Spirit, worketh salvation in the elect. So that it must needs follow, that the virtue or eflicacy of baptism is not hindered by an evil minister: whereof hath been already elsewhere, and hereafter shall be spoken.
At that time truly baptism was instituted and began at St John the apostle?, when he began to preach openly that the time was fulfilled, and that Christ was exhibited and given to the world. But the signs of things to come or of things which should be revealed, the thing itself being present, do no more remain, but ought to be changed into other signs. And circumcision was a sign of the blessed seed which was to come; I mean, of the Messias himself, which, by the shedding of his blood, should bestow his blessing upon the whole world. Therefore when he was come and should forthwith shed forth his blood, it was needful that circumcision should be changed into baptism. Whereof shall be spoken hereafter.
Now baptism consisteth of the sign and of the thing signified; of the word or promise of God and of the holy rite or ceremony. The sign is the outward action, that is, the sprinkling of water in the name! of the Father and of the Son and of the Holy Ghost, with the calling upon of the name of God. The promise or word of God is, “baptizing them:” “He that shall believe and be baptized shall be
[6 divinum, Lat.: of God.] [7 assistens, Lat.] [8 See above, pp. 343. 350.] [9 Eo tempore vero institutus est a Deo, et inceeptus a beato]
[Joanne baptismus, ὅσο. Lat. by God, is omitted; and the apostle is]
[added (wrongly) by the Translator. ] [10 in nomen, Lat.: into the name. ] 23 [BULLINGER, 1V.]]
saved.” And so forth. Whereof we have spoken abundantly enough in the sixth sermon.
Many in the old time have distinguished between the baptism of John, and the baptism of Christ and his apostles. For some of them deny that forgiveness of sins was comprehended in the baptism of John: but if we diligently view and weigh the doctrine of the holy scripture, we shall find, that the baptism of John and Christ and his apostles is one and the self-same. Certainly, the doctrine of John, of Christ, and his apostles, is one and the self-same everywhere; for they all with one mouth do preach the gospel, and by it repentance and the remission of sins in the name of Christ. Let him that will confer those things which John the Evangelist writeth of the doctrine of John Baptist in the first and third chapter, and that which Luke writes, in the four and twentieth chapter of his gospel 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 self-same. But to their doctrine is baptism set to, as a seal to an evidence. Who Ἵ therefore believeth, that there are divers seals of their doctrine, or divers baptisms2? St John baptized with water: the Lord commended no other element to his disciples than water; neither baptized they any otherwise than with water. They themselves baptized into Christ, into repentance and of ΜΝ… remission of sins: but St Mark writeth of John Baptist: ἰδ John baptized in the wilderness, preaching the baptism of pepentance for the remission of sins.” And St Paul, speaking of the doctrine and baptism of John, saith: “John baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Jesus Christ” By these testimonies who cannot gather, that the baptism of John and of Christ is altogether the very same?—unless this peradventure seem to any man to bring some difference, that John baptized in him that was to come and should be revealed, but the apostles into him that was already revealed. But I see not how so little space
[1 Tertull. de Baptism. cap. x. August. Vincentio, Epist. 48. De]
[Baptism. contr. Donat. Lib. v. capp. 9—15. Chrysost. Homil. in]
[Matt. xiv.] (2 ejusdam doctrine diversa esse sigilla vel baptismata, Lat.: that]
[there arc different seals or baptisms of the same doctrine.]
of time can bring any difference, especially since John spake so much, from the beginning of his preaching, of him which should be revealed: for immediately he did both point him out present with his finger, and he bare witness that he was present and revealed, and that he should come no more or be revealed. Hereunto is added, that Christ was baptized with no other than with the baptism of John. For if John’s baptism were another baptism beside the baptism of the church of Christ, it would follow, that neither Christ was baptized with our baptism, neither we in the baptism of Christ. But Christ did sanctify with his body the baptism of John, and did vouchsafe to be baptized with us into the same fellowship; so that we at this day are also baptized, not with the baptism of John, but of Christ, who by John instituted baptism, and he himself consecrated the same. Wherefore Christ in Matthew, xxviii. cap., and in Mark, the xvi. cap., doth not abrogate the baptism which John began; he doth not institute a new, but commandeth to continue and to minister the same to them that believe: “In the name of the Father, and of the Son, and of the Holy Ghost.”
Now whereas John saith himself, “I baptize with water, but he shall baptize you with the Holy Ghost:” he maketh not difference between his own baptism of water and Christ’s baptism; but he attributeth somewhat more unto Christ, wherein no man or minister (for they did err which in time past baptized with fire) had part with him; but he alone giveth the baptism of fire, that is, the singular gifts of the Holy Ghost; but first of all, the use of tongues under the form of fire. For so this matter is expounded in the Acts; first by the Lord Christ himself, then by experience in the church. For the Lord saith: “Depart not from Hierusalem, but wait for the promise of the Father, whereof, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost after these few days.” And consequently, upon the day of Pentecost they were baptized with the baptism of Christ; not with water again, but were all filled with the Holy Ghost; cloven tongues, as it were fiery, sitting upon each one of their heads; and they began to speak with other tongues. In the Acts, the citi- [3 testimoniumque exhibuit prasenti et revelato, non venturo amplius aut revelando, Lat.
23—2
zens of Samaria are baptized of Philip with the baptism of Christ in water lawfully and fully: but the very same afterward are baptized with the peculiar baptism of Christ, while by the laying on of hands by Peter and John they receive the Holy Ghost. Not that hitherto they were altogether void of the gift of the Holy Ghost (for how could they believe without the Holy Ghost?); but for that they were baptized with the visible baptism of fire beside, and received the gift of tongues and other excellent graces. As it is also read of Cornelius, who verily, being first baptized with fire, I mean, with the peculiar baptism of Christ, spake with tongues, and afterward was baptized with water. Contrariwise, those twelve disciples at Ephesus were first fully baptized with the baptism of John, and with the baptism of the water of the christian church or congregation; and afterward, Paul the apostle laying his hands on them, they are baptized, not with water again, but with fire; Luke bearing witness, and saying: The Holy Ghost came upon them, and they spake with tongues and prophesied.”
But this baptism of fire, and the visible ministration of the gifts, ceased together with miracles; neither at this day 15 it usual or common in the church: but the baptism of water remaineth, which is one and the self-same, whether it be ministered by the hands of John or of the apostles, or by divers hands of the ministers of the church; for divers hands make not divers baptisms. Wherefore we rightly believe, that there is but one only and simple baptism of the faithful in iv. all ages. For Paul in express words saith: There is one Lord, one faith, one baptism, and one God and Father of all.” ~~ Whereunto also tendeth this saying of the same apostle: “I thank God that I baptized none of you, but Crispus and Gaius; lest any should say that I had baptized in mine own name.” Upon this apostolic truth the reverend fathers of the council of Constantinople are read to have made this confession in their creed: “I believe one baptism for the remission of sins.” For there is but one church only, one body, one head. and one king, prince, and high priest of the catholic church.
Now I am come to expound the rite or ceremony of baptism. It was simple and but one from the beginning, and not
[1 Vol. τ pp. 1106, 17.)]
chargeable or burdenous to the church through immoderate ceremonies. John baptized in Anon beside Salem, because much water was there; and he baptized in the name of Christ. So did the apostles likewise. Whereby it remaineth for an undoubted truth, that the very best form of baptizing is that which is done by water, in the name of the Father and of the Son and of the Holy Ghost; for so the Lord commanded in the xxviii. of Matthew. Do you ask how it cometh to pass, that Luke in the Acts maketh mention that Peter and Paul baptized in the name of the Lord, and expresseth not that they baptized in the name of the Father and of the Son and of the Holy Ghost? I answer, that under the name of the Lord the mystery of the Trinity is comprehended. For when the Lord said, “I and the Father are one,” he which is baptized in the Lord” is also baptized into the Father, and so in like manner into the Holy Ghost which is not divided from them; for verily they have one and the self-same Spirit. For truly Luke saith, that they were baptized of the apostles in the name of the Lord, whom the apostles baptized according to the Lord’s institution. Some say Christ is the accomplishment or fulfilling, and the proper object, of baptism: wherefore it is no marvel, that the apostles baptized into the name of the Lord, who nevertheless were commanded to baptize in the name of the Father and of the Son and of the Holy Ghost; for all the mysteries of baptism are laid forth unto us in the only Son of God.
Truly we say both, “To baptize into the name of the Lord,” and “To baptize in the name of the Lord.” The use of speaking after the first manner is read in the xxviii. of Matthew, and in Luke, Acts the xix.; for both have εἰς τὸ ovoua, In nomen, “into the name.” And also? Tertullian interpreteth it, contra Praxeam, saying: “He commanded that we should be baptized into the Father and the Son,” &e. The latter manner doth the same Luke use in the Acts, x. and Ws, saying, ἐν τῷ ὀνόματι, and ἐπὶ τῷ ὀνόματι, that is, “In the name.” Moreover, what it is to baptize into the name, or in the name, of the Lord, I told you in the last sermon next
[2 in Dominum, Lat.: into the Lord, ed. 1577.] [3 ita interpretatur, Lat. And so also, ed. 1577.] [ Novissime mandans (Christus) ut tinguerent (discipuli) in]
[Patrem et Filium et Spiritum Sanctum.—Tertull. adv. Prax. cap. 26.]
[Tom. 11. p. 199. ed. Semler. Hal. Magd. 1824.]]
before this; that it is, to be enrolled into God’s household, that he which is baptized may now receive the name of God and be called the son of God, yea, and be as it were registered into the roll of the children of God, citizens of the kingdom of heaven. Whereupon we have also names given us in baptism, that, as often as we hear ourselves named, we may remember our baptism and the mysteries thereof. Neither is it a new thing or strange from the scriptures, that names are given us in baptism; for so it was used also in circumcision, which is to be seen in Luke, ii. chapter?
Furthermore the question is asked, Whether we ought to baptize with these bare words, “I baptize thee in the name of the Father and of the Son and of the Holy Ghost;” or whether it be lawful to add or join something else? I think we ought to answer, That it is the servant’s duty to add nothing to his Lord’s institution, but diligently to keep that which he hath delivered; yea, and advisedly to mark what in baptism the Lord himself and his apostles did, and holily to imitate the same; that in the church of God, as Paul hath commanded, all things may be done decently and in good order. But after that most holy form of baptism? set down and delivered, we see two things in holy baptism and in the use thereof to be observed. For first, the apostles, and they that were with the apostles, did teach very significantly of the promises of God and faith in Christ; which is apparent in the Acts of the Apostles. It is lawful therefore, in the action or ministration of baptism, to recite the promises of God, to rehearse the belief, and require faith, either of them that are to be baptized, being of perfect age, or else of them ~~ Which bring the infants to be baptized. Moreover, when the Lord was baptized of John Baptist in Jordan, he prayed; which thing Luke in his gospel reporteth of him in the history of the gospel. It is lawful therefore in the use of baptism to pray, and solemnly to call upon the name of the Lord. At the first the prayers were moderate and short, not of a great length and tedious; in process of time there was no measure kept, not only in tedious blessings, but also in divers ceremonies which they that came after added there- [1 See page 255.] [2 See Vol. 11. p. 179.]
[3 of baptizing, 1577.]
unto; of the which it shall not seem altogether unprofitable to rehearse somewhat out of the old doctors.
Tertullian, in his book De Corona Militis, saith: “When we go to the font, there, and also a little before in the church, the bishop laying his hand on us, we do confess that we forsake the devil, his pomps, and all his angels. Then are we thrice dipped in the water, not” (some leave out not’) “answering any thing more than the Lord hath set down in the gospel. When we be taken out of the font, we taste of milk and honey mingled together; and from that time we abstain from daily washing by the space of a whole week” We hear in this an utter denying or renouncing, a third dipping, a tasting of milk and honey, and after baptism an abstinence from bathing by a week’s space. In his first book against Marcion he maketh mention also of oil. Truly, milk is meet for children, unto whom also they that be of perfect age, being baptized, are likened. Beside this, in the old Testament there is often mention made of the land of promise flowing with milk and honey. Those things were first offered to be tasted of them that are baptized, to give them to understand, that, Christ Jesus being their captain, and having passed over Jordan, they might by an infallible hope have an inheritance in the land of promise.
St Hierome witnesseth that wine was mingled with milk, and saith, Com. Lib. 15. ad Isaiam: “The Lord provoketh us not only to buy wine, but milk also; which signifieth the innocency of infants: which type and custom is even unto this day kept in the west churches, to give to them that are born anew in Christ wine and milk?” At this day neither of
[4 aquam adituri, ibidem, sed ct aliquanto prius in ecclesia sub]
[antistitis manu contestamur nos renuntiare diabolo et pomp et ange-]
[lis ejus. Dehine ter mergitamur amplius aliquid respondentes quam]
[Dominus in evangelio determinavit. Inde suscepti, lactis et mellis]
[concordiam preegustamus: exque ea die lavaero quotidiano per totam]
[hebdomadam abstinemus.—Tertull. de Coron. Mil. cap. 3. ed. Sem-]
[ler. Tom. 1v. p. 293. Hal. Magd. 1824.] [5 Sed ille quidem (Dominus) usque nunc nec aquam reprobavit]
[creatoris, qua suos abluit; nec oleum, quo suos unguit, &c.—Id. adv.]
[Marcion. Lib. 1. cap. 14. Tom. 1. p. 21.] [6 esse repositos, Lat.] [7. ut non solum vinum emamus (provocans), sed et lac, quod]
[significat innocentiam parvulorum: qui mos ac typus in occidentis]
them both is given to infants, no, not of them which will seem to be zealous maintainers of the old ceremonies. They believe in the meanwhile, that their omitting of these ceremonies is without sin, and needeth no satisfaction.
Now also we may gather out of the sixth book of Augustine De Bap. Contra Donat. cap. 24. that they used divers and what prayers they thought good about baptism’. The same Augustine Contra Pelag. et Celest. Lib. ii. cap. 40. saith: “In baptizing of children they first conjure and blow away all contrary power: which also the infants, by the words of them that bear them, do answer that they renounce.” This ceremony he mentioneth also Libro Primo de Nup. et Concup. ad Valer. cap. 20. and Libro ii. cap. 18.2 It is said in the ecclesiastical decrees, that the holy church throughout the whole world used that ceremony?. Again, Augustine, In Epistola ad Bonifa. 43. saith, that the godfathers do answer for the faith of the children, and confess their faith. “We ask them,” saith he, “which offer the infants, and say, Believeth he in God? (who, being of that age, knoweth not whether there be a God or no.) They answer, He believeth;
[ccclesiis hodie usque servatur; ut renatis in Christo vinum lacque tri-]
[buatur.—Hieron. Comment. in Isai. Proph. cap. Lv. Lib. xv. Opp.]
[Tom. mr. col. 401. Par. 1693—1706.] [1 Sinon sanctificatur aqua, cum aliqua erroris verba per imperi-]
[tiam precator effundit, ὅθ. Multorum enim preces emendantur quo-]
[tidie, si doctioribus fuerint recitatee, et multo in eis reperiuntur contra]
[catholicam fidem, &c.— August. de Baptis. contra Donat. Lib. v1. cap. 25.]
[Opp. Tom. vir fol. 95. col. 4.] [2 — prius exorcizatur in eis (parvulis) et exsufflatur potestas con=]
[traria; cui etiam verbis eorum a quibus portantur sese renunciare i]
[respondent.—Id. de Peccat. Orig. contra Pelag. et Celest. Lib. 11. cap.]
[40 Opp. Tom. vir. fol. 166. col. 1.] [ In veritate itaque, non in falsitate potestas diabolica exorcizatur]
[in parvulis, eique renunciant.—Id. de Nupt. et Concup. ad Vale-]
[rium. Lib. 1. cap. 20. Opp. Tom. vir. fol. 169. col. 1. Omnes bap-]
[tizandi infantuli non ob aliud exsufflantur, nisi ut ab eis princeps]
[mundi mittatur foras.—Ibid. Lib. 1. cap. 18. fol. 174. col. 1.] [1 Illud etiam quod circa baptizandos in universo mundo sancta]
[ecclesia uniformiter agit, non otioso contemplamur intuitu: cum sive]
[parvuli sive juvenes ad regenerationis veniunt sacramentum, non]
[prius fontem vitee adeant quam exorcismis et exsufflationibus clerico-]
[rum spiritus ab eis immundus abigatur.—De Eccles. Dogm. cap. 31.]
[ap. August. Opp. Tom. 11. fol. 43. col. 2.]]
ἮΝ VIL] OF BAPTISM, 361 and so they answer unto every question which is asked.” The same Augustine, in his book de T’rinitate. 15. cap. 26, maketh mention also of oil, wherewith they that were baptized were anointed.
Rabanus Maurus, bishop of Mentz, a long time following after Augustine?, reckoneth up many more ceremonies of baptism. For he, Libro de Institutione Cleri. 1. cap. 27, saith: “They are marked in the forehead and heart with the cross in baptism, that the devil, seeing that mark, may know that that sheep is not of his fold. Also consecrated salt is put into the childs mouth, that, being seasoned with the salt of wisdom, he may be free from the stink of wickedness, and rot no more with the worms of sin. His ears and nostrils are touched with spittle, saying the word, Ephatha, used of our Saviour, being thereunto added, that by the virtue of Christ, the high priest, his ears may be opened to receive the knowledge of God, and to hear the will and commandments of God. Then the child is blessed, and his breast anointed with holy oil, that no reliques of the enemy may lurk and remain in him. After this, in the name of the holy Trinity he is baptized, being dipped thrice in the water.” And in his 28. chapter: “” And being baptized, he immediately is signed in the forehead with the chrism, with a prayer together following, that he may be made an inheritor of the kingdom of Christ, and of Christ may be called a Christian.” And in the 29. chapter: After baptism there is delivered to the Christian a white garment, signifying pureness and innocency” Also for this cause were the baptized clothed with
[5 Interrogamus enim eos a quibus offeruntur (parvuli) et dicimus,]
[Credit in Deum? de illa state, quee utrum sit Deus ignorat. Respon-]
[dent, Credit: et ad cetera sic respondetur singula que geruntur,.—]
[August. Ep. 23. Bonifacio, Opp. Tom. 11. fol. 18. col. 3.] [6 -— dono gratis, quod visibili significatur unguento quo baptizatos]
[ungit ecelesia.—1Id. de Trinit. Lib. xv. cap. 26. Opp. Tom, 111. fol. 101.]
[60]. 2.] [7 See above, page 248, note 2.] [8 — signatur ipse homo signaculo sanctee crucis tam in fronte]
[quam in corde, ut ipse apostata diabolus, in vase sno pristino sume]
[interemptionis cognoscens signum, jam sibi deinceps sciat illud esse]
[alienum..Tunc datur ei sal benedictum in os, ut per sal typicum,]
[sapientiee sale conditus, feetore careat iniquitatis, et nec a vermibus]
[peccatorum ultra putrefiat.. Postea tanguntur ei nares et aures]
white garments, that they might now remember that they were set free, and of servants and bondslaves of the devil made the freemen of Christ Jesus. Moreover, white colour in times past was consecrated to victories and triumphs: whereby it may seem, that the white garment was therefore given to them that were baptized, that they might be mindful, that whiles they live here on earth they must continually fight, and overcome in Christ; for the life of man is a warfare upon earth. And certainly, whereas offerings also began to be given to the baptized by the godfathers, that seemeth to have been borrowed from warfare. For by the offering or earnest (which we Switzers call Die ynbindeten’) he that is baptized is warned of his faith given in baptism, always to be mindful what a captain he forsook, and into what garrison he was entertained, wherein he must keep his faith given to the new captain Christ.
Many other things of this kind, which I find among writers of this latter age, I willingly pass over, lest I should seem to abuse your patience and gentleness. And who perceiveth not, yea, that at this day other of this kind innumerable new devices are added? to baptism? Therefore the safest and surest way is to build upon the first foundations of the blessed apostles. For if antiquity seem to bolster up the last? invented ceremonies, who dare deny, that the authority of the apostles doth excel it many ways? For the apostles were
[cum saliva, et dicitur ei illud verbum evangelicum.., Epheta, quod]
[est, adaperire.ut per salivam typicam sacerdotis et tactum]
[sapientia et virtus divina salutem ejusdem catechumeni operetur; ut]
[aperiantur ei nares ad accipiendum odorem notitiee Dei, ut aperiantur]
[illi aures ad audiendum mandata Dei. Deinde benedictione sacer-]
[dotali munitur, ut ad sacrum baptismum cum fide accepta custodiatur.]
[Ungetur illius tune pectus de oleo sanctificato cum invocatione sanctae]
[Trinitatis, ut nulle reliquize latentes inimici in eo resideant. Cap. 27. 1]
[—et sic in nomine sanctee Trinitatis trina submersione baptizatur.. a]
[postquam…statim signatur in cerebro a presbytero cum sacro]
[chrismate, sequente simul et oratione, ut regni Christi particeps fiat,]
[et a Christo Christianus possit voecari. Cap. 28. Post baptismum]
[traditur Christiano vestis candida, designans innocentiam et puritatem,]
[&c.—Rabani Mauri de Instit. Cler. Lib. 1. Opp. Tom. v1. Col. Agrip.]
[1626.] [1 presents made to a godchild at the christening.] [3 posse, Lat.: can be.] [3 So also ed. 1584: but 1577, these last.]]
before them all which have lastly? invented and delivered those manifold ceremonies to be used in baptism.
This also cometh in question, Whether we ought to baptize with bare fair water, or with consecrated water; and why the Lord commanded to baptize with water. St Cyprian, Epist. Lib. τ. Epist. 12, saith; “The water ought to be cleansed and sanctified before of the priest, to wash away the sins of the man that is baptized.” But the examples and testimonies of the holy scripture do more prevail with me than the authority of Cyprian, or any other man, whatsoever it be. This good man of God was also deceived in another place about the mystery of baptism; so that we must read his writings with judgment. The scripture telleth us that John Baptist, and the apostles and faithful disciples of Christ, baptized with water not consecrated. For what can be spoken or read more plain, than that “John baptized in Jordan;” yea, that Christ himself and his apostles also baptized in the river Jordan? Where or how did the apostles consecrate the water of baptism in the Acts of the Apostles? Philip, when the eunuch shewed him water as they journeyed, he baptized him out of that pure and clear fountain. Beside this, I have declared in the sermon next going before, how little pureness is in common form of baptism, whereby the font is consecrated. But if any man think that we ought to baptize with consecrated or holy water, and by consecrated do neither understand anointed or prepared with crosses? or sanctified with charms, but chosen to holy uses, I would stand in contention with him never a whit. For the water of baptism in very deed is holy, not in respect of the words rehearsed, or by crosses and other signs made; but because God hath instituted it, and in respect of the holy use and prayers of the godly. Of which matter I spake not long ago, when I entreated of the sanctification or consecration of the sacraments. And Christ commanded his disciples to baptize with water manded [6 posterius, Lat.: in later times. ]
[5 Oportet ergo mundari et sanctificari aquam prius a sacerdote,]
[ut possit baptismo suo peccata hominis qui baptizatur abluere.—]
[Cyprian. Epist. Lxx. Opp. p. 190. Oxon. [6 Bullinger doubtless refers to the sentiments of Cyprian on the]
[re-baptizing of those who had been baptized by heretics. ] [7 characteribus, Lat. ]]
for divers causes. Tor types or figures went before baptism in water; as the flood, as the Red sea through which the people of Israel passed, as divers cleansings and set washings mentioned in the law. Neither do the apostles of Christ dissemble those things. For Peter saith, that Noe was saved in the water of the flood, but the wicked drowned in the water. Paul affirmeth, that all our fathers were baptized by Moses in the cloud and in the sea. Therefore mortification and vivification is prefigured. And truly, the principal badge of the new Testament is baptism, witnessing that full remission of sins is brought unto us by Christ. And the holy prophets of God, by the mouth of the Lord foreshewing and promising this, have willingly shadowed out this inestimable benefit by water: therefore baptism must be ministered in water. This also served notably to represent the mystery: of which matter I have spoken in my last sermon’, when I entreated of the analogy or likeness of signs. And for these causes chiefly baptism ought to be ministered in this, and not in any other element.
There is contention also about this, Whether once or thrice he that is baptized ought to be dipped or sprinkled with water. Truly, the apostles have not curiously commanded anything in this behalf; so that it is free either to sprinkle or to dip. Sprinkling seemeth to have been used of the old fathers: for honesty and shamefacedness forbiddeth to uncover the body; and also the (weak) state of infants for the most part cannot away with dipping, since sprinkling also doth as much as dipping. And it standeth in the choice of him that ministereth baptism, to sprinkle him either once or thrice, after the custom of the church whereof he is minister. Tertullian, contra Praxeam, saith: “The Lord commanded to baptize into the Father, and into the Son, and into the Holy Ghost. Not into one: for we are baptized not once but thrice, at each name into each person?” And Gregory, answering Leonard the bishop, saith: “A diverse custom hindereth nothing the holy church, so that it be done in one faith. We by thrice
[1 See above, p. 327.] [2 Novissime mandans (Dominus) ut tinguerent in Patrem et]
[Filium et Spiritum Sanctum, non in unum; nam nec semel, sed ter, ad]
[singula nomina in personas singulas tinguimur.—Tertull. ady. Prax.]
[cap. 26.)]
dipping do signify the mystery of Christ’s lying in the grave three days” Again, the reverend fathers in the fourth council held at Toledo do allow but one dipping in baptism, and then add immediately this reason: “And lest any should doubt of the mystery of this sacrament, why we allow but one dipping, he may see therein our death and resurrection. For the dipping into the water is as it were the going down into the grave; and the coming up again out of the water is the rising again out of the grave. Also he may perceive, that therein is shewed the unity of the Godhead, and the Trinity of the persons. The unity is figured, when we dip once; the Trinity, when we baptize in the name of the Father and of the Son and of the Holy Ghost” This I do not allege to stay myself upon man’s testimony’; but by man’s testimony to shew, that it is free to follow that which serveth most to the edifying of the church.
Also there is a question moved touching the place of baptism: Whether it be not lawful to baptize in any other place” than in the church. I say, that the church is consecrated to ministries and the worship of God, and therefore that comeliness itself requireth to baptize openly in the church. But if necessity will not permit this, the baptism of Christ is tied to no place; for we hear that Philip baptized out of the fountain in the broad field. Yet lat us take heed, that we make not necessity a pretence for our lewd affections; but let all things in the church be clean which pertain unto baptism. Let all superfluity be laid aside; let all filth and uncleanness be banished; let all things (as saith the apostle) be done honestly and in order.
[3 — in una fide nihil officit sancte ecclesize consuetudo diversa.]
[Nos autem quod tertio mergimus, triduanze sepulturse sacramenta]
[signamus.—Greg. M. Lib. 1. Indict. 1x. Epist. 43. Opp. Tom. 1. col.]
[532 Par. 1705.] [4 Et ne forte cuique sit dubium hujus simpli mysterium sacra-]
[menti, videat in eo mortem et resurrectionem Christi significari: nam]
[in aquis mersio quasi in infernum descensio est, et rursus ab aquis]
[emersio resurrectio est. Item videat in eo unitatem Divinitatis et]
[Trinitatem personarum ostendi: unitatem, dum semel immergimus;]
[Trinitatem, dum nomine Patris et Filii et Spiritus Sancti baptizamus.]
[—~Concil. Toletan, 1v. can. 5. (A.D. 633) Labb. et Coss. Tom. v. col.]
[1706.] [> So also ed. 1584: but 1577, testimonies.]]
οὗ Touching the time, there is no law prescribed of the Lord: that is left free to the judgment of the godly. They that believed the preaching of St Peter at Hierusalem in the day of Pentecost, the eunuch also whom Philip baptized, and Corne-linus the centurion likewise, finally, Paul the apostle at Damascus, yea, and Lydia the purple-seller, a religious or devout woman, and the keeper of the prison, they of Philippos also’, and other faithful men or women, as soon as they had tasted of the gifts and graces of Christ and believed his word, forthwith they desired to be baptized: they did not foade it off? till another next time. Wherefore they do very well, which neither in themselves nor in their families do linger in receiving baptism. The delaying of circumcision in his children fell not out well unto Moses. As therefore we grant, that the time of the baptism? is free, so it ought to be our duty to take heed that we abuse not our liberty; being always mindful of these words spoken by God: ‘ The uncircumeised man-child, in whose flesh the foreskin is not circumcised, that soul shall be cut off from his people, because he hath broken my covenant.” But we are not ignorant that baptism came into the place of circumcision. Therefore the omitting of baptism is not free. There were some in the time of Cyprian which held opinion, that baptism ought to be received on the eighth day, after the manner of circumcision. But Cyprian, and the sixty-six bishops and elders that were with him in the council, ordained the contrary; to wit, that every one without any delay should receive baptism, and procure the same speedily in their family. That place is extant, Epist. Lib. iii., Epist. vili.4 Furthermore, Socrates the
[1 custos carceris Philippici, Lat.: the keeper of the prison at ῥ]
[Philippi also, and other, &ec.] [2 Vol. τι. p. 38, note 3.] [3 So also ed. 1584: but 1577, of baptism. ] {4 Cyprianus, et ceteri college qui in concilio affuerant numero 66,]
[Fido fratri, Salutem.. Quantum vero ad causam infantium perti-]
[net, quos dixisti intra secundum vel tertium diem, quo nati sint, con-]
[stitutos, baptizari non oportere; et considerandum esse legem circum-]
[cisionis antique, ut intra octavum diem eum qui natus est baptizan-]
[dum οὐ sanctificandum non putares: longe aliud in concilio nostro]
[omnibus visum est.universi potius judicavimus, nulli hominum]
[nato misericordiam Dei et gratiam denegandum.— Cyprian. Epist.]
[Lx1v. Opp. p. 158. ed. Oxon.]]
historiographer, Lib. v. ca. 22, saith: “I know also another custom in Thessaly, according to the which they baptize only on the days of Easter. Whereby it cometh to pass, that, saving a very small number, they die unbaptized.” But after a certain time there was a law made, that the infants of the faithful should not be baptized but at the feasts of Easter and Whitsuntide. They excepted the time of necessity. We may read this in Decret. Syricii Pont. in Isidore; and in the epistles of Pope Leo unto the bishop of Campania and Sicilia, which in order are reckoned to be fifty-seven and sixty-two But the things that moved them hereunto are such as may be easily disproved and overthrown. Truly, from the beginning the time of baptism was not so limited. Nevertheless, that law of baptizing the faithful at the feast of Easter and Pentecost was renewed by Pipine, Charles, Lodo-vick, and Lothar, French kings, and was spread far as their dominions reached far”. Many things are sung in the service of the papists at the time of Easter and Whitsuntide, which are not understood but by this law and custom. At the length it grew out of use, and the faithful were baptized as occasion and opportunity first served.
This is also in controversy, Who ought to baptize, and what the baptizer worketh? ΟΥ̓ the last I will speak first.
The baptizer giveth visibly the sacrament of regeneration, and a testimony of the remission of sins; but the Lord by his Spirit doth invisibly regenerate, and forgiveth sins, and sealeth
[5 Καὶ ἄλλο δὲ ἔθος ἐν Θεσσαλίᾳ οἶδα γινόμενον. ν ταῖς ἡμέραις]
[τοῦ πάσχα μόνον βαπτίζουσι διὸ σφόδρα πλὴν ὀλίγων οἱ λοιποὶ μὴ βαπ-]
[τισθέντες amobyioxovaw.—Socrat. IH. E. Lib. v. cap. 22. p. 297. Can-]
[tab. 1720.] [6 — sola temeritate presumitur, ut passim.. plebes baptismi]
[mysterium consequantur: cum hoc sibi privilegium et apud nos et]
[apud omnes ecclesias dominicum specialiter cum Pentecoste sua]
[pascha defendat…infantibus.vel his, quibus in qualibet neces-]
[sitate opus fuerit sacri unda baptismatis, omni volumus celeritate suc-]
[curri.—Siricii Pape ad Himerium Tarracon. Epist. Labb. et Coss.]
[Tom. 11. col. 1018. Leonis I. Pape ad universos episcopos per Sici-]
[liam constitutos. Epist. ibid. Tom. mir. col. 1299. These authorities]
[are quoted Gratian. Decret. par. mr. de Consecrat. dist. 4. can.11—17.] [7 See Concil. Matiscon. 11. Labb. et Coss. Tom. v. col. 981. Mo-]
[gunt. Tom. vir col. 1242. Parisiens. γι. Tom. vir. col. 1603. Wor-]
[matiens. Tom. vir col. 945.]]
the regeneration. John and the apostles baptize with water: Christ baptizeth with the Holy Ghost; not only with the visible sign of fire and the gift of tongues, but even he only giveth all spiritual gifts. Which thing the ancient fathers that they might expressly declare, did diligently distinguish between power and ministry. For Augustine, Tract. in John v. saith: “It is one thing to baptize in way of ministry, another thing to baptize by power. Our Lord Jesus Christ could, if he had would, have given power to any one servant to give his baptism, as in his stead; and could translate or remove from himself power to baptize, and place it in one of his servants, and give as great force to baptism being translated or removed into his servant, as it should have being given by the Lord. He would not do so for this purpose; that the hope of them which were baptized should hang on him, of whom they acknowledge themselves to be baptized. He would not therefore that a servant should settle his hope in a servant. And therefore cried the apostle, when he saw men willing to put their hope and trust in him: Was Paul crucified for you? Or were ye baptized in the name of Paul?’ Paul therefore baptized as a minister, not as the power itself; but the Lord baptized as the power.” And again: “John Baptist learned by the dove, Upon whomsoever thou shalt see the Spirit descending, like unto a dove, and tarry still upon him, the same is he which baptizeth with the Holy Ghost.” Therefore, O dove, let not deceivers seduce thee, which say, We baptize. O dove, acknowledge what the dove taught: The same is he which baptizeth with the Holy Ghost.” By the dove it is known that it is he; and dost thou think that thou art baptized by his power, by whose ministry thou art baptized? If thou be of that mind, thou art not yet in the body of the dove; and if thou be not in the body of the dove, it is no marvel because thou hast not simplicity; for simplicity especially is figured by the dove. John learned by the simplicity of the dove, that this is he which baptizeth with the Holy Ghost!.” Thus far he.
[1 Aliud est baptizare per ministerium, aliud baptizare per po-]
[testatem… Potuit autem Dominus noster Jesus Christus, si vellet,]
[dare potestatem alicui servo suo, ut daret baptismum suum tan-]
[quam vice sua, et transferret a se baptizandi potestatem, et con-]
[stitueret in aliquo servo suo, et tantam vim daret baptismo translato]
Furthermore, the minister of the church, being lawfully ordained, ought to baptize. The Donatists contend, that none can baptize but he which is pure and holy. They boldly avouched, that that baptism was fruitless and void of effect, which a lewd-living minister, or defiled with wicked vices, did administer. Against these Augustine gravely disputed, and convinced them by the truth of the scripture. He in his 166. epistle saith: “See how perversely and wickedly that is spoken, which ye are wont to say: Because? if he be a good man, he sanctifieth him whom he baptizeth; but if he be an evil man, and he not know so much which is baptized, then God sanctifieth him. If this be true, then men ought rather to wish to be baptized of ministers unknown to be evil, than of them which are known to be good, that they may rather be sanctified of God than of man. But far from us be this madness. Why then do we not speak truth and are rightly wise: Because? that grace belongeth alway to God, and the sacrament is his, and the ministry only committed unto man; who if he be good, he cleaveth to God, and worketh with God; but if he be evil, God worketh by him the visible form of the sacrament, but he himself giveth the invisible grace? Herein let us all be wise, and let there be no schisms or divisions among us” The same Augustine, in his third book contra
[in servum, quantam vim haberet baptismus datus a Domino. Hoc]
[noluit ideo, ut in illo spes esset baptizatorum, a quo se baptizatos]
[agnoscerent. Noluit ergo servum ponere spem in servo. Ideoque]
[clamabat apostolus, cum videret homines volentes ponere spem in]
[seipso, Nunquid Paulus pro vobis crucifixus est? aut in nomine]
[Pauli baptizati estis? Baptizavit ergo Paulus tanquam minister,]
[non tanquam ipsa potestas: baptizavit autem Dominus tanquam po-]
[testas. Super quem videris Spiritum descendentem, sicut colum-]
[bam, et manentem super eum, hic est qui baptizat Spiritu Sancto.]
[Non ergo te decipiant, O columba, seductores qui dicunt, Nos baptiza-]
[mus. Columba, agnosce quid docuit columba, Hic est qui baptizat in]
[Spiritu Sancto. Per columbam discitur, quia hic est; et tu ejus potes-]
[tate putas te baptizari cujus ministerio baptizaris? Si tu hoc putas,]
[nondum es in corpore columbee; et si non es in corpore columbze, non]
[mirandum, quia simplicitatem non habes: simplicitas enim maxime]
[per columbam demonstratur. Quare per simplicitatem columbze]
[didicit Joannes, quia hic est qui baptizat in Spiritu Sancto.—August.]
[in Evang. Joan. Tract. v. Opp. Tom. 1x. fol. 9. col. 2. and 4. Par. 1531.] [2 Rather, that. ] [3 Videte quam perverse et impie dicatur quod dicere soletis; quia 24 [BULLINGER, 1V.]]
Literas Petiliani’, cap. 49, doth plentifully set forth the same matter. And because we have also handled the same thing in the end of our former sermon next before this, it is needless to speak one thing twice.
Here is a question objected unto us, touching the baptism of midwives; Whether women midwives upon the point of necessity, that is, when the infant is in jeopardy to die before he come to be baptized at the hands of the ecclesiastical minister, ought and may baptize? We answer, that baptism is a sacrament of the church, and that women are forbidden to minister in the church; therefore that they neither can nor ought to baptize, as they are by no means permitted to teach. Lhe laws of the apostle are well known. But I suffer not a woman,” saith Paul, “to teach, neither to usurp authority over the man, but to be in silence.” The same law is repeated of the same apostle, the first to the Corinthians and fourteenth chapter, and is confirmed by God’s law. Man’s testimonies agree with God’s. For Tertullian, in his book De Velandis Virginibus, saith: “It is not permitted unto a woman to speak in the church, much less to teach or to baptize, nor to offer; neither to take to herself the execution of any man’s office, much less the priest’s?” This also is read repeated in the fourth council of Carthage?, where also Aurelius Augustine is said to have been present. Epiphanius, bishop of Salome? in
[si bonus sit homo, ipse sanctificat eum quem baptizat; si autem]
[malus sit, et nesciat ille qui baptizatur, tunc Deus sanctificat. Hoe si]
[verum est, optare ergo debent homines ut a malis ignoratis baptizentur]
[potius quam a notis bonis, ut magis a Deo quam ab homine possint]
[sanctificari. Sed absit a nobis ista dementia. Quare ergo non verum]
[dicimus et recte sapimus, quia semper Dei est illa gratia et Dei sacra~]
[mentum; hominis autem solum ministerium: qui si bonus est, adheeret]
[Deo et operatur cum Deo; si autem malus est, operatur per illum]
[Deus visibilem sacramenti formam, ipse autem donat invisibilem]
[gratiam. Hoc sapiamus omnes, et non sint in nobis schismata.—]
[Aug. Epist. 166. Opp. Tom. 11. fol. 146. col. 3. Par. 1531.] [1 Id. Opp. Tom. vir. fol. 40. col. 3.] [2 Non permittitur mulieri in ecclesia loqui; sed nec docere, nec]
[tinguere, nec offerre, nec ullius virilis muneris, ne duo (alii, nedum)]
[sacerdotalis officii sortem sibi vendicarent.—Tertull. de Virg. Veland.]
[cap. 9. Tom. mr. p. 15. ed Semler. Hal. Mag. 1829.] [3 Mulier baptizare non preesumat.—Concil. Carthag. 1v. can. 100.]
[Labb. et Coss. Tom. 11. col. 1207.] Salaminae, Lat.: Salamis. ]]
Cypres, disputing against divers heresies and confuting Marcion, saith: He also giveth women leave and licence to baptize.” He saith as much of the Quintilian and Peputian heretics 6. He also, reasoning against the heretics Collyridiani, saith: “If women were commanded to sacrifice unto God, or to execute any regular thing in the church, then Mary ought rather to do sacrifice in the new Testament, which was made worthy to carry in her own arms the King of all kings, the heavenly God, the Son of God; whose womb was made a temple and dwelling for the dispensation of the Lord in the flesh, being prepared for that purpose through the bountifulness and marvellous mystery of God. But it did not so please God. But neither was it committed or granted unto her to baptize; otherwise her Son might have been rather baptized of her than of John.” 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 anything, but for reverence sake of women-kind, or for the hour of bathing, or visiting, or for affection and travel”.”
Whereas they object the example of Sephora the Madi- Sephoracir-anite, wife of Moses, which circumcised her son in the time of necessity; that doth establish no common law: as the particular example of Delbora maketh not all women judges.
[5 Δίδωσι καὶ (Mapkiov) ἐπιτροπὴν γυναιξὶ βάπτισμα διδόναι.----]
[Epiphan. adv. Heres. Lib. I. her. ΧΧΤΙ. vel xuir. Opp. Tom. 1. p. 305.]
[Par. 1622.] [6 Τὴν ἀδελφὴν τοῦ Μωσέως ὡς προφήτιδα λέγουσιν, els μαρτυρίαν]
[τῶν παρ αὐτοῖς καθισταμένων γυναικῶν ἐν Khijpe.—Epiph. adv. Heer.]
[Lib. π. heer. ΧΧΙΧ. sive XLIX. p. 418.] [7 Ei ἱερατεύειν γυναῖκες Θεῷ προσετάσσοντο, ἢ κανονικόν τι ἐργάζεσθαι]
[ἐν ἐκκλησίᾳ, ἔδει μᾶλλον αὐτὴν τὴν Μαρίαν ἱερατείαν ἐπιτελέσαι ἐν καινῇ]
[διαθήκῃ, τὴν καταξιωθεῖσαν ἐν κόλποις ἰδίοις ὑποδέξασθαι τὸν παμβασιλέα]
[Θεὸν ἐπουράνιον, Ὑἱὸν τοῦ Θεοῦ, ἧς ἡ μήτρα ναὸς γενομένη καὶ κατοικητήριον]
[εἰς τὴν τοῦ Κυρίου ἔνσαρκον οἰκονομίαν κατὰ φιλανθρωπίαν Θεοῦ, καὶ]
[ἔκπληκτον μυστήριον ἡτοιμάσθη. ANN οὐκ εὐδόκησεν ἀλλ οὐδὲ βάπτισμα]
[διδόναι πεπίστευται ἐπεὶ ἠδύνατο ὁ Χριστὸς μᾶλλον παρ᾽ αὐτῆς βαπτι-]
[σθῆναι, ἤπερ παρὰ ᾿Ιωάννου. Καὶ ὅτι μὲν Διακονισσῶν τάγμα εστιν εἰς τὴν]
[ἐκκλησίαν, ἀλλ᾽ οὐχὶ els τὸ ἱερατεύειν, οὐδέ τι ἐπιχειρεῖν ἐπιτρέπειν, ἕνεκεν]
[δὲ σεμνότητος τοῦ γυναικαίου γένους, ἢ δι’ ὥραν λουτροῦ, ἢ ἐπισκέψεως]
[πάθους, ἡ πόνου, &e.—Id. Lib. mm. heer. nix. sive Lxxix. Opp. Tom. 1.]
[Ρ. 1060.] [8 So also ed. 1584: but ed. 1577, their son.] 24—2]
For there are many peculiar things done in the scripture, out of which if any man shall go about to draw general things and common laws, he shall bring in absurdities innumerable. What if Moses in the same place doth only describe the deed of his wife, moved thereunto by anger and displeasure, and not for religion’s sake, to perform the ministry unto God? For she, grudging! against her husband, yea, and against God, took the foreskin of her son which was cut away, and cast it at his father her husband’s feet, not without reproach, saying: “Α bloody husband art thou unto me.” Asif you should say: Ich habb woll ein bluotigman an dirr?. And though the angel was appeased with Moses, because he seemed to allow the deed of the woman as well pleasing God; yet that is more to be imputed to the mercy of God, rather than to the righteousness of the woman’s deed. It did grievously displease God, that David had slain Urias, and moreover had taken Beerseba to himself to wife; yet of his goodness and singular mercy he vouchsafed to call Salomon, who was born of Beersabe, by this name, Jedidia, because the Lord loved him. So the gracious Lord is also reconciled with Moses, who either by his own negligence, or through the fault of his Madianitish wife, lingered circumcision in the body of her son against the law longer than was meet; and is content with, and taketh in good part, the circumcision, which the woman performed rather of indignation than for religion: yet he will not that after her, as a perfect example, other women should circumcise.
But, you say, by baptism ministered by a woman the peri] of death or eternal damnation was to be prevented, into which the infant falleth if he depart this world without baptism. My answer is: When the infant, being newly delivered out of his mother’s womb, departeth with too too speedy death, so that the parents cannot, though they would never so fain, bring him to be baptized of the minister of the church, this pinch of necessity truly is not to the damnation or death of the infant; because he, being received into the covenant by the grace of God, is delivered from death through the blood of the Son of God. We are not destitute of testimonies of scripture duly serving in this behalf. In the law it was not lawful
[1 impotenter obstrepens, Lat. ] (2 A full bloody husband have I in thee! Luther’s rendering is: Du]
[bist mir ein blutbrdutigam.]]
to circumcise an infant before the eighth day; but it is certain, that very many departed out of this world before the eighth day: yet in the meanwhile, if any man-child had departed the third or fourth day after his birth, no condemnation was imputed unto him. For otherwise David, a very sound man in religion, and one that loved his children dearly, and one very desirous of the salvation of his household, when his child was dead which was begotten and born unto him of Beersabe, could not have shewed himself so cheerful to his courtiers; to whom among other things he said, that he should go unto the dead child, to wit, into the land of the living. If it were no danger unto women-children to die uncircumcised (for they without circumcision were saved), neither verily shall it be damnable for men-children being not baptized to die at the point of necessity; for we have oftentimes said, that holy baptism entered and took the place of circumcision. Hitherto pertain the testimonies out of the law and the prophets. In the law the Lord protesteth more than once, that he hath a most certain care and regard of infants. In Jonas he expressly professeth, that he hath a consideration and a respect of those that are not yet come to the years of discretion: for the Lord spared the most famous city of Ninive partly for their sakes.
Thou sayest, These testimonies of the old Testament pertain nothing to us, which live under the new Testament. 1 answer; That God, after the coming of Christ in the flesh, is not more rigorous unto us than he was before Christ’s coming. For if it were so, what should we say else, but that Christ came not to fulfil, but to weaken and abolish the promises of God? since that in times past among them of old the grace and the promise were effectual in necessity without the sign; but now among us, being without the sign, they begin to be void and of no force.
Wherefore I, trusting to God’s mercy and his truth and undoubted promise3, believe that infants, departing out of this world by too too timely? death, before they can be baptized, are saved by the mere mercy of God, in the power of his truth and promise through Christ, who saith in the gospel: “Suffer little ones to come unto me; for of such is the king- Markx. [3 So also ed. 1584: but ed. 1577, true and undoubted promise; veraci et indubitatee promissioni, Lat. ]
[4+ praepropera, Lat. ]
dom of God:” again: “It is not the will of my Father which is in heaven, that one of these little ones should perish.” For verily God, who cannot lie, hath said: “I am thy God, and the God of thy seed after thee.” Whereupon St Paul also affirmeth, that they are born holy which are begotten of holy parents: not that of flesh and blood any holy thing is born; for “that which is born of the flesh is flesh:” but because that holiness and separation from the common seed of men is of promise, and by the right of the covenant. For we are all by nature and natural birth born the sons of wrath, death, and ν᾽ damnation; but Paul attributeth a special privilege to the children of the faithful, wherewith by the grace of God they which by nature were unclean are purified. So the same apostle in another place doth gather holy branches of an holy root; and again elsewhere saith: If by the sin of one many be dead, much more the grace of God, and the gift of grace, which is by one man Jesus Christ, hath abounded unto many.” And therefore Augustine doubted not to say: “As all which die, die no otherwise but in Adam; even so all that are made alive, are not made alive but in Christ. And upon this whosoever shall say unto us, that any in the resurrection of the dead can be made alive otherwise than in Christ, he is to be abhorred and detested as a common plague of the christian faith.” Ad Hiero. ορὶ. 28.
They object, By this means the use of baptism is made void and quite taken away; yea, Pelagianism is sprung up again, which with so great travail St Augustine, with many other learned and holy men, beat down and kept under. He falsely spake that said: The soul, whose foreskin is not circumcised, shall be cut off from his people, because he hath ~~ broken my covenant.” Me falsely spake that said: Verily, verily, I say unto you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” For if these sayings be true, and children not baptized, truly the sequel is, that they dying without baptism are not saved. I answer, That I weaken holy baptism by no means, much
[1 Sicut omnes qui moriuntur, non nisi in Adam moriuntur, ita]
[omnes qui vivificabuntur, non nisi in Christo vivificabuntur. Ac per hoe]
[quisquis nobis dixerit quenquam in resurrectione mortuorum vivificari]
[posse nisi in Christo, tanquam pestis communis fidei detestandus est.]
[—August. Epist. 28. Opp. Tom. τι. fol. 21. col. 2. Par. 1531.]]
less take it quite away, when I defend that infants upon the pinch of necessity, not being guilty of the contempt of God or wicked negligence, are not damned though they die unbaptized. For so salvation should be tied to the sign, and the promise of God should be made void; as though that alone without the sign upon the point of necessity were vain, and could work nothing: as if the hand of God were shortened, and bound as it were to the sign. For otherwise I teach by all means, that infants are to be baptized, and that baptism is not to be delayed negligently, or to be put off maliciously. But in the meantime, if by too too speedy death they depart unbaptized, I exhort and charge, that a good hope and confidence be had in the truth and mercy of the Lord, who promiseth in the law and the gospel, that he is the God of young infants, and that his will is that not so much as one of his little ones should perish.
With Pelagius and Pelagians we have nothing to do: neither are we ignorant what St Augustine hath written unto Hierome, Epist. 28, in this behalf. Whosoever shall say,” saith he, “that infants which leave this life, not having been partakers of Christ his sacrament of baptism, are quickened and made alive in him, this man doubtless doth set himself both against the preaching of the apostles, and condemneth the whole church; where for this cause they make haste, and run with their children to have them baptized, for that without doubt they believe, that by no means otherwise they could be made alive in Christ%” And against the Pelagians, Epist. 106: The apostolical seat, dealing against Pelagius, accurseth them which said that infants unbaptized have life everlasting3.” The same Augustine, Lib. 1. De Ani. 86. cap. 9, to Renatus, disputeth against Vincentius Victor, who granteth [2 Quisquis dixerit quod in Christo vivificabuntur etiam parvuli, qui sine sacramenti ejus participatione de vita exeunt, hic profecto et Ι contra apostolicam praedicationem venit, et totam condemnat ecclesiam, ubi propterea cum baptizandis parvulis festinatur et curritur, quia sine dubio creditur aliter eos in Christo vivificari omnino non posse.—Id. ibid.]
[3 — contra apostolicee sedis auctoritatem (disputabit), ubi de hac]
[ipsa re cum ageretur, hoc testimonium adhibitum est evangelicum, ne]
[parvuli non baptizati vitam posse habere credantur.—Aug. Ep. 106.]
[Opp. Tom. 11. fol. 95. col. 1.] [6 So ed. 1584: but ed. 1577, granted. ]]
that infants are inthralled to original sin, and yet nevertheless are saved though they be not baptized. Against whom he bringeth forth this saying of our Saviour: ‘ Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” But we, which condemn both Pelagius and Pelagians, do affirm both those things which they deny; to wit, that infants are born in original sin, and therefore that the sanctification of Christ is necessary unto them, without which they are not saved. Again we defend and maintain, that the same infants ought to be baptized, if it be possible, though by the right of the covenant they belong to the body of Christ and are sanctified by the blood of Christ. Pelagius taught, that infants ought not to be baptized; for that, he held opinion, they are without all fault, or any sin, blame, and offence. That wicked and ungodly man therefore did not acknowledge either our own corruption, or the benefit which God hath performed by, in, and through Christ. Yet canst thou find neither of these in our assertion and doctrine; wherefore we take no part with the Pelagians. St Augustine, in that selfsame epistle unto St Hierome, expressly saith: ἢ “Thou art none of them which say, that there is no guilt drawn from Adam, from which the infant should be washed by baptism2.” And against Julian also, Lib. 1. cap. 2, he proveth by the sentences of the holy fathers, that infants have original sin?; and thereupon gathereth, that therefore infants ought to be baptized, because they have sin. For the Pelagians gathered clean contrary: They have no sin, therefore they are not to be baptized. For the council of Carthage writeth thus to Innocent: The Pelagians deny that infants are to be baptized: for these, say they, perished not, neither is there anything to be saved; because there is nothing in them that is corrupt or wicked, &c.5” But we, insomuch as we
[1 Aug. Opp.Tom. vir. fol. 236. col. 1.] [2 Non es ex illis qui modo nova quedam garrire cceperunt,]
[dicentes nullum reatum esse ex Adam tractum, qui per baptismum in]
[infante solvatur.—Aug. Ep. 28. Opp. Tom. 11. fol. 20. col. 1.] [3 The title of this chapter is, Testimonia Doctorum de Peccato]
[Originali.—August. Opp. Tom. vi. fol. 193.] [ astruit originale peccatum, Lat.: proveth original sin: that]
[infants have, not in Lat.] [5 Parvulos etiam propter salutem.baptizandos negant.. Quia,]
believe that infants are born in sin, yea, and that they are both born the children of wrath, and are corrupt and wicked; moreover, because we believe that the Son of God was born without sin of a pure virgin, to fulfil and confirm God’s promises, which do not shut out infants from salvation, but let them in as joint partners in the league; therefore we hold and defend that they are to be baptized. And therefore this reason gathered of Augustine we cannot simply allow: “Qut of the fellowship of Christ no man cometh unto life: but by baptism we are joined as members into the body of Christ, and have fellowship with him, Therefore infants which are not to be baptized are without the fellowship of Christ, and therefore are condemned?” For as we deny not, that we are graffed into the body of Christ by partaking of the sacraments (as we declared in our last sermon of sacraments, next and immediately going before this); so we have elsewhere shewed, and that too oftentimes already very largely, that the first beginning of our uniting or fellowship with Christ is not wrought by the sacraments; but that the same uniting or fellowship, which was founded and grounded upon the promise, and by the grace of God through the Holy Ghost was communicated unto us and ours, yea, before the use of the sacraments, is continued and sealed unto us by the participation or receiving of the sacraments. Although therefore an infant die without baptism, and being shut out by necessity from having fellowship with ChristS, so that he be neither partaker nor yet sealed by the visible sign of the covenant; yet he is not altogether an aliant or stranger from Christ, to whom he is fastened with the spiritual knot of the covenant, by the virtue whereof he is saved.
[inquiunt, isti non perierant, nec est quod in eis salvetur. quia nihil]
[est in eis vitiatum.—Labb. et Coss. Tom. 11. col. 1535.] [6 infantes non baptizati, Lat.: infants which are not baptized.] [7 Quid autem apertius tot tantisque testimoniis divinorum elo-]
[quiorum, quibus dilucidissime apparet, nec preter Christi societatem]
[ad vitam salutemque wternam posse quenquam hominum pervenire,]
[nec divino judicio posse aliquem injuste damnari.unde sit conse-]
[quens, ut quamvis nihil agitur aliud cum parvuli baptizantur nisi ut]
[incorporentur ecclesize, id est, Christi corpori membrisque socientur,]
[manifestum sit eos ad damnationem nisi hoc eis collatum fuerit per-]
[tinere.—Aug. de Pecc. Mer. et Remis. Lib. 11. cap. 4. Opp. Tom. VIL]
[fol. 148. col. 2.] [8 from having—uwith Christ, not in Lat.]]
The place of Gen. xvii., alleged of cutting off the uncir- “The cumcised from the people of God, in consideration of the time, it fitly agreeth to those that are of perfect age and well grown in years, and not to babes or infants; which thing is seen in Moses, whom the angel of the Lord, for neglecting circumcision, or for delaying it longer than was lawful, would have slain’, as he testifieth of himself: neither am I ignorant that certain old interpretators? refer that not to Moses, but to Eleazar the son of Moses. But the very course of the history and the circumstances of the same do sufficiently prove, that the danger lay on the father’s, and not on the son’s neck. What if a reason be added in the words of the law, which by no means agreeth to infants Ὁ Therefore shall the uncircumcised perish,” saith he, because he hath broken my covenant.” So that if we consider that circumcision in the very same place was commanded not only to infants, but to such as were of perfect age, as to Abraham, Ismael, and others desiring visibly to be joined into the fellowship of God; we are not to marvel that destruction is threatened to the disobedient. For if any man at this day understand and know the Lord’s ordinance comprehended in his words? “He which shall believe and be baptized shall be saved,” will yet nevertheless not be baptized, but boasteth that faith is sufficient for him unto salvation, that baptism is superfluous; he hath despised the ordinance of God, and is condemned for a rebel and an enemy to God. Furthermore, that place of John iii. is not to be understood of the outward sign of the holy baptism? but simply of of, the inward and most spiritual regeneration of the Holy Spirit; which when Nicodemus understood not perfectly, the Lord figured and made the same manifest unto him by parables of water and of the spirit, that is to say, of the wind or the air, by elements very base and familiar. For by and bye he addeth: “That which is born of the flesh is flesh,” &e.: again, “The wind bloweth where it lusteth,” &ec.; which must needs be meant of the air; for the other part of the comparison followeth: “So is every one that is born of the Spirit.”
[[! invadit, Lat.] [2 Tertullian adv. Jud. cap. 3. Augustin. Quest. in Exod. 11.] (3 So ed. 1584: but ed. 1577, these his words; his ejus verbis, Lat.] [ non amico, Lat. omitted: and for one who is not a friend.] [5 So also ed. 1584: but ed. 1577, of holy baptism.]]
Furthermore he addeth: “If I tell you of earthly things, and ye believe not; how will you believe, if I tell you of heavenly things?” But the argument which he put forth was not altogether earthly; for this is the argument of his whole disputation: “Except a man be born from above he cannot see the kingdom of God:” that is to say, unless a man be renewed, and as it were born again by the Spirit of God, which is given from above, that is to say, poured into him from heaven, he cannot be saved. The doctrine is altogether heavenly; but the means whereby he delivered, declared, and set forth this heavenly doctrine, is earthly. For by things taken from the earth he shadowed out to man, being gross of understanding and earthly, a spiritual and heavenly thing, and laid it open as it were even to the view of his eyes. As by water and air oftentimes the qualities of bodies are changed, and as the effect and working of water and the air in bodies is marvellous; in like manner is the working of the Holy Ghost in the soul of man, which it changeth, purifieth, and quickeneth, &c. For so the Lord himself afterward (which I told you even now) expoundeth another parable of the Spirit. And because all old writers, for the most part, by water have understood sacramental water, that is to say, holy baptism, we also receive this interpretation. For we willingly grant that baptism is necessary to salvation, as well in such as are of perfect age as also in babes or infants, so that necessity constrain not the contrary. For otherwise, if we go forward stubbornly with St Augustine to condemn infants by this place, truly we shall be compelled also to condemn even those that are baptized, if they depart this life without partaking of the body and blood of Christ. For St Augustine, being infected with the like error, defendeth that the sacrament of the Lord’s supper ought to be put into the infants’ mouth, or else they are in danger of death and damnation, because it is written: “Except ye eat the flesh of the Son of man, and drink his [6 e supernis, Erasmus’s rendering: and Auth. Ver. marg.]
[7 The title of the chapter is, Eucharistia etiam infantibus necessaria ut baptismus.—August. Opp. Tom. vir. fol. 136. col. 4. Par. [3 hy vita periclitaturis, Lat.: or else they are brought into danger 1531.
[as to life.]]
blood, ye have no life in you.” Therefore after this same order he placeth these two sentences: “Except a man be born of water and of the Spirit, he cannot see the kingdom of God;” and, “Except ye eat the flesh of the Son of man,” &c. So that if thou persist obstinately in St Augustine’s sentence, verily thou wilt condemn the whole church at this day, which denieth the partaking of the Lord’s supper unto infants. But if in this thing there be admitted a convenient interpretation, why are ye so rigorous and obstinate in another and the like place and cause not disagreeable?
What will you say, if in this opinion Augustine doth not satisfy, no, not himself in all and every point? To a layman he thinketh it venial sin, if he baptize in time of necessity. He cannot tell whether it be godlily spoken, that baptism ministered by a layman ought to be iterated or done again’. But how much better and safer had it been, letting the necessity of baptism pass, which hath no lawful causes, to hold opinion that infants, if they be not prevented by death, ought to be baptized of the minister of the church, in the church, their parents procuring it as opportunity first serveth; and that too too speedy and sudden death (which we call the pinch of necessity) is no let or hinderance to salvation to them which are not yet brought to be baptized? The same Augustine trembleth and is afraid to determine of the punishment of dammed infants for not being baptized; neither knoweth truly what he might certainly say. In his first book, De Anim. e., cap. 9, he saith: “Let no man promise to infants unbaptized as it were a middle place of rest or felicity, whatsoever it be, or wheresoever it be, between hell and the kingdom of heaven?” But that sentence is, for the most part, received of all men; whereupon also the infants are buried in the churchyard in a certain middle place between the profane
[1 Et si laicus aliqua pereuntis dederit (baptismum) necessitate]
[compulsus… nescio an pie quisquam dixerit esse repetendum. Nulla]
[enim cogente necessitate si fiat, alieni muneris usurpatio est: si]
[autem necessitas urgeat, aut nullum, aut veniale delictum est.—]
[August. cont. Ep. Parmen. Lib. 11, cap. 13. Opp. Tom. vir. fol. 9.]
[col. 3.] (2 Non baptizatis parvulis nemo promittat inter damnationem]
[regnumque ceelorum quietis vel felicitatis cujuslibet atque ubilibet]
[quasi medium locum.—Id. de Anim. et ejus Orig. Lib. 1. cap. 9.]
[Opp. Tom. vir. fol. 236. col, 1.]]
and holy ground?. And again the same Aug. contra Julianum Pelagianum, Lib. v. cap. 8, writeth: That those infants of all other shall come in the easiest damnation.” And immediately he addeth: Which of what manner and how great it shall be, although I cannot describe, yet I dare not say that it were better for them to be as no body than to be there.” And again, in his epistle to St Hierome, 28, he saith: “When I come to determine of the punishments of little infants, believe me, I am driven into narrow straits, neither find I anything at all to answer.” Here also may that be added which he disputeth upon, Lib. iv. contra Donatist. cap. 22 and 23, touching the thief which was crucified with Christ, among other things saying: That then baptism is fulfilled invisibly, when not the contempt of religion, but the point of necessity, excludeth and shutteth out from visible baptism” Why then should we not believe also, that in infants departing by too too timely death, baptism is invisibly performed, since that not contempt of religion, but the extremity of necessity which cannot be avoided, excludeth and debarreth them from visible baptism? And since very many at this day do grant, that any man of perfect age without baptism in the point of necessity may be saved, so that he have a desire of baptism; why then may not the godly desires of the parents acquit the infants now newly born from guiltiness? But this much hitherto.
[3 in coemiterio innocentum, Lat.: omitted. ] [ Quis dubitaverit parvulos non baptizatos, qui solum habent]
[originale peccatum nec ullis propriis aggravantur, in damnatione]
[omnium levissima futuros? Que qualis et quanta erit, quamvis de-]
[finire non possum, non tamen audeo dicere, quod eis ut nulli essent]
[quam ut ibi essent potius expediret.—Aug. contra Julian. Pelag.]
[Lib. v. cap. 8. Opp. Tom. vir. fol. 213. col. 2.] [6 Cum ad peenas ventum est parvulorum, magnis, mihi crede,]
[coarctor angustiis, nec quid respondeam prorsus invenio.—Id. Epist.]
[xxvi. Opp. Tom. 11. fol. 21. col. 4.] [6 Tunc impletur (baptismus) invisibiliter, cum mysterium bap-]
[tismi non contemptus religionis, sed articulus necessitatis excludit.—]
[Aug. de Baptismo contra Donat. Lib. 1v. cap. 22. Opp. Tom. vin]
[fol. 88. col. 3. Par. 1531.] }]
heard even now. Before Pelagius’ time, Auxentius Arianus, with his sectaries, denied that they are to be baptized!. Some in the time of St Bernard denied the same, as we may gather out of his writings?. The anabaptists at this day, a kind of men raised up of Satan to destroy the gospel, deny it likewise. But the catholic truth, which is delivered unto us in the holy scriptures, doth simply pronounce, that all they are to be baptized whom God acknowledgeth for his people, and giveth sentence that they are partakers of purification or sanctification or remission of sins. For in all this treatise concerning the sacraments I have already and do now shew, that baptism is a badge or cognisance of the people of Godand an assured token of our purification by Christ. Therefore since the young babes and infants of the faithful are in the number or reckoning of God’s people, and partakers of the promise touching the purification through Christ; it followeth of necessity, that they are as well to be baptized, as they that be of perfect age which profess the christian faith. the But there is a busy disputation begun, Who be the people οὗ God, and partakers of remission of sins by Christ? So that the disputation is touching the secret election of Godand other hard questions depending on this thing. But briefly and simply we can rid our hands of this. We say, that the people of God are acknowledged either by men’s confession of the christian faith, or else by the bountiful promise of God. By men’s confession; for we acknowledge them to be the children of God, who, being now grown to perfect age, do openly confess the true God, that God is their God, and that Jesus Christ is their Saviour. Dut that confession is either unfeignedly or hypocritically made: unfeignedly, as when St Peter saith, “Thou art Christ, the Son of the living God;” when the eunuch saith, “I believe that Jesus Christ is the Son of God:” but hypoecritically, as when Simon Magus in the Acts of the Apostles saith, that he believeth in Jesus Christ. But whether a man believe unfeignedly or hypocritically,
[1 See Examinations, &c. of Archdeacon Philpot, ed. Park. Soe.]
[ῬΡ. 274, &c. where much is borrowed, word for word, from this ser-]
[mon of Bullinger’s.] [2 Bernard. in Cantic. Serm. Lxvr. 9. Tom. 1v. col. 3071. Epist.]
[241 Tom. 1. col. 506. ed. Par. 1839.] [3 Bulling. adv. Anabapt. Lib. v1. cap. 2.]]
when he maketh open confession of his faith in Christ, (the secrets of the heart God only seeth; for he only is rightly believed to be the searcher of men’s hearts,) it belongeth not to us, 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 back Simon Magus; but upon his confession received him for a faithful man, and baptized him as a faithful man, though he in very deed, and before God, were an hypocrite. In the first sermon of this decade we declared, that hypocrites also are reckoned in the church, till time they be revealed. But concerning remission of sins, those only among them that be of perfect age do obtain it, which unfeignedly believe: which in another place is often shewed. St Peter said to Simon Magus, though he were baptized, “Thou hast neither part nor fellowship in this business, because thy heart is not right in the sight of God.”
Furthermore, by the free and bountiful promise of God, not only by the confession of men, we esteem and acknowledge the people of God. For to whomsoever the Lord promiseth that he will be their God, and whomsoever he receiveth and acknowledgeth for his, those no man without an horrible offence may exclude from the number of the faithful. And God promiseth, that he will not only be the God of them that confess him, but of infants also; he promiseth to them his grace and remission of sins. Who therefore, gainsaying the Lord of all things, will yet deny that infants belong to God, are his, and that they are made partakers of purification through Christ? And that God acknowledgeth infants for his and sanctifieth them, by the very sum of the covenant it is manifest. “I will make my covenant between me and thee,” saith the Lord unto Abraham, “and thy seed after thee in their generations, by an everlasting covenant; that I may be God unto thee, and to thy seed after thee.” There is added circumcision, a sign of sanctification, whereof I spake abundantly, when according to order I entreated of circumcision. Neither is there any cause why any man should fear, that with circumcision and the ceremonies of the law the promise is abrogated, and that by the coming of Christ the covenant is broken and annihilated. For we said even now,
[4 See above, p. 12.] [5 Vol. ir. pp. 171—182,]]
that Christ came to fulfil the promises of God, and not to break them. And therefore the Lord in the gospel speaketh of infants, that is to say, which have not as yet confessed the faith, and saith: Suffer little children to come unto me, and forbid them not; for of such is the kingdom of God.” And though it be said of such,” and not “of those;” yet no man is so ignorant, but understandeth, there is a likeness between those things which are compared between themselves. Therefore if the kingdom of God belongeth unto them that are of perfect age, because they are become like little children; surely it followeth of necessity, that the inheritance of the kingdom of heaven belongeth also to infants or little children. For it followeth in the gospel: “Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.” Therefore it behoveth the heirs of the kingdom of God to be first infants or little children. And who knoweth not, that no man, unless he be sanctified and purified, shall enter into the kingdom of heaven? Children enter into the kingdom of God: therefore they are purified, to wit, by the grace of God. For by their nature and birth they are unclean, and sinners; but for Christ’s sake they are purified, who said, “That he came to seek and save that which was Rom.v. Jost,” Paul also expressly testifieth, that “by the sin of one, Adam, sin came on all men unto condemnation; and that by the righteousness! of one, Christ, good came upon all men to the righteousness! of life.” Therefore it is certain, that infants are partakers of purification and remission of sins through Christ, albeit they do not confess remission of sins. What, doth not the Lord say in the gospel, “It is not the will of your Father which is in heaven, that one of these little ones should perish?” Again: He that shall receive such a young child in my name, receiveth me; but he that shall offend one of these little ones that believe in me, it were better that a millstone were hanged about his neck,” &e. See therefore and “take heed, that ye despise not one of these little ones: for I say unto you, that their angels in heaven do always behold the face of my Father which is in heaven.” Behold, what could be more manifestly spoken? It is not the will of my heavenly Father, that infants should perish. Therefore he receiveth them freely into grace and favour, though they have
[1 justificationem, Lat
not yet confessed. Moreover, he that receiveth such a little one, to wit, as he himself set in the midst of them, for Christ’s sake, he is said to receive Christ himself. Lo, he attributeth to the receivers of infants that which he promised to the receivers of the prophets. Ie addeth: “But he which shall offend one of these little ones that believe in me.” He manifestly calleth the little ones, not yet able to confess, believers, because he reputeth them of his grace for believers. Neither is this any wonder or strange thing, since God, yea to them that are of perfect age, imputeth faith for righteousness. For in all points righteousness, acceptation, or sanctification, is free and imputative, that the glory of his grace might be praised. Furthermore, his will is that little ones should not be despised, much less to be cast out among? the number of the saints. Yea, he doth affirm that angels are given unto them to be their keepers, who though they be ministers of God’s majesty, yet the selfsame are given and granted to little children to be their guard: so that hereby? we may judge what great store the Lord setteth by infants, and learn not to wipe them out of the score of God’s people, to whom the inheritance of life is due. We attribute nothing here to the birth which is after the flesh, but all things to the grace and promise of God. Now it is evident by all {π΄ testimonies, that as well the infants of the faithful are to be baptized, as also those that are of perfect age, confessing the faith.
Now on the contrary part the anabaptists do contend, that none is to be baptized, but he alone which both is able to be taught, and to believe, yea, and make confession of his faith also. And for confirmation of this thing they bring these sayings of our Saviour: out of St Matthew, “Go ye therefore, and teach all nations, baptizing them in the name of the Father,” &ec.: out of Mark, “Go ye into the whole world, and preach the gospel to all creatures: he which shall believe and be baptized, shall be saved,” ἅς. Behold, say they, teaching goeth before baptism; therefore they that are πού able to be taught ought not to be baptized. Furthermore, to believe goeth before, and to baptize followeth after: infants do not believe, therefore they are not to be baptized. Upon all these they heap up out of the Acts of the Apostles οχ-
[2 ὁ numero, Lat.: from among.] [3 velinde, Lat.: hereby also.] [ So also ed. 1584: but ed. 1577, all these: ex his omnibus, Lat.] 25 [BULLINGER, 1v.]]
amples, which prove that the faithful, that is to say, they that confess the faith, were baptized of the apostles. They reckon up also the newly-instructed Christians! of the old time, to whom, say they, there had been no place given, if they had baptized infants. I answer: If the order of the words make any thing in this matter, we also have in a readiness to serve Matt. xxviii. our turn. For in Mark thus we read: John baptized in the desert, preaching the baptism of repentance;” in which place we see, that to baptize goeth before, to preach followeth after. Yea, I will shew also that that place, which they allege out of Matthew for themselves, maketh also for us. For Matthew’s words be these: All power is given unto me both in heaven and in earth,” saith the Lord. Go therefore,” and μαθή- τευσατε, that is to say, discipulate, (that I may so speak) that is, make ye me disciples, or gather together all nations. Yea, he teacheth them also the way and means how to gather disciples unto him out of all nations, or all nations, by baptizing and teaching them. By baptizing and preaching ye shall gather me together a church. And he setteth out both of them severally one after another, sweetly and shortly, saying: “” Baptizing them in the name of the Father and of the Son and of the Holy Ghost; teaching them to observe all things which I have commanded you.” Now therefore baptism goeth before teaching. But we do not thereby gather, that those nations, which never heard anything before of God and the Son of God and the Holy Ghost, are to be baptized; neither would the apostles have borne that: but we allege these things, to declare upon how fickle a foundation the anabaptists do build. And we simply say, that it is not true which these men imagine, that the Lord commanded his apostles to baptize them only whom they taught. Neither doth he here point out who are to be baptized in the whole world?; but he speaketh of them that are of perfect age, and of laying the first foundations of faith and of the church among the gentiles, being rude as yet and ignorant altogether in religion. They that are of perfect age are able to hear preaching or teaching: infants are not so. They that are of perfect age are able to believe and confess: infants are not so. Therefore he speaketh nothing here of infants. Yet
[1 catechumenos, Lat.) [2 in universum, Lat.: in all instances.]
therefore they are not debarred from baptism. It is a general law, He which doth not labour, let him not eat;” but who is so cruel and unnatural to think, that therefore infants are to be famished to death? The Lord, when true religion began to be spread abroad, sent his apostles into all nations, unto them which both were ignorant of God and strangers from the testaments of God. Truly, it behoved them not first to baptize, and afterward to teach; but fifst to teach, and then to baptize. If at this day we should go to convert or turn the Turks to the faith of Christ, first truly we should teach them, afterward baptize the servants of Christ and those that would yield themselves into his subjection. So the Lord himself in times past also first renewed his covenant with Abraham himself, and instituted circumcision for a seal of the covenant; and after that Abraham was circumcised. But he himself, when he understood that infants also were partakers in the covenant, and that circumcision was the seal of the covenant, he afterward did not only circumcise Ismael, being thirteen years of age, and all that were born in his own house, but infants also, among whom we reckon Isaac also. Even so the faithful which were turned by the preaching of the gospel from gentilism, and confessing were baptized; when they understood that their infants were counted among the people of God, and that baptism was the badge of God’s people, they caused also their infants to be baptized. As therefore it is written of Abraham, he circumcised all the men-children in his house; so we oftentimes read in the Acts and writings of the apostles, that, after the master of the house is turned, the whole family is baptized.
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