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61. The eight Chapter. Of Baptisme, Baptising of Infantes, and holin

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The eight Chapter. Of Baptisme, Baptising of Infantes, and holinesse of Infants.

1 BAptisme is a signe of regeneratio~ into Christ, into his death, (I meane) and resurrection: which succéeded in the place of Circumcision, consisting of the fountaine of water, in the worde: wherein in the name of the Father, and of the Sonne, and of the holie Ghost, remission of sinnes and shedding out of the holie Ghost is offered, and by a visible Sacrament, we are grafted into Christ & into the Church: and the right vnto the kingdome of heauen is sealed vnto vs, and wee on the otherside professe that wee will die vnto sinne, and from thence forwarde liue vnto Christ That the members or parts of this definition may the better be vnderstood, we will plainelie set them foorth. 2 First it is called a signe which worde that it is common vnto Baptisme and vnto all the Sacraments it is prooued hereby, because Paul in the Epistle to the Romanes taught that Abraham after he was iustified did receiue Circumcision, 3 being a seale of the righteousnesse alreadie obtained. And what thing Baptisme sealeth, is sufficientlie expressed, seeing it is called the signe of regeneration. For Christ manifestlie enough taught Nicodemus in the thirde Chapter of Iohn, 4 that they which will be saued must bee borne againe. That Baptisme is a signe of this regeneration, Paul teacheth vnto Titus, saying: 5 According to his mercie he hath saued vs by the fountaine of regeneration. 6 And séeing that regeneration is a certaine changing: that we maie the better vnderstande what it is, first must bee declared the ende wherevnto it tendeth. And therefore we added: Into Christ, because the faith, the indeuors, and life of those that be regenerate, haue respect vnto no thing else, but wholie to passe into Christ. And séeing that all things which Christ did for our saluation, are comprehended in his death and resurrection: therefore in this definition we put, That we must be baptised into his death and resurrection. Which also Paul teacheth: For thus he writeth: 7 Knowe ye that all wee that are baptised into Christ, are baptised into his death. 8 And straightwaie hee maketh mention of the resurrection. But that baptisme succéeded in the place of Circumcision, the Epistle vnto the Colossians teacheth. 9 Since then Circumcision was onelie once giuen vnto each one, and that euerie one hath but one onelie natiuitie, thereof it commeth that baptisme must not bee renewed. Which is also doone to that end: 10 that the holie Ghost will haue vs fullie perswaded, that after baptisme we ought no more to returne to our olde life, as though an other regeneraon might bee graunted vnto vs. For if anie should so thinke (as we read in the Epistle to the Hebrewes) he shoulde tread vnder foote the bloud of the sonne of GOD. 11 Paul therefore vnto the Ephesians saith, One spirite, one faith, one Baptisme. And that it consisteth of the fountaine of water and of the worde, we are taught out of the Epistle to the Ephesians in these words: 12 Euen as Christ also loued the Church, and gaue him selfe for it, that he might sanctifie it, beeing made cleane by y e fountaine of water through the word. This is the nature of sacraments, that they consist of a signe, an outward element, and of the worde of God. Manie ecclesiasticall writers, treating of Baptisme, set foorth the praises and commendations of Water. 13 But here I rather praise the simplicitie of Christian religion, which hath Sacraments annexed as in number fewe, so most easie to be celebrated. And as touching the signes: we haue nothing but bread, Wine and Water, which are euerie where vsuall, and easie to be had. 14 Doubtles the mysteries of Idols were celebrated with great cost, and were verie sumptuous: but Christ in outward things alwaies followed great simplicitie. Albeit the Deuill also as he imitateth God, would sometimes also haue water to be ioyned with his seruices: As in the mysteries of Mitra and Isis. 15 And the Romans in the playes of Apollo and Pelusius besprinkled the Citie with water: For by that meanes they thought it to be perfectlie cleansed from periuries, murthers, iniustice and publike crimes. And such as had committed murther, did with great diligence séeke after purging waters. But omitting these thinges, this we ought to consider, that the signe in Sacramentes should haue an affinitie and similitude with the thing that is signified. 16 Wherefore séeing that water washeth awaie the filthinesse of the body, maketh the earth fruitefull, and quencheth thirst, it aptlie signifieth remission of sinnes, the holie Ghost whereby good workes are made plentifull, and also grace which refresheth the anguishes of the minde. Neither did the Prophetes in the old Testament otherwise prophesie of the giuing of the holie Ghost in regeneration. 17 Ioel saith, that God would powre cleane water vppon the sonnes and daughters of the Iewes. And Esaie saith: All ye that thirst come vnto the waters. And the olde Hebrewes are saide by Paul to haue béene baptized in the red sea, 18 and in the cloude.

2 But what manner of worde it is that ought to be ioyned to the element of water, we haue noted: namelie, wherein, In the name of the Father, of the Sonne, and of the holie Ghost remission of sinnes, &c. Into this promise our faith is sealed: and as Tertullian saith: 19 the Sacrament of Baptisme is the garment of this faith. These verie expresse words are deliuered by Christ in the last Chapter of Matthew. 20 Neither can I perswade my selfe, that the Apostles changed this forme of words, although Ambrose of that thing thought otherwise: It sufficeth vs at this present, that by the element and by the word of GOD wee haue a manifest testimonie of our regeneration & saluation. For euen as there be three things (as saith Iohn) which beare witnes of Christ: 21 the spirite, bloud, and water, (For the father which is signified by the spirite, the Sonne which is declared by bloude, and the holie Ghost which is noted by water, doe beare witnesse of his diuinitie: and of his true humane nature the spirite is a witnesse, which vpon the crosse he commended to his father, and also the bloud and water which flowed out of his side) so haue we a testimonie of the holie Ghost, that we be the children of God. And we haue the remission of sinnes by the bloude of Christ, set foorth in the worde of promise, and the water outwardlie powred vppon the bodie. For by these witnesses, our faith is both raised vp and also confirmed, because we are regenerate and nowe made the children of GOD. There is offered vnto vs remission of sinnes, in the name of the Father and of the Sonne and of the holie Ghost. And yet ought wee not to thinke that it is giuen by reason of the work wrought as they vse to speake: as though a holinesse, or the spirite laie hidden in the water, and that it can regenerate vs by the outwarde touching. For it is not so, but by the worde of GOD, and outwarde signe is signified vnto vs our reconciliation with God made by Christ: vppon which reconciliation if we laie holde by faith, wee are both iustified and also sanctified. Wherefore Augustine vpon Iohn saith: Fro~ whence co~meth this so great a vertue vnto the water, that it shoulde touch the bodie and wash the heart, vnlesse the word wrought it: not in that it is spoken, but it that it is beléeued? But in Infants which by reason of age cannot yet beléeue, 22 the holie Ghost worketh in their heartes in the stead of Faith. The effusion also of the holie Ghost is promised in baptisme, as it is expresselie writen in the Epistle to Titus, Who hath saued vs by the fountaine of regeneration and renewing of y e holie Ghost which he hath plentifully powred vpon vs.

3 Neither are these two things in such manner offered vnto vs in Baptisme, 23 as though we in no wise might haue them before baptisme. For it cannot be denied, but that they which bee of full age, if they beléeue, are iustified euen before they be baptised. For so Abraham beleeued and was iustified: and after that hee receiued the seale of Circumcision. And Cornelius the Centurion when hee had heard Peter and beléeued, was not onelie, iustified, but also visiblie receiued the holie Ghost. Neither would we baptise Infants, but that we suppose y t they alreadie pertaine vnto the Church and vnto Christ. And yet are not such baptised in vaine. For we must obaie the commandement of GOD, which if anie man should contemne, though hee boast neuer so much of his faith, yet should he sufficientlie declare, that hee neither beléeued, nor is iustified, nor yet hath receiued remission of sinnes. Furthermore, although they beléeue, 24 yet when these promises are againe offered, & that by the appointment of the Lorde, and they through faith and instinct of the holie Ghost, doe effectuallie take holde of them, the benefites of God cannot but be increased in them. And why the holie Ghost is powred into the heartes of them that be regenerate, this is the reason: 25 Because they must be made men againe, and their stonie heart (as the Pophete saith) must be turned into a heart of flesh, which is not possible to bee doone by mans reason. And that we are by the visible sacrament grafted into Christ & into the Church, is first declared out of Paul. For Paul saith that they which are baptised are grafted into Christ. And in the first to the Corinthians the 12. Chapter. By one spirit (saith he) all we are baptised into one bodie. And that this bodie is the Church, he teacheth at large in the same Chapter. We added [in the definition] by a visible Sacrament, because so soone as we be iustified, we are verilie in minde and in spirite, grafted both into Christ and into the Church. But because that is vnknowen vnto men, it is afterward knowen when we are entered by the outward sacrament.

26 4 Also the right way vnto eternall life is sealed vnto vs by baptisme. So soone as we be iustified, we haue it giuen vnto vs: and it pertaineth vnto vs by right, not of desert, but of the liberall gift of God: and by baptisme it is sealed. 27 As the giftes of kings so soone as euer they be graunted vnto vs, doe without doubt pertaine vnto vs: but afterwarde are sealed, that the will of the king, if it be néedfull maie be testified vnto others. Neither is this part, to wit, The right vnto eternall life, 28 so to be vnderstoode, as though they ought to be excluded out of the kingdome of heauen which were not baptised. For if they beléeued, and that there was no let in them that they were not baptised, there is no doubt of their saluation. For Christ saith: 29 He that beleeueth in mee hath life euerlasting. And in an other place, although he saie: that he which beleeueth and is baptised shall be saued, 30 yet straight waie he added: He which beleeueth not, shal be condemned. 31 By which words he gaue vs to vnderstande that baptisme is not of such necessitie, but that a faithfull man maie be saued without it: so that there happen therein no contempt nor disobedience. The Schoolemen also confesse that besides the baptisme of water, the godlie are sometimes baptised with martyrdome, and with the inspiration of the holie Ghost, 32 so much as suffireth vnto saluation. Christ also called death it selfe, Baptisme: when he said that he should bee baptised with an other baptisme, and foretold that the Apostles should be baptised with the holie Ghost not manie dayes after his ascension into heauen. 33 34 Lastlie we againe in baptisme professe death toward sinne, and also a newe life: Which profession sheweth nothing else, but that vnto this Sacrament is ioyned repentance, 35 which both Iohn and Christ taught, when they spake of Baptisme. And the fathers waen they passed ouer y e sea escaped into liberty: 36 but Pharao with his host was drowned in y e waters, wherby was signified y t by baptisme we ought so to be renewed, as there we should forsake our sinnes, and issue out with a newe purpose to holinesse of life. All these things ought we, when we are baptised, often to consider out of the testimonies of the Scriptures, and continuallie admonish our selues thereof. For although this sacrament be but onelie once giuen, 37 yet ought it neuer in our whole life be forgotten. For euen as it behooued y e Iewes euermore to remeber y t they were circumcised, so also we ought cotinually to cal to mind our baptisme.

5 But it is woonderfull how some dare affirme, 38 that the Baptisme of Infantes is a newe institution in the Church. For Cyprian a verie auncient writer, maketh mention of it and aunswereth, that it is not of necessitie, that we should tarie till the eight daie for the baptising of them: For that the trueth of the Gospell hath deliuered vs from obseruing the number of daies, and that therefore they may well be baptised, what daie soeuer the Church shall be assembled together. Origen also writing vppon the Epistle to the Romanes, and vppon Leuiticus, sufficientlie declareth that Infantes were in his time accustomed to be baptised. And since that these men were not long after the Apostles times, and that they make not mention of it as a thing inuented by them, or in their time, it sufficiently appeareth that that custome came from the Apostles. They say that Higinus a Bishoppe of Rome was the first author thereof, 39 which certainelie cannot be prooued by his decrées. We reade in déede that he made a law for sureties, whom they call godfathers and godmothers, which without doubt was a profitable ordinance. For his meaning was, that when Infantes shoulde by baptisme bee receiued into the Church, they should be commended vnto the faith of some men by whom they might bée instructed. And for the performance of this, the godfathers and godmothers doe binde their faith, although now adaies they regard nothing lesse. But it is a verie weake argument to gather thereby, that Higinus was the first author that Infants should be baptised, because he first ordained godfathers: Nay rather séeing he made a decrée touching that matter, it is probable that the baptisme of Infants was before that time in vse. But they cite Tertullian in his booke de Baptisimo, which is very elega~tly written by him. 40 But for somuch as that man in his latter age, fel from the true faith vnto the Heresie of Montanus, his authoritie heereof cannot bee of so great force: For hee also condemned seconde mariages, and disallowed the Baptisme of Infants against the receiued vse of the Church. And if wee should followe his opinion, neither young men vnmaried, nor yet young widowes ought to bee baptised. For he affirmed that this Sacrament ought to be administred verie late and but to those onelie which were of full age. But it maie sufficientlie be declared by the selfe same Tertullian, 41 that euen in his time the maner was that children should bee baptised. And hee would not haue reprooued it, vnlesse it had then béene in vse and practise.

42 6 But there ariseth a verie weightie question as touching the holines of children, which are begotten of Christian parentes, what manner of holinesse it is, and of what sort it is to be accounted. Some haue interpreted the words of Paul in the first Epistle to the Corinthians the seuenth Chapter: 43 that they, which be so borne, obtaine a good and godlie education: which might not bee, if a diuorce should chance betwéene the parents. For they should perhappes be adiudged children vnto an vnbeléeuing parent, where they should be altogether set frée not vnto religion but vnto vngodlinesse. But if the mariage continue, then hath the beléeuing partie power to bring them vp to Christ, which exposition Augustine in his booke De Sermone domini in monte, séemed not to mislike. For he saith, their children are brought vnto Christ, and they be consecrated to him in baptisme. But Augustine séemeth to say lesse (although his iudgement be godlie) than the Apostle minded to prooue: 44 for he would confirme the sanctification of that matrimonie which hee had set foorth before: but by this sense hee should rather declare a certaine fruit of that matrimonie, than haue prooued the same to be holie. For sometimes the children, otherwise begotten by vncleane copulation, maie haue this benefite of godlie education and of Baptisme. For if by happe anie Christian man being fallen into fornication, should beget a child, and should prouide to haue it baptised and brought vp after a godlie sorte, it should not be prooued thereby that the coniunction wherein hee abused an harlot was either godlie or honest. Which we vnderstand happened in Adeodatus the sonne of Augustine, 45 who being borne in vnlawfull copulation, was both baptised and by the Fathers indeuour was most godlie brought vp. Wherefore others saie, 46 that Paul by this sentence vnderstandeth onelie a ciuill purenesse and holinesse because that children being borne after this manner are taken for Legitimate, and are not accounted for bastards which they saie, doeth verie much serue to the purpose of Paul. For séeing hée would declare that these matrimonies should be still continued, hee thereby prooueth the right and honestie thereof, in that the children which doe spring of the same would by publike and iust lawes be accounted for lawfull and iust inheritours: But they doe not fullie satisfie this Argument of Paul. For the Corinthians might haue saide: We which are nowe Christians, require more in our matrimonies than to haue them established by ciuill righteousnesse: wee woulde haue them to bee holie and such as should please GOD. How shall it be prooued that there is such holinesse in vnfit matrimonie, that by the copulation of infidels we cannot be defiled? If thou onlie alleadge y e ciuill cleanesse of the issue so begotten, what doest thou more attribute vnto vs than the Infidels haue? For their children, if they be begotten in matrimonie, are lawfull, and be admitted as iust heires. So that it séemeth that Paul signified some other thing that is not giuen to the children of the Infidels. 47 Wherfore I iudge it to bee this holinesse, that they belong vnto the Church of Christ: For they are reckened as if they were borne of Parentes that were both faithfull.

7 But if thou demaund how the children of the Christians belong vnto the Church or vnto Christ, we will aunswere: No otherwise, than the children of the Hebrewes, being of the posteritie of Abraham, 48 were sayd to be contained in the couenant of God. For God promised vnto Abraham that he would be not onely his God, but also the God of his séede. And therefore are our children baptised, as the children of the olde fathers were circucised, because they must not be thought to be out of the Church. For we haue succéeded into the posteritie of Abraham: and those things that were spoken of him, doe very wel agrée to vs and to our children. 49 For they may haue the grace and spirit of Christ, séeing they be parts both of vs & of the Church. For this cause the Apostle séemeth to call the holy. Wherefore vnto the Romans it is said: But and if so be the roote be holy, the braunches also are holy: & if the first fruites be holy, the lumpe also shall be holy. 50 Which wordes, although they be spoken of the Hebrewes, yet are they not straunge fro~ vs: for we haue passed into the familie of Abraham and of Israell, because through Christ the wall is broken vp by which the Gentiles séemed to be seuered from the posteritie of Abraham. So as our little ones inioy the benefite of them which were sprung of the stock of that Patriarch, 51 not that we attribute this to the generation of the flesh, as vnto the chiefe and true cause. For as our owne saluation is, so verily is altogether the saluation of our children of the méere election and mercie of God, which oftentimes goeth together with naturall propagation. Weigh with thy selfe, that euen they be elected of God which be also borne of y e saints, as we sawe it came to passe in Isaac which was the seed of Abraha~, 52 not only according to the election, but also according to the generation of the flesh: 53 Not that it dooth alwayes so happen of necessitie: because the promise is not generall as touching all the séede, but of that onely in which the election together consenteth. Otherwise the posteritie of Ismael and Esaw were of Abraham. But because we ought not to be ouercurious in searching out the secret prouidence and election of God, therefore we iudge the children of the Saintes to be Saintes, 54 so long as they by reason of their age, shall not declare themselues straungers from Christ. We exclude them not from the Church but imbrace them as members thereof: hoping well, that as they be the séede of the Saintes according to the flesh, so also they be partakers of the diuine election, & that they haue the holy ghost and grace of Christ: And for this cause we baptise them. Neither must they be heard which mooue a doubt of this matter and say: 55 What if the minister be deceaued? And what if for a very trueth, the childe be not the childe of promise, of diuine election and of mercie? 56 Because the same cauill may also be as touching them that be of lawful age. For we also knowe not, whether they come fainedlie, or whether they beléeue truely: whether they be the children of predestination, or of perdition: whether they haue the grace of Christ, or whether they be destitute thereof, and doe falsely say that they belieue. Why doost thou baptise them? I know thou wilt say: This I doe because I follow their outward profession which if they falsifie, it is nothing vnto me. So we say, that the Church dooth therefore imbrace our children and baptise them, because they pertaine vnto vs. And that is vnto the Church such a token of the will of God, as outwarde profession is in them that be of ripe yeares. For as it may be deceaued in the one sort, so also it may be in the other. There is nothing so certaine but it may be otherwise. And so not all, so many as are baptised; are either saued or predestinated to eternall life. Neither can we by any other meanes discerne betwéene the baptised who belong vnto saluation, and who be not the sonnes of God, but that we dailie iudge of them by their workes.

8. 57 Wherefore the Anabaptistes must not be heard, which will not haue children to be baptised. Because they deny originall sinne, therefore they will haue them tary till they come to yeares, whenas now euerie one hauing sinned by choyse, and fallen by his owne will, and infected with vice, hath matter to be washed away by baptisme. From these men we disagrée as far as heauen is wide, 58 séeing we altogether confesse originall sinne. For it is prooued in the Epistle to the Romans where it is said, that by one man sinne entred into the world, & by sinne, death. Whereby it appeareth, that sinne is there, wheresoeuer death hath taken place. Therefore séeing infantes dye, it is of necescitie that they be subiect vnto sin. And many other testimonies there be in the same Chapter, which most manifestlie prooue this originall sinne. And we haue in the psalme, 59 For behold I was borne in sinne, and in sinnes hath my mother conceaued me. And Christ said: 60 Vnlesse a man be borne anew of the water and of the spirit, &c. Whereby is manifest, that if it behooueth vs to be borne againe, we be borne in sinne. And vnto the Corinthians the 2. Epistle and 5. Chapter, 61 it is said of Christ: That one dyed for all men. But and if he be dead for all, it is manifest that the infantes also had néede of a redéemer. And when it is said vnto the Romans: 62 Christ dyed for them that were sinners, enimies, and weake, and vngodly: it followeth that infants also are such, in their owne nature whe~ they be born, vnlesse we wil say, y t Christ dyed not for them, which is against the iudgement of Paul now alledged. And in the booke of Genesis it is shewed, 63 what the imagination of our heart is, euen from the very childhood and deliuerance from the mothers wombe. Wherefore the Hebrewes haue often in their mouth Ietser haraa, an euill imagination, which they take out of that place of Genesis. And we read in the booke of Iob: 64 Who can make clean that which is conceaued of an vncleane seed? Where the séede of man is called vncleane: which cannot be otherwise referred but to originall sinne. For if thou shalt weigh the naturall causes, the séede of man hath no more vncleanesse in it than hath the séede of other liuing creatures. 65 And to the Ephesians: We were by nature the childre~ of wrath as others be. Where that word Nature sheweth that this euill is drawen with vs euen from the beginning. 66 And although that they be Christian parents, yet because they beget not with that part, wherein they are clensed anew (with the minde I meane where faith hath place, by which they are reconciled vnto God) but with y e body & with the flesh, which while we liue here, haue not altogether put off their vncleanesse: as it is deriued from Adam, so dooth it drawe with it his infection and blemish. So then we disagrée very much from the Anabaptistes: for both we confesse originall sinne which they deny, and doe also teach that childre~ ought to be baptised, as at this day in the Church. Therefore how are the infants of Christians when they are baptised, 67 called holy & members of the Church, séeing they be corrupted with originall sinne? We aunswere, that in originall sinne, two thinges are to be considered: One is the corruption of nature, whereby the posteritie of Adam lacketh righteousnesse, and are loaden with ignorance and euill concupiscence. Then there is a guiltinesse whereby God imputeth these things vnto sinne and vnto death. Wherefore the first part all our children vndoubtedly haue, when they be borne: but the other part, I meane guiltinesse & imputation vnto death & vnto euerlasting damnatio~, those (which not only are born of their parents according to the flesh, but also appertaine to the election & promise of God) haue not, because it is take~ away by the mercie of God, by the holy ghost, and by the grace of Christ: neither is that corruption imputed to them vnto death. They therefore, which be so borne of Christians are called holy, because they are iudged to belong vnto grace and election, séeing nothing perswadeth otherwise. Now then, the Church doth seale these thinges vnto them in Baptisme, as to these which belong vnto the promise, and alreadie haue the giftes of God: I meane the remission of sinnes and grace of Christ.

68 10 But one thing séemeth to make héere against, which is written vnto the Romanes the 4. Chapter: That it was giuen vnto Abraham to be the father of Circumcision, and not onelie of Circumcision, but of them also that walke according to the steppes of the faith, which he had when he was vncircumcised. Whereupon it is concluded, that the Ethnicks which are ioyned vnto the stocke of Abraham, haue not that by the séede of the flesh but by the power of faith, which séeing the Infants haue not, they shall not be vnderstoode to be ingraffed into the stocke of Abraham. But we must vnderstand, that the Apostle spake there of them which be of ripe age and of the first graffing in of the Gentils, whereby they were coopted into the stocke of Abraham: which none of vs doubteth to be done by faith. But when as nowe, that the Gentils, & our families or Churches be grafted vnto that stock, all the priuileges are communicated with them that were graunted vnto Abraham, among which this was the chiefe, that God woulde be both his God & the God of his séede. So as it is graunted in like maner both vnto vs and ours, in maner and forme alreadie declared. 69 Further it is written in the ix. Chapter of the same Epistle: 70 Not all they which be of Israel be Israelites, nor all they which be of the seede of Abraham be all children: but in Isaac shall thy seede be called. That is, not all they which be the children of the flesh, be the children of God, but they which be of the promise. Whereupon it séemeth to be gathered by these wordes of the Apostle, that the generation of the flesh, bringeth nothing at all to passe that our children be called holie. But vnto this we haue sufficiently answered. For wee haue declared at large, that this must not be attributed to the generation of the flesh, as to the proper and chiefe cause, when as our saluation (as Paul saieth) consisteth onely of the grace of God, and of the election or promise. But because the reason of this election is hidden, and that the first token which we haue thereof, is, if children belong vnto them that be holie, and be offered by them in the sacrament of regeneration: therefore doe we call them holie, although as it hath bin said, this token may deceiue: euen as also the confession of faith, which is expressed in wordes by them that be of ripe age, when they are to be Baptized, may lie and procéede of hypocrisie. Moreouer the Apostle would by that place, call backe the Iewes, (who disdained the Gentils) vnto the first and principall cause of our saluation which he had propounded vnto them not to be the workes of ceremonies, or our merites, or the stocke according to the flesh, 71 which they alwaies boasted of. He set before their eies the election of God and the promise: which cause is of that kinde that it cannot be deceiued, but that it hath perpetuallie an effect. Yet his minde was not to make voide all these second instruments or meanes and also tokens which God vseth, as he would vtterly saie, that they were nothing. The linage of the flesh is not sufficient of it selfe vnto righteousnesse and true holinesse. For sometime the children of holie men maie belong vnto perdition. When they be growen to rype yeares, they may degenerate from their good and goodlie bringing vp. They may also depart from religion, which they séemed to receiue from their childhood: as we knowe the Iewes did, which haue denied Christ, and haue no more to glorie of concerning the holy séede: although the promise of God in that stocke, shall neuer be vtterlie voide. For afterward in the xj. 72 Chapter the same Apostle most plainlie sheweth, that he tooke not from the Iewes the gifts of kindred and progenie, when he saieth: If the roote bee holie, the branches are also holy: if the first fruites be holie, so is the whole lumpe.

11 Neither doeth Christ shew these promises to be vaine when as in y e séede of Abraham according to the flesh he became man, 73 and was so conuersant in that nation: as in the Epistle vnto the Romans he was said to be the minister of Circumcision for confirming the promises of the fathers. This vndoubtedlie had not the Iewes by their merites, that Christ vnto them before others ministred the word of life, but they had it by the promise which was made vnto their stock: whereby it appeareth, that it is not altogether a vaine and néedelesse thing to bée borne of a godlie kindred. And in the Actes of the Apostles Peter saide vnto the Iewes: 74 that vnto them speciallie pertained the Gospell by the right of the couenant: as it is in the second Chapter. Further in the next chapter, 75 they be called children of the Testament. And euerie where in Paul thou readest: First to the Iewe, 76 and then to the Greeke. And the Apostles obserued this: y t they went not to preache vnto the Gentils, vnlesse they had first ministred the worde of saluation vnto the Iewes. 77 And more than all these things thou hast in the ten Commandements an excellent promise of God, 78 that God woulde doe wel vnto those that feare him, and vnto their posteritie vnto a thousand generations. Although we denie not, but that oftentimes ill children haue succéeded in the place of good parents: because such promises (as I haue saide) be not common vnto all the séede, but onelie vnto that séede wherein euen the election of God and predestination doe méete together, the which oftentimes (as we faithfulfullie beléeue) hath place in the séede of the Saints. God doeth not so binde his promises to a kindred or to things of this worlde, but that it maie be lawfull for him sometime to temper them according to his prouidence. For it somtimes happeneth that he indueth with greater grace the children of ill parents than others which were borne of the séede of the godlie. 79 And we must not thinke, that this couenant of God made with Abraham, and with his posteritie and ours is deriued from the flesh to the children, but that such promise is preserued onlie by the power and efficacie of Gods mercie.

12 And least thou shouldest thinke, 80 that the promise made vnto Abraham, is onelie a thing temporall, consider this specially, I will be thy God, and the God of thy seede. They vndoubtedly vnto whom God is manifested, are deliuered from sinne, death and damnation. For so much as this propertie is agréeable vnto God, that he will saue and deliuer them that be his. 81 By which reason Christ prooued that the dead doe liue and shal rise againe: because in the Scriptures we reade: I am the God of Abraham, of Isaac, 82 and of Iacob. Neither are we to doubt, but that the same couenant is applied vnto our children, vnlesse we will account God to be lesse pitifull and mercifull vnto vs than he was vnto the Hebrewes: although his grace were diminished by the comming of Christ. In y e Epistle to y e Colossians circumcisio~ is most manifestly compared with our baptisme. 83 For it is said: 84 In whom ye be circumcised with a circumcisio~ not made with hands, by putting off the sinfull bodie of the flesh, in that ye are buried with him through Baptisme. Wherefore our baptisme is of no lesse account than was Circumcision, for it did seale the couenant and promise in the young children of the Hebrewes. The which we must iudge to bée doone by Baptisme. This (if we doe well) must be obserued while the Sacraments be giuen, that the thing which is sealed with the outward signe be had, 85 and be there present. Those that be of rype age declare, that they holde the promise by faith, when they confesse the trueth of Christian doctrine, and then is applied the sealing, and they are baptized. And in y e young children of the Christians, when they are declared by the wordes of God to haue the promise of the couenant, and to be in the church, this communion and promise no doubt is sealed by baptism. Somtime in déede by an ouerthwart order it happeneth, that the thing followeth the applying of the sacrament, and then the promise or the gift of the promise, which in very déede is not there, is not sealed, as appeareth in them which be vnbeléeuers and come to baptisme with a feigned minde. Those men assuredlie belong not vnto the Church: neither haue they the iustification or communio~ of Christ: onely they carrie a signe about with them. Howbeit it maie be, that if they be conuerted vnto Christ, they maie afterwarde obtaine these things, neither must baptisme be therefore renued. But this waie of receiuing the sacraments is not allowed. And as touching the ryper age there is no doubt, when they faithfullie receiue baptisme, but that they haue first entered into the couenant of God. For so soone as euer a man beléeueth in Christ, he both hath saluation, and is also iustified. And albeit some haue doubted as touching the children of the faithfull, yet must we iudge the selfe same [of them.] And vndoubtedly vnlesse that the children of the Hebrewes had bin contented with this couenant before circumcision, 86 if they had died the fifth or sixt before they had come to the eight daie, they should haue bin thought to be damned, and circumcision differred would haue beguiled them, which as an absurditie may not be gra~ted, séeing they were destitute of the circumcision, not through contempt of the sacrament, but by reason of obedience to the lawe of God. And [by that reason] our young children which die before Baptisme should be damned. 87 Which although Augustine admitted, yet is it amisse and is not necessarilie gathered out of the Scriptures. But and if so be that they maie be saued, the children also of the Hebrewes which died before the eight daie might be saued. Furthermore it is necessarie that they belonged vnto Christ and to the church, séeing out of it there is no saluation. And that the state of our infants and the Hebrewes is all one, we haue alreadie declared before: because through Christ is broken downe the wall of the olde ceremonies which séemed to be a stop, 88 and he being made the head corner stone, 89 hath ioined together in one the two walles of y e Ethnick and of the Hebrew people. So as now there is but one fold and one shepheard: 90 and manie bowes are broken off and we grafted in their place, so as it is now one and the selfe same trée which beareth aswell the Ethnickes as the Iewes that beléeue in Christ.

13 And that it may be the more plainly vnderstood howe they pertaine to the couenant of Christ, which either were sealed with circumcision, or now be washed with baptisme, it behooueth to repeate that which is written in the historie of the booke of Genesis the 17. Chapter, whereas God did first enter into couenant, not onely with Abraham, but with his whole familie: and would that not all onely Abraha~, but all his houshold seruants, & those that were bought with mony, should pertaine to that couenant: among which no doubt but there were many yong childre~. Afterward there followed circumcision. 91 Whereby it appeareth, that the promise, agrement, or couenant was not brought in by circumcision, but that it went before it. The very which thing must be vnderstood of baptisme. For first the word was preached to Citizens, or to housholders, and the couenant to be made by Christ was set foorth. Wherewithall when they were kindled by faith, & that they had submitted themselues to the couenant, there followed baptisme, not onely touching themselues, but touching their yong children, who were acknowledged to bée within the compasse of that couenant. S. Paul saith, 92 that he baptised the house of Stephanas. And in the Actes of the Apostles, as we said a little before, not onely the maister of the prison, but also all they which belonged vnto him receiued baptisme. And that doe they obserue (as I said a little before) which haue heads of Cattel: For they haue not bin accustomed to set their burnt signe or marke vppon either horses or Oxen that belong not vnto themselues. 93 So dooth the Church baptise them whom it supposeth to belong vnto it, 94 and which be not strangers from the same. Neither is it otherwise in a kings letters patents. First we obtaine the gift and bill assigned, and then we cause it to be sealed. Cornelius the Centurion, first receaued the holy ghost, afterward was giuen water wherewith he was baptised. 95 The same happened vnto the Eunuch which was baptised by Philip. And finally all they which be of ripe age doe first by faith take possession of Christ before they be marked with his badge, vnlesse that (as we said before) they come in hypocrisie vnto baptisme.

14 They were woont to obiect that there is one consideratio~ to be had of infants, & an other of them which be of ripe age: because they y t be of yeares, may haue faith whereby they belong to the flocke of God, which cannot be attributed vnto infants, séeing they haue not the vse of vnderstading and reason, by which they may giue consent to the promises of God. 96 I know it hath bin thought of some, and those of no small estimation, that infants haue faith, as though God woonderfully & beyond the course of nature worketh in them, whose opinion to say the trueth I do not verie readilie imbrace: not y t I iudge this to be vnpossible vnto God, y t either he may powre in vertues into what age soeuer he wil: or that he can eue bring foorth a sense of y e minde or reason in the soules of Infantes, by preuenting the time of nature, or else bring to passe that although they themselues neither vnderstand, nor know what is to be belieued, yet the holy ghost apprehendeth the same in them, and consenteth vnto them euen as he is sayd to doe in them that be of age in the Epistle to the Romans, 97 when we require thinges that we knowe not whether they be profitable or no, but the spirit it selfe maketh intercession for vs, when we know not of it, and prayeth as it behooueth: and God for so much as he knoweth his meaning heareth him. And these thinges I say as touching God may easily be doone. But séeing the holy scripture telleth me not that yong children doe belieue, or that these miracles be doone in them: neither that I doe sée this to be of necessitie vnto their saluation, I iudge it sufficient to affirme that they which shall be saued, 98 (for so much as by election and predestination they belong vnto the treasure of God) are indued with the spirit of God, which is the roote ot faith, hope, charitie, and of all vertues which he afterward sheweth foorth and declareth in the children of God, when through age it may be doone. Howbeit by a certaine kinde of speach, 99 such yong children may be called faithfull, euen as otherwhile we call Infantes reasonable, not that they in very déede are able to reason, but because they haue a soule, the which so soone as their age shall giue them leaue, will both reason and exercise them in sundrie arts and and faculties. And that that age may be adorned with the holy ghost, 100 Iohn and Ieremie may witnesse, who were inspired with the spirit of God euen fro~ their mothers womb. Which thing also Ierom vnto Marcella writeth of Asella, 101 that she was sanctifyed by the holy Ghost euen from her mothers womb: which sanctification must not be thought repugnant to originall sinne: For doutlesse they haue it as we aboue declared, but it is not imputed. 102 For if it should be imputed vnto them, it would be altogether of necessitie, that so many yong children of the faithfull parents as died without baptisme or circumcision, should be damned, séeing that none with originall sinne are admitted into the kingdome of heauen.

15 But the cause why our aduersaries are so loath to allowe of this opinion, is for that they attribute vnto the Sacramentes more than they ought to do. For they thinke that by the power and efficacie of the worke of baptisme, sinne is forgiuen. Neither do they acknowledge y t by the Sacraments, forgiuenesse is rather sealed, which they of perfect age obtaine by beléeuing, and the young children of the faithfull, which belong vnto election, haue it alreadie by the holie Ghost and by grace. And when thou shalt demaund of them, 103 wherefore they baptise Infantes, knowing that they perceiue not those things which are spoken, nor yet doe consent vnto the couenant which is pronounced to them in baptisme, perhappes they will aunswere according to the opinion of Augustine, that they bee saued by other mens faith, that is, by the faith of their Parentes. But the Prophet saith, 104 that euerie one is saued by his owne faith and not by an other mans. 105 Wherefore we maie more fitlie make aunswere, that as touching them which bée of ripe age we require a faith expressed and in Act, but in the young children of Christians which are offered to be baptised we saie, that the same is beganne, I meane in their beginning and roote, because they haue the holie Ghost, from whence, aswell faith as all other vertues doe flowe. And that it maie the better appeare that young children which are baptised (and not onelie they which haue bin alreadie baptised) doe pertaine vnto the Church, we will declare it euidentlie enough by y e Epistle to the Ephesians: where it is said, 106 Ye men loue your wiues, euen as Christ loued y e Church & gaue himself for it, that he might Sanctifie it, being cleansed by the washing of water through the worde, &c. By this place thou séest, 107 that it is the Church which is washed and baptised. So then, so long as yong children be baptised, it is manifest that they belong vnto the Church, and they cannot truelie be partes of the Church, vnlesse they be adorned with the spirite of Christ. Wherfore yong childre~ which verily belong vnto y e electio~ of God, before they can be baptised are instructed by y e spirit of y e Lord: other wise as we alledged before, they cannot be saued, if they died before circucisio or baptisme.

16 Neither must it be thought that I haue spoken these thinges, 108 to the intent I would promise saluation vnto al the children of the faithfull which depart without the sacrament: for if I should so doe, I might be counted rash. I leaue the~ to be iudged of the mercie of GOD, séeing I haue no knowledge of the secrete election and predestination. But this onelie I affirme, that they are in verie déede saued vppon whom soeuer the diuine election lighteth, although they be not baptised. For God hath not tied grace vnto the Sacramentes, as though without them he neither can nor will saue anie. Also I hope well of such young children, 109 because I sée that they be borne of faithfull parents. Which (as it hath béene declared) hath no meane promises: which though they bee not generall as concerning all, (as appeareth of Iacob and Esaw which had both one father and one mother) yet when as I sée nothing otherwise, it is méete that I should hope well of the saluation of such Infants: otherwise not all bee saued which are baptised. 110 Certainelie Esaw was circumcised when he was a young child, and yet who dare say that he was acceptable vnto God at that age séeing the Scripture saith, That he was hated of God, 111 before that he did anie good or euill? And yet neuerthelesse we must hope that the children departing with baptisme are saued, since there appeareth nothing to the contrarie: yea and rather on the otherside we haue arguments of their saluation, because they bee borne of the faithfull, the promise is extant, they are adopted in the Church, and sealed with the Sacrament. Wherefore letting passe the curious inquiring of Predestination or election of God, we will hope well of them.

17 But some will saie, if the children of Christians which belong vnto Election, (as thou hast saide) before they be baptised, doe belong vnto the couenant of GOD, and haue the holie Ghost, neither is originall sinne imputed to them vnto death, otherwise they might not be saued, doubtlesse baptisme séemeth to be superfluous. 112 Why then are they baptised? What profite haue they therby, or what is bestowed vpon them that they had not before? 113 Before I make answere I will againe demaunde of thee: Admit an Ethnicke be of ripe age, who giuing eare to the preaching of the Gospell, is conuerted vnto Christ, doeth truelie beléeue: Further by his faith, is alreadie iustified: He desireth baptisme, but as yet he hath it not. This man séeing he hath alreadie obtayned all, I pray thée tell me why should he be baptised? What will the Sacrament auaile him? And least y e case should séeme to be vncertain, we know that this happened vnto Cornelius the Centurion. 114 He before hee was baptised did beléeue, and so beléeued, as the holie Ghost in visible forme descended vpon him, & afterward was baptised. What had he by baptisme, that hee had not before? Moreouer let Iacob be considered. He was loued of God being an Infant, he was borne of faithfull Parentes, and he truelie belonged to the couenaunt of GOD. And if he had died before circumcision, who will saie, that he should haue béene damned? If he had alreadie all things that serued to saluation, what néede was there that he should be circumcised? What had he by y e sacrament, that he had not before? But although I haue shewed an argument which maketh no lesse against vs than against our aduersaries, yet to dissolue the same I will adde these things. The commaundement of the Lord must be fulfilled: 115 he commaunded that wee should be baptised: 116 and euen he commaunded Circumcision, so that if anie man would contemne these things, 117 he should most gréeuouslie sinne. Hereunto belong the giftes which are alreadie had, and the promise which already belongeth vnto them that be of Christ, must be sealed with the outward signe, that we may be continuallie mindfull thereof, thereby to take an occasion to exercise our faith, and to be admonished of our duetie. Furthermore there be added the prayers of the minister, the vowes of them that offer, which things no smal deale profite the youg Infant: and the Church which standeth by at the ministration of that Sacrament, is taught concerning saluation. Doe these things little auaile, or be they vnprofitable? Yea and it must be thought that GOD, as he is God, 118 doeth of his mere mercie while his promises and giftes be sealed, make these things more ample, not by the worke of the Sacrament, but by his goodnesse and spirite, by the verie which he hath béene accustomed while we outwardlie heare the worde of the holie scripture, to inflame our heartes, and to renue vs more vnto godlinesse. And if so be that anie man shall proudlie vnder this pretence contemne the Sacraments, he neither hath faith neither belongeth to the couenant of God: so farre is it off that hee can promise himselfe saluation. And the Parents and Elders, in whose power the Infants be, ought to be verie carefull that they depart not without Baptisme: 119 which if they do not, both they sinne gréeuouslie, and they must suffer punishment, because they contemned the Sacramentes iustituted by God.

18 Nowe here remaineth that we discusse two places which séeme to prooue that young children which are departed without circumcision or without baptisme, should be thought to be damned. 120 Augustine against the Pelagians, while he séemeth to defend this opinion, alwayes vrgeth that place which is in Iohn: 121 Vnlesse a man be borne a newe of water and the spirite, he shall not enter into the kingdome of heauen. But whereas it is saide: of water and Spirit, it is shewed to be sufficient vnto saluation, that at the leastwise the spirite be present when water cannot be applied, and that there cannot alwaies be a coniunction of both, and he affirmeth that both the one part & the other must of necessitie be had. The like speech thou hast vnto the Romanes: With the heart we beleeue vnto righteousnes, and with the mouth we confesse vnto saluation. If anie man by hearing the word of God shall beléeue, to whom is not giuen the libertie of outwarde confession, shall we denie him to haue saluation? For it maie well be that a man at the last houre of his life doeth receaue the faith, which he can neither testifie by words, nor yet by signes. Further our aduersaries also confesse y t there is a baptisme of request & desire, 122 which they cal, The baptisme of fire. For whenas a man beléeuing, desireth baptisme & cannot inioy it, & dieth, they saie he is saued. Which also Ambrose iudged of Valentinian y e Emperor, 123 which came vnto him to be baptised, and was slaine by the waie. How then do they regard this sentence: Vnlesse a man be borne againe of the water and the spirit, &c? If a request & desire be there sufficient, why maie it not be sufficient in children, the election of God, and the promise, and the holy Ghost, wherewith we declare them to be indued, séeing they be borne of faithfull progenitors? 124 Moreouer Christ talked there with Nichodemus, who was of a perfect age, and might haue had the benefite both of water, and of a minister. There be some also, which there by the water and the spirit vnderstand all one thing, so as the latter worde expresseth the former. For Water allegoricallie, doeth diuerse times signifie grace and the holie ghost: as Christ shewed when he talked with the Woman of Samaria, and when he cried: 125 He that thirsteth let him come vnto me and drinke. And in Ioel it is saide, I will powre vpon you cleane water, &c. And the same manner of spéech in a maner thou hast, in that which Iohn Baptist saide of Christ: 126 He that commeth after me, he baptiseth with fire and with the spirit. In which place, fire and the spirit signifie all one thing: but the former answeres are plaine enough.

19 There is another place in the 17. Chapter of the booke of Genesis. 127 But the vncircumcised manchilde in whose flesh the foreskinne is not circumcised, that soule shall be cut off from his people, 128 because he hath broken my couenant. Behold (saie they) the young Hebrewes, which died without circumcision were to be cut off, and that as touching the soule: wherefore it séemeth to followe, that they cannot haue saluation. Howbeit this place also prooueth but little, which euen our aduersaries shall be compelled to graunt: Forsomuch as the Maister of the Sentences in the 4. 129 Booke, when he followeth this opinion, that children which died before the viij. daie being vncircumcised, were damned, is forsaken, 130 and for the more part is not defended by the writers. And as touching the matter: the Hebrewes referre these words vnto him which after the viij. daie was not circumcised, and they vnderstand the cutting off to be as concerning the life of the bodie, to wit, that he shoulde die before his naturall time: which opinion séemeth to be prooued out of the historie of Moses, 131 where the Angel would slaie him because he had not circumcised his sonne. But this proofe séemeth not to be sufficient ynough: because it is not read, that the Angell meant to kill the childe, but the father, vnlesse perhaps they bring this testimonie onelie to the intent to declare that the threatening was to kill the bodie. There be others which vnderstand That the soule should be cut off from among the people, because he shall not be reckoned among the Israelites, nor their Church, neither shall be numbred in the common weale: there to obtaine neither heritage nor office. Nowe, séeing these two interpretations may be vsed, it maketh the argument to be weake. But least we should séeme to giue the slip: 132 admit that God speake there of the death of y e soule and of the losse of eternall life: yet may wée expound that these things must not so be vnderstoode except when the circumcised shall be come to age, and shall consent to the negligence of his elders which did not circumcise him. Otherwise if he himselfe shall circumcise himselfe, and shall detest that which the Parents did towards him, he shall not deserue to be cut off, but rather to be commended. So must the law of God be vnderstood: if their happen a consent of omitting Circumcision, he is worthie to perish, he (I meane) shall be cut off. But if so be he depart vncircumcised, before he haue power to circumcise himselfe, he must be left to the merrie of God, neither is it méete to iudge rashlie of him. But séeing he might belong to the predestination or to the election of God, and that he came of godlie ancestors, we maie hope well of him. And the selfe same iudgement in all respectes is to be giuen of this sentence that was of the saying of Christ which we intreated of before: namelie, 133 Vnlesse a man shall be borne of water and the spirit, he shall not enter into the kingdome of heauen. Which saying since our aduersaries are constrained whether they will or no, to vnderstand modestlie: there is no cause why thy shoulde so greatly wrangle about this sentence. By these things which we haue nowe alleaged it is easilie prooued that our young children, séeing now by the worde of God and promise of the couenant they séeme to be ingraffed to the Church, ought not to be excluded from Baptisme. Euen as the children of the Hebrewes although they were young ones, were circumcised.

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Footnotes

  1. In Rom. 6. ver. 5. A large and ample definition of Baptisme. Looke In 1. Cor. 1. 17. ↩

  2. All Sacraments are called signes. ↩

  3. Rom. 4. 11. ↩

  4. Iohn. 3. 3. ↩

  5. Tit. 3. 5. ↩

  6. An explication of Regeneration. ↩

  7. Rom. 6. 3. ↩

  8. Verse. 4. ↩

  9. Col. 2. 11. ↩

  10. Why Baptisme ought not to be renued. ↩

  11. Heb. 10. 29 ↩

  12. Ephe. 4. 5. ↩

  13. The signes of the Euangelicall sacraments are most easie to be obtained. ↩

  14. The mysteries of the Ethnicks were sumptuous. ↩

  15. The deuill sometime imitateth the simplicitie of God. ↩

  16. What Analogie the water hath in baptisme ↩

  17. Ioel. 2. 28. ↩

  18. Esa. 55. 1. 1. Cor. 10. 2 ↩

  19. Tertullian ↩

  20. Verse. 19. The forme prescribed by Christ in Baptisme. ↩

  21. The place of Iohn of the thrée testimonies. ↩

  22. The word clenseth not because it is spoken, bu⟨…⟩ because it is beléeued. The holie Ghost worketh in the steade of faith. Tit. 3. 5. ↩

  23. The things offered in Baptisme are also had euen before Baptisme. Rom. 4. 11. Act. 10. 44. ↩

  24. In Baptisme the gifts which are had before, are increased. ↩

  25. Why the holy Ghost is powred into the heart when we be regenerate. Eze. 36. 26. By Baptisme we are visiblie grafted into Christ, and his Church 1. Co. 12. 13 ↩

  26. By Baptisme the right of eternall life is sealed. ↩

  27. A similitude ↩

  28. Not all which be not baptised doe perish. ↩

  29. Iohn. 11. 25. ↩

  30. Mar. 16. 16 ↩

  31. A faithful man may be saued without Baptisme. ↩

  32. Death called baptisme Mat. 20. 22 ↩

  33. Acts. 1. 6. ↩

  34. Repenta~ce must be ioyned with Baptisme. ↩

  35. Mat. 3. 2. & 28. 20. ↩

  36. Exod. 14. ↩

  37. We must continuallie carie our Baptisme in remembrance. ↩

  38. Baptisme of children is no new thing in the Church Cyprian. Looke In. 1. Cor. 1. 16. and in the Booke De Votis, pag 73. ⟨…⟩ foorth at Basil. ↩

  39. Higinus made a decrée for the godfathers not for the Baptisme of Infants ↩

  40. The opinio~ of Tertullian as touching this thing is not to be recei ⟨…⟩ed. ↩

  41. It was a vse in Tertullians time to baptise children ↩

  42. In 1. Cor. 7 verse. 14. Look part. 2 pl 1 Act. 38 What holinesse there is of our Infants. ↩

  43. The first opinion. ↩

  44. Augustine. ↩

  45. A sonne of Augustine begotten one of matrimonie. ↩

  46. An other opinion. ↩

  47. The holines is, that they belong vnto the Church of GOD. ↩

  48. Gen. 17. 7. ↩

  49. The young children of the faithfull may haue the spirit and grace of Christ. Ro. 11. 16. ↩

  50. The couenant of Abraham belongeth to vs and to our children ↩

  51. Saluation is not attributed to the generation of the flesh. ↩

  52. Rom. 9. 7. ↩

  53. The promise is not generall touching all the seede. ↩

  54. Séeing wée be ignorant of the secret predestination of God we hope wel of the children of the faithful ↩

  55. A Cauill. ↩

  56. As the profession of a man of ripe age may be a false toke~, so to be borne of the faithfull is no true signe. ↩

  57. Against the Anabaptists. ↩

  58. Originall ⟨…⟩n prooued. Rom. 5. 12. ↩

  59. Psal. 15. 7. ↩

  60. Iohn. 3. 5. ↩

  61. Verse. 14. ↩

  62. Ro. 5. ver. 6. 8. & 10. ↩

  63. Gen. 8. 21. ↩

  64. Iob. 14. 4. ↩

  65. Ephe. 2. 3. ↩

  66. Why Parents regenerate doe procreate childre~ with original sin. ↩

  67. Howe our Infants may be called holie though they be infected with original sinne. ↩

  68. Rom. 4. 11. A declaration of a place in the 4. Chapter to the Romanes. ↩

  69. Verse. 6. ↩

  70. A place of the 9. Chapter to the Romanes. ↩

  71. The electio~ and predestination of God cannot be deceiued. ↩

  72. Verse. 16. ↩

  73. Rom. 15. 8. Although it were no certain signe yet no vaine signe to be borne of the Saints. ↩

  74. Acts. 2. 39. ↩

  75. Acts. 3. 25. ↩

  76. Rom. 1. 16. & 2. 9. & 10 ↩

  77. An excelle~t promise of God. ↩

  78. Exod. 20. 6. ↩

  79. The diuine couenant is not powred from the flesh into the children ↩

  80. This prepertie is agréeable to God, to saue and deliuer his. Gen. 17. 7. ↩

  81. Mat. 22. 32. ↩

  82. Exod. 3. 6. The couenant made vnto Abraham belongeth also vnto our children. ↩

  83. Col 2. 11. ↩

  84. A comparison between circumcisio~ & baptisme. ↩

  85. The thing that is sealed by the sacraments ought to be present. ↩

  86. A reason why the Hebrewe children were in the couenant before circumcision receiued. ↩

  87. The reason is all one both as touching y e Hebrewe children and ou⟨…⟩s. ↩

  88. Ephe. 2. 24. ↩

  89. Mat. 22. 42. ↩

  90. Ioh. 10. 16. Ro. 11. 17. ↩

  91. A proofe why childre~ belong to the couena~t before they be sealed. ↩

    1. Cor. 1. 16 Acts. 16. 33
    ↩

  93. A similitude ↩

  94. First it behooueth to be of Christ his flocke, and then to be signed with his marke. Act. 10. 44. & 48. ↩

  95. Acts. 8. 38. ↩

  96. Their opinion which thought that Infants haue fayth. ↩

  97. Rom. 8. 25. ↩

  98. It is sufficient for the saluation of Infants if they be indued with the holie Ghost. ↩

  99. Our infants may after a sort be called faithful. ↩

  100. Luke. 1. 15. Ierem. 1. 5. ↩

  101. Ierom. ↩

  102. If originall sin should be imputed vnto infats those of the which die before baptisme should be damned. ↩

  103. Why we baptize Infants when as they vnderstand not what is said, nor yet doe consent vnto the couenant. ↩

  104. Abac. 2. 4. ↩

  105. Euery one is saued by his owne faith, not by others. ↩

  106. Ephe. 5. 25 ↩

  107. It is the Church y t is baptized. ↩

  108. Saluation is not hereby promised vnto all those Infants which depart without Baptisme. ↩

  109. We must hope wel of those Infants. ↩

  110. Neither haue all those saluation which attaine vnto Baptisme. ↩

  111. Rom. 9. 11. ↩

  112. How Baptisme is not superfluous though children be saued before it. ↩

  113. The same difficultie presseth the aduersaries ↩

  114. Act. 10 44. ↩

  115. Mat. 28. 19. ↩

  116. Gen. 17. 11 ↩

  117. Why men must be baptized which already belo~g vnto Christ and may haue saluation. ↩

  118. How grace is increased in the receiuing of the sacraments ↩

  119. Parents to be punished which neglect the baptizing of their childre~ ↩

  120. Augustine ↩

  121. Ioh. 13. 5. Where water cannot be had, there the spirit alone sufficeth to saluation. With the heart we beléeue to righteousnesse, and with the mouth we confesse to saluation. Rom. 10. 5 ↩

  122. Baptismus flaminis. ↩

  123. What Ambrose iudged of Valentinian the Emperour. ↩

  124. Iohn. 3. 5. The water and the spirit taken to be both one. ↩

  125. Iohn. 4. 10. Iohn. 7. 37. Ioel. 2. 28. ↩

  126. Matt. 3. 11. ↩

  127. Verse. 14. ↩

  128. Whose flesh shall not be circumcised, his soule shalbe rooted out. ↩

  129. The master of the Sentences. ↩

  130. How the Hebrewes vnderstand that sentence. ↩

  131. Exod. 4. 24 ↩

  132. Look part. 4 cap. 7. art. 20 ↩

  133. Iohn. 3. 5. ↩

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