8. CHAP. VIII. Of Baptism, Baptizing of Infants, and holiness of Infants.
CHAP. VIII. Of Baptism, Baptizing of Infants, and holiness of Infants.
B aptism is a sign of regeneration into Christ, into his death, (I mean) and resurrection: which succeeded in the place of Circumcision, consisting of the fountain of water, in the word: wherein in the name of the Father, and of the Son, and of the holy Ghost, remission of sins and shedding out of the holy Ghost is offered, and by a visible Sacrament, we are grafted into Christ and into the Church: and the right unto the kingdom of heaven is sealed unto us, and we on the other side profess that we will die unto sin, and from thence forward live unto Christ That the members or parts of this definition may the better be understood, we will plainly set them forth. First it is called a sign which word that it is common unto
Baptism and unto all the Sacraments it is proved hereby, because Paul in the Epistle to the Romans taught that Abraham after he was justified did receive
Circumcision, being a seal of the righteousness already obtained. And what thing Baptism sealeth, is sufficiently expressed, seeing it is called the sign of regeneration. For Christ manifestly enough taught Nicodemus in the third
Chapter of John, that they which will be saved must be born again. That
Baptism is a sign of this regeneration, Paul teacheth unto Titus, saying:
According to his mercy he hath saved us by the fountain of regeneration.
And seeing that regeneration is a certain changing: that we may the better understand what it is, first must be declared the end whereunto it tendeth.
And therefore we added: Into Christ, because the faith, the endeavors, and life of those that be regenerate, have respect unto nothing else, but wholly to pass into Christ. And seeing that all things which Christ did for our salvation, are comprehended in his death and resurrection: therefore in this definition we put, That we must be baptized into his death and resurrection.
Which also Paul teacheth: For thus he writeth: Know ye that all we that are baptized into Christ, are baptized into his death. And straightway he maketh mention of the resurrection. But that baptism succeeded in the place of Circumcision, the Epistle unto the Colossians teacheth. Since then
Circumcision was only once given unto each one, and that everyone hath but one only nativity, thereof it cometh that baptism must not be renewed.
Which is also done to that end: that the holy Ghost will have us fully persuaded, that after baptism we ought no more to return to our old life, as though another regeneration might be granted unto us. For if any should so think (as we read in the Epistle to the Hebrews) he should tread underfoot the blood of the son of God. Paul therefore unto the Ephesians saith, One spirit, one faith, one Baptism. And that it consisteth of the fountain of water and of the word, we are taught out of the Epistle to the Ephesians in these words: Even as Christ also loved the Church, and gave himself for it, that he might sanctify it, being made clean by the fountain of water through the word. This is the nature of sacraments, that they consist of a sign, an outward element, and of the word of God. Many ecclesiastical writers, treating of Baptism, set forth the praises and commendations of Water. But
here I rather praise the simplicity of Christian religion, which hath Sacraments annexed as in number few, so most easy to be celebrated. And as touching the signs: we have nothing but bread, Wine and Water, which are everywhere usual, and easy to be had. Doubtless the mysteries of Idols were celebrated with great cost, and were very sumptuous: but Christ in outward things always followed great simplicity. Albeit the Devil also as he imitateth God, would sometimes also have water to be joined with his services: As in the mysteries of Mitra and Isis. And the Romans in the plays of Apollo and Pelusius besprinkled the City with water: For by that means they thought it to be perfectly cleansed from perjuries, murders, injustice and public crimes. And such as had committed murder, did with great diligence seek after purging waters. But omitting these things, this we ought to consider, that the sign in Sacraments should have an affinity and similitude with the thing that is signified. Wherefore seeing that water washeth away the filthiness of the body, maketh the earth fruitful, and quencheth thirst, it aptly signifieth remission of sins, the holy Ghost whereby good works are made plentiful, and also grace which refresheth the anguishes of the mind. Neither did the Prophets in the Old Testament otherwise prophesy of the giving of the holy Ghost in regeneration. Joel saith, that God would pour clean water upon the sons and daughters of the Jews. And Isaiah saith: All ye that thirst come unto the waters. And the old
Hebrews are said by Paul to have been baptized in the red sea, and in the cloud.
2. But what manner of word it is that ought to be joined to the element of water, we have noted: namely, wherein, In the name of the Father, of the Son, and of the holy Ghost remission of sins, &c. Into this promise our faith is sealed: and as Tertullian saith: the Sacrament of Baptism is the garment
of this faith. These very express words are delivered by Christ in the last Chapter of Matthew. Neither can I persuade myself, that the Apostles changed this form of words, although Ambrose of that thing thought otherwise: It sufficeth us at this present, that by the element and by the word of God we have a manifest testimony of our regeneration and salvation. For even as there be three things (as saith John) which bear witness of Christ: the spirit, blood, and water, (For the father which is signified by the spirit, the Son which is declared by blood, and the holy
Ghost which is noted by water, do bear witness of his divinity: and of his true human nature the spirit is a witness, which upon the cross he commended to his father, and also the blood and water which flowed out of his side) so have we a testimony of the holy Ghost, that we be the children of God. And we have the remission of sins by the blood of Christ, set forth in the word of promise, and the water outwardly poured upon the body. For by these witnesses, our faith is both raised up and also confirmed, because we are regenerate and now made the children of God. There is offered unto us remission of sins, in the name of the Father and of the Son and of the holy Ghost. And yet ought we not to think that it is given by reason of the work wrought as they use to speak: as though a holiness, or the spirit lay hidden in the water, and that it can regenerate us by the outward touching.
For it is not so, but by the word of God, and outward sign is signified unto us our reconciliation with God made by Christ: upon which reconciliation if we lay hold by faith, we are both justified and also sanctified. Wherefore
Augustine upon John saith: From whence cometh this so great a virtue unto the water, that it should touch the body and wash the heart, unless the word wrought it: not in that it is spoken, but it that it is believed? But in Infants which by reason of age cannot yet believe, the holy Ghost worketh in their
hearts in the stead of Faith. The effusion also of the holy Ghost is promised in baptism, as it is expressly written in the Epistle to Titus, Who hath saved us by the fountain of regeneration and renewing of the holy Ghost which he hath plentifully poured upon us.
3. Neither are these two things in such manner offered unto us in Baptism, as though we in no wise might have them before baptism. For it cannot be denied, but that they which be of full age, if they believe, are justified even before they be baptized. For so Abraham believed and was justified: and after that he received the seal of Circumcision. And Cornelius the Centurion when he had heard Peter and believed, was not only, justified, but also visibly received the holy Ghost. Neither would we baptize Infants, but that we suppose that they already pertain unto the Church and unto Christ. And yet are not such baptized in vain. For we must obey the commandment of God, which if any man should contemn, though he boast never so much of his faith, yet should he sufficiently declare, that he neither believed, nor is justified, nor yet hath received remission of sins. Furthermore, although they believe, yet when these promises are again offered, and that by the appointment of the Lord, and they through faith and instinct of the holy
Ghost, do effectually take hold of them, the benefits of God cannot but be increased in them. And why the holy Ghost is poured into the hearts of them that be regenerate, this is the reason: Because they must be made men again, and their stony heart (as the Prophet saith) must be turned into a heart of flesh, which is not possible to be done by man's reason. And that we are by the visible sacrament grafted into Christ and into the Church, is first declared out of Paul. For Paul saith that they which are baptized are grafted into Christ. And in the first to the Corinthians the 12th chap. By one spirit
(saith he) all we are baptized into one body. And that this body is the
Church, he teacheth at large in the same chapter. We added [in the definition] by a visible Sacrament, because so soon as we be justified, we are verily in mind and in spirit, grafted both into Christ and into the Church.
But because that is unknown unto men, it is afterward known when we are entered by the outward sacrament.
4. Also the right way unto eternal life is sealed unto us by baptism. So soon as we be justified, we have it given unto us: and it pertaineth unto us by right, not of desert, but of the liberal gift of God: and by baptism it is sealed. As the gifts of kings so soon as ever they be granted unto us, do without doubt pertain unto us: but afterward are sealed, that the will of the king, if it be needful may be testified unto others. Neither is this part, to wit,
The right unto eternal life, so to be understood, as though they ought to be excluded out of the kingdom of heaven which were not baptized. For if they believed, and that there was no let in them that they were not baptized, there is no doubt of their salvation. For Christ saith: He that believeth in me hath life everlasting. And in another place, although he say: that he which believeth and is baptized shall be saved, yet straight way he added: He which believeth not, shall be condemned. By which words he gave us to understand that baptism is not of such necessity, but that a faithful man may be saved without it: so that there happen therein no contempt nor disobedience. The Schoolmen also confess that besides the baptism of water, the godly are sometimes baptized with martyrdom, and with the inspiration of the holy Ghost, so much as suffereth unto salvation. Christ also called death itself, Baptism: when he said that he should be baptized with another baptism, and foretold that the Apostles should be baptized with the holy Ghost not many days after his ascension into heaven. Lastly we again in baptism profess death toward sin, and also a new life: Which
profession showeth nothing else, but that unto this Sacrament is joined repentance, which both John and Christ taught, when they spake of Baptism. And the fathers when they passed over the sea escaped into liberty: but Pharaoh with his host was drowned in the waters, whereby was signified that by baptism we ought so to be renewed, as there we should forsake our sins, and issue out with a new purpose to holiness of life. All these things ought we, when we are baptized, often to consider out of the testimonies of the Scriptures, and continually admonish ourselves thereof.
For although this sacrament be but only once given, yet ought it never in our whole life be forgotten. For even as it behooved the Jews evermore to remember that they were circumcised, so also we ought continually to call to mind our baptism.
5. But it is wonderful how some dare affirm, that the Baptism of Infants is a new institution in the Church. For Cyprian a very ancient writer, maketh mention of it and answereth, that it is not of necessity, that we should tarry till the eighth day for the baptizing of them: For that the truth of the Gospel hath delivered us from observing the number of days, and that therefore they may well be baptized, what day soever the Church shall be assembled together. Origen also writing upon the Epistle to the Romans, and upon Leviticus, sufficiently declareth that Infants were in his time accustomed to be baptized. And since that these men were not long after the Apostles times, and that they make not mention of it as a thing invented by them, or in their time, it sufficiently appeareth that that custom came from the Apostles. They say that Higinus a Bishop of Rome was the first author thereof, which certainly cannot be proved by his decrees. We read in deed 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 Infants should by baptism be received into the Church, they should be commended unto the faith of some men by whom they might be instructed.
And for the performance of this, the godfathers and godmothers do bind their faith, although nowadays they regard nothing less. But it is a very weak argument to gather thereby, that Higinus was the first author that Infants should be baptized, because he first ordained godfathers: Nay rather seeing he made a decree touching that matter, it is probable that the baptism of Infants was before that time in use. But they cite Tertullian in his book de
Baptisimo, which is very elegantly written by him. But for so much as that man in his latter age, fell from the true faith unto the Heresy of Montanus, his authority hereof cannot be of so great force: For he also condemned second marriages, and disallowed the Baptism of Infants against the received use of the Church. And if we should follow his opinion, neither young men unmarried, nor yet young widows ought to be baptized. For he affirmed that this Sacrament ought to be administered very late and but to those only which were of full age. But it may sufficiently be declared by the self-same Tertullian, that even in his time the manner was that children should be baptized. And he would not have reproved it, unless it had then been in use and practice.
6. But there ariseth a very weighty question as touching the holiness of children, which are begotten of Christian parents, what manner of holiness it is, and of what sort it is to be accounted. Some have interpreted the words of Paul in the first Epistle to the Corinthians the seventh Chapter: that they, which be so born, obtain a good and godly education: which might not be, if a divorce should chance between the parents. For they should perhaps be adjudged children unto an unbelieving parent, where they should be altogether set free not unto religion but unto ungodliness. But if the
marriage continue, then hath the believing party power to bring them up to Christ, which exposition Augustine in his book De Sermon domini in monte, seemed not to mislike. For he saith, their children are brought unto Christ, and they be consecrated to him in baptism. But Augustine seemeth to say less (although his judgment be godly) than the Apostle minded to prove: for he would confirm the sanctification of that matrimony which he had set forth before: but by this sense he should rather declare a certain fruit of that matrimony, than have proved the same to be holy. For sometimes the children, otherwise begotten by unclean copulation, may have this benefit of godly education and of Baptism. For if by hap any Christian man being fallen into fornication, should beget a child, and should provide to have it baptized and brought up after a godly sort, it should not be proved thereby that the conjunction wherein he abused a harlot was either godly or honest.
Which we understand happened in Adeodatus the son of Augustine, who being born in unlawful copulation, was both baptized and by the Fathers endeavor was most godly brought up. Wherefore others say, that Paul by this sentence understandeth only a civil pureness and holiness because that children being born after this manner are taken for Legitimate, and are not accounted for bastards which they say, doeth very much serve to the purpose of Paul. For seeing he would declare that these matrimonies should be still continued, he thereby proveth the right and honesty thereof, in that the children which do spring of the same would by public and just laws be accounted for lawful and just inheritors: But they do not fully satisfy this
Argument of Paul. For the Corinthians might have said: We which are now Christians, require more in our matrimonies than to have them established by civil righteousness: we would have them to be holy and such as should please God. How shall it be proved that there is such holiness in unfit
matrimony, that by the copulation of infidels we cannot be defiled? If thou only allege the civil cleanness of the issue so begotten, what doest thou more attribute unto us than the Infidels have? For their children, if they be begotten in matrimony, are lawful, and be admitted as just heirs. So that it seemeth that Paul signified some other thing that is not given to the children of the Infidels. Wherefore I judge it to be this holiness, that they belong unto the Church of Christ: For they are reckoned as if they were born of Parents that were both faithful.
7. But if thou demand how the children of the Christians belong unto the Church or unto Christ, we will answer: No otherwise, then the children of the Hebrews, being of the posterity of Abraham, were said to be contained in the covenant of God. For God promised unto Abraham that he would be not only his God, but also the God of his seed. And therefore are our children baptized, as the children of the old fathers were circumcised, because they must not be thought to be out of the Church. For we have succeeded into the posterity of Abraham: and those things that were spoken of him, do very well agree to us and to our children. For they may have the grace and spirit of Christ, seeing they be parts both of us and of the Church.
For this cause the Apostle seemeth to call them holy. Wherefore unto the Romans it is said: But and if so be the root be holy, the branches also are holy: and if the first fruits be holy, the lump also shall be holy. Which words, although they be spoken of the Hebrews, yet are they not strange from us: for we have passed into the family of Abraham and of Israel, because through Christ the wall is broken up by which the Gentiles seemed to be severed from the posterity of Abraham. So as our little ones enjoy the benefit of them which were sprung of the stock of that Patriarch, not that we attribute this to the generation of the flesh, as unto the chief and true cause.
For as our own salvation is, so verily is altogether the salvation of our children of the mere election and mercy of God, which oftentimes goeth together with natural propagation. Weigh with thyself, that even they be elected of God which be also born of the saints, as we saw it came to pass in Isaac which was the seed of Abraham, not only according to the election, but also according to the generation of the flesh: Not that it doth always so happen of necessity: because the promise is not general as touching all the seed, but of that only in which the election together consenteth. Otherwise the posterity of Ishmael and Esau were of Abraham. But because we ought not to be overcurious in searching out the secret providence and election of God, therefore we judge the children of the Saints to be Saints, so long as they by reason of their age, shall not declare themselves strangers from Christ. We exclude them not from the Church but embrace them as members thereof: hoping well, that as they be the seed of the Saints according to the flesh, so also they be partakers of the divine election, and that they have the holy Ghost and grace of Christ: And for this cause we baptize them. Neither must they be heard which move a doubt of this matter and say: What if the minister be deceived? And what if for a very truth, the child be not the child of promise, of divine election and of mercy? Because the same cavil may also be as touching them that be of lawful age. For we also know not, whether they come feignedly, or whether they believe truly: whether they be the children of predestination, or of perdition: whether they have the grace of Christ, or whether they be destitute thereof, and do falsely say that they believe. Why dost thou baptize them? I know thou wilt say:
This I do because I follow their outward profession which if they falsify, it is nothing unto me. So we say, that the Church doth therefore embrace our children and baptize them, because they pertain unto us. And that is unto the
Church such a token of the will of God, as outward profession is in them that be of ripe years. For as it may be deceived in the one sort, so also it may be in the other. There is nothing so certain but it may be otherwise.
And so not all, so many as are baptized; are either saved or predestinated to eternal life. Neither can we by any other means discern between the baptized who belong unto salvation, and who be not the sons of God, but that we daily judge of them by their works.
8. Wherefore the Anabaptists must not be heard, which will not have children to be baptized. Because they deny original sin, therefore they will have them tarry till they come to years, whenas now everyone having sinned by choice, and fallen by his own will, and infected with vice, hath matter to be washed away by baptism. From these men we disagree as far as heaven is wide, seeing we altogether confess original sin. For it is proved in the Epistle to the Romans where it is said, that by one man sin entered into the world, and by sin, death. Whereby it appeareth, that sin is there, wheresoever death hath taken place. Therefore seeing infants die, it is of necessity that they be subject unto sin. And many other testimonies there be in the same Chapter, which most manifestly prove this original sin. And we have in the psalm, For behold I was born in sin, and in sins hath my mother conceived me. And Christ said: Unless a man be born anew of the water and of the spirit, &c. Whereby is manifest, that if it behooveth us to be born again, we be born in sin. And unto the Corinthians the 2nd Epistle and 5th chapter, it is said of Christ: That one died for all men. But and if he be dead for all, it is manifest that the infants also had need of a redeemer. And when it is said unto the Romans: Christ died for them that were sinners, enemies, and weak, and ungodly: it followeth that infants also are such, in their own nature when they be born, unless we will say, that Christ died not for them,
which is against the judgment of Paul now alleged. And in the book of Genesis it is showed, what the imagination of our heart is, even from the very childhood and deliverance from the mothers womb. Wherefore the Hebrews have often in their mouth yetzer hara, an evil imagination, which they take out of that place of Genesis. And we read in the book of Job: Who can make clean that which is conceived of an unclean seed? Where the seed of man is called unclean: which cannot be otherwise referred but to original sin. For if thou shalt weigh the natural causes, the seed of man hath no more uncleanness in it than hath the seed of other living creatures. And to the Ephesians: We were by nature the children of wrath as others be. Where that word Nature showeth that this evil is drawn with us even from the beginning. And although that they be Christian parents, yet because they beget not with that part, wherein they are cleansed anew (with the mind I mean where faith hath place, by which they are reconciled unto God) but with the body and with the flesh, which while we live here, have not altogether put off their uncleanness: as it is derived from Adam, so doth it draw with it his infection and blemish. So then we disagree very much from the Anabaptists: for both we confess original sin which they deny, and do also teach that children ought to be baptized, as at this day in the Church.
Therefore how are the infants of Christians when they are baptized, called holy and members of the Church, seeing they be corrupted with original sin? We answer, that in original sin, two things are to be considered: One is the corruption of nature, whereby the posterity of Adam lacketh righteousness, and are loaden with ignorance and evil concupiscence. Then there is a guiltiness whereby God imputeth these things unto sin and unto death. Wherefore the first part all our children undoubtedly have, when they be born: but the other part, I mean guiltiness and imputation unto death and
unto everlasting damnation, those (which not only are born of their parents according to the flesh, but also appertain to the election and promise of God) have not, because it is taken away by the mercy of God, by the holy
Ghost, and by the grace of Christ: neither is that corruption imputed to them unto death. They therefore, which be so born of Christians are called holy, because they are judged to belong unto grace and election, seeing nothing persuadeth otherwise. Now then, the Church doth seal these things unto them in Baptism, as to these which belong unto the promise, and already have the gifts of God: I mean the remission of sins and grace of Christ.
10. But one thing seemeth to make here against, which is written unto the Romans the 4th chapter: That it was given unto Abraham to be the father of Circumcision, and not only of Circumcision, but of them also that walk according to the steppes of the faith, which he had when he was uncircumcised. Whereupon it is concluded, that the Ethnics which are joined unto the stock of Abraham, have not that by the seed of the flesh but by the power of faith, which seeing the Infants have not, they shall not be understood to be engrafted into the stock of Abraham. But we must understand, that the Apostle spake there of them which be of ripe age and of the first grafting in of the Gentiles, whereby they were coopted into the stock of Abraham: which none of us doubteth to be done by faith. But when as now, that the Gentiles, and our families or Churches be grafted unto that stock, all the privileges are communicated with them that were granted unto
Abraham, among which this was the chief, that God would be both his God and the God of his seed. So as it is granted in like manner both unto us and ours, in manner and form already declared. Further it is written in the 9th chapter of the same Epistle: Not all they which be of Israel be Israelites, nor all they which be of the seed of Abraham be all children: but in Isaac shall
thy seed 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 seemeth to be gathered by these words of the Apostle, that the generation of the flesh, bringeth nothing at all to pass that our children be called holy. But unto this we have sufficiently answered. For we have declared at large, that this must not be attributed to the generation of the flesh, as to the proper and chief cause, when as our salvation (as Paul saith) consisteth only 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 have thereof, is, if children belong unto them that be holy, and be offered by them in the sacrament of regeneration: therefore do we call them holy, although as it hath been said, this token may deceive: even as also the confession of faith, which is expressed in words by them that be of ripe age, when they are to be Baptized, may lie and proceed of hypocrisy. Moreover the Apostle would by that place, call back the Jews, (who disdained the Gentiles) unto the first and principal cause of our salvation which he had propounded unto them not to be the works of ceremonies, or our merits, or the stock according to the flesh, which they always boasted of. He set before their eyes the election of God and the promise: which cause is of that kind that it cannot be deceived, but that it hath perpetually an effect. Yet his mind was not to make void all these second instruments or means and also tokens which God useth, as he would utterly say, that they were nothing. The linage of the flesh is not sufficient of itself unto righteousness and true holiness. For sometime the children of holy men may belong unto perdition. When they be grown to ripe years, they may degenerate from their good and goodly bringing up. They may also depart from religion, which they seemed to receive from their childhood: as we know the Jews did, which have denied
Christ, and have no more to glory of concerning the holy seed: although the promise of God in that stock, shall never be utterly void. For afterward in the 11th chapter the same Apostle most plainly showeth, that he took not from the Jews the gifts of kindred and progeny, when he saith: If the root be holy, the branches are also holy: if the first fruits be holy, so is the whole lump.
11. Neither doeth Christ show these promises to be vain when as in the seed of Abraham according to the flesh he became man, and was so conversant in that nation: as in the Epistle unto the Romans he was said to be the minister of Circumcision for confirming the promises of the fathers.
This undoubtedly had not the Jews by their merits, that Christ unto them before others ministered the word of life, but they had it by the promise which was made unto their stock: whereby it appeareth, that it is not altogether a vain and needless thing to be born of a godly kindred. And in the Acts of the Apostles Peter said unto the Jews: that unto them specially pertained the Gospel by the right of the covenant: as it is in the second chapter. Further in the next chapter, they be called children of the Testament. And everywhere in Paul thou readest: First to the Jew, and then to the Greek. And the Apostles observed this: that they went not to preach unto the Gentiles, unless they had first ministered the word of salvation unto the Jews. And more than all these things thou hast in the ten
Commandments an excellent promise of God, that God would do well unto those that fear him, and unto their posterity unto a thousand generations.
Although we deny not, but that oftentimes ill children have succeeded in the place of good parents: because such promises (as I have said) be not common unto all the seed, but only unto that seed wherein even the election of God and predestination do meet together, the which oftentimes (as we
faithfully believe) hath place in the seed of the Saints. God doeth not so bind his promises to a kindred or to things of this world, but that it may be lawful for him sometime to temper them according to his providence. For it sometimes happeneth that he indueth with greater grace the children of ill parents than others which were born of the seed of the godly. And we must not think, that this covenant of God made with Abraham, and with his posterity and ours is derived from the flesh to the children, but that such promise is preserved only by the power and efficacy of God's mercy.
12. And least thou shouldest think, that the promise made unto Abraham, is only a thing temporal, consider this specially, I will be thy God, and the God of thy seed. They undoubtedly unto whom God is manifested, are delivered from sin, death and damnation. For so much as this property is agreeable unto God, that he will save and deliver them that be his. By which reason Christ proved that the dead do live and shall rise again: because in the Scriptures we read: I am the God of Abraham, of Isaac, and of Jacob. Neither are we to doubt, but that the same covenant is applied unto our children, unless we will account God to be less pitiful and merciful unto us than he was unto the Hebrews: although his grace were diminished by the coming of Christ. In the Epistle to the Colossians circumcision is most manifestly compared with our baptism. For it is said: In whom ye be circumcised with a circumcision not made with hands, by putting off the sinful body of the flesh, in that ye are buried with him through Baptism.
Wherefore our baptism is of no less account than was Circumcision, for it did seal the covenant and promise in the young children of the Hebrews.
The which we must judge to be done by Baptism. This (if we do well) must be observed while the Sacraments be given, that the thing which is sealed with the outward sign be had, and be there present. Those that be of ripe age
declare, that they hold the promise by faith, when they confess the truth of Christian doctrine, and then is applied the sealing, and they are baptized.
And in the young children of the Christians, when they are declared by the words of God to have the promise of the covenant, and to be in the church, this communion and promise no doubt is sealed by baptism. Sometime indeed by an overthwart 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 deed is not there, is not sealed, as appeareth in them which be unbelievers and come to baptism with a feigned mind. Those men assuredly belong not unto the Church: neither have they the justification or communion of Christ: only they carry a sign about with them. Howbeit it may be, that if they be converted unto Christ, they may afterward obtain these things, neither must baptism be therefore renewed. But this way of receiving the sacraments is not allowed. And as touching the riper age there is no doubt, when they faithfully receive baptism, but that they have first entered into the covenant of God. For so soon as ever a man believeth in Christ, he both hath salvation, and is also justified. And albeit some have doubted as touching the children of the faithful, yet must we judge the selfsame [of them.] And undoubtedly unless that the children of the Hebrews had been contented with this covenant before circumcision, if they had died the fifth or sixth before they had come to the eighth day, they should have been thought to be damned, and circumcision deferred would have beguiled them, which as an absurdity may not be granted, seeing they were destitute of the circumcision, not through contempt of the sacrament, but by reason of obedience to the law of God. And [by that reason] our young children which die before Baptism should be damned. Which although Augustine admitted, yet is it amiss and is not necessarily gathered out of the
Scriptures. But and if so be that they may be saved, the children also of the Hebrews which died before the eighth day might be saved. Furthermore it is necessary that they belonged unto Christ and to the church, seeing out of it there is no salvation. And that the state of our infants and the Hebrews is all one, we have already declared before: because through Christ is broken down the wall of the old ceremonies which seemed to be a stop, and he being made the head corner stone, hath joined together in one the two walls of the Ethnic and of the Hebrew people. So as now there is but one fold and one shepherd: and many bows are broken off and we grafted in their place, so as it is now one and the self-same tree which beareth as well the Ethnics as the Jews that believe in Christ.
13. And that it may be the more plainly understood how they pertain to the covenant of Christ, which either were sealed with circumcision, or now be washed with baptism, it behooveth to repeat that which is written in the history of the book of Genesis the 17th chapter, whereas God did first enter into covenant, not only with Abraham, but with his whole family: and would that not all only Abraham, but all his household servants, and those that were bought with money, should pertain to that covenant: among which no doubt but there were many young children. Afterward there followed circumcision. Whereby it appeareth, that the promise, agreement, or covenant was not brought in by circumcision, but that it went before it. The very which thing must be understood of baptism. For first the word was preached to Citizens, or to householders, and the covenant to be made by Christ was set forth. Wherewithal when they were kindled by faith, and that they had submitted themselves to the covenant, there followed baptism, not only touching themselves, but touching their young children, who were acknowledged to be within the compass of that covenant. St. Paul saith, that
he baptized the house of Stephanas. And in the Acts of the Apostles, as we said a little before, not only the master of the prison, but also all they which belonged unto him received baptism. And that do they observe (as I said a little before) which have heads of Cattle: For they have not been accustomed to set their burnt sign or mark upon either horses or Oxen that belong not unto themselves. So doth the Church baptize them whom it supposeth to belong unto it, and which be not strangers from the same.
Neither is it otherwise in a king's letters patents. First we obtain the gift and bill assigned, and then we cause it to be sealed. Cornelius the Centurion, first received the holy Ghost, afterward was given water wherewith he was baptized. The same happened unto the Eunuch which was baptized by Philip. And finally all they which be of ripe age do first by faith take possession of Christ before they be marked with his badge, unless that (as we said before) they come in hypocrisy unto baptism.
14. They were wont to object that there is one consideration to be had of infants, and another of them which be of ripe age: because they that be of years, may have faith whereby they belong to the flock of God, which cannot be attributed unto infants, seeing they have not the use of understanding and reason, by which they may give consent to the promises of God. I know it hath been thought of some, and those of no small estimation, that infants have faith, as though God wonderfully and beyond the course of nature worketh in them, whose opinion to say the truth I do not very readily embrace: not that I judge this to be impossible unto God, that either he may pour in virtues into what age soever he will: or that he can even bring forth a sense of the mind or reason in the souls of Infants, by preventing the time of nature, or else bring to pass that although they themselves neither understand, nor know what is to be believed, yet the
holy Ghost apprehendeth the same in them, and consenteth unto them even as he is said to do in them that be of age in the Epistle to the Romans, when we require things that we know not whether they be profitable or no, but the spirit itself maketh intercession for us, when we know not of it, and prayeth as it behooveth: and God for so much as he knoweth his meaning heareth him. And these things I say as touching God may easily be done. But seeing the holy scripture telleth me not that young children do believe, or that these miracles be done in them: neither that I do see this to be of necessity unto their salvation, I judge it sufficient to affirm that they which shall be saved, (for so much as by election and predestination they belong unto the treasure of God) are endued with the spirit of God, which is the root of faith, hope, charity, and of all virtues which he afterward showeth forth and declareth in the children of God, when through age it may be done. Howbeit by a certain kind of speech, such young children may be called faithful, even as otherwhile we call Infants reasonable, not that they in very deed are able to reason, but because they have a soul, the which so soon as their age shall give them leave, will both reason and exercise them in sundry arts and faculties. And that that age may be adorned with the holy ghost, John and Jeremiah may witness, who were inspired with the spirit of God even from their mother's womb. Which thing also Jerome unto Marcella writeth of Asella, that she was sanctified by the holy Ghost even from her mother's womb: which sanctification must not be thought repugnant to original sin:
For doubtless they have it as we above declared, but it is not imputed. For if it should be imputed unto them, it would be altogether of necessity, that so many young children of the faithful parents as died without baptism or circumcision, should be damned, seeing that none with original sin are admitted into the kingdom of heaven.
15. But the cause why our adversaries are so loath to allow of this opinion, is for that they attribute unto the Sacraments more than they ought to do. For they think that by the power and efficacy of the work of baptism, sin is forgiven. Neither do they acknowledge that by the Sacraments, forgiveness is rather sealed, which they of perfect age obtain by believing, and the young children of the faithful, which belong unto election, have it already by the holy Ghost and by grace. And when thou shalt demand of them, wherefore they baptize Infants, knowing that they perceive not those things which are spoken, nor yet do consent unto the covenant which is pronounced to them in baptism, perhaps they will answer according to the opinion of Augustine, that they be saved by other men's faith, that is, by the faith of their Parents. But the Prophet saith, that everyone is saved by his own faith and not by another man's. Wherefore we may more fitly make answer, that as touching them which be of ripe age we require a faith expressed and in Act, but in the young children of Christians which are offered to be baptized we say, that the same is began, I mean in their beginning and root, because they have the holy Ghost, from whence, as well faith as all other virtues do flow. And that it may the better appear that young children which are baptized (and not only they which have been already baptized) do pertain unto the Church, we will declare it evidently enough by the Epistle to the Ephesians: where it is said, Ye men love your wives, even as Christ loved the Church and gave himself for it, that he might Sanctify it, being cleansed by the washing of water through the word,
&c. By this place thou seest, that it is the Church which is washed and baptized. So then, so long as young children be baptized, it is manifest that they belong unto the Church, and they cannot truly be parts of the Church, unless they be adorned with the spirit of Christ. Wherefore young children
which verily belong unto the election of God, before they can be baptized are instructed by the spirit of the Lord: otherwise as we alleged before, they cannot be saved, if they died before circumcision or baptism.
16. Neither must it be thought that I have spoken these things, to the intent I would promise salvation unto all the children of the faithful which depart without the sacrament: for if I should so do, I might be counted rash.
I leave them to be judged of the mercy of God, seeing I have no knowledge of the secrete election and predestination. But this only I affirm, that they are in very deed saved upon whom soever the divine election lighteth, although they be not baptized. For God hath not tied grace unto the Sacraments, as though without them he neither can nor will save any. Also I hope well of such young children, because I see that they be born of faithful parents. Which (as it hath been declared) hath no mean promises: which though they be not general as concerning all, (as appeareth of Jacob and Esau which had both one father and one mother) yet when as I see nothing otherwise, it is meet that I should hope well of the salvation of such Infants: otherwise not all be saved which are baptized. Certainly Esau was circumcised when he was a young child, and yet who dare say that he was acceptable unto God at that age seeing the Scripture saith, That he was hated of God, before that he did any good or evil? And yet nevertheless we must hope that the children departing with baptism are saved, since there appeareth nothing to the contrary: yea and rather on the other side we have arguments of their salvation, because they be born of the faithful, the promise is extant, they are adopted in the Church, and sealed with the Sacrament. Wherefore letting pass the curious inquiring of Predestination or election of God, we will hope well of them.
17. But some will say, if the children of Christians which belong unto Election, (as thou hast said) before they be baptized, do belong unto the covenant of God, and have the holy Ghost, neither is original sin imputed to them unto death, otherwise they might not be saved, doubtless baptism seemeth to be superfluous. Why then are they baptized? What profit have they thereby, or what is bestowed upon them that they had not before?
Before I make answer I will again demand of thee: Admit an Ethnic be of ripe age, who giving ear to the preaching of the Gospel, is converted unto
Christ, doeth truly believe: Further by his faith, is already justified: He desireth baptism, but as yet he hath it not. This man seeing he hath already obtained all, I pray thee tell me why should he be baptized? What will the Sacrament avail him? And least the case should seem to be uncertain, we know that this happened unto Cornelius the Centurion. He before he was baptized did believe, and so believed, as the holy Ghost in visible form descended upon him, and afterward was baptized. What had he by baptism, that he had not before? Moreover let Jacob be considered. He was loved of God being an Infant, he was born of faithful Parents, and he truly belonged to the covenant of God. And if he had died before circumcision, who will say, that he should have been damned? If he had already all things that served to salvation, what need was there that he should be circumcised?
What had he by the sacrament, that he had not before? But although I have showed an argument which maketh no less against us than against our adversaries, yet to dissolve the same I will add these things. The commandment of the Lord must be fulfilled: he commanded that we should be baptized: and even he commanded Circumcision, so that if any man would contemn these things, he should most grievously sin. Hereunto belong the gifts which are already had, and the promise which already
belongeth unto them that be of Christ, must be sealed with the outward sign, that we may be continually mindful thereof, thereby to take an occasion to exercise our faith, and to be admonished of our duty. Furthermore there be added the prayers of the minister, the vows of them that offer, which things no small deal profit the young Infant: and the Church which standeth by at the ministration of that Sacrament, is taught concerning salvation. Do these things little avail, or be they unprofitable? Yea and it must be thought that God, as he is God, doeth of his mere mercy while his promises and gifts be sealed, make these things more ample, not by the work of the Sacrament, but by his goodness and spirit, by the very which he hath been accustomed while we outwardly hear the word of the holy scripture, to inflame our hearts, and to renew us more unto godliness. And if so be that any man shall proudly under this pretense contemn the Sacraments, he neither hath faith neither belongeth to the covenant of God: so far is it off that he can promise himself salvation. And the Parents and Elders, in whose power the Infants be, ought to be very careful that they depart not without Baptism: which if they do not, both they sin grievously, and they must suffer punishment, because they contemned the Sacraments instituted by God.
18. Now here remaineth that we discuss two places which seem to prove that young children which are departed without circumcision or without baptism, should be thought to be damned. Augustine against the Pelagians, while he seemeth to defend this opinion, always urgeth that place which is in John: Unless a man be born a new of water and the spirit, he shall not enter into the kingdom of heaven. But whereas it is said: of water and Spirit, it is showed to be sufficient unto salvation, that at the leastwise the spirit be present when water cannot be applied, and that there cannot always be a conjunction of both, and he affirmeth that both the one part and the
other must of necessity be had. The like speech thou hast unto the Romans:
With the heart we believe unto righteousness, and with the mouth we confess unto salvation. If any man by hearing the word of God shall believe, to whom is not given the liberty of outward confession, shall we deny him to have salvation? For it may well be that a man at the last hour of his life doeth receive the faith, which he can neither testify by words, nor yet by signs. Further our adversaries also confess that there is a baptism of request and desire, which they call, The baptism of fire. For whenas a man believing, desireth baptism and cannot enjoy it, and dieth, they say he is saved. Which also Ambrose judged of Valentinian the Emperor, which came unto him to be baptized, and was slain by the way. How then do they regard this sentence: Unless a man be born again of the water and the spirit, &c? If a request and desire be there sufficient, why may it not be sufficient in children, the election of God, and the promise, and the holy Ghost, wherewith we declare them to be endued, seeing they be born of faithful progenitors? Moreover Christ talked there with Nicodemus, who was of a perfect age, and might have had the benefit both of water, and of a minister.
There be some also, which there by the water and the spirit understand all one thing, so as the latter word expresseth the former. For Water allegorically, doeth diverse times signify grace and the holy ghost: as Christ showed when he talked with the Woman of Samaria, and when he cried: He that thirsteth let him come unto me and drink. And in Joel it is said, I will pour upon you clean water, &c. And the same manner of speech in a manner thou hast, in that which John the Baptist said of Christ: He that cometh after me, he baptizeth with fire and with the spirit. In which place, fire and the spirit signify all one thing: but the former answers are plain enough.
19. There is another place in the 17th chapter of the book of Genesis. But the uncircumcised manchild in whose flesh the foreskin is not circumcised, that soul shall be cut off from his people, because he hath broken my covenant. Behold (say they) the young Hebrews, which died without circumcision were to be cut off, and that as touching the soul: wherefore it seemeth to follow, that they cannot have salvation. Howbeit this place also proveth but little, which even our adversaries shall be compelled to grant:
Forsomuch as the Master of the Sentences in the 4th Book, when he followeth this opinion, that children which died before the 8th day being uncircumcised, were damned, is forsaken, and for the more part is not defended by the writers. And as touching the matter: the Hebrews refer these words unto him which after the 8th day was not circumcised, and they understand the cutting off to be as concerning the life of the body, to wit, that he should die before his natural time: which opinion seemeth to be proved out of the history of Moses, where the Angel would slay him because he had not circumcised his son. But this proof seemeth not to be sufficient enough: because it is not read, that the Angel meant to kill the child, but the father, unless perhaps they bring this testimony only to the intent to declare that the threatening was to kill the body. There be others which understand That the soul should be cut off from among the people, because he shall not be reckoned among the Israelites, nor their Church, neither shall be numbered in the commonwealth: there to obtain neither heritage nor office. Now, seeing these two interpretations may be used, it maketh the argument to be weak. But least we should seem to give the slip: admit that God speak there of the death of the soul and of the loss of eternal life: yet may we expound that these things must not so be understood 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 himself shall circumcise himself, and shall detest that which the Parents did towards him, he shall not deserve to be cut off, but rather to be commended.
So must the law of God be understood: if there happen a consent of omitting Circumcision, he is worthy to perish, he (I mean) shall be cut off.
But if so be he depart uncircumcised, before he have power to circumcise himself, he must be left to the merry of God, neither is it meet to judge rashly of him. But seeing he might belong to the predestination or to the election of God, and that he came of godly ancestors, we may hope well of him. And the self-same judgment in all respects is to be given of this sentence that was of the saying of Christ which we entreated of before: namely, Unless a man shall be born of water and the spirit, he shall not enter into the kingdom of heaven. Which saying since our adversaries are constrained whether they will or no, to understand modestly: there is no cause why thy should so greatly wrangle about this sentence. By these things which we have now alleged it is easily proved that our young children, seeing now by the word of God and promise of the covenant they seem to be engrafted to the Church, ought not to be excluded from Baptism.
Even as the children of the Hebrews although they were young ones, were circumcised.