The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

¶The .xvi. Chapter. That the Baptisme of infantes doth very well agree with the insti∣tution of Christ and the nature of the signe.

BUt forasmuch as in this age, certaine phrentike Spi∣rites haue raised vp sore troubles in the Chirch for the Baptisme of infantes, and doe not yet cesse to tur∣moyle: I can not choose but I must ioyne here an ad∣dition to restrain their furiousnesse. If paraduenture it shal seme to some man to be very much to long, let him (I beseche him) weye with himselfe, y^t we oughte so much to esteme the purenesse of doctrine in a most great mater, together with the peace of the Chirch, that nothing ought to be lothesomly receiued, which may auaile to procure them bothe. Be∣side that, I so study to frame thys discourse, that it shall be of no smal importance to the clerer declaration of the mysterie of Baptisme. They assaile the Baptisme of infantes with an argument in dede fauourable in shewe, sayeng that it is grounded vpon no institution of Christ, but that it was brought in onely by the boldnesse of men, and peruerse curi∣ousnesse, and then afterwarde with fonde easinesse rashly receyued in vse. For a Sacrament, vnlesse it rest vpon a certaine fundation of the worde of God, hangeth but by a thred. But what if, when the mater is well considered, it shall appeare that the Lordes holy ordinance is falsely and vniustly charged with such a sclaunder? Lett vs therefore searche out the first beginning of it. And if it shall appeare, that it was deuised by the only rashnesse of men, then bydding it farewell, lett vs measure the true obseruation of Baptisme by the onely will of God. But if it shalbe proued that it is not destitute of his certaine authoritie. we must beware, least in pinching the holy ordinances of God, we be also sclaunderous against the author himselfe.

[ 2] First it is a doctrine well enough knowen, and confessed among all the godly, that the right consideration of the signes, consisteth not onely in the outward Ceremonies: but principally hangeth vpon the promise, and vppon the spirituall mysteries, for figuring where of the Lorde or∣deineth the Ceremonies themselues. Therefore he that will perfectly

learne of what value Baptisme is, to what end it tendeth, finally what it is: let him not stay his thought vpon the elemente and bodily syghte: but rather let him raise it vp to the promises of God, which are therein offred vs, and to the inwarde secretes whiche are therein represented vnto vs. He that knoweth these thinges, hath atteined the sound truth of Baptisme, and the whole substance therof, as I may so call it: and thereby also he shalbe taught, what is the reson, and what is the vse of the outwarde sprinkling. Againe he that contemptuously passing ouer these, shall haue his minde wholly fastened and bounde to the visible Ceremonie, shall vnderstande neither the force nor propertie of Bap∣tisme: nor yet so much as thys, what the water meaneth, or what vse it hath. Which sentence is proued with so many and so cleare testimonies of Scripture, that we nede not at thys present to tarry long aboute it. Therefore it remaineth now, that we seke out of the promises geuen in Baptisme, what is the force and nature of it. The Scripture sheweth, that the clensing of synnes, which we obteyne of the blood of Christ, is here first shewed: then the mortifieng of the flesh, which standeth vpon the partaking of hys death, by which the faithfull are regenerate into newnesse of life, yea and into the felowship of Christ. To this summe may be referred whatsoeuer is taughte in the Scriptures concernyng Baptisme: sauing that beside thys it is a sygne to testifie religion before men.

But forasmuche as before the institution of Baptisme, the people of [ 3] God had circumcision in stede therof: let vs se what these twoo sygnes differ the one from the other, and with what lykenesse they agree toge∣ther. Whereupon may appeare what is the relation of the one to the o∣ther. Where the Lorde gaue circumcision to Abraham to be kept, he tel∣leth hym before, that he would be God to hym and to hys sede: adding, that with hym is the flowyng store and suffisance of all thinges, that Abraham should accompt that hys hande shoulde be to hym a spryng of all good thinges. In which wordes the promise of eternall life is con∣teined: as Christ expoundeth it, bringing an argumente from hense to proue the immortalitie of the faithfull, and the resurrection. For God (sayth he) is not the God of the dead, but of the liuing. Wherfore Paule also shewing to the Ephesians from what destruction the Lord had de∣liuered them, gathereth by thys that they had not ben admitted into the couenante of circumcision, that they were without Christ, without God, without hope, strangers from the testamentes of the promise: all whiche thinges the couenante it selfe conteined. But the firste accesse to God, the firste entrie to immortall life, is the forgeuenesse of sinnes. Wherupon is gathered, that this forgeuenesse answereth to the pro∣mise of Baptisme concerning our clensing. Afterwarde the Lorde ta∣keth couenante of Abraham, that he should walke before him in pure∣nesse and innocence of hart: which belongeth to mortifieng or regene∣ration. And that no man shoulde doute, that circumcision is a signe of mortifieng, Moses in an other place doeth more plainly declare it, when he exhorteth the people of Israell, to circumcise the vncir∣cumcised skinne of the harte, because they were seuerally chosen to be the people of GOD oute of all the nations of the earth. As

God, where he adopteth the posteritie of Abraham to his people, com∣maundeth them to be circumcised: so Moses pronounceth that y^e hartes ought to be circumcised, declaring verily what is the trueth of this cir∣cumcision. Then that no man should endeuor towarde it by his owne strength, he teacheth y^t they nede the grace of God. Al these thynges are so often repeted of the Prophetes, y^t I nede not to heape into this place many testimonies, which do eche where offer themselues. We have pro∣ued therfore, that in circumcision a spirituall promise was vttered to the Fathers, such as in Baptisme is geuen: forasmuch as it figured to them the forgeuenesse of sinnes, and the mortifieng of the fleshe. Moreouer as we haue taught that Christ is the fundation of Baptisme, in whom bothe these thinges remayne: so it is euidēt that he is also of circumcisi∣on. For he is promised to Abraham, and in hym the blessing of all nati∣ons. To the sealing of which grace, the signe of circumcision is added.

[ 4] Nowe we may easily se, what there is lyke in these twoo signes, or what there is differing. The promises, wherupō we haue declared that the power of the signes consisteth, is al one in bothe, namely of the fa∣therly fauor of God, of the forgeuenesse of sinnes, of life euerlasting. Thē, the thing figured also is al one and the same, namely regenerati∣on. The fundation wherupon the fulfilling of these thinges standeth, is al one in bothe. Wherfore there is no difference in the inwarde my∣sterie, wherby the whole force and propertie of the Sacramentes is to be weyed. The vnlikenesse that remaineth, lyeth in the outwarde Ce∣remonie, which is the smallest portion: wheras the chefest part hangeth vpon the promise and the thing signified. Therfore we may determine, that whatsoeuer agreeth with circumcision doth also belong to Baptis∣me, except the difference of the visible Ceremonie. To this relation and comparison, the Apostles rule leadeth vs by the hande, wherby we are commaunded to examine all exposition of Scripture by the proportion of Faith. And truely the trueth doth in this behalfe almost offer it selfe to be felte. For as circumcision, because it was a certaine token to the Iewes, wherby they were certified that they were chosen to be the peo∣ple and householde of God, and they againe on their behalues professed that they yelded thēselues to God, was their first entrie into the Chirch: so now also we by Baptisme enter into profession of God, that we may be reckned among his people, and mutually sweare to his name. Wher∣by it appeareth out of controuersie, that Baptisme is come into y^e place of circumcision, that it may haue the same office with vs.

Now if we list to search out, whether Baptisme be lawfully commu∣nicate [ 5] to infantes: shall we not say that he doth to much play the foole, yea dote, which will rest onely vpon the element of water, and the out∣warde obseruation, but can not abide to bende his minde to the spiritual mysterie? Wherof if there be any consideratiō had, it shal without dout certainly appeare that Baptisme is rightfully geuen to infantes, as the thing that is due vnto them. For the Lord in olde tyme did not vouche∣saue to admit them to circumcision, but that he made them partakers of all those thinges which were then signified by circumcision. Otherwise he should with mere deceites haue mocked his people, if he had fed them with deceitfull signes which is horrible euen to be heard of. For he pro∣nounceth expresly, that the circumcision of a litle infante shoulde be in¦stede

of a seale to seale the promise of the couenant. But if the couenant remaine vnbroken and stedfast, it doth at this day no lesse belong to the children of Christians, than vnder the olde testament it perteined to the infantes of the Iewes. But if they be partakers of the thing signified, why shall they be debarred from the signe? if they haue the trueth, why shall they be put backe from the figure? Althoughe the outwarde signe cleaue fast together with the worde in the Sacrament, so that they can not be plucked in sonder: yet if they be seuerally considered, whether of them, I pray you, shal we esteme of more value? Truely sithe we se that the signe serueth the worde, we must say that it is vnder it, and must set it in the inferior place. Sith therefore the worde of Baptisme is exten∣ded to infantes: why shall the signe, that is to say the addition in hanging to the worde, be debarred from them? This one reason, if there were no moe, were abundantly enough to confute all them that will speake to y^e contrary. That which is obiected, that there was a day certainly set for circumcision, is altogether but a shift. We graunte that we be not nowe bounde to certaine dayes, like the Iewes: but when the Lorde, howso∣euer he certainly appointeth no day, yet declareth that he is pleased that infantes should with a solemne formal vsage be receiued into hys coue∣nant: what seke we more?

Howbeit the Scripture openeth vnto vs yet a certainer knowlege [ 6] of the truthe? For it is most euident, that the couenant which the Lord ones made with Abraham, is at this day no lesse in force to Christians, than it was in olde time to the Iewish people: yea and that this woorde hath no lesse respecte to Christians, than it then had respect to the Ie∣wes. Unlesse parhappes we thinke, that Christ hath by his comming diminished, or cut short the grace of his Father. Which sayeng is not w^t∣out abhominable blasphemie. Wherfore as euen the children of the Ie∣wes wer called a holy sede, because beyng made heires of the same coue∣nant they were made differing from the children of the vngodly: for the same reson euen yet also the children of Christians are accompted holy, yea although they be the issue but of one parent faythfull: and (as the Apostle witnesseth, they differ from the vncleane sede of idolatrers. Now when the Lord immediatly after the couenant made with Abra∣ham, commaunded the same to be sealed in infantes with an outwarde Sacrament: what cause will Christians allege, why they should not at this day testifie and seale thesame in their children? Neither let any mā obiecte against me, that the Lorde commaunded hys couenante to be confirmed with no other signe than of circumcision, which is long agoe taken away. For we haue in redinesse to answere, that for the tyme of the olde testamente he ordeined circumcision to confirme his couenant: but circumcision being taken away, yet alway remaineth the same ma∣ner of confirming whiche we haue common with the Iewes. Wher∣fore we must alway diligently consider what is common to bothe, and what they haue seuerall from vs. The couenant is common, the cause of confirming it is common. Onely the manner of confirming is di∣uerse, because circumcision was that to them, in place whereof Baptis∣me hath succeded among vs. Otherwise if the testimonie, whereby the Iewes were assured of the saluation of their sede, be taken away from vs, it shoulde be broughte to passe by the comming of Christ,

that the grace of God should be darker and lesse approued by testimo∣nies to vs, than it was before to the Iewes. If that can not be sayd w^t∣out extreme sclaunder of Christ, by whom the infinite goodnesse of the Father hath more clerely and liberally than euer heretofore ben pou∣red fourth vpon the earth, and declared to men: we must nedes graunt, that it is at the least not more pinchingly to be suppressed, nor to be sett fourth with lesse testimonie, than it was vnder the darke shadowes of the lawe.

[ 7] Wherefore the Lorde Iesus, mynding to shewe a token whereby the worlde mighte vnderstande that he was come rather to enlarge than to limit the mercy of God, gently embraced children offred vnto hym, re∣buking the disciples which went about to forbid them to come to hym: forasmuche as they did leade those, to whome the kingdome of heauen belongeth, away from him by whome alone the entrie is open into heauen. But (will some man say) what like thing hath Baptisme with this embracing of Christ. For neither is it reported that he Baptized them, but that he receiued them, embraced them, and wished them well. Therefore if we lift to folowe his example, let vs helpe infantes with prayer, but not Baptise them. But let vs weye the doinges of Christe somwhat more hedefully, than suche kinde of men doe. For neither is this to be lightly passed ouer, that Christ commaundeth infantes to be brought vnto him, adding a reasō why, because of such is the kingdome of heauen. And afterwarde he witnesseth hys wil with dede, when em∣bracing them he commendeth them to his Father with his praier and blessing. If it be mete that infantes be brought to Christ, why is it not also mete that they be receiued to Baptisme, the signe of our communi∣on and felowship with Christ? If the kingdome of heauē be theirs, why shall the signe be denied them, wherby there is as it were an entrie ope∣ned into the Chirch, that being admitted into it they may be adnōbred among the hetres of the heauenly kingdome? Howe vninst shall we be, if we dryue away them whome Christ calleth vnto hym? if we spoyle them, whome he garnisheth with his gyftes? if we shutt out them whō he willingly receiueth? But if we will examine howe muche that which Christe there did, differeth from Baptisme, yet of howe muche greater pryce shall we haue Baptisme, (whereby we testifie that infantes are conteined in the couenant of God) than receiuing, embracing, layeng on of handes, and prayer, whereby Christe himselfe being presente declareth that they bothe are hys, and are sanctified of hym? By the other cauillations, whereby they labor to mocke out thys place, they doe nothing but bewraye their owne ignorance. For they gather an argument of this which Christ sayth. Let litle ones come to me, that they were in age good bigg ones whiche were allredy able to goe. But they are called of the Euangelistes, brephe, and paidia, by which wordes the Grekes doe signifie babes yet hanging on the brestes. There∣fore thys woorde (to come) is simply sette for (to haue accesse.) Loe what snares they are compelled to make, which are growen hard againste the truthe. Nowe where they saye, that the kingdome of heauen is not geuen to them, but to suche as be lyke them, because it is saied to be of suche, not of them: that is no sounder than the rest. For if that be graunted, what maner of reason shal the reason

of Christ be, wherby he meaneth to shewe, that infantes in age are not strangers from hym? When he commaundeth that infantes be suffered to haue accesse vnto him, nothyng is plainer than that very infancie in dede is there spoken of. And that this should not seme an absurditie, he by and by addeth: of suche is the kingdome of heauen. But if it muste nedes be that infantes be comprehended herein, it muste be plaine that by this worde (Suche) are meant very infantes themselues, and suche as be like them.

Now there is no man that seeth not, that Baptisme of infantes was [ 8] not framed by man, which is vpholden by so great approuyng of Scri∣pture. Neither doo they colorably enough play the fooles, which obiect that it is no where found, that any one infant was baptised by the han∣des of the Apostles. For although it be not expressly by name rehearsed of the Euangelistes: yet because agayne they are not excluded, so ofte as mention happeneth to be made of the baptisyng of any householde: who, vnlesse he be madde, can reason therupon that they were not bap∣tised? If such argumentes were of any force, women should be forbid∣den to partake of the Lordes supper, whome we reade not to haue ben receiued vnto it in the tyme of the Apostles. But here we bee contente with the rule of faith. For when we consider, what the institution of the S••pper requireth, therby also we maye easily iudge to whom the vse therof ought to be communicated. Which we obserue also in Baptisme. For when we marke, to what ende it was ordeined, we euidently espye, that it belongeth no lesse to infants, than to elder folkes. Therefore they can not be depriued of it, but that the will of the author muste be mani∣festly defrauded. But wheras they spred abrode among the simple peo∣ple, that there passed a long roawe of yeares after the resurrection of Christ, in which the Baptisme of infantes was unknowen: therin they most fowly doo lye. For there is no writer so olde, that doth not certain∣ly referre the beginnyng therof to the tyme of the Apostles.

Nowe remaineth that we breefely shewe, what fruite commeth of [ 9] this obseruation, bothe to the faithfull whiche present theyr chyldren to the Chirche to be baptised, and also to the infantes themselues that be baptised with the holy water: that no man shold despise it as vnpro∣fitable or idle. But if it come in any mans minde, vpon this pretence to mocke at the Baptisme of infantes, he scorneth the commaundemente of Circumcision geuen by the Lorde. For what will they bryng foorth to impugne the Baptisme of infantes, which may not also be throwen backe against Circumcision? So the Lorde taketh vengeance of their arrogance, whiche do by and by condemne that which they comprehend not with the sense of their owne fleshe. But God furnisheth vs with other armures, wherby their foolishnesse may be beaten flatt. For nei∣ther this his holy institution, by whiche we feele out faith to be holpen w^t singular comfort, deserueth to be called superfluous. For Gods signe communicated to a childe doth as it wer by an emprinted seale confirme the promise geuen to the godly parente, and declareth that it is ratified that the Lorde will be God not onely to hym but also to his seede, ••nd will continually shewe his good will and grace, not to hym onely, but also to his posteritie euen to the thousandth generation. Where when the great kindnesse of God vttereth it selfe, firste it yeldeth moste large

mater to aduaūce his glorie, and ouerspreadeth godly hartes with sin∣gular gladnesse, because they are therwithall more earnestly moued to loue agayne so godly a Father, whom they see to haue care of their po∣steritie for their sakes. Neither do I regarde, if any man take excepti∣on, and say that the promise ought to suffise to confirme the saluation of our children: forasmuche as it hath pleased God otherwise, whoe as he knoweth our weaknesse, willed in this behalfe so much to beare tender∣ly with it. Therfore let them that embrace the promise of Gods mercy to be extended to their children, thynke that it is theyr duetie to offer them to the Chirche to be signed with the signe of mercy, and therby to encourage themselues to a more assured cōfidence, because they do with present eye beholde the couenant of the Lorde grauen in the bodies of their children. Agayne, the children receyue some commoditie of their Baptisme, that beyng engraffed into the bodye of the Chirche they bee somewhat the more cōmended to the other mēbres. Then when they are growen to riper age, they be therby not sclenderly stirred vp to earnest endeuor to worshyp God, of whom they haue ben receiued into his chil∣dren by a solemne signe of adoption, before that they coulde by age ac∣knowe hym for their Father. Finally that same condemnation oughte greatly to make vs afrayde, that God will take vengeance of it, if any man despise to marke his sonne with the signe of the couenant, because by suche contempt the grace offred is refused and as it were forsworne.

[ 10] Now let vs examine the argumentes, wherby certaine furious bea∣stes do not cesse to assaile this holy institution of God. Fyrst because thei see that they be excedyngly nere driuen and hard strained with the like∣nesse of Baptisme and Circumcision, they labor to pluck in sonder these two signes with great difference, that the one shoulde not some to haue any thyng common with the other. For they say that both diuers thin∣ges are signified, and that the couenant is altogether diuers, and that the namyng of the children is not all one. But while they go aboute to proue that first point, they allege that circumcision was a figure of mor∣tification and not of Baptisme. Whiche verily we do moste willynglye graunt them. For it maketh very well for our syde. Neither doo we vse any other profe of our sentence, than that Baptisme and Circumcision are signes of mortification. Hereupon we determine that Baptisme is set in the place of Circumcision, that it shoulde represente vnto vs the same thyng whiche in old tyme it signified to the Iewes. In affirming the difference of the couenant, with howe barbarous boldnesse do they turmoyle and corrupt the Scripture: and that not in one place alone, but so as they leaue nothyng safe or whole? For they depainte vnto vs the Iewes so to be carnal that they be lyker beasts than men: with whō forsooth the couenant made procedeth not beyonde the temporall lyfe, to whome the promyses geuen doe reste in presente and bodyly good thynges. If this doctrine take place, what remayneth but that the na∣tion of the Iewes were for a tyme fylled with the benefites of God, none otherwise than as they fatte a hearde of swyne in a stye, that at lengthe they shoulde perishe with eternall damnation. For so soone as we allege Circumcision and the promises annexed vnto it, they answer that Circumcision was a litterall sygne, and the promyses thereof were carnall.

Truely if circumcision was a literall signe, there is no otherwise to [ 11] be thought of Baptisme. For the Apostle in the seconde Chapter to the Colossians maketh the one no more spirituall than the other. For he sayth that we are circumcised in Christe, with a circumcision not made with hande, puttyng away the body of sinne that dwelled in our fleshe: which he calleth the circumcision of Christ. Afterward for declaration of that sayeng, he adioineth, that we be buried with Christ by Baptisme. What meaneth he by these wordes, but that the fulfillyng and truth of Baptisme, is also the truthe and fulfillyng of circumcision, because they figure bothe one thyng? For he trauaileth to shewe, that Baptisme is the same to Christiās, which circumcision had ben before to the Iewes. But forasmuch as we haue now euidently declared, that the promises of bothe the signes, and the mysteries that are represented in them, doo agree together, we wil for this present tary no longer vpon them. On∣ly I will put the faithfull in mynde, that though I holde my peace, they should weye with themselues whether it be taken for an earthly and li∣terall signe, vnder whiche nothyng is conteyned but spirituall and hea∣uenly. But, that they should not sell their smokes to the simple, we will by the way confute one obiection wherwith they color this most shame∣lesse lye. It is most certaine that the principall promises, wherin was conteyned the couenant whiche in the Olde testamente God stablished with the Israelites, were spriritual, and tended to eternall life: and then agayne, that they were receiued of the fathers spirituallye, as it was mete, that they myght therof receiue affiance of the life to come, wher∣unto they lōged with the whole affectiō of their hart. But in the meane tyme we denie not, but that he witnessed his good will towarde them with earthly and carnall benefites: by which also we say that the same promise of spiritual things was confirmed. As when he promised euer∣lastyng blessednesse to his seruant Abraham, that he myght sett before his eies a manifest token of his fauor, he addeth an other promise con∣cernyng the possession of the lande of Chanaan. After this maner we ought to vnderstande al the earthly promises that are geuen to the Ie∣wiche nation, that the spirituall promise, as the hed, wherunto they are directed, shold alway haue the chefe place. But sithe I haue more large∣ly entreated of these thynges in the difference of the newe and olde te∣stament, therfore nowe I do the more slightly knitte it vp.

In the namyng of the children they finde this diuersitie, that in the [ 12] olde testament they were called the children of Abraham, whiche issued of his sede: but that nowe they are called by that name, whiche follow his faith: And that therfore that carnall infantie, which was by circū∣cision graffed into the felowship of the couenant, figured the infantes of the newe testament, whyche are regenerate by the worde of God to immortall lyfe. In whych woordes we beholde in dede a smalle sparcle of truthe: but herin these lyghte spirites greuously offende, that when they catche holde of that whyche fyrste commeth to theyr hande, when they should go further and compare many thynges together, they stand slytly vpon one worde. Wherby it can not otherwyse bee but that they must somtyme be deceiued whych rest vpon the sounde knowlege of no∣thyng. We graunt in dede that the carnall seede of Abraham did for a tyme holde the place of the spirituall sede whiche is by faith graffed into

hym. For we be called his children howsoever there is no naturall kin∣red betwene hym and vs. But if they meane, as they playnly shew that they doo, that there was neuer spirituall blessing promised to the carnal sede of Abraham, herein they are muche deceiued. Wherfore we muste leuell to a better marke, whereunto we are directed by the moste cer∣taine guidyng of the Scripture. The Lorde therefore promised to A∣braham, that he shoulde haue a seede, wherein all nations of the earthe shall be blessed: and therwithall assureth hym, that he would be a God to hym and his sede. Whosoeuer do by Faith receiue Christe the author of blessyng, are heires of this promise, and therefore are called the children of Abraham.

[ 13] But althoughe sins the resurrection of Christe the boundes of the kingdome of God haue begonne to be farre and wide enlarged into all nations without difference, that according to the saying of Christ, faith∣full ones should be gathered from euery part to sit downe in the heauē∣ly glorie with Abraham, Isaac, and Iacob: yet he had many ages before extended that same so great mercie to the Iewes. And because, passing ouer all other, he had chosen out that only nation, in which he wold re∣straine his grace for a tyme, called them his peculiar possessiō, & his pur∣chased people. For testifiyng of suche liberalitie, Circumcision was ge∣uen by the signe wherof y^e Iewes might be taught y^t God is to them the author of saluation: by which knowledge their myndes were raised into hope of eternal life. For what shal he want, whō God hath ons receiued into his charge? Wherfore the Apostle meaning to proue that the Gen∣tiles were the children of Abraham as well as the Iewes, speaketh in this maner: Abraham (saith he) was iustified by faith in vncircūcision. Afterward he receiued the signe of circumcision, the seale of the righte∣ousnesse of faith, that he should be the father of all the faithfull, both of vncircumcision and of circumcision, not of them that glorie of only cir∣cumcision, but of them that folow the f••••th which our father Abraham had in vncircumcision. Do not we see that both sortes are made egall in dignitie▪ For, during the tyme appointed by the decree of God, he was the father of circumcision. When, the wall being plucked downe (as the Apostle writeth in an other place) by which the Iewes wer seuered from the Gentiles, the entrie was made open to them also into the kingdome of God, he was made their father, and that without the signe of circum∣cision, because they haue Baptisme in stede of circumcision. But wher he expresly by name denyeth, that Abraham is father to them which are of circumcision only, that same was spoken to abate the pride of certaine, which omittyng the care of godlynesse, did bost themselues of only Ce∣remonies. After which maner at this day also their vanitie may be con∣futed which seke in Baptisme nothyng but water.

[ 14] But an other place of the Apostle out of the .ix. Chapiter of the Epi∣stle to the Romaines shalbe alleged to the contrary, where he teacheth that they whiche are of the fleshe, are not the children of Abraham: but they onely are compted his sede, whiche are the children of promise. For he seemeth to signifie, that the carnall kynred of Abraham is nothyng, which yet we do set in some degre. But it is more diligētly to be marked, what mater y^e Apostle there entreateth of. For, meaning to shew to the Iewes how much y^e goodnesse of god was not boūd to y^e sede of Abrahā,

yea howe it nothyng auayleth of it selfe, he bringeth forth Ismael and Esau for example proue it: whome beeyng refused, as if they were strangers, although they were accordyng to the fleshe the naturall of∣spryng of Abraham, the blessing rested in Isaac and Iacob. Wherupon is gathered that which he afterwarde affirmeth, that saluation hangeth of the mercie of God, whiche he extendeth to whome it pleaseth hym: and that there is no cause why the Iewes shold stand in their own con∣ceite, or boast vpon y^e name of the couenāt, vnlesse they kepe the law of y^e couenant, that is to say, do obey the worde. Agayne when he hath thro∣wen them downe from vaine confidence of their kinred, yet because on the other side he sawe, that the couenant which was ones made of God with the posteritie of Abraham, coulde in no wyse be made voyd, in the xi. chapiter, he argueth that the carnall kinred is not to be spoyled of his due dignitie: by the beneficiall meane wherof he teacheth that the Iewes are the first and naturall heires of the Gospell, but in respecte that by their vnthankfulnesse, they were forsaken as vnworthy: yet so that the heuenly blessyng is not vtterly remoued from their nation. For whiche reason, howe muche soeuer they were stubborne and couenant breakers, neuerthelesse he calleth them holye, (so muche honor he ge∣ueth to y^e holy generation, with whom God had vouchsaued to make his holy couenant) but calleth vs, if we be compared with them, as it were after borne, yea or the vntimely borne children of Abraham, and that by adoption, not by nature: as if a twigg broken of from his naturall tree, should be graffed into a strange stocke. Therefore that they should not be defrauded of their prerogatiue, it behoued that the Gospel should be first preached to them: for they be in the household of God as it were the first begotten children. Wherfore this honor was to be geuen them▪ vntill they refused it beyng offred them, and by their owne vnthankful∣nesse brought to passe that it was caried away to the Gētiles. Neither yet, with howe great obstinatie soeuer they continue to make warre a∣gainst the Gospell, ought they to be despised of vs: if we consider that for the promises sake, the blessing of God doth yet stil remain among them: as verely the Apostle testifieth that it shall neuer vtterly departe from thence: because the giftes and callyng of God are without repentance.

Beholde of what force is the promise geuen to the posteritie of Abra∣ham, [ 15] and with what balance it is to be weyed. Wherefore althoughe in discernyng the heires of the kyngdome from bastardes and strangers, we nothyng doute that the only election of God ruleth with free right of gouernement: yet we also therwithall perceiue, that it pleased hym peculiarly to embrace the sede of Abraham with his mercie, and that the same mercie might be the more surely witnessed, to seale it with circum∣cision. Nowe altogether like state is there of the christian Chirche. For as Paule there reasoneth that the Iewes are sanctified of their paren∣tes: so in an other place he teacheth, that the children of christians re∣ceiue the same sanctification of their parentes. Wherupon is gathered, that they are worthily seuered from the rest, which on the other syde are condemned of vncleannesse. Nowe who can doute, but that it is moste false which they do therupon conclude, that say that the infantes which in olde tyme were circumcised, dyd only figure spiritual infantie, which ariseth of the regeneration of the worde of God. For Paule dothe not

so suttelly play the Philosopher, where he writeth that Christ is y^e mini∣ster of Circumcision, to fulfill the promises which had bene made to the Fathers, as if he saide thus: Forasmuche as the couenant made with A∣braham hath respecte to his sede, Christe, to performe and discharge the promise ones made by his Father, came to saluatiō to the nation of the Iewes. Se you not how also after the resurrectiō of Christe, he iudgeth that the promise of the couenant is to be fulfilled, not onely by way of allegorie, but as the very wordes do sounde, to the carnal seede of Abra∣ham. To the same entent serueth that which Peter in the second Chap∣ter of the Actes, declareth to the Iewes, that the benefite of the Gospell is due to them and their sede by right of the couenant, and in the Chap∣ter next folowyng he calleth them the children of the testamente, that is to say heires. From which also not muche disaccordeth the other place of the Apostle aboue alleged, where he accompteth and setteth Circūcision emprinted in infants, for a testimonie of that cōmunion which thei haue with Christ. But if we harken to their trifles, what shalbe wroughte by that promise, wherby the Lorde in the seconde article of his law vnder∣taketh to his seruantes, that he wil be fauourable to their sede euen to the thousandth generation? Shall we here flee to allegories? But that were to triflyng a shift. Or shal we say that this is abolished? But so the law should be destroyed, which Christ came rather to stablish, so farre as it turneth vs to good vnto lyfe. Lett it therfore bee out of controuersie, that God is so good and liberall to his, that for their sakes, he wil haue also their children, whome they shall begett, to be adnumbred among his people.

[ 16] Moreouer the differences which they go about to put betwene Bap∣tisme and circumcision, ar not only worthy to be laughed at, and void of all color of reson, but also disagreeyng with them selues. For when they haue affirmed that Baptisme hath relation to the first day of the spiritu∣al battell, but circumcision to the eighth when mortification is already ended, by and by forgetting the same, they turne their song, and call cir∣cumcisiō a figure of the flesh to be mortified, but Baptisme they call bu∣riall, into which none ar to be put til they be alredy dead. What dotages of phrentike men, can with so great lightnesse leape into sondry diuer∣sities? For in the fyrst sentence, Baptisme must go before circumcisiō: by the other, it is thrust backe into the later place. Yet is it no newe exāple, that the wittes of men be so tossed vp and downe, when in stede of the most certain word of God they worship whatsoeuer they haue dreamed. We therfore say that that former difference is a mere dreame. If they li∣sted to expounde by way of allegorie vpon the eyghth day, yet it agreed not in that maner. It were muche fitter, accordyng to the opinion of the old writers, to referre the numbre of eighth to the resurrection whiche was done on the eighth day, wherupon we knowe that the newnesse of life hangeth: or to the whole course of this presente lyfe, wherein morti∣fication oughte alwaye to goe forward, till when life is ended, mortifi∣cation it selfe may also be ended. Howbeit God may seme to haue myn∣ded to prouide for the tendernesse of age, in differryng circumcision the viii. day, because the wound shold haue ben more dangerous to the chil∣dren newe borne and yet red from their mother. Howe muche stronger is that, that we beyng deade before, are buried by Baptisme: when the

scripture expressely cryeth to the cōtrarye that we are buried into death to this entente, that we should dye, and from thenseforth shoulde ende∣uor to this mortification. Nowe, a likewise handlyng, it is, that they ca∣uill that women ought not to be baptised, if Baptisme must bee framed like to Circumcision. For if it be most certaine that the sanctifieng of the sede of Israel was testified by the signe of Circumcision: thereby also it is vndouted, that it was geuen to sanctifie bothe males & females. But the onely bodyes of male children were marked with it, which myght by nature be marked: yet so that the women were by them after a certaine maner cōpanions and parteners of circumcision. Therefore sending farre away suche follies of theirs, lette vs sticke faste in the lykenesse of Baptisme & circumcision, whiche we most largely see to agree in the in∣ward mysterie, in the promises, in vse, in effectualnesse.

They thynke also y^t they bring forth a most strong reason, why childrē [ 17] are to be debarred from Baptisme, when they allege that they ar not yet for age able to vnderstand the mysterie there signified. That is spiritu∣al regeneration, which can not be in the first infātie. Therfore they ga∣ther, that they are to be taken for none other than the childrē of Adam, till they be growen to age mete for a second birth. But the truth of God echewhere speaketh against all these thynges. For if they be to be lefte among the children of Adam, then they are left in death: forasmuch as in Adam we can do nothyng but dye. But contrarywise Christ cōmaū∣deth them to be brought vnto hym. Why so? because he is life: Therfore that he may geue life to them, he maketh them partakers of hymselfe: when in the meane tyme these fellowes driuing them farre away do ad∣iudge them to death. For if they say for a shift, that infantes do not ther∣fore perishe if they be accompted the children of Adam, their error is a∣bundantly confuted by witnesse of the Scripture. For where as it pro∣nounceth that all do dye in Adam, it foloweth that there remaineth no hope of life but in Christe. Therefore that we maye be made heires of lyfe, we must communicate with him. Agayne when it is written in an other place, that by nature we are all subiecte to the wrath of God, and conceiued in sinne, wherunto Damnatiō perpetually cleaueth: we must departe oute of oure owne nature, before that the entrie be open to vs into the kingdome of God. And what can be more playnely spoken, than that fleshe and blood can not possesse the kingdome of God? Ther∣fore let al be doone away what soeuer is ours (which shall not be done withoute regeneration) then we shall see this possession of the kyng∣dome. Finally if Christ say truely, when he reporteth that he is life, it is necessarie that we be graffed into hym, that we may be deliuered out of the bondage of death. But (saye they) how are infantes regenerate, which are not endued w^t knowlege neither of good nor of euyl? But we answer, that the worke of God is not yet no worke at all, althoughe it be not subiect to our capacitie. Moreouer it is nothyng doutefull, that the infantes whiche are to be saued (as verily of that age some are sa∣ued) are before regenerate of the Lorde. For if they bryng with them from their mothers wombe the corruption naturally planted in them: they must be purged therof, before that they be admitted into the kyng∣dome of God, whereinto nothyng entreth that is defiled or spotted. If they be borne synners, as bothe Dauid and Paule affirme: eyther they

remaine out of fauor and hatefull to God, or they must nedes be iusti∣fied. And what seke we more, when the iudge himself openly affirmeth that the entrie into heauenly life is open to none but to them that bee borne agayne? And to put suche carpers to silence, he shewed an exam∣ple in Iohn the Baptist, whome he sanctified in his mothers wombe, what he was able to doo in the rest. Neither dooe they any thyng pre∣uaile by the shifte wherewith they here mocke, that that was but ones done: wherupon it dothe not by and by folow that the Lorde is wonte commonly to doe so with infantes. For neither do we reason after that maner: onely our purpose is to shew, that the power of God is by them vniustly and enuiously limitted within those narrowe boundes within which it suffreth not it selfe to be bounde. Their other by shift is euen of as great weight. They allege that by the vsuall maner of the Scrip∣ture, this worde (from the wombe,) is as muche in effecte, as if it were sayd, from childhode. But we may clerely see, that the Angell when he declared the same to zacharie, meant an other thyng: that is, that it whiche was not yet borne, shoulde be filled with the Holy ghoste. Lette vs not therfore attempt to appoynt a law to God, but y^t he may sancti∣fie whom it pleased him, as he sanctified this childe, forasmuche as his power is nothyng minyshed.

[ 18] And truely Christ was therfore sanctified from his first infantie, that he might sanctifie in himself his elect out of euery age without differēce. For as, to do away the fault of disobedience which had ben committed in our fleshe, he hath put on the same fleshe vpon himselfe, that he might in it for vs and in our stede performe perfect obedience: so he was con∣ceiued of y^e Holy ghost, y^t hauyng the holynesse therof fully poured into hym in the fleshe which he had taken vpon hym, he myght poure foorth the same into vs. If we haue in Christ a most perfect paterne of all the graces which God continually sheweth to his children, verily in this be∣halfe also he shallbe a profe vnto vs, that the age of infantie is not so farre vnfitt for sanctification. But howsoeuer it be, yet this we holde out of controuersie, that none of the electe is called out of this present life, which is not fyrst made holy and regenerate by the Spirit of God. Wheras they obiect to the contrary, that in the Scriptures the Spirite acknowlegeth no other regeneration but of incorruptible sede, that is, of the worde of God: they do wrongfully expounde that sayeng of Pe∣ter, wherin he comprehendeth onely the faithfull which had ben taught by preaching of the Gospell. To suche in dede we graunt that the word of the Lorde is the onely sede of spirituall regeneration: but we denye that it ought therupon to be gathered, that infantes can not be regene∣rate by the power of God, which is to him as easy and ready as to vs it is incomprehensible and wonderfull. Moreouer it shoulde not bee safe enough for vs to take this awaye from the Lorde, that he maye not be able to shewe hymselfe to bee knowen to them by whatsoeuer waye he will.

[ 19] But Faith, say they, is by hearyng, wherof they haue not yet gotten the vse neither can they be able to knowe God, whom Moses teacheth to be desti••ute of the knowlege bothe of good and euill. But they con∣sider not y^t the Apostle, whē he maketh hearyng the beginnyng of faith, describeth onely the ordinarie distribution of the Lorde and disposition

whiche he vseth to kepe in calling them that be his: but appointeth not to him a perpetuall rule, that he may not vse any other way. Which way verily he hath vsed in y^e calling of many, to whome he hath geuen the true knowlege of himselfe by an inwarde maner, by y^e enlightening of the Spirite, w^tout any preaching vsed for meane thereof. But whereas they thinke it shalbe a great absurditie, if any knowlege of God be geuē to infantes, from whom Moses taketh away the vnderstāding of good and euil: I beseche them to answere me, what danger is there if they be sayd to receiue some part of that grace, wherof a litle after they shal en∣ioye the ful plentifulnesse. For if the fulnesse of lyfe standeth in the per∣fect knowlege of God, when many of them, whom in their very first in∣fantie death by and by taketh away, doe passe into eternall life, truely they are receiued to beholde the most present face of God. Whō therfore the Lord wil enlightē with the ful bryghtnesse of hys lyghte, why maye he not presently also, if it so please hym, sende out to shyne vppon them some small sparcle therof: specially if he do not first vncloth them of ig∣norance, before y^e he take them out of the prison of the flesh? Not that I meane rashly to affirme that they be endued with the same Faith which we fele in our selues, or y^t they haue altogether lyke knowlege of faith? (which I had rather leaue in suspense) but somwhat to restraine theyr foolish arrogance, which according as their mouth is puffed vp wyth fulnesse, do boldly deny or affirme they care not what.

But that they may yet stande more strongly in this poynt, they adde, [ 20] that Baptisme is a Sacrament of repentance & of Fayth: wherfore sith neither of these can befall in tender infantie, we ought to beware least if they be admitted to the cōmunion of Baptisme, the signification of it be made voyde and vayne. But these dartes are throwen rather agaist God than against vs. For it is most euident by many testimonies of Scripture, that circumcisiō also was a signe of repētance. Moreouer it is called of Paule y^e seale of y^e righteousnesse of Fayth. Let therfore a reason be required of God hymselfe why he commaunded it to be mar∣ked in the bodies of infantes. For sithe Baptisme & circūcision are both in one case, they can geue nothing to the one but that they muste also therewithal graunt the same to the other. If they loke backe to their wonted starting hole, that then by the age of infantie were figured spi∣ritual infātes, the way is alredy stopped vp against them. We say ther∣fore, sithe God hath communicated to infantes circumcision a Sacra∣ment of repentance and Faith, it semeth no absurditie if they be made partakers of Baptisme: vnlesse they lyst openly to rage against the or∣dinance of God. But both in all the doinges of God, and in thys selfe same doing also shineth wisdome and righteousnesse enough, to beate down the backbitinges of the wicked. For though infantes, at the same instante that they were circumcised, dyd not comprehende in vnderstā∣ding what that signe meant: yet they were truely circumcised into the mortification of theyr corrupte and defyled nature, in which mortifica∣tion they should afterwarde exercise themselues when they wer growē to ryper age. Finally it is very easy to assoile this obiection, with saying that they be Baptysed into repētance & Fayth to come: which although they be not formed in them, yet by secrete workyng of the Spirite the sede of both lyeth hiddē in them. With thys answer at ones is ouerthro∣wen

whatsoeuer thei wrest against vs which they haue fetched out of y^• signification of Baptisme. Of which sort is y^e title wherewith it is com∣mended of Paule, where he calleth it y^e washing of regeneration and of renewyng. Wherupō they gather that it is to be geuen to none but to such a one as is able to cōceiue those thinges. But we on y^e cōtrary side may answer, y^t nether was circūcisiō which betokened regeneratiō, to be geuē to any other thā to them y^t were regenerate. And so shal we cōdēne y^t ordinance of God. Wherfore (as we haue allready touched in diuerse places) whatsoeuer argumētes do tend to y^e shaking of circūcision, they haue no force in y^e assayling of Baptisme. Nether do they so escape away, if they say y^t we ought to take y^t for determined & certaine, which stādeth vpō y^e authoritie of God, although there appeare no resō of it: which re∣uerēce is not due to y^e Baptisme of infantes, nor to such other thynges which be not cōmēded vnto vs by y^e expresse worde of God: sith they are stil fast holden w^t thys doble argumēt. For the cōmaundement of God concerning infantes to be circumcised, was either lawfull & subiecte to no cauillatiōs, or worthy to be foūd fault withal. If there wer no incō∣uenience nor absurditie in y^e cōmaundemēt of circumcision, neither can there any absurdity be noted in obseruing the Baptisme of infantes.

[ 21] As for y^e spot absurdity which in this place they go about to lay vpō it, we thus wipe it away. Whom y^e Lord hath vouchsaued to elect, if ha∣uing receiued y^e signe of regeneration, they depart out of thys presente lyfe before y^t they be come to riper age, he reneweth them with y^e power of his Spirite incōprehēsible to vs, in such maner as he alone foreseeth to be expediēt. If they chaunce to grow vp to age, wherby they may be taught y^e truth of Baptisme, they shal hereby be the more enkindled to y^• endeuor of renewing, the tokē wherof they shal learne to haue ben ge∣uē thē frō their first infātie, y^t they should exercise thēselues in it through out the whole course of their lyfe. To the same entent ought y^t to be ap∣plied which Paul teacheth in twoo places, y^t by Baptisme we ar buried together with Christ. For he doth not meane therby, y^t he which is to be baptised, must be alredy first buried together w^t Christ: but simply decla∣reth what doctrine is cōteined vnder Baptisme, yea & that to them y^t be alredy Baptysed: so y^t very mad men would not affirme by this place y^t it goeth before Baptisme. After this maner Moses & the Prophets did put y^e people in minde what circumcision meant, wherwith yet they had ben marked while they were infātes. Of the same effect also is y^t which he writeth to y^e Galatians, y^t they when they were Baptised, did put on Christ. To what end▪ verili y^t thei should frō thēse fourth liue to Christ, because they had not liued before. And although in the older sort the re∣ceiuing of the signe ought to folow the vnderstāding of the mysterie: yet it shalbe by & by declared y^t infātes ought to be otherwise estemed & ac∣cōpted of. And no otherwise ought we to iudge of the place of Peter, in which they thinke y^t they haue a strong holde: when he saith y^t it is not a washing to wype away the filthinesses of the body, but the witnesse of a good conscience before God, by the resurrection of Christe. They in dede doe gather thereby, that nothing is left to y^e Baptisme of infantes, but that it should be a vaine smoke, namely from which this trueth is farr distant. But they often offende in this error, that they will haue the thing in order of tyme to goe alway before the signe. For the

truth of circumcision also cōsisted of the same witnesse of good cōscience. If it ought of necessitie to haue gone before, infātes should neuer haue ben circūcised by y^e commaūdement of God. But he shewing that y^e wit∣nesse of a good conscience was cōteined vnder the truth of circumcision, and yet there withal also cōmaunding infantes to be circumcised, doeth in y^t point sufficiētly declare y^t circumcision is applied to y^e time to come. Wherfore there is no more present effectualnesse to be required in Bap∣tisme of infantes, than y^t it should confirme & stablish y^e couenant made by the Lord with them. The rest of the signification of y^e Sacramente shal afterwarde folow at such tyme as God himselfe foreseeth.

Now I thinke there is no man, that doth not clerely see that al suche [ 22] reasons of theirs are mere misconstringes of Scripture. As for the rest that be of a nere kinde to these, we wil lightly runne throughe them by the way. They obiect that Baptisme is geuen vnto the forgeuenesse of synnes▪ which when it is graunted, wil largely make for defense of our sentence. For sith we be borne sinners, we do euen from our mothers wombe nede forgeuenesse and pardon. Now seing y^e Lord doth not cut of, but rather assure to y^t age the hope of mercy: why should we take frō them the signe which is much inferior than the thing it selfe? Wherfore that which they go about to throwe against vs, we thus throwe backe against themselues: infantes haue remission of synnes geuē them, ther∣fore they ought not to haue the signe taken frō them. They allege also thys out of the Epistle to the Ephesians: that y^e Chirch is clensed of the Lord, with the washing of water in the worde of lyfe. Thā which there could nothing be alleged more fit to ouerthrow their error: for the rupō groweth an easy profe of our syde. If the Lorde will haue the washyng wherewith he clenseth his Chirch, to be testified by Baptisme: it semeth not rightful that it should want the testimonie of it in infantes▪ whiche are rightfully accompted part of the Chirch, forasmuch as they be called heires of the heauenly kingdome. For Paule speaketh of the whole Chirch, where he sayth that it was cleansed with the Baptisme of wa∣ter. Likewise of this that in an other place he sayth that we be by Bap∣tisme graffed into the body of Christ, we gather that infantes, whom he reckeneth among hys members, oughte to be Baptised, least they be plucked away from hys body. Beholde with what violence with so ma∣ny engines they assault the fortresses of our fayth.

Thē they come down to y^e practise & custome of y^• time of y^e Apostles, [ 23] wherin none is foūd to haue ben admitted to Baptisme, but he whiche hath before professed Faith & repentance. For where Peter was asked of them y^t were mynded to repent, what was nedeful to be done, he coū∣selled them first to repent, & then to be Baptised, into y^e forgeuenesse of synnes. Likewise Philip, whē y^e Eunuche required to be Baptised, an∣swered y^t he might be Baptised if he beleued w^t al his hart. Hereby they thinke that they may winne, y^t it is not lawfull that Baptisme be graū∣ted to any, but where Fayth and repentance goe before. Truely if we yelde to thys reson, the first of these twoo places where is no mention made of Faith, wil proue y^t repētāce alone sufficeth: and the other place, wherin repentance is not required, will proue that Fayth onely is en∣ough. I thinke they will answer that the one place is holpen with the other, and therfore must be ioyned together. I say also likewise, y^t other

places must be layed together which make somwhat to the vndoing of thys knot: for asmuch as there be many sētences in Scripture, the vn∣derstanding wherof hangeth vpon the circūstance of the place. As this presently is an example. For they to whō Peter and Philip spake these thynges were of age sufficient to haue practise of repentance and to cō∣ceiue Faith. We earnestly deny that such ought to be Baptised, vntil af∣ter perceiuing of their conuersion and Fayth, at least so farr as it maye be searched out by the iugement of men. But, that infantes ought to be accompted in an other nomber, it is more than euident enough. For in olde tyme if any man did ioyne himselfe into communion of religion with Israel, it behoued that he should first be taught the couenant of the lord, and instructed in the law, before that he wer marked with circum∣cision, because in birth he was a stranger from the people of Israel, with whome the couenante had ben made whiche circumcision stablished.

[ 24] As also the lord▪ when he adopteth Abraham to himselfe, doth not be∣gin at circumcision, hyding in the meane time what he meaneth by that signe: but first he declareth what couenante he entendeth to make with him, and then after Fayth geuen to the promise, he maketh hym parta∣ker of the Sacrament. Why doth in Abraham the Sacrament follow Fayth, and in Isaac his sonne it goeth before all vnderstanding? Be∣cause it is mete that he, which beyng in full growen age is receiued in∣to felowship of the couenant, from which he had ben hetherto a stran∣ger, should first learne the conditions therof: but an infante begotten of him neded not so, which by right of inheritance according to y^e forme of the promise is euen from his mothers wombe conteined in the coue∣nant. Or (that the mater may be more clerely and brefely shewed) if the children of the faithful, without the helpe of vnderstanding, are parta∣kers of the couenante, there is no cause why they shoulde be debar••ed from the signe for thys that they can not sweare to the forme of the co∣uenant. This verily is the reason, why in some places God affirmeth y^t the infantes whiche are issued of the Israelites, are begotten & borne to hym. For without dout he estemeth as hys children the children of them to whoes sede he promiseth that he wil be a Father. But he which is vnfaithfull, issued of vngodly parentes, till he be by Fayth vnited to God, is iudged a stranger from the communion of the couenant. Ther∣fore it is no maruell if he be not partaker of the signe, the signification whereof shoulde be deceitfull and voyde in hym. To this effecte Paule also wryteth, that the Gentiles so long as they were drowned in theyr idolatrie, were oute of the testamente. With this shorte summe, (as I thynke) the whole mater may be clerely opened: that they whiche in growen age, embrace the Fayth of Christ, forasmuche as they were he∣therto strangers from the couenante, are not to be marked with Bap∣tisme, but wheras Fayth and repentance come betwene, which onely can open them the entrie into felowship of the couenant: but the infan∣tes that are issued of Christians, as they are receiued of God into the inheritance of the couenant so sone as they be borne, so oughte to be re∣ceiued to Baptisme. Hereunto muste that be applyed whiche the Evangelist speaketh of, that they were Baptised of Ihon whiche con∣fessed their sinnes. Whiche example at this day also we thinke mete to be kept. For if a Turke offer himselfe to Baptisme, he shoulde not bee

rashly Baptised of vs, namely not til after confession wherby he maye satisfie the Chirch.

Moreouer they bring fourth the wordes of Christ, which are rehear∣sed [ 25] in the thirde Chapter of Iohn, wherby they thinke that a presente regeneration is required in Baptisme. Unlesse a man be borne againe of water and the Spirite, he can not enter into the kingdome of God. Loe (say they) howe Baptisme is by the Lordes own mouth called re∣generation. Them therefore whome it is more than enough knowen to be vnable to receiue regeneratiō, by what color do we admit to Bap∣tisme which can not be without regeneration: First they are deceiued in thys that they thinke that in thys place mention is made of Baptisme, because they heare the name of water. For after that Christ had decla∣red to Nicodemus the corruption of nature, and taught hym that men must be borne of newe, because Nicodemus dreamed of a bodily newe birth, he there shewed the maner how God doth regenerate vs, name∣ly by water and the Spirite: as though he should say, by the Spirite which in cleansing and watering faithfull soules, doth the office of wa∣ter. Therefore I take water and the Spirite simply for the Spirite, which is water. Neither is this a new forme of speche, for it altogether agreeth with the same which is in the thirde Chapter of Mathewe: He that foloweth me, it is he that Baptiseth in the Holy ghost and fier. Therfore as to Baptise in the Holy ghost and fier, is to geue the Holy ghost, which hath the office and nature of fier: so to be borne againe of water and the Spirite, is nothing ells but to receiue that power of the holy Spirite which doth the same thing in the soule that water doth in the body. I knowe that other do otherwise expounde it: but I am oute of doute that thys is the naturall meaning: because the purpose of Christ is none other, but to teache that all they must put of their owne nature which aspire to the heauenly kingdome. Howebit if we list to ca∣uil vnsauoryly as they do, it were easy for vs (when we haue graunted as they woulde haue it) to inferre vpon them that Baptisme is before Fayth and repentance: forasmuch as in the wordes of Christe it goeth before the Spirite. It is certaine that this is vnderstanded of Spirituall giftes: which if they come after Baptisme, I haue obteined what I re∣quire. But leauing cauillations, we must holde fast the playne expositi∣on, which I haue brought, that no mā til he haue ben renewed with li∣uing water, that is, with the Spirite, can enter into the kingdome of God.

Nowe hereby also it is euident that their fayned inuention is to be [ 26] hissed out, which adiudge al the vnbaptised to eternal death. Therfore let vs according to their request imagine Baptisme to be ministred to none but to them that be growen in age: what will they saye shall become of a childe, whiche is rightly and well instructed with the in∣troductions of godlynesse, if when the day of Baptising is at hande, he happen to be taken away with soden death beside all mennes hope? The Lordes promise is cleare, that whosoever hath beleued in the Sonne, shall not see death, nor shall come into iugemente, but is allredy passed from death into life: and it is no where founde that he euer damned him that was not yet Baptised. Whiche I would not haue so taken of me as though I meant that Baptisme

might freely be despised (by which despising I affirme that the Lordes couenant is defiled: so much lesse can I abide to excuse it) onely it is en∣ough for me to proue, that it is not so necessarie, that he should be imme∣diatly thought to be lost, from whome power is taken away to obteine it. But if we agree to their fained deuise, we shall damne all them with∣out exception, whom any chaunce withholdeth from Baptisme, w^t how great Faith soeuer (by which Christ himself is possessed) otherwise they are endued. Moreouer they make all infantes giltye of eternall death, to whome they deny Baptisme, which by their own confession is neces∣sarie to saluation. Now let them loke how trimly they agree with the wordes of Christ, by which the kingdome of heauen is adiudged to that age. But, to graunte them euery thing so much as perteineth to the vn∣derstanding of thys place, yet they shall gather nothing thereof, vnlesse they ouerthrowe the former doctrine which we haue stablished concer∣nyng the regeneration of infantes.

[ 27] But they glory that they haue the strongest holde of all in the very institutiō of Baptisme, which they fetch out of the last Chapter of Ma∣thew: where Christ sending fourth hys Apostles to all nations, geueth them the first commaundement to teache them, and the seconde to Bap∣tise them. Then also out of the last of Marke they adioine this, He y^t be∣leueth and is Baptised, shalbe saued. What seke we further (saye they) when the Lordes owne wordes doe openly sounde, that we must firste teach ere we Baptise, and do assigne to Baptisme the seconde state af∣ter Faith? Of which order the Lord also shewed an example in himself, which would be Baptised not tyll the thirtyth yere. But here, O good God, how many wayes doe they both entangle thēselues, and bewraye their owne ignorance? For herein they now more than childishly erre, that they fetche the firste institution of Baptisme from thense, whiche Christ had from the beginning of his preaching geuen in charge to hys Apostles to minister. Therfore there is no cause why they shoulde af∣firme that y^e law and rule of Baptisme is to be fetched out of these pla∣ces, as though they conteined the first institution therof. But, to beare with them for thys fault, yet how strong is thys manner of reasoning? Truly if I listed to dally with them, there is not a litle lurking hole, but a most wyde felde offreth it selfe open for vs to escape them. For when they sticke so fast to the order of wordes, that they gather that because it is sayd, Goe, preach and Baptise, Againe, he that beleueth and is Bap∣tised, therfore they must preach before that they Baptise, and beleue be∣fore that they require Baptisme: why may not we agayn answere them with sayeng that we must Baptise before that we muste teache the ke∣ping of those thinges that Christ hath commaunded: namely sithe it is sayd, Baptise ye, teaching them to kepe whatsoeuer thinges I haue commaunded you? whiche same thing we haue noted in that sayeng of Christ which hath ben euen now alleged concerning the regeneration of water and the Spirite. For if it be so vnderstode as they would haue it, verily in that place Baptisme must be before spiritual regeneration, because it is named in the first place. for Christ doth teach that we must be regenerate, not of the Spirite and water, but of water and the Spirite.

[ 23] Nowe this inuincible reason whereupon they beare themselues so

bolde, semeth to be somwhat shaken: but because truth hath defense en∣ough in simplicitie, I wil not escape away with such light argumentes. Therfore let them take with them a ful answer. Christ in this place ge∣ueth the chefe commaundement concerning preaching of the Gospell, whereunto he adioyneth the ministerie of Baptisme as an additiō hā∣ging vpon it. Againe he speaketh none otherwise of Baptisme but so farr as the ministration of it is vnder the office of teaching. For Christ sendeth the Apostles to publishe the Gospel to al the natiōs of y^e world, that they should from eche where with the doctrine of saluation gather together into hys kyngdome men that before were lost. But whom, or what maner of men? It is certaine that there is no mentiō but of them that are able to receiue teaching. Afterwarde he addeth that such, when they are instructed, ought to be Baptised, adioyning a promise, y^t they which beleue and are baptised shalbe saued. Is there in al that sayeng so much as one syllable of infantes? What forme therefore of reasoning shal thys be wherewith they assaile vs: they which are of growen age, must first be instructed, that they may beleue, ere they be baptised: ther∣fore it is vnlawful to make Baptisme common to infantes? Althoughe they would burst themselues, they shall proue nothing ells by this place but that the Gospell must be preached to them that are of capacitie able to heare it, before that they be Baptised, forasmuch as he there speaketh of such only. Let them herof, if they can, make a stopp to debarre infan∣tes from Baptisme.

But, that euen blynde men also may with gropyng fynde out their [ 29] deceites, I wil poynt them out with a very cleare similitude. If any mā cauil that infantes ought to haue meate taken from them, vppon thys pretense that the Apostle suffreth none to eate but them that labor, shal he not be worthy that al men should spit at hym? Why so? Because he without differēce draweth y^t to al men, which was spoken of one kinde and one certayne age of men. No whit handsomer is their handeling in thys present cause. For, that which euery man seeth to belong to one age alone, they draw to infantes, that thys age also may be subiect to y^e rule which was made for none but them that were more growen in ye∣res. As for the example of Christ, it nothing vpholdeth their side. He was not baptised before that he was thirty yeres olde. That is in dede true: but there is a reason therof redy to be shewed: because he thē pur∣posed by hys preaching to lay a sounde fundatiō of Baptisme, or rather to stablish the fundation which had ben before laied of Iohn. Therfore when he mynded with hys doctrine to institute Baptisme, to procure y^e greater authoritie to his institution, he Sanctified it with his owne body, and that in such fitnesse of tyme as was most conuenient, namely when he began his preaching. Finally they shall gather nothing ells herof, but that Baptisme toke hys original and beginning at the prea∣ching of the Gospell. If they list to appoint the thirtith yere, why doe they not kepe it, but doe receiue euery one to Baptisme as he hath in their iugemente sufficiently profited? yea and Seruettus one of their maisters, when he stiffly required thys tyme, yet began at the .xxi. yere of his age to boste himselfe to be a Prophet. As though he were to bee suffred that taketh vpon himselfe the place of a teacher in the Chirch, before that he be a member of the Chirch.

[ 30] At the last they obiect, that there is no greater cause why Baptisme should be geuen to infantes, than the Lordes Supper, which yet is not graunted them. As though the Scripture did not euery way expresse a large differēce. The same was in dede vsually done in the olde Chirch, as it appeareth by Cypriane and Augustine: but that maner is worthi∣ly growen out of vse. For if we consider the nature and propertie of Baptisme, it is truely an entrie into the Chirch and as it were a forme of admission, wherby we are adnūbred into the people of God, a signe of our spirituall regeneration by which we are borne agayne into the children of God: wheras on the other syde the Supper is geuē to them that be more growen in age, which hauing passed tender infantie, are now able to beare strong meate. Which difference is very euidently she∣wed in the Scripture. For there the Lorde, so muche as perteineth to Baptisme, maketh no choise of ages. But he doth not likewise geue the Supper to al to take part of it, but only to them which are fit to discerne the body and blood of the Lord, to examine their own conscience, to de∣clare the Lordes death, to weye the power therof. Would we haue any thing plainer, than that which the Apostle teacheth when he exhorteth that euery man should proue and examine hymselfe, and then eate of thys bred and drynke of thys cup? Therfore examination must goe be∣fore, which should in vaine be loked for of infantes. Agayne, he that ea∣teth vnworthily, eateth and drynketh damnation to hymselfe, not dis∣cerning the Lordes body. If none can partake worthily but they that can well discerne the holinesse of the Lordes body, why should we geue to our tender children, poison in stede of liuely foode? What is that com∣maundement of the Lord, ye shal do it in remembrance of me? what is that other which the Apostle deriueth from the same, So oft as ye shall eate of this bread, ye shal declare the Lordes death til he come? What re∣membrance (I beseche you) shal we require at our infantes of y^e thyng which they neuer atteined with vnderstanding? what preaching of the crosse of Christ▪ the force and benefite whereof they do not yet compre∣hende in mind? None of these things is prescribed in Baptisme. Ther∣fore betwene these twoo signes is great difference: whiche we note also in like signes in the olde testament. Circumcision, which is knowen to answere to our Baptisme, was appointed for infantes. But the passe∣ouer into whoes place y^e Supper hath now succeded, did not receiue al maner of gestes without difference, but was rightly eaten of them only that myght by age enquire of the signification of it. If these men had remayning one crumme of sounde brayne, woulde they be blynde at a thing so clere and offring it selfe to sight?

[ 31] Although it greueth me to lode the reders with a heape of trifles: yet it shalbe worth the trauail brefely to wype away suche gay reasons as Seruettus not the least of the Anabaptistes, yea the great glory of that company, thought himselfe to bring when he prepared himselfe to con∣flict. He allegeth, that Christes signes as they be perfect so doe require them that be perfect or able to conceiue perfection. But the solution is easy: that the perfection of Baptisme, which extendeth euen to death, is wrongfully restrayned to one point of time. I say yet further, that per∣fection is foolyshly required in man at the first day, wherunto Baptis∣me allureth vs al our life long by continuall degrees. He obiecteth that

Christes signes wer ordeined for remembrance, that euery man should remember that he was buried together with Christ. I answer that, that which he hath fained of his owne head, nedeth no confutation: yea tha•• which he draweth to Baptisme, Paules wordes shew to be propre to the holy Supper, that euery man should examine himself: but of Baptisme there is no where any such thing. Wherupon we gather y^t they be right∣ly baptised which for their smalnesse of age, ar not yet able to receiue ex∣amination. Wheras he thirdly allegeth, that all they abide in death whi∣che beleue not the Sonne of God, & that the wrath of God, abideth vp∣pon them: & therfore that infants which can not beleue lie in their dam∣nation: I answer that Christe there speaketh not of the generall gylti∣nesse wherwith all y^e posteritie of Adam are enwrapped, but only thret∣neth the despisers of the Gospell, which do proudely and stubbornely re∣fuse the grace offred them. But this nothing perteineth to infantes. Al∣so I set a cōtrarie reason against them: y^t whomesoeuer Christ blesseth, he is discharged from the curse of Adam and the wrathe of God: Sithe therfore it is knowen that infantes are blessed of him, it foloweth that they are discharged from death. Then he falsly citeth that whiche is no where red, that whosoeuer is borne of the Spirite, heareth the voyce of the Spirit. Which although we graunt to be written, yet shal proue nothyng ells but that the faithfull are framed to obedience, accordyng as the Spirite woorketh in them. But that whiche is spoken of a cer∣taine number, it is faultie to drawe indifferently to all. Fowerthly he obiecteth: because that goeth before which is naturall, we muste tarry type tyme for Baptisme whiche is spirituall. But althoughe I graunte that all the posteritie of Adam begotten of the fleshe doo from the very wombe beare their owne damnation, yet I denye that that withstan∣deth but that God may presently bryng remedy. For neither shall Ser∣uettus proue that there were many yeares appoynted by God that the spirituall newnesse of lyfe many beginne. As Paul testifieth, although they whiche are borne of the faithfull are by nature damned: yet by su∣pernatural grace they are saued. Then he bryngeth forth an allegorie, that Dauid going vp into y^e toure of Sion, did leade neither blinde men nor lame men w^t him but strong souldiors. But what if I set a parable against it, wherin God calleth to the heauenly banket blinde men and lame men: howe will Seruettus vnwynde himselfe out of this knott? I aske also whether lame and maimed men had not fyrst ben souldiors with Dauid. But it is superfluous to tary longer vpō this reasō, which the readers shall fynde by the holy hystorie to be made of mere falsehod. There foloweth an other allegorie, that the Apostles were fishers of men, not of litle children. But I aske, what that sayeing of Christ mea∣neth that into the nette of the Gospel are gathered al kyndes of fishes. But because I lyke not to play with allegories, I answer that whē the office of teaching was enioyned to the Apostles, yet they were not for∣bidden from baptisyng of infantes. Howbeit I wold yet knowe, when the Euangelist nameth them Anthropous men, (in whche woorde is comprehended all mankynde without exception) why they should deny infantes to be men. Seuenthly he allegeth, that sithe spirituall thyngs agree with spirituall, infantes which are not spiritual, are also not mete for baptisme. But first it is plainly euidēt howe wrongfully they wrest

the place of Paule. There is entreated of doctrine: when the Corinthi∣ans did to muche stande in their owne conceite for vayne sharpnesse of witte, Paule rebuketh their sluggishnesse, for that they wer yet to be in∣structed in the first introductions of heauenly wisdome. Who can ther∣of gather that Baptisme is to be denied to infants, whom being begot∣ten of the fleshe God doth by free adoption make holy to himself? Where as he sayth, that they must be fed with spirituall meate, if they be newe men, the solution is easy, that by Baptisme they are admitted into the flocke of Christ, and that the signe of adoption suffiseth them, til being growen to age they be able to beare strong meate: that therfore the time of examination which God expresly requi••eth in the holy Supper, must be taried for. Afterward he obiecteth that Christ calleth all his to the ho∣ly Supper. But it is certaine enough that he admitteth none, but them that be already prepared to celebrate the remembrance of his deathe. Wherupon foloweth that infantes, whome he vouchesaued to embrace, do stay in a seuerall and proper degree by themselues till they grow to age, and yet are not strangers. Whereas he saieth, that it is monstrous that a man after that he is borne, should not eate: I answere that sou∣les are otherwise fed than by the outward eatyng of the Supper: and that therfore Christ is neuerthelesse meate to infantes, althoughe they absteine from the signe. But of Baptisme the case is otherwise, by which onely the gate into the Chirch is opened to them. Agayne he obiecteth that a good Stewarde distributeth meate to the household in due time. Which although I willyngly graunt: yet by what right wil he appoint vnto vs the certaine tyme of Baptisme, that he may proue that it is not geuen to infantes out of tyme. Moreouer he bryngeth in that cōmaun∣demēt of Christ to the Apostles, y^t they shold make hast into the haruest, whyle the fieldes waxe white. Uerily Christe meaneth this onely, that the Apostles seeyng the fruite of their labor present, shoulde the more cherefully prepare themselues to teache. Who shall thereof gather that the onely tyme of Haruest is the ripe time for Baptisme? His eleuenth reason is, that in the first Chirch christians and disciples were all one: but we see nowe that he fondely reasoneth from the parte to the whole. Disciples are called men of full age, whiche had ben already throughly taught, and had professed Christ: as it behoued that the Iewes vnder the law should be the disciples of Moses: yet no man shall therof right∣ly gather, that infantes were strangers, whome the Lord hath testified to be of his householde. Besyde these he allegeth, that all Christians are brethren, in which number infantes are not vnto vs, so long as we debarre them from the Supper. But I returne to that principle, that none are heires of the kingdome of heauen, but they that are the mem∣bres of Christ: then, that the embracyng of Christ was a true token of the adoption, wherby infantes are ioyned in common with full growen men, and that the absteining for a time from the Supper withstandeth not but that they perteyne to the body of the Chirche. Neither did the these that was conuerted on the Crosse, cesse to be brother of the godly, although he neuer cam to the Supper. Afterward he addeth, that none is made our brother but by the Spirite of adoption, which is geuen on∣ly by the bearing of Faith. I answer, that he still falleth backe into the same deceitefull argument, because he ouerthwartly draweth that to in∣fantes

which was spoken only of growen men. Paule teacheth there that this is Gods ordinarie maner of callyng to bryng his electe to the faith, when he stirreth vp to them faithful teachers, by whoes ministerie and trauaile he reacheth his hande to them. Who dare therby appoint a lawe to him, but that he may by some other secrete way graffe infantes into Christ? Where he obiecteth that Cornelius was baptised after that he had receiued the Holy ghost: howe wrongfully he doothe out of one example gather a generall rule, appereth by the Eunuche and the Sa∣maritanes, in whom the Lorde kepte a contrary order, that Baptisme went before the giftes of the Holy ghost. The fiftenthe reason is more than foolishe. He saith that we are by regeneratiō made Gods: and that they be Gods to whome the worde of God is spoken, whiche accordeth not to children that be infantes. Whereas he faineth a Godhead to the faithfull, that is one of his dotages, which it perteineth not to this pre∣sent place to examine. But to wrest the place of the Psalme to so cōtrarie a sense, is a point of desperate shamelesnesse. Christ sayth, that Kynges and Magistrates are called of the Prophet goddes, because they beare an office appointed them of God. But, that which concernyng the speci∣all commaundement of gouernance is directed to certaine men, this handsome expositor draweth to the doctrine of the Gospell, that he may banishe infantes out of the Chirch. Agayne he obiecteth, that infantes can not be accompted newe men, because they are not begotten by the word. But I doo nowe agayne repete that which I haue often sayde, that to regenerate vs doctrine is the vncorruptible sede, if we bee fit to receiue it: but when by reason of age there is not yet in vs aptnesse to learne, God kepeth his degrees of regeneratyng. Afterward he com∣meth backe to his allegories, that in the lawe a shepe and a goate were not offred in sacrifice so sone as they came out of the wombe. If I ly∣sted to drawe figures to this purpose, I coulde likewise redily obiecte a∣gaynst hym, that all fyrst begotten thynges were consecrate to God so soone as they had opened the wombe: then, that a lambe must be killed at a yeares age. Wherupō foloweth that māly strēgth is not to be taried for, but rather that the new and yet tender issues are chosen of God for sacrifices. Furthermore he affirmeth that none can come to Christ, but they that haue ben prepared of Iohn. As though Iohns office wer not enduryng but for a tyme. But, to omitt this, trulye that same prepara∣tion was not in the children whom Christ embraced and blessed. Wher∣fore let him goe with his false principle. At length he calleth for patro∣nes Trismegistus and the Sibylles, to proue that holy washyngs per∣teine not but to them that are of growen age. Loe howe honorably he thynketh of the Baptisme of Christ, which he reduceth to the Ceremo∣nies of the Gentiles, that it may be no otherwyse ministred than plea∣seth Trismegistus. But we more esteme the authoritie of God, whome it hath pleased to make infantes holye to himselfe, and to admitte them with the holy signe, the force wherof they did not yet by age vnderstād. Neither do we compt it lawfull to borowe out of the cleansynges of the Gentiles any thyng that may change in our Baptisme the euerlastyng and inuiolable law of God, which he hath stablished concerning circum∣cision. Last of al, he maketh this argument: that if it be lawful to Bap∣tise infantes without vnderstandyng, then Baptisme may enterludelike

and in sport be ministred of boies whē they plaie. But of this matter let hym quarell with God by whoes cōmaundement circumcision was cō∣mon to infantes before that they had atteyned vnderstandyng. Was it therfore a playeng mater, or subiect to the follies of children, that they myght ouerthrowe the holy ordinance of God? But it is no meruaile that these reprobate Spirits, as though they wer vexed with a phrene∣sie, do thrust in all the grossest absurdities for defence of their errors: because God dothe with suche giddynesse iustly take vengeance of their pride and stubbornesse. Uerily I trust I haue made playne with howe feble succors Seruettus hath holpen his silly brethrē the Anabaptists.

[ 32] Now I think it will be doutful to no sobre mā, how rashly thei trouble y^e Chirch of Christ, that moue brawles & contentions for the Baptisme of infantes. But it is profitable to consyder, what Satan goeth about with this so great sutteltie: euen to take away frō vs the singular fruite of affiance & spirituall ioy which is to be gathered hereof, & to diminishe as much also of the glorie of y^e goodnesse of God. For how swete is it to godly myndes, to be certified not onely by worde, but also by sight to be sene with eies, that they obteine so much fauor with the heuēly Father, that he hath also care of their posteritie? For here it is to be sene, howe he taketh vpon him the person of a most prouident Father of household toward vs, which euen after our death dothe not lay away his careful∣nesse of vs, but prouideth and forseeth for our children. Ought we not here after the exāple of Dauid with al our hart to leape vp vnto thākes∣geuyng, that by suche shewe of his goodnesse, his name maye bee san∣ctified? This, verily Sathan intendeth, in assayling with so great ar∣mies the Baptisme of infants: namely, that this testifyeng of the grace of God beyng taken away, the promise which by it is present before our eies, may at length by little and little vanishe away. Wherupon should grow not only a wicked vnthankfulnesse toward the mercy of God, but also a certaine slouthfulnesse in instructyng our children to godlynesse. For by this spurr we ar not a little pricked forward to bring them vp in y^e earnest feare of God and in the keping of his law, when we cōsider that euen immediatly from their birth, he taketh and acknowlegeth them for his children. Wherefore vnlesse we list enuiously to darken the bounti∣fulnesse of God, let vs offer to him our children, to whome he geueth a place among them that be of his familie and householde, that is to say, the membres of the Chirche.

Notes

• Ge. xvii.x
• Mat. xxii.xxxii. Luke. xx.xxxviii. Eph. ii.xii.
• Deu. ••, xvi.
• Deut. xxx.vi.
• Ro. xii.iii
• i. Cor. vii xiiii.
• Gen. xvii.xii.
• Math. ix.xiii.
• Acts. xvi.xv. &. xxxii
• Gen. xvii xiiii.
• Coloss. ii.xi.
• Gen. xv i. &. xviii.
• Gal. iiii.xxviii. Rom. iiii xii.
• Mat. viii.xi. Exo. xix.v.
• Rom. iiii.x.
• Ephes. ii.xiiii.
• Rom. xi.xxix.
• i. Cor. vii xiiii.
• Rom. xv.viii.
• Actes. ii.xxxix.
• Actes. iii.xxv. Eph. ii.xi
• i. Cor. xv xxii. Ep. ii.iii. Psal. li.vii.
• i. Cor. xv l.
• Iohn. x••.xxv. et xiiii.v••.
• Reue. xxi.xxvii. Ephe. ii.iii. Psa. ii.vii
• Iohn. iii.iii.
• Luke. i.xv.
• i. Pet. i.xxiii.
• Deute. i.xxiii.
• Ro. xiiii.xi
• Lit. i••i.v.
• Rom. vi.iiii. Col, ii, xii
• Gala. iii.xxvii,
• i. Pet. iii.xxi.
• Eph. v.xxvi,
• i. Cor. xii.xvii.
• Actes. ii.xxxvii.
• Actes. viii xxxvii.
• Ge. xv.i.
• Gen. xvii.xvi.
• Eze. xvi.xx. & xxiii.xxxvii.
• Eph. ii.xii.
• Mat. lii.vi.
• Ioh. iii.v,
• Mat. ii, xxxi.
• Ioh. v.xxiiii.
• Math. xix.xiiii.
• Mathe. xxviii.xix.
• Mark, xvi xvi.
• Math. iii.xiii, Luc. iii.xxiii,
• Mar. xvi.xv.
• ii. Thes. iii.x.
• Luke. iii xxiii.
• i. Cor. xi.xxviii.
• Iohn. iii.xxxvi.
• i. Cor. xv.xlvi.
• 1. Cor. vii xiiii.
• ii. Sa. v.viii. Luc. xiiii.xxi.
• Mat. iiii, xix.
• Mat. xiii.xlvii.
• i. Cor. ii.xiii.
• Math. xxiiii.xlvi
• Iohn. iiii xxxv.
• Actes. xi.xxvi.
• Actes. x.xxiiii. Acts. viii xxvii.
• Iohn. x.xxxv.
• Exo. xiii.ii. Exo. xii.v.
• Psalme. xlviii.xi.