Bellarmine · De Controversiis · On the Sacrament of Baptism
Chapter 9: The Objections of the Anabaptists Are Answered
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. III, De Sacramento Baptismi, the second general controversy on the sacraments. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
But it will be worth the effort to answer those thirty-six arguments which the ministers of Transylvania bring for themselves.
The first argument: “The baptism of children is nowhere found in the sacred writings, and we have no command or example of it; therefore it is to be rejected.” I answer: This argument has the greatest force against the Lutherans, because they themselves everywhere use that principle. But among Catholics it is worth nothing. For although we do not find an express command that we baptize infants, yet it is gathered openly enough from the Scriptures, as we showed above; and besides, the tradition of the apostles is of no less authority with us than Scripture; for the apostles spoke by the same Spirit by which they wrote. And that this is an apostolic tradition we know from the same source from which we know Scripture to be apostolic: namely from the testimonies of the ancient Church.
The second argument: “It is commanded that we first teach, afterwards baptize; therefore infants are to be taught before they are baptized: Go, teach all nations, baptizing, Matthew 28.” I answer: The Lord in that place sets the order which the apostles were to keep in the conversion of the Gentiles: that first they should instruct them, then baptize them, lastly warn them that faith and Baptism are not enough unless they also add afterwards obedience to the law and good works. For that is why he adds: “Teaching them to observe all things whatsoever I have commanded you.” Which order is indeed to be kept when it can be done, as it is also diligently kept by the Church when adults come to the faith. But if, either through the incapacity of the persons or through want of water, all cannot be kept, or not in the same order, surely it is better to keep something than nothing. For if someone were in the desert with a Gentile now dying, where there was no water, he could teach and instruct him to believe; nor would he sin against the Lord's precept, “Teach, baptizing,” because that is understood when it can be done. Since, then, infants are not capable of teaching but are capable of Baptism, the order is changed in them: that they are first baptized, lest perhaps they perish without this one safeguard, and then, when they have grown up, are taught. Just as, if an adult comes to the faith and for a just cause Baptism is to be put off, yet he will have to be taught and warned to observe God's law. And he would surely be foolish who said that catechumens ought not to keep God's law and live well, because the Lord put it after Baptism that they be warned about rendering obedience to the law.
The third argument: “Paul glories and gives thanks to God that he baptized none but Caius and Crispus and the household of Stephanas, 1 Corinthians 1. From this, then, gather how necessary the baptism of children is. And besides, Christ never baptized even an adult, nor John the Baptist an infant.” I answer: That Christ, John and Paul did not baptize infants, the adversaries say but do not prove; nay, the contrary is more probable, at least of Paul and John. For in the household of Stephanas, which Paul baptized, it is probable that there was some infant. And there went out to John all Jerusalem, nay all Judea too, to be baptized by him, Matthew 3 and Mark 1. And who will assert that among them all there was no one who brought his son? And Christ did not ordinarily baptize by himself, but through his disciples, John 4; yet without doubt he baptized someone, or some, so that he might have baptized men through whom he might baptize others, as Augustine writes in letter 108 to Seleucianus; and Evodius, the successor of the apostle Peter in the bishopric of Antioch, writes that the Blessed Virgin and St. Peter were baptized by Christ himself, as Nicephorus relates, book 2 of the History, chapter 3, and Euthymius on John 3. But be it as they say, that no infant was baptized by Christ, John and Paul: are infants therefore not to be baptized? Or were they therefore not baptized in ancient times? For John perhaps baptized no infant because his baptism was not necessary for infants; Christ and Paul, intent on greater things, committed the office of baptizing to others, as is plain of Christ, John 4, and of Paul, Acts 19.
The fourth argument: “The reprobate are not to be baptized. Many infants are reprobate; therefore one must abstain, lest the sacrament be profaned through our ignorance.” I answer, first: by the same argument they would prove that adults are not to be baptized either. Second, this argument proves rightly against Calvin and Bucer and the like, who will have Baptism to be a seal of the eternal good will of God. But with us it proves nothing. For even if a little one is perhaps reprobate, yet when he is baptized he is truly justified, and so the sacrament is not profaned, since it is a true and effective sign of grace in him equally as in any elect person.
The fifth argument: “He who does not believe is to be kept from Baptism, Acts 8: If thou believest, thou mayest. Infants do not believe, Deuteronomy 1: They know not good and evil.” I answer: This argument is a demonstration against the Lutherans, who think the sacraments are nothing else but instruments for nourishing faith. But what they think on this matter we will explain in the following chapter, where we will also answer this argument. Meanwhile I say that another's faith suffices for an infant, as another's sin harmed him.
The sixth argument: “To force men to Baptism is to ascribe more to the sacrament than is fitting, and to establish the opinion of the pope, who teaches that no one can be saved without Baptism.” I answer: The argument concludes most truly; but against Calvin, not against the Catholics.
The seventh argument: “Water must be joined with the Spirit, John 3, as faith with Baptism, the last chapter of Mark: He that believeth and is baptized. But infants are dull of spirit, and cannot believe.” I answer: As regards the Spirit, the place of John does not teach that the baptized person must feel the movement of the Holy Spirit, as the Anabaptists believe, but only that the power of the water in Baptism is from the Holy Spirit; and that as the water washes outwardly, so the Spirit washes inwardly, which can be done even in one sleeping and not feeling. For that inward washing and renewal is done through the infusion of habits, which can be infused without any act of ours. And as regards faith, the place in the last chapter of Mark is understood without doubt of adults. For there goes before it: “Preach the gospel to every creature. He that believeth,” and so on. But it would be foolish to preach to infants. Add that the Anabaptists are forced to admit this very thing if they wish to be consistent. For they teach that infants are saved without faith and without Baptism, as Melanchthon testifies in the Commonplaces, the title on the Baptism of little ones. Add lastly that the faith necessary for them is not lacking, as we said above and will say below.
The eighth argument: “The Church is bound to believe only the articles of faith; therefore she ought not to be forced to the baptism of children, since it is not an article of faith.” I answer: That infants can be baptized belongs to the faith. For even if it were not had expressly in the Scriptures, yet it is had in apostolic tradition. Besides, it is deduced evidently from the Scriptures, as we have said. Yet the argument concludes rightly against Zwingli and Calvin, who do not admit tradition, and think Baptism is not necessary, and twist the place of the Gospel, John 3, “Unless a man be born again,” and so on, to metaphors.
The ninth argument: “If infants are to be baptized, then they are also to be given communion, as antiquity shows, which was forced to thrust upon them such empty washings and children's suppers.” I answer: The case of Baptism and of Communion is not the same. For Baptism is necessary for little ones, because otherwise they perish eternally if they depart this life without Baptism; but Communion, like the other sacraments too, is not necessary except for adults, after Baptism. Which is plain from their nature and effects. For the Eucharist (to speak only of it) was instituted to preserve and nourish the spiritual life acquired in Baptism, which bodily food does in bodily things, preserving the animal life. As, then, one can live for some time without food, namely until the natural heat begins to consume the vital moisture, so too the spiritual life can be preserved without the Eucharist until the heat of concupiscence begins to feed on the moisture of grace and the virtues; which surely does not happen in infancy, but only at adult age. Wherefore the Lord himself too, to show that the Eucharist was not instituted for infants, would not establish it in milk, which is the only food of infants, but in bread and wine, which properly belong to adults alone. Now some of the ancients, for certain causes, poured the Eucharist into the mouths of infants in the way they could; but neither do those causes now have place, and for other more pressing causes the Church does not do it. But more is to be said on this matter elsewhere.
The tenth argument: “Baptism is not given without penance, Acts 2 and Mark 1. But infants do not know how to repent.” I answer: Penance is necessary in the Baptism of adults, of which those places treat, because of the actual sins which adults have committed; for original sin is not the matter of penance. For one does not rightly do penance for a sin which he did not himself commit, and which was not in his power; and we did not commit original sin ourselves, but draw it from Adam through natural descent. Hence in Romans 9 it is said of infants, “When they had done nothing good or evil.”
The eleventh argument: “Nazianzen, in the sermon on Baptism, wishes Baptism to be put off until children can answer something about their faith. Augustine, book 4 On Baptism against the Donatists, writes that the baptism of little ones was not established by the councils, and that it began in the time of Origen.” They add the testimony of Trismegistus, of the Sibyls and of Musculus. I answer: Nazianzen did indeed wish Baptism to be put off up to the third year, so that the children might be able to answer in some way; yet he excepts the danger of death. For he wills that, if danger is seen, they be baptized at any time whatever; and he proves it from circumcision and other arguments. And so Nazianzen has two things against the Anabaptists: one, that infants can be baptized at any time whatever; the other, that the Baptism of infants is never to be put off beyond three years. But surely children of three years do not yet use reason, nor can they believe, or repent, or do the other things which the Anabaptists desire. Add that Nazianzen's counsel was not approved by the other Fathers; for that delay is harmful, and such infants might incur great danger from unforeseen accidents. The same must be said to Tertullian, who in the book On Baptism, near the end, gave the same counsel which Nazianzen gave afterwards. And further, Augustine is cited wrongly and falsely by the Anabaptists. For Augustine does not deny that the baptism of children was established by councils in order to weaken it, but to show that it is older than all councils. For so he speaks in book 4 On Baptism: “What the whole Church holds, and was not instituted by councils but was always kept, is most rightly believed to have been handed down only by apostolic authority.” By which words the lie too about the baptism of children being invented in the time of Origen is refuted: for Augustine neither says that the baptism of children was invented in Origen's time, nor can say it, since he affirms that it comes down from apostolic tradition. Further, the testimony of Musculus the Lutheran we make of no more account than the testimonies of the Anabaptists themselves. Trismegistus and the Sibyls do not speak of the Baptism of Christ, but of some heathen washing, which is nothing to us.
The twelfth argument: “With the heart we believe unto justice, but with the mouth confession is made unto salvation, Romans 10. Little ones cannot do this.” I answer with Augustine, in the place cited, book 4 On Baptism, chapter 24, that this is what the apostles handed down: that infants are saved through Baptism even if they do not believe with the heart nor confess with the mouth. For although they do not have actual faith, yet they have the sacrament of faith; as on the contrary the good thief did not have the sacrament of faith, and was saved through faith itself and conversion to God. And so in necessity faith and the vow supply the want of the sacrament; and on the other hand the sacrament supplies the want of actual and personal faith.
The thirteenth argument: “Since the sacraments are perfect, they require the perfect. Infants are very imperfect; therefore,” and so on. I answer: Perfect things, if they are compared to the active cause, suit only the perfect; for none but perfect craftsmen can make perfect works. But if they are compared to the passive cause, that is, to the matter or subject, then they suit the imperfect, not the perfect; for their office is to perfect imperfect things. Of this kind is Baptism in respect of men: for it is a perfect sacrament which perfects imperfect men. It is like bodily medicine: for perfect medicine is not given to those perfect in health, but to the very imperfect, that is, the very sick. Hence the Apostle, Hebrews 6, says that to be baptized belongs to the imperfect: “Leaving the word of the beginning of Christ, let us go on to things more perfect, not laying again the foundation of penance, of the doctrine of baptisms,” and so on.
The fourteenth argument: “The Lord's Supper requires an outward confession of faith, and therefore little ones are kept from it. But Baptism too requires an outward confession, since it is nothing else than a profession of faith.” I answer: Both the Lord's Supper and Baptism are outward professions of faith; and so by receiving them we profess the faith, even if we said nothing at all in words. Wherefore little ones too, when they are baptized, profess the faith; and they would do the same if they received communion; for this is not the cause why they are kept from communion.
The fifteenth argument: “Christ's symbols are ordained for his remembrance and preaching. Little ones can do neither of these.” I answer: Those who receive Christ's symbols, by the very fact that they receive them, remember and preach Christ; wherefore little ones too do this. For when they are plunged into the water, they commemorate Christ's death and burial; when they are raised from the water, they commemorate Christ's resurrection. Nor does the Apostle require anything else, Romans 6.
The sixteenth argument: “Faith is from hearing, and hearing through the word of God. If you say that infants have faith, you will be showing in them a new revelation of a new faith, which you will never be able to prove from the word of God.” I answer: The argument concludes against the Lutherans, who place actual faith in infants.
The seventeenth argument: “Christ is baptized at thirty years.” Nazianzen answers, in the oration on holy Baptism, that not all things which Christ did can or ought to be done by us in the same way. He fasted without any food, and that straight after Baptism; we do it in another way and at another time. He gave the Eucharist in the upper room, after supper and before the passion; we in churches, before the meal, after the resurrection. Add besides that Christ put off Baptism to the thirtieth year, both because he himself did not need Baptism; and because there was no danger for him of being overtaken by death; and because he had decreed to begin his preaching and his showing of himself to men at mature age; and at the Baptism he began to be recognised because of the miracles which then happened. But we begin to need Baptism as soon as we are born; nor are we certain of the length of our life; and lastly we are not baptized that we may become known to the world, but lest we perish eternally. Add that Christ was circumcised in infancy; and what circumcision was to the Jews, Baptism is to us.
The eighteenth: “Whoever are baptized put on Christ; whether infants put on Christ, weigh it.” I answer: Infants do put on Christ, since by the habit of grace infused in them they put off the old man and put on the new. And that this can be done without one's own act of mind the Apostle teaches, Romans 5: “As by the disobedience of one man, many were made sinners; so also by the obedience of one, many shall be made just.” And so, as by the very fact that someone is born of Adam the sin of Adam is communicated to him, even if he does not have the use of mind, so by the very fact that someone is reborn of Christ through Baptism the justice of Christ is communicated to him, and so he puts on Christ, although through his age he does not have the use of reason.
The nineteenth: “The sacraments of the New Testament are spiritual; infants are wholly carnal.” I answer: They receive spiritual sacraments for this very reason, that they themselves too may become spiritual; which they truly become by habit, not by act.
The twentieth: “The apostles are fishers of men, not of infants.” I answer: As if infants were not men! Although to fish is properly not to baptize, but to preach; and we admit that one is not to preach to infants.
The twenty-first: “Those who come to the sacraments must prove themselves, 1 Corinthians 11. Infants cannot do this; therefore,” and so on. I answer: The Apostle said this only of the Eucharist, which requires that a man come without consciousness of sin, otherwise he comes unworthily, and that he discern the body of the Lord. Wherefore the Church rightly does not give communion to infants, who cannot discern the body of the Lord. In Baptism such a proving is not required. For one can come with consciousness of sins, provided he is sorry to have sinned and has the purpose of living rightly; for Baptism was instituted to cleanse sins. And although in adults a certain other proving is required for Baptism, that they do not come with a feigned mind, nor with attachment to sin, yet in infants no proving is necessary, since they cannot set an obstacle.
The twenty-second argument: “He who wishes to become a Christian must put on the new man, having put off the old. Infants cannot do this.” I answer: I have already said that the minor is false. Although the major proposition is not absolutely true either, since he too is a Christian who is wicked, provided he has received Baptism and professes the faith of Christ.
The twenty-third: “The faithful steward gives food in its season, and looks at the harvests that are white, not green and very tender.” I answer: The Church keeps this excellently, which gives little ones Baptism, not Communion; because it is always the season of Baptism, but not of Communion. Further, the regions white for the harvest mean men disposed and fit to receive salvation; and such little ones always are; but adults are not always such, who are hindered by various desires and sins.
The twenty-fourth: “They are truly called brothers who can drink from the same cup. Infants cannot; therefore,” and so on. I answer: They are called brothers who drink from the same cup, but with greater reason they are called brothers who are reborn by the same Baptism. For Baptism makes us sons of God and brothers of Christ and of all the others likewise reborn; while to drink from the same cup is only a sign of brotherhood. Hence the Apostle said both: of Baptism, 1 Corinthians 12, “For in one Spirit were we all baptized into one body”; of the Eucharist, 1 Corinthians 10, “We, being many, are one bread, one body.” And on the contrary, to drink from different cups, so that some drink the chalice of Christ and others the chalice of devils, is a sign of difference and of schism. But if some drink from no cup, which little ones do, it does not hinder brotherhood, which can be had from elsewhere, namely from Baptism, which truly makes us brothers under one Father, nay also members of one body, 1 Corinthians 12: “In one Spirit were we all baptized into one body.” Which we see in fleshly things too; for infants are sometimes brothers of grown men, because they were begotten of the same father, though they do not eat the same bread nor drink from the same cup.
The twenty-fifth: “He who takes only the outward part of the sacraments takes nothing. Infants are dipped in water only, since they lack reason; therefore,” and so on. I answer: The minor is false. For although infants lack the use of reason, yet they do not lack a rational soul and its powers, in which God can dwell by grace, and does dwell when they are baptized, as Augustine writes in letter 57 to Dardanus. Where he says that it is wonderful, and yet true, that God does not dwell in many who know him, as in the philosophers, of whom Romans 1, “When they knew God, they have not glorified him as God”; and on the contrary dwells in many who do not know him, as in baptized little ones. And in book 1 On the Merits and Remission of Sins, chapter 9: “He gives,” he says, “the most hidden grace of his Spirit, which he pours secretly even into little ones.”
The twenty-sixth: “He ought not to be called to Christ who cannot be prepared by John the Baptist.” I answer: That is true if they need preparation; but little ones do not need it. Wherefore the Lord says, Matthew 19, “Suffer the little children to come unto me”; nor did he order them to wait until they were prepared by John.
The twenty-seventh: “Baptism is a dipping with teaching and the laying on of hands, Hebrews 6.” I answer: The Apostle does not say this. For he speaks so: “Leaving the word of the beginning of Christ, let us go on to things more perfect, not laying again the foundation of penance from dead works, and of faith towards God, of the doctrine of baptisms, and imposition of hands, and of the resurrection of the dead, and of eternal judgment.” Where that phrase, “of the doctrine of baptisms,” is to be joined with those words, “not laying again the foundation.” And the sense is: let us not return again to the foundation of the teaching to be given about Baptism and about the laying on of hands, that is, about Confirmation; for these are handed on to catechumens at the beginning of the faith; now we must aim at higher things. Where Baptism is not defined as a dipping with teaching; but it is asserted that the teaching about Baptism belongs to beginners, not to the perfect; which is against the Anabaptists, who will have Baptism to be for the perfect.
The twenty-eighth: “Baptism is a mortifying and a washing with the invocation of the name of Jesus, Acts 22.” I answer: In little ones too Baptism mortifies sin. And that invocation is not of the substance of Baptism, but of its fittingness, and is to be kept when it can be done.
The twenty-ninth: “Baptism is the washing of the body with water, in the assurance of faith, the evil conscience having been driven out, Hebrews 10.” I answer: The Apostle does not define Baptism, but warns him who wishes to draw near to God to have full faith and a good conscience, and besides Baptism. For so he says: “Let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water.”
The thirtieth: “Baptism is the putting off of filth and of sins, and to be buried with Christ, Colossians 2.” I answer: This too fits infants, who have original sin. For although the Anabaptists deny it, yet Paul affirms it, Romans 5, “In whom all have sinned”; and Ephesians 2, “We also were by nature children of wrath.”
The thirty-first: “Baptism is the promise of a good conscience toward God, 1 Peter 3.” I answer: That is an effect of Baptism, not the essence of Baptism itself. Further, Baptism works this effect in infants fundamentally, so to speak, and will work it afterwards, when they have grown up, formally too: for it washes away sin, and from that washing the testimony of a good conscience afterwards arises.
The thirty-second: “Baptism is the laver of regeneration and renovation of the Holy Spirit, Titus 3 and John 3.” [The printed text gives no separate answer here; the answer to the next argument covers it.]
The thirty-third: “The Baptism which was foretold by the prophets, Ezekiel 36 and Zechariah 13, has nothing to do with infants.” I answer: They assume what is false, from thinking that infants do not have original sin; for from this they deny that infants ought to be regenerated or cleansed.
The thirty-fourth: “The sacraments are solid food. Infants need milk.” I answer: The sacrament of the Eucharist is solid food, and therefore it was instituted under the appearance of bread, and is not given to little ones. But Baptism is not food, but regeneration, which most of all suits little ones; for it is little ones who are usually born. Wherefore the Apostle, Hebrews 6, says that Baptism belongs to the imperfect.
The thirty-fifth: “We must first be natural, then spiritual, 1 Corinthians 15. The sacraments are spiritual instruments; therefore infants cannot be reborn of the Spirit.” I answer: The force of the argument seems to be this: the sacraments are spiritual; therefore they suit only the spiritual. But infants are not spiritual, as is gathered from the Apostle, who teaches that we are first natural and afterwards spiritual; therefore the sacraments do not suit infants. But in this argument the first consequence is bad. For the sacraments are spiritual in such a way that they make spiritual men out of natural ones, since they have the power of regenerating and renewing, John 3 and Titus 3.
The thirty-sixth: “No one will ever dare to baptize adults who are blind, deaf and dumb; much less infants, who can neither walk, nor hear, nor speak.” I answer: Such adults, if they can show in some way their will by which they wish to be baptized, or at least showed it before they fell into that sickness, can and ought altogether to be baptized, as the Third Council of Carthage openly hands down, chapter 31, and the First Council of Orange, canon 12, and Augustine, book 1 On Adulterous Marriages, chapter 26, of sick people who suddenly lose their speech. But if their will cannot be known, they are not baptized; because in those who have the use of reason their consent is required, as we said above; which is not required in infants, for whom the consent of others suffices. Likewise we do not know of blind, dumb and deaf adults whether they are not setting some obstacle; which of infants we surely know.
Show the Latin (Vives edition, OCR)
C.\PLT IX.
Solvuntur objectioiies Anabaptistarum.
Scd operae prctium cril solvere argumcnla illa
Iriijinla et scx,quae pro se adducunl ininistri Traii-
sylvaniae.
Primum arf^umcnlum: /71 ?.ncris nnllihi invimi'
tur P(U'iti)f)aplisii\its.ci nnllinn dc co in.an(l(iluin,
vcl i',voinfdnin lial>cnins: c/v/o rcjic.icndns. Ue-
spoiuhM): .Vr^uiiKMilum lioc ;idvcrsus |ynllitM;iii03
iini-imis vircs iiiibcl, (piiitpi; (pii eo princ,i()io [las-
>ini uiiinlur. At iipiid c^iIIidIicos Miliil iiiupiiim vii-
luit. I.iccl (Miiin noii inviMiiiinuis c\prcsse iiiiindii-
tiiin. iil biiptizemus inf;intcs; liimoii id el coIli}:[ihir
Siilis iip(M'tc cx S(M'iptiiris. iil siiprii oslciulimiis; et
priictcriMi iioii miiioris ;mclorit;ilis csl ;q)u(I nos
aposlolorum Iriidilio, qnaiii Scrii)lura:eo(Ieni oniin
spiritu ;i|)ostoii hKiueiiiinlur, quo scrib(d)iinl. Esse
iiiiliMii liiiiic aposloliciim tradilioncm, iiuh; scimiis,
uiidc scimus Scripliir;iiii ;iposlolic;iiii csst; Scriplu-
r;im apostolicam, nimirum ex tcstiinoniis aiilir;n;ie
Ecclesi;i(^
S(MMin(liim arpnmtMitum: Mandaluni csl, ntpri-
7(.s doccamn.)i. poslca baplizcnvis: prius crffo do-
ccndiinfanlcs, qunnibaptizcnlur: Uc, docclc 0-
?))/ics (jcnlcs baplizanlcs. M;itth. 28. Uespoiidi!o:
INmil 00 loco Doiiiiiius ordiiiein, quem serv;irc dc-
biNinl aposloli in conversionc f]fcntilium, ut prius
inslriicrcnt eos. dcindc baiitizanMil. poslr^Muo mo-
ncrent. non siil!lcere ndem, ct l{;iptism;i,nisi eliain
addcrent [)Osle;i lcgis obedienliain, el optM-a bona.
Idco enim subjungit: Doccntcs eosscrvarc omnia,
qnaccnmqnc pracccpi vobis.C)\\\ qiiidem ordo ser-
vaiuhis csl, cum fieri potcst, ut eti;mi ab Ecclesia
dilififcritcr scrvalur, cum adulli iid fiiJem veniiinl.
.\t si vel proptcr incapacitalcm Iiominum, vel pro-
pler defcclum aquac.non possint serviiri omnia.vel
noii codem ordiiie, ccrle pracsliil aliquid servare,
qiiiim nihil. Si quis enim in deserto esset cum ho-
minc gcntili jam moriente,ubi non esset aqua.pos-
scl illmn docere el instrucrc.ul crederel;nec pcc-
carcl contra praeceptum Domini: Docc^c baptizan-
tcs, quiii id iiitelligilur, cum ficri potesl. Quia igi-
hir infanlcs iion sunl capaces doclriiiiie, ct capa-
ccs suiil Biiptismi, mutalur in eis ordo; ul prius
bnptizentur, iic fortc pcreanl sine hoc unico prae-
sidio.ac deindc cuin iidolcvcriiit.doceaiiliir.Oucm-
admodum si adullus ad fidem veiiiiit, el justa de
caussa diircrendus sil IJaptismus, hiinen doccndus
enl el monendus, ul Dci icgem obscrvel. El slul-
tiis sanc essel, qui diccret. non dcberc catccliu-
mcnos iegcm Dei scrvare, et bcne vivere,qiiia Do-
niinus pok Baplisma posuit, ul moneantur de obe-
dienlia legis praestiinda.
Tertiiim argumentum: Gloriaiur Pa.ulns.cl qra-
tias afjit Dco, quod ncniincm baptizavcrit prae-
tc.r Ca.jum ci Crispum, et Stephanac domnm. \.
Corinth. 1. Quam igitur necessarius sit Paedoba-
ptismus,illinc collige. Et quod praelerea Chrislus
ne quidcm adullum baptizaril unquam, vei Joaii-
nes Baplista infantem. Respondeo: Qiiod Ciiristus,
Joaniics ct Pauliis non baplizarint infanlcs: adver-
sarii dicunt, sed non probant, immo contrarium
esl probabilius, sailem de Paulo et Joanne.Nam iri
domo Slepliiinac, quam Pauhis baptizavil. proba-
bile cst fuisse aliqucm infanlem.Porro ad Joannem
exibal. oiniiis Ilierusaicm, immo et omnis Judaea,
ul baptizaretur ab eo, Matlh. .3. el Marc. 1. Quis
autem ;isscrat, iiilcr omnes non fuissc ullum, qui
adduccret filium suum? Christus autcm ncn bapli-
LIDEU PillMLS
17;
zabat quidein ortlinarie per se.scd pcr discipiilos,
Jo. 4. lainen iiliquem, vcl aliquos sine dubio ba-
plizavil.uL liabcrcl baplizalos.per quos alios bapli-
zarel, ul scribii Augusliiius in cpisl.l08.ad Sclcu-
cianum,cl Evodius aposloli Pclri successur, in an-
liocbcno cpiscopalu scribil. b. Yirgiiiem cl s, Pc-
truin ab ipso Chrislo ba[)lizalos. ul relcrl INiccpho-
rus lib. 2. bislor. cap. 3. cl Eulbyniius in cap. 3.
Joan. Scd eslo ila sil.ut illi dicunl.a Chrislo.Joan-
nc ct Paulo nullum infanlcm baplizaluiTi.num ideo
iion suiit infantes baplizandi? aul num idco aiili-
quis tcmporibus non baplizabanlur? Joannes cnim
lorle nullum infanlcm ba^lizavil. quia cjus Bapli-
sma non orat infaiilibus ncccssariuni; Cbristus el
Paulus majoribus rcbus inlcnli,ba|)lizandi (dricium
aliis comiuillebaul: ul palel de Cbrislo, Joan. 4.cl
de Pauio, Acl. 19.
Qiiarlum aigumcnlum:ijepro6MJon suiit bapli-
zandi:MuUi ex infanlibus sunt reprobiiergo abs-
tinenduni , ?ic prophanctur sacronicntum per
noslram ignorantiam. Kcspondco primo: Eodem
argumeiUu probarcnl.ncquc aduilos csse baplizaii-
dos. Sccundo, Pvccle probal boc arifumciiUiin con-
tra Calvinum cl Bucerum. el similes, qui volunl
liaptisma cssc sigillum aelernae bcnevolcniiacDci.
Al apud nos niliil probat.iAam eliamsi parvulus for-
tc sit rcprobus, lamen dum baplizalur, vcrc jusli-
ficatur, cl proinde sacramenlum non j)rof)liaiialur,
cum sit aeque in ilIo,atquc in quovis eleclo sigiium
graliae verum et cfijcax.
Quinlum argumenlum: Qui non credil , a Ba-
ptismo arceiidus esf,Acl. H.Si credis licet. Infan-
les non credunt, Dculeron. l.A'ecsciimf matum,
nec 6o?iM77i.Kespondeo: lloc argumenlum demon-
slralio esl contra Lutlicraiios, qui cxistimanl, sa-
cramenla nihii esse aliud,nisi inslrumenta alendae
lidei: sed quid illi de hac re senlianl, scqucnli ca-
pilc explicabimus, ubi eliam Iioc argumentum sol-
vemus. Intcrim dico, suiliccre infanli lidcm alie-
nam sicut ei obfuil pcccatum alienum.
Sextum argumenluiii: Cogi homines ad Bapti-
smum, estplus trilmere sacronicnlo, quampar
sit. et papac opinionem stabiiire, qui docet ne-
minem sine Ba])lismo posse salvari. Rcspondco:
Argunu-nlum vcrissimc concludil; scd contra Cal-
vinum, non contra catholicos.
Scpiimum argumcntum: Conjungenda est aqua
cum Spiritu, Joan. 3. velutifides cuvi Baptismo,
Marci ull. Qiii crediderit et baptizaiiis fuerit. Al
infantes spiritu ohtusi sunl, el credere non pos-
sunt. Rcspondco: Quod ad Spirilum atlinel, locus
Joatinis non doccl baplizalum dcbcrc scnlire mo-
tioncm Spiritus sancli, ut Anabaptistac crcdiinl,
sfcd soluin vim aquae in Haptisino cssc a Spiiilu
sanclo; cl sicul aqua laval cxlcrins, ila SpirWuiu
lavarc inlcrius,qiiod polesl ficri ctiam in doriiiicn-
lc cl non scnticntc. Eil cnim illa lotio cl rciiova-
lio interior pcr infusioncm liabiluiim,qiii sinc ullo
nostio aclu infuudi p(j^,sunl. Quod aulcin ad ndcni
atliiiel, locus Jlarci ull. inlclligitur sinc diibio de
adullis. INain pracccdil: Praedicale evangelium
omni creaturae: Qui credideril elc. Al iiilaiitibus
slullum csscl praedicarc.Addc quod boc ipsiiin fa-
tcri cogunlur Am.baplislac,si sibi conslarc voluut.
Nam doccnl infanles saivari sine fide, el sine Ba-
plismo, ul Hlclanchlhon testalur in locns,lil. dc Ba-
plismoparvuIorum.Addcdeniqucnon dccsse fidem
illis ncccssariam, ut supra diximus, et infra di-
cemus.
Oclavum argumenluin: Ad fidei articulos tan-
tum credendos Ecclesia obligatur; ergo cogi ad
Paedobaplismum non dehel. cumnonsit articu-
lus fidei. Respondco: Ad Odcm pcrlincre infantcs
posse baplizari.Nam eliamsi non babcrelur cxprcs-
sc in Scripluris; babclur tamen in tradilione apo-
stolica. Praclcrea deducilur evidenler ex Scriplu-
ris, ut diximus. Argumcntum tamen rccle conclu-
dit conlraZwinglium cl Calvinum, qui non admil-
tunt traditioncm. et pulanl, Baplismum non essc
necessarium; et locum cvangclii Joan. 3.i>'tsi quis
renatus fuerit elc. delorqucnl ad mclaphoras.
Nonum argumcnlum: Si infantes baptizandl
sunt^crqo etcommunicandi. 'ul ostenditvetustas,
quae ejusmodi inanes loliones, et coenas pueri^
ol)lrudere coacfa/uif.Respomlco: Non cssc parcm
ralioncm Baplismi ct Coinmunionis.i\'am Baplismus
necessarius parvulis esl.quia alioqui pcrcunl in ae-
ternnm, sine Baplisnio de hac vila dcccdanl: Coui-
muniovero, ul etiam sacramcnla cactera,non sunt
neccssaria.nisi adultis,posl Ba|)lismum.M quod cx
ipsorum natnra, ct effcclis patcl.Eucliarislia enim
(ulde ca solum loquamur) inslilula esl , ul viiam
spirilualem in Baplismo acquisilam conscrvct ac
nulrial. quod facit in rebus corporalibus cibus
corporalis, qui vilam animalcm cciiserval. Sicut i-
gitur sine ribo polcst aliquandiu vivi. iiiinirum do-
ncc naluralis calor non coepcril humorem vitalcm
consumcrc; iln quoque sine Eucharistia conservari
polcst vila spirilualis, doncc concupisccntiae calor
uon coepcril humorcm graliae, ct virlutum dcpa-
sci: qnod cerle non accidit in infantia.scd in adul-
la soliim aclalc. Quare ipsc eliam Dominus, ul in-
dicarel Eucharisliam nou csse pro iiifantibus insti-
tulam. noliiil cam in laclc conslilucre , quod esl
unicnni infanlium alimcnlum, scd in panc ct vmo.
quac ad solos adullos proprie pcrliiiciit. Porro vc-
tcrcs aliqui ccrlis de caussis in infanliuiu ora in-
fundcbant eo modo quo potcrant EucharsUanc. ,
scd nequc cac caussac modo lociim habciit, cl a-
liis dc caussis ma^is urgcnlibus Ecclesia id non
facit. Vcrum iW. bac rc alibi plura diccnda sunl.
Dccimum argumcnlum : A'o7i datur Bajitismus
ahsque poenitentia. Aclor. 2. ei 31arc. \.Atin-
fanles poeniterc ncsciunl. Rcspondco: Pocnitcn-
tiam ncccssariam essc in Baplismo adnllorum, de
qno Iractalur in illis locis ob pcccala aclualia.(]uaij
adulli commiserunl: originalc cnini pcccalum non
cstmatcria pocnilcnliac. Non enim rectc pocni-
lentiam agit cjus pcccali.qnod ipse noii commisil,
clqiiod in cjus polcslalc non fuit: originalc aiilcm
pcccalum iion ipsi commiUinms. scd Iraliimus ab
Adamo pcr naliiralcm i^ropagationcm.Uiidc Bomaii.
1). diciliirdc infanlibus: Cum nihil boni, velmaU
cqissent.
' Undccimum argumcnUim: ISazianzenus m ser-
monc de Baplismalc optat differri Baptismum ,
donec puori de fide sua oUquid possint respon-
dcre. Auyustiuus lib. 4. Bapliiuio cunlru Do-
17«
|)K SVr.llA.^^lLMO r,AI'II>MJ
iialislas: Panulurum Uapli^vium scrihU nun fuiti-
^e acunvUiis ^luhililuni, incuopissc uulcni Ori-
j/rni.s tcnipurc. .Vd^liiiil Ifsliiiuiiiiiim Trisiiifj^isli ,
Syl»ill;iriiiii el Miisnili. Hi'<pi)n(li'o : Aa/iiinzfiiiis
«,pl;il»;il «luitlein 1! iplisiiuiin ililVtMri iiS(pu' :iil liii-n-
miim. ul piiori aliquu inodo respoiulore posscMil ;
rxripil l;i.n(^ii pericnluiii niorlis. Vull (Miim. si p(>-
ricnlnni oonspici;ilur. b.ipliz;iri tpioounupie lomiio-
re; ol probai o\ oiroumeisione, aliistpu* arf^Miiiicn-
lis. Ilatpie duo liabol Nazian/.oiuis oonlra .Vmiha-
ptisl:is, rnnm.possc inlanlos b;i|)liz;iri (puiouiiuine
lomporc. .Mlorum. nuiiupuim os>o dinoroiulmn ul-
Ira Iriennium Haplismmn innmlium. Al cerlc: pucri
liium ;mnornm noiulum iilunlur r;ilion(> . iiO(iue
jiossunl credoro, ;iul poeuiloro. aul alia pra(?sl;ire,
t|u;ie oupiunl Anab;iplislae, Addc, quod N;izianzc-
iii onnsilium non esl probalum aliis P;ilril)us: uli-
libisonim illa pcroxijiua osl. ol pcriculiim ini^^cns
inciirrero possonl ojusmodi inlaiUcs, ob inopinalos
oasus. Idcin dici debel ad Terlullianum, qm iii lib.
dc Da|)lismo prope rmom. idom consilium dcdil ,
qnod poslc;i .Aazianzonns. Jam vero Augusliims
porpcrani, cl mendacilcr oilalur ab Anabaplislis.
iSon enim necal a concibis slabililum Pacduba-
plismum Aui:uslinns.(]uud cum inlirm;irc volil.scd
iil (islcnd;il anliquiorom ossc omnibus oonciiiis.
Sic enim loquilnr lib. 4. <lc Baplismo inlanlium :
Quod univcr^a (cnc( Ecclcsia , 7iec conciliis in-
s(i(u(uni, scd scnipcr rc(cn(uni cs(, iion nisi au-
c(ori{(i(c apos(uUca iradi(umTec(issinic crcditar.
Kx qiiibus vcrbis rclollilnr cli;im nicndacium de
invonlo Pacdobaplisnio Orii:cnis lcmporo: luini .\u-
c^uslinus ncque dicil invenlumP;!Cdol)iiplismuiii 0-
rigcnis lcmpore, ncqucdioere polesl.cum airirmel
dosoondorc cx :iposl(ilio;i IriuJilionc. Porro lesli-
moiiium Musculi Lii!!ior;ini noii j^luris lacimus ,
(|u;ini ipsorum Aniib;iplislarum lcslimoiii;i. Trisme-
jrisUis el Sybillae noii loquunlurdc Cbrisli Baplis-
mo. scd dc aliqua clbnica loliono, qu;ie uiliii ad
iios.
Diiodecimum argumenlum: Cordc crediiur ad
juf^ddam, oreconfcssiu li( ad salulem. Bom. 10.
Jd parvnli non possunl. Kespondeo cum Augusli-
no loco cilalo. lib. 'i. do Baptisnio. cap. 24. lioc
esse, qiiod nposloii Iradiderunl , inlanlcs salvari
pcr Baplismum,eli;iinsi oorde iion crcdanl,ncc orc
confileanlur.Elsi cnim Odcm aclualcmnon babenl,
liabcnl lamen fidei sacrainonlum, qucmodo c con-
Irario bonns lalro non iiabuil lidci sacraincnlum ,
ol s;ilvus fuit pcr i|)sam fidem ol oonvcrsioncm
ad Deum.Iliiquc in necossilate supplcl fides el vo-
lum , sacramcnli dercotiim: cl conlra supplcl sa-
oramonlum. fidei ariualis el propriin; dorccliHn.
l)ooiiiiumlcrlium argumonlum: Vcrfccla sacra-
menla cum sin(.pcrfec(os requirunl.Infan(e.s ad-
moduni impcrfccli;crgo efc.Uespondco:Pies perro-
clae si comparenlur ad cjiussam agonlem.non oon-
veniunl iiisi perfeclis: non onimpossunl pcriecla
opera r:ioere,nisiperfeoliarlifices.Al si com|)arenlur
ad canssiim p;!tioiilfm.idcst,ad malcriiini sou subjc-
clum. lum convcniunlimpcifeclis, non porfcclis :
earum enim munus esl pcrficcre res impcrfcclas.
Hujus gcneris esl Baplismus respeclu hominum :
esl cnim porfcctum sacramentum, quod pcrficil
liomiiics iiuporlcclos. Similc csl dc mcdioina cor-
jiorali: porfoola enim mcdiciua noii d;dur porfoolis
in s;iiiil;ile. sod valdo imporfoctis, idosl, valde ae-
jjroiis. riidc A|)ostoIiis, iloiu-. (;. djcil. imporloclo-
runi cssc b;ipli/;iri: liUcnnilicnlcs inclioalionis
l^Jirisli scrmunciii. ad pcrfccdoncm fcramw\nun
i(cruiii j(icicn(cs fundamcnlum pocni(cn(iac, Ba-
jilismalum clc.
Dcoiuiuinqiuirluin argumcnlum: Coc.na Domini
rc(juiri( cxlcrnam fidci confcssioncm. cl proplc-
rca ah ca arccnlur jiarvuli.Al ])a})lismiis quoquc
rcquiril crlcrnam con.fcssioncm, cuin uihil ^ii
aiiud, nisi fulciprolcslalio. Uospondco: Tam coc
ii;i Doiuiiii. (puiiii B;i|)tisiiius suiil lidoi extoruae
profcssionos; ol idco pcr coruin susceplioncm jiro-
iileinur lidom, ctiamsi niliil omnino verbis dicere-
mus. Quiirc oliiim parvuli di:m b;iplizantur , proli-
lenlur lid'Mn; ol idcni f;iocrciit. si comiiniiiiciircnt:
non enim isla ostcaussa cur ai'ccanlur u cuminii-
ninnc.
Dccimumquinlum nr^umcntum: Chrisd sijmhola
ail ipsius commcmuralloncin. cl pracdicaiioncm
sunl ordinala. Mhil horumpossu7il parvuli face-
rc. Respondco: Qtii suscipiunl (llirisli symbola;lioc
ipso quod ca suscipiunl, commcmoriuit ol priicdi-
canl Christum: quarc eliam parvuli id faciuiil.Duin
enim mcrguntur in aquam , commeniorant Clirisli
morlem el scpulluram: dum clcviiiilur ;ib ;upia ,
commcmoninl Clirisli rcsurrcctionem. Neque aliud
rc(p:iril .Apostolus Roman. 0.
13cciinumsexlum iiri>umcnlum: Fides cgc audilu:
audilus pcr verham Dei.Si dixeris infanies fidem
hahcre, novam novae fidei revclalionem in illis
demonslrahis, quod exvcrho Dei prohare num-
quam poleris. Uespondco: Argiimenliini concludit
co'ilr,i Luthcranos, qui fidein ;iclualcm ponuiit in
inf;iii!ibus.
Dccimnmscplimum argumcntum: Chrislus anno-
ruinlriginla haplizalur. Rcspundot N;izianzenus
oniliouc in s;iiiolum. lavacrum . non omnia quae
Clirislus fccit, ;i nobis eodem modo fieri posse, vel
dobcrc. Jcjuiuivil illc sinc omni cibo, id(|iic mox a
Baplismo; iios id faoimus alio modo. ot iilio tempo-
rc. Euchaiistiiim dodil ille in oociuiculo, post coe-
nam cl anle passioncm; nos iu lcmplis anle coe-
nam, posL lesiirrcclionem. Addc |)r;iclor(;;i Cliri-
stum distulissc Baptismum ad auuum Irigesimum ,
lum quia non egobal ipse Baptismo, tum quia non
cratei pericnium nc morte praevenirctur; tum quia
dcorcvoral in ;iclate pcrfccla iius|)ioiiri pracdioiitio-
nom suam.cl oslcnsioucm suam ad homines; iii Ba-
ptismo aulcm agnosci coepil ob iiiir;icula , quae
tunc; aocidcrunt! Nos aulcm cgore Baptismo incipi-
nius conlinuo ac nati siuuus; nec sumus ocrli de
touipore vilac noslrae: et deniquc uon baplizamur,
nlmuudo iunolescamus.scd ne iii jielcrnum pcrea-
nuis. Addc, (]uod Clirislus oircumcisus csl in in-
f;inliir. ({uod aulcm Judacis crat circumcisio, nobis
cst Baptismus.
Decimumoctavum : Qnicumque boptizaniur ,
Chrislu7n induunl;a7i i7ifantcs Ch7'istum induanl;
c.cpendc. Respondco: Induunt inlanles Cbrislum ,
qiiandoquidem perliiibitum graliae illis infusum, c-
xuunl vclcrem liomincm et induunt novum. Pusse
LIB!:i\ I'1UMI'S
177
jnilcm i(l fitiri sinn proprio iiTGnli^ nclu, docel apo-
sloliis UonKin. V). Slcui. inquil. pcr unim innbe-
diaiilinmpcccalorofi conslilHti sunl vinlii: ila cl
licr nnius obcdicnliam justi constilucnlur vinlii.
ila(|Ui; siciil hoc ipso. (luod ali(|uis nascilur ox A-
(lani, comnuinicalur ci p(;c(Mluin Adao. cliamsi u-
snm nicnlis non liabcal; ila lioc ipso qnod nliquis
rcnascilur cx Clirislo pcr Baplisnium. communica-
Inr ci Clirisli juslilia, d ila Clirislimi induil, liccl
pcr nclalcm non habcal usnm ralionis.
Dccimiimnonum: Nori Tcslanicnti sacramcnta
sunl spirilualia: infanlcs toti o.arnalcs. Rcspon -
<l(Mi: Idco rccipiunl sacramcnla spirilualia, nl finnt
«■liam ipsi spirilualcs: qualcs vere fuinl per habi-
tuui. non per nclum.
Yip;csimum: AposloH hominuni piscnlorcs snnt
noninfanlium. Responde<i: Ounsi vero inranles
non sint lion)incs. Quamqnam piscari prnprio nnu
cst bnptizare. sed praedicare; el falemur infanti-
hus non esse praedicandum.
Yifiesimumprimum:!^'//' ncccdnnt ad sacrnnicn-
ta,probare se ipsos dcbcnl 1. Corinlh. W.lnfan-
tcsid 7ionpossunl: crgn ctc. Respondeo: Ll so-
liim Aposlolus dixit de luiclinrislia. quae requirit.
ul liomo sinc conscicnlia peccali acccdat . alioqui
indig;ne accedit, el ut discernat corpiis Domini.
Ouocirca rccle Ecclesin non commnnicat infanles ,
qiii non possunt disccrncre corpiis Domini. In Ra-
plismo non requiritur lalis probnlio. Polcst enim
qnis nccedcre cum conscienlia peccntornm . dum-
niodo pocnileat cnm peccasso. et proposilum hn-
beat rcclc vivendi: esl cnim Baptisma inslilnlum,
ulpurgcl pcccala. Qnnmvis aulem requirnlurin n-
(liiltis nd Baplisinnm nlia quacdam probntio.nl non
ncccdnnl liclo aniuio, neque (•lun aircclu peccati ;
lamcn in inlnnlibns nnlln probnlio necessnria est,
cum obiccm poncre non possint.
Yijicsimumsecundnm arj^^umentum^Qiu C/ms/m-
nnsjicrivull.inducrc dcbet novjuni Jiomincni.ex-
ulo vclcri. Id nonpossunlinfantes.Wcs.pandc.o:
,lain dixi, assumplnm esse falsum. Ouamqiinm nec
major proposilio esl absolule vcra. ciim Christia-
nus sil cliniu is. qiii est mnlus. modo Baptismum
pcrcepcrit, ct Chrisli fidem profilenlnr.
Yigesimuintertinm: Fidelis dispcnsalor dal ci-
humiin tcniporc suo, ct aspicit nlbasmesses,non
viridcs ct tenerrimas. Rcspondeo: Id opiime ser-
val Ecclesin, quae parvulis dal Baplisnium, non
Communionem: qnia Baplismi semper est toinpns.
Yion nulciii Couimnniouis. F»orro rcfjioncs nlbae nd
mcsscm, dicuntur homines disposili . cl idonci nd
rccipicndnm snlntcm: (juales scmper snnl pnrvuli;
non nntcin scmper lales siint adulli, qui variis de-
sidcriis d pcccnlis impc^diunUir.
Vigesimumquarlum: Illivcre dicnntur fratres .
qiii cx cndcm poculo hibcre possunt. Infantcs
nonpossuiit; cjy/o c/c. Rcspondco: Dicnnlur fra-
Ircs (pii bibunt cx eodcm poculo, scd inajori ra-
lione (licunlur (Valres, qui Baplismo oodcni rcna-
scunliir. Nain Raplismus Cncil nos Dci filios, ct fra-
trcs Cliristi. nc omnium nliorum similiUM- rcnnlo-
runi: bibcrc nntcm px ('(xhMii pnculo.sojpm osl si-
pniini frnliM-nilnlis. riuh! Aposlolus ulrumqm; di\il
de Baplismo, 1. Corinlh. 11*. Omncs vns in uno
Spiritu in unum corpus baplizati cstis. De Eu-
charislin, 1. Corinth. 10. Unus panis cl ununi
corpus muUi sumus. VA contrn, bibcrc ox divcrsis
pocnlis. ila nt nlii bibnnt calicem Chrisli, alii cali-
cem (Incmoniornm.siQinum est divcrsitalis elscbis-
malis. Quod si qui cx nullo cnlice bibnnt , quod
faciunt parvuli, non impcdit fralcrnilalem, quae n-
liundc haberi potest , nimirum ex Bnplismo , qui
vcrc nos fratres sub uno Palre, immo ct mcmbra
unius corporis facit. 1. Corinth. 12. Omnes nosin,
uno Spiritu in ununi corpus haptiza.li sumus. Id
(]Uod eliam in rcbus carnalibns videmus; infantes
enim inlerdum fralres sunt hominum ndultorum ,
quia ex eodem palre genili sunt . licel non ve-
scnnlur eodcm pane , nec bibanl cx eodem po-
culo.
Vegesimumquintum : Qai sacramcntorum ex-
lernam partcm tanlum sumit, nihilsumit. Infan-
tes aqua sola tinquntur, cum careanl rationc :
ergo ctc. Rcspondeo: Falsa esl assumptio. Licct
enim infantes careant rationis usu , non tamen ca-
rent anima rationali, ejusque potenliis, in quibus
Deus per gratiam hnbitnre polesl, el hnbilnl , cum
baplizati sunt, ul Auguslinns scribil in cpisl.o7.ad
Dardnnum.Ubi dicit mirabile esse.ot lamen verum,
quod in mullis Deus non habitet, qni cuin norunt,
ut in IMiilosophis. de quibiis Rom. 1. Cum cogno-
visscnt. non sicut Deuni glorificavcrunt: ctcon-
tra in mullis habitcl. qui eum non norunt . ut in
parvulis bnpliznlis. Et lib. 1. de pcccalor. meritis,
et rcmiss. cap. 9. Dai, inqnit. sui Spiritus occul-
tissimam graiiam, quam etiam latcntcr infundil
el parvulis.
Vif^csimumsextum: J^on dcbcl nd Christumvo-
cari^qui non polesl a Joannc naplista pracpa-
rari. Respondco: Verum cst, si ecjcnl pvnopnrnlio-
ne, parvuli nulem ea non cgent.Quocirca Dominus
ail Mntlh. 10. Sinile 'parvulos venirc ndme: nc-
que jussil cos exspcctare donec a Jonnne pracpa-
rarenlnr.
Yesimumseplimum: Baptismus esl linctio cum
doclrina. et manuum iniposilionc , ILdir. 0. Re-
spondoo: Non hoc dicit Aposlolus: sic oniin lo(pn'-
{uv.lnicrmittentcs ifichoaiionis Christi sermoncm,
ad pcrfcctioncm fcramur. nonrursum jacicnlcs
fundnmcntuni pocnitcniiae ob opcribus morluis,
ei fidciad Deum, Bapiisniatum doctrinae. impo-
silionis quoquc manunm. ac resurrcclinnis mor-
tuorum el judicii neicrni. Ubi illud: nnpiisma-
tum doctrinne. conjuni^^cndum (>st cuin iIIis,7?o/i,
rursumjacicntcs fundamcntum. El scnsus est :
Non rcvcrlainnr ilcruin ad hindamenlnm doclrinne
dc Ba[)lismo lrad(>n(Iae.cl dc impositionc manuum,
idcsl, dc Conlirmalioue: isla cnim traduntnr cnlc-
chumenis inilio fidoi, nnnc ad altiora tcndcre nos
oporlel. l'bi non dcfinilur Bnplismus, linctio cnm
doclrina; sed nsscrilur , (hu-trinam dc Baptismoad
incipicnles. non ad porlectos pcrlincrc , quod cst
contra Anabaplislas. qui Baplismum pcrfcclorum
ossc volnnl.
Vi^icsimumoclavum: Baptismus est mortificntio
cl ahlutio cum invocatione nominis Jcsu, Aclor.
22. Bespondco: Eliani in parviilis Baplismns mor-
(ifical pcc(;alum. 1'orro invocalio illa noii c^l de
17S
DE SACnAML.MO IJAPTISMI
sul)sl;iiilia l)apli>mi, sed convcnioiis. ol lulliibonda
cuin lleri |)olesl.
> ii:»'sirnunin()niiin: //(;/)//s;»j/.s psl dhhii corpore
oquii iii ccrliUuliiii' fidciAU'}iulsa ninla conscicii-
UaAlibr.lO. itos|)(Mi(IO(i: iNdii (lolinii l!.i|)lisiiuiMi A-
j)(i>iulus.so(l inonol onin.(]ui viill inl Donm nooodort;,
ii( li;il)0;il pIoiKim li(l(Mn ol 1)()m;iui oonsoiiMilUMU.ol
pnicloroii H.iplismiim. Sio onim iiil: .lcc('(/(n;///,s in
rcro corde, cum plcniludinc fidci, asporsi corda
a conscientia maia , cl ablnli cor}nis aqua
inunda.
Tnjrosimuin: Ilaplismus esl dcpiisiliosordium,
el pcccalorum. cl scpcliri eum Clirislo. Ooloss.
2. Kospondoo: Id oliiim inl'.mlil)us oonvonil. qiii
lial)onl poociilum orijiimilo. Klsi oiiim id Aii;il)iipli-
sliie nojjiinl:liimon Piiulus nllirmiil K(mii. .">, Jii quo
innnc^ peccaverunl. Kl Kplics '2. Eramus clnos
nalura /il/t irac.
Trigesimnmpiimum: lUijilisimis cst stipulalio
honae conscienliae errja Dcum, 1. Pclr. 4. Uos-
p(Mi(loo: KlTcoliis e>l ilio IJiiplismi. nou ipsii Hii-
plismi cssenli;). Porro ouiii oiroolMin iii inriinlibiis
lJa|)lisinus cHioil ri.iidiinionliililcr, ul sic loquii-
imir. fiiclurus doindc, cnm ii iidolcvcrinl, ciiiiin
foniiiililcr: jibluil onim pcooiiluni cx qua iibluli-
oiie orilur posloa lcslimoirMiu bonac conscicn-
lino.
Tri^esimumsccundum: Jinplismm est lavacrum
roijeneratiunis, et renuidliunis Spirilus sancti,
Til. ;i. cl Joan. 3.
Trijiosimumlerlium: Bdplisriius. qui a prophe-
lis jiiiuratus e.^^t. Kzcdi, .'{(i. Ziicli. \,\. niliil
ad iiifanlcs pertinel. Rcs|)(mdeo: Fiilsum assu-
iiiiinl c.v eo.quod pulaiU inrimlcs non haberc pec-
ciiliim oriiriniilc: iiinc ciiiiii ncgiinl infanles rcgc-
iioriiri, vcl miiiidari dobcre.
Trigosimumquarliim: Sacramenta svnl cihi
i^olidi. Infantcs tacle indirjenl. Kospoiidoo: Sa-
< riimcnium Eucharistiiic csi solidus cibus, idco-
<iue sub spccic j);inis instilulum csl, iiec parvnhs
<liilur. Al Baplismus non esl cibus, scd rci^enera-
lio, qnac maximc convcnil parvolis; itarviiH cnim
Hiisci solcnt. Quare Apostolus llcbr! 0. Uaplismuin
iiiipcrrectorum esse dicit.
Trigesimumquinlum: Priusnos esse oporlei a-
nimales. deinde spiriluales. 1. Oorinlli. "k Sa-
<ramenta sunt inslrumenta spirilualia: crcjo in-
fantes spirilu renasci non possunt. Rcsi)o\idco:
Vis argumenli h;ioc vidcUir css(\ Siicramonla sunl
spirituali;i; ergo spirilu;ilibus lantuin conveniunt.
ijcd mrantes non suiit spirituales. ut ex Aposlolo
<-oIligiiur, qui docel nos prius ossc aiiimalcs. el
postea spiritualcs; igilur sacramcnt;i infiinlibus
ii<)!i conveninnl; Sod in lioc argumcnio uial;i csl
pnina conse^pienlia. Sacramenla cnim sic suiit
spiritu;ilia, ut liominos spiritualcs cx animalibiis
cni-ianl, cum vim habeanl rcgcnerandi ct rcno-
vandi, Joan. 3. ct Tit. 3,
Trigesimumsextum. Adullos caecos . surdos ct
rnutos ncmo unquam baptiznre audcbil; tanlo mi-
iius iufantcs. qiii ncc amhulare possunl, ncc au-
dire, nec loqui. Rcspondeo:Ejusmodi adulli, siin-
(licarc possint aliqno modo suam volunlalpm, qna
baplizari veliul, aut cerle antea indicaverinl, quam
in cuiu inorbum inciderint: omnlno bapliz^iii pos-
snnt ac dcbciil. ul apcrtc tr;idit concilinm 111.
<-;Mlh;igin. cap, 31. cl arausicannm I, can. 12. et
AMj;iisliiiiis lib. 1, dc iidiiltorinis coiijn},Mis. oap,
2(1. dc aogrolis, (pii rcpiMil^; ol)mul(!S(Miiil; Ouod
si sciri noipieal coruni voluiilns. noii bapli/,;inliir,
ipiKi in iis. (pii r;iti(Miis nsiiiii Inihcnt. rcqiiiriliir
ooriini consonsiis. ul supni dixiiiius; (piod in in-
fiintibus non roipiirilur, nl quibiis sulTicil alioruiii
couscnsiis. Ilom ncscimus dc adiillis caccis, mn-
tis ot siirdis, an non ponant obiccm aliqucm;
qnod dc iulanlibus ccrtc scimus. '