not expressed in their extant writings that they did so § 2. Aâ—e all things written in the Scriptures that all the Twelve Apostles did in all places where they came and preached gathered and setled Churches Yea how little is there written of what was done by any of them And how many are there of them of whom there is nothing written at all neither what they did nor whither they went nor what became of them Did they nothing of whose doings nothing is written who are at least one half of the whole number of the Apostles And if they did any thing as sure enough they would be doing they might as well do that baptize Infants as any thing else for any thing that is written And where we find Infants Baptism in a Church planted by an Apostle as in Musâ—ovia Christianized by St. Andrew or in India by St. Thomas Why may we not think that planted there by that Apostle as well as other Christian Customs or Constitutions though in the Scripture there be a deep silence as to the whole Story And there is as good proof that they did not any thing else of all those things which our Saviour commanded them as that they did not that because no more is written of any thing else that they did than of that which is just nothing at all § 3. And they of whose doings any thing is written did they no more than just what was written Were they so exact in keeping and publishing Diaries of all their actions Not a word said not a deed done but what was book'd down How many persons do you read of that were baptized by Paul in all that time that he continued preaching the Gospel and planting the Church of Christ at Rome And do ye think none were baptized by him or at his command all the while Can there be a Church founded and formed up without baptism And if any were baptized where is it written in Scripture who what or how many they were Again do ye think the Saints at Rome did never commemorate the death of Christ in the celebration of the Eucharist If yea what mention is there of it in Scripture In what book chapter verse is it to be read No doubt both the one and the other Sacrament was by Pauls instructing and ordering received there and yet is the Scripture profoundly silent as to any such thing And who now will be so silly as from the Scriptures silence to draw a negative conclusion and say no such thing was done there because the Scripture says nothing of the doing of it The like may be said of other Apostles and the Churches planted by them § 4. Unless therefore that which is written were a perfect register of all that was done by all and every one of the Apostles as it is not of the doings of either all or one half or any one of them it cannot be proved that no one of them did any thing or appointed any thing to be done for instance to baptize Infants because it is not extant in those few scanty memoires and intimations rather than relations of some actions of some few of them written for the most part occasionally which are come to our hands that any one of them dâ—d it They might therefore do it though their doing of it be not expresly written in the Scriptures § 5. And that they did it or however so far delivered their mind concerning it that done it was and upon the account of their authority is most credible Because the Practice thereof is and has been looked on in all the Ages of the Church succeeding that wherein they lived as a Tradition of theirs And that Tradition from them is as credibly avouched to us as their writing those several Fpistles and Gospels which we receive for their writings and look upon as the word of God And we may as well receive the one upon that Tradition as the other and with as good reason reject the one as the other We have the Testimony of the Church for the one and we have but the Testimony of the Church for the other And if we may believe the Church when it tells us the Apostles wrâ— those Books why may we not as well believe it when it tells us the Apostles ordered that thing And if it be of no credit in the latter let our adversaries consider whether they do not by so saying derogate from and destroy all its credit in the former And so the matter is at last come to this that either we must have no new Testament Scriptures or else we must have Infants baptism The new Testament and this Sacrament of it must for ought I see ever stand and fall together both standing upon one bottom Catholick Tradition which must bear up both or neither not being able to support the one if it cannot support the other also § 6. I will not say but that some few one or two for many hundreds of years may have thought it not necessary to be administred so soon as in the prime of Infancy unless in case of death But their not thinking it necessary then is a sufficâ—ent evidence of their opinion of its lawfulness at other times For what is not lawfull at other times cannot be necessary even then § 7. And what ever reason we find any of the Ancients had to think it fitter to defer it I am of opinion we shall never find the unlawfulness of it to have been any of their reasons Tertullian thought the deferring of it Quid enim necesse est Sponsores etiam periculo ingeri quia ipsi per mortalitatem destituere promissiones suas possunt proventu malae indolis falli Tert. de Bapt. was more profitable but not the doing of it unlawful to be sure he does not say so And what 's his reason against the necessity of it That the Godfathers might not be brought into danger of failing in their undertaking by their own mortality or the Infants untowardness The deferring of it might then be prudential but that makes not the doing of it unlawfull And if he thought it prudential to defer it others as judicious as he have thought it no less prudence to hasten it And so his opinion in that case signifies nothing as to our present concern § 8. Perhaps some might think it prudence to defer it to avoid the exposing of so sacred an administration to the jeers of profane scoffers Dionysius the Areopagite mentions Eccl. Hier. c. 12. some such in his days as jeer'd at the Sureties being interrogated and answering in the Infants name And no doubt there are now such in our days as think that practice ridiculous enough But still be it as ridiculous as any has imagined it that renders it not unlawfull And if every thing must be laid by that any will think ridiculous we shall have little left either of our Worship or Doctrine When some heard of the Resurrection they
born till he be baptized into Christ and a child of wrath through the uncleanness of his natural birth till he be made a child of grace by baptismal regeneration Can we think but he was for the baptizing of Infants who saith it is praescribed that none is capable of salvation without baptism especially being the Lord hath positively said Except a man be born of water he has not life and who from a comparison of this Definition of our Saviours with that Law which he gave for the discipling of nations by baptizing them gathers a necessity of baptism to salvation upon the account of which necessity believers were baptized And if they were baptized themselves and upon the account of a necessity of baptism unto salvation then surely they would have so much charity for their children as to baptize them and not leave them in a state of perdition It is plain therefore that he was rather for than against Infants Baptism § 79. And as he was for the baptizing of Infants so was also Irenaeus in the same Age but before him one that had been an Auditor of Polycarp Bishop of Smyrna and is by St. Hierom lookt on as a man of the Apostolical times and so a most competent witness as Dr. Hammond argues of the Apostolical Def. of Inf. Bapt. c. 4. §. 2. pag. 96. doctrine and practice especially being as Tertullian saith a most accurate searcher of all doctrines and one that sealed his belief with his blood being martyred at Lyons in the year 197. And what saith he Why he saith that Christ came to save all by himself all Omnes enim venit per semetipsum salvare omnes inquam qui per eum renascuntur in Deum infantes parvulos pucros juvenes seniores D. Irenaei advers Haeres l. 2. c. 39. p. 192. See Dr Haem Bapt. of Inf. Sect. 40. I say who are born again unto God by him Infants and little ones and children and young men and elder men Here it is plain that Infants and little ones and children are in the number of those that are born again unto God through Christ Now that by being born again unâ—o God is meant by being baptized I suppose none doubts that has read and understands as the Catholick Church hath ever understood that of our Saviour John 3. 5. Except a man Quod verbum Christi ad Nicodemum intendie aquam sensibilent is a position of Thom. Waldens de Sacramentis Tom. 2. q. 102. fol. 104. col 2. be born again of water and of the spirit he cannot enter into the kingdom of God or is acquainted with the Scripture notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regeneration the laver whereof is Baptism § 80. In the same Age flourished Hyginus Bishop of Rome and about the same time being martyred Anno Dom. 144 And he as Platina affirms out of the ancient Records Voluit unum saltem Patrimum unamque Matrimam baptismo interesse sic enim eos appellant qui infantes tenent dum baptizantur Platina in Vitâ Hygini appointed that there should be at least one Godfather and one Godmother present at Baptism Now who he meant by Godfather and Godmother Platina informs us while he tells us that so they call those that hold Infants when they are baptized Godfathers and Godmothers appointed to be at the baptizing of Infants supposes Infants baptized § 81. Lastly Justin Martyr or who ever wrote that Ancient piece intituled Quaest Respons ad Orthâ—dox stating the difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Just Martyr Quaest Resp. ad Orth. 56. pag. 424. Edit Paris 1615. between Infants dying baptized and unbaptized saith it is this that the baptized obtain the good things that come by baptism but the unbaptized obtain them not A proof this clear and full as can be desired of the baptizing of Insants in that Age the age wherein that Author lived the very next to that of the Apostles if Justin Martyr were that Author To which it is not now needfull I should add any thing unless I should add what follows in the same Author touching the Baptized Infants namely that they are vouchsafed the advantages of baptism through the faith of those that bring them to be baptized § 82. And thus I have shewn you that it hath been the Custom and Practice of the Universal Church of Christ in all the Ages thereof from the present to the Primitive Times even up to that very Age wherein the Apostles lived to baptize Infants CHAP. XXVIII Infants Baptism a Tradition Apostolical § 1. I Am now to examine how this could come to be practice of the Universal Church And truly it can be no other but the Authority of the Apostles Tradition or Practice in their own Age. The Apostles some way by word or writing taught Vniversa Ecclesia quae Apostolicam proximè secuta est infantes baptizavit Igitur dubium non est quinmota Scripturae authoritate praxi Apostolicâ hoc secerit Wendelin Thelog Christ l. 1. cap. 13. Explic. Thess 11. others so to do or did so themselves and so made themselves an example for others to do the like or both or else it is not imaginable how such a practice should not onely be received so generally into the Church and so early too but continue also in it through all Ages down from their time to our own without interruption I will therefore speak of both And first of Tradition § 2. Tradition notes the delivery of a thing to be received into our belief or practice See Dr. Ham. Bapt of Inf. Sect. 99 100. That where 't is genuine and Apostolical is of mighty moment in religious concerns And that if any is truly such which hath been received and owned for such by the Church in all the Ages of it from the primitive to the present times either openly in profession or tacitly in practice § 3. To this is referred the Sanctification of the Lords day To this is referred the admission of Women to the Lords Table To this is referred the Canon of Scripture And to this is referred the Baptizing of Infants § 4. Let no man whisper you in the ear saith St. Augustin with any other doctrines a Quid de parvulis pueris si ex Adam aegroti Nam ipsi portantur ad Ecclesiam Nemo ergo vobis susurret doctrinas alienas Hoc Ecclesia semper habuit semper tenuit hoc a ma orum fide percipit buâ— usqâ—â— in sinâ—m perseâ—â—renter â—â—â—â—dit D. Aug. Serm. 10. de Vâ—â—v Apost This the Church hath always had hath always held this from the Faith of our Fore elders it hath received and this it keeps perseveringly unto the end And for as much as the Universal Church doth maintain it being always held in the Church and not brought into it by any Councils decree b Quod uniâ—â—rsâ—z tâ—nâ—t â—â—â—lâ—sia noc Conciliis institutum sed semper
suit notus usâ—tatus frequens â—â— nâ—hil fere notius usitatius frequentius 1 Non opus erat ut aliquâ— pracepto robâ—rarâ—tur cum Baptismus jam in Sacramentum evaderet â— van elicuâ—â— Nam Christus Baptismum in manus suis atque 〈◊〉 Evangelicum suscepit qualem in 〈…〉 hoc solâ—m dito quod ad digniorem finem atque largiorem usum promoveret Novit satis gens universa parvulos solitos baptizari illud praecepto opus non habuit quod communi usu semper invaluerat Si prodiret â—am edictum regale in haec verba Recipiat se unusquisque die Dominico ad publicum conventum in Ecclesia insaniet certe ille quiâ—unque olim hinc argueret non celebrandas esse die Dominico in publicis conventibus preces conciones psalmodias co quod nulla in edicto de iis mentio Nam cavit edictum de celebratione deel Dominicae in publicis conventibus in genere de particularibus autem divini cultus speciebus ibidem celebrandis non opus erat ut esset mentio cum istae ante datum edictum cum daretur semper ubique notae essent in usu assiduo Ipsissimo hoc modo res st habuit cum Baptismo Christus eum instituit in Sacramentum Evangelicum quo in professionem Evangelii omnes admitterentur ut olim in Prosâ—lytismum ad religionem Judaicam Particularia â—ò spectantia modus scilicet baptizandi atas baptizanda sexus baptizandus c. regula definitione opus non habuerunt eo quod haec vel lippis tonsoribus satis nota erant ex communi usu 2 E contra ergo plana aperta prohibitione opus erat ut insantes parvuli non baptizarentur si eos baptizandos nollet servator Nam cum per omnia secula praecedentia usitatissimum esset ut baptizarentur parvuli si adoleri istam consuetudinem vellet Christus aperte prohibuisset Silentium ergo ejus Scripturae hac in â—e Paedobaptismum firmat propagat in omnia secula Dr. Lightfoot Horae Hebraicae in Matth. 3. 6. pag. 44 45. to be being already so well known by the former practice of it as the Learned Dr. Lightfoot excellently argues § 13. And now what can any mortall man that hath not addicted himself a slave to prejudice judge any other but this that in as much as our Saviour made no alteration in this particular in the Jewish Baptism therefore Infants are by his Institution to be baptized And that in all those passages of Scripture which speak of admitting any to be disciples to Christ or of any's being admitted by baptism to be his Disciples there if Infants be not by some Circumstance necessarily excluded they are in the design and by the Institution of our Saviour to be included § 14. As for instance when our Saviour enlarging his Disciples former Commission saith to them Go and make Disciples of all nations baptizing them who that remembers but what persons were admitted to be made Disciples before our Saviours time namely Infants as well as others and considers but withall that since his time also Infants as well as others were in the first Ages of the Church and ever since admitted to Discipleship by Baptism who I say that but remembers and considers this can judge any other but that our Saviour did in his design extend his words to all those that he did not exclude even to Infants also as well as to others and that his Disciples did also accordingly so understand him and baptize Infants and deliver Infants Baptism down as a thing to be for ever retained in the Church even by his Institution of which their so doing there can no other probable account or reason be given § 15. Put case whereas of three things formerly in use for the admitting of Disciples viz. Circumcision Sacrifice and Baptism our Saviour did lay aside the two former Circumcision and Sacrifice and did continue onely the later namely Baptism put case I say he had continued Circumcision to be the onely Ceremony to be used in his Church for the admitting of Disciples and had laid aside Sacrifice and Baptism and in stead of saying Go ye therefore and make Disciples of all nations baptizing them c. had said Go ye therefore and make Diseiples of all nations circumcising them c. who that remembred that Infants as well as others See Dr. Stillingfleets Vindicat. of the A. B. of Cant. p. 107. had usually in that case been circumcised would ever have interpreted his words to the excluding of Infants from Circumcision or ever have once imagined or phansied any other but that children should now and henceforth as well as formerly be circumcised Even so now our Saviour having discontinued Circumcision and Sacrifice and continued Baptism alone to be the Sacrament of the Initiation of Disciples into his Church who that remembers that it was the use before our Saviours time to admit Infants into the Church by Baptism can imagine any other but that his mind was that they should still be so admitted or but rationally phansie that in saying make disciples of all nations baptizing them he meant to exclude Infants from Baptism If Infants should have come in had he said Circumcising them as undoubtedly they would who would ever once have disputed it or made any question of it then they ought to come in now that he hath said Baptizing them For the case is equall on both sides one as well as the other being a Ceremony of admission of Disciples to Proselytism before his saying those words and there being as much reason for the one as for the other the very same for both Which one consideration if reason might take place were enough to end the controversie and carry the Cause for Infants Baptism § 16. And thus again when in the present Text our Saviour saith Suffer little Children to come unto me and forbid them not in as much as the coming he there speaks of is a coming to be his Proselytes a becoming his Disciples as appears by what he adds as a reason why Adduxerunt ergo aliqui è credentibus infantes suos ut peculiari recognitione Christus eos in discipulatum suum cooptaret ac pro suis sua consignaret be nedictione Dr. Lightfoot in Matth. 19. 13. Horae Hebraicae pag. 221. they should be suffered to come to him viz. because of such is the kingdom of God which intimates that their coming to him was for entrance into that kingdom and to be made members of his Church and his command to suffer them to come to him was to suffer them to have entrance into Gods kingdom so to come to him as Proselytes of his kingdom to become members of his Church it is most evident that he appoints they should have all things permitted to them and that performed for them which was necessary to their so coming to him and was usually done to such
Propheticae Apostolice interpretationis linea secundum Ecclesiastici Catholici sensus normam dirigatur In ipsa item Catholica Ecclesia magnopere cur andum est ut id tene amus quod ubique quod semper quod ab omnibus creditum est hoc est etenim vere proprieq Catholicum c Vinc. Lirin advers baeres cap. 1. 2 3. cause I maintain not onely with the authority of divine Law but also with the tradition of the Catholick Church And even the Antipaedobaptists themselves are willing enough to flourish their writings with humane testimonies and to plead tradition too if for them Indeed I observe none to be against tradition but those that think it to be against themselves or to reject the evidence of humane testimony who do not fear to be condemned by it And because the judgments or rather fancies of men as to Authors are so infinitely various that one esteems that as gold which another despises as dross and values as wheat what another rejects as chaff therefore I have endeavoured to obviate that variety of judgments with a diversity of Authors producing those of the Middle and Modern ages as well as those of the Ancient and Primitive Schoolmen as well as Commontators Historians as well as Fathers Civilians as well as Divines and Polemiâ—al as well as Didactical Writers So that the Readers which do not like of all may please themselves with what they have most fancy too leaving the liberty which themselves make use of unto others who as being of different tasts may think their leavings as good as their takings and relish that best which they disrelish most And because there is no one Prejudice that holds a stronger possession of our Antipae dobaptists than that which arises from that bright evidence which they have of the baptizing Adult Persons in all the Ages of the Church and of many's deferring either to be baptized Themselves or to baptize their Infants in several Ages of it and those especially that were nearest to the Primitive Times and the removal of that Prejudice may be a fair Introduction to their depositing of all the rest therefore I will endeavour in my entrance to remove that And if I can shew that the Delays of Baptism which they so speak of in the Ancient times were upon other Grounds and on different Accounts from those that our Antipaedobaptists alledge in the case then that plea of theirs from the practice of baptizing Adult Persons and deferring the Baptism of Infants will neither serve their Hypothesis nor disserve ours The Grounds as I understand on which our Antipaedobaptist refuse to baptize their Infants and defer their baptizing to ripeness of Age are because as they suppose there is no command in Scripture for it And because there is no example in Scripture of it either of which if there found they would hold it lawfull and because they find neither of them there they hold it unlawfull Now if it appear that the unlawfulness to baptize Infants for want of a Scripture command or Example for it was none of the Grounds on which the Ancients did defer their baptizing and that never any such thing was in the Primitive Times pretended or pleaded by any to justifie or excuse that delay then I hope the case will be clear that their delays of Baptism on other Grounds can asford no protection to the Hypothesis our Antipaedobaptists who deny Baptism to Infants upon the Account of the unlawfulness of it That never any such pretence or plea was made by any in the primitive times even for five hundred years against Infants Baptism I rationally presume because I see none yet produced by any of the Learnedst of our Antipaedobaptists who have I believe search'd through and through all the writings of the Fathers and Primitive Historians and ransack'd every page and rifled every passage in them for some patronage to their Hypothesis And as they are quick sighted enough to have espied it so they would have been carefull enough if there had been any to have produced it And upon the most curious search that I have been able to make for it my self as far as the circumstances I am under would permit me I sincerely profess I have not been able to find any What I have found urged or but binted at as a ground or reason for any ones delaying either his own or any Infants baptizing I shall fairly give an account of and then leave the Reader to judge what advantage our pleaders against Infants Baptism upon the account of the unlawfulness of it can make therefrom or rather what a miserable fallacy they put upon themselves and others whilest they alledge the Primitive Practice of deferring Infants Baptism in justification of their denying Baptism to Infants upon the account of the unlawfulness of it for want of a Command or Example in Scripture whereas it was never in the Primitive Times denied to any Infant upon that account nor was that ground ever urged or alledged by any in those days as a reason or so much as pretence for their deferring to baptize their Infants nor did any ask as our Antipaedobaptists now do What Scripture have you for it Where did Christ ever command it or where did any Apostle practice it Now in order to the shewing on what Accounts Baptism was in Ancient Times so oft and so long deferred I must premise that some did voluntarily defer their own baptizing and some had their Baptism deferred by others the former were Adult the later Infants And of the Reasons or Occasions of both I will speak distinctly And First Those that delayed their own baptizing had severall Reasons and Pretences for it 1. Some did it out of a fear of sinning after baptism and so forfeiting the grace of it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 647. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. p. 649. Sed mundus rursus delinquit quo male comparetur diluvio it aque igni destinatur sicut homo qui post baptismum delict a restaurat Tertull. de Bapt p,259 ed. Rigalt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nyssen de Baptismo p. 221. Indeed 't was very usuall in those times notwithstanding the Fathers did solemnly and smartly declaim against it for persons to defer their being baptized till they were near their death out of a kind of Novatian principle that if they fell into sin after Baptism there would be no place for repentance mistaking that place of the Apostle where 't is said that if they who have been once enlightened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancients generally understand of Baptism sall away 't is impossible to renew them again unto repentance Dr. Cave Prim. Christian par 1. ch 10. pag. 309. being certainly damned without â—hope of recovery even by repentance especially when they considered the pronenese of their own nature to sin and the occasions and temptations to sinning that they should meet withall in
forth in the love of it Open blind eyes soften hard hearts that they may discern the Truth when it shall be proposed to them and have kindly impressions made by the power of it upon them Remove from them all prejudicate opinion and self-conceit all passionateness and worldly interest and every thing that may hinder the operation of thy grace in the declaration of thy truth upon them And make this Treatise effectually instrumental to the confirmation of such as stand in the truth to the satisfaction of thâ—se that doubt of it and to the restauration of such as are fallen from it that so it may turn to the glory of thy Name and the benefit of thy Church in the healing of breaches and saving of souls Grant this O God for the sake of Jesus Christ thy Son and our Saviour Amen The Litany That it may please thee to give to all thy people increase of grace to her â—eekly thy word and to receive it with pure affection and to bring forth the fruits of the Spirit We beseech thee to hear us Good Lord. That it may please thee to bring into the way of truth all such as have erred and are deceived We beseech thee to hear us Good Lord. That it may please thee to strengthen such as do stand and to comfort and help the weak hearted and to raise up them that fall and finally to beat down Satan under our feet We beseech thee to hear us Good Lord. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father which art in heaven c. Glory be to the Father and to the Son and to the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen ERRATA PAg. 3. l. 15. read Infants to make p. 48. l. 24. especially being ly p. 51. l. 12. for him p. 62. l. 25. Christ's is p. 75. Sect. 4. marg l. 4. adde Sedul p. 83. Sect. 5. marg l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 84. marg l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 93. l. 29. he p. 103. l. 5. very grace p. 108. marg l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 122. marg l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 136. marg l. 1. vitium deprâ— p. 144. l. 20. neglect it p. 146. marg l. 2. pertinere l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. l. 7. was in our p. 156. l. 6. as by a means p. 157. marg l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 158. marg l. 4. nativiton l. 22. per ejus virt l. 26. virginem p 180. l. 9. baptizing few or no. p. 185. l. 25. done by either p. 199. mar l 8. Matth. 28. 19. p. 207. l. 16. old who p. 208. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marg l. 8. relinquere p. 213. l. 9. that will have p. 237. l. 23. Frisingensis p. 271. marg l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 273. l. 14. nor are p. 310. l. 29. initiation p. 327. l. 8. Jaylor's 399. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 409. l. 22. r. Hâ—terodox p. 415. m. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 419. marg l. 10. tulisse p. 421. marg l. 3. adoleri p. 423. marg l. 14. Ac ne A MODEST PLEA FOR Infants BAPTISM CHAP. 1. The Text. The Occasion of the Words The Doctrine gaâ—hered from it and proved LUKE 18. 16. Suffer little Children to come unto me and forbid them not § 1. THese words were spoken by our Saviour to his Disciples The occasion of them was this Certain Persons came and brought their Children also to Jesus desiring that he would touch them v. 15. that is as St. Matthew relates it put his hâ—nds upon them and pray Matth. 19. 13. This action of theirs was so far disliked of by our Saviours Disciples that they rebuked them and would have chid them away But this carriage of his Disciples towards them our Saviour did very much dislike of Indeed St. Mark tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was much displeased thereat Mark 10. 14. And in that displeasure when he had called the Infants unto him he spake unto his Disciples these words Suffer little children to come unto me and forbid them not § 2. So that the words are an Oblique Rebuke given by our Saviour unto his Disciples for going about to hinder the coming of little Children unto him and a direct command to permit their coming unto him for the future and that Command backt with a direct Prohibition forbidding their ever after hindring of them to come And they brought unto him also Infants that he should touch them but when his Disciples saw it they rebuked them But Jesus called them unto him and said Suffer little children to come unto me and forbid them not for of such is the kingdom of God From whence I gather this Point That little children are to be suffered to come unto Christ and ought not to be forbidden coming unto him § 3. This Doctrine is so near the very words of our Saviour and those recorded by three Evangelists and that with so great concord that in the Original there is no difference among them save in the order of the words and in the variation of a Tense St. Matthew using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Aorist whereas St. Mark and St. Luke use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Present Tense which difference in shew is really none indeed the Aorist being ordinarily used for the Present Tense that it will not be much needful to prove it by any other medium than what the Text it self will afford and that is this What our Saviour commanded should be permitted and forbad should be hindred that ought to be suffered and ought not to be forbidden But our Saviour commanded that little children should be permitted to come and forbad they should be hindred from coming to him Therefore little Children are to be suffered and ought not to be forbidden to come unto Christ § 4. Yet for the opening of the Point three things I shall endeavour to clear 1 What we are to understand by the Children that are to be suffered to come unto Christ 2 Of what children it was that our Saviour gave command that they should be suffered to come to him 3 What coming of those children unto Christ it is that is to be suffered and ought not to be hindred CHAP. II. Of the Children that are to be suffered to come to Christ Infants § 1. FOr the First the little Children that are to be suffered to come to Christ it is evident that they are Infants Insantem autem accipimus septem annis minorem haec enim aetas quicquid videt ignorat Wesenbecii Parat in Pandectas Juris civilis Digest lib. 48. Tit. 8. The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the happy Sacrament the key of the kingdom of heaven So that it not only sends ‖ Aqua baptismatis baptizatos ad regnum coeleste mittit Greg. in Evang. hom 17. the Baptized to but lets them into that kingdom § 3. And from a well-grounded confidence hereof undoubtedly it is that our Church not only prays for the Infant to be baptized Office of Publ. Bapt. of Infants that he may come to the land of everlasting life and to the eternal kingdom which God hath promised and be made an heir of everlasting salvation and an inheritor of Gods everlasting kingdom but also gives assurance to the Sureties for the Infant upon the word and promise of our Saviour that he will give unto him the blessing of eternal life and make him partaker of his everlasting kingdom even the kingdom of heaven § 4. And in this her sense she agrees with the sentiment of the Ancient Church For St. Chrysostom saith For this cause do we baptize Hac de causâ infantulos baptizamus ut eis addatur sanctitas justitia adoptio haereditas D. Chrysost Hom. ad Neoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athan. q. ad Antioch 114. Tom. 2. p. 377. Infants that there may be added unto them holiness righteousness adoption and an inheritance And Athanasius grounding his inference on two Scripture-Texts the one the words of our Saviour in my Text Suffer little children to come unto me for of such is the kingdom of heaven the other the words of St. Paul but now are your children holy saith That the baptized Infants of Believers do as undefiled and believing enter into the kingdom of heaven § 5. Yea so highly conducing unto an entrance into heaven both for Infants and others was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrysost Hom. 1. de Poenit. Quum vero praescribitur nemim sine 〈◊〉 Baptismo competere salutem ex illa maxime pronunciatione Domini qui ait Nisi natus ex aquâ quis erit non habet vitam suboriuntur scrupulosi c. Tertull. de Bapt. Lex enim tingendi imposita est forma praescripta Ite inquit docete nationes tingentes eas in nomine patris filii spiritus sancti Huic legi collata definitio illa Nisi quis renatus fuerit ex aqua spiritu non intrabit in regnum coelorum obstrinxit fidem ad baptismi necessitatem Itaque omnes exinde credentes tingebantur Id. ib. Nisi enim quis renatus fuerit ex aqua Spiritu Sancto non potest introire in regnum Dei Utique nullum excipit non infantem non aliqua praeventum necessitate D. Ambros de Abrah Patriarcha l. 2. c. 11. Sine baptismo mortuos periisse non dubium est Id. de Voc. Gent. l. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyssen de Bapt. Baptism anciently thought that it was the opinion of some that there was no entrance for either in thither without that and this opinion of theirs was grounded on our Saviours saying that Except a man be born of water and of the Spirit he cannot enter into the kingdom of God § 6. And even our own most modest and moderate Church cannot Beloved ye hear in this Gospel the express words of our Saviour Chirst that Except a man be born of water whereby ye may perceive the great necessity of this Sacrament where it may be had Office of Bapt. of those of riper years but upon the same ground conclude some and that a great necessity of Baptism in order to entrance into the kingdom of God § 7. And truly though Whitaker Praelection de Eccles Cathol qu. 1. c. 4 5. D. Bernard Ep. 77. ad Hugon de Sancto Victore with Dr. Whitaker and others I do believe that the mere want of baptism where it cannot be had is not absolutely exclusive of all unbaptized ones out of heaven but only the contempt of it where it may be had yet two things may be observed from that Text of John 3. 5. which carry it high for a necessity of Infants baptism at least so far as to be an excuse for those who gathered therefrom an absolute necessity of it § 8. The first is this That the kingdom of God here in the notion of it includes not only Gods spiritual kingdom on earth or the visible Church which is all that the Anabaptists will have it to signifie and upon this design because they would by this distinction avoid the force of the Argument hence for Infants Baptism for whose salvation they conclude it not necessary that they be made members of the visible Church as having devoted them all without exception of any to be eternally saved if dying in infancy though dying unbaptized but it doth also in the notion of it include Gods eternal kingdom in heaven Because the kingdom here that a man cannot enter into except he be born of water and of the spirit is the same kingdom that in ver 3. a man cannot see except he be born again Now it is not true of Gods kingdom on earth that a man cannot see it except he be born again of water and of the spirit that is baptized for it is therefore called the visible Church because it is a Church that may be seen And seen it may be of such as desire to come to it joyn with it before they be of it for how else shall they desire to come to it Seen also it is and may be of such as are of it and even of those that do oppose fight against it But of the kingdom of God in heaven it is most true that except a man be born of water and of the spirit he cannot see that Therefore that kingdom which a man cannot enter into except he be born of water and of the spirit doth in the notion of it include the kingdom of God in Heaven § 9. And if the Kingdom of God here in John 3. 3. 5. be the same with that which is called in Matth. 19. 14. the kingdom of heaven which again St. Luke in my Text renders by that very same expression in St. John the kingdom of God then we shall find the Anabaptists when it is for their turn interpreting it of Gods kingdom in heaven For that very Text do they alledge to prove that Confess of Faith Art 10. not any Infant dying in Infancy before the Commission of actual sin shall suffer eternal punishment in hell for Adams sin for of such as they please to speak belongs the kingdom of God And if it must be interpreted there in John 3. 5. of the visible Church then it must be here also in Luke 18. 16. and Matth. 19. 14. And so then children will be such as belong to the Church Catholick as members of it of whom it is and then why should they not be admitted into it that belong unto it § 10. And if any thing be objected against
this because it is not said of these but of such as these is the kingdom of God the same will be objected against their coming into the kingdom of glory which they intitle them to from Matth. 19. 14. because it is not there said of these but of such as these is the kingdom of heaven And so it will follow even by their own way of arguing either that such as they men resembling them in humility and innocence shall enter into the kingdom of glory but not they or that if the such as they hinder not but that they may enter into heaven then the such as they cannot hinder but that they may enter into the Church § 11. The second thing to be observed from this Text is this That our Saviour in his expression of himself useth such a word as can no way be restrained from reaching even unto Infants and even unto the least of them He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except a man that is a man of years and understanding be born again for so those words may be capable of being rendred and even the latter of them which is of the more extensive signification is so to be interpreted in 1 Cor. 11. 28. where the subjectum recipiens or person that is to receive the Lords Supper is spoken of Let a man that is a man of years and understanding examine himself c but he saith here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except one any one be it who it will be man woman or child be born again that is baptized he cannot enter into the kingdom of God § 12. Heaven then being the region of light the paradise of pleasure the habitation of joy the mansion of peace the seat of bliss the rest of the Saints the country of Angels the court of God a kingdom of glory an inheritance incorruptible and undefiled and that fadeth not away where our solaces shall be pure our happiness compleat and our life eternal and Baptism being so highly conducible if not absolutely necessary to an entrance into heaven the ready way for our selves and the only way that we know for our Infants to get admission into that city of our God and joy of our Lord it necessarily follows that Baptism must be highly beneficial to our Infants and that we if not upon the account of sin in them with the Orthodox Christians yet at least for entrance into the kingdom of heaven with the Heterodox Pelagians * Parvulos etiam negant secundum Adam carnaliter natos contagium mortis antiquae prima nativitate contrahere Sic enim eos sine ullo peccati originalis vinculo asserunt nasci ut prorsus non sit quod eis oporteat secunda nativitate dimitti sed eos propterea baptizari ut regeneratione adoptati admittantur ad regnum Dei de bono in melius translati non ista renovatione ab aliquo malo obligationis veteris absoluti c. D. Aug. de Haeres c. 88. should be moved to baptize them CHAP. XIII Baptism beneficial unto Children in regard of their being thereby made partakers of Grace § 1. YEt eighthly to shew the Beneficialness of Baptism to Infants Baptism is a means of Grace to them an instrument of conveying unto them and making them partakers of the Grace of God that is so far and in such manner and measure as they are capable of it § 2. To signifie Baptism to be a means of Grace Grace is one of the Names by which Baptism is called in the Writings of the Fathers Whether out of a certain strange kind of joy saith Gr Na. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nyssen de Baptismo or whether in consideration of the manifold benefits of it we give it many names we call it Gift Grace Baptism Vnction Illumination c. § 3. Now that Infants are in some degree and measure capapable if not also sensible of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Resp. ad Orthod 13. Gods grace and of divine impressions by the Holy Ghost sure none doubts that reads of John Baptists being filled with the Holy Ghost that sure signifies some Gifts and Graces of the Holy Ghost from his Mothers womb Luke 1. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Resp. ad Orthod 13. nay of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leapings for joy in the womb of his Mother Luk. 1. 44. which sure could come from nothing but some divine impression made on his soul by the Holy Ghost wherewith his Mother being at that time filled it may well be thought he was not wholly empty especially after so sensible an indication of it Nor surely does any doubt that what effect and operation Baptism hath upon elder persons it hath also upon Infants according to their measure of capacity inasmuch as they do not any thing to hinder its operation upon them and there is nothing said that deprives them of the benefit of its operation § 4. To the point in hand then There is a twofold Grace of Gods imparted and communicated in Baptism first there is the Grace of Justification and secondly there is the Grace of Sanctification The Grace of Justification is Gods remitting to us the guilt of our sins The Grace of Sanctification is Gods cleansing us from the corruption and pollution of our Natures and Persons and enabling us to do acts of Righteousness and Holiness § 5. Now for the first of these the Grace of Justification that that is communicated in Baptism is evident from the speech of Ananias unto Paul Acts 22. 16. bidding him arise and be baptized and wash away his sins calling on the name of the Lord. And from Peters exhorting the Jews Acts 2. 38. to be baptized in the name of Jesus Christ for the remission of sins i. e. that they might thereby obtain the forgiveness of their sins § 6. Then for the second the Grace of Sanctification that that also is communicated in Baptism is evident from that of the Apostle in Tit. 3. 4 5. After the kindness of God our Saviour towards man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost i. e. by the Grace of Sanctification which is a work of the Holy Ghost usually begun in Baptism and constantly wrought by it in some measure in the party baptized at least so far as amounts to the putting into him the first principle of it whereby he is in time and by degrees brought to a newness of condition actually regenerated into a new creature § 7. Hence Peter unto the convert Jews Acts 2. promises upon their Baptism the gift of the Holy Ghost v. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive
the gift of the Holy Ghost For the promise is made to you and to your children c. The promise What promise Why the Promise of the gift of that implies sure if any thing more yet however sanctification by the Holy Ghost By what means why by Baptism for 't is expresly said Be baptized and ye shall receive § 8. In 1 Cor. 6. 11. we have both these Graces together set down as the Consequents of Baptismal washing And such were some of you but ye are washed the means in Baptism that laver of regeneration but ye are sanctified but ye are justified in the name of of Lord Jesus and by the spirit of our God As if he had said ye are now new creatures other men than formerly ye were for ye have been baptized and in your baptism have had conferred upon you both the Grace of Justification by the Name of the Lord Jesus and the Grace of Sanctification by the spirit of our God § 9. And perhaps the same is intimated in that of the Apostle to the Ephesians Husbands love your wives even as Christ loved the Church and gave himself for it that he might sanctific and cleanse it with the washing of water by the word that he might present it unto himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 25 26 27. Here cleansing may note Justification that Grace being expressed by that very word 1 John 1. 7. where the blood of Jesus Christ is said to cleanse that is to justifie us from all sin And then the Church of Christ which consists of Persons of all sorts and ages small and great old and young that have been baptized into Jesus Christ will have both Justification and Sanctification communicated and conveyed to it by the washing of water with the word that is by Baptism the water whereof is sanctified to that use by the word of God And that will make it a glorious Church indeed to be both justified not having spot or wrinkle upon it or any such thing and to be sanctified being holy and without blemish § 10. And this sense of the thing our present Church hath whilst in her office of Publick Baptism she prays for the Infant to be baptized that he may receive remission of his sins and be sanctified by the Holy Ghost and in her Catechism she teaches the Baptized Catechumen that hereby that is by Baptism we are made children of grace that is gracious children acceptable to and accepted of by God accepted by the grace of Justification and made acceptable by the grace of Sanctification § 11. And this sense of it the Primitive Church of Christ also had First as to the Grace of Justification Hence the Nicene Fathers in their Creed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledge one Baptism for the remission of sins The Council of Florence saith b Hujus Sacramenti effectus est remissio omnis culpae originalis actualis Concil Flor. The effect of this Sacrament of Baptism is the remission of all sin whether Original or Actual St. Cyprian saith c Omnes qui ad divinum munus patrimonium baptismi sanctificatione perveniunt hominem illic veterem gratiâ lavacri salutaris exponunt innovati spiritu sancto à sordibus contagionis antiquae iteratâ nativitate purgantur D. Cyprian de Habitu Virgin Considerantes ac scientes quod templa Dei sint membra nostra ab omni faece contagionis antiquae lavacri vitalis sanctificatione purgata Id. ib. Unde genitalis auxilio superioris aevi labe detersâ in expiatum pectus ac purum desuper se lumen infudit D. Cypr. l. 2. Ep. 2. In aquae baptismo percipitur peccatorum remissio D. Cyprian Praef. ad l. de Exhor Mart. In aquae baptismo percipitur peccatorum remissio D. Cyprian Praef. ad lib. de Exhort Martyr Our members are the temples of God being purged by the sanctification of the vital laver from the dregs of the old contagion St. August saith d In Baptismo omnia debita i. e. peccata prorsus dimittuatur nobis D. Aug. 135 serm de Temp. Ecce venturi estis ad fontem sanctum diluemini in baptismo salutari lavacro regenerationis Renovabimini eritis sine ullo peccato ascendentes de illo lavacro omnia quae vos peccata persequebantur ibi delebuntur D. Aug. Serm. 119. de Temp. Baptizati sunt deletisque omnibus peccatis ex hâc vitâ emigrarunt D. Aug. lib. 13. de Civ Dei c. 7. Ut hortandi sint homines tunc se potius interimere cum lavacro sanctae regenerationis abluti universorum remissionem acceperint peccatorum Tunc enim tempus est cavendi omnia futura peccata cum omnia sint deleta praeterita D. Aug. de Civ Dei l. 1. c. 27. In Baptism all debts that is sins are forgiven us St. Hierom e Quod sc baptisma sicut priora peccata dimittit sic in futurum servare non potest nisi baptizati omni custodiâ servaverint cor suum D. Hieron contra Haeres Jovin c. 33. Omnia scorta publicae colluvionis sordes impietas in Deâ—m parricidium in parentes incestus atque extraordinariae voluptates utriusque sexûs mutatâ naturâ Christi fonte purgantur D. Hieron Ep. 50. ad Oceanum Omnia nobis in baptismate condonata sunt crimina Id. ib. saith that Baptism doth remit the former sins though for the future it cannot save unless the baptized do with all diligence keep their hearts Tertullian f Felix Sacramentum a quae nostrae quâ abluti delictis pristinae caecitatis in vitam aeternam liberamur Tertull. de Bapt. deletâ morte per ablutionem delictorum Id. ib. baptismi carnalis actus quòd in aquâ mergimur spiritalis effectus quòd delictis liberamur Id. ib. calls Baptism that happy Sacrament of water wherein being washed from the faults of our former blindness we are delivered into eternal life St. Chrysostom g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 40. in Genes Vel potius quod omnia remiserit per lavacrum regenerationis Id. Enar in Psal 7. Hinc ostenditur dogma magnum quòd perfectè purgantur à peccatis qui baptizantur Id. Hom. 40. in Acts 1. 19. calls Baptism a Circumcision not made with hands wherein no labour is undergone but the burdens of sins are laid down and there is found forgiveness of all the sins which have been committed in the whole time of our life St. Bernard h Quae est gratia unde per baptismum investimur Utique purgatio delictorum D. Bern. Serm. 1. in Coen Domini asks what is the Grace wherewith we are invested in Baptism and answers that it is the purging that is the pardoning of our sins Athanasius i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athan. Apolog. 2 pro Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Dict.
§ 4. And the same sense of it the Ancient Church also had This is sufficiently evident from Si autem quidam baptizantur pro mortuis videbimus an ratione certè illâ praesumptione hoc cos instituisse contendit quâ alâ—i etiam carni ut vicarium baptisma profuturum existimarent ad spem resurrectionis quae nisi corporalis non aliâs fic baptismati obligaretur Quid ipsos baptizari ait si non quae baptizantur corpora resurgunt Tert. de Resurrect car nis the practice of those men whom St. Paul speaks of in 1 Cor. 15. 29. who were baptized for the dead For that practice of theirs argues thus much that they thought that vicarious baptism as Tertullian calls it of theirs for the dead would be of advantage to the dead in order to their rising again And that thought must be grounded on an opinion that those bodies that were baptized should be raised Now this Ground the Apostle goes not about in the least to confute but argues from their practice grounded on it to prove a resurrection and to them doth it unanswerably For if they thought their being baptized for others did conduce to the rising of those others they must needs much more think that they that were baptized for themselves must be raised now neither they that had been baptized by proxy nor they that were baptized in their own persons could possibly rise if there were no resurrection So that their Practice was a confirmation of the Apostles Doctrine § 5. Now this effect Baptism hath on the Baptized by making them partakers of the Resurrection of Christ In respect whereof we are said by the Apostle to be risen with him in Baptism Coloss 2. 12. whence Baptism is called by St. Basil * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Bapt. a power to the resurrection and by Theodoret ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a participation of the Lords resurrection And well it may inasmuch as by it we are made partakers of the Lords death Whence we are said in the same place to be buried with him in Baptism and Rom. 6. 3. to be baptized into his death And if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection Rom. 6. 5. In contemplation whereof Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. An ignoratis quod quicunque in Christum tincti sumus in mortem ejus tincti sumus consepulti â—rgo illi sumus per baptismum in mortem ut quemadmodum surrexit Christus à mortuis ita nos in novitate vita incedamus Ac ne de istâ tantum vitâ dictum putes quae ex fide per baptisma in novitate vivenda est providentissimè adstruit Si enim complantati fuerimus simulacro mortis Christi ita resurrectionis crimus Perâ—simulacrum enim morimur in baptismate sed per veritatem resurgimus in carne â—icut Christus Tertull. de Resurrect Carnis Edit Rigalt p. 415. We receive hereby a promise of resurrection unto life though we by going into the water profess that we are willing to take up the cross and die for Christs sake yet on Gods part this action of going into and coming out of the water again did signifie that he would bring such persons to live again See this and much more in Dr. Patrick's Discourse of Baptism pag. 32 33 c. elegantly cries out Let us then be buried together with Christ by baptism that we may be also raised up with him let us descend with him that we may be also exalted with him let us ascend with him that we may also be glorified with him And from this Sacramental conformity of ours to Christ by baptism in his death Tertullian argues a real conformity that we shall have with Christ in our flesh in his resurrection § 6. Resurrection then which is the hope of the living and the comfort of the dying Christian Et tamen non utique carni defendimus Dei regnum sed resurrectionem substantiae suae quasi januam regni per quam aditur Tertull. Advers Marcion l. 5. being as Tertullian calls it janua regni that gate of the kingdom that lets us into the actuality of enjoyment of all those invisible and incomprehensible immortal and immarcessible glories which are laid up and kept for us in heaven and Baptism being that Ordinance of God whereby he consignes men unto a Resurrection whereby they have a title given to it and are put into a capacity for it and a certainty of it so they shall infallibly obtain it if they do not through the default of their own Infidelity or Apostasie fall from the grace of it we cannot but think it highly beneficial to our children to be partakers of it And that consideration of the Beneficialness of it even in that respect to them should be a motive of weight and force with us to perswade us to procure it for them CHAP. XV. Baptism beneficial unto Children in regard they are saved by it § 1. TEnthly and lastly by Baptism Infants are saved § 2. Salvation is such a thing that whatsoever doth effect that or is but in any measure conducible to the effecting of that must needs be acknowledged beneficial to them that are saved Besides God the great Saviour of all men there are several things to which a saving efficacy is ascribed as Faith the Word of Faith the Ministers of the Word Prayer and amongst the rest Baptism Whence are we Christians 'T is a question that St. Basil asks To which saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Spir. Sancto c. 10. any body will answer through faith But how are we saved Why by being regenerated through the grace conferred in baptism or as his words are well enough capable of being rendred through grace by Baptism § 3. Now this salvifick efficacy of Baptism not for men but infants also might easily be inferred from the foregoing particulars in as much as salvation consists but in the obtaining and enjoying that mercy Grace and Glory which Baptism qualifies them for consigns and intitles them to and which they upon due perseverance in the grace thereof shall be made partakers of § 4. But there is a nearer way to be taken than such a repetition of particulars Our Church saith It is certain by Gods word that Children which are baptized dying before they commit actual sin are undoubtedly saved Children dying before the commission of actual sin are capable of no other means of salvation but Baptism and that which is joyned with it Prayer Therefore by Baptism with the Prayer of Faith they are saved § 5. But is this certain by the word of God Yes surely by good argument drawn from it For baptisin being the application of the blood of Christ to the party baptized for the taking away of that sin whereof he stands
contractibus emens aut comparans sibi aliquid commodi certa ratione ac formulis interrogat emptorem ac stipulatur ab eo quaerendo An hoc aut illud mihi vendis ac tradis hac conditione ac precio c. cui contra venditor respondens affirmat sic igitur etiam in Baptismo cum Deus interrogando stipulatur ac obligat nos nostramque fidem obedientiam tum vicissim nos stipulando per fidem obligamus ejus paternum favorem ac gratiam Flac. Illirici Clavis v. Baptismus This form of interrogation seems to have been very ancient in the Church and the Apostle justly thought to refer to it when he stiles Baptism the answer of a good Conscience towards God c. Dr. Cave Primit Christian part 1. ch 10. p. 315. Answer of a good conscience toward God or the good consciences Question or Answer unto God § 13. Secondly however if what he saith were to be understood of the external washing with water in Baptism yet his meaning is not to deny that saving efficacy he speaks of to that but not to appropriate it unto that only but to communicate it with that whatever it be that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Inquiry or Answer of a good conscience towards God When our Saviour said My doctrine is not mine but his that sent me John 7. 16. his meaning was not to say that his doctrine was not his at all but not hâ—s alone but his Fathers also which sent him So when he said He that believeth on me believeth not on me but on him that sent me John 12. 44. his meaning was not to deny that he that believed on him did not believe on him but to affirm that he that did believe on him did not believe on him only but also on him that sent him So the Apostles meaning here is not to deny that the putting away the filth of the flesh doth save us viz. in its order degree and measure but that not that only or alone doth save us but that together with the Answer of a good conscience towards God made by or for the Baptized § 14. And now after all this what need I or what can I add more that may set forth the Beneficialness of Baptism to those that are Baptized whether Infants or Others What greater benefit than Salvation What more beneficial than that that saves If then to baptize our children be a means to save our children and indeed that with our faith and prayer be all the means we can use in order to their saving how should not the consideration hereof if we desire as how can we but desire they should be saved move us to baptize them Yea how shall we free our selves from the accusation of great uncharitableness that I say not injustice towards the offspring of our own bowels if we may have and do despise or neglect the procuring for them this so beficial a means of their salvation And thus I have dispatcht the first Branch of my Argument and have shewn you that Infants may have Benefit by Baptism and what is the Benefit that they may have by it CHAP. XVI Childrens Need of Baptism in regard of its efficacy to take off the Guilt of Sin § 1. I Now go on to the Second the Need which Children have for Baptism And in the shewing of that I will begin with that which Children have with them at their beginning and is derived to them from their beginning and that is as it is usually called Original Sin And if it do appear that Children are born infected with that Epidemical Malady of Original Sin and that Baptism is a Means the only ordinary Instrumental Means by which they may be healed of that Malady then certainly it will not by any reasonable man be denied that Infants do stand in need of Baptism unless haply it can be supposed what yet is utterly unsupposeable that one that is sick of a disease whereof he will die without cure hath no need of that Physick which is the only remedy by which he may be cured We will first see what vertue there is in this Physick for the healing of that Malady and then see how Children are infected with that Malady that is to be healed with this Physick § 2. Now for the first what healing vertue there is in Baptism by the Institution of its Ordainer for the taking away of sin and In Sacramentis novae legis quae derivantur à Christo gratia causatur instrumentaliter quidem per ipsa sacramenta sed principaliter per virtutem Spiritus Sancti in Sacramentis operantis Aquin. 12dae q. 112. 1. Sacramenta ex sui institutione habent quod conferant gratiam Aquin. 3. q. 66. 2. Conclus Baptismus autem ab ipso Christo virtutem habet justificandi Id. ib. 1.m. guilt I will give you an account of it both from the Scriptures and from the Fathers § 3. I begin with the Scriptures And the first I take notice of to this purpose is that exhortation of St. Peter to the converted Jews Acts 2. 38. where he speaks unto them to repent and be baptized every one of them in the name of Jesus Christ for the remission that is the forgiveness of sins From whence it is clear that Baptism is a Sacrament whereby Christ bestoweth and conveyeth remission of sins to those that are baptized For else why should he exhort them to be baptized for that end Why should he exhort them to be baptized for remission of sins if remission of sins were not given in and by Baptism § 4. And of so known an efficacy to this purpose was Baptism in the Apostles days that Ananias Acts 22. 16. hastens Saul upon his conversion to be baptized for this end And now saith he why tarriest thou Arise and be baptized and wash away thy sins calling on the name of the Lord. Be baptized and wash away thy sins that is in order to the cleansing thee from thy sins use the means which God hath ordained for that end be baptized § 5. And hence sure it is and as having an apprehension not to say experience which every body must needs know St. Paul had of the vertue and efficacy of Baptismal washing towards this cleansing that chosen vessel tells us Ephes 5. 25 26. that Christ gave himself for the Church that he might sanctifie and cleanse it with the washing of water by the word By cleansing the grace of Justification is understood 1 John 2. 7. where the blood of Jesus is said to cleanse us from all sin that is to justifie us to purchase for us and procure to us the pardon of our sins And so unquestionably it here signifies especially being set in contradistinction to sanctification and more so in the Original than in the Translation which is not that he might sanctifie and cleanse it but that he might sanctifi it having cleansed it that is that
can at the same age do towards his baptism I suppose the severity then threatned to the child was designed chiefly to oblige the parent And doubtless it would have been a great punishment to the parent to have his child through his neglect cut off from the communion with the Church and from the means of grace and from the hope of glory if not forthwith from life it self and no less would it be to us to have our children undone for ever through our neglect O how must it not needs make our own hell the more hot to find our unbaptized children there if through our neglect of the means ordain'd by God to preserve them from thence they should go thither as who is infallibly ascertain'd that they shall not § 5. And however it may prove at last that our children be saved though they die unbaptized yet since we have no assurance of that but rather some reason to fear the contrary we shall be guilty of their undoing and damning though they be saved since as to what was to our selves we let them be undone and damned § 6. I will evidence this by a parallel case There is said to be a thing called an Extasie or Trance into which people do often fall sometimes involuntarily and sometimes at their own will whereof Bodinus Bodin Theatrum Naturae lib. 4. gives several instances Now all the time that one is in an Extasie he seems to be no other but dead no sense no motion either of pulse or heart being perceivable in him Whereupon some have been carried forth to burial as dead who yet were not indeed dead but in an extasie and have revived at or after their burial and one instance hereof is given in that famous Scholar Johaâ—nes Duns Scotus who was buried in an extasie and revived after burial though killed after his reviving by his strugling in his coffin for life Now whilest one is in an Extasie he is not sensible of any woundings burnings or tearings so that some of those things that would at other times take away life do not kill such as drowning or hanging An instance of the latter whereof happened not many years ago at Oxford in a Maid recovered to life after hanging and some other A particular account whereof was given in a Narrative set forth at that time violences used to her for her dispatch after her cutting down Now put case a man is in danger of death by hanging or drowning and I may if I will preserve him from either in which case that act of charity becomes my duty if I do not my duty to preserve him I shall be guilty of destroying him even though it please God in that instant as I have read it hath happened in both these cases to cast him into an Extasie and preserve him He might have been hanged or drowned to death for me who would do nothing when I might have done something and ought to have done any thing that reasonably I could to have saved him and so I am guilty even of his death that did not die just as Esther should have been of the Jews destruction had she not done what she could to preserve them though they had not been destroyed but inlargement and deliverance had arisen to them from another place Esther 4. 14. And just so it being in our power to use a means for the preserving of our children from damnation if we neglect it we shall be guilty of their damning though they be not damned Because though it were Gods mercy they should be saved yet damned they might have been and damned they had been for all us who would make no use of the means ordained by God for their salvation § 7. And by this time I hope it sufficiently appears that as upon the account of the Benefits coming to children by Baptism there is Reason for their baptizing so upon account of the Danger they are in by Original Sin and the evil Consequents of it from which they are wholly or in a great measure rescued by Baptism there is Need to baptize them CHAP. XX. Childrens Need of Baptism shewn from Six other Considerations § 1. ANd yet there are other accounts which I shall name and not much more than name upon which Infants have need to be baptized § 2. And first considering that there are Benefits derived to us and descending upon us from Christ our Head by vertue of our Union with him as Members of him which we and our children have need of and we cannot hope otherwise to obtain either for our selves or for our children than by Baptism Baptism seems to be in this respect a thing which both we and our children have a very great need of § 3. To instance but in his Influences upon Care over and Intercession for his Members How shall we partake of those Influences of Grace which flow from Christ to all his Members by vertue of their Union with him if we be not united to him How shall we come to be any thing bettered by the care of Christ over his Members if we have no fellowship with him as Members of him How shall we be concerned in Christs Intercessions for his Body if we be not incorporated into it as members of it § 4. What need then our Children have of Membership with Christ in order to their partaking of those Benefits that are derived from him to his Members that need have they of being baptized into Christ that by their Baptism they may be made the Members of Christ § 5. Again our children being by nature born in sin and consequently children of wrath In my Baptism wherein I was made the child of God Cat. of Ch. of Eng. Being by nature born in sin and the children of wrath we are hereby made the children of grace Ib. how can it but be needfull that by some means they should be made children of grace That by Baptism our children are made children of grace and children of God our Church has told us But how they shall become children either of God or Grace otherwise than by Baptism we are not told If any thing the quite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 1. de Poenitentia contrary The name of Son is given to none but such as are baptized if St. Chrysostom say true What need then our Infants have to become Sons of God that need have they to be baptized that they may become his Sons § 6. Further Heirship follows Sonship Whereby then we are made Sons thereby we are Baptism whereby I was made an inheritor of the kingdom of heaven Church Catechism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Resp ad Orthodox 44. made Heirs That as our Church hath taught and I have proved is done by Baptism Whereupon it follows that if we will be Heirs we must be Sons and if we will be Sons we must be baptized No baptism then no Son of God and then no
Article of her Doctrine That the Baptism Baptismus parvulorum omnino in Ecclesid retinendus est ut qui cum Christi institutione optimè congraut Artic. Relig. 27. of young children is in any wiâ—e to be retained in the Church as most agreeable with the institution of Christ so it hath provided in her Liturgy a double Office for the Baptizing of Infants the one fitted for Publick Solemnity the other adapted to Private Necessity and hath ordered the Curates of every Parish to be often admonishing the people that they defer not the baptizing of thâ—ir children longer than the first or second Sunday next after their Bâ—rth or other Holy day falling between unless upon reasonable cause which must be great too and to be approved by the Curate What the Church then not onely allows and permits them to have but ordains and appoints their having of that by the Constitution of the Church they have a Right unto and they cannot without injustice to them be deprived of it unless perhaps any shall think it no injury to wrong them of any spritual advantage whereas it is a great one to rob them of any temporal one when as contrarily if the one be a robbery the other is a sacriledge § 3. But because the present Church is a Party and will not be allowed to be a Judge by her Opposers therefore I will proceed to shew a second Right that children have unto Baptism and that is by Prescription from the Custom and Practice of the Catholick Church of Christ And sure they that will not be Members of our Particular Church will yet be willing to be Members of Christs Catholick Church And if so they be then sure they will not oppose nor gainsay but submit unto and be regulated by the Custom and Practice of it unless they mean to become guilty of Schism in separating from that Church whereof they pretend themselves to be Members § 4. Now as to Church custom and practice 't is in that as in other customs and practices It hath the obligation of a Law Common usage we say is common Law in England So 't is in civil Customs and so too in Ecclesiastical Where Authority from the Scripture fails there the Custom of Ubi Authoritas deficit ibi Consuetudo maâ—orum pro lege tenenda est D. Aug. ad Casulan In rebus de quibus nihil certi statuit Scriptura divina mâ—s populi Dei vel instituta majorum pro lege tenenda D. Aug. Ep. 86. Consuet ido autem etiam in civilibus rebus pro lege suscipitur cum deficit lex nec differt Scriptura an ratione consistat quando legem ratio commendet Tert. de Coron Mil. In iis quae Scriptura nec jubet nec prohibet illud est sequendum quod consuetudo roboravit Id. Ib. Exigis ubi scriptum sit in actibus Apostolorum etiamsi Scripturae auctoritas non subesset totius Orbis in hac parte consensus instar praecepti obtinet Nam multa alia quae per traditionem in Ecclesiis observantur auctoritatem sibi scriptaelegis usurpârunt veluti in lavacro ter mergitare caput c. D. Hieron advers Luciferan Quis quis Catholici dogmatis moris sensum divinitus per loca tempora omnia dispensatum contemserit non hominem contemnit sed Deum Vincent Lilinens the Church is to be held as a Law So St. Augustine saith and so have others of the Ancients both thought and said Whence that conclusion of the Council of Nice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient usages should continue in force And if so then Infants will have a Right to Baptism as good as any ever had to any thing on this account § 5. And that it should be so namely that the Custom and Practice of the Church should have the force of a Law either to justifie a Church Practice or to give Right unto a Church Priviledge will be no wonder sure to him that considers that the Apostle both hath made the Custom of the Church a Rule for Church-members to walk by 1 Cor. 14. 40. in saying Let all things be done decently and in order For by Decency there he means agreeableness to the custom of the Church which as our Learned Paraphrast saith is the rule of decency and hath also himself made use of Church custom as an argument for the refutation of such as should contend for the decency of womens publick praying that is being present at and joyning in the ivine service with their heads uncovered 1 Cor. 11. 16. But if any man seem to be contentious we have no such customs nor the Churches of God Which words of his we may sitly use to Opposers of Infants Baptism They contend for the deferring of the Baptizing of Infants even of all Infants though they be the children of believing Parents till they be grown men and hold it unlawfull for any to be baptized before But that is a novel opinion and practice of their own We have no such either opinion or custom nor the Churches of God § 6. And the stronger still will Infants Right unto Baptism from the Custom of the Church be which Custom yet must needs be granted to have a great force when an Apostle that could impose by an Authority Divine would argue from a Custom of the Church if it shall appear that this Custom of the Church hath been grounded upon Apostolical Tradition or Practice especially being the Apostle hath given express order to stand fast to and hold the Apostolical Traditions whether by word or by writing 2 Thess 2. 15. and to mark them which walked so as they had the Apostles for an example Phil. 3. 17. I will therefore first shew that the Practice of this Particular Church to baptize Infants has been the Practice of the Catholick Church and then proceed to shew that Practice of the Church to have been grounded on the Tradition of the Apostles and put fair to shew it to have been the Practice of the Apostles also CHAP. XXVII The Catholick Churches Custom to Baptize Infants § 1. NOw to shew that it hath been the Custom and Practice of the Universal Church of Christ to baptize Infants as it will be usefull unto you and also delightfull because you will see that what we hold and do in this case is no other but what hath been held and done in and by the Catholick Church in all the ages of it ever since that first wherein the Apostles lived so it shall neither be irksome nor unpleasing to my self because I shall hope thereby to contribute something toward the conviction and satisfaction of those that are doubters and dissatisfied in the point Wherein my progress shall be retrogressive beginning below and carrying my Catalogue upwards to the Primitive Times from the Present whereas other usually begin above and bring it downward to the Present from the Primitive it being not material which way it
is done but suiting better with my design to have it done this way § 2. And for this present Seventeenth Century now current we need no other but our own eyes to be our witnesses of the daily Practice to baptize Infants both in our Church at home and other Churches abroad as well Protestant as Popish § 3. And as little need almost have we to seek for witnesses in the Century next foregoing there being many no doubt yet living who were baptized Infants themselves within the compass of that Century if they do not also remember the baptisms of others However at home our Articles of Religion first agreed on in the reign of Q. Elizabeth Anno 1562 declaring that Infants baptism is in any wise to be retained in the Church as most agreeable to the Institution of Christ and our Liturgy compiled before in the reign of K. Edward the Sixth Anno 1549 wherein is contained the office for the publick baptizing of Insants is to us a sufficient evidence for it without seeking further To which for neighbourhood sake we may add the Confession of the Faith of Scotland in the year 1582 wherein they confess and acknowledge that baptism appertaineth as well to the Infants of the Faithfull as unto them that be of full age and discretion § 4. And for the Churches abroad their Confessions shew their belief and practice in this case The Council of Trent in the fifth and seventh Session of it Anno 1546 Anno 1547 Si quis parvulos recentes ab utcris matrum baptizandos negat Antthema sit Concil Trident. Sess 5. apud Caranzam Si quis dixerit par vulos co quod actum credendâ— non habent susccpto baptismo inter fideles â—omputandos non esse Anathema sit Id. ib. Sess 7. con 13. anathematizes those that either say that children ought not to be baptized or that being baptized they ought not to be reckoned amongst believers or that it is better wholly to let their baptizing alone than that not believing by any proper act of their own they should be baptized upon the account of the faith of the Church And that gives sufficient evidence for the Church of Rome § 5. Then for the Protestant Churches the Harmony of the Confessions of Helvetia Bohemia Printed at Cambridge 1586. Belgia Auspurge Saxony Wittemberg We condemn the Anabaptists who deny that young Infants born of faithful parents are to be baptized For according to the doctrine of the Gospell Theirs is the kingdom of God And they are in the Covenant of God And why then should not the sign of the Covenant be given to them The latter Confession of Hâ—lvetia In which holy Font we do therefore dip our Infants because that it is not lawful for us to reject them from the company of the people of God which are born of us Former Confess of Hâ—lvetia Young children also who are reckoned in the number of Gods people in like sort are by this Ministery to be benefited towards the attaining of salvation that they likewise may be consecrated and dedicated to Christ according to his commandment when he saith Suffer ye the little ones For these causes do our Ministers without any doubt and boldly baptize children Bohemie Seeing that God doth together with the Parents account their posterity also to be of the Church we assirm that Infants being born of holy Parents are by the Authority of Christ to be baptized French Confess We by the same reason do believe that they Infants ought to be baptized and sealed with the sign of the Covenant for the which in times past the Infants amongst the Israelites were circumcised that is by reason of the same promises made unto our Infants that were made unto others Confess of Belgia They teach that young Infants are to be baptized They condemn the Anabaptists which allow not the baptism of Infants Confess of Auspurge We also baptize Infants because it is most certain that the promise of grace doth pertain also to Infants Confess of Saxony We acknowledge that Baptism is to be ministred as well to Infants as to those that are grown to full age Confess of Wittemberge Seeing that Baptism is a Sacrament of that Covenant which God hath made with those that be his promising that he will be their God and the God of their seed therefore our Preachers do teach that it is to be given to Infants also Confess of sweveland Sweveland with the French Confession all unanimously declaring for Infants baptism though some on one ground and some on another evidently enough shews what was believed and practiced by those parts of the Church in that age § 6. To these I shall add the Confession of the Churches of the Valleys of Piemont assembled in Angrogne Anno 1532 in the 17 Artic. whereof they say we have but two Sacramental Signs left us by Jesus Christ the one is Baptism the other is the Eucharist which we receive to shew that our Sir Sam. Morland History of Piemont p. 41. perseverance in the Faith is such as we promised when we were baptized being little children Also a Confession presented to Ladislaus K. of Bohemia Anno 1508 by his Subjects falsly called Waldenses and after to Ferdinand Id. ib. pag. 53. K. of Bohemia Anno 1535 in the 12 Artic. whereof They likewise teach that children are to be baptized unto salvation and to be consecrated to Christ according to his Word Suffer little children c. And whereas the Waldenses are charged to have rejected the baptism of little Infants they in their Book intituled the Luthers Forerunners l. 1. c. 4. p. 10. 15. of part 1. spiritual Almanack sol 45. quit themselves as my Author faith from this imputation as followeth The time and place of those that are to be baptized is not ordained but the charity and edification of the Church and Congregation must serve for a rule therein c. And therefore they to whom the children were nearest allied brought their Infants to be baptized as their parents or any other whom God had made charitable in that kind Again in the Book of the Doctrine of the Waldenses and Albingenses ch 3. Id. ib. part 3. pag. 43. their iudgment and Practice is thus delivered And for this cause it is that we present our children to Baptism which they ought to do to whom the children are nearest as their parents and they to whom God hath given this charity It is confessed that they did in process of time grow to deser the baptizing of their Infants for some while but that was not from any opinion of the unlawfulness Id. ib. part 1. pag. 15. of Infants Baptism but partly because their own Ministers were many times abroad imployed in the service of their Churches and partly out of detestation of some humane inventions held by them to be pollutions added to that Sacrament as administred by the Priests of the Church of
paulo ante diximus Nullâ—s mundus à sorde nec si unius diei quidem fuerit vita ejus super terram Et quia per baptismi sacramentum nativitatis sordes deponuntur propterea baptizantur parvuli Nisi enim quis renatus c. Orig. Hom. 14. in Luc. into the remission of sins Again how can any account of baptizing little ones hold but according to what was said a little before None is clean from pollution no not if he but of a day old And again By the Sacrament of baptism the defilements of our nativity are put away therefore are even the little ones baptized So in his 8th Homil on Levit. Let it be considered what the cause is when the baptism of the Church is given for the remission of sins that baptism should according to the observation or custom of Addi his etiam illud potest ut requiratur quid causae sit cum baptisma Ecclesiae in remissionem peccatorum detur secundum Ecclesiae observantiam etiam parvulis baptismum dari cum utique si nihil esset in parvulis quod ad remissionem deberet indulgentiam pertinere gratia baptismi superflua videretur D. Origen Homil. 8. in Levit the Church be given to little ones See ch 28. § 4. His Authority is referred to by the Magd. Cent. 3. c. 4. Col. 57. § 75. In this Age may the Author of the Ecclesiastical Hierarchy going under the name of Dionysius the Arcopagite be conveniently placed And here Dr. Hammond places him though the Magdeburgenses put him into the fourth Century as others into the first And saith he when it came into the mind of our divine Guides what influence Hoc cum in mentem venisset divinis nostris praeceptoribus placuit admitti pueros hoc sancto modo ut naturales pueri qui introfertur parentes tradant filium alicui â—orum qui initiati sunt bono puerorum in divi nis rebus informatori ac deinceps puer ei operam det ut divino patri sponsorique sanctae salutis D. Areop Eccles Hier. cap. ult Notandum est quid dicat pater hic de baptizandis infantibus Max. Scholin l. B. Dion de Eccl. Hierarch a pious education would be likely to have on children towards a holy conversation they ordered that Children should be admitted namely to baptism after this holy manner c. He had a little before propounded and answered this question why children as yet unable to understand divine things should be made partakers of the sacred birth from God By that sacred birth as is evident in the thing it self is meant Baptism and that it is so we are further instructed by Maximus his Scholiast on that place Here saith he is to be noted what the Father saith touching the baptizing of Infants § 76. And about the same Age it is also supposed was the Author of the Constitutions going under the name of Clemens Romanus whose Authority what it is I do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Rom. Constit l. 6. c. 15. well know but that it is full for the baptizing of Infants the following words do make it appear Baptize saith he your Infants and bring them up in the nurture and admonition of the Lord. § 77. And let these Witnesses suffice for the Third Age. Step we now up into the Second Century that which immediately succeeds the Age wherein the Apostles lived And here the Centuriators Centur. 2. cap. 4. Col. 48. tell us that it is no where read that Infants in this Age were excluded from Baptism yea rather that Origen affirms the Church to have received from the Apostles a tradition to baptize even Infants But if this satisfie not I will endeavour to find out witness even for this Age also § 78. And Tertullian who lived in the latter end of this and in the beginning of the following Century and so may at once speak for both though he be produced as a witness against it yet even his witness against it is an evidence for it For whiles he pleads for a delay of baptism especially that Itaque pro cujusque personae conditione ac dispositione etiam cunctatio batismi utilior est praecipue tamen circa parvulos Tertull. de Bapt. Quid festinat innocens aetas ad remissionem peccaterum Id. ib. of little ones he tacitly declares that Infants then were baptized though sooner then he thought convenient And when by way of reproof he saith Quid festinat c. Why does that innocent age make hast to the remission of sins that is unto baptism wherein sins were remitted he plainly confesseth that that age did festinare make hast thereto What need else was there of his question what reason for his reproof And even in saying that the delay of baptism is utilior more profitable he tacitly implies that the hastening of it is utilis not without its profit And can we think but that he was really for the baptizing of the Infants of Christians Adco nulla ferme nativitas munda est utique Ethuicorum Hinc enim Apostolus ex sanctisicato alierutro sexu sanctos procreari tam ex seminis praerogativa quam ex institutionis disciplina Caeterum inquit immundi nascerentur quasi designates tamen sanctitati ac per hoc etiam saluti intelligi volens filelium filios ut hujus spei pignore matrimoniis quae retinenda censuerat patroâ—inaretur Alioqâ—in meminerat Dominicae definitionis Nisi quis nascetur ex aqua spiritu non ibit in regnum Dei id est non erit sanâ—lus Ita omnis anima cousque in Adam censetur donec in Christo recenseatur tamdiu immunda quamdiu recenseatur Tert. de Anima c. 39. Quum verò praescribitur nemini sine baptismo competere salutem ex illa maxime pronunciatione Domini qui ait Nisi natus ex aqua quis erit non habet vitam Tertul de Bapt. p. 261. Edit Rigalt Lex enim tinguendi imposita est forma praesâ—ripta Ite inquit docete nationes tinguentes cas in nomen Patris Filii Spiritus Sancti Huic legi collata definitio illa Nisi quis renatus fuerit ex aquâ spiritu non intraâ—it in regnum Coelorum obstrinxit fidem ad baptismi necessitatem Itaque omnes exinde credentes tinguebantur Tert. ib. pag. 262. what ever he thought as to the Infants of Heathens who saith they are designed to holiness and by this to salvation But how are they designed to holiness why by Baptism sure enough For saith he Except one be born of water and of the Spirit he shall not enter into the kingdom of God that is saith he he shall not be holy every sould being to be reckoned in Adam till it be enrolled into Christ and so long unclean as it is unenrolled in which his meaning I conceive is that one is in that state of nature wherein he first was
〈◊〉 〈◊〉 being the Praeterperfect Tense clearly shews it to signifie And the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been sanctified is hath been baptized sanctification the effect of baptism being put for the act of baptizing by a Metonymie of the effect § 4. And from this use of the word by the Apostle here in this place I presume it is that it is so ordinary with Ecclesiastical Writers to express baptizing by a word that signifies to sanctifie whose so expressing it is a confirmation of this way of understanding it Thus Greg. Nazianzene speaking of children in some danger of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat 40. p. 658. Edit Paris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. pag. 648. Timeat ne post agnitionem Dei â—ujus signaculo jam praenotatus est si non dignus agnitione percepta inveniatur indignus etiam sanctificationis munere judicetur D. Chrysost Homil. de Militia Christiana Fâ—lium â—â—i induti totiâ— us membra pâ—â— baptismi sandisâ—â—ationem effecti Fitii Dei sitis neceâ—le est Primas in Gal. 3. 23. Vt intra 〈◊〉 diem eam qui natus est baâ—â— andum san lisicanlam non put 〈◊〉 longe aliud in â—â—â—â—ili nostro omni'us â—isum est D. Cypr. l. 3. cp 8. Baptismum repeti Ecclesiasticae regulâ—e prohibent semel sanctificatis nulla deinceps manus itâ—rum consecrans praesumit accedere D. Cypr. Sâ—rm de â—â—lat ped Baptizâ—â—i sanctificari in Ecclesia Catholica vero unico Ecclesia Catholica vero unico Ecclesiae baptisms oporteat D. Cypr. l. 1. â—p 6. Johannes Baptista non tam peccata dimisit quam baptisma poenitentiae fecit in peccatorum remisionem id est in suturam remissionem quae est post ex Christ sanctificatione subsecuta Vt enim ante pracursor domini ipse sit baptisma ejus praevium domini baptismatis fuit D. Hieron advers Luciferian Igiur omnes aquae de pristina originis prarogativa Sacramentum Sanctificationis consequuntur invocato Deo Superâ—enit enim statim Spiritus de Câ—elis aquis superest sanctificans de senâ—tipsâ— ita sanctificata vim sanctifiâ—â—â—â—â— combibunt Tertull. de Baptismo Denique apud Auguitinum duodecimo ejusdem libri capite abi Paulinum illud expenâ—it 1 Cor. 7. Sanitaficatus est â—ir insidetis in uxore sanctificata est malier insidelis in sratre alioqui filii vestii immundi essent none autem sancti funt magnus haec commentatur antistes Aut sic est accipiendum que madmodum nos alibi Pelagius cum candem ad Corinthios epistolam tractaret exposuit quod exempla jam praecesserant virorum quos uxâ—res foeminarum quas mariti lucrisecerant Christo parvulorum ad quos facienlos Christimos voluntas Christiana etiam unius parentis evicerat Voss Hist Pelag. l. 1. c. 4. S. 3. p. 14. though he were not over hasty for their baptizing yet saith 't is better they should be sanctified that is baptized when they have no sense of it than that they should die unsealed and uninitiated And for others where there was no danger he advises their stay from being baptized for about three years and then advises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie them souls and bodies by that great Sacrament of consummation Again if thou hast an Infant let not iniquity get time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be sanctâ—fied that is baptized in Infancy let it in its tender age be consecrated by or to the Spirit St. Chrysostom tells the Candidate of Baptism that if he be not found walking worthy of that profession whâ—ch he made when he was consigned unto Baptism he may well be afraid of being judged unworthy even of the gift of Sanctification that is of being baptized Hence Primasius speaks of being made members of Christ by the sanctification of Baptism So when St. Cyprian speaks of the new born Infants being to be baptized and sanctified that is by the Figure Hendiadys sanctified by Baptism So again saith he the rules of the Church do sorbid baptism to be repeated and to them that have once been sanctified that is baptized no hand presumes to come to consecrate them over again So St. Herom saith John Baptist preached the Baptism of repentance for the remission of sins that is that remission which afterward followed upon the Sanctification that is the baptism of Christ Where what he means by Sanctification is plain by what follows a little after For saith he as John Bapt was himself the forerunner of Christ so was his Baptism the leader on unto the Baptism of Christ Hence Tertullians saying of Infants that if either of their parents were sanctified that is were a baptized Christian the Infants were holy namely so far as to be capable of baptism as the children of Parents that were both mere Heathens were not Candidates of holiness that is of baptismal Sanctification such as were in the next capacity for baptism and as it were stood for it And hence his calling Baptism Sacramentum sanctificat onâ—â— the Sacrament of sanctification § 5. And this notion of the word may for ought I see be admitted in 1 Cor. 1. 2. Vnto the Church of God which is at Coninâ—h to them that are sanctified as we read it but according to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that have been sanctified in Christ Jesus that say I may be baptized into Christ Jesus being separated from the community of the polluted world and received into the communion of the called Saints that Church of Christ which he so loved as to give himself for it that he might sanctifie and cleanse it by the washing of water by the word § 6. And this notion of sanctisying for Baptism may come from the Jews using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to sanctifie for Dr. Hammond Infant Bapt. §. 35. washing Whence the High Priests washing his hands and feet ten times on the expiation day are called his ten sanctifications § 7. Well now supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sanctifico which we render to sanctifie doth sometimes signifie to baptize and particularly in this place hath that signification there being no other so commodious a rendring of it here as that nor any that will not be exposed to more objections than that especially theirs who interpret the Holiness of Children in this Text of Confut. of Ins Bapt. by Tho. Lambe p. 32. See Mr. Stevens Precept for the baptizing of Infants p. 5. their legitimacy and their uncleanness of Bastardy as if all children were illegitimate and Bastards that were born of Parents whereof one at least were not a Christian I say supposing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sanctifico here to have the signification of Baptizing as we have shewed it elsewhere to have that signification it will easily follow from hence
that Infants were baptized in the Apostles days For the reasoning of the Apostle is this The unbelieving husband hath been sanctified that is brought to be a believer and to be baptized by that is through the means the instruction and conversation of the believing wifâ— dwâ—lling together with him gaining him to the Faith through her perswasion and good conversation And the same hath also been found to be effected upon the unbelieving wife by the dwelling of the believing husband together with her In confideration whereof he had advised the believing husbands still dwelling with his unbelieving wife and wife with husband ver 12 13. Upon this experience a hope hath been grounded that your châ—ldren though now they be not actually believers yet shall be brought to be believers by the means of their living in the same Families with you that are belâ—evers and by being instructed by you in the Christian Faith as soon as they shall be capable of understanding it And upon this hope they have been made holy by a Visible sanctification as Aquinas hath it that Aquin. Sum. 3. q. 68. Ar. 2. is baptized or sanctified by baptism separated by that Sacrament from the common unclean condition of Heathens and taken into the Communion of Saints Persons holy by design relation and vocation And else but for this hope they had not been sanctified nor made holy by baptism even as the children of Heathens are not baptized nor so made Holy because there is not the same reason for their coming hereafter to be Christians that there is for yours who therefore now upon this hope are in that sense Holy Let that hope therefore move the believing husband to continue with his unbelieving wife and the believing wife to continue with her unbelieving husband which hath moved us to baptize the children of those of you whereof either Parent is a Christian even the hope that those that now actually are not believers shall hereafter be broughâ— actually to believe through the instruction and conversation of the believers with whom they coinhabit and converse § 8. Well now Children as it appears by this Text were made holy in the Apostles See Dr. Ham. Def. of Inf. Bapt. ch 3. §. 1. p. â—2 c Times Those children were Infants who alone are capable of being baptized capable of being baptized by the benefit of their Parents Faith The Holâ—ness of those children imported their being baptized That Baptism was administred by none but the Apostles or Persons ordained and appointed by the Apostles for that work Hence it follows that Infants were baptized as in the Age so by the Hands or by the Appointment of the Apostles themselves Than which nothing needs be required further for the justifying of Infants Baptism § 9. And now it having appeared to be the Custom and Practice of the Universal Church of Christ to baptize Infants and that Custom and Practice being grounded on the Tradition and derived from the Practice of the Apostles themselves it follows that Infants have as good a Right unto Baptism by Prescription from thence as any person can have to any thing else by that Title which yet in many cases is as good as any other § 10. And now for Gods sake tell me why Infants should now be denied that which they have always had why should they now be forbidden coming to Christ who in all the Ages of the Church even up to that wherein the Apostles lived have had free access unto Christ and have been suffered to come to him and that by Baptism Why should we be less carefull of our childrens concerns than in all former ages others have been why should not we be as vigilant to preserve their Rights and this especially as others before us We need not doubt their Title nor question their Right having so good a Prescription for it Either Prescription can give no good Right to any thing which yet we see it doth in many or else children having sixteen hundred years prescription to plead for it have a good Right unto Baptism § 11. And yet is not that all the Right the little Children have unto Baptism For I shall now proceed to shew you a Third Right that they have unto it and that is by the Institution of Christ himself CHAP. XXX Childrens Right to Baptism by the Institution of Christ § 1. ANd truly if it can appear that Infants Baptism does come within the Institution of Christ and that Christ in his instituting of Baptism to be a Sacrament of the Gospel did either include Infants in it or not exclude them by it I cannot see what any sober modest inquirer can further want for his satisfaction in this point Unto that therefore I shall immediately hasten my discourse § 2. And if any man think that the Institution of Baptism is set down in Matth. 28. 19. or Mark 16. 15. and from the circumstances of those Texts define the Subject of Baptism as if those onely were to be baptized that are such as those were that are there expresly mentioned namely persons capable of hearing and learning believing and disbelieving the Gospel preached to them and so exclude Infants from baptizing because incapable of these things I shall humbly assume the boldness to believe that to be a mistake and to affirm that Baptism was by our Saviour instituted that is oâ—dained appointed and made a Ceremony of admission of Proselytes into his Church long before § 3. The Particular time indeed when he did institute it cannot be affirmed with so great câ—rtainty Aquinas groundâ—ng in St. Augusâ—â—nes Sum. 3. q. 66 a. â— Ex quo Christus aquis immergitur ex co omniam pecâ—nta a luit aqua D. Aug. ib. saying that from the time of Christs being dipped in water water did wash away the sins of all is of opinion that Baptism was instituted a Sacrament by Christ when himself was baptized though the necessity of using of it was not enjoyned till after his passion and resurrection But Ncâ—l de Orbell saith * Baptismus fuit à Christo in â—itâ—tus ante pâ—â—onem ipsius cum ante lilam disâ—ipuli baptizarent baptismo Christi Joh. 3. Quan viâ— hora pracisa instituâ—iâ—nis non have atur ex Evangelio non enim fuit institutus quando Christus baptizatus est à Johanne tamen Christus tune de dicavit qâ—am tanquam materiam l. doneam baptâ—smoex taitu suae mundissima carnis Nic. de Orbell list 3. 4 Sent. q. 3. de Baptismo fol. 7 8. †Baptiâ—mi Insinuatio fuit Facto quan lo fait Christus baptizatus insinuans noâ—esse baptizandos Verbo quando Nicedemo dicit Joh. 3. Nisi quis renatus fuerit Guiller vorrilong sup l. 4. Sent. de p. 3. aâ—t 3. that he did not then institute it but onely did by the touch of his most â—ure flesh dedicate water as a fit matter for baptism Nor will Cluitlerm â—orrilong allow that act to be the
very practice of the Church to baptize Infants as we have shewn it to be doth make it credible For it is not easily imaginable how such a practice should come up so early and so universally into the Primitive Church if the Church had not received it from the Apostles as a command of Christs to baptize Infants § 3. Who that understood it to have been our Saviours command to teach all nations to observe all things whatsoever he had commarded them Matth. 28. 19 20. and observed the Apostles teaching by word or practice the baptizing of Infants could judge any other but that the Baptism of Infants was one of those things which he had commanded them to teach all nations to observe Though I have also shown that even our Saviours silence in the case not excluding Infants from that which it had been the use of the Church before his time to administer to them when he did institute Baptism to be the Ceremony of admitting into Discipleship to him is a sufficient indication of his mind that it was his will they should be admitted especially when it is remembred and considered that the same use that was before his Institution was continued still after it which makes it evident that he made no alteration in it § 4. Not to add that this very Text of mine was anciently lookt upon as a ground and even as a command of our Saviours for Infants Baptism And therefore St. Augustine having exhorted the Pelagian to Quare contradicis quare novie disputationibus antiquam fidei regulam frengere conaris Quid est enim quod dicis Parvuli non babent omnino vet originale peccatum Quid est enim quod dicis nisi ut non accedant ad Jesum Sed tihi clamaâ— Jesus Sinite pueros venire ad me D. Aug Serm. 8. de Verb. Apost baptize his Infant expostulates with him for contradicting and going abour with new disputes to break the old Rule of Faith namely in the point of the baptizing of Infants upon the account of Original Sin in them For whereto saith he tends your saying that children have no not so much as original sin but to this that they might not come to Jesus that is to be baptized that being the thing which he before had pressed him to But saith he Jesus crieth to thee that sure is as much as if he had commanded Suffer the little children to come unto me that is to be baptized as is evident by the design of the Father in that place § 5. And accordingly Tertullian who lived within two hundred years of our Saviours birth De Baptismo pag. 264. Edit Rigalt thinking this Text to oppose his Opinion which was for the delaying of the Baptism of Infants for a while yet not as unlawfull but as more profitable as he phansied propounds this Text as an Objection against his Opinion and labours to answer it Which shews however that even so early as his time this Text was lookt upon as a Precept for Infants Baptism § 6. And what saith he to it Why by way of Concession he saith Our Lord doth indeed say Do not hinder them from coming to me And what then Why then let them come when they are grown up to ripeness of years Yea but if they must stay so long before they be baptized they will not be little ones when they come to baptism and so will not be concern'd in this Text which speaks of the coming not of Adult persons but of young children unto Christ He saith not Suffer those that are Adult but Suffer little children to come unto me And his saying Suffer little children to come unto me imports his mind to have them come and his readiness to receive them at their coming to him even when and whilst they are little children And what man of judgment would ever have interpreted our Saviours saying Suffer the little children to come unto me and forbid them not at a time when little children were brought to him and hindred for being brought to him so little as if he had by so saying meant Suffer these which now are little children to come to me hereafter when they shall be men that is as much as to say Suffer them not to come to me now which is to command the very same thing which at the very same time he rebuked his Disciples for going about to do and contrary to his present acting who even then turn'd them not away from him but took them up into his arms and laid his hands upon them and blessed them A gloss this that contradicts and corrupts the Text. § 7. Again saith he Veniant dum discunt c. Let them come when they have learned and are taught whither to come But those whose coming to Christ occasioned this speech and according to whose then present condition the speech is to be understood were not such nor so taught not such as had learned or could be taught how to come to Christ but were Infants brought to him by others by reason of their inability to come to him of This passage of Tertullian because it is much stood upon see further spoken to und more fully answered by B. Gauden Eccles Anglic. Suspiria l. 3. c. 13. p. 299. And by Mr. Wills Infant Baptism Asserted Par. 2. chap. 7. themselves and of them then and of such as they then were are his words now to be understood and accordingly have been understood in all the ages of the Church to be sure as early as Tertullians time else why did he dispute against it § 8. But if there were neither this nor any other Text that was or lookt like a Precept for Infants Baptism in the whole Bible yet there might have been one given though none were written And what probability there is of it that one was given if none of those Texts that are written were by the practice of the Church interpreted to be such I have now shown CHAP. XXXIV The Scriptures silence no proof of the Apostles baptizing no Infaâ—ts § 1. SEcondly as it follows not that our Saviour gave no express precept for Infants baptism because none is written that is none is written so expresly as to be acknowledged for such by the Antipaedobaptists though my Text as I have shewn you is so express as to have been taken for such in St. Augustines time and in Tertullians time fourteen hundred and fifteen hundred years ago and for ought I know or any man living can prove to the contrary from the beginning so it doth not follow that the Apostles did baptize no Infants because it is not expresly written in the Scriptures that they did baptize any though I have shewn you from the Scripture a very pregnant proof of such practice even by the Apostles themselves in their own times did not prejudice so blind the eyes of our Adversaries that they will not see it For they might baptize Infants though it were
mocked Acts 17. 32. But as wise and pious persons will not be jeer'd out of a practice that is solemn and serious and of weighty concern by the raillery of a few aieny-brain'd phantasticks so it is beside the question in hand and if any have thought fit to defer it on that account that is no argument of the unlawfulness of it § 9. Some perhaps imagining the Contract made by the Persons themselves though never so young but three or four years old so they could but answer themselves to what was to be required of them in order to their baptizing would afterwards be accounted by themselves the more obligatory and have stronger impressions upon them than if made by others have thought it fitter to defer it for a while I dispute not the prudentiality of the consideration but onely say that the prudency be it never so great of its deferring longer can infer no unlawfulness on its doing sooner And it seems to me that there are more weighty considerations inclining to and pressing for the hastening of it than that or any I have yet met with for the deferring because the generality have this way shew'd themselves inclined by baptizing their children whilest Infants § 10. And since we have so many weighty considerations moving to hasten it being we are assured by a late learned Father of our B. Gawden Eccles Angl. Suspir p. 299. Church that there is not any one of the Ancients that doth deny its lawfulness I see no reason why any suggestions or pretences of inconveniency unnecessariness or novelness in that practice by an inconsiderable number of persons either of elder or later times should sway us against the vogue of the Catholick Church to deposite a Constiâ—ution in which we see there is so much conveniency for which we see there is so great necessity of which we see there is so great antiquity antiquity reaching up both unto and also into the Apostles Age as being delivered unto the Church by them CHAP. XXXV The Argument from the sixth Article of our Church answered § 1. YEa but is it not the express Doctrine of our Church that Holy Scripture containeth all things necessary to salvation Yes And what then Is Infants Baptism therefore unlawfull No such matter It follows not I hope there are more things lawfull than what are either necessary to salvation or are contained in holy Scripture § 2. But what then follows Why this That supposing Infants baptism were neither read in Scripture nor could be proved thereby it were not to be believed as an Article of the Faith nor were the belief of it to be thought necessary to salvation But sure a thing is not therefore unlawfull because it is not to be received as an Article of the Faith or because its belief is not necessary to salvation And so this Article even on that supposition fights not with the lawfulness of Infants Baptism § 3. But we deny the supposition and say that Infants Baptism is contained in the Holy Nullum dari potest dogma ad salutem obtinendam cognitu necessarium quod in Scripturâ non contineatur express è vel implicitè analogiâ—e ità uâ— per consequentiam legitimam inde elici possit Wendelin Theolog. Proleg c. 3 Thes 7. Cum dico perspicuè intelligo vel in se vel per se vel in suis principiis per aliud Hier. Zanch. de Sacrâ Script q. S. prop. 1. pag. 194. Etsi enim non extet expressum praeceptum hac de re sc de baptizan â—is infantibus fidelium liberis colligitur tamen perspicuè ex suis principiis hoc est ex causis propter quas conferendus sit alicui baptismus c. Id. ib. pag. 195. Scriptures in that manner as other things are that are not expressed in it but yet may be deduced from it namely eminently though not formally implicitly though not expresly so as all Points of Faith are contained in the Creed that are not expressed in it or as all Duties are contained in the Decalogue or all Petitions are contained in the Lords Prayer that are not particularly and formally expressed therein § 4. And that it may be proved thereby I hope this Discourse hath already given a sufficient evidence And before I conclude I will yet add one further proof of it and that such an one as though some think not conclusive of the Point yet that acute Divine as well as Heroick prelate A. B. Laud thought to be a direct proof and neer an expression in Scripture it self 'T is Acts 2. 38 39. Then Peter said unto them Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost For the promise is unto you and to your children c. But how doth this prove Infants Baptism Why let that learned Man tell you in his own words For when St. Peter had ended that great Sermon of his Acts 2. he applies two comforts unto them ver 38. Amend your lives and be baptized and you shall receive the gift of the Holy Ghost And then ver 39. he infers For the Promise is made to you and to your children The Promise what Promise What why the Promise of Sanctification by the Holy Ghost By what means Why by Baptism For 't is expresly Be baptized and ye shall receive And as expresly This promise is made to you and to your children And therefore A. C. may find it if he will That the Baptism of Infants may be directly concluded out of Scripture § 5. But Infants are not named here True Yet Children are But those children might be men Yes and they might be Infants also I conceive the word is exclusive of neither but inclusive of both Unless any will say that the Infants were no children or that the promise that was made to the children as well as persons of the then present hearers was made onely to such of their children as were men and not Infants which is easilier said than proved For the Apostle says to your children that is all of them not onely some of them all of them being capable of the thing promâ—sed and none of them being exempted from the benefit of the promise And where God has enlarged the bounds why should man enclose the Common where God has made a restriction Where God has been kind why should Man become cruel and shut out Infants from the benefits of a promise when God has opened a door wide enough to let them in to it § 6. It is true the word Children is not always to be understood of Infants but sometimes of Men and as true it is that it is not always to be understood of Men but sometimes of Infants and as true again it is that sometimes it includes both For when the children of Israel went into the midst of the sea upon the dry ground Exod. 14. 22. Were
〈◊〉 〈◊〉 〈◊〉 ver 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 47. I might add that its being said that all that believed were together does not prove that the whole multitude of believers men and women were always all together never asunder but all in all places and at all times and in all actions still together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not enforce that I might add also that it is not demonstrable that the breaking of bread here is infallibly meant of the Holy Sacrament for some understand it otherwise though it is ordinarily so understood And then where 's all the force of the Argument from Example gone Nothing here said by H. D. has proved it And much of the same rate is the proof for Command from 1 Cor. 11. 28 Let a man examine himself and so let him eat Here saith H. D. the Greek word signifieth a man or woman the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the common gender as appears 1 Tim. 2. 4 5. There is one Mediator betwixt God and Man and Woman To which I Reply Admitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as he saith of the common gender and that whilest it continues undetermined to either sex by any distinguishing note it may be allowed to comprehend both sexes in it as in 1 Tim. 2. 5. where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any article of either masculine or feminine gender to confine it to either sex and exclude the other yet where it is determined by distinguishing notes to either sex how doth it follow that the excluded sex is necessarily implied under that note that excludes it The nature of common words being such that before their determination by any masculine or feminine adjective they are applicable to either sex but after their determination to either they are no longer common to both Had it been said to be of the doubtfull gender something might have been inferred from that But as the word is not of that gender so H. D. expresly saith it is of the common gender Now look but into 1 Cor. 11. 28 and it is most evidently apparent that the signification of the common word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is determined to the male sex by the very next word that follows it viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself which is of the masculine gender and not of the feminine and in propriety of speaking denotes the male and not the female sex So that that Text which is onely express for mens receiving the Sacrament can be no express command for womens receiving it also And whereas he saith there is the same word used in Gal. 3. 28. First it signifies nothing if it were there unless it were so used as expresly under a determination of sex by gender to intend a sex excluded by such determination But secondly it is not true that it is there for there is no such word used in that Text but to take in both the sexes there are two words each distinctly belonging to its several sex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first for male and the second for female And so that Text is nothing to the purpose And now having shewed that there is no proof from either the Example or Command produced by H. D. from Scripture for womens admission to the Sacrament of the Lords Supper I may conclude that the proof for Infants Baptism is as good as for womens Communion and wish it might as H. D. saith it shall suffice CHAP. XXXVII The Conclusion of this Discourse with a Reprehension Caution and Exhortation § 1. THe remaining part of this Discourse wherein I will not be long shall be spent in a threefold address by way of Reprehension Caution and Exhortation Reprehension of such as baptize not their Infants Caution against the seductions of Antipaedobaptists and Exhortation to the baptizing of Infants § 2. And first if it be so that little children are to be suffered to come to Christ and ought not to be hindred from coming to him then do they deserve a sharp rebuke that will not suffer them to come but hinder their coming Hath Christs so much tenderness of heart towards your Infants hardened your own hearts against them What a cruelty is this to them to debar them from and deprive them of that Remedy for their native Infirmity which the Physician of souls hath provided for them Do ye love to see them wallowing in the blood of their nativity unwashed therefrom in the Laver of Regeneration Is natures filth so amiable in the eye of any pretending to be Christian What a presumptuousness is this in you to let them live and venture their dying in a damnable estate And if they be not damned they have more to thank the mercy of their God then the care of their Parents they might have been damned for all you you resolved to venture both theirs and your own damnation too rather than have them baptized though you knew baptism to be the means the onely ordinary means there is whereby they might be saved What shall I call it in you pride or perverseness that you so contumaciously and contumeliously oppose and confront your private novel conceit to the judgment and practice of Christs whole Catholick Church Yea what is it cross-grainedness or rebelliousness against the Lord Christ himself to have no regard to his word no respect to his reason but opposing your resolution against his reason and your will against his word to hinder little children from coming to him and forbid their coming though he hath said Suffer the little children to come unto me and forbid them not § 3. Secondly are little children to be suffered to come to Christ and ought they not to be forbidden coming to him then my Brethren beware of giving ear to the contrary Infusions of Antipaedobaptistical Seducers O let no man whisper into you any doctrine that contradicts the Command of Christ disagrees with the Institution of Christ and crosses the practice of the Universal Church of Christ O consider not what they say now but what Christ so long ago hath said and let his word be of more prevalency with you than the words of any heretical Seducer O regard not what they do now but what the Church of Christ hath ever done and let her judgment be of more power with you than the Opinion of any Schismatical Separatist O think not that an upstart generation of men not heard of in the world till many hundreds of years after Christianity had been planted and setled in the world are the onely men in the world that have the priviledge of discerning the truth But stand ye in the ways and see and ask for the old paths where â—s the good way and walk therein and ye shall find rest for your souls Jer. 6. 16. § 4. Lastly are little Children to be suffered to come to Christ and ought not their coming to be forbidden Suffer then
adhuc loqui vel credere nesciunt Gratian. 3 par de Consecr dist 4. Cum pro parvulis alii respondent ut implicatur â—rga eos celebratio sacramenti valet utique ad eorum consecrationem quia ipsi pro se respondere non possunt Id. ib. Hooker Eccl. Pol. l. 5. S. 64 p. 338. the incapacity of Infants to such Covenant in their own persons Therefore that they might not for want of one circumstance go without all those mighty advantages which might amount and accrue to them from their being persons in Covenant with God they were by the piety and charity of the Church allowed the benefit of having others to transact in that affair for them and make those stipulations contracts and covenants in their names which themselves could not make in their own persons * Prositeor me huic puero suasurum cum intelligere sacra per aetatem poterit â—ivinis meis institutionibus ut nuncium remittat adversariis atque ab eis desiciat profiteatur exolvatque divina promissa So Dionys Areop expounds the Undertaking of the Surety for the Infant Eccles Hier. c. 12. See Dr. Sparks Brotherly Perswasion ch 11. Quid enim necesse est sponsores etiam periculo ingeri Tert. de Bapt. Which Transactors on their behalf were called Sponsores Susceptores Fidejussores i. e. Promisers Undertakers Sureties because of their promising undertaking and engaging that the children should be brought up in the knowledge of that Faith into which they were baptized and as much as in them lay to the performing of that Covenant into which they were entred at their baptism And of this engaging of Sureties for Infants in this case Tertullian is a clear witness for his time whilest as thinking it better to defer the baptizing of Infants for a while he asks what necessity there was of Sureties being run into hazard upon that account And accordingly †Vos ante omnia taÌ„ mulieres quam viros qui filios in Baptismate suscepistis monâ—o uâ— vos cognoscatis fidejussores apud Deum extitisse pro illis quos visi estis de sacro fonte suscipere c. Gratian. 3 pars dist 4. Ab hoc igitur qui puerum iâ— sancta vita instituturum se esse pollicetur exigit pontifex ut ita dicam abrenunciationum prosessionem sanctasque professiones Dion Areopag Eccles Hier. cap. 12. Dr. Sparks Brotherly Perswasion c. 1â— Gratian put all those whether Women or Men who had perform'd the office of Godfathers and Godmothers to children at their baptizing in mind that they had rendred themselves Sureties unto God for them whom they had done that office for And Dionys the Areopag an Author of great Antiquity if not altogether so old as the Apostles days declaring the manner as well as ground of the Churches admitting Infants to Baptism saith that the Priest requires of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suretie that promises to bring the child up in holiness of life to make the abrenunciation and professions usually made at the admission of Adult Proselytes to baptism which he makes by saying Puer abrenunciat profitetur The Child renounces and professes § 4. Now if it be as it cannot but be a mighty advantage to be one in Covenant with God for so one is intituled to the divine protection and benediction then must Baptism by which our children are brought into Covenant with God be mighty Beneficial to them For long before they can be able to do any thing on their part towards the performance See Hooker Eccl. Polit. l. 5. S. 64. of the Covenant he is doing his part of it towards them even protecting Donec voluntatis usum facultatem deliberandi renatus quisque recipiat à charitate dei separari non potest Securus interim degit sub protectione advocatione Domini Dei sui D. Bern. Serm. de Baptismo them and blessing them with such blessings as in respect of their state and condition they are capable of and he continues so to do all the while that they do nothing on their part to the violation and frustration of the Covenant between them Hoc sc intelligere quamdiu non potest valebit Sacramentum ad ejus tutelam adversus contrarias potestates tantum valebit ut si ante rationis usum ex hâc vitâ emigraverit per ipsum Sacramentum commendante Ecclesiae charitate ab illâ condemnatione quae per unum hominem intravit in mundum Christiano adjutorio liberetur D. Aug. Ep. 23. ad Bonifacium CHAP. VIII Baptism beneficial to Children in regard of the Vow they are brought under by it § 1. THirdly by Baptism Infants are brought under the obligation of a Vow That vow is the vow of renouncing the Devil and all his works of believing in God and serving him § 2. This profession and abrenunciation is altogether Professio abrenunciatio in baptismo adultorum prorsus necessaria est Melanst Consil Theol. part 2. p. 327. Tum eum jubet tertio Satanam ut ita dicam insufflare praeterea quae defectionis abrenunciationis sunt profiteri eique ter abrenunciationis solennibus verbis propositis cum toties illud conceptis verbis pronunciavit ipsum orientem transfert Dionys Hier. Eccles c. 4. Aquam adituri ibidem sed aliquanto prius in Ecclesiâ sub Antistitis manu contestamur nos renunciare diabolo pompae Angelis ejus Tertull. de Coron Mil. c. 3. Cum aquam ingressi Christianam fidem profitemur renunciasse nos diabolo pompae Angelis ejus ore nostro contestamur c. Tert. de Spect. c. 4. Primùm interrogetur Paganus si abrenunciat diabolo omnibus pompis omnibus damnosis ejus operibus atque fallaciis cunctis ut respuat primum errorem sic appropinquet ad veritatem Gratian 3 part dist 4. Communia vota sunt ea quae in baptismo promisimus scilicet ut non peccaremus diabolo operibus ejus abrenunciemus D. Bern. de Modo bene Vivendi Serm. 62. necessary in the baptism of Adult Persons as Melancthon tells us And it hath been of Ancient and General use in the Church as is apparent by the testimonies given to it by Dionysius Areop Tertullian and many others § 3. And this profession and abrenunciation Infants because they cannot make it in their own Persons are by the Church allowed to make by others in their names Hence the young Catechumen is taught to say that his Godfathers and Godmothers did promise and vow three things in his name First that he should renounce the Devil and all his works c. And that Infants though unable either to repent or believe are baptized because they promise them both by their sureties And this hath been an Usage of long standing in the Church to be sure 't is as old as if not older than Dionysius's time as I shewed before 'T is mentioned by Gratian who
saith of little Ones that they are rightly called believers who after a manner do confess the faith by the words of them that bear them and by their words also do renounce Parvuli fideles rectè vocantur qui fidem per verba gestantium quodammodo consitentur per corundom verba diabolo mundo abrenunciant Gratian de Baptismo dist 4. cap. 7. the Devil and the world § 4. And the profession and abrenunciation so made by others in the name of Infants is by the Church looked on and accepted of as if made by the Infants themselves in their own persons This Child saith our Church to the Sureties after the baptizing of the Infant hath promised by you his sureties to renounce the Devil and all his works to believe in God and to serve him and it is your parts and duties to see that this Infant be taught so soon as he shall be able to learn what a solemn vow promise and profession he hath here made by you And so it hath been lookt upon anciently Whence the profession and abrenunciation made by the Surety Eccl. Hierar c. 12. in the name of the Infant is by Dionys Areop interpreted as made by the Infant himself Puer abrenunciat profitetur saith he The Child renounces and professes And so Nicolaus de Orbellis saith When the Surety in the person of the little one answers I believe the sense is as if the little one had said I am here ready to receive the Sacraments of the faith i. e. I suppose to take upon me the obligations Cum patrinus respondet Credo in personâ parvuli sensus est quod sacramenta fidei prastò sum recipere quum veniam ad adultam aetatem actu credendo fidei consentiam Nic. de Orb. 4. Sent. dist 6. qu. 6. to believe and when I shall attain to ripeness of age I will by an actual belief consent unto the faith § 5. And as it is looked upon as made by them so also as obligatory unto them Hence to the Question Dost thou not think that thou art bound to believe and to do as thy Godfathers and Godmothers have promised for thee the Catechumen is taught to answer yes verily and by Gods help so I will And in the office of Confirmation the before baptized Infants being grown up to more maturity and coming to renew the solemn promise and vow that was made in their name at their baptism and to ratifie and confirm it in their own persons do acknowledge themselves bound to believe and to do all those things which their Godfathers and Godmothers then undertook for them § 6. And well may a Promise and Vow of that Religious nature with the Baptismal one be looked upon as obligatory being made under such solemn Fidem Deo dedimus in Baptismo quod quandoque Patres nonnulli sponsionem juramentum promissionem cautionem chirographum professionem contestationem ejerationem votum nominaverunt Lorin in Ecclesiasten c. 5. v. 3. and awful circumstances to the Church to God before Saints before Angels with the sacred address of Publick prayers supplications intercessions and thanksgivings upon proposal of high temporal and eternal advantages that any person of ingenuity who had any sense of honour in him coming to understand what circumstances he stood in would be ashamed ever to turn renegado to so sacred a Profession and blush to renounce so solemn an Abrenunciation which till it be done and done with a suitable solemnity to that of the first transaction I humbly conceive the Obligees mere silence in the case is to be presumed upon as his consent and his non-contradiction to be taken for an Interpretative confirmation § 7. And though the Baptized Infant be under no Scriptural injunction in the case yet there are many weighty considerations whereby he is obliged as soon as he comes to understanding to take upon himself stand to and make good in his own person that Promise and Vow made for him and in his name by his Sureties at his baptizing § 8. As first that he do not disparage the Church his Spiritual Mothers Wisdom who has contrived this way for bringing him within the number of its Members and making him a partaker of its Priviledges § 9. Secondly that he be not refractary to the Churches Authority who declares him bound to perform this Vow and expects and requires from him the performance of it § 10. Thirdly that he may shew himself grateful to the Church for her Charity in admitting him into the enjoyment of the so many advantageous Priviledges of a Church-Member upon the engagement of others for him when he could not engage for himself nor understand what was for his own good § 11. Fourthly that he shew not himself ungrateful to his Sureties in slighting that so great and important a kindness of theirs to him as it was in it self and ought by him and all baptized Infants ever to be esteemed to transact so highly concerning an affair for him and out of a mere intuition of good to come to him thereby without the least prospect of advantage from it to themselves more then the hope of a reward from God for a charitable work to man to engage themselves both to God and Man on his behalf § 12. Fifthly that he do not unworthily expose his Sureties to danger on any account before God or the Church with whom they dealt contracted and undertook and to whom they are Pledges for his Fidelity and Sureties for his Good Behaviour which what or how great it is is not my concern here to enquire but some it seems Tertullian thought there was when in consideration Quid enim necesse est Sponsores etiam periculo ingeri Tertul. de Bapt. thereof he was willing rather that the baptizing of the Infants should for a while be deferred than they thereunto unnecessarily exposed § 13. Sixthly that he do not ungraciously grieve his Parents by a dissolute throwing off so advantageous an engagement as their pious care and tender respect to his present and eternal welfare had made them sollicitous to bring him under § 14. Seventhly because to do otherwise would argue him to be a person malae indolis in Tertullians phrase of an ill nature of a wicked disposition for none but persons of evil nature and untoward disposition would be so ungracious as to disannul such a Vow and violate such an Obligation The foreseen possibility whereof made Tertullian Quia possunt proventu malae indolis falli Tert. ut supra hang a little the other way from the baptizing of Infants so early as whilest they should need Sureties for fear of their Sureties being deceived and endangered by their defection or praevarication § 15. Eigthly that by performing the Vow made for him he may be qualified to receive the Benefit whereto the performance of that Vow doth intitle him which is so great that it is at once his happiness to