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
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.
〈◊〉 〈◊〉 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
I beseech you Brethren a word of Exhortation Be perswaded to bring and suffer your little children to come to Christ Do ye not see Christ calling little children to him And how can ye then forbear bringing them unto him Do ye not hear him pronouncing them such as the kingdom of Heaven consisteth of and how can ye then any longer forbear entring them into his kingdom Do ye not observe him commanding that little children be suffered to come to him And how can ye then have the hearts to hinder them from coming to him O suffer little children to go to their Saviour who hath his arms wide open to receive them O forbid not Infants coming to Jesus who hath his hands stretched out to bless them O bring your children O carry your Infants to Christ who for their salvation did himself become an Infant and pass through the state of Childhood Suffer them to be made partakers of his grace by being baptized with water who that they might be made partakers of his glory was baptized with blood Consider the Benefit your children may have by Baptism and let that move you to have them baptized Consider the Need your Children have of Baptism and let that excite you to their baptizing Consider your Childrens Capableness for Baptism and let that perswade you to baptize them What shall I say more Consider your Childrens Right to Baptism and let that prevail with you not to suffer them to go unbaptized Shall the Constitution of this particular Church be of no force to move you Shall the Practice of the Catholick Church have no power to work with you Shall the Tradition of the Apostles of Christ be of no moment to induce you Yea shall the Institution of Christ himself have no prevalency in it to perswade you To conclude if not out of sense of your childrens misery yet out of conscience of your own duty if not that you may save your Children yet that you may not damn * Denique terrere nos summopere debet damnatio illa vindicem fore Dcum siquis foederis symbolo filium insignire conteâ—â—at quod co contemptu oblata gratia respâ—atur quasi ejuretur Calvin Instit l. 4. c. 16. S. 9. your selves if not out of regard to the Authority of the Church yet out of obedience to the command of Christ be so just to the fruit of your own bodies be so charitable to the issue of your own bowels as to suffer your little Children to come unto Christ and forbid them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 2. 14. A Postscript TAking notice of some attempts made by H. D. to take away the strength of the Argument from Ecclesiastick Tradition and Catholick Practice by decrying the Persons of four or five of the earliest Witnesses we have thereof as erroneous or their Writings as spurious and supposititious I think fit here to speak something in vindication of them which I could not so conveniently insert into and interweave with that part of my Discourse where their Testimonies were appealed unto And first in general I cannot but think it very unreasonable that Persons and Writings generally received for Genuine and Orthodox in those things wherein they did anciently agree with the Catholick Church should for the upholding of any modern Party in their differences from the Catholick Church be thrown by as erroneous and Heteredox Persons and as Fabulous and Fictitious Writings For if to say such an Author was Erroneous in his judgment or practice and held or did some things which any now through prejudice and prepossession rather than any just reason not knowing the true ground and genuine original thereof shall call erroneous or superstitious or that he was a Factor for Antichrist and that the mystery of iniquity did work strongly in him though a Confessor of though a Martyr for Christ be enough to blow away his Credit and blast his Reputation and take away all Authority from his Testimony in any case of Difference which a private Person or Party hath with the Catholick Church about matters of Doctrine Worship or Discipline if to say any Writing of any Father or Ecclesiastick Author is supposititious or corrupted in any point of present difference without demonstrable proof that it is so in it self or was so esteemed and accounted in the Church before the arising of that difference be enough to take away the Credit of all testimony given by that writing What Authors what Writings shall we have left unquestioned to appeal unto for testimony to the Truth and support of Religion For how many must be laid by or shrewdly purged by the Papists for being in their sense guilty of Heresie How many by the Protestants for suspicion of Popery How many by those who are for Episcopacy as favouring Presbytery and the pretended Discipline How many by the Presbyterians and Independents as for asserting Episcopacy and the Hierarchy How many by the Anabaptists for proving Infants Baptism How many by the Quakers for vindicating the Scriptures and Tradition How many by the Socinians for holding the Deity of Christ and the Holy Ghost and their Unity with the Father And how many by the Orthodox Christians for countenancing Socinianism or Enthusiasm How many by the Calvinists for being Arminian and how many by the Arminians for being Calvinistical Where shall we have a Father left where shall we have a Writing left wherâ— shall we have a Council left that must not upon the differences of some or other of the Parties be cashired and laid by as an unfaithfull and an unsufficient witness in the case and then what shall we have left to vindicate our Religion and Faith against Jews Turks and Pagans withall who will credit that Religion which is professed by such erroneous and superstitious Persons who will believe that Faith that is delivered and taught in such forged and corrupted writings who will receive any writings for the word of God upon the testimony of such fallacious and deceitful men Thus shall the whole concerns of Christianity be sacrificed to the interest of a Party O tell it not in Gath publish it not in the streets of Ashkelon lest both the daughters of the circumcised rejoyce and the daughters of the â—ncircumcised too triumph Secondly in particular if the Author of the Ecclesiastick Hierarchy were pretended by us to be that Dionysius the Areopagite that lived in the Apostles days much of what is alledged might perhaps really lie against him But when his time is laid much lower even about the third Century there will be no reason for such hideous out-cry of horrid cheat as is made against him For it being questioned as Dr. Hammond informs us * Dr. Hammond Quare of the Bapt. of Infants §. 43. about the year 420 whether these were the Genuine Works of that Dionysius and Theodorus Presbyter alledging the Arguments on both sides it must needs follow that he must be an Author before that
be said in General that it is reasonable to suppose that on what accounts the Adult delayed to be baptized themselves on the same they delayed the baptizing of their children unless where the case was altered by some particularity of circumstance and so it came to pass that the baptizing of many Infants was deserred till they came to riper years But there are further more Particular accounts to be given of the delaying of Infants more nearly relating unto them First some were as yet Heathens themselves unconverted to Christianity when their children were born and no marvel if they would not make their children Christians who themselves were Heathens And the same is the case of such as though in heart and purpose Christians when their children were born yet kept off from being baptized 2 Some Infants owed the delays of their baptizing to their Parents tendâ—rness and cautiousness who forbore to baptize them for fear they shoud be too weak either to endure the pâ—esent severities of baptism especially as then mostly administred by a total immersion and in some places three times into the water or to avoid the after defilements that would be contracted by them when they were baptized through the imbecility of their nature and the power of temptations whom Greg. Nazianz. checks for womanly weakness and littleness of faith unlike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 648. Vide Eliae Cretens notam in locum Of the Trine Immersion see Dr. Cavâ— Primitive Christianity Part. 1. c. 10. P. 322. Also Greg. Notes ch 39. p. 171. and of the Ancients Apostol Canon 49. Dionys de Eccl. Hierarch cap. 4. Tertull. advers Praxeam p. 659. Ed. Rig. de Corona Mil. p. 121. D. Athanas q. 94. de Interp. Parab Script therein to Hannah who dedicated her Samuel unto God before he was born and consecrated him to his service as soon as he was weaned advising to arm and fortifie their Infants against all fears with that great and good Amulet of the Trinity by baptizing them into the Faith of it 3 Some were apt to delay their Infants baptism upon the account of their being insensible at their baptizing of what was got or lost by being or not being baptized perhaps also on a supposition that the Infants had no perception of any inward operation that baptism had upon them which some that were baptized at full years felt †The ancient Christians speak of high Illuminations wherewithall God pleased then to grace Baptism I make no question but they spake as they felt and that they talk noâ— of a strange change then wrought which never was Dr. Patrick of Baptism pag. 42. and St. Cyprian in particular testifies of himself l. 2. Ep. 2. Whom Greg. Nazianzen nevertheless advises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 658. by all means to baptize their Infants especially in case of urgent danger telling them it were better that their children were sanctified without the sense then died without the seal of baptism arguing for the baptizing of the Infants of Christians though insensible of baptism from the eircumcising of the Infants of Jews the eighth day though insensible of circumcision 4 Lastly some might be of the mind of Tertullian and Gregory Nazianzen who in this case have something of singularity in their opinions and think it might be more for their childrens Itaque pro cujusque personae conditione ac dispositione etiam atate cunâ—latio baptismi utilior est pracipuè tamen circa parvalos Ait quidem Dominus Nolite illas prohibere ad me venire Veni ant ergo dum adolescunt veniant dum discunt dum quo veniant docentur siant Christiani quum Christum nosse potucrint Norint petere salutem ut petenti dedisse videaris Tertull. de Bapt. pag. 264. Ed. Rigal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 40. p. 658. advantage if they were not baptized till they could be able to answer to though they could not fully understand their Catechisms and in their own names desire to be baptized and might upon that account unless in case of necessity defer their Baptism the contrary whereto will I hope be abundantly manisested in these ensuing Papers And these are all the Reasons that in my little converse with the ancient Writers I have found of anies deferring either their own or their childrens Baptizing amongst all which there is not one that so much as borders upon any unlawfulness in Infants Baptism And now so many reasons being alledged for the delaying of Baptism so many shifts used for the putting it off in the Primitive Times and yet the Lawfulness of its being administred to Infants never once questioned all the while the Vlawfulness of it never urged it is a plain case that those Times had no such thoughts of Baptism as these have For had they thought Infants baptism unlawful for want of a Scripture command for it or example of it when any had been exhorted to an early baptizing of their children how easie and how unanswerable an answer had been ready at hand Christ never commanded any such thing as Infants baptism the Apostles never practised any such thing as the baptizing of Infants there is neither Precept for it nor Example of it in Holy Scripture and therefore it is unlawful and we dare not do it But in regard there is in all those times not the least appearance of any such objection made against it or of any such plea pretended for the deferring of it it is plain they thought there was either precept for it or example of it in Scripture or both or else thought that want of either or both did not make it unlawful and so did not defer it upon account of the unlawfulness of it And so all our Antipaedobaptists great boast of Antiquity for the baptizing of only Adult believing Persons and against the baptizing of Believers Infant children affords them but little roast there is not the least strength added to their cause thereby nor weakness brought upon ours And I wish those ignorant ones that are deluded with the great noise and gay show of it to take notice hereof that they be no longer deceived thereby And now this grand Prejudice being as I hope it is removed I shall no longer detain the Reader from the Treatise it self than to desire him to joyn with me in prayer to God to bless it to the end for which it is designed A Prayer GRacious Lord God who are not willing that any should perish but willest that all should be saved and come unto the knowledge of the Truth and hast sent both thy Prophets and thy Apostles thy Son and thy Spirit to convince men of Errour and bring them unto the Truth be pleased graciously to bless this Treatise and make it usefull unto that end Dispose the minds of those ignorant and deceived ones that shall read it unto a readiness to receive the truth therein held
Spiritum Sanctum Sancitur Bez. in Match 28-19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in Martyr Apolog of late said By Baptism we are consecrated unto God in as much as our Adoption in Christ is there ratified by the Holy Ghost so Justine Martyr of old going to give an account of the primitive way of introducing persons into the Church by Baptism begins his relation thus Now will I set forth after what manner we did dedicate or offer up our selves to God when we were renewed through Christ § 4. And as our Church in the baptizing of Infants designes a Dedication of them unto God so did the Ancient Church too Whence that Grant that whosoever is here dedicated unto thee by our Office and Ministry c. Office for Infants Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian Orat. 4. de Bapt. Quibus tamen ad Consecrationem remisionemque Originalis peccati prodest eorum fides à quibus offeruntur D. Aug. Quinquag Hom. Serm. 50. advice of Gregory Nazianzen If thou hast an Infant let not iniquity get time let it be sanctified in infancy let it in the tender age be consecrated by the Spirit Where certainly it is the Baptismal Sanctification and Consecration that he speaks of and by the Spirit he means Christian Baptism the Spirit which is one part of Baptism as Water is the other which two our Saviour joyns both together John 3. 5. saying Except a man be born of Water and the Spirit c. and by both means one thing viz. Christian Baptism being put for the whole even as Water which is the other part of Baptism is by St. Paul Ephes 5. 26. put for the whole saying that he might sanctifie and cleanse it by the washing of Water that is of Christian Baptism § 5. Now for children even in their Infancy to become by the designation of their Parents Gods own portion and to be made Holy unto the Lord this certainly cannot but be for the childrens good For as much as being appropriated unto God in a nearer relation they will be respected by him with a dearer affection § 6. When any Thing is offered unto God in sincerity God kindly accepts of it You may see instances in Abels offering the firstlings Gen. 4. 4. of his flock Noahs offering of every clean Gen. 8. 20 21. beast and fowl Davids 2 Sam. 2. 2 Chron. 7. Hagg. 2. designing Solomons building and the Jews repairing a House to serve God in So when any Person is offered and consecrate unto God in integrity of heart God usually blesseth both the offerer and offering You may see instances in Abrahams offering Gen. 22. his Son Isaac in sacrifice to God in Samsons Judg. 16. being made a Nazarite unto God from his mothers womb and in Hannahs consecrating her Son 1 Sam. 1. Samuel to the Service of God § 7. So that for our children to be by us offered and consecrated unto God and his service is the way to intitle them to Gods favour and to derive on them his blessing And that 's reason enough were there no more why we should baptize them and by so doing intitle God more nearly to them entring them into the Catalogue of his more peculiar possessions listing them as Tyros into the number of his souldiers and enrolling them into his family as his more immediate servants Whereupon our Church in her Office for the Baptizing of Infants not onely gives the baptized Infant a Cross in his forehead as a badge and cognizance of his Profession and Relation but also prays to God for him that he would receive him for his own child by Adoption § 8. Not to add that so early a Consecration of them unto God and to his service so timely a Dedication of them unto piety and holiness is not without a great probability of being very influential on them in their future lives in the way of a preservative of them from impierty and iniquity natural conscience that light set up in the soul by the Author of Lights being likely to suggest unto them in their first approaches to understanding and reason what a shame it will be for them to give themselves unto wickedness when they are men who were dedicated unto holiness when they were children to addict themselves in their Age to the Devil who in their Infancy were consecrated unto God Whence doubtless it was that Greg. Naz. advised the giving to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 4. de Bapt. Infant the Trinity i. e. doubtless Baptism into the Faith of the Trinity that great and good phylactery or preservative there being no more likely means to preserve them from the after debauches of judgment or conversation then the sense of a foregoing consecration to Truth and Purity by being baptized into the Faith of the Holy Trinity early instilled by a Carachetical infusion of the due notices of it into a child in his Infancy whereby he is as it were prepossessed for God and Goodness before any possession can be gotten of him by Satan and wickedness CHAP. VII Baptism Beneficial unto Children in regard of their being brought thereby into Covenant with God § 1. SEcondly by Baptism Infants are brought into Covenant with God Baptism is to us as Circumcision was to the Jews a Ceremony of our initiation or entrance into Covenant with God And as then all circumcised ones were so now all baptized ones are brought into Covenant with God by a mutual stipulation and contract explicitly or implicitly made between them and God whereupon they become Gods and God becomes Theirs upon Baptismus significat nunc in Ecclesia pactum illud quod primum ab omni Christiano cum Deo initur Flacci Illirici Clavis Script Voc. Baptismus See Mr. Servieners Course of Divinity l. 1. par 1. cap. 40. pag. 193. Sparks Brotherly Pèrswasion to Unity c. 11. Mr. Hookers Eccl. Pol. l. 5 §. 64. Gr. Naz. tells us that Baptism in brief doth import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 40. Jam verò is qui baptizatur secundae vitae meliorisque vivendi rationis instituti pactum cum Deo init priori flagitiosae vitae nuncium remittit Nicetas in Orat. 40. Greg. Nazianz. Covenant-terms even the terms of the Gospel which is the New Covenant they promising God to be His and he promising them to be Theirs they to believe and obey him and he to pardon and save them § 2. Hence all along in the Primitive Church and See Dionys Ar op Eccles Hierarch ch 4. Hocker Eccles Polit. l. 5. §. 63. so downward we read of stipulations promises contracts covenants made by the Adult persons that were admitted to baptism and of no admission of any such to be baptized without such stipulating contracting and covenanting * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil l. de Spir. Sancto c. 12. § 3. And because of Parvuli allo profitente baptizantur qui
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
having forgiven its sins by the grace of justification he might render it holy by the grace of sanctification the one as well as the other being applied conveyed or communicated to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the washing of water with the word that is by Baptism Mundatum lavacro hoc est baptismate Theophylact Oecumen the washing here spoken of Now this the cleansing that is the remitting or taking off the guilt of sin from the Church being here by the Apostle ascribed unto Baptism and that as the Instrument used by Christ for that end who is therefore said to cleanse the Church by that washing it is evident that by Baptism as by an Instrument ordained and used by Christ for that end the Grace of justification is conveyed and communicated to the party baptized Thus the Scriptures of God say § 6. And thus say the Fathers of the Church also St. Chrysost saith * Divinae autem gratiae lavacrum non corporis sed animae maculam sordesque â—mundare consuevit D. Chrysost Hom. ad Baptizandos It is the use of the Laver of the divine grace to cleanse the spots and filth not of the body but of the soul And that they are perfectly purged from sins who are baptized Theophylact saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theophyl in John 5. 4. that though the water of baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. Hom. 40. in Act. be simply water yet when the grace of the Holy Ghost comes thereto through calling upon God it looses the diseases of the soul And these we know are sins and corruptions St. Cyprian speaking of his own baptism b Scis ipse profecto mecum pariter recognoscis quid detraxerit nobis quidve contulerit mors ista criminum vita virtutum D. Cyprian l. 2. Ep. 2. calls it that death of sins and life of vertues Baptism is the Death of sins by the Grace of Justification and the Life of vertues by the Grace of Sanctification We are washed saith c Lavamur igitur in Baptismo quia deletur chirographum damnationis nostrae gratia haec nobis confertur nè nobis jam concupiscentia noceat si tamen à consensu abstineamus D. Bern. Serm. 1. in Coen Dom. St. Bernard in Baptism because therein the handwriting of our damnation is blotted out that is our sin is pardoned and this grace is given us not to be hurt of concupiscence unless we consent unto it St. Augustin d Quam causam si voluerimus admittere eo usque progressu proveniet ut hortandi sint homines tum potius se interimere cum lavacro sanctae regenerationis abluti universorum remissionem acceperint peccatorum D. Aug. de Civ Dei l. 1. c. 27. Quod utique si fecissent sc ut Christum negarent etiam hoc eis in illo lavacro dimitteretur quod timore mortis negaverint Christum in quo lavacro etiam illis facinus tam immane dimissum est qui occiderant Christum Id. ib. l. 13. c. 7. tells us that if that be admitted which some contend for that it were ones advantage to kill himself to prevent his falling into sin through pleasure or grief it would come to this that men were to be exhorted then above all other times to kill themselves when being washed in the laver of holy regeneration they had received remission of all sins In which laver he saith that sin even that great sin of killing Christ himself was remitted Hence Juvencus calls the waters of Baptism e Pergite ablutos homines purgantibus undis Nomine sub sancto Patris Natique lavate c. Javenc purging waters and Lactantius f Cum primùm caepit adolescere tinctus est sc Christus à Johanne Propheta in Jordane flumine ut lavacro spiritali peccata non sua quae utique nulla habebat sed carnis quam gerebat aboleret ut quemadmodum Judaeos suscepta circumcisione sic etiam Gentes baptismo id est purifici roris perfusione salvaret Lactant. Instit l. 4. c. 15. calls the act of baptizing the pouring on of the purifying dew which by the way is a good instance of baptizing by way of persusion or pouring on of water so early as within three hundred years of Christs time § 7. These instances not to tire you with more sayings either of the same or other Fathers to this purpose are enough to secure you of the Catholickness of this Doctrine which being found in and founded on the Scriptures hath been generally held by all Orthodox Writers And therefore having shewn you what efficacy there is in Baptism for the taking away of sin from the Baptized I shall now proceed to shew that Infants are under the guilt of sin § 8. Only by the way let me observe that the Scriptures and Fathers which I have alledged do not speak restrictively either as to the sins remitted in baptism but so as extending the remitting efficacy thereof unto all sin Original as well as Actual or as to the Persons whose sins are in baptism remitted but so as comprehending all Persons to whomsoever sin may be imputed whether Men or Infants CHAP. XVII Childrens Need of Baptism in regard of their being under the guilt of sin § 1. NOw as to the Point of Infants being under the guilt of sin this also as the former I shall shew first from the Scriptures and then from the Fathers § 2. The Scriptures that speak to the Point are many Amongst them that of St. Paul Rom. 5. 12. is very notable By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned The one man here mentioned is the Father of all mankind Adam The World into which sin entred by this one man is mankind so then if Infants be any part of mankind any of the natural descendents from Adam then by Adam hath Omnes enim unus fuerunt D. Aug. 7 Serm. de Verb. Apost Ecce primus homo totam massam damnabilem facit Id. ib. sin entred on and passed through even to them they through the imputation of his fault are concerned in his guilt as having all been in him when he sinned Again ver 14. it is said Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression that is who can it be else but Infants who die not upon the account of any actual sin of their own but upon the account of Adams first sin Again ver 15. Through the offence of one many be dead Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many i. e. even all Again by the offence of one i. e. Adam judgment i. e. a sentence came upon all men and so on Infants to condemnation Again ver 19. By one mans disobedience many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many i. e. even all were made sinners and so
Heir of his Whereupon †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 1. de Poenit. Qui ad divinum munus patrimonium baptismi sanctificatione porveniunt D. Cyprian de Hab. Virgin St. Chrysost saith that before baptism there is no receiving of patrimony nor getting of inheritance What need then our Infants have of getting an inheritance from God that need have they to be baptized that they may become his heirs § 7 Yet again Baptism is the door of entrance into Gods kingdom Whence St. August * Quando homo de baptismo egreditur tunc ei janua regni coelestis aperitur D. Aug. Serm. 29. de Temp. Ex aqua spiritu sancto oportet ut nascatur homo propter regnum Dei D. Aug. 12. Tract in Evang. Johannis saith when a man goes forth from baptizing then the gate of heavens kingdom is opened to him And that man must be born of water and the Holy Ghost for the kingdom of God And this is grounded on what our Saviour saith John 3. 5. Except a man be born of water and the Spirit that is be baptized he cannot inherit the kingdom of God Whence †Obstrinxit sidem ad baptismi necessitatem Tertull. de Baptismo Scripsit Augustin duos libros de infantibus baptizandis contra haresin vestram per quam vultis asserere baptizari infantes non in remissionem peccatorum sed in regnum coelorum D. Hieron Dialog 3. advers Pelagianos Forasmuch as all men are conceived and born in sin and that our Saviour Christ saith None can enter into the kingdom of God except c. Ch. of Engl. Publ. Bapt. of Infants So Bapt. of those of riper years That Baptism is necessary to the salvation of Infants in the ordinary way of the Church without binding God to the use and means of that Sacrament to which he hath bound us is express in St. John 3. Except a man be born again of water and the Spirit he cannot enter into the kingdom of God So no Baptism no Entrance Nor can Infants creep in any other ordinary way And this is the received Opinion of all the Ancient Church of Christ A. B. Laud. Confer Sect. 15. Num. 4. Tertullian inferred a necessity of baptism to all believers And others have extended that necessity unto Infants to whom the Pelagians themselves have allowed it though not upon the account of Original Sin yet for entrance into the kingdom of heaven whereas our Church takes in both those considerations as the Catholick Church ever did in her admission of them unto Baptism and grounds their baptizing upon both strengthened with Christs command here in the Text to suffer little children to come unto him So that no baptism no entrance even for Infants into the kingdom of heaven that is none according to the ordinary way whatever there may be extraordinarily What need then our Infants have of entring into the kingdom of God that need they have of being baptized that they may have entrance into that kingdom § 8. Fifthly by baptism we are saved 1 Pet. 3. 21. But by what Baptism Not any Jewish Baptism which was onely the putting away of the filth of the flesh But the Christian Baptism which washeth away the filth of the Spirit to the enabling of the baptized with a good conscience to seek after God Now this for the saving efficacie of it is compared to the Ark of Noah By the one as by a means ordained of God for that end a few were saved from among the rest of mankind that perished for sin and by the other as a means of Gods ordaining for that end a few are saved from amongst the rest of the Sons of men that perish in sin And as we are sure none then were saved without In aquâ nascimur nec aliter quà m in aquâ permanendo salvi sumus Tert. de Bapt. See Aquin 3. q. 68. a. 1. the Ark so are none now that we are sure of saved without Baptism As then none were so none that we know of now are saved but by water What need then Infants have to be saved that need they have of baptism for their salvation § 9. Lastly Grace is necessary unto Glory For without holiness no man shall see the Lord Heb. 12. 14. Holiness is the operation of the Spirit of God who sanctifies all the elect people Catechism of God as our Church teacheth us The spirit of holiness is by Baptism communicated unto Infants in order to their regeneration for baptism is a birth not of water onely but of the spirit too John 3. 5. Whence our Church prays that God would give his holy spirit to the Infant to be baptized that he may be born again and gives thanks to God for the Infant that is baptized that it hath pleased him to regenerate that Infant with his holy Spirit Office of Publ. Bapt. of Infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athanas in illud Evang Quicunque dixerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Baptism Omnes quidem qui ad divinum munus patrimonium baptismi sanctificatione perveniunt hominem illie veterem gratiâ lavacri salutar is exponunt innovati spiritu sancto à sordibus contagionis antiquae itcratâ nativitate purgantur Sed nativitatis itâ—ratae vobis major sanctitas veritas competit quibus desideria jam-carnis corporis nulla sunt D. Cyprian de Habitu Virg. Per batisma enim Spiritus sanctus accipitur D. Cyprian l. 2. cp 3. Sed postquam undae genitalis auxilio superioris aevi labe detersâ in expiatum pectus ac purum desuper se lumen infudit post quam caelitùs spiritu buusto in novum me hominem nativitatis secunda reparavit mirum in modum protinus confirmare se dubia patere clausa lucere renebrosa c. D. Cyprian l. 2. ep 2. Quippe qui ne vim quidem aspiciendi sacra habeat ab ortu à Deo sive baptismo qui lucis principium est praebotor Dionys Areop Eccles Hierarch c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry. ad Demet. de compunct cordis Hom. Ed. Savil. Tom 6. pag. 148. Cum ergo innovamur baptismi lavacro per virtutem ab originis nostrae peccatis atque autoribus separamur D. Hilar in Math. Can. 10. Omni homini renascenti aqua baptismatis instar est uteri virginalis eodem spiritu sancto replente fontem qui replevit virignem D. Leo Serm. 4. in Nativ Domini Ardoris vero spiritum dicimus gratiam in Sacro sancto Baptismo non absque spiritu nobis ingeneratam Baptizati aeutem loti sumus non aquâ nudâ sed nec cinere vituli emundati sumus ad sclam carnis purificationem quemadm B. Paulus sed spiritu sancto igne divino ac intelligibli qui sordes vitiositatis in nobis deterit absumit peccati inquinationem liquat excoquit
D. Cyril Alexand. l. 1. in Isa c. 9. Whereupon Baptism is an effectual means of grace as that must needs be whereby is communicated the Spirit of grace who where he is is a principle of new life infusing holy habits and gracious dispositions enabling to crucifie affections to mortifie lusts and to put forth acts of righteousness and holiness What need then our Infants have of Grace that they may have Glory that need they have of Baptism that they may have grace § 10. And now these things considered not to add any thing more to the same purpose from other considerations as either of the care that is taken for baptized Infants not onely by those particular persons that bring them but by the Church also that receives them to baptism and by God himself to whom the Church doth by that action offer and consecrate them or of that early Vow to and Covenant with God to be his which to their mighty advantage they are thereby brought into it appears plainly enough that the baptizing of Infants is so far from being a superfluous * Non est superfluus baptismus parvulorum ut qui per generationem illi condemnationi obligati sunt per regenerationem ab eadem liberentur D. Aug. Ep. 89. Consuetudo matris Ecclesiae in baptizandis parvulis nequaquam spernenda est nec ullo modo superslua deputanda D. Aug. l. 10. de Genes ad Literam c. 23. Dic mihi obsecro te parvulis baptizatis Christus aliquid prodest an nibil prodest Necesse est ut dicat prodesse Premitur mole matris Ec clesiae D. Aug. de Verb. Apost Serm. 14. †Primo igitur modo necessitatis sc sine quo non potest haberi finis sunt tria sacramenta necessaria due quidem personae singulari baptismus quidem simpliciter absolute Aquin. Sum. 3. q. 65. ar 4. Manifestum est quod omnes ad baptismum tenontur sine eo non potest esse salus hominibus Id. ib. q. 68. ar 1. Quibus sc infantibus propterea est Christi gratia necessaria ut in Christo vivisicentur qui in Adam mortui sunt ut quia inquinati sunt generatione purgentur regeneratione D. Aug. de Verb. Apostol Serm. 7. needless useless thing as the Antipaedobaptiss contrary to the judgment of the Catholick Church do contend it to be that it is if not absolutely necessary †yet highly expedient useful to and needfull for them and therefore with little justice and less charity is it by any detained from them And thus I have dispatcht the Second branch of my Argument for Infants baptism Wherein I have shewn you both that Infants have need for Baptism and in what respects they have need for it CHAP. XXI Children not incapable of Baptism in regard of their bodily weakness to receive come to or desire Baptism § 1. I Now go on to the Third which is Infants Capableness of baptism Now a man may be in need of a thing whereof yet in some respect he is incapable But it is not so with Infants as to Baptism As they have need for it so are they also capable of it § 2. If they were incapable of it it must be in regard of something either in Themselves or in the Thing or in the Law of God that might hinder them But in no one of these respects are they incapable as I shall shew in every particular severally § 3. And first there is nothing in the Infants themselves to render them incapable of Baptism § 4 It is true they are many times very weak of Body Yet are they never so weak but that they may be baptized Nothing is there for them to suffer in Baptism but what experience shews they may well enough endure § 5. They may if healthfull and strong be well enough dipped into water as the And then naming it after them if they shall certifie him that the child may well endure it he shall dip it in the water Office of Pub. Bapt. of Infants Si quis Episcopus aut Presbyter non trinam mersionem unius mysterii celebret sed semel mergat in baptismate quod dari videtur in Domini morte damnetur Canon Apostolorum 49. In aquâ mergimur Tertull. de Bapt. Nam nec semel sed ter ad singula nomina in personas singulas tinguimur Tertull. advers Praxeam Debinc ter mergitamur Tertull. de Corona Militis Ter quidem illum demergit Hierarcha atque in tribus ejus de mersionibus emersionibusque trium divinae beatitudinis personarum nomina appellat invocat Dionys Areop Eccles Hierarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athanas q 94. de Interpret Parab Scriptur Quamvis tutius sit baptiz are per modum immersionis quia hoc habet communior usus potest tamen fieri baptismus per modum aspersionis c. Aquin. 3. q. 66. a. 7. Church appoints without any hurt or danger to them but that the softness of this delicate age makes us so full of vain fear that we dare not venture the tryal of that which in former ages was the more common practice and as adjudged the safer too though it were to do it thrice § 6. And if they be weak and sickly so as not to be able to endure dipping either thrice or once which to avoid offence I could wish more practiced where there is no just necessity to decline it yet however they may have some water poured on them as the But if they certifie that the child is weak it shall suffice to pour water upon it Offic. of Publ. Bapt. of Infants Church in that case allows as was anciently done on persons converted in their sickness and baptized in their beds and no hurt at all come to them thereby And so they are not incapable of Baptism in that respect § 7. Yea if any thing their weakness should rather conduce to the hastening of their Baptism lest they be as sometimes they are prevented by death What saith Greg. Nazianz. will you say concerning children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Otat. 40. that neither know the loss nor are sensible of the grace of baptism shall we also baptize them Yes by all means in case of urgent danger It 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 so Aquinas If they be children that are to be baptized their baptizing must not be Si pueri sint baptizandi non est differendum baptisma Primo quidem quia non expectatur in eis major instructio aut etiam plenior conversio Secundo propter periculum mortis quia non potest eis alio remedio subveniri nisi per sacramentum baptismi Aquin. q. 68. c. 3. Quarto ut parvull si infirmari contingat eodemâ—die quo naâ—i sunt baptizentur Concil Gerund Cant. 4 to D. Cyprian l. 3. ep 8. deferred And of two reasons
Peccat Merit Remiss c. 9. God obtained for them by the prayers not onely of their Paren's in particular but of the Church in general have a principle of Faith inspired into them by the secret operation of that invisible Spirit of grace who works how and where and when and how far himself pleaseth And where it is so in any one who dares deny that person sufficiently qualified in point of Faith for Baptism Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as w◠Acts 10. 47. And of what Infant of any one Believer can any man say that it is not so with him And if there be never an Infant of any one believer of whom it can be absolutely affirmed that he is in respect of a divinely infused inwardly working principle of Faith utterly unqualified for Baptism then why should any one be denied Baptism of whom it cannot be said but that he is in some degree and measure qualified for it § 7. But being under no necessity for the supporting of the cause I maintain to assert these grounds I shall no further insist thereon but to the Objection against Infants capableness of baptism founded in their want of Faith give my Answer that their not believing is no hindrance to their baptizing § 8. It is no hindrance to their salvation even in the judgment of our Anabaptists who declare it as one Article of their Faith That all children dying in Infancy that is before they can act faith in their own persons and be believers qualified for baptism according to their account having not actually transgressed against the Law of God in their own persons are onely subject to the first death and that not any one of them dying in that estate shall suffer for Adams sin eternal punishment in hell which is the second death It is no hindrance then to their salvation in their judgment that they believe not And why then should it be a hindrance to their Baptism Is more required to their baptism than to their salvation to the means than to the end § 9. But to make short work where or by whom is faith required of Infants in their own persons to render them capable of baptism What one Text is there in all the Bible that saith either in particular that Infants shall not be baptized because they believe not or in generall that no persons whatsoever whether capable or incapable of believing shall be baptized but those that believe Let the Adversaries of Infants baptism produce the place and the controversie I believe will quickly be ended We all Paedobaptists will readily yield all that shall of right be fit to be yielded to it or unto them from it But if the Scripture say no such thing either in words or in sense then for ought that as yet appears our Infants will be capable of Baptism though they do not believe § 10. Why but doth not our Saviour say in Mark 16. 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned § 11. Yes And what then must not therefore our Infants be baptized because they do not believe or not till they believe No such matter What is here said that makes believing a condition necessarily antecedent unto Baptism It is neither said negatively he that believeth not shall not be baptized nor so much as affirmatively he that believeth shall be baptized But believing and being baptized are made conditions not the one of the other but both of being saved And now in the name of God what is here that can possibly exclude Infants from baptizing for want of believing § 12. Yea but believing is set before baptizing He doth not say he that is baptized and believeth but he that believeth and is baptized shall be saved And what then Why then believing must go before baptizing and none must be baptized but those that first believe § 13. To this I answer that if the order of things must universally answer to that order of words wherein the Scripture sets them down then Repentance which is a Fruit of Quomodo aget poenitentiam homo qui necdum credit D. Hieron advers Lucifer Faith must go before Faith whose Fruit it is because our Saviour set repenting before believing saying first repent ye and then believe the Gospel Mark 1. 15. Then the outward baptism of water must always go before the inward baptism of the spirit because our Saviour said Except a man be born first of water and then of the spirit he cannot enter into the kingdom of God John 3. 5. Whereas the contrary hereto fell out in the family and company of Cornelius Acts 10. 44. which drew from Peter that question in ver 47. Can any man forbid water that these should not be baptized who have received the Holy Ghost as well as we Then the Ruler in Luke 18. 22. must have given nothing to the poor till he had sold all he had because our Saviour saith first set all that thou hast and then distribute to the poor § 14. But to shew the weakness of this way of Arguing it may be proved by this same Argument and from the same Text that Infants ought to be baptized And then let them judge what strength there is in this way of Arguing For as our Saviour sets believing before baptizing so he sets baptizing before being saved And if none must be baptized but he that believes because believing is set first then none must be saved but he that is baptized because baptizing is set first And then what better argument can be made for Infants baptism They must be baptized if we will have them saved because they cannot be saved without being baptized for baptizing goes before saving And yet from the same Text and by the same way of a guing it may be proved contrary to what the Anabaptists say of the Universal salvation of all Infants dying before the commission of actual sin that no Infants are saved but those that believe because believing is set before being saved and not onely so but whereas it is not said he that believeth not shall not be baptized it is said he that believeth not shall be damned § 15. And this may suffice to shew tho absurdity of this way of arguing to the order of things from the ordering of the words § 16. As to the thing it self I think it will be granted them that in Persons capable of believing or disbelieving the Gospel faith or at least a profession of it is to go before baptizing § 17. This we gather from the Apostles baptizing no adult persons that we read of without some evidence given of their believing § 18. Thus it was with the Converts in Acts 2. 41. with the Samaritans Acts 8. 12. with the Eunuch Acts 8. 37. with Cornelius his family Act. 10. 44. with Lydia and the Gaoser Acts 16. 14 33.
with Crispus and his house Acts 18. 8. And is to be supposed it was so with others of whose believing before their baptizing we read not as of Gaius and Stephanas 1 Cor. 1. 14 16. And this at this day is and ever hath been the way of the Churches dealing with adult persons § 19. But the Argument will not hold from Men to Children It follows not that because men that are capable of believing or disbelieving the Gospel are not baptized except they make profession of faith that therefore Infants who are neither capable of believing nor disbelieving must profess faith or not be baptized Faith being required of the one but not of the other § 20. When the Apostle commanded the Thessalonians that if any would not work neither should he eat 2 Thess 3. 10. did he mean the Infants should not eat that could not work 'T is plain he required working onely of those that were able to work not of those that were unable So in the case in hand 't is apparent that Believing is onely required of men able to understand and believe not of Infants neither able to believe nor understand For by the words immediately foregoing preach the Gospel to every creature it is most evident that it is of such persons onely as the Gospel may be believed or disbelieved by upon the preaching of it to them that it is said He that believeth and is baptized shall be saved but he that believeth not shall be damned not of such persons as the Gospel cannot rationally be preached to in order to the bringing them to believe by the preaching of it in regard of their incapacity to understand it and inability to believe or disbelieve it And so Infants are utterly unconcern'd in this Text. And as from it we plead nothing for them so from it can nothing rationally be pleaded against them § 21. I have read that Men must be converted and become as little Matth. 18. 2. children I suppose for humility and innocency that they may enter into the kingdom of God But I have not read that little children must be converted and become as Men for understanding or Faith before they can have entrance in Gods kingdom A profession of faith by persons of understandâ—ng in the names of the Infants is required by the Church and upon that profession it baptizes them But that understanding and faith which is required in Adult persons as praevious to their baptism is not by the Church required in Infants as necessaâ—y to their baptizing Nor can it be proved that ever it was by Christ or any Apostle of his exacted of them as it cannot be proved that ever Christ or any Apostle of his ordered the delay of their baptizing till it might be in them § 22. And lastly if Infants baptism be an Apostolical Tradition that is a thing delivered down to the Church to be practiced in it by the Apostles and Apostolical Persons and as practiced also by themselves as there is better ground to believe it than there is evidence against it then the thing is out of question They would never have baptized themselves nor taught others to baptize such as wanted faith because incapable of believing if mere want of faith notwithstanding such incapacity to believe did render them incapable of baptizing And if not believing did not in the Apostles Age and the Ages succeeding it make Infants incapable of Baptism then can it not make them so in ours there being no more reason for the one than for the other § 23. And so here is nothing in the Infants themselves that renders them uncapable of being baptized CHAP. XXIV Children not incapable of being baptized in regard of any thing required of them or to be done to them in Baptism § 1. SEcondly There is nothing in Baptism required of or to be done unto Infants which hinders them from it or renders them incapable of it §. 2 Not the Thing signifying Water with the application of it by way of Immersion or Assusion They may be dipped into water in case of strength or they may have water poured on them in case of weakness § 3. Not the Thing signified The Blood of Christ and the Grace of the Spirit For what can hinder why they may not be sprinkled from the guilt of the sin of their Birth by the blood of Christ in the Grace of Justification Cannot the blood of Christ satisfie for that guilt that lies upon Infants Or cannot God apply the satisfaction made by the blood of Christ unto Infants And what can hinder why they may not be cleansed from the corruption of their nature by the Power of the Spirit in the Grace of Sanctification Cannot the Holy Spirit mortifie those dispositions unto evil which Parvulis datur gratia operans cooperans per baptismum sicut adultis sed parvulis in munere non in usu G. Biel in 4 l. Sent. dist 4. are in Infants Or can he not infuse dispositions to goodness into Infants Is not the spirit of grace able to inoperate the grace of the spirit in Infants Is not he able to give them a temper of heart capable to receive his Infusions Is not he able to make Infusions of grace into their hearts suitable to their temper No incapableness of Baptism then in Infants on these accounts § 4. Again may not children as well as elder persons be taken into Vnion with Christ May not they be incorporated into him What no lambs in his flock but all old sheep No little members in his body but all great ones No babes in Christ but all strong men Cannot the water do the same for them Cannot the spirit do the same in them to unite them unto Christ that is done by it either for elder persons towards their Union with him Surely the application of the Water of Baptism to their Bodies does as well signifie and declare and the infusion of the Spirit of Christ into their souls does as well operate and effect their Union with him as the Union of elder persons For what should hinder No incapableness then of Baptism in Infants on this account neither § 5. Again look upon Baptism as the Door of entrance into the kingdom of Heaven and so far are they from being incapable of that that they are made a kind of standard to the capacity of others for it For our Saviour not only saith that of such as infants is the kingdom of heaven Matth. 19. 14. which implies that they themselves are qualified for it and have all things required in them for entrance into it but also he saith Matth. 18. 3. Except ye be converted and become as little children ye shall not enter into the kingdom of heaven which again implies that Infants are duly qualified for an entrance into the kingdom of heaven for why else must others be converted and become as they are that they may enter into it and not only so but that
Rome by whom for some certain hundreds of years they had been constraind to suffer their children to be baptiz'd § 7. So that it is needless to appeal for further evidence to the Conference at Mompelguâ—t * Anno 1529. or the Articles of Smalkald †Anno 1536. or book of Concord * Anno 1580. much less to the testimonies of single persons though men of note and eminence in their generation such as Luther Melancthon Calvin Zanâ—hy or any other of the many writers on this Subject in that Age. Who were by so much the more moved to write on this Subject in regard of an Opposition then made to Infants Baptism by the Anabaptists who as Melancthon saith were then Melancthon loc Comm. de Bapt. nuper nati newly come up whereas before there was great quietness in the Church about that Point § 8. Yet to shew that Infants Baptism was not the practice of the more Western parts of Europe onely but of the Eastern too and of those that followed the Greek Church as well as those that followed the Latine I will give two or three evidences of thâ—s practice among the Russians Ruthens and Moscovians § 9. In an Epistle written to David Chytraeus dated 8 Kal. Aug. Anno M. D. LXXVI De Russorum Moscovitarum Tartarorum Religione pag. 240. the Author relating the manner of baptizing among the Russians saith the Priest useth to pour a whole gallon of water upon the Infant Alexander Gaguin saith of Ib. pag. 232. the Ruthens that they baptize their Infants by immersion These receiving the Faith about the year 942 and retaining it firmly ever since are an Instance of Infants Baptism not for this Century only but for all the time from their first conversion And the same is testified of them by Johannes Sacranus Canon of Cracow Ib. pag. 193. who writing his Book in the year 1500 is a witness in this case as well for the foregoing as present Century And Johannes Faber writing to Ferdinand King of Ib. pag. 176. the Romans Anno 1525 concerning the Moscovites who as themselves say received their religion from St. Andrew and are very firm to what they have once received saith that they baptize their Infants by a threefold immersion if he be strong else by pouring on of water Now this Relation if true and why it may not be so I cannot tell speaks not only for the Century the Relator writ in but for time before how much 't is uncertain but for ought I know for all the time since their first conversion which reaches up to the very Apostles days § 10. And to shew that Infants baptism was not the practice onely of Europe but of other parts of the world and so hint at that which some other better read in History may be able sully to make out a Catholickness of it in respect of Câ—unâ—ries professing Christianity as well as Times I will give you a brief tast from Mr. Brerewoods Enquiries how it was about this Century and God knows how many Centuries before whether from the beginning or no in this Point with the Eastern and Southern parts of the world where Christianity is professed And to begin with the Christians of St. Thomas so called as being supposed to Chap. 20. have been by his preaching converted to the Christian Religion inhabiting in India in great numbers about Coulan and Cranganor Maliapur where St. Thomas is supposed to lie buried and Negapatan These baptize their Infants though not indeed till they be forty days old except in danger of death Next the Jacobites are a sort of Christians who inhabit in Chap. 21. Syria Cyprus Mesopotamia Bâ—bylon Palâ—stine and under other titles are said to be spread abroad in forty kingdoms And these all baptize their Infants signing them first with the sign of the Cross which they imprint into their face or arm with a burning iron Then the Coâ—hti or Christians in Aegypt where Religion was planted Chap. 22. in the Apostles days these baptize their children though not afore the fortieth day â—o not in case of death The Habâ—stine Christians inhabiting the Chap. 23. midland of Africa do also baptize their Infants but their Males not till forty days after their birth and their Females not till eighty except in peril of death The Armenian Christians are spread in Chap. 24. multitudes over the Turkish Empire but chiefly in the Armenia's the Greater and Lesser and in Cilicia And these also baptize their Infants Lastly the Maronites are a sort of Christians inhabiting Chap. 25. Aleppo Damascus Tripoli of Syria Cyprus and mount Libanus And these too baptize their Infants but their Males not till forty days after their birth and their Females not till eighty days after it So that from all the Quarters of the world where Christianity is professed witnesses come for Infants baptism § 11. But not more fruitful was this Century for Testifiers to this Truth then some of the foregoing are barren not from the rarity of the practice or opinion of men against it but from the scarcity of Writers in those Ages whose works are extant and from the little or no opposition made to it Yet in the barrenest and darkest of Ages we shall find a sufficiency of light and evidence to carry up this Practice through them to the Primitive Times § 12. In the middle of the Fifteenth Age about Anno 1452 we find Nicolaus de Orbellis giving his testimony to this Truth Yist 4. 4 Libri Sent. qu. 5. For to the question whether the effects of baptism be alike in all he answers by way of Distinction sayâ—ng that the Baptized are either Infants or Adult and that if the Comparison be of an Infant with the Adult the effect is unequal the advantage on the Adults side And upon the question whether the Infants of Infidels may be baptized against the Ib. qu. 7. wills of their parents he determines that though a private person may not compell in that case yet a Prince may And also he gives reasons why the Infants to be baptized Ib. qu. 8. should be Catechized though they be not able to apprehend any instruction which is a sufficient indication both of his opinion and of the Churches Practice in that age As for the Catechizing he speaks of that none trip at that it is nothing but the asking and answering to the questions solemnly used in bapti in by the Godfathers For he tells ye what the Godfather means when in the Person of the Infant he answers I believe And the Reasons for this he draws partly from the Church partly from the Godfathers and partly from the Infants § 13. Towards the latter end of this Century about the year 1487 flourished Gabriel Biel and he as the Author newly mentioned Omnes parvulirite baptizaâ—i rem Sacramentum sus cipiunt sed Sacramentum tantum qui fictè sine
and died Anno 1241 declares that the Sacrament Sacramenium baptismi utiliter confertur parvulis licet non credant nec intelligant c. Greg. 9. Decret l. 3. Tit. 41. De Baptismo ejus effectu cap. 3. fol. 296 297. of Baptism is usefully given to Infants though they be defective both in faith and understanding He also both answers objections against Infants Baptism and lays down grounds for it Circumcision is one and Except a man be born again c. is another § 20. In the same Century about Anno 1251 the Centuriators of Magdeburg quote a Synodal Constitution written by the Bishop of Nemans wherein 't is ordained that in case of such danger of death that Et in libro Synodali ab Episcopo Nemansensi conscripto dicitur Praecipimus itaque utinfans quam cito natus fueris si peâ—iculum sibi mortis ammineat ita quod Presbytero nequeat praesentari à circumstantibus masculis baptizetur c. Cent. 13. c. 6. Col. 594. the new born babe cannot be presented to a Priest he shall be baptized by any Man that is present and if no man be present then by any woman present and at last by the Father or Mother if there be no body else to baptize it § 21. They cite also for this Age * Ecclesia orat pro parvulis baptizaxis non quia dubium sit ipsos salvari sed ut innuaâ—ur quod boc non habent ex suis meritis vel natura sed de sola gratiâ Hug. in Psal 27. Hugo saying That the Church prays for the baptized Infants not as doubting of their salvation but as intimating that they have not this from their own either merits or nature but from grace onely § 22. As also Guliâ—lmus †Pucris verd propter periculum onortis est statim dandus nec est disserendus quia â—ton potest â—is aliter subveniri Gulielmus De Tempore baptizandi Sed tertius est baptismus fluminis five aquae quo sidâ—les quotidie pucri baptizantur regenerantur Id. de Baptismo ejus partibus cap. 2. Quandoque datur per immersionem ita quod totus puer immergitur in aqua Quandoque etiam datur per aspersionem quando puer aspergitur super eum aqua infunditur Id. de ritu baptizandi cap. saying That by reason of danger of death baptism is instantly to be administred to children and not to be deferred because there is no other way of affording them help Which same Author speaking of the three sorts of Baptism viz. that of the Spirit that of Blood and that of Water saith of this last That is it wherewith daily Believers and Infants are baptized and regenerated As also speaking of the several ways of baptizing he saith sometimes the whole child is dipped in water and sometimes water is sprinkled upon him § 23. And the Synod of Colonia * Statuimus ut ills qui baptizat dicat haec verba Petre c. Item Saccrdos â—andem formans doceat mares foeminas observare cum in necessitate baptizant infantes etiam parentes si alii defuerint Synod Colon. sub Rudolpho Cont. 13. c. 9. Col. 944. under the Emperor Rudolphus orders the Priest both in what form he shall baptize himself and teach others whether Men or Women or Parents themselves for want of others to baptize Infants in case of necessity § 24. Ascend we now one step higher unto the Twelfth Century And here we find Peter Lombard the Master of the Sentences a Witness for Paedobaptism All little ones Sacramenium rem simul suscipiunt omnes parvuli qui in baptismo ab originali mundantur peccato Namque quod omnibus in baptismo remittitur peccatum per baptismum August evidenter dicit In Enchirid. c. 43. P. Lombard l. 4. dist 4. Anno 1145. saith he receive at once both the Sacrament and the thing who are cleansed in baptism from Original Sin And to countenance his assertion he cites St. Augustin as speaking to this purpose And again in his 8 Book on Ch. 13. of Revel as he is quoted by Mr. Wills p. 144. All that are baptized saith he whether little ones or great ones receive in their foreheads the sign of the Cross Little ones then as well as great ones were in his time baptized § 25. Here also we have Gratian about Anno 1140 telling us That Infants may be baptized upon the Aliorum side professione parvuli baptizentur Gratian De Consecrat dist 4. Parvulis in baptismate offerentium prodest sides Id. ib. Aliorum fides in baptismate parvulos salvat Id. ib. Praeter baptisma Christi parvulis nulla salus promittitur Id. ib. account of the Faith and Profession of others That the Faith of those that bring Infants to baptism is profitable to them That the faith of others saves Infants in Baptism That but by the Baptism of Christ no salvation is promised to Infants And by these and other like passages which he quotes from August Isidor Leo c. he shews both his own opinion oâ— Infants Baptism and the Practice of the Age he lived in to be for it § 26. Here comes in also Petrus Cluniacensis about Anno 1130 And saith he by way of question The Infants of the Jews are Salvantur parvuli Judaeorum Sacramento Circumcisionis non salvabuntur parvali Christianorum Sacramento baptismatis Petr. Cluniac l. 1. contra Petrobrusianos Ep. 2. Unde quia non potuit uâ—bra corpore figâ—ra veritate aliquo paâ—io excellentior apparere necessario vos opâ—riet consiteri Christianorum parvulos salvari baptismate cum fateamini Judaeorum parvulos salvari Circumcisione Id. ib. saved by the Sacrament of Circumeision and shall not the Infants of Christians be saved by the Sacrament of Baptism And again Because the shadow could not by any means appear more excellent than the body nor the figure than the truth ye must needs confess that the Infants of Christians are saved by Baptism when ye confess that the Infants of the Jews were saved by Circumcision § 27. Higher up in this Century about Anno 1120 flourished St. Bernard and his very complaining Irrident nos quia baptizamus infantes c. D. Bern. super Caat Serm. 66. Col. 996. k. c. of some mens scoffing at the baptizing of Infants without adding what he pleads on their behalf is a sufficient evidence of his opinion and the Churches practice in that Age. § 28. After all which it is needless to tell you from the Centuriators of Magdeburg how Tyrius l. 22. c. 7. makes mention of Centuriat Magd. Cent. 12. cap. 6. Col. 872. lin 53. c. the baptizing of Infants or how Anâ—onius l. 5. c. 57. relates Lewis King of France's causing his new born Son Philip to be presently baptized or how the baptizing of Elâ—nor and Joan the little daughters of the Queen of England presently after their
of them should be punished § 35. From the Ninth let us now step up to the Eighth Century And in this Age the Centuriators quote Carolus Magnus for a Cent. 8. c. 4. Col. 219. witness to Infants Baptism And with honour may such an Emperor be quoted as Plosc Histor p. 231. was esteemed Imperii sui fortissimus doctissimus the learnedest Scholar as well as stoutest Souldier in his Empire And saith he we hold one baptism which is to be celebrated in the same Baptisma unum icnemus quod iisdem Sacramenti verbic in infantibus quibus etiam in majoribus est celebrandum Carol Mag. l. 3. de Imaginib cap. 1. Cent. 8. c. 6. Col. 347. Apud Christianos fidelium quotidie baptizantur filii Daniel Ep. ad Bonif. Gratia fidei renatos in fonte baptismatis etiam parvulos atque ipsa parvula aetate desunctos superna ad gaudia perducit Beda l. 4. in Cantic Canticor ap Cent. 8. c. 4. Col. 218. l. 40 c. words of the Sacrament at the baptizing of Infants as of elder persons § 36. In this Age also they quote an Epistle of one Daniel to Boniface wherein that Author saith That among the Christians the children of the Faithful are baptized every day § 37. Also from Bede l. 4. in Cantic Canticor they quote this saying of his That the Grace of Faith doth bring to the joys of Heaven even the little children that are born again in the baptismal Font and that die in their very infancy § 38. From Regino they tell us how the Saxons coming to Lippa were baptized by Saxones ad Lippam venientes una cum uxoribus parvxlis catervatim in nomine Trinitatis baptizantur Regino l. 2. ap Cent. 8. c. 6. Col. 344. l. 19 c. troops together with their wives and little children in the name of the Trinity § 39. Lastly they tell us that baptized Infants were carried home from their baptizing by their own mothers And instance in Maria the Empress Baptizati infantes à suis matribus demum reportabantur Sic Maria Augusta Uxor Leonis una cum baptizato filio suo in aulam ex templo redit in itinere paupcribus munera projicit Diaconus l. 21. Rer. Roman ap Cent. 8. c. 6. Col. 34. l. 46. wife of Leo who returned from the Temple to the Court with her baptized Son and by the way as she went bestowed largesses on the poor § 40. These are sufficient evidences for Infants Baptism in this Century § 41. Pass we on to Century the Seventh and in that Age also we have evidences of Infants Baptism For the Centuriators tell us that in the Eighth Council of Toledo and in the Sixth Council of Constantinople there is mention made of the baptizing of Infants and among other things there are these expressions to that purpose we baptize Infants even before they be capable of reason Infantes etiam nondum rationis capaces baptizamus Et Parvulo agrotanti nullo modo baptismus denegetur si quis neglexcrit ejus morientis animam ille pro ea reddet Deo rationem Concil Tolet. Constantinop ap Cent. 7. c. 6. Col. 146. Exceptis his qui propter aetatem loqui nondum possunt 1. l. ib. Lin. 38. And by no means let baptism be denied to a sick little one if any shall neglect the soul of him dying he shall give an account for the same unto God They tell us also that in that Council of Constantinople it was ordained that none should receive either Chrysin or Baptism till he could say without Book the Creed and the Lords Prayer except such as by reason of age were not able to speak § 42. Before both these Councils it was decreed according to the determination of Greg. 1. by the Fourth Council of Toledo Anno 681 that whether an Infant were dipped in Concil 4 Toletan Can. 5. Caranz fol. 235. baptism thrice or once he should be accounted baptized the third appearing of the Infant from under the water being expressive of the Resurrection after three days and significative of the Trinity and the single immersion giving an intimation of the Unity of Substance in the Trinity of Persons § 43. They tell us of Priests killed in the temple together with Infants at baptism from Sabellicus Foro Popilii quoq◠in templo trucidat◠leguntur Sacerdotes cum infantibus inter baptizandum Sabellicus Enneadis octavae l. 6. pag. 180. apud Cent. 7. c. 6. Col. 145. § 44. And as Pope Leo granted that in case of necessity baptism might be administred on Leo Pap◠tamen concessit necessitate urgente omni die baptizari ut refert Hareman Schedel atate sexia pag. 176. Sic quadragesima post partum quosdam infantes baptizatos legimus ut Dagoberti filium in Galliis Regino l. 10. Quinquagessima verò Heduini filiam quae nata fuit in die Paschatis baptizata in die Pentecostes Beda l. 2. c. 9. ap Cent. 7. c. 6. Col. 145. any day so they tell us of Infants which they had read were baptized on the fortieth day after their birth and instance in the Son of Dagobert in France and to that from Beda mention a Daughter of Heduins born on Easter day and baptized on Whit sunday § 45. And as Heribert was Godfather to Dagoberts Son at his baptism so was King Lotharius Idem sc Rex Lotharius Meroveum Regis Theoderici filium infantem de baptismo suscepit Nauclerus generatione 21. Heribertus Dagoberei filium Regino lib. 1. Magdeb. Cent. 7. c. 6. Col. 147. Godfather to Meroveus Son of King Theoderic baptized an Infant § 46. And now supposing enough said for this Age I shall close it up with the Law of Ina before mentioned whom I take to have flourished Leg. Inae c. 2. p. 1. cited by Sr Roger Twisden Vindic. of Ch. of Engl. p. 97. from Jorvalens c. 2. Col. 761. in this Century about Anno 689 which was That children should be baptized within 30 days after birth § 47. A scend we now to the Sixth Century And in the end of this appears as a witness for Infants Baptism Pope Greg. 1. who was chosen Pope Anno 590 and died Anno 604. and so as several more who have lived within the compass of two Centuries may pass as a witness for both And he as the Centuriators tell us witnesseth that it is free to baptize Infants the same hour they are born in case of danger of death He also forbids Item liberum esse infantes mox in ipsâ horâ si est periculum mortis baptizare Gregorius testatur l 12. Epist 10. apud Magd. Cent. 6. c. 6. Col. 367. l. 21. Presbyteri baptizatos infantes signare bis in fronte Chrysmate non praesumant Id. l. 3. c. 9. Priests to presume to sign baptized Infants twice in their foreheads with Chrysm § 48. In the second Synod of Matiscon Anno 599 it
year Magdeb. Cent. 10. c. 10. col 97. ib. c. 6. col 416. ib. c. 4. col 238. 389. And he having in his Oration on Baptism gone through all the ages of man showing that it belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every age and sort of life comes at length to Infancy and then touching that delivers his mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. thus Thou hast an Infant let not iniquity get time let it be sanctified in infancy let it in the tender age be consecrated c. Where by sanctifying he means baptizing Vid. sup c. 6. Sect. 4. And again saith he what will you say concerning those that are yet children and neither know the loss nor any sensible of the grace of baptism shall we also baptize them Yes by all means if any danger press 't is better they should be sanctified when they have no sense of it than that they should die unsealed and uninitiated See Dr. Hammond urging this and other passages of this Author Def. of Inf. Bapt. pag. 101 102. And as for this Authors willingness that Infants should stay till they be about three years old before they be baptized which the Magdeburgenses tell us is to be accounted a singular opinion of his own that nothing prejudices ours or profits the Antipaedobaptistical Cause as Dr Hammond shews loc sup cit For at three years old they are still Infants and if they have attained to speech yet have not attained to reason at least not to that measure of it thought necessary by the Antipaedobaptists to qualifie for Baptism § 72. In this Age also about the year 326 flourished St. Athanasius And to the question concerning the final estates of Infants dying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athanas q. 114. ad Antiochum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. q. 94. de Dictâ— Interpret Parabol S. Script unbaptized he answers that in as much as the Lord saith Suffer little children to come unto me for of such is the kingdom of heaven and in as much as the Apostle saith now are your children holy it is manifest that the baptized Infants of believers do enter as unspotted and faithfull into the kingdom of heaven But that their unbaptized Infants as also the Infants of heathens have not entrance into that kingdom as neither on the other side do they go into punishment having not committed actual sin And as in this passage he declareth his own belief as to the final estates of Infants dying whether baptized or unbaptized so in another he intimates the practice of this age to be to baptize Infants and by that particular way of Immersion whilest he declares the signification of that Immersion to have respect to the death and resurrection of Christ after three days For whereas saith he we thrice dip the Insant in the water and bring him up again this signifies Christs death and resurrection after three days This Fathers Authority is referred to by the Magdeburgenses also Cent. 4. c. 6. Col. 416. And let this suffice for the Fourth Century § 73. Ascend we now up to the Third Century And about the middle of that Anno 248 was St. Cyprian made Bishop of Carthage and ten years after as Dr. Hammond notes he suffered martyrdom He in the year 257 sate in Council with 66 Bishops In that Council was debated a question proposed by Fidus. The question was not whether Infants might be baptized at all that was no question then that I see but whether they might be baptized the Quantum verò ad causam infantium pertinet quos dixisti intra secundum vel tertium diem quo nati sunt constitutos baptizari non oportere considerandam legem esse circumcisionis antiquae ut intra octavum dient eum qui natus est baptizandum sanctificandum non putares longe aliud in concilio nostro omnibus visum est In hoc enim quod tu putaâ—as faciendum esse nemo consensit sed universi potius â—udicavimus nulli hominum nato misericordiam Dei gratiam dene gandam D. Cypr. Ep. ad Fidum l. 3. Ep. 8. Porro autem si etiam gravissimis delictoribus in Deum multum ante peccantibus cum postea crediderint remissa peccatorum datur à baptismo atque gratia nemo prohibetur quanto magis prohiberi non debet infans qui recens natus nil peccavit nisi quod secundum Adam carnaliur natus contagium mortis antiquae primâ nativitate contraxit Qui ad remissam peccatorum accipiendam hoc ipso faciliùs accedit quod illi non propria remittuntur peccata sed aliena Et ideo frater charissime haec fuit in concilio nostra sententia à baptismo atque à gratiâ Dei qyi omnibus misericors benignus pius est neminem per nos debere prohiberi Quod cum circa universos observandum sit atque retinendum tum magis circa infantes ipsos recâ—ns natos observandum putamus qui hoc ipso de ope nostra ac de divina misericordla plus merentur quod in primo statim nativitatis suae ortu plorantes ac flentes nihil aliud faciunt quam deprecantur Id. ib. This is referred to by the Magdâ—b Cent. 3. c. 4. col 49 c. 6. col 125. ib. c. 9. col 205. second or third day after birth or whether as in circumcision so in baptism the eighth day were not to be expected To this Question St. Cyprian in his Epistle to Fidus returns in Answer the judgment of the Council upon the Case So that by the way his Testimony is not a single witness but the Testimony of a Council and that of above threescore Bishops in conjunction with him And what 's their judgment We all resolved upon the case that the mercy and grace of God and consequently that means of Grace which was under debate namely baptism was not to be denied to any child of men And if saith he no man be hindred from Baptism and Grace i. e. from the Grace of Baptism how much more ought not an Infant to be forbidden And again this was our determination in Council that no man ought by us to be kept back from baptism and the grace of God which being to be observed and held about all much more do we think it ought to be so about Infants and new born children This and more to the purpose speaks the Father in that Epistle § 74. In the same Century but somewhat before Cyprian flourished Origen who dyed Anno 254 And he hath several passages in him to our present purpose Little ones saith he in his 14 th Homily on Luke aâ—e baptized Parvuli baptizantur in remissionem peccatorum Quorum peccatorum vel quo tempore pâ—ccaverunt aut quâ—modo potest ullalavaeri in parvulis ratio subsistere nisi juxta illum sensum de quo
institution of baptism but onely an insinuation by Deed that we should be baptized aâ— his saying to Nicodemus Joh. 3. Except a man be born again c. was an Insiâ—uation of it by Word And Mr. Calvin * In co jam plusquam puâ—riliter labintur quâ—d primam Baptismi institutionem inde derivant quem ab exordio praedicationis suae Apostolis Christus administrandum manâ—averat Calvin Inst l. 4. c. 16. S. 27. saith Christ commanded his Apostles to administer it form the very beginning of his own preaching and that it is a great piece of childishness to fetch the Institution of baptism from those Texts And truly though the precise hour of its institution be not infallibly to be declared from the Gospel yet from the Gospel it is most evident that it was instituted by Christ before his resurrection or passion and then those words in Matth. 28 aâ—d Mark 16 cannot be its institution And that of John 4. 1. will put it out of doubt where long before our Saviours Resurrection or â—eath even while John Baptist was yet alive we read of our Saviours making and baptizing disciples that is receiving disciples by Baptism Which Ceremony yet he himself did not after the taking in of his Apostles to be his Disciples administer by himself but by his Disciples Now certainly they did it not of themselves but by his Institution which is nothing else but his prescribing and appointing the use of it to that end whereto it was to be used Whence it is said of those whom his Disciples baptized that he baptized them that being reckoned as done by him that was done by his appointment Now if it were practiced by the Disciples of our Saviour and by his appointment in his life then could not those words in Matth. and Mark be the Institution of it which were not spoken by him till after his death But that must be the time when ever it was when our Saviour instructed empowred and appointed his Disciples to baptize and the words what ever they were whereby he did instruct empower and appoint them to do it must be the words of Institution And accordingly the learned Gabriel Biel decides the Case saying that Baptism was not instituted Institutus est ergo baptismus prius quando baptizandi officium discipulis commissum fuerat licet quan â—o ubi determinatè ex Scriptura non sit certum Gab. Biel. when Christ was baptized nor in that saying of his to Nicodemus Except a man be born again nor in the last of Matihew when he commanded his Disciples to Go teach all Nations c. nor in 4 lib. Sent. dist 3. qu. unica in the last of Mark when he said He that believeth and is baptized nor on the Cross when out of his side came blood and water nor when he sent his disciples by two and two preach but before when the office of baptizing was committed to his Disciples though when and where that was done is not determinately certain out of the Scripture And so those Texts can be of no force in the world against Infants Baptism so Sed propugnaculum omnium munitisimum in ipsa Baptismi institutione se habere gloriantur quam ex capite Matthaei ultimo petunt c. Calvin Inst l. 4. c. 16. S. 27. Inexpugnabilis baec ratio qua tantopere considunt Id. ib. S. 28. as to gather thence that by the Institution of our Saviour Infants are excluded from Baptism And then one of the Antipaedobaptists strongest supports of their Error is fallen to the ground § 4. Well but what were those words then I answer they were a Confirming of that Commission which the Discâ—ples of our Saviour Baptismi Confirmatio fuit facto quando non solum sanguis sed aqua exivit de latere ejus Verbo quando post resurrectionem misit eos dicens Deceteâ—omnes gentes baptizames eos c. Guillerm Vorrilong sup l. 4. Sent. dist 3. art 3. fol. 123. b. col 1. Caterum Apostoles non jam ad solâ—s Jâ—â—â—os mictit sâ—d ad omâ—â—â— genâ—â— Theophyl in loc had formerly received and an Enlarging of it to a giving of them power to become his Apostles Legates or Embassadors to forreign Nations so as that whereas in his life they were onely to go to the people of the Jews Matth. 10. 5 6. after his death they were to go unto the Gentiles even into all the world to preach the Gospel to the whole creation and make Disciples of all nations § 5. But where then is the Institutioin of Baptism set down and in what form of words was it instituted I said before it was no where particularly set down in Scripture when the Institution of Baptism was Nor is it that I can meet Institutio autem baptismi fuit 1 Facâ—o quan do Christus venit in in Juâ—â—am Joh. 3. baptizaâ—â—â— 2 Verbo quando misit disciâ—â—los pradicare ut creâ—itur baptizare Luc. 10. Guiller Vorrilong in 4. l. Sâ—nt dist 3. art 3. fol. 123. with how ever Guillerm Vorrilong say it was instituted by Deed when Christ came into Judea and baptized Joh. 3. By Word when Christ sent his Disciples to preach and as it is believed to baptize Luk. 10. in which latter he is contradicted by Gabriel Biel. And in what Form of words it was instituted is more than I or I think any man living can tell The Scriptuâ—e is not nor was ever meant to be a compleat Register of all either the words or actings of Christ how absurdly soever some will not allow of any thing as said or done by him but what is expresly written there how credibly soever it may be otherwise shewn to have â—een said or done by him And if the Form of words whereby our Saviour did institute Baptism be no moreâ—k own then the Time of its institution then can there no Argument be drawn from thence whereby Infants can be excluded from Baptism § 6. But how then shall we know what the Institution of Christ was and so judge by that what Persons are to be baptized I answer very well and by the consideration of two things The first is what was in use among the lews before our Saviours time The second is what has been the use among Christians since the time of our Saviour And if we find the oâ—e agreeing with the other and answering to it as face answers to face in water then there can be no other judged but that as the one did agree with the other so our Saviour did ordain it should be appointing that what was in use before should be still in use as it was save where he did improve or alter any thing therein Now whether we look at what was in use among the Jews before our Saviours time or what has been in use among Christians since hâ—s time we shall find all making for Infants Baptism § 7. And by the way you are
though they had no positive Right unto Baptism § 2. The Antipaedo baptists main ground on which they build their Opinion of the Unlawfulness of Infants Baptism taken in its full strength lies thus That which no one Text in all the Scriptures either commands or gives example of that it Unlawfull But in all the Scripture there is no one Text that either commands or gives an example of Infants Baptism Therefore it is Unlawfull § 3. In contradiction to this ground and to shew the falseness of it I thus argue against the first part of it If nothing be lawfull to be practiced but what some Text of Scripture doth command or give example of then nothing will be lawfull to be believed but what some Text of Scripture doth affirm For it is as necessary that we should have a Scripture Affirmation for what we believe as a Scripture Command or Example for what we practice And this I think no Antipaedo baptist will deny And if so then many things that we now believe and practice and shall become Hereticks and Schismaticks if we do not believe and practice them shall become unlawfull to us because there is in all the Scriptures no one Text that affirms the one or commands or gives example of the other as I shall shew in both particulars § 4. And first in matters of Faith First that the Son as God is equall to the Father this we believe and I hope the Antipaedobaptists do not disbelieve it And yet there is no one Scripture that doth expresly affirm it So that as Man he was circumcised this we believe and our Antipaedobaptists do not deny and yet as we have already noted there is no one Scripture that doth expresly affirm it § 5. Again that the Holy Ghost is God this we believe and I would hope our Antipaedobaptists did believe it too And yet there is no one Scripture that doth expresly affirm it Also that the Holy Ghost proceedeth from the Father and the Son this we believe and our Antipaedobaptists do not that I know deny it And yet there is no one Text of Scripture that doth expresly affirm it § 6. Thirdly that the Three Persons in the Trinity the Father the Son and the Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil de Spir. Sancto cap. 27. p. 213. Ghost are but One God this we believe and our Antipaedobaptists have not that I know of declared themselves to deny it And yet there is no one Scripture that doth expresly affirm it § 7. Fourthly even but this to add no more that it is the duty of Children to love their Parents this we believe and sure the Anabaptists will not deny it And yet where is there one Text in all the Scripture that doth expresly affirm it § 8. Now if we do and may believe these things and ought to believe them having sufficient ground for our belief of them even good Consequence drawn from some one or more Texts of Scripture compared together though no one Text of Scripture doth singly and alone in terms affirm them then may we as well practice some things which no one Text of Scripture doth expresly command or exemplifie so long as we can deduce that practice from any one or more Texts of Scripture compared together And the contrary Doctrine which is the Antipadobaptists ground for the Unlawfulness of Infants baptism is erroneous and absurd § 9. Again in matters of Practice That Women as well as Men ought to receive the Si quid valerent id genus argumenta mulieres pariter Coena Domini interdicendae essent quas Apostolorum seculo ad cam fuisse admissas non legimus Calvin Instit l. 4. c. 16. S. 8. Sacrament of the Supper of the Lord this we believe and practice and the Antipaedobaptâ—sts too And yet there is no one Text of Scripture that any more expresly commands or exemplifies that than Infants baptism is commanded or exemplified § 10. So that the weekly Lords day is to be sanctified or kept holy this we believe and practice and the Antipaedobaptists too And yet there is no one Text of Scripture that commands it Nor is there in the Scripture any example of its sanctification but what may agree to any other besides it It may indeed be shown that some where they did meet on that day and perform holy duties but it may also be shown that other where they did meet and perform holy duties on other days and if one conclude for the one then will the other conclude for the other and so we shall either have all holy days or none and then not that for any either command that enjoyns it or example that infersit § 11. So that Men or Women may be baptized either naked or cloathed we believe and the Church hath practiced And the Anabaptists I suppose do believe and have practiced both ways And yet there is no one Text of Scripture that commands baptizing either way neither is there an example of any persons being either way baptized extant in Scripture Of the going of some into the water of their being baptized therewith we find mention but of their going into it or being baptized with it naked or clothed there is nothing mentioned So that let the Antipaedobaptist say which way men and women should be baptized whether naked or clothed yet still here will be a circumstance at least in practice allowed and used by them as well as by our selves without any Scripture Command for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Bas de Sp. Sanâ—to c. 27. or Example of it So that men may be dipped either once or thrice at their baptizing we believe and it hath in the Church been practiced both ways But what Scripture command or example have we to determine that circumstance either way § 12. Now if both we and the Antipaedobaptists do rightly believe and lawfully practice what we believe of and practice in these things without any Scripture command or example to enjoyn or direct us then their assertion of the Unlawfulness of what is neither commanded nor exemplified in Scripture is erroneous and full of absurdity Which yet I shall further make to appear upon other accounts § 13. I think any rational man will grant that there is no more necessity of having a Divine Command for every thing we take up into our practice then there is of having a Divine Countermand for the laying down of any thing practiced by a Command Divine Yea of the two there is more reason we should have an express command from God to leave off what himself had once commanded than there is to have a command for the beginning of a practice never commanded by him For that which he never expressed any command for may yet be agreeable to his secret will and so not only lawfull but acceptable to him And this may be shewn in sundry cases and particularly in the Jews ordaining and keeping the Feasts of
sin are therefore baptized into the remission of sins that what they have drawn upon them by generation may be cleansed in them by regeneration § 57. In like manner say the Fathers in the Fifth Council of Carthage in the same Century whosoever denies that Infants are by the baptism of Christ freed from perdition and Quicunque negat parvulos per baptismum Christi à perditione liberari salutem percipere sempiternam anathema sit Concil Carthag 5. ap Magdeb. Cent. 5. c. 9. Col. 825. receive life eternal let him be Anathema And in this Council St. Augustin was President as at the Former he was present a Bishop in it § 58. Pope Innocent the First confirmed the Decree of the Milevitan Council from Illud verò quod eos vestra fraternitas asscrit praedicare parvulos aternae vitae proemiis etiam sine baptismatic gratia posse donari persatuum est verum ut superfluorum hominum prava doctrina celeri veritatis possit ratione discindi proclamat hoc Dominus in Evangelio dicens Sinite infantes nolite eos prohibere à me talium enim est reguum Coelorum Innocent Rom. pontif patrib Concil Milev apud Magdeb. cent 5. c. 9. col 844 845. our Saviours saying Suffer little children to come unto me c. and saith that their opinion who held that children might obtain eternal life without being baptized was a very foolish one This Pope died Anno 417. § 59. Theodoret who flourished about Anno 430 asks if this were the onely effect of baptism Si enim hic solus esset baptismi effectus cur pueros baptizamus qui peccatum nondum gustarunt Theodoret 2 Tom. Divin Decret Epit. l. 5. pag. 407. why do we baptize Infants who have not as yet tasted of sin Why do we baptize them is a clear proof of their baptizing them § 60. Pope Leo advanced to the Papacy about the year 440 was for having the solemn times for baptizing observed yet so as Non interdicta licentia qua in baptismo tribuendo quolibet tempore periclitantibus subvenitur Ut in mortis periculo in obsidionis discrimine in persecutionis angustiis in timore naufragii nullo tempore hoc vere salutis singulare remedium cui quam denegemus Leo. Ep. Devret 4. cap. 6. pag. 15 16. not to interdict the liberty granted of baptizing those that were in danger of death at any time for at no time to any such would he have baptism dedenied § 61. Isidore the Pelusiot about the year 410 in consideration of the Angel coming to kill Moses because of the childs not being Isid l. 1. Ep. 125. ap Dr. Ham. Def. of Inf. Bapt. c. 1. p. 4. circumcised concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us make hast to baptize our children § 62. Paulinus flourished about the year 420 and he Poetically describing the effects of baptism on the baptized Infant saith Then Inde parens sacro ducens de fonte Sacerdos Infantes niveos corpore corde habitu the Priest brings the Infants out of the Font white as Snow in body in heart in habit § 63. I will conclude this Century with St. Augustine who lived in the beginning of it and in the latter end of that next before it and so may witness for both as also may St. Hier. and St. Chrys whom some reckon in the one and some in the other century I suppose because they lived in part of both And this Father is so copious in his testimonies that 't is hard to know where to begin or when to make an end of enumerating them but I will be sparing § 64. In his fourteenth Serm. de Verb. Apost he saith Let no man doubt but that Infants are to be baptized when it is not doubted of Baptizandos esse parvulos nemo dubitet quando nec illi hinc dubitant qui ex altera parte aliqua contradicunt Sed nos dicimus eos aliter salutem vitam aeternam non habituros nisi baptizentur in Christo illi autem dicunt non propter salutem non propter vitam aeternam sed propter regnum Coelorum D. Aug. even by those that in some respect speak against it He means the Pelagians who would not allow that Infants should be baptized for Salvation as having done nothing that deserved damnation but yet allowed it for entrance into the kingdom of Heaven Which riddle of theirs was a novelty never heard of in the Church before as he there saith Indeed it had been a dangerous thing in St. Augustines Serm. 14. de Verb. Apostoli Timetis dicere non baptizentur ne non solum facies vestrae sputis oblinerentur virorum verum ctiam capita sandaliis muliercularum committigarentur D. Aug. contr Julian Pelag. l. 3. c. 5. Infantes autem propterea baptizantur cum sint innocentes ut anima rulis nata in corpoâ—e signum habeat mortis evictae nè possit ab ea teneri D. Aug. Quaest ex Nov. Test Tom. 4. q. 56. Ideo vivus oportet etiam insans baptizetur nè obsit animae societas carnis peccati c. D. Aug. l. 10. de Genes ad literam c. 24. Tom. 3. fol. 138. A. Ideo non est supersluus baptismus parvulorum ut qui per generationem illi condemnationi obligati sunt per generationem illi condemnationi liberentur D. Aug. Hilario Ep. 89. fol. 78. B. C. Tom. 2. Nam propter illas cupiditates cum quibus nati sumus baptizantur infantes ut solvantur à reatu propaginis malae quam habuerunt D. Aug. Serm. 45. de Temp. Vide eund l. 4. contra Donatistas c. 24. fol. 88. Tom. 7. Bonifac. Ep. 23. Tom. 2. fol. 18. K. Enchirid. c. 42. Vide Magdeburg Cent. 4 Col. 658. l. 10. Col. 655. lin 6. Cent. 5. c. 4. Col. 375. time for any one to have denied Infants baptism for fear of having the men spit in his face and the women beat their sandals about his ears § 65. And now being so near let us step up from St. Augustine to his Contemporaries in the Fourth Century St. Hierom St. Ambrose St. Chrysostom c. § 66. St. Hierome to begin with him being asked why Infants Critob Dic quaeso me omni liberae quaestione quare infantuli baptizantur Attic. Ve eis peccata in baptismate dimittantur D. Hieron l. 3. contra Pelag. Nisi forte existimas Christianorum filtos si baptisma non receperint ipsos tanium reos esse peccati non etiam scelus referri ad cos qui dare noluerint maxime illo tempore quo contradicere non poterant qui accepturi crant sicut è regione salus insantum majorum lucrum est D. Hieron Ep. ad Laetam Baptisma unum tenemus quod iisdem sacramenti verbis in infantibus quibus etiam in maâ—oribus asserimus esse celebrandum D. Hieron Exposit Fideiad Damasum Ep. 42. were baptized answers that their
sins might be forgiven them He was born Anno 332 and died Anno 420. § 67. St. Ambrose about the year 374 on that saying of our Saviour Except a man be born again of water and of the Holy Nisi enim quis renatus fucrit ex aqua Spiritu Sancto non potest introire in regnum Dei Vtique nullum excipit non infantem non aliqua praeventum necessitate D. Ambr. de Abr. Patriarch l. 2. c. 11. Hinc evacaatio baptismatis parvulorum qui sola adoptione donari nullo autem reatu dicerentur absolvi D. Ambr. l. 10. Ep. 84. pag. 217. Spirit he cannot enter iâ—to the kingdom of God observes that our Saviour therein makes no exception of any not the Infant not him that is prevented by any necessity And speaking of some that made Adams sin no otherwise hurtfull to posterity than by the example of it he presseth them with this absurdity that would follow thereon that hereby the baptism of Infants would be evacuated who could onely be said to have adoption given them but not to have any guilt forgiven them Likewise on Luke as Dr. Hammond notes by Jordans being driven back he saith are Per quae in primordio naturae suae qui baptizati fuerint parvuli à malitia resormantier D. Ambr. in Luk. ap Dr. Ham. Def p. 103. Non autem latet quantum cordibus fidelium dâ—fidiae gigneretur si in baptizandis parvulis nihil de oujusquam negligentia nihil de ipsorum esset mortalitate metuendum D. Ambros de Vocat Gent. l. 2. c. 8. cujus titulus est Quare tanta multitudo non regeneratorum infantium à perpetua alienetur Salute Tom. 2. p. 32. 33. Nolite ergo à Christo arcere infantes quia ipsi pro Christi nomine subiêre martyrium Talium est enim regnum Coelorum Vocat eos Dominus tu prohibes De ipsis enim ait Dominus Sinite eos venire ad me D. Ambros De Virginib l. 3. Tom. 1. pag. 93. Nec frustra scriptum est Nemo mundus à sorde nec infans cujus unius diei vita est super terram Et. Quis inquit poterit facere mundum de immundo conceptum semine Non tu qui solus es Propter quod ficut nunc in Ecclesia manet constitutio salvatoris dicentis Nisi quis renatus fuerit ex aqua Spiritu Sancto non intrabit in regnum Coelorum â— itae sacratissime eraâ— in lege praecautum ut natus puer nisi die circumcideretur octavo exterminaretur anima ejus de populo suo nullum in haereditate Israel habitura consortium D. Ambros l. 10. ep 84. ad Demetriad Virg. Vide Magdeb. Cent. 4. Cap. 5. Col. 239. lin 7 c. signified the mysteries of baptism by which the little ones that are baptized are reformed from their malignity to the first state of their nature Yea that St. Ambrose affirms Paedobaptism to be a constitution of our Saviour is affirmed by A. B. Laud. Conf. Sect. 15. p. 55. § 68. The Third Council of Carthage about the year 397 decreed that nothing should Non est aliquid ab his exigendum qui infantes suos ad baptizandum adducunt Caranza fol. 99. Nam de infantibus baptizandit qui necdum baptizati nascuntur quoties necessitas exegerit Regula Ecclesiastica per beatum Siricium prolata demonstrat dicens Ita infantibus qui non lum loqui potuerunt per aetatem vel his quibus in qualibet necessitate opxs fuccit sacri undâ baptismatis omni volumus celeritate succurri nâ— ad nostram perniciem â—cndat animarum â—i negato defiderantibus fonte salutis exiens unusquisque de seculo regnum perdat vitam Hincmar apud Magd. Cent. 9. c. 4. Col. 140. lin 34 c. be exacted from those that brought their Infants to be baptized § 69. Siricius Pope of Rome who died Anno 388 is by Hincmarus produced as an Author for Infants Baptism as saying that he would have baptism administred with all speed to Infants who as yet are not able to speak for want of age as also to those that are in any necessity to prevent and it is worth marking what he saith in this case its tending to the destruction of our souls if any through our denial of baptism to them depart unbaptized and lose at once both kingdom and life § 70. St. Chrysostom who died Anno 407 saith For this cause namely because of the so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrys Hom. ad Neophytos apud St. Augustin l. 1. contra Julianum Pelagianum cap. 2. many benefits as there are by baptism do we baptize little children though they have not sins that is not any actual sins of their own as St. Augustin shews his meaning to have been from the right rendring of the words against the Pelagians who misrendred them as Dr. Hammond shews Def. of Infants Bapt. pag. 103. Where as the words of St. Châ—ysâ—stom declare the practice of the thing so St. Augustine's interpretation clears the meaning of his words Again in his fortieth Homily on Gâ—nesis speaking of Baptism as of the Christian Circumcision * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrysost Hom. 40. in Genes Tom. 1. Edit Savil. p. 328. l. 4 c. he saith it hath no determinate time but 't is lawfull both in the first age and in the middle and in old age it self to receive this Circumcision made without hands Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dr. Hammond notes signifies childhood as being applied to the time of circumcision which was on the eighth day and given then as the Father notes for two reasons †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrys Hom. 39. in Genes Edit Savit Tom. 1. p. 222. lin 10 c. Ideo ergo praedicat Ecclesia Catholica ubique diffusa debere parvulos baptizari propter originale peccatum quia filios procreare ex praecepto Dei venit cupiditas verò quae facit silios procreare ex poenâ peccati venit c. D. Chrysost Hom. de Adam Eva. Tom. 1. Col. 447. B. Illud etiam quod circa baptizandos in universo mundo sancta Ecclesia sive sint parvuli sive juvenes uniformiter agit non ocioso contemplemur intuitu Id. ib. Col. 448. Adducit quispiam infantem adhuc ubera sugentem ut baptizetur statim Sacerdos exigit infirmâ aetate pacta conventa assensiones c. Id. in Psal 14. one because then the trouble of circumcising was the easilier born the other to signifie that what was done did nothing conduce to the soul but was onely for a sign For what could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgoing an Infant of eight days old reap of advantage to his soul by things which he had neither knowledge nor sense of § 71. Gregory Nazianzen flourished about the year of Christ 370 and died in the