such circumstances St. Ambrose and Tertullian pleads a no preeminence of one river above another in this respect every river being a Jordan where Christ is and Gr. Nazianzen exhorts to break through all impediments to obtain Baptism even to run through fire and water to it 10 Some would be baptized but by such or such a Person a Bishop and he a Metropolitan too and one of Jerusalem and one well descended or if a Presbyter one that is unmarried and of the Angelick order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nazianz. Orat 40. p. 656. so deferred their baptizing upon that pretext which nice curiosity Gr. Nazianzen gravely and largely rebukes them for 11 Some protracted their Baptism upon exception taken at the mixt company they were to be baptized with whereof many were to them unsuitable in quality and unequal in dignity whom Greg. Nazianzen gravely exhorts to an humble condescension in that particular and that from the example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. pag. 656 657. of Christ into whom they were baptized who humbled himself to a far lower degree then so for for their sake taking upon him the form of a servant and from the no difference that there is amongst Christians considered as Christians 12 Some were apt to put off their baptizing on pretence of not having their Relations present whom they desired to have with them when they were baptized whom Greg. Nazianzen quickens to a present acceptance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Ocat 40. p. 655. of the Grace offered without staying for their friends for fear of some sad intervening accident which should bring those friends to a fellowship with them in their sorrows whom they would have had partners with them of their joys 13 Some hung back from being baptized upon the account of the chargeableness of it in regard of a Present that was then to be offered a splendid Robe that was to be worn and a Treat that was to be given to the Minister that baptized them which considerations Greg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 655. Nyssen de Bapt. p. 215. Nazianzen rejects as too minute and trifling to come in competition with Baptism which is of a higher concern than to be omitted on so sleight accounts assuring them that Themselves would be an acceptable offering unto Christ and their good life a pleasing entertainment to himself 14 Some checkt at Confessing of their sins at their baptizing and on that account delayed to be baptized whom Greg. Nazianzen exhorts not to be trouble at it in consideration that it was they way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 657. of Johns baptizing that the shame of that in this world was the way to escape eternal shame for it in the world to come and that it was a clear argument of the truth of their hatred and detestation of sin thus to triumph over it and expose it unto shame 15 Some stuck at the Exorcism that usher'd in Baptism and on that account made no great hast to be baptized which Medicine Greg. Nazianzen wishes by no means to refuse as being the touchstone for trial of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nazianz. Orat. 40. p. 657. Est autem Exorcismus conscripta verbarum series in quâ is qui baptizat diabolum Denomine adjuratum ab co qui baptizatur excedere ac procul fugere jubet Nicetas in Gr. Naz. Orat 40. p. 1066. See Dr. Cave Prim. Christianity Part. 1. c. 10. c. 316. the sincerity of him that comes to Baptism 16 Some as a worthy Author of our own notes deferred their baptizing in imitation of the way that was taken with the young Heathâ—ns converted to Christianity who were instructed in the Yet though this abuse of Baptism prevailed not upon that opinion only viz. that all their Actual as well as Original sins were washed away in Baptism and so had the less to answer for if they were baptized towards the later end of their days but upon the occasion which was taken of educating and instructing Infidells in the Faith for some good time before they were baptized which custom divers born of Christian Parents imitated yet we find none that the Church wilfully suffered to die without Baptism who were descended of true believers or had been competently instructed in the Faith of Christ Scrivener Course of Divinity pag. 196. faith for some while before their baptism and continued like them in the state of Catechumens for some good time before they would be baptized 17 Some deferred their baptizing in imitation of the Example of Christ and would not be baptized till of that age that he was of when he was baptized viz. thirty years old or thereabouts about which Age whether on that principle or for some other reason or occasion were baptized St. Ambrose St. Austin and St. Hierom Which pretense of theirs Greg. Nazianz. very largely and solidly refutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gr. Naz. Orat. 40. p. 658 659. shewing that Christ had no need of any baptismal purgation that he was in no fear by any danger for want of it that he had particular reasons for his forbearance proper to him and incompetent to them and that there is no necessity of copying out all Christs actions in our imitations by several instances 18 Some forbore baptism out of a fear of being reproached for Tritheits the owners and worshippers of three gods because they were to be baptized in the Name of the Father and of the Son and of the Holy Ghost Against which fear Greg. Nazianzen encourages his Auditors by proposing himself to be their Champion in the defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 40. p. 699. of the Catholick Doctrine of a Trinity of Persons in the Unity of the Divine Essence and offering to interpose himself between them and danger in that war and so they might reap the good of it to receive all the blows that should be given in that encounter 19 Lastly if I may have leave to conjecture some forbore being baptized out of fear of persecution for their Religion How probably this is conjectured will appear when it is considered how difficult or rather impossible it was for any in those days under persecuting Tyrants to hold or enjoy any place of power profit or honour either in Court City or Army or even life it self that was known to be a Christian and how ready an expedient it was towards the holding of such places and enjoying life and liberties and avoiding all persecution upon the score of Christianity by remaining unbaptized since they could not be proved Christians that were never christened And now having shown the Reasons why several above the Age of Infants did themselves delay their own baptizing it follows secondly that I shew upon what Reasons the baptizing of children in their Infancy was delayed by others Now to this it may
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
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
that Infants were baptized in the Apostles days For the reasoning of the Apostle is this The unbelieving husband hath been sanctified that is brought to be a believer and to be baptized by that is through the means the instruction and conversation of the believing wifâ— dwâ—lling together with him gaining him to the Faith through her perswasion and good conversation And the same hath also been found to be effected upon the unbelieving wife by the dwelling of the believing husband together with her In confideration whereof he had advised the believing husbands still dwelling with his unbelieving wife and wife with husband ver 12 13. Upon this experience a hope hath been grounded that your châ—ldren though now they be not actually believers yet shall be brought to be believers by the means of their living in the same Families with you that are belâ—evers and by being instructed by you in the Christian Faith as soon as they shall be capable of understanding it And upon this hope they have been made holy by a Visible sanctification as Aquinas hath it that Aquin. Sum. 3. q. 68. Ar. 2. is baptized or sanctified by baptism separated by that Sacrament from the common unclean condition of Heathens and taken into the Communion of Saints Persons holy by design relation and vocation And else but for this hope they had not been sanctified nor made holy by baptism even as the children of Heathens are not baptized nor so made Holy because there is not the same reason for their coming hereafter to be Christians that there is for yours who therefore now upon this hope are in that sense Holy Let that hope therefore move the believing husband to continue with his unbelieving wife and the believing wife to continue with her unbelieving husband which hath moved us to baptize the children of those of you whereof either Parent is a Christian even the hope that those that now actually are not believers shall hereafter be broughâ— actually to believe through the instruction and conversation of the believers with whom they coinhabit and converse § 8. Well now Children as it appears by this Text were made holy in the Apostles See Dr. Ham. Def. of Inf. Bapt. ch 3. §. 1. p. â—2 c Times Those children were Infants who alone are capable of being baptized capable of being baptized by the benefit of their Parents Faith The Holâ—ness of those children imported their being baptized That Baptism was administred by none but the Apostles or Persons ordained and appointed by the Apostles for that work Hence it follows that Infants were baptized as in the Age so by the Hands or by the Appointment of the Apostles themselves Than which nothing needs be required further for the justifying of Infants Baptism § 9. And now it having appeared to be the Custom and Practice of the Universal Church of Christ to baptize Infants and that Custom and Practice being grounded on the Tradition and derived from the Practice of the Apostles themselves it follows that Infants have as good a Right unto Baptism by Prescription from thence as any person can have to any thing else by that Title which yet in many cases is as good as any other § 10. And now for Gods sake tell me why Infants should now be denied that which they have always had why should they now be forbidden coming to Christ who in all the Ages of the Church even up to that wherein the Apostles lived have had free access unto Christ and have been suffered to come to him and that by Baptism Why should we be less carefull of our childrens concerns than in all former ages others have been why should not we be as vigilant to preserve their Rights and this especially as others before us We need not doubt their Title nor question their Right having so good a Prescription for it Either Prescription can give no good Right to any thing which yet we see it doth in many or else children having sixteen hundred years prescription to plead for it have a good Right unto Baptism § 11. And yet is not that all the Right the little Children have unto Baptism For I shall now proceed to shew you a Third Right that they have unto it and that is by the Institution of Christ himself CHAP. XXX Childrens Right to Baptism by the Institution of Christ § 1. ANd truly if it can appear that Infants Baptism does come within the Institution of Christ and that Christ in his instituting of Baptism to be a Sacrament of the Gospel did either include Infants in it or not exclude them by it I cannot see what any sober modest inquirer can further want for his satisfaction in this point Unto that therefore I shall immediately hasten my discourse § 2. And if any man think that the Institution of Baptism is set down in Matth. 28. 19. or Mark 16. 15. and from the circumstances of those Texts define the Subject of Baptism as if those onely were to be baptized that are such as those were that are there expresly mentioned namely persons capable of hearing and learning believing and disbelieving the Gospel preached to them and so exclude Infants from baptizing because incapable of these things I shall humbly assume the boldness to believe that to be a mistake and to affirm that Baptism was by our Saviour instituted that is oâ—dained appointed and made a Ceremony of admission of Proselytes into his Church long before § 3. The Particular time indeed when he did institute it cannot be affirmed with so great câ—rtainty Aquinas groundâ—ng in St. Augusâ—â—nes Sum. 3. q. 66 a. â— Ex quo Christus aquis immergitur ex co omniam pecâ—nta a luit aqua D. Aug. ib. saying that from the time of Christs being dipped in water water did wash away the sins of all is of opinion that Baptism was instituted a Sacrament by Christ when himself was baptized though the necessity of using of it was not enjoyned till after his passion and resurrection But Ncâ—l de Orbell saith * Baptismus fuit à Christo in â—itâ—tus ante pâ—â—onem ipsius cum ante lilam disâ—ipuli baptizarent baptismo Christi Joh. 3. Quan viâ— hora pracisa instituâ—iâ—nis non have atur ex Evangelio non enim fuit institutus quando Christus baptizatus est à Johanne tamen Christus tune de dicavit qâ—am tanquam materiam l. doneam baptâ—smoex taitu suae mundissima carnis Nic. de Orbell list 3. 4 Sent. q. 3. de Baptismo fol. 7 8. †Baptiâ—mi Insinuatio fuit Facto quan lo fait Christus baptizatus insinuans noâ—esse baptizandos Verbo quando Nicedemo dicit Joh. 3. Nisi quis renatus fuerit Guiller vorrilong sup l. 4. Sent. de p. 3. aâ—t 3. that he did not then institute it but onely did by the touch of his most â—ure flesh dedicate water as a fit matter for baptism Nor will Cluitlerm â—orrilong allow that act to be the
on the place we are made one that is one body by one spirit and the same laver or washing that is by Baptism By the Spirit as the principal efficient of by Baptism as the instrumental Agent in that Union Hence is Baptism by St. August called Ecclesiae jaâ—ua and porta gratiae primus introit us D. Aug. de Cate. chizand rudib l. 2. c. 1. sanctorum ad aeternam ' Dei Ecclesiae consuetudinem the gate of the Church and the door of grace and the first entrance of Saints to an eternal Society with God and the Church So St. Bernard calls it Sacramentum initiationis intrantium Christianismum investituram the Sacrament of Initiation and the Investiture of such as enter into Christianity And by the Council of Florence it is called Primum omnium Sacramentorum locum tenet baptismus quod vitae spivitualis janua est â— per ipsum enim membra Christi ac de corpore efficimur Ecclesiae Concil Flor. apud Caranz sol 391. the gate of spiritual life in as much as by it we are made members of Christ and to be of the body of the Church And hence very significantly Baptisteries or Fonts are said to have been placed at first without but after within the Church near the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Porch of the Church to signifie undoubtedly the Sacrament there celebrated namely Baptism to be a Rite of initiation or entrance into the Church as it were that door by which they that are baptized are let in and have admittance unto the priviledges of Christians which is to be Members of Christ § 3. This benefit I say Men have by Baptism And why not Infants whom the Scripture no where shuts this door of grace against whom it no where excludes from this benefit by it In consideration whereof St. Aug. proceeds to say of the Baptism of Infants that it is of efficacy and doth avail Ad hoc valet baptismus ut baptizati Christo incorporentur D. Aug. l. 1. de Bapt. Parvul Haec gratia baptizatos quoque parvulos suo inserit corpori D. Aug. l. 1. de Pecc Merit Remiss c. 9. Pueri sicut adulti in Baptismo efficiuntur membra Christi Aquin. 3. q. 69. a. 6. Hac de causa insantulos baptizamus ut ejus membra sint omnes D. Chrysost Hom. ad Neophytos to their incorporation into Christ And again that This grace doth ingraft and put in even the little ones that are baptized into his body So Aquinas Children as well as Adult persons are made members of Christ in Baptism And for this cause saith St. Chrysostom do we baptize Infants that they may be members of him that is of Christ § 4. And the reason is the same for the one and for the other Because it is not several Baptisms but one and the same Baptism that is administred unto the one and unto the other For there is but one Baptism for all One as well as the other Men and Children all that are baptized are baptized into Jesus Christ as the Apostle expresses it Rom. 6. 3. § 5. Now this being so what can be more visible than that Baptism is hugely beneficial to Infants For being by Baptism made Members of Christ they have union with him as the Members have with the Head and by that Union much benefit is derived to them § 6. For first there is great honour comes to them thereby The Members partake of the honour of the Head To be the Members of such a Head as is Head over all things Ephes 1. 22. the Head of all principality and power Coloss 2. 10. what an honour must this needs be to them Like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments so the honourableness of Christ the Head hath a descending influence on his inâ—erior members so as to render them also in some measure and degree honourable By vertue of the Union of Christs natural body with God there is a great honour comes to that his body so by vertue of the Union of the mystical body of Christ with Christ its Head there is a great deal of honour coming also to that body of his His natural body is not the mere body of a man but the body of God so his mystical body is not a mere humane body but the body of Christ 2 Cor. 12. 27. As it is with an imp or scion that is taken off from any stock of a meaner kind and ingrassed or inoculated into a nobler stock and partakes with the stock into which it is ingrassed of its honourable appellation so it is with Christians though by nature they be wild olive trees yet being by Baptism ingrafted into Christ the good olive tree made members of his body they do partake with Christ in some degree of that honour which is given unto him They have his name called upon them by others Acts 11. 26. He himself is not ashamed to call them brethren Heb. 2. 2. 11. Not the least Infant Christian but is a Brother a Branch a Member of Christ and so is honourable in its Relation to him and hath an honourable respect due unto it upon account of the Union that it hath with him § 7. But secondly they do not only receive honour by Christ but also influence from Christ by vertue of their Union with him The Head hath an influence upon the whole body and every member of it Sense and motion is by the animal spirits communicated to the whole body and every member of it from the head so hath Christ an influence upon his whole body and every the least member of it From him by his spiritual grace is communicated to his body and every the least member of it suitable to the manner and measure of its receptivity a principle of sense of God and Goodness and of motion to attain the enjoyment of the one by the practice of the other which though for a while it give forth no indications of its presence in them yet will in due time exert its proper efficacy and in the mean time it lies at the heart like the sap at the root predisposing it unto a future fructification Of his fullness saith St. John we have all received and grace for grace John 1. 16. There is a fullness of grace in Christ for and an influence of grace from Christ to all that are in him Of his fullness we all receive By partaking of the root we participate of the fatness of the olive tree Rom. 11. 17. There goes vertue from him to all that are his Not the least member of him but has an influence of grace from him There is from him an emanation of quickening efficacy to the smallest Infant member in him being united to him it partakes with him according to its condition and capacity and that seminal grace communicated
that he brings the danger of death is one because the Sacrament of baptism is the onely remedy provided for their help It was decreed by the Council of Gâ—runda that Infants in case of weakness should be baptized the same day that they were born And whereas Fidus a Presbyter was of opinion that Infants were not to be baptized the second nor third day after their birth nor indeed till the eighth day because till that day they were not anciently circumcised St. Cyprian shews him that not himself onely but a whole Council assembled together with him were of a far other mind judging that baptism was not to be denied to any of the sons of men and so not to any Infant how young soever but that they were to be admitted to it as soon as born § 8. Again it is true Infants cannot of themselves come to baptism Why but yet they may be brought to it by others Rather than that shall keep them away St. Aug. tells us our Mother the Church will lend Accommodat illis mater Ecclesia aliorum pedes ut veniant D. Aug. Serm. 10. de Verbis Aposteli them other mens feet to come withall And such is the mercy of our Saviour that he looks upon them as coming to him that are but brought to him by others Suffer saith he the little children to come unto me And yet they came to him no other way but even as our Infants may come that is by being brought to him So long then as Infants may be brought to be baptized so long they have a way of coming unto Baptism and so they are not incapable of it in that respect neither § 9. It is true again that they can neither seek after nor desire their own baptism a thing anciently expected from and performed by adult Persons But yet they can receive it when upon others desire and seeking of it for them it is administred to them And so they are not for that incapable of it There is nothing said in all the Scripture that I know of by which the inability of a subject to seek after or desire that or any other mercy renders him incapable of receiving it Yea it is part of the Gospels grace that God therein is found of those that seek him not that Christ unsought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrysost in Heb. 2. 16. Hom. 5. to for it came and sought and found and saved that which was lost pursuing after and taking hold on mans nature when it was fast and far flying away from him towards its own perdition § 10. When our Saviour enlargâ—d his Apostles Commâ—ssion to the taking into Discipleship not the nation of the Jews onely but all the nations of the world he did not put it into this form stand ye here still and be ready to admit into discipleship all of all nations that shall come to you and seek to you for baptism but go ye and disciple all nations baptizing them q. d. Depart ye hence into and amongst the Heathen nations of the world and make them disciples by baptizing them admitting so many of them unto baptism as shall accept that favour and not refuse that grace to be thereby made my disciples § 11. The children here in the Text that came that is were brought unto Christ desired nothing at all of him in their own names It were strange indeed that Infants such as they were should have any requests to make to him And their not desiring of a mercy was no hindrance to their receiving of one They came to him for entrance into the kingdom of God by baptism as we gather from what he alledges as a reason why he would have them suffered to come to him And he prepares them for such entrance Dr. Hammond Quaere of the Bapt. of Infants Sect. 22. De Confirmat c. 2. S. 5. by vouchsasing them the Ceremonies leading on unto baptizing he laid his hands upon them and blessed them whereupon in all probability followed his Disciples baptizing of them § 12. And if such infirmities and impediments were real hindrances unto mercy stood in need of how many of those that our Saviour in the Gospel had mercy on and healed had gone without their Cure Then persons See Gilberti Voctii Theolog. Polit. part â— l. 2. Tract 2. cap. 2. qu. 6. born deaf and dumb or fools though the children of parents in Covenant should never be baptized because they could never understand it never speak for it never desire it which I think no sober Christian will say CHAP. XXII Children not incapable of Baptism in regard of their having sin in them and yet not repenting of it § 1. FUrther it is true that they have Sin in them But that is so far from being any real hindrance to their baptizing that it should rather be a motive to it as indeed it is a reason for it namely that they may have their sin remitted by it Baptism being a Sacrament especially ordained for the Sacramentum ad hoc specialiter inâ—â—â—tutum ut per ipsum peccatorum sordes mundentur Aquin. 3. q 68. a. 4. c. cleansing away of the filth of sin as Aquinas saith and is further confirmed both by Peter's exhorting the Jews to be baptized for the remission of sins Acts 2. 38. and Ananias exhorting Saul to be baptized and wash away his sins Acts 22. 16. § 2. Sin indeed in persons resolved not to forsake their sins but to persist in sinning may be an hindrance but not in those that are not so resolved And of Peccatoribus voluntatem peccandi in pâ—ccato perseverandi propositum habentibus baptismus minime conferendus est Aquin. Sum. 3. q. 68. a. 4. 2. Infants it cannot be said that they are so § 3. And if the forepast sins many and great sins of mens own acting be no hinderance to their baptizing as we see by the Persons baptized in the Scripture of whom some had been Idolatrous Heathens others Christ-killing Jews c. much less can that one sin under the guilt whereof Infants do lie not acted personally by them but judicially imputed to them hinder them from Baptism as St. Cyprian reasons the case in Porro autem si etiam gravissimis delictoribus in Deum multum ante peccantibus cum postca crediderint remissio peccatorum datur à baptismo atque gratia nemo probibeâ—ur quanto magis probiberi non debet infans qui recens natus nil peccavit nisi quod secundum Adam carnaliter natus contagium antiquae mortis primâ nativitate contraxit Qui ad remissam peccatorum accipiendam hoc ipso facilius accedit quod illi remittuntur non propria sed aliena peccata D. Cyprian l. 3. Ep. 8. their behalf And so neither in this respect are Infants incapable of Baptism § Yea but they do not repent them of their sin Nor is it required of them that they should The Scripture
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
to be so long in Adam as till it be enrolled in Christ and so long defiled as it is unenrolled contracting the sully of sin from its society with the flesh Athanasius saith i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athan. cont Arianos Orat. 10. when Adam transgressed his transgression passed unto all men Origen k Sciebant enim illi quibus mysteriorum secreta commissa sunt divinorum quia essent in omnibus genuinae sordes peccati quae per aquam spiritum ablui deberent Origen l. 5. in Rom. Hom. 14. in Luc. speaks of it as a thing known to those whom the secrets of the divine Mysteries were committed to that there are in all the genuine pollutions of sin which ought to be washed away by water and the spirit and himself affirms that there is none clean from pollution no if he be but of a days age Gratian l Firmissime tene nullatenus dubites omnem hominem qui per concubitum viri mulicris concipitur cum originali peccato nasci impietati subditum mortique subjectum c. Gratian. de Consecrat Distinct 4. bids believe it firmly and doubt not in the least of it that whosoever is conceived by the concumbency of man and woman is born with Original sin c. Yea Vincentius Lirinensis asks m Quis ante prodigiosum discipulum eâ—us Coelestium reatu praevaritationis Adae omne genus humanum negavit astrictum Vinc. Lirinens advers Hares c. 34. who ever before Caelestius the prodigious Disciple of Pelagius denied that all mankind was bound under the guilt of Adams transgression § 11. And if all mankind be bound under it then Infants sure no small part of mankind are not free from it No not they nor any else are free in the judgment of the Fathers but all guilty Jesus Christ alone excepted whom God sent not in sinful Solus per omnia ex natis de foemina Sanctus Dominus Jesus qui terrenae contagia corruptelae immaculati partûs novitate non senserit coelesti majestate depulerit D. Ambros Com. in 2 Luc. Profectâ—o peccatum etiam major fecisset sc Christus si parvulus habuisset Nam propterea nullus est hominum praeter ipsum qui peccatum non fecerit grandioris aetatis accessu quia nullus est hominum praeter ipsum qui peccatum non habuerit infantilis aetatis exortu D. Aug. contr Julian Pelag. l. 5. c. 9. Sine quo generalis velamine confusionis nemo filiorum hominum intravit in hanc vitam uno sane excepto qui ingreditur sine maculâ Emanuel is est D. Bern. super Cantic Serm. 78. Solus enim Deus sine peccato solus homo sine peccato Christus quia Deus Christus Tertull. de Animâ flesh but only in the likeness of it Rom. 8. 3. and who thence is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing born holy holy in its very birth Luk. 1. 35. § 12. Children then having so great a Malady upon them as Original sin is and Baptism being that Remedy yea the onely ordinary one by which they may be freed * For if there be no Salvation for Infants in the ordinary way of the Church but by Baptism and this appear in Scripture as it doth then out of all doubt the consequence is most evident out of that Scripture That Infants are to be baptized that their Salvation may be certain For they which cannot help themselves must not be left onely to extraordinary Helps of which we have no assurance and for which we have no warrant at all in Scripture while we in the mean time neglect the ordinary way and means commanded by Christ A. B. Laud. Confer §. 15. Num. 4. from this Malady how can it then be but that Children must have need of Baptism § 13. And truly with the Ancient Christians this consideration was of very great weight and force Upon this account to be sure what ever they did upon other accounts they baptized their Infants Why saith Critobolus the Pelagian are Infants baptized St. Hierom a Quare infantuli baptizantur Ut eis peccata in baptismate dimittantur D. Hier. Ep. 17. Tract 2. par 1. answers that their sins may be remitted unto them in Baptism So Origen b Per baptismum nativitatis sordes deponuntur propterea baptizantur parvuli Orig. Hom. 14. in Levit. By baptism the filth of our birth is taken away therefore are even Children also baptized And saith St. Chrysostom c Praedicat Ecclesia Catholica ubique diffasa debere parvulos baptizari propter Originale peccatum D. Chrysost Hom de Adam Eva. It is a thing which the whole Catholick Church every where diffused doth preach namely that Infants ought to be baptized because of Original Sin But what stand I upon the testimony of single Doctors when we have it from a Council that upon the account of that Rule of Faith as the Fathers in the Milevitane Council d Item placuit ut quicunque parvulos recentes ab uteris matrum baptizandos negat aut dicii in remissionem quidem peccatorum eos baptizari sed nihil ex Adam trahere originalis peccati quod regenerationis lavaero expietur unde sit consequens ut in cis forma baptismatis in remissionem peccatorum non vera sed falsa intelligatur anathema sit quoniam non aliter intelligendum est quod ait Apostolus Per unum hominem peccatum intravit in mundum per peccatum mors ita in omnes homines pertransit in quo omnes peccaverunt nisi quemadmodum Ecclesia Cathelica ubique diffusa semper intellexit Propter hanc enim regulam fidei etiam parvuli qui nihil peccatorum in semetipsis adhuc committore potuerunt ideo in peccatorum remissionem veraciter baptizantur ut in cis regeneratione mundetur quod generatione traxerunt Concil Milevitan Canon 2. apud Caranz call that Text of the Apostles Rom. 5. 12. By one man sin entred into the world c. understood as they say the Catholick Church of Christ every where diffused did always understand it of Original sin are Infants which could as yet commit no sin of themselves truly baptized into the remission of sins that that may be cleansed in them by Regeneration which they have drawn upon themselves by Generation And therefore St. Augustine saith e Non est superfluus baptismus parvuloram ut qui per generationem illi condemnationi obligati sunt per regenerationem ab eadem liberentur D. Aug. Ep. 89. The baptism of Infants is not superfluous and then sure there is some need of it that they who by generation are obliged to that condemnation which came by Adam may by Regeneration be freed from the same § 14. Unless then we will say with the Pelagian Hereticks that children have not in them the Malady of sin or will contradict our Saviour and say that
side contritione accedunt Gabriel Biel in 1 Sentent d. 4. discoursing of the different effects of baptism in persons of different age and disposition concludes thus All Infants rightly baptized receive the thing and the Sacrament but those he means adult ones that come feignedly and without faith and contrition receive onely the Sacrament 'T were lost time to stand upon it hence to prove his being for Infants Baptism § 14. But before either him or De Orbellis flourished Thomas Waldensis who died Anno 1430. And saith he who ever we be that are baptized into Quicunque baptizati sumus in Christo Jesu in morte ipsius baptizati sumus Ergo parvuli qui baptizantur in Christo quoniam in morte ipsius baptizati sunt peccato moriuntur Tho. Walden de Sacram Tom. 2. q. 101. Fol. 104. Col. 2. Quod parvuli ad baptismum delati si praeveniantur morte peribunt Id. ib. q. 99. Fol. 101. Col. 3. Jesus Christ are baptized into his death Therefore even the Infants that are baptized into Christ because they are baptized into his death do die to sin The same Author holds that Infants brought to baptism yet dying before they be baptized do perish § 15. Yea and even in the beginning of it about Anno 1401 flourished Nicolaus Gorranus And he delivers his sense as to this matter in the words of Beda and the Ordinary Gloss Treating on Mark 7. 29. Vade exiit daemonium Go thy way the devil is gone out of thy daughter he saith And as saith Beda hence we have an example that as that daughter was healed by the faith of her Mother as the Centurions servant Matth. 8. by the faith of his Master so are Infants by the faith of their Parents Whence saith the Gloss Here we have an example of the Catechizing and baptizing of Infants because by the Faith and Confession of the Parents in baptism little ones who are neither able to understand nor act any thing either of good or evil are freed from the devil The Catechizing here 't is plain is no other but that we have newly spoke of And by the way if Walafridus Strabo were the Collector of the Ordinary Gloss as Isaackson from Trithemius and Trifingensis affirms then it is apparent that how much soever his Authority is pretended against Infants Baptism either he was not against it or if he were he was against himself Which further appears from what Mr. Obed Wills in his Answer to Infant Bapt. Asserted c. 7. pag. 24. Henry Danvers shews namely that declaring his own opinion upon the matter he saith that it was a sign of the growth of Religion after a diligent search to take up the practice of Infant Baptism and amongst other Testimonies citeth the Fathers in generall for it in opposition to the prolonging of Austins Baptism till he was Adult And concludes at last thus Wise Christians baptâ—zed their Infants being not as some heretical persons opposing the Grace of God and contend that Infants are not to be baptized So that by the way here we have gleaned up a witness for the Ninth Century before we come at it even Walâ—fridus Sâ—rabo the man so much cried up by our Antipaedo baptists for a propugner of their opinion and an impugner of Infants Baptism § 16. We will now step on to the Fourteenth Century And in the very first year of it Anno 1300 appears * Cum secundum Scripturam sidem parvuli trahant originale peccatum ad ejus deleâ—ionem quia necessaria est ad salutem sunt baptizandi par vuli quia tempore legis Evangelicae baptismus institutus est in remedium contra illam culpam Ad illud argumentum Qui non crediderit condemnabitur Respon Quod potest intelligi de adultis per illud quod prâ—eccdit Qui crediderit baptizatus fuerit Vel potest dici quod qui non crediaerit noc actu nec habitu condemnabitur Par euli auâ—em etsi non possune habere actum credendi possunt tamen habere habitum Joh. Duns Scot. in l. 4. Sententiar Dist 4 qu. 1. Johannes Duns Scotus a witness for Infants Baptism And saith he whereas according to Scripture and Faith Infants bring along with them original sin for the blotting out thereof because that is necessary unto salvation are Infants to be baptized because in the time of Gospel baptism is instituted as a remedy against that guilt And to the Argument from Mark 16. 16. Qui non crediderit He that believeth not shall be damned he answers that may be understood of adult ones in as much as there goes before it Qui crediaerit He that believeth and is baptized Or it may be said He that believes neither in act nor in habit shall be condemned But Infants though they cannot have the act of believing yet they may have the habit of saith § 17. Go we now on to the Thirteenth Century And here we have Bonaventure about Anno 1260 giving witness to the baptizing of Hoc quotidie contingit in pueris qui baptizantur qui se ante annos diseretionis moriantur in altcrius side gratiam suscipiunt qua per meriâ—um Christi salvantur Bonaventura de Vita Chrsti c. 23. Infants in this Age. For speaking of believing by the Faith of others he saith This is a thing which falls out daily in the children that are baptized who if they die before they arrive at years of discretion do by the faith of another receive that grace whereby they are saved through the merit of Christ § 18. Here also we have Aquinas about Anno 1255 giving a full and clear witness For unto the Sed contra est quod Dionys dicit ult cap. Eccl. Hierarâ—h Divini nostri duces scilicet Apostoli probaverunt insantes recipi ad baptismum Aquin. Sum. 3. q. 68. Artic. 9. Pucri baptizandi sunt cum sint originali peccato obnoxii ut à pueritia enutriti in religione Christiana firmiùs in ea perseverent Id. ib. Conclus Ipse autem Dominus dicit Joh. 3. Quod nisi quis Vnde necessarium fuit pueros baptizari c. Id. ib. Corp. Artic. question whether Infants are to be baptized he answers assirmatively that they are And his opinion he grounds on the Authority of Dionys Areop affirming that the Apostles did allow of it that Infants should be admitted unto baptism Which he also confirms from the Need they have of it by reason of their obnoxiousness to original sin from the Necessity there is of it in order to their obtaining of salvation because of Christs having said Nisi quis renatus fuerit That except a man be born of Water and of the spirit he cannot enter into the kingdom of God and lastly from the Conveniency of it in order to their being brought up to and persevering in the Christian Faith § 19. In this Century Pope Greg. the Ninth who was elected about Anno 1227
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
being observed that Christians Decernimus ut extra tempora decreta baptismi nullus filios suos baptizet nisi infirmitas nimia vel dies extremus compulerit filios suos baptismum suscipere Conc. Matisc c. 3. Omnes omnino 〈◊〉 die quadragesimo cum infantibus suis ad Ecclesiam observare praecipimus ut impositionem manus c. Synod Matisconensis ap Magdeb. Cent. 6. c. 9. Col. 613. did not observe the solemn set day for baptizing of their children but baptized them at other times so that there were scarce found above two or three to be baptized at Easter that custom was prohibited unless in case of extream infirmity and necessity and an order was given for the attendance of all with their Infants at the Church on the solemn festival to receive their imposition of hands Chrysm and Baptism § 49. The Second Council of Braccarum Anno 580 ordered the Bishops to signifie throughout their Churches that if they that Placuit ut unusquisque Episcopus per Ecclesias suas hoc praecipiat ut hi qui infantes suas ad baptismum offerunt si quid voluntarè pro suo offerunt voto suscipiatur ab eis c. Concil Bracarense Can 7. ap Magd. Cent. 9. Col. 354. Caranz fol. 250. brought their Infants to baptism pleased to offer any thing voluntarily it should be accepted but that nothing should be extorted from those whose poverty rendred them unable to make any offering lest thereby they should be discouraged from bringing their children unto baptism and they dying unbaptized their loss should be required at their hands through whose violence this was occasioned This Synod placed by Alsted in the year above mentioned is placed by the Magdeburgenses in the seventh Century Anno 610 and so if it witness not for this Century it will for that And the Council of Vivense ordained the very same as H. D. informs us from Vossius de Bapt. p. 179. § 50. Isidor Hispalensis whose time is placed by Alsted about Anno 596 is of this judgment touching Infants dying without baptism That for Original Sin alone newly born Infants do suffer pains Pro solo peccato originis luune in inferno nuper nati infantuli poenas si renovati per lavacrum non fuerint Proinde pro hac causa nuper natus damnatur infans si non regeneratur quia originis noxitate perimitur Isidor de sum bono cap. 23. apud Magd. Cent. 7. c. 4. Col. 98. Mag. Cent. 6. c. 6. Col. 331. in hell if they be not renewed by baptism What his judgment was as to the baptizing of Infants is not to be questioned when this was his judgment of those that died unbaptized He is quoted by the Magdeb for the Seventh Century but placed by Alsted in the Sixth and so will serve for the one or the other The Centuriators tell us that some having in the time of Gregory made some change in the dippings of Infants Isidore notes that Gregory did earnestly reprove them for not dipping them but once or else thrice § 51. Justinus the Emperor who reigned about Anno 570 Ordained as H. D. tells us concerning the children which in regard of Treat of Bapt. 2 Edit p. 112. their years cannot receive Divine Doctrine that they shall without delay be made worthy or partakers of Baptism And Justinian the Emperor who reigned about Anno 530 Ordained That children should be admitted to Baptism Justinian Novel Institut 44. ap 11. Danvers Tre at of Bapt. p. 112. Edit 2. and that those that were come to their full growth should be taught before they were baptized § 52. Johannes Maxentius a Monek and Priest of Antioch Anno 520 thus writes in the Confession of his Faith Therefore do we believe that little children newly born are Propterea recentes ab utero parvulos non tantum ut adoptionem mereantur filiorum aut propter regnum Coelerum sicut Pelagii Caelestii sive Theodori Mansuestini disciputi c. sed in remissionem peccatorum eos credimus baptizari nè pereant in aeternum Maxent ap Magdeb. Cent. 6. c. 6. Col. 227. l. 4 c. baptized not onely that they may obtain the adoption of sons or for the kingdom of Heaven like the Disciples of Pelagius Coelestius but for remission of sins also that they may not perish for ever § 53. The Council of Gerunda about Anno 517 or 520 as some decreed That little children Ut parvuli si infirmari contingat codem die quo nati sunt baptizentur Concil Gerund Can. 4. ap Caranz fol. 179. in case of weakness should be baptized the same day that they were born § 54. Not to be endless in testimonies the Magdeburgenses tell us from Adon and Gaguin how Androvera wife of Chilperic was forced upon a surprize to be both Witness and Adon in Comment 4 aetatis Gaguinus l. 2. narrant Androveram Chilperici uxorem infidiis circumventam ipsam natae suae filiolae baptizandae testem commatrem extitisse Cent. 6. cap. 6. Col. 332. lin 28 c. Godmother at the baptism of her own little daughter And thus much for this Age. § 55. Go we on to the Fifth Century And here we meet with plenty of evidences of Infants Baptism § 56. The Council of Milevis Anno 418 in the time of Pope Innocent and the Emperor Arcadius as the Centuriators tell us Item placuit ut quicunque parvulos recentes ab uteris matrum baptizandos negat aut dicit in remissionem quidem peccatorum eos baptizari sed nihil ex Adam trabere Originalis peccati quod regenerationis lavacro expictur unde sit consequens ut in cic forma baptismatis in remissionem peccatorum non vera sed falsa intelligatur anathema sit Quoniam non aliter intelligendum est quod Apostolus ait Per unum hominem peccatum intravit in mundum per peccatum mors ita in omnes homines portransiit in quo omnes peccaverunt nisi quemadmodum Ecclesia Catholica ubique diffusa semper intellexit Propter hanc regulam fidei etiam parvuli qui nihil peccatorum in semetipsis committere potuerunt ideo in peccatorum remissionem veraciter baptizantur ut in cis regeneratione mundetur quod generatione traxerunt Synod Milevitana ap Magdeb Cent. 5. c. 9. Col. 835. Caranza fol. 123. decreed an Anathema to him that should deny baptism to new born Infants The ground of their decree they make to be Original Sins being drawn from Adam by all and death by sin and that according to that sense which the Catholick Church diffused every where ever had of that saying of St. Pauls By one man sin entred into the world and death by sin and so death passed upon all men for that all had sinned For which rule of Faith even little ones say they which in themselves were uncapable as yet of committing of any