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
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
Interpret Parab Script q. 94. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Respons ad Orthod q. 44. saith one end of Baptism is that in or by the water we may obtain the remission of former sins Greg. Nazianz. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nazian Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. saith that this Laver hath the vertue to blot out sins St. Ambrose saith l Illic enim omnibus peccatis depositis abluitur credens justificatur domini nomine per spiritum Dei nostri Deo filius adoptatur D. Ambros 1 Cor. 6. 11. that there i. e. in baptism the Believer is washed all his sins being put away he is justified in the Name of the Lord and adopted a Son to God by the Spirit of our God And m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. D. Basil Exhort ad Baptism St. Basil to name no more saith it is to captives redemption remission of debts c. And these may suffice to report the Churches sense as to the matter of Justification which stands in the remission of sins though others also n Beatos existimat qui absque labore peccatorum remissionem acceperunt quod sola baptismatis gratia largiri potest Theodoret. in Psal 50. Pollicetur peccatorum veniam quae per sanctum baptismâ— mortalibus datur Theod l. 7. de Sacrificiis Non reddit parentum peccata in filios quia cum ab originali culpa per baptismum liberamur jam non parentum culpas sed quas ipsi committimus habemus D. Greg. Mag. Expos Moral l. 15. c. 31 in 21 cap. Job Sciendum est autem eos qui post lavacrum in peccata incidunt eos esse qui castigantur Quae enim prius facta sunt dimittuntur Quae autem postea fiunt expurgantur Clemen Alexandr Stromatum l. 4. Justificamur enim peâ— Sanctum baptismum mortem Christi annunciantes simul resurrectionem ejus confitentes Cyril Alexanâ— Apolog. ad Theodes Ad peccati namque ablutionem sufficit salutare sacrum lavacrum abstergitque superiorum delictorum maculam Cyril Alex. l. 1. in Isai cap. 1. do attest the same § 12. Then as to the Grace of Sanctification whereby we are purged from the corruptions of our nature and endued with inward holiness let St. Chrysostom a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. D. Chrys Hom. 40. in Gen. Divinae autem gratiae lavacrum non corporis sed animae maculam fordesque mundare consuevit D. Chrysost ad Baptizandos speak and he will tell you that the grace of Baptism heals without pain brings us good things without number and fills us with the grace of the Holy Ghost And that the Laver of divine grace useth to cleanse not the spot and filthiness of the body but of the soul St. Cyprian b Per Baptismum Spiritus Sanctus accipitur D. Cyprian l. 2. ep 3. saith By baptism is received the Holy Ghost i. e. in the gifts and graces of it a thing frequently happening certainly in visible effects and undoubtedly in invisible graces to persons baptized by the Apostles Tertullian c Igitur omnes aquae de pristinâ originis praerogativâ Sacramentum sanctificationis consequuntur invocato Deo Supervenit enim statim spiritus de coelis aquis superest sanctificans eas de semetipso ita sanctificatae vim sanctificandi combibunt Tertull de Baptismo saith that the waters of baptism being sanctified by the Holy Ghost do conceive a sanctifick vertue Primasius d Filium Dei induti toti ejus membra per Baptismi sanctificationem effecti filii Dei sitis necesse est Primes in Gal. 3. 27. saith Having put on the Son of God and being wholly made members of him by the sanctification of Baptism ye must needs be the sons of God And Greg. Nazianz. calls Baptism e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Greg. Naz. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purgation of the soul and the waters of Baptism he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lustral or cleansing waters saying that they were more cleansing than hyssop than the blood under the Law or the ashes of an heifer § 13. Baptism then being a means of making the baptized partakers of so excellent Graces of God as the Justification of their Persons and the Sanctification of their Natures and so putting them out of a state of wrath and damnnation into a state of grace and salvation must needs be concluded to be highly beneficial to those that partake of it What thing indeed in all the world can in the least come in competition for worth and excellency for advantageousness and beneneficialness with either of these two divine Graces Who that understood what the Guilt of sin is and what the Punishment of damnation is would not give the world if it were his to be acquitted from that guilt whereby he should he obliged unto that punishment And who that understood the just worth of internal holiness or the true value of eternal happiness would not think all the Jewels in the world though all the pebles and sands in the world were jewels too mean a price for such a purchase as that grace that should intitle unto that glory § 14. And that being so what an inducement is here O what inducement can be greater what perswasion more forcible what argument more strong what obligation more powerfull to draw us to the baptizing of our Infants what can we do better for them what can we do so good for them as to get them justified as to get them sanctified and to get them baptized that they may both be justified and sanctified CHAP. XIV Baptism beneficial unto Children in regard that by it they are consigned unto a Resurrection § 1. BUt Ninthly every Grace it self doth not carry immediately and fully into Prime enim resurrectio deâ—ine regnum Tertull a â—v Marcion l. 5. 1 Cor. 15. 50. Glory There must be a rising before a reigning Flesh and blood in the condition it is here in corruptible and mortal cannot inherit the kingdom of God There must therefore intervene a Resurrection from death before there can be had a full Admission into life § 2. Now Baptism consignes the Baptized and that whether Men or Infants for there is no distinction no exception made in this point of or against either or other unto a Resurrection and that so effectually that at present they are made capable and hereafter if they forfeit not the grace of their Baptism they shall be partakers of it § 3. And in the sense and hope of this our Church prays for the new baptized Infant that as he is made Publ. Baptism of Infants partaker of the death of Christ he may also be partaker of his resurrection so that finally with the residue of Gods holy Church he may be an inheritour of Gods everlasting kingdom
the sick have no need of a Physician that is of a remedy for their malady or will not allow Baptism to avail towards remission of Sin contrary to the Scripture and the Fathers I say unless we will run upon some or all of these absurdities we must needs grant that Infants have need of being baptized and so ought upon the account of that need to be admitted unto Baptism CHAP. XVIII Childrens need of Baptism further shown from the consideration of the evil nature and evil consequents of Original Sin § 1. ANd truly he that rightly understands the nature of the Malady will never dispute the need of a Remedy Why what 's the matter What so great evil is there in Original sin or comes by it to those in whom it is that there should be such need of baptizing our children to disengage them from it What why let our Church speak to this in her Ninth Article and she will tell you that it is the fault and the corruption Vitium est depravatio naturae cujusâ—ibet hominis ex Adamo naturaliter propagati Art 9. of the nature of every man that naturally is engendred of the ofspring of Adam § 2. So then by her doctrine there is a fault chargeable on and a corruption diffused in every one till he be freed therefrom by Baptism every natural descendent from Adam is guilty of a fault even of that first fault whereby man fell from his innocency and happiness from the happiness of his innocency and so is liable to the curse of God and he is also depraved and corrupted in his nature vitiated with irrectitude and deficiency in the very principles of his composition § 3. Now by this means as our Church saith it comes to pass that man is far gone from original righteousness far departed from Ab originali justitia longissime distet ib. that righteousness which he was created in when his mind and will and affections and actions were all agreeable to the will of God also that he is enclined unto evil even of his own nature Ad malum naturâ suâ propendoat ib. prone and forward to it even by the genuine bent and proper sway of his own natural inclination and also that his flesh is ever lusting against the spirit refusing resisting Caro semper adversus spiritum concupiscat ib. and rebelling against the suggestions motions and dictates of it § 4. Now the Consequent hereof is that in every person born into the world iâ— deserveth In unoquoque nascentium iram Dei atque damnationem meretur ib. Gods wrath and indignation exposing every man to the curse of God and rendring him liable unto Firmissimè tene non solum homines ratione utentes verum etiaem parvulos qui sine Sacramento baptismi de hoc seculo transeunt sempiterno igne paniendos quia 〈◊〉 peccatum propriae actionis nullum habent originalis tamen peccati damnationem carnali conceptione ex nativitate traxerunt Gratian. de Consecrat dist 4. eternal damnation § 5. And well may this be when First the Guilt of this fault is such as to oblige all men to death Death saith the Apostle passed upon all men for that all have sinned Rom. 5 12. viz. in Adam in whom all were at his sinning Whence we are even by nature children of wrath Ephes 2. 3. under a judgment or sentence unto condemnation Rom. 5. 18. as being made sinners by our first fathers disobedience Rom. 5. 19. § 6. And secondly when the corruption of our Nature the evil consequent of that first sin is such that it is a law in our members warring against the law of our mind and bringing us into captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that law of sin which is in our members Rom. 7. 23. So that when we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjacet Hier. would do good evil is present with us at hand as it were ready for us to be done by us Rom. 7. 21. and every imagination of the thoughts of our hearts is onely evil continually according to that representation which is given of mans depraved disposition by him that the best knew what was in man Gen. 6. 5. And when the mind is carnal and so inimicitious as Rom. 8. 6 7 8. to be even enmity against God to such a height and degree that it neither is nor can be brought to be subject to the law of God then they that are in the flesh cannot please God and then no marvel if that carnality of their mind be in the consequent of it death to them That any man is tempted so far as to be an actor in evil and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1. 14. every man is so it is from his being drawn away even haled out of his own lust the innate corruption of his carnal affection and however if not violently forced yet at least cunningly enticed and allured away with some bewitching bait presented to him with all the best advantages and under the most winning circumstances by it Now when once the teeming womb of lust hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. v. â—5 conceived and is become impregnated it will not be long ere it bring forth and make it self the mother of sin and that the right daughter of such a mother presently becomes bigbellied too and brings forth death James 1. 14 15. § 7. Now what can any man stand more in need to be freed from than such a Guilt upon his Person as obligeth him unto death than such a Corruption of his Nature as inclineth him unto all those evils that deserve and bring upon him damnation § 8. If Children were not under that Guilt or had not in them this Corruption then indeed in these respects Baptism were not needfull for them But for as much as every age as †Omnis aetas peccato obnoxia ideo omnis aetas Sacramento idonea D. Amb. de Abrah Patr. l. 2. c. 11. St. Ambrose saith is obnoxious to sin inclinable to the commission and liable to the punishment of it therefore it is that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Bapt. every age infancy and all is proper for and hath this Sacrament administred to it Yea and it hath a need of it for there is a need to be baptized as there was a need to be circumcized else why did John the Baptist say to Christ that he had need to be baptized of him and a need to be baptized is more than a fitness for or a capableness of baptism Yea for as much as there is no time of mans life free from fault as the same St. Ambrose saith there being deficiencies in our Nullum tempus vitae culpa vacuum ergo nullum tempus vacuum debet esse tutclae Id. ib. compleatest performances irregularities in our most regular actings aversion from God in our first movings therefore no time of our life ought to be without
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