to that ark in respect of that approaching ruine on the Jewes styled the kingdome of heaven v. 1. and that evidenced to be a bloody kingdome explicated by casting into the fire v. 10. And can we imagine the Jews that believed John and came to his baptisme did not bring their children with them to save them from the praedicted evils And then I professe not to see any reason to render it incredible that John Baptist should thus receive and baptize those infants though the Scripture affirming nothing of it and tradition as far as I know as little I shall neither affirm nor believe any thing in it This only is certain that among the Jewes of that time infant Children were known to be capable of entring into covenant with God after this manner and of being partakers of the benefit of the Covenant by that means And one thing more I may adde that Christ himself who was by his sinlesness as unqualified for the Repentance which John preacht as the infants were by their incapacities did yet come and was received to Johns baptisme v. 13. and then in câ—se infants were brought why might not they be received also Then 2. for as much as concerned the Apostles Mat. 10. First T is there evident that they were sent to the lost sheep indefinitely and sure that phrase comprehends the Lambs also the infant children being lost in Adam as well as the grown men by the addition of their actual to original sin And then why should we doubt but the Apostles mission extended to them also An 2. for their preaching it is just as Johns was to warn them to beware of the imminent destruction that vindicative act of Gods kingdome v. 7. that all that should give ear and heed to them might hasten to get out of that danger by reformation and new life and the ruine being impendent to the young as well as old even the whole nation why should not the infant children be rescued from that by their parents care in bringing them to baptisme and timely ingaging them to fly from the wrath to come as soon as they should come to understanding injoying in the mean time the benefit of others charity Thirdly After their preaching though there be no mention of baptizing and so it was not so fit to be produced to our present business yet other things there are appointed to be done wherein infants were concerned as well as others as healing of diseases c. and if being incapable of receiving benefit from preaching should be deemed an obstacle to their being baptized why should it not to their receiving of cures Nay I may adde How should the dead in that place who sure were as uncapable of hearing or understanding as the tenderest infant be capable of being raised by those Apostles which yet is there affirmed of them v. 8. And so much for that reason also and in like manner for the third which is but repeating the last branch of this second that the Apostles were to disciple all nations by the same way that they discipled the lost sheep of the house of Israel which was saith he by preaching and therefore supposed precedent instruction In what sense I have now shewed viz. by preaching to the nations and receiving all that came in to the discipleship whether on their own leggs or in others arms whole families at once the parents and upon their undertaking their infant children also His fourth proof is taken from the use and notation of the word which is so to teach as that they learn and so saith he is used Mat. 13.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred instructed by our last translators and can be no otherwise rendred than made a disciple by teaching so Act. 14.21 it is said Having preached the Gospel to that city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having taught or made many disciples For the notation of the word we have formerly said sufficient that it signifies to receive ad discipulatum as into a school of Spiritual instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a disciple and such he is made who by any motive or means either comes or is brought into the school this indeed in order to teaching in the Master and to learning in the scholar and the one so to teach as that the other learn but this subsequent to his being made a disciple the youth we know enters into the school is admitted into the College and Vniversity before he learns a word there the instruction or learning is still lookt upon as future at his entring into discipleship And this is all the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.5 only some accidental differences may be observed 't is in the passive and in the Aorist in the preter tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Scribe which is or hath been entred as a disciple unto the kingdome of heaven who since his entrance hath been instructed and as real passives import received influence been really affected and changed by discipleship still no way supposing that he was instructed in the learning or mysteries of the kingdome of heaven before he was thus admitted a disciple to it After his admission there is no doubt but he doth or ought to learn nay being there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe discipled a grown man and learned among the Jews before he came to Christ I doubt not but some knowledge he had of it before he entred himself a disciple see baptizing of infants p. 199. but this not by force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for still a disciple he may be before he learns and is therefore obliged to learn because he hath assumed and undertaken to do so either personally or by others susception by his coming or being brought to be a disciple So in the other place Act. 14.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then having received or initiated i. e. I suppose by this rite of baptisme made and baptized many disciples which though it be there set down as a consequent of the Apostles preaching the Gospel in that City for otherwise it were not imaginable that they should receive any disciples there they must first proclaim admission to all that come before any can be expected either to come or be brought to them yet may it very reasonably be extended to more persons then those that understood their preaching viz. to the infant children of their proselytes brought to them by their parents and dedicated to Christ Thus invalid are his attempts from the notation of the word and by consequence his inference from thence which is set down as his fift proof that thereby it may appear how the Apostles understood the precept of Christ to preach the Gospel to persons and thereby make them disciples For although the practice of the Apostles be indeed the means by which we may discerne how they understood Christs precept and those two places cited by Mr. T. from
better they should be sanctified baptized when they have no sense of it then that they should dy unsealed uninitiated adding for proof of this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcision on the eighth day which was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an initial seal and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to those that had no use of reason and in a lower degree the anointing of the posts which were insensible also was yet a means of saving the first-born After this t is true that he proceeds to consider those children that are not in any danger of death and of them he gives his opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the style which S. Paul useth when he speaks his own sense as that is other from the revealed will of Christ that staying about three years at which time they may be taught to answer somewhat though they understand it not perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this means they may be baptized souls and bodies by this great Sacrament of initiation But of this 1. It is is clear that it no way prejudges the doctrine and practice of the Church formerly set down and approved by him that infant children indefinitely considered might be baptized and if danger approched must how young soever they were which is as contrary to the Antipaedobaptist and so to Mr. T. as any thing 2dly That it is but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or private opinion pretending not so much as to any part of the Church of that or former ages to authorize it 3dly That the state of children being so weak and uncertain that t is hard to affirme of any that they are not for the first three years in any danger his counesl for deferring will hardly be ever practicable to any 4thly That the deferring of which Nazianzen speaks is most probably to be understood of those whose parents are newly converted and themselves doubt whether they shall be yet baptized or no for to such he speaks in that place from p. 654. A. Lastly That the deferring till three years old if it were allowed would no way satisfie the Antipaedobaptists praetensions and so still the former passages ought be of force with all and no heed given to the whispers of Mr. T. and others as if this holy Father dissuaded baptisme in any age unlesse in case of danger when he clearly saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him in the tenderest age be baptized and consecrated to the Spirit In the same Century S. Ambrose must be placed being a writer about the year 380. he in his 10th Book Ep. 84. ad Demetriad Virg. speaking of those that made Adams sin no otherwise hurtfull to posterity then by the example exemplo non transitu noâ—uisse he presseth it with this principal absurdity Hinc evacuatio baptismatis parvulorum this evacuates the baptisme of infants which should then be capable of adoption onely but not of pardon And in like manner on Luke by Jordans being driven back saith he are signified the mysteries of baptisme per quae in primordia naturae suae qui baptizati fuerint parvuli à malitia reformantur by which the little ones that are baptized are reformed from their malignity to the first state of their nature In the beginning of the next or fift age flourished S. Chrysostome that famous Bishop of Constantinople whose death is placed in the year of Christ 407. he in his homilie to the Neophyti hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause i. e. because there be so many benefits of baptisme there recited ten in number we baptize children though they have not sins Which words are the more worth remembring because they had the hap to be made use of by the Pelagians and consequently vindicated by S. Augustine The Pelagians urged them in this forme Hac de causa etiam infantes baptizâ—mus cum non sint coinquinati peccato for this cause we baptize infants when they are not polluted with sin understanding it of original sin but S. Augustine appealing to the Greek shewed that the right rendring was quamvis peccata non habentes although they had not sins i. e. propria their own or actual sins of which these infants were not supposed to have any So in his 4th Homilie on Genesis speaking of baptisme as of the Christian circumcision among other things he affirmes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath no determinate time but 't is lawful both in the first age the childhood so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with him else where applied to the time of circumcision on the 8th day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the middle and in old age it self to receive this circumcision made without hands In the same Centurie very few years after if not before Chrysostome S. Hierome must be placed born in the year 342. and deceased in the year 420. And he in Ep. 7. to Laeta telling her that whilest the child was yong and not come to Pythagoras's Y. the bivium or two wayes the knowledge of good and evil tam bona ejus quà m mala parentibus imputantur his good or evil deeds are imputed to the parents addes that this must needs be acknowledged nisi forte existimas Christianorum filios si baptisma non receperint ipsos tantùm reos esse peccati non etiam scelus referri ad eos qui dare noluerint maximè illo tempore quo contradicere non poterant qui accepturi erant sicut è regione salus infantum majorum lucrum est Vnlesse saith he you believe that Christians children if they receive not baptisme are the onely persons that are guilty of the sin and that the offence is not charged on them which would not bring them to baptisme at that time especially wherein they that were to receive could not contradict as on the other side the salvation of infants is the gain of the elder adding that the parent which was thus to prepare his child for the Kings i. e. Christs embraces si negligens fuerit punietur shall if he be negligent therein be punished Words of no very conformable aboad to the opposers of Paedobaptisme I wish Mr. T. who thinks fit to make use of S. Hieromes name it now appears how luckily would be at leisure to consider them So lib. 3. contr Pelag. the question being asked by Crito Quare infantuli baptizentur why infants are baptized the answer is made by Atticus Vt eis peccata in baptismate dimittantur that their sins may be pardoned in baptisme and again qui parvulus est parentis in baptismo vinculo solvitur the infant is freed in baptisme from the band of Adams sin Paulinus we know was his Contemporarie and from him we have this testimonie Ep. 12. Inde parens sacro ducens de fontâ— sacerdos Infantes niveos corpore corde habitu The Priest brings the infants out of the font white as snow in body in heart
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we affirme of this the same things which our divine officers of the Church being instructed by divine tradition have brought down unto us and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our divine guides i. e. the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Maximus considering this appointed that infants should thus be admitted according to the sacred manner nothing can be more clear then that the Apostolical tradition is by this antient and elegant writer vouched for the baptizing of infants as a sufficient account of that matter against the reproaches and scoffes of profane or heathen men who deemed it unreasonable And so there is a most convincing testimonie for that time wherein that author wrote which must needs be in the fourth Century before Theodorus Presbyters debating the question concerning him but most probably more antient and so to be placed in this third age In the midst of this third age An. Chr. 248. was S. Cyprian made Bishop of Carthage and ten years after he suffered martyrdome i. e. 158 years after the age of the Apostles In the year 257 he sat in Councell with 66 Bishops see Justellus in his Preface to the African Canons p. 21. and their decrees by way of Synodical Epistle are to be seen in his Ep. 58. ad Fidum fratrem which is now among his works Pamel Edit p. 80. The Councell was in answer to some questions about baptisme and accordingly he there sets down his own opinion together with the decrees of that Councell of 66 Bishops which were assembled with him And so this as it is an antient so it is more then a single testimonie that of a whole Councell added to it and yet farther to increase the authority of it S. Augustine cites this Epistle more then once and sets it down almost intire as a testimony of great weight against heretikes and so t is cited by S. Hierome also l. 3. dial contr Pelag. In this Epistle the question being proposed by Fidus whether infants might be baptized the 2d or 3d day or whether as in circumcision the 8th day were not to be expected he answers in the name of the Councel Vniversi judicavimus t was the resolution or sentence of all nulli hominum nato misericordiam Dei gratiam denegandam that the mercy and grace of God was not to be denyed to any humane birth to my child though never so young by that phrase mercy and grace of God evidently meaning baptisme the rite of conveighing them to the baptized adding that t is not to be thought that this grace which is given to the baptized pro atate accipientium vel minor vel major tribuitur is given to them in a greater or lesse degree in respect of the age of the receivers and that God as he accepts not the person so nor the age of any confirming this by the words of S. Peter Act. 10. that none was to be called common or unclean and that if any were to be kept from baptisme it should rather be those of full age who have committed the greater sins and that seeing those when they come to the faith are not prohibited baptisme quanto magis prohiberi non debet infans qui recens natus nihil peccavit nisi quòd secundum Adam carnaliter natus contagium mortis antiqua primâ nativitate contraxit qui ad remissam peccatorum accipiendam hoc ipso faciliùs accedit quòd illi remittuntur non propria sed aliena peccata how much more ought not the infant to be forbidden who being new born hath no sin upon him but that which by his birth from Adam he hath contracted as soon as he was born who therefore should more easily be admitted to pardon because they are not his own but others sins which are then remitted to him Concluding that as none were by the decree of that Councel to be refused baptisme tum magis circa infantes ipsot recens natus observandum atque retinendum so this was the rather to be observed and retained about infants and new born children Thus much and more was the sentence of that antient Father and that Councel and as the occasion of that determination was not any antipaedobaptist doctrine there had no such then so much as lookt into the Church that we can hear of but a conceit of one that it should be deferr'd to the 8th day which was as much infancy as the first and so both parties were equally contrary to the Antipaedobaptists interests the condemned as well as the Judges so that it was no new doctrine that was then decreed or peculiar to S. Cyprian who had one singular opinion in the matter of baptisme appears also both by the concurrence of the whole Councel that convened with him and by the expresse words of Saint Augustine Ep. 28. ad Hieronym Beatus Cyprianus non aliquod decretum condens novum sed ecclesiae fidem firmissimam servans mox natum rite baptizari posse cum suis quibusdam coepiscopis censuit Blessed Cyprian saith he not making any new decree but keeping the faith of the Church most firme decreed with a set number of his fellow Bishops that a child new-born might fitly be baptized Which shewes it the resolution of that Father also that baptizing of Infants was the faith of the Church before Cyprians time not onely the opinion but the Faith which gives it the authority of Christ and his Apostles In the next or fourth Century about the year of Christ 370. flourished Gregorie Nazianzen and dyed in the year 389. who though he be by Mr. T. affirmed to dissuade from it but in case of necessity by reason of apparent danger of death will yet give an evident testimonie of the doctrin of the Church of that age in this matter In the 4th oration written on this subject of Baptisme having gone through all the ages of man to demonstrate a proposition premised by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it belongs to every age and sort of life he at length comes to the consideration of infancy in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou hast an infant let not iniquity get time let it be sanctified certainly baptized in infancy let it in the tender age be consecrated to Gods spirit and whereas the heathens use amulets and charmes to secure their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do you give it the Trinity the Fathers the Sonne and the Holy Ghost in baptisme that great and good phylacterie or preservative A plain testimonie of the Churches doctrine at that time Afterwards in the same oration he returns to this matter again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what saith he will you say concerning those that are yet children and neither know the losse nor are sensible of the grace of baptisme shall we also baptize them And his answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yes by all means if any danger presse t is