contractibus emens aut comparans sibi aliquid commodi certa ratione ac formulis interrogat emptorem ac stipulatur ab eo quaerendo An hoc aut illud mihi vendis ac tradis hac conditione ac precio c. cui contra venditor respondens affirmat sic igitur etiam in Baptismo cum Deus interrogando stipulatur ac obligat nos nostramque fidem obedientiam tum vicissim nos stipulando per fidem obligamus ejus paternum favorem ac gratiam Flac. Illirici Clavis v. Baptismus This form of interrogation seems to have been very ancient in the Church and the Apostle justly thought to refer to it when he stiles Baptism the answer of a good Conscience towards God c. Dr. Cave Primit Christian part 1. ch 10. p. 315. Answer of a good conscience toward God or the good consciences Question or Answer unto God § 13. Secondly however if what he saith were to be understood of the external washing with water in Baptism yet his meaning is not to deny that saving efficacy he speaks of to that but not to appropriate it unto that only but to communicate it with that whatever it be that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Inquiry or Answer of a good conscience towards God When our Saviour said My doctrine is not mine but his that sent me John 7. 16. his meaning was not to say that his doctrine was not his at all but not hâ—s alone but his Fathers also which sent him So when he said He that believeth on me believeth not on me but on him that sent me John 12. 44. his meaning was not to deny that he that believed on him did not believe on him but to affirm that he that did believe on him did not believe on him only but also on him that sent him So the Apostles meaning here is not to deny that the putting away the filth of the flesh doth save us viz. in its order degree and measure but that not that only or alone doth save us but that together with the Answer of a good conscience towards God made by or for the Baptized § 14. And now after all this what need I or what can I add more that may set forth the Beneficialness of Baptism to those that are Baptized whether Infants or Others What greater benefit than Salvation What more beneficial than that that saves If then to baptize our children be a means to save our children and indeed that with our faith and prayer be all the means we can use in order to their saving how should not the consideration hereof if we desire as how can we but desire they should be saved move us to baptize them Yea how shall we free our selves from the accusation of great uncharitableness that I say not injustice towards the offspring of our own bowels if we may have and do despise or neglect the procuring for them this so beficial a means of their salvation And thus I have dispatcht the first Branch of my Argument and have shewn you that Infants may have Benefit by Baptism and what is the Benefit that they may have by it CHAP. XVI Childrens Need of Baptism in regard of its efficacy to take off the Guilt of Sin § 1. I Now go on to the Second the Need which Children have for Baptism And in the shewing of that I will begin with that which Children have with them at their beginning and is derived to them from their beginning and that is as it is usually called Original Sin And if it do appear that Children are born infected with that Epidemical Malady of Original Sin and that Baptism is a Means the only ordinary Instrumental Means by which they may be healed of that Malady then certainly it will not by any reasonable man be denied that Infants do stand in need of Baptism unless haply it can be supposed what yet is utterly unsupposeable that one that is sick of a disease whereof he will die without cure hath no need of that Physick which is the only remedy by which he may be cured We will first see what vertue there is in this Physick for the healing of that Malady and then see how Children are infected with that Malady that is to be healed with this Physick § 2. Now for the first what healing vertue there is in Baptism by the Institution of its Ordainer for the taking away of sin and In Sacramentis novae legis quae derivantur à Christo gratia causatur instrumentaliter quidem per ipsa sacramenta sed principaliter per virtutem Spiritus Sancti in Sacramentis operantis Aquin. 12dae q. 112. 1. Sacramenta ex sui institutione habent quod conferant gratiam Aquin. 3. q. 66. 2. Conclus Baptismus autem ab ipso Christo virtutem habet justificandi Id. ib. 1.m. guilt I will give you an account of it both from the Scriptures and from the Fathers § 3. I begin with the Scriptures And the first I take notice of to this purpose is that exhortation of St. Peter to the converted Jews Acts 2. 38. where he speaks unto them to repent and be baptized every one of them in the name of Jesus Christ for the remission that is the forgiveness of sins From whence it is clear that Baptism is a Sacrament whereby Christ bestoweth and conveyeth remission of sins to those that are baptized For else why should he exhort them to be baptized for that end Why should he exhort them to be baptized for remission of sins if remission of sins were not given in and by Baptism § 4. And of so known an efficacy to this purpose was Baptism in the Apostles days that Ananias Acts 22. 16. hastens Saul upon his conversion to be baptized for this end And now saith he why tarriest thou Arise and be baptized and wash away thy sins calling on the name of the Lord. Be baptized and wash away thy sins that is in order to the cleansing thee from thy sins use the means which God hath ordained for that end be baptized § 5. And hence sure it is and as having an apprehension not to say experience which every body must needs know St. Paul had of the vertue and efficacy of Baptismal washing towards this cleansing that chosen vessel tells us Ephes 5. 25 26. that Christ gave himself for the Church that he might sanctifie and cleanse it with the washing of water by the word By cleansing the grace of Justification is understood 1 John 2. 7. where the blood of Jesus is said to cleanse us from all sin that is to justifie us to purchase for us and procure to us the pardon of our sins And so unquestionably it here signifies especially being set in contradistinction to sanctification and more so in the Original than in the Translation which is not that he might sanctifie and cleanse it but that he might sanctifi it having cleansed it that is that
paulo ante diximus Nullâ—s mundus à sorde nec si unius diei quidem fuerit vita ejus super terram Et quia per baptismi sacramentum nativitatis sordes deponuntur propterea baptizantur parvuli Nisi enim quis renatus c. Orig. Hom. 14. in Luc. into the remission of sins Again how can any account of baptizing little ones hold but according to what was said a little before None is clean from pollution no not if he but of a day old And again By the Sacrament of baptism the defilements of our nativity are put away therefore are even the little ones baptized So in his 8th Homil on Levit. Let it be considered what the cause is when the baptism of the Church is given for the remission of sins that baptism should according to the observation or custom of Addi his etiam illud potest ut requiratur quid causae sit cum baptisma Ecclesiae in remissionem peccatorum detur secundum Ecclesiae observantiam etiam parvulis baptismum dari cum utique si nihil esset in parvulis quod ad remissionem deberet indulgentiam pertinere gratia baptismi superflua videretur D. Origen Homil. 8. in Levit the Church be given to little ones See ch 28. § 4. His Authority is referred to by the Magd. Cent. 3. c. 4. Col. 57. § 75. In this Age may the Author of the Ecclesiastical Hierarchy going under the name of Dionysius the Arcopagite be conveniently placed And here Dr. Hammond places him though the Magdeburgenses put him into the fourth Century as others into the first And saith he when it came into the mind of our divine Guides what influence Hoc cum in mentem venisset divinis nostris praeceptoribus placuit admitti pueros hoc sancto modo ut naturales pueri qui introfertur parentes tradant filium alicui â—orum qui initiati sunt bono puerorum in divi nis rebus informatori ac deinceps puer ei operam det ut divino patri sponsorique sanctae salutis D. Areop Eccles Hier. cap. ult Notandum est quid dicat pater hic de baptizandis infantibus Max. Scholin l. B. Dion de Eccl. Hierarch a pious education would be likely to have on children towards a holy conversation they ordered that Children should be admitted namely to baptism after this holy manner c. He had a little before propounded and answered this question why children as yet unable to understand divine things should be made partakers of the sacred birth from God By that sacred birth as is evident in the thing it self is meant Baptism and that it is so we are further instructed by Maximus his Scholiast on that place Here saith he is to be noted what the Father saith touching the baptizing of Infants § 76. And about the same Age it is also supposed was the Author of the Constitutions going under the name of Clemens Romanus whose Authority what it is I do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Rom. Constit l. 6. c. 15. well know but that it is full for the baptizing of Infants the following words do make it appear Baptize saith he your Infants and bring them up in the nurture and admonition of the Lord. § 77. And let these Witnesses suffice for the Third Age. Step we now up into the Second Century that which immediately succeeds the Age wherein the Apostles lived And here the Centuriators Centur. 2. cap. 4. Col. 48. tell us that it is no where read that Infants in this Age were excluded from Baptism yea rather that Origen affirms the Church to have received from the Apostles a tradition to baptize even Infants But if this satisfie not I will endeavour to find out witness even for this Age also § 78. And Tertullian who lived in the latter end of this and in the beginning of the following Century and so may at once speak for both though he be produced as a witness against it yet even his witness against it is an evidence for it For whiles he pleads for a delay of baptism especially that Itaque pro cujusque personae conditione ac dispositione etiam cunctatio batismi utilior est praecipue tamen circa parvulos Tertull. de Bapt. Quid festinat innocens aetas ad remissionem peccaterum Id. ib. of little ones he tacitly declares that Infants then were baptized though sooner then he thought convenient And when by way of reproof he saith Quid festinat c. Why does that innocent age make hast to the remission of sins that is unto baptism wherein sins were remitted he plainly confesseth that that age did festinare make hast thereto What need else was there of his question what reason for his reproof And even in saying that the delay of baptism is utilior more profitable he tacitly implies that the hastening of it is utilis not without its profit And can we think but that he was really for the baptizing of the Infants of Christians Adco nulla ferme nativitas munda est utique Ethuicorum Hinc enim Apostolus ex sanctisicato alierutro sexu sanctos procreari tam ex seminis praerogativa quam ex institutionis disciplina Caeterum inquit immundi nascerentur quasi designates tamen sanctitati ac per hoc etiam saluti intelligi volens filelium filios ut hujus spei pignore matrimoniis quae retinenda censuerat patroâ—inaretur Alioqâ—in meminerat Dominicae definitionis Nisi quis nascetur ex aqua spiritu non ibit in regnum Dei id est non erit sanâ—lus Ita omnis anima cousque in Adam censetur donec in Christo recenseatur tamdiu immunda quamdiu recenseatur Tert. de Anima c. 39. Quum verò praescribitur nemini sine baptismo competere salutem ex illa maxime pronunciatione Domini qui ait Nisi natus ex aqua quis erit non habet vitam Tertul de Bapt. p. 261. Edit Rigalt Lex enim tinguendi imposita est forma praesâ—ripta Ite inquit docete nationes tinguentes cas in nomen Patris Filii Spiritus Sancti Huic legi collata definitio illa Nisi quis renatus fuerit ex aquâ spiritu non intraâ—it in regnum Coelorum obstrinxit fidem ad baptismi necessitatem Itaque omnes exinde credentes tinguebantur Tert. ib. pag. 262. what ever he thought as to the Infants of Heathens who saith they are designed to holiness and by this to salvation But how are they designed to holiness why by Baptism sure enough For saith he Except one be born of water and of the Spirit he shall not enter into the kingdom of God that is saith he he shall not be holy every sould being to be reckoned in Adam till it be enrolled into Christ and so long unclean as it is unenrolled in which his meaning I conceive is that one is in that state of nature wherein he first was
the gift of the Holy Ghost For the promise is made to you and to your children c. The promise What promise Why the Promise of the gift of that implies sure if any thing more yet however sanctification by the Holy Ghost By what means why by Baptism for 't is expresly said Be baptized and ye shall receive § 8. In 1 Cor. 6. 11. we have both these Graces together set down as the Consequents of Baptismal washing And such were some of you but ye are washed the means in Baptism that laver of regeneration but ye are sanctified but ye are justified in the name of of Lord Jesus and by the spirit of our God As if he had said ye are now new creatures other men than formerly ye were for ye have been baptized and in your baptism have had conferred upon you both the Grace of Justification by the Name of the Lord Jesus and the Grace of Sanctification by the spirit of our God § 9. And perhaps the same is intimated in that of the Apostle to the Ephesians Husbands love your wives even as Christ loved the Church and gave himself for it that he might sanctific and cleanse it with the washing of water by the word that he might present it unto himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 25 26 27. Here cleansing may note Justification that Grace being expressed by that very word 1 John 1. 7. where the blood of Jesus Christ is said to cleanse that is to justifie us from all sin And then the Church of Christ which consists of Persons of all sorts and ages small and great old and young that have been baptized into Jesus Christ will have both Justification and Sanctification communicated and conveyed to it by the washing of water with the word that is by Baptism the water whereof is sanctified to that use by the word of God And that will make it a glorious Church indeed to be both justified not having spot or wrinkle upon it or any such thing and to be sanctified being holy and without blemish § 10. And this sense of the thing our present Church hath whilst in her office of Publick Baptism she prays for the Infant to be baptized that he may receive remission of his sins and be sanctified by the Holy Ghost and in her Catechism she teaches the Baptized Catechumen that hereby that is by Baptism we are made children of grace that is gracious children acceptable to and accepted of by God accepted by the grace of Justification and made acceptable by the grace of Sanctification § 11. And this sense of it the Primitive Church of Christ also had First as to the Grace of Justification Hence the Nicene Fathers in their Creed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledge one Baptism for the remission of sins The Council of Florence saith b Hujus Sacramenti effectus est remissio omnis culpae originalis actualis Concil Flor. The effect of this Sacrament of Baptism is the remission of all sin whether Original or Actual St. Cyprian saith c Omnes qui ad divinum munus patrimonium baptismi sanctificatione perveniunt hominem illic veterem gratiâ lavacri salutaris exponunt innovati spiritu sancto à sordibus contagionis antiquae iteratâ nativitate purgantur D. Cyprian de Habitu Virgin Considerantes ac scientes quod templa Dei sint membra nostra ab omni faece contagionis antiquae lavacri vitalis sanctificatione purgata Id. ib. Unde genitalis auxilio superioris aevi labe detersâ in expiatum pectus ac purum desuper se lumen infudit D. Cypr. l. 2. Ep. 2. In aquae baptismo percipitur peccatorum remissio D. Cyprian Praef. ad l. de Exhor Mart. In aquae baptismo percipitur peccatorum remissio D. Cyprian Praef. ad lib. de Exhort Martyr Our members are the temples of God being purged by the sanctification of the vital laver from the dregs of the old contagion St. August saith d In Baptismo omnia debita i. e. peccata prorsus dimittuatur nobis D. Aug. 135 serm de Temp. Ecce venturi estis ad fontem sanctum diluemini in baptismo salutari lavacro regenerationis Renovabimini eritis sine ullo peccato ascendentes de illo lavacro omnia quae vos peccata persequebantur ibi delebuntur D. Aug. Serm. 119. de Temp. Baptizati sunt deletisque omnibus peccatis ex hâc vitâ emigrarunt D. Aug. lib. 13. de Civ Dei c. 7. Ut hortandi sint homines tunc se potius interimere cum lavacro sanctae regenerationis abluti universorum remissionem acceperint peccatorum Tunc enim tempus est cavendi omnia futura peccata cum omnia sint deleta praeterita D. Aug. de Civ Dei l. 1. c. 27. In Baptism all debts that is sins are forgiven us St. Hierom e Quod sc baptisma sicut priora peccata dimittit sic in futurum servare non potest nisi baptizati omni custodiâ servaverint cor suum D. Hieron contra Haeres Jovin c. 33. Omnia scorta publicae colluvionis sordes impietas in Deâ—m parricidium in parentes incestus atque extraordinariae voluptates utriusque sexûs mutatâ naturâ Christi fonte purgantur D. Hieron Ep. 50. ad Oceanum Omnia nobis in baptismate condonata sunt crimina Id. ib. saith that Baptism doth remit the former sins though for the future it cannot save unless the baptized do with all diligence keep their hearts Tertullian f Felix Sacramentum a quae nostrae quâ abluti delictis pristinae caecitatis in vitam aeternam liberamur Tertull. de Bapt. deletâ morte per ablutionem delictorum Id. ib. baptismi carnalis actus quòd in aquâ mergimur spiritalis effectus quòd delictis liberamur Id. ib. calls Baptism that happy Sacrament of water wherein being washed from the faults of our former blindness we are delivered into eternal life St. Chrysostom g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 40. in Genes Vel potius quod omnia remiserit per lavacrum regenerationis Id. Enar in Psal 7. Hinc ostenditur dogma magnum quòd perfectè purgantur à peccatis qui baptizantur Id. Hom. 40. in Acts 1. 19. calls Baptism a Circumcision not made with hands wherein no labour is undergone but the burdens of sins are laid down and there is found forgiveness of all the sins which have been committed in the whole time of our life St. Bernard h Quae est gratia unde per baptismum investimur Utique purgatio delictorum D. Bern. Serm. 1. in Coen Domini asks what is the Grace wherewith we are invested in Baptism and answers that it is the purging that is the pardoning of our sins Athanasius i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athan. Apolog. 2 pro Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Dict.
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
〈◊〉 〈◊〉 being the Praeterperfect Tense clearly shews it to signifie And the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been sanctified is hath been baptized sanctification the effect of baptism being put for the act of baptizing by a Metonymie of the effect § 4. And from this use of the word by the Apostle here in this place I presume it is that it is so ordinary with Ecclesiastical Writers to express baptizing by a word that signifies to sanctifie whose so expressing it is a confirmation of this way of understanding it Thus Greg. Nazianzene speaking of children in some danger of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat 40. p. 658. Edit Paris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. pag. 648. Timeat ne post agnitionem Dei â—ujus signaculo jam praenotatus est si non dignus agnitione percepta inveniatur indignus etiam sanctificationis munere judicetur D. Chrysost Homil. de Militia Christiana Fâ—lium â—â—i induti totiâ— us membra pâ—â— baptismi sandisâ—â—ationem effecti Fitii Dei sitis neceâ—le est Primas in Gal. 3. 23. Vt intra 〈◊〉 diem eam qui natus est baâ—â— andum san lisicanlam non put 〈◊〉 longe aliud in â—â—â—â—ili nostro omni'us â—isum est D. Cypr. l. 3. cp 8. Baptismum repeti Ecclesiasticae regulâ—e prohibent semel sanctificatis nulla deinceps manus itâ—rum consecrans praesumit accedere D. Cypr. Sâ—rm de â—â—lat ped Baptizâ—â—i sanctificari in Ecclesia Catholica vero unico Ecclesia Catholica vero unico Ecclesiae baptisms oporteat D. Cypr. l. 1. â—p 6. Johannes Baptista non tam peccata dimisit quam baptisma poenitentiae fecit in peccatorum remisionem id est in suturam remissionem quae est post ex Christ sanctificatione subsecuta Vt enim ante pracursor domini ipse sit baptisma ejus praevium domini baptismatis fuit D. Hieron advers Luciferian Igiur omnes aquae de pristina originis prarogativa Sacramentum Sanctificationis consequuntur invocato Deo Superâ—enit enim statim Spiritus de Câ—elis aquis superest sanctificans de senâ—tipsâ— ita sanctificata vim sanctifiâ—â—â—â—â— combibunt Tertull. de Baptismo Denique apud Auguitinum duodecimo ejusdem libri capite abi Paulinum illud expenâ—it 1 Cor. 7. Sanitaficatus est â—ir insidetis in uxore sanctificata est malier insidelis in sratre alioqui filii vestii immundi essent none autem sancti funt magnus haec commentatur antistes Aut sic est accipiendum que madmodum nos alibi Pelagius cum candem ad Corinthios epistolam tractaret exposuit quod exempla jam praecesserant virorum quos uxâ—res foeminarum quas mariti lucrisecerant Christo parvulorum ad quos facienlos Christimos voluntas Christiana etiam unius parentis evicerat Voss Hist Pelag. l. 1. c. 4. S. 3. p. 14. though he were not over hasty for their baptizing yet saith 't is better they should be sanctified that is baptized when they have no sense of it than that they should die unsealed and uninitiated And for others where there was no danger he advises their stay from being baptized for about three years and then advises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie them souls and bodies by that great Sacrament of consummation Again if thou hast an Infant let not iniquity get time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be sanctâ—fied that is baptized in Infancy let it in its tender age be consecrated by or to the Spirit St. Chrysostom tells the Candidate of Baptism that if he be not found walking worthy of that profession whâ—ch he made when he was consigned unto Baptism he may well be afraid of being judged unworthy even of the gift of Sanctification that is of being baptized Hence Primasius speaks of being made members of Christ by the sanctification of Baptism So when St. Cyprian speaks of the new born Infants being to be baptized and sanctified that is by the Figure Hendiadys sanctified by Baptism So again saith he the rules of the Church do sorbid baptism to be repeated and to them that have once been sanctified that is baptized no hand presumes to come to consecrate them over again So St. Herom saith John Baptist preached the Baptism of repentance for the remission of sins that is that remission which afterward followed upon the Sanctification that is the baptism of Christ Where what he means by Sanctification is plain by what follows a little after For saith he as John Bapt was himself the forerunner of Christ so was his Baptism the leader on unto the Baptism of Christ Hence Tertullians saying of Infants that if either of their parents were sanctified that is were a baptized Christian the Infants were holy namely so far as to be capable of baptism as the children of Parents that were both mere Heathens were not Candidates of holiness that is of baptismal Sanctification such as were in the next capacity for baptism and as it were stood for it And hence his calling Baptism Sacramentum sanctificat onâ—â— the Sacrament of sanctification § 5. And this notion of the word may for ought I see be admitted in 1 Cor. 1. 2. Vnto the Church of God which is at Coninâ—h to them that are sanctified as we read it but according to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that have been sanctified in Christ Jesus that say I may be baptized into Christ Jesus being separated from the community of the polluted world and received into the communion of the called Saints that Church of Christ which he so loved as to give himself for it that he might sanctifie and cleanse it by the washing of water by the word § 6. And this notion of sanctisying for Baptism may come from the Jews using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to sanctifie for Dr. Hammond Infant Bapt. §. 35. washing Whence the High Priests washing his hands and feet ten times on the expiation day are called his ten sanctifications § 7. Well now supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sanctifico which we render to sanctifie doth sometimes signifie to baptize and particularly in this place hath that signification there being no other so commodious a rendring of it here as that nor any that will not be exposed to more objections than that especially theirs who interpret the Holiness of Children in this Text of Confut. of Ins Bapt. by Tho. Lambe p. 32. See Mr. Stevens Precept for the baptizing of Infants p. 5. their legitimacy and their uncleanness of Bastardy as if all children were illegitimate and Bastards that were born of Parents whereof one at least were not a Christian I say supposing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sanctifico here to have the signification of Baptizing as we have shewed it elsewhere to have that signification it will easily follow from hence
their converse with the world as appears from sundry passages in Gregory Nazian Greg. Nyssen and Teâ—tullian This fear how specious soever the pretence of it be did to Gregory Nazianz. seem the fear of a mad man or a fool and as the Church of England positively determines against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss De Bap. pag. 221. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 647. Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost and unpardonable Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism Artic. 16. of Ch. of Engl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 647. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. p. 649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gr. Nyssen de Bapt. 219. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Baptis Tom. 1. p. 480. the ground of it so both he and Gregory Nyssen shew the vanity of it and conclude it better to contract or relapse into some sin through converse with the world than to die unbaptized and St. Basil from the experience of ability to resist sin before Baptism encourages to deposite the fear of being overcome by it after baptizing 2 Some deferred their baptizing out of the love of the world and the pleasures of it and a loathness to part either with their sins or their pleasures which they thought upon their Baptizing they must clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss de Bapt. pag. 221 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Bapt. p. 482. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. pag. 482. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. p. 481. Ti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. 480. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. p. 450. renounce and wholly part withall so that their Baptism would be to their disadvantage in regard they must lose so much pleasure and profit for the present as came by their sins and get nothing the more for it afterward they that went last into the vineyard receiving as much as they that went in first which Reason is alledged and answered by Greg. Nyssen St. Basil and Gr. Nazianzen 3 Some deferred their baptizing out of an unwillingness to take upon them the yoke of Christ and submit to the severity of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Bafil Exhort ad Bapt. p. 477. Rule which St. Basil intimates and replies unto 4 Some deferred their baptizing even till their death-bed on an opinion that by that means they should secure their salvation having Heaven immediately opened unto them and themselves admitted into the joys of the just And because they desired to have it then they in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nyssen de Bapt. p. 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nazianz. Orat. 40. p. 652. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Bapt. p. 482. Quando quis propterea peccat ut sanctum baptisma in novissima sua exspir atione suscipiat for tassis non adipiscitur Novi multos qui hoc passi sunt qui spe baptismatis mulsa peccabant c. Gratian. 3. parte de cousecratione dist 4. fol. 453. Col. 2. mean time thought that God in his mercy would accept of the desire of baptism for their being baptized The vainness of which hope is disputed against by St. Basil Gr. Nyssen and Gr. Naz and the dangerousness of its miscarrying shown by Gratian. 5 Some deferred their baptizing out of want of leisure for it as they pretended through multitude of businesses and throng of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Bapt. p. 479. employments whose pretexts and excuses St. Basil doth inveigh against with much earnestness 6 Some again deferred it out of supinety and laziness and a cartless negligence as both St. Chrysostom and Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrys Hom. ad Baptizand Tom 6. p. 852. Edid Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 654. intimates in bestowing the title of slothfull careless persons on them for it 7 Some for the deferring of their baptizing pleaded the insufficienoy of their knowledge as yet and thereupon their willingness to continue still one year after another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhortat ad Bapt. p. 476 477. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr Nyssen de Bap. p. 218. in the state of Cateohumens whom St. Basil chides for that pretense asking when they will have knowledge enough to become Christians and letting them know that having been so long fed with Milk it is now time they were weaned and fed with stronger meat and so Greg. Nyssen also 8 Some pleaded inconveniency of the present time when they were pressed to be baptized and put it off till this that or the other time One would be baptized at Candlemass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Or. 40. 654. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Bapt. p. 475 476. another at Easter a third at Whitsontide Against which pleas St. Basil urges that mans whole life and then sure Infancy also is a feason for baptism so that it can never come amiss 9 Some would be baptized but in this or that Place this City or that River as Jerusalem or Jordan where Constantine desired and designed to be and St. Basil was baptized and so deferred their baptizing till they might come thither and to excuse their deferring to go pleaded the length of the way and the dangerousness of the journey In answer to which Gr. Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nyssen de Bapt. p. 219. Debemus fratres dilectissimi vobis Catechumenis loquor gratiam baptismatis ejus sc Christi omni festinatione suscipere de fonte Jordanis quem ille benedixit benedictionem consecrationis baurire ut in eum gurgitem in quem se illius sanctitas mersit nostra peccata mergantur Sed ut eadem fonte mergamur non nobis Orientalis petenda est regio non fluvius terrae Judaicae ubi enim nunc Christus ibl quoque Jordanis est Eadem consecratio quae Orientis flumina benedixit occidentis fluenta sanctificat D. Ambros Serm. 41. Tom. 3. pag. 268. Nulla distinctio est mari quis an stagno flumine an sonte lacu an alveo diluatur Nec quicquam refert inter eos quos Joannes in Jordane quos Petrus in Tiberi tinxit nisi ille spado quem Philippus in vid fortuitâ aquâ tinxit plus salutis aut minus retulit Igitur omnes aquae de pristinâ originis praerogativâ Sacramentum sanctificationis consequntur invocato Deo Tertull. de Bapt. p. 257. Ed. Rigalt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 657. See Dr. Cave Prim. Christianity Part. 1. chap. 10. p. 313. alledges the Eunuchs standing upon no
this because it is not said of these but of such as these is the kingdom of God the same will be objected against their coming into the kingdom of glory which they intitle them to from Matth. 19. 14. because it is not there said of these but of such as these is the kingdom of heaven And so it will follow even by their own way of arguing either that such as they men resembling them in humility and innocence shall enter into the kingdom of glory but not they or that if the such as they hinder not but that they may enter into heaven then the such as they cannot hinder but that they may enter into the Church § 11. The second thing to be observed from this Text is this That our Saviour in his expression of himself useth such a word as can no way be restrained from reaching even unto Infants and even unto the least of them He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except a man that is a man of years and understanding be born again for so those words may be capable of being rendred and even the latter of them which is of the more extensive signification is so to be interpreted in 1 Cor. 11. 28. where the subjectum recipiens or person that is to receive the Lords Supper is spoken of Let a man that is a man of years and understanding examine himself c but he saith here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except one any one be it who it will be man woman or child be born again that is baptized he cannot enter into the kingdom of God § 12. Heaven then being the region of light the paradise of pleasure the habitation of joy the mansion of peace the seat of bliss the rest of the Saints the country of Angels the court of God a kingdom of glory an inheritance incorruptible and undefiled and that fadeth not away where our solaces shall be pure our happiness compleat and our life eternal and Baptism being so highly conducible if not absolutely necessary to an entrance into heaven the ready way for our selves and the only way that we know for our Infants to get admission into that city of our God and joy of our Lord it necessarily follows that Baptism must be highly beneficial to our Infants and that we if not upon the account of sin in them with the Orthodox Christians yet at least for entrance into the kingdom of heaven with the Heterodox Pelagians * Parvulos etiam negant secundum Adam carnaliter natos contagium mortis antiquae prima nativitate contrahere Sic enim eos sine ullo peccati originalis vinculo asserunt nasci ut prorsus non sit quod eis oporteat secunda nativitate dimitti sed eos propterea baptizari ut regeneratione adoptati admittantur ad regnum Dei de bono in melius translati non ista renovatione ab aliquo malo obligationis veteris absoluti c. D. Aug. de Haeres c. 88. should be moved to baptize them CHAP. XIII Baptism beneficial unto Children in regard of their being thereby made partakers of Grace § 1. YEt eighthly to shew the Beneficialness of Baptism to Infants Baptism is a means of Grace to them an instrument of conveying unto them and making them partakers of the Grace of God that is so far and in such manner and measure as they are capable of it § 2. To signifie Baptism to be a means of Grace Grace is one of the Names by which Baptism is called in the Writings of the Fathers Whether out of a certain strange kind of joy saith Gr Na. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nyssen de Baptismo or whether in consideration of the manifold benefits of it we give it many names we call it Gift Grace Baptism Vnction Illumination c. § 3. Now that Infants are in some degree and measure capapable if not also sensible of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Resp. ad Orthod 13. Gods grace and of divine impressions by the Holy Ghost sure none doubts that reads of John Baptists being filled with the Holy Ghost that sure signifies some Gifts and Graces of the Holy Ghost from his Mothers womb Luke 1. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Resp. ad Orthod 13. nay of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leapings for joy in the womb of his Mother Luk. 1. 44. which sure could come from nothing but some divine impression made on his soul by the Holy Ghost wherewith his Mother being at that time filled it may well be thought he was not wholly empty especially after so sensible an indication of it Nor surely does any doubt that what effect and operation Baptism hath upon elder persons it hath also upon Infants according to their measure of capacity inasmuch as they do not any thing to hinder its operation upon them and there is nothing said that deprives them of the benefit of its operation § 4. To the point in hand then There is a twofold Grace of Gods imparted and communicated in Baptism first there is the Grace of Justification and secondly there is the Grace of Sanctification The Grace of Justification is Gods remitting to us the guilt of our sins The Grace of Sanctification is Gods cleansing us from the corruption and pollution of our Natures and Persons and enabling us to do acts of Righteousness and Holiness § 5. Now for the first of these the Grace of Justification that that is communicated in Baptism is evident from the speech of Ananias unto Paul Acts 22. 16. bidding him arise and be baptized and wash away his sins calling on the name of the Lord. And from Peters exhorting the Jews Acts 2. 38. to be baptized in the name of Jesus Christ for the remission of sins i. e. that they might thereby obtain the forgiveness of their sins § 6. Then for the second the Grace of Sanctification that that also is communicated in Baptism is evident from that of the Apostle in Tit. 3. 4 5. After the kindness of God our Saviour towards man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost i. e. by the Grace of Sanctification which is a work of the Holy Ghost usually begun in Baptism and constantly wrought by it in some measure in the party baptized at least so far as amounts to the putting into him the first principle of it whereby he is in time and by degrees brought to a newness of condition actually regenerated into a new creature § 7. Hence Peter unto the convert Jews Acts 2. promises upon their Baptism the gift of the Holy Ghost v. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive
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
§ 4. And the same sense of it the Ancient Church also had This is sufficiently evident from Si autem quidam baptizantur pro mortuis videbimus an ratione certè illâ praesumptione hoc cos instituisse contendit quâ alâ—i etiam carni ut vicarium baptisma profuturum existimarent ad spem resurrectionis quae nisi corporalis non aliâs fic baptismati obligaretur Quid ipsos baptizari ait si non quae baptizantur corpora resurgunt Tert. de Resurrect car nis the practice of those men whom St. Paul speaks of in 1 Cor. 15. 29. who were baptized for the dead For that practice of theirs argues thus much that they thought that vicarious baptism as Tertullian calls it of theirs for the dead would be of advantage to the dead in order to their rising again And that thought must be grounded on an opinion that those bodies that were baptized should be raised Now this Ground the Apostle goes not about in the least to confute but argues from their practice grounded on it to prove a resurrection and to them doth it unanswerably For if they thought their being baptized for others did conduce to the rising of those others they must needs much more think that they that were baptized for themselves must be raised now neither they that had been baptized by proxy nor they that were baptized in their own persons could possibly rise if there were no resurrection So that their Practice was a confirmation of the Apostles Doctrine § 5. Now this effect Baptism hath on the Baptized by making them partakers of the Resurrection of Christ In respect whereof we are said by the Apostle to be risen with him in Baptism Coloss 2. 12. whence Baptism is called by St. Basil * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Bapt. a power to the resurrection and by Theodoret ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a participation of the Lords resurrection And well it may inasmuch as by it we are made partakers of the Lords death Whence we are said in the same place to be buried with him in Baptism and Rom. 6. 3. to be baptized into his death And if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection Rom. 6. 5. In contemplation whereof Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. An ignoratis quod quicunque in Christum tincti sumus in mortem ejus tincti sumus consepulti â—rgo illi sumus per baptismum in mortem ut quemadmodum surrexit Christus à mortuis ita nos in novitate vita incedamus Ac ne de istâ tantum vitâ dictum putes quae ex fide per baptisma in novitate vivenda est providentissimè adstruit Si enim complantati fuerimus simulacro mortis Christi ita resurrectionis crimus Perâ—simulacrum enim morimur in baptismate sed per veritatem resurgimus in carne â—icut Christus Tertull. de Resurrect Carnis Edit Rigalt p. 415. We receive hereby a promise of resurrection unto life though we by going into the water profess that we are willing to take up the cross and die for Christs sake yet on Gods part this action of going into and coming out of the water again did signifie that he would bring such persons to live again See this and much more in Dr. Patrick's Discourse of Baptism pag. 32 33 c. elegantly cries out Let us then be buried together with Christ by baptism that we may be also raised up with him let us descend with him that we may be also exalted with him let us ascend with him that we may also be glorified with him And from this Sacramental conformity of ours to Christ by baptism in his death Tertullian argues a real conformity that we shall have with Christ in our flesh in his resurrection § 6. Resurrection then which is the hope of the living and the comfort of the dying Christian Et tamen non utique carni defendimus Dei regnum sed resurrectionem substantiae suae quasi januam regni per quam aditur Tertull. Advers Marcion l. 5. being as Tertullian calls it janua regni that gate of the kingdom that lets us into the actuality of enjoyment of all those invisible and incomprehensible immortal and immarcessible glories which are laid up and kept for us in heaven and Baptism being that Ordinance of God whereby he consignes men unto a Resurrection whereby they have a title given to it and are put into a capacity for it and a certainty of it so they shall infallibly obtain it if they do not through the default of their own Infidelity or Apostasie fall from the grace of it we cannot but think it highly beneficial to our children to be partakers of it And that consideration of the Beneficialness of it even in that respect to them should be a motive of weight and force with us to perswade us to procure it for them CHAP. XV. Baptism beneficial unto Children in regard they are saved by it § 1. TEnthly and lastly by Baptism Infants are saved § 2. Salvation is such a thing that whatsoever doth effect that or is but in any measure conducible to the effecting of that must needs be acknowledged beneficial to them that are saved Besides God the great Saviour of all men there are several things to which a saving efficacy is ascribed as Faith the Word of Faith the Ministers of the Word Prayer and amongst the rest Baptism Whence are we Christians 'T is a question that St. Basil asks To which saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Spir. Sancto c. 10. any body will answer through faith But how are we saved Why by being regenerated through the grace conferred in baptism or as his words are well enough capable of being rendred through grace by Baptism § 3. Now this salvifick efficacy of Baptism not for men but infants also might easily be inferred from the foregoing particulars in as much as salvation consists but in the obtaining and enjoying that mercy Grace and Glory which Baptism qualifies them for consigns and intitles them to and which they upon due perseverance in the grace thereof shall be made partakers of § 4. But there is a nearer way to be taken than such a repetition of particulars Our Church saith It is certain by Gods word that Children which are baptized dying before they commit actual sin are undoubtedly saved Children dying before the commission of actual sin are capable of no other means of salvation but Baptism and that which is joyned with it Prayer Therefore by Baptism with the Prayer of Faith they are saved § 5. But is this certain by the word of God Yes surely by good argument drawn from it For baptisin being the application of the blood of Christ to the party baptized for the taking away of that sin whereof he stands
having forgiven its sins by the grace of justification he might render it holy by the grace of sanctification the one as well as the other being applied conveyed or communicated to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the washing of water with the word that is by Baptism Mundatum lavacro hoc est baptismate Theophylact Oecumen the washing here spoken of Now this the cleansing that is the remitting or taking off the guilt of sin from the Church being here by the Apostle ascribed unto Baptism and that as the Instrument used by Christ for that end who is therefore said to cleanse the Church by that washing it is evident that by Baptism as by an Instrument ordained and used by Christ for that end the Grace of justification is conveyed and communicated to the party baptized Thus the Scriptures of God say § 6. And thus say the Fathers of the Church also St. Chrysost saith * Divinae autem gratiae lavacrum non corporis sed animae maculam sordesque â—mundare consuevit D. Chrysost Hom. ad Baptizandos It is the use of the Laver of the divine grace to cleanse the spots and filth not of the body but of the soul And that they are perfectly purged from sins who are baptized Theophylact saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theophyl in John 5. 4. that though the water of baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. Hom. 40. in Act. be simply water yet when the grace of the Holy Ghost comes thereto through calling upon God it looses the diseases of the soul And these we know are sins and corruptions St. Cyprian speaking of his own baptism b Scis ipse profecto mecum pariter recognoscis quid detraxerit nobis quidve contulerit mors ista criminum vita virtutum D. Cyprian l. 2. Ep. 2. calls it that death of sins and life of vertues Baptism is the Death of sins by the Grace of Justification and the Life of vertues by the Grace of Sanctification We are washed saith c Lavamur igitur in Baptismo quia deletur chirographum damnationis nostrae gratia haec nobis confertur nè nobis jam concupiscentia noceat si tamen à consensu abstineamus D. Bern. Serm. 1. in Coen Dom. St. Bernard in Baptism because therein the handwriting of our damnation is blotted out that is our sin is pardoned and this grace is given us not to be hurt of concupiscence unless we consent unto it St. Augustin d Quam causam si voluerimus admittere eo usque progressu proveniet ut hortandi sint homines tum potius se interimere cum lavacro sanctae regenerationis abluti universorum remissionem acceperint peccatorum D. Aug. de Civ Dei l. 1. c. 27. Quod utique si fecissent sc ut Christum negarent etiam hoc eis in illo lavacro dimitteretur quod timore mortis negaverint Christum in quo lavacro etiam illis facinus tam immane dimissum est qui occiderant Christum Id. ib. l. 13. c. 7. tells us that if that be admitted which some contend for that it were ones advantage to kill himself to prevent his falling into sin through pleasure or grief it would come to this that men were to be exhorted then above all other times to kill themselves when being washed in the laver of holy regeneration they had received remission of all sins In which laver he saith that sin even that great sin of killing Christ himself was remitted Hence Juvencus calls the waters of Baptism e Pergite ablutos homines purgantibus undis Nomine sub sancto Patris Natique lavate c. Javenc purging waters and Lactantius f Cum primùm caepit adolescere tinctus est sc Christus à Johanne Propheta in Jordane flumine ut lavacro spiritali peccata non sua quae utique nulla habebat sed carnis quam gerebat aboleret ut quemadmodum Judaeos suscepta circumcisione sic etiam Gentes baptismo id est purifici roris perfusione salvaret Lactant. Instit l. 4. c. 15. calls the act of baptizing the pouring on of the purifying dew which by the way is a good instance of baptizing by way of persusion or pouring on of water so early as within three hundred years of Christs time § 7. These instances not to tire you with more sayings either of the same or other Fathers to this purpose are enough to secure you of the Catholickness of this Doctrine which being found in and founded on the Scriptures hath been generally held by all Orthodox Writers And therefore having shewn you what efficacy there is in Baptism for the taking away of sin from the Baptized I shall now proceed to shew that Infants are under the guilt of sin § 8. Only by the way let me observe that the Scriptures and Fathers which I have alledged do not speak restrictively either as to the sins remitted in baptism but so as extending the remitting efficacy thereof unto all sin Original as well as Actual or as to the Persons whose sins are in baptism remitted but so as comprehending all Persons to whomsoever sin may be imputed whether Men or Infants CHAP. XVII Childrens Need of Baptism in regard of their being under the guilt of sin § 1. NOw as to the Point of Infants being under the guilt of sin this also as the former I shall shew first from the Scriptures and then from the Fathers § 2. The Scriptures that speak to the Point are many Amongst them that of St. Paul Rom. 5. 12. is very notable By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned The one man here mentioned is the Father of all mankind Adam The World into which sin entred by this one man is mankind so then if Infants be any part of mankind any of the natural descendents from Adam then by Adam hath Omnes enim unus fuerunt D. Aug. 7 Serm. de Verb. Apost Ecce primus homo totam massam damnabilem facit Id. ib. sin entred on and passed through even to them they through the imputation of his fault are concerned in his guilt as having all been in him when he sinned Again ver 14. it is said Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression that is who can it be else but Infants who die not upon the account of any actual sin of their own but upon the account of Adams first sin Again ver 15. Through the offence of one many be dead Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many i. e. even all Again by the offence of one i. e. Adam judgment i. e. a sentence came upon all men and so on Infants to condemnation Again ver 19. By one mans disobedience many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many i. e. even all were made sinners and so
Heir of his Whereupon †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 1. de Poenit. Qui ad divinum munus patrimonium baptismi sanctificatione porveniunt D. Cyprian de Hab. Virgin St. Chrysost saith that before baptism there is no receiving of patrimony nor getting of inheritance What need then our Infants have of getting an inheritance from God that need have they to be baptized that they may become his heirs § 7 Yet again Baptism is the door of entrance into Gods kingdom Whence St. August * Quando homo de baptismo egreditur tunc ei janua regni coelestis aperitur D. Aug. Serm. 29. de Temp. Ex aqua spiritu sancto oportet ut nascatur homo propter regnum Dei D. Aug. 12. Tract in Evang. Johannis saith when a man goes forth from baptizing then the gate of heavens kingdom is opened to him And that man must be born of water and the Holy Ghost for the kingdom of God And this is grounded on what our Saviour saith John 3. 5. Except a man be born of water and the Spirit that is be baptized he cannot inherit the kingdom of God Whence †Obstrinxit sidem ad baptismi necessitatem Tertull. de Baptismo Scripsit Augustin duos libros de infantibus baptizandis contra haresin vestram per quam vultis asserere baptizari infantes non in remissionem peccatorum sed in regnum coelorum D. Hieron Dialog 3. advers Pelagianos Forasmuch as all men are conceived and born in sin and that our Saviour Christ saith None can enter into the kingdom of God except c. Ch. of Engl. Publ. Bapt. of Infants So Bapt. of those of riper years That Baptism is necessary to the salvation of Infants in the ordinary way of the Church without binding God to the use and means of that Sacrament to which he hath bound us is express in St. John 3. Except a man be born again of water and the Spirit he cannot enter into the kingdom of God So no Baptism no Entrance Nor can Infants creep in any other ordinary way And this is the received Opinion of all the Ancient Church of Christ A. B. Laud. Confer Sect. 15. Num. 4. Tertullian inferred a necessity of baptism to all believers And others have extended that necessity unto Infants to whom the Pelagians themselves have allowed it though not upon the account of Original Sin yet for entrance into the kingdom of heaven whereas our Church takes in both those considerations as the Catholick Church ever did in her admission of them unto Baptism and grounds their baptizing upon both strengthened with Christs command here in the Text to suffer little children to come unto him So that no baptism no entrance even for Infants into the kingdom of heaven that is none according to the ordinary way whatever there may be extraordinarily What need then our Infants have of entring into the kingdom of God that need they have of being baptized that they may have entrance into that kingdom § 8. Fifthly by baptism we are saved 1 Pet. 3. 21. But by what Baptism Not any Jewish Baptism which was onely the putting away of the filth of the flesh But the Christian Baptism which washeth away the filth of the Spirit to the enabling of the baptized with a good conscience to seek after God Now this for the saving efficacie of it is compared to the Ark of Noah By the one as by a means ordained of God for that end a few were saved from among the rest of mankind that perished for sin and by the other as a means of Gods ordaining for that end a few are saved from amongst the rest of the Sons of men that perish in sin And as we are sure none then were saved without In aquâ nascimur nec aliter quà m in aquâ permanendo salvi sumus Tert. de Bapt. See Aquin 3. q. 68. a. 1. the Ark so are none now that we are sure of saved without Baptism As then none were so none that we know of now are saved but by water What need then Infants have to be saved that need they have of baptism for their salvation § 9. Lastly Grace is necessary unto Glory For without holiness no man shall see the Lord Heb. 12. 14. Holiness is the operation of the Spirit of God who sanctifies all the elect people Catechism of God as our Church teacheth us The spirit of holiness is by Baptism communicated unto Infants in order to their regeneration for baptism is a birth not of water onely but of the spirit too John 3. 5. Whence our Church prays that God would give his holy spirit to the Infant to be baptized that he may be born again and gives thanks to God for the Infant that is baptized that it hath pleased him to regenerate that Infant with his holy Spirit Office of Publ. Bapt. of Infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athanas in illud Evang Quicunque dixerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Exhort ad Baptism Omnes quidem qui ad divinum munus patrimonium baptismi sanctificatione perveniunt hominem illie veterem gratiâ lavacri salutar is exponunt innovati spiritu sancto à sordibus contagionis antiquae itcratâ nativitate purgantur Sed nativitatis itâ—ratae vobis major sanctitas veritas competit quibus desideria jam-carnis corporis nulla sunt D. Cyprian de Habitu Virg. Per batisma enim Spiritus sanctus accipitur D. Cyprian l. 2. cp 3. Sed postquam undae genitalis auxilio superioris aevi labe detersâ in expiatum pectus ac purum desuper se lumen infudit post quam caelitùs spiritu buusto in novum me hominem nativitatis secunda reparavit mirum in modum protinus confirmare se dubia patere clausa lucere renebrosa c. D. Cyprian l. 2. ep 2. Quippe qui ne vim quidem aspiciendi sacra habeat ab ortu à Deo sive baptismo qui lucis principium est praebotor Dionys Areop Eccles Hierarch c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry. ad Demet. de compunct cordis Hom. Ed. Savil. Tom 6. pag. 148. Cum ergo innovamur baptismi lavacro per virtutem ab originis nostrae peccatis atque autoribus separamur D. Hilar in Math. Can. 10. Omni homini renascenti aqua baptismatis instar est uteri virginalis eodem spiritu sancto replente fontem qui replevit virignem D. Leo Serm. 4. in Nativ Domini Ardoris vero spiritum dicimus gratiam in Sacro sancto Baptismo non absque spiritu nobis ingeneratam Baptizati aeutem loti sumus non aquâ nudâ sed nec cinere vituli emundati sumus ad sclam carnis purificationem quemadm B. Paulus sed spiritu sancto igne divino ac intelligibli qui sordes vitiositatis in nobis deterit absumit peccati inquinationem liquat excoquit
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
no where has enjoined them repentance in order unto baptism nor alledged their inability to repent as a bar to their admission thereunto § 5. Indeed we have Scriptures where grown men are exhorted to both together to repent and be baptized and where signs of repentance were shewed by such as received baptism Acts 2. 38. Matth. 3. 6. But still the Persons both exhorted unto and shewing repentance were of age both to commit actual sins needing repentance and to act that repentance that was needfull for their baptizing But what is this to the case of Infants who as they are not guilty of actual sin so they are in no ability for repentance Where there is no general rule an argument from particulars is no farther argumentative than to particulars under the same circumstances which cannot be betwixt men and Infants so as that what is injoyned to or performed by the one must be necessarily required of and performed by the other And so some mens being exhorted unto Repentance and Baptism both at once and other mens confessing their sins as a token of their Repentance when they were baptized is no argument that therefore all Infants must do so too or else not be baptized and so no Infants baptized because none can so do The case 't is plain is not the same And so whatever want of Repentance or Non-profession of it may do to hinder Men from being baptized it can do nothing to render Infants incapable of Baptism Who as they have the guilt of sin brought upon them by anothers disobedience without their knowledge so they have that guilt taken off from them by the obedience of another without their repentance which pardon is not onely signed and sealed but exhibited also and given to them in and by Baptism § 6. And as to the Church it is true indeed that of Adult sinners it requires a Personal Profession of Repentance before it admit them to Baptism But for Infants that have not sinned after the similitude of Adams transgression it admits them to Baptism without any such Personal Profession So there be but a Promise made of it for the future against the time that it shall be necessary by Sureties for the Infants in the Infants names as the Scripture doth not require so much so the Church doth not stand upon more And so Infants Ab hac poenitentiâ— cum baptizantur soli parvuli sunt immunes Nondum enim uti possunt libero arbitrio quibus tamen ad consecrationom remissionem que originalis peccati prodest cotum fides à quibus offeruntur ut quascunque maculas dâ—lictorum per alios ex quiâ—â—s sunt nati contraxerunt aliarum 〈◊〉 incerrogatione ac responsione purgentur T Aug. Quiaquag Homil. Serm. 50. are not incapable of Baptism in this respect neither CHAP. XXIII Children not incapable of Baptism in regard of their not Believing § 1. YEa but still it is objected that Infants do not believe and therefore they ought not to be baptized § 2. To this Objection if St. Augustin were to answer he would deny the Antecedent and say that Infants do believe and so would St. Bernard too But how Not by any Sed absit ut ego dicam non credentes Infantes Jam superius disputavi credit in altero quia peccavit in alâ—ero dicitur credit valet inter fideles bapti zatos computatur c. Credunt infantes Unde credum quomodo credunt Fide paâ—entum c. D. Aug. Serm 14. de Verb. Apost Accommodat illis Mater Ecclesia allorum pedes ut veniant aliorum cor ut credant Id. ib. Serm. 10. Non quod vel ipsi sc Infantes quando baptizantur fide omnino careant sine quâ impossibile est vel ipsos placere Deo sed salvantur per fidem non tamen suam sed alienam Dignum nempe est ad Dei spectat dignitatem ut quibus fidem aetâ—s denegat propriam gratia prodesse concedat alienam Nec enim omnipotentis justitia propriam putal ab his exigendam fidem quos novit propriam nullam habere culpam Porro alienâ opus est fide cum sine sorde non nasâ—antur alienâ D. Bern. Ep. 77. Nemo mihi dicat quia non habet infans sidem cui mater Ecclesia impertit suam Magna est Ecclesia sides Id. Serm. 66 super Cant. In Ecclesia salvateris per alios parvuli credunt sicut ex aliis quae in baptismo remlttuntur peccata traxerunt Gratian. 3 part de Conseerat dist 4. faith in themselves but by the faith of others their Parents or the Church Nor would they think it any more absurd to say that they believe through the Faith of another than it is to say that they have sinned through the sin of another or that they are made righteous through the obedience of another § 3. But though the Faith of the Parents or Sureties who are Believers may be enough and is to qualifie Infants for an admission into Church-membership by Baptism yet because I think it not enough to speak them Believers antecedently to Baptism however they be reckoned in the number of the Faithfull after they be baptized and that their immediate Parents saith shall no more be imputed unto them and reckon'd theirs than their sins as not having been by Almighty God made Trustees in this behalf for their Children as Adam was for his therefore I shall not stand upon this § 4. Some others would answer that Infants have Faith in themselves and that in the act And truly as the Scripture no where denies this expresly See Alting Problem Theolog. part 1. Probl. 22. Becan Manual Controver l. 2. c. 2. Phil. Melancthon Consil Theolog. part 1. pag. 255. Hooker Eccl. Pol. l. 5. Sect. 64. so it also affords an instance of little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little ones that are said to have believed Mat. 18. 6. and that by one who knew their hearts and could not be deceived in them even our Saviour himself § 5. Other some again would answer that Infants have Faith in themselves though not in the Act yet in the Habit or rather the seed and principle of it § 6. And truly that as God is able to infuse so the soul of an Infant is capable to receive divine impressions and illuminations I think is a truth none will question And if any should the filling of John Baptist with the Holy Ghost from his Mothers womb and his leaping for joy at the approach of his Saviour in his Mothers womb Luke 1. 15 44. would put it out of doubt Now this being so who can tell but that the Infants of believers may through the grace of Sicut ergo ille in quo omnes vivificabuntur praeterquam quod se ad â—ustitiam exemplum omnibus praebuit dat etiam sui spiritus occultissimam fidclibus gratiam quam latenter infundit parvulis sic D. August l. 1. de
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
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
hope proved to be needful for children as well as parents And where there is the same need why should we not think he designed the same help When he bad the Parents be baptized for the remission of sins can it be thought his meaning was that the children should rather go without remission than have baptism as if he had some compassion indeed for the parents but none for the children § 13. But if he meant their childâ—en as well as themselves should be baptized why did he not say Be baptized both you and your children but onely be baptized your selves without any mention of their children I answer It was needless so to say because as one that well understood the Genius of that people he knew that they would look upon their children as heirs of the promise as well as themselves and so to be as capable of and to have as good right to the means that would make them partahers of the promise as themselves and because he intended particularly to urge that reason for their baptizing which would be as appliable to their children as to themselves and which they accordingly observing the custom He that would see this Text further open'd and urged may consult Mr. Nathaniel Stephen's Precept for the Baptism of Infants of their nation to circumcise and baptize the children as well as parents would apply unto them § 14. And thus I have shewn the Practice of this Church to baptize Infants not to be inconsistent with that Article of the Church which is urged against it And I hope I have sufficiently answered the Antipaedo baptists Arguments against the Lawfulness of Infants baptism and defended it against them CHAP. XXXVI A Reply to an Answer made by H. D. to the Objection from the no express Command or Example in Scripture of Womens receiving the Lords Supper referring to Chap. 31. Sect. 9. Obj. THe Objection saith H D that is usually brought under this Head is That there is no express Command or Example for Womens receiving the Lords Supper yet who doubts of a good ground from consequential Scripture for their so doing Answ In answer whereto you 'll find there is both Example and Command for the Practice viz. 1. From Example Acts 1. 14. where we read that Mary and other women were gathered together and that these women together with the rest of the Disciples were altogether in one place and continued stedfastly in the Apostles Doctrine and Fellowship and breaking of Bread and Prayers chap. 2. 42 44. It being expresly said That all that believed were together 2. It appears from Command 1 Cor. 11. 28. Let a man examine himself and so let him eat The Greek word signifieth a Man or a Woman the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the Common Gender as appears 1 Tim. 2. 4 5. There is one Mediator betwixt God and Man and Woman there is the same word used Gal. 3. 2. There is neither Male nor Female but ye are all one in Christ Let but as good proof appear from Command and Example for Infants Baptism and it shall suffice Thus far H. D. Edit 2. p. 95 96. Having my self with others made this Objection and finding nothing replied by Mr. Wills to this Answer made thereto I think it convenient to take away the force thereof by the ensuing Reply And first I say that the Allegation that Mary and other Women were gathered together Acts 1. 14 will not prove that there is express example for womens receiving the Lords Supper For though the Apostles continuing with one accord in prayer and supplication with the women and Mary the Mother of Jesus be mentioned there yet is no mention there made of their continuing or so much as being with them at the Sacrament of the Supper of the Lord. Nor is it there or any where expresly said that these women together with the rest of the Disciples were altogether in one place and continued stedfastly in the Apostles Doctrine and Fellowship and breaking of Bread and Prayers It is said indeed Acts 1. 15. That in those days Peter stood up in the midst of the Disciples But how does it appear that any Women were among them at that Assembly They are not mentioned And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciples does not necessarily by the force of its literal import imply them For that is the proper word for male or he-disciples there are two other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for female or she-disciples and if the she-disciples had been intended why was not one of the words proper for them used to include them But further the Apostles address is expresly to men and not to women His words are not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might be thought to take in the women but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in a word whose literal import excludes women and brethren So that unless by Men and Brethren must be meant and expresly too or else all is nothing women and sisters here will be no room for the women here Again in Acts 2. 1. They that were all-with one accord in one place are mentioned 〈◊〉 word of the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again So in ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in ver 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in ver 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again So in ver 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all expressions necessarily implying men but not necessarily implying women if not necessarily excluding them And who was it that continued stedfastly in the Apostles Doctrine and Fellowship and breaking of Bread and Prayer ch 2. 42. the women It is not so expressed But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly the Males that gladly received his word which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued stedfastly in the Apostles Doctrine c. To whom before their conversion the Apostle addresses his speech as to Men not Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's his word ver 29. Men and Brethren And to and of whom after their conversion he still speaks as to persons of the male sex as far as we can guess by the gender of his words Ver. 38. Peter said unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you i. e. in the literal import every male of you Nor does it prove it that it is said ch 2. 44. That all that believed wore together For still they are persons of the male sex that there expressly are spoken of if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words all of the masculine gender denote any such thing of which gender still are all the words that denote their persons to the end of the Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉
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
those children all men Had they no Infants among them Did they leave them any where behind them I think it will not be said In as much then as no distinction is here made it includes the Infant as well as Men children of Isâ—ael And the rather because where God would have it to signifie Men exclusively as to children himself makes a restriction As in Exod. 12. 37. And the children of Israel journeyed from Ramesis to Succoth about six hundred thousand on foot that were men beside children No distinction then being made of the children into Men children and Infant children it is by Analogy of Scripture as well as Judgment of Reason to be understood of both And if it be to be understood of both then what right the men had to Baptism by this Text the Infants had the same and were to be baptized for the remission of sins and reception of the Holy Ghost as well as they And admit we say you and your children does intend the then present Jews and their posterity yet sure none can think the Apostle meant that the promise did belong to their posterity onely and not to their present children also For why should it belong to those that after should be their children and not to those that then were Why should these be skipt over and the other taken in And would not their after children be once in a state of infancy as well as their present Would they not be children before they could be men And at what period of their age must their right to the pomise first commence When must they begin to be receptive of the Holy Ghost Here 's no restriction or limitation made as to times any more then as to persons to shew that both then and afterward to all that were or should be their children as soon as ever and as long as ever any should be in that relation the promise did belong § 7. Again admit we interpret the children as meaning onely such of their children whether then or after as were in that capacity that the persons then present with the Apostles and to whom St. Peter spake were still the business will be done and effectually For St. Peter spake to that whole multitude that was come together upon the noise of what was happened unto the Apostles And to them he said be baptized every one of you So then every one of the then present multitude was capable of baptism Now is it imaginable that so great and so confused a multitude coming together on a sudden accident could consist all of persons qualified for age and understanding in principles of Christianity according to the Antipaedobaptistical measures of capability to receive baptism What were they all Adult persons no children no infants at least of three four five or six years old among them We may make an estimate of the matter by what we daily see amongst our selves on like occasions Where is it possible to find a Fair or Market or other solemn convention of any remark in which some of age under the Antipaedobaptists standard of capacity for baptizing shall not be immixed especially if that convention be sudden and tumultuary as this was when a whole Town flocks together as when a fire happens or any sray is fought or game is plaid or show is seen What running is there on such occasions of mothers and servants after their children to secure them from the injuries of the multitude and save them from being trodden under foot And we can imagine nothing less then a miracle in it if this assembly were not such And if such it were then what would we have more than an exhortation of the Prince of the Apostles with the concurrence of all his Coapostles to such a multitude to be baptized every one of them What is this less than a Precept for Infants baptism And though none of them were sucklings yet if any of them were Infants infancy is a state of some latitude though able to run about and play yet unable rationally to profess repentance towards God and Confession of Faith setforth by Anabaptists Anno 1660. pag. 6. faith towards our Lord Jesus Christ the case is all one as to the difference between us and the Antipaedobaptists and Infants baptism will hence be established § 8. Yea but these words are spoken to persons capable of repenting And they onely are bidden to be baptized who are capable of so doing § 9. I answer First it is plain the words were spoken to a confused multitude and it cannot be proved that there were none in it but such as were so capable no demonstration can be made of it that there were no Infants mixed with it And therefore when the Apostle says to that multitude be baptized every one of you it cannot be proved that he had those onely of them to be baptized which were capable of repenting § 10. Secondly the words were spoken of Persons capable of receiving the Holy Ghost but their children were capable of that and therefore of baptism the means to make them partakers thereof And sure their inability to repent could not render them incapable unless they had been persons that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 40. p. 658. Edit Paris needed repentance and of whom it had been required that they should repent 'T is hard-heartedness sure and that to a high degree for want of that duty which they have not need nor ability to perform to deprive them of that benefit which they have need of and capability to receive to deny them the means of being made partakers of the Holy Ghost who as they do not act repentance so they need not to repent and need not to repent because they act no sin § 11. Thirdly the Reason inducing the Jews to be baptized is applied to their children as well as to themselves which were needless if their children were not capable of baptizing as well as themselves Be baptized every one of you Why For the promise is made to you and to your children No need of mentioning the childrens right to the Promise if that did not give them a right to the Means The Argument as applied to the Parents lies thus If the promise belong to you then the means But the former does belong to you Therefore the latter And therefore be baptized which is the means that you may receive the Holy Ghost which is the Promise And lies it not just so as applied to their Children If the promise belong to your Children then the means also belongs to them But the Promise belongs to them for it is made to them as well as unto you Therefore the means also belongs to them And therefore let your children have the means that they may not want the grace let them be baptized that they may receive the Holy Ghost § 12. Again that which he would have them baptized for namely remission of sins is sufficiently I