Commissioners Petitioning for Review of Book of Common Prayer, Commentary 2 · Topic 4 – Topic 5
Publick Baptism.
Sect. 1. Ex.
Ans. [Until they have made due profession of Repentance, &c.] We think this desire to be very hard and uncharitable, punishing the poor Infants for the Parents sakes, and giving also too great and arbitrary a Power to the Minister to judge which of his Parishioners he pleaseth, Atheists, Infidels, Hereticks, &c. and then in that name to reject their Children from being baptized. Our Church concludes more Charitably, that Christ will favourably accept every Infant to Baptism, that is presented by the Church, according to our present order; and this she concludes out of holy Scripture (as you may see in the Office of Baptism) according to the Practice and Doctrin of the Catholick Church, Cyp. Ep. 59. August. cap. 28. & de verb. Apost. Ser. 14.
Repl. We perceive you will stick with us in more then Ceremonies. To your Reasons we reply, 1. By that Reason, all the Children of all Heathens, or Infidels in the world, should be admitted to Baptism, because they, should not be punished for the Parents sakes. 2. But we deny that it is (among Christians that believe Original Sin) any absurdity, to say that Children are punished for their Parents sakes. 3. But yet we deny this to be any such punishment at all, unless you will call their non-deliverance a punishment. They are the Children of Wrath by nature, and have Original sin. The Covenant of Grace, that giveth the saving Benefits of Christ, is made to none but the faithful and their Seed. Will you call this a punishing them for their Fathers sakes, that God hath extended his Covenant to no more? Their Parents infidelity doth but leave them in their Original sin and misery, and is not further it self imputed to them; If you know of any Covenant or Promise of Salvation, made to all without Condition, or to Infants on any other Condition or qualification, but that they be the Seed of the faithful dedicated to God, you should do well to shew it us, and not so slightly pass over things of so great moment, in which you might much help the world out of darkness, if you can make good what you intimate: If indeed you mean as you seem to speak, that its uncharitableness to punish any Infants for the Parents faults, and that a non-liberation is such a punishme…t, then you must suppose, that all the Infants of Heathens, Jews, and Turks are saved (that dye in Infancy) or else Christ is uncharitable: And if they are all saved without Baptism, then baptizing is of no use or necessity, as you seem to think. What then is the priviledge of the Seed of the Faithful, that they are Holy, and that the Covenant is made with them, and God will be their God? We fear you will again revive the opinion of the Anabaptists, among the People, when they observe that you have no more to say for the baptizing of the Children of the Faithful, than of Infidels, Heathens and Athiests. To your second Objection, we Answer: You will drive many a faithful Labourer from the work of Christ, if he may not be in the Ministry, unless he will baptize the Children of Infidels, Heathens, and Excommunicate ones, before their Parents do repent. And the first question is not, who shall be judge? but whether we must be all thus forced? Is not the question as great, who shall be judge of the unfitness of persons for the Lord's Supper? and yet there you think it not a taking too much upon us, to keep away the scandalous, if they have their Appeals to you? And is it indeed (a power too great and arbitrary) to have a judicium discretionis about our own Acts? and not to be forced to baptize the Children of Heathens against our Consciences? who judged for the Baptizers in the primitive Church, what persons they should baptize? We act but as Engines under you, and not as men, if we must not use our reason; and we are more miserable than brutes or men, if we must be forced to go against our Consciences, unless you will save us harmless before God: O that in a fair debate you would prove to us, that such Children as are described are to be baptized, and that the Ministers that baptize them, must not have power to discern who to baptize. But who mean you by the Churches that must present every Infant that Christ may accept them? Is every Infant first in the Promise of pardon? (If so, shew us that Promise) and then sure God will make good that Promise, though Heathen Parents present not their Children to him, as (your grounds suppose) if not, then will the sign save those that are not in the Promise: But is it the God-fathers that are the Church, whoever called them so? And if by the Church you mean the Minister, and by presenting, you meant baptizing them, then any Heathens Child that a Minister can catch up and baptize, shall be saved; which if it could be proved, would perswade us to go hunt for Children in Turkie, Tartary, or America, and secretly baptize them in a habit that should not make us known; but there is more of fancy than charity in this; and Christ never invited any to him, but the Children of the Promise, to be thus presented and baptized.
Sect. 2.
[The time appointed we conceive sufficient.]
Repl. We conjecture the words that conclude your former Subject being misplaced, are intended as your Answer to this; and if all the Children of any sort in the world, that are brought to us, must by us be baptized without distinction, indeed it is no great matter what time we have notice of it.
Sect. 3. P. 23.
Ans. [And then the God-fathers, &c.] It is an erronious doctrine, and the ground of many others, and of many of your Exc…ptions, that Children have no other right to Baptism, than in …heir Parents right; the Churches primitive practice forbids it to be left to the pleasure of the Parents, whether there shall be other Sureties or no? (St. Aug. Ep. 23.) It is fit we should observe carefully the practice of venerable Antiquity, as they desire, Prop. 18.]
Repl. It seems we differ in Doctrine, though we subscribe the same Articles; we earnestly desire you distinctly to tell us, what is the Infants title to Baptism, if it be not to be found in the Parent? Assign it, and prove it when you have done, as well as we prove their right, as they are (the Seed of Believers, dedicated to them by God) and then we promise to consent. It's strange to us to hear so much of the Churches primitive practice, where so little evidence of it is produced, Aug. Ep. 23. talketh not (of primitive practice) ab initio non fuit sic; was it so in the Apostles dayes? And afterwards you prove not that it was the judgement of the Catholick Church, that bare Sponsers instead of Parents, Pro-parents or Owners of the Children, might procure to the Children of all Infidels, a title to Baptism and its benefits. Such Suscepters as became the Owners or Adopters of the Children, are to be distinguished from those that proforma, stand by for an hour, during the baptizing of Children, and ever after, leave them to their Parents: who as they have the natural interest in them, and power of their disposal, and the Education of them, so are fittest to covenant in their names.
Sect. 4.
Ans. [The Font usually stands as it did in primitive times, at or near the Church door, to signifie that Baptism was the entrance into the Church mystical; We are all bap…ized into one Body, 1 Cor. 12. 13. and the People may hear well enough. If Jordan and all other waters, be not so far sanctified by Christ, as to be the matter of Baptism, what Authority have we to baptize? and sure his Baptism was dedicatio Baptismi.]
Repl. Our lesser difference about the Font, and the flood Jordan, is almost drowned in the greater before going: But to the first we say, that we conceive the usual scituation for the Peoples hearing, is to be preferred before your Ceremonious position of it. And to the second we say, that dedicatio Baptismi is an unfiting phrase, and yet if it were not, what's that to the sanctification of Jordan, and all other waters? Did Christ sanctifie all Corn, or Bread, or Grapes, or Wine to an holy use, when he administred the Lords Supper? Sanctifying is separating to an holy use; but the flood Jordan, and all other water, is not separted to this holy use, in any proper sense; no more than all mankind is sanctified to the Priestly Office, because men were made Priests.
Sect. 5. Sureties, &c. P. 24.
Ans. [It hath been accounted reasonable, and allowed by the best Laws, that Guardians should Covenant and contract for their Minors to their benefit; by the same right the Church hath appointed Sureties to undertake for Children, when they enter into Covenant with God by Baptism, (St. Aug. Ep. 23.) And this general practice of the Church is enough to satisfie those that doubt.]
Rep. 1. Who made those Sureties Guardians of the Infants that are neither Parents, nor Pro-parents, not Owners of them? we are not now speaking against Sponsors: But you know that the very Original of those Sponsors is a great Controversie: And whether they were not at first most properly Sponsors for the Parents, that they should perform that part they undertook (because many Parents were Deserrors, and many proved negligent) Sponsors then excluded not Parents from their proper undertaking, but joyned with them; Godfathers are not the Infants Guardians with us, and therefore have not power thus to Covenant and Vow in their names: We intreat you to take heed of leaving any Children indeed out of the mutual Covenant that are baptised: How are those in the Covenant that cannot consent themselves, and do it not by any that truly represent them, nor have any Authority to act as in their names? The Authority of Parents being most unquestionable (who by nature, and the Word of God, have the power of disposing of their Children; and consequently of choosing and covenanting for them) Why should it not be preferred? at least, you may give leave to those Parents that desire it, to be the Dedicators of, and Covenanters for their own Children, and not force others on them whether they will or no. 2. But the question is not of Covenanting, but professing present Actual believing, forsaking, &c. In which though we believe the Churches sense was sound, yet we desire that all things, that may render it lyable to misunderstanding, may be avoyded,
Sect. 6. Page 24.
[Receive remission of sins by spiritual Regeneration, most proper for Baptism is our spiritual Regeneration, St. John 3. unless a man be born again of water and the spirit, &c. And by this is received remission of Sins, Acts 2. 3. Repent and be Baptized every one of you, for the remission of sins; So the Creed; one Baptism for the remission of sins.]
Repl. Baptism as an outward Administration, is our visible Sacramental Regeneration: Baptism as containing with the Sign, the thing signified, is our spiritual real Regeneration. As we are Regenerated before Baptism, (as you know adult Believers are) so we cannot pray to receive remission of sins by that same Regeneration renewed. As we are regenerated really in Baptism, that Regeneration and Remission are conjunct benefits: But if Baptism at once give Regeneration and Remission, it follows not that it gives Remission by Regeneration: But as Regeneration comprehendeth the whole change (real or Physical, and …) so we acknowledge, that as the part is given by the whole, you may say that remission is given by regeneration, but more s…ly in it than by it; but we are not willing to make more ado about words than needs.
[We cannot in faith say, that every Child that is baptized, is regenerate, &c. seeing that God's Sacraments have their effects,Ex…. Sect. …. Page 24. Answ. where the Receiver doth not ponere obicem, put any bar against them (which Children cannot do) we may say in faith of every Child that is baptized, that it is regenerated by Gods Holy Spirit, and the denial of it tends to Anabaptism, and the contempt of this holy Sacrament, as nothing worthy, nor material, whether it be adminis…red to children or no: Concerning the Cross, we refer to our Answer to the same in general.]
Rep. All God's Sacraments attain their proper end: But whether the Infants of Infidels be the due subjects, and whether their end be to seal up Grace and Salvation to them that have no promise of it,Ti… 3. 5. or whether it be onelyonly to seal the Covenant to Believers and their seed, are Questions yet undecided…, wherein we must entreat you not to expect that we should implicitely believe you; and it is as easie for us to tell you, that you are promoting Anabaptism, and much more easie to prove it: We take those but for words of course.
PRIVATE BAPTISM.
[We desire that Baptism may not be administred in a private piace) and so do we,Ex…. &c. Sect. 8. Answ. where it may be brought into the publick Congregation. But since our Lord hath said, St. John 3. Unless one be born of Water and the Holy Ghost, he cannot enter into the Kingdom of Heaven. We think it fit that they should be Baptized in private, rather then not at all. It is appointed now to be done by the lawful Minister.
Repl. We must needs suppose you are disputing with Protestants, who ordinarily shew the Papists that that Text, Joh. 3. asserteth no absolute necessity of Baptism to salvation. But we believe as wel as you, that it is the regular way of solemn Initiation into the Covenant and Church of Christ, which none that indeed are the Children of the Promise should neglect. As Coronation solemnizeth his entrance upon the Kingdom, that had before the title; and as Marriage solemnizeth that which before was done by consent; so Baptism solemnizeth the mutual Covenant which before had a mutual consent: And none is authorized to consent for Infants, but those that by nature, and God's Law, have the power of disposing of them, and whose will is, in sens… forensi the Children… will: It solemnly investeth us in what we had an Antecedent right to, and therefore belongs to none but those that have that right: And this we are ready to make good by any fair debate that you will allow us.
Nor is any thing done in private,Sect▪ 9. reiterated in publick, but the solemn reception into the Congregation, with the Prayers for him, and the publick declaration before the Congregation, of the Infants, now made by the Godfathers, that the whole Congregation may testifie against him if he does not perform it, which the Ancients made great use of.
Rep. Do you not say in the Rub. (And let them not doubt but the Child so baptized, is lawfully and sufficiently baptized, and ought not to be baptized again. And after (I certifie you, that in this case all is well done, &c.) And yet you do not renew all the Baptismal Covenant, renouncing the flesh &c. And engaging into the Christian belief: And that you may see that the Church of England taketh not all Infants infallibly to be regenerated by Baptism (unless you grant that they repent to the substance of Baptism; the baptismal Prayer is here used for the fore-baptized, that God will give his holy Spirit to this Infant, that he being born again, and made heir of everlasting salvation, &c.) which sheweth that he is now supposed to be Regenerandus, non regeneratus. Do they pray for his Regeneration, whom they account regenerate already? You must either confess that there they repeat much of the substance of Baptism, and take the Child as not baptized, or else, that they take the baptized Child to be not regenerate. And then we may well take them for unregenerate, that shew no signs of it, at years of discretion, but live a carnal and ungodly life, though they can say the Cat…chim, and seek Confirmation.