A Supplement to Knowledge and Practice, Part 1 · Chapter 4 · Section 7
Of Baptiſm.
A Sacrament *Vox Sacramentum non occurit in Scriptura quia eſt Latina. Apud veterem Latinum interpretem eſt pro Graeco nomine foreign. Vox autem Graeca generaliter pro omni ſecreto, minus generaliter pro ſecreto divino, ſpecialiori ſignificatione pro ſecreto divino ſymbolis, ſignis, figuriſque externis propoſito ac repreſentato. In hac ſignificatione reſpondet ei vox Latina Sacramentum, quae deducta eſt a verbo Sacrare, & a ſcriptoribus Eccleſiaſticis Latinis a Militia deſumpta fuit, in qua juramentum quo milites Duci obſtringebantur vocabatur Sacramentum. Vide Riveti Cathol. Orthodox. Sacramentum proprie & ſtricte accipitur pro ſigno, ſigillo quo res coeleſtis declaratur, obſignatur, & communicatur.is an outward and viſible rite inſtituted by Chriſt to ſignifie the benefits of his death and paſſion, and to ſeal and confirm the promiſes of Salvation to thoſe who perform the conditions required of them.
There are two Sacraments of the new Conant or or new Teſtament, viz.
1. Baptiſm.
2. The Supper of the Lord.
Being to ſpeak here of Baptiſm, I ſhall firſt diſtinguiſh of the ſeveral kinds of Baptiſm.
1. There is Baptiſmus fluminis ſive aquae the Baptiſm of water, John 1.33. He that ſent me to baptize with water, the ſame ſaid unto me, upon whom thou ſhalt ſee the Spirit deſcending and remaining on him, the ſame is he that baptizeth with the Holy Ghoſt.
2. Flaminis ſive Spiritus. The Baptiſm of the Holy Ghoſt, Mat. 3.11. I baptize you with water (ſaies John Baptiſt) but he that cometh after me ſhall baptize you with the Holy Ghoſt.
3. Sanguinis ſive Martyrii. The Baptiſm of Sufferings, Mat. 20.22. Are ye able (ſayes our Saviour to the ſons of Zebedee) to drink of the Cup that I ſhall drink of, and to be Baptized with the Baptiſm that I am to be Baptized with, that is, are ye able to partake with me in thoſe ſufferings and afflictions which I am ſhortly to undergo.
I am to ſpeak of the firſt of theſe, viz. The Baptiſm of water Concerning which, that I may proceed Methodically, I ſhall ſpeak.
1. Of the Inſtitution of it.
2. Of the Nature of it.
3. Of the excellent uſes and ends of it
4. I ſhall inquire who are the perſons that ought to be Baptized.
5. Whether Baptiſm be of abſolute neceſſity to Salvation.
6. What improvement thoſe who were baptized in their infancy ought to make of their Baptiſm, when they are grown up and come to years of underſtanding.
7. What are the particular duties of Chriſtian Parents towards their infant Seed and Children.
1. I begin with the firſt. The inſtitution. 'Tis God only who hath authority to appoint Sacraments in the Church. 'Tis his divine inſtitution which makes a Sacrament. The whole Church cannot do it, And John 1.33. We read that John Baptiſt had commiſſion to Baptize with water. He that ſent me to Baptize with water, the ſame ſaid unto me, &c.
2. Chriſt gave Commiſſion to his Apoſtles in the firſt year of his publick Miniſtry to baptize, elſe 'tis not imaginable they would have done it, John 3.22. After theſe things came Jeſus and his Diſciples into the land of Judea, and there he tarried with them and baptized (that is by the hands of his Apoſtles) for Jeſus himſelf baptized not, but his Diſciples, John 4.12.
3. After his Reſurrection he enlarged the Commiſſion, of his Apoſtles, Matth. 28.19. Go ye therefore and teach all Nations, baptizing them in the name of the Father and of the Son and of the Holy Ghoſt. Here he preſcribes the form they ſhould uſe in the adminiſtration of Baptiſm, injoyning them to baptize in the name of the Father, Son, and Holy Ghoſt. And the words in Mark 16.16. He that believes and is baptized ſhall be ſaved, but he that believeth not ſhall be damned, ſeem to be an addition to thoſe in Matth. 28. and are not any expreſs direction as to the admitting Infants, or not admitting them, but a direction how they ſhould go and diſciple the Heathen Nations by preaching the Goſpel to them, and when they had converted any to Chriſtianity, they ſhould baptize them, and ſo bring them into Covenant with God; and when the Parents were in Covenant, their Children could not fail to be ſo alſo, as (God willing) we ſhall ſhew hereafter.
2. We come to conſider the Nature of Baptiſm.
Baptiſm in its general notion, is an outward viſible ſign and repreſentation of inward and ſpiritual bleſſings and benefits conveyed and made over by Chriſt unto the perſons baptized, they performing the conditions required of them.
In Baptiſm there are two parts
1. The Outward.
2. The Inward.
In the outward part there are three things conſiderable.
1. The outward Element, Water,
2. The Action of applying the water by ſprinkling or dipping.
3. The form of adminiſtring or applying the water, viz. in the name of the Father, Son, and Holy Ghoſt. The quantity of water which is to be uſed, is not limited by the holy Scriptures. Sprinkling *Imm…rſio non eſt de neceſſitate baptiſmi, quum non in ea poſita ſit myſterii hujus vis & efficacia, Cauſab. in Mat. C. 3. Ablutio eſt de neceſſitate baptiſmi Dom. Soto.is as ſignificant (as to the main ends of Baptiſm) as dipping. Therefore the blood of Chriſt (which is ſignified by Baptiſm) is called the blood of Sprinkling, Heb. 12.24. 1 Pet. 1.2. And ſprinkling comes nearer the baptiſm mentioned in the old Teſtament, than dipping doth. For the Children of Iſraels paſſing under the Cloud and through the red-Sea, 1 Cor. 10.2. is called a baptizing. And ſurely they were not dipped in the Cloud, but only ſprinkled with it, that is, with ſome drops that fell from it; nor dipped in the red-Sea (as the Aegyptians were, who were drowed therein) but only touched it with their feet, or elſe poſſibly ſome drops from the waves of it might be blown upon them by the wind. But againſt this ſome object that place, Rom. 6.4. Buried with him in Baptiſm.
Anſw. Our Baptiſm ſhews our communion with Chriſt in his death, it being a ſign and repreſentation of Chriſts blood ſhed, and conſequently of his death and burial; and ſhould mind us that in conformity to him we ſhould die unto ſin. But we muſt not preſs Metaphors too far, elſe as Chriſt lay three dayes and three nights in the Grave, ſo we muſt lie under water, which if it were practiſed would quickly end this controverſie. Beſides, our pouring water on the perſon baptized reſembling in a ſort the pouring duſt or earth on a dead body, may be a repreſentation of Burial alſo. But we muſt not (as I ſaid) ſtrain reſemblances too far. Beſides, we do not find that our Saviour and the Apoſtles continued every circumſtance that was in uſe in the firſt inſtitution of the Sacrament of the Paſsover. As particularly, they were at firſt injoyned to ſprinkle their door-poſts with the blood of the lamb, and to eat it with their loins girt, and ſtaves in their hands, as people in haſte, ready to march out of Egypt. But this and other circumſtances we do not find obſerved by our Saviour or his Apoſtles in their eating the Paſsover. Therefore ſome circumſtances may be varied according to Chriſtian prudence, provided we keep cloſe to the main of the inſtitution, and the ends of it. To conclude this particular, baptizing is any kind of religious waſhing, or ſprinkling in the name of the Father, Son, and Holy Ghoſt, duly performed by a perſon rightly qualified for it. And what Mr. Perkins ſayes in this matter is conſiderable, viz. that if we were to baptize a converted Pagan or Turk of ripe years, in a hot Countrey (mark that) we might baptize him by dipping. And ſo much of the outward part. The inward part of Baptiſm or the ſpiritual myſteries hereby ſignified are theſe two.
1. The blood of Chriſt ſprinkled upon the Soul for the waſhing away the guilt of ſin, and procuring remiſſion and juſtification to the perſon baptized.
2. The grace of Chriſt poured into the Soul, purging out the power and dominion of ſin by regeneration and ſanctification.
3. We come now to conſider the excellent ends and uſes of Baptiſm.
1. Baptiſm, as it has reference to God is a ſign or ſolemn rite ſignifying the waſhing away of the guilt of our ſins in Chriſts blood, and the Sanctifying our natures by his holy Spirit. And is a Seal to confirm it to us, as circumciſion was to the Jews, Rom. 4.11. Into whoſe place it ſucceeds, as we ſhall ſhew anon.
2. Baptiſm, as it has reference to us, is a ſolemn dedicating and and conſecrating us to the ſincere worſhip and ſervice of God the Father, Son, and Holy Ghoſt. 1. 'Tis a dedicating and conſecrating us to God the Father as our Creator, that we ſhould obey him as our rightful Lord, love him and depend on him as the fountain of our happineſs, preferring his favour before any thing elſe in the world. 2. 'Tis a dedicating us to Chriſt, that we ſhould believe in him, and accept him as our Saviour and Redeemer, expecting to be ſaved only by his merits, righteouſneſs and interceſſion. 3. 'Tis a dedicating us to the Holy Ghoſt, that we ſhould accept him as our guide, ſanctifier, and comforter, that by him we may be freed from the dominion of ſin, have the image of God repaired in us, be led into all ſaving truths, and guided in the wayes of godlineſs, and comforted with a ſence of Gods love in Chriſt, and hope of eternal glory.
3. 'Tis a ſolemn ingaging us to renounce the Devil, the World and the Fleſh as the three great enemies of God and our Souls. They are all expreſſed in Epheſ. 2. v. 28. and 3. in times paſt ye walked according to the courſe of this World, according to the Prince of the power of the air, the Spirit that now worketh in the Children of diſobedience. Among whom we alſo had our converſation in times paſt, in the luſts of our fleſh, fulfilling the deſires of the fleſh and of the mind, and were by nature the children of wrath, even as others.
4. 'Tis an enrolling us into Chriſts family the viſible Church, to walk in union and holy communion with the members thereof, 1 Cor. 12.13. By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free.
5. 'Tis an obligation or bond of obedience engaging us to perform the precepts of the Goſpel. We are thereby engaged to repent of our ſins, to believe in Chriſt, to endeavour to be holy in all manner of converſation, and to take up our croſs when our Saviour calls us to it. As the Apoſtle ſpeaks to the Galathians, Gal. 5.3. I teſtify to every one that is circumciſed, that he is debtor to the whole Law. So ſay I to every one that is baptized, he is a debtor to the whole Goſpel, and bound to obſerve the precepts of it. And ſo much of the excellent ends and uſes of Baptiſm.
I come now to the fourth particular, to conſider who are the perſons who ought to be baptized? Thoſe are to be Baptized who are converted to the Faith of Chriſt, whether Jews or Gentiles, and the Children of one or both Chriſtian Parents. The former part of this po- is granted by all. But there are ſome who doubt of the latter. ſition That I may therefore more clearly prove the right of infants of Chriſtian Parents to baptiſm, I ſhall firſt lay down ſome rules, which it will be requiſite for us to obſerve in this matter.
1. There are many great truths couched and comprehended in the Scriptures which are not plainly and in ſo many words expreſſed; and whatſoever may be rightly deduced by neceſſary and unavoidable conſequence from Scripture is Scripture, and binding to us. Our Saviour, Mat. 22.31. proved the Reſurrection of the dead againſt the Sadducees, not by expreſs Scripture but by conſequence and deduction from Scripture. See Sect. 6. concerning life everlaſting.
2. Thoſe truths which are more plainly revealed in the Old Teſtament, are more ſparingly mentioned in the New, and thoſe that are more darkly mentioned in the Old, are more clearly revealed in the New. There is much ſaid of the priviledges of children in the Old Teſtament, and particularly of their right to the Seal of the Covenant, and therefore the leſs is ſpoken of it in the New.
3. Thoſe truths which were not controverted in the Apoſtles dayes, they were not ſo zealous in preſſing, or defending, there being not any apparent reaſon or occaſion for it. And of that nature the Baptiſm of Infants ſeems to be.
4. Thoſe Scriptures which ſpeak of the priviledges of Children or Infants, are the fitteſt Judges of this controverſie, and not thoſe which ſpeak only of the priviledges of grown or adult perſons. As if the queſtion be, whether any Infants may be ſaved? you muſt not determine it by Mark 16.16. He that believeth, and is baptized ſhall be ſaved, but he that believeth not ſhall be damned, (For this concerns only grown perſons) but by ſuch ſcriptures as theſe, Gen. 17. v. 7. and v. 10.11, 12. Where God promiſes to be a God to Abraham, and to his Seed, and requires that his male children at eight dayes old ſhould be circumciſed as a token or ſeal of the Covenant between him and them. So if there ſhould be a queſtion ſtarted, whether Parents ought to maintain their Children in their Infancy? you muſt not determine this queſtion by 2 Theſ. 3.10. Where the Apoſtles ſayes, this we commanded you, that if any will not work, neither ſhould he eat, but by 1 Tim. 5.8. He that provides not for his family is worſe than an Infidel. And according to this rule we muſt proceed in this matter. This controverſie muſt be determined by thoſe places of Scripture which do either expreſs or imply the priviledges of Infants. Having laid down theſe rules, I come now to give ſome arguments or reaſons for Infant Baptiſm.
1. The Covenant of Grace ſtands now in force for the benefit of the Children of believing Parents, and if they be within the Covenant of God, the Seal *Eſſe foederatum ſufficit ad accipiendum ſignum foederis. Dave nant. Haec est fundamentalis ratio paedo-baptizmi. Daneus.of the Covenant belongs to them. Be baptized every one of you (ſayes the Apoſtle to the converted Jews, Acts 2.39.) For the promiſe is to you and to your Children. The ſame Greek word that is here uſed for children, is uſed for Infants and Children at nurſe, as may appear, if you conſult 1 Cor. 7.14. 1 Theſ. 2.7. If it were not ſo, the converted Jews ſhould have ſuffered loſs, by believing in Chriſt, namely, if their children ſhould be excluded now from the promiſe or Covenant of grace, who were included in it for 2000 years before, under the old Adminiſtration. For, as we ſaid before, God eſtabliſhed a Covenant with Abraham and his ſeed. And Iſaac was within this Covenant when he was but eight dayes old, and received the Seal of it. Now concerning this Covenant made with Abraham, obſerve theſe particulars. 1. It was an evangelical Covenant, and the Seal of it, viz. Circumciſion was the Seal of the righteouſneſs which is by Faith, Rom. 4.11. 2. It belonged not to Abraham only but to his Children. 3. This bleſſing beſtowed on believing Abraham was to deſcend on the believing Gentiles, Gal. 3.14. For he was to be the Father of all them that believe, though they were not circumciſed, as the Apoſtle tells us in the place fore-quoted, Rom. 4.11. Now could the believing Gentiles be heirs of this Covenant (according to promiſe as it is, Gal. 3.29.) if their children be excluded from it? For the Childrens right to the Covenant and promiſe is part of the Fathers inheritance, the promiſe being, I will be a God to thee and thy ſeed. 4. Conſider, the Covenant of Grace hath alwayes been one and the ſame for ſubſtance, though not as to manner of Adminiſtration. And under the Old Teſtament it took in Children, and can we think it leaves them out now under the Goſpel? Surely the grace of God is not ſtraiter under the Goſpel than it was under the Law: For Chriſt is the Mediator of a better Covenant as the Apoſtle tellls us, Heb. 8.6. that is, of a better adminiſtration of the Covenant of Grace. And how could this be, if infants who were within the Covenant under the Law, ſhould now be out of it under the Goſpel? But to clear this matter yet further, the Apoſtle tells us that Children of believers are foederally holy, 1 Cor. 7.14. Elſe were your Children unclean, but now are they holy. As if he ſhould have ſaid, if both Parents were Heathens, then were their Children unclean, that is, out of Covenant; but now one of them being a Chriſtian, it pleaſes God that the Child ſhall have benefit and priviledge by that Parent; now are they holy, that is, in Covenant with God. And in this ſenſe; If the root be holy, ſo alſo are the branches, Rom. 11.16. If the Parents be holy, ſo alſo are the Children. The Apoſtle ſpeaks not of an inward holineſs inhering in the nature of the Child, but of an outward holineſs or right to Church Priviledges and Ordinances. And according to this ſenſe, thoſe words of Ezra are to be underſtood, Ezra 9.2. Ye have mingled the holy ſeed, that is, that are in Covenant, with the Nations, that is, with thoſe who are out of Covenant. I know, the Anabaptiſts interpret thoſe words of the Apoſtle [now are your Children holy] to import no more but this, they are legitimate and no baſtards. But that cannot be the meaning of them: For the Children then of many Pagans would be as holy as they: For multitudes of them are born in lawful Wedlock, and ſo no baſtards.
All viſible members of the Jewiſh Church had a foederal right to the Sacraments, 1 Cor. 10.2, 3, 4. They were all baptized into Moſes, all eat the ſame ſpiritual meat, and yet with many of them God was not well pleaſed. This foederal right did not ſtamp on them a character of ſaving grace, but was only a right to the means of Salvation, and how far God would make them effectual, no man could tell. Some that had a right to them, made no right uſe of them. For an infant therefore to be born of Chriſtian Parents profeſſing to believe in Chriſt, and willing ſolemnly to dedicate him to God, is all that God requires of an infant to give him Title to his Covenant.*Hypocrites may have a right to outward Church priviledges though the Spiritual benefit do not belong to them, they not making a right uſe of them. No outward Ordinance is intended for the elect only. Chriſt a…d …is Apoſtles admitted ſome to Church priviledges that ſhall never be ſ…ved. We muſt baptize all whom the Parents bring with ſuch a profeſſion for themſelves, and their children. And their Infants are in Covenant, becauſe reputatively their Parents wills are theirs, to diſpoſe of them for their good. And the Children are ſuppoſed to conſent by their Parents who conſent for them. And the Parents will is reckoned for the Childs, till he come to age, to have a will of his own. His Parents faith and conſent to dedicate him to God, is his Title. Now Parents dedicate their Children. 1. Virtually, when they dedicate themſelves to God. 2. Actually when their hearts actually and particularly conſent to dedicate this Child to God. 3. Sacramentally, when they bring him to baptiſm and ſolemnly there dedicate him to God. And this is the title of Children to baptiſm, and not their meer natural relation to their Parents.
As for Sponſors, God-fathers or witneſſes, probably the uſe of them in ancient time was this. They were ſuch as came to the Church, and profeſſed they believed the Parents were true believers, and in caſe they did Apoſtatize or die, did promiſe to ſee to the Chriſtian education of the Child themſelves. But ſurely as the Parents faith and conſent to dedicate their Child to God (and that either of one or both) conveys the right of baptiſm to the Child, ſo the Parents themſelves ought to be the principal dedicators of their Child to God in baptiſm. If God-fathers or Sponſors be choſen by them as their deputies to do it for them, it may poſſibly be admitted, but as this is generally uſed 'tis a matter more of ceremony and civility than of Chriſtianity. And as a learned man*Fuller in his Infants Advocate page 156. ſayes, God-fathers are generally like braſs andirons ſtanding more for ſight than ſervice, more for ornament than uſe.
2. If Children were circumciſed under the Law, they may be baptized under the Goſpel. For baptiſm ſucceeds to all the eſſentials of circumciſion. Circumciſion was not a meer badge of diſtinction, to diſtinguiſh the Jews from other nations, but a Seal of their conſecration to God. It had more in it of what was Sacramental than of what was Ceremonial. And the chief myſtery ſignified by circumciſion was, that natural corruption muſt be cut off and done away. Now Chriſtians are ſaid by baptiſm to be ſpiritually circumciſed. Ye are circumciſed with the circumciſion made without hands, ſayes the Apoſtle, Col. 2.11, 12. He urges it as an argument to them to throw off the Jewiſh circumciſion, for they were circumciſed with the circumciſion of Chriſt, viz. with that which he had appointed in his Goſpel, and that was baptiſm. So that baptiſm is now come in the room of circumciſion. And as Solomon ſayes, Eccleſ. 1.4. One generation paſſes away, and another comes, but the earth remains for ever; So may I ſay, one Sacrament of initiation, (viz. Circumciſion) paſſeth away, and another, (viz. Baptiſm) cometh in its ſtead, but yet the ſame Covenant of Grace that was then, remaineth ſtill. So that what circumciſion was to them, our baptiſm is to us, as particularly.
1. Circumciſion was to be a ſign or token of the Covenant to them, Gen. 17.11. So is baptiſm to us, Acts 2.38, 39. Then Peter ſaid unto them, repent and be baptized every one of you, in the name of Jeſus Chriſt, for the remiſſion of ſins, &c. For the promiſe is unto you, and to your children, and to all that are afar off, even as many as the Lord our God ſhall call.
2. Circumciſion was a Seal of the Righteouſneſs of Faith to them, Rom. 4.11. And ſo is baptiſm to us, Acts 22.16. Ariſe and be baptized and waſh away thy ſins, calling on the name of the Lord.
3. Circumciſion ſignified the neceſſity of ſanctification to them, and therefore they were required to be circumciſed alſo in heart, Rom. 2.29. So baptiſm to us, Rom. 6.4. Therefore we are buried with him by baptiſm into death, that like as Chriſt was raiſed up from the dead by the glory of the Father, even ſo we alſo ſhould walk in newneſs of life.
All the difference between circumciſion and baptiſm is for our advantage. For 1. Baptiſm is not ſo painful as Circumciſion was. None of our blood is required here to be ſhed. 2. Baptiſm is not confined to the eighth day, but may be done before or after. 3. Women, and female children may be baptized, who could not be circumciſed. Acts 16.5. We read that Lydia was baptized. And Acts 18.1. 'tis ſaid they were baptiſed both men and women. But we come to a third argument for infant Baptiſm, and that is this.
3. Whole Families were baptiſed under the new Teſtament, as Lydia and her houſhold, Acts 16.15. Stephanus and his houſhold, 1 Cor. 1.16. And the Jaylor and his houſhold, Acts 16.31, 32. Can we imagine ſo many families without any Children in them?
4. Children are capable of receiving benefit by baptiſm, why ſhould they therefore be kept from it? The benefits of Baptiſm are. 1. Remiſſion of ſin by the blood of Chriſt; and children need that remiſſion, by reaſon of original ſin. 2. Sanctification by the Spirit of Chriſt; and they need the Sanctifying of the Spirit to renew their natures. And Chriſt may in the due adminiſtraion of this Ordinance graciouſly work on the Soul of an Infant, and change its diſpoſition, and infuſe the ſeeds of grace into it before it comes to the uſe of reaſon, why then ſhould not children be brought to Chriſt, and dedicated to him by baptiſm? Surely they that keep them from him, dangerouſly expoſe them to the grand enemy of their Souls.
5. The fifth and laſt argument I ſhall bring for Infant Baptiſm, ſhall be the practice of the Church in ancient times, and near to the Apoſtolical. And for proofs of this nature, I ſhall take my riſe from the time of Auſtin, without looking lower, and ſo aſcend toward the days of the Apoſtles.
Firſt then for Auſtin, Auguſtinus Anno. Chr. 410.who flouriſhed about the year of Chriſt 410. he is poſitive, and expreſs for it, Epiſt. 3. ad Voluſiam, conſuetudo matris eccleſiae in baptizandis parvulis nequaquam ſpernenda eſt, neque omnino ſuperflua deputanda, nec omnino credenda, niſi apoſtolica eſſet traditio. Idem libro primo de pec. mer. & remiſs. cap. 26. Parvulos Baptizandos eſſe Pelagiani concedunt. Qui contra authoritatem Ʋniverſae Eccleſiae proculdubio per Dominum & Apoſtolos traditam venire non poſſunt. Et Serm. 10. de verbis Apoſtoli de Poedobaptiſmo loquens, Nemo, inquit, vobis ſuſurret doctrinas alienas. Hoc eccleſia ſemper habuit, ſemper tenuit. Hoc a majorum ſi de accepit, hoc uſque in fidem perſeveranter cuſtodit.
Somewhat before Auſtin lived St. Hierom, Hieronymus. 4…0.(viz. Anno. 400) who is clear for Infant Baptiſm Epiſt. ad Laetam. Qui parvulus eſt Parentis in Baptiſmo vinculo ſolvitur, &c. Children ſayes he are freed in Baptiſm from the ſin of Adam, in the guilt whereof they were involved, but men of riper years from their own, and his. Hieron. adverſ. Pelag. libr. 3. in fine. And in concluſion he reſolves Infantes etiam in peccatorum remiſſionem baptizandos eſſe, that Infants are to be baptized for the remiſſion of ſins.
Before him lived St. Ambroſe, viz. about the year 370.Ambroſius. 370. who ſpeaking of the Pelagian Hereſies, who publiſhed among other things, that the hurt which Adam did to his Poſterity was exemplo non tranſitu, rather by giving them ſuch a bad example of diſobedience, than by deriving on them any natural ſinfulneſs, doth thereupon infer, that if this were true, it would prove evacuatio baptiſmatis parvulorum; a very nulling the Baptiſm of Infants. Ambroſ. lib. 10. Epiſt. 84. Et lib. 2. cap. 11. Nec ſenex proſelitus, nec infans Vernaculus excipitur, quia omnis aetas peccato obnoxia, & ideo omnis aetas ſacramento idonea.
About the ſame time or ſomething before flouriſhed Gregory Nazianzen, Greg. Nazianzenus. 3…0.who in his fortieth Orat. de bapiſmo ſayes, foreign, &c. quid autem de iis dicis, qui adhuc tenera aetate ſunt? an eos quoque baptizabimus? ita prorſus, ſi quod periculum urgeat. Praeſtat enim abſque ſenſu ſanctificari, quam ſine ſigillo, & initione abſcedere. Atque hujus rei ratio nobis eſt circumciſio die octavo peragi ſolita, quae baptiſmi figuram quodammodo gerebat, atque iis, qui rationis adhuc expertes erant, offerebatur.
Cyprianus 250.Aſcend we now to Cyprian Biſhop of Carthage, who lived in the third century about the year 250, who was as great a ſtickler for Infant Baptiſm in his time as any who ſucceeded him. In Epiſt. ad Fidum lib. 3. Epiſt. 8. Porro ſi etiam graviſſimis delictoribus, &c. If, ſaith he, remiſſion of ſins be given to the greateſt offenders, none of which, if they afterwards believe, are excluded from the grace of Baptiſm, quanto magis prohiberi non debet infans, qui recens natus, nihil peccavit, &c. How much rather ſhould Infants be admitted to it, who being new born have not ſinned at all, ſave that they have contracted from Adam that original guilt which followeth every man by nature, &c. Nor was this Cyprians opinion only, but the unanimous conſent of ſixty ſix African Biſhops convened in Council, by whom it was declared (as he there relates) that Baptiſm was to be adminiſtred as well to infants as men of riper years.
Origen. 120.Before him lived Origen about the year 220. who plainly tells us in Rom. cap. 6. Eccleſiam ab Apoſtolis traditionem accepiſſe etiam parvulis baptiſmum dare. And further ſhews, that it was adminiſtred to them in reference to original ſin, which if it were not in Infants, gratia baptiſmi ſuperflua videretur, the grace of baptiſm might be thought ſuperfluous. Idem in Levit. Hom. 8.
Irenaeus. 1…4.Before his time in the ſecond Century flouriſhed Irenaeus, he ſeems c ear for Infant baptiſm. Chriſtus venit omnes per ſeipſum ſalvare, I omnes inquam, qui per ſeipſum renaſcuntur, in Deum, Infantes, & parvulos, & pueros. Irenaeus adverſ. haereſes. Lib. 2. 39. Upon which words the Gloſſer makes this obſervation. Nomine renaſcentiae, Dominica, & Apoſtolica phraſi, baptiſmus intelligitur.
And thus far we can go, to ſhew the antient practice of the Church concerning Infant-Baptiſm.
5. We come now to the fifth thing we propounded to inquire into, and that is, whether baptiſm be of abſolute neceſſity to Salvation?
Baptiſm is not of ſuch abſolute neceſſity, that they that partake not of it, muſt certainly and unavoidably periſh. The penitent Thief on the Croſs (who was then converted) ſurely never was baptized. And Baptiſm of it ſelf does not confer grace, For Acts 8.13, 23. Simon Magus was baptized, yet remained in the gall of bitterneſs. God can confer grace as he pleaſes, and when he pleaſes. He ties us, but not himſelf to the uſe of means. Baptiſm is generally and ordinarily neceſſary to ſalvation, both neceſſitate praecepti and medii; ſurely Chriſt would not command a needleſs thing to all nations in the name of the bleſſed Trinity. We cannot ordinarily expect grace, but in the uſe of the means of grace, which he hath appointed. 'Tis not therefore the ſimple privation, but the neglect or contempt of baptiſm, that is dangerous. And ſo I come now to the ſixth thing I propounded to inquire into, viz.
6. What improvement ſhould they make of their baptiſm who were baptized in their Infancy?
1. They ſhould reflect upon their Original corruption, and how defiled they were from the Womb, ſo that as ſoon as they were born they ſtood in need of a Saviour.
2. It ſhould mind them, that long ago they were ſolemnly dedicated to Chriſt, entred into his family, liſted under his banner, engaged (as far as could be done by their Parents) to the ſincere ſervice and worſhip of God the Father, Son and Holy Ghoſt, and to forſake the Devil, the World and the Fleſh. But now they are come to years of underſtanding, they muſt renew their Covenant with Chriſt by their own actual conſent. And ſurely if things were regularly carried in the Church (as they ought to be) the paſſing out of the Infant ſtate of Church-member-ſhip into the ſtate of adult members ſhould be very Solemn, and by a ſerious, underſtanding, perſonal owning of their Baptiſmal Covenant; and then they ſhould be confirmed in the ſtate of adult members, and then, and not before be admitted to the Sacrament of the Lords Supper. The infant baptiſmal Covenant will ſave none that live to years of diſcretion, that do not heartily own it in their own perſons.
3. It ſhould ſtir up Godly ſorrow in them, that being ſo long ago ingaged unto Chriſt, and dedicated to him by their Parents, they have walked no more anſwerably thereunto.
4. It ſhould ſtir up in them a vigorous exerciſe of Faith in Chriſts blood. Did they need Chriſts merits and interceſſion when young, and when they were under the guilt only of original ſin; how much more now do they need it, when they have committed ſo many actual ſins?
5. The remembrance of his baptiſm ſhould be a mighty argument to turn a ſinner from the error of his way. Say to thy Soul (O Sinner) I was dedicated to Chriſt in my Infancy, and now ſhall I go on in ſin ſerving the Devil? I was liſted under the banner of Chriſt; and ſhall I now fight againſt him? Ah wretch! how can I do theſe things?
6. It ſhould be a great antidote againſt temptation: whenever thou art tempted to ſin, ſay to thy ſelf, I am baptized, I am ſolemnly ingaged unto Chriſt, how can I do this great wickedneſs and ſin againſt him?
7. I come now to the ſeventh and laſt thing I propounded to conſider, namely, What are the duties of Chriſtian Parents in reference to their Children. Their duties are theſe,
1. To be ſenſible of their own ſinful condition by nature, and how they have been inſtruments of propagating a corrupt nature to their poor Children.
2. To bleſs God for Chriſt, who is the the only Phyſician, who can cure them and their children.
3. Seaſonably to preſent their Children to this ordinance of baptiſm, and profeſſing their Faith in Chriſt, and their conſent to take him for their Lord and Saviour, ſolemnly to dedicate them unto him: And when they dedicate their children unto Chriſt, they ſhould addreſs themſelves unto it as one of the ſolemneſt works in the world. They ſhould do it with due preparation, reverence, and ſeriouſneſs as beſeemeth thoſe that are tranſacting a buſineſs, of ſuch unſpeakable importance.
4. They ſhould ingage to bring up their children in the principles of the Chriſtian Faith. They ſhould imagine God ſaid to them as the daughter of Pharoah ſaid to Moſes's Mother, Exod. 2.19. Bring up this Child for me. Bring up this Child in my fear, and for my ſervice.
5. They ſhould be very earneſt in prayer to God for their children. O that Iſmael might live in thy ſight, ſayes holy Abraham, Gen. 17.18. So ſhould pious Parents pray for their children, O that this child of mine may be a real member of Chriſt. O that he may have the Image of God ſtamped upon his Soul. O that he may honour God here, and be for ever happy with him in his Kingdom hereafter.
6. They ſhould be early inſtilling good and wholſome principles and documents into them; precept upon precept, line upon line, here a little and there a little, as they are able to bear it, Iſa. 28.10. And the Mother as well as the Father ſhould make conſcience to do this. We read that Bathſheba the mother of Solomon did ſo, Prov. 31. which chapter contains her wiſe inſtructions to him.*And if it be the duty of Parents thus carefully to inſtruct their Children, then ſurely 'tis the duty of Children carefully to obſerve and lay to heart, and practice the inſtructions of their Parents.
7. They ſhould check the firſt appearings and buddings forth of ſin in them, endeavouring to make them ſenſible of the great evil and danger of it.
8. They ſhould labour to make them in love with the beauty and excellency of Holineſs and Vertue.
9. They ſhould bring them to the ordinances of God, expecting the ſpirit of God will move upon thoſe waters.
10. They muſt be ſure to ſet them a good example. Children are more led by example than precept.*Exemplum concionatoris concionibus validius. Et exempl…m Parentis praeceptis validiu….
11. They muſt encourage all good beginnings of vertue or ingenuity they ſee in them.
12. And laſtly they muſt labour to give them a good education and put them into a good way of living in the World, and make ſuch proviſions for them as God in his Providence ſhall inable them. And thoſe Parents that do theſe things, whatever the ſucceſs be, will have comfort in ſo doing.