The infants advocate of circumcision on Jewish and baptisme on Christian children. By Thomas Fuller, B.D.

CHAP. X. The Second Reason, drawn from the birth-holinesse of Christian In∣fants. (Book 10)

OUr Second Reason out of Scripture, is bottomed on S. Pauls expression, 1 Cor. 7. 14. for the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now are they holy. Now because there is some difficulty a∣bout

the meaning of the words, we will be the larger in explaining the same.

It appears by the first verse in this cha∣pter, that the Corinthians by letter had requested from S. Paul, solution and satis∣faction to sundry Queries by them pro∣pounded: Wonder not that they, who 1 Cor. 1. 5. were commended by S. Paul to be enriched in all knowledge, should now desire further instruction. For first, they had all knowledge, but not all the degrees of knowledge. Secondly, they had all knowledge, in fundamental necessaries to salvation, not in all cases of occasional e∣mergency, such as their questions were. Thirdly, grant that even in these, they had information before, they now sue for fur∣ther confirmation from the infallible spirit of the Apostle.

Alas, will some say for the losse of this letter of the Corinthians to S. Paul: Pitty it was that providence did not transmit the same to posterity; How useful had it been for us if it had come into our hands? Let such know, first, this their letter was no part of Canonical Scripture, pen'd by a fallible Spirit. Secondly, we have still

this letter in effect, because we have Saint Pauls answers to the questions therein. Thirdly, men generally are more curious to enquire about those parts of Scripture which they suspect to have miscarried, then careful to improve those which re∣main, and are sufficient for our salvati∣on.

Amongst these Questions, this was not the easiest, whether a believing husband or wife were to continue in wedlock with an unbelieving wife or husband, if by pro∣vidence it so came to passe that one was an Infidel, the other a Christian. The Ne∣gative no doubt seem'd probable to some, and on this account, that if he who is joyn∣ed to an Harlot is one body, then by the same consequence, Idolatry being spiritu∣all whoredom, Copulation with an infidel is unlawful, and infectious.

But S. Paul in the foregoing verse de∣termines the contrary; That in case the Infidel is pleased to dwel with the belie∣ver, they ought so to continue; rendring a reason thereof in the words afore alledg∣ed for the believing husband, &c.

The words contain

• 1. A Proposition.
• 2. The proof thereof.

The Proposition is reciprocal, it turneth and windeth backwards and forwards, the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; the proof thereof is in the ensuing words▪ else were your children unclean, but now are they holy. In the pro∣position the Cardinal word Sanctifie, (as being the main Hinge whereon the same turneth) deserves our serious examinati∣on.

Sanctified here is not taken, quoad per∣sonam, to enholy the party so, as to pro∣cure his or her eternal salvation. If the holy Triumvirate of Noah, Daniel, and Job, Ezek. 14. 20. could save neither son nor daughter, but their sole selves from a tem∣poral destruction, much lesse can the sanctity of a Christian husband or wife, operate so effectually on his, or her Pagan Partner as to estate them in a saving condi∣tion. Indeed the wives holy conversa∣tion may be instrumental to her husbands conversion, 1 Pet. 3. 1. But it is God alone

who sanctifies, in this high acception there∣of.

Sanctified then here is taken quoad usum, that is eous{que}, they are made holy so far in relation to Marriage, that the christian may have a lawful, and comfortable con∣verse, and cohabitation in bed and board with the counter-Pagan. Thus all meats (though some of them formerly forbid∣den as unlawful by the Levitical Law) 1 Tim. 4. 5. are sanctified by the word of God and prayer; that is, the use of them is legitimated, and they made healthful to the bodies, and lawful to the souls of such praying Christians as feed upon them.

See we here first, Grace where it came, did not always take one and all in a family; God in dispensing thereof, dealeth as Ja∣cob did in blessing Ephraim and Manasseh, Gen. 48. 14. He crosseth his hands witting∣ly, taking a husband out of one house, a wife out of another; a wife out of one house, a husband out of another. The reason here∣of, Mat. 11. 26. even so father, because it pleaseth thee, John 3. 8. the Spirit blow∣eth where it listeth. Thus Amos 4. 7. the

earth is often chequered with moisture, and drought, with barrennesse, and fruit∣fulnesse, the effects thereof; I cause it to rain upon one city and not upon another.

Secondly, Hence we may learn, that Dominion is not founded in Grace: Had it been so, then the believing wives to un∣believing husbands, had a just title to de∣ny any obedience, pleading that their husbands by their Paganism had forfeited all power over them; yet the Apostle, 1 Pet. 3. 1. enjoyneth subjection, even to such husbands who did not obey the word, and who as yet were without the word.

Lastly, and chiefly hence we observe, Mixt mariages made against Gods will, do defile the Religious, but continued according to Gods will, do sanctifie the profane person. Solomon may be a proof of the first, 1 Kin. 11. 4. not converting his Idolatrous wives, but perverted by them. Namely, because he crossed Gods commandment, Deut. 7. 3. Neither shalt thou make Mariages with them; and the reason is added, for they will turn thee away from following me. And although the husband was doubly advantaged, both

with his marital authority, and a good cause on his side, rather to prevail on his wife then to be imposed on by her; yet because there was Laesum principium, a fault in his first Match, the edge was taken off from all his arguments to her, and added to her arguments against him▪ making them by Gods just judgement, twice more pier∣cing and powerful to seduce him.

Should then a Christian Man wilfully take a Heathen wife, he could not pretend that his Christianity should sanctifie her Infidelity, so far as to make his bed and board comfortable and lawful unto him, because he crost a positive precept, which enjoyns the believing party if at liberty, 1 Cor. 7. 39. to Marry only in the Lord: The Physitians observe, that faults com∣mitted in the first concoction, are seldom a∣mended in the second: such men had small hopes to better their condition by con∣verting their wives after Marriage, who before Marriage ran so desperate a hazard against Gods will in his word.

On the other side, when mixt Marriages are continued according to Gods will, they do sanctifie the profane person: I mean

when both parties at Marriage were ori∣ginally Pagan, and one of them after∣wards converted to Christianity. In such a case a separation is not to be made, (as was done, Nehemiah 13. 30. when he clean∣sed the Jews from all their strange wives) but the Christian may continue in wed∣lock, with the Pagan, without fear of in∣fection, and with a double comfort.

1. That hereafter his, or her Pagan partner probably may be made Chri∣stian, verse 16. for what knowest thou O wife, whether thou shalt save thy husband, &c.

2. That for the present the Pagan com∣pany is so sanctified unto him, or her, that all conjugal acts qua-conjugal may be performed betwixt them, without the least suspition of sinful∣nesse therein.

Come we now to the proof of the pro∣position: else were your children unclean, but now are they holy: Not to speak of na∣tural uncleannesse (as alien from the pur∣pose:) We will principally insist upon a threefold uncleanness mentioned in Scri∣pture, with a holinesse parallel thereunto.

1. A Ceremonial un∣cleanness. Common or unclean, Act. 10. 14. Such unclean∣nesse was now quite grown out of fashion under the Gospel.

Ceremonial holiness, whereby things were legally pu∣rified from pol∣lution, which ho∣linesse was quite out of date with the Jews, and ne∣ver in date with the Gentiles when S. Paul wrote this Epistle.

Such as understand, uncleanness or holiness in the Text, in this low acception of the word, under-shoot by much the true meaning thereof.

2. A Spiritual un∣cleanness putting the person into Gods displeasure, and a damnable condition.

Spiritual holinesse, which mounteth a man into the fa∣vour of God, and setleth him in the state of salvation.

Now we have over-shot the mark, and are as much above the meaning of the Text. For no good parents can make

their children thus holy, many of them being▪ humbled in Scripture, (as Eli and Samuel) with a profane issue which li∣ved and died impenitent: It is an impu∣dent slander, wherewith the Rhemists (in their notes on this text) charge us to maintain, that from these words we col∣lect, the children of pious parents, to be so holy, as that they need no Baptism. Where∣as indeed hence we gather, such children to be so holy, that they have a lawful right to Baptism. Which hath brought us to the third and last acception of the word.

3. Sacramental un∣cleanness render∣ing the •• person unfit to partake thereof, and re∣ceive any benefit thereby.

Sacramental holiness which entitles a childe to a true right, to partici∣pate of those Ini∣tiating Ordinan∣ces of God, wher∣by he is made a member of the Church, and ad∣mitted to the means of Salvation.

Now are we just level, and even to the sence of the words, and conceive our

selves, to have hit the mark, or meaning thereof: And thus it is expounded by all our Protestant Divines. Musculus alone excepted, who (though otherwise a stiff Champion for Infants Baptism) accounts the argument drawn from these words not cogent thereunto.

Quest. If you call this Sacramental ho∣liness, why do you confine the effect thereof to Baptism alone, & why are not the children of pious parents ad∣mitted also on their parents account without any further examination to the Lords supper, by the vertue of this (which you terme) Sacramental holinesse.

Answ. It is the method of the Church, not to intrust a member therein with this second Sacrament, of confirma∣tion, until first he hath given testi∣mony of his good improving of his first Sacrament of Initiation. Be∣sides, a child, while a child, is more properly a part of the parent, and may be said to trade under him.

Whereas when grown a man he sets up for himself, and takes up a new stock, on his own account; This Sacra∣mental holinesse therefore estates a childe in a real right to Baptism, and only in a capability of the Lords Sup∣per in due time, except excluded thence by his own wilful unworthi∣nesse.

Thus amongst the Jews every childe▪ descended from Abraham, might chal∣lenge Circumcision as due unto him, but could not so lay claim to the Passeover (of which some of his own intervening uncleannesse might make him uncapable) except he was adjudged fit by such, whose place was to search into peoples purity, who were to partake of the same.

The main observation is this, Such as are christianly extracted, though but by the half bloud, have a whole right to the Sacra∣ment of Baptism, Rom. 11. 16. If the Root be holy so are the Branches. Say not in such mungrel matches, the root is but half holy, and therefore but semi-sanctity, is as much as comes to the share of the branches thereof.

For herein the mercy of God is mag∣nified, that whereas he might have made the childe, as the conclusion to fol∣low what was worst in the premises of either Parent, his mercy interpreteth all according to the better part thereof. What result could be expected from the joyning of hot and cold but lukewarm? What product from the blending of white and black but a motley? What amounts from the mixture of light and darkness but twy-light? but such is Gods goodness to pass over and take no notice of the Paga∣nism in one parent, whiles the child shall solely succeed to the purity in the other. Now if Christian children by the half-bloud be holy▪ how clear is those Infants ti∣tle Religiously descended on both sides? when Deus est in utro{que} parente, Let none be so cruel as to question their title to the Sacrament.

IF any then ask, what advantage then hath a Christian, and what profit is there of pious parentage? We answer, much every way; chiefly because extraction from them entitles to the Sacrament of Ba∣ptism. They have also the benefit of their

parents dry and wet prayers, (even before their conception) petitioning to God im∣portunately, to make them be instru∣ments not to People Hell, but Plant Heaven. When growing up, capable to learn, they have advantage of precepts (Abraham will teach his children) of good precedents, whiles the children of wicked parents see daily what they should flie, these see what they should follow; the advantage of cor∣rection moderately and seasonably used. All these are the sap which the root of holy parentage sends up into the branches thereof, though all of them too often prove ineffectual, and God (who finally saveth not children for their parents sake, but parents and children for Christs sake) justly condemneth many children of good parents, for neglecting all these precious advantages to salvation.

To conclude. In the Low Countries, the eldest son of a Commission Captain, being born there whilest his father is in the ser∣vice of the State, is by the courtesie of the camp, enrolled in the souldiers list on his birth-day, and by the allowance of the State, receives pay from the time of his

nativity. In the Christian warfare, though Christ alone be our Captain, every com∣mon souldier (male or female) enlisted under him, derives this priviledge to all his children; that from their very births they are thus far entred into the muster∣roll of the Church, as to receive pay; I mean the right, and title to the Sacrament of Baptism, as being by their very extra∣ction, not unclean, but Sacramently holy.