Motives to a good life in ten sermons / by Barten Holyday ...

Galat. 3.27.

As many of you as have been baptised into Christ, have put on Christ.

THAT Likenesse which we may see produced by In∣feriour Causes in their Effects, is but an Imita∣tion of the supreame Cause, God Himselfe: who is so naturally good, that whatsoever he maks must needs beare some Image of that Good∣nesse. Thus when he made man, he bestow'd upon him among many other, two chiefe Perfections; a Holinesse of Soule, and a kind of Absolutensse of Body; whiles a body that needed not a reference to Apparell. But when man fell, he fell from this

double perfection, and at once became sinfull and Naked. So that we may say, he was not, as now, unhappily naked, when first he had no Cloaths, but when first he wanted them: and he stood not in need of a Covering for his Body, till he stood in need of a Covering for his sinne. Which when God, natu∣rally good, beheld, and saw the new dissimilitude be∣tween Himselfe and his Creature; moov'd by his own goodnesse he intends a reparation of his Crea∣ture. And since this dissimilitude, to speake in part figuratively, consisted in a Nakednesse of Soule and Body, it pleased him to provide for both, a Co∣vering. And this he did with such wisedome of Mercy, that he made the Covering of his Body, a figure of the Covering of his Soule: and to teach our Understanding by our Sense, sometimes he calls our Righteousnesse a Robe: which as the Apostle here tells us, every true Receiver puts on in the Sa∣crament of Baptisme; As many of you as have been baptized into Christ, have put on Christ. Which words duely considered, may instruct us in the Nature of this Sacrament, and the Extent of it. As man is Gods workmanship, and so should be his Image; so, as God is pure, should man be pure; and there∣fore being defil'd by sinne, he should be now puri∣fied. Thus though with the Leviticall Leper, he may crie uncleane, uncleane; yet should he also crie with the great and happy sinner, wash me and I shall be whiter than Snow. That indeed has a right clea∣nesse; the purity of Snow being not only purity, but also Coolenesse; a figure of the pure Coolenesse

of the impure heates of Lust. Which purity was sha∣dowed out unto the Iew, in his frequent washings: whence the greatest pretenders of Sanctity among the Jews, were the greatest Washers. The Pharisie was a man of a cleare Hand and Cuppe, and there∣fore thought himselfe also of a pure lippe; in which opinion, though he mistook his Outside for his In∣side, yet he acknowledged a washing necessary. Even Pilate, that had his hand in blood, would yet also have his hand in water; and though that Blood be counted a cleanser, thought Innocent blood the greatest staine; and that water would at least pre∣tend his Innocency, if not procure it. But alas had he understood the right Baptisme, he would with S. Peters resolution, have desired not only the wa∣shing of the Hand, but also of the Head & the whole body. Now under this figure, as the Iew had been taught, so was the Christian to be taught. To the devoutest Iew, Washing was but a Figure: to the Devoutest Christian it is not only a shadow of Grace, but also the companion of it: and there∣fore it was not Ceremonie but Charitie in S. Peter (Act. 2.) to exhort his Converts to be Baptized. To understand the Name, and so the better the nature of Baptisme, it is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly to Dippe, consequently to wash. Hence were the Pharisies, by Iustin Martyr, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, baptists, because of their frequent washings; which S. Marke also mentioned (c. 7.4.) calling their washings of their cups, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So the Latin Interpreter frequently renders it; as in S. Marke, (c. 7.) — & a foro nisi baptizen∣tur,

non comedunt; as likewise in S. Luke (ch. 11.38.) the Pharisie began to say, Quare non baptizatus esset ante prandium: the use being then to wash their hands and vessels, before they did eate; which appeares (Luk. 2.) to have been the Cause in Pro∣viding the many water pots at the Mariage of Cana, according to the manner of the purifying of the Iews. The word was afterward receiv'd into a Sa∣cred use. In which sense also there are diversities of baptisme; a baptisme there is of water, but it is of Teares, the baptisme of Repentance; with which that woman, as some think, was baptized, that with her teares wash'd our Saviour's feet. There is a bap∣tisme of Affliction, the baptisme of Martyrdome; the baptisme of blood, as the Ancients call'd it: of which our Saviour speaks, (Mat. 20.22.) can you be baptised with the baptisme, that I am baptised? There is a baptisme of Fire; that is, of the Spirit; a powring out of the guifts of the Holy Ghost: which sometimes is given before the baptisme of Water; as appeares in the story of Cornelius; where the hea∣rers of the Word receiv'd the Holy Ghost, Act. 10.44. and afterwards were baptised. v. 48. There is a Baptisme also of the Flood, as it is term'd; a bap∣tisme of water; the Ordinary Sacrament; which may be called also the baptisme of Blood; since the power of it depends upon Christ's blood (1 Ioh. 1.7.) The blood of Christ washes us from all sinne. It may be call'd also the baptisme of Fire; since Christ's blood is apply'd to us through Faith, by the Holy Ghost. Thus the inward baptisme is of the Spirit,

as the outward is of the Water. Which last of Water & the Spirit, was before hand pointed out by many Types; Foreshew'd it was in the Flood, that drown'd the World, & preserv'd Noah. 1 Pet. 3.21. Foreshew'd it was in the passage through the Red Sea, in which Pharoah was drown'd, and the Israelites Saved: (1 Cor. 10.6.) thus in this Baptisme is sinne drow'd, and the soule preserved. Foreshew'd it was in the Iraelites dwelling under the Cloud (1 Cor. 10.2.) such protection there is to the true Receiver from the water of Baptisme. Foreshew'd it was in the Leviticall Washings; as the Apostle observes Heb. 9.10. By all which types, besides the expresse Insti∣tution of our Saviour, we may see the Element in which this Sacrament is to be performed, is Water. Perversely then did those, which S. Austin speakes of, baptize in Fire; literally taking, and so mista∣king, that, (Mat. 3.11.) He shall baptize you with the Holy Ghost and with Fire. More subtilly also than soundly, doe some Schoolemen question, If the Element of Water, as in case of necessity, may not be had, whether or no it may not be supplyed, by Wine or Vinegar or Sand; so vaine are man's Ima∣ginations without God? when in Divine matters Phansie shall be presciption! where the Element is deny'd, the Sacrament is deny'd; though not al∣waies the blessing of the Sacrament. Presumptuous∣ly likewise do the Aethiopians first baptize with Water, then with Fire. It is an unreasonable practice; yet were it lesse fond, if it were senselesse too: but they deliver this Sacrament of the Gospell, as the

Law was delivered with fire: when as the pra∣ctice in this Sacrament should be continued, as it begunne, in water, only in water. What wisedome is it then to put Salt into the mouth of the Infant; though to figure out the salt of wisedome, by which he must be cleansed from the putrifaction of sinne? what wisedome to touch with spittle the Eare, though to instruct us, that they must be open to instruction? what wisedome to use Milke and Hony, though they shaddow-out his claime to the Substance and Possession of the truest Canaan, which so excells the first, that excell'd with these blessings? what wisedome to adde Oile for the annointing of the Brow, the Brest, the Shoulders; though to im∣plye the baptised must be thence forth a Champion of Christ? what wisedome to bring a burning Ta∣por, to helpe the Baptized to see, that he is transla∣ted from the Kingdome of Darknesse to Light? what wisedome to use Exsufflation, a puffing into the face of the Child, though used sometime in ancient time; yet not by the Priest, but the per∣son to be baptised, to shew how he defied Satan & his works, as Tertullian tells us. What wisedome then shall we say this is? surely this is humane wise∣dome, and at best but Ceremoniall wisedome. None of these things, 'tis true, are in themselves evill; and some we grant were anciently in use; and all signi∣ficant. Yet lookes not such a traine of Ceremonies more like the Pompe, we should renounce, than professe? We must remember what God injoynes us to remember (Deut. 12.32.) What thing soever I

command you, observe to doe it; thou shalt not adde thereto, nor diminish from it. Wisedome it is and Modesty, not to strive to be wiser then our Saviour. Divine institution needs not Humane Addition; Tradition quickly corrupting into Superstition. Ezekiah brake the brasen Serpent, though made my Moses, when once the people began to worship it: when the brasen Serpent began to doe more hurt, than in Moses his time the fiery Serpents did; though this were raised as a remedy against them. They in∣deed kill'd but the body: but this the Soule; nay, this did now kill the Soule, which at the first heal'd the Body. There is only one signe, the memoriall of our Saviours Death, which has longest lasted: not as essentiall to this Sacrament, much lesse for Adoration, but for Commemoration; the signe of an extended body, from which it first receiv'd its forme; worne once in the Banner of the Great Con∣stantine, attended with a great victory over the Enemies of Christ: yet this also according to the late and diverse Judgements of divers Churches, has been esteemed, or Disus'd. But the Element in this Sacrament is only water: an Element out of which some ancient Philosophers held all things were made: but surely by Water and the Spirit man is new made. From which new life in water to the true receiver, Tertullian call'd Christians, Pisciculos; Fishes; agreeable also to the Sibyls ver∣ses; wherein the Initiall letters of this title of our Saviour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Jesus Christ, Gods Sonne the Saviour) make in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Fish;

as S. Austin, Prosper, and before them, Optatus have it. water also Cleanses, makes Fruitfull, allays the Thrist: thus does God's spirit allay our immode∣rate thirst after earthly affaires. And as we thus see the Element, so may we see the use of it in the man∣ner of the Action. Anciently the Baptized had his whole body covered in the water: this was Demer∣sion; for the conveniency whereof they were usu∣ally baptized in Rivers, or Fountaines; as after∣wards in every Church a large vessell was provided, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Amplitude of it; the word signifying (Ioh. 5.2.) a poole; from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to swimme. In after times the custome was only to Dippe the person lightly in the water. According to which Rite, when in S. Matthew 28.19. it is said Teach all nations baptising them in the name of the Father, and of the Sonne, and of the Holy Ghost; the word being there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; S. Cyprian, in an Epi∣stle to Celsus, renders it by Tingentes, Dipping them; Tertullian also before him, using the same word. In which dipping, the delay under the water signified the Mortification of sinne: as the comming out of the water expressed a reviving to newnesse of life. Besides in this manner of baptizing, the Infant was sometimes dipt but once; to signifie one God, and one Death of Christ: sometimes thrise, to ex∣presse the Trinity of the Persons, into which he was baptised, and the three days that our Saviour was dead. At last in the westerne Church, about the times of S. Gregory the Greate, a thousand yeares since, came in the frequent use of Aspersion, or

Sprinkling; upon the consideration, that the vertue of Baptisme consisted not in the plenty of the Wa∣ter. Which Rite was also, though not frequently, in the time of the Apostles; as is conjectured from Act. 2.41. where mention is made of the Baptisme of about three thousand in a day: which may seem to have been thus performed for expedition. Which manner of baptizing was also defended by S. Ciprian, about foure hundred yeares, before it came into common practice. Indeed, it aptly agrees with the word in S. Peter (1 Ep. 1.2.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sprinkling of the blood of Christ; which was sha∣dow'd out in the Law, (Hebr. 9.13.) Which figure of Sprinkling with our Saviour's blood, may helpe us the better to understand the Nature of Baptisme; which is here said to be into Christ. And surely then we may see the Nature of it in the Necessity of it; as the necessity in the Command (Act. 2.38.) Be bap∣tized every one of you. This is indeed the Apostles Washing of Regeneration (Tit. 3.5.) the true Recei∣ver being in this Sacrament as truely washed in soule as in body; not that Regeneration is a wash∣ing, but as a washing. Baptisme to the right Recei∣ver, is the powerfull instrument of Salvation; the Morall instrument, not the Naturall; since what is meerly Naturall cannot produce what is Superna∣turall. It is to all a signe of outward communion; it is to the best of all a signe of Inward also: to those it is an entrance into the visible Church; to these into the Invisible also. No man can enter into the Kingdome of Heaven unlesse he be borne againe

of water and the Spirit, (Ioh. 3.5.) Necessarily of the Spirit, lesse necessarily of the Water also: the spirit not depending upon the water; the water necessa∣rily depending upon the Spirit. The want of Bap∣tisine Excludes not from Heaven: the contempt excludes: the want of Circumcision in the wilder∣nesse, did not exclude the Infant-Israelite from the Israel of God; but being the Child of Godly pa∣rents, he was reputed the Child of God. Nor yet does this make void the value of Baptisme: It is the Instrument of Salvation, though not the only, not the absolute instrument: it is the Ordinary Instru∣ment. Preaching of the Gospell is the power of God unto Salvation (Rom. 1.16.) though the dying Infant of righteous Parents, is admitted to Salvation with∣out this Instrument of Salvation; God shewing the difference of his power, in the difference of age. Some receive water and Grace; those are right receivers: some water and not Grace; these are wrong recei∣vers: some receive Grace and not water; these though not receivers, are as happy, as receivers. To the right receiver Baptisme is not only a signe of cleansing, but a cleansing: but the wrong receiver is but a Blackmore, whom Baptisme doth rather wash, than whiten. It is the saying of S. Austin, Sacramenta in solis electis efficiunt, quod figurant. To these, the Elect, it is both a signe and a Seale of Remission of sinnes. To these Grace is given sometimes before Baptisme, sometimes in it. To these, Grace is augmented either in Baptisme or after it. To these it is the key that gives possession of the House, their

Heavenly Mansion. To these it is the turfe that gives possession of the Land, the land of Inheritance, the true Canaan. To these it is the pure water, the figur'd, the blood of Christ (Heb. 10.23.) Yea it is rather vertually this blood, than that water; a blood, that purifies all but those that are guil∣ty of it. Thus all that are inwardly baptized, are baptized into Christ; though never any were bap∣tized by Him; as S. John testifies (ch. 4.2.) so that for a table, not a story we may take that in Nicepho∣rus (lib. 2. c. 3.) when he cites Evodius, Bishop of Antiochia, affirming, that our Saviour baptized S. Peter. The worke is ancient enough: but the corruption is like the publishing of the work, New enough and lookes more like the Art of a Correcter, then the integrity of an Author; since, when our was reported to the Pharisies, it is also added, that it was by his Disciples; Ioh. 4.12. but their baptisme was into Christ. But Into Christ? what is that? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He that receives a Prophet, says our Saviour, (Mat. 10.41.) in the name of a Phrophet. Shall it here sound so? He that has been baptised in the Name of Christ; that is, with Invocation of his name? and of the other persons in the Trinity? Indeed that is commanded in Baptisme (Mat. 28.19.) But every one that is so baptized, puts not on Christ. Into Christ? Is it into the Profession of Christ? but many that professe him, put him not on; they but professe him. Into Christ? It is into the Doctrine of Christ? but many, too many, that have been Bap∣tised

into Christ's doctrine, have not conformity to such Doctrine. Yet is it into the Doctrine of Christ? S. Paul finding at Ephesus certain Disciples, (new converts) ask'd them, if they had receiv'd the Holy Ghost: and they answering that they had not heard of a Holy Ghost, he asked them then, unto what they had been baptized: and they re∣plyed, unto John's baptisme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Into Iohn's baptisme; that is, into the Doctrine, which he preach'd, and seal'd with baptisme. Into Iohn's Baptisme; not into Iohn, but By him; he be∣ing the first that effectually baptized, as afterwards other ministers, into Christ. Yet was Iohn's bap∣tisme into Christ, where it was attended with due forme, and then necessarily with due knowledge and Sanctity? it was into Christ. But may it not seem to have been always without the Holy Ghost? is it not his own testimony, Mat. 3.11. I baptize you with water but he that comes after me shall bap∣tize you with the Holy Ghost? Truth it is: yet not that none of them, which were baptised by him, were baptised also by the Holy Ghost; but such baptising was not properly by Iohn, but by the power of Christ working with him. The outward ministry of Iohn could apply the outward element; but it was the inward ministry of Christ, that ap∣plyed the Holy, Ghost. Besides, Iohn did new bap∣tize them with water: but that time should come, when the Comforter should come. And it specially alludes to the wonder at Pentecost, when our Savi∣our baptised them Not with water; but only with

the Holy Ghost and with fire, the fiery tongues. But why then did S. Paul. (Act. 19.4, 5.) baptize those disciples, that were said to have been baptized into Iohn's Baptisme? Many are the Answers: S. Ambrose his may satisfie. Those converts thought they had been rightly baptised: but so it was not: they had not heard of the Holy Ghost. Besides, it is said that they were Now baptized in the name of Iesus; im∣plying that they were not so before: so that in truth and effect, they were not baptized before. To be baptized then Into Christ, what is it? Is it not a Profession of his Doctrine, and a promise of an Imitation of his Holinesse? It is, but more than a promise it is; it is an Imitation of his Holinesse, in a Conformity of Life with Christ. It is to be baptized in∣to the Death of Christ; as S. Paul speakes (Rom. 6. 3, 4.) that as our Saviour was raised to a new life, so we to a newnesse of life. We are by his death made partakers of the merits of his death. To be baptised then into Christ, is to be Sanctified; to put on Christ, so by an inward baptisme, whiles we are covered with his Garment, we shall also become a part of his Mystical Body. Which sanctified estate some thinking to be attained, only by baptisme, even outward bap∣tisme, would bring in an Absolute and Indispensa∣ble necessity of it unto Salvation. This perswasion occationed that custome with some even in the pri∣mitive times, to baptize men after they were dead, if they dyed without baptisme; as appeares by the third Council of Carthage (Can. 6.) by which it was forbidden. This occasioned also almost a like

custome among the Marcionites: who as Tertullian relates it, in case that one dyed without baptisme, some alive was baptized for him. The like some tell us of the Iewes; that if one of them dyed without expiation according to the Law, Numb. 19.12. Some of his kindred were purged for him. But know we may, and to our comfort, that baptisme, though so excellent and necessary in respect of God's com∣mand, if it may be had; is not absolutely necessary in respect of Salvation; since this may be obtain'd though not ordinarily, without baptisme. Els should we be injurious to God himselfe; and bind his mercy absolutely to outward means. We should as some, of more Opinion than Wisedome, pre∣sumptuously and unmercifully esteem all Infants damned, that die unbaptized. We should pronounce the like also of all such Infants as dyed before Cir∣cumcision. Which is so odious, that the great Master of Theologicall Determinations, Peter Lombard, would in part help it by an over free conjecture, thinking that in case of necessity, they anciently circumcised the Child before the eighth day. But this defence will not defend it selfe; the Masters of Jewish rites telling us, that it might not be perfor∣med before that day. Besides, what should we say then to all those, that for forty yeares dyed in the wildernesse without Circumcision? or all those In∣fants in the primitive times that died before baptisme: which as Tertullian tells us, for his time, was usually celebrated but at Easter and Whitson∣tide? And though we may grant exceptions in

those first times in case of Necessity; yet many doubtlesse dyed without baptisme. And yet this custome continued in the Church eight hundred yeares, even to the time of Charles the Great; as appeares by Lawes made at that time about this Rite. Which has been long continued since in some degree in Rome itselfe, as the pascall Ceremonies of that place imply, there being in the Laterane Church Constantines Font, as they call it, preserv'd for the yearly baptizing at those seasons such Jews, or other Unbelievers, as are converted to the Chri∣stian Faith. In such cases then as before mentioned, more charitably it is determined, as among others eminently by Aquinas, that Infants then have bap∣tismum flaminis, etsi non fluminis; the baptisme of the Spirit, though not of water. Not the want, but Contempt or Neglect of the Holy ordinance, hurts. He that is not Circumcised shall be cut off from the people of God. Gen. 17.14. It is understood of those chiefely, that were of age; and so, in effect, it was, he that Will not be Circumcised. Thus, he that is not borne of water & the holy Spirit, shall not enter into the Kingdome of God; that is, if he may have the water of Baptisme, and will not. The Thiefe upon the Crosse was not baptiz'd, and yet he was Saved. Nay, we have no expresse testimonie, that the Baptist was baptiz'd: though he sayes in∣deed unto our Saviour, that he had need to be bap∣tised of our Saviour: and yet we know the Baptist was sanctifyed in the wombe; though some think that he baptiz'd himselfe; for so we know that

Abraham Circumcised himselfe; and the Minister in the Holy Communion administers bread and wine unto Himselfe. Yet as some may be sanctifyed, which were never baptised, so on the contrary, not all that are baptized, are sanctifyed. Grace is not necessarily annexed to outward Baptisme; Simon Magus had baptisme Act. 8.13. yet without Grace v. 21. Els we should make Simon, and Judas the Iscariot Saints; since Grace is an Immortall seed; by which they that have it shall live for ever; and as that which, was once a member of a Naturall body shall at last rise againe a member of the body: so who by Grace is once a member of the Mysticall body, where of Christ is the Head, shall at last arise a true member of the Mysticall body. Grace then is not Physically annexed to baptisme; the element it selfe being not capable of it, that so it might impart it. God only with the water at the libertie of his favour gives Grace. S. Austin is cleare in the appro∣bation of this high truth (Lib. 6. contra Donatistas. cap. 24.) some says he put on Christ usque ad vitae sanctificationem, some only usque ad Sacramenti pre∣ceptionem: this says he, is common to the good and evill; that is proper only to the Good. Some then according to his judgement put on Christ to San∣ctification (which only indeed is worthy of the bhrase, to put on Christ.) Some only Sacramentally, by an outward Profession: which passage of S. Au∣stin the master of the sentences, not only alleadges, but approves. And surely S. Paul himselfe teaches us this distinction (Rom. 2.29.) saying that there is a

Circumcision in the Letter, and in the Spirit? And with a like Reason may we not say, there is a bap∣tisme in the Letter, and in the Spirit? As certainly then, as we are to Reverence the Sacraments, as God's Institution, so not to Adore them. No lesse offence then it were for us to adore the water in the one Sacrament; than it is for others to adore the bread in the other Sacrament. But here some may aske, why the Apostle compares our Baptisme into Christ, to the putting on of a garment; in answer to which demand may appeare his wisedome, in draw∣ing his expression from a custome in those times in baptisme. For when the person baptized came out of the water, he was cloathed with a white raiment; to which the Apostle alludes. And as Col. 3.9. he speakes of putting off the old man, thereby signi∣fying the Mortification of sinne: so by putting on the new man and the white garment, he intends our reviving unto holinesse. Nor is the comparison only true, but fit; garments serving not only for necessity, but also ornament; as a sanctifyed life implies not only a heate of Grace; but also a cove∣ring of the unseemlinesse of sinne. And as reason prompts us to keep the Garment: so does Grace to to keep our Conversation undefiled. The garment that Adam made for himselfe was but of fig-leaves; but that of skinnes, which sufficiently covered his nakednesse was provided by God: thus the best covering that we our selves can provide for our sinnes, is but the fig-leaves of excuse; but that suffi∣cient covering, which God provides for us, is the

precious roabe of Christian righteousnesse. Which though it be sometimes like that, wherewith Herod cloathed and derided our Saviour, exposing the Christian to the floute of a Herod; yet is it indeed, like the glorious apparell of the Kings daughter (Psal. 45.13.) whose cloathing was of wrought Gold; so glorious is the righteous man in the eyes of God, and of Righteous men. But most like it is to Christ's own garment, a seamelesse coate; so without division are the truely righteous; those that have unfeignedly put on Christ. This is the Nature of inward baptisme: see the Extent; As many of you as have been baptized into Christ, have put on Christ. Mercy is Gods propertie: Charity must be the Christian's; by this we must judge the Chil∣dren of Christians, Christians they may be within the Covenant; and may they not then be within the signe of the Covenant? Before the Gospell children were partakers of Circumcision; when they understood not Circumcision: and may they not under the Gospell be partakers of baptisme, though they understand not baptisme? Were not all the Israelites baptized in the Red Sea? (1 Cor. 10.12.) and were not the Infants a part of Israel? Did not S. Paul baptize whole housholds? (Act. 16.15. and 18.8.) and were not the Infants part of the Houshold? And has not the practice of the Church been such from the first times of the Church? and te∣stifyed to be such, by the Monuments of the Church? which to aleadge were of more trouble than necessi∣ty, especially to them that esteem not authority;

yet may we take notice of one instead of all; and it is S. Austin's: who writing against the Pelagians (De Peccatorum Meritis & Remissione. l. 1. c. 26.) says, That they must not deny the baptisme of Children, they clearely seeing that to be, to oppose the Uni∣versall Church. Yet some would exclude all chil∣dren from this Sacrament; when as some of them are Elect, and of such certainly is the Kingdome of God, & shall such by scruple be excluded from the Sa∣crament, that signes unto such the Hope of that King∣dome? But why, say some, should they not then be as well admitted to the Supper of the Lord? But such may consider, that the Lord's Supper is strong meat; Spirituall food, that requires an able wisdome in the preparation & digestion, & so fit for Men; & so ac∣cordingly ministred as for Men, in Bread and Wine; not as for Children, in Milk: though in this it might have serv'd both for Men and Children; if this had been our Saviour's will. But Baptisme is not Food, but to the right receiver a new Birth, and so pro∣perly belongs to Children; or, though to others of riper years, yet but new converts, and so but babes in. Christ. But some would have none to have thus much hope of Heaven, till all most halfe man's age were spent: so that no Man should have a hope of Everlasting life, if he had not here an indifferent long life. But, say some, an Infant is but Naturall; and so, without faith, unfit for a Sacrament, which has made some beleeve, that an Infant can actually beleeve; instancing in the Baptist; who at the news

of our Saviour sprung in the Wombe; and so affirme him, then to have had a knowledge of our Saviour; but this Assertion is rather beleife, than knowledge. That exultation in the wombe was in the Infant an Act of Gods power, not of his grace; which is all∣ways with knowledge: which in a body by nature not fitted, is to suppose grace to work not only a∣bove nature, which it allways does; but also with∣out nature, which it does not, being allways im∣ploy'd in nature; and so no act of knowledge can bee perform'd without nature. But how farre forth an Infant may be Spirituall, wee may in some degree understand, by understanding how farre forth he may be Naturall: for unto all acts of naturall know∣ledge he is not fit. The nature of faith then in an Infant, supposed to be Sanctified, may bee under∣stood by the nature of reason in him. Now in an In∣fant there is a Power (or faculty) of reasoning: in riper age the Act of Reasoning; as lastly by many acts an acquir'd Habit of Reasoning: where we may farther acknowledge the Act to be in Man only when awake; but the habit to bee in him, though he sleeps. Since Sanctification then can not bee with∣out Faith, nor Faith without Reason; and that the Act of Reason is not in an Infant; the Act of Faith is not in him. Yet since he may be Sanctified, and so have Faith, the Power and Habit of Faith (infused abilities) he may have: which declares not it selfe in Spirituall Acts, till Nature, till Reason, which is subservient to it, declares it selfe in naturall Acts. Since then an Infant may be thus Spirituall, shall any

Man looke on him, as on that which is meerly na∣turall; when as the Judgment of his charitie should look upon it with Hope? shall he look upon an object of charitie, without charitie? Besides, to ex∣clude Infants from Baptisme, what is it but to leave the Children of Christians, without the Holy signe of Distinction from the Children of Infidels? Our Saviour taught a sweeter intertainment of them, when he tooke them into his armes, armes certain∣ly of Mercy, whiles of the God of Mercy: and was offended with such as were offended at Children. Indeed can they be innocent that are offended with Innocents? He shewed likewise in the Practice of his first Church, the Solemnitie of this Sacrament, in respect of such, as were of Age; anciently such converts being against the seasons of Baptizing, carefully instructed; whence they were called Catechumeni; as also Audientes the Hearers, and frequently by S. Ambrose and S. Austin, Competentes, though somewhat differently from the usuall ac∣ception of the word; it signifying here not an op∣position, but a fellowship in their suite. From the event whereof, those that had successe, are by S. Gre∣gory called, Electi; they being chosen unto Bap∣tisme by Scrutinie. And there were made before baptisme, sixe such scrutinies in the time of Lent; and a seaventh on Easter-eve; thus to discerne, if the persons to be Baptized, would, after the renoun∣cing of Sathan, seriously continue in their dedication to God. The Persons to be Baptized did use also to bring their names, the men standing on the right

hand; the women on the Left. In the time of the Elibertine Council (as appeares. Can. 48.) the feet of the persons to be baptized, were wash'd; and for Infants that were to be baptized; it was a custome in the Spanish Churches, to bring them all before the day of baptisme, and wash their Heads; which day, for that cause was called, Capiti-lavium, or, the Day of the Head-washing; and the usuall day for it was Palme-Sunday; as Isidore tells us. Such like rites does S. Cyrill of Ierusalem also relate in his preface to his Catechisme, all which were used as expressi∣ons of the Solemnity of this Sacrament. Which was performed unto some over the tombes of the Dead: to which that of the Apostle seems to allude 1 Cor. 15.29. What shall they doe that are baptized for the dead, if the dead arise not at all? it is in the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; over the dead (to omit other ex∣positions) a custome, used by some as it is thought, to expresse, that they should by baptisme effectually re∣ceived be dead to sin; & with the dead over which they were baptized, enjoy a happy resurrection. We may farther see the excellency of this Sacrament, in that it never is repeated; There is but one Bap∣tisme says the Apostle (Eph. 4.) because there is but one death of Christ; but one Resurrection; but one Originall sinne to be in effect washed away, whiles not imputed, by the blessing of the Inward Baptisme. There is no returne to the Wombe, nor to Baptisme; says S. Austin: there is but one Birth, and but one new birth. And as it is of such a nature in it selfe, so did God by miracle sometimes honour

it; many bodily diseases being cured by baptisme, as S. Austin relates; and thus as the stories of the Church tell us, the great Constantine was cured of Leprosie. Which wonders mistaken, were the occa∣sion of preparing Holy water. Some thinking by the consecration of water to obtaine the like successe. But such cures were extraordinary, and immediately wrought by God himselfe, and but seldome, for the honour of God's own Institution in this Sacrament. Such cures then being without promise, we cannot build our faith upon such exam∣ples; & therefore not raise our expectations to such effects. Yet such was the unwarantable devotion of some in those times, that they receiv'd the water which had been consecrated for baptisme, in vessells; sprinkling therewith their houses and grounds: as if though they had not with Moses the sight of a fiery bush, they would yet enjoy holy ground. A mistaking also of this Sacrament occcasioned some to be baptized every day; whence they were called Hemerobaptists (or, the Daily Baptizers) mentioned by Epiphanius; thus while they thought by a wrong zeale to make themselves cleane, they did by their Heresie become more uncleane. By the outward washing sinne is not taken away; by the inward washing sinne is not taken away, the Dominion of it is taken away: sinne Remaines; sinne Reignes not. To this happy effect the Elect are baptized; those of riper age in ancient times, not commonly changing their Names, Ambrose and Austin being the Names of those Holy men, both before bap∣tisme

tisme and after: but Infants usually taking the names of Saints, to prompt them, (yet without affectation) to a holy imitation. Nay, in an Arabique translation of the Nicene Council, one Canon forbids the imposing of a Heathen Name. And as the Church was thus carefull of the Names of Infants, so much more of their Education, anciently and mer∣cifully providing fit persons for the Infants sound instruction in Doctrine and Life, in case of the possi∣ble Heresie or Death of the Naturall parents; a Charity too unhappily corrupted by Ignorance or Neglect; being in it selfe, if duely observed, a spe∣ciall wisedome in the Church of God. Alike care was used by the most Judicious, to have this Sacra∣ment celebrated by one of the Clergy: which di∣stinct title from the Layty, needs not be proved, since it is approved, whiles acknowledged by a late Act against great offenders, as Adulterers; which expresses their offence to be felonie without benefit of Clergie. Yet we will grant, that this Sacrament was sometimes anciently administred by the Layty; nay sometimes by women, but ancient practices must be as duely understood as imitated. Tertullian (de Baptismo cap. 17.) admits Lay-men to baptise in case of necessity, saying; Tunc enim constantia suc∣currentis excipitur, cum urget circumstantia periclitan∣tis; in effect; Then must an extraordinary helpe be admitted, when an extraordinary danger makes the exception. We may see then that this permissi∣on was but extraordinary; and grounded but upon a falsely supposed Absolute Necessity of Baptisme;

as then the Reason was erroneous, so likewise the permission. Baptizing by women may seem to have had a double cause; the former in respect of Infants in a supposed danger; and so with more mistake than charity; whiles not with a right charity: the o∣ther in respect of women of riper age that were con∣verted; and this was in a modestie; a part of the ce∣lebration being ordered by those that in the first times were called Diaconissae; a principall part of whose office was, to prepare the women that were to be baptized: partly by annointing their bodies, if we admit the testimonie of the Constitutions attri∣buted to Clemens; and partly by dressing them with that civilitie, that only the Brow of the Female was permitted to the eie of the Priest: who was indeed the usuall baptizer. Besides, women were separated, and so baptized, a part from the men; as S. Ciril of Ierusalem teaches us in his Preface to his Catechismes. But since that truth must be the Judge of all Cu∣stome, we may remember that it was the judge∣ment of a most learned and Royall judge, that though the Minister be not of the Essènce of the Sacra∣ment, yet he is of the Essence of the right and lawfull Ministry of the Sacrament, taking for his Ground, the Commission of Christ to his Disciples, Mat. 28.20. Goe Preach and Baptize. It was only their office to whom it was Committed: and surely the Office was not or∣dinary, when as the memoriall of the performance of it was Extraordinary; the Day of every one's baptizing being anciently his Festivall. So Nazian∣nan tells us: and therefore devout are the Exhor∣tations

both of S. Chrysostome, and S. Ambrose, to move every Christian to an annuall celebration of that day by Holy meditations of this promise of God; by fervent prayers to God, and Charity to∣wards men: which moved the late great Cardinall Borromaeus, a man eminent in his way of Devotion, (in the last Council at Millane) to injoyn all his Cler∣gie in that province, of which he was Arch-Bishop, to move the people under their charge to the holy celebration of the day of their Baptizing. But if a love of God will not move us; let the feare of God move us; the Originall of this Institution presenting unto us our own unworthinesse, baptisme being not a new thing before the time of our Saviour, though by him amplifyed and advanced by a new Institution. It was a custome before his comming, among the Jews, when any of the Gentiles were con∣verted to the Jewish worship, to baptize them, so to expresse a purifying of them from Idolatry; as their great Master Ben-Maimon teaches. But when the holy Baptist came, he called to the like purifying the Iews themselves; implying them to be as foule in God's sight, as the very Gentiles; and therefore to have need of a like, yet a better purifying. Such is the happy receivers baptisme into Christ; whereby though he finds not Miracle, he shall find Wounder: it being to such, an Illumination, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Greek Fathers call it. And speakes not the Apostle so; Heb. 10.32. remember the former days in which after you were Illuminated, ye indured a great fight of Afflictions! whence S. Cyrill of Jeru∣salem

calls his Instructions of Baptisme, Catechismes of Illumination. And as it is to such a purifying of the understanding; so is it also a purifying of the Affections, it is a cleansing, without the mockery of a Pilate, or the Hypocrisie of a Pharisie. To such it is a Grace, that bestows upon the soule a supernaturall being, which is the beginning of spiritual operations: and in its time truely powerfull. To such it is Seale, which he that sets upon the soule will own: it is a Mystery which the soule more injoys, than under∣stands. To such the calling unto Baptisme is a high calling; a Spirituall Glory; it is like the face of Moses, when God had shined on him; a brightnesse from a brightnesse. To such it is also spirituall fruit∣fullnesse, figur'd out at the Creation, when the Spi∣rit of God sate upon the waters, to make them fruit∣full. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word; he sate as the Henne upon the egge, which she does warme with a lively heate. This was the type of baptisme; God's Spirit bestow∣ing a warmth of Grace; a regeneration of water and the Spirit. And since that such doe put on Christ, grant O Lord, that blessing to thine own Ordinance, that we may never defile our Christian Roabe; but at last through thy Mercy, through thy bounty we may be cloath'd with those white robes of Glory and Immortality, which thou hast prepa∣red in Heaven, for such as shall keep their covenant with Thee here on Earth. To which our God that has bestowed Baptisme upon us, the Father, the Son, and the Holy Ghost in whose name it was bestow'd, be ascribed all Holinesse, & Thanks, for evermore.

FINIS.