Immagini della pagina
PDF
ePub

repentance1, however, is intended not mere sorrow and compunction for sin, but a real and sincere resolve to renounce2 and forsake it. It denotes a hearty endeavour to act up to that profession which Baptism doth represent unto us3, and implies that as He, into whose death we are buried by baptism (Rom. vi. 4), died and rose again for us, so we, dying to sin 4 and rising again unto righteousness, should continually mortify all our evil and corrupt affections, and daily endeavour to proceed in all virtue and godliness of living5.

7. Faith. Secondly, there must be on the part of the recipient Faith, that is, not a mere intellectual® belief in Christ, but an assured confidence in the promises of God made to us in this Sacrament. These promises, as we have already seen, are (1) the forgiveness of our sins7 (2) the assistance of the Holy

penting, and coming unto Him by faith." Baptismal Service for such as are of Riper Years.

MeTavola, repentance, denotes (1) after-knowledge (as πpovola=fore-knowledge); (2) the change of mind consequent on this after-knowledge; (3) regret for the past arising from this change of mind; (4) a change of conduct for the better in future, arising from all this, or "such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice." See Trench's Synonyms, new ed., pp. 246-249.

2 See above, pp. 10, 11, and the note.

3 See the final Address to Sponsors in the Baptismal Service.

4 Ο δὲ μετανοῶν οὐκέτι τῶν αὐτῶν ἅπτεται πραγμάτων, ἐφ ̓ οἷς μετενόησε· διὰ τοῦτο καὶ κελευόμεθα λέγειν, ̓Αποτάσσομαί σοι, Σατανᾶ, ἵνα μηκέτι πρὸς αὐτὸν ἐπανέλθωμεν. St Chrysos. ad Illum. Catech. II.; Opp. 11. 238, n.

5 Compare Nowell's Catechism: "We must continually, with all our power and endeavour, travail in mortifying our flesh, and obeying the righteousness of God, and must by godly life declare to all men that we have in baptism, as it were, put on Christ, and have His Spirit given us."

6 See above, p. 21, n.

7 Compare Nowell's Catechism.

M. C.

"First, we must with

11

Spirit, and (3), if not forfeited, everlasting life. These promises we must lay hold on by faith, and in all our falls and backslidings lean upon them as signed and sealed to us, and humbly expect all good from God's free mercies in Christ, although our performances fall very short, and although we are at the best but unprofitable servants1 (Lk. xvii. 10).

CHAPTER IV.

THE BAPTISM OF INFANTS.

1. Adult Baptism. Those to whom John the Baptist preached by the banks of Jordan, and whom he baptized with the Baptism of repentance; those whom St Peter admitted into the Church on the day of Pentecost; those whom the other Apostles after him baptized, were chiefly adults2, who had come to years of discretion, who could not only promise repentance and faith, but also perform and keep that promise.

2. Baptism of Infants. But it is obvious that infants cannot "by reason of their tender age" either repent or possess a personal faith3. The question, therefore, naturally arises why and on what grounds are they admitted to the Sacrament of Baptism by our Church. The reply to this enquiry as given in the Catechism is, assured confidence hold it determined in our hearts, that we are cleansed by the blood of Christ from all filthiness of sin, and so be acceptable to God, and that His Spirit dwelleth within us." See also Archbp. Secker's Lectures, 11. 232. 1 See Nicholson On the Catechism, p. 200.

2 See Hammond's Works, Vol. iv. p. 438.

3 Still it is to be remembered that "though they bring no virtues with them, no positive righteousness, yet they bring no obstacle or impediment. They stipulate, they enter into contract by their sureties, upon a presumptive and interpretative consent, and become consecrated in solemn form to Father, Son, and Holy Ghost." Waterland's Works, IV. 440.

because they promise them both (i.e. both repentance and faith) by their sureties, which promise, when they come to age, themselves are bound to perform.

3. Justified by the analogy of the Old Covenant. The propriety, however, of their admission, it may be well to consider on still broader grounds. Under the Old Covenant we find God distinctly commanding that every man child should be circumcised (Gen. xvii. 10-12), and accordingly Jewish children were circumcised on the eighth day after birth (Levit. xii. 3). Under the same Dispensation also we find Moses engaging not only the captains of Israel's tribes, their elders, officers, and men, but also their little ones, to enter into covenant with the Lord (Deut. xxix. 11, 12), and enjoining that at the Feast of Tabernacles, not only the men and women, but the children should be gathered together that they might learn and fear the Lord their God, and observe to do all the words of the Law (Deut. xxxi. 12'). We might naturally, therefore, expect that in Baptism, which takes the place of the Jewish rite of Circumcision2 (Col. ii. 11, 12), God would be willing to receive children into His new and better Covenant, unless He has expressly revealed otherwise to us.

1 Comp. 2 Chron. xx. 13.

2 When our Lord bade His disciples make disciples or proselytes of all nations (Mtt. xxviii. 19), He was addressing persons, who had been accustomed to enrol in the Jewish Church their own infants and proselytes of all ages, and who, unless expressly forbidden,would naturally interpret His words as implying that the practice was according to His will. See Archbp. Whately On the Sacraments, p. 34.

66

3 Otherwise the blessings of the Old Covenant, instead of being more limited, must have been more extended than those of the New; and the Law, which was given by Moses, must have been more merciful than the grace and truth, which came by Jesus Christ." Bp. Browne on Article xxvII.

See above, pp. 7, 8. "Since it is certain that the grace

4.

And by the Teaching of our Lord. But so far from revealing otherwise to us, His blessed Son, who is one with Him in will and nature, when He was upon earth showed in a peculiar and very special maLner that children were the objects of His care and love. For on one occasion, when His disciples would have kept back certain children whom their mothers had brought to Him (Mtt. xix. 13), He blamed them for their interference; He took the children into His arms; He laid His hands upon them, and blessed them (Mk. x. 16). And if the outward gesture and deed of Him, "whose slightest act was full of hidden meaning," be not enough, His words are decisive, seeing that on this occasion He proceeded to say, Suffer the little children to come unto Me, and forbid them not, for of such is the kingdom of heaven (Mtt. xix. 14).

5. Apostolic Practice. Moreover, though there is not express mention in the New Testament of the Baptism of children, yet we find St Peter declaring to his hearers on the day of Pentecost, that the promises of the Gospel were for them and for their children (Acts ii. 39); we find St Paul speaking of the children of his Corinthian converts as holy (1 Cor. vii. 14); we find him baptizing Lydia and her household at Philippi (Acts xvi. 15), the gaoler at the same place and all his family (Acts xvi. 33), as also Stephanas and his household at Corinth (1 Cor. i. 16), and it is difficult to beIlieve but that these families and households included children1.

6. Custom of the Primitive Church. Though,

of God is both more plentifully found and more clearly declared in the Gospel by Christ, than at that time it was in the Old Testament by Moses, it were a greater indignity if the same grace should now be thought to be either obscurer or in any part abated;" Nowell's Catechism; and Comp. Hooker's Eccl. Pol. v. lxiv. 3.

1 See Bishop Browne on Article XXVII.

however, there is no express mention of Infant Baptism in the New Testament, we have every reason to believe that it has prevailed from the very first. Justin Martyr, writing his second Apology about A.D. 148, declares that Baptism stood in the stead of Circumcision, and mentions persons who had been made disciples to Christ, that is, baptized, whilst children'. Irenæus says that "Christ came to save all by Himself, all, that is, who by Him are regenerated to God, infants and little ones, and boys and youths and old men2" Tertullian3 also and Origen testify that Infant Baptism was the custom of the Church in their day.

7. Propriety of Infant Baptism. Thus reason, analogy, and primitive antiquity, alike tend not only to remove all doubt about the propriety of admitting Infants to Baptism, but to make us earnestly believe that our heavenly Father will "embrace them with the arms of His mercy, will give unto them the blessing of eternal life, and make them partakers of His everlasting kingdom"." But those who have thus been brought in infancy to their Saviour, who thus promise repent

1 Πολλοί τινες καὶ πολλαὶ ἑξηκοντοῦται καὶ ἑβδομηκοντοῦται, οἱ ἐκ παίδων ἐμαθητεύθησαν τῷ Χριστῷ, ἄφθοροι διαμέJust. Apol. 11. 62. See Bingham's Antiquities, IV.

νουσι.

57.

2 "Omnes venit per semetipsum salvare; omnes, inquam, qui per Eum renascuntur in Deum; infantes et parvulos, et pueros, et juvenes, et seniores." Iren. adv. Hær. 11. 22, 4. 3 See Tertullian de Baptismo, Cap. XVIII.

4 "Quia per baptismi Sacramentum nativitatis sordes deponuntur, propterea baptizantur et parvuli." Origen, Homil. XIV. in Lucam. "Ecclesia ab Apostolis traditionem suscepit etiam parvulis baptismum dare." Homil. in Rom. v. 9, quoted in Guericke's Antiquities, p. 238, n.

5 The Latin of the xxviith Article is more explicit than the English. "Baptismus parvulorum omnino in ecclesia retinendus est, ut qui cum Christi institutione optimè congruat." See the Office for Public Baptism of Infants.

« IndietroContinua »