They also addressed children in their epistles as members of the church. Compare Eph. i., 1, and Col. i., 1, 2, with Eph. vi., 1-3, and Col. iii., 20. And declared that even the children of only one believing parent were to be regarded " holy/' or conse- crated to the Lord, i. e., as church members, 1 Cor. vii., 12-14.
24. What argument mag be inferred from the fact that the blessings symbolized in baptism are promised and granted to children ?
Baptism represents regeneration in union with Christ. In- fants are born children of wrath, even as others. They can not be saved, therefore, unless they are born again, and have part in the benefits of Christ's death. They are evidently, from the na- ture of the case, in the same sense capable of being subjects of regeneration as adults are. " Of such is the kingdom of heaven/' Matt, xxi., 15, 16 ; Luke i., 41, 44.
25. What argument may be drawn from the practice of the early church ?
The practice of infant baptism is an institution which exists as a fact, and prevails throughout the universal church, with the exception of the modern Baptists, whose origin can be definitely traced to the Anabaptists of G-ermany, about A. D. 1537. Such an institution must either have been handed down from the apos- tles, or have had a definite commencement as a novelty, which must have been signalized by opposition and controversy. As a fact, however, we find it noticed in the very earliest records as a universal custom, and an apostolical tradition. This is acknowl- edged by Tertullian, born in Carthage, A. D. 160, or only sixty years after the death of the apostle John. Origen, born of Chris- tian parents in Egypt, A. D. 185, declares that it was "the usage of the church to baptize infants," and that " the church had re- ceived the tradition from the apostles." St. Augustin, born A. D. 354, declares that this " doctrine is held by the whole church, not instituted by councils, but always retained.''
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26. How is the objection, that faith is a prerequisite to bap- tism, and that infants can not believe, to be ansiuered ?
The Baptists argue, 1st, from the commission of the Lord, " Go preach — he that believeth and is baptized shall he saved ; he that believeth not shall be damned/' Mark xvi., 16, that in- fants ought not to be baptized because they can not believe. 2d. From the nature of baptism, as a sign of a spiritual grace and seal of a covenant, that infants ought not to be baptized since they are incapable of understanding the sign, or of contracting the covenant.
We answer, 1st, the requisition of faith evidently applies only to the adult, because faith is made the essential prerequisite of salvation, and yet infants are saved, though they can not be- lieve. 2d. Circumcision was a sign of a spiritual grace ; it re- quired faith in the adult recipient, and it was the seal of a cove- nant ; yet, by G-od's appointment, infants were circumcised. The truth is that faith is required, but it is the faith of the parent acting for his child. The covenant of which baptism is the seal is contracted with the parent, but as it embraces the child the seal is properly applied to it also.
27. How can ive avoid the conclusion that infants should be admitted to the Lord's supper, if they are admitted to baptism ?
The same reason and the same precedents do not hold in re- lation to both sacraments. 1st. Baptism recognizes and seals church membership, while the Lord's supper is a commemorative act. 2d. In the action of baptism the subject is passive, and in that of the Lord's supper active. 3d. Infants were never admitted to the Passover until they were capable of comprehending the nature of the service. 4th. The apostles baptized households, but never admitted households as such to the supper,
28. Wlxose children ought to be baptized ?
" Infants of such as are members of the visible church/' S. Cat., Q. 95 ; that is, theoretically, " infants of one or both be- lieving parents," Con. of Faith, Chap. XXYIII., sec. 4 : and practically, "of parents, one or both of them professing faith in Christ." — L. Cat., Q. 166, Koman Catholics, Episcopalians, the
500 BAPTISM.
Protestants of the continent, the Presbyterians of Scotland (and formerly of this country), act upon the principle that every bap- tized person, not excommunicated, being himself a member of the visible church, has a right to have his child regarded and treated as such also.