tion of affinities, which must impede a wider diffusion of society by means of lawful marriage. [1]
If the knowledge of what has been hitherto explained, be, as it is, of importance to the faithful, it is no less important to them to know, that the law of baptism, as established by our Lord, extends to all, in so much, that unless they are regenerated through the grace of baptism, be their parents Christians or infidels, they are born to eternal misery and everlasting destruction. The duty of the pastor, therefore, demands of him a frequent exposition of these words of the Gospel: " Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." [2]
That this law extends, not only to adults, but also to infants, and that the Church has received this its interpretation from Apostolic tradition, is confirmed by the authority and strengthened by the concurrent testimony of the Fathers. Besides, it is not to be supposed, that Christ our Lord, would have with held the Sacrament of baptism, and the grace which it imparts from children, of whom he said: " Suffer the little children, and stay them not from coming unto me; for the kingdom of heaven is for such" [3] from children whom he embraced upon whom he imposed hands whom he blessed. [4] Moreover, when we read that an entire family was baptized by St. Paul, [5] children, who are included in their number, must, it is obvious, have also been cleansed in the purifying waters of baptism. Circumcision, too, which was a figure of baptism, affords a strong argument in proof of this primitive practice. That children were circumcised on the eighth day is universally known. [6] If, then, circumcision, "made by hand, in despoiling of the body of the flesh," [7] was profitable to children, shall not baptism, which is the circumcision of Christ, not " made by hand," be also profitable to them? Finally, to use the words of the Apostle, " if by one man's offence, death reigned through one; much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ." [8] If, then, through the transgression of Adam, children inherit the stain of primeval guilt, is there not still stronger reason to conclude, that the efficacious merits of Christ the Lord must impart to them that justice and those graces, which will give them a title to reign in eternal life? This happy consummation baptism alone can accomplish. [9] The pastor, therefore, will inculcate the absolute necessity of administering baptism to infants, and of gra-
- ↑ De cone. dist. 4. c. 101. et Concil. Trid. sess. 14. c. 10. de refor. Matrim.
- ↑ John iii. 5. De his vide Clem. pp. epist. 4. in med. Aug. in Joan, tract. 13. et t e Eccles. dogm. cap. 24. Amb. de iis qui myst. initiantur, c. 4. Concil Lateran. c. . .Trid. sess. 7. can. 51.
- ↑ Matt. xix. 14.
- ↑ Mark x. 16.
- ↑ 1 Cor. i. 16. Acts xvi. 33.
- ↑ Gen. xxi. 4. Lev. xii. 3. Luke i. 59; ii. 21
- ↑ Coloss. ii. 11.
- ↑ Rom. y. 17.
- ↑ Conc. Trid. sess. 5. decret, de peccato Origin, et sess. 7. de baptism, cap. 12 14 Dkmys. de Eccles. Hier. cap. 7. Cyprian, ep. 59. Aug. epist. 28. et lib. de 1. peccat. merit, c. 23. Chrys. horn, de Adamo de Eva. Cone. Milevit, c. 2. et de consec. dist. 4 passim.
