CHAP. V.

Of the Baptism of Adult Persons.

SECT. 1.-No adult Persons to be baptized without previous Instruction to qualify them to answer for themselves.

THE other sort of persons on whom baptism was conferred, were adult persons, who were grown up to years of understanding, and who in those days made up the main body of the baptized. These were usually converts from Judaism or Gentilism, who before they could be admitted to baptism were obliged to spend some time in the state of catechumens, to qualify them to make their professions of faith and a Christian life in their own persons. For without such personal professions, there was ordinarily no admission of them to the privilege of baptism. The time of their instruction, and the substance and manner of it has already been considered particularly in the last Book. All therefore I have further to observe concerning them here, is in relation to some special cases, which we find determined in the canons of the ancient councils, when, because great multitudes were baptized at riper years, the Church ha occasion to consider many cases, which are scarce to be met with in the rules of later ages.

SECT. 2.-Yet dumb Persons allowed to be baptized in some certain Cases.

One of these doubtful cases, was in reference to dumb persons, who were incapacitated at the time of baptism from answering for themselves. In this case, if persons had desired to be baptized before this infirmity came upon them, or if they could by sufficient signs signify their present desire, the Church favourably accepted their request, and admitted them to the privilege of baptism. The first council of Orange1 has a canon in favour of such persons, both with respect to baptism and penance; for it decrees,

1 Con. Arausican. i. can. 12. Subitò obmutescens, prout statutum est, baptizari aut pœnitentiam accipere potest, si voluntatis præteritæ testimonium aliorum verbis habet, aut præsentis in suo nutu.

be

"that a person who is suddenly struck speechless, may either be baptized, or admitted to penance, if it appears by the testimony of others, that he had any such will or desire before he became dumb; or if in the time of this misfortune he could make signs to express his present desire and intention." In the African Code there is a canon to the same purpose,1 "that men so sick that they cannot answer for themselves, may be baptized, if their friends who attended them in danger do testify their desire of baptism." And among the Canonical Answers of Timotheus of Alexandria, there is one of the like nature: for the question is put,2 " whether if a catechumen be so disordered in his mind, that he cannot make profession of his faith, he may baptized notwithstanding this infirmity ?" and the answer is, "he may if he be not possessed." We have an instance of this case actually verified in the baptism of an African Negro-slave at Carthage, whom his master had caused to be instructed among the catechumens, and prepared him among the Competentes for baptism. He had made his profession of faith and the usual renunciations publicly in the church, as was customary for the candidates of baptism to do before they came to the baptistery to consummate the mystery but just before the time of baptism he fell sick of a fever, which made him speechless. However he was baptized, others answering in his name, as if it had been for an infant. Ferrandus, who tells the story, had some doubts concerning this baptism, which he communicated to Fulgentius, bishop of Ruspa, who gave him a consolatory answer to this effect:3" That this man had all the conditions required by our Saviour for adult persons, which were,' that they should believe and be baptized. Faith and the profession of it is the act of the man; the baptizing him

1 Con. Carthag. iii, can. 34. Ut ægrotantes, si pro se respondere non possunt cum voluntatis eorum testimonium sui dixerint, baptizentur. Similiter et de pœnitentibus agendum est. This canon is repeated in the Codex Canon. Eccles. Afric. can.48. and in the later editions of the Councils it is read with a little variation, thus-Cum Voluntatis eorum testimonium hi, qui suis periculo proprio affuere, dixerint, baptizentur, &c. 2 Timoth. Respons. Canon. cap. 4. ap. Bevereg. Pandect. tom. ii. p. 166. Fulgent. de Baptismo Æthiopis, c. 8. See a like case in St. Austin's Confessions, lib. iv. c. 4.

is only the act of the minister. And though this man had not his senses when the minister performed his act, yet he had when he himself performed his own. We believe, indeed, that none but infants are saved by the faith of those that bring them, and that at the age of reason a man's own confession is required: but this man made his profession whilst he had his senses, and was baptized whilst he was yet alive." From whence he concludes, "that there was no reason to doubt of his salvation, because he had done all that was necessary on his part, and was baptized in the manner that in this case the canons had appointed." Let me add to all this, how it is that Albaspinæus, and many others understand that canon of the council of Eliberis,1 which speaks of catechumens deserting their station, and forsaking the Church for a long time, yet at last desiring to be baptized. In this case, though they were speechless, they might be baptized, if either any of the clergy, or other faithful witnesses could testify that they desired to be made Christians, because their crimes were committed whilst they were in the old man: or, as other copies read it, "because they seemed to have relinquished and bid adieu to the old man ;" that is, in their former state of sin and natural corruption. And this was but the very same privilege as was allowed men in the business of penance, mentioned in the forecited council of Orange, and also the fourth council of Carthage, where it is said," that if a lapser desires to be admitted to penance in time of sickness, and unfortunately becomes speechless, or falls into a phrenzy, while the priest who is sent for is coming to him, they who heard his

1 Con. Eliber. can. 45. Qui aliquando fuerit catechumenus, et per infinita tempora nunquam ad ecclesiam accesserit, si eum de clero quisquam agnoverit voluisse esse Christianum, aut testes aliqui fideles extiterint, placuit ei baptismum non negari, eò quòd in veterem hominem deliquisse videatur. al. eò quòd veterem hominem dereliquisse videatur. 2 Con. Carthag, iv. can.

76. Qui pœnitentiam in infirmitate petit, si casu, dum ad eum sacerdos invitatus venit, oppressus infirmitate obmutuerit, vel in frenesin versus fuerit, dent testimonium qui eum audierunt, et accipiat pœnitentiam ; et si continuò ereditur moriturus, reconcilietur per manûs impositionem, et infundatur ori ejus eucharistia. Si supervixerit, admoneatur à supradictis testibus petitioni suæ satisfactum, et subdatur statutis pœnitentiæ legibus quamdiu sacerdos qui pœnitentiam dedit, probaverit. Vid, Leo, S9. ad Theodor. Forojuliensem, al. 91.

desire shall testify for him and he shall be admitted to penance: and if he seems to be at the point of death, he shall be reconciled by the imposition of hands, and have the eucharist poured into his mouth. But if he recovers, the witnesses shall acquaint him, that his petition was granted, and then he shall submit himself to the ordinary rules of penance, so long as the priest who admitted him to penance, shall think fit in his discretion." Now it is probable that after the same manner, persons who were baptized in such a condition, when they recovered, were obliged to make their professions, as was usual in baptism, when afterwards they received the imposition of hands in confirmation. But as I cannot affirm this upon the certain evidence of any rule or canon, as in the other case of penance, but only judge by parity of reason, I will not be positive, but leave every one to enjoy his own opinion.

SECT. 3.-And Energumens in Cases of Extremity.

2

Another question was sometimes raised about the energumens, or persons possessed by evil spirits,-whether during the time of their possession it was proper to give them baptism? The council of Eliberis orders them to be deferred, till they were set free and cured; but yet in case of extremity, and visible appearance of death,' appoints them to be baptized. The first council of Orange seems to have allowed it not only in absolute necessity, but in the remissions and intervals of their distemper; for it orders, "that such catechumens as were possessed, should be baptized, according as their necessity required, or opportunity permitted. In the Canons of Timothy, bishop of Alexandria, the same question is put, but resolved a little differently:"If baptism be desired for a catechumen that is possessed, what shall be done?" to which the answer is, " Let him be baptized at the hour of death, and not otherwise."

So

Con. Eliber. can. 37. Eos, qui ab immundis spiritibus vexantur, si in fine mortis fuerint constituti, baptizari placet. 2 Con. Arausican. can. 15. Energumenis catechumenis, in quantum vel necessitas exegerit, vel opportunitas permiserit, de baptismate consulendum. 8 Timoth. Respon. Canon.

ε. 2. Ἐὰν δαιμονιζόμενος μὴ καθαρισθῆ, ε δύναται λαβεῖν τὸ ἅγιον βαπτισμα. περὶ δὲ τὴν ἔξοδον βαπτίζεται.

"that

likewise in the Constitutions under the name of the Apostles: "If any one is possessed with a devil, let him be taught the principles of piety, but not be received to communion till he is cleansed: yet if he be under the pressure of imminent death, let him be received." Some understand this of being received to the communion of the eucharist, but it is plain the author means it of being received to the communion of the Church by baptism: for he is there giving rules concerning persons to be baptized, and describing their necessary qualifications; among which this is one," that energumens shall be cleansed before they be admitted to communion, except at the hour of death, where necessity gave them a dispensation." And this was the ancient rule in the time of Cyprian, who says, they who were possessed with unclean spirits, were baptized in time of sickness." And many times this benefit followed from it, that though some of those for want of faith were still vexed with unclean spirits; the true energy of baptism, which was to deliver men from the power of the devil, failing in some by their own default and weakness of faith; yet in others it was found true by experience, that they who were baptized in time of sickness and urgent necessity, were thereby delivered from the unclean spirit, with which they were before possessed, and thenceforward lived a very laudable and reputable life in the Church, and made a daily proficiency and increase in heavenly grace by the augmentation of their faith. And on the contrary

1 Constit. Apost. lib. viii. c. 32. Ἐὰν δὲ τις δαίμονα ἔχει, διδασκέσθω μὲν τὴν εὐσέβειαν, μὴ προσδεχέσθω δὲ εἰς κοινωνίαν, πρὶν ἄν καθαρισθῇ. εἰ δὲ θάνατος κατεπείγοι, προσδεχέσθω. 2 Cypr. Ep. 76. al. 69. ad Magnum.

p. 187. Si aliquis in illo movetur, quòd quidam de iis qui ægri baptizantur, spiritibus adhuc immundis tentantur; sciat Diaboli nequitiam pertinacem usque ad aquam salutarem valere, in baptismo verò omne nequitiæ suæ virus amittere. Ibid. p. 188. Hoc denique et rebus ipsis experimur, ut necessitate urgente in ægritudine baptizati et gratiam consecuti, careant immundo spiritu, quo anteà movebantur; et laudabiles ac probabiles in ecclesiâ vivant, plusque per dies singulos in augmentum cælestis gratiæ per fidei incrementa proficiant. Et contrà nonnulli sæpe de illis qui sani baptizantur, si postmodum peccare cœperint, spiritu immundo redeunte quatiuntur; ut manifestum sit, diabolum in baptismo fide credentis excludi; si fides postmodum defecerit, regredi. See also Clemen. Recognit. lib. iv. c. 32. to the same purpose.