De S. Baptismi Ritu (Epigr. IX)
The Proxy of Grace
The author argues that just as legal proxies secure earthly property, spiritual proxies secure the promises of baptism for infants.
When a tender infant is brought to the holy waters, do you think the words spoken are profane just because the child doesn't understand them? Don't we buy land in the same way? Through these, behold, the Redeemer secures the blessed kingdoms of God. If circumstances or a younger age prevent a buyer, a friend carries out the letter of the law.
The Voice of the Innocent
Herbert challenges the critic to see that if an infant needs help to reach the temple, they also need a voice to offer prayers on their behalf.
Perhaps you even forbid an infant from being carried to the waters, and would have them reach the threshold of the temple on their own; but if, Melville, an infant requires someone else's feet to get there, why does someone else's voice displease you so? It would be more right for you to provide everything for innocent nursing infants that reason itself would do, if it were fully grown. What prevents another from supplying a child's cries when the child cannot offer clear prayers himself? You are cruel to snatch away the pledges of heaven from the little ones; and may you have no one to stand as surety for you when you ask for help.
Read the original Latin
Cum tener ad sacros infans sistatur aquales, Quod puer ignorat, verba profana putas? Annon sic mercamur agros? quibus ecce Redemptor Comparat aeterni regna beata Dei. Scilicet emptorem si res aut parcior aetas Impediant, apices legis amicus obit. Forsitan et prohibes infans portetur ad undas, Et per se templi limen adire velis: Sin, Melvine, pedes alienos postulet infans, Cur sic displiceat vox aliena tibi? Rectius innocuis lactentibus omnia praestes, Quae ratio per se, si sit adulta, facit. Quid vetat ut pueri vagitus suppleat alter, Cum nequeat claras ipse litare preces? Saevus es eripiens parvis vadimonia coeli: Et tibi sit nemo praes, ubi poscis opem.
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