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THE 
 
 DUTY, CIRCUMSTANCES, 
 AND BENEFITS 
 
 O F 
 
 BAPTISM, 
 
 DETERMINED by EVIDENCE. 
 
 I. The Teftiinonies in the New Teflament 
 , ranged under proper Heads. 
 
 II. Thofe from the firft Chriftian Writers in 
 Dr. Wall's method improved. 
 
 III. The Evidence of the whole fummed up. 
 
 With an APPENDIX, 
 
 Shewing the meaning of feveral Greek Words 
 in the New Teftament. 
 
 By T H O M A S . B A R K E R. 
 
 Jer. vi. 16. 
 
 Stand ye in the ways and fee, and afk for the 
 old Paths, where is the good v/ay, and walk 
 therein ; and ye fliall find reft for your Souls. 
 
 Rom. xiv. 5. 
 
 Let every man be fully perfuaded in his own 
 
 mind. 
 
 LONDON, 
 
 Printed for B. VV h i t e, at Horace's Head, in Fleet-Street, 
 MDCCLXXI.; , 
 
^^ 
 
^^i^f^^^pm'P^ 
 
 t 
 
 ^ ui 
 
 fli Tr <n i f f. 
 
 •m tm '. fii 
 
 ^^^'APHiSH, 
 
 1^ pj -g v-sTfVj-rfY 
 
 '''^:h'iV^:^^,-f.^'' 
 
 PREFACE. 
 
 "^HERE may be fome matters of opi- 
 nion, wherein a Man may fafely 
 fufpend his judgement, if he finds 
 them not clearly revealed, or too deep for his 
 underftanding or leifure ; and may find no dif-^ 
 ficulties in ading as a good Chrillian, though 
 he be not fully fatisfied about the meaning of 
 fome fuch propofitions. But in Baptifm, which 
 is a point of Pradtice, the cafe is otherwife ; 
 it is a thing which either ought to be prac- 
 tifed, or it ought not: either Infants fiiould be 
 baptized, or it fhould be delay'd till they grow 
 up : the method alfo either ought to be by 
 dipping or not. Many fuch cafes might be 
 put, wherein a man who is not fatisfied which 
 is right, will be in a great ftrait, if a cafe 
 happens wherein he mud act either one way 
 or other. It was chiefly on this account that 
 I examined the matter ; and in the fearch I 
 alm'd to keep clear of all prejudice, which 
 like an Ignis fatuus is fo apt to miflead men ; 
 afk'd of God alTiftance in my enquiry, and 
 endeavour'd to conform my opinion to the 
 evidence, not to reconcile the evidence to my 
 
 a 2 opinion. 
 
( iv ) 
 
 opinion. How far I have fucceeded in the 
 fearch of truth, they who are wiHing to lay 
 afide their prejudices alfo are the beft judges. 
 Mean while I write for no party, but com- 
 mend and cenfure all, according as they feem 
 to me to follow or oppofe what is right. 
 
 The method of examination which I take 
 is that of evidence only, not of luppofition 
 and uncertain inferences j for Baptifm is not 
 a thing in it's own nature good, but the whole 
 duty and benefit of it arifes trom the command 
 of Chrift; before that command was given, 
 if a man v/as wafli'd he was not the better, 
 nor if unwafh'd ever the worfe ; but it is no 
 longer indift'erent when commanded : what- 
 ever the Son of God has order'd ought to be 
 done, and in fuch a manner as he order'd it, 
 and no other : I defire therefore to find by te- 
 ftimony, as all diftant fads mufl be proved, 
 what praftice the Apoftles eftablifhed in the 
 Church, in confequence of the directions which 
 Chrift gave them. The mod authentick wit- 
 nefies of this are his own immediate Difci- 
 ples j nor can the opinion of any later u'riters, 
 however eminent or numerous, be allow'd, if 
 they contradict what the Apoftles plainly de- 
 clare. The praftice of the firft ages is how- 
 ever a good prefident when not inconfiftent 
 with the Apoftle's directions, and often ex- 
 plains more fully, v/hat their writings con- 
 tain only in fhortj and may help us to trace 
 the gradual rife of thofe errors which arofe in 
 later times. And the nearer a perfon lived to 
 the Apoftle's time, the better evidence he is ; 
 for the dodlrine and practice of the Churches 
 
 were 
 
( V ) 
 
 were at firft agreeable to the opinion of their 
 founders, or the Apoftles would in their epi- 
 ftles have corrected what was wrong, as Paul 
 did fome errors of the Corinthians. Therefore 
 a particular defcription of the praftice of one 
 primitive Church would be a good example; 
 but the early writers as well as the Apoftles 
 are very fliort, and contain more exhortations 
 to virtue and perfeverance fo neceffary in thofe 
 times of perfecution ; than defcriptions of ce- 
 remonies which were then univerfally known, 
 though Unce difputed. They wrote indeed 
 more largely in the 2d, 3d, and liill more in 
 the 4th century ; but as fome errors foon be- 
 gan and increafed in the Church, their opi- 
 nions, though very proper to be known, mufl 
 be received with caution, and compared with 
 the New Teilament, and one another, to find 
 out which are original and univerfal, and 
 which innovations, local or perfonal. Parti- 
 cularly when the empire became Chriftian, 
 and many embraced the religion, not from 
 real convi(fiion but worldly views, fuch a fpi- 
 rit of heat, contention, and even perfecution 
 of one another, foon fpread among the be- 
 lievers in him, who would have his difciples 
 known by their love of one another, as greatly 
 weakens their authority, and makes the opi- 
 nion of any time after the 4th century, to be 
 of little weight. 
 
 For the better difcovery of the truth, I have 
 divided the following trad: into three parts ; 
 in the firft all the texts of the New Teftament 
 relating to each circumftance of Baptifm are 
 brought together, and placed in fuch order as 
 3 feemcd 
 
( vi ) 
 
 feemed mofl difllnft, remarking at the end of 
 each fedtion what it is they teach, without 
 building on other authors, nor indeed much 
 mentioning their opinions, except fometimes 
 as illuflrating what is there faid. The 2d con^ 
 tains extracts from the Fathers methodized in 
 the fame manner, witli remarks on the mean- 
 ing, defign, and fltnefs of what they fayj and 
 on what Dr. Wall and Gale infer from it; on 
 whom I have made my remarks rather than 
 on more modern v^riters, becaufe they princi-^ 
 pally proceed in the fame method as I do by 
 evidence, and laying together all that the an- 
 cients fay methodically before the reader. And 
 I generally conclude each author with a fum- 
 mary, of what feems to me to have been his 
 opinion, whether it was right or wrong. In 
 thefe extracts I diilinguidi both the time and 
 place where the author lived, to trace Chro- 
 nologically and Geographically the rife and 
 progrefs of any error which fprang up. In 
 this manner I have examined the three firffc 
 centuries pretty flridtly, and endeavoured to 
 omit no material testimony, whether already 
 quoted by others or not; thofe from Clement 
 of Alexandria are almoft all new, being an au- 
 thor fcarce mentioned by others, though writ- 
 ing about the very fubje6t, and more exprefs 
 for inftruftion before Baptifm than molt of 
 them. I have not indeed examined fo ftriftly 
 the larger writers of the 4th century, quoting 
 little (except from Cyril) but what others had 
 already done; yet I think enough to fliew how 
 errors arifen before, proceeded to their full 
 eflablifliment. At the end of the ifl part^ 
 
 and 
 
( vii ) 
 
 and in the whole 3d, I have fummed up 
 rnethodically the dodrine before extraded : 
 and as the authors in the 2d part fometimes 
 differ in opinion, I have endeavoured, by di- 
 i^nguifliing how the practice varied in differ- 
 ent ages and countries, to fhew how fo great 
 a change was gradually brought in; a mate- 
 rial point, yet little taken notice of by others. 
 On each head I quote the authorities I go on, 
 or if there are too many to quote all, fome of 
 the chief, generally preferring the oldefl: and 
 as the ceremonies ufed in Baptifm appear 
 from Cyril of Jerufalem to have increafed, I 
 will not affirm that all thofe I mention were 
 ufed at all times and places; but reckon up 
 what feem to me to be beft attefted, and 
 quote the authorities, fo that every one may 
 judge for himfelf whether there is evidence 
 enough for the ufe of them or not. And I have 
 added at the end an Appendix, (liewing the 
 meaning of feveral Greek words. 
 
 The ll:rong impreffion the iirfl principles 
 received in childhood make on the mind of 
 man, greatly hinders the difcovery of the 
 truth in this and many other cafes, and but 
 few overcome that prejudice; which, like a 
 colour'd glafs, tinges all objedts feen through 
 it. By this falfe light was Dr. Wall, a very 
 good man in himfelf mifled ; for though I 
 greatly approve of, and imitate his method, 
 of quoting the feveral writers in order of time, 
 yet whoever reads his remarks on the quota- 
 tions, will plainly fee their aim is notfo much 
 to fearch out the author's real opinion, as to 
 reconcile it to the pradice of Intant Baptifm, 
 
 which 
 
( vlii ) 
 which he firmly believed to be right. By the 
 fame rudder, only fet the contrary way, his 
 oppofer Dr. Gale was turn'd afide, who though 
 he well detects many falfe colourings in Dr. 
 Wall, is not clearer from the like himfelf; 
 his aim being not as a moderator, to fhew 
 where he had hit or mifs'd the truth, but as 
 a pleader to fay what he could for the caufe 
 he efpoufed. i\.nd I mull: own, though I am 
 nearer his opinion as to the fadl, yet I like 
 Wail's methodical way of writing, better 
 than Gale's irregular one, from which his plan 
 of feparate letters can hardly be kept clear. 
 But while I complain of the power of preju- 
 dice over others, fome will perhaps fay to me, 
 are you any clearer from it yourfelf ? It may 
 be I am not a proper judge in my own cafe: 
 but having taken all the proper precautions, 
 of diligent fearch, careful examination, and 
 application to God for diredlion, which either 
 Prudence or Religion dictate; and having no 
 interefl: to fuppofe the Church of England, 
 whofe fervice J conflantly attend, is in an error, 
 unlefs where it really appears to me to be (o; I 
 hope to be found for the moll: part clear, and 
 to lland excufed before God and man, if I have 
 any where fallen into an involuntary miftake. 
 Perfons of all degrees of application may 
 ufe this treatife as follows ; thofe who read 
 only for amufement, and would without much 
 trouble know my opinion, may find it fummed 
 up in the laft chapter of the ift part, and in 
 the whole 3d ; under the title of jibJiraSt of 
 the do£irme\ to which may be added the ex- 
 tra6l at the end of each number, and each 
 
 author. 
 
( ix ) _ 
 
 author. Whoever adds to this a curfory read:* 
 ing of the quoted authorities, may know in 
 fome nieallire the reafons for my beliefs But 
 there is employment for any one who will be 
 at the pains to fearch the m.atter to the bot- 
 tom ; let fuch an one compare all the quota- 
 tions with the originals, and the context of 
 the places, as alfo the numbers of the traft 
 itfelf, quoted in the margin as giving light to 
 one another : and mark down where what I 
 fay is true, and if any thing appears wrong 
 wherein it is fo: and if by lo doing he can 
 fhew that I have either omitted or mifinter- 
 preted any material evidence, I fhall, as I feek 
 only the truth, allow he has fo far invalidated 
 what I here fay ; but ("hall not think myfelf 
 concerned to contend with any objedions of 
 Hypothefis only, and drained arguments from 
 the fuppofed fitnefs of the thing, unlefs 
 grounded on ancient authority j fince I look 
 on the whole obligation as arifing from Chrift's 
 command, and confine myfelf entirely to evi- 
 dence, which is the only way to determine 
 what depends folely on matter of fadl. 
 
 The Plan oi the Vi^hole book is as follows. 
 Baptifm is condder'd as a thing in its own na- 
 |:ure indifterent, but a duty on men becaufe 
 commanded by oar Saviour, and therefore to 
 be done in fuch a manner, and fuch only, as he 
 has commanded. To find out which, all the 
 texts relating to Baptifm are here quoted; not 
 firft laying down the dcdrine, and then pick- 
 ing but texts to fupport it, but all that relate 
 to each circumftance of Baptifm are brought 
 together, and endeavoured to be placed in the 
 b cleareit 
 
( ^ ) 
 
 cleared: order ; and oil viewing the whole, the 
 meaning is fet down at the end of the num- 
 ber: and before any other old writer is exa- 
 mined, the fubftance of the doctrine of the 
 New Teftarnent is fummed up at the end of 
 the firft part. The other Christian writers are 
 quoted in the fecond part, in order of time, 
 and mentioning alfo the country where each 
 lived ; and all each author fays is ranged un- 
 der feveral heads in the fame manner as in the 
 firft part; the author's meaning fet at the end 
 of each number, and generally his whole opi- 
 nion fummed up before I proceed to the next 
 writer. In the 3d part the do(ftrine of the 
 whole is fummed up in order, and the opi- 
 nions where different compared together; to 
 find what was the original praftice, and where 
 and how alterations arofe, which feem to be 
 thefe. That original fin is not a Scripture 
 do(flrine, but came in gradually afterward, and 
 gather'd ftrength by time. That all Chrjf- 
 tians muft be baptized in due time, but that 
 thofe only were baptized at firft, who were 
 old enough to underftand and befieve the 
 dodtrine, till by baptizing children younger 
 and younger, Baptifm ot infants came in, 
 firft in the Weftern church, and afterward in 
 the Eaftern : the doctrine of original fin, and 
 practice of Infant baptilm keeping equal pace. 
 The feveral ceremonies ufed in Baptifm are 
 alfo reckon'd up : Forgivenefs and divine af- 
 fiftance are the benefits of baptifm; and an 
 open profefiion, and perfevering in virtue the 
 duties of it. 
 
 Lyndon, Rutland, Aug. 2c, 1770. 
 
 . PART 
 

 i --i-- 
 
 •. J' 
 
 -.^^^ 
 
 The Do(9:rine of the New Teftament 
 concerning Baptifm. 
 
 CHAP. I. 
 
 Of 'Johns Baptifm. 
 
 I. 
 
 MAR. 1.4, S- John baptized in the wll- 
 dernefs, and preached the Baptifm of 
 repentance for the forgivcDefs of fms. — 
 They were all baptized of him in the river Jordan, 
 confeffing their lins. 
 
 Luke iii. 3. Preaching the Baptifm of repentance 
 for the forgivenefsof fms. 
 
 Mat. iii. 6. And were baptized of him in Jordan, 
 confeffing their fms. 
 
 A6I:. xiii. 24. John having preached before his 
 coming, the Baptifm of repentance to all the people 
 of Ifrael. 
 
 Luke iii. 7, 8. Then faid he to the multitudes 
 who went forth to be baptized of him, — Bring 
 forth fruits worthy of repentance. 
 
 John came according to the prophecies as the If. xl. 3. 
 forerunner of Chrift, to prepare men to receive Mai. iii. I. 
 their expefted Meffiah : this he did by calling them 
 to repentance ; not a feigned one, but fuch as qq 
 ihould bring on a thorough change of life, and 
 entire forfaking of all former fms. As an emblem 
 of which purity, and of the forgivenefs of their 
 pafl offences, he waflied them with water: audit 
 docs not appear that he baptized any, but fuch as 
 repented of and confcffed their fins. 
 
 B Joha 
 
T. 
 
 [ ^ 3 
 
 2. 
 
 John i. 19, 20, 23. This is the tefliraony of 
 
 John, — he confelled — I am not the Chrift, — I am 
 
 -'the voice of one crying in the wildernefs, maJie 
 
 ilraif^ht the way of the Lord, as faid the prophet 
 
 Ifaiah. 
 
 Mat. iii. II. I baptize you with water unto 
 repentance, but he who cometh after me is mightier 
 than I. 
 
 Luke iii. 16. John anfwered — I indeed baptize 
 rou with water, but there cometh a mightier than 
 
 Mar. i. 7. 
 
 John i. 15, 29, 30, 33, 34. He who cometh. 
 after me is preferred before me, for he was before 
 me. — John feeth Jefus — and faith, — this is he of 
 whom I faid, after me cometh a man who is pre- 
 ferred before m.e, for he was before me. — I knew 
 him not, but he who fent me to baptize with water, 
 the fame faid to me. On whomfoever thou (hah fee 
 the Spirit defcend and remain on him, that is he 
 who baptizeth with the Holy Ghoft, and 1 faw and 
 bare witnefs that this is the Son of God. 
 
 Mat. iii. 13,14. Jefus coraeih — to John to be bap- 
 tized, — but John forbad him, faying, I have need 
 to be baptized of thee, and comefi: thou to me ? 
 
 Acl. xix. 4. John baptized the Baptifm of re- 
 pentance, faying to the people, that they fhoul'd 
 believe on him v*'ho was coming after him, that is, 
 on Chrift Jefus. 
 
 John baptized into the belief of a Saviour to 
 come ; at lirft not by name, for he knew him 
 not, but after he was made known to him by the 
 vilible defcent of the Spirit upon him, he teflified 
 that Jefus was he ; who far exceeded him in nature 
 and office, being the Son of God, and who without, 
 all poffibility of being deceived, would judge the 
 Mat. lil. 12. people, and reward or punifli them accoruing to 
 John i. 33. their deferts, giving the Holy Ghoft to his faithful 
 followers. 
 
 Mat. 
 
C J 3 
 
 n 
 ^^ 
 
 Matt. iii. II. I baptize you with water unto re- 
 pentance, — He (liall baptize you with the Holy 
 Ghoft and with fire. 
 
 Mar. i. 8. I baptize you with water, — he fliall 
 baptize you with the Holy Ghofi:. Luk. iii. 1 6. 
 
 John i. 33. He wha fent me to baptize faid, — • 
 This is he who baptizerh with the Holy Ghofl. 
 
 A£i. xix. 2. We have not yet heard whether there 
 be any Holy Ghoil (yet given), 
 
 John vii. 39. For the Holy Ghofl was not yet 
 (given), becaufe Jefus was not yet glorified. 
 
 Act. i. 5. John indeed baptized with water, but 
 ye fhall be baptized with the Holy Ghofl not many 116 
 days hence. 
 
 xi. 16. I remember'd the word of the Lord how 
 he faid, John indeed baptized with water, but ye 
 Ihall be baptized with the Holy Ghofl. 
 
 As the Baptifm of John was only to repentance 
 and amendment of life, preparative for and refering 
 to the MefTiah to come, fo it was effedual only to 
 thofe ends ; it did not convey the Holy Ghoft, nor 79, 00 
 his extraordinary gifts: John did no miracles nor Joh. x. 41. 
 his difciples, and for the Holy Ghofl refer'd them 
 to him who Ihould come after him, nor was that 
 given till the eftablifliment of the Gofpel after xvl. 7. 
 Chrifl's afcention. 
 
 4- 
 
 A<51. xviii. 25, 26. Apollos was inflru£led (y,v 
 xchx^H-^^^) in the way of the Lord, — and taught 
 diligently, — knowing only the baptifm of John. — 
 Aquila and Prifcilla took him, and expounded to 
 him the way of God more perfeftly. 
 
 xix. I — 5. Paul — finding certain difciples faid to 
 them. Have ye received the Holy Ghoft fince ye be- 
 lieved ? they faid to him, We have not even heard 
 whether there is an Holy Ghofl (yet given) . He faid 
 to them, To what then were ye baptized ? they faid, 
 
 B 2 Tq 
 
I 4 ] 
 
 To John's baptifm. Then faid Paul, John Indeed 
 baptized the baptifm of repentance, faying to the 
 people that they fliould beheve on him who was com- 
 ing after him, that is on Chrifl Jefus: hearing that 
 they were baptized into the Name of the Lord Jefus. 
 ^^ Though Chrillian baptifm might not be repeated^ 
 
 that of John being only into the belief of a Saviour 
 nor then come, was not efleem'd compleat; for Paul 
 directed the difciples, who on John's authority be- 
 QO, 104 licved in the MelTiah as now come, to be baptized 
 again into the belief of Jefus Chrifl, who by the 
 Joh. i 20. ^^^ teftiraony of John, as well as by the Prophecies 
 iii. 2. and his own works, had been fully proved to be he. 
 
 Mar, i. 5. And were all baptized in the river 
 Jordan. Mat. iii. 6. 
 
 John iii. 23. John was baptizing in ^non near 
 Salim, becaufe thei'e was much water there. 
 
 Mat. iii. 16. And Jefus being baptized went up 
 flraightway out of the water. 
 
 Mar. i. 9, lo. Jefus — was bapii2:ed of John into 
 Jordan («; rov lopSzuov) and ftraightway coming up out, 
 of the water. 
 84, 90 John always baptized where there was muchwa- 
 
 ^o ^CJ** perhaps always in the river Jordan ; from which-, 
 
 and the mention of Jefus's coining up out of the wa- 
 ter after being baptized, it feems to follow that he 
 dipped thoTe he baptized. 
 
 6. 
 
 Mar. i. 4. John preached the Baptifm of repen* 
 tance for the forgivenefs of fins. Luke iii. 3. 
 
 John i. 31, 33. He fliould be made manifefl to 
 Ifrael, therefore came I baptizing with water. — He 
 who fent me to baptize faid &c. 
 
 25, 26, 27. Why baptized thou if thou art not 
 
 Johnvii.40, the Chrift, nor Elijah, nor that Prophet? John an- 
 
 41. fweredtkem, I baptize in water, but — one cometh 
 
 after me,— whofe flioe latchet I am not worthy to 
 
 unloofe. Aft 
 
I 5 ] 
 
 A6k X. 37. The word publifli'd through all Judea, 
 —after the Baptifm which John preach'd. 
 
 John, who was call'd (0 paTrltfrf) the baptizer, be- 278 
 <:aufe noted for and the beginner of that praftice, came 62 
 by the command of God, preaching forgivenefs by qq j j^ 
 Baptifm: adodrine entirely new; for pardon before ^eb. ix. 2a. 
 was only to be had by facrifices. The Pharifees there- Lev. 
 forefent to enquire who he was, that fetup fuch an throughout, 
 innovation? and if he was neither the Chrift, Elijah 
 of whofe coming before the great and dreadful day Mai. iv. 5. 
 of the Lord Malachi fpake, nor that prophet like Deut. xviii, 
 Mofes, (of whom they feem not av/are that he was '5* 
 the Chrift) what right he had to do fo. John an- 9^ 
 fwer'd, the command of God^ as a fervant come to 
 prepare the way for the Meffiah, who though ap- 
 pearing after him, was far before him both in time 
 ■and dignity; by whofe perfect judgement all mufl; Luke iii. 9^ 
 now (land or fall, and who would give his faithful 
 followers the Holy Ghoft, for which John's baptifm 
 was only a preparation. 
 
 John iii. 22, 23, 25, 26. Jefus and his difciples 
 came into the land of Judea, and there he continued 
 with them and baptized; and John alfo was baptiz- 
 ing. — And a queliion arofe between fome of John's 
 difciples and the Jews about purifying : — and they 
 came to John faying, Pvabbi, he — to whom thoa 
 bareft witnefs — baptizeth, and all come to him. 
 
 iv. I, 2. The Pharifees heard that Jefus made 
 and baptized more difciples than John; though Je- 
 fus himfelf baptized not, but his difciples. 
 
 Before John's baptizing ceafed, Jefus having 
 been baptized by him, did alfo baptize by the mi- 
 niftry of his difciples; with the fame kind of prepa- jg yg 
 rative baptifniy as John's I fuppofe, and not with 
 proper Chrijiian baptifm] for Chrifl: faid he would Luk. v. 2% 
 not appoint the particular ceremonies of his religion — 39. 
 •till the full eftablifhment of ir, which was not till 
 after his refurreftion ; and the gift of the Holy 32 
 
 B 3 Gholl 
 
C 6 ] 
 
 Job. vli. 39. Gholl the effe£l of ChriUlan baptifm was not till the 
 '^'^^' 7* fame time ; and as it is faid that all men came to him^ 
 
 it feems as if he baptized more than his imme- 
 diate difciples. The difpute between John's difci^ 
 pies and the Jews about purifyng, might ^rife not 
 from Chrift's baptizing again thofe whom John had 
 baptized before, but that the Jews objefted, that 
 the peculiar office of baptizing which John had fet 
 up, was now pra^lifed by another alfo, of which it 
 appears John difciples were jealous. 
 
 CHAP. n. 
 Of the neceflity of Baptifm, 
 
 I Pet. iii. 2I.T3APTISM doth alfo now fave us. 
 Acl. xxii. 16. -O Be baptized and wajlh away thy 
 fms. 
 
 Eph.v. 26. That he might fanftify it, cleanfmg 
 jt by the wafhipg of water in the word. 
 
 I Cor. vi. II. But ye are waili'd, but ye are 
 fanftiiied. 
 
 Heb. X. 22. Having our hearts fprinkled 
 from an evil confcience, and our bodies wafli'd with 
 pure water. 
 
 Tit. iii. 5. He faved us by the wailiing of Rege- 
 jieracion. 
 
 John iii. 3, 5, 6. Unlefs a perfon (rt?) be born 
 from above, he cannot fee the kingdom of God,— - 
 unlefs a perfon be born of water and the Spirit, he 
 cannot enter the kingdom of God. That which is 
 born of the fleih is flefli, and that which is born of 
 phe Spirit is fpirit. 
 g« The method which Chrift has appointed for ad- 
 
 - pitting men into his Church, and cleanfmg their 
 
 former fms, is Baptifm. And notwithftanding all 
 Gale's quotations and arguments, that nv^f foitie- 
 
C 7 ] 
 
 times means a few perfoiis out cf a larger number, 
 yet I think it is plain that n? in John iii. means a gj 
 certain perfon, any one who will become a Chriftian, 
 and that no one unlefs he be born of water and the 
 Spirit is enter'd into Chrifl's church, nor entitled to 50? 73 
 the peculiar rewards promifed to it: for as our Sa- 
 viour argues, from a natural birth can fpring only 
 a natural lifcy to a fpiritual one a renewal by the 
 Spirit is required. This may fuffice in anfwer to 
 Mr. Emlyn's previous queftion, whether Baptifm is 
 at all necelfary to the children of Chrijiiansy or 15 
 only to converts ? which I look on as a good argu- 
 mentum ad hominem, concluding againft thofe who 
 argue from the fuppofed Jewifh profelyce baptifm, 
 but nothing further. A child then, born of Chriftian 74 
 parents, educated in Chriftianity, attending the fer- 
 vice and prafticing the precepts of it, as far as an 
 unbaptized perfon may, cannot be call'd a compleat 
 Chriftian till he /V baptized; and what reward fuch '^5 
 an one dying before baptifm will receive, depends 
 on the undeclared good pleafure of God. 
 
 But becaufe the kingdom of heaven is promifed 
 only to Chriftians, to conclude with Auguftin and 
 his followers, that all mud periih, who without 121 
 their own fault fail of being baptized is without 
 ground: all the promifes in the Gofpel are made to 61 
 the doers of God's work, to him who pleafeih God, Jam. i. 25. 
 to him who keepeth the commandments, to him who ^^^^* ^'- ^• 
 refifts the devil, and to him who overcometh, &c. r^^'*-^'^"'7* 
 
 Affain, all the threatnings are againft the committers {^^'^^.'.'^ 
 
 . 00 j\ev. 111. ^« 
 
 <f wickednefs, againft murderers, drunkards, hypo- Rq^i \ ,2, 
 
 crites, enticerstofin, &c; but I know of no decia- Qai. v. 21. 
 ration in the whole New teftament, what fliall be Mat. xxiv. 
 done with thofe who never knew good from evil, 51. 
 were never expofed to temptation, were never put xviii. 6. 
 to any trial of their obedience, nor ever had any 
 opportunity to do or refufe their duty. This there- 
 fore which can be known only by Revelation, let 
 us not prefume to determine ourfelves, but be con- 
 tent to leave them to their merciful creator, well 
 B 4 knowing 
 
C 8 1 
 
 aEfd.v. 33. knowing that we arc far (hort, than that we ftiould 
 yiii. 47. love God's creature more than he who made it. 
 
 Auftin's opinion feems buih on a fuppolition that; 
 there is no mean between the perfeft joys of Hea- 
 ven, and the intolerable torments of Hell ; whereas 
 our Saviour fays in his father's houfe are many man- 
 fions. There we find palms and white robes for 
 the Martyrs; everlafling life for faithful Chriflians, 
 yet here one ftar difFereth from another flar in 
 glory ; there is room for fuch as having had no other 
 light have lived up to the Law of nature ; and a 
 place for thofe to whom little being given not much 
 will be required; as there is alfo for children who 
 never faw light. So alfo we find few fl^ipes for 
 thofe who knew not their Lord's will, many for fuch 
 as defpifed it; there is the judgement, the council, 
 and hell-fire ; the portion of the hypocrites, where 
 is weeping and gnafhing of teeth, and everlafling 
 fire prepared for the Devil and his angels; to every 
 cue according to his works. 
 
 But though fuch as never heard are not required 
 to believe, nor thofe who cannot know expelled to 
 practice, 1 fay nothing in behalf of fuch as being 
 grown capable of both, caufelefsly delay their own 
 baptifm ; they are to be look'd on as negle£lers and 
 _g J ^ J defpifersof what God has appointed, * to their own 
 Rom,xiv.4. * ^^P^ ^'^^y mujl fiandor [fall: 
 
 Mat. xxvili. 19, 20. {\^x^^i\}(Tol]i) Convert all na- 
 tions, baptizing them into the name of the Father, 
 and of the Son, and of the Holy Ghofl ; teaching 
 them to obferve all things whatfoever I have com- 
 manded you. 
 
 Some would tranflate y.Miv(Ta\t dijciple all nations, 
 
 as if it refer'd to what follows, making them difci? 
 
 pies by baptizing ; but on comparing the ufe qf the 
 
 264, words, it appears that jwaGrilrjw never means any difr 
 
 417. cipling but what comes by teaching, yet is fome? 
 
 thing further than readying, that is to perfuade and 
 
 convince 
 
 Joh. 
 
 xiv 
 
 . 2. ' 
 
 Rev. 
 
 vii. 
 
 9'i 
 
 Rom. ii. 
 I Cor. 
 
 7- 
 
 XV. 
 
 41. 
 Rom 
 
 . ii. 
 
 10, 
 
 14. 
 
 
 
 tuk. 
 47> ' 
 
 xii. 
 ^8. 
 
 Mat. 
 
 V. 
 
 21, 
 
 22. 
 
 
 
 xxiv 
 
 • 51 
 
 :. 
 
 XXV. 
 
 Rev. 
 
 4-/ 
 ii. 
 
 as- 
 
[ 9 ] 
 
 convince by it. MaOnlnc alfo whence it is derived means 264, 
 one taught, either an immediate follower of Jefus, 
 or one who by what he heard and faw was con- 
 vinced that he was the Chrift ; yet men were call'd 
 fo on lefs belief before Chrift's refurre^lian than 
 afterward. 
 
 CHAP. III. 
 Of original fin. 
 
 10. 
 
 Gea. viii. 21. "^ /TAN's heart is evil (or prone to 
 lyA. evil) from his youth. 
 If. xlviii. 8, Thou waft call'd a tranfgreflbr from 
 the womb. 
 
 Pf. Iviii. 3. The wicked are eftranged from the 
 womb, as foon as they are born they go aftray and 
 fpeak lyes. 
 
 Eph. ii. 3. We were by nature the children of 
 wrath, even as others. 
 
 Rom. V. 12, 14, 18. By one man fm entered into 
 the world, and death by fin, and fo death came on 
 all men for that all have fmned; — Death reign'd — 
 /even over thofe who had not fmned in the likenefs 
 of Adam's tranfgrelTion. — By one offence judgement 
 came on all to condemnation. 
 
 Pf. li. 5. Behold I was (hapen in wickednefs, and 
 in fm hath my mother conceived me. 
 
 Job xiv. 4. Who can bring a clean thing out of 
 an unclean one? not one. (in tbe Septuagint) Who 
 Ihall be clean from pollution? not one, if his hfe 
 pn earth (hould be but one day. 
 
 Baptifm being known to be for forgivenefs, Pee- 20, 
 dobaptifls have fearch'd what fms infants can have 
 to be forgiven. I therefore here lay together thofe 
 texts which feem raoit to favour the doctrine, that 
 
 man 
 
C 10 ] 
 
 man is born not in a/r^/7 hmf.nful date, not that I 
 think they were ever intended to prove it; the de- 
 fign of feveral being to reprove that carelefs or 
 corrupt education, by which too many are brought 
 up in wickednefs jfrom the firfl dawn of reafon. That 
 in Ephefians plainly relates not to what they were 
 by birth, but in what he calls the ftate of nature 
 before converfion, as oppofed to the ftate of grace 
 under the Gofpel : Whitby and Locke (hew that that 
 in Romans, relates only to the condemnation fallen 
 on all mankind, in the lofs of immortality for 
 Adam's tranfgrellion. Death being the punhhment 
 QI, threaten'd to, and executed on that offence. Thofe 
 
 in Job and Pfalms have been laid more ftrefs on, 
 but furely it is unlucky that the chief proofs of a 
 fuppofed Chriftian doftrine, and of a pollution to 
 be cleanfed by Baptifm, fliould be in writers who 
 lived I coo or 1500 years before that revelation 
 was made, or the purification appointed. The words 
 Q of Job from the Hebrew are not to this purpofe, the 
 
 4"' context being about the fliortnefs and uncertainty of 
 
 man's life, fcarce about the wickednefs of it, much 
 lefs when it began to be fo ; it is the Septuagint 
 that is quoted by the advocates for this doftrine, but 
 if that means more, it mud be by way of parenthe- 
 fis, that life is not only fliort but frail, and that we 
 are daily liable to fm : It is aftual fm that David is 
 begging pardon for in the 51ft Pfalm, and that no 
 lefs than Adultery and Murder, and he urges that 
 being born of a frail nature, perfedlion mu(l not be 
 expelled from him. 
 
 II. 
 
 Ecclas XV. IT, 12, 17. Say not, it is through the 
 Lord that I fell away, for thou Ihouldfl not do the 
 things which he hateth. — Say not, he hath caufed 
 me to err. — Before man is life and death, and which 
 ever he chufeth fhail be given him. 
 
 Ecclef. vii. 29. God made man upright, but they 
 have fought out many inventions. 
 
 Jam. 
 
C " ] 
 
 Jam. Iv. 17. To him who knoweth to do well and 
 4oth it not, to him it is Sin. 
 
 Mat. vii. 2(5. Every one who heareth — and doth 
 not, ihall be liken'd to a foolifh man. 
 
 Jam. i. 13, 14. Let no man fay when he is tempt- 
 ed, I am tempted of God, for God cannot be 
 tempted with evil, and he tempteth no one : but every 
 man is tempted being drawn away of his own Lufl. 
 
 Rom, i. 20, 21, 32. They are without excufe, be- 
 caufe knowing God they glorified him not as God. 
 —Knowing the judgement of God (that they who 
 do fuch things are worthy of death) not only do 
 them, but have pleafure in them who do them, 
 
 Sin in the Scripture notion is a wilful preferring 
 our own defires to God's command, that therefore 
 in "vvhich the will had no fliare cannot be fm. To 6 1, 
 fay then that a new born infant, who is jufl fuch as 
 God thought fit to make him, is frail, expofed to 
 temptation, and liable to fall by it, is only cdrrfef- 
 fmg we are not angels : But to fuppofe fuch an one 
 finful at birth, which cannot be his own choice, is I 
 think making God the author of Sin ; unlefs you 
 join with it Origen's notion of a former (late, which 
 be it true or falfe we have at prefent nothing to do 
 with, as we are not confcious of it. 
 
 12. 
 
 Mat. xviii. 3, 4. Except ye be converted and be- 47>^^ 
 come as children, (TsraiJ'ta) ye fhall not enter into the 
 Kingdom of heaven. Whofoever therefore fliall 
 humble himfelf as this child, he is the greatefl in 
 the kingdom of heaven. 
 
 1 Cor. xiv. 20, Be not children {-nrauSio) in under- 
 ilanding, but be as little children (i/nTrja^srs) in 1 1 ^. 
 wickednefs. 
 
 I Pet. ii. I, 2. Laying afide all wickednefs, — as 
 new born babes {a^nym-znix, j3p£(pii) defire earneflly the 
 fmcere milk of the word. 
 
 Lukexviii. 16, 17. Suffer children to come tome, 
 r-for of fuch is the kingdom of God. — Whoever 
 
 lliall 
 
[ ■= ] 
 
 fliall not receive the kingdom of God as a child, 
 fhall by no means enter into it. Mar. x. 14, 15. 
 Mat. xix. 14. 
 
 Mar. ix. 34, 36, 37. They had difputed by the 
 way which fhould be the greateft : — and Jefus taking 
 a child fet him in the midlt, and embracing it faid to 
 them, Whofoever fliall receive one of fuch children 
 m my name receiveth me. Luk. ix. 46, 47, 48, 
 
 Our Saviour and his apoflles here fpeak of chil- 
 49 > 7^* ^^QT^ as fuch, being innocent, teachable, and free 
 from corrupt paflions, and direft all who would fit 
 themfelves for the rewards of heaven, to endeavour 
 to become as humble, unprejudiced and free from 
 fm as they are : but neither here, nor in any other 
 place that I know of, ever fpeak of them as fmful 
 before they could diftinguifli good from evil, nor 
 jg^ are thcfe places in my mind confident with fuch a 
 
 doftrine. 
 
 CHAP, IV. 
 
 The Qualifications for Baptifm. 
 
 13- 
 
 . xxviii. 1 9. ^^ON VERT all nations, baptizing 
 ^^ them. 
 
 John i. 12. As many as received him, to them 
 27. ga-ve he power to become the fons of God, even to 
 
 them who believe on his name. 
 
 A£i:. viii. 37. If thou believefl with all thy heart 
 thou mayefl, {l>e baptized) : and he anfwer'd — I be- 
 lieve that Jefus Chrift is the Son of God. 
 
 x. 43, 44, 48. Through his name whofoever be- 
 73, 81. lieveth on him Ihall receive forgivenefs of fms, — 
 the Holy Ghoft fell on them, — He commanded thbm 
 to be baptized. 
 
 xix. 
 
 Mat 
 
C '3 1 
 
 XIX. 4, 5. John baptized — faying — that they fliould 
 believe on him who was coming after him, — hearing 
 this they were baptized. 
 
 ii. 38, 41. Repent and be baptized — for the for- 
 givenefs of fms;— they who gladly received the 
 word were baptized. 
 
 iii. 19. Repent ye therefore and be converted, 
 that your fms may be blotted out. 
 
 xvi. 31, 33. Believe on the Lord Jefus Chrifl, 
 and thou (halt be faved, — and he was baptized. 
 
 xviii. 8. Many of the Corinthians hearing, be- 
 lieved and were baptized. 
 
 viii. 12, 13. When they believed Philip — they 
 were baptized. — Simon himfelf believed and was- 
 baptized. 
 
 xvi. 14, 15. Lydia*s heart the Lord open'd, — and 
 when (he was baptized. 
 
 All the Baptifms mention'd in the A£\:s of the 
 apoflles, are of fuch as the fird baptized perfons 
 muft needs be, who hearing the word preach'd, be- . - « . 
 lieved and voluntarily enter'd into the Church. 
 When any moved by the apoflles words cried out 
 Wbat muji I do to be faved f the anfwer was. Believe, A6t.xv-i. p, 
 repent, and be baptized for the forgivenefs of fms; 
 and the apollles in confequence laying their hands loi. 
 on them, they received the Holy Ghoil. In the cafe 
 of Cornelius indeed God thought fit to- convince the 
 }ews of his accepting the Gentiles, by giving them 
 the Spirit before baptifm. Nothing is faid of bap- 
 tizing converts infant children, unlefs it be included 
 in the general exprelTion of baptizing houjholdsy 16. 
 which will be confider'd hereafter. But if repent- tc^ 62* 
 ance from dead works, and faith toward our Lord 
 Jefus Chrift, are without exception made the qualifi- 
 cations for Baptifm, and forgivenefs and the gift of 
 the Holy Ghoft, its proper and immediate confe- 29, 32, 
 quences, then none feem capable of it but thofe 
 who have fms to be forgiven, can make confefTion 
 of their faith, and are capable of receiving the 
 HolyGhoft. 
 
 Heb. 
 
14. 
 
 55> °S' . Heb. vi. I, 2. The foundation of fepentancg 
 from dead works, faith toward God, the doctrine of 
 Baptifms, and laying on hands. 
 
 Rom. X. 10. With the heart there is belief unto 
 righteoufnefs, and with the mouth confeffion is 
 m^de unto falvation. 
 
 1 Tim. vi. 12. Lay hold on eternal life to which 
 thou art call'd, and hall profefs'd a good profeiTion 
 before many witneiTes. 
 
 2 Tim. i. ij;. Keep to the form of found words, 
 which thou haft heard of me. 
 
 Rom. vi. 3 — 6. So many as were baptized into 
 Chrift Jefus, — are buried with him by baptifm, — 
 that we fliould walk in newnefs of life, — and fliall 
 be in the likenefs of his refurrec^ion. — Our old man 
 is crucified with him, — that henceforth we fliould 
 not ferve fm. 
 
 Gal. iii. 27. As many as have been baptized into 
 Chrift, have put on Chrift. 
 
 Col. ii. II, 12. Putting off the body of the fins 
 of the flefh, — buried with him by baptifm, in which 
 alfo ye are rifen with him, 
 
 Eph. i. 13. In whom alfo believing ye were feal'd 
 with the holy Spirit of promife. 
 
 Thefe Epiftles were written many years after the 
 eftabliftiment of the Churches, when they confifted 
 partly of converts, and partly of children born to 
 and bred up in Chriftianity ; and muft therefore be 
 directions fuited to the general courfe of religion : 
 yet we find the fame defcriptions of the qualifica- 
 tions and efiPeCls of Baptifm as before in the A£ls. 
 They are fummed up together in order thus. Repen- 
 tance, Faith and the confequent confeffion of it, 
 Baptifm, and Laying on of hands : And thatyo many 
 as were baptized had put off fm, been buried and 
 75. rifen again with Chrift, and engaged for obedience. 
 
 Thefe are things inconfiftent with infancy, and yet 
 no exception is mad^ nor indeed I think allow'd : 
 
 preci- 
 
[ '5 ] 
 precipitating Baptifm before the qualifications can 
 be had, feems to fuppofe the outward form to be the 
 principal part of baptifm, which in the apoftles opi- ^2. 
 nion was not fo, as I Ihall further confider hereafter. ^ r 
 
 . '5- 
 
 A£l. xxii. 1 6. Arife and be baptized. 
 
 ix. 1 8. And (Saul) arofe and was baptized. 
 
 So far as an argument can be drawn from one in- 
 flance, we find that Saul, though confined and blind 
 for three days, was not baptized asNovatian in bed, 103, 
 but arofe to be regularly baptized. 
 
 16. 
 
 A£l.xvi. 1 5. CLyc//^j was baptized and her houfliold. 
 
 31 — :^4. Believe on the Lord Jefus Chrifl, and 
 thou flialt be faved and thy houfe ; and they fpake 
 the word of the Lord to him, and to all that were 
 in his houfe — and (the Jay/or) was baptized, he and 
 all his flraightway : — and he rejoiced, believing in 
 God with all his houfe. 
 
 I Cor. i. 16. I baptized alfo the houfhold of 
 Stephanas. 
 
 Some have fuppofed from thefe texts that infant 
 children were baptized along with their parents. 
 Therefore I have examined in the Appendix what 267. 
 the meaning of the word is, and find it ufed of a 
 family at large, without regarding particularly whe- 
 ther every one was meant or not. It is faid that the 
 Nobleman's, Jaylor's, and Crifpus*s houiholds be- 
 lieved, Cornelius's fear'd God, the Jaylor's had the 
 word fpoken to them, and were exhorted to be faved, 
 Cornelius's fhould be faved by hearing Peter, that 
 falvation was come to Zaccheus's, and of perfons 
 who fubverted whole houfes ; of thefe Infants while 
 fuch are undoubtedly incapable. Therefore though 
 Stephanas's houfhold was probably baptized with 
 hira, Lydia's was exprefsly fo, and the Jaylor's were 
 all baptized at once, no certain conclufion can thence 
 be drawn, whether there were or were not any 
 
 young 
 
C i6 ] 
 
 young children among them : nor is it faid whether" 
 all of Lydia's and Stephanas's houfliolds were bap- 
 tized ; the Jaylor's indeed was, but they were alfo 
 all capable of hearing and believing, which is faid 
 of them as much as baptizing is. 
 
 I Joh. ii. 12, 13. I write unto you children 
 (t£>ch«) becaufe your fms are forgiven you. — I write 
 unto you children (ts-aJta) becaufe ye have known 
 the father. 
 
 The fms of children as oppofed to fathers, being 
 here faid to be forgiven, probably they were bap- 
 
 CA, 82. tized before manhood; and fo far as this text goes, 
 which is not exprefs, it is againft thofe who delay it 
 till full age or even longer, as too many of the An- 
 tipsedobaptifts do ; but the age they were baptized 
 at does not appear. Thofe here mentioned had 
 underflanding, elfe his writing to them were ufelefs ; 
 the word (rfjtvia) alone fixes no time, being ufed of 
 perfons of whatever age, as oppofed to their ancef- 
 
 18,255. tors whether immediate or remote; the perfons in 
 thefe two verfes are fons as oppofed to fathers, and 
 children to young men ; yet all were of fome confi- 
 derable age, the children (woucJ'ta) as oppofed to 
 young men, being faid to have known the father. 
 
 18. 
 
 Rom. xi. 16. If the firft fruit be holy fo is the 
 lump, and if the root be holy fo are the branches. 
 
 I Cor. vii. 14. The unbelieving hufband is fanfti- 
 fied by the wife, and the unbelieving wife is fanc- 
 tiiied by the hufband ; elfe were your children un- 
 clean, but now are they holy. 
 
 Mr. Emlyn in his Previous queftion quotes thefe 
 texts to fliew that Chriflian children need no bap- 
 tifm ; and they are I think the befl he can produce, 
 as feeming to fpeak of a XTictpuriJied by defcent from 
 a pure flock; yet I think by no means fufficient to 
 fct afide a pradlice conflantly ufed from the firfl (as 
 
r 17 ] 
 
 fee above). Nor indeed is that in Romans fpoken of 8 
 Baptifm at all, but as the context proves, to ftiew 
 that the Jews though rejected for a time, were not 
 utterly cafl: off. Dr. Wall on the contrary quotes w. 68 
 that in Corinthians to prove that they then baptized 
 the infant children of Chridians : but we may ob- 
 ferve that the unbelieving party is faid (a^tarai) to 
 be made holy, in the fame manner as it is faid the 
 children {a-y^oi. fnO are holy, which muft not there- 
 fore be interpreted inconfillently. Now I think none 
 will fay, either that the unbelieving party needs no 
 baptifm, or that the believing party's faith fits him 
 for it ; that therefore mufl not be faid of the child 
 fo born. Nor can it mean that fuch a child is horn 
 jit for baptifm, for an infidel's child bred up by 
 Chriftians, is fitter for that than a Chriftian's child 
 in the hand of infidels ; as Wall well argues that a 
 Pcedobaptlft would not refufe a child brought by a W.3So,38i. 
 Chridian, though its parents were Heathen. If the 
 meaning be, that a child having one Chriftian pa- 
 rent will probably be brought up a Chriftian, and 
 believe, receive and do what he ought, the fa6l may 
 be true, but we muft elfewhere learn what is to be 
 done, and when. If any fuppofe that becaufe the 
 children are faid to be holy, they v/ere fan61ified 
 while they were children, that is what I faid above, 17 
 but did not quote this text there as too indireifl: to 
 truft to: befide (tsxioi/) the word here ufed is not con- 
 fined to young children, but means a perfon's child of 249 
 whatever age, ■xiv.-.a rs A|3ca«ja means all the Jews, 250, 
 T£>ti/a jn 0£8 thofe who ferve God, tjxi/« rtig woXsug the 2 rj 2 C3 
 inhabitants of a City, and children as oppofed to 
 grown men and women, or a familiar exprefiion 254 
 where there is no real relation. But the meaning 
 of the text appears to me to be this ; Paul in this 
 chapter tells the Corinthians, that they fliould marry 1C0r.vii.39. 
 only in the Lord, and elfvvhere Be not unequalhj 2C0r.vi.14. 
 yoked together with iinhelie'vers \ but he here explains 
 him.felf, that he does not mean thofe who were mar- 
 ried before converhon iTiculd part, iu that cafe he 
 
 C advifes 
 
C I8 ] 
 
 advifes the believer not to part in hopes of convert- 
 ing the other, for that there was nothing unlawful 
 in the union, nor were their children ever the worfe, 
 but might probably be brought up Chriftians, ei- 
 ther by the converfion of the unbeliever, or at leafl 
 by their own care and inftruftion, Chriilianity being 
 fo much more reafonable, agreeable to unprejudiced 
 minds, and favour'd of God than heathenifm. 
 
 19. 
 
 Mar. X. 13, 14, 16. They brought to him chil- 
 dren {irxJia) that he might touch them, but his dif- 
 ciples rebuked thofe who brought them ; — but Je- 
 fuswasdifpleafed and faid to them, Suffer children to 
 come to me and forbid them not, for of fuch is the 
 kingdom of God ; — and taking them in his arms and 
 laying his hands on them, he bleifed them. 
 
 Mat. xix. 13, 14. Then were brought to him 
 
 children, that he might lay his hands on them and 
 
 pray, and his difciples rebuked them ; But Jefus 
 
 82 laid, Suffer children and forbid them not to come to 
 
 me, for of fuch is the kingdom of heaven. 
 
 Luk. xviii. 15, 16. And they brought to him in- 
 fants (j3pE!pn) that he might touch them, and his dif- 
 ciples feeing it rebuked them; but Jefus — faid, Suffer 
 children (zrowJ^ja) to come to me, and forbid them not, 
 for of fuch is the kingdom of God. 
 
 Though this does not appear to me to relate to 
 Baptifm at all, yet I take notice of it, as having been 
 often quoted, and ufed in the Baptifm of infants as 
 if it did ; becaufe Jefus here permits children to be 
 brought to him, and declares fuch to be fit for hea- 
 ven; but it is neither faid nor hinted that they M'ere 
 baptized; if they had come for that, they fliould ra- 
 John iv. 2. ther have been brought to the Difciples, for they 
 were the baptizers : If then they had been ufed to 
 baptize children by Chrift's command, and thefe had 
 come for that, it is abfurd to fuppofe they would 
 have turn'd them back as coming vi^ithout caufe : fur- 
 7, 79 ther, Chriftian baptifm and the gift of the Holy 
 
 Ghofl, 
 
C 19 ] 
 
 Ghofl:, was not till after Chrift's refurredion. The 
 realbn here given for their coming, and probably 
 the only one, was to be bleffed of Chrift, which 11 -> 95 
 the difciples thought was giving him a needlefs trou- 
 ble. I have already confider'd our Saviour's com- 1 2 
 mending the innocence of children, as overthrowing 
 that conjlant companion of Infant baptifm, the notion 
 that children come impure into the v/orld ; which our 
 Saviour and his apoftles feem to forefee and caution 
 again ft. 
 
 But fome will reply, * If Chrift fays not that chil- 
 
 * dren are fmful and need Baptifm^ here is a two 
 
 * edged fword, he commends their innocence, there- 
 
 * fore they deferve it, whoever is fit for Chrift's 
 
 * blefting is fit for baptifm.' But hold there, not fo 
 faft; Innocence whether with or without baptifm, 
 
 is a good qualification for God's favour ; but Bap- 49, 72 
 tifm is always mention'd as requiring Repentance, (^n 
 conveying Forgivenefs, containing declaration of 
 Belief, and promife of Obedience, none of which 
 can be done before underftanding; and the common 
 form of Infant baptifm fuppofes all thefe things ne- 
 ceifary, by ordering them to be done by deputy : but 
 I do not find any where in the whole New teftament 13, 14 
 that another's belief and confefllon is fufficient. On 
 the whole, fince there is no exprefs direftion or ex- 
 ample of baptizing Infants, fince they are plainly in- 
 capable of Repentance and Faith, which are always 
 fpoken of as the neceffary qualificaticns for baptifm ; 
 and fince, being always mention'd as innocent and ex- 47, 49 
 amples of it, they want not Forgivenefs the confiant 
 ejfed of baptifm ; there feems to be neither room 
 nor occafion to give it to them. 
 
 C II A P. 
 
CHAP. V. 
 
 Of the Baptizers, and the Form of 
 Baptifm. 
 
 ao. 
 
 John iii. 22. T E S U S and his difciples came into 
 J Judea, and there he tarried with 
 
 them and baptized. 
 
 iv. I, 2. The Pharifees heard that Jefus made and 
 baptized more difciples than John : Yet Jefus him- 
 felf baptized not, but his Difciples. 
 
 iii. 26. (^he difciples of Johii) faid to him, — be- 
 hold, he to whom thou bared witnefs baptizeth, 
 and all come to him. 
 
 A6lviii. 12, 13, 16, 17. {T^he people of Samaria) 
 when they believed Philip preaching — were baptized. 
 — Simon alfo himfelf believed, and being baptized 
 continued with Philip. — Only they were baptized in 
 the name of the Lord Jefus. — {Peter and Johii) laid 
 their hands on them, and they received the Holy 
 Ghoft. 
 
 38. They went down both into the water, both 
 Philip and the Eunuch, and he baptized him. 
 
 X. 48. (Peter) comm.anded them to be baptized 
 in the name of the Lord. 
 
 xix. 5, 6. They were baptized into the name of 
 the Lord Jefus; and Paul laying his hands on them, 
 99 the Holy Ghofl came on them. 
 
 I Cor. i. 14, 16, 17. I baptized none of you but 
 Crifpus and Gains, — and the houfehold of Stepha- 
 nas, — for Chriil fent me not to baptize, but to preach 
 the Gofpel. 
 
 It plainly appears here, that it was not always 
 
 the principal perfon prefent who baptized, but the 
 
 83 proper officer of the Church, probably thePrefby- 
 
 ter, who performed moft of the religious Services. 
 
 For 
 
C =1 ] 
 
 For it was not Jefusy but the difciples by his direc- 
 tion who baptized in John iv. It is not faid that 
 Feter baptized CorneHus and his Friends, but he 
 ordered them to be lo. Faul plainly did not bap- 
 tize John's difciples at Ephefus ; and he fays ex- 
 prefsly he baptized few, his office being to convert, 
 as that of the miniflers of the church was to per- 
 form the offices; the fuperior however compleat- io'», 
 ing it by laying on of hands, as we find Paul did. 
 Yet there is no exprefs declaration here who fliould 
 baptize, nor whether Deacons were to do it ; from 
 the account of their inflitution, and their office Ad vi. 3. 
 when fpoken of appearing quite an inferior one, it 
 feems to me mod probable they did not, which is the r6 
 exprefs opinion of Ignatius, a very early writer. ^^^ 
 Philip the deacon Indeed did 'baptize; but I cannot 
 form a general rule by the example of one, who 
 having extraordinary gifts might not be confined 
 "within the ordinary rules of his rank ; he being . „ . _ 
 call'd an evangelift becaufe a great preacher of the ^^'* ' 
 Gofpel, and had four daughters who prophecied, iCor.xiv.? 
 that is I fuppofe preach'd, as women did at Co- xi, 5 
 
 rinth, which yet Paul fays was unlawful in ordinary 1Tim.ii.12 
 cafes. 
 
 21. 
 
 Mat. xxvlii* 19. Baptizing them («<?) into the 
 name of the Father, and of the Son, and of the 63 84 
 Holy Ghod. 
 
 Aft viii. 1(5. Only they were baptized into the 
 name of the Lord Jefus. 
 
 xix. 5. They were baptized into the name of the 
 Lord Jefus. 
 
 x. 48. He commanded them to be baptized (iv) 
 in the name of the Lord. 
 
 ii. 38. Be baptized every one of you {iwi) at the 
 name of Jefus Chrift. 
 
 Rom. vl. 3. So many of us as were baptized into 
 Jefus Chrifl:, were baptized into his death. 
 
 C 3 Gal. 
 
[ 2= ] 
 
 Gal. iii. 27. As many of you as were baptized 
 into Chrift have put on Chrift. 
 
 I Cor. i. 14, 15. I thank God, I baptized none of 
 
 • you but Crlfpus and Gaius, left any fhould fay that 
 
 I baprjzed into my own name. 
 
 57, 94 Baptifni is to be perform'd into the name of the 
 
 Father, Son, and Holy Ghoft. Into the belief of and 
 
 obedience to one God and father of ally who is from 
 
 iCo.r.viii.6. everlqfiing to everlajiingy of whom are all things. 
 
 Pf. xc. 2. And Q7!e Lord Jefus Cbriji by ivhom are all things, the 
 
 Kev.:'.'!x.i3. i^y^j.^ ^f Qqi^ ^hYio was In the bezinJiinq; with God. and 
 
 J "-' •< ■^•' ;^^j God. Who in the fdnefs of time was ?nade 
 
 G?l iv A. fi^J^ ^^^^ dwelt among us, died for cur fins, and rofe 
 
 Rom. iv. 25. (^^'^i'^1' f^^ our juflification, to whom all power is gi- 
 
 Mat. xxviii. ven in Heaven and on earth, who is the one Media- 
 
 iS. for between God and man, and ordained of God to 
 
 iTim.ii. 5. bg the judge of ^ick and dead, to reward every 
 
 Act. X. 42. j^^^y^ according to his works. And of the Spirit of 
 
 .i .XVI. 27. ff^^f/j ^fjich proceedeth from the Father, the Com- 
 
 toil XV 9.0 
 
 Rom vi'ii n'/^'"^^''* whom whofo hath not he is ?ione of ChrijVs ; 
 
 I Joh. v.* 5! ^^^ beareth witnefs to Chrift, and worketh in all 
 
 iCor.xii.ii. holy fouls, according to the feveral gifts which he 
 
 divide th to every ?nan feve rally as he will. 
 
 It does not appear that where it is only e.xprefs'd 
 being baptized into the name of the Lord, any differ- 
 ent method of baptizing is meant from the com- 
 mand to baptize into the name of the Father, Son, 
 and Holy Ghoft ; nor that the Gentiles worftiippers 
 of falfe Gods, were baptized into the belief of the 
 true God, his Son, and Spirit; but the Jews already 
 believers in the true God, only into the name of 
 Chrift as being the new revelation, a notion which 
 fome perfons have taken up: But all were I think 
 baptized diftinflly into the three feveral names, and 
 the other is only a fhorter way of expreffing the 
 fame thing, the belief in the one Mediator being the 
 peculiar doBrine of Chriftianity. And being bap- 
 iized into the name of the Lord, is without diftinc- 
 tion ufed of Cornelius and his companions, the Ro- 
 7 mans 
 
[ ^3 ] 
 mans and Galatians ; as well as the people of Sama- 
 ria, the Jews gathered together to Jerufalem out of 
 all nations, and thofe who had been already baptized 
 of John. 
 
 AS:, vlii. 38, 39. They went down both into the Ay ro 
 water, Philip and the Eunuch, and he baptized 
 him. And when they were come up out of the 
 water, — 
 
 Rom. vi. 3, 4, 5, 8. So many as were baptized 
 into Chrill: Jefus were baptized into his death ; there- ^c 
 fore we are buried with him by baptifm into death, j ^5 
 — If we have been planted together in the likenefs ^ ^ 
 of his death, we fliall be alfo in the likenefs of his 
 refurre£lion. — If we are dead with Chrift, we believe 
 that we fliall alfo live with him. 
 
 Col. ii. 12, 20. Buried with him in Baptifm, in ^y 
 which alfo ye are rifen with him. — If ye be dead 
 with Chrift, — 
 
 iii. I . If ye are rifen with Chrifl feek thofe things 
 which are above. 
 
 2 Tim. ii. 11. If we be dead with him, we fliall 
 alfo live with him. 
 
 Heb. vi. 2. The doftrine of Baptifms. 
 
 As I concluded from John the Baptift's baptizing c 
 where there was much water, that he dipped the 
 perfon baptized, fo I think Philip did the Eunuch, 
 for they alfo went down into the water, and ca?ne up 
 out of it. And it feems to have been the practice of 
 the firfl Chriflians fo to do ; for they fay, we are all 
 dead and buried with Chrift, and rifen again with 3 i 
 him in Baptifm ; of which the going under, and ri- 
 fmg again out of the water was a proper reprefenta- 
 tion ; they being thereby in a figure planted in the 23 
 likenefs of his death and refurre<ftion. And that 
 they were dipped three feveral times into the three 57, 84 
 feveral names, feeir.s intimated where the doBrine of 
 Baptifms (not of Baptifm) is fpoken of as one of the 
 fundamentals of Chriflianity. 
 
 C 4 C II A P. 
 
[ 24 ] 
 CHAP. VI. 
 
 Of the feveral Ceremonies of Baptifm. 
 
 ■ ^3- 
 
 Eph. iv. 2 2, 2 4.rTp HAT ye put off (a7roO£o-9««) 
 .1 — the old man which is cor- 
 75 rupt, — and put on (fi/o'uo-ao-Oaj) the new man, which 
 
 after God is created in righteoufnefs. 
 
 Col. iii. 9, lo. Having put off the old man with 
 his deeds, and put on the new man, who is renew'd 
 in knowledge. 
 
 ii. II, 12. In putting off (sKTrfnJ'uo-a) the body of 
 3 I the fms of the flefli, — buried with him in Baptifm. 
 
 E.om.xiii. 14. Put ye on the Lord Jefus. 
 
 Gal. iii. 27, As many as have been baptized into 
 Chrift, have put on Chriil. 
 :i6 1 Pet. ii. i. Putting off (a7r&9rpvoi) therefore all 
 
 wickednefs. 
 
 Col. iii. 12. Put on therefore — bowels of mercy. 
 
 The feveral ceremonies of Baptifm were to put 
 men in mind of the feveral Chriftian duties : as their 
 being dipped was to reprefent the death and refur- 
 reflion of Chrift, and their own dying to fm, and 
 rifmg again to newnefs of life ; fo putting off their 
 cloaths in order for it, reminded them that they mufl 
 . lay afide their old luffs, as entirely as be that is dead 
 hath ceajed frojii ftn, and enter on a new and holy 
 courfe of life, reprefented by putting on a white 
 garment. 
 
 24. 
 
 Rom. X. 9, 10. If thou flialt confefs with thy 
 mouth the Lord Jefus, and flialt believe in thy heart 
 that God hath raifed him from the dead, thou flialt 
 be faved. For with the heart man believeth to righ- 
 teoufnefs, and with the mouth confeffion is made to 
 falvaiion. 
 
 vi, 
 
C 25 ] 
 
 vi. 3. So many as were baptized into Chriil Jefus 
 were baptized into his death. 
 
 I Pet. iii. 2 1 . The anfwer of a good confcience to- 
 ward God. 
 
 A61. viii. 37,38. I believe that Jefus Chrifl is the 
 Son of God ; — and he baptized him. 
 
 1 Joh. iv. 15. Whoever fhall confefs that Jefus 
 is the Son of God, God abideth in him and he in 
 God. 
 
 2 Tim. i. 13. Hold fad the form of found words 85 
 which thou haft heard of me. 
 
 Heb. X. 23. Let us hold fail the confeiTion of faith 
 without wavering. 
 
 The perfon baptized firfl declared his belief of 
 the principles of Chriftianity : the form here is very 
 fliort, / believe that Jefus Chriji is the Son of God : 
 and it was into the belief of Chrifl's death, and that 
 God had raifed him from the dead. More particu- 
 lars 'Viay be feen in other authors about this confef- 08, 1 1 6 
 fion, which probably was not made in the fame words, 
 at ail times and places. 
 
 Eph. i. 13. In whom believing, ye were feal'd 
 with the holy Spirit of promife. 
 
 iv. 30. Grieve not the holy Spirit of God by 
 which ye were feal'd. 
 
 2 Cor. i. 21,22. He who confirraeth us with you 
 into Chrift and hath anointed us is God; who hath 85 
 alio feal'd us, and given us the earned: of the Spirit. 
 
 v.- 5. Who hath given us the earned of the 
 Spirit, 
 
 I Joh. ii. 20, 27. Ye have an anointing from the 
 holy one. — The anointing which ye have received 
 from him abideth in you. — The anointing teacheth Johnxiv.25. 
 you of all things. 
 
 Thefe feveral places feem to refer to the cudom 
 fo often mentioned by early writers, of anointing 99 
 the baptized perfon with Oil or Ointment^ to repre- 
 fent the gift of the Spirit they were to receive, that Ad. x. 38. 
 
 hence 
 
[ 26 ] 
 
 hence feveral old writers call Baptifm by die name 
 48, 51. of t/jc Seal: as it is often call'd fealing, being as it 
 were the confirmation, afTurance and conveying of 
 the Spirit, by compleating Baptifm which gives a 
 right to it; and is therefore faid to be the earned of 
 the Spirit. 2 Cor. i. feems to diftinguifli between 
 the anointing and fealing as if two different actions, as 
 57, 116 the Apollolick Conflitutions, Precognitions, and Cyril 
 do, who fay that one was done before the dipping, 
 and the other after it : but the other texts do not 
 appear to make the fame dillinftion, and rather fpeak 
 of the anointing as what convey'd the gift of the 
 32 Spirit, which was the proper effeft of the Sealing 
 
 at the completion of baptifm. This however not 
 being clearly determined in the New teflament, muft 
 not be politively iixt here. 
 
 26. 
 
 57 Heb. vi. 2. The do£lrine of Baptifms, and laying 
 
 on of hands. 
 
 2 Tim. i. 6. Exert the gift of God which is in thee 
 by the laying on of my hands. 
 
 Acl. xix, 5, 6. They were baptized, — and Paul ha- 
 ^^^ ving laid his hands on them, the Holy Ghoft came 
 
 on them. 
 
 viii. 14 — 17. The apoflles — fent Peter and 
 John, who — pray'd for them that they might receive 
 the Holy Ghofl ; for he was yet fallen on none of 
 them, only they were baptized. — Then laid they 
 their hands on them and they received the Holy 
 Ghoft. 
 
 Laywg 071 of hands fucceeded Baptifm, wherein 
 the principal perfon prefent, iF confiderable enough, 
 8 c laid his hands on the new baptized, and pray'd for 
 
 the Holy Ghoft upon them ; hereby their Baptifm 
 was compleated, and the then ufnal figns of the gift 
 of the Spirit appear'J. If a fuilicienc officer of th^ 
 Church was preftnt, tliis was done immediately; if 
 ror one or two were fcnt afterward. Whatever in- 
 20 ferior niighr perform Bciptifm, this laying on of 
 
 hands 
 
C 27 ] 
 
 hands was referved for the chief officers of the 09 
 Church; Apojiles are the only perfons mention 'd as 
 giving it, yet I doubt not Bijhops might alfo do it, 
 or it mud often go undone. Whether Priejls alfo 
 might is not faid, but Philip a Deacon though en- 
 dued with extraordinary gifts did not venture to per- 
 form it, for Peter and John went from Jerufalem to 
 Samaria for that end. Yet where it could no: other- 
 wife be had, either Philip might give it, or it was 
 not thought abfolutely necell'ary, for the Eunuch 
 who fa w no other, when baptized went on his way Act.viii.39. 
 rejoicing. 
 
 Laying on of hands was always accompanied with 
 prayer, and fometimes failing, begging of God the 
 iiffiltance of the Holy Ghofl: ; and was ufed not only 
 in Baptifm, but whenever perfons were appointed to 
 any folemn office, either for a time or for lit'e ; whe- 
 ther of a Chridian in general at Baptifm, or of any 
 office in the Church as at Ordination, or when call'd AcSlvi. 6* 
 to go on fome efpecial preaching of the Gofpel ; and xiii. 3. 
 in thefe cafes was done by the body of the Apoilles 
 if prefent, or by the body of the Church at other 
 times ; for Timothy received the laying on the hands 1Tim.iv.14. 
 of the Prefbytery, or as it feems explain'd afterward, 
 of Paul in conjunction with the Church where Ti- 2 Tim. i. 6. 
 mothy was ordain'd. 
 
 Rom. viii. 15, 17. Ye have received the fpirit of 
 adoption whereby we cry Abba father. — And if chil- 
 dren, then heirs. 
 
 Gal. iv. 5, 6, 7. That we might receive adoption. 68, JT^ 
 And becaufe ye are Sons, God hath Tent forth the 
 fpirit of his fon into your hearts crying Abba father. 
 — And if a fon then an heir of God through Chrift. 
 
 iii. 26, 27. For ye are all the fons of God by the 74 
 faith in Chrift Jefus ; for as many as have been bap- 
 tized into Chrift have put on Chrift. 
 
 Eph. i. 5. Having foreordain'd you unto the 
 adoption by Jefus Chrift. 
 
 Tohn 
 
L ^8 ] 
 
 John i. 12. As many as received him, to them 
 gave he power to become the fons of God. 
 
 I Joh. iii. 1,2. That we fhould be call'd the chil- 
 dren of God, — Now are we the children of God. 
 
 V. I, 4, i8. Every one who believeth that Jefus 
 is the ChriH: is born of God ; — Whatfoever is born 
 of God overcometh the world ; — every one who is 
 born of God doth not fin. 
 
 iii. 9. Every one who is born of God doth not 
 commit fm ; — he cannot fm, becaufe he is born of 
 God. 
 
 By faith in Chrift men come to Baptifm, whereby 
 116, 119 they become adopted fons of God, are received into 
 his family, and entitled to his inheritance ; which 
 priviledge they retain as long as they give proof of 
 their being fons of God by not committing fm. 
 And in token of their adoption by Baptifm, they im- 
 mediately on receiving it call'd on God as their father 
 by repeating the Lord's prayer. This laft though 
 only ftrongly hinted at in Romans and Galatians, is 
 SI") "5 more exprefsly and diilinctly mention 'd by other 
 writers. 
 
 28. 
 
 Rev. iii. 4, 5. Thou haft a few names even in 
 
 60 Sardis, which have not defiled their garments (j^a- 
 
 r Tia), and they fliall walk with me in white for they 
 
 are worthy. He who overcometh the l\ime fliall be 
 
 cloathed in white garments. 
 
 Jude 23. Hating even the garment ix^nma) fpotted 
 by the flefli. 
 
 Rev. xvi. 15. BlefTed is he who watcheth and 
 keepeth his garments. 
 
 iii. 18. Buy of me — white garments, that thou 
 mayeft be cloath'd. 
 
 xix. 8. It was given her {the Lamb's wife) to be 
 cloath'd in fine linnen (jSuo-o-iyoi/) clean and fliining ; 
 for fine linnen is the righteoufnefs of the Saints. 
 
 ^f 14. The 
 
[ 29 ] 
 
 t/\. The armies in Heaven followed him on white 
 horfes, cloath*d in fine linnen white and clean. 
 
 iv. 4. About the throne—I faw twenty four elders 
 fitting, cloath'd in white garments. 
 
 vi. II. White robes (roA«») were given to each of 
 them (the martyrs). 
 
 vii. 9, 13, 14. A great multitude {landing before 
 the throne, and before the Lamb, cloath'd in white 
 robes. — Thefe cloath'd in white robes who are they i* 
 — Thefe are they who are come out of great afflic- 
 tion, and have wafli'd their robes, and made them 
 white in the blood of the Lamb. 
 
 Other writers fay, they ufed in the ancient Church 
 to put on the new baptized perfon a white garment, 1 1 r 
 with a charge to keep it pure ; to reprefent that as 
 they were now cleanfed from all their former fins by 29 
 Baptifm, fo they mufl by a fteady courfe of virtue 
 keep themfelves clean, and undefiled with any fin : oq 
 and to this cuftom John and Jude feem plainly in thefe 
 feveral places to refer. And as the Collect and 
 Epiftle for Eafter even feem to hint at the once ufual 
 cuflom of baptizing on that day, fo perhaps Whit- 
 funday had originally it's name, from the new bap- 
 tized appearing then in their white garments. But 
 the Martyrs are more particularly faid to be cloath'd 
 in white, and to have waili'd their robes, by the par- 
 don and reward they have gain'd by fufferlng for 
 Chrili's fake ; and the exprelTion is alfo different, 
 for when fpoken of Chriftians in general, they are 
 call'd (vjTwi/a and lixxTia.) the common inward and 
 outward garments; of the glorified Church (fiv(y(nvov') 
 fine linnen ; but of the m.anyrs they are call'd (foP^as) ^ev. 11. 10. 
 robes, as they are elfewhere faid to be crov^ai'd and ^";. 9- 
 
 carry palm branches. Hem. Sim. 
 
 viii. 2. 
 
 CHAP. 
 
C 30 3 
 
 CHAP. VII. 
 
 Of the Duties and Benefits of Baptifm. 
 
 29. 
 
 CI, 86 A£i:. ii. 38.~0 E baptized for the forgivenefs of 
 XJ fms. 
 
 QQ 116 ^^'^* ^'^' -^^ baptized and wafli away thy fins. 
 
 1 Cor. vi. II. But ye are wafli'd, but ye are fanc- 
 tified. 
 
 lieb. X. 22. Having our hearts fprinkled from an 
 evil confcience, and our bodies wafli'd with pure 
 water. 
 
 By Baptifm thus regularly perform'd a full par- 
 63, 94 don was granted for all former fms, that the fear of 
 punifliment for what was pall being taken away, 
 they might be the more encouraged to ferve God 
 for the future. So that waihing the body with pure 
 62 116 water was not only the initiating Rite into the 
 Chrillian church, but fignificant of the cleanfmg of 
 the foul from fin, which was the genuine eifecl of it; 
 28 as by the white garment they were reminded of the 
 
 necelhty of perfevering in holinefs, which was re- 
 quired of all faithful Chrillians. 
 
 47 Heb.x. 23. Let us hold fall: the profeffion of our 
 
 faith without wavering, iv. 14. 
 
 ^4 liev. ii. 13. Thou holdefl: fail my name, and haft 
 
 not denied ray faith ; even in thofe days wherein 
 Antipas was my faithful martyr, iii. 8. 
 
 Mat. X. 32, 33. Whofoever fiiall confefs me be- 
 fore men, him will I confefs alfo before my father 
 which is in heaven ; but whofoever fhall deny me be- 
 fore men, him will I alfo deny before my father 
 who is in heaven. Luke xii. 8, 9. 
 
 Mar. 
 
C 3' ] 
 
 Mar. viii. 38. Whofever lliall be afharaed of me 
 and of my words in this adulterous and finful gene- 
 ration ; of him alfo fliall the Son of man be afliamed 
 when he cometh in the glory of his father, with 
 the holy angels. Luke ix. 26. 
 
 Rev. iii. 5. He that overcometh — I will confefs 
 his name before my father, and before his angels. 
 
 2 Tim. ii. 12. If we fuffer we fliall alfo reign with 
 him, if we deny him he alfo will deny us. 
 
 2 Pet. ii. I. Will bring in deftructive herefles, 
 even denying the Lord who brought them. 
 
 Rom. vi. 6. Our old man is crucified with him, 116 
 that the body of Sin might be deftroy'd, that we 
 fhould no longer ferve fm. 
 
 Gal. V. 24. They who are Chrifl's have crucified 
 the flefli, with its affections and lufls. 
 
 ii. 20. I am crucified with Chrifl. 
 
 I Pet. ii. 24. That we being dead to fin fhould 
 live to righteoufnefs. 
 
 Rom. vi. II, 12. Reckon yourfelves dead to fin, 1^9 
 but alive to God. — Let not fin therefore reign in 58 
 your mortal body. 
 
 Tit. ii. 14. That he might purify to himfelf a 
 peculiar people, zealous of good works. 
 
 Rom. viii. 5. For they who are after the Flefli, 
 mind the things of the fiefh; but they who are after 
 the Spirit, the things of the fpirit. 
 
 A Chriflian rnuft continue to make open profef- 
 fion of his faith as long as he lives ; being neither 
 afhamed to own it left men of loofe principles fliould 
 defpife him as finguhir or credulous, nor afraid to do 
 fo even though he fliould be call'd to fufi'er for it. 
 And as they were baptized into the belief of Chrifl; 
 crucified, fo they were themfelves to crucify their 
 old man, that is to mortify and forfake their old 
 worldly lufts ; Perfeverance in holinefs being indif- 
 penfably required of the baptized, who having now 5 f > i'^^ 
 renounced the Devil and all his works, mud for the 
 
 future 
 
r 00 "1 
 
 L 3- J 
 future live only to God by righteoufnefs. For as 
 flellily lufts are fuited to the corrupt ftate of fuch 
 as are led by the defires of the flefti, fo are the fpi- 
 ritual virtues of religion to fuch as profefs the care 
 of their fouls, in obedience to the command of the 
 father of Spirits. 
 
 31- 
 
 57 John iii. 5. Except a man be born of water, and 
 
 of the Spirit, he cannot enter into the kingdom of 
 
 God. 
 47 2 Cor V. 17. If any one be in Chrifl he is a new 
 
 creature. 
 63, 68 Tit. iii. 5. By the wafliing of the new birth. 
 
 I Pet. i. 3. Hath begotten us again unto a lively 
 hope. 
 
 i. 23. ii. 2. Being born again not of corruptible 
 feed, but of incorruptible ; — as new born babes 
 (apiiy'cvvnra, (3p£(?!ri) defire the fmcere milk of the 
 word. 
 
 Gal. vi. 15. In Chriil Jefus neither circumcifion 
 nor un circumcifion availeth any thing, but a new 
 creature. 
 
 Rom. vi. 4. So we alfo (liould walk in newnefs 
 of life. 
 
 Baptifm is call'd a being bo}'n again, for as they 
 22 were faid to dye and be buried with Chrift, fo the 
 
 ^ life they then enter'd on, from the purify and bo- 
 
 "■^ Unefs required of Chriilians, in oppofition to the 
 
 ivordly 7r:indcdnefs of unconverted men, is faid to be 
 an entrance into a new ftate, into which they are to 
 be as it were created afrcf!j\ and as babes new born 
 of the fpirit or of incorruption, were to have no- 
 J5 thing at all to do with their former courfes, but 
 
 mud be ready without prejudice, to learn and con- 
 form to the rules of that ftate they now enter'd 
 on, in a fteady conrfe of HoUnefs, after the ex- 
 ample of God and Chrift. 
 
 3^- 
 
r 33 J 
 
 A^. ii. 38. Be baptized — and ye fhall receive the 
 gift of the Holy Ghoft. 
 
 Tit. iii. 5. By the wafhing of Regeneration, and 
 renewing of the Holy Gholl. 
 
 A^. xix. 5, 6. They were baptized, — and Paul 
 laying his hands on them the Holy Gholl came on ^St S6 
 them. 
 
 viii. 16,17. They were baptized, — then laid they 
 their hands on them and they received the Holy 
 Ghoft. 
 
 X. 47. Can any man forbid water that thefe 
 fiiould not be baptized, who have received the Holy yc 
 Gholl? 
 
 Eph. i. 13, 14. In whom believing ye were fealed 
 with the holy Spirit of promife, which is the earned 
 of our inheritance. 
 
 Gal. iv. 6. Becaufe ye are fons, God hath fent 
 forth the fpirit of his Son into your hearts. 
 
 Rom. viii. 15. Ye have not received the fpirit of 
 bondage, — but — of adoption. 
 
 1 Cor. il. 12. We have received not the Spirit of 
 the World, but the Spirit which is of God. 
 
 xii. 13. We have been all made to drink into 
 one Spirit. 
 
 Eph. iv. 30. Grieve not the holy Spirit of God 
 by which ye were fealed. 
 
 2 Cor. i. 22. Who hath fealed us, and given the 
 earnefl of the Spirit, v. 5. 
 
 I Cor. iii. 16. Know ye not that ye are the 
 temple of God, and that the Spirit of God dwelleth 
 in you. 
 
 Rom. viii. 9, 11. if any man has not the Spirit of 
 Chrifl he is none of his. — If the Spirit of him who 
 raifed up Jefus dwell in you — 
 
 I Cor. vi. 19. Know ye nor that your body is the 
 temple of the Holy Ghofl, — which ye have of God ? 
 
 We have feen above the flrift obedience required oq 
 of Chriflians. That there might be no pretence it 
 
 D is 
 
C 34 ] 
 
 is too much for frail nature, the gift and affiflance of 
 the Holy Ghoft is promifed to all faithful Chriflians, 
 99 who is to dwell in them, and enable them to do the 
 
 will of God ; and this gift is (o certain to all true 
 believers, that it is made the token of our accep- 
 tance ; and whoever has it not, does not belong to 
 2C Chrifl. The time of giving it is when Baptifm is 
 
 compleated, when being adopted we are received 
 into God's family ; and we enjoy it fo long as we 
 continue members thereof, that is, till by wilful 
 difobedience we drive him from us ; by which we 
 I Thef. V. are faid to grieve or quench the Spirit, for he will 
 19. forfake thofe who grow wicked, and dwell only 
 
 Wifd. i. 5. with the pure. 
 
 33- 
 
 I Cor. xii. 1 3 . For by one Spirit we were all bap- 
 tized into one body, whether Jews or Greeks. 
 
 Rom. xii. 5. We though many are one body in 
 Chrift, and each of us members one of another. 
 
 Gal.iii. 28. There is neither Jew nor Greek, . 
 
 bond nor free, — male nor female, for ye are all one 
 in Chrift Jefus, 
 
 Eph. ii. 15. That he might make in himfelf the 
 two into one new man, fo making peace. 
 
 iv. I — 5. Walk worthy of the calling by which 
 ye are called ; — forbearing one another in love, 
 endeavouring to keep the unity of the Spirit in the 
 bond of peace. There is one body and one fpirit, — 
 one faith. 
 
 Phil. i. 27. That ye (land fafl in one fpirit, driv- 
 ing together with one foul for the faith of the 
 Gofpeh 
 
 John xiii. 34, 35. A new commandment I 
 give you, that ye love one another ; — by this fhall 
 all men know that ye are my difciples. 
 
 I John iii. 11. This is the melTage which ye have 
 heard from the begimiicg, that v/e fhould love one 
 another. 
 
 Eph« 
 
C 35 3 
 
 Eph. V. 2. Walk in love, as Chrifl: alfo hath 
 loved us. 
 
 jy, go — 32. Grieve not the Spirit — by which ye 
 are fealed ; — let all bitternefs — be put away; — be 
 kind one to another — as God hath forgiven you in 
 Chrilt. 
 
 Col. iii. 13, 14. Forbearing one another, and for- 
 giving one another, — as Chrifl hath forgiven you. — 
 Above all things-put on Charity, which is the bond 
 of perfeflnefs. 
 
 One great inftance of the virtue required of 
 Chriftians, is an univerfal Good-will and AfFe(Slion 
 one toward another ; to this corrupt nature being 
 too much averfe, it is enforced by the example of 
 the great love of Chrifl toward us ; who alfo makes 
 it the mark by which to knov/ who are truly his 
 difciples. And Baptifm fliews the great fitnefs of 
 it, for thereby we, all become members of that 
 one Body of which Chrifl is the head ; and as per- Eph. iv. 15, 
 fons of the fame family have one common interell, and 16. 
 the different members of the fame body a fellow 
 feeling in each other's eafe and pain, fo fliould all i Cor. xii. 
 Chriflians have a fmcere defire of, and endeavour 26* 
 to promote each other's welfare without grudging. 
 This, though neceffary toward all, is particularly 
 urged in the cafe of the old animofity between Jews 
 and Gentiles, that being the chief ground of quarrel 
 at that time. 
 
 C II A P. VIII. 
 
 Separate circumftances of Baptifm. 
 
 34- 
 
 Eph. IV. 5.rT^HERE is one Lord, one Faith, 87 
 _f_ one Baptifm. 
 Heb. vi. 4, 6. It is impoilible for thofe who were 
 once enlightened,-— and have been made partakers of 
 
 D 2 the 
 
C 3« ] 
 
 the Holy Ghoft, — if they fall away, to renew them 
 again unto repentance. 
 
 X. 26. If we fin wilfully after having received the 
 ^l knowledge of the truth, there no longer remains any 
 
 facrifice for fin. 
 
 2 Pet. ii. 20, 21. If having efcaped the pollutions 
 of the World, by the knowledge of our Lord and 
 Saviour Jefus Chrifl, and being again entangled 
 therein they are overcome, the latter end is worfe 
 with them than the beginning. For it had been 
 94 better for them not to have known the way of 
 
 righteoufnefs, than — to turn from it. 
 
 Baptifm compleated as above, though neceffary to 
 
 58, 100 all believers, might be repeated to none: the 
 
 Heb. X. 10, pardon obtained by it was full and entire through 
 
 ^4-* the once offering of Chrifl ; but if thofe fo en- 
 
 3" lighten'd fall from the truth, there remains no other 
 
 facrifice for fin, nor can they renew their title to 
 
 Chrifl's by a frefli baptifm, though they repented. 
 
 2oj 3^ This further enforces that necefiity of Ferfeverance 
 
 I have mentioned ; for it is much better not to have 
 
 Luk.xii.47. linown, than not to continue in the way of righte- 
 
 o, oufnefs. As Baptifm is the only entrance into the 
 
 bj 51 Church, fo we can enter but once ; as for lelTer 
 
 human infirmities, a true Repentance and amendment 
 
 is the way to reconciliation. 
 
 35- 
 
 I Pet. iii. 2 1. Baptifm alfo now faves us, tiot the 
 107 putting away the filth of the flefh, but the anfwer 
 
 of a good confcience toward God. 
 , Rom. X. 10. With the heart man believeth unto 
 righteoufnefs, and with the mouth confelTion is made 
 10 Salvation. 
 
 , lieb. X. 22, 2T>. Having our hearts fprinkled 
 from an evil confcience, and our bodies wailiM with 
 jpure water, let us hold fafl the confefTion of our 
 (faith without wavering. 
 3 .* Though none could be a compleat Chriffian with- 
 
 out Bripiifm, w^ierein the perfon was dipped i» 
 
 watec* 
 
t 37 ] 
 water, yet the wafliing was by no means look'd on 
 as the principal part of the ceremony ; biTt the per- 
 fon's fincere confeffion of faith ^ and reiolution of 02, 86 
 obedience at baptifm, arifmg from true repentance : 
 this is what Paul lays the main Itrefs on, and Peter 
 calls the anfvver of a good confcience, v/hich he 
 fays is what faved a man in baptifm ; all the out- 
 ward a6i:ion without this he confiders as of no fpiri- I03' -^ ^5 
 tual benefit at all, but only as a putting away the 
 filth of the flelh. Hence I think appears the im* 
 propriety of the prefent form of private baptifm, 
 wherein children are allow'd to receive the wafliing, 
 or rather fprinkling in the name of God, without 
 any confeffion of faith at all, yet faid by the Piubrick 
 to be lawfully and fufficiently baptized ; in direiH: 
 oppofition to Peter, Paul, and I think to all eccleli- 
 aftical antiquity whatever. 
 
 Heb. vi. 4, 6. It is impoflible for thofe who were 
 once enlightened, ((pwTjo-flfi'Taj) — If they fall away, to 1 19 
 renew them again. 
 
 X. 32. Remember the former days, in which 
 having been enlighten'd ((pwr»(r6£i'Tff) ye endured a ^S 
 great fight of affliftions. 34 
 
 Juftin Martyr, Clement of Alexandria and others, 
 call baptized perfons ((pwrjo-Ofi/ra?) enlighten'd, becaufe ^3 '75 
 ihey thereby received the Spirit, which enlighten'd 99 
 and guided them into all truth : and the word is ufed 
 in the fame manner in thefe places ; for in the firfl 
 it is joined with tajling the heavenly gift, being made 
 partakers of the Spirit, and as what cannot be renew' d\ 
 and in the other as what expofed them to perfe- 
 cutions. 
 
 Luke xii. 50. I have a Baptifm to be baptized 
 with, and how am 1 flraiten'd till it be accomplifh'd. 
 
 Mat. XX. 22, 23. Are ye able to drink the cup 
 which I (hall drink, and to be baptized the Bap- 
 tifm which I ara baptized ? — Ye ihall indeed drink 
 
 D 3 my 
 
C 38 ] 
 
 my cup, and be baptized the Baptifm which I am 
 baptized. Mar. x. 38, 39. 
 
 The fufferings which were to fall on Chrifl are 
 Jer.xxv.15. here call'd a fort of Baptifm, as afflictions here and 
 Mat. xxvi. eifewhere are figured by drinking a cup. But thefe 
 39- . places do not properly relate to Baptifm, unlefs that 
 Rev. XVI. 19. Yv^hich was call'd Baptifm of blood, wherein they 
 "7»9^ iliew'd their belief and trufl in Chrift by dying for 
 his fake, as in Baptifm they did by open profefTion. 
 Yet the cafe here is not quite parallel, for Chrift had 
 been baptized long before, but thofe were faid to be 
 baptized in blood, who laid down their lives for the 
 truth, before they had an opportunity of being 
 baptized. 
 
 Gen. xvii. 10. Every manchild fhall be circum- 
 cifed. 1 1. It fhali be a token of the covenant be- 
 tween me and you. 14. The uncircumcifed man- 
 68 child — fhali be cut off from his people, he hath 
 
 broken my covenant. 
 62 Acts vii. 8. God gave Abraham the covenant of 
 
 Circumcifion. John vii. 22. Rom. iv. 11. 
 
 Gal. V. g. Every man who is circumcifed is a 
 debtor to do the whole law. Rom. ii. 25. 
 
 Rom. iii. i, 2. What profit is there of Circum- 
 cifion I — that to them were committed the oracles 
 of God. 
 
 Pf. cxlvii. 19,20. He flieweth his word unto 
 Jacob ; — he hath not dealt fo with any nation. Eph. 
 ii. 12. 
 
 Jer. ix. 25. I will punifli the circumcifed with the 
 ■uncircumcifed. 
 
 58, 62 Gal. V. 6. In Chrifl Jefus neither circumcifion 
 
 availeth any thing nor uncircumcifion, but faith 
 which worketh by love. A61s xv. i — 29. xxii. 21. 
 
 I Cor. vii. 19. Circumcifion is. nothing, and un- 
 circumcifion is nothing, but the keeping -the com- 
 mandments of God. 
 
 Cola 
 
r 39 ] 
 
 Col. iii. !!• There is neither Greek nor Jew, 
 circumcifion nor unch'cumcifion. Rom. x. i2. 
 
 Gal. V. 2. If ye be circumcifed Chrifl Ihall profit 
 you 
 
 nothinsf. 
 
 vD' 
 
 Col. ii. II, 12. Ye are circumcifed with the 
 circumcifion made without hands, — buried with him 
 by baptifm. 
 
 Rom. ii. 29. Circumcifion is that of the heart. 62 
 
 Phil. iii. 3. We are the Circumcifion, who wor- 
 fliip God. 
 
 Circumcifion was to the Jews a token of the cove- 
 nant, that they fliould be feparated from all other 
 nations to the worfliip of the true God, and obedience 
 to his whole Law, which was reveal'd to them only. 
 This diftincSiion of Jew and Gentile ceafed in Chrift, 
 as Circumcifion alfo did : Thofe are now the people 
 of God who worfliip and obey him. Circinncif.on 
 of the heart made %uithoiit hands, is a feparating 
 ourfelves from fin, as Jews were feparated from 
 Gentiles ; and Baptifm being now the token of the 
 covenant, by which we are join'd to God and en- 
 gaged to holinefs, we are faid to receive this figura- 
 tive circumcifion by it. 
 
 CHAP. IX. 
 Abftrad of the above Dodlrine. 
 
 38. 
 
 JOHN the Baptiil as foretold by the prophets, 
 came to prepare Ifrael by repentance and con- 
 felfion of Sins, for receiving their expected Meiliah ; 
 and baptized in token of forgivenefs, on a promife of 
 future obedience: and referred his followers to 
 Jefus (after he was made known to him) as the Saviour 
 D 4 from 
 
C 40 3 
 
 from whom the)' mud expe<fl: extraordinary gifts : for 
 
 3 the Holy Ghofl: was not given in John's Baptifm, 
 (v/ho came only as a fervant to prepare the way) nor 
 indeed till after Chrifl's afcention ; therefore though 
 
 4 Chrirtian baptifm might not be repeated, it was 
 given to thofe who had been already baptized by 
 
 ^ John. He dipped thofe he baptized, for he always 
 
 did it where there was plenty of water. He was 
 
 6 the firji preacher of Baptijhy and forgivenefs by it. 
 Sacrifices being the only way to that under the LaW 
 of Mofes ; the Pharifees therefore af]<:'d, what right 
 he who was not the Meffiah had to fet up fuch an 
 innovation, to which he replied, the command of 
 
 7 God, as his forerunner. Jefus's baptifm alfo in 
 John iii and iv. feems to have been of the fame pre- 
 parative kind as John's ; for he would not appoint 
 the ceremonies of his religion till its full fettlement, 
 nor was the gift of the Spirit, which belongs to 
 Chriflian baptifm, till after his afcention. 
 
 39- 
 
 J All Chriflians whether converts or natives mujfl be 
 
 baptized, none are entitled to the peculiar chriflian 
 rewards w-ithout it ; but thofe who without their 
 own fault mifs of it, mufl be left to the mercy of 
 God, who loves his creatures better than we do, and 
 beft knows what they deferve. All God's promifes 
 are to Obedience, and all his threatnings againft 
 Difobedience ; but as he has not told us what he 
 will do with thofe who were never capable of either, 
 we cannot pojjtbly know it ; God has prepared vari- 
 ous degrees of rewards and punifliments according 
 to men's deferts, and will allot them fuch a ftate as 
 beft fuits their condition. As for thofe who after 
 they may know their duty, neglect being baptized, 
 they are defpifers of God's command, let them look 
 
 9 to it. MaOviTfuw means to convert by inflruftion, and 
 
 is ufed of no difcipling but what comes by that. 
 
 40, 
 
f 41 3 
 40. 
 
 The texts brought to prove Original Sin, are I lO 
 think when compared with the context, either no- 
 thing at all, or too indeterminate to fupport it ; on 
 the contrary the fcripture doftrine is, that nothing is II 
 Sin but what is wilful^ which in a newborn infant 
 it cannot be : the apoftles, as forefeeing an oppofite 12^" 
 notion would afterward arife, afFe£l to fpeak of 
 infants as innocent and examples of it, but neither 
 fay nor allow that they were iinful before they 
 knew any thing. 
 
 41. 
 
 The Qualifications always required before Baptifm 1 3 
 are repentance and faith, and that both at the firfl 
 preaching the Gofpel, and after the eftablifhment ^4 
 of the Churches ; nor is there any mention of per- 
 sons baptized without them, or that for hafte they 15 
 baptized any not properly qualified, or in an imper- 
 feft manner. When houfholds are faid to be bap- 16 
 tized, it does not follow that infant children were fo, 
 for the fame word is ufed in cafes plainly incon- 
 fiftent with infancy ; and the j ay lor's, w/60 ow/y are 17 
 faid to be all baptized at once, did alfo all hear and 
 believe : children however feem probably to have 
 been baptized before manhood, though not before 
 tinder (landing. The text elje were your children un- lo 
 clean but now are they holy^ is neither fufficient to 
 prove that they need no baptifm againft univerfal 
 pra6lice from the firft, nor that they are fit for it 
 from birth, for the fame argument will prove that 
 the unbelieving party is alfo fit ; befide being bred 
 by chriilians will fit them for it more than birth ; 
 Paul's meaning feems to be, that though he 
 would not have chriftians marry heathens, yet they 
 fhould not forfake thofe married before converfion. . 
 There is no hint in the Gofpel that the children jq 
 brought to Chrift were baptized, therefore no proof 
 can thence arife that they fliould : their innocence 
 
 which 
 
C r- -'] 
 
 which he commends rather makes their baptifm 
 - needlefs, which fuppofes Sins to be repented of and 
 forgiven, nor may the confeffion of faith be done 
 by deputy, nor was chriilian baptifm then appoint- 
 ed ; fo that on the whole there feems neither need, 
 nor indeed room for baptizing of Infants. 
 
 4z. 
 
 20 The Prieft was probably the perfon who bap- 
 
 tized ; if a fuperior was there he did not always per- 
 form the office, yet he compleated it by laying on 
 his hands •, but it is doubtful whether a Deacon 
 
 .>j could regularly perform it. The perfon was bap- 
 
 tized into the name, that is into the belief of God 
 the creator, Jeius Chriil the redeemer, and the 
 Holy Ghofl the comforter. Jews and Gentiles were 
 all baptized in the fame manner, being baptized 
 in the name of the Lord, meaning nothing different 
 from the command in Mat. xxviii. 19. They en- 
 
 22 tirely dipped the perfon baptized, and probably 
 
 three times at the three diflin^t names. 
 
 ^'s Their being dipped in water, and rifmg out of it 
 
 again, figured to them that as Chrifl died, was 
 buried and rofe again, fo they alfo mull die to, that 
 is forfake, their former fms, and rife again to a new 
 and holy life ; this was further reprefented by their 
 putnng off their cloaths, and being cloath'd with a 
 
 24 white garment. They profefs'd their belief in Jefiis 
 Chrifl as the- Son of God and Saviour of men, who 
 
 25 died and rofe again for us. They were alfo anointed 
 with oil, a cuftom long ufed among the Jews to 
 thofe fet apart to any great office, to reprefent the 
 giving of the Holy Ghofl to affill them in executing 
 
 26 it. Baptifm was compleated by laying on of hands, 
 and praying for the gift of the Spirit : this was 
 perform'd by the chief officer of the Church, im- 
 mediately if prefent, but if no proper perfon was 
 there it was delay'd till one could be had. The 
 
 baptized 
 
L 43 3 
 baptized now become a fon of God, immediately 27 
 call'd upon him as his father by repeating the Lord's 
 prayer ; and was cloath'd with a white garment, 28 
 with a charge to keep it clean, to figure his prefent 
 purity, and the neceffity of continuing fo for the 
 future. 
 
 44- 
 
 As wafhing cleans, fo by baptifm /or^/Ww^ of 29 
 paft fms was obtain'd ; and they were required, for- 
 faking all their former lufts, to continue to profefs 3*^ 
 the truth and to perfevere in bolinefs from that time, 
 without which their Baptifm would be of no benefit 
 to them : from the great change of manners expefted 
 of Chriflians, Baptifm is call'd a new birtb^ and as 3' 
 new born babes, they were now to conform them- 
 felves to that new ftate they were juft enter'd into. 
 To enable men to perform their baptifmal engage- 3 2 
 ment the ajjijlance of the Holy Ghoji is proraifed, 
 and certainly given to all true Chriflians, nor ever 
 forfakes them unlefs they drive him away by fin. 
 The diltinguifhing mark of Chriftians is, that in 23 
 obedience to Chrift's new command they lo've one 
 another^ and fmcerely endeavour to promote each 
 other's temporal and eternal welfare, as being fellow 
 members of the fame body. 
 
 45- 
 
 Baptifm thus perform'd may by no means be repeat- ■54. 
 ed\ as there is but one Lord, one faith, and one 
 facrifice for fin, fo there is but one baptifm, and one 
 general forgivenefs, from which therefore it is ne- 
 cefiTary not to fall. Dippi?ig is the outward form of 35 
 baptifm, but the chief part is a fincere confejjion of 
 faithy baptifm therefore of which that is not a part 
 feems contrary to all ancient teftimony. The epiflle 36 
 to the Hebrews, as well as feveral of the Fathers, 
 call the new baptized ((P^tjo-Oji'te?) illuminated, from 
 the light they received to guide them into all truth, 
 by the gift of the Spirit therein. Perfecutions are 
 
 in 
 
C 44 3 
 
 in a figurative manner term'd a baptifm ; this, thougli 
 mofl like what was afterward call'd Baptifm of bloody 
 37 'w^s not quite a parallel cafe. Circumcifion which 
 
 feparated Jews from Gentiles ceafed in Chrift with 
 that diflinftion : Baptifm with obedience now divides 
 Chriftians from Heathens, and is compared with cir- 
 cumcifion as a token of the covenant. 
 
 46. 
 
 Thus I have fummed up in order what the New 
 Teftament fays about Baptifm, it will perhaps be 
 remark'd that fome of the heads have no direft 
 proofs, only allufions to cufloms mention'd by other 
 writers ; it is true ; the New Teftament does not 
 contain all the directions fo fully as Chrift gave 
 them to his apoftles, in the forty days he fpent in 
 fpeaking of the things -pertaining to the kingdom of 
 God: fome other things befide baptifm were unde- 
 niably prafticed from the firft, yet not recorded 
 there, for inftance the feftival for Chrift's refur- 
 reftion. Thus the command in Matthew to convert 
 and baptize men is fhort and general, the particu- 
 lars being included in obferving what he had coni" 
 inanded. The New Teftament then contains, i ft, The 
 hiftory of Chrift till his afcention : 2d, A fliort ac- 
 count of the preaching of thofe apoftles Luke was 
 chiefly with : 3d, Occafional letters on difputes which 
 then arofe, paftages in which have been grofsly 
 mifunderftood by not attending to the occafion on 
 which they were written. 
 
 Though no other author is of equal authority 
 with the Scriptures, yet as the practice of the 
 Church in and near the apoftles time is a good com- 
 ment on what is there faid, I ftiall here in a fecond 
 part fearch out in order of time and place, the opini- 
 ons of all the early Chriftian writers ; to trace out 
 wherein the pra^ice in baptifm varied in different 
 ages and countries ; and I would learn the original 
 pradHce with care from the writers of the firft cen- 
 tury, with caution from ihofe of the fecond, with 
 
 diftruft: 
 
C 45 3 
 
 djftruft from the third, with doubt from the fourth* 
 and lay little ftrefs on any age fince ; which I think 
 all will agree with me to be the right way, who con- 
 fider what heats and contentions arofe in the 4lht 
 and ftill more in the following centuries. 
 
 N.B. The following abbreviations are ufed In Part 11. 
 
 W. Dr. Wall's Hiltory of Infant baptifm. 
 
 Edit. 1707. 
 G. Dr. Gale's Reflexions on it. 
 W.d. Dr. Wall's Defence of it. 
 Pr. Mr. Whifton's Primitive Infant baptifm 
 revived. 
 Stennet. Jofeph Stehnet's anfwer to David Ruflen. 
 
 The number after the name means the Page. 
 
 There are fometimes texts quoted in the Margin 
 as illuftrating what I have faid, but the general 
 marginal quotations are the numbers of the book 
 itfelf, which give light to one another. 
 
 PART 
 
C 46 3 
 
 PART 11. 
 
 The opinions of the antient Chriftian 
 writers concerning Baptifm. 
 
 CHAP. I. 
 
 Of Barnabas, Clement, Hermas, and Ignatius* 
 Barnabas. 
 
 jT feems flrange, if this Bartiahas ivas Paul's com- 
 Gal. ii. 9. panion^ that one of the Apofiles of the Gentiles y and 
 
 afirong oppofer of Judaizingy jhould be the moft alle- 
 gorical in the Jewifh way of any of the primiti've 
 writers, 
 
 47- 
 
 Ex.xxxlii. 3 Epift. Ch. vi. * Why does he fay, * into a good 
 "land flowing with milk and honey .'"•^Becaufe 
 
 * renewing us by the forgivenefs of fins he hath made 
 49, 80 < us another kind, to have as it were the Soul of a 
 
 72 * child, as if he had new created us. — Again I will 
 
 o I ' fhew you how he hath made us a new creation in 
 
 * the laft days/ 
 
 W. 484. G. 400. W. d. 234. Pr. 14. 
 
 Ch. vi. * The Prophet cried, ' Enter into a Land 
 
 " flowing with milk and honey.' — behold therefore 
 
 Ez. xxxvi. < '^Q are formed anew. — Again — ' I will take from 
 
 26. <( them the fl:ony hearts, and put in them hearts of 
 
 " flefli' — Again * wherewith fliall I appear before 
 
 20 " the Lord my God I — I will confefs to thee in the 
 
 Pf. xxil. 22. " congregation.' — we therefore are thofe whom he 
 
 * has brought into the good land : What then is 
 77>^5 * niilk and honey ? as a child is nourifli'd firft with 
 
 * milk, and then with honey, fo we, quicken'd by 
 
 * faith in the promife, and by the word, live and 
 
 * poflefs the land.' 
 
 Ch. 
 
[ 47 ] 
 
 Ch. xi. * It is written of Ifrael, that * they lliall jer. 11. 13. 
 " not receive the baptifm which brings forgivenefs 62,100 
 « of fins, but appoint one for themfelves.'* 
 G. 401. W. d. 235. 
 
 Ch. xi. * BlelTed are they who believing on the 74. 
 
 * Crofs, have gone down into the water, for he faith 
 
 " I will give them their reward in it's time' — We go ro 
 
 * down into the water full of fms and pollutions, 
 
 * and come up bringing forth fruit in the heart, 
 
 * having fear and hope in Jefus by the -Spirit.* 
 
 Ch. xvi. " That the temple of the Lord may be 
 ** built glorioufly,' How i* receiving forgivenefs of -^^9 
 
 * fms, and trufting in the name of the Lord, we 
 
 * became new, being created again afreili.* 
 
 Barnabas is but an obfcure writer, but we 
 learn from him that he thought cbiidreti's fouls 
 innocent^ as Chrifl and his apoftles did ; the Bap- 1 2 
 tifm he mentions was of fuch as had fms to be 
 forgiven, believed and confefs'd, v/ent down into IS''^^ 
 the water, (that is to be dipped) and came up 
 out of it having received forgivenefs ; and from 1 1 6 
 that great change are faid to be new born, and pure 100 
 as children, perfevering in holinefs afterward : the op 
 cuflom elfewhere mention'd of giving milk and 
 honey to the new baptized, was then ufed where 
 Barnabas lived. 
 
 Clement of Rome A. D. 70. 
 
 ^he charadier Paul gives of him is, * My fellow Phil. iv. 3. 
 labourer, li^hofs na?ne is in the book of life* 
 
 48. 
 
 W. I. G. 401. W. d. 235. 
 
 I Epift. xvii. " Job was jufi: and blamelefs, true, 
 " a worfliipper of God, and fliunning all evil;' yet 
 * he accufing himfelf fays, * None is clean frompol- 
 *' lurJon, even if his life is but one day.'* 
 
 For the meaning of the text fee above ; Clement lO 
 quotes it only as an exhortation to humihty, from the 
 e.-ample of Abraham, Job, IVlofes and David, ac- 
 ki )wiedging the weaknefs and iinperfc<ftions of 
 
 humau 
 
C 4« J 
 
 human nature, without enquiring when or whence 
 it arofe. 
 
 W. 2. G. 401. W. d. 235. 
 
 1 Ep. xxxviii. * Let us conlider brethren of what 
 
 * we were made, and what we came into the world, 
 
 * as it were from a fepulchre and from darknefs. 
 *■ He who made us brought us into his world, having 
 
 * prepared his bleifmgs before we were born : hav- 
 
 * ing therefore received all things from him, we 
 ' ought to thank him for all things.* 
 
 In this as well as the former I can find nothing of 
 Original Sin, which Dr. Wall quotes them to prove: 
 lie is exhorting all to be thankful, and to employ 
 aright the talents God has entrufted them with ; and 
 his plain meaning is, God made us out of nothing, 
 and all we have is his gift, we ought therefore to 
 praife him for, and rightly ufe his bleflings. 
 
 2 Epifl. vi. '' With what confidence can we enter 
 
 * the palace of God, unlefs we keep our baptifm 
 
 * pure and undefiled.* 
 
 vii. * Of thofe who have not kept their feal he 
 
 * faith, * Their worm (hall not die, and their fire (hall 
 " not be quench'd." 
 
 viii. ' Keep the flefh pure, and the feal undefiled, 
 
 * that ye may receive everlafting life.* 
 
 10^ Clement calls baptifm the Seal, and fays it mufl be 
 kept undefiled by perfevering in holinefs, or we 
 cannot receive the reward. 
 
 Hermas, Rome A, D. 80. 
 
 49. 
 
 W. 5. G. 428. W. d. 256. Pr. 17. 
 Sim. ix. 29. * The 12th or white mountain are 
 ^ fuch as have believed like fmcere infants, — have 
 
 * always continued in fincerity ; fuch men ftiall with- 
 
 * out all doubt inhabit the kingdom of God. — Who- 
 72 « ever therefore (hall continue as infants, having no 
 
 * guile, (hall be more honourable than all I have 
 
 * mentioned ; for all infants are honour'd of the 
 
 * Lord- 4ud efteem*d above all.' 
 
 Pr. 
 
C 49 3 c 
 
 Pr. 1 8. 
 
 31. I the meflenger of repentance judge you 
 happy whoever are innocent as infants, 80, 1 1 9 
 
 That Dr. Wall's inference, becaufe * infants are 
 « honour'd of the Lord, therefore they were bap- iq 
 
 * tized* is a miilake, fee above. Hermas however 
 with Barnabas thought them innocent. 47 
 
 W. 2. G.405. W. d. 236. Pr. 15* 
 Vif. iii. 3. * "Why was the tower built on the wa- 
 
 * ters ? — . * Becaufe your life is and Ihall be faved by % 
 " water.* 
 
 Sim.ix. 31. * Thofe which continued round, and 
 
 * were found unfit for the building, becaufe they 
 
 * had not yet received the Seal, were laid by.' 
 
 W. 3. G. 408. W. d. 236. Pr. 16. 
 1 6. * Why did the Stones rife out of the deep, — 
 
 * fince they bare juft fouls long ago ? * They mufl: 
 " needs fays he rife by water to be at reft ; for they 
 
 " could not enter the kingdom of God, but by lay- i j p 
 
 " ing afide the mortality of their former life ; they 
 
 " therefore though dead were feal'd with the Son of 
 
 " God's feal, and enter'd into the kingdom of God. 
 
 ** For before a man receives the name of the Son of 
 
 ** God he is devoted to death, but when he has re- 
 
 " ceived that feal, he is freed from death and ap- 86 
 
 " pointed to life ; and that feal is water, into which 
 
 " men go down fubjeft to death, but come up af- 22, 47 
 
 ** fign'd to life: therefore to thefe alfo was this feal 
 
 " preach'd, and they ufed it that they might enter 
 
 *' the kingdom of God. — The apoflles and teachers 
 
 " — when dead, preach'd to thofe who died before, 
 
 " and gave them that feal ; fince they died in great 
 
 " purity, only they wanted this feal." ^q j j ^ 
 
 This place is twice quoted by Clement 6f Alex- 
 andria } the following Texts feem to refer to the fame 
 affair. 
 
 E I Pet. 
 
C S° ] 
 
 1 Pet. ill. 19, 20, By which he went and preached 
 to the Spirits in prifony who were formerly difobedient^ 
 when once the long-fuffering of God waited in the days 
 of Noah. 
 
 iv. 6. For this caiife was the Gofpel alfo preached 
 to the deady that they might be judged according to 
 men in theflefj, but live according to God in the fpirit» 
 
 62, 81 Baptifm is the entrance into the Chriftian church; 
 
 jj8 and none is properly a Chriftian, nor intitled to 
 
 the pecuhar rewards of fuch, till he is baptized. 
 The affair in Sim. ix. 1 6. being a point of great 
 obfcurity, of which we can know nothing but what 
 is told us, and which does not concern us of the pre- 
 fent age ; I only lay the evidence together, not de- 
 firing to add to or diminiili from what is there meant. 
 
 Sim. ix. 31. * I fay to you all whoever have re- 
 2 C, 48 * ceived this Seal keep innocency.* 
 
 Pr. 15. 
 
 Com. iv. 3. * I have heard from fome teachers, 
 
 34, 100 ' that there is no other repentance but that when we 
 
 20 go * go down into the water, and receive forgivenefs of 
 
 7 i- * our fms, that we mufl offend no more, but conti- 
 
 * nue in purity ; and he faid to me * thou haft heard 
 " right." 
 
 Vif. iii. 7. * Who are thofe who fell by the wa- 
 
 * ters and could not roll in ? * They are thofe who 
 " heard the word, and defired to be baptized in the 
 '* name of the Lord, but remembring the holinefs 
 
 58, 113 "of the truth, withdrew and walk'd again after their 
 " own wicked lufts." 
 
 The Baptifm he here fpeaks of is of fuch as under- 
 flood and deiired it, there is repentance before, going 
 dov;n into the water, that is to be dipped, forgive- 
 nefs of fms by it ; and an engagement to continue 
 
 c8, 87 holy, for Baptifm may not be repeated. And be- 
 fide thofe who refufe Chriftianity for the purity it 
 requires, are not thofe alio here cenfured, who were 
 
 common 
 
C 51 ] 
 
 common in after-ages, who believing in Chrift, put 
 off their baptifm left they fhould fin afterward, or 82 
 for other lefs juftifiable reafons. 
 Pr. 15. 
 Sim. viii. 6. * That they who have not kept 
 
 * whole, but broken the Seal they received, con- 109 
 
 * fefTmg their deeds may repent, and receiving the 
 
 * feal from thee, may give glory to the Lord.* 
 
 This feems to refer to the method of readmitting 
 penitents^ 
 
 Hermas fays Infants are innocent and examples of /_g 
 It, for it is the perfection of the baptized to continue: 
 as pure as they. He thinks Baptifm neceffary to all 50 
 Chriftians, and condemns thofe who refufe it, as 
 ftiutting themfelves out of the kingdom of God; 
 nay he fuppofes fuch as died before muft fomehow 
 receive it. But then the Baptifm he mentions is 
 plainly that, wherein the mortality of the former 
 life v/as laid afide, there was Repentance for fins be- 5' 
 l"ore, Forgivenejs of them in, and 2ijieady Obedience 
 after it : and of baptifm without thefe, or of any 
 incapable of them,, he is utterly filent. Dipping 
 was the praClice in his time, for they iverit down to 
 intOy and came up out of the water. He frequently 
 calls baptifm the Seal^ and fays they were by it de- 
 liver'd from Death, and appointed to Life; But 
 Baptifm though neceffary once, might not be re= 5^ 
 peated ; they muft perfevere in holinefs, and the 
 danger of finning afterward was great, yet penitents 
 on a due repentance might be reftored. 
 
 Ignatius. Syria. A.D. iio^ 
 
 53- 
 
 "There being tivo copies of his Epijiles I quote them 
 bothy though I think the befi eviderice is that the larger 
 are genuine. 
 
 E 2 Pf,- 
 
[ 52 1 
 
 Pr. 27. 
 Tral. 2 . larger. * That believing in his deaths ye 
 212, ^^ * may by Baptifm become partakers of his refurrec- 
 
 * tion.* 
 
 /mailer. * That believing in his death ye may ef- 
 
 * cape Death/ 
 
 Smyr. 8. larger and fmaller. ' Let none do any 
 
 * thing relating to the Church without the Bifhop, 
 
 * let that Eucharifl be efleem'd valid, which is done 
 ' by the Bifhop or whom he ftiall permit. — It is not 
 
 83 56 * lawful to baptize or to offer without the Bi(hop.* 
 Eph. vi. 13. Pol. 6. larger and f7naller. * Let your baptifm re- 
 
 * main as your arms.' 
 
 Hero. 3. * Do nothing without the Bifhops, for 
 
 ' they are the priefts, and thou a fervant of the 
 
 20, ^^ < priefts. They baptize^ offer, ordain, and lay on 
 
 * hands, and thou fervejl theniy as holy Steven did 
 
 * at Jerufalera to James and the prefbyters.' 
 
 Coteleriiis puts this as a Jpurious Epijlle. ^, 
 •whether jujily, 
 
 Ignatius who is very full of the power of bifhops, 
 fays they only can baptize ; this mufl be underflood 
 with fome limitation, for he tells Hero that bifhops 
 and priefts * baptize and lay on hands,' but direftly 
 fays it is not the deacon's office. He fpeaks of Bap- 
 107 lifm as coming after belief, and calls it a Chriflian's 
 
 arms, fmce by it they were flrengthen'd againft fm, 
 by their folemn vow, and the aififlance of the Holy 
 Ghoft. 
 
 CHAP. 
 
C 53 ] 
 
 CHAP. II. 
 
 Of the ApoJioUck Conflitutions ^ and Recognitions 
 of Clement, 
 
 54- 
 
 I SCARCE know what to fay of the authority 
 of the Conftitutions of the apoftles. It is pretty- 
 plain to me that Clement did not write them by the 
 order, and under the infpeftion of the Apoftles; for 
 fuch a book mufl have been tiniverfally knoiuny and 
 perpetually quoted from the firft, and not have lain 
 hid 3 or 400 years ; to conceal it is not only ufelefs, 
 but like that diffimulation which runs through the 
 whole Ebionite Recognitions. On the other hand 
 their fentiment and do£lrine appear to me generally 
 conformable to the primitive praftice ; fo that were 
 I to guefs at their original I fhould fuppofe, that 
 fome companion of the apoflles made for his own 
 fatisfaftion this collection of what he had heard 
 them fay: whatever alterations may have been made 
 in them afterward, to which fuch a private book is 
 more liable than the publick books of the New 
 teftament. Be their authority therefore what it 
 will, the following is a (hort abridgement of their 
 doftrine. 
 
 W.251. G. 19. W. d. 62. Pr. 22. 
 
 vi. 15. ' Baptize your children (v>j7r<a) * and bring 
 " them up in the nurture and admonition of the 
 '* Lord,' for he faith, ' fuffer children (ttcci^io) to 
 " come to me." 
 
 Dr. Wall and Gale both fuppofe this a command 
 to baptize infants ; it does not appear to me fo, for 
 as the reft of the book always fuppofes inftru6tion 
 before bapiifm, fo without inquiring whence vw'o^ 
 
 E 3 is 
 
C 54 ] 
 
 243 is derived, the New teflament always ufes it of thofe 
 
 who have underflanding, though yet weak in it. 
 (iS^'^ Appendix,) And I think no writer ufes it of a 
 
 ?°9 mere infant till Gregory Nazienzen, when infant 
 
 Baptifm was coming in apace ; perhaps they call'd 
 
 72 a child fo till he was baptized. It is more plauiible 
 
 to fay that baptize comes here before bring up ; the 
 reafon may be becaufe it is the fubject he is there 
 fpeaking about, and that they were baptized before 
 
 1 7 they were fully grown up* ' 
 
 55- 
 
 Pr. 26. 
 
 viii. 6. * Let us pray for the Catechumens, — that 
 
 * God would join them to his holy flock, judging 
 31 * them worthy of the laver of regeneration, and 
 5o * garment of incorruption ; — that receiving forgive- 
 
 * nefs of fins by the initiation, they may be worthy 
 64 * of the holy myfteries. — 7. Let all the faithful 
 
 * pray for the illuminates (<pwTj^oju.£^oj) that the Lord 
 
 * judging them worthy of initiation into the death of 
 22, 1 16 < Chrifl, they may rife again with him, be partakers 
 53 * of his kingdom, and partners in his myfteries. — 
 64 * 10. Let us pray for our newly illuminated {yiotpw 
 
 ^ Tirwv) brethren, that the Lord would eflablifli and 
 
 * flrengthen them. — Let us mention alfo the chil- 
 f dren (n17r^w^) of the Church, that the Lord per- 
 
 7^> 93 * fefting (TfAfiojo-a?) them in his fear, would bring 
 
 * them to full age. — 13. Let us pray for the newly 
 ^ illuminated that they may be ftrengthen'd in the 
 
 ^6 * faith. — 15. Strengthen the newbaptized, (ffOTfXijf) 
 
 * teach the catechumens, and make them worthy of 
 ' initiation.' 
 
 36, 63 Several authors ufe ((pwri^a,) to enlighten, for bap- 
 tizing, but this diflinguifhes them. Here are men- 
 tion 'd, ill. (vjiTTja) children, for whofe prefervation 
 109 he prays till they are perfe6led, that is baptized in 
 
 04, 107 the fear of Cod. 2d. Catechumens, that is thofe 
 . in a courfe of infl:ru(flion for baptifm. 3d. (<?wti^o- 
 
C 55 ] 
 
 y,tvoi) illuminates, who are preparing for immediate 
 baptifm. 4th. (vEonXui) the newly perfected, that 
 is thofe who are now baptized. 
 Pr. 26. 
 viii. 32. Let the Catechumen be inftrudled 3 years, 60, 1 1 C 
 
 * if diligent lefs." 
 
 Pr. 25. 
 vii. 39. * Let him be taught before Baptifm the 
 
 * knowledge of the unbegotten God.— Why the 74, 94 
 
 * world was made, &c. — Let him who lays his hands 
 
 * on him pray' (for hm now -perhaps become an illu- 
 
 * minate) — * then let him teach him of the incarnation 
 
 * of the Lord, &c.* 
 
 Pr. 21. 
 iii. 18. * Let the perfon baptized be one who 14 
 
 * fhuns all fm, — who has renounced fatan.' 
 
 This requires without mentioning any exception, 
 that the baptized perfon be one who knows and 73 
 chufes it ; nothing here confines it to converts, no re- 
 nouncing either Idolatry or Judaifm, only in general 
 all the works of the devil, which a Chriftian's child 
 may do as well as a Convert. If there had been 
 any different kind of baptifm he fliould have men- 
 tion'd it here, and could hardly have fail'd of it if 
 Infant baptifm had been then eflablifli'd. His in- 
 flruftion is firfl in Natural religion, and then in 7'4. 
 Chriflianity, agreeable to Clement of Alexandria. 
 
 56. 
 
 Pr. 19. 
 
 iii. 9. * For women to baptize — is unlawful and 
 
 * wicked. — 10. Nor do we allow the Laity to do the 
 
 * Prieft's office, — baptifm or laying on of hands.-— 
 
 * 1 1. Nor the reft of the clergy, — but only the Bi- 
 
 * Ihops and Priefts,* (TrpfaSbTEpoj?) the Deacons ferv- 20 
 
 ing them.- — 15. * We ufe a Deaconnsfs, chiefly inKom.xvi. i, 
 
 * baptizing {(puu^i^uA) women.' 119 
 
 This agrees with Ignatius. t\ 
 
 E 4 ii. 26. 
 
[ 5« 3 
 
 ii. ^6. * The Bifliop regenerated you to adoption 
 
 * by water.* 
 
 Pr. 20. 
 iii. 1 6. * Do thou Bifliop, or Priefl under thee, 
 
 * - — baptize them.' 
 
 Pr. 2 2. 
 vi. 15. * Baptifm — which is given by blamelefs 
 
 * Bifhops. (lipim.y 
 
 Pr. 23. 
 vii. 22. ' Do thou Bifhop or Priefl — baptize.* 
 
 43. * The Bifliop (Is^ivg) — having baptized him.* 
 
 83, 99 / tranjlate jj^euj Bijhop^becaufe Cyprian ufes fa- 
 
 cerdos /;z the fame fence, and a chrtfi'tan Frieji is 
 
 CaWd TTPia-QuTSooi;. 
 
 Pr. 26. 
 
 Can. 38. (46) * The Bifliop, Priefl: or Deacon 
 
 * who admits Heretick's baptifm.' 
 
 Qn. How does a Deacon admit heretick*s baptifniy 
 for he could not baptize ? 
 
 3p. (47) * The Bifliop or Priefl— if he fliall rebap- 
 ' tize' — 
 
 41. (49) * If a Bifliop or Priefl — baptizes* — 
 
 42. (50) 'If a Bifliop or Priefl: fliall not dip 
 
 * thrice' — 
 
 He allows none but bifjops or priefis to baptize, 
 the deacons or deaconefles only aflifting. Heretick's 
 10 1, 104 baptifm, as in all the old writers, is here rejefted, 
 
 57- 
 
 Pr. 19. 
 
 '2 1, 68 "• ^^* * Regenerated — by water and the fpirit,* 
 
 Pr. 22. 
 V. 7. * Receiving a command — to baptize into his 
 
 * death.' 
 
 vi. 15. * Baptifm into the name of the Father, 
 » Son and Holy Gholl.' 
 
 Pr. 
 
C 57 ] 
 Pr. 26. 
 Can. 41. (49) * If he — baptizes not into the Fa- 
 ' ther, Son and Holy Ghoft, but into 3 eternals &c, 
 ' let him be rejected.' 
 
 42. (50) ' If he — dip not thrice — but once into 22, 116 
 
 * the death of the Lord, let him be rejefted.' 
 
 Pr. 23. 
 vii. 22. * Baptize into the name — of the Father 21, 63 
 
 * who fent, of Chrift who came, and of the Spirit 
 
 * who bare witnefs : anointing iirft with oil, then ^q 
 
 * baptize in water, and laftly feal with ointment. — 
 
 * Let the perfon fail before baptifm.' ^- g- 
 
 Pr. 20. 
 ill. 16. * Anointing their head- — with holy oil, 
 
 * — and naming over them the Father, Son, and 
 
 * Holy Ghofl, baptize them in water ; — afterward 
 
 * let him anoint — with ointment. 17. Baptifm is 
 
 * given into the death of Jefus, the water is for bu- 
 
 * rial, the oil for the Holy Ghofl, the fealing for the 25 
 
 * crofs, the ointment the confirmation of the con- 
 
 * feflion : — the dipping is dying with him, the com- 22, 116 
 
 * ing up our rifmg with him. 18. Let the baptized 
 
 * be — one who hath renounced fatan, — praying as a 
 
 * fon to his father, — Our father who art in hea- 27, 85 
 
 * yen ' &c, 
 
 Pr. 25. 
 
 vii. 40. ' Let the catechumen learn to renounce 93' 9^ 
 
 ' the devil, — 41. Then let him fay, * I join myfelf 
 
 " to Chrift, believe and am baptized into one unbe- 
 
 " gotten being * &c. — after this confellion — he 
 
 * comes to the anointing with oil. 42. This is 
 
 * bleffed by the Bifliop (ocpx^^spicag). — 43. Then he I16 
 
 * comes to the water — and let him fay — * fan6lify this 
 
 *' water'. — ^And having baptized him in the name of 84 
 ' the Father Son and Holy Ghoft, let him anoint 
 
 * him with ointment, faying, 44. 'Lord — make this 
 
 ' ointment powerful in the baptized'. — this is the "5 
 
 * power of laying on hands. — Then let the baptized 26 
 
 * lay the prayer which the Lord taught us, — 
 
 M5- 
 
L 58 ] 
 
 * 45. and, * Almighty God father of thy Chrifl:, 
 ** thy only begotten fon ; give me an undefiled bo- 
 " dy, clean heart, watchful mind, unerring know- 
 ** ledge, and the gift of the Holy Ghoft, to the ob- 
 " raining and full affurance of the truth ; through 
 " thy Chrift by whom glory be to thee in the Holy 
 *' Ghofl for ever. Amen." 
 
 Here is mention'd fading before baptifm, renounc- 
 ing the devil and confeffion of faith ; bleffing 
 ^9 the oil, water, and ointment; baptizing into the 
 
 04 name of the Father Son and Holy Ghoft ; three 
 
 times dipping, twice anointing, the laft time feems 
 part of the form of laying on hands or confirma- 
 tion ; the newbaptizcd immediately ufed the Lord's 
 prayer, to which a very good one for Grace is here 
 85 added, to which Tertullian alfo refers. 
 
 58. 
 
 Pr. 22. 
 34, 87 vi. 15. * Be content with one Baptifm, — not that 
 
 * of wicked hereticks, — nor make void that of the 
 
 * juft by a fecond.— thofe who rebaptize crucify the 
 
 * Lord afreih/ 
 
 Pr. 23. 
 ■97, 62 23. * He hath put an end to circumcifion, having 
 
 * fulfill'd it in himfelf.— Inftead of daily, he hath 
 77 * given one Baptifm only.* 
 
 Can. 38. (46) *Let the Bifhop, Priefl; or Deacon 
 
 * admitting heretick's baptifm — be deprived.' 
 
 51, ICO 39. (47) * Let the Biftiop or Fried — who rebap- 
 
 * tizes — be deprived.' 
 
 Pr. 19. 
 ii. 57. * Left any — unbaptized enter.* (totheEu- 
 charijl^ 
 
 Pr. 25. 
 (^A vii. 25. * Let none of the unbaptized eat it.* 
 
 viii. 1 3« * Let the Bilnop partake, — then the chil- 
 
 * dren (jrai^ioc).' 
 
 Pr. 18. 
 .■^o, '^^ ii. 7. ' The baptized — mud fin no more' 
 
 2 Pr. 
 
r 59 ] 
 
 Pr. 22. 
 V, 19. * On the Sabbath {inPaffioji week) — bap- g 
 ' tizing your catechumens/ ^' 
 
 vi. 15. * He who through contempt will not be 
 
 * baptized, fliall be condemn'd as an unbehever ; — 
 
 * he who fays, * I will be baptized when I dye, left 51, III 
 " I fin and pollute my baptifm,' is ignorant of God 
 
 * and his own nature.' 
 
 V. 6. * He who is thought worthy of martyrdom, 
 ' — though a Catechumen, let him go without 
 
 * grief; for his fuifering for Chrift {liall be to him 87, loi 
 ' a truer baptifm,' 
 
 Baptifm may not be repeated^ nor that of here- joo 
 ticks allow'd : no unbaptized perfon may receive 
 the Eucharift; {ttxi^hx, are among the receivers,) nor 
 one baptized relapfe into fin : Eafter even is the 
 proper time for baptifm, he who wilfully inijfes it is, 1 1 ^ j i5 
 ieverely reproved, but want of opportunity is not 
 cenfured : it is compared and oppofed to legal pit- 
 rifications, but not a word of Jewifh profelyte bap- 88, 1 14 
 ///;;/, which probably he never heard of. 
 
 59- 
 
 Thofe who are taught and believe are here re- ^^ 
 quired to be baptized, but not infants, fuch he r^ 
 prays may live to be fit for it ; fo that I think he 
 would baptize none before infiruSliony yet before 
 manhood he would : illuminates here are thofe who ^^ 
 are ready to be baptized^ The Biftiops and Priefts r 5 
 baptized, the Deacons only ferving them, and here- 
 tick's baptifm is rejefted. The baptized failed be- ^J 
 fore baptifm, were twice anointed, thrice dipped, 
 and confirmed immediately, calling on God as their 
 father, and praying for perfeverance, which was 
 ftriiftly required. None is properly a chriftian be- rg 
 fore Baptifm^ which was chiefly given on Eafter 
 even, and juight not be repeated \ the refufers of it 
 are condemn'd, but not thofe who chance to mifs it. 
 
 It 
 
It is oppofed to the many ivajljuigs of the Law of 
 Mofes, but not to any Jewijh profelyte baptifm. 
 
 60. 
 
 Recognitions of ^ Clement, 
 The authority of this ftrange book is I think 
 very fmall, unlefs confirm'd by other teflimony, it 
 being a mixture of abfurd and very good things, 
 and feems plainly of Ebionite original : yet if an- 
 cient, and an Ebionite book can hardly be other- 
 wife, it may mention or refer to ancient praflices. 
 Pr. 30. 
 iii. 75. Peter's books. * Of the birth of carnal 
 
 * men, of regeneration by Baptifm, and fuccelTion 
 p6 * of carnal feed.' 
 
 Pr. 31. 
 ix. 7. * That being regenerated in water, they 
 9 ^ * may extinguifli the fire of their firil birth.' See 
 
 Ch. 10, II. 
 
 This is the moji like original fm of any thing I have 
 yet met with. 
 
 Pr. 27. 
 i. 39. * Left they fliould think on facrifices ceaf- 
 62 * ing they fhould have no forgivenefs, he appointed 
 
 * Baptifm by water, — leading a good life after- 
 
 * ward.' 
 
 Baptifm is here oppofed to Sacrifices^ not circwn- 
 o ^ cifion : and fpoken of as a thing which began with 
 
 Chrifi,ianity. 
 
 55. * If any one has not received Baptifm — he 
 5c, I i_j ^ is rot without danger, though his life be good.' 
 
 63. ' They could not be faved unlefs — they 
 
 * haften'd to be walh'd in Baptifm, at the threefold 
 
 * invocation, (trince iTivocatlonis.y 
 
 Pr. 28. 
 69. * Unlefs a perfon was baptized in water, at 
 94 * the naming of the trinity {trina beatitudinis) — he 
 
 * could not receive forgivenefs of fms.' 
 
 ii. 71. * The Idolater — requires the purification 
 80 * of baptifm, that the unclean fpirit may depart.' 
 
 Pr. 
 
C ^i ] 
 
 Pr. 30. 
 ■vi. 8. * Though you follow piety, — you mufl: re- 
 
 * ceive Baptifm, — God order'd all his worfhippers 
 
 * to be feal'd with baptifm, if you refufe — you op- 
 
 * pofe his will. — 9. Whether thou art juft or un- III 
 
 * juft Baptifm is neceffary. — 10. And when regene- 
 ' rated by water Ihew forth his likenefs by good 
 ' works.* 
 
 All Chrijlians mufi he baptized^ he feenu to hint at 
 3 dippings y Jharply reproves thofe who delay their own 
 baptijhiy and requires perfeverance afterward, 
 Pr. 29. 
 
 iii. 67. * Let him hear the myfteries of the king- 
 
 * dom of heaven, with frequent fadings, — that 3 ^« 3r 
 
 * months being fulfiU'd he may be baptized on the 
 
 * feafl day, — in running water {aquis perennibus)^ 1 1 1 , 84 
 
 * the name of the trinity (tri?ia beatiiiidinis) being 
 
 * call'd on over him ; being firfl anointed with oil 
 
 * fan£l:ified by prayer, that laflly confecrated with 57» ^^^ 
 
 * ihefe he may partake of the holy things.' 
 
 Pr. 31. 
 vi. 15. * He taught the word of God 3 months, 
 
 * — order'd me to faft, — and baptized me in fprings 
 
 * of running water. — He baptized and breaking the 
 
 * Eucharift with them.' 
 
 Here are three months catechijtngy (Apoft. Confl:. 55, 1 15 
 fay 3 years, Cyril 40 da.ys) fajling, baptizing on a 116 
 feaji dajy twice anointing and immediate partaking 
 of the Eucharift ; all mentioned in other writers, ^a 
 John Baptiji feems to have pradiced baptizing in 
 running water, doing it as far as appears always iii r ^^ 
 Jordan^ and Hcb. x. 22. fays, * our bodies luafh'd 
 
 * with pure water' ; but Tertullian fays * no matter g^ 
 
 * what water* 
 
 Pr. 30. 
 
 iv. ^^. * The wedding garment which is Baptifm, 5? 
 ' — as a clean garment, — -leil: it be defiled with fm.' 28 
 
 This feems to refer to the cuftom of cloUthing the m 116 
 newhaptized in white, with a charge of perfeverance. 
 
 CHAP. 
 
C 62 ] 
 
 CHAP. III. 
 
 yujlin Martyr, Samaria and Ro?ne» A. D. 140^ 
 
 D 
 
 61. 
 
 W. 10. G. 439. W. d. 2^2i 
 I A L. 88. * We know Chrift came to the ri* 
 * ver, not as hirafelf needing Baptifm, or the 
 
 * Spirit coming as a dove on him, fo neither did 
 ' he fubmit to be born and crucified as needing 
 
 . * them, but for the race of men, who from the 
 
 * time of Adam had fallen under death and the de- 
 
 * ceit of the ferpent, every one having offended 
 
 * by his particular fm. For God chofe angels and 
 8 * men Ihould have freewill,— that if they held to 
 
 * what pleafed him, he might keep them holy and 
 
 * rewarded ; but if they fm'd he might punilh 
 
 * each as he faw fit.* 
 
 95. * All mankind will be found to be under 
 
 * the curfe, for by the law of Mofes it is faid, 
 Deut.xxvii. " curfed is every one who continueth not in what is 
 26. " written in the book of the Law to do them : ' now 
 
 * no man ever kept them all.' 
 
 Dr. Wall quotes the firft of thefe to prove orlgi' 
 nal Shy but I think both places plainly fuppofe, 
 that the fins for which Chrift died, and for which 
 men are liable to punifliment, are thofe which arife 
 1 1 from Freewilly from which none are clear ; and not 
 
 for any thing convey'd to perfons involuntarily, 
 before they have any of their own. 
 
 6z. 
 
 6, 114 88. * John the declarer of Jefus's coming, came 
 
 * leading on (arpoVwv) the way of Baptifm.' 
 
 Pr. 34. 
 Col. 1. 15. 138. * As Chrift was * the firftborn of the whole 
 50, 88 " creation,* he is again become the firft of a new 
 
 ** race. 
 
C /3 3 
 
 * race, born again to him of water, faith and wood, 20 
 
 * wherein is the myftery pf the crofs : as Noah was 
 
 * faved with his family" by wood carried on the 
 ' water.' 
 
 12. * If any man has not clean hands * let him 74 
 ** waih and he is clean.' 13. Ifaiah did not fend 
 
 * you to a Bath to wa(h away fms— but to the Laver 
 
 * of falvation, — by faith in the blood of Chrift, — 
 
 * who died for that end ; as Ifaiah fays-, lii. 10. — 
 
 * liv. 6. 14. Therefore by the laver of repentance 
 
 * — appointed for the fms of God's people, as Ifaiah 
 
 * faith, we believe — he foretold Baptifm, which on- 47, 100 
 
 * ly can cleanfe the penitent. — what avails that' 
 
 * wafhing ((3a7rTi(rjM,aro?) which only cleans the body j I.4 
 
 * let your foul be baptized from anger, covetouf- ^f? '^7 
 
 * nefs, envy and hatred, and lo the body is clean 
 
 * alfo.' 
 
 Apol. i. 62. * The Daemons hearing this walhing 
 
 * foretold by the prophets, obliged thofe who en- 
 
 * ter'd their temples to fprinkle themfeives, — and at 88 
 
 * lad to be entirely wafti'd.' 
 
 W. 10; G. 444. W. d. 267, 
 Dial. 43. * As Circumcifion began from Abraham, <^8, 60 
 
 * Sacrifices &c. from Mofes becaufe of the hardnefs 
 
 * of the people's hearts, they ought to ceafe in — ^7 
 
 * Chrill, who preach'd an eternal law, and new co- 
 
 * venant to the whole world. — And we who have 
 
 * come to God by him, received the circuraciiion not 
 
 * of the flelh but of the fpirit, which Enoch and Rom. ii. 29. 
 
 * fuch as he received ; and being finners we received 
 
 * it through the mercy of God by Baptifm, as all J^ 
 
 * others may.' 
 
 41. * The command of circumcifion — on the 8th 
 
 * day — is a type of the true circumcifion, which we i iq 
 
 * have been circumcifed from error and wickednefs, 
 ' by our Lord Jefus Chrift, who rofe from the dead 
 
 * the firft day after the Sabbath, — call'd therefore 
 
 * the 8th day.' 96 
 
 Jefus being the firfl of a new race of baptized ^q y^ 
 perfons, and John the beginner of it, 1 think Juftin ' 
 
 knew '^ 
 
C ^4 3 
 
 knew of no proper Jeuijh baptifm. CircumcIfioS 
 was the mark of the feed of Abraham, and began 
 with him; Sacrifices and purifications were the means 
 of pardon by the law of Mofes ; fo former figns 
 
 8 1 ceafmg, Baptifm through faith in the death of 
 
 Chrifl for hn, is the only way both to initiation and 
 pardon now. By it therefore all Chriflians mufl 
 
 p4 enter the Church and receive forgivenefs, yet it 
 
 avails nothing without forfaking of fin. Circumci- 
 
 iOp fion on the 8th day is refer'd not to baptizing at 
 
 the fame age, but to Chrift's compleating our re- 
 demption by rifmg again on it ; nor are circumcilion 
 and baptifm any further fimilar than as initiating 
 rites, Baptifm being for forgivenefs, which circum- 
 ciflon was not. I think the daemons did not imi- 
 
 88 tate a future baptifm as he fuppofes, but the Jewiih 
 
 purifications, wherein were both fprinklings and 
 waftiings. When he fays Ifaiah foretold baptifm, 
 
 77, 114 and when he compares or oppofes it to Noah faved 
 in the ark, and feveral ceremonies of the law of 
 
 100 Mofes, If the Jews had then properly baptized pro- 
 
 felytes, furely he mufl have mention'd it, as being 
 fo much more fimilar. 
 
 63 
 
 W. 1 1. G. 15, 454. W. d. 6r, 275. P. 32. Reeve's 
 
 Juftin. § 79, 80. 
 Apol. i. 61. * I will {hew you how we dedicated 
 
 * ourfelves to God, when we were made new in 
 
 * Chrifl:, that I may not feem to do wrong by omit- 
 '3> 74 ' i^i'^g ^^y thing in this defence. Whoever are con- 
 19, 69 * vinced and believe the things we teach are true, 
 
 * and engage to live accordingly, are taught to 
 57^ ^S * pray and feek by fafting pardon of their pafl 
 
 * fins from God ; we alfo praying and fafting with 
 
 * them ; then we bring them to water, and they 
 2T, 86 * are born again the fame new birth as we were, 
 
 * for they are dipped (Aarpov Trciavrai) in water, at 
 Ads ii. 38. * the name (stt' ovofAxrogj of the father of all things 
 
 * and fovereign God, of our faviour Jefus Chrilt, 
 
 * and 
 
C ^5 ] 
 
 * and of the Holy Ghoft ; for Chrifl faid ' unlefs 8 
 " ye be born again ye fliall not enter the kiirgdom 
 
 ** of heaven.' — We learn'd the reafon of this from 
 
 * the apofties, that fmce we were born at firlt with- 
 
 * out our knowledge, by neceffity, — and brought up 
 
 * in wicked cuftoms, we fliould not continue children 
 
 * of neceffity and ignorance, but of choice and io6 
 
 * knowledge, and receive forgivenefs of our former 
 
 * fins by water. There is named over him who de- 
 
 * fires to be born again and repents, the name of 
 
 * the father and fovereign God of all things. — This 
 
 * wafliing is call'd illumination (tpuTKr/xog) as enlighten- 3 ^» 55 
 
 * ing the mind of thofe who learn thefe things; the 73> 
 
 * illuminate is alfo wafh'd in the name of Jefus Chrifl ^y 
 
 * who was crucified under Pontius Pilate, and of the 
 ' Holy Ghoft who foretold by the prophets all things 
 
 * concerning Jefus.' 
 
 It is a great flip of the pen in Wall (for which 
 Gale wipes him very fraartly,) to put the queftion 
 
 * Why he produces this in a difcourfe of Lrfanf 
 
 * Baptifm f ' for as he had declared ' he would omit 
 
 * no teftimony,' he could by no means pafs by this, 
 which is the earliefl undifputed diftinct account v/e 
 have, and iliould therefore be carefully examined. 
 Dr. W^all fuppofes it ro be only an account how 
 they baptized converts, but the words do not con- 
 fine it to them ; (^axtvoTroisu) to be made new, which 
 Reeves tranflates convertion, is I think never ufed fo, 
 but is parallel to (ai/ayri/i/Aw) to be born again ; both 
 which, as alfo (jpuincw) to enlighten, and (tea^iwo-j?) J^ 
 perfefting, are always ufed of Baptifm, or at leafl 
 
 as accompanying it. He fays ^ be will /peak of bap- 
 
 * tifm that he may omit nothiit^ ; * fince therefore he 
 is fpeaking of Chriftians as chriftians, not as con- 
 verts, it is the Baptifm of Chriflians in general he 
 ought to defcribe, for all are baptized : And Juf- 
 tin's reafon for Baptifm, that religion ' fliould he a 
 
 * work of choicCy not of neceffity as our firji birth 
 
 * was'f* takes in both native and convert Chriflians 
 
 F but 
 
C/« ] 
 
 but exprefsly excludes infants, for to them Baptifm 
 mufi: be as much a work of ignorance as their birth : 
 Again * they are born again with the fa^ne new birth 
 * as we were/ that is as the members of the Church 
 were, which then confifted as much or more of na- 
 tive Chriftians as converts. On the whole I think 
 any one whofe mind is not fill'd with notions of 
 different ways of celebrating baptifm, would cer- 
 tainly conclude that all Chriftians were then baptized 
 in the manner here defcribed. 
 8 All Chriftians therefore whether native or con- 
 
 74 vert muft be baptized, for religion muft be their 
 
 1 1 r choice, and none are entitled to the promifes of the 
 
 Gofpel without it. The qualifications required are, 
 14, 82 that they believe, repent, promife obedience, and 
 60, 116 feek pardon of their former fms by prayer and faft- 
 ing, the Church alfo fafting with them ; they are 
 then wafti'd in water, (this is m.ore than fprinkling) 
 21 into the belief of the fupreme God of all things, 
 
 of his fon Jefus Chrift who died for us, and of the 
 Holy Ghoft who bare witnefs to him : The feparate 
 mentioii of thefe three perfons feems to refer to 
 84 thrice dipping at the three names, as other authors 
 
 29 mention : the effefts of baptifm are the forgivenefs 
 
 of paft fms, and the gift of the Holy Ghoft to 
 guide them into all truth ; and he mentions it under 
 the names of (x.ccm7roinQiVTcg) being made new, (ava,- 
 yEvuria-ig) new birth, and {(puTi(ry.oi) enlightening. 
 
 64, 
 
 65. * After he is thus wafti'd, — we bring him to 
 
 * the brethren, — who pray for themfelves, the new 
 ^^^ * baptized (<pwTto-6£i/To?) &c. — then bread and a cup 
 99' 97 ' of wine and water is brought, — the deacons diftri- 
 
 ' bute it.' 
 
 Pr. 34. 
 1 8, 1 2 1 66. ' This we call the Eucharift, which none may 
 
 * partake of but he who believes what we teach, is 
 
 * wafti'd 
 6 
 
C «7 ] 
 
 • wafli'd for forgivenefs of fms and new birth, and 
 
 * liv^s as Chrifl commanded.' 
 
 No unbeliever, unbaptized, or \vicked perfon 
 might receive the Eiicharili, but the new baptized 97, I16 
 did immediately after baptifm. Ke is here call'd 
 ((pwTJo-Ssjf) the enlighten'd, which the Apofc. Conft. ^^ 
 diftinguiHi from (vioTEXni) the new baptized. The 
 cup is mixt of wine and water. 
 
 65- 
 
 W. 13. G. 460. W. d. 279. Pr. 31. Reeves's Juftin 
 
 §18. 
 15. * Many of 60 or 70 years old, who have 
 
 * been brought up difciples {i>j.yMTvAfifTa.v) of Chrill 
 
 * from their childhood have continued uncorrupt.' 
 
 Dr. Wall fuppofes that [/.a^-nTivu means to make 
 difciples by baptizing them, and that therefore thefe 
 were baptized in their infancy ; but no fuch infer- 
 ence follows. Jufliin is not conlidering when perfons 
 were baptized, but that many now grown old had 
 paiTed their youth in the chriulan religion without 
 corruption. I have elfewhere confider'd ^aO»iT£uw as p, ll^ 
 meaning no difcipling but what arifes from teaching, 
 io that it does not at all fhew when perfons born in 
 Chriftianiiy were baptized ; nor are (TraiJ^^?) children, 
 only fuch infants as V/all imagines j as may be feen 2'58 
 in the Supplement. 
 
 66. 
 
 Juflin feems to know of no fm but what arifes 6 1 
 from free-will, and to think Baptifm peculiar to ^^ 
 Chrijlianity y not prafticed before John : that not 
 only converts but all beUe-i:ers muft be baptized, and 
 none but belienjers, and therefore not infants, for he 63 
 fays religion fliould be our choice. On repentance, 
 faith, promife of obedience, prayer and falling rhey 
 Were baptized hy dippi?v;r, probably thrice in water; 
 into the belief of the God and father of all things, 
 of Chriit our redeemer, and of the Holy Ghoft who 
 
 F 2 bare 
 
L 68 ] 
 
 62 bare witnefs. Forgivenefs and the gift of the Spi- 
 
 65 rit are the effefts of baptifm, and perfeverance in 
 
 hoHnefs indifpenfably required : none but the bap- 
 
 ^4 tized might receive the Eucharift, but they did im- 
 
 mediately after baptifm. He fpcaks of Baptifm as 
 
 62 foretold by the prophets, not as practiced in their 
 
 time ; and though converfmg with a Jew about the 
 ceremonies of the Law, he never compares baptifm 
 to any former Jewijl) baptifm^ which therefore I 
 fuppofe was not then ufed, but either to circumci- 
 fion as an initiating rite^ or to facrifices and purifi- 
 cations as cleanfnig from fin ; nor does he look on 
 circumcifion on the 8th day, as an example for bap- 
 
 tizingj at that a^-e. 
 
 CHAP. IV. 
 
 Irenccus, A. D. 1^0. Gaul. 
 
 67. 
 
 J Greek by birth and difciple of Folycarp, but 
 Bijhop of Lyons in Gaul, he wrote againfi the 
 Valentinian and other herefies. We have only a 
 tranflation of his works. 
 
 V. I. 'As an apoflacy tyrannized over us, and 
 
 * againft nature alienated us who partook of the 
 
 * nature of God ; — the all-powerful Word of God — 
 75 ' redeera'd his own from it.' 
 
 iii. 20. ' The fon of God made man — Ihew'd us a 
 86, 109 * iliort way to falvation, that the image of God 
 
 * which we loll in Adam we might regain in Chrid 
 
 * Jefus. For man once conquer'd and cut off for 
 difobedience could not new create himfelf, — fo as 
 to receive falvation who was fallen under fin : both 
 
 * ihefe 
 
 ( 
 
C 69 3 
 
 * thefe the Son and Word of God, coming from the 
 
 * father, taking flefh, fubmittiiig even to death, and 
 
 * compleating our falvation, did for us.' 
 
 V. 15. See inN^68. 
 
 His opinion is that the nature of man is debafed Bo 
 by the Fall, and having loft the image of God has 
 need of a Saviour ; for he cannot reflore himfelf, 9 I 
 but continues in that weak ftate, till new created m 
 the Son of God, made man and dying for us. But 
 the defefi: he fuppofes in man, is 1 think rather 
 weaknefs than wickednefs. 
 
 68. 
 
 W. d. app. 3. Pr. 35. 
 iv. 59. * How fhall man leave the birth to mor- 80 
 
 * tality, unlefs God give wonderfully a new birth in ^ j ^2 
 ' the lign of falvation by faith, — or receive adop- j j^ 
 
 * tion from God while he continues in his human 
 
 * birth/ 
 
 W. d. app. 3. Pr. 35. 
 V. 15. * Since in the formation (plafmatione) ac- 
 
 * cording to Adam, man made in tranfgreliion, want- 
 
 * ed the laver of regeneration ; when he put clay on Tit. iii. c 
 
 * his eyes, he faid to him * go to Siloam and wafli ;' t^j^j^ j^^ _^ 
 
 * reftoring to him at once the formation {of bis eyes) 
 
 * and regeneration by the laver.' 
 
 W.d. app. 3. Greek extant. 
 i. 18. 'TbeValentinians ' were fent of the devil, 
 
 * to deny the baptifm of regeneration to God.' ^7, 6 , 
 
 iv. 50. ' God gave circuincifion not as a fulfilling 
 
 * juftice, — but to keep the race of Abraham known. q7 
 
 * — The circumcifion of the flefli prefigured fpiritual 
 
 * circumcifion ;— we were circumcifed ' with circum- 
 " cifion not made with hands,' as the prophet fays 
 " circumcife the hardnefs of your heart." 
 
 He thinks mankind born of a debafed and frail 80 
 nature, cannot be reftored to his flrength but by 
 baptifm; all therefore mud be bapuzed. By Bap- 
 tifm through faith in our crucified Saviour, man is 
 
 F 3 regene- 
 
[ 70 ] 
 
 2/9 75 regenerated, renew'd in flrength, adopted into the 
 family of God, and eniitled to the benefits of the 
 redeemer. His inierpretation of the miracle of the 
 bUnd man walhing in Siloam is overllrain'd, for how 
 necelTary foever baptifm isj that was not it. Cir- 
 cumcifion was to feparate the feed of Abraham from 
 the Gentiles, as we ihould be feparated from all 
 fin. 
 
 T.uke ii. ^9, 
 51- 
 
 Col. i. i: 
 
 Lukeiii. 2q. 
 
 6g, 
 
 W. 14. G. 464. W.d. 280. Pr. 34. 
 ii. 39. * All will own 3 paiTovers are not one year. 
 — ^How then did our Lord preach only one year ? 
 he was 30 years old when he came to Baptifm, ha- 
 ving afterward come to the perfcft age of a mailer 
 he came to Jcrufalem. — "When a m after therefore 
 he was of a mafters age, not himfelf breaking 
 his own law of human nature, but fdnctifying every 
 age by its likenefs to himfelF. For he came to fave 
 all by himfelf, all I fay who are born again to God 
 by him. infants, little ones, boys, youths, and elders. 
 Therefore he pafl through all ages, being an infant 
 among the infants, fandifying infants : a little one 
 among the little ones, fandtifying thofe of that age, 
 and being to them an example of piety, righteoufnefs 
 and fubje£lion: a youth among the youths, being 
 an example to the youths, and fanftifying them in 
 the Lord: fo alfo an elder among the elders, that 
 he might be a perfe^l: mafler, — in age as well as in 
 teaching, fanftifying the elders and being an ex- 
 ample to them. Laflly he came to death, that he 
 might be * the firfl: begotten from the dead, hav- 
 ' ing preeminence in all things.' — He came to Bap- 
 tifm not having compleated 30 years, as Luke fays, 
 ' Jefus began to be about 30:' — if he preach'd 
 but one year after baptifm, — he fuffer'd while yet 
 a young man, — for all own 30 is the beginning 
 
 of youth, which reaches to 40; from the 
 
 40th 
 and 
 
C 71 3 
 
 ' and 50th it declines to elder age, which our Lord 
 
 * hadwhen he taught.' 
 
 If there is any mention of Baptifm here it is only 
 occafional, for his defign is to fliew that Jefus 
 preach'd more than one year, and that he lived to 
 between 40 and ^o ; the inconfiftency of which lall: 
 with Chronology has made fome difpute the ge- 
 nuinenefs of the palTage. To prove the lad he fays, as 
 
 * he came tofaveall ageshepaffed through all,' which 
 he feems to divide thus. Infants under ip, little 
 ones to 20, doys (pueri) to 30; fo in his epiflle 
 toFlorinus he calls himfelf (puer) a boy when 25 : 
 from 30 to 40 he is exprefs is youth, (juyenis) as 
 (fenior) an Elder begins from 40 and 50. All thefe 
 he fays Jefus fan6lified, and mentions his being an 
 example to little ones, youths and elders; infants 
 and boys are here omitted, no action of Chrift un- 
 der 10 being recorded, nor I think between 20 and 
 30, as I apprehend he was above 30 at his baptifm 
 whatever this paffage fays. If any mention is made 
 of Baptifm, it is * wbo are horn again to God hy 
 
 * him : ' if the word in the original was ot.vo(.ymmTocii 
 
 it is fimilar to what is above quoted, * the Baptifm of 5g 
 
 * regeneration ' {avayii^nnQ-ccog,) though Peter feeras to j Pet. 
 ufe the word in a different fenfe. If he here fpeaks 23. 
 of Baptifm, perhaps they then baptized children at ' 
 Lyons before 10 years old ; which is a mean between 
 Juftin Martyr's defcription of baptizing fuch only 63 
 asbeheved, who may I think be fit at 15, and bap- 
 tizing perfect infants, which Tertullian complains 82 
 was coming in when he writ, and was fully eftabliih'd 
 
 in Africa in Cyprian's time : but he may only mean 96 
 Chrift came to fave thofe of all ages, who come to 
 God according to the example which he fet them. 
 
 70. 
 
 Irenseus thought man's nature debafed at the fall, 6j 
 more frail and liable to fm than before; from which 
 the notion of original fm afterward arofc, which 
 
 F 4 was 
 
I 72 3 
 
 was eflablifli'd in the Weftern church in tlie next 
 60 cenrury. Man therefore having need of a faviour 
 
 to reliore his loll ftrength, God fent his fon to re- 
 deem him by dying for his fins, and enabling him to 
 ferve God for the future. V\c receive this New 
 birth and are adopted into the family of God, by 
 Baptifm through faith in the mediator. All there- 
 fore mud be baptized, but at what time he does not 
 clearly fay ; except that it feem.s to be the confe- 
 ^ quence of faith, and yet perhaps perform'd before 
 
 9 10 years old. 
 
 CHAP. V. 
 
 Of Poly crates and Clement of Alexandria. 
 
 Poljcrates. Alia minor. A. D. 190. 
 
 71. 
 
 G. 507. W. d. 356. Pr. 35. 
 Euf. Eccl. Hifl. V. 24. " T — Polycrates — feven of 
 
 X " whofe relations were 
 ** Bifhops, and I am the eighth — being (><^ years 
 " old in the Lord. — They knew I did not wear my 
 ** grey hairs for nothng." 
 
 I do not fee that much can be made of Gale's argu- 
 ment here, that Polycrates born of chriftian parents, 
 diflingui(hes between his birth and baptifm. He 
 had perhaps been baptized 6<, years, (though I do 
 not think that certain) but nothing here fliews what 
 age he was if more than (i<^, except his calling him- 
 felf an old man which is indeterminate, and as he 
 
 was 
 
C 73 ] 
 
 ■was prefident of the Bilhops of Afla, we may fup- 
 pofe him their fenior. 
 
 Clement of Alexandria. A. D. igo. 
 
 "The Catech'ijl of Alexandria here defcribes the per- 
 fans he was to teachy what they were to be taught, 
 and how they were to be admitted into the Church, 
 
 Pasd, i. 5. * (TraJaywyia) Inftruftion is guiding of Page 104. 
 
 * children, [ttohL^v ayuyn) as the name fhews : it re- 
 
 * mains to fee who the fcripture calls children, and 
 
 * then to fet a mafler (TraJaywyo?) over thera. We 
 ' then are the children — who are in the flate of dif- 
 
 * ciples. — * Unlefs ye be converted and become as Mat.xviii.3, 
 " thefe children ye fhall not enter into the kingdom 
 
 " of heaven * not figuring a new birth, (avocymmiC) AJ 
 
 * but commending the innocence of children. — He p- io6« 
 ' order'd — two young pigeons — to be offer'd for fin, 
 
 * to fhew that the freedom from fin, innocence and 49, 80 
 
 * forgetfulnefs of injuries in the young, is accepta- iq 
 
 * ble to God. — Reprefenting the innocence of the 
 
 * mind by childhood, he calls us children (TraJa?), 
 
 * young, little ones (vYin-r^g), fons, — and a new peo- 
 
 * pie. — He figuratively calls us young ones, who are 
 
 * not enflaved to fin, — pure, leaping to the father 
 
 * only, — running to the truth, and fwift to falvationj 74 
 
 * — fuch — our divine guide of the young (TrooXoSoifx- p. 107. 
 
 * vm) takes care of. — The Lord plainly Ihews who 
 
 * are meant by children, when a queflion arofe 
 
 * among the apoflles * which of them fhould be the 
 " greateft, Jefus fet a child among them faying, 
 
 ** whoever fliall humble himfelf as this child, the Mat,xviii.4. 
 " fame is greatefl in the kingdom of heaven.' — 
 
 * Thofe are truly children, who know God only as 7^ 
 
 * their father, are pure meek (ynTnoi) and fmcere. — 
 ' He commands us to be without care of things here, 
 
 * —and cleave only to the father : — he who fulfills p. wS. 
 
 * this command, is truly a little one (vr\moi) and a 
 
 * child 
 
C 74 3 
 
 * child (7ra»?) of God. — The Lord Is call'd a perfe£l 
 
 * man,asbeing perfect in righteoufnefs; — but we are 
 ^5, 94 * little ones (i/jjttioj) perfected (tj f»8^£§a) when we 
 
 * become of the Church, and receive Chrifl as our 
 
 * head. — A perfon is not call'd (i-JiTrto?) becaufe fool- 
 p. 109. < ifh, — but as meek and mild (vimrioi;, mnoq) — a lit- 
 
 * tie one is meek, — without puile, — which is the 
 
 * foundation of truth : — the new minds of little ones 
 p. 112. « were once foolifh, now newly wife. — He calls the 
 
 * Lord himfelf a child, — fliall not the inftrudion of 
 
 * this child be perfect — who guides us children 
 
 * (jrui^ag) who are his little ones (mTrmq).' 
 
 Clement is of the opinion of Chrijl and his Apof- 
 J2, 49 //^^ that children are not naturally finfuly \>\i\. inno- 
 cent and examples of it. Far from confining the 
 92 words -TTxiSiq and vYiirm to infants, he calls ail chil- 
 
 dren which he as a teacher {-n-ai^xyuiyoq) is to in- 
 flruft ; as having before been ignorant, now become 
 fenlible, yet (till meek, teachable, and unprejudiced : 
 judging it the perfe(fl:ion of a man to imitate the in- 
 nocence and teachahlenefs of children. But thofe who 
 are in a courfe of inftruftion for Baptifm, are what 
 109 Jie efpecially calls children {iraihi; and t/»j7rto») for 
 
 when baptized they become perfeft (t£A»oj.) 
 
 73- 
 
 p. icS. Pned. i. 5, * We are little ones (i^rTriot) — perfefted 
 
 * when we become of the Church, and receive Chrift 
 p- no- * as our head. — A mother gathers her children tOr 
 
 c t, 82 * gether, and we feek our mother the Church. — • 
 
 * So the father of atl things receives thofe who fly 
 27, 1 16 * to him, and regenerating them to the adoption of 
 
 * fons by the fpirit — aids them,— and therefore calls 
 
 * them his children/ 
 
 p. 114. i. 6. * To believe only and be born again is the 
 
 * perfection of life. — He who is born again — and 
 (>^ * enlighten'dj is freed froai darknefs and receives 
 
 * %hc.' 
 
 iii. io» 
 
[ 75 3 
 iii. 10. * The Lord taught his difciples, to catchp. 285- 
 
 * men as fiflies out of the water.' 
 
 W. d. app. 8. 
 iii. II. * If any be a fiflier let him remember the p. 289. 
 
 * apoftle, and the children (jron^im) drawn out of the 
 
 * water/ 
 
 Strom, iii. 12. * We believe the Lord hath fully p- 54«« 
 ' waih'd us by one Baptifm.' 
 
 The only way of being admitted into the Church 8 62 
 of Chrifl is Baptifm, all therefore who would enter 
 it muft be baptized ; by which we are wafli'd from 86 
 our fins, deliver'd from the powers of darknefs, 
 born again, adopted into the family of God, united 8q 
 to Chrifl as our head, made perfect Chriftians^ and 
 enlighten'd by the Spirit. Thofe are baptized who 
 believe and feek Chrift, the children (vnTnoi and 7r«j- i-^^ 8 1 
 (Tja) here faid to be baptized, which Wall fuppofes 
 to be infants, are as appears above all of whatever 
 age, who being meek and teachable feek Chrift the 72 
 true teacher (0 TraJaywyo?) and fubmit to him. Poed. i. 7. 
 
 74. 
 
 Paed. i. 6. * To believe — and be regenerated isp. ii4« 
 
 * the perfection of life. — How foon are thefe bands 103 
 
 * loofed by the faith or man and divine grace ! fms p- J^^- 
 
 * being done away by one efFeftual remedy, Baptifm 47 
 
 * according to the word. — When does this difciple- 
 
 * fiiip take place? — teaching (}caT»ix»iJ-jO leads to , g^ 
 
 * faith, and faith with baptifm is taught by the holy *^' 
 
 * fpirit. — To the acknowledgement of good necef-p. 117. 
 
 * farily follows a repentance of evil ; — fo we repent- 
 
 * ing of our faults, renouncing our fins, and cleanfed 8 C, oS 
 
 * by Baptifm, run to the eternal light as children to 
 
 * their father. — It is perfeftion to renounce our fins, p. 129. 
 
 * and be born again to the faith of the only perfeft 
 
 * one, forgetting our paft fins.' 
 
 iii. 12. ' Parents fliould at home — difcourfe with ?• 3°4- 
 
 * their children before they bring them to a mafter, 122 
 
 * what the fcriptures teach, — leaving the full inter- 
 
 * pretation 
 

 p. 310. 
 
 I Jo.i 
 
 i, 2,6. 
 
 72, 
 
 82 
 
 2/' 
 
 119 
 
 63 
 
 
 C 7« ] 
 
 F. 305- * pretation to the mafter. — Thefe commandments 
 
 * mufl: be kept, and whatever elfe is order'd in the 
 ^•309. ' Bible, as Ifaiah faith, * IVap} ye make you clean.'* 
 
 ' — Thefe are a few things of many, — which the 
 
 * teacher lays before his children, by which vice is 
 
 * rooted up. — But we have need of a mafter to teach 
 
 * us thefe holy words, — he will teach you who are 
 ' already educated in the right way, the peculiar 
 ' doctrines : — That * Jefus is the propitiation for 
 " our fms ; ' — that ' as he walk'd fo fliould we 
 " walk.' O flock of this blelTed dodrine, let us ful- 
 
 * 111 the defire of the Church, and run as little 
 
 * ones (i/;*57ricn) to their good mother, — and be fanfli- 
 ' fied as a child of God.' 
 
 The qualifications he requires of perfons to be 
 baptized are repentance, being taught the doctrines 
 and duties of Chrifllanity, belief in the Saviour, 
 renouncing pafl fins, and a voluntary feeking ad- 
 g I A miffion into the Church ; and this not only in con- 
 verts, but native Chriilians. For he advifes pa- 
 rents to teach their children the fcriptures, and bring 
 them to a mafter for further inftru6lion, the confe- 
 rs quence of which is ' wajlo ye make you clean' a text 
 Juftin Martyr had quoted before him on occafion of 
 Baptifm. His method of teaching is the fame as in 
 ^^, 94 the Apoft. Conft. firft in the plain duties and natu- 
 ral religion, and then in the peculiar doftrines of 
 76, 01 Chriilianiry. And it is after this they mud feek 
 admiffion into the Church, and be fanftificd and 
 adopted of God by Baptifm. — I ivonder this ^refs 
 iejilmony was never hit on before. 
 
 7S- 
 
 ()^ p. 113- Pird.i. 6. ^Beingbaptizedwe are enlightened, being 
 6 y , 119^ ealighten'd are adopted, being adopted are perfe6^ed, 
 Q^ ' being perfe(rted are made immortal. — It is call'd the 
 
 ^ ' Laver (A^rpov) becaufe we are wafn'd from our fins; 
 
 ^ * Grace (y^api^iAx) becaufe the punifhment of fins is 
 
 * done awayj lllumiaaticn (?wTKr,«.«) becaufe the ho- 
 
 My 
 
[ 77 ] 
 
 * ly faving light appears, by which we fee God ; 
 
 * and we call it Perfeftion (tsXhov) becanfe without 
 
 * defefts. — We now begin to live who are deliver'd p- "+• 
 
 * from death. — He who is born again {avocysviYi^En;) 
 
 * and enlighten'd ((pwno-Saj) as the name implies is ^6, io6 
 
 * immediately freed from darknefs, and receives 
 
 * light. — Being baptized and wafhing away fins, 
 
 * which darken'd the divine Spirit, — we receive the 02 
 
 * clear eye of the Spirit. — We wafli away all fins, p. ue. 
 
 * — and the peculiar grace of illumination is that 
 
 'the manners are not the fame as before wailiing. 31, g(^ 
 
 * — We are truly the children of God, 'who putting p. 117, 
 
 *' off the old man' and garment of wickednefs, have Eph.iv.22- 
 
 * put on the incorruption of Chrift, that being born 14, 23 
 
 * again a new and holy people, we may keep the 1 1 C, 86 
 
 * man undefiled. — Baptifra is for the forgivenefs of p. 128. 
 ' fins.' 
 
 iii. 12. * We are feparated from our former fins, p. 303. 
 
 * and being regenerated are fix'd in the truth, re- 
 
 * flored to a right underftanding and made holy.' 67 
 
 Putting off their deaths before Baptifm, and ii5 
 putting on a white garment after it which are hinted j j ^ 
 at here, were to reprefent their forfaking all for- 
 mer fins, receiving forgivenefs, and their obliga- 
 tion to perfevere in hoiinefs. Sins being put away rj rg 
 by baptifm, men are born again to a new and holy 
 life, adopted into the family of God, enlighten'd 
 by the gift of the Spirit, become perfeft Chriflians, og 
 are entitled to the rewards of fuch, and muff take 
 care by a fteady obedience to continue fo. Here 
 are fummed up feveral of the names by which Bap- 
 tifm is exprefs'd : the Laver, Grace, New birth. Il- 
 lumination, Adoption and perfeftion. 
 
 76. 
 
 Pxd. i. 6. * As foon as born again we receive p. 113. 
 
 * perfection. — A voice from heaven call'd. to the Mat.iii.17. 
 
 * Lord when baptized, — * Thou art my fon to day ^^' "• 7* 
 
 '*have'"^' 
 
C 78 ] 
 
 " have I begotten thee.' — When Chrifl: was to day 
 
 * regenerated, was he perfeft? or which is mofl ab- 
 SS * furd was he defeftive ? — He was perfedled by the 
 
 ' Laver only, and fan^tified by the coming of the 
 
 * Spirit. — So we — being baptized — are perfected. 
 
 * — It is abfurd to call that the grace of God which 
 
 * is not perfeft, for he is perfeft and gives perfedl 
 p. 114. ( gifts. — So that to believe only and be regenerated 
 
 * is the perfection of life.* 
 
 Some Hereticks faid that other ceremonies which 
 they ufed befide baptifm, were necefTary to perfeft 
 a Chriftian, but he here infifts that Baptifm once 
 compleated is fufficient, and perfefts the Chriftian 
 without them, being therefore call'd by the name 
 
 ^^9 Ferfedion. And fmcehe is clear that we are im- 
 
 mediately compleated on being baptized, it follows that 
 baptifm was then compleated once, without along in- 
 terval as there now is between the ceremony and 
 its completion by Confirmation: this indeed naturally 
 follows from what is faid above, that none were 
 
 74 baptized till they defired and underftood it. 
 
 77' 
 
 p. 119. Pgcd. i. 6. ' If the beginning of the faith in Chriil 
 
 Heb. V. 12, < reprefented by milk is childhood {vmrioTnq), — how 
 
 ^3' * is the refl of the perfect — again commended as 
 
 47 * the milk of children ? — In that reft the fame milk 
 
 p. 124. * and honey is promifed. — As foon as born we are 
 1 Pet. ii. 2. ' nourifh'd with milk, a food from the Lord, and 
 
 p. 125. * as foon as born again are exalted with the hope of 
 Joel iii. 18. ' reft in the Jerufalem above, where it is faid to 
 
 * rain milk and honey. — If we are regenerated to 
 
 * Chrift, he who regenerates us feeds us with the 
 
 * proper milk, that is the word. — Milk has the 
 p. 148. * fame natural alliance with the water, as the fpiri- 
 
 * tual laver to fpiritual food.' 
 
 8 j; Hence it appears that the cuftom Tertullian men- 
 
 tions, of giving milk and honey to the new bap- 
 tized, was practiced at Alexandria in Clement's 
 time. 
 
 Strom, 
 
[ 79 ] 
 
 Strom, iii. 12. * The Lord hath fully wafliM us p- 548. 
 
 * by o?ie Baptif?ny anfv/ering the end of Mofes's ma- 
 
 * ny baptifms by one only. {itqkXix, Mcouo-iwj «^t' ho<; 62, 87 
 
 * ^oc7nKr[A.ciTog,y 
 
 This and his faying before that Baptifm perfected 
 a man at once, fliews it may not be repeated. We 34> 5^ 
 may take notice he does not compare Baptifm to 
 any proper Jewifli baptifm, but oppofes it to the 88, 1 14 
 many purifications. 
 
 Peed. i. 5. * They brought to him children, to 
 
 * have his hands laid on them in bleffmg. (?k X"P°" 
 
 * OsTjai/ ivXoyiag.y 
 
 Clement as well asOrigen fuppofe, thefe children 
 came not to be baptized, but blelfed. 1 9? 95 
 
 Clement feems clearly of opinion that children 7^ 
 are naturally innocenty and calls all thofe children, 
 {itoLihq and pTiTioj) who imitate their teachablenefs, 
 and particularly thofe who are under inftruiflion for 
 Baptifm. All who will become Chriflians mi'Ji be 7Z 
 bapttzedy whether converts or natives, but none till 
 they are tcrdght and defire /V, for he plainly de- 74 
 fcribes chriflian children as firft taught and then 
 baptized. His inflruftion is firfl in natural religion 
 and then in Chriitianity. Repentance, faith, and J ^ 
 renouncing of fms is required before baptifm j For- 
 givenefs, new birth, adoption, the gift of the fpi- 
 rit, and becoming perfect Chriftians is the effect of 
 it ; and Perfeverance is required afterward. The 
 putting off the cloaths, putting on a white gar- 
 ment, and tailing milk and honey feem hinted at, 77 
 alfo that Baptifm was compleated at once, and might yd 
 not be repeated, and that there was no Jewifh bap- 77 
 tifm. 
 
 CHAP. 
 
A 
 
 C 80 3 
 
 . CHAP. VI. 
 Of Tertullian, Africa. A. D. 200. 
 
 79- 
 
 ZEALOUS man^ hut too much inclined to 
 monkijh aujieritiesy by ■pretence of which the 
 Montanijis drew him over to their fed ; neither could 
 they keep him, 
 
 De Bapt. lo. * The Baptifm of John, — was di- 
 
 * vine by command, not in power ; — it was to repen- 
 
 * tance, — but none forgives fms nor gives the Spirit 
 John xvi. 7. < but God alone.— The Lord himfelf faid the Spirit 
 
 19 * would not come down till he afcended to heaven ; 
 
 * — fo we find in the A^ts of the apoftles, that thofe 
 Ads xix. 2. ' baptized by John had not received the Holy Ghofl. 
 
 * — He preach'd the Baptifm of repentance, for the 
 
 * forgivenefs of fins which was to come. — 1 1. * The 
 Johniv. 2. « Lord did not baptize but his difciples,' — with the 
 
 7 * fame baptifm as John's, — becaufe the Lord ' was 
 
 " not yet glorified." 
 104,116 The Baptifm of John was not perfed, being 
 2 only preparative, it was to repentance, and pro- 
 
 mife of forgivenefs in the Meiliah to come, but 
 9*^ gave not the Spirit, Jefus's baptifm before his death 
 
 7 was of the fame preparative kind. 
 
 80. 
 
 W. 22. G.5T3. W.d. 360. 3<5^ Pr. 37. 
 De anima. 39. * To whom will not the evil fpirit 
 109 « cleave — when invited by the entire fuperftition of 
 
 * childbirth. — So that fcarce any birth of the Gen- 
 1C0r.vii.14. * tiles is pure ; hence the apoftle fays of one fanc- 
 
 * tified parent holy children are born, both by 
 
 * priviledge of birth and inltrudtion. — They are 
 
 * born 
 
_ [ 8i ] 
 
 * born pure, that is defign'd for liolmefs, — other- 
 
 * wife he knew the Lord's decree, * nnlefs a man be John'm. 5* 
 " born of water, and the fpirit, he ihail not enter 
 
 " the kingdom of God.' — 40. Therefore every foul 68 
 
 * is reckoned in Adam till it is enroli'd in Chrift, 
 
 * unclean till enroli'd, and linfui becaufe unclean, 
 
 * tainted by the alliance of the fiefh. — ^41. The evil 
 
 * of the foul, befide what the wicked fpirit builds on 
 
 * it, is from a fault in the original, — the corruption 
 
 * of nature — has its parent, the author of ccrrup- 
 
 * tion ; yet fo that the divine pi'inclple of the foul 
 
 * remains, — for what is from God cannot be put out 
 
 * though darken'd. — When therefore it comes to 74 
 
 * have faith, being renew'd by a fecond birth of 73 
 
 * water and heavenly aid, and laying af de it? for" 
 
 * mer corruption, it fhews its whole light, and isre- 
 
 ' ceived by the holy fpirit, as in its former birth by g- 
 
 * the evil one.' 
 
 W. 21. G. 510, 51 1. W. d. 362. Pr. 37. 
 DeBapt. 18. ' Why does the iwwr^w/ ^^^ haflen ^g y^ 
 
 * to the forgivenefs of lins.' 
 
 Dr. Wall did not beoin his quotation of the firft 
 of thefe palfages high enough, to fee that he refers 
 the impurity of the Gentile children to their idola- 
 trous ceremonies at child-birth ; by which Chryfof- 109,119 
 tom complains the Chriflians of his time as it were 
 dedicated their children to the devil. But Tertul- 
 lian fuppofes there was befide that, fome natural 
 defeft in children by which they are unclean, and 
 which gives the devil an opportunity of drawing 
 them into fm, and which he thinks is put away by 
 bapdfm. He had not however quite call off the old 
 notion of the innocence of children^ calling that the 12, 47 
 
 * innocent age' which wanted not forgivenefs. Here 
 feems to be a beginning of the notion of original 
 
 fin, though far fhort of what Cyprian fuppofed, 
 and much lefs like Auftin. Irenjeus faid man was 
 more frail fmce the fall ; TertuUian with Origen 
 imagined fome inconceivable poilutiouj which gave 
 
 G evil 
 
 67 
 91 
 
[ 82 ] 
 
 evil fpirits an advantage againfl them, (Macarlus's 
 06 hofiiilies contain the fame opinion). Cyprian fup- 
 
 121 pofed Infants really iinful, and Auftin ranks them 
 
 with the groifeif oiTenders. 
 
 81. 
 
 W. 10. G, 509. W. d. 559. Pr. 3(5. 
 I IQ De Bapt. 12. * Since it is faid none can be faved 
 
 * without Baptifm, chiefly from what the Lord f^iid, 
 " unlefs a man be born of wiiter he has not life/ 
 
 * feme enquire — how the apofcles were faved, whom 
 
 * we do not find to have been baptized in the Lord, 
 
 * except Paul — 13. Salvation was by faith alone 
 
 * before the Lord's fuifering and rifing again, but 
 
 * when faith increafed of believing in his birth, 
 62 * death, and refurreclion, — the feal of baptifm was 
 00 * added, — the law of baptizing given, — and ^ un- 
 
 John iii. 5. *' Jefs ''^ perfon be born again of water and the fpi- 
 
 " rit, he fhali not encr li.ie kingdom of Heaven,' 
 
 13, 73 * bound fa'th to the necefiiry of baptifm, and 
 
 * thencefonh all believers were baptized.* 
 
 W. 22. G. 509. W. d. 360. Pr. 37. 
 De anima 39. * He fays they were born pure, 
 
 * th'.u is defign'd for holinefs. — otherwife he knew 
 ' the Lord's decree * unlefs a man be born of water 
 " and the fpirit he fliall not enter the kingdom of 
 
 .109 
 
 41. * When it comes to have faith, it is form'd 
 
 * again by a new birth of water and heavenly aid.' 
 
 De Bapt. 18. ' Let them come therefore (children 
 
 * to Buptijni) ^^■hen they are grown.' 
 
 Whether the apodles were baptized we neither 
 fQ know nor are now concern'd in it. Baptifm is now 
 
 ncceiTary to all who are qualified for it : none is 
 properly a chriftian or entitled to chriftian rewards 
 8, 74 without it : the children of chriflians as well 4s con- 
 verts mult receive it in due time. 
 
 S2. 
 
[ 83 3 
 
 82. 
 
 G. 512. 
 De Poenit. 6. * The Laver is the feal of faith be- 
 
 * gun by repentance, we are not -waih'd that "we 
 
 * may ceafe finning, but becaufe we have ceaied, 
 
 * being already waili'd in heart/ 
 
 De anima 41. * No foul is withoui fault, as none 
 
 * is without fome good, therefore Nvhen it comss to 
 
 * have faith, being reform'd by a new biah of wjl- 68 
 
 * ter and heavenly aid, it's former corruption being 
 
 * put away it flie^vs it's whole bright nefs, and is re- 
 
 * ceived by the holy fpirit, as in its former b'lnh by 
 
 * the evil one.' 
 
 De Bapt. 13. * He enforced the nece^tj of 
 
 * Baptifm, and thenceforth all believers were bap- 103 
 
 * tized.' 
 
 W. 2 I. G. 510, 511. W. d. 362. Pr. z6, 
 18. ' But Baptifm muil not be given rafhly, — 
 
 * delaving of it is better acc:ording to each one's ilate 
 
 * and age, chiefly as to little ones ; for why need 69 
 
 * thofe who anfwer for them be brought into dan- 
 
 * ger ? fince they may fail of their promife by death, 
 
 * or be deceived by a bad difpofition. The Lord 
 
 * fays, ' forbid them not to come to me,' let thera j g 
 
 * come then when they are grown, — and are taught ^a 
 
 * why they come ; let them become Chriflians when ' 
 
 * they can know Chrid. Why does the innocent 91 
 
 * age haften to the forgivenefs of fins ? — let them 
 
 * know how to alk falvation, that you may appear to 73 
 
 * give it to one who feeks it. For no lefs reafon 106 
 
 * fliould the unmarried delay it, — till they marry or 
 
 * are confirm'd in chadity ; thofe who know the 
 
 * importance of baptifm will more fear the receiving 
 
 * than delaying ir, a compleat faith is fure of falva- 
 
 * tion.' 
 
 De Speft. 4. ' We protefted with our own mouth 92, 
 
 * that we renounced,' 
 
 G 2 De 
 
h 
 
 L 84 ] 
 
 De Bapt, 20. * When ye are come out of the 
 ^ holy laver of new birth, and firfl fpread out your 
 ' hands with your brethren by your mother, aik — 
 * ^race/ 
 
 I fee no fuch difficulty as Wall fuppofes of know- 
 ing Tertullian's mind : He feems always to think 
 Baptifm neceffary to all, unlefs hindered by forae 
 lawful impediment, of which Infancy is one ; for he 
 is exprefsly againft baptizing children //// they are 
 growriy have faith, underftand and defire it. If he 
 fays 710 foul is born ivitbout faulty he adds therefore 
 it is cleanfed by baptifm when it has faith : if Bap- 
 tifm is necefjary to all, it follows all believers ivere 
 baptized. It is the feal of faith begun by repen^ 
 tance ; the purifier of believing fouls ; to which 
 children mufl come 'ivben they have learn'' d Chriji. 
 
 CI Eut I think Hermas w^ould have cenfured TertulHan 
 
 for advifmg ^roivn perfons to delay their own bap- 
 
 1 1 1,1 13 tiim; which yet was a practice often complain'd of 
 by later writers, efpecially in the Eaflern church, 
 where infant baptifm was not fofoon eftablify'd. The 
 African practice in his time feepns to be, that feveral 
 baptized children fo young as to have perfons to an^ 
 fwer for them ; (this i? the firfi time I find fponfors 
 mentioned) but baptizing pcrfcB infants feems far 
 from an eflablifli'd practice, for he fpeaks of feve-? 
 ral children of the fame family as baptized at once^ 
 
 I J who being young were brought by, and kneel'd 
 
 with their mother, yec were fuch as could put up 
 the prayer for grace themfchesy and whofe prayers, 
 failing, and confeffion, appear to be their oun ad,'"' 
 
 83 
 
 W. 20. 
 56, pp De Bapt. 17. * The high prieft (fummus facer- 
 
 * dos) who is the Bifliop, has the right of baptizing, 
 ' and from him the priefls (prefbyteri) and deacons, 
 
 * yet not without the bifhop's authority: — not bui: 
 
 * ijiatthe laity have a right, — but modefly becomes 
 
 ^ thera 
 
C 85 ] 
 
 * tliem— not to ufurp the office of the bifKop. — Let 
 
 * It iuffice to do It in cafes of neceffity ; but it is ar- 
 
 ' rogance in a woman— =to pretend to baptize.' 56 
 
 De vel. virg. 9. ' A woman is not allow'd^to i 1 Ii-n.ii. 
 
 * teach, baptize,' &c. 
 
 The Bifhop as being the principal officer of the 107 
 church is the proper baptizer, and I fuppofe gene- 
 rally did it, yet the inferior clergy might perform 20, K 
 it by his permiffion : the fpreading opinion of the 
 indifpenfable neceffity of baptifm, and perhaps the 
 too great delaying of it in grown perfons, made 
 him allow even laymen to perform it in cafes of ne- 
 ceffity ; for which however, and even for allowing 
 deacons to do it, Ignatius would have reproved ^^ 
 him : however he permits a woman to do it in no 
 cafe. 
 
 De Bapt. i. * Baptifm is the happy facrament of 
 
 * water.' 
 
 4. * There Is no difference v.'hether they are 
 
 * baptized in the fea, a pond, river, fpring, lake, 
 
 ' or pit. — between thofe John baptized in Jordan, 90, 1 
 ' Peter in Tiber, or the Eunuch whom Philip bap- 5o 
 ' tized in water by chance by the way -fide. ---All wa- 
 
 * ler — obtains the facrament of fanclification when 
 
 * we have call'd on God ; the fpirit from heaven 
 
 * comes on it, — and fanftiiies it.' 
 
 7. * The outward acl of Baptifm Is being dipped 
 ' in water.' 
 
 19. * Paffion-week is the moil foleftirt time for 5S, 
 
 * baptifm, w^hen our Lord's fuffering into which w6 116 
 
 * are bapdzed was fulfiU'd ; from thence to Pente- 
 
 * cod is a long time for doing it, when the refurrec- 
 
 * tion of our Lord is commemorated among his dif- 
 
 * ciples,' — bur every day is the Lord's, and every 
 ' nme fit for baptifnij if there is any difference id 
 
 * the folemnity there is none in the grace*' 
 
 3 W, i^. 
 
[ 86 3 
 
 W. 19, 20. M 
 
 15, *■ "f he law oF baptizing was given, and the 
 
 Mit. xxvnu * form prefers bed ; ' go/ fays he, * and teach the 
 
 S(^ " nations, baptizing them into the name of the Fa- 
 
 2£ " dier, aad of the Son, and of the Holy Ghoft.'* 
 
 Ad?- Prax, 26. ' Commanding to ' baptize into 
 
 ry " the Father, and Son, and Holy Ghoft;' not into 
 
 116 * "^"^^ ^^^ '^^ ^^^ dipped not once but thrice, at 
 
 * eads. nsmc into each perfon.* 
 
 De Cor. 3. * Then we are thrice dipped.' 
 Baptifm is by water, and he fays it is no matter 
 
 60 whether it is a large or fmaii running or dill one ; 
 
 f 7 go however they pray'd to God to confecrate it for the 
 life, which other authors alfo mention. He fpeaks 
 
 60, ll£ of Ac old cuftom of byptizing at Eafter as more 
 folemn, but that on occafion it might be done at 
 any time. Baptifm was by dipping, and that three 
 times, once at the naming of each perfon ; this 
 
 63 Juftia Martyr feems to refer to, and others exprefs- 
 
 ly fay. 
 
 85. 
 
 De Bapt. 20. ^ Thofe who come to Baptifm mufl 
 6 j,, ^y ^ life frequent prayers, fadings, watchings, and 
 ' coafelHoii of pail fms." 
 
 G.5E2. 
 
 , 14, 115 De Psxmto 6. * The Laver is the feal of faith 
 
 * beg^n by repentance.* 
 
 ■ De Cor. 3. * Coming to the water, we there, 
 r 16 ' and alfo forae time before in the church, at the di- 
 
 ^ re<£lbn of the minifler (antiftitis) declare we re- 
 74? 93 ^ aounce the devil, his pomps and his angels ; then 
 
 ^ we are thrice dipped, anfwering fomerhing fur- 
 
 * ther,, as the Lord commanded in the Gofpel, then 
 47» 77 ^ ^"£ '^^^-^ "^^^ ^"^ honey.' 
 
 De Spe£l. 4. ^ When going into the water we 
 24, ^8 / profefs'd ihe chrlilian faith in the appointed words, 
 107 * wc protefted widi our own mouth that we re- 
 
 ' * oouofed the devil, his pomps and his angels.' 
 
[ 87 ] 
 
 De An. 35. * You covenanted to renounce the 
 
 * devil, bis pomps and his angels.* 
 
 Deldol. 6. * How have we renounced the devil 
 
 * and his angels if we make idols.' ' 
 
 De Bapt. 7. * Coming out of the Laver we are 
 
 * anointed with confecrated ointment, — as into a S7* ^^^ 
 
 * priefthood. — 8. Then hands are laid on, and by i i -t. ii. 9. 
 
 * bleffing calling down the Holy Ghofc' 99> ^6 
 
 20. * When ye are come out of the Laver of 
 
 * new birth, and firft fpread out your hands, — alk 
 
 * of the Father and the Lord the pofTeflions of fons, 57 
 ' grace, and the gifts of the anointed.' 
 
 The preparation before Baptifm is repentance, J4- 
 faith, prayer, fading, and confeffion of fms : at 60, I16 
 the time they renounced the devil, his pomps and 
 his angels, in the church, and again at the water : 
 and confefTed their faith; having been thrice dip- ^^^ 
 ped they pray'd to God as their father for grace ; 27 
 (fee fuch a prayer in the Apoft. Confi:.) then they 
 were anointed with ointment, which, as well a<5 the 2 C 
 water before was confecrated ; and they had a tafle 
 of milk and honey: laftly their baptifm was coni- 
 pleated by laying on of hands, which was done loj 
 immediately, and thereby the Holy Gholl was o^ 
 given. 
 
 86. 
 
 De Bap. i . * Being wafli'd from the fms of our 73 
 
 * former blindnefs, we are made free to eternal life. 50 
 
 * — 2. The gaining immortality by this done with 
 
 * fo great plainnefs, without pomp or great magni- 
 ' ficence, laftly a man let down into the water with- 
 
 * out charge, dipped with few words, and coming 
 
 * out little or nothing cleaner, is thought ftrange. 
 
 * — 4. Since we are defiled with fms, v/e are wafn'd 
 
 * with water.' 
 
 0.512. 
 De Refur. 48. ' The foul is fan£lified not by the iPet.Hi.aii 
 
 * walhing but by the aafwer.' 35 
 
 G 4 Ds 
 
ii6 
 
 ^3* 
 
 67 
 
 i£5 
 
 117 
 
 C 88 3 
 DeBapt. 5. * Death being deftroy'd by the wa{b- 
 Itig away of fins, the condemnation being taken 
 awa^s the puniihment is alfo taken off, and thus 
 miTi is redored to the image of God ; — for he re- 
 ceives the fpirit of God — which he had loft by 
 fm. 6. Not that we receive the Holy Ghoil by 
 water, b\it being cleanfed by water are fitted by 
 the atjgel for the Holy Ghoft. — 7, The outward 
 ad is being dipped in water, the fpiritual effeft is 
 being freed from fm.* 
 yc De An. 4E. ' Being renew'd by a fecond birth 
 ' of water and heavenly aid, laying afide its former 
 corruption it fiiews its whole brightnefs, and is 
 received of the holy fpirit.' 
 He fays the benefits of Baptifm are the forgive- 
 Befs of pad fins, a right to the promifes of the 
 Gofpel, a reftoration to the favour and image of 
 God as in Irenasiis, a being born again of water 
 and the Spirit, and the gift and affiftance of the 
 iioly Ghoft. Yet thefe are not meerly a confe- 
 queoce of the outward a£l, but from the fincerity 
 107 ^^ ^^^ repentance, faith and promife. As he fays 
 it was then done * without pomp,* probably all the 
 ceremonies which Cyril mentions were not then ufed. 
 
 87. 
 
 104. 
 
 -34» 5^ 
 
 77 
 
 De Bapt. 15. * We have one Baptifm only, — as 
 
 * there is one God, one baptifm, and one church 
 
 * m Heaven.— The hercncks have no fellowfliip 
 
 * with us, haTe not the fame God, the fame one 
 *■ Chrift, therefore not that one baptifm, becaufe 
 
 * not the fame.— We once therefore enter the La- 
 ^ verj <3nce our fins are wafii'd away, which muft 
 
 * not be repeated- The Jew waihes daily becaufe 
 ' daily polluted, but we Aq not becaufe reftrain'd to 
 ^ out bK-ptifm I that is the happy water which waihes 
 ^ at 0ace/ 
 
 16. ' We 
 
C 89 ] 
 
 16. * We have indeed another baptifm, that of 36, 58 
 ' blood, — which fupplies the place of baptifm if 
 
 * not received.' 
 
 De Refur. 48. ' If fome * are baptized for the 1C0r.xv.29. 
 ** dead,' — they thought that baptifm in their ftead 
 
 * (vicarium baptifma) would avail to the hope of a 
 
 * refurre£lion.' 
 
 Baptifm though neceifary to all, might be re- 51, roo 
 peated to none, but the baptized muft perl'evere in 
 holinefs : thofe who were martyr'd before they 
 could be baptized need not be uneafy at miffing it, 
 for that more fully proved their trufl in Chrift. 
 What Paul meant in i Cor. xv. 29. is hard to fay ; 
 but fome in Tertullian's time feem to have taken 
 cccafion from it, to baptize one perfon inftead of 
 unother who died without it, which is a practice I 
 meet with no where elfe. All the Chriftian writers loi 
 before A. D. 250. reject heretlcks baptifm as void, 
 and with reafon, for the firft Hereticks wilfully 
 perverted what they could not but know ; but it 
 feems too fevere to rejeft for that reafon, the Bap- 104 
 tifm though a little irregular of fuch moderns, as at 
 this diftance of time innocently err in the fmcerity 
 of their hearts. 
 
 88. 
 
 DeBapt. 13. * Before the Lord's fuffering For- 
 
 * givenefs was by faith alone, — but when faith was 
 
 * increafed — Baptifm was added.' 62 
 
 5. 'The pool of Bethefda, — the figure of the John v. 2. 
 'bodily remedy reprefented the fpirtiual one : — 8, 100,114 
 
 * The waters of the flood by which the old wicked- 
 
 * nefs was wafh'd away; — 9. The people going out 
 
 * of Egypt palTed through water, — a figure of Bap- 
 
 * tifm : — The water was heal'd af its bitternefs by 
 
 * wood :— .The water which flow'd out of the rock j 
 
 * — Chrill: himfelf was baptized.' 
 
 5. * The Gentiles — are initiated to fome facred 
 'rites by wafliing; — purify houfes, temples, and 02 
 
 whole 
 
i: 9° ] 
 
 'whole cities by fprinkling; — and among the 
 
 * ancients he who was accufed of murder purged 
 
 * himfelf by water. — we fee the aim of the devil 
 ' imitating the things of God, when he ufes a baptifm 
 
 * on his V. orfhippers.' 
 
 The Fathers are fond of finding any thing like 
 Baptifm among the Jews, and imagine imitarions of 
 it among the heathen, often when the likenefs was 
 without defign, as in Juftin Martyr as well as here : 
 but though they have brought in all they can find 
 right or wrong, there is not a word of any fuppofed 
 
 5^? 77 Je'^ifi profelyte baptifm^ which would have been 
 
 more fimilar than any of them, whence it is plain . 
 to me they knew of no fuch thing : on the contrary 1 
 he here fpeaks of Baptifm as a thing v/hich began 1 
 
 6o, 90 with, and was peculiar to Chriftianity. The Gentile ' 
 rites in my mind r.re not imitations of Baptifm, buc 
 
 62 of the JewiQi purifications. 
 
 89. 
 
 79 Tertullian's opinion was as follows. That John's, 
 and Jefus's baptifm while on earth, were preparative 
 to Chriftianity, but not alone fufficient; He thought 
 
 88 Baptifm a thing peculiar to Chrifiianity -, and as 
 
 though led by his fubje6l to fpeak of JewiJIj profelyte 
 Baptifm, if there was any, he fays not a word of it, 
 he feems to know of no fuch thing. As he lived 
 
 80 between the time of Irenseus and Cyprian he had 
 an intermediate notion of the human foul ; more 
 than Irenseus's opinion that human nature was 
 weaken'd by the Fall, yet lefs than Cyprian's that 
 they were born adually fmful ; and rather like a 
 notion which we find in the Eaftern Church about 
 the 4th Century, that fome inconceivable pollution 
 gave the devil an advantage againft them, which 
 was taken away by baptifm, and the foul reftored to 
 
 86 the image of God j but the great impurity of the 
 
 ^^ heathen he refers to their idolatrous ceremonies at 
 
 childbirth. The confequence of the notion of 
 
 children's 
 
[ 91 3 
 
 children's impurity, or elfe that which gave rife to 
 it, was that Tome were for baptizing them before 82 
 they could anfwer for themfelves, vvhich is firft 
 mention'd here -, but the general pradice feems to 
 have been, rather to baptize them young than in- 
 fants. Bapcifm is nectffary to all who are duly 8r 
 qualified, nor is any one eniitled to the Chrirtian 
 promifes without it, nay he fuppofes the necefiity 83 
 may be fo urgent that even a layman fhould give it, 
 in that however he feems to err. He always requires 
 Repentance and Faith as neceffary qualifications for 82 
 baptifm, with prayer, fading and confedion ; and as 8 c 
 Clement of Alexandria was before, is exprefs againft 
 baptizing children till they believe and defire it j 82 
 but may be cenfured as almoft one of the defpifers 
 of baptifm mention'd by other writers, when he 
 advifes the full-grown to delay it. The Bifhop was 82 
 the proper officer to baptize, yet the lower clergy 
 ■might do it; fo Eafl:er was the mod folemn time 84, 
 for it, though any time or Vv^ater would do: the 
 water and ointment were confecrated before ufed, 85 
 they renounced the devil in the Church, and again 
 at the water, were thrice dipped at the three feveral 84. 
 names of the Father, Son and Holy Ghofl; and 
 having pray'd to God as their, tather for grace, 8r 
 been anointed, and tafred milk and honey, thty re- 
 ceived laying on of hands for the gift of the Holy 
 Gholl : and now being compleat Chriftians and their 
 fms forgiven, in confequence rather of their fincere g^ 
 engagement than the outv;ard act, they could be o_ 
 baptized no more, but mufb perfevere in holinefs. ' 
 They might indeed be m^rtyr'd either after baptifm 
 or before it, in which lail cafe it fupplied its place, 
 and was called Biipiifm of blood : but the baptifrn 
 of wilful hereticks was not to be admitted as 
 Baptifm. 
 
 CHAP. 
 
C 92 ] 
 
 CHAP. vir. 
 Ongen, Alexandria and Judea. A. D, 230. 
 
 90. 
 
 yj LEAR NE D andfincere man, hut too much given 
 to Allegory. Where only trojijlations remain, Rufinus^ 
 and even Jerom fometimes took fo much liberty, that we 
 can fcarce tell whether we read the opinion of Origen or 
 his tranjlators. 
 
 XXV. on Luke iil. 15. Jerom's tranjl. ' All things 
 
 6,88 ' were new in John Baptift, and for the unufualnefs 
 
 ' of his life all who faw him admired and honour'd 
 
 * him ; above all becaufe he baptized the penitent 
 
 * for the remiffion of fins.' 
 
 Joh.v. 35. xxi on Luke iii. 2. * He firfl: came * a burning 
 
 " and a fliining light' and preach'd ' the Baptifm of 
 
 Mar. i. 4. *'' repentance for the forgivenefs of fins,' then the true 
 
 5, 84 * hght follow'd — Where Ihould the Baptift keep but 
 
 ' near Jordan, that whoever would repent the Laver 
 ' of water might be ready.* 
 
 vi. 5. on John i. 25. Greek. ' Deliring to hinder 
 
 * John from baptizing ; thinking perhaps it was no 
 
 6, 81 * one's office to baptize, but Ctirift, Elijah or that 
 
 * prophet.' 
 
 vi. 6. on John i. 19. * John faw perhaps the fear 
 
 * of the Prlefts, — left he who baptized was the 
 ' Chrift.' 
 
 vi. 13. on John i. 23. ' Why fhould ye fuppofe 
 
 * that Elijah would come to baptize, who did not 
 I K. xviii. ' wet (pctTTTj^avToj) the wood on the altar in Ahab's 
 33. ' time, — for he bid the priefts do it — Chrift bap- 
 
 ' tized not with water but his difciples, yet referved 
 
 * to himfeif the baptizing ' with the Holy Ghoft 
 Luk. iii. 16. " and with fire.' — nor can it be Ihewn that any 
 
 * prophet baptized.* 
 
 Pr, 
 
I 93 1 
 Pr. 38. 
 vi. 17. on John i. 26. ' Though the four Evange- 
 
 * lifts fay, John own*d he came to ' baptize with 
 
 " "joater^ Matthew only adds ' to repentance' — John's Mat. iii. 11. 
 
 * bapiifm was interior to Jeftis's, — thofe who had 3, 116 
 
 * been baptized with it, and had not heard of the 
 ' Holy Ghoft, the apoitle baptized again, becaufe 
 
 * regeneration was not of John, btit of Jefus by his 
 
 * apoftles.* 
 
 vi. 26. on John i. 28. * There is ihe Baptifm of 
 
 * water, the fpirit, ar.d fire -, and to fome alfo the 
 
 « Baptifm of blood: of the jaft he fays — * I 3^' ^^^ 
 *' have a baptifm to be baptized, and how am 1 Luk.xii.50. 
 " ftraiten'd till it be accomplifh'd." 
 
 Origen fays John Baptift came in a quite different 
 way from all before him, and was admired for it, 
 particularly for what was one principal part of his 
 new method, his baptizing the penitent for forgivenefs. 114 
 None of the prophets btfore him baptized, and it 
 fcem'd the Jewifh notion that none might begin it 
 except Chrift, his forerunner Elijah, or the prophet 6 
 they expected like Mofes, whom they fecm not to 
 know was the MefTiah. Hence it appears Origen 
 knew of no proper J ewiJJo Baptifm. John's Baptifm 62 
 was only preparative, as far as appears always in 
 Jordan, to repentance and forgivenefs, but gave not i 
 the Holy Ghoft, which was referved for that of 79 
 Jefus. John's difciples were therefore baptized 4,104 
 again with Chriftian Baptifm. 
 
 W. d. app. 12, ig. 
 XV. 23. on Mat. xix. 28. Greek. 'Perhaps by job xiv. 4.- 
 
 * birth ' none is clean from pollution (p7ra) though lxx. 
 " his life be but one day,' through the myftery of 
 
 * generation — as David fays, * I was conceived in Pfal. \\. 5. 
 " wickednefs (otvofxixg) and in fin (dixocpriocq) my 
 
 " mother brought me forth.' By regeneration by 
 ^ the laver every one who ' is born from above joh. iii. 5. 
 *' {oiva^iv) of water and the Spirit,* is clean from 
 
 * pollution 
 
[ 5t 1 
 
 ' pollution (puTTa) — ' in a gl'.fs darkly i' but in the 
 Mat.xix.aS.' othcrr K-f encra:ion 'when the ^on of man (hall 
 " fic on the throne of his glory' — face to face.* 
 W. 1. 
 Cent, CeJf. vii. 50 Greek. ' He does not (hew how 
 ' error accon^panirs bir h ; — but the prviplT^rs — fay 
 ' a facrificc was Ou'er'd for fin, and fpeak ot tiic new 
 ' born as not i\ce from fin. {aixx^jKx.^y 
 
 VV. 26. G. 519. W. il. 372. Pr. 38. 
 
 viii. 3. on Lev. xii 7. Riifinus. ' The fcripture 
 
 ^.ob x:v. 4. c {^ys of the child born, that it ' is not clean from 
 
 *' pollution (forde) though it's lifr be but of one 
 
 - ° ij. 5. tt day.' — Divid fa}s, ' 1 vva"? conceived in iniquity, 
 
 " and in fin my mother broug'it me forth,' fhewjng 
 
 9^ * that whatever foul is born in the ?it^i\ is defiled 
 
 ' with the pollurion of iniquity and Cin.~(ifnqujta:is 
 
 * i^ peccati forde)— \i may be alk^d, fince BaptifiTl is 
 
 * given for for giv em j's of fius^ v.'hy by the pradire of 
 ' the Church it is given to little ones •, (parvulis) for 
 
 * if nothing in little ones wanted forgivenefs, the 
 
 * grace of baptifm vvould feem needlefs.' 
 
 W. 27,28. 
 Lev. xii. 6. y^ ^ ^^ Rom- vi, 7. Rufinus. ' By the Law a 
 
 * facrifice was ofTer'd for him v»^ho was born,— 
 ' could then a new born litt!. one fin ? it had then 
 
 * fin, (peccatum) for which a i'acrifice was order'd to 
 Job x!v. 4. t }-,£ offer'd •, from which he fays * none can be clean 
 Lxx. «t j|r i^jg jj|:^, jg j^^^j^. Q^ ^^^ ^^,,y ,5 ^^ |.|^^^ David faid 
 
 ri. ]i. 5. ( — c jj^ [-jf^ j-jj^rh my mother conceived me.' — There- 
 
 * fore the Church received a tradition from the 
 ' apoftles to give baptifm even to little ones, — 
 
 60, 6^ < becaufe the natural pollution of fin is in all, which 
 
 * muft bt v/afh'd away by water and the Spirit.' 
 
 xiv. on Liik. ii. 22. Jercm. " When the days of 
 
 " their puiincation were accomplifhed.' — Jefus 
 
 ' therefore wanted purifying, and was unclean, or 
 
 ' defiled with fome fort of pollution ; — it is written 
 
 job xiv. 4. ' in Job, ' None is clean from pollution if his life 
 
 LXX. u is bm; Qf Q^Q (jay ;» ]^e jjoes not fay none is clean 
 
 ' from 
 
[ 95 ] 
 
 ^ from fm, (peccato) but none is clean from poUu- 119 
 ' lion, (forde.)' 
 
 W. 27. G. 519. W. d. 372. Pr. 39. 
 xiv, en Luke. ' It is frequently debated among the 122 
 
 * brethren, — little ones are baptized for forgivenefs 
 
 * of (ins : What fins ? or when have they fin*d ? or ^^ 
 ' how crsn there be any reafon for the laver in little- 
 
 ' ones, unlefs as we faid before ' None is cleanfrom 
 
 *' pollution though his life on earth be but of one Job xiv. 4. 
 
 *' day ?' and (ince by the facrament of Baptifm the lxx. 
 
 ' pollutions of birth are laid afide, therefore little 113,118 
 
 * ones alio are baptized ; for ' except a perfon be Joh. iii. 5. 
 " born again of water and the fpirit he cannot enter 
 
 5' the kingdom of heaven." 
 
 It is plain Ongen thuu^^ht children were defiled 
 when born, which he calls both (pWo? fordes) pollu- 
 tion, and (oijj.ocprici peccatum) fin, for which his prin- 
 cipal texts ar'e Job xiv. 4. according to the Septua- 10 
 gint, and Pf. li. 5. But his notion feems to be of 
 fome legal defilement, for he joins it with the puri- 80 
 fication after childbirth, and unlefs Jerom has 
 entirely alrer'd the context of the xivth on Luke, 
 he exprefsly diftinguifhes it trom Sin, and fays it 
 was what Jefus himfelf needed cleanfingfrom. To 
 purify children from this pollution they baptized 
 them while little ones, and thought they had a tra- 93 
 dition trom the apoflles for doing fo. Yet it feems 
 probable that neither the opinion nor pra61:ice were 
 then eftabliOi'd, fince a debate might and often did 82 
 arife, why they were baptized ? which was always 
 for torgivenefs ; and what fins the> had? Hce too 
 we find how this opinion and pradice, or which no^ 
 traces appear till after Juftin Martyr, ierved to bring j^^ 
 in one another. If they baptized children before 
 they could fin, Baptifm was certainly for forgivenefs, 
 therefore they muft have fomething naturally want- 
 ing forgivenefs ; again, if they fancied that children 
 were born defiled, then they mull needs be baptized 96 
 to ckanfe them from it. 
 
 92. 
 
L 96 2 
 
 W. 33. 
 
 xiii. 17. on Math. 18. Greek. How is he who turns, 
 
 and becomes as little children, a little one among 
 
 72 the believers in Jelljs? — 26. The little ones are the 
 
 1 Pet. ii. 2. " new born babes, defiring thereafonableand fincere 
 
 *' milk.' — 27. One may afk — when their angels are 
 
 * fee over thefe little ones,— when by the Laver of 
 ' regeneration — -they became * as new born babes 
 *' defiring the reafonable and fincere milk,' — or from 
 ' their birth by the foreknowledge of God/ 
 
 vii. 1. on Gen. xxi. 8. Rufinus. ' Abraham did not 
 
 1 10 ' celebrate Ifaac's birth day, but his weaning Of 
 
 Heb. V. 12, ' thofe who no longer want milk, but ftrong meat 
 1 Cor. iii. 2. ' —a feaft is made, but not of thofe — of whom the 
 
 * apoflle fays, ' I have given you milk not meat.'* 
 
 xiv. on Luke ii. 22. Jerom. '' When the days of 
 " their purification were accomplifii'd.' — the foul 
 
 03 ' was not ckanfed as foon as born,^ — true cleanfing 
 
 ' comes to us after a time.' 
 
 The quotation from Matthew is principa'ly at 
 leaft meant of converts-, Clement of Alexandria 
 
 72 often ufes (uviTrioi) little ones in that fenfe : but com- 
 
 paring ail the places together. Children feem not to 
 have been baptized immediately afer birth, as Cy- 
 prian chofe to do, but lorne confiderable time palled 
 between birth and baptifm. 
 
 93' 
 
 j^gainjl Celfus iii. 59. Greek. * Celfus fays the Chri- 
 
 * ftians fay, * Whoever is a finner, fooliih, a little 
 *' one, — or miferable, the kingdom of God will 
 *' receive him.' To this we fay, it is not the fame 
 ' thing to call the fick foul to be heal'd, as the 
 « found to knowledge. — We exhort finners to come 
 
 * to thofe who will teach them not to fin, the igno- 
 
 * rant to thofe who will make them wife, little ones 
 ' (v»i7ri8?) to become men in underftanding, the 
 
 ' miferable 
 
C 97 ] 
 
 * miferable to happinefs ; — then we call them to 
 
 * initiation (rsXsrag) for we fpcak wil'dom among the 
 
 * perfed. (teAjioj?).* rt^ loo 
 
 Ex. ad Mart. ly. Greek. * He who catechized 
 ' you faid, ' 1 and my houfe will ferve the Lord.' — 
 
 * then ye faid * we will by no means forlake the 
 " Lord.' — And in the religious contrad (Osoo-fSfiaj 
 
 * o-ui/Srixow?', i. e. baptifm) you anlwered thofe who ex- 
 
 * amined you {roig xxlr,^}i<rrj) ' we will ferve the Lord 
 *' for he is our God.' If the breaker of men's co- 
 ' venants is faulty, — what fh^ll we fay of them u-ho 
 
 * by denying have broken their covenant with God, 
 
 * and returned again to Satan whom when baptized j 15 
 ' they renounced.' 
 
 xii. 4. on Nuwb. xxi. 22. Rtifinus. 'Let every jq^ joy 
 
 * one of the faithful remember, when he firft came 
 ' to the waters of baptifn, — what words he then 
 
 * ufcd, how he renounced the devil, would not uie ^"J-, 85 
 ' his pomps or works, nor obey his fervices or 98 
 
 ' pleafures.* 
 
 ix. 4. on J of. viii. 32. Rufinus. * Jefus wants ndt 
 ' much time to write — the Law in the hearts of be- 
 ' lievcrs, — for as foon as one believes in Chriit the 
 
 * law of the Gofpel is written in his heart. — Thou 
 
 * waft an infant in Baptifm, — when the facraments 
 
 * of faith were delivered to thee, — Jcfiis wrote the 
 
 * Law ia thy heart.* 
 
 Pr. 38. 
 VI. 17. on John i. 26. Greek. * While the four Luk. iii. i^. 
 
 * Evangelifts fay, John confefs'd he came to * bap- 
 
 *' tize wi[h water,' Matthew alone adds ' to re- Mat.iii. i a. 
 " pentance / fliewing the benefit of the Baptifm of 
 ' him who is baptized by choice (7rpoon^e<rsui). He 
 ' who comes as to repentance yet not repenting, the 
 ' feverer will be his punifhment. — The hiftory in 
 
 * the Ads of the Apoftles fhews how plainly the A6ls viii. 17. 
 ' Spirit came on them — who came fincerely.' 
 
 H As 
 
C 98 ] 
 
 ' As he bids every one remember what words he ufed 
 in Baptilm, how he renounced the devil, and de- 
 clared he would ferve the Lord •, fays the Law is 
 then written on their hearts, and commends that 
 119 baptifm which is dohe of one's own accord and fin- 
 
 pi cerely ; the Utile ones who he fays were baptized^ 
 
 Q2 but not immediately after birth, were probably fuch 
 
 jQQ as Nazianzen chofe ; children who could juft fpeak, 
 
 o^ ^nd did make the anfwers themfelves, though not 
 
 capable of much inftruftion. Yet from what he 
 fays to Celfus, they feem to have continued to them 
 fome fort of catechizing before initiation, which is 
 122 elfewhere mentioned as done to perfed infants. 
 
 94- 
 
 Jgainjl Celfus iii. 51. Greek. * Chriftians try as 
 
 * well as they can the minds of their hearers — be- 
 
 * fore they enter their congregation,— fome among 
 107 * the newly admitted, who have not yet received 
 
 ' the fign of purification •, others among thofe who 
 
 * have engaged to the utmoft of their power to do 
 ^ ' nothing unworthy of chriilians ; of thefe fome are 
 
 * appointed to examine the lives and actions of 
 'thofe who come for admiffion. — 59. Firft call- 
 ' ing men to be heai'd, we exhort fmners to come 
 ' to thofe who will teach them not to fin, the igno- 
 « rant to thofe who teach knowledge, children to 
 ' become men in underftanding, the miferable to 
 ' happinefs; — and when the infi:ru6ted have advanced 
 ' in purifying themfelves by the word, and as far as 
 
 * they can live well, we call them to initiation among 
 72 * us, for we fpeak wifdom among the perfed.* 
 
 xviii. 8. en Jer, xviii. 12. Greek. 'When one 
 
 Luk. ix. 62. * who ' hath put his hand to the plow turns back,'— • 
 
 ' he returns to the fins he had left, — fodo thofe who 
 
 ' hear this but whofe life is bad, whether Catechu- 
 
 121 * mens who have left the Gentiles, or the Faithful 
 
 i who have made fome progrefs** 
 
 iv. i» 
 
t 99 1 
 
 iv. I. CM J of. iii. 1 6. Rufimis. * Thou who for- 
 
 * fakeft idolatry — leavefl Egypc, — when thou joineft 
 
 * the catechumens — thou palTefl: the Red fea,- — if 
 ' thou flialt come to the myitical fountain of bap- 
 
 * tifm — pafiing Jordan thou wilt enter' the land of 
 
 * promife.* 
 
 xxii. on Luke ill. 5. Jerom. * He who does not 
 
 * forfake his old way by no means comes rightly to 
 
 * baptifm. — to you catechumens this is laid. — ' bring Luke iii. 8. 
 " forth fruits v;orthy of repentance." 
 
 vi..5. onEzek, XVI. 4., Jerom. * All are not wafhed 115 
 
 * to falvation, Flearken ye catechumens, 
 
 ' prepare yourfelves — while ye are not yet baptized, r r 
 ' and then come to the Laver and be walh'd to falva- 
 
 * tion. — Pie who is walh'd to falvation receives both 
 
 * the water and the Holy Ghoft ; — this is fpoken to 
 
 * every fmful foul who only feems to believe.* 
 
 xxi. on Luke in. 3. Jerom. * Repent ye catechumens 
 
 * that ye may receive ' baptifm to the forgivenefs of 63 
 " fins.' — -he receives it whoceafes to fin, but whofo 
 
 * comes to the Laver finning has not forgivenefs of 
 
 * fms •, I beieech you thereiore come- — caucioufiy to 
 
 * baptifn , and fiilt ' Ihew forth fruits meet for re- 
 " pentance." 
 
 iii. I. on Numb. Rujinus. ' How much better 
 
 * would it be — nottohearthe word of God, than to 34 
 , * hear — in hypocrify, — but much better — to hear 
 
 * with an honeft and good heart. — I fpeak of fome 
 
 * catechumens, and perhaps fome of the baptized. — 
 
 * for not all who are baptized with water, are baptized iitf - 
 ' with the Holy Ghoft, — nor are all catechumens 
 
 ' without it.' 
 
 v. 6. on Jud. iv. 19. Rujinus. * Milk in fcri- Heb. v. 12. 
 
 * pture is that firft moral inftrudion which is given ,_- 
 
 * to beginners as to little ones : for difciples are not 
 
 ' taught the deep points at firft, but corredlion of ^^^ 74 
 
 * manners — and the firft principles of faith.' 
 
 xiv. onLukeii. 22. Jerom. -* Are baptized for 
 
 * forgivenefs of fins.* 
 
 H 2 vi. 17. 
 
[ lOO ] 
 
 vi. 17. on John i. 26. Greek. * The wafhing of 
 
 20, 75 ' water is a type of cleanfing the foul from all de- 
 
 ' filement of fin, — the tountain of divine gifts 
 
 60 ' through calling on the adorable Trinity for him 
 
 ' who offers himfelf to God.' 
 
 Exh. ad Mart. ly. Greek. * If the breaker of 
 
 ' men's covenants — is punifliable, what Ihall we fay 
 
 30, 48 ' of thofe who — have broken the covenants made 
 
 * with God ?' 
 
 Children being then baptized too young to be 
 capable of much teaching, the Catechumens feem 
 to have been converts, who, on their converfion, 
 were put under a mafter, into a courfe of inftruc- 
 tion, and trial of their obedience; and when fuffi- 
 ciently taught, and the fincerity of their repentance 
 proved, they were admitted to Baptifm, whereby 
 
 121 they became one of the Faithful^ or as he in one place 
 
 > calls it, the Perfect. The inftrudtion was as each 
 could bear, to beginners morality and the eafieft 
 principles, and afterward the deeper. Having re- 
 nounced the devil and all his works, and promifed 
 obedience to God, as mentioned in the laft fedion, 
 
 21 they were baptized into the name of the Father, 
 
 Son, and Holy Ghoft ; whereby thofe who came in 
 true repentafnce received forgivenefs of paft fins 
 (of which the wafhing in water was a type), with 
 the affiftance of the Holy Ghoft : but thofe who 
 came in hypocrify, that is without amendment, had 
 not forgivenefs, and had better not have known the 
 way of God than defpife it -, for Perfeverance in 
 
 100 obedience was required both in the catechumens and 
 
 baptized. 
 
 . 95- 
 
 XV. 6. on Mat. xlx. 13. Greek. " Then were 
 *' brought to him children — that he (hould put his 
 " hands on them and pray.' — perhaps — thofe who 
 
 * brought them thought — that no demon or other 
 
 * misfortune 
 
C 'O' ] 
 
 ^ misfortune could hurt thofe whom Jefus had once 
 « touch'd.' 
 
 Origen did not fuppofe as Dr. Wall does, that 
 thefe children came to be baptized, but v;irh Cle- 
 ment ot Alexandria, that they came to be bleffed ; 77 
 and therein I think he is right, fince no other rea- 19 
 Ton is given for it in the text, nor vvus chriftian bap- 
 tifm then appointed. 
 
 To lum up the whole; 
 
 Origen appears to think that John was the/r/? go 
 beginner of Baptifm ; he baptized to repentance, but 
 gave not the Holy Ghoft, therefore his difciples were 
 baptized again wiih Chrijlian bapdfm. Origen 
 thought children came defiled into the world, yet gi 
 not properly withy?;!?, but fom.e legal poUutiony fuch 
 as Jefus himfelf needed cleanfing from-, they were 
 therefore baptized, a cuftom they imagined derived 
 from the apoftles, yet not fo eftablilh'd but that 
 fome doubted of the fitnefs of it, and what fins little 
 ones had to be forgiven : the notion however of 
 original Jin and infant baptifm brought in one an- 
 other. Yet there was a confiderabie interval be- 02 
 tween birth and baptifm -, and as they feem to have 
 made the anfwers themfelves, probably fuch child- 93 
 ren were baptized as could jud fpeak, to whom 
 fome fort of catechizing beforehand was continued, 
 though they were too young to be admitted among 94 
 the catechumens, who were all converts, taught ac 
 firft the plained points, and afterward the harder, 
 and ftrongly exhorted to amend and prove their 
 fincerity before baptifm, becaufe of the danger of 
 thofe who came unconverted. Laftly, he did not p^ 
 think the children brouu;ht to Chrift were then 
 baptized. 
 
 H 3 CHAP. 
 
[ 102 ] 
 
 CHAP. VIII. 
 Of Cyprian J Firmilia?:, and others, 
 
 Cyprian. Africa. A. D. 250, 
 
 96. 
 
 W. 37, G. 529. 
 p P 1ST. lxiv^ 2. to Fidus. ' As to the cafe of 
 * infants, who you fay fhould not be baptized 
 
 * within the 2d or 3d day after birth ; and think. 
 109,118 ' that regarding the law of ancient Circumcifion, 
 
 * they fnould not be baptized till the eighth day •,— 
 
 * our council — judge that the grace ot God mufh 
 I00jl2l ^ be denied to none, — no foul muft be deftroy'd.-^ 
 
 ' 3. Nor fliould any — hate to kifs it at the giving 
 
 * of Grace — The 8th day for circumcifion — was 
 
 * a type — fulfill'd in Chrift, — on which the Lord 
 
 ' rofe again. 4. If any thing would hinder 
 
 ^ men from receiving grace, grown perfon's greater 
 ' fins would rather do it : but if forgivenefs of 
 
 * greater fins is given, — -much more ought not an 
 
 * infant to be hinder'd, who being new-born has not 
 ' fm'd, but that being born of the flerti after Adam, 
 
 6c, 91 ' he received the infedion of death at his birth j and 
 ' will receive forgivenefs the eafier becaufe they are 
 
 * not his own but another's fins.' 
 
 W. 45. G. 528. 
 De Lap/. 6. * Infants brought by their parents 
 (to the heathen facrifices) * loft, while little ones, what 
 ^ thev had gain'd immediately after birth.* 
 
 The African opinion in Cyprian's time plainly 
 
 112 was, that all children born in the fielh are after the 
 
 likenefs of Adam faulty and liable to the judgement 
 
 of God, and that to obtain forgivenefs of it Baptifm 
 
 was necefiTary to them, and was conftantly given 
 
 them> 
 
C 103 ] 
 
 them, the fooner the better, yet they do nr>t feem 
 to be got to fo great a perfeftion in original fm as 121 
 Auftin was ; for they allow it was not their ov/n but 
 others fins, that therefore they were lels faulty and 
 eafier forgiven. The reafon why they baptized lb 
 young was that they thought it ablolutely necelTary, 
 left their foul Iliould perifh : the more modern no- 
 tion of imitating circumcifion was then quite in its 
 infancy ; Fidus indeed propofed it, but the whole 
 council thought it had nothing to do with the 
 affair. Cyprian, as did Juftin Martyr before, refers 62 
 the 8th day to Chrift's rifing again on the day after 
 the fabbath. The cudom of kiffing the new bap- 
 tized was then in ufe. 
 
 97' 
 
 Epijl. Ixiii, 3. ' By Baptifm we come to drink 
 
 * the Lord's cup.' 
 
 Tejiim. iii. 25. " Unlefs a man be born agiin of 
 •' water and the Spirit, he cannot enter the kingdom 
 "of God. — Unlels ye eat the flcfh of the Son of Job. vi. 53. 
 '' man, and drink his blood, ye have no life in you.'* 
 W. 45. G. 528. 
 
 De Lapf. 6. * Will not' (children carried by their 
 parents to heathen facrijices) "• in the day of judgement 
 
 * fay, * We did notof ourfelves forfaking the Lord's 
 " bread and cup go to profane pollutions, other's 
 " treachery deftroy'd us." 
 
 13. * Some parents flying — left their little 
 
 * daughter with the nurfe, who carried her to the 
 
 * magiftrates j — becaufe for her age fhe could not 
 ' eat flefh, they gave her bread mix'd with wine — 
 ' of the facrifice. The mother afterward recovered 
 ' her daughter •, the girl could not fpeak and (hew 
 
 * the crime committed, as neither could fhe before 
 
 * know or prevent it,— .the mother therefore brought 
 
 * her as we were offering j — the girl could not bear 
 
 ' our prayers, — and when — the deacon offer'd the 5^ 
 •cup — refufeditj yet the deacon perfifted — and 
 
 H 4 *pour'd 
 
[ 104- ] 
 ' pourM it down, then follow'd hiccup and vomits 
 ' ing : the Lucharifl: could not remain in a polluted 
 ' body. — This is of an infant not old enough to tell 
 * a crime committed about her.' 
 
 Jullin Martyr and orhers fay perfons received the 
 6 A 11^ V-.\i<:\\2.x\di ivjniediately after Baptifm, which feems to 
 have been ftill praftifed when they began to baptize 
 121 infants, and to have been look'd upon as equally 
 
 necefiary. Cyprian's teftimonies put both on a le- 
 vel, and he reprefents infants as charging their pa- 
 rents with carrying them froiri the Lord's Jupper to 
 heathen facrifices. And though Dr. Wall, z'ery un- 
 "billing to fuppofe that they then communicated in- 
 fants, guefles the girl abovemention'd to be 4 or 5 
 years old, (which yet does not much mend the mat- 
 ter) there is no foundation for his guefs ; fhe was 
 carried to the lacrifice hfore Jhe cculd eat meat^ 
 ivhich Ihe mjght do at a quarter of the age he fup- 
 pofes, was brought back and at the Eucharift before 
 Ihe could telly or even knew what had been done, 
 ^nd probably before fhe could fpeak. A grofs 
 abufe of the Lord's fupper arofe from their giving it 
 to infants, both in making them commemorate 
 Chrid before they knev/ what they did, and inde- 
 cently forcing it down againfl: their will, which 
 Vol* i, 96. Tournefort fays is ftill pradifed in Greece and Ar- 
 ii. 308- menia. Thus far therefore Original fin. Infant 
 baptifm, and Infant communion keep equal pace. 
 
 98, 
 
 Be hah. Virg. 5. ' They fliould defpife earthly 
 
 * things as the world is defpifcd, whofe pomps and 
 
 * pleaiures we renounced, when changing for the 
 ' better we came to God.' 
 
 De Orat. Dom. 13. * We who have renounced 
 
 03, 116 ' the world, and rejedled it's riches and pomps by 
 
 ' the faith of the fpiritual grace, fhould feek only 
 
 * neceffarieSv* 
 
[ 105 ] 
 
 Be Lap/. 5. ' Can the fervant of God-^-rrenounce 
 
 * Chrift, who hath already renounced the devil and ^j, 74 
 
 * the world V 
 
 Ep. Ixx. 2. to Jan. (^c, ' We fay, ' Do you be- 
 " lieve in everlading life, and forgivenefs of fins 
 " by the holy Church ?" 
 
 Ixix. 4. to Mag. ' That they believe the fame 
 
 * God the father, the fame fon Chrift, the fame 
 
 * Holy Ghoil. — ' Do you believe forgivenefs qf 
 *' fins and everlafting life through the Holy 
 « Church ?" 
 
 Here is given an abftrai^l of the forms in which, 
 they at Baptifm renounced the devil, and declared 
 their belief: more particulars may be feen by com- 
 paring this with Tertullian, Origen and others. 
 For the Renunciation fee 5'?, 74, 85, 93, 98, i i 6, ^J-, ^c, 
 122. and for the Conftflion of faith 13, 24,57, i-?, &c. 
 63, 85, 95, 103, ic6, 107, 1 16, 121, 122. 
 
 99. 
 
 DeExh. Mart. Pref. * We only {BiJJjops) who by 
 ' the Lord's permiffion firft gave Baptifm to be- ■^^ 
 
 * lievers.' 
 
 Ep. Ixxiii. 6. to Juh. ' Thofe who are baptized 
 
 * — are prefented to the rulers of the Church, and 
 
 ' by our prayer and laying on of hands receive the ^6 12c 
 ^ Holy Ghoft, and are compleated by the Seal of 
 
 * the Lord.' "^^ 
 
 Ep. Ixx. 1. to Jan. i^c. * The water muft firft 
 
 * be cleanfed and fandified by the Biftiop, (facer- r6, 83 
 ^ dote) that it may wafh away the fins of the per- 
 
 * fon baptized.' 
 
 Coun. of Cartb. 18. Sedatus. ' Water fan(5tified 57, 84 
 ' by the prayer of the Bifhop (facerdotis) — waflies 
 
 * away fins.' 
 
 Ep. Ixx. 3. * He who is baptized muft be anoint- 25 
 ' ed— that he may have the Grace of Chrift. The 
 
 * baptized are anointed with blefling, and oil fanc- 
 
 * tified on the altar.' 116 
 
 De 
 
[ io6 ] 
 
 Be Exh. Mart. Pref, * In Baptifm is received 
 
 * forgivenefs of fins.' 
 
 Ep. ixix. 7. to Mag. ' In Baptifin every one's 
 ' fins are forgiven.* 
 
 To Don. 3. * When by means of the water of 
 
 * new birth (uhd^e-genitalis) the foulncfs of my 
 ^6 ' former life was cleanfed, the light from above 
 
 ' pour'd itfelf into my clean heart ; and when by 
 
 ' receiving the heavenly fpirit the fecond birth had 
 
 *v^ 'made me a new man, immediately my doubts 
 
 ' were wonderfully clear'd, hidden things difcover'd, 
 
 * obfcure things enlighten'd, and a power was gi- 
 
 * yen me to do what before feem*d difficult.* 
 
 Ep. Ixiii. 3. to Ccscil. * By Baptifm the Holy 
 
 * Ghoft is received, — and we come to drink the 
 ' Lord's cup.* 
 
 t'i Bifhops were the perfons who ufed to baptize, 
 
 g - or at lead to compleat it by laying on hands ; the 
 
 water and oil were both confecrated before they 
 
 29, 51 were ufcd. By Baptifm all pafl: fins were forgiven, 
 
 and when the peribn baptized was anointed with 
 
 ^2 oii vvhich was called fealing, the gifts of the Holy 
 
 Ghoft came on him, which enlighten'd his mind, 
 
 and ftrengthen'd him againft temptation ; and he 
 
 64, 116 was admitted to the Lord's fupper. 
 
 100. 
 
 Be Exh. Mart. Pref. * Baptifm after which no 
 ' one fins.' 
 
 Ep. xiii. I. to Rog. * The faith and Birth to 
 
 * falvation gives life, not by being received, but by 
 
 30, 94 * being kept pure. — We muft perfevere in the ftrait 
 
 ' and narrow way.' 
 A J Be Op. et Eleem. i. ' Forgivenefs of fins is once 
 
 * given in Baptifm.* 
 
 fij 87 Ep.\x\\\. 3. ' Baptifm — which is once received 
 
 ' and never repeated.* 
 5S ixix. 9. ' They cannot be baptized who are al- 
 
 ! ready fandlified by — baptifm,* 
 
 Ixiii. 3; 
 
L 107 J 
 
 Ixiii. 3. ' When water alone is named in Scripture 88, 1 14 
 ' Baptifm is fpol^en of, as we fee in Ifaiah. — ' 1 If. xliii. 19. 
 " make — rivers in the dry defert (loco inaquofo, 
 "avuJ'^w the LXX calls it) to water my chofen 
 " race/ — Gcd fays by the prophet, — ' the places 62 
 *' dry before fhould abound with rivers, and water 
 " the chofen race of God/ that is by the new birth ^7 
 *' of Baptifm. — Again he foretells that * the Jews 
 *' if they thirfted and fought Chrift, fhould drink 
 " with us,' that is receive the grace of Baptifm. 
 " If they thirft — he will bring them into the de- 
 ** fert, bring them water out of the rock,-— and my If. xlviii.21. 
 " people fliall drink.' — Chrift fays ' if any thirft let Johnvii.37, 
 " him come and drink -, He who believeth on me, 3^* 
 *' as the Scripture fiith, * Out of his belly fhall 
 *" flow rivers of living water." — As the Lord faith . 
 
 ' to the woman of Samaria, * Every one who fhall •'° " ^^' '3> 
 " drink of this water fhall thirft again, but he who ^* 
 *' fhall drink of the water which I fhall give him, 
 " Ihall thirft no more." 
 
 Ixix. 9. * The Scripture fays by Ezekiel, 'I will Ez. xxxvi. 
 " fprinkle clean water upon you and ye fhall be ^5* 
 " clean.' — And in Numbers, ' The unclean perfon. ^^3 
 " — ftiall be purified on the third and feventh day, Num. xix. 
 ** and fhall be clean.' — Again the Lord faid to if ' 
 
 * Mofes, ' take the Levites — and thus (halt thou ^ " * ^''* 
 *' purify them, fprinkle them with the water of pu- 
 
 *^ rification.' Again, ' the water of fprinkling is Num.xix.g. 
 " purification.' Whence it appears that fprmkling 
 « of water has the fame efFed as the Laver of fal- 
 
 • ration.' 
 
 Perfeverance in holinefs was indifpenfably re- ^g 
 quired after Baptifm, without which it avail'd no- 
 thing, nor might baptifm be repeated. His far- 04, rS 
 fetch'd fearches into the prophets for Baptifm, (hews 
 he knew of no Jewi/b profelyie baptifm, which 62 
 would have been fo much more fimilar. 
 
 101; 
 
I03 
 
 [ io8 ] 
 
 lOI. 
 
 Ccun. cf Carth. 87. ' Hereticks — being en- 
 
 * emies of Chrift and Antichritls, when they come 
 JO, 07 < to the Church muft be baptized with the one Bap- 
 
 ' tifm cf the Church, that of enemies they may be 
 ' made friends, and of AntichriftsChriftians/ 
 
 Ep. Ixxiii. II. tojuh. * They who come to the 
 
 * church from hereiy muft be baptized, that by the 
 ' lawful, true and only Baptifm of the holy church, 
 
 * they may by divine regeneration be prepared for 
 ' the kingdom of God/ 
 
 Ixix. 8. ' You afk'd— whether I thought thofe 
 ' who receive the grace of God in ficknefs fhould be 
 ' reckon'd lawful chriftians, becaufe nor wafh'd in 
 ' the water of falvation, only pour'd on. — -Let every 
 ' one think as appears to him, and adl as he thinks ; 
 
 * We — ^ji^'dge the divine gifts can be defeflive to 
 
 * none — where there is full faith both in the giver 
 
 * and receiver. — 9. That whoever received the di- 
 
 * vine grace by the church — fhould be reckon'd a 
 
 * lawful Chriftian. If any think they gain nothing 
 ' becaufe only pour'd on, — let them not be de- 
 
 * ceived as if ihey fhould be baptized when they 
 ' get well ; but if they cannot be baptized, why are 
 
 103 'they to be thought Chriftians, yet not equal to 
 
 ' others ?' 
 
 Ixxiii. II. ' Can any baptifm be greater or bet- 
 
 * ter than confeffion or fuffering, that one confefs 
 ' Chrift before men and be baptized in his own 
 'blood? — 12. Does any one taken confefling 
 ' Chrift's name and killed before he is baptized, lofe 
 ' the hope of faivation, and reward of confefiion, 
 ' becaufe not firft born again with water t — They 
 
 58, 90 ' cannot be deprived of the benefit of Baptifm, as 
 ' being baptized with the moft glorious and greateft 
 ' Bapijm of bloodJ' 
 
 I have not quoted a tenth part of what he fays 
 i againll Heretick's baptifrrij but he is always of the 
 
 fame 
 
[ 109 ] 
 fame mind that it is to be look'd on as null and 
 void, and that of the Novatians among the reft. 
 The practice of baptizing people on the bed in 
 ficknels was ufed in his time, and he d'='clares his 
 opinion that it was valid ; yet is not peremptory in 
 that as he is againft heretick's baptifm, bur leaves 
 every one to think and aft as he fees fit; of this 103 
 fee more below. 1 hofe martyr'd before baptifn, 
 he as well as others declares to have no need of it. 
 
 102. 
 
 Cyprian thought children were born in a ftnful 96 
 jlate^ (though lefs fo than wilful finners are) that 
 therefore they needed Baptifm for forgivenefs, and 
 it .was the eilabi'fh'd pradice of Africa to give it 
 a few days after birth ; not in imitation of circum- 
 cifion on the 8th day, but fconer left they fnould 
 dye without it : And the practice of giving the 
 Lord's fupper iiumcdiately after Baptifn, feems to qj 
 have been full continued though to perfecl infants. 
 None but the Bilhops baptized, confecraued the wa- 99 
 ter and oil, and laid on hands. The baptized re- 98 
 nounced the devil and the world, confefs'd their 
 faith, received forgivenefs of fins, and thekifsof 99, ^ 
 charity, and v^ere anointed with oil tor the receiving 
 the Holy Ghoft, by whofe aid they were enlighten*d 99 
 and ftrengthen'd •, they partook of the Eucharift, 
 and were obliged to perfevere in holinefs, for Bap- 100 
 tifm could not be repeated. The baptifm of here- 10 1 
 ticks he utteily njc^cied as polluting rather than 
 clean fing, but thought Clinick Bapttfra on a fick 
 bed valid and perfect, which many doubted of. 
 Thofe martyrM before they could be baptized need- 
 ed it not, for no confcmon can be furer than that 
 made at the immediate hazard of their lives. He 
 knew of no Jewifld Baptfn, for he never mentions it, 1 00 
 though he feeks for baptifm among the prophets on 
 a very flight foundation. 
 
 103. 
 
t "o 3 
 103. 
 
 j^l'out Clinick Baptifin. A. D. 250. 
 
 lot See above what Cyprian fays, Ep. Ixix. 8, 9. 
 
 Eufeh. Eccl Hiji. vi. 43. (Cornelius BiJJjop of 
 Rome's letter to Fabius of Ant'toch about 'Novaticn). 
 *' Falling into a fevere diftemper, and like to dye, 
 *' he received Baptifm on his bed, by pouring; 
 " (7rfp;;:^u05i5 fAa?£i/) if that can be caWd receiving it, 
 *' recovering, he did not receive what by the rule 
 
 20 " of the church he ought, nor was feal'd by the 
 
 *' Biftiop, and without that how could he receive 
 
 ^3 " the Holy GhoR". — In time of perfecution denying 
 
 " that he was a prielf, — which he received by the 
 ** favour of the bifhop. — though all the clergy and 
 " many laity oppofed it, as not lawful for onebap- 
 ** tized by pouring, on his bed in ficknefs.'* 
 
 Eufeb. Eccl. HiJl. vii. 8. * Dionyfius of Alexan- 
 * dria writes, * Wejuftly diflike Novatian. — mak-, 
 
 35, 122 " ing void the holy laver, taking away faith and 
 
 74 82 " confeflion before it, and the Holy Ghoft from 
 
 ^ " it." 
 
 1 06 See below what the Council of Neocaefaria fays. 
 
 Novatian is the frfl injiance I find of baptizing 
 on a fick bed by pouring : which appears to be a 
 pra6lice then newly brought in, for many doubted of 
 its validity ; and moft (hew'd their mean opinion of 
 thofe fo baptized, by objefting that by the rule of 
 the Church fuch fhould not be ordain'd. The dif- 
 ferent opinions about it in different places are as fol- 
 lows. Cyprian in Africa, where Infant Baptifm 
 and confequently imperfeft baptifm was eftabliih'd, 
 thinks Clinick baptifm valid and perfect, and difap- 
 
 101 proves of the opinion that fuch are inferiour to others, 
 
 yet is not pofitive in that cafe as in others. Infant 
 Baptifm was fooner eftablifli'd in the Weftern 
 church than the Eaftern, but I do not find when it 
 came in at Rome in particular. Cornelius there 
 doubts of the validity of Clinick baptifm, and their 
 5 pra(fticc 
 
[ III 3 
 
 pra<5lice was not to admit fuch among the clergy; 
 Infant Baptifm, though creeping in by degrees, was 
 not eltablilh'd in the Eaftern church 150 years later; 1 19 
 there we find Dionyfius of Alexandria entirely con- 
 demn Clinick baptifm, as making Baptifm void^ by 
 taking away faith and confeffion which ought to go 
 before it *, that is, we cannot know the fincerity of a 
 fick man's repentance. (His way of arguing is 
 equally againft Infant baptifm, though he does not 
 mention that cafe, for there alfo faith and confeffion 
 muft be wanting.) The defedivenefs of the cere- 
 mony was alfo objeded to, that they were not 
 dipped, only poured on : that alfo Cyprian vindi- lOO 
 cates from the example of fprinkiings among the 
 Jews, which Ihews that all Chnllians except the 
 Ciinicks were then dipped ; otherwife he would 
 have brought inftances of Chriftians fo baptized, 
 rather than have fought for it in antiquated Jewifii 
 ceremonies. Clinick baptifm however continued in 
 the Wefiern church, and got into the Eaftern, for in 
 the Council of Neoc^faria mentions it, and lays the 106 
 foremention'd reftraint on thofe fo baptized. When 
 Baptifm was any way defeflive as it was in this cafe, 
 the compleating it by laying on of hands was de- 
 layed, which otherwife foilow'd immediately. 8^ 
 
 104. 
 
 Firmilian. Cappadocia. A. D. 250. 
 
 Cypr. Ep. Ixxv. 6. ' Paul baptized again with 00 
 
 * fpiritual baptifm, thofe who had been baptized by 
 
 ' John before the Holy Ghoft was fent by the Lord ; 26 
 
 * and then laid his hands on them that they mighc 
 
 * receive the Holy Ghoft.' 
 
 5. ' The Church where elders (majores natu) pre- j 20 
 « fide, who have power to baptize, lay on hands, and 
 
 * ordain.* 
 
 .13. ' Thofe from hereticks who have been ad- 
 ^ mitted into the church without Baptifm, if dead 
 
 ' muft 
 
lOJ) 
 
 [ "= ] 
 
 ' mufl be reckon'd among the catechized who died 
 
 * before they were baptized, they do not in vain 
 
 * fpeak of the benefit of the truth and taith to which 
 
 * they came from error, though hinder'd by death 
 ' they have not received the completion of grace.* 
 
 12. 'As fome doubted of (heretick's) baptifm, 
 
 ' fince though they received new prophets, they 
 
 87 ' feem'd to own the fame Father and Son with us ; 
 
 * many of us meeting at Iconium diligently exa- 
 ' mined the matter, and determined to rejefl all 
 
 * baptifm done without the Church.' 
 
 II.' He who allows the great gifts of the church 
 ' to hereticks, what does he but communicate with 
 
 * them. — and in vain fcruples to partake with them 
 ' in other things, to meet — pray — and offer with 
 ' them.' 
 
 14. ' We judge thofe not baptized whom they 
 ' who had formerly been bifhops, — and after (being 
 ' reje^ed) — have baptized. — yet there is great dif- 
 
 * ference between him who fell — by the force of 
 ' perfecution, and him who — audacioudy rebels 
 
 * againft the Church.' 
 
 A 70 He mentions John's baptifm as infufficient of 
 
 itfelf. 
 
 Majores natu feem to be the fame as (Trpfc-Surfpst) 
 83, 118 elders : Priefts therefore as well as Bifhops feem to 
 have been then allow'd to perform the great offices 
 of the Church. 
 
 Precipitating Baptifm from danger of death, 
 feems not the praftice in Cappadocia as it was in the 
 Weft, for a Catechumen's dying without baptifm is 
 fpoken of as no unufual thing-, nor did they look 
 on thofe as loft who mill: of baptifm for want of op- 
 portunity, but hoped they would receive fome be- 
 nefit of their fmcerity, though not yet regularly 
 admitted. 
 56, 101 Rejefting Heretick's baptifm feems the conftant 
 pradice, till the overbearing Roman church brought 
 in the admitting it. Firmilian inforces the re- 
 
 jedion 
 
C >'3 1 
 
 je6lion by faying that admitting their baptifm is 
 communicating with them, and that baptilin by 
 bilhops deprived for lapfing in time of perfecution 
 was deem'd invaHd. The fame arguments might 
 perhaps ftiU hold againft allowing the baptifm of 
 lecls who fhould equally corrupt the truths be equally 
 guilty of grofs immoralities^ and as wilfully pervert 
 Chriftianity : But where men fincerely differ in 
 opinion, (lill aim at the right way, but by long 
 rooted error miftake it -, they though erring muit 
 not be look'd on as wilful hereticks, but as wandering 87 
 brethren. 
 
 1 05. 
 
 Council of EH beris. Spain. A. D. 305. 
 
 W. 48. Pr. 41. 
 Can. 22. 'If any turn from the Church to 
 
 * herefy, — let him undergo a ten years repentance ; 
 
 * — but if infants were carried away, as they finned 
 
 * not by their own fault, they fliould be re- admitted 
 ' immediately.* 
 
 infants feem to have been then baptized in Spain 
 before they could chufe or refufe their religion. 
 
 106. 
 
 Council of NtGcafaria. Afra minor. A. D. 315. 
 
 W. 50. G. 42. Pr. 4.1. 
 Can. 6. * A wom^n y/ith child may be baptized 
 
 * ((pwlK^£o-9ai) -when fhe will : for in this fhe who 64, 75 
 
 * bears has nothing to do with the child born, for 
 
 * each one's own choice is fhewn by their confedion.' 6 7 82 
 
 W. 464. 
 12. ' Pie who is baptized when he is fick, ought 103 
 
 * not to be made a prielf, (for his coming to the m 
 
 * faith is net voluntary but from neceffity,) unlefs 
 
 * his diligence and faith do afterward prove com- . 
 
 I ' m^-ndable^^ 
 
[ 114 3 
 
 * mendable, or the fcarcity of men fit for the office 
 
 * do require ic' 
 
 It is probable none were then baptized in that 
 country but on their avn choice and confeffion, and 
 the fame was frequently though not conftantly 
 
 ,113 practiced 60 years afterward. And (i^jai/ 7rpoonps<ny) 
 
 a choice pecuHar to themfelves, which Dr. Wall 
 lays fo much ftrefs on, feems to fliew the council 
 thought, not only that the woman made a pro- 
 
 ^^ fefilon for herfelf only, but th^t (Uxft^) each per/on 
 
 did the fame. Clinick Baptijm which began in the 
 
 103 Weft, was now fpread into the Kaftern Church ; 
 
 and the fame cenfure is here cad on thofe fo bap- 
 tized, becaufe their iincerity was not approved. 
 
 107. 
 Ei{febius. Judea. A. D. 330. 
 'Dem. Evang. Lib. VII. 7rf,o( — dooir,^^ — ^7:1^1^0,^ 
 SS) 94 P^-i^ S'^B' * The people of Chrift's church are di- 
 
 * vided into two orders, one of the faithful, the 
 ' other of thofe who have not yet received the laver 
 
 1 Cor. iii. 2. * of regeneration j to whom the holy apoftle fays 
 I Pet. ii. 2. " I have fed you with milk not with meat — T^he reafon- 
 94 " able milk of infants^ in preparatory dodrine.' 
 
 Letter to his church. Soc. Hijl. Eccl i. 8. L'heod. Hifl, 
 Led. i. 12. ' We declare to you our faiih as we 
 
 * received it from the Bifliops before us, both in our 
 r^ * firft catechizing, and when v/e were baptized ; 
 
 * ix^^ov iXoL^.%a.v^j.iv) as we learned it from the holy 
 
 * fcriptures, and as we believed and taught both 
 ' when a Prieft and a Biiliop j and now alfo 
 ' believe.* 
 
 On Pf. xxxi. 2. * Every one who comes to the 
 29 * Grace given at Baptifm, will receive forgivenefs 
 
 * by confening our Saviour, believing in the God 
 ' of all things, and by fmcere confcllion.— for he is 
 
 2)6 * blefled who with a pure fpirit and true mouth, 
 
 ^e ' makes the confefTion and fpeaks the words in the 
 
 * Laver of regeneration.' 
 
 There 
 
C "5 ] 
 
 There were two orders of men in the Church, 
 the Catechumens \v\\o were in a courfe of intiruiftion 
 for Haptilm, and the Faithful who had been bap- 
 tized. And in fumming up in order the feveral 
 Itates of hfe he had pafs'd, catechizing is one, and 
 the iirft wherein he learn'd the faith : all therefore I I22 
 f^ppofe had been catechumens : Baptifni foUow'd 
 next when they were alfo taught the faith. It was 
 the Birtiops who baptized, and all feem to have con- 8-^ 
 felled their faith themlelves, which was a belief in 82, 93 
 the true God, and our Saviour Jelus Chriil, with a 
 repentance and confeffion of fin : all this he fays 
 mull be done in fincericy, and that on the purity 35, 62 
 and truth of tiiclr doiog fo all the benctit of it 
 depends. 
 
 108. 
 
 Qptatiis of Milevis. Afi-ica. A. D. 370* 
 
 W. 56. Pr. 42. 
 
 B. ;;. Of Donatift's fcbifvi^ near the cr:d. '• As Gal. ill. 27. 
 " many of you as have been baptized in the name of 
 " Chrill, have put on Chrill:.' A garment — which, 
 *■ fits all ages and ihapes ; is not wrinkled on In-" 
 ' fanis norltrcched on Young men.' 
 
 Cvprian llic-ws that Infant Bcpfm had been eftab- 
 liihVl in Airica above 100 ycar:i berore. 
 
 I 2 C H .^ 
 
C ii6 ] 
 
 CHAP. IX. 
 
 Of Gregory Nazianzen, Bajil and CyriL 
 
 Gregory Nazianzen* Afia minor, A. D. 370. 
 
 log. 
 
 W. 58.60. G. 41. Pr. 42. 
 48, 51 f^R ^T. 40. of Baptifm. ' Baptifm is a Seal to the 
 ' beginners in life, Grace to the advanced in age, 
 
 * and a reftoring the image they had loft by fin. — 
 30 « It is a covenant '.vith God of a new and holy life, 
 58 * — for there is no fecond Regeneration. — Haft thou 
 
 * a child {ymm)y let not evil be beforehand with 
 ' you, let him be fandified from his infancy 
 
 * (fjt (3p£ip«?), let him be confecrated by the Spirit 
 
 * from the cradle (j^ owx^v). Thou a timerous 
 
 * woman of little faith feareft to give the 4eai be- 
 iS.i. 11.28. * caufe of the v/eaknefs of his nature; yet Hannah 
 
 ' before Samuel was born dedicated him to God, 
 ' and confecrated him as foon as born. — Thou haft 
 ' no need of charms. — Some cannot receive it either 
 ' though infancy or fome involuntary accident, fo 
 104 ' that though they defire it they happen to mifs it,— 
 
 ng * fuch will be neither glorified nor puniihed. — As 
 
 ' to infants {yri-niuv) who know neither the lofs nor 
 ' grace of it, ftiaii we baptize them ^ certainly it" 
 
 * there is any danger, for they had better be fandi- 
 96 ' fied without their knowledge than depart unfeard 
 r r * and iinperje^ed^ (ccc-sp^y^yifa kui oJjAjra) Circumcifion 
 62 q6 ' 0^ the Sth day is an argument for us ; a typical 
 
 ' feal dene to thofe who had not reafon. — As to 
 ' others I think we Ihould ftay about three years, 
 9^ ' — till they can hear and anfwer to the myftery, 
 
 ' though not fully underftand it. — and then fandify 
 ' them foul and body with the great myftery of per- 
 
 5 Though 
 
C "7 ] 
 
 Though Nazianzen thought thofe who mifs'd of 
 Eaptifm without their own tault were not liable to 
 puniihment, yet as they were not entitled to chriftian 8 1 
 rewards, being not yet Chriitians, he would rather 
 baptize infants than let them die without it ; ufing 
 as an example that the Jews were taken into cove- 
 nant before reafon, which argument Cyprian quite 
 rejecled ; yet Nazianzen rather chole to ftay till 
 children could jurt anlwer for themfelves, as feems 
 to have been piaclifed in Origen's time, Nmnov was 54, 72 
 always ufed of a child capable of Baptifm, but I 
 think never till this place of an infant before reaibn, 
 fuch being now frequently baptized.- He calls 
 Baptifm the Seal with Hermas, Grace with Ciement 51, y^ 
 of Alexandria, a rejioring the imcigs of God with 67 
 Irenseus j fays it requires Ferfeverance, and may not 
 be repeated. The Charms he menrions v;ere hea- 
 then fuperftitions then ufed by Chriftians at child- 80, 119 
 birth. 
 
 no. 
 
 W. 58, 60. 
 Oraf. 20. In praife cf Bafd. ' In the beginning 
 
 * of his life — he was form'd to that bed formadoa 
 
 * which holy David rightly calls that of the day as 
 ' oppofed to that of the flight Samuel — was de- 
 
 * dicated before his birth, and conkcrated imme- 
 ' diately {i-Mg) after it : — and was not this man 
 
 * confecrated from liis infancy, {ik (i^tcp-d;) and ap- 
 ' pointed to the miniftry from his childhood {fAela 
 
 Bafil was probably baptized early, for his birth of 
 the day he' ufes elfewhere of Baptifm : but his W. 58. 
 example of Samuel makes it doubtful whether it 02 
 was in abloUue infancy, or fuch a little one as Na- 
 zianzen rather choie -, for Samuel's confecration was i S. i. 24. 
 not till he was. wean'd, and he brings the fame 
 example above where he prefers three years old. 
 To draw the parallel clofer, he fliews Bafil was ap^ 
 
 1 3 pointed 
 
C 1^8 3 
 
 pointed to the mlniltry from a chiid, as Samuel was 
 I. S iii. 20. e^rly efl^bliHi'd to be a prophet of the Lord. 
 
 IIT. 
 
 W. 62. 
 Orat. 40. * It is more creditable to receive Bap^ 
 tifm voluntarily in health, than through neceffity 
 in ficknefs. — The devil would tempt us to give 
 him the prefent time, and the future to God, but 
 we muft confider the hazards we are Hable to. — 
 Some fay, ' I am afraid I fhall not keep the Grace 
 
 * of baptifm unftain'd, fo will nor take my cleanfing 
 
 * yet, having no other afcerward :' O the crafty 
 impotture of tlie evil fpiric ! — when he cannot 
 make thee defpife Baptilm, he would cheat thee 
 
 by too great caution Art thou a youth ? fight 
 
 againft pleafures and paffions with this aid; — art 
 thou old ? let thy grey hairs haftcn thee. — Others 
 fay, ' What is the good of baptizing fo foon and 
 
 ' depriving one's ftlf of worldly pleafures ? one may 
 
 * enjoy them and be baptized at laft.' — 1 diflike 
 your Vv'icked purpofe, but commend you for 
 owning it. — If you were fure — you fhould obtain 
 baptifm at laft, you might be pardon'd this fordid 
 cunning; but there is danger you quite mifs it — 
 come with an honeft mind to baptifm, left you 
 be taken out of this world before it — There is a 
 difference in thofe who mils of baptifm, — fome 
 defpife it, — fome delay it out of negligence or 
 greedinefs to enjoy their lufts,— others — through 
 infancy — or fome involuntary accident. — I think 
 the firft will be punifti'd — for flighting Baptifm i 
 the fecond lefs becaufe — miffing it rather through 
 folly than malice •, the laft will be neither glorified 
 nor punifn'd. — Some would ftay till Epiphany, 
 
 §.? ll() *" Eajier or Whitfuniide — a handlbme white gar- 
 28 1 16 * '^''<2nt, — treat, &c. — In things of great confequence 
 ^' * do not ftand upon trifles. — Our Saviour's being 
 
 *^^ ■ 'thirty 
 
C "9 ] 
 
 * thirty years old when baptized was a different 
 
 * cafe.' 
 
 We fee here that many who call'd themfelves 
 Chriftians did yet neglect being baptized, and by 82 
 the queftion put above ' whether they fhould bap- 
 ' tize infants,' it appears feme did not bring their 1 1 3, II9 
 children, of whom this Nazianzen's father feems to 
 have been one though a Bifhop. Neglec^l of Bap- 
 tifm arofe either from infmcerity, that they defpifed 
 it ; love of fin, which they did not care to leave off; 
 neghgence, in puciing it off for trifling reafons, fome 
 to thirty our Saviour's age ; or fuperftition, left 
 their frailties fliould be more unpardonable ; all 
 whom he feverally reproves. Baptifm on a fick bed 1 03 
 was then ufed, and he mentions the cuftom of bap- 60, 120 
 tizing at feltivals, and putting on a white garment. 60, J ^ 
 
 I 12. 
 
 Gregory Nazianzen thought three years old the loc; 
 befl: time to baptize children, but fooner if in danger 
 of death, (ufing th^- inftance of Circumcifion which 
 Fidus propofed and Cyprian rejeded :) and for thofe 
 who had neglefled it before, any age or on a fick 
 bed. For as he thought thofe wlio defpifed bap- 
 tifm loft, and the delayers puniih'd for their neg- Hi 
 le<5l:, fo that thofe who mifs'd it innocently lofi: their 
 reward. Many however both neglected their own 
 baptifm on various pretences, and delay'd their 
 children's. He calls it the Seal, Grace, reftoring the iqo 
 image of God, a Covenant to live holy, New birth, 
 fantfifying and perfeflion ; and fays it might not be 
 repeated. The cuftom of putting on a white gar- 
 ment, and baptizing at Feftivals was ftill often ufed. Ill 
 Bafil was baptized early but perhaps not in perfect 1 10 
 infancy. Nniria is here firft ufed of perfe<^ infants, jqq 
 as fuch were now often baptized •, laftly, ChrilHans 
 had now learned to ufe heathen fuperftitions ac 
 Childbirth, 
 
 I 4 Bafil, 
 
C ^20 ] 
 
 Bf^f.L Alia minor. A. D. 3J0. 
 
 113. 
 
 W. 85. 
 Bc:k I. ani II. of Br.ptijin. ^' Born again, 
 " {xwjc^sv from above)* I take that word to mean, the 
 ^ijl iS i amending onr former birth which was in the filth 
 
 * cf fin.' Job xir. 4. (LXX.) Ff. li. 5. 
 
 W. 87. 
 
 Thecdoret relates what Baftl did concerning Vakns*j 
 child^ '-d.-bicb tberefcre I here quote. The child might be 
 chcut f:x years old., and Vakns had been baptized feme 
 years. 
 
 rhccd. Hif. EccL iv. 19. * Bafil -feeing the 
 
 * King's fon dying, engaged he Qiould rtcover if 
 
 * baptized by the righteous ; — but he — order'd fome 
 
 * Arians who were there to baptize the child.' 
 
 W. 85. 
 Bock I. ajid II. cf Baptifm. ' That they mufl; firft 
 5r ' be inftrufted {u.aMY2i\j^.7,:xi) in the Lord, and then 
 
 ' admitted to Baptifm.' 
 
 W. 82. 
 Orct. Exhort, ad Bapt. * The time for Baptifm is 
 1 10 * a man's whole life, — any hour or m.inute, out the 
 
 * mcft proper time is Ealter. — Having been t lughr 
 
 * the word from a chiia, are you not yet acquainted 
 ' with the truth r — w'lhen will you become a chrifti- 
 
 * an? — The Jew does not deiay circumcifion becaufe 
 ' of the threatning. — doll thou neglccl ' the cir- 
 
 [lol. ii. II. " cumcifion made without hands it\ putting off the 
 
 " flefh' in baptifm when you hear what the Lord 
 
 ' himfelf fays .^ John iii. 5 — I know your reafon, 
 
 82,111 ' * — ' ft^y ^ little, I will ufc my youth in pleafure, — 
 
 '* and when fatisBed give over and be baptized.' 
 
 * Do ycu think God does not fee your defign — and 
 
 * wicked heart ?' 
 
 g6 Bafil thought children were born polluted, and 
 
 cleanfed b/ Baptifm, which he v.culd have none 
 
 mifs 
 
C >^i ] 
 
 mifs of, for he was for baptizing Valens's young 
 child when dying ; and perhaps hke Chryfoflom 
 thought infants might, unlels in danger, be either 
 baptized or delay'd ; for he fays, all parts of life, 
 and all feafons are fit for baptifm, yet prefers doing 
 it at Kalrer. It is plain, however, that many did 5^>ll6 
 not bring their infant children to bapriim. Valens lo6,llI 
 though baptized himfelf fcems to have had no 
 thoughts of baptizing his child till it Wc'<s dying : 
 bur 1 doubt their delay too often proceeded from 
 lukewarmnefs, not from a principle of baptizing 
 them whf-n fitceft for it ; for both Bafii and Greg. 
 Naz. com^lain they ftill continued to delay it when 
 grown up, out of love to their fins. When be tells 5^ 
 fuch of the iieccfuty of Baptifm, and the danger of 
 mhring of it, that relates not to the cafe of infants, 
 asneiiher does his telling them that they mulf be 
 inftrudcd firH:. But we may obferve he uies imMbvu n, 6 C 
 for if.llructing as oppofed to baptizing^ which Dr. 
 Wail takes gieat pains to prove is ufed for difcipling 
 by Sipiifm, whether they were inftruded or nor. 
 
 Cyiil of Jerufalem. A. D. 370, 
 
 I 14. 
 
 Ws htijtnefs was to injlruol thofe ivho were haptized 
 at years of difcretion, about Infants therefore he fays 
 nothing -, yet fome circumjiances and cufioms which he 
 relates fully may be learned from him. 
 
 Catech. iii. 2. ' Water was the beginning of the 88, 100 
 •world, Jordan of the Gofpel ; the deliverance of 
 
 * Ifrael from Pharaoh was by the fea, the deliverance 
 ' from the fins of the world by the wafhing of 
 ' v/ater in the word of God : where there is a cove- 
 ' nant with any there is water. — The covenant was 
 ' made with Ifrael from Mount Sinai, but it was 
 ' after water and fcarlet wool and hyflbp. — Aaron 
 
 * was firll waQi'd, and then made high prieft; — the 62 
 
 * laver in the Tabernacle was a typeof Baptifm.* 
 
 3. ' Bap- 
 
[ 122 ] 
 
 2. ' Baptifm is the end of the old, and beginning 
 6, 62 * of the new Covenant, and John was the leader 
 
 * (a^p/Tjy©^) of it. — who was the end of the prophets, 
 
 * —and beginning {a-rxp-x^yi) of the Gofpel.' 
 
 When he feeks here for things fiojilar to Baptifm, 
 58, 77 he would naturally have mention'd Jezvi^ prcfelyte 
 baptifm if he had known of any fuch, yet here is not 
 a word of it -, on the contrary what directly con- 
 QQ tradifts ir, for he fays John was th^ beginner of Bap- 
 
 tifm^ and that it was the end of the old, and begin- 
 ning of the new covenant. 
 
 115. 
 
 2-^ Prsf. 3. ' Put oft impurity and put on the 
 
 rr 6o * ^ii'^if^g garment of hohnefs. — you have a forty 
 
 "^ * days repentance.' 
 
 04 121 Catech. i. 4. * Hitherto you have been a catechu- 
 < 7nen^ nov/ you will be cail'd faithful \ — be changed 
 ' from fin to righteoufnefs. — 5. Having pafs'd fo 
 ' many years vainly toiling for the world, have you 
 
 g r * not forty days leifure for prayer for your foul.' 
 
 iii. I. * Prepare purity of foul by faith unfeign'd, 
 
 85 ' for receiving the Holy Ghoft : wafli your gar- 
 
 ' ments by repentance, that ye may be found clean 
 
 * when cail'd to the wedding. — 2. Come not to the 
 «r ' Laver as to plain water, but as to fpiritual grace 
 
 * given by water. — for neither does one baptized in 
 
 04. * water but noc worthy of the Spirit receive perfe6l 
 ' grace, nor will one though virtuous, if he receive 
 
 5, CO ' not the Seal by water enter the kingdom of hea- 
 60 81 * ven ; this is a bold faying, but not mine, it is 
 
 ' Jefus v/ho faid it.' 
 
 No man is entitled to the rewards of Chriftians 
 63 iinlefs baptized, for which they muft prepare them- 
 
 felves by faith unfeign'd, fincere repentance, and a 
 real forfaking of fm, efpecially during the forty days 
 fet apart for catechizing. Thofe in a courfe of in- 
 ftruftion for baptifm are cail'd caiecbumensy as the 
 
 baptized 
 
[ 123 ] 
 
 baptized are call'd faithful ; but the outward a6l Is 
 not alone fufficient, there muft be alfo the gift of 
 the fpirit, for receiving of which, both Bapafm in 
 water, and fincerity evidenced by a virtuous hte is 
 neccfiary : he aifo refers to putting off and on their 23, 7^ 
 garments, as emblems of their forfaking fin and 
 entering on holinefs. 
 
 116. 
 
 Myft. i. I. 'I waited for this time, — that you 60, IH 
 ' may fee the power of that Baptifm which will be 
 ' criven vou this evenino;. 2. You firfl: enter the 
 
 * porch of the Baptiftery, and facing the Weft are 
 
 ' h'v\ ro ftrerch out your hand and ' renounce Satan, 98 
 " — T. all his works, — 4, all his pomps, — 5. and 
 1.11 his worlbip.' — 6. And — turning to the Eaft — • 
 ' yoii are bid to i'ly, ' I believe in the Father, and 24, 121 
 " in the Son, and in the Holy Ghoft, and in one 
 " Baptifm of repentance.' — This is done in the 
 
 * outer houfii,' 
 
 ii. 2. ' Being enrer'd you put off your cloaths, 
 
 * which is a figure of * putting off' the old man with Col. iii. 9. 
 *' his deeds.' — 3. are anoinred with confecrated oil 
 
 ' from head to foot, — a type of partaking of the 
 
 ' richnefs of Chriff. — 4. are then led to the holy 
 
 ' bath of Baptifm, — and every one is afl<.'d whether 
 
 ' he believes ' in the name of the Father and of the q8 
 
 *' Son, and of the Holy Ghoft,' ye confefs the con- Rom. x. 10. 
 
 * feffion of Salvation, and are thrice dipped into the 
 
 * water, — reprefenting the three Jays burial of 
 
 * Chrift — 5. Baptifm obtains not only the forgive- 47, 86 
 
 * nefs of fins, but the grace of adoption, as John's 27 
 
 * baptifm avail'd only to forgivenefs of fins •,— but 
 
 * Chrift's is alfo the conveyer of the gift of the Holy ^ 
 
 * Ghoft.' ^ 
 
 iii. I. Being baptized into Chrift and having put 
 
 * on Chrift, ye are become like the Son of God. — 
 
 * when he was walli'd in the river Jordan, — the Holy 
 
 * Ghoft came on him,— fo ye when come out of 
 
 *the 
 
[ i24 ] 
 25, 85 * the baptlftery — are anointed, a type of what Chrift 
 
 * was anointed with, that is, the Holy Ghoft. — 
 
 * 2. As Chrift was crucified, buried and rofe again, 
 3^' 55 * fo by Baptifm you in a figure are crucified, buried 
 22, 57 * and rife again with him. — 3. It is no more plain 
 ^o 'ointment — after confecration •, — the Body is a- 
 
 ' nointed with ointment, the Soul fanftified with 
 
 * the holy and quickening Spirit. Ye are firft 
 
 * anointed on the forehead,— then on the ears—the 
 ' nofe, — and the breaft. — 4. Having received this 
 ' holy anointing ye are call'd Chriftians. — 5. Keep it 
 
 /J.S * undefiled and pure v/ith good works-' 
 
 gy iv. I . ' Ye are become fellow partakers of Chrift's 
 
 * body and blood. — 2. Having put off your old 
 60 * garments, and put on the fpiritual white ones, you 
 
 ' muft be always pure.' 
 
 The appointed evening for Baptifm, follov;ing rhe 
 
 ^58, 84 forty days of prayer, fafting, and repentance, is pro- 
 
 2jq hcibly Eq^er even ; a time the A poll. Conft. Ter- 
 
 tullian, Bafil, &c. fpeak of as principally ufed lor 
 it : his account of Baptifm is very agreeable to 
 what we have had before, but the ceremonies fecm 
 
 67, Sc rather multiplied. Failing and prayer before bap- 
 tifm is in Judin Martyr, TertuUian and others ; 
 
 no, 85 renouncing the devil in Origen, doing it twice in 
 TertuUian ; Cyril adds they renounced the devil 
 facing the Wefi-, and confefs'd ChriPc toward the 
 
 57j 99 E^ft '• conlecrating the ointment we find in Cyprian, 
 &c. who fays the water was fo alfo -, TertuUian, 
 
 85, 98 Cyprian, &c. mention the confefiion of faith, the 
 
 KJ 84 Apoft. Conil. and TertuUian the dipping thrice, but 
 whereas Cyril refers it to the three days burial of 
 Chrifl:, they fay it was into the belief of the three 
 
 29 perfons : Forgivenefs of fins and the gift of the 
 
 68 7? Spirit is in all, Adoption in Irenseus, anjj Clement 
 of Alexandria : Many fpeak of the anointing, and 
 
 §y, 60 the Apoitolick Conilitutions diftinguifh that with 
 oil at firft from that with ointment at laft, but the 
 anointing fo many parts I find here only ; The New 
 
 teftament 
 
C 125 ] 
 
 teftament and Clem. Alex, mention putting off their 23, 57* 
 garments in token of laying afide their fins, and alfo 
 hint at their wearins: white o-arments in token of 28 
 purity, which Gregory Nazianzen more plainly in 
 fpeaks of: Juftin Martyr fays the new baptized 
 received the Eucharift juft after Baptifm ; his, Cyril's 64, 9^ 
 and the Apoft. Conft. defcription of it are fo much 
 alike, that I think all muil; be taken from the fame 
 original : laflly Tertullian and Origen mention the 
 defetilivenefs of John's baptifm, when compared to 79> 9^ 
 that of Chriftians. 
 
 117. 
 
 Cyril feems to know of no Baptifm among the 114 
 Jews, till John the baprift, who he fays firfl: 
 pradifed it. As he fpeaks only to perfons in- 
 ilruded for baptifm, neither his faying that it is il^ 
 indifpenfable, nor that Faith and Repentance are 
 nccefiary preparations for it, at all concern the cafe 
 of infants : none, however, is a compleat ChrKHan 
 till he is baptized, nor is Baptifm fufficient without 
 a good life. The circumftances and ceremonies of 1 16 
 it he defcribes very particularly, agreeable to what 
 others had before faid, though perhaps the forms 
 had increafed by length of time. See N°. 185. 
 
 CHAP. 
 
[ 125 ] 
 
 CHAP. X. 
 Of Ambrofe, CbryfoJIom, Augiifiin^ and others * 
 
 Ambrofe. Milan. A. D. 380. 
 
 118. 
 
 W. 88. Pr. 4^. 
 f^OM. on Ltike^ Book I. * The myfterics of the 
 ' Layer ot falvation, by which little ones who 
 pi, 113 * are baptized are brought back fiom evil, (malitia) 
 ' to their original nature.' 
 
 Of Abraham, ii. 11, * Neither a pioielyte who is 
 ' old, nor an infant born in the houfe is excepted 
 
 * {from circumcificn) bccaufe every age is liable to fm. 
 Job. iii. 5. * — * Unlefs a man is born again of water and the 
 
 " holy Spirit he cannot enter the kingdom of God :* 
 121 ' he excepts none, not an infant nor one hinder'd by 
 
 * neceffity ; for though they fl^ouid gain that wn- 
 
 * known freedom from punifhment, 1 do not know 
 CO ' that they can have the honour of the kingdoai. 
 104 ^^'^ ■^'ph- i^'- * bi Egyptthe Priefts feal if the 
 
 * Bifliop is not prelent.' 
 
 Ambrofe feems to think children corrupt from 
 their birth, and correcled by Baptifm. He is lor 
 baptizing them, not fo much becaufe they are cor- 
 
 119 rupt, (for which he does not feem to thi:ik thc;n 
 
 . liable to puniihment,) as bccauie without it they 
 
 have not a right to the kingdom of heaven, but he 
 
 fuppofes them to be in a Hare neither of reward nor 
 
 ICQ punifhment; a notion Greg. Naz. &c. alfo had. 
 
 He compares Baptifm with Circumcifion, which he 
 fuppofes was for fin alfo, though without founda- 
 
 r)6 tion -, nor does Cyprian though for infant baptifm 
 
 allow of their likenefs. He mentions that the 
 cuftom of Egypt allow'd Prielts to compleat Baptifm 
 by laying on cf hands. 
 
 ChryfpHom.. 
 
C 127 3 
 
 Chryfoflom. Conftantlnople. A. D. 390. 
 I 19. 
 
 W. 91—97. Pr. 43. 
 Horn. x\\. on i Cor. Of heathen rites -pra^lifed on 
 infants. ' How can it be fit to have a Seal made on 
 
 * the forehead by the Priefl:, when you have already 
 
 * anointed it with filth.' 
 
 xl. on Gen. * By circumdifion the Jews were 
 
 * diftinguifh'd from other nations ; but our circum- 62 
 
 * cifion that of Baptifm — fills us vs'ith the grace of the 
 
 * Spirit, and has no fix'd time as that had, but a man 
 
 * may receive this ' circumcifion made without Col. ii. 11* 
 " hands' in youth, middle, or old age, — to put off 113 
 
 ' the burthen of fins — and receive pardon.* aj 
 
 Horn, to the baptized. * They are not only free but 
 
 ' faints — juUified, — fons — heirs, &c. — therefore we 27, 74 
 
 * baptize children alfo though they have no fins.' 12, 49 
 
 i. de paiiit. ' There is no receiving our in- ro 8i 
 ' heritance before baptifm, — none is call'd a fon 
 ' without baptifm.' 
 
 xxiii. on ABs. ' The catechumens — take no care 
 
 * of a good life, the baptized (<?wIi3-8c:/ks-) who re- 3^' 5^ 
 
 * ceived it while children, or in ficknefs-— take no 
 
 * care neither, thofe v/ho received it in health very 
 ' little.' 
 
 The Chriftians now pra6lifed thofe heathen fu- 80, 1 09 
 perilitions at childbirth which Tertuilian mentions. 
 On the fecond quotation Dr. Wail puts a queflion 
 which he cannot anfwer, ' whether a chriilian mig^hc 
 ' either baptize an infant or delay it ?' for Chry!o- 
 ftom oppofing Baptifm, which may be done at any 
 age., to circumcifion which was fix'd to the Zth day^ 
 (as it was in native Jews only, not in profelytes) 
 feems to think baptifm may either ht given to infants 
 or delay d ; which opinion is no way inconfiitent wich 
 his general exhortations of the neceiTiry of Baptifm, 
 made to perfons who neglected it when grown up : 
 
 Tertuilian 
 
_ C '28 ] 
 
 8 1 TertulHan who is exprefsly againfl infant baptifm 
 
 fays the fame. Infant baptifm, however, feems to 
 
 103 have been then a frequent though not eft-abhih'd 
 
 III, 113 praflice, as Greg. Naz, and Bafil not far diftant in 
 time or place alfo fay ; and they baptized infants 
 not for fin, which they had not, but to entitle them 
 
 U^ to reward, as we find in Ambrofe alfo. P"or what- 
 
 ever pains Auftin takes to prove it, Chryfoilom 
 plainly did not believe Original Jin in the fenfe of 
 the Wefterns and moderns, which he and his fol- 
 
 W. 95. lowers Ifidore and Theodoret fhew was not yet 
 efhablifh'd in the Eaffc ; though they might believe 
 
 91 fuch an inconceivable pollution (pn(^) as Origen 
 
 mentions. Chryfoltom alfo fpeaks of forgivenefs 
 
 yS and adoption by baptifm. Laftly we find one bene- 
 
 fit y^dulf baptifm regularly perform'd, hkd over that 
 of infants or clinicks ; that though all were much 
 corrupted, yet the remembrance of the folemnity 
 
 93 and promife had more influence on the condu6b of 
 
 thofe who made baptifm their own choice, than when 
 it was done to infants who knew it not, or hurried 
 over in ficknefs, as indeed it is very natural to ex- 
 pe6l it fiiould. 
 
 Jerom. Rome, and Judea. A. D. 378. 
 
 120. 
 
 W. 98. 
 
 Efif. to Leta. ' Unlefs you think children of 
 
 * Chriftians, if they received not Baptifm are only 
 
 ' faulty themfelves, and that the crime is not laid to 
 
 ' them alfo who would not give it them.' 
 
 African Councils. A. D. 397 — 411. W. 133 — 140. 
 
 Decretal Epi files. Rome 384 — 400. W. i4i. — 149. 
 
 The Africans are exprefs for Infant baptifm, 
 
 which feems an allow'd point in the Weftern church 
 
 after Cyprian, unlefs perhaps in fomeof the retreats 
 
 V7.394.&C. of the Waldenfes among whom we find it difputed 
 
 many 
 
[ ^'29 ] 
 
 many ages after. And if fo pofitive a man as 
 Jerom, coming from Rome where it v*as eftoblifh'd, 
 had found any other cuiiom in the Eaft, he would 
 be fure to hold fall his own opinion. Siricius for- 
 bids baptizing converts (unlefs in cafes of neceffity) 
 except at Eafter and Pentecoft -, and Innocent fays, 58, S4 
 that Bifhops only were then allow'd to compleac 111,122 
 Baptifm by fealing : what is elfewhere faid of thefe 26, \o\ 
 points may be leen in the places quored in the qq jq^ 
 margin. 
 
 Augnjlln. Afiica. A. D. 410, 
 121* 
 
 W. 101* 
 Of freewill iii. 2:;. * What good does the facra- 
 
 * ment of Chrift's baptifm do to little ones, fmce 
 
 * they often dye after receiving it before they can 
 ' know any thing of it >. becaufe it is pioufly fup- 
 
 * pofed that their faith who offer it proxies the 
 « child.* 
 
 W. 102. 
 Benefit of perfeverance^ 12. ' I by no means fay It 
 
 * is uncertain, whether the regenerated in Chrift 96,118 
 
 * who dye in their infancy come to eternal falvation, 
 
 * and thofe who are not res;enerated fall into the 8 
 
 * fecond death.' 
 
 W. 105. 
 Jgainfl the DcncJifis, B. iv. end. ' In b2pt!zed 
 
 * infants the facrament of regeneration goes before, 
 ' and if they hold fall: Chriftian virtue the conver- 
 ' lion of heart follows.' 
 
 W. 112, IT 3. 
 
 Epifi. 23. to Boniface. ' You think you havepro- 
 
 * poled a hard queftion, — you fay, — ' If I afk you 
 ** of a little child * whether when it grows up \z 
 *" will be chad, or not a thief ? — -whether in its 
 *" prefent little age it thinks either good or evil V 
 ** You will fay, ' I know not >' how therefore 
 
 K " when 
 
[ '30 3 
 
 " when they are offer'd to Baptifm can the parents.. 
 ** anfwer for them — that they da what that age can- 
 " not think of? We afl<. them by whom they are 
 
 98, 116" brought, ' does he beheve in God ?* of that age 
 " which knows not whether there be a Godj they 
 
 i-22 " anfwer, * he does believe.'" — (JitjUn anfwers) 
 
 — ' When it is anfwer'd that * the httle one beheves* 
 ' who has not yet the affeflion of Faith, it is anfwer'd 
 
 * that he has faith by the facrament of Faith. — As 
 ' it is anfwer'd ' that he believes,' he is called 
 ' (fidelis) one of the faithful.' 
 
 W. 49. 
 Serm. xiv. It is efi'd about an infant. "Is he 
 <^4,1 15 " (fidelis) one of the faithful, or (catechumenus) a 
 " catechumen ?" i. e. is he baptized or not ? 
 Stennet. 78. 
 Of fnmrs deferts and for g,. i. 20. ^ Let us hear the 
 97 ' Lord, — * uniefs ye eat my flefh and drink my 
 
 *' blood ye have no life in you.' — will any dare to 
 ' fay this does not concern children ; or that they 
 ' can have life in them without partaking of his 
 ' body and blood.' 
 
 Epifl. cvk Jgninfi tloe Pelagians. * If they fubmit 
 
 * to the Apoftolick feat, or rarher to the Lord of 
 ' the apoftleSj who fays, * they will have no life in 
 *' them uniefs they eat the flefli of the Son of man 
 
 64 " and drink his blood' which they cannot do uniefs 
 
 * baptized ; they will contefs that little ones not 
 ' baptized cannot have life.' 
 
 80 Auflin is very clear that children are born in fin, 
 
 and mu(i be baptized or fall under the fecond death ; 
 
 ^6 that pradice having been eftablifh'd 150 years in his 
 
 country, he might know of no other. The form of 
 profefllng the Faith in baptifm was, that the Spon- 
 for declared, not that he in the child^s name, but 
 that the child himfelf believed, this is exprefs here 
 
 9S and in the next number. Cyprian gives the fame 
 
 form, but without mentioning whether he fpeaks of 
 
 infants or converts. The primitive pra^ice of giving 
 
 I the 
 
C ^3^ J 
 the Euchariil immediately after Baptijh,, fecms at firfl: 
 to have accompanied infant bapdrm al!b; Cyprian 97 
 mentions Jt as then uled. and Auftin is clear it is as 
 neceffiry as Baptihr.. The cii(lo:ii he mentions of 
 afking ' whether a child was one of ihe faithful or a 
 ' catechumen ?* is a (trong prefumption that Infant 
 baptifm was not an 07'iginal pra^ice^ for that ex- 
 preiTion could I think be begun only when they were 
 catechized and therefore really catechumens before 
 baptifm: indeed another author mentions a mock 122 
 indrudlion as ftill ufed when infant baptiHn wa-s 
 
 eftablilh'd. 
 
 I22« 
 
 E.cclef. Hierarcb. ahfurdly attributed to Diony^ 
 flus the Areopagite. A. D. 400. 
 
 W. 251. Pr. 41. 
 Ch. 7. * That children who cannot underfland 
 ' the divine myfteries fhould be made partakers of 91 
 ' ttie divine birth, — feems as you fiy — a thing to 
 
 * be iaughM at. That Biihops fhould teach the 
 
 ' holy things to thcfe who are incapable of them. 93 
 < — what is more ridiculous than that others (liould 
 
 * make the renunciations and holy profeillons for 
 
 * them as if they did it themfelves.— The parents — 
 
 ' fhouid deliver the child — to a good indruaor ; — 74 
 
 * of this perfon who undertakes to inftrudt tne child 
 t — the Bilhop demands — his declaration of re- 
 
 * nouncing, — he does not initiate one in the other's 
 
 * Head — for he does not fay, ' I do inftead of this 
 
 " child renounce'- — but ' this child does renounce, 121] 
 " profcfs, &c.' — therefore I fee no abfurdity in it.' 
 
 Amha Macalre. Egypt. A. D. ']^(). 
 
 Stennet. 85. 
 ' In the firft ages Baptifm was adminifter'd in 
 ' Alexandria but once a year, on Good friday, and 58, 84 
 
 * none were then baptized till thirty years old •, and i n 
 
 K 2 though 
 
C 132 ] 
 
 ' though fome time after this cuflom was changed, 
 
 * and permiffion given to baptize Chrillian's children, 
 
 * yet the cuftom of baptizing but once a year was 
 ' not alcer'd till Amba Theophilus the twenty- third 
 
 * Patriarch.' 
 
 Thefe quotations are of no great authority, the 
 firft being an uncertain author, and the other a late 
 one fpeaking of things long before his time. The 
 firft acknowledges an appearance of impropriety in 
 infant baptifm^ and that Ibme even then thought it 
 91 an abfurd thing ; fo we find many did in rig en's tinfe 
 
 when Baptifm of little ones was coming in. Here 
 107 alfo we find that the ancient catechetick injlru£ficn 
 
 before baptifm vvas then continued even to infants, 
 though to fuch it could be but a mockery ; he 
 defcribes it as done in the very fame manner as 
 Clement of Alexandria fays parents fhould bring up 
 their children \ only in Clement's time it appears to 
 74 be ^ real infru^ion of ihoit who could learn, but 
 
 that here is only a form of it to fuch as knew no- 
 thing of the matter. Dr. Wall thinks his account 
 that the Sponfors anfwer'd ' that the child believed* 
 121 is fingular^ but Boniface and Auftin fay the very 
 
 fame : this man thinks that if the Sponfor had an- 
 fwerM ' I inftead of this child renounce,* be would 
 be baptized in the child's ftead. 
 
 Macaire's tradition about adult baptifm feems 
 carried too far ; for whatever they did in Egypt, I 
 think they plainly gave baptifm in moft places as 
 fcon as perfons were fit, which may be long before 
 thirty ; but that the tradition is in general true that 
 groivn perfons only ivcre baptized^ feems probable 
 A. D. 190. from the Alexandrians above quoted ; Clement is 
 plainly for injlru8i7ig children before baptifm, Origen 
 230. who in his latter days left Egypt, mentions bap- 
 tizing children too young for much inftru6lion, yet 
 probably fuch as could, juji anfwer for themfehes; 
 9^ but of the fitnefs of baptizing fo young many 
 
 feem'd to doubt. But the baptifm of fuch children 
 
 does 
 
C ^33 ] 
 does «ot fecm to have then prevail'd in Egypt, 
 for Dionyfius a little after, without mentioning the A. D. 25i« 
 cafe of infants^ is againft precipitating haptifm^ all 103 
 irregularity in"^ performing it, and calls doing it 
 without faith and confelTion, making it void. 
 
 K3 PART 
 
L 134 1 
 
 PART iir. 
 
 An Abfirad of the Dodrine and Prac- 
 tice about Baptifm, as found in the 
 Authors above quoted. 
 
 C H A P. I. 
 
 Gf Johns, Jefus's, and JewiJJ: baptiftn, 
 
 123. r I THE old Chriftian writers appear to 
 I have thought, that John who came as 
 
 38 Chrift's forerunner, to declare and prepare the way 
 
 for his coming, was the firft perfon who practiced 
 
 62 Baptifm ; for they fay he led on (ir^oliwv) the ixiay of it ; 
 
 liaptilm was the end of the old and beginning of the 
 
 114 new covenant, and fohn the end of the Prophets and 
 
 the firfi of the Gofpel was the guide and beginner 
 (a^X'*^y<^) of it. Again, all things were new in him 
 
 t o ^f^d for that he was admired^ chiefly becaufe he baptized 
 
 the penitent for remifjion of fins. And from his fo 
 
 278 doing he is cali'd (0 |3a7rl!rr?) the baptizer^ a name 
 
 CO given to him alone. No former prophet had bap- 
 
 tized^ and the Chief priefls thought none anight do it but 
 Chrift, Elijah, or that Prophet foretold by Mofes, which 
 they feem not to know wa"^ the Mefiiah himfelf ; 
 they therefore defired to hinder John, fearing lefl he 
 zvho began to baptize might be the Chriji, 
 
 1 24. Jordan being the chief river of Judea, John 
 
 84, (jo remain'd by that, and therein he baptized his con- 
 
 c verts, becaufe there was much water there. He 
 
 I preach'd repentance for paft fins, and baptized the 
 
 penitent for forgivenefs of them, yet told them 
 
 lorrcw for fm, and being baptized by him would 
 
 not 
 
C ^35 ] 
 
 not avail, unlefs they brought forth fruits worthy of 
 
 repentance -, if they did not they would be cut up 
 
 and burnt Hke a barren tree. TertuUian feems to 
 
 luppofe that he baptized only into a promife of a 79 
 
 future forgivenefs in the MefTiah, but others allow 
 
 that Jshn's haptifm did avail to forgivenefs : indeed as 9'^i ^ '^ 
 
 it was only to prepare the way tor the coming of 62, 90 
 
 the MeiTiah, it did 710 1 give the fpirit, which was re- 79, 116 
 
 ferved for Chriftian baptifm, it was therefore look'd 
 
 on as infufficient, and thofe baptized by John were 00, 104 
 
 baptized again with Chriftian baptifm, into the belief 
 
 of Jefus now declared to be the Chrift. 
 
 125. The Baptifm of Jefus by his dif-iples before jgy 
 his death was of the fame preparative kind, for the 
 
 gift of the Holy Ghoft, and the appointment of 7, 70 
 Chriftian offices was not till after his refurredion. 
 
 126. If John was the firft baptizer there could 
 be no proper baptifm among the Jews before ; and 
 this ftill further appears in that none of the Chriftian 
 writers mention any fuch thing, though they are 
 very ready to compare Baptifm to any thing which 
 can be fuppofed to have the leaft likenefs to it. It 
 
 is compared to Circumcilion as a token cf the Cove- 62, 1 10 
 nant, and the entrance into the Chriftian church, as 
 that was into the Jewifti. To the Jewifh purifications 58 
 as cleanfing, but oppofed to them as one only, 77 
 while they were many and often repeated. To the gi i 
 
 off^ering after birth for purification •, and the Recog- ^j^ 
 nitions of Clement compare it to facrifices for'fin as 
 the means of forgiveneis. When they proceed 
 further, and with farfetch'd allufions compare it to 
 ihe flood, to pafiing the Red fea^ to the Gentile rites gg ^ 
 of wafhings, to the 'Pool of Bethefda, to the fprink- 
 ling the water of purification, to the fVorld rifing out loo, 1 14 
 cf water, to other things which I have above 
 quoted, and to many which I have omitted as too 
 much forced, and as Cyprian fays to all places where 
 K 4 V!ater 
 
c '3^ :i 
 
 100 tuater alone is tnention'd^ fome of thefe are at be?I: 
 
 but cbfcure hint?, and thofe who fo diligently* 
 karch'd them out would furely have raention'd a 
 'Jewfo profelyte baptifm as-jnuch more fimilar, if they 
 had known ct any fuch thing. 
 
 127. So defirous are the Fathers of finding any 
 ancient hints at baptifm, that fome fancy it was 
 foretold by the Prophets. So Juftin, IJaiah did not 
 
 62 fend you to a Bath^ hut to the Laver of Jahjation^ 
 
 again, hy the Laver of repentance we believe he fore- 
 
 74 told Baptifm. This Clem, Alex, feems to mean 
 
 ■when he fays, Ifaiah faith, wafh ye make you clean* 
 
 100 And Cyprian ivhen water alone is named in Scripture 
 
 Baptifm is fpoken of. To this Barnabas feems to 
 
 47 refer, faying, // is written of Ifrael that they fhall not 
 
 receive baptfm for forgivenefs, but appoint one for 
 thcmfelves. Some thought the devil by the heathen 
 
 62 88 walliings and dippings defign'd to imitate the future 
 baptifm of the Mefliah, not one then pradiced ; 
 though I think they were plainly imitations of the 
 many Jewifh purifications. But none of them, 
 neither Barnabas lo full of allufions to Jewifh cere- 
 monies, nor Juftin in his dialogue with a Jew about 
 
 no the Jewifh and Chriftian religion, nor Origen that 
 
 great allegorizer, appear to have thought or heard 
 of any peculiar profelyte baptifm* 
 
 128. Several indeed fpeak of baptifms among the 
 
 Jews, but they plainly mean the legal purifications. 
 
 1 8 One baptifm is oppofed to the daily ones, again anfwering 
 
 ^j the end of Mcfes^s many baptifms by one only ; lb Paul 
 
 H'cd. ix. 10. ^'^y^ there were in the Law of Mofes (Jioc(po^Qi? (ixir- 
 
 iKTfAoii) diverfe baptifms, or as we rightly tranflate it 
 
 wa/bings. All thete are I think ftronger evidences 
 
 againft any fuch Jewijh profelyte hapttfm than what 
 
 Dr. Wail founds his belief on are for it ; viz. 
 
 extrafts from the Jewilh Rabbi's, writers very weak 
 
 at bel^, who lived hundreds of years after Chrift had 
 
 appointed 
 
C 137 3 
 
 appointed Baptifm, and inconfiftent one with ano- 
 ther. Wall quotes them to fhevv that a Profelyte 
 was then admitted by cirawicifion^ haptifm and facri- W. XLIII. 
 fice^ and that they call'd fuch horn again: but Gale LVil. 
 lliews from the fame authors that this was only like 
 their other many purifications, and not like our 
 Baptifm, which they defpile as a thing no where G. 330. 
 commanded, and which began with John and Chrift. 
 Profelyte baptifm was no part of the Law of Mofes, 
 for he defcribes his ceremonies very particularly, yet 
 fays not a word of it; nor was it the praftice for 
 fome centuries after Chrift, fince the firft Chriftian 
 writers knew nothing of it ; whether fome later Jews 
 who made their religion confift almoft wholly of 
 ceremonies, might afterward extend their many 
 purifications to the caie of Profelytes it is not ne- 
 ceffary to examine. As to their calling it Baptifm, 288 
 the Jewifh purifications, even their walhing before 
 dinner, is fometimes fo call'd. 
 
 129. But there is not only negative evidence 
 againft this Jewifh baptifm, the many places where 
 the fathers fpeak of Baptifm as peculiar to Chri- 
 ftianity, as beginning with it, and of John as the 
 firft baptizer, are pofitive teftimony againft it. 
 Juftin calls Chriftians a new race born again of water, 62 
 and fays circumcifton which began with Abraham^ and 
 the ceremonies of Mofes ^ ceafed when Chrift preach' d the 
 new covenant which we received by baptifm. Cyril 
 fays Baptifm is the end of the old and beginning of the 1 1 4 
 new covenant. Tertullian more exprefsly, 5(?/"^r<» /^^^ 8i 
 hordes fuffering fahation was by faith alone, but then 
 the feal of baptifm was added, and the law of baptizing 
 given, and the Recognitions fay, that Baptifm was 60 
 appointed when facrifices ce&fed-, and I have fliewn 
 above that John was the iif ft baptizer. ^ 23 
 
 CHAR 
 
C >38 3 
 
 CHAP. If. 
 
 l^he rife of the Gpinion of Origtjial fin. 
 
 130. /'^ U R Saviour and his apoftles feem to 
 \^ alTe(5i; to enlarge on the innocence of 
 children, as \i forefeeing a contrary doflrine would 
 ipring up, and exhort men to be innocent as they 
 are. Thus, iinlefs ye become as little children yejhall mi 
 enter the kingdom of heaven ; again, in malice be 
 children^ in underjiandivg be men ; and the firft Chri- 
 llian writers are ot the lame opinion, that happy are 
 thofe who have not fallen from the innocence with 
 which they came out of their Maker's hands. So 
 Barnabas fays, by forgivenefs we become like an infant.^ 
 innocent and new born. Hermas judges thofe happy 
 who are innocent as infants^ and thofe who have con- 
 tinued without guile are like infants. Juftin knew of 
 no fin but what arofe from freewill, faying each 
 offended by his particular fin^ for God chcfe angels and 
 tnen fljnuld have freewill^ that they might dferve reward 
 or punijhment \ again, all are under the curfe^ for none 
 ever kept the whole law. Clem. Alex, commends 
 ihe innocence of children^ xMt freedom from fin in the 
 youngs again, a little one is meek, without guile j and 
 he calls all children who keep themfelves innocent 
 as they are, reprefentiiig the innocence of the mind by 
 childhood^ he figuratively calls us young ones^ who are 
 7Jot enjlaved to fin^ thofe are truly children who are 
 pure^ meek andfincere, he \m\\q cleaves only to the father is 
 truly a little one ; but he chiefly calls thofe children 
 who are in a courfe of- inftru(flion, we are the chil- 
 dren who are in the ftatc of difciples^ and running to the 
 truth., fuch our divine guide of the young takes care of i 
 thofe who know God as their father^ the new minds 
 of little ones were cnce foclifh, now newly wife., the 
 Lord guides us children. Irena^us indeed a little 
 
 before 
 
1^39 1 
 before Clement, thought human nature more frail 
 fince the fall, ibe image of God loj}, and man born in Sj 
 human birth, and once cofiquer'd could not rejlcre him- 
 Qlf, but needed the grace of God : yet his opinion 
 fcems to be rather that they were weak than 
 impure. 
 
 131. But fome foon extended this opinion into a 
 notion that children were impure at birth ; this rofe 
 firrt: in the Weftern church. Tertullian thought 
 every foul unclean till baptized, and tainted by the oO 
 alliance of the flefh •, that xh\?, fault in the original arofe 
 from the devil, and made him eafier draw men into 
 fin. Yet he did not think children really fmful, for 
 he calls infancy the innocent age, which wanted not 
 forgivenefs, and fays the divine principle remains not 
 put out though darkened; but he refers the great im- 
 purity of the heathen infancy to their idolatrous cere- 
 monies at childbirth, by which they as it were dedi- 
 cated them to the devil : which very heathen cere- 
 monies the infincere converts in the fourth and fifth 
 centuries brought into the Chriftian church, as ap- 
 pears by the writers reproving them for it ; fo 
 Greg. Naz. thou haft no need of charms, and Chry- 109 
 foftom . how can it be fit for the Seal vohen you have i x o 
 anointed it with filth '^ Origen alfo fuppofes an im- 
 purity, that by birth none is clean from pollution, what- 91 
 ever foul is born in the flefli, is defiled with the pollution 
 cf iniquity and fin; yet he diftinguifhes between pol- 
 lution and fin, he does not fay none is clean from fin but 
 none is clean from pollution -, he means therefore fome 
 legal pollution, mentions the facrifice at childbirth, 
 and fays even Jefus needed ckartftng from it, and was 
 unclean. But many feem to have then doubted of 
 children's being polluted at all, for it was frequently 
 debared why they were baptized for forgivenefs, what 
 fins they had, and whin thty have finned. The opini- 
 on however fpread in the Church, for Bah! fays men 
 are born in the filth of fin. But the eltablifli'd opinion 113 
 
 in 
 
C 140 3 
 
 in the Eaftern church during the time I have 
 fearch'd, went no further than this of pollution, for 
 
 ^ 1 9 Chrylbftom fays children have no fins, and his follow- 
 
 W. 95. ers Ifidorc and Theodoret allow of no more than 
 
 feme inconceivable pollution in them ; and Ambrofe, 
 
 a great imitator of the Eaftcrns, feems to think. 
 
 118 children not liable to punijhment^ for the evil nature he 
 
 fuppofes they have, though not entitled to reward. 
 
 132. An opinion that children come unclean into 
 the world having fuperceeded the old one that they 
 were innocent, human fancy could not rell there; 
 the Weftern church efpecially began to fuppofe that 
 children were born not only weak and polluted but 
 even finful, needing forgivenefs, and liable to punifli- 
 ment, before they could do one adion either good 
 or bad. Of this, fo contrary to the words of Chrift, 
 his apoftles, and almoft all the early writers; the firft 
 hint I find is by one, ancient perhaps but of very 
 weak authority, the Recognitions, which mention 
 
 4o the fuccejfwn of carnal feed^ and extinguifioing the fire of 
 
 their fir fi birth : unlefs it be this writer I find none 
 who plainly fpeak of it till Cyprian, who thought 
 
 9^ that ^// born in the fiefh received at birth the infeSlion of 
 
 deaths wanted forgtvenefs and received it by baptifmy 
 
 which nnifi be denied to none^ that no foul may be de~ 
 
 113, llS fircy'd. Bafil and Ambrofe mention the fame 
 
 notion, but lefs fully -, it is alfo in Jerom and others, 
 
 'and gain*d ftrength by time, for Cyprian allows 
 
 9" childi en are lefs finful than grown ferfons^ and will be 
 
 ecfier forgiven^ becaule the fins are not their own but 
 another'* s\ whereas Auftin feems to rank them with 
 the grofl[efl: offenders, and will not allow a doubt 
 
 121 whether unbaptized infants fall under the fecond death \ 
 
 and as he became the Oracle of later ages, his opi- 
 nion prevail'd in the Church, and on his authority 
 our reformers retain'd it. 
 
 133. The chief texts quoted in proof of original 
 I o fin are Job xiv. 4. according to the Septuagint (for 
 
 the 
 
i HI ] 
 the Hebrew will not do) and Pf. li, 5. Clement of 
 Rome quotes the firfl: as an exhortation to humility, 4^ 
 that the bed men have acknowledged their failings 
 and imperfections; and Origen brings both to fup- 91 
 port his notion that the foul is born defiled with ■pollii- 
 tioHj and that therefore little ones are baptized; opi- 
 nions then Tpringing up yet not eftablilh'd, being 
 doubted of by many and often debated. But as I 
 Ihew'd above, the text in Job can at mod only 
 mean that man is daily liable to fin ; and David is 10 
 begging pardon for adlual and very great fins in the 
 li. Kalm. 
 
 CHAP. iir. 
 
 ^he time of baptizing in different Places and 
 j^ges, 
 
 134. T3 Y the fame gradual progrefs that the 
 j_y notion of Original fin fprung up in the 
 Church, the practice of Infant baptifm alfo crept in. 
 We fhall beft trace the rife of this by diftinguifiiing 
 four different ages and cuftoms of baptizing, i. Of 
 full grown perfons ; 2. Of great children before man- 
 hood j 3. Of little ones before much underdanding ; 
 4. Of perfe£i infants, 
 
 135. I. All converts mud be at years of dif- 13, 94 
 cretion, and might be quite old-, fuch were baptized 
 as foon as fufficiently inftrufted, and fo far is right. 
 But when zeal decay'd and fuperftltion increafed, 
 many converts delay'd their baptifm too long for 
 various reafons -, fome for want of religion defpifed j , j 
 and neglected it entirely, others for want of confi- 
 deration negligently delafd it, either to an indetermi- 
 nate 
 
C 142 ] 
 
 nate time, or to one they thought more fit ; as to a. 
 fejlival or till better provifion was made for itj 
 
 122 feme would be baptized at thirty-, or Saviour's age -j 
 
 113 fome wickedly defign'd to fpsnd their youth in plea- 
 
 fares, and be baptized when old ; others fuperfti- 
 
 III tioufly chofe to be baptized when dyings that they 
 
 might not fin afterward \ and fome born of Chrifti- 
 ans and not baptized in infancy delay'd it in the 
 
 11^ fame manner, fo Bafil fays, having been taught the 
 
 word from a child when will you become a Chrifiian? 
 but thefe were not eftablifh'd pra6lices, nor ap- 
 proved of by the wifeft perfons : Hcrmas reproves 
 
 qi thofe who refufed Baptifm remembring the holinefs the 
 
 truth required, and Greg. Naz. Bafil and others con- 
 demn ail unneceffary delays in grown perfons. 
 
 156. 2. But the fecond divifion ieems moft 
 agreeable to the primitive practice, that of children 
 as foon as they are of fufficient underftanding to 
 know what they engage at Baptifm, and before per- 
 feft manhood, which may be about the mid way be- 
 tween ten and twenty. So the epiftles which were 
 written after the Churches were eftablifh'd fpeak of 
 
 14 , repentance, faith, for faking of fin, and promife of obe- 
 dience as- ftill join'd with baptifm. The Baptifm 
 
 47 Barnabas mentions is of fuch as believe, are by for- 
 
 givenefs made pure as infants, their ftony hearts are 
 tfiken away, they have fear, hope, and trujl in Jefus, 
 and as focn as baptized bring forth fruit : In Her mas 
 it is of thofe who repent, receive forgivenefs, lay aftde 
 the mortality of their former life, and engage to offend 
 no more : Ignatius lays, by believing in his death they 
 became partakers of his refurre5iion by baptifm : The 
 Apoft. Confl. direct baptizing thofe ^\\o forfake fin^ 
 renounce the devil, confefs Chriji, repeat the Lord's 
 prayer, and pray for grace; in their form of prayer 
 they defire the children may live //'// they are baptized, 
 and the Catechumens were inflrutled three years in 
 natural and reveal'd religion before they were ad- 
 mitted 
 
C U3 ] 
 mitted to baptifm : Jufliin Martyr fays Baptifm 
 Ihould be a work of choice and knoivhdge, he who 63 
 helieves and promifes obedience^ fhould pray and fajl^ 
 and then be baptized, they are horn again of water 
 and faith^ and he defpifes all waPmng which cleanfes 62 
 tnly the body, the foul alio mujl be ckanfed from fin : 
 Clem. Alex, is exprefs that teaching leads to faith and 
 haptifm ; that repenting of our faults and renouncing 74 
 our fins we are cleanfd by baptifm, which was a work 
 of choice, for we feek our mother the Church and the 
 Father receives thofe who fly to him and regenerates y^ 
 them\ Children (hould be thus brought up, Parents 74 
 fhould at home fhevj their children what the fcriptwres 
 teach, and then bring them to the Catechift who will 
 teach them the peculiar doctrines and duties of Chrifti- 
 anity, and then they wi)l voluntarily run to the Church 
 to be fanclified by haptifm •, and he calls all little ones 73 
 till they are thus perfe^ed, 
 
 137. Hitherto Baptifm was given at years of 
 difcretion, for none of the above writers fpeak of 
 any as baptized before it, but a different practice 
 now began to arife ; Tertullian finds fault with 
 fome for baptizing little ones fo young as to have 82 
 others to ar.fwer for them j but his opinion is like the 
 authors above quoted, that all believers fhould be 
 baptized, \k.\% the Seal of faith begun by repentance, of 
 thofe who are already cleanfed in heart, who renounced 
 with their own mouth, and pray d for grace ; children 
 fliould be baptized when they know Chriji, are growHy 
 know why they ccme, and deftre ity and fever al brethren 
 were baptized together. 
 
 138. The fame opinion and pradice ftiU conti- 
 nued in the Eaftern church, for Dionyfius of Alex- 103 
 andria calls baptizing without faith and confeffion, 
 making it void : Firmilian of Cappadocia fpeaks of 
 
 the catechized who died without baptifm^ as if no un- 1 04 
 common cafe, whence 1 conclude they did not then 
 
 precipitate 
 
C 144 ] 
 
 precipitate baptifm for fear of death : the Council 
 
 1 06 of Neocsefaria fay s each one's own choice isjhewn by their 
 confejjion : to the time of Eulebius of Casfaria the 
 
 107 church was di'vided into two orders^ the baptized, and 
 thofe preparing for it ; Catechizing is delcribed as 
 the firft time they learn'd the faith, and as coming 
 before baptifm •, every baptized perfon feems to 
 have then believed and confefs'd for himfelf, and 
 Eufebius thought the whole benefit of it depended 
 on his doing fo in fincerity : we find by Greg. Naz. 
 
 100 and Bafil, that thofe born of Chriftians, were not 
 
 then always baptized in their infancy, but at all 
 
 ages, and the time for it not being fix'd, fome of 
 
 [II, 113 the full grown caufelefsly put it off from time to 
 
 time, who are cenfured for fo doing. The Baptifm 
 
 115 Cyril fpeak of is of infi:ru6led catechumens, but 
 
 whether they confifted of native chriftians as well as 
 converts 1 do not find he mentions : Baptifm was 
 
 119 given at all ages in Chryloftom's time, who leems to 
 
 think it indifferent at what time of life they received 
 it : Macaire's tradition that none but adults were 
 
 -^22 baptized at fir ft in Egypt, is loo late to lay much 
 
 ftrefs on, yet is agreeable to what the other Egyptian 
 writers which 1 have quoted fay. 
 
 139. It further appears that they then baptized 
 none but adults, fince the renunciation and con- 
 feflion was at firft always the perfon's own a6l. The 
 
 ^4- Eunuch A6ts viii. confefs'd for himfelf : in the Apoft. 
 
 S7 Conft. the perfon baptized had renounced fatan^ he 
 
 made his own profcffion of faith ^ and afterward prafd 
 
 "jA- f^^ grace: in Clem. Aiex. the renouncing as weil as 
 
 repenting is the perfon's own ad: : the council of 
 
 106 Neocselaria require each one's own choice to be fhewn 
 
 107 h t^^^"^ confeffion : Eufebius declared him bleffed 
 who made the confefTion with truth : and in Cyril 
 
 u5 alfo the catechumen did it himfelf. When they 
 
 baptized children younger fiill they chofe they 
 Ihould confefs for themfelves, fo Tertullian fays 
 
 they 
 
C M5 ] 
 
 they renounced with their own mouth, and fpread but S2 
 their hands and ajk'd grace : and Origen, they anfwefd 
 thofe who examined them, and he bids all remember 9 3 
 what words theyiifed: and Greg. Naz. chofe children 
 Ihould ftay //'// they could anfwer, 
 
 140. But thofe who baptized perfefl infants mufb 
 make others anfwer for them -, and Tertuliian, who 
 firft mentions the pra6lice, finds fault v/ich it as an 
 undertaking what was not in their power; yet in 82 
 this they kept as near the old form as they could, 
 
 for they did not aflc whether they believed in the 
 child's name, but whether the child believed. So 
 the author of the Ecclefiaftical Hierarchy makes the 
 Sponfor not fay, / do infiead of this child renounce 12Z 
 (which he thinks would be initiating him in the 
 child's ftead) but this child does renounce and profefs ; 
 and this is not fingular in him as Dr. Wall fancies, 
 for Auftin fays they afl<.'d concerning the child 
 who as yet knew nothing, does he believe in God ? ill 
 and it was anfwer'd for him he does believe. 
 
 141. Children of Chriftians were however bap- 
 tized before they were fully grown up ; for the 
 Apoft. Conft. order {yniria) children to be baptized, and 54 
 pray they may live //// they receive it ; again {Trxi^a.) ^$ 
 children received the Eucharijl, and confequently were 58 
 baptized : Clem. Alex, fays parents fioould teach their ja 
 children, and then bring them to a majler for further 
 inftrudlion, that they may while children run to Bap- 
 tifm ; and becaufe that was then the pra6ticc he 
 calls all chriftians {-n-onhq) children and (yninQi) little y ^ 
 07tes till they are baptized, as feveral other writers 
 alfo do : the general pra6tice in Tertullian's time 
 feems to be, that as they renounced and pray'd for 82 
 themfelves, fo they did it while children, and under 
 
 the care of their mother, as foon as they were taught 
 why they come. And indeed fince none are proper- 
 ly Chriftians, nor entitled to chriftian rewards, who 
 have not yet received the Seal it feems proper to do ic 50 
 L " as 
 
C 146 3 
 
 as foon as they are properly qualified, which will be 
 fooner or later according to the care taken in teach- 
 ing them. 
 
 142. 3. Yet as no certain age was fix'd, parents 
 each partial to their own, were apt to fancy their 
 children fooner fit than others ; hence by gradually 
 baptizing fooner and fooner, fprung the third age 
 of baptizing which I mention'd, of thofe who re- 
 fiounced indeed and confefs^d for tbemfehes, yet while 
 liitle oneSy and before much knowledge. When 
 6q Iren^us reckons infants among thofe who are born 
 
 again to God, it may raife a fufpicion, though no 
 full proof, that fome were then baptized in Gaul 
 under ten years old, which feems the limit he fixes 
 to infancy. In Tertullian's time they baptized per- 
 fons at all ages in Africa, fome when they were 
 ^2 grown, knew Chrijt and had faith, this is the method 
 
 he prefers ; but little ones were alfo baptized feveral 
 brethren together, and under the care of their mother^ 
 but who renounced and prafd for themfelves, this he 
 fays nothing againft -, but fome were for baptizing 
 infants who muft have fponfors to anfwer for them, 
 and this he ftrongly oppofed. The baptifm oi little 
 ones feems to have been the praflice in Origen's time, 
 92 for he fpeaks of Birth and the Laver of regeneration, 
 
 as two diftincl and confiderably diftant times, the 
 Soul was not cleanfed as foon as horn, but after a time \ 
 they then made the confefiion themfelves, for let 
 Q 2 every one remember how he renounced, and the law was 
 
 then written on their hearts, that baptifm profited 
 which was done with choice and fincerity, fome cate- 
 chizing was ufed before it, wherein they anfwer'd, 
 we will by no means forfake the Lord, and wafliing 
 o^ cleanfed him -who offered himfelf to God ; yet children 
 
 J were then baptized fo young that debates often arofs 
 
 of the fitnefs of fo doing, and what fins they had to 
 be forgiven, which fhews the practice was then 
 newly come in : Greg. Naz. was alfo for flaying till 
 
 they 
 
C H7 ] 
 
 ihey toidd hear and anfwer for themfclves, but not 109 
 //// they fully underjlood it, 
 
 143. 4. Little ones before much underftanding 
 being now baptized, there ftill remain'd one further 
 refinement, that is to baptize perfeSl infants ; and 
 this the fpreading notion that children come fmful 
 into the world help'd to bring into ufe. This opi- 
 nion and this pra6lice are I think plainly innovation^ 
 of which I find no traces in the firit ages, but crept in 
 afterward, imperfedly at firft, and in fome places 
 only, till by degrees more fully eftablifh'd, and they 
 are fo clofely united, that I cannot find which arofe 
 firft, indeed they feem to have mutually help'd to 
 bring in one another. Some in Tertullian's time 
 were for baptizing infants, which is then firft §2 
 mentioned ; the notion alfo that fouls are polluted g^ 
 when born was then alfo fpringing up in Africa; in 
 the fame country fifty years afterward, Cyprian 
 thought infants born in forrie degree of fin, and In- 96 
 fant baptifm alfo was then eftablifh'd there ; as it 
 probably was foon after ira moft parts of the Weftern 
 church ; for the Council of Ehberis in Spain men- 
 tions it, A. D. 305 ; Optatus of Milevis in Africa 105, 108 
 in 370; Ambrofe of Milan in 380; Jerom alfo, jjj^ j2o 
 the African Councils, the Decretal epiftles, and the , ^ ^ 
 counterfeit Dionyfius ; yet thofe who mention 7"" 
 Eafter, &c. as the ufual times of baptizing, were not ^ 
 fo hafty as Cyprian who would not flay eight days : 
 Jaflly, Auftin is very clear and earned both for the 
 opinion and pra(5tice, and condemns to the fecor.d 121 
 death all infants who dye unbaptized, nor do i find 
 it oppofed in the Weflern church after Cypriar.'s 
 time, unlefs in fome of the retreats of the Walden- 
 fes where it was difputed many ages afterward. \V. o-q. 
 
 144. Infant Baptifm crept alfo by degrees into 
 the Eaflern church but later and more gradually ; 
 Di;>nyfius of Ah'xandria, and Firmiiian of Cappa- icr,!04 
 
 L 2 docia, 
 
C 148 ] 
 
 docia, A. D. 250, the Council of Neocjefaria In ^15, 
 and Eufebius of Casfaria in 330 feem to be againft 
 it. Greg. Naz. A. D. 370, is the firft Eaftern who 
 plainly fpeaks of it, and they feem to have been 
 then about as forward in Afia minor, as they were 
 in Africa in Tertullian's time, A. D. 200 : fome 
 baptized infants, others delayed it, and many 
 thought it indifferent at what age baptifm was 
 given : Greg. Naz. prefer'd the third method, of 
 baptizing little ones -, and Bafil thought it in good 
 meafure indifferent at what age they were baptized, 
 yet both were for haftening it if there was danger 
 of death : the fame variety of opinion and praflice 
 continued, A. D. 400 for Chryfoftom thought 
 baptifm had no fix'd time^ but a man might receive 
 it in youths fniddle, or old age. Their different prac- 
 tice from the Wefterns might arife from their 
 different opinion about impurity at birth ; for in 
 the Eaft they only thought that fome inconceivable 
 pollution affedled infants, fuch as Origen fpeaks of, 
 and not Original fin as believed by Auftin and the 
 W eftern church : and 1 have not traced it fo far as 
 to find, when that belief and the pradice of infant 
 baptifm got to be fully eftablifhM in the Eaft. 
 
 CHAP. IV. 
 
 Reafons alledged far early or late Baptifm, 
 
 145. ^INCE in the Apoftles time children of 
 ^ chrlftians as well as converts feem to have 
 been baptized when they could anfwer for them- 
 i'elvef, thofe who continued to be for adult baptifm 
 were fu in imitation of the primitive practice ; ac- 
 CGidingly we find all the earlieft writers for it, and 
 
 the 
 
C 149 ] 
 the contrary praftice came in firft about, A. D. 200> 
 in one particular country, not without oppofition* I43 
 and when eftablifh'd there fpreading by degrees to 
 other parts, yet not fully fettled in all places, 
 A. D. 400. 
 
 146. As in Baptlfm fins are renounced, faith de-. 
 clared and obedience promifed, a fenfe of fin under- 
 Handing to believe and a knowledge of our duty 
 feems required. So Juflin fays it fhould be a work 
 cf choice and knowledge : Clem. Alex, that children 03 
 when taught Chriftianity fliould run to baptifm : Ter- 74 
 tullian would have it done when they know why they 82 
 come, and deftre it : and Dionyfius calls baptizing 
 without faith making it void. Indeed the remem- 1 03 
 brance that they had been catechized jirjl, had fafted 93, 1 07 
 and prayed, been told the neceffity of coming with 63, 94 
 true repentance, that it was afk'd them and they had 
 voluntarily declared they would ferve the Lord, had 93 
 renounced the devil, profefs'd the faith, been fo- 05 
 lemnly dipped, and had prayed to God for grace and 57 
 ferfeverance, is likely to make a more lading im- 
 preffion on their minds and better influence their 
 adiions, than feeing it done to infants who know 
 nothing of it : fo Origen fhews the benefit of that 
 baptifm, which was done by choice and fincerely, and 93 
 bids all remember how they renounced the devil : and 
 when Chryfoftom laments the corruption of all ranks 
 of Chriftians, fl:ill we find thofe who had made their 
 vow regularly in health, did not fo entirely forget it, 119 
 a& thofe baptized in infancy^ or where it was hurried 
 over in/icknefs. 
 
 147. Thofe who baptized infants alledge the ne- 
 cefiity of baptifm, that none is entitled to chriftian 
 rewards without it, and the danger left: a child 
 (hould dye before receiving it ; they fay a chiid is 
 born corrupt and liable to perirti, unlefs it receive 
 forgivenefs by baptifm i this I have fpoken of al- 
 L 3 ready, 
 
C 150 3 
 
 ready, is" the reafon all who are for infant baptifm 
 chiefly urge, and few mention any other : Tertuliian 
 oppofmg it fays, why does the innocent age hajlen to 
 forgivenefs ? the want of forgivenefs was therefore 
 the reafon then given for doing it : Origen thougl^t 
 if nothing in little oner wanted forgivenefs the grace of 
 baptifm would feem needlefs : Cyprian's opinion is no 
 foul mufi be dejirofd, and an infant born of the fleffj 
 after Adam, will receive forgivenefs : Ambrofe fup- 
 pofes that little ones baptized were brought back from 
 evil, and Auilin more harfhly, that unbaptized in- 
 fants /<2// into the fecond death. 
 
 148. Greg. Naz. thought baptifm neceflfary, and 
 that infants had better be fantlified without their know- 
 ledge, than depart unfeaVd j yet his reafon feems to be 
 nor that they were already corrupt, but that they 
 might be baptized before they became fo, for he 
 lays, let not evil be beforehand with you. 
 
 149. Fidus propofed to Cyprian another reafon, 
 that in imitation of Circumcifion it fhould be done on the 
 eighth day •, but in that he was fingular, for I find 
 none for baptizing on the eighth day but himfelf ; 
 and Cyprian's whole African council though for in- 
 fant baptifm rejeded his argument as of no weight, 
 faying, Circumcifion on the eighth day, had no re- 
 ference to baptifm, but only to ChrifVs rifing from the 
 dead on the day after the fabbath as Juftin alfo fays. 
 However Ficius's propofal was not quite forgotten, 
 for Greg. Naz. mentions it, not indeed as his argu- 
 ment, for he did not chufe to baptize fo foon, but 
 as an inftance tliat infants had been, and if neceffary 
 might be taken into covenant. But the difference is, 
 Circumcifion was a token of the covenant made 
 with their fathers, and an indelible mark to feparate 
 them from the idolatrous nations about them ; 
 whereas Baptifm being not only for initiation, but 
 forgivenefs, repentance, renouncing of fins, and pro- 
 
 mife 
 
C >5i ] 
 
 m'lfe of faith and obedience, was fomething further 
 than circumcifion and required better qualifications; 
 and feveral of the things here mention'd were had 
 among the Jews by facrifice. 
 
 150. The rulers of the Church miglit alfo en- 
 courage infant baptifm, when they found grown 
 perfons put off their baptifm from time to time, or 
 even omitted it entirely, which Greg. Naz. Bafil, and 
 Chryfoftom fhew too often happen'd, when falfe 
 fcruples and luke-warmnefs came in ; the fame cafe 
 alfo ftill fometimes occurs among the prefent bap- 
 tizers of adults, and fprings from the fame caufe as 
 putting off repentance from time to time does, that 
 is a formal profeffion of Chriftianity in compliance 
 with cuftom, without confidering what it requires ; 
 but it is hard to fay what benefit fuch exped: from 
 a religion they fo little regard. This is a good 
 argument for educating children religioufly that 
 they may not negle6l the ordinances of Chrift, 
 but not for doing that in a different manner from 
 
 what he appointed, whofe whole benefit arifes from Pref, 
 
 obedience to his command : men ar€ apt to make their 
 
 rehgion confift too much in outward form, which 
 
 Infant baptifm tends alfo to promote, for it can be 
 
 no more to thofe who know nothing of what is done 
 
 to them ; efpecially when in private baptifm the 
 
 renunciation confeffion and promife being omitted, 
 
 the whole truft is in the outward a6t of fprinkling, 
 
 a practice I find no hint of in any of the ancients, 35 
 
 even thofe who were for infant baptifm. 
 
 1 51. The argument for baptizing infants becaufe 
 Chrilt fuffer'd children to be brought to him is 
 modern and groundlefs j the only reafon the New a 
 leftament gives for their coming is that he might by ^ 
 Ms hands on them andpray^ and he took them in his arms i o 
 ^nd hlejjed them, here is no hint of baptizing them : 
 Ckm. Alex, gives the fame reafon, to have his hands J J 
 
 L 4 laid 
 
C 152 ] 
 
 hid on them in hlejfing : fo alfo Origen tbey brought 
 children that he Jhotild put his hands on them and pray, 
 perhaps they thought no demon could hurt thofe whom 
 Jefus had touched ; Origen therefore did not think 
 they were baptized : none but Tertullian mention it 
 as at all relating to Baptifm, and he not to that of 
 infants which he is againft, but only that children 
 fhould be baptized fome time, for he fays let them 
 come ivhen they are grown, nor do I fee any great 
 proof it is of that, I fliall bring fome more direft 
 proofs that Chriflian children fhould be baptized at 
 a fit age. 
 
 152. The baptizers of infants claim all places as 
 for them, where (Tra^^ia) children and (^»!7r^a) little 
 ones are faid to be baptized, how juftly will beft ap- 
 pear in the Appendix where I examine how thofe 
 ' words are ufed. ITaiJ'tsp in the New teflament 
 
 means any child from its birth till near grown up, 
 infants, lirtle ones, children at play, thofe of twelve 
 years old, and as diftinguifh'd from grown perfons : 
 in the Apoft, Conil. TraiJ'ja are among thofe faid to 
 receive the Eiichariji, and confequently were bap- 
 tized, as thofe then were who had been pray'd for 
 while younger that God would bring them, to a fit age, 
 who Jhun'd fin, had been three years injiru^ed, and 
 whofe renunciation, profcfiion and prayer for grace 
 were their own acl : in Clem. Alex, they are the 
 ycujig innocent and teachable, eipecially thofe who are 
 in a Lourfe of injtruftion for bapdfm, and tiguratively 
 ail of whatever age who are like them ; he and 
 feveral others feem 10 ufe both TraJf? and wnnci of 
 
 73 children till they are baptized, and then they become 
 
 109 (tcAb&i) the perfect. 
 
 i'7^. N>i7rtoi in tl-.e New teflament are children 
 who have underfbanding, but are yet weak in it : the 
 ApcO". ConlK cnll children fo till they are baptized, 
 hapiize ycur children (nmrnn), and tlie Church pray'd 
 
 for 
 
C ^53 1 
 
 for the lives offiich (i/nTria^i/) till they Jhould be perfe^ed : $5 
 fo alfo in Clem. Alex, thofe preparing for Baptifm 
 are call'd both vnms? and Trai^iu •, little ones (niTrioi) are 72, J 7 
 perfe^edzvheyi they become of the Church, and [vnnioi] 
 when taught natural religion and chriftianity by 74 
 their parents and mafter, ran to he fanSlified by bap- 
 tifm. When they baptized children younger ftill 
 wmoi is ufed of fuch as came then to Baptifm ; fo 
 Origen fays they exhorted children {yYt-rmz) to become 93 
 men in underft abiding, and then call'd thera to initiation ; 
 there was then an interval between birth and bap- g2 
 tifm, and all probably anfwer'd for themfelves, yet 
 they were baptized while little ones, and the words 9^ 
 he often ufes are (^»x^©^ and parvulus), a little one : 
 Greg. Naz. ufes v*i7riov of a child to be baptized, but 
 as infant baptifm was then coming in, he not only 
 calls thofe of three years old fo, at which age he 
 chofe to baptize, but infants alfo who might it ne- 109 
 ceflary be baptized (fx jS^if^a?) in infancy. 
 
 154. On the other hand the objedions which 
 were made againft Infant baptifm fhew it to be an 
 innovation. Infants are not capable of faith and 
 repentance which are promifed in baptifm, norfeem 
 to want forgive nefs which is the effed: of ir, and 
 we often find thefe things objedted againft the 
 pradice. Tertullian afks why the in^iocent agehajlens 
 to forgivenefs ? let them come when they knew why they 8 2 
 cojne : Origen fays debates often arofe why little ones 
 were baptized, and what occafion they had for forgive- o i 
 nefs : and the Ecclef Hier. acknowledges an ap- 
 parent abfurdity was then objeded to a previous 
 mock ir^'lrucfion pradiced to thofe wko imderjiood no- i 22 
 thing, to baptizing thofe into Chrid who knew him 
 not, and to others renouncing for them in the perfon 
 of the child. 
 
 C H A P. 
 
C '54 ] 
 
 CHAP, V. 
 
 7'he necejjity of Baptiftn^ with the Salifications 
 and Preparation for it, 
 
 355. T> APTISM is the initiating rite into the 
 
 fj Chriftian church, therefore no man is 
 
 S properly a Chriftian till he has received it. Hermas 
 
 50 lays we arefaved by water, thofe who had not received 
 the feal were unfit for the tower, and they muft needs 
 rife by water to enter the kingdom of God. Juftin calls 
 
 62 Chrirtians a new race born again of water, without 
 
 ()o v^h'ich ye fh all not enter the kingdom of heaven \ and it 
 
 was done that they might not be children of neceffity 
 as by birth, but of choice by baptifm. Iren^us afks 
 ^^ How/hall a man receive adoption without a new birth by 
 
 baptifm ? Clem. Alex, fays We become of the Church 
 y^ when regenerated to adoption ; Chrift has wafh^d us by 
 
 24 one baptifm ; again Difciplefhip takes place when teach- 
 
 ing and faith lead to baptifm ; children (houJd learn 
 what the fcriptures teach, part of which is wafh ye 
 make you clean., the mafter will teach them the doc- 
 trines of Chriftianity, that they may run and be fan^i- 
 
 5 1 jied. Tertullian affirms T!he feal of baptifm was added 
 
 in Chriftianity, and unlefs a man be born again, he 
 
 fhall not enter the kingdom of heaven, therefore all 
 8 2 believers were baptized •, when the foul has faith it mufi 
 
 So l^'^ reform'' d by a new birth of water •, children are defigiid 
 
 for holinefs, and muft come when grown ; accordingly 
 82 parents brought their children to baptifm when they 
 
 01 thought them fit for it. Origen diftinguifhes the 
 
 yiatural birth, from regeneration by the haver, little 
 <^^ ones were then baptized, and he bids ev}ery one of the 
 
 faithful remember his coming to baptifm. In Eufebius's 
 
 ■ liiTie the Church was divided into thofe who were 
 107 already baptized, and thofe who were preparing for it. 
 
 Cyril thinks whir ever a covenant is there is water, 
 
 Baptjlm 
 
C «55 3 
 
 Baptifm is the beginning of the new covenant ; before it 1 1 4 
 one is only a catechumen^ and then becomes one of the 
 faithful \ ilie virtuous cannot enter the kingdom ofhea- ijr 
 ven unlefs baptized. Laftly, Chryfoilom lays there uq 
 is no receiving our inheritance before Baptifm, 
 
 1^6. The children of Chriftians therefore muft 
 be baptized as well as converts, and the promifes of 
 the Gofpel are not made to any till they are fo ; yet 
 the above authors do not fay they received Baptifm 
 till they had the proper qualifications of choice and 
 knowledge ; they defcribe them as taught, believing, 
 repenting, renouncing, and profeffingj thofe who 
 died before they could perform thefe conditions were 
 left to the mercy of God who beft knew what they 
 deferved ; fo Firmilian did not think thofe catechu- 
 mens loft who died before baptifm^ though he did not 1 04 
 pretend to declare their exa6l ftate. But the bap- 
 tizers of infants extend this necefTity of baptifm to 
 all though they have yet no knowledge; Cyprian 
 would not delay baptifm //'// the eighth day left the 9^ 
 foul be deftroy'd : Greg. Naz. would not have infants 109 
 depart unfeal*d : Bafil thought all fhould be born again 1 1 ^ 
 (0 amend their former birth : Ambrofe lays, 720 infant i ly 
 or perfon hinder* d by neceffity is e^cufed^ for he does not 
 know they can have the honour of the kingdom without 
 it : Jerom judges parents faulty who did not baptize I 20 
 their children: and Auftin will not allow a doubt 12 1 
 whether unbaptized infants were condemned. 
 
 157. This fuppofing that baptifm which is ne- 
 cefTary to all qualified perlbns, is fo alfo to thofe of 
 all ages whether prepared or not, brought in what I 
 do not find in the early writers, a haftening of bap- 
 tifm before the catechumen had gone through a re- 
 gular courfe of inftruftion, or without all the ufual 
 ceremonies, if he was in danger of death. Ter- 
 tullian fuppofes the necclTity might be fo great that 8j 
 a layman might baptize : Greg. Naz. would rather 
 
 have 
 
C 156 ] 
 
 1 09 have infants baptized than dye without it : and Valens's 
 
 11^ child was baptized becaufe dying. Novatian, A. D. 
 
 102 -5°' ^^ ^^^ ^^^ft inftance 1 find of baptizing a Tick 
 
 perfon on his bed, and fo many doubted of the 
 vahdity of it that I think the pradice muft be then 
 newly come in -, Infant bapti7ers approved of it, 
 others doubted, and fome entirely rejeded it : and 
 almoft all caft a cenfure of imperfeiSlion on it, for- 
 103, 106 bidding thofe fo baptized to be made Priefts. Yet the 
 praclice gradually fpread in the Church, probably 
 firft through the Weftern, and afterward into the 
 Eaftern, where the Council of Neocasfaria mentions 
 
 1 1 1,1 19 it, as do Greg. Naz. and Chryfoftom afterward. 
 
 158. But thofe who laid more ftrefs on the inward 
 difpofition than on the outv/ard adlion, were againft 
 
 52 precipitating baptifm. Juftin afks What avails that 
 
 wajhing which ckanfes only 'the body ? let your foul be 
 wafh'd from fin. I find no figns of precipitation 
 before Tertullian, and he is not clear ; he fuppofes 
 
 83 there may be fuch a necefpjy that even laymen may 
 
 baptize, but does not fay what that necefiTity is, but 
 
 86 on the contrary, that the foul is fanBified by the anfwer 
 
 not by the wafljing. Precipitation feems to have 
 come later into the Eaftern church, for Origen 
 
 94 prefies catechumens not to come to baptifm till they 
 
 are well prepared^ and fhew fruits of repentance : 
 
 ^^3 Dionyfius of Alexandria rejedls all baptifm wz/^^f//^ 
 
 faith and confeffion : and catechumens fometimes died 
 
 104 before they were baptized in Firmilian's church-, fo 
 
 c;4 aHo Origen iays to catechumens, ;/ thou /halt come 
 
 to Baptifm^ as if they fometimes did not. 
 
 159. Br. Wall quotes the exhortations of the 
 nectfiity of baptifm written to perfons who caufe- 
 lefsiy negleded it when grown up, to prove that 
 infants muft be baptized ; on the other hand Dr. 
 Gale quotes directions written to the fame people, 
 to prove the neceffity of being intruded firft ; but 
 2 thefe 
 
[ 157 3 
 thefe things being fpoken to exhort grown perfonsj 
 to be baptized, (of whom both baptifm and faith! 
 before it are certainly required) concern not the cafe 
 of infants either one way or other. Their reproofs 
 fhew what opinion they had of thofe who for want 
 of religion defpifed baptifm, out of love to fin put it 
 off, thinking that harder to be forgiven after it ; 
 out of thoughtleflhefs delay 'd it for trifling reafon% . ^ 
 
 or fuperftitioufly chofe to be baptized juft before 
 death, thinking thereby to go pure out of the • 
 
 world. The ftones in Hermas which could not n?// 5^ 
 into the water were rejedled from the tower : the 
 Apoft. Conft. declare thofe ignorant who delay their\ 
 baptifm^ and condemn thofe who defpife it : the Re- 5^ 
 cognitions fay thofe who refufe it oppofe God's will. 6o 
 Tertullian is I think fingular and in the wrong, to 82 
 allow grown perfons to delay their baptifm in fome 
 cafes : that pradlice was indeed too com mon among the 
 luke-warm Chriftiansin the 4th century ; Greg.Naz. in, 1 13 
 Bafil and others reckon up their many thoughtlefs 
 and wicked pretences, and feverely cenfure them 
 for it. Indeed I think the defpifers of baptifm, 
 who through want of fincericy neglecl an exprefs 
 ordinance of Chrift, cannot be look'd on as Chrifti- 
 ans at all, nor expeft any of their rewards ; and " 
 the caufelefs delayers of it, who began when zeal 
 decay'd, and negleded it on frivolous pretences, 
 were certainly faulty, to their own mafter they Jland^'^^-^'^^''A- 
 or fall, 
 
 160. The qualifications required to fit men for 
 baptifm are Repentance, forfaking of paft fins, and ^4 
 Faith in Chrift crucified. Barnabas fays blejfed are 47 
 they who believing on the Crofs have gone down into the 
 water. hxA Wzxxm.^., laying afide the mortality of their 5^ 
 former life they were feaVd \ and there was repentance 5 1 
 when they went down into the water. Again Ignatius, 
 believing in his death., ye by baptifm become partakers of r^ 
 
 his 
 
[ 153 ] 
 his refurre5lion. The Apoft. Conft. diredt, Let thi 
 55 catechumen be three years injlru5ied ; again, let the 
 
 baptized be one who avoids fm. In Juftin's time they 
 62 were born again of faith, it was the Laver of repen- 
 
 62 tame, and thofe were baptized who believed and 
 
 promifed obedience. Clem. Alex, joins believing and 
 7 2, 74. being born again, the faith of man and divine grace ; 
 again, teaching leads to faith, and that to baptifm, and 
 _ this in chriftian children as well as converts. In 
 
 "^ Tertullian, the Laver is the feal cf faith begun by re-^ 
 
 pentance -, again, when the foul comes to have faith it is 
 reform' d by a new birth, and all believers were baptized. 
 93 Origen calls \t the facrament cf faith, and bids ^jz/^fj 
 
 one remember how he renounced the devil. Dion. Alex. 
 ^03 reckons Baptifm void without faith. And Eufebius 
 
 107 joins faith and confcffwn with baptifm. For this rea- 
 
 115 Ion the perlbn baptized was calld faithful to diflin- 
 
 guifh him from the catechumens. And when In- 
 fant baptifm came in, and Faith could not be really 
 there, yet the old form was ftill kept, and the Spon- 
 121 lor anfwer'd for the child He does believe. 
 
 J 61. The preparation required before Baptifm is 
 catechizing in the dodtrine and duties of Chriftiani- 
 
 62 ty. Thole which Juftin mentions as baptized were 
 
 taught firfi : Clem. Alex, fays teaching leads to faith, 
 
 y^ and that to Baptifm -, and thatchildrenfjould be taught 
 
 both by their parents and a majier before they ran to 
 baptifm : Tertullian would have children come to 
 
 "2 baptifm when they are taught: Eufebius defcribes 
 
 107 catechizing which he calls preparatory doufrine as 
 
 coming before baptifm. This inftructing before 
 baptilm was lo eftablilli'd a praflice, that when they 
 began to baptize before much knowledge, they ftill 
 retain'd a remains of that catechetick inftruition ; 
 Origen defcribes little ones as taught before baptifm i 
 all appear to have then anfwer'd for themfelves in it, 
 
 93 and therefore learn'd to promife to ferve the Lord, 
 
 and to renounce the dtvil^ and the Law is faid to be 
 
 written 
 
[ '59 3 
 
 written on the hearts of infants in baptifm ; Celfus 
 banter*d this inftruflion of thofe fo little capable of 
 it, and Origen vindicates it as not fuch wijdom as 
 they fpake among the perfefl, but fuited to their 
 capacity : fo Greg. Naz. would have children learn 
 to hear and anfwer to the myjiery^ though not fully un- 109 
 derjland it. Thofe alfo v^rho baptized perfedt infants 
 feem to have ufed a kind of mock in(l:ru6lion, for 
 Au^in ca\\s zn'mhnx. a catechumen ht^ovQ baptifm: 12 1 
 and the author of the Ecclef. Hier. fays exprefsly, 
 that the Bifhops taught the holy things to thofe who were 122 
 incapable of them ; the form was that the parent de- 
 liver'' d the child to an infiru^or^ who undertook to teach 
 and anfwer for it in Baptifm. 
 
 162. They began with catechizing in the eafieft 
 points fir ft ; of the God of all things and the works he ^^ 
 has made, what the Scriptures teach ^ the neceffity of y^ 
 fhunning vice and the firfl principles of faith : then g^ 
 having laid this foundation of natural religion, they 
 proceeded to the peculiar do6lrines of Chriftianity ; 
 the incarnation of the Lord^ that Jefus is the prcpiti- r ^ 
 ationfor our fins, that we fhould imitate his example, j4 
 with all other neceffary truths : when they enter'd 
 on this latter courfe the Apoft. Conft, feem to raife 
 them to a higher rank, calling them Illuminates, as 55 
 then receiving the light of the Gofpel, but I do not 
 find other writers make that diftindion. Authors 
 differ how long this courfe of inftrudtion laded 1 
 the Apoft. Conft. fay three years, the Recognitions 55' ^^ 
 three months, Cyril forty days. The different cir- 11^ 
 cumftances of the perfons taught require a longer 
 or fhorter courfe of catechizing : three years is not 
 too long for the inftruftion of children, nor indeed 
 ftiould it be confined to that term, but parents 
 ihould begin at the firft dawn of reafon to reach 
 them the principles of religion before they briiig them 74 
 to a mafier, as Clement fays, though the CaLecluft 
 might perfed them by a fliorter courfe juft before 
 
 baptiiin : 
 
baptifm : the three months in the Recognitions 
 is Ipoken of inftrufting converts ; fo Cyril's forty 
 days may be enough to teach a perfon the prin- 
 ciples of religion, but no rule can be given how 
 long a convert (hould ftay as Origen fays, to for- 
 94 f^k^ ^^s old wicked ways^ to fhew forth fruits of 
 
 repentance, and to have his life and anions examined \ 
 for he exhorts them to come cautiotijly to baptifm, 
 and not till they had proved their fincerity hy fome 
 confiderable progrefs in amendment. 
 
 Q 163. During this courfe of infl:ru6lion the cate- 
 
 57^ ^5 chumen v/as order'd to ufe frequent fafiingSy watch- 
 
 1^5 i^g^i confeffion of p aft fins, prayers for the forgivenefs 
 
 of them, and to lliew all iigns of true repentance 
 
 "3 by ceafing to ftn -, the Church alfo praying and fajl- 
 
 ing with them : for which reafon among others they 
 
 chofe to baptize them at the end of the folemn 
 
 annual fail of Paffion week. They were to come 
 
 to Baptifm with true repentance and fincerity ; 
 
 Origen exhorts them to forfake their old way^ to 
 
 94 prepare thenif elves before baptifm , to hear with an honefi 
 
 and good heart, and to fhew fruits of repentance 
 
 beforehand. Eufebius fays he is bleffed who con- 
 
 ^^7 fejfes with a pure fpirit. And Cyril, prepare purity 
 
 ^ ^ 5 of foul that ye may be found clean, for one not worthy 
 
 94 ^^^-^ ^ot receive perfect grace. So Origen whofo comes 
 
 to the Laver finmng has not forgivenefs. 
 
 C H A P. 
 
t i^« 3 
 
 CHAP. VI. 
 
 tVho baptrzedf ivith the form, time end 'wafef 
 for it, 
 
 164. rnriHE Bifnop being he who moftly ofH- 
 i_ ciated in the chief church of the diocefs, 
 was the proper perfon to baptize^ and he generally 
 did it. Ignatius fays, the Bijhops baptize and lay on 53 
 hands; Tertulhan that the BiJIoops have the right of o 
 baptizing: and Cyprian, we only gave haptifm to he- ^ 
 lieversy again, water fandihed by the prayer of the "^ 
 biihop wafhes away fin: fo Eufebius fpeaks of 
 recei'ding baptifra from the biffjops, 107 
 
 165. But the Prefbyters alfo might baptize. Igna- 
 tius having faid, d6 nothing without the Bifiop, allows 53 
 that Eucharift to be valid which is done by him whom 
 the bifhop permits ; and I fuppofe it is the fame with 
 baptifm. The Apoft. Conft. fometimes mention 56 
 Priejls as well as Bijhops baptizing. Tertullian fays, 
 Priefis might do it by the Eifhofs permiffon. Cyprian 83 
 feems to fpeak as if they jomctinies did it^ and then 99 
 prefented them to the Bifhop for laying on hands. Fir- 
 milian fays, they have power to baptize; and I fup- J04 
 pofe they could baptize in Egypt, for Ambrofe 
 lays, they fealed alfo if the bifJoop was not by. 1 1 g 
 
 .166. Little is faid about Deacons baptizing, 
 x^hich is a fufpicion it was not then commonly prac- 
 tifed, and their inftitution in A6ts vi. feems de- 20 
 figned for other purpofes-, and as Ignatius one of 
 the oldeft v/riters forbids it^ I imagine it was not ^^ 
 pra<5lifed at firlt. I'he Apoft. Conft. fay alfo the 
 fame, that Deacons only fervcd the BifJoops or Priefis r6 
 when they mi?2ifred. Many fay that the Bifliops 
 baptized, and fome that the Priefts did alio, buc 
 
 M except 
 
C 162 ] 
 
 except Philip, v^hich I have confidered above as an 
 20 excepted cafe, Tertullian alone fays the Deacons 
 
 03 fn'!ght baptize-^ and his opinion is of the lefs weight, 
 
 as he fays in c!ie fame place that the Laity alfo had a 
 rights though they (Lould ieldom life it; which is 
 exprelsly forbidden by others, who univerfally look 
 on it as a part of the Clergy's oitice, and Tertullian 
 himfelf as well as others forbids women to do it. 
 
 167. The laying on of hands for compleating 
 Baptifm was more peculiarly theBifhop's office than 
 the reft of it -, this was done by the principal perfon 
 
 26 prefent, as Paul laid his hands on the difciples at Ephe- 
 
 fus^ who were baptized by others-, or was fometimes 
 referved to be done by a fuperior if none was pre- 
 fent; fo Peter and John went to lay hands on the Sa- 
 
 ag maritans^ baptized by Philip the Deacon : Cyprian 
 
 iays the baptized are prefented to the rulers of the 
 Church for laying on hands: Cornelius thought thofe 
 
 lo^ baptized haftily in ficknefs fliould however ht fealed 
 
 1 18 h ^^^^ Bifhop: Ambrofe faying the Priejls feal in 
 
 Egypt, implies that they did not do fo in all places; 
 
 J 20 .and Innocent fays, Bifloops only ?night compleat bap- 
 tifm by ftaling. But this v/as not entirely confined to 
 Bifhops, for Prefbyters alfo were allowed to do it, 
 
 104 at Icalt in fome places; Firmilian fays, the elders 
 
 J J. 3 ha've po-voer to lay on hands \ and Ambrofe thu they 
 
 fear d in Egypt if the Bjfjjop ivas not by \ and Chry- 
 foftom that a child polluted with heathen ceremo- 
 
 II Q nies is not fit to befealcd by the Priefl. 
 
 21 168. The form of 'Bz.^u^m \v2l^ into the name of 
 
 the Father^ and of the Son, and of the Holy Ghoji, as 
 Matthew direfts, and which feems to have been the 
 
 ej condanc form ever fince. So the Apoft. Conft. ex- 
 
 plain it, iuto the nar,ie of the Father who fent, of 
 
 ^ o Chriji who came, and of the Spirit who bare witnefs. 
 
 And Ju ft in, he is ivafJjed i?i the name of the Father 
 and f over eign God of all things^ of our Saviour Jefus 
 Chrtfi who was crucified, and of the Holy Ghofl who 
 
 foretold 
 
c i63 :l 
 
 foretold concerning Jefus. TertuUian quotes exac^lly 84 
 Matthew's Words : Cyprian fays, thofe who vindi- 
 cated the Novatian's baptifm alledged that they be- 
 lieved the fame God the father, the fame fon Ch^iji, 9" 
 and the fame B oly Ghofi. Firmilian is iTiorter, they 104 
 feem to own the fame Father and Son, Optatus fays, 
 baptized in the name of Chrifl; this is very fhort, and 1 08 
 is fometimesufedin theNewTeftament, but means 21 
 the fame as when exprefifed fuller. Laftly, in Cyril 
 it is belief in the name of the Father ^ and of the Son, ^^^ 
 and of the Holy Ghoft. 
 
 169. The Baptifm of converts in the Apoftles 
 time was immediately on declaring their faith, there 1 3 
 was therefore no day then fixed for doing it; but 
 when converfions became lefs fudden, they chofe 
 to put them into a courfe of inftrudtion, and trial 94 
 firftj and then to baptize them as well as children 
 at fome folemri tirne ; many mention juft before or at 
 Eafter as the mod approved and ufual time for it, 
 both becaufe the dying and rifing again of Chrift 23 
 into the belief of which they were baptized, was 
 then commemorated, and becaufe the Catechumens 
 ufing to /(?/?, and the Church with them, that folemn ^3 
 annual faft was a proper time. The Apoil. Conft. 
 fay Eafter even ^ and the appointed evening, following 58, I16 
 the forty days repentance which Cyril mentions, was 
 probably the fame. Maccaire fays, from tradition, 122 
 Good Friday. TertuUian fpeaks of Pajficn week m 84 
 general. Greg. Naz. Bafil and Siricius fay, Eafter j j j j j 2 
 was the common time-, TertuUian adds all the time 
 from thence to Pentecofi. Greg. Naz. and Siricius fay 120 
 ^t Pentecoft; Greg. Naz. Epiphany, by which I 
 think fome old writers mean the time kept in me- 
 tnory of Chrift's birth, and the Recognitions fay 60 
 it was done on any feaji day. Thefe times were 
 preferred as adding to the fole.mniry, but not as of 
 necefTity j we fee no time was fixed at firft for bap- 
 tizing converts, and TertuUian fays, every time is 
 M 2 i^ 
 
C •«4 ] 
 
 Jit for haptifm, and Greg. Naz. would not have us 
 ftand on trifles in things of confequence. 
 
 r 170. As far as appears, John the Baptift always 
 
 g - baptized in Jordan, the New Teftament, Tertullian 
 
 and Origen leem to fay fo: in imitation of this fome 
 " fuperftitious converts in the 4th century, would de- 
 
 lay their baptifm till they had an opportunity of 
 r doing the fame. The Recognitions always mention 
 
 perpetual, I fuppofe they mean running water, which 
 may have an eye to Heb. x. 22. our bodies wajhed 
 tffitb pure water. But thefe niceties were not in ge- 
 A^sviii.36. neral regarded. PhiHp baptized the eunuch in water 
 they came to by chance. Tertullian fays there is no 
 "4 difference what water-, and when the Church was 
 
 116 fettled, there was a Baptiftery prepared for that pur- 
 
 pofe, as we find in Cyril, 
 
 CHAP. vir. 
 
 ^be feveral ceremonies iifed in Baptifm. 
 
 171. 'T^^HE firft ceremony in Baptifm was rc» 
 X nouncing of Sin, the world with ks. 
 riches and pomps, the Devil, bis pomps, his an- 
 gels, his works and his worlhipsj this is mentioned 
 by all who enter into the particulars of baptifm. So 
 1 3 the A6ls fay. Repent and be baptized, repent and hs 
 
 ^y converted: the Apoll. Conft. let the catechumen learn 
 
 74 to renounce the devil: Clem. Alex, repenting of our 
 
 8 c J<^^its and renouncing our fins: Tertullian, we renounce 
 
 Q^ the devil, his pomps and his angels: Origen, he re- 
 
 '^ nounced the devil, would not ufe his pomps or works, nor 
 
 obey his fervices or pleafures : Cyprian, have renounced 
 ^8 the devil and world, its riches and pomps: And Cyril, 
 
 116 renounce fat an, all his works ^ all his pomps, and all his 
 
 3^ fworfkifs, Tertullian fays this was done twice, firft 
 
 in 
 
C >«5 ] 
 
 in the Church, and afterward when they came to the 
 waters and as the Apoll. Conft. and Cyril mention 57, 1 16 
 the firfl; time, and Clem. Alex, and Origen rather 74^ no 
 refer to the lad, probably it might be repeated, at 
 lead in fome times and places. 
 
 172. Immediately after this renunciation they 
 profefled their faith ; the form of which, though to 
 the fame purpofe in all, is exprefled in different 
 words. The Eunuch's confelTion was very fliort, / 
 kelieve that Jefus Chriji is the Son of God, as it is alfo 2^ 
 in I John, and it was a belief in the death of Chriji, 
 and that Cod had ratfed him from the dead. That in 
 the Ap"ift. Conft. is large, into one unbegottcn being, Ap. cap. vii, 
 the only true God^ — the Lord Jefus Chriji his only he- 4i« 
 gotten fon, the firjl horn of the whole creation, — the 
 Holy Ghoft, the comforter^ — the refwre^ion^ — forgive- 
 nefs, — and kingdom of heaven. Juftin explains the 
 form thus, the father and f over eign God of all things, 63 
 yefus Chriji who was crucified under Pontius Pilate, 
 and the Holy Gholt who foretold by the prophets all 
 things concerning Jefus. Cyprian fays they alked, do 
 y^'U believe in God the father, his fan Chriji, and the 9^ 
 Holy Ghoji, forg.vencfs of fins, and everlajling life 
 through the holy Church? Firmilian mentions, own- 104 
 ing the Father and the Son. It is in Eufebius, confef- 107 
 Jing our Saviour and believing in the Gcd of all things. 
 Cyril's form is, belief in the name of the Father, and 1 16 
 of the Sen, and of the Holy Ghofl^ and in one Bap- 
 tifm of repentance. Auftin's queflion is, does he he- 121 
 litve in God 'f 
 
 I7g. This confeffion of Faith, as well as the re- 
 nunciation, was alfo made twice, in fome places at 
 leaft. The Apoll. Ccntt. mention it as coming r-7 
 immediately after the firll renunciation j Tertullian 
 as diredly before dipping; and Cyril fays it was 8c, 116 
 done both times: the method of profeHing is alfo 
 different, the Eunuch in the Ads, and the cate- 
 M 3 chumen 
 
chumen in Apoft. Conft. repeated the form of con- 
 feillon themfelves -, fo alfo Tertullian, at the direc- 
 ^ 5 tion of the minijler we 'profejfed the Chrifti an faith in the 
 
 8 2 appointed words j we protejled with our own month that 
 
 p^ we renounced: and Origen, let every one remember 
 
 what words he then ufed: a^ain in Eufebius the per- 
 1^7 fon baptized made the confeffion and fpake the words. 
 
 ^Z, 121 But Cyprian and Auftin (two infant baptizers) fay 
 the Bilhop repeated the form, and demanded the 
 , perfon or ftonfor^s ajfent^ as the cuftom is now; and 
 Il6 Cyril joins both together, faying the Catechumen 
 
 repeated the form, in the outward houfe, and was 
 cjked his affent to a form repeated to him at the wa- 
 ter. He adds, that they faced the weft while they 
 renounced, and turned toward they eafi when they 
 confefTtd their faith. 
 
 174. Coming to the water they put off their 
 cloaths, being thereby reminded that they muft in 
 like manner lay afide all their old fins, and utterly 
 
 2^ forfake them. So the New Teftament, put ye off 
 
 the eld man with his deids^ all wickednefs ; and put en 
 
 the nezv man ivhich is created in right eoufnefs ; put ye on 
 
 the Lord Jefus, be holy as he was. Again Ck m. 
 
 ' "5 Alex, putting off the old man and garment of wicked- 
 
 tjffs, have put on the incorrupt ion of Chrift. And Cy- 
 
 1 1 C ^d, put off impurity^ and put on the fhining garment of 
 
 J J 5 koli>iefs ', — you put off your cloaths^ a figure of putting 
 
 off the eld man with his deeds •, — having put on Chriji ; 
 
 ^-having put off your old garments^ and put on thefpi- 
 
 ritual white ones. To this the Apolt. Con ft. ieern 
 
 aUb to refer, when they pray that the catechumens 
 
 ^ (\ vc\2l'^ ht worthy cf the garment of incorruption \ and 
 
 ^^ Optatus when he calls baptltm a garment which fits 
 
 all ages. 
 
 175. To fhew more fully the purity they gained 
 by forgiN/enefs of paft fins in baptifm, and the ho- 
 linefs required after it, they were at coming out of 
 tjie water cloathed in a clean white garment. So 
 
 Greg. 
 
C .67 ] 
 
 Greg. Naz. faySj.fome would delay their bapiifcn 
 till they had got ready a hai:djome 'white garment, iij 
 To this the New Teflament refers, when thofe who 
 have kept their integrity are faid to be cloathed in 
 ijohite garments^ 10 -ivalk in 'white ^ to 'watch and keep 28 
 their garments, not to have defiled their garments^ and 
 to hate a garment fpotted by the flefo: again, the Re- 
 cognitions call it the 'wedding garment^ and a dean 60 
 garment; fo alfo, Apofl. Conft. Clem. Alex. Opta- 
 tus and Cyril as quoted above. 
 
 176. Another ceremony was anointing, which 
 f jme fay was alfo done twice, firfl; with oil when 
 they were undrefied, and again with oil or ointment 
 •when come our of the water, at the laying on of 
 hands. Several rexrs in the New Teftamcnt feem 
 to refer to die cuftom of anointing, as, the anointing 25 
 'which ye have received; and one hath anointed us, hath 
 alfo je ode d us, may refer to the doing it twice, but as 
 the other places make no fuch dirtin(i:l:ion it is doubt- 
 ful. The firit anointing is, I think, mentioned 
 only by thofe who fay it v;as done twice. The 
 Apoft. Con ft. direft, anoint their head 'with holy oil, 57 
 baptize in -watery and afterzvard feal 'with ointment: 
 the Recognitions alfo, firjt anointed with oil, — Icfily 60 
 confecrated with thefe: and Cyril anointed from head 116 
 to foot^ are led to baptifm, 'when come out are anointed 
 on the forehead, ears, nofe and breaft. Biit there is 
 fuller evidence for the fecond anointing; lo the New 
 Teftament, God hath anointed, fealed, and given us ^r 
 the carneji of the Spirit. Ye have an anointing abideth 
 in you and teachethyou : and Tertullian, coming out of g r 
 the Laver "we are anointed with ointment : Cyprian alfo 
 fays, he 'who is baptized m'^fi be anointed with oil: go 
 Jaftly Chryfoflom, how will a child defiled with 
 heathen rites be fit to have a feal made on the fore- nn 
 kead ? 
 
 M 4 177. This 
 
177. This anointing feems a compliance with the 
 Jewilh cuftorp of anointing thofe fet apart to great 
 
 Rom. !. 7. offices; fo Chrillians are called. Saints, Kings rjid 
 
 Rev. i. 6. Triefts to God; and Tertullian fays, anointed as into 
 
 a Priefihood: and it reprefented the giving them the 
 
 Holy Ghoft, to enable them to execute their office. 
 
 2^ Thus St. Paul, hr.th anointed and given us the earnefi 
 
 oj the Spirit. The Apoft. Co nil:, the oil is for the 
 
 r y Holy Ghoft, the ointment the confirmation of the con- 
 
 feJfion\ again, Lord make this ointment -poit-erful in the 
 
 baptized', alfo Tertullian, a/k the gifts of the anointed. 
 
 ^5 In like manner Cyprian, anointed that he 'may have 
 
 99 the grace of Chrijl. So Cyril, anointed, a type of 
 
 116 partaking cf the richnefs of Chriji ; and again, the 
 
 body is anointed -with ointment, the foul fanftified witk 
 
 the holy and quickening fpirit. 
 
 178. Perhaps this anointing was done in the form 
 S7 of a ci'ofs, for the Apoft. Conll, fay, the fealing is for 
 
 the crcfs : and being the confirmation ol" the cove- 
 nant between God and man it is 'called feali>?g. 
 
 25 Thus, ye zverefealed "joith the Spirit ; the Holy Spi- 
 
 rit ^j ivkiih ye v^erc fealed \ God who hath alfo fea led 
 
 Sy us: a.nd Apoii. ConW. feal with ointment I again Cy- 
 
 99 prhn compleated with the feal of the Lord: Corneliu.<> 
 102 fays, Novatian "tZ^as not fealed by the Bijhop: likewife 
 118 iiQ^mbrofe, the Priejis feal: Chryfoftom alio, a feal 
 
 made on the forehead. Hence Baptifm is by many 
 writers called the feal, as in the quotations above; 
 
 ^3 again Clement of Rome fays, thofe who fin after 
 
 baptifm have net kept their feal,, and advifes all to 
 
 50 keep the feal und'fi'ed: In Hermas the unbaptized 
 
 have net received the feal. Baptilm is bt\r\^ fealed with 
 
 r I the Son of God's feal, and thofe who fin afterward 
 
 g J have broken the feal: Tertullian fays, the Seal of bap- 
 
 tifm ivas added in Chr iftianity : and Greg. Naz. Bap- 
 
 100 tifn is afedy and thofe who die unbaptized depart 
 tmfealed. 
 
 179. Thp 
 
I 1(59 ] 
 
 179. The ancient method of baptizing feems to 
 have been always by clipping. So Philip and the 
 Eunuch weni down into the water^ and Paul lays,/ 22 
 wanyas were baptized were buried zvith him by baptHm : 
 
 both Barnabas and Hermas fay, we go down into the a- cq 
 water and come «^ ; J u rt i n al fo, they are wajhed in water : ^ _ 
 Clem. Alex, lays, they were drawn out of the water ^ ^ 
 
 and they were wajloed: hence Baptifm is fo frequently ' '^' ^-^ 
 called the Laver and the wajhing. And when many 7 
 
 objeded that Clinick baptifm was defeBive becaufe ^°3 
 they were only poured on, that implies that all others 1°^ 
 were dipped J and when Cyprian would vindicate 
 it, he does not lay that any other Chrillians were fo 
 baptized, but that fonie Jewifli purifications were 100 
 by fprinkling. Several writers fay they were dip- 
 ped thrice, once at each name ; fo Apoft. Conft. if 
 he dip not thrice but once^ let him be reje^ed: Tertul- cj 
 iian is exprefs, we are dipped not once but thrice, at g^ 
 ^each name into each perfon: Again Cyril, ye are thrice j j ^ 
 dipped into the water; this he fays reprefented the three 
 days burial of Chrifl, but the truer interpretation 
 feems to be what others mention, that it was at the 
 fepai-ate profelTion of the Father, the Son, and the 
 Holy Ghoft. To this dipping thrice into the three 
 names others feem alio to refer, as Paul, the doc- 22 
 trine of BaptJfms\ and Juftin when he fays, they are 
 dipped at the name of the Father, of our Saviour Je- ^ ^ 
 fus Chrifi, and of the Holy Ghoft ; again, there is 
 named over him the fcvereign God, he is alfo wafhed in 
 the name of Jefus Chriji who was crucified, and of the 
 Holy Ghoji who foretold him, 
 
 1 80. The dipping into the water reprefented their 
 dying to fin, that is, that they would forfake it as 
 entirely as if they were dead ; and their being bu- 
 ried with Chrift, into the belief of whofe death and 
 burial they were baptized ; as their coming up again 
 X)LU of the water reprefented their belief in his refur- 
 
 re(flion. 
 
C 170 ] 
 
 reftion, and that they alfo mufl: rife again with hinrr 
 
 to a new and holy hfe. "The baptized into Jefus Chnfi 
 22 were baptized into his death, buried with him by bap- 
 
 tifm, that as Chriji was raifcd from the dead, fo we 
 3^ (hould walk in newnefs of life. — Reckon ycurfelves dead 
 
 to Jin,' — if ye he rifen with Chriji feek thofe things which 
 53 ^fe above. So Ignaiius, believing in his death ye may 
 
 by baptifm become partakers cf his refurreElion. The 
 %"] Apoft. Conft. Baptifm is into the death of Jefus, the 
 
 water is for burial, the dipping is dying with him, the 
 
 coming up riftng with him. So alfo Cyril, as Chrifi 
 116 was crucified, buried, and rofe dgain, fo by Baptifm ye 
 
 are crucified^ buried, and rife again with him. 
 
 181. The oil with which they were firfl: anointed, 
 the water in which they were dipped, and the oint- 
 nient with which they were fealed at laft, were all 
 confecrated before they were ufed, by a prayer put 
 up to God to fanftify them. Of the firft anointing 
 
 r.7 the Apoft. Conft. fay, the oil is blejfed by theBifhop-, 
 
 60 the Recog. oil fanBified by prayer ; and Cyril anointed 
 
 116 ^^^'^ confecrated cil. Of the water the Apoft'. Conft. 
 
 o. -^xdi^ fan^lify this water ', andTertullian, ^^w;^ <:(?//W/ 
 
 on Gcd the Spirit comes on it and fanSlifies it; Cypri'an 
 ^^ alfo, the water miift firft be fan^ified by the prayer of 
 
 the Biftjop. It is faid alfo of the ftcond anointing in 
 Apoft. Conft. Lord, make this ointment powerful in the 
 baptized; in Tertullian, we are anointed with confe- 
 rs crated ointment; Cyprian alfo, oil fanolified on the al- 
 tp.r ; laftly Cyril, it is no more plain ointment aft^r 
 confecration, 
 
 182. At the fame time with this anointing, or 
 the fecond time where they anointed twice, the Bi- 
 (hop laid his hands on their head, and prayed for the 
 gift of the Holy Ghoft, whereby their baptifm was 
 
 ll6 compleated, \\\izy were perfe^ed, became ChriftianSy 
 
 107 and one of the faithful, Ignatius fays, the Bifbops 
 
 CO baptize and ley on hands: and Tertullian hands are 
 
 ^^ laid 
 
C >7i 3 
 
 laid ofty and by hlejfingy calling down the Holy Ghofi : 85 
 Cyprian alio, hy -prayer and laying on of hands they 
 receive the HolyGhofi^ and are compleated by thefeal of ga 
 the Lord. This was done at the fame time with, 
 and as a part of Baptifm ; fo Paul laid liis hands on 26 
 the dilciples at Ephefus immediately : Clem. Alex. ^^ 
 fays, we are perfeclai as foon as born again, the per- 
 fecting ceremony therefore was not then delayed : 
 the Apv»{l. Confl. Tertullian and Cyril, all defcribe 
 jt as done at the lame time with baptifaj. It was 
 indeed fometimes delayed where there was fome 
 dr^fetl, fo Philip a Deacon did not lay hands on the 26 
 Samaritans he baptizrd, and in fome places a Pref- qq j2o 
 byter was not allowed ro do it; fo aferward if there 
 was any detect in theperlon, sls in Clinic k bap tifm^ 103 
 and the bringing in hfant baptipn^ probably occa- 
 fioned the conltant feparation of them now prac- 
 tifed. 
 
 183. The perfon being now adopted, and become 
 a fbn of God by bapcilm, immediately called upon 
 him as his father, by repeating the Lord's prayer, 
 to which another was added for Grace and Perfeve- 
 rance. So the New Teftament, the fprrit of adop- 27 
 tion, whereby we cry Abba father: And the Apoft. 
 
 Co nil. then let the baptized fay the Lord^s prayer ^ and, ^J 
 Give me an undefiled body, clean heart, &c. which is 
 a very good and affecting form there given : Ter- 
 tullian alfo, when ye come out of the Laver, ajk of the %r 
 Father the poffeffons of fens, grace ^ and the gifts of the 
 anointed. 
 
 184. Tertullian adds, they made the new bap- 
 tized tafte mlk and honey \ to this Barnabas feems to 
 refer, V/hat is milk and honey? as a child is nourifped 47 
 firjl with milk, and then with honey, fo we quickened 
 
 by faith, poffejs the land: fo alfo Clem. Alex, as foon 
 as born we are nourif,:>id with milky as foon as born yy 
 
 again 
 
[ 172 ] 
 agmn are exalted with the hope of reji above ^ where it ' 
 is /aid to rain milk and honey. 
 
 Cyprian alfe mentions, it was the cuftom to kifs 
 
 96 the new baptized as being become brethren j nor 
 
 Jhould any hate to kifs the infant at the giving of grace. 
 
 CHAP. VIII. 
 
 ^he Form of baptizing, 
 
 iSf.rnpIHE above ceremonies are what I find 
 1 mentioned as ufed in Baptifm, and I 
 quote the authors, or at leaft fome of them who 
 ipeak of each particular, for I do not fay all chefs 
 ceremonies were univerfaily ufed; if they had, Ter- 
 Uillian would hardly have faid Baptifm was done 
 
 g^ with fo great plainnefs^ without pomp or great magnifi- 
 
 cence : but I rather think, that though the principal 
 were always pradifed, many varied in different 
 times and places; that Baptifm was done with great 
 plainnefs in the apoftles time, but that the ceremo- 
 nies gradually increafed afterward, as we find Cyril 
 
 J j5 a. D. 370, mentions feverai niceties not fpoken of 
 
 by earlier writers. 
 
 160 186. But to lay all together in order, Repentance 
 
 and Faith, feem univerially required before baptifm 
 in the firll ages, but there was no time for a long 
 courfe of inftruftion and trial beforehand, nor for 
 watchings and fallings as preparations, when the 
 Apoftles baptized men as foon as they declared their 
 belief, yet both feem eftablilhed pradlices when the 
 Church was fettled, and the fudden and ftrong 
 converfions by miracles ceafed. It was alfo a very 
 
 i6q general cuftom to baptize about Eafter, but never 
 
 thought that no oxhtx time would do. 
 
 187. The 
 
t m 3 
 
 1 87. The firftand a necefTary ceremony of b^ptifrtl 
 was, renouncing of Sin ^ the IVorld and the Devil, with Sc 
 all their works, riches and pomps ; this was uni- 
 verfaily pradifed, and fome fay it was done twice, 
 
 as it certainly was in fome places and times, but per- 
 haps not in alL Immediately after renouncing the 
 devil followed the confejfwn cf Faith^ and this if 
 any is the mod necelTary part of baptifm: this is 
 the anfwer of a good confcience which faves ; the con- o^ 
 fejfion to fahation, xhtfmcere profeffion^ which cleanfes iqj^ 6z 
 both body and foul, by which and not by the wafljing g^ 
 they are fand;ified. The form of the confeflion is - 
 various, but the main purport is, Belief in God'as ' 
 the fupreme of all, in Chrift as the Redeemer, in 
 the Holy Ghoft as the witnefs and comforter; of 
 obedience to, and falvation by the Church as efta- 
 bUfhed by the command of Chrift. Where the re- 
 nunciation was made twice, this profeffion was fo 
 alfo; the moft ufual way feems to be, that the per- 
 fons baptized repeated the form of confejfwn themfehesy 
 but it was fometimes done by ajking their confent to a 
 form repeated to them, which is chiefly mentioned 
 in the cafe of fponfors for infants:. Cyril fays, they 
 rtnounctdi facing th?wejii and confeffed toward the j i5 
 €ajl ; but this may probably be one of the ceremo- 
 nies added after the firft ages. 
 
 188. Some writers fay, that between the ifl; and 
 
 2d confefTion the perfon 'a:;^j- anointed, yet as others 176 
 do not mention it, perhaps it was not always prac- 
 fifed : but before their going down into the water, 
 they put off their cloaths^ to reprefent their putting off I' 74 
 the old man with his deeds. Then hzviu^ confeffed 1 16 
 their faith, which they now did if not before, they 
 ivere dipped at the naming, and into the belief of 179 
 the Father, Son and Holy Ghoft, which feems to 
 have been the conftant method till Clinick baptifm 103 
 in the middle of the 3d century brought in the way 
 
 of 
 
C '74 ]• , ^ 
 84 of pouring. Dipping was done three times , once at 
 
 naming each of the perfons, and reprefented their 
 dying to fin, and being buried with Chrift, with 
 whom alfo they role again at coming out of the wa- 
 ter, and entered on a new and holy life. 
 
 175 ^^9* They now put on a clean white garment, an 
 
 emblem of the purity acquired, and the holinefs 
 ftill expected of them; this is hinted at in the New 
 
 182 Teftament, as is alfo their immediate repeating the 
 
 Lord's prayer, (to which Ibme fay was added a 
 prayer for grace) with the fealing them with oint- 
 
 182 ment, and Laying on of hands iox calling down the 
 
 gift of the Holy Ghoft, thefe therefore were pro- 
 bably general practices -, but the anointing fo many 
 places feems a later addition come in by Cyril's time. 
 The perfon's baptifm being now compleated, he was 
 
 207 no longer a Caiechumen, hut faithful, perfected, new- 
 
 184. ho^n, and a fon cf God: the giving him milk and 
 
 honey was an early practice in the Church, but whe- 
 ther an univerfal one does not appear ; as neither 
 
 90 does the kifling the new baptized, which is menti- 
 
 oned by Cyprian. 
 
 190. The new baptized thus entered into the 
 Church and family of God, engaged to ferve him 
 as obedient children, and being entitled to his inhe- 
 ritance are called the adopted, children, fons of 
 God, and heirs of his kingdom. So the New Te- 
 
 27 ftament, ive receive adoption, — ye are the fons of God, 
 
 — children of Gcd, — and an heir of God through 
 
 68 Chriji : and Iren^eus, receive adoption: again Clem. 
 
 ij c Alex, beifig enlightened we are adopted, and are truly 
 
 J ,5 the children of God: further Cyril, Baptifm gives the 
 
 grace of adoption: laftly Chryfoftom, they are fons ^ 
 heirs, again, none, is called a fon without baptifm. 
 
 191. Being by forgivenefs become innocent as a 
 child, and entered on a new and holy life, they are 
 
 faid 
 
 119 
 
t '75 1 
 laid to be born agawy htcomt a new creaturs, and 3^' 
 fuch like exprefTions, bciiif; engaged to walkinjiew- 
 7iefs of life. So Barnabas reniwhrg us by forgivenefs 47 
 he halh made us a new creation: and A poll. Conlt. cj 
 regenerated by water and the fpirit: Juflin aUo, we 
 were made new in Chrijt, the per ion is wafl:\ed for for- ^o^ 64 
 givenefs and new birth: Clem. Alex, fays, born again 
 a new and holy people', again Tertuilian, renewed by 86, 75 
 a fecond birth : Cyprian likewifc mentions, the new 100 
 birth of Baptifm. 
 
 192. They were alfo faid to be enlightened, hav- 
 ing the gift of the Spirit to guide them into all 
 truth; fo in Hebrews, tbofe who were once enlight- ^6 
 ened, that is, had been baptized; in Apoft. Con ft. 
 
 "(vfw^wjiraj) the newly enlightened^ are thofe juft bap- ^^ 
 tized; yet in one place he dillinguifhes ((pw1i^OjU£i/oi) 
 illuminates^ thofe about to be baptized, from {vio\iX^<;') 
 the newly perfetled, or thofe now baptized: Jullin 
 calls baptifm ((pwrio-|U©^) enlightening, becaufe it en- (3^ 
 lightens the mind : Clem. Alex, lays, being baptized ^- 
 we are enlightened; again it is called (p'Jlt(Tixx, enlight- 
 ening, becaufe the laving light appears; further, he 
 who is born again and enlightened, is freed from 
 darknefs: and Cyprian mentions that the light from 
 above poured itfelf into his clean heart. 9^ 
 
 193. It is added alio, but ye are zvafhed, but ye are 29 
 fanLJijicd; \o Juftin, this zvafjjing is called illumina- 5., 
 tion: again, Clem. Alex, it is called the Lavsr, be- yr 
 caufe we are wafloed from our fens: and Terrullian, 
 
 we are wafhed becaufe we are already cleanfed in heart : o 2, 
 Origen alio, thewaflAng of zvnter is a type of cleanf- p4 
 ing the foul: likwife Cyprian, water wajhes away fins, no 
 
 1 94. Another expreffion concerning the baptized 
 is, that they are perfetled, that is compleatly entered 
 into the moft perfect revelation of God's will. The 
 Apoft, Conft. pray that the children may live to be 
 
 fcrfe^ed. 
 
C 1/6 3 
 
 $5 perfeSled^ and (v£ori7\uq) the newly perfeSfed are the new 
 
 7^ baptized : and Clem. A\qx. fays, we are perfe£ied 
 
 go when we become of the Church: again Origen, we 
 
 fpeak wifdom among the perfeB : fo in Greg. Naz. to 
 100 depart unperfetled^ is to die un baptized; and Baptifm 
 
 is the myjlery of perfe^ion. 
 
 195- From thefe feveral circumftances arofe the 
 ^g «- following exprefTions, the Laver of regeneration is 
 x^ ' Baptiim, ^^ w^c zj^^r«^^<2/Vz is the perl'on baptized J 
 
 ^ ^ (piSlicrf/.<^, enlightening, \s baptifm; (pa?]i(j-9?<?, the per- 
 
 9, 100 Jqj^ baptized; and (pccliC,i<T^ou is /d? i'^ baptized; ic is 
 02, 109 called Aalpov, //^^ L^.wr; and TfAe<w(r»f, perfeBion\ and 
 93 the baptized rsAeiot, /i?^ perfctl^ it is alfo called ;(;«- 
 
 7C 01 Z'*'^'^'^' Gr<2ff; and the Grace of Baptifm, becaufe of 
 '^'- -^ the forgivenefs by the mercy of God. 
 
 C H A P. IX. 
 
 ^he Duties and Be?iefits of Baptifnti 
 
 196. ^TJ^HE perfon baptized being now a com'- 
 X pleat Chriftian, was entitled to all the 
 
 .privileges of fuch, and firfl, he received forgivenefs 
 
 of pad fins; this all writers both adult and infant 
 
 baptizers fay. So the New Teftament, be baptized 
 ^9 for the forgivenefs of fins: and Barnabas, baptifnt 
 
 At/ which brings forgivenejs : again Hermas, wegodoivfs 
 
 Si into the water and receive forgivenefs •■, Juftin fays, we 
 
 6'^ receive forgivenefs of cur former fins by water: alfo 
 
 y c Clem. Alex. // is cuUed the Laver., becaufe zve are 
 
 wajhedfrotn our fins: in like manner Tertullian, the 
 06 outward aSi is being dipped in water, the fpiritual effe£f 
 
 loy is being freed from fin : likewife Eufebius, every one at 
 
 baptifm zvill receive forgivenefs. The baptizers of little 
 91 ones fay the fame. So Origenj little ones are bap' 
 
 tized for forgivenefs of fins, and, it was frequently 
 
 debated 
 
C 177 3 
 
 debated what Jtns they had^ for if nothivg in little oneJ 
 wanted forgivenefs, the grace of haptifm would fern 
 needlefs: and Greg. Naz. would have children y^;i^/- 
 fied-3X three years old; and fome who delay'd their 109 
 baptifm faid, they would not take their cleanfing yet, \\i 
 left they fhould fin afterward. The baptizers of 
 infants are of the fame mind ; Cyprian fays, in Bap- 
 tifm every one's Jins are forgiven ^ and if the greater gg 
 fins of grown per fons, th^n an infant^ will receive for- q6 
 givenefs the eajter becaufe the Jins are not his own : fo 
 Bafil, * born again,* means amending our former birth in | j -^ 
 fin: again Chryfoftom, a man may receive pardon by ,jq 
 baptifm at any age: laftly, Auftin thought infants 
 were faved by baptifm from falling into the fecond 121 
 death. 
 
 197. The baptized had alfo the gift of the Holy 32 
 Ghojlj an earneji of his adoption and inheritance y to Johnxvi.l3i 
 enlighten and guide him into all truth, to comfort J^iv^ 26. 
 and affift him m all troubles and dangers of his 
 chriftian courfe, and againft" all the aflaults of the 
 devil. So Clem. Alex, we receive the clear eye of the j ^ 
 Spirit: and Tertullian, he receives the Spirit of God : ^^ 
 again Origen, he who is wafod to falvation receives q» 
 the Holy Ghoji: Cyprian alfo, the baptized by laying 
 on of ^ands receive the Holy Ghoft, and the fame in ^ 
 other authors. Herein Chriftian baptifm excell'd 
 that of John, who refer'd thofe he baptized to Chrift 
 for that gift \ faying, / baptize with water ^ he wilt ^ 
 baptize with the Holy Ghofl \ John's difciples had not 
 received it, for the Holy Ghoji was not yet given^ be- 
 eaufe Jefus was not yet glorified s the Baptifm there- 
 fore of Chrift*s difciples in John iii and iv, was of h j 2 e 
 the fame preparative kind as John's. So Tertul- -^ 
 lian, thofe baptized by John had not received the Holy 
 Ghofl y ^igain the Lord's difciples baptized with the 
 fame baptifm as Johi's: and Origen, Chrijl referved to g<3 
 himfelf the baptizing with the Holy Ghoji. For this 
 reafonj and becaufe John's baptifm was only prepa- 
 
 N rativc. 
 
35 
 94- 
 
 C 178 ] 
 ratlve, the difciples at Ephefus who were baptized 
 
 f unto John's haptifm^ were baptized again by Paul's 
 
 direflion into the belief of Jefus as the Mefliah : 
 So Origen, thofe baptized with John*s baptifm the 
 apojlle baptized again \ and Firmilian, Paul baptized 
 
 10 J. "^ii^ Spiritual baptifm^ thofe baptized by John before 
 
 the Holy Ghoft was fent. But this gift was not gain'd 
 merely by the outward ceremony, the chief thing 
 was the fincerity of the perfon's own engagement ; 
 that is, the anfwer of agoodconfcience: fo Tertullian, 
 
 o^ not that we receive the Holy Ghojl by water ^ but being 
 
 cleanfed by water, are fitted by the angel for the Holy 
 Ghofl: and Origen, not all who are baptized with 
 water are baptized with the Holy Ghoft : again Eufe- 
 
 107 bius fays, he is blejjcdwho with a purefpirit makes the 
 
 lie confeffion : alfo Cyril, prepare purity of foul for re-' 
 
 ceiving the Holy Ghoji. 
 
 198. In confcquence of forgivenefs and the gift 
 
 of the Spirit, whereby the baptized were reconciled 
 
 to God and ftrengthened for the future, they are 
 
 2'j entitled to reward, and are call'd in the New Tefta- 
 
 ment, adopted, children, fons, heirs, and bor?! of God : 
 
 A-^ In Barnabas it is, I will give them their reward in it's 
 
 time^ the promifed inheritance. In Hermas freed 
 
 CO /r^/« death and appointed to life : So Clem. Alex, we 
 
 ^ - begin to live who are deliver'' d from deaths — freed from 
 
 ' darknefs, and receive light, and rejlored to a right un- 
 
 86 dcrflanding: Again Tertullian, wajh'd from the fins 
 
 of our former blindnefs, we are made free to eternal life : 
 
 99 Cyprian fays, the foulnefs of his former life was 
 
 cleanfed, light from above entered, he was enlightened 
 
 lip and had power given him : laftly, Chryfoftom calls 
 
 chriftians Sons and Heirs, and the promifed reward 
 
 cur inheritance. Some fuppofe there is not only an 
 
 habitual corruption by fin, but an original defed: 
 
 in nature; fo Irenaeus w^ regain the image of God 
 
 ^j which we lofi in Adam : and Tertullian, every Soul is 
 
 reckon' din Adam till enroll' d in Chrifi-, and renew' d by 
 
 a fecond 
 
[ ^79 ] 
 
 a fecond birth lays afide corruption^ fiews its tvhold lights 8 O 
 and is received by the holy fpirit as in its former birth by 
 the evil one-, again, man reftored to the image of God: 
 Greg. Naz, calls baptifm a rejloring the image they 109 
 lofi by Jin: laftly, Ambrofe thought children brought 1 18 
 back from evil to their original nature. 
 
 199. Partaking of the Eucharift was a priviledge 
 peculiar to tbofe who were baptized^ and continued 
 to perfevere in holinefs. The Apoft, Conft. cau- 5^ 
 tion, left any unbaptized enter \ again, let none of the 
 unbaptized eat it : So Juftin, none may partake but he 04. 
 who is baptized and lives as Chrift has commanded: and 
 Cyprian, by Baptifm we come to drink the hordes cup \ 97 
 again Auftin, eat the flefh of the f on of man and drink 121 
 his bloody which they cannot do unlefs baptized. 
 
 And as they might not receive it before baptifm, 
 fo it was given to them immediately, or as foon as 
 might be after it. Thus the Apolt. Conft. by initi- ^^ 
 ation may be worthy of the holy myfteries^ and partners 
 in them : the Recognitions join, baptized and break- 60 
 ing the Eucharift with them: again Juftin defcribes it 
 thus, after he is thus wafh'd^ bread and a cup of wine ^a 
 and water is brought: fo Cyril havino; finifli'd his 
 account of baptifm adds, ye are become partakers of ^^^ 
 Chriji's body and blood. And it was fo eftablifh'd a 
 cuftom to partake diredly, that when they began 
 to baptize infants who knew not Chrift, ftill they 
 made them nominally commemorate him in the 
 Eucharift ; this feems plainly the African pra(5tice 
 in Cyprian's time, who defcribes it as given tofuch 97 
 as were too young to fpeak., and before tiiey could 
 know or prevent their parents carrying them to hea- 
 then facrifices ; for he fays, they did not voluntarily 
 forfake the Lord's bread and cup : In the fame coun- 
 try, 150 years afterward, Auftin is very pofuive 
 that children can have no life in them without partak- ^ ^^ 
 ing of his body and blood. I do not fpeak of Infants 
 cceiving as approving of It, for I think it wrong •, but 
 N 2 to 
 
C l8o ] 
 
 to (hew that the original praftice of receiving the 
 Eucharifl immediately after baptifm, which was 
 very proper when only adults were baptized, was 
 ftill continued, when by change of pra6tice infants 
 were baptized v/ho are not fit to receive. 
 
 200. Baptifm is a covenant, and Man is not en- 
 titled to the above priviledges, unlefs he performs 
 the conditions on which they are promifed; which 
 2 Pet. ii. I. is, that he holdfafi the prof cffion of faith without wa- 
 Jam. i. 12. vering, neither corrupting the dodrine, drawn away 
 Mat. X. 32, by temptation, nor driven from it by fear of men. 
 33* Chrift came into the ^vorld to purify to himfelf a pecu- 
 
 liar people zealous of good works: therefore men are 
 walh'd in baptifm to reprefent the purity they re- 
 ceived by forgivenefs, and the necelTity of perfever- 
 qo ii"*g in holinefs. That we muft continue to confefs 
 
 Chrijl befcre-men, to hold fafi his name and not deny his 
 Aj f^i^h\ Barnabas fays, to appear before God we muft 
 
 ^ - confefs him in the congregation ; Clem. Alex, we are 
 
 . fixd in the truth \ again Origen, what fhall we fay 
 
 '^ of them, who by denying have broken their covenant 
 
 zvith God. Others alfo call it a covenant which it is 
 z neceflary to keep; Juftin fays, at baptifm they en- 
 
 gage to live accordingly ; and Greg. Naz^ // is a cove- 
 ^ nant with God of a new and holyAife. And more 
 
 3° fully, that we muft no longer fei^ve Jin but perfcvere 
 
 Aj in holinefs : Barnabas fays, 0e come up bringing forth 
 
 48 /^w/V ; and Clement of Roribe, we muft keep our Bap* 
 
 _- tifn pure and undefiled: Hermas alfo, we muft offend 
 
 "? no more^ but continue in purity: Juftin reckons thofe 
 
 ^ true Chriftians who live as Chrift commanded, and 
 
 5f, yr continued v.ncorrupt: Again Clem. Alex, keep themayt- 
 100 undefiled: Cyprian calls ix. Baptifm, after which no one 
 
 fins\ again, we muft per fever e in thejfirait and narrow 
 j^^ way: laftly Cyril, keep it undefiled and pure by good 
 
 works. 
 
 not* 
 
• C i8i 3 
 
 20 1. This fleadinefs to confefs the faith, and 
 conftancy to perform the duties of onr covenant, is 
 the moft neceflary point of all -, and though it is fo 
 much neglefted, yet without this real goodnefs all 
 outward forms are of no value ; Baptifm will be 
 only putting away the filth oftbefleJJj, and thofe can- 35 
 
 not enter the palace of God^ who have broken the cove- 4°) 93 
 nant made with him. Obedience is the foundation of 
 all true religion, at all times, in all places, and un- 
 der all difpenfations ; and for the fake of that all 
 forms were appointed. Thefe (the moral duties) Luke xi. 42. 
 ought ye to have done, and not to leave the other undone : 
 whatever ceremonies God has order'd for promot- 
 ing virtue fliould not be negleded, but the moft 
 exaft obfervance of them will make no amends for 
 any negledt of the one thiti^ needful. 
 
 202. But left mankind who is frail, expofed to 
 temptation, and there is no man who finneth not, 
 fhould when overcome quite defpair, fuch on a fin- 
 cere repentance, proved by a thorough humiliation 
 and renew'd obedience, might be re- admitted by 26 
 laying on of hands, a ceremony they ufed on many 
 occafions ; this Hermas calls again receiving the Seal -* 
 which they had broken, and was allowed to be done 
 but once. 
 
 CHAP. X. 
 
 Separate clrcumjlances of Baptifm, 
 
 203.T3APTISM thus finifli'd might not be re- 
 
 J3 peated, // is impoffible if thofe once enlight- ^4. 
 en^d fall away, to renew them again : fo Hermas, there r j 
 is no other repentance but that when we go down into 
 the water, and mufi offend no more: again Clem. Alex. 
 fu'ly wafb'd by one baptifm, anfwering the end of M.ofes's jj 
 
 N 3 many 
 
04 
 
 C '52 3 
 
 gy many baptifms hy one only: Tcrtullian alio, we once 
 
 enter the Laver, which muji not he repeated: in like 
 
 jQQ manner Cyprian, Baptijm is once received and never 
 
 repeated. 
 
 204. Yet they did not own that given by Here- 
 ticks to be Baptilm, fuch were baptized by the 
 Church if they came over to it. The Apoftolick 
 c§ canon orders thofe who adtnit Hereticks baptijm to he 
 
 gy deprived: Tercullian lays, Hereticks have not the one 
 
 haptifmof Chrijlians^ hecaufe not the fame: Cyprian is 
 101 full thai ivhen Hereticks come to the Churchy they niuji 
 
 be baptized witk ifsonehaptijm: and Firmilian adds, 
 they had met to conjider of it, and rejeEied all baptifm 
 done without the Churchy he who admits hereticks 
 baptifm in effect ^wV/j communion with them-, to en- 
 force his argument, he fays, they rejt-fled the bap- 
 tifm given by BiJJjops who hadlapfedin time of ferfe- 
 cuiion^ much more of thofe v/ho audacioufly op- 
 pofed the Church. This feems to be the conftant 
 pradice of the firlt ages, when all might know the 
 true dodrine and pradice of the apoitles, and here- 
 ticks erred not through miftake but for worldly 
 ends J but I think circumftances are fo different 
 novv^, that it does not follow that one fed of Chrif- 
 . tians fliould re- baptize thofe who come over to them 
 from another. A man who is wicked, knowingly 
 and wilfully oppofes the truth, and is therefore T^'^- 
 Tif- iii. II. conde?nf^\l^ is in Ibme meafure in the fame cafe as an 
 old heretick', but involuntary errors are of a differ- 
 ent kind ; difierent opinions will arife through di- 
 flance of time, long eftablifh'd errors or corruptions, 
 prejudice of education, and the various degrees of 
 light each one has; hence fpring many involuntary, 
 and therefore innocent miltakes-, to fuch perfons 
 jFirmilian's argument quite ceafes, for I apprehend 
 we may communicate with any fincere Chriflians 
 though not of our mind in every thing, unlefs they 
 require as terms qi (Communion fomething unlawful 
 
[ "85 ] 
 in Itfelf, or fomething we think to be fo -, I have no 
 more right to impofe my opinion on another, than. 
 he has his on me, and univerfai good- will to all, iCor. ix.22. 
 bearing with one another's infirmities, and comply- ^om. xv. i. 
 ing in all lawful matters, is required of all. 
 
 205. Left thofe who in times of perfecution were 
 hurried to martyrdom before tkey had time to be 
 prepared and baptized, fhould be concernM that 
 they were cut off before they were regularly enter'd 
 into the Church, the writers always tell them that 
 their martyrdom fupplied the pldce of baptifm, and 
 call it Baptifm of blood •, for they really die and are 
 buried with Chrift, which others only do figuratively ; 
 they moft truly confefs Chrift who do it at the hazard 
 of their lives, and none lliew their truft in him fo 
 much as they who die for his fake. So the Apoft. 
 Conft. iei a catechumen go without grief to martyrdom, rg 
 
 for his fuffering floall be a truer baptifm ; and Tertul- 
 lian, Baptifm of blood fupplies the place of baptifm if 87 
 not received. Again Origen, there is to fome the bap- qq 
 tifm of blood: alfo fully ,in Cyprian, can any baptifm 
 he greater than fuffering, that one confefs Chriji before loi 
 men, and be baptized in his own blood ? Does any taken 
 conf effing Chriji and kill'd before baptifm lofe the hope of 
 Salvation ? — they cannot be deprived of the benefit of 
 baptifm, being baptized with the moft glorious baptifm 
 of blood. 
 
 206. The principal part of baptifm in the New 
 Teftament is a real faith and fincere confeflion of it, 
 not the mere outward walhing, which is only putting 
 away the filth of thefiefh, unlefs there be alfo the an- ^c 
 fwer of a good confidence : in like manner Juftin, what 
 ai^ails that baptifm which cleans only the body, let the 62 
 foul be cleanfed firom fiin and then the body is clean alfo: 
 again Tertullian, the foul is fianBified not by the wafh- 86 
 ing., but by theanfwer: Origen fpeaking to the cate- 
 
 humens fays, ;w/ all who are baptized with water are 
 N 4 baptized 
 
C 184 ] 
 
 04. baptized with the HolyGhoJ}, he who forfaketh ndt hts 
 
 old way comes not rightly to haftifm: Dionyfius of 
 
 103 Alexandria \.\\ou^t taking away faith and confejfton 
 
 hefore baptifm was making it void: Euiebius alfo, every 
 
 J 07 one at baptifm receives fo7givenefs, hy believing and fm^ 
 
 cere confeffwn^ with purity af^d truth : znd to the (kme 
 purpofe Cyril, prepare purity of foul by faith unfeigned 
 
 J I r for receiving the Holy Ghojl ; come not to the Laver as 
 
 "plain water ^ but as Spiritual grace given by water ; fof 
 C7ie baptized^ but not worthy of the Spirit, does not re-- 
 ceive perfeU grace. By all thefe quotations which 
 fay that Faith, Repentance and Ccnfeffion, are more 
 material in Baptilrn than the outward walhing, it 
 appears to me that the prefent form of private bap- 
 liifm is wrong, for in that there is no renunciation or 
 profefllon of faith at all, till they are prefented in 
 the Church afterward, which can be done to thofe 
 only who live, and who therefore would furely have 
 been more properly baptized at the fame time. 
 
 207. The primitive Church was divided Into two 
 ranks of Chriflians, the Catechumens and the Faith- 
 ful. The firft were thofe who were in a courfe of 
 inftruflion for baptifm; fo the Apod. Conft. pray 
 55 that God would join the catechumens to his holy flock by 
 
 the haver of regeneration : Origen exhorts them, pre- 
 Q. pare yourfelves while ye are not yet baptized^ and then 
 
 come to the Laver: Firmilian fpeaks oi the catechized 
 ^ who died before baptifm: So alfo Cyril, hitherto you 
 
 ■ -5 have been a catechmnsn, now you will be called faithful: 
 
 lig and Chryfoftom oppofes the Catechumens and the bap- 
 
 tized. 1 he Faithful, or as they are fometimes calPd 
 the Perfeft, are thofe who have been baptized, and 
 thereby become perfect Chriflians. In the Apoft. 
 S$ ConR". the newly ferfe5ted^ mean thofe juft baptized : 
 
 73 and Clem. Alex, w^ are perfe^ed when we become of 
 
 J 6 the Church; again, being baptized we are perfe5ied\ 
 
 ny further, the reft of the perfect is the reward promifed 
 
 q-, yo faithful Cluiilians; in Origen, to /peak wifdom 
 
 among 
 
[ iS5 ] 
 among theperfe^f^ is to converfe of the deeper points 
 of faith with thole who have been baptized : The 
 myjiery of perfe^ion is Greg. Naz. term for baptifm: 109 
 and Eufebius, Cyril, and Auftin oppofe catechumens 
 and faithful, as the unbaptized and baptized. 
 
 208. In the firfl: ages all Chriftian children as well 
 as converts were rank'd among, and taught as ca- 
 techumens, till they were baptized •, for this Clem. 
 Alex, is very exprefs, they brought children to a maf- 74 
 ter, that is the Catechift, who taught them the pe- 
 culiar do5lrines of Chriftianicy, this was before, and 
 in order that they might run to befanBified^ that is 
 baptized : and Eufebius fays, the Church was divided joy 
 into two orders, one of the faithful, the other of thofi 
 not yet baptized; and he mentions catechizing as 
 coming before baptifm, faying, in our firji cate- 
 chizing, and when we were baptized. The fame 
 cuftom and way of fpeaking ftill continued, when 
 children were baptized too young to be taught be- 
 fore baptifm; for Auftin afks about a child, is he 
 one of the faithful or a catechumen ? So alfo the Ecclef. 121 
 Hier. fays, they ftill retain'd the old form men- 
 tion'd by Clem. Alex, of delivering the child to a 122 
 good inftruBor, who undertook to teach it, and anfwer'd 
 for it in baptifm ; only fuch infants could be but 
 nominally under the catechift, who could really 
 teach none but thofe who had underftanding, as was 
 the cafe when Clem. Alex, wrote; for which reafon 
 Origen, when little ones were baptized, chiefly 
 fpeaks of the catechumens as converts. 04 
 
 209. Circumcifion, the entrance into the Jewifh 07 
 church, is as fuch compared to Baptifm the entrance 
 into the Chriftian; fo Juftin, Circumcifion began with 62 
 Abraham and ceafedhrChrift, — we received circumcifion 
 of the fpirit by baptifm-, to the fame purpofe Apoft. 
 Qoxi^. he hath put an end to circumcifion, having fuU r% 
 filed it in bimfelf: and Chryfoftom, by Circumcifion 
 
 the 
 
C i86 ] 
 
 119 i^^ Jews ivere dijlingidjh^d from other nations ^ but our 
 
 circumcifion that of Baptifm fills us with the grace of 
 the Spirit. By degrees they began to imagine other 
 likeneffes. Greg. Naz. thought circumcifion on the 
 
 109 %th day an argument for baptizing children before they 
 
 have reafonif neceffity required it , and Fid us was for 
 drawing the parallel (till clofer, and baptizing on 
 
 o5 the eighth day: but Cyprian's whole council rejefted 
 
 the propofal as without foundation. Again, becaufe 
 Baptifm isforforgivenefs,Ambrofefuppofes Circum- 
 cifion was fo alfo, but there he was wrong, for cir- 
 
 37 cumcifion was for a mark to divide the Jews from 
 
 the Gentiles, and to be a token of the^covenant that 
 the Lord was their God -, but under the Law of 
 Mofes pardon was always by facrifice. The figu- 
 rative circumcifion of Chriftians mention'd in the 
 New Teftament and early writers, means a fe- 
 paratingour hearts from fin, as circumcifion divided 
 the feed of Abraham from idolaters, and is there- 
 fore call'd circumcifion of the heart ; and being an in- 
 ward difpofition of mind, not an outward ad done 
 to the body, it is calPd circumcifion made without bands y 
 being a putting off the fins of the flefli; fo Juftin 
 
 62 fpeaks of the circumcifion of the fpirit which Enoch re- 
 
 ceived', again, circumcifed from error and wickednefs : 
 
 68 and Irenasus, circumcife the hardnefs of .your heart: 
 
 and becaufe Baptifm obliges us to the obedience, 
 and entitles us to the rewards of the Chriftian cove- 
 nant ; therefore we are laid to receive this fpiritual 
 
 62 circumcifion made without hands by it. 
 
 210. Baptifm is compared not only to circumci- 
 fion as the entrance into the Church, but to facrifice 
 as a means of forgivenefs. So the Recognitions, 
 60 ^</^ ^^^y fi^ould think on facrifice s ceaftng they fhould 
 
 have no forgivenefs he appointed Baptifm: again Juftin, 
 6 Z facrifices appointed by Mofes ceafed in Chriji, from whom 
 
 is baptifm. It is oppofed alfo to the Jewifli purifica- 
 tions as done once only inftead ot often, and as 
 
 really 
 
[ i87 ] 
 really cleanfing which they did imperfeflly ■, as in 
 the Apoft. Conft. injlead of daily he hath given one ^g 
 hapiifm only: and Juftin fuppofes Ifaiah by ' walli 
 ' ye, make you clean,' refers to Baptifm which only 62 
 can cleanfe the penitent: again in Clem. Alex, an- 
 fwering the end of Mofes^s many baptifms by one only : -, - 
 laftly, Tertullian thought that not the Jewifh only, ^ - 
 hut the Gentile wajhings were imitations of Baptifm. 88 
 
 211. A reftjefs prying into what we cannot know, 
 efpecially into futurity, has been the fault of man- 
 kind in all ages. The Scriptures are very exprefs, 
 that the righteous fh all go into life eternal^ and that the 8 
 foul that finneth it fhall die \ in like manner Juftin 
 fays, God gave angels and men free will, that he might 6 1 
 reward the holy and punifJD thofe who finned-, but we 
 are not told what will be done with thofe who had 
 no opportunity to do either good or evil. Moft men 
 will however guefs at what they do not know; 
 thofe who retain'd the old opinion that creatures 
 come innocent out of their Maker's hands, thought 
 favourable of thofe who had not lived to fin ; fo 
 Hermas, all infants are honoured and efieenid of the ^g 
 Lord: and P'irmilian thought catechumens who 
 died before baptifm had fome benefit of their faith. 104. 
 
 Afterwards the eaftern church, finding the king- 
 dom of heaven promifed only to the baptized, fancied 
 dead infants went into a ftate of neither reward 
 nor punifhment J fo Greg. Naz. hv?,, fuch will be in 
 neither glorified nor puntfh'd\ andAmbrofeof Milan 
 hints the fame, // they fhould gain that unknown free- 118 
 domfrom punifhment, I do not know they can poffefs the 
 kingdom. 
 
 The infant bapcizers, fuppofing children finful at 
 birth, thought them liable to punilhment; fo Cy- 
 prian would have infants baptized, that no foul may q6 
 be defiroy'*d by dying v^ithout it : And Auftin more 
 harfhly fays, that unbaptized dead infants fall into 121 
 ^he fecond death. But as we are not told what will 
 
 become 
 
C '83 ] 
 
 becotTie of them, and can no other wife know it -, as 
 
 God only knows what they deferve who have done 
 
 nothing ; whether thofe who have had no trial here 
 
 will have one hereafter, and why fuch were fent 
 
 into the world at all, who are taken away before 
 
 they are of any ufe to it •, the beft way is to leave 
 
 Deut. XXIX. \i undetermined, fecret things belong to God, thofe only 
 
 p9' which are revealed to us : and in better hands they 
 
 . ex V. 9. j-^j^pjQj. {^g j.}^^j^ jp, |^J3 ^ipffj'g ffjercy is over ail his worksy 
 
 for, lovejl thou the creature more than he who made it? 
 
 212. I have fometimes tranflated U^ivg and Sacer- 
 dos BiJJoop, becaufe on comparing the places toge- 
 ther they feem'd to me to mean fo; Ignatius fays, 
 
 c? the Bi/hops who are the priejis (ifp«f) • ^n the Apoft. 
 
 -^ Conft. it is Baptifm by blamelefs bijhops {li^iuv); the 
 
 _ bijhop (hpivg) having baptized him; the oil is blejfed by 
 
 ^' the Bijhop (fi;p;^ij^£u; high prieft): fo Tertullian fays, 
 
 g 2 i^^ ^^S^ priej} (fummus facerdos) who is the Bijhop : 
 
 and Cyprian, the water mujl Jirji be JanBified by the 
 
 9p bijhop (facerdote); again, water fan^ijied by the prayer 
 
 of the bijhop (facerdotis). It muft be tranflated Bi- 
 Jhopy becaufe he fays, We only (bifhops) gave bap- 
 tifm-, and a Chriftian prieft is call'd (is-pso-gulr^tgp) 
 elder, that is the word always ufed in the New Te- 
 ftamenr, Ignatius, Apoft. Conft. and Eufebius : 
 
 S3 Tertullian ufes the fame word in Latin prejl^yteri ; 
 
 and Firmilian as printed with Cyprian calls them 
 
 104 elders (majores natu.) 
 
 g 213. I found ^aSjilsuw In the New Teftament al- 
 
 ways meant fuch difcipling as comes by teaching-, 
 
 Jurtin alfo ufes it of thofe who had been taught 
 
 6^ Chrijlianity from their childhood \ and Bafil not of 
 
 J I q Baptifm, but exprefsly of that teaching which was 
 
 to prepare men for it. 
 
 A F- 
 
[ '89 ] 
 
 APPENDIX. 
 
 Shewing the meaning of certain words as 
 they are ufed in the New Teftament. 
 
 214. Hou^iov* 
 
 TV yTAT. ii. 8. Search for the Child, 9, 11, 13, 
 
 Luke ii. 17. They made known what was told 
 them about the child, 21, 27. 
 
 Tbefe arefpoken of Jefus when a new horn infant. 
 
 Luke i. 59. They came to circumcife the child, 
 66, 76. 
 
 'it his is John the Baptiji when a perfect infant. 
 
 John xvi. 21. As foon as fhe is deliver*d of the 
 child. 
 
 Heb. xi. 23. They faw he was a fine child. Mo- 
 fes three months old. 
 
 All the above places /peak of perfeSi infants, 
 
 IIS, 
 Mat. ii. 20. Take the child into the Land of 
 Ifrael, 20, 21. 
 
 Luke ii. 40. The child grew, i. 80. 
 'Jefus coming out of Egypt ^ and he and John BaptiJl 
 growing from their infancy : children rather bigger than 
 the former^ yet Jiill very young. 
 216. 
 Luke xviii. 15. They brought to him infants 
 ((3^£(p»i) that he might touch them. 16. Jefus faid 
 fuffer children to come to me. 17. Mar. x. 13, 14, 
 15. Mat. xix. 13, 14. 
 
 No age is mention' d\ they are in one place called 
 (j3p£(pn) infants. 
 
 217. 
 Mat. xviii. 2. Jefus fet a child among them. 
 3. Unlefs ye become as children ye fliall not enter 
 
 into 
 
[ I90 3 
 
 into the kingdom of heaven. 4. Whoever Ihall 
 humble hin^felf as this child is greateft. 5. Who- 
 ever fhall receive one fuch child in my name re- 
 ceiveth me. 6. Whoever fhall offend one of thefe 
 little ones {(j^iKpuv) who believe in me. Mar. ix. 36, 
 37. Luke ix. 47, 48. 
 
 'T^:?efe children were young and not yet corrupt ed^ yet 
 they had underjlanding, for they humbled themfehes and 
 believed ; it is alfofpoken of fuch grown perfons as imi- 
 tate the innocence of children. 
 
 218. 
 Mar. ix. 24. The father of the child cried. Lord, 
 I believe. 
 
 21. How long is it fince this happen'd to him .f* 
 233 he faid from his infancy {-aroeASio^iy). 
 
 Mat. xvii. 18. The child (zs-ouf) was healed, Luke 
 2*6 ix. 42. 
 
 He is called both -a-ouSiov and zjrc«f , and was of a con- 
 fiderableage,for the dif order had continued long upon him, 
 
 2 19. 
 Luke vii. 32. They are like children calling to 
 one another. 
 232 Mat. xi. 16,17. Like children {irau^a.^m^) faying, 
 
 we have piped and ye have not danced. 
 ITouJta and vrou^upix are here children at play. 
 
 220. 
 I Cor. xiv. 20. Be not children in underftanding, 
 239 in evil be as little children (^»J7r^«^£]f), in underftand- 
 
 ing be perfed: men {nXeiOi). 
 
 UouSitx. are here greater than vnTtmy and lefs than 
 
 221. 
 
 I John ii. 13. I write to you, children, becaufe 
 ye have known the father. 
 
 Thefe were old enough to have underftanding-, they 
 are diJiingui[h''dfrom Tsulipe? fathers ^ and hxhckoi young 
 men, 
 
 222. 
 Mar. V. 23. My little daughter (Sufai^jov) is dy- 
 ing. ^^. Thy daughter (^ufaTrif) is dead. 29- ^^^ 
 
 child 
 
[ 191 ] 
 child. is not dead but fleepeth, 40 — 41, 42. The 
 Damfel {y.o^xcriov) arofe and walk'd, for fhe was 12 
 years old, 41. Mac. ix. 24, 25. 
 
 Luke viii. 42. He had an only daughter about 
 12 years old. 51. The father and mother of the 
 
 child {mcu^i^) 54. 
 
 She is called ^v{ocr^\ovy S-ufaJjip, to-ouJ'joi/, aro«f, and ko- 
 fiica-iovy and was 12 years old. ^^7 
 
 223. 
 
 Mat. xiv. 21. Men, befide women and children, 
 XV. 38. 
 
 Mar. vii. 28. The dogs eat of the children's 
 crumbs. 
 
 Heb. ii. 13. I and my children. 
 
 Luk. xi. 7. My children are with me in bed. 
 
 John iv. 49. Come down before my child dies. 
 50. Thy fon liveth, 51, thy child (uaij) liveth. 225 
 
 Ii is here children^ as difiingidjh^d from grown men^ 
 or from their parents. 
 
 224. 
 
 Heb. ii. 14. The children partake of flelh and 
 blood. 
 
 John xxi. 5. Children, have ye any meat? 
 
 I Joh. ii. 18. Children, this is the laft time. 
 
 Here -csa/^^is a faimllar exprejfwn ufed to perfons of 
 any age. 
 
 225. riou?. 
 
 Mat ii. 16. Herod Qew all the children in Beth- 
 lehem. 
 
 They were under two years old. 
 
 John iv. 5 1. Thy child liveth. No age is mentioned, 223 
 2 2 6. 
 
 Luke ix. 42. Jefus heal*d the child. Mat. xvii. 18. 218 
 
 He was of a confiderable age. See tzoa^xov. 
 
 Mat. xxi. 15. Children crying in the temple, 
 Hofanna. 
 
 Thefe were old enough to fingprmfe. 
 
 IT.']. 
 
 Luke viii. 5 1 . The father and mother of the child, 
 54» See ?5reM^ii?i'. 
 
 Luke 
 
[ 192 3 
 22 2 Luke ii. 43 . The child Jefus (laid in Jerufalem. 
 
 Thefe were 1 2 years old. 
 
 A6ts XX. 9. A young man (vfai/ja?) named Euty- 
 chus, was taken up dead. 12. They brought the 
 child alive. 
 
 He was probably a great lad. 
 228. 
 
 A(5ts iii. 13. God hath glorified his fon Jefus, 26, 
 iv. 27, 30. 
 
 Thefe are Jefus as being the Son of God, though fully 
 grown up. 
 
 ITouf in thefe places is a child of any age till grown 
 up ; or a fon of whatever age. 
 229. 
 
 Mat. viii. 6. My fervant hath the palfy, 8, 13. 
 Luk. vii. 7. xii. 45. xv. 26. 
 
 He is feveral times callea iJa^^^^, a fervant, in Luke. 
 
 riouf is here a fervant without regard to age. 
 
 Mat. xiv. 2. Herod faid to his fervants. 
 
 His courtiers, 
 
 230. 
 
 Ads iv. 25. By the mouth of David his fervant, 
 Luk. i. 69. 
 
 J fervant of God. 
 
 Luke i. 54. Hath help'd his fervant Ifrael. 
 
 Here it is a whole people. 
 
 Mat. xii. 18. My fervant whom I have chofen. 
 
 ^he fervant of God is here the Meffiah himfelf 
 231. Ilou$i(Tm. 
 
 Mar. xiv. 66. One of the maids of the High 
 prieft, 69. Mat. xxvi. 69. Joh. xviii. 17. Luk. xxii. 
 ^6. xii. 45. Afl. xii. 13. xvi. 16. 
 
 Gal. iv. 22. Abraham had one fon by a fervant^ 
 another by a free woman, 23, 30, 31. 
 
 IL(M§^&m is always a woman fervant. 
 
 219 Mat. xi. 16. Like children calling to their fel- 
 
 lows. See Tffou^m, 
 
 Job. vj. 
 
t 19^ 1 
 
 Joh. vi. 9. There is a lad here who hat^'five loaves . a 
 
 and two fi(hes. 
 
 Children at play, and a lad big enough to carry fijh. 
 
 233. ITouJ'joOjv. 
 Mar. ix. 21. How long is it fince this happen'd 
 to him? — from his childhood. 2 1 8" 
 
 234. ria^Mwf©^. 
 
 1 Cor. iv. 15. If ye have loooo inftruflors 
 in Chrift. 
 
 Gal. iii. 24. The law was our fchooimafter unto 
 Chrift. 25. 
 
 An injlru5lor of children or beginners. 
 
 235. TIokJ'juw. 
 
 2 Tim. ii. 25. In meeknefs inftrufling thofe who ~ 
 oppofe. Tit. ii. 12. Acts xxii. 3. 
 
 A6ls vii. 22. Mofes was inftrufted in all the wif- 
 dom of the Egyptians. 
 
 'Thefe mean to teach. 
 
 I Cor xi. 32. Being judged we are chaften'd of 
 the Lord. Luke xxlii. 16, 22. 2 Cor. vi. 9. 
 
 Rev. iii. 19. Whom 1 love I rebuke and chaften. 
 Heb. xii. 6, 7, 10. 
 
 Here it means to corre5l. 
 
 1 Tim, i. 20. Whom I have deliver'd to Satan, 
 that they may be taught not to blafpheme. 
 
 Thisfeems to refer to both fenfes, to teach and to cor- 
 rea, 
 
 236. TlauSiia,. 
 
 2 Tim. iii. 16. For inilruclion in righteoufnefs, 
 Eph. vi. 4. 
 
 Heb. xii. 5. Defpife not the chaftizement of the 
 Lord. 7, 8, 1 1. 
 
 The fir Ji means teaching., the lajl corre^ion. 
 
 237. Ylcu§voTr\q' 
 
 Rom. ii. 20. An inftruftor of the foolifll. 
 
 Heb. xii. 9. We had fathers chafteners of our flefliV 
 
 Here are both f erf eSy a teacher and a corre^or. 
 
 238. 
 TTouJ^fov is ufed of children of all ages : Of perfefb 2 14 
 iataots, of little ones, of children who have under- 21^,2-17 
 
 O ftanding, 
 
^ . C 194 ] 
 
 a 10,222 fen^j^^ng, of children at play, of thofe of 12 years 
 
 220 ^^^> ^^ thofe between little ones and perfefi: men,, 
 
 as difl:inguifli*d from their parents and grown men, 
 
 ^ as diftindt from fathers and young men ; and more 
 
 ' improperly a familiar exprelTion ufed to thofe of any 
 
 ^24 age. 
 
 Ilof? is I think rather ufed of larger children than 
 
 22 c ncu^ioi/y yet the children Herod flew under two years 
 
 225 old are fo called : it is ufed of children finging praife 
 
 to Chriii, of thofe twelve years old, of a lad called 
 
 "^ alfo a young man, cf Jefus when full grown as the 
 
 Son of God to diftinguilTi him from the Father. It is 
 
 ^^9 alfo frequently ufed of a fervant of whatever age, 
 
 230 whether of man or of God, a fingle perfon, a whole 
 
 231 people, and the MefTiah himfelf are lb called. 
 *> o 7 Ucu^KTun is a woman fervant. 
 
 ^ < '-4. 
 
 2^« IlouSoi^iov a lad, it occurs but twice, 
 
 ■* naJfoOfi/ but once, from infancy or childhood. 
 
 •^ nonSocywyog is a teacher of children. 
 
 -^^ Uai^ivu, TraJsKx, and Trcci^iVTrig have two fenfes, either 
 
 ^3" inftru6tion to make men underftarid, or correftion 
 
 ^37 to make them learn. So we find Clem. Alex, chiefly 
 
 72 ufes TTowJff of fuch as are in a courfe of infl:rudlion. 
 
 239, N'/ITTIOf. 
 
 Matt. xxi. 16. Out of the mouths of little ones 
 and fucklings thou haft perfe6led praife. 
 
 // is compared with ^nXai^oi^lcov fuckli?2gj, or oppofed to 
 it as larger^ but the children it refers to were fuch as 
 fang praife to Chriji. 
 
 I Cor, xiv. 20, Be as little children in wickednefs. 
 220 I^ ^^ ^^ ^^f oppofed to TTou^io. and nXim. See ttouSix. 
 
 240. 
 Rom. ii. 20. An infl:ructor of the foolifli, a teacher 
 of little ones. 
 
 Mat. xi. 25. Thou hafl: hid things from the wife, 
 and revealed xhem to little ones. Luke x. 21. 
 
 I Cor. xiii. 11. When I was a child, Ifpake, un- 
 derfl:ood, and thought as a child; but when I be- 
 came a man, I put away childifli things. 
 
 nefe 
 
C 195 3 
 
 Thefe all inean children having mtderftanding and 
 knowledge^ but weak and imperfect in both. 
 
 241. 
 
 Gal. iv. I, 2. The heir while he is a child is un- 
 der governours ; 0,. We while children were under 
 the elements of this world. 
 
 He compares mankind under the impsrfeB difpenfations 
 before Chrifiianity to an heir under age^ for Jo long he 
 is herecaWdvviTrioq. 
 
 242. 
 
 Heb. V. 13. He is unfkilful in the word of right- 
 eoufnefs, for he is a little one. r Cor, iii. i. 
 
 Eph. iv. 14. That we be no longer little ones, 
 carried away with every do6lrine. 
 
 Chrijlians weak and unfkilful in the word are com- 
 pared to little ones. j 
 
 243- . ^ 
 
 The meaning of vtittio? is pretty uniform, children 
 who are capable of learning, and have underftand- 240 
 ing and knowledge, but are weak and imperfeft in 
 both; fometimes men who are weak and unfl<:ilful 242 
 as they. 
 
 244. Tiwiov* 
 Joh. xiii. ^^. Children, yet a little while I am 254- 
 with you. 
 
 I Joh. V. 2 1. Children, keep yourfelves from idols, 
 iii. 7, 18. 
 
 iv. 4. Children, ye are of God. ] 
 
 A familiar expreffwn without regard to age. 
 
 245. 
 I Joh. ii. 12, I J. I write to you, children, — fa^' 
 thers, — young men, — children. {jiMix, Trarf^fj, 
 
 Gal. iv. 19. My children of whom I travail in birth 
 again. 
 
 Children as oppofed to fathers and young men ; and 
 menfpoken of as little children becaufe of their weaknefs, 
 
 I TirnT'ii. 15. She fhall be faved in childbearing. 
 O 2 V. 14, 
 
C 196 ] 
 
 V. 14. That the younger women marry, bear 
 children. 
 
 'Thefe refer to children before they are born. 
 
 247* Tsxvov. 
 
 Rev, xii. 4. To devour her child as foon as it was 
 born. 5. 
 
 ' A6ls. xxi. 21. That they (hould not circumcife 
 their children. 
 
 Mat. ii. 18. Rachel bewailing her children. 
 
 I Theff. ii. 7. Cherifheth as a nurfe her children. 
 
 Children juji borUy eight days old, under two yearSy 
 and at nurfe. 
 
 248. 
 
 Luke ii. 48. Son, why haft thou thus dealt with us ?' 
 
 I Their, ii. 11. Exhorting you as a father his 
 children, i Cor. iv. 14. 2 Cor. vi. 13. 
 
 Children for whom parents are anxious •, and whom 
 they infiru^. 
 
 Luke xi. 1 3. If ye know how to give good gifts 
 to your children. Mat. vii. 11. xv. 26. Mar. x. 29. 
 2 Cor. xii 14. 
 
 Luke XV. 31. Son, thou art ever with me. Mat. 
 xviii. 25. 
 
 I Tim. iii. 12. Ruling their children well. 4. 
 Mat. xxi. 28. Phil. ii. 22. Eph. vi. 1, 4. 
 
 Children as "part of their fathef s family . 
 249. 
 
 Luke i. 7. They had no child. Ads vii. 5. 2 
 John I, 13. Gal. iv, 27. 
 
 Mat. x. 21. The father (hall deliver up the fon, 
 children Ihall rife up againft their parents. Luke i. 
 
 Mar. X. 29. ^Y^hoever hath for faken wife or chil- 
 dren, xii. 19. Luke xiv. 26. Adts xxi. 5. 
 Children as oppofed to parents. 
 
 250. 
 Mat. iii. 9. To raife up childrisn to Abraham. 
 John viii. 39. Rom. ix. 7. 
 
 I Pet. iii. 6. Sarah, whofe daughters ye are. Gal. 
 iv. 28, 31. 
 
 Luke 
 
[ 197 ] 
 
 Luke xxlii. 28. Weep for yourfelves and your 
 cliildren. Mat. xxvii. 25. Ad:s ii. 39. xiii. 33. 
 
 Thefe mean pojierity. 
 
 251. 
 
 John vi. 52. To gather together the children of 
 God. i. 12. Rom. viii. 16, 17, 21. 
 
 Phi!, ii. 15. B'.amelefs, fons of God. Eph. v. i. 
 
 I Jo!in iji. 10. In this the children of God are 
 manifeft, and the children of the devil. 
 
 Rev. ii. 23. I will kill her children with death. 
 
 Luke vii. 35. Wifdonn is juftified of all her 
 children. 
 
 Gal. iv. 28. We are the children of th^ promife. 
 Rom. ix. 8. 
 
 1 Pet. i. 14. Children of obedience. 
 Eph. V. 8. Children of light. 
 
 ii. 3. Children of wrath. 
 
 2 Pet. ii. 14. Children of the curfc. 
 
 Children of God are thofe who ferve him, children of 
 the promife thofe to whom the promife was made j and 
 fo of the refi. 
 
 252. 
 Mat. xxiii. 37. How often would I havegather'd 
 thy children together. Luke xiii. 34. 
 
 Luke xix. 44. Shall level thee with the ground 
 and thy children within thee. 
 The inhabitants of a city. 
 
 I Tim. i. 2. To Timothy my own fon in the 
 faith. 18. Tit. i. 4. Philem. to. 
 
 I Cor. iv, 14. As my beloved fons I warn you. 
 2 Cor. vi. 13. 3 John 4. 
 
 Thofe converted by a perfon* 
 
 254' 
 Mat. ix. 2. Son be of good cheer. Lnkexvi. 25. 
 Mar. X. 24. Children, how hard is it for them who 
 truft in riches to enter into the kingdom of God. 244 
 
 A familiar exprejfion to one who is no relation. 
 
 O 3 255. 
 
C 198 ] 
 
 ^55' 
 
 246, 247 TfHi/o.j/ means a fon or child, before birth, in io- 
 
 248, fancy, while under care and inftrudlion, as part of 
 
 2 1 g 2 CO ^^^ family, and oppofed as fon to father, alfo remote 
 
 pofterity, thofe who make themfelves fons by like- 
 
 nefs and obedience, the inhabitants of a city, and 
 
 2'CI2C2 
 
 •^ ' -^ perfons call'd thofe they converted fo j laftly a 
 ^529 ^54 familiar expreflion to any. 
 
 244 Tfxi/iov John generally ufes as a familiar expreflion, 
 
 ^45 ^^ ^^ ^^^^ oppofed to fathers and young men, and 
 
 ufed of thofe weak as children. 
 
 256. M«0»)T£UW. 
 
 Mat. xiii. 52. Every fcribe who has been inftru(5t-> 
 ed (lAochTsv^ii;) unto the kingdom of heaven. 
 
 xxvii. ^y. Jofeph of Arimathea was become adif- 
 ciple (£/>ia9?]T£U(rf) of Jefus. John xix. 38. Being a dif- 
 grg ciple (wv ,w.aO?]Tn?) of Jefus, but fecretly. Luke xxiii. 
 
 50, 51. A good and juft man — waited for the king- 
 dom of God. Mark XV. 4g. 
 
 xxviii. 19, 20. Convert (jw,a9»)T£u<raTf difciple) all 
 nations, baptizing them : teaching (iJJao-KovTEf) them 
 to obferve all things. 
 
 Aft. xiv. 21. Having preach'd the gofpel, (fuay- 
 ^iXKr»y.svoi) and made difciples of (/tAaGnTfuo-atrsf) 
 many. 
 
 Thefe difciples were made by teaching and converting 
 them : Jofeph of Arimathea was but a half difciple^ as 
 . he durft not own his belief and was rather watting for 
 the publick ejiablifhment of the Church : The Scribe was 
 one who being injlru^ed was to lay it up in his mindy to 
 he ready to teach- others. 
 
 257. MaOnT)!?. 
 
 Mat. x. 24. The difciple is not above his mafter. 
 25. Luk. vi. 40. 
 
 John ix. 28. Thou art his difciple, but we are 
 Mofes's difciples. 
 
 Mar. ii. 18. The difciples of John and of the 
 Pharifees ufed to fall. Luk. v. 33. Mat. xxii. 16. 
 
 A(5l. XX, 30. Speaking perverting things to draw 
 away difciples after them. 
 
C 199 ] 
 
 MaG»iT)i? here is one taught and guided by any particu- 
 lar perjon. 
 
 258 
 
 Joh. i. 2,5' John flood and two of his difciples. 
 37. iii. 25. Mar. ii. 18. Mat. ix. 14, Luk. v. 33. 
 
 Luk. vii. 18. The difciples of John told him of 
 all thefe things. 19. Mat. xi. 2. xiv. i2.Mar. vi. 29. 
 Luk. xi. I. 
 
 Joh. iv. I. The Pharifees heard that Jefus nnade 
 more difciples than John. 
 
 Thsfe difciples were the immediate followers of John 
 Baptifi, 
 
 259. 
 
 Joh. ix. 27. Will ye alfo be his difciples? 28. 
 
 Luk. xix. 37. The whole multitude of the difci- 
 ples began to rejoice. 
 
 Mat. x. 42. Whoever fhall give a cup of water to 
 one of thefe little ones in the name of a difciple. 
 Mar. ix. 41. 
 
 Joh. xix. 38. Jofcrph, being a difciple of Jefus but 250 
 fecretly. Mat. xxvii. ^']. Mar. xv. 43. Luk. xxiii. 
 
 Joh, viii. 31. If ye continue in my word, ye are 
 truly my difciples. xv. 8. xiii. 5. Luk. xiv. 26, 27, 
 
 33- 
 
 Thefe are fuch as believed in Chrijl, though not his 
 
 immediate followers. 
 
 260. 
 
 Mat. viii. 23. He v/ent up into a fhip, and his dif- 
 ciples follow'd him. 
 
 Luk. vi. 13. He call'd his difciples, and out of 
 them he chofe twelve, x. i. 
 
 Mat. xiv. 19. He gave the loaves to the difciples, 
 and the difciples to the multitude, xv. 36. 
 
 Luk. ix. 40, I befought thy difciples to caft it out, 
 and they could not. 
 
 In thefe and many more places jwaOiiTtif is one of Jefus* s 
 dire^ followers^ whether of the twelve apojiles or of the 
 others who accompanied him. 
 
 O 4 261. 
 
[ 200 ] 
 26 1. 
 
 Luk. ix. I, 2, Calling his twelve difciples he fenc 
 them to preach. Mat. x. i. Mar. vi. 7. 
 
 Mat. XX. 17. Jefus took the twelve difciples apart 
 xi. I. Luk. vi. 13. 
 
 xxvi. 18. I will keep the pafifover at thy houfe 
 with my difciples. 20. When the evening was come, 
 he lat down with the twelve. 
 
 Mar. xvi. 14. He appear'd to the eleven as they 
 fat at meat. 
 
 In tbefe and other -places /u,a6»jTrf is reflraiVtd to the 
 twelve apojlksy as the principal difciples, 
 
 262. 
 
 Adi. vi. I. When the difciples were multiplied. 
 
 ix. 26. The difciples were afraid of Saul, not be- 
 lieving that he was a difciple. 1. ' 
 
 xiv. 22. Comforting the fouls of the difciples, 
 and exhorting them to continue in the fairh. 
 
 xi. 26. The difciples v/ere cail'd Chriltians firfl: in 
 ^ntioch. 
 
 In thefe and almoft all the other places in the A5ls^ to 
 be a difciple is the fame as to be a Chrijliany except in 
 the fcllowing places. 
 
 263. 
 
 xviii. 25. Apollos was taught the way of the Lord, 
 knowing only the Baptifm ot" John. 
 
 xix. I, 3. Difciples at Ephefus, — To what were 
 ye baptized ? they faid to John's baptifm. 
 
 Herefome who believed in Chrijl only on John Baptijl^s 
 tejiimonyy are reckoned imperfe^ difciples. 
 
 264. 
 
 Aioao-xw is the ufual word for teaching in general, 
 and fuafyfAK^o; for preaching the Gofpel ; but |aa9?5T?uw 
 is fomething further than either of them, and means 
 Jo to teach as to perfuade^ and is I think fully exprefs'd 
 ^S^ by the word convert', fome would render it to difciple 
 
 as more literal, but then it muft be undcrftood of 
 fuch difcipling as comes by inftrufting, for I do not 
 find it means any other way of becoming a difciple 
 
 01 
 
I 201 ] 
 
 .or entering the Church, but what comes by teach- 
 in o". 
 
 MaOnTJi? is a difciple, follower, one who believed 257' 
 in, was taught or guided by any particular perfon, 
 as Mofes, John bapuft, the Pharifees, Jeius, or 2c8 
 Hereticks. Before Jelus's refurre(51:ion fome are 
 call'd his difciples who believed in him as the Chrift, 
 though they were not his direct followers, nor even 2 eg 
 publickly confefsM him, as [ofeph of Arimathea 
 and others. The mod ufual fenle is one of thofe 
 who were call'd by, and followed Jefus as his dif- 260 
 ciples, oftentimes it is taken more (triftly for the 
 twelve apoftles •, but when after Jcfus's refurreftion 26 1 
 none was own'd as a difciple unlefs he openly con- 
 fefs'd him to be a difciple, means to be a Chriftian, 262 
 whether he was converted before Chrift's death cr 
 afterward : the word is always fo ufed in the Ads, 263 
 except that fome who believed in Chrift on the 
 authority of John the baptift are reckoned imper- 
 fed: difciples. But in all cafes they became difciples 
 by teaching and convincing. 
 
 265. Omog. 
 
 Mar. ix. 28. As he enter'd into the houfe. 
 
 Joh. xi. 20. IN'jary fat in the houfe. 260 
 
 A6t. vii. 47. Solomon built him an houfe. 
 
 Here and in many other places it means a houfe, the 
 building itfelf. ^ 
 
 266. 
 
 Heb. xi. 7. Noah prepared an ark for the faving 
 his houfe. 
 
 1 Tim iii. 4. Ruling his own houfe well. 5. 12. 
 
 2 Tim. iv. 19. Salute the houie ot Onefiphorus. 270 
 Luk. xi. 17. A houfe divided againft a houfe 
 
 falleth. 
 
 See more below. // is here the family in the houfe, 
 
 267. 
 1 Tim. i. [6, The Lord Ihew mercy to the houfe 
 of Onefiphorus. 
 
 Luk. 
 
[ 202 ] 
 
 Luk. X. 5. Peace be to this houie. 
 
 xix. 9. To-day is falvation come to this houfe. 
 270 Ad. xviii. 8. Crifpus believed in the Lord with 
 
 all his houfe. 
 
 X. 2. Cornelius fear'd God with all his houfe. 
 
 xi. 14. Words by which thou and all thy houfe 
 fhallbe faved. 
 
 Tit. i. II. Who fubvert whole houfes. 
 
 I Cor. i. 16. I baptized alfo the houfe of 
 Stephanas. 
 
 Ad. xvi. 15. When (he was baptized and her 
 houfe. 
 
 31. Believe and thou (halt be faved and thy houfe. 
 32. And they fpake the word to him, and to all who 
 were in his houfe. 33. He was baptized and all his 
 llraightway. 34. Believing on God with all his 
 houfe. 
 
 The Houfe cr all the Houfe are here faid to have 
 received Mercy, Peace and Salvation ; to have believ- 
 ed, fear'd, been fpoken to, to be faved or fubverted 
 in general^ without regarding whether every particular 
 in it was capable of it. In the fame manner they are faid 
 to be baptized, ivhich muji therefore be underjiood with 
 the fame latitude, '^he Jailor"* s family indeed are faid 
 to be all baptized, and the word was fpoken to all, and 
 all believed. 
 
 268. 
 
 Luk. i. 69. Flath raifed up falvatio'n in the houfe 
 of David. 27. ii. 4. 
 
 Heb. viii. 8. I will make a new covenant with the 
 houfe of Ifrael, and with the houfe of Judah. 10. 
 Ad. ii. 36. vii. 42. Mat. x. 6. xv. 24, 
 
 Luk. i. 33. He (hall reign over the houfe of Jacob. 
 
 Heb. iii. 6. Chrift as a fon over his houfe, whofe 
 houfe we are. 
 
 I I^c. iv. 17. Judgement muft begin at the houfe 
 of God. 
 
 Here it is the whole pojlerity of any perfon : a whole 
 nation ; or a body of men united under one head as God 
 cr Chrfi. 
 
 269. 
 
[203] 
 zdp. OjJtia. 
 
 Mat. vii. 24. Who built his houfe upon a rock. 265 
 
 Joh. xii. 3. The houfe was fill'd with the odour. 
 
 Luk. X. 7. Go not from houfe to houfe. 
 
 Here and in moji other places it means the houfe it f elf. 
 270. 
 
 I Cor. xvi. 15. The houfe of Stephanas is the firft 
 fruits of Achaia. 
 
 Phil. iv. 22. Chiefly they of C^efar's houfe. 266 
 
 Mar. xii. 25. Every houfe divided againft itfelf 
 fiiall not ftand. Mar. iii. 25. 
 
 X. 13. If the houfe be worthy, let your peace 
 come upon It. 
 
 Joh. iv. ^'i. Hi mfelf believed and his whole houfe. 267 
 
 OiKta is fometimes ufed of the family^ but not fo often 
 
 as oixog. 
 
 271. OmKXitoi. 
 
 Mat. X. 25. How much more thofe of his houf- 
 hold. 
 
 36. A man's foes fhall be his own family. 
 272. 
 
 0<H(^ means either the Houfe itfelf, the Family, a 265, 26;* 
 whole People defcended from one flock, or a Body of 268 
 men united under one head. Things are faid to be 
 done to the Houfe or the whole Houfe without regard- 267 
 ing whether every individual was capable of it, as 
 that they believed, fear'd God, &c. Lydla's and 
 the Jailor's families are exprefsly faid to be baptized 
 with them, and Stephanas's was probably fo, but 
 whether or not there were any exceptions is not cer- 
 tainly faid, except as to the Jailor's family, who all 
 heard^ believed and were baptized. 
 
 Oixta is chiefly ufed of the houfe itfelf, but fome- 260 
 times of the family in it. 270 
 
 OjxtaHOi are the perfons of the family. 
 
 273. BCCTTTU. 
 
 Luk. xvi. 24: That he may dip the tip of his fin- 
 ger in water (uJ^aros). 
 
 Joh. xiii. 26. To whom I fhall give a fop when I 
 have dipped it. 
 
 Rev. 
 
 271 
 
C 204 ■] 
 
 Rev. xix. 13. Cloath'd in a garment dipped m 
 blood. 
 
 Mat. xxvi. 23. He who dippeth his hand with 
 me in the difli. 
 
 Mar. xiv. 20. One of the tv/elve who dippeth 
 vich me in the diih. 
 
 Joh. xiii. 26. And having dipped the fop. 
 
 Jli, ihefe mean to dip into. 
 
 274- Ba^^lio-jUa. 
 
 Mar. xxi. 25. The baptifm of John. iii. f. Mar. 
 xi. 30. Luk. vji. 29. XX. 4. A6t. i. 22. x. 37. xvJi^. 
 25. xix, 3. 
 
 Luk. iii. 3. Preaching the Baptifm of repentance. 
 Mar. i. 4. Ad. xiii. 24. xix. 4. 
 
 John's baptijm fpcken of in general, 
 
 Eph. iv. 5. One Baptifm. 
 I Pet. iii. 2 1. The hke figure Baptifm now faves 
 us. 
 
 Col. ii. 12. Bi^ried with him in Baptifm, in which 
 ' alfo ye are rifen with him. Rom. vi. 4. 
 
 Thefe are Chriftian baptifm^ and the laft calls it being 
 22, 57 buried and rifen again 'u^ith Chrijl ; referring to their 
 being dipped into and rifing out of the water, as other 
 writers alfo mention. 
 
 Mat. XX. 23. Ye fliall drink my cup, and be bap- 
 tized the Baptifm which I am baptized. Mar.x. 38, 
 
 q 39- 
 
 209 Luk. xii. 50. I have a baptifm to be baptized. 
 
 Sufferings are here caWd baptifm. 
 
 ft J. 277. Bs^ttV^.o?. 
 
 ^^^ Mar. vii. 8. Ye keep the traditions of men, the 
 
 wafhing of pots and cups. 4. 
 
 Heb. ix. 10. The firil covenant ftood in divers 
 wafhings. 
 
 vi. 2. The dodrine of Baptifms, and laying on 
 of hands. 
 
 // 
 
[ ^-05 1 
 // is chiefly ufed of legal wajloings for purification^ hit 
 in Heh. v'x.i. of Chrijiian Baplifm ; and being there in the 
 f Jural number feems to refer to the three feveral dippings 
 then ufed in it. 
 
 27S. Bonrjirn?. 
 Mat. iii. i. In thole days came John the baptiil. 287 
 Mar. viii. 27, 28. Whom do men fay that I am ? 
 they anfwer'd, John the bapriit. Mat. xvi. 14. Luk. 
 iX. 19. Mat. xiv. 2, 8. xvii. 13. Mar. vi. 24. 25. 
 
 Luk. vii. 20. John the baptift hath lent us. 28, 
 33. Mat. xi. 1 1, 12. 
 
 BaTrltrnf is ufed of none but John the baptifi, who was 6 
 fo called becaufe he firjl pra^fifed Baptifm^ and ijoas famed 
 all over Judea for it. 
 
 279. BaTrljfw. i.OfJohn^sbaptifm. 
 Mar. i. 4. John was baptizing in the wildernefs. 
 Job. i. 28, 3:?. X. 40. iii. 23. 
 
 Joh. i. 25. Why then doll thou baptize? A(5l. xix. 4. 
 Luk. iii. 12. Publicans came to be baptized. 7,21. 
 Mat. iii. 13, 14. A61. xix. 3. 
 
 vii. 29. Having been baptized thebaptifm of John. 
 30. Mat. iii. 16. 
 
 No particulars are here vientiori' d, 
 
 280. 
 Baptizing [iv) in water or Jordan. 
 Mar. i. 8. I baptized you in water. Mat. iii. 11. 
 Joh. i. 26, Z^-^ZZ- 
 
 Mat. iii. 6. Were baptized of him in Jordan. 
 Mar. i. 5. 
 
 In the following it is |3a7rJi^w JJ'aTt, the su being left out. 
 
 Luk. iii. 16. I baptize you with water, he (hail 
 
 baptize you {iv) in the Holy Ghoft. Ad:, i. 5. xi 16. 
 
 They were baptized in or with water-, and John's 205 
 baptizing in water is oppofed to Chriji's baptizing with 
 the Holy Ghofl. Luke leaves out the tv, and fays (3«7r]»(^w 
 
 281. Baptizing (n;) into. 
 Mar. i. 9. Jefus was baptized of John into Jordan. 284 
 
 Mat. 
 
C 206 ] 
 
 Mat. iii. 11. I baptize you (fi/) in water (»?) into 
 repentance. 
 
 A6t. xix. 3. Into what were ye baptized ? — into 
 John's baptilm. 
 
 They were baptized or dipped into Jordan^ into or to 
 John's baptifnij a7id unto or to repentance* 
 
 282. 
 
 2d. J ejus' s baptifm during his minijlry, 
 
 Joh. lii. 22. Jefus came into Judea, and there 
 baptized. 26. 
 
 iv. 2. Jefus did not baptize, but his dirciples, i. 
 
 Thefe are all general expreffions^ 
 
 283. 3d. Chrijiian Baptifm. 
 
 Mar. xvi. 16. He who believeth and is baptized 
 fhall be faved. Ad:, ii. 41. viii. 12, 13, 38. xviii. 8, 
 
 Ad. X. 47. Can any forbid thefe to be baptized, 
 who have received the Holy Ghoft? 48. 
 
 I Cor. i. 14. I baptized Crifpus and Gains. l^^ 
 17. Ad. ix. 18. xxii. 16. xvi. 15, 33. 
 
 Thefe are baptizing in general. 
 284. 
 Baptizing int-o (h? ovoi^x). 
 
 Mat. xxviii. 19. Baptizing them into the name of 
 the Father, and of the Son, and of the Holy Ghoft. 
 
 Ad. viii. 16. They were baptized into the name 
 of the Lord Jefus. xix. 5. 
 
 Rom. vi. 3. Whoever were baptized into Chrift 
 Jefus, were baptized into his death. 
 
 Gal. iii. 27. Whoever were baptized into Chrift 
 have put on Chrift. 
 
 1 Cor. i. 13. Were ye baptized into the name of 
 Paul ? 15. Left any fhould fay I baptized into my 
 own name. 
 
 X. 2. They were baptized unto Mofes in (tv) the 
 Cloud, and in the Sea. 
 
 xii. 13, We were baptized in onefpirit into one 
 body. 
 
 It is baptizing into the belief of and obedience to aperfon^ 
 hut baptizing into one body^ is entering into and joining 
 in it* 
 
C 207 ] 
 
 Ad:, viii. 38. They went down into the water, 28 1 
 and he baptized him. 
 
 285. baptizing (sv) in. 
 
 Mat. iii. 11. He (hall baptize you with the Holy 
 Ghoft, and with fire. Mar. i. 8. Luk, iii. 16. Joh. 
 
 i- 33- 
 
 Ad:, i. 5. John baptized with water, ye fhall be 200 
 
 baptized with the Holy Ghoft. xi. 16. 
 
 I Cor. xii. 13. We were all baptized in one Spirit. 
 
 Thai is, received the gift of the Spirit, 
 286. 
 
 Adl. X. 48. He commanded them to be baptized 
 {iv) in the name of the Lord. 
 
 ii. 38. Repent and be baptized (stt*) at the name 
 of the Lord. 
 
 Thefe occur but once, andfeem little different from ffj?) 
 into, 
 
 287. 
 
 Mar. vi. 14. John the Baptizer (ojSaTrJjfwv). ^he 278 
 fame as (3a7r1*r»)?. 
 
 288. 
 
 Mar. vii. 4. When they come from the market 
 except they wa{h they eat not. 
 
 Luk. xi. 38. He wonder'd that he was not firft 
 wafVi'd before dinner. 
 
 Thefe are Jewifh wafhings for purification. See 277 
 
 289. 
 
 Mat. XX. 22. Are ye able to be baptized the 
 baptifm which I am baptized.^ 23. Mar. x. 38, ^(^, 
 
 Luk. xii. 50. I have a baptifm to be baptized. 
 
 Baptizing in an improper fenfe is iifed of the f offerings 276 
 he was to undergo, 
 
 290. 
 
 Ba7r7u and i^Zairlu mean to dip into, 273 
 
 BxTrlKTi^a is ufed either of John's or Chriftian bap- 274. 
 tifm, in the laft they are faid to be buried by it 5 fuf- 27 r 
 ferings are alfo improperly call'd baptifm. 276 
 
 I 
 
C 208 ] 
 
 l']^ txirlic-ixog is generally Jewifli purifications, but is' 
 
 once ufed of baptifm. 
 278 BaTrlifJi? the baptizer is appropriated to John whcJ 
 
 began it. 
 
 280 B«:7rji^&) when ufed of John's Baptifm was (sv) in 
 285 water or in Jordan, and oppofed to Chriftian bap- 
 tifm, whiLh was (ev) in or with the Spirit; once it is 
 
 281 (f'f) into Jordan, again (n?) unto repentance, and the 
 difciples at Ephelus had been baptized {ug) unto 
 John's baptifm. 
 
 284 ^^ Chriftian baptifm it is faid they were baptized 
 (si?) into the name, into Chrift, into his death, and 
 
 285 into one body : once they are order'd to be baptized 
 284. ^^O ^" ^^^ name of the Lord, another (f7n) at the name. 
 
 o Again they went down (jj?) into the water, and they 
 
 ^^k were baptized (iu) in or with the Holy Ghoft. It is' 
 
 ^ twice ufed of Jewifh walhings for purification, and 
 
 ^"9 more improperly for fufferings to be undergone. 
 
 F I N J S 
 
 KJf 
 
THE 
 
 I N D EX. 
 
 ADOPTION. 28. 69. 72. 74. 79. 123. 174. 
 Adult Baptifm. 14. 50. _$i. 55. 141. 144. 
 tradition for. 152. 
 moll: effeftual. 97. 128. 149. 
 neceffity of, concerns not infants. 121. 127. ip, 
 Avxytnria-ii. 56. 6^;. 71. 77. 
 Anointing. 25. 42. 87. 10 j". 
 twice. 58. 61. 124. 167, 
 different parts. 124. 
 type ot giving the fpirit. 1.68. 
 Antipsedobaptiib delay Baptifm too long. 16. l^l. 
 Apollles, whether baptized. 82. 
 
 Baptifm, peculiar to Chriftianity. 60.62. 67. 90. 92. 122. 137. 
 the entrance into the Church. 30. 50. 122, 1^4. 
 
 neceffaiy. 7. 40. 49. 60. 66. 72. 75. 82. 103. 117. 120. 122. 126.127, 'i4» 
 time, whether indifferent. 121. 127. 148. 
 
 how changed. 71. 146. 147. 
 whether to be precipitated. 14. no. 112. 116. i^^. 156. 
 flioultl be by choice. 55. 6^. 76. 83. 114. 149. 
 without confeilion of taith, wrong. 37. 11 1. 
 not before knowledge. 14. 16. 47. 66. 79. 84. 143. 1_J^, 
 before manhood. 16. ,41. 84. 142. 145. 
 at 30 years old. 119. 131. 142. 
 compleated at once. 78. 171. 
 once only. 36. 43. 50. 58. 79. 88. 106. 116. 181. 
 what the chief parr. 37. 63. 87. 99. 114. 123. 178. 181. 183, 
 benefit of. 49. 83. 127. 17S. 
 whether foretold. 47. 63. 64. 76. 107. 136. 
 
 what compared and oppofed to. 39. 59. 60. 63. 79. 89. 107. lal. I27. 13^, 
 form of private wrong 37. ip. 1-84. ^ 
 
 Jewirti none. 64. 79. 90. 107. 122. 136. 
 of Hereticks void. 58. 89. 108. 112. 183. 
 by deprived Bifliops void. 113. 
 ot Houfholds what. i^. 202. 
 of blood. ^9. 89 93. 108. 183. 
 of the dead. 49. 51. 
 
 P Baptifm, 
 
INDEX. 
 
 n, for the dead. 89. 
 
 -a! pvoteilibn, notbydeouty. 19.84. 98. 114. 144= 
 
 ::08. 
 
 iecuiiar to John who began it. ^. 134. 205. 
 B.( ..-, Biliops. 5?. 10^. 115. 161. 
 
 P.leflb. 84. 112. 161. 
 
 V heihei Deaccus. 21. ^2. ^6 84. i6ir 
 
 whether Laity. 5^. 85. 162. 
 
 not always the chief. 20. 42. 
 Eafd, when baptized. 117. 
 
 Buried, crucified, dead, and rifen with Chrift. z^. jr. ^y. 124. 169. 
 Catechizing. 97. 158. 
 
 before Baptifm, 100. ii^. 116. 
 
 how. 55. 76. 159. 
 
 how long. c^. 6r. 122. 1^9. 
 
 Infants. 98. 131. 132. 
 Catechumens and Faithful. 5^. 114. 122. 127. 130* 
 
 before Baptifm. 54. 75. 112. 18^. 
 
 defective till baptized. 74. 184. 
 
 proved firft. 99. 
 
 dying before Baptifm, 103. 112. 116. 
 Ceremonies uled in Baptifm. 58. 86. 123. 164—172. 
 
 increafed. 88. 125. 172. 
 
 Jewifli, compared to Baptifm. 64. 79. 89. 107. 121. 135. 136. 1S6.. 
 
 Heathen. 63. 90. 135. 136. 187. 
 Childbirth, fuperftitions at. 80. 117. 127. 139. 
 Children, fee Infants. 
 
 of Chriftians baptized. 7. 66. 76. 84. I34. 
 
 not born fit for Baptifm. 17. i^j'. 
 
 their Baptifm delay'd. 79. 119. 121. 185. 
 
 when baptized. 54. 76. 83. J4C. 
 
 teachers fit them more than parents. 17. 
 
 renounce, not the Sponfor in their name. 130. 131. 132. 14^. 
 
 not brought to Chrift tor baptifm, 18. 79. loi. 151. 
 Chrift the Son of God and Saviour of JMeu. 2. 69. 
 Chriilian rewards not promifed tu the unbaprized. 7. ^o. 117. 122. 
 Chriftians, not fo till baptized. 75. 82. 127. 154. 
 Circumciuon. 69. 103. 116. 
 
 token of Jcwifh covenant. 38. i^c. 
 
 ceafed in Chrift. 58. 63, 185. 
 
 how compared to Baptifm. 39. 64. 127. 13^;. 
 
 whether tor fin, 126. 186. 
 CUnick Baptifm. 109. 114. 119. 128. i5'5. 
 
 not ufed. i^'-. 1 1 1. 
 
 when firft ufed. no. 156. 
 
 Conieifion ot fins. 86. 
 
 of Faith. 25. 57. 87. 10^. 130. 16^. 
 
 tv\rice. 124. 165. 
 
 toward the Eaft. 123. 
 
 their own a6t. 2^. 114. 144. 
 Ponfecration of oil, water, and ointment, 58. 6j.8^. S7. 106. 123, 170. 
 1 Cor. vii. 14. What, 17. 
 
 De:^d 
 
INDEX. 
 
 jbeadtoSin. 23. 31.57. 124. 170. 
 
 Delayers and Delpifers of Baptifm. 50. fQ. 119. 120. 141. t^'j* 
 
 Dipping, i^. til. 169. 
 
 thrice. 57. 86. 123. 174. 
 Eighth day, what. 64. 103. 
 baptizing on. 102. iS6. 
 Emlyn's previous queftion. 7. 16. 
 Enhghten'd, that is baptized. See ^u]i'^u. 
 Euchariil, who received. 58. 67. 106. 130.179. 
 juil atter Baptilm. 66. 125'. 179. 
 given to Intants. 104^ 130. 179. 
 Faith. 13; 2_5. 41. 47. 79. 114. 143. 144. 
 
 neceflaryto Baptifm. 14. 66. 76. 83. in. 142. 
 not by deputy. 19. 113. 
 to beperlifted in. 30. 31. 46. loo. 180. 
 Faithful, the baptized call'd fo. 98. n^. 123. 130. 184. 
 Falling before Baptifm, 58. 61. 64. 86. 160. 
 Fathers, of what ufe. Pref. 44. 
 Forgivenefs. 30. 47. 50. 54. 65. 75. 88. 99. 106. 1I4. 123. 176, 
 
 by Baptifm, a new dodrine. 5. 93. .•> 
 
 by Sacrifice among the Jews. 5. 60. 151. 186. \ 
 
 *wl(^0|!>iEi'oi dillinguifli'd from vBols?^ei';. 55. 175. 
 iiiiSli^u ufed of Baptifm. 37. 55. 65. 66. 77. 106. 113. 127. 17^. 
 Free will, 1 1. 62. 138. 
 Good will, univerfal required. 35. 43. 
 Grace pray'd for. 58. 87. 171, 174. 
 
 Baptifm fo call'd. 76. 117. 176. 
 Heirs of God. 27. 28. 74. 127. 174. 178. 
 Holy Gholt given at Baptifm, 26. ^2. 77. 87, 106. 124.1774 
 before it. 1 3. 
 
 not till Chrift's afcenlion. 3. 80. 1 11. 123. 135. 177. 
 the (ign of our acceptance. 34. . 
 
 grieving, what. 34. 43. 
 Houfholds believing, &c. 15.202. 
 Idolater's defilement. 81. 139. 
 'itftvi torBifhop, feeSacerdos, 
 Image of God reftored. 68. 88. 116. 179. 
 Infants, fee Children. 
 
 innocent, and examples of it. 12. 47. 49. 73. 138. 
 
 incapable ot Baptifm. 13. 14. 19.66. 143. ' 
 
 their future ilate. 7. 48. 102. 112. 116. 126. 129, 155. 187* 
 
 faid to believe. 130. 132. 145. 
 
 Baptifm. 113. 115. 128. 147. 
 
 why. 103. 126. 129. 149---151. 
 tradition for. 94* 
 difputed. 95. 131. 132. 153. 
 by Waldenfes. 128. 147, 
 communion, 103. 130. 179. 
 innocence no reafon for Baptifm. 19. 42. 
 Jefus's Baptifm like John's. 5. 80. 135. 177* 
 Jews and Gentiles, the chief difpute. 35. 
 Job xiY, 4. what. 10, 47, 95. 141, 
 
 Pa Jolui 
 
INDEX. 
 
 John the forerunner, i. ^. 62. 92. 134. 
 the firft buptizer. 5. 63. 93. 122. 
 referr'd to Chrift. '2. 
 Baptized in Jordan. 4. 85'. 92. 164. 
 
 whom. I. / 
 
 to repentance, i. 3. 134. 
 
 to forgivenel's. i. 80. 123. 
 dipped. 4. 
 
 hisBaptUrn infufficient. 4. 80. 93. 112. 134. . 
 gave not the Spirit. 3. 40. 80. 123. 
 
 Kiffing the new baptized. 102.172. 
 Laver. 76. 83. 99. 126. 176. 
 
 of regeneration. 32. ^4. 66. 69. i r^. 
 Laying on hands. 42. 52. 105. 170. 
 
 immediately. 26. ^7. 87. 171. ' ' 
 
 by whom. 27. 106. ri2. 129. 162. 
 
 compleated Baptifm. 26. 10^. 124. ^ 
 
 etFefts. 26.87. 110. 174. 
 
 on other occalions. 27. 
 Little ones, Baptifm ot. 84. 9^. 116. 146. 
 
 interval between birth and Baptifm. 96. 117. 
 Lord's prayer repeated by the new baptized. 28. 57. 171. 
 MafirjlEvw. 8. 67. 121. 188. 198. 200. 
 Milk and Honey at Baptifm. 47. 78. 86. 171. 
 Name, in what baptized. 21. 57. 64. 86. 123. 162. 
 
 of the Lord, ivhat. 22. 163. 
 Nature debafed by the Fall. 69. 139. 
 N)?7rj«, what. 74.98. 153. I9_^. 
 
 were baptized. 53. 1 17. 145. 
 
 lb call'd till baptized. 5.4. 74. 
 New birth. 46. 67. 77. 175. 
 
 requires a change of life. 32. 
 New Teilament, what it contains. 44. 
 Obedience promifed. 19. 97. 
 
 rewarded. 7. 40. 62. 
 Oi;t<S>' and otxia. 203. 
 Original Sin. 60. 102. 130. 140. 
 
 doubted. 9^. 1^9. 
 
 without proof. 10 48. 62. 141. 
 
 none. 41. 128. 148. 
 
 is charging ot God. 11. 
 
 and Infant Baptifm brought in one another. 9^. 104. 147* 
 nat^afw/^ 0, who. 7^. 
 n«ii5"£> and riai^ia, who. 73. 152. 193. 194. 
 
 were baptized. 16. 74. I4_5'. 
 
 received the Eucharill. ^9. 
 Peni'-ents, readmitting them. 51. 181. 
 Perfecl, the Baptized call'd fo. 5 i;. 100. 17^. 184. 
 Perfccution caifd a Baptifm. 38. 108. 183. 
 Perfeverance. 31. 48. 50. ^S. 75. 107. 124. 180. 
 
 PollutloH 
 
INDEX. 
 
 Pollution at birth. Si. 120. 126. 159. 
 
 diiFerent from fin. 9^. 1 28. 
 Preparation for Baptifm. 64. 7^ 87. 98. i_58. i6o. 
 Pfalm li. 5. what. lo. 95. 141. 
 Punifhment to linners. 7. 62. 187. 
 Putting off cloaths. 42. 12^. • 
 
 old man. 24. 77. 173. 
 Putting on cloaths. 1 24. 
 new man, 24. 166. 
 Chrift. 14. 77. 
 Qualifications for Baptifm. 14. 47. 66. 76. 84. 157. 
 Renouncing. 58. 7^. 97. /o 5. 164. 
 twice. 86. 473. 
 toward the Well. 1 24. 
 for themfelves. 83. 98. 114. 117. 144. 
 Repentance. 13. ig. 50. 75'. 
 the way to forgivenefs. ^6. 
 neceffary to Baptifm. 66. 87. 1^8, 
 makes Baptifm eflfecSlual. 1.22. 
 one only after Baptifm. 181. 
 Rewards to the obedient. 7. 40. 62. 187. 
 Righteoufnefs required. ^2. 47. 48. 64. 77. 
 Sacerdos and U^tvi; forBilhop. ^2. 56. 84. 105'. 188. ' 
 Seal, ufedof Baptifm. 48. 49. 82. 116. 168, 
 
 on the forehead. 127. 
 Sealing. 26. 57. io_5. no. 126. 
 
 whether diflerent from anointing. 26. ^8. 124, 
 Sin, a wilful tranfgreflion. 11. 41.62. 
 not from God, but man. 1 1 . 
 muft be forfaken. 36. 50. 7^. 122. 
 Sons of God, Chriftians fo. 28. 77. 127. 174, 
 Sponfors, when firll ufed. 84. 14;;. 
 Tiy.va, iindny.nx. 16. 17. 198. 
 Tl^e^wo■l5. 54. 77. 97. 1 16. 1 76. 
 Times proper for Baptifm. ^9. 85. 120. 131. 163. 
 Tk, the meaning of. 7. 
 
 tjnbaptlzed did not receive the Eucharill. 58. 67. 130. 179. 
 their ftate after death. 112. 117. 126. 129. 155. 188. 
 Wafhing away fins. 30. 77.87. X05. 175. 
 not the chief part. 37. 63. 88. 183. 
 Water, what. 61. 86. 164. 
 White garment, 43. 118. 124. 167. 
 
 diftinguiihed from fine linen and robes, 29. 
 Whitfunday, whence, 29. 
 Women may not baptize. 55. 85. 162. 
 
 
$^X^I^»^^K««I^^$^^^X^^«lJfe 
 
 Editions of the Fathers ufed. 
 
 Barnabas 
 Clement 
 Hermas 
 Ignatius 
 Apoft. Conft 
 Recogn. Clem.-' 
 Jullin Martyr 
 
 Cotelerii Patres 
 > Apoftolici. 
 Amflerdami724 
 
 Paris 1742 
 
 Irenceus 
 
 Grabc 
 
 Clemens Alex. 
 
 Potter 
 
 TertuUian 
 
 Rigaltius 
 
 Ovlgen 
 
 De la rue 
 
 Cyprhm 
 
 Fell. 
 
 Euiebius 
 
 Reading 
 
 Cvril 
 
 Milles 
 
 Oxford lyoi 
 Oxford 171^ 
 Paris 1534 
 Paris 1733, ivc. 
 Oxlord 1 6b' 2 
 Camb. 1720 
 Oxford 1703 
 
 
 
 
 E 
 
 R R A T 
 
 A. 
 
 Page line 
 
 for 
 
 
 read 
 
 Pa. li* for read 
 
 6 
 
 5 
 
 purityng 
 
 
 purifying 
 
 134 II <tirfouu» i^^o'iuv 
 
 
 10 
 
 John 
 
 
 [ohn's 
 
 16^ 13 Ap. cap. Apolh Confti 
 
 :26 
 
 16 
 
 fixt 
 
 
 fix'd 
 
 168 12 margin 85' againil line il 
 
 41 
 
 22 
 
 jajlor's 
 
 
 jailor's 
 
 169 3 f fo 
 
 
 22 
 
 margin 1 7 
 
 
 againft line 24 
 
 179 38 eceiving receiving 
 
 54 
 
 4 
 
 Nazienzen 
 
 
 Nazianzen 
 
 183 37 humens chumens 
 
 $E 
 
 35 
 
 Deaconnefs 
 
 
 Deaconefs 
 
 187 21 favourable favourably 
 
 56 
 
 H 
 
 fence 
 
 
 fenfe 
 
 189 12 infant infant 
 
 72 
 
 21 
 
 nothng 
 
 
 nothing 
 
 I go 40 Syyolvjj Sfcya]>)g 
 
 78 
 
 17 
 
 once 
 
 
 at once 
 
 191 I 40--4i,42, 40, 41. 42. 
 
 
 31 
 
 mai'gin 1 add in 
 margin J charact 
 
 fmall f p. 127. 
 
 199 24 xiii 5 xiii 35 
 
 79 
 
 10 
 
 ers 
 
 IP; 104- 
 
 201 15 him Chrifl^ 
 
 89 
 
 30 
 
 fpirtiual 
 
 
 ipiritual 
 
 206 1 into unto 
 
 125 
 
 I 
 
 margin ^7* 
 
 
 75 
 
 

^.