siderable body of these ancient Christians, and much less that the whole, should so soon deviate from the customs and injunctions of their venerable founders, whose authority they held so sacred. New opinions or practices, are usually introduced by degrees, and not without opposition. Therefore, in regard to baptism, a thing of such universal concern and daily practice, I allow it to be very probable that the primitive churches kept to the Apostolic pattern.'

Among the immediate successors of the Apostles, there were but few writers whose works have come down to us with unquestioned authority; and in these, the baptism of infants is rather alluded to and implied as an existing and approved practice, than expressly inculcated. I have shown already that the Christian fathers considered baptism as having come in the place of circumcision; and also that they considered the infant children of believing parents as in some way connected with the church.† But in both these propositions, it is implied, that such children were regarded as the proper subjects of baptism.

Hermas, whose name is mentioned by Paul, Rom. xvi. 14, and who is thought by some to have written his Pastor before John wrote his Gospel, says: "All infants are in honor with the Lord, and are esteemed first of all:" And again: "The baptism of water is necessary to all.”‡

Justin Martyr, who wrote about forty years after the Apostolic age, says: "There are many among us of both sexes, some sixty, and some seventy years old, who were made disciples of Christ (naidor) from their childhood." These children must have been made disciples, years before the death of the Apostle John. They were doubtless made such by baptism; for the same word is used by Justin which was used by Christ in the commis+ Sections iii. and iv. In Wall's Hist. of In. Baptism, Part i. Chap. 1-3.

* Gales Reflections on Wall, p. 398.

sion, "Go ye and disciple all nations, baptizing them." Matt. xxviii. 19.

Irenæus, who wrote a few years later than Justin, says: "Christ passed through every age. For infants he became an infant, that he might sanctify infants."*

Again: "Christ came to save all.persons who by him (renascuntur in Deum) are baptized unto God, infants, and little ones, and children, and youths, and elder per

The only objection to this testimony is, that Irenæus here expresses baptism by a word which literally denotes regeneration, putting, by a common figure, the thing signified for the sign. That he really intended to express baptism by this word, is evident from his use of it in other instances. "When Christ gave his apostles the command of regenerating unto God, he said, Go and teach all nations, baptizing them."—This mode of expression was common in the primitive church. Justin Martyr, describing the manner in which persons were admitted to the church, says: "They are regenerated in the same way of regeneration in which we are regenerated; for they are washed with water, in the name of the Father, the Son, and the Holy Ghost." Dr. Wall, who better understood the phraseology of the early Christian writers in relation to this subject than any author with whom I am acquainted, says: "Any man, who has been at all conversant with the Fathers, will be satisfied that they as constantly meant baptized by the word regenerated, as we mean the same by the word christened." Accordingly, he does not hesitate to speak of the passage above cited from Irenæus as an 66 express mention of baptized infants." Whiston a learned Baptist, admits the same. "This," says he, "is a thing undeniable, by any modest arguer."+

* In Wall's Hist. of In. Baptism, Part i. Chap. 1-3.

In Wall's Defence, p. 41.

to me.

Tertullian was cotemporary with Irenæus, though a little later. His testimony on the subject before us is as follows: "They whose office it is to administer baptism should know that it is not to be given rashly." Therefore, according to every persons' condition, and disposition, and age, the delay of baptism is more profitable, especially in the case of little children. For why is it necessary that the sponsors should incur danger? For they may either fail of their promises by death, or may be disappointed by a child's proving to be of a wicked disposition. Our Lord indeed says, Forbid them not to come Let them come, then, when they are grown up; when they understand; when they are taught whither they are to come. Let them become Christians, when they are able to know Christ. Why should their innocent age make haste to baptism? Men act more cautiously in temporal concerns. Worldly substance is not committed to those to whom divine things are entrusted. Let them know how to ask for baptism, that you may seem to give to him that asketh.-It is for a reason of no less importance, that unmarried persons, both those who were never married, and those who have been deprived of their partners, should, on account of their exposure to temptation, be kept waiting, till they are either married, or confirmed in a habit of continency. They who understand the importance of baptism, will be more afraid of hastening to receive it, than of delay."*

It cannot be doubted that the children spoken of in this passage were literally infants. They are called (parvulos) little children; were brought by sponsors; and are represented throughout as not yet arrived to years of understanding. Neither can it be doubted, in view of the above testimony, that it was in the days of Tertullian,

* De Baptismo, Cap. xviii.

within a hundred years of the Apostles, a general custom, sustained as was supposed by the command of Christ, to bring such children to baptism. Tertullian evidently speaks of it as a general custom, and quotes the injunction. of our Lord. 'Forbid them not to come unto me,' as having reference to it. But then he advises a delay. Why? Not because he thought infant baptism unauthorized, or an innovation; this is not intimated: But because of certain erroneous opinions which he entertained in regard to the mystical efficacy of baptism. He supposed that with baptism was connected the forgiveness of sins; and that sins committed after baptism were next to unpardonable. He therefore urged, that "to every one's condition, disposition, and age, the delay of baptism is more profitable; especially in the case of little children," and "unmarried persons." He advised that all persons should delay baptism, till they were either brought to the verge of the grave, or were in some way released from the temptations of life.*

With the absurd opinions of this father, we have nothing to do. It is merely as a witness to a fact that he is introduced. And there is no father whose testimony, as to the general practice of infant baptism in the primitive age, is more convincing than that of Tertullian. He was an honest but fanciful, whimsical writer; embraced many strange and peculiar notions; and was finally ejected from the communion of the church.

Cotemporary with Tertullian was Clement of Alexandria. In the following passage from his writings, we have a striking allusion to the baptism of children by the

*In the third and fourth century, this delay of baptism prevailed to an alarming extent. "Men lived in sin," says Milner, " as long as they thought they could safely, and deferred baptism till their near approach to death, under the groundless hope of washing away all their guilt at once." Ecc. Hist. Vol. ii. p. 276.

Apostles, which he seems to think was ordinarily performed by immersion. He is giving directions respecting the rings to be worn on the fingers of Christians, and the seals suitable to be engraven on them, and says: "Let your seal be a Dove, or a fish, or a ship under sail, or a harp, or an anchor (which Saleneus made his choice ;) and if any one be a fisherman, let him think of an Apostle, and the children taken from the water."* mends the figure of an Apostle baptizing a little child, as a suitable one to be engraved.

He recom

Origen was born A. D. 185, or 85 years after the Apostles. His testimony to the baptism of infants is direct and convincing. "According to the usage of the church, baptism is given (etiam parvulis) even to infants; when if there were nothing in infants which needed forgiveness and mercy, the grace of baptism would seem to be superfluous."

Again: "Infants are baptized for the forgiveness of sins. Of what sins? Or when have they sinned? Or can there be any reason for the laver in their case, unless it be according to the sense mentioned above, that no one is free from pollution, though he has lived but one day upon earth; and because by, baptism native pollution is taken away, therefore infants are baptized."· . Still again: "The church received a tradition from the Apostles to give baptism even to infants."+

Respecting the traditions of the Apostles and the practice of the church, Origen had the best possible means of information; for his grandfather, or at most his great grandfather (both of whom were Christians) must have been cotemporary with the Apostles themselves. Besides; he was one of the most learned men of his time; had travelled in various countries; and was acquainted with * Wall's Hist. of In. Bap. Part i. Chap. 3.

Hom. viii. on Lev. 12; Hom. on Luke 14; and Com. on Rom. Lib. 5.