ORIGIN OF INFANT-BAPTISM.

275

from Irenæus is considered the most respectable authority for infant baptism which is to be found in the writings of the second century.

I shall trouble you in the present lecture with only one more alleged authority for this innovation, and it is that of Tertullian, who, about the beginning of the third century, wrote a treatise on Baptism. The passage, which is often referred to, is as follows: "According to every one's condition and disposition, and age, too, the delay of baptism is more profitable, especially as to little children. For what necessity is there that the sponsors also should be brought into danger; because either they may by death be prevented from fulfilling their promises, or be deceived by a child's proving of a bad disposition. Our Lord indeed says, 'Do not forbid them to come unto ME.' Therefore let them come when they grow up, let them come when they learn, when they are instructed whither to come. Let them become Christians, when they are able to know Christ. Why does that innocent age hasten to the remission of sins? cautiously in secular matters; for they will not substance to such as are, in this case, entrusted with divine treaLet them know how to ask salvation, that you may appear to have given to him that asketh."*

sure.

Men act more entrust worldly

Now what does this passage prove, but that in the age in which Tertullian lived some persons had their infant offspring baptized, and that the practice, which was not general, was regarded by Tertullian as an innovation, for which reason he opposes it, and recommends its being delayed till the subject knows what he is about. The remonstrance of Tertullian, however, had little effect. A misunderstanding of the Saviour's words to Nicodemus, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," seems to have been the ground on which infant-baptism was first introduced. It took its rise in Africa in the second century; but the practice did not there obtain universally for a considerable time-much less throughout the Christian church. Cyprian, bishop of Carthage, convened a council of sixty-six bishops, to consider the question whether infants ought to be baptized on the eighth day, in con

44

* Tertul, de Baptismo, l. ii. cap. 18.

formity to the practice of the Jews in circumcising on that day, or whether it might not be dangerous to delay baptism till that time? And the decision of this assembly gave this human institution the force of law in Africa. Yet there is good ground for believing that the Greek churches were of a different opinion from the African council-and the practice did not become general in the Christian church till the fourth or fifth centuries. The truth of this is admitted by many learned Pædo-baptists themselves. Thus

RIGALTIUS, in his notes on the epistle of Cyprian to Fidus:"As faith springs from assent, it is not discerned in man till he arrives at years capable of understanding and wisdom. And therefore we read in the Acts of the Apostles that men and women were baptized when they had believed Philip preaching the gospel, but no mention is made of infants. So that from the age of the apostles to the time of Tertullian the matter remained doubtful. And these were those who took occasion from that word of our Lord, 'Suffer little children to come unto me' (to whom yet our Lord commanded not water to be administered) to baptize even new-born infants. And, as if some secular business were transacted with God, they offered sponsors to Christ, or persons who should become sureties for them, that when adult they should not depart from the Christian faith, which indeed displeased Tertullian." Rigal-, tius flourished A. D. 1650.

CURCELLEUS acknowledges, "Infant-baptism was unknown.. during the two first ages after Christ; in the third and fourth it was approved by a few, till at length, in the fifth and following ages, it began to obtain in divers places; and therefore this rite is observed by us as an ancient custom, but not as an apostolical tradition." And in another place he says "that the custom of baptizing infants did not begin before the third age after Christ—but in the two former ages there appears not any trace of it."

And, with regard to the mode of administering the ordinance in the days of the apostles, the same learned writer assures us that "Baptism was performed by plunging the whole body into water, and not by sprinkling a few drops as is now the practice. For 'John was baptizing in Enon near to Salim, because there was much water, and they came and were baptized,' Joh. iii. 23.

ORIGIN OF INFANT-BAPTISM.

277

Nor did the disciples that were sent out by Christ administer baptism afterwards in any other way: and this is more agreeable to the signification of the ordinance, Rom. vi. 4. I am therefore of opinion that we should endeavour to restore and introduce this primitive rite of immersing. They are now ridiculed who desire to be baptized, not by sprinkling, but as it was performed by the ancient church, by an immersion of the whole body in water." This writer died A. D. 1658.

SUICERUS testifies to the same purport, viz. "That in the two first ages no one received baptism, but he who having been instructed in the faith, and imbued with the doctrine of Christ, was able to testify that he believed; because of these words, 'He that believeth and is baptized.' Wherefore it was first required to believe: hence the order of catechumens in the church. It was then also a constant custom, always observed, to give the catechumens the Eucharist immediately after baptism. Afterwards an opinion prevailed that no one could be saved, unless he had been baptized; and therefore, because the Eucharist was before given to the adult catechumens, as soon as they were washed by holy baptism, this also was appointed to be done in regard of infants, after the introduction of Pædo-baptism."* This learned man, the author of a valuable Greek Lexicon, died at Heidelberg, A. D. 1705.

I will only add further on this topic, in this place, that not one natural infant of any description appears to have been baptized in the church of Rome during the first three centuries, and immersion was the only method of administering the ordinance. Conformably to which it is remarked by an eminent foreign lawyer, professor Boehmer, that "the place of administering baptism was not the church, but a river, in which persons were dipped in the presence of witnesses:" and the learned Bede, who wrote a history of the first introduction of Christianity into our own country, tells us that "the missionaries administered the ordinance in rivers or in the sea."

*Suiceri Thesaurus, sub Voce, Zuvais.

LECTURE XIV

Some Account of Cyprian of Carthage-of Origen-and of Dionysius of Alexandria; with a View of the State of Christianity in their Day, A. D. 200 to 250.

IT is admitted, I believe, by universal consent, that in the former part of the third century Cyprian and Origen were the two principal luminaries of the Christian church; and, if I presume to connect with them Dionysius of Alexandria, I hope to be able to adduce evidence hereafter that in so doing I have added one who was not unworthy of associating with them. It is true that he came upon the field somewhat later than the other two, but he was a man of uncommon learning and talents, and they were all of them persons of unblemished reputation, and burning and shining lights in their day and generation. I shall first present you with a short sketch of their biography, and then advert to their labours in their master's vineyard.

CYPRIAN was born at Carthage, in Africa, about the beginning of the third century. Of his parents all that we know is, that they were heathens: and such he himself continued throughout the greater part of his life: for he does not appear to have been brought to a knowledge of the truth until within twelve years of his death. In the early part of life he applied himself to the study of oratory; and we learn from Lactantius that he taught rhetoric at Carthage with the highest reputation. Tertullian was his master; and so fond was Cyprian of reading his writings that, according to Jerome, there scarcely passed a day in which he did not say to his amanuensis, " Da magistrum," "Give me my master." It has, however, been remarked that

SOME ACCOUNT OF CYPRIAN.

Cyprian, as a writer, far surpassed Tertullian.*

279

The style of

the latter is characterized as harsh and crabbed, while that of the former was perspicuous and intelligible. It is nevertheless a fact, that the eloquence of both writers was of that figurative, inflated, and declamatory cast, which makes trite and common things pass off, at first sight, for matters of unusual importance; and I the rather notice it in this place, because when this bombastic style comes to be applied to scriptural subjects, to the doctrines, precepts, and duties of Christianity, it is apt greatly to mislead the inquirer after truth, as I shall have occasion to show hereafter. But it was the eloquence of the times, and perhaps of the climate; for the Africans seem to have possessed more of this warmth of imagination, and to have dealt more in this false sort of oratory, which is the result of it, than any other nation with which we are acquainted.

Cyprian became a convert to Christianity in the year 246, and is said to have owed this happy change in his sentiments and conduct to one Cæcilius, a teacher in the church of Carthage, whose name he adopted after his conversion, being now called THASCIUS CECILIUS CYPRIANUS; and between him and Cæcilius there ever afterwards subsisted so close a friendship, that at his death Cæcilius committed to Cyprian the care of his family. The deportment of Cyprian from the time of his baptism was so eminently exemplary that he acquired a high reputation for sanctity, and was not long in attaching to himself the affectionate regards of all his Christian brethren. Of the sincerity of his conversion he gave early proof, by writing a confutation of Paganism, and defending Christianity, in a tract entitled "De Dei gratia," or "Concerning the Grace of God," addressed to Donatus. He also composed another piece, entitled “De Idol

* The following handsome and well-written testimony to the character and talents of the eminent Father is worth insertion :

Cyprian is one of the most valuable of the Latin Fathers: he was full of zeal and yet no enthusiast; his judgment was strong, and his eloquence answered to its strength; he could please with profit and rebuke without offence: in his strongest reprobation there is evident kindness, and in his denouncing perdition to sinners it is clear his only object is to lead them to heaven. His style is pleasing to the ear, and persuasive to the mind; it seldom sins against purity of diction, and is full, manly, and chastely ornamental." Dr. Adam Clarke's Succession of Sacred Literature, vol. i. p. 185.