But let us make a further analysis. Of the eleven authors for the period, four only make reference to baptism of any kind. Their total references are eleven. Two of these are merely historical, as to John's baptism, and to Paul's "one faith and one baptism." Of the other nine references, only four are obvious and clear as cases of only adult baptism. The remaining five can be made cases of adult baptism only by bald declaration; and infant baptism can be excluded from them only by assumption. To declare and assume

concerning them, is simply begging the question under investigation. We proceed to give the full text of these cases, using the translation of the Ante-Nicene Christian Library.

"Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure another for themselves." 16

John's household baptism, and the commensurate relations of baptism and circumcision, will not allow us to restrict this passage to adults by a bald declaration.

"It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God. So that every thing that is done may be secure and valid." 17

16 Epistle of Barnabas, Ante-Nic. lib. i., 120.

17 Ep. of Ignatius to the Smyrnæans. Do. p. 249.

This passage would properly cover an infant or an adult, and cannot be monopolized by a theory. "Please ye Him under whom ye fight, and from whom ye receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply."

18

The pertinence and power of this charge are the same, be the date and age of one's baptism what they may. The charge comports with infant as well as with adult baptism; and no fair exegesis can divorce it from the household, as of Stephanas, or of Lydia, or of the jailer. Assume, for a moment, the usage of infant baptism, and it will be seen that Ignatius is speaking aptly and practically.

In the quotation following, it will be noticed that a Gentile is addressing a Jew.

"Let us glorify God, all nations gathered together; for he has also visited us. Let us glorify him by the King of glory, by the Lord of hosts. For he has been gracious towards the Gentiles also; and our sacrifices he esteems more grateful than yours. What need, then, have I of circumcision, who have been witnessed to by God? What need have I of that other baptism, who have been baptized with the Holy Ghost."

"And we, who have approached God through Him [Christ], have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we

18 Ep. of Ignatius to Polycarp. Do. p. 264.

were sinners, by God's mercy; and all men may equally obtain it." 19

Let it be here noted that the discussion is between a Jew and a Gentile. The Jew naturally and inexorably insists on the national and characteristic ceremonial of his people, when a Gentile comes in among the children, and into the Church, of Abraham. That ceremonial is circumcision, and Justin calls it also "that other baptism."

These representative men of two nationalities, and of two religious theories, cannot discuss the relative merits of circumcision and of baptism, without involving the relations of the children of believers to the Church.

All the proper candidates for circumcision, in the theory of the Jew, necessarily come into view with him in the discussion. The Jew cannot exclude from his mind the children of the proselyted or Christianized Gentile. And the reply of Justin may be presumed to meet this point in the mind of the Jew, and so meet the demand of his theory. The Jew says, "The Gentile, coming into church relations, must be circumcised." The Gentile replies, "What need have I of circumcision, who have been baptized? The moment we place ourselves as listeners to their discussion, the question about children arises in our minds. It cannot be excluded.

We do not affirm that infant baptism is taught, or necessarily implied, in these passages from Barnabas,

19 Justin Martyr. Dialogue with Trypho the Jew. Do. ii., 122 and 140.

Ignatius, and Justin Martyr. We wish only to show the possibility of its being there, and that the probabilities are strongly in favor of the inference that it is there. The considerations advanced must at least rescue the quotations from a monopoly to a neutrality, and save the words of Justin from the assumption and assertion that they teach only adult baptism.

If this historic silence of a century or less is adduced in testimony, it is but fitting that the evidence be analyzed. If silence is brought upon the stand, and compelled to speak, we claim the right to crossquestion. With some gratitude for the occasion given us, and with no anxiety about the verdict, we here dismiss this branch of the case.

CHAPTER XXXIII.

HISTORIC SILENCE OF THE JEWS.

THERE is another kind of historic silence quite as ominous as that which we have been analyzing. The tender and passionate interest of the Jews in all that pertained to the national, ecclesiastical, and religious privileges of their children, is proverbial. The very ancient promises, covenants, and prophecies of God were marked by intentions and phrases pertinent to posterity and the rights of childhood. It is "his household," "his seed," "his children after him," "thee and thy seed." Whatever blanks were left to be filled up variously, these phrases covering childhood interests were always imprinted in the divine document. All of the organic arrangements and covenant stipulations of God with his ancient people had a specific recognition of the children of believers. No point was more fundamental or vital in those early instruments of the theocracy. The dying echoes of the Old Testament system, and the opening prophecies of the New, are in the letter and spirit of this same point. Behold, I will send you Elijah the prophet, and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers."

66