THE sheets now collected to form the volume for eighteen hundred and fifty-two excite in the editor's mind a variety of emotions. He is bound to acknowledge gratefully the long continued co-operation of some who have been for many years his friends, and friends of the magazine. He observes with pleasure the names of others who had not previously given to the work their aid, but who have this year begun to do so. He sees also productions of one who has of late been a frequent contributor, but whose pen is now laid aside to be resumed no more. Among the dreams that have passed away, this was one, that the individual referred to would prove a link connecting the editor, as editor, with young ministers now rising into eminence. This was a cheering expectation, for he has no sympathy with the disposition evinced by some of his contemporaries to distrust and depreciate the young men who have recently entered on ministerial labours. He sees no reason to believe that they are inferior to their immediate predecessors in any thing that a little experience will not supply, and it is certain that many of them have enjoyed advantages which none of their predecessors possessed. To them therefore he turns with affectionate confidence, and he trusts that it will not be thought improper for him to express a hope that, should his life be prolonged, he may find among them many beloved sons and coadjutors. He will welcome their assistance most cordially. While his pages are open to all friends of the denomination, whatever may be their standing, and to whatever section of the body they may belong, it will afford him special pleasure to introduce to his readers those who possess the lively energy belonging to the earlier part of manhood, but who are not yet known to the public as writers. It is for the good of the churches that they should become acquainted with the mental characteristics of those who have but recently entered the field, but who soon will be needed to occupy the places of seniors whose strength is beginning to fail. Among these last the editor feels that he must now be ranked; yet it gives him pleasure that he can continue to subscribe himself, The willing servant of Christ's churches and ministers, 33, Moorgate Street, London, Nov. 25th, 1852. WILLIAM GROSER. BAPTIST MAGAZINE. JANUARY, 1852. ON THE ARGUMENT FOR INFANT BAPTISM DERIVED FROM THE WRITINGS OF THE FATHERS. BY H. J. RIPLEY, D.D. In the works of Leonard Woods, D.D., lately Professor of Christian Theology in the Theological Seminary, Andover, in five volumes, the CXVIth Lecture, entitled "Infant Baptism proved from Ecclesiastical History," contains the following remarkable paragraph:-"The แ testimony of Ecclesiastical History on "this subject is just such as we should 'expect, on the supposition that infant baptism was, from the beginning, "universally regarded as a Christian "institution. The earliest Christian "fathers had little or no occasion to "enter on a particular discussion of the subject, or even to make any express "mention of it. Accordingly we find "in the writers who next succeeded "the apostles, only allusions to infant 'baptism. These allusions, however, "are of such a nature, that they cannot "well be accounted for, without sup This paragraph has the air of learned investigation. It seems marked with cautiousness, and appears like the wellmeasured tread of a considerate and trustworthy guide. It seems, also, stamped with candour, such as well befits a subject acknowledged by able investigators to be at least somewhat obscure. It evidently expresses, moreover, the honest convictions of its author. Its direct unfaltering and positive tone, gives it an air of authority. This historical argument claiming an unbroken chain of evidence, through the very men "who next succeeded the apostles." and who, it may be added, B according to universal belief, were ac- necessary, as the sequel will show, for quainted with apostles and instructed me to proceed. by them, is designed to link infant baptism with the apostles themselves. In point of fact, this historical argument has contributed more than the scripture argument to the defence of infant baptism; and to not a few, though as to all other subjects they choose to stand on the sure basis of inspiration, the historical view which has been presented of this subject has appeared utterly incompatible with the conclusion that the apostles knew nothing of infant baptism, and thus confirmation has been given to arguments called scriptural, but too remote and doubtful for satisfaction. The positions laid down in this paragraph I purpose now to examine. To place my readers in a favourable state for accompanying me in this examination, I must premise that the early Christian writers contemplated in this paragraph are divided into two classes: the first, comprising those who immediately succeeded the apostles, and who are denominated apostolical fathers, because they are reputed to have been acquainted with apostles, and to have been instructed by them. This class contains the following names: Barnabas, Clement (of Rome), Hermas, Ignatius, Folycarp. The space of time covered by the writings of the apostolic fathers is regarded by Hefele, in his valuable edition of their works, as extending to about the year A. D. 150. Next to these, or in the second class, stand the writers who are commonly called the Christian fathers, commencing with Justin Martyr. The writers belonging to this class, whom my purpose requires me to mention, are Justin Martyr, Irenæus, Tertullian, and Origen. Farther down than the last-named, it is wholly un Patrum Apostolicorum Opera. Ed. Carolus Jos. Hefelo. This distinction, universally made, between the apostolical fathers and the succeeding Christian fathers, is recognised by Dr. Woods in the paragraph before us; since he mentions "the writers who next succeeded the apostles" and "the fathers who wrote in the following ages." Respecting the former of these two classes he says, "We find in the writers, who next succeeded the apostles, only allusions to infant baptism. These allusions, however, are of such a nature as to afford satisfactory evidence that it was the uniform practice." Now, the question which I propose to examine is simply and directly this: Do those specified writings contain allusions to infant baptism of such a nature as to prove that it was the uniform practice? It is a question of fact, and requires me to search the writings which are ascribed to these men. For this purpose, I shall employ the very convenient edition of their works by Hefele, following, for convenience' sake, the order in which he has arranged them. APOSTOLICAL FATHERS. I. The first in order is the so-called Epistle of Barnabas. This contains a few notices of baptism. In the eleventh section, the author takes up the inquiry whether the water [i. e. baptism] and the cross had been carefully foreshown in the Old Testament. "Concerning the water," he remarks, "it was written respecting Israel how they would not receive the baptism which leads to remission of sins, but would make [something different] for themselves." He proceeds to quote the first three verses of the first Psalm, and then adds, in applying the passage to his purpose, "Perceive ye how at one and the same time he marked out [i. e., showed or described] the water and the cross? For this it is which he says-Blessed are they who, having trusted to the cross, have gone down into the water; because [they shall receive] the reward in its time." Again, quoting a passage from the Old Testament, in which, according to the quotation, mention is made of a river with beautiful trees growing up out of it, of which whoever should eat would live for ever, he proceeds-"This he says, That we descend into the water laden with sins and corruption, and ascend bearing fruit, having in the heart the fear [towards God], and in the Spirit the hope towards Jesus;" or, as Archbishop Wake translates, "having in our hearts the fear and hope which is in Jesus by the Spirit." This epistle contains no other notices of baptism; and these evidently relate to instances of professed believers being baptized on their personal reception of the gospel. No allusion to infant baptism can be found in this epistle. II. The next in order are the two epistles of Clement. The first of these, to the Corinthians, contains no allusion to baptism, unless a conjectural reading, suggested by Dr. Mill, in the seventh section, be correct, and be rightly interpreted by him. If, however, his conjecture and explanation be correct, it was evidently, from the connection, the baptism of professed believers that was present to the author's mind. The editor, whom I am now following, gives a different reading, and, in all probability, the true one; in which no allusion to baptism need be recognised. While this epistle contains no recognition of baptism, it is interesting to notice a remarkable passage in the twenty-first section, which gives instruction to the Corinthians respecting avail with God is humility, what pure love can effect with God, how the fear of him is good and great, and saves all those who lead a holy life with a pure mind." In this connection, which would so naturally suggest the thought of infant baptism, if such were "the uniform practice," not the slightest allusion to it occurs. No one, in reading this section, would once think of the children as having been baptized, or as at all externally related to the church, otherwise than is the case in any well ordered Christian family, the children of which are, of course, trained according to the Christian religion. The passage is remarkably similar to that in Eph. vi. 4: "Train up your children in the nurture [radeia] and admonition of the Lord." The second epistle of Clement, so called, is regarded, by competent judges, as more properly a fragment of a homily of a considerably later date. At whatever time it originated, and whoever was its author, it comes into notice here because it has held a place among the writings ascribed to the apostolic fathers. It contains allusions to baptism, all which relate to one point, namely, the unpardonable nature of sins committed after baptism. They are the following. In the sixth section, "How shall we, if we do not preserve our baptism pure and undefiled, enter into the palace of God?" In the seventh section-"What think ye? What shall he suffer who corrupts the contest of incorruption? (i. e., who violates his Christian engagements, the image of a contest for a crown being employed.) For, not having kept their seal (i. e. baptism), he (God) says, Their worm shall not die, and their fire shall not be quenched." In the eighth section-"Wherefore, he saith, Keep the |