external seal of baptism necessary was to be made, because many men received the external seal of baptism, or the outward form of it, who by their own default could not receive the internal seal of the Spirit. Thus the author of the Apostolical Constitutions observes," that even Simon Magus himself received the seal of the Lord," meaning the outward form of baptism; but neither he nor any other author ever said, that he received the internal seal or grace of the Holy Spirit. In like manner Optatus tells the Donatists," that both they and the Catholics, were sealed with one and the same seal," which he explains to be the outward form of baptism, in which they both agreed and were both alike baptized. But both Optatus and St. Austin, and all other ancient writers are agreed, that heretical and schismatical baptism, such as was that of the Donatists, could not confer the internal seal, or sanctifying graces of the Holy Spirit, because these were only conferred by the ministry of the holy Catholic Church, of which I have given a more ample account in another place. So that in this respect it was always thought necessary to distinguish between the internal and external. seal of baptism, because though they are commonly joined together, as in all true believers, yet they are sometimes separated, as in such hypocritical or unworthy receivers, as Simon Magus, and others of the like complexion.

SECT. 7-And Character Dominicus, the Mark or Character of the Lord.

St. Austin commonly uses the name, Character Regius, and, Character Dominicus, the royal mark, or character, and the character of the Lord. By which he does not mean any internal quality, or spiritual power, distinct from baptism, imprinted on the soul, as the modern schoolmen now love to word it; but only the external form of baptism, which is common to all receivers both good and bad, who are duly baptized in the name of the Holy Trinity: they are so far signed by the mark or character of the Lord, as thereby to be distinguished from unbaptized Jews and

1 Constit. Apost. lib. ii. c. 14. Σίμων ὁ μάγος τῆν ἐν Κυρίῳ σφραγίδα ἔλαβε. Vid. Aug. de Bapt. lib. vi. c. 12. 2 Optat. lib. iii. p. 72. Pares credimus, et uno sigillo signati sumus: nec aliter baptizati quàm vos. Scholast. Hist. of Lay-Baptism, Part i. chap. i. s. 21.

Gentiles, who never made any formal profession of Christianity, nor ever received so much as the external character or indication of it. And this character is allowed by St. Austin to be so far indelible also, as that an apostatizing Christian, though he turn Jew or Pagan in profession, can never need a second baptism, but only repentance and absolution, to reinstate him in all the privileges of the Christian Church. Of which, because I have spoken largely in a former Book, I need say no more in this place.'

2

SECT. S.-Why called the Sacrament of Faith and Repentance. Another sort of names given to baptism, were taken from the conditions required of all those that received it, which were the profession of a true faith and a sincere repentance. Upon which account baptism is sometimes called the sacrament of faith, and the sacrament of repentance. St. Austín uses this name to explain how children may be said to have faith, though they are not capable of making any formal profession by themselves. As the sacrament of the body of Christ is in some sort the body of Christ, and the sacrament of the blood of Christ is the blood of Christ, so the sacrament of faith is faith. And And upon this account, when the answer is made, that an infant believes, who has not yet. the habit of faith, the meaning is, that he has faith because of the sacrament of faith, and that he turns to God because of the sacrament of conversion. Fulgentius uses the same terms in speaking of the necessity of baptism: "Firmly believe and doubt not, that excepting such as are baptized in their own blood for the name of Christ, no man shall have eternal life, who is not here first turned from his sins by repen

3

2 Aug.

See Scholast. Hist. of Lay-Baptism, Part. ii. chap. vi. Ep. 23. ad Bonifac. Sicut secundùm quendam modum sacramentum corporis Christi corpus Christi est, et sacramentum sanguinis Christi sanguis Christi est, ita sacramentum Fidei Fides est.-Ac per hoc cùm respondetur parvulus credere, qui nondum fidei habet affectum, respondetur fidem habere propter fidei sacramentum, et convertere se ad Deum propter conversionis sacramentum, &c. 3 Fulgent. de Fide ad Petrum, c. 30. Firmissimè tene et nullatenùs dubites, exceptis illis, qui pro nomine Christi suo sanguine baptiZántur, nullum hominem accepturum vitam æternam, qui non hìc à malis suis fuerit per pœnitentiam fidemque conversus, et per sacramentum fidei et pœnitentiæ, id est, per baptismum, liberatus, &c.

tance and faith, and set at liberty by the sacrament of faith and repentance, that is, by baptism." Whence we may observe, what the Ancients mean, when they speak of penance and absolution, or remission of sins, as a sacrament: for they themselves explain their own meaning to be baptism, which is a sacrament requiring repentance as a condition, and granting absolution as an effect and privilege to all worthy receivers.

SECT. 9.-The Notation of the Names, Baptism, Tinction, Laver, &c. that they do not universally denote Immersion.

Lastly, from the ceremonies used in the act of administration it took the peculiar names of baptism, tinction, and ' and laver of regeneration, which properly denote either an immersion in water, or such a washing or sprinkling as was used among the Jews in some cases, and among Christians when they had occasion to baptize sick persons upon a death-bed. For then baptism was administered by sprinkling only, and not by dipping or immersion, as we shall see when we come to speak more particularly of clinic baptism. So that it must be noted, that baptism in the ancient style of the Church, does not absolutely and necessarily import dipping or immersion, though that was the more usual ceremony practised heretofore as well upon infants as adult persons, but an exception was made for the time of sickness, and such other cases of necessity, as could not admit of a total immersion. In which cases, the substance of baptism was still supposed to be preserved, though some minuter circumstances were less regarded.

SECT. 10. Of some other Names given to Baptism.

Besides these names, which were taken from things that more immediately related to the administration of baptism, there were some others alluding to circumcision, and others respecting the great author and institutor of it, our Saviour Christ, and others taken from the more remote and distant effects of it; which because we shall have no further occasion to speak of them, it will not be improper just to mention in this place. Because baptism succeeds in the room of circumcision, and is the seal of the Christian covenant, as that was the seal of

Δώρον,

2

the covenant made with Abraham, therefore it is by way of analogy sometimes styled the great circumcision. As when Epiphanius, comparing them both together, says, "the carnal circumcision served for a time, till the great circumcision came, that is, baptism; which circumcises us from our sins, and seals us in the Name of God." So in regard that baptism had Christ for its author and not man, it was anciently known by the name of Δώρον, and Χάρισμα Κυρίs, the gift of the Lord. As in the ancient Acts of Paul and Thecla ; when Thecla desired the seal of the Lord, Paul bids her wait with patience, and she should receive “δωρεὰν τὸ Χρισ5, the gift of Christ," which, as the learned editor observes, is but another way of denoting baptism. Sometimes it was simply called Awooy, without any other addition, by way of eminence, because it was both a gratuitous and a singular gift of Christ. "We call it the gift," says Gregory Nazianzen, "because it is given to those who offer nothing for it." And St. Basil, "Atov EπTITρÉXEL TY dúow, we ought to run to the gift," meaning baptism. And Casaubon has also further observed, that because the Spirit was likewise given in baptism, therefore the Holy Ghost had sometimes the name of Munus, the gift. And the eucharist also, or the sacramental oblation of the body and blood of Christ, both before and after consecration, commonly went by this name, Δώρα and Μύτικα Δώρα, of which there are various instances collected out of the ancient Rituals by that learned writer, which are not proper to be inserted in this place. Baptism had also the name of 'Epódiov, or Viaticum, as well as the eucharist, which denotes properly the preparation of all things necessary for a journey: in which respect both the sacraments were called Viatica, because they were equally esteemed men's necessary provision and proper armour both to sustain and conduct them safe on their way in their passage through this world to eternal life. St. Basil, exhorting men of all ages and conditions to receive baptism,

8 Naz.

Epiphan. Hær. 8. al. 28. Cerinth. n. 4. Vid. Just. Mart. Dial. c. Tryph. p. 261.2 Grabe, Spicileg. Patrum: tom. i. p. 106. Orat. 40. de Bapt. p. 638.

* Basil. Homil. 13. de Bapt. p. 411.

5 Casaubon. Exercitat. 16. in Baron. n. 51.

makes his address to them in these words: "Art thou a young man? then secure thy youth by the bridle of baptism. Art thou past the flower of thy age? then beware thou lose not thy Viaticum, thy phylactery, which should keep and preserve thee in thy way to eternal life." In allusion to which name, Gregory Nazianzen, speaking of the minister's act in baptizing, terms it podlážεiv, giving to men their Viaticum, or provision for their journey to another world. In reference to its making men complete members of Christ's body, the Church, it had the name of Τελείωσις and Τελετή, the consecration and consummation; because it gave men the perfection of Christians, and a right to partake of the To Téλov, which was the eucharist, or the Lord's-supper. It had the name of Μύησις, and Μυταγωγία, the initiation, because it was the admittance of men to all the sacred rites and mysteries of the Christian religion. And as the eucharist, from its representing the death of Christ by the outward elements of bread and wine, was called the sacred symbols, so baptism sometimes had the same name, as we find in Isidore of Pelusium, and the author of the dispute with Arius in the council of Nice, under the name of Athanasius. "Though the priest be an ill liver," says Isidore" the person initiated, receives no harm by the symbols of salvation, but only the priest himself." And the other thus argues for the divinity of the Holy Ghost:" If the Holy Spirit be not of the substance of the Father and the Son, why then did the Son of God join him together with them in the symbol of sanctification, when he said to his disciples, "Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." In both which places, it is plain, the symbols of sanctification and salvation, can mean no other than baptism. And hence it appears, that the same honourable titles were given to the waters of baptism, as to the elements of bread and wine in

8 Isidor.

Basil. de Bapt. p. 413. Μὴ ζημιωθῇς τὰ ἐφόδια, μὴ ἀπολέσῃς τὸ φυλακτήριον. 2 Naz. Orat. 40. de Bapt. p.644. iib. ii. Ep. 37. Ὁ τελέμενος ἐδὲν παραβλάπτεται εἰς τὰ σωτηριώδῆ σύμβολα, εἰ ὁ ἱερεὺς μὴ εὖ βιες εἴη, αλλ' αὐτὸς μὲν πάντως. 4 Athanas.

Disp. contra Arium, in Con. Nic. tom. i. p. 141. Tivos EvEKEV σvvypíÐμησεr αὐτὸ ὁ Υἱὸς τῷ Θεῷ ἐν τῷ συμβόλῳ τέ ἁγιασμό, &c.