further fupported by Mat. xxviii. 19, 20 [e], "Go ye, therefore, and difciple all nations, "&c." where the word, difciple, is manifeftly a general term, which includes bap tizing, as well as teaching. But of this, the Doctor takes no notice, nor makes any attempt, to justify his former criticisms on the text [f]. Admit then the notion, we advance, is juft; the perfons, abovementioned, must have been baptized in their infancy, as they were discipled to Christ in, or from, their childhood: for, as was obferved [g], baptifm not being a continued, but a tranfient act, to say they were baptized from their infancy, would be improper; as Dr. Wall had hinted before [b]. But, Dr Gill (p. 14.) would turn this off with a laugh, by faying, this "reafon-is merry ; indeed; when Justin is not fpeaking of "the baptifm of any perfon at all." However, he must not think, to escape thus for, if baptifm is included in the notion of difcipling, (which the Doctor cannot deny without contradicting himself) when Juftin fpeaks of certain perfons being difcipled to Chrift, he must confequently speak of their baptifm. Therefore he must give us, or we fhall take leave, to conclude, that "in "the paffages of Justin quoted, if there is [e] Pædo-bap. p. 89. [f] Divine Right of Inf-bap. examined, p. 79. [g] Pædo bap 87, 88. "" no [b] Defence, p. 280. "no exprefs mention of Infant-baptifm; yet there is abint given of it, and some reference unto it;" contrary to what the Doctor afferts. But he would willingly warp himself off, by fuggefting, that Juftin ufed the word, difcipling, in a different fense from the fcripture notion of the thing. "From whom (fays he p. 13.) can we bet"ter learn his meaning than from him"felf?" and complains of his opponent, that he takes no notice of feveral paffages in Juftin, which the Doctor had alledged, to confirm his new fenfe of the word under confideration. Therefore, to eafe him of hist complaint, we will now examine all those paffages, and fhew, that the Greek word for difcipling, admits the fenfe, contended for, there alfo. Let us begin with that paffage [i] where Justin fpeaks, (as it is cited and expreffed by the Doctor [k])" of Chrift's fending his difciples to the Gentiles, who " by them εμαθητευσαν (it fhould be, έμαJTEUGEV) inftructed them."-Now, who does not fee, that Justin here alludes to the words of the commiffion, Mat. xxviii. 19, 20. where, as has been fhewed, the word, paINTEÚσαTE, difciple, includes baptifm. Thus then, Justin fpeaks not any peculiar dialect of his own, but the language of the New Teftament; and fo from thence we are to learn 2 [i] Dialog. cum Tryph. p. 272. Colon. [k] Argum. from Apoft. Trad. p. 12.; learn his meaning, which is this, viz. that Chrift by his difciples, fending to the Gentiles, difcipled them. And how did they difciple the Gentiles; but by baptifm, and by teaching them; according to Christ's direction []-Again, in another paffage alledged [m], Justin fpeaks of perfons "being μαθητευόμενους, inftruded in the name (períon, or doctrine) of Chrift, and leaving the way of error;" as the Doctor gives the words. But here allo μαθητευομένους εἰς τὸ ὄνομα τοῦ χριςοῦ (which is fufin's phrafe) aptly fignifies their being difcipled to Chrift, fo as to be baptized in his name; agreeably to there words, Αds xix. 5. ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ Κυρίου Ιησοῦ, i. e. they were baptized in (or into) the name of the Lord Jesus. This notion is confirmed by what Juftin adds of their leaving the way of error; which implies their renouncing the Pagan, and embracing the Chriftian religion and when they left their old church (into which they, and their children had been initiated before) furely they would carry their chil dren along with them.- Once more; Justin " fpeaks [n] of perfons panтeʊInvaι, inftructed into divine doctrines." So the Doctor renders the words; but methinks, inftructed into divine doctrines, is an harsh expreffion. I fhould rather read it, initiated into [1] See Pædo-bap. p. 89. [m] Ibid. p. 258. into divine doctrines, i. e. the Chriftian religion. And thus, baptifm, the Chriftian rite of initiation, may be referred to in this place, as well as in the two foregoing.After all; "we grant, the word, difciple, "has a reference to teaching, and inftruc"tion:" and that new converts from beathenifm were (and ought to be) instructed firft, before their admiffion to baptifm. But, this concludes nothing against the baptism of infants, nor difproves the notion that children were (and should be) baptized, "fo far made difciples to Chrift, in order "to be taught; as (Difcipulus) a scholar is put to fchool, that he may learn" [o]. " and We now attend the Doctor to the next writer in this century, viz. Irenæus. Irenæus fays [p] of Chrift, "that he came to fave all by himself; all, I fay, "that by him are born again unto God, in"fants, and little children, young men, and "old men." Upon which paffage (it was obferved) [9], "the learned Fenardentius has "this remark, that by the name of regene"ration, according to the phrafe of Chrift, "and of his Apoftles, he understands bap tifm, &c." Now here Dr. Gill is out of patience; he will not allow this monk (as he calls him in contempt, p. 15.) to be a man of learning; though all the proof, he gives [o] See Pædo-bap. p. 88. [2] Pædo-bap. p. 76. [p] Lib. 2. p. 39. of of it, is, that he was a great bigot to a party: a man of large affurance, and uncommon boldness, &c. But, if this is the peculiar character of a monk, and the fign of an unlearned man; one might perhaps, find more monks, and fewer scholars, in the world, than is imagined; yea, fome famous Doctors themselves might be in danger of being undubbed, and put on the hood. "Tis prefumed, however, that Dr. Grabe will be allowed, to be a man of learning, and moderation: and yet, he thought the observation of Feuardentius aforefaid, worth retaining in his edition of Irenæus [r]. Nor is it, I think, a falfe glofs, as Dr. Gill pretends, but much truer than his own affer tion, "that Chrift and his Apoftles no where call baptifm by the name of the new birth;" if his meaning be, that they no where have reference to baptifm, when they speak of regeneration. The words of Christ, Job. iii. 3. 5. most plainly, and literally, refer to baptifm. Accordingly, fo, we have proved, beyond all rational contradiction, Justin Martyr understood them: and he must be a man of monkish affurance, that can fay, without fome equivocation, "the paffage in Juftin before-mentioned, falls fhort of proving,-that in Irenæus's "time," E [r] P. 161. where Dr. Grabe not only efpoufes the opinion of Feuardentius, but confirms it, by fome remarks of his own. |