fore also we are one body. And why say I the Jews?' for He hath brought the Greeks, so far removed from us, into the frame of one body. Wherefore, having said, 'we all,' he paused not here, but added, 'whether Jews or Greeks, whether bond or free.' For if, being aforetime so far severed, we were united and became one, much more after we have become one, should we not grieve, or be dejected. If then One Spirit formed us, and brought us all into one body, for this is we were all baptized into one body,' and gave us one Table, and watered all with the same stream, for this is 'we were made to drink into One Spirit,' * and made us one who were so far separated, and the many then become a body, when they become one, why continually think on the difference?" In like way, S. Chrysostome developes the argument to the Ephesians (iv. 7.,)" we have all the great and chief things in common;t if then the one has more in gifts, grieve not, since his toil is more also, and of him who had received five talents, were five required, but he who had the two brought only two, and was no less accepted than the other." And to the same end, S. Clement of Alexandria combines these two passages, to show that "God is no respecter of persons," but bestoweth His grace equally upon all through holy Baptism. "These bonds are quickly loosed, through human faith, but grace divine; all sins being forgiven through that one all-healing medicine, Baptism in the Word (Moyikų Barrioμarı.) We wash away then all sins, and forthwith are no longer evil. This is the one grace of the Elightening, that the character is not the same as before. But since true knowledge dawneth with that enlightening, flashing around the mind, and we before undisciplined (oiduabcis) are now called disciples (a@nrai) is this perchance when that discipline is added? You cannot say certainly; for the instruction leadeth to faith; but faith, with Holy Baptism, is disciplined by the Spirit. For that the Faith is the one universal salvation of mankind, and that there is an equal participation of the just God, the lover of mankind, the Apostle most plainly declared, (Gal. iii. 23-25.,) Hear ye not, that we are no longer under the law, which had fear, but under the Word, the Instructor of the will? then he addeth these words, declaring the absence of all partiality, 'For ye are all sons, &c.' (ib. 26-28.) so then being in the Word Himself, it is not so that some are endued with knowledge, others mere carnal men (xoi,) but all, having put off the lusts of the flesh, are equal and spiritual with the Lord, as he again writes, 'For in One Spirit were

*S. Chrys. explains this a little before: "he said, 'were made to drink,' since this metaphor harmonized exceedingly with his subject, as if he were speaking of a plants and a garden, that the trees are watered from the same fountain, from the same water, thus here also we have all drunk the same Spirit, we have all enjoyed the same grace."

† See above, ad loc. p. 168.

Clem. Alex. Pædag. i. 6. ed. Potter, p. 116.

we all baptized into one body, whether Jews or Greeks, whether bond or free, and have all drunk of one cup.'

iii. 2. Indications of the importance of Baptism, arising from the mode in which Holy Scripture speaks of it, when conferred on

individuals.

Such being the doctrine of Baptism, as delivered by our Lord, and involved in his words of institution, and set forth by the Apostles, when writing to Christian Churches, i. e. to those who had been baptized into Christ, it is natural to look for something corresponding in the history of the Apostolic conversions. Not, of course, that we are entitled to make any requisitions as to what we should find in Holy Scripture, and believe or disbelieve, be satisfied or dissatisfied, according as such requisitions are realized or no; but that it certainly would be in harmony with this teaching of the Apostolic Epistles, if we found that the narrative of the first founding of the Church, when speaking of the actual admission of converts to the Church, ascribed or implied a high value to attach to this Sacrament. And this is so. And if men would observe all the indications in the Acts, they would find a stress laid upon Baptism which would surprise them, and thereby evince that there was something faulty in their previous

notions.

And thus it has been observed of old ;* "In this Book of the Acts of the Apostles, whoever will search, may discover many things commendatory of the use of Baptism with water."

Thus, Baptism is not urged upon the converts, as we might suppose, as a proof of sincerity, or a test of faith, in embracing openly the worship of the Crucified, and so being prepared, literally as well as in spirit, to "take up the cross and follow Him," but for its own benefits, in and for itself. Let any one think what, according to his views of Christian truth, would have been his answer to the multitude, who, "pricked in their hearts, asked Peter and the rest, Men and brethren, what shall we do?" I doubt that their answer would not have been, "Repentt and be baptized every one of you, in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." And thereupon follows immediately that further exhortation, "with many other words did he testify and

* Didymus on Acts viii. 36. ap. Caten. in Actt. ed. Cramer, p. 146.

Acts ii. 38. Calvin, according to his views, is obliged to guard St. Peter from misconception, by reversing his words and meaning," Although Baptism here precedes remission of sin in the order of words, (‘he baptised for the remission of sins,') in the order (of things) it follows, since it is nothing else than a sealing of those good things, which we obtain in Christ, that they may be assured in our consciences :" i. e. whereas St. Peter directs the Jews to repent and be baptized, for the remission of sins," he, in fact, meant, “repent and receive Baptism, that your consciences may be set at ease, and that you may know that God has forgiven you!"

exhort, saying, Save yourselves from this untoward generation," i. e. save yourselves by the only way in which man could "save himself," by fleeing for refuge to Christ's ark, which would be the only shelter when God "should again bring in the flood upon the world of the ungodly." They were to save themselves, as Noah and his family were saved from temporal death, by fleeing from out of the untoward generation," "upon whom the flood came and destroyed them all." And thus the teaching corresponds in form, as in substance, with those other words of St. Peter, the "antitype whereunto, Baptism, doth now save us.' I cannot but think that

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very many of us would have omitted all mention of Baptism, and insisted prominently on some other portion of the Gospel message; i. e. our notions of the relative value of Gospel Truths and Ordinances differ from those of the inspired Apostles.

Such was the first conversion; and so, at the very outset of the history, care is taken to point out that the disciples fulfilled their Lord's command, that it was by Baptism that they enlarged their Lord's Church:† that it was by Baptism that men were saved."Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls." "And the Lord added to the Church daily those that were saved." They were saved for the time being, by being "added to the Church," as St. Peter had exhorted them to save themselves," and they were " added to the Church" by Baptism. And this continues to be the marked character of the Acts throughout, so that (with the exception of Sergius Paulus) there is not one account of any remarkable conversion, in which it is not expressly mentioned also, that the individual so converted was baptized. Thus, of the Ethiopian eunuch, whom Philip was sent to teach, it is related, "As they went on their way, they came to a certain water, and the eunuch said, See, water; what doth hinder me to be baptized ?"|| "In thewilderness did water break out, and streams in the desert;"T and for joy at the mercy thus placed within his reach, the eunuch cried out, "See, water.' "These are words," subjoins St. Chrysostom, **" of a soul set on fire-' what hindereth me to be baptized? See his longing! He saith not 'baptize me,' nor is he silent, but he saith something intermediate, expressing both longing and reve

After the Resurrection, He sends the Apostles to the Gentiles, and commands them to baptize them in the mystery of the Trinity. The people of the Jews repent of their deed, and forthwith is sent by Peter to Baptism. Before she travails, Zion brings forth, and a nation is born at once. Jer. Ep. 69. ad Ocean. § 6.

§ Ver. 47.

Acts viii. 36.

Arise, and go towards the south-which is desert." Acts

**Ad loc. Hom. xix. in Actt. § 2.

rence; 'what hindereth me to be baptized? See how well he apprehended the doctrines; for the prophet contained all,-the Incarnation, the Passion, the Resurrection, the Ascension, the future Judgment, which things especially infused into him an exceeding longing. Be ye ashamed, whosoever of you are unenlightened," [unbaptized.] And, in like way, St. Basil;* "for when they met with water, 'behold,' he saith water;'-words arising from exceeding joy; see here what I looked for, what hinders me to be baptized ?"

The sixteenth chapter contains the history of two remarkable conversions; that of "Lydia, whose heart the Lord opened," and of the jailor of Philippi; they are striking instances of the grace of God; and it is right that we should have them in remembrance, as such; and how, of all the converts at Philippi, whose hearts He opened, He has singled out for record a foreign purple-seller,† and a jailor. Yet, without doubt, to correct our narrow views of His dealings, and lest we should, in these His extraordinary works, forget or despise His ordinary gifts, (as we do continually forget the daily miracles of His Providence, looking out for things which are extra-ordinary, i. e. out of that course which He has ordered as being usually the most fitting,t) to correct this habit of mind, He has had it recorded, that neither conversion completed His purpose of mercy towards those whose hearts He opened and turned. Neither that conversion, which he wrought by the more powerful influences of His inward grace, nor that which was a fruit of His outward miracles, the earthquake which shook the foundations of the prison, or the loosing of the prisoners' bands, was in itself perfect. They were but the preparations for the gift which was to follow; "The Lord was not in the earthquake;" it but announced his coming. And so Lydia regarded the first act of His grace as preparatory only, she thought not herself worthy to receive even the servants of the Most High God, until "she and her household" had, by Baptism, been made "a temple of the Holy Ghost." "And, when she was baptized and her household, she besought us, saying, 'If ye have judged me

*Hom. in S. Bapt. § 6. T. 2. p. 119. ed. Ben.

"Lydia, of the city of Thyatira," ver. 14; the other converts are only incidentally mentioned, ver. 40. " when they had seen the brethren."

"The sources of bread were in the hands of the Lord. No marvel. For He of five loaves formed much bread to satisfy so many thousands, who daily of a few grains forms in the earth vast harvests. For these are the miracles of the Lord; only from their continualness they are little esteemed." Aug. in Ps. xc. Serm. 2. § 6. "He reserveth to fit seasons unusual miracles, which the mind of man, intent on novelty, may remember, whereas His daily miracles are greater. He createth so many trees throughout the whole earth, and no one marvels; with a word He dried up one, and the hearts of men were astonished."-Id. in Ps. cx. § 6.

faithful to the Lord, come into my house, and abide there."" "See," says St. Chrysostome,* "how she persuaded all [her family.] Then observe her prudenee, how she constrains the Apostles, what humility in her words, what wisdom! 'If ye have judged me,' she says, 'faithful to the Lord.' Nothing could be more moving; see how immediately she bears fruit, and thinks her calling a great gain. But that ye have judged me faithful, is manifest from your having entrusted me with so great mysteries, wherewith ye had not entrusted me, unless ye had judged me such. And before this she ventured not to invite them, but when she was baptized;' showing thereby that she should not otherwise have persuaded them." "Lo,t she is baptized, and receives the Apostles with so much entreaty, with more than Abraham used. She appeals to no other evidence than that whereby she had been saved; she saith not, if ye have judged me great,' if devout,' but faithful to the Lord;' if to the Lord, how much more to you!" So again, with regard to the jailor, in answer to his anxious question, "What shall I do to be saved?" St. Paul says, "Believe in the Lord Jesus Christ, and thou shalt be saved, and thy whole house;" but a part of that belief was his Baptism, without which his belief had been dead, for it follows, "And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway." St. Paul promised, that if he would believe," he and all his should be saved;" they spake the word of the Lord unto him, and to all that were in his house;" and then, "he and all his were baptized straightway." Baptism then, as appears from the very tenor of the narrative, was the end of "the speaking the word of the Lord;" it was part of "belief," it was the means of "salvation." "He washed them," says St. Chrysostome,‡ " and was washed; them he washed from their stripes, himself was washed from sins; he nourished them, and was nourished; and he rejoiced,' it is said; and yet there had been nothing but words and fair hopes. This was a proof that he believed that all had been for given him." "It was of necessity," says another,§ inculcating the duty of previous instruction, "that Baptism followed immediately then upon instruction; this must needs be, lest he who had the power of baptizing being expelled, the other, though wishing, should remain excluded from life, there being no one to bestow this."

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The same is the character, and in part more conspicuously so, in those other prominent narratives,|| the conversion of St. Paul him

* Ad loc. Hom. 35. in Actt. init.

Hom. 36. in Actt. § 2.

Ammonius in Cramer's Catena, ad loc.

† Ib. § 1 fin.

Besides these, on the conversion of "Crispus, the ruler of the synagogue," at Corinth, "with his whole house," " many of the Corinthians," it is added, hearing, believed, and were baptized."

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