Chapter XVIII.—Of the Persons to Whom, and the Time When, Baptism is to Be Administered.

But they whose office it is, know that baptism is not rashly to be administered. “Give to every one who beggeth thee,”181    Luke vi. 30. [See note 4, p. 676.] has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: “Give not the holy thing to the dogs, nor cast your pearls before swine;”182    Matt. vii. 6. and, “Lay not hands easily on any; share not other men’s sins.”183    1 Tim. v. 22; μηδενὶ omitted, ταχέως rendered by “facile,” and μηδἔ by “ne.” If Philip so “easily” baptized the chamberlain, let us reflect that a manifest and conspicuous184    “Exertam,” as in c. xii.: “probatio exerta,” “a conspicuous proof.” evidence that the Lord deemed him worthy had been interposed.185    Comp. Acts viii. 26–40. The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer’s sake, being intently engaged on the divine Scripture, was thus suitably discovered—to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain’s chariot. The Scripture which he was reading186    Acts viii. 28, 30, 32, 33, and Isa. liii. 7, 8, especially in LXX. The quotation, as given in Acts, agrees nearly verbatim with the Cod. Alex. there.falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away.  “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,187    Tertullian seems to have confused the “Judas” with whom Saul stayed (Acts ix. 11) with the “Simon” with whom St. Peter stayed (Acts ix. 43); and it was Ananias, not Judas, to whom he was pointed out as “an appointed vessel,” and by whom he was baptized. [So above, he seems to have confounded Philip, the deacon, with Philip the apostle.] his host, speedily recognized him to be “an appointed vessel of election.” God’s approbation sends sure premonitory tokens before it; every “petition”188    See note 24, [where Luke vi. 30 is shown to be abused]. may both deceive and be deceived. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary—if (baptism itself) is not so necessary189    Tertullian has already allowed (in c. xvi) that baptism is not indispensably necessary to salvation.—that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, “Forbid them not to come unto me.”190    Matt. xix. 14; Mark x. 14; Luke xviii. 16. Let them “come,” then, while they are growing up; let them “come” while they are learning, while they are learning whither to come;191    Or, “whither they are coming.” let them become Christians192    i.e. in baptism. when they have become able to know Christ.  Why does the innocent period of life hasten to the “remission of sins?” More caution will be exercised in worldly193    Sæcularibus. matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to “ask” for salvation, that you may seem (at least) to have given “to him that asketh.”194    See beginning of chapter, [where Luke vi. 30, is shown to be abused]. For no less cause must the unwedded also be deferred—in whom the ground of temptation is prepared, alike in such as never were wedded195    Virginibus; but he is speaking about men as well as women. Comp. de Orat. c. xxii. [I need not point out the bearings of the above chapter, nor do I desire to interpose any comments. The Editor’s interpolations, where purely gratuitous, I have even stricken out, though I agree with them. See that work of genius, the Liberty of Prophesying, by Jer. Taylor, sect. xviii. and its candid admissions.] by means of their maturity, and in the widowed by means of their freedom—until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation.

CAPUT 18. Ceterum baptismum non temere credendum esse sciunt quorum officium est. Omni petenti te dato, suum habet titulum proprie ad eleemosynam pertinentem. immo illud potius respiciendum, Nolite dare sanctum canibus et porcis proicere margaritam vestram, et, Manus ne facile imposueritis nec hamartiis alienis communicaveritis. quodsi quia Philippus tam facile tinxit eunuchum, recogitemus manifestam et exertam dignationem domini intercessisse. spiritus Philippo praeceperat in eam viam tendere: spado et ipse inventus est non otiosus nec qui subito tingui concupisceret, sed ad templum orandi gratia profectus scripturae divinae impressus: sic oportebat deprehendi cui ultro deus apostolum miserat, [ad] quem rursus spiritus ut se curriculo eunuchi adiungeret iussit: scriptura ipsius fidei | occurrit in tempore, exhortatus adsumitur, dominos ostenditur, fides non moratur, aqua non expectatur, apostolus perfecto negotio abripitur. sed et Paulus revera cito tinctus est: cito enim cognoverat Simon hospes vas eum esse electionis constitutum. dei dignatio suas praemittit praerogativas : omnis petitio et decipere et decipi potest. itaque pro cuiusque personae condicione ac dispositione, etiam aetate, cunctatio baptismi utilior est, praecipue tamen circa parvulos. quid enim necesse, si non tam necesse est, sponsores etiam periculo ingeri, qui et ipsi per mortalitatem destituere promissiones suas possunt et proventu malae indolis falli? ait quidem dominos, Nolite illos prohibere ad me venire: veniant ergo, dum adolescunt, dum discunt, dum quo veniant docentur: fiant Christiani cum Christum nosse potuerint. quid festinat innocens aetas ad remissionem peccatorum? cautius agetur in saecularibus, ut cui substantia terrena non creditur divina credatur? norint petere salutem, ut petenti dedisse videaris. non minore de causa innupti quoque procrastinandi, in quibus temptatio praeparata est tam virginibus per maturitatem quam viduis per vagationem, donec aut nubant aut continentiae corroborentur. si qui pondus intellegant baptismi magis timebunt consecutionem quam dilationem. fides integra secura est de salute.