I perceive that you have admitted the aforesaid facts; but have made an unusual outcry against the tradition and order from the apostles, mentioned by Origen. There is, I suspect, more policy and popularity in your remarks, than real weight. It will not do for us to turn those weapons against the ancient Fathers and holy apostles, which the protestants have used with so much success, in their disputes with the Papists.

Let us hear what St. Paul says, with respect to traditions. 2 Thess. ii. 15. “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” And in the 3d chap. 6th verse, he says, “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.” So also in 1 Corin. 11th chap. 2d verse. “Now I praise you, brethren, that ye remember me in all things, and keep the ordinances (the traditions, paradoseis) as I delivered them to you.” The apostle was here speaking of christian ordinances, which he calls traditions. The original word signifies traditions, and is so rendered by our translators in the other aforecited passages.

Thus, sir, you see in what a solemn manner—in the name of Christ, the holy apostle charged the primitive christians, to hold and keep the traditions—not merely such as had been written by the pen of inspiration, but also those which were delivered to them by word, or in an oral and verbal manner, and with particular reference to the rules and ordinances of the gospel. The traditions and commandments of mere men, which pretend to divine authority, are to be rejected. But those traditions are not to be treated with sneer and ridicule, which were delivered by the apostles to the primitive christians—recorded and authenticated by the ancient Fathers—and transmitted down to us, by the faithful historian.

Origen has expressly informed us, that infant-baptism was practised in his time. With respect to this matter of fact, Origen was certainly a competent witness; and he had every opportunity, and advantage for knowing what had been the practice of his predecessors and even of the apostles. Many of the ancient Fathers were illiterate, and descended from heathen parents; and being the first of their family who embraced christianity, must have been baptized when adults. But Origen was one of the most learned men of the age. He was born and educated at Alexandria in Egypt, but travelled into Rome, and Greece, and Capadocia, and Arabia. He resided for some time in several of the most eminent churches, and spent the greatest part of his life in Syria and Palestine. His ancestors were christians. Eusebius tells us, that his forefathers had been christians, for several generations. His father was martyred, in the persecution under Severus.

It is very remarkable, that his pedigree should have been so accurately ascertained. The occasion was this: Porphyry, a great enemy to christianity, had represented the christians as being an ignorant people, destitute of science; but not being able to conceal the repute of Origen, for his uncommon skill in human literature, pretended that he had been at first a heathen, and had learned their philosophy. In order to confute this falsehood, Eusebius enquired into his ancestry, and set forth his christian descent.

Origen was born in the year of our Lord 185, that is, eighty-five years after the apostles. He was seventeen years old when his father suffered martyrdom. He had himself, undoubtedly, been baptized in his infancy; and must have been informed concerning the practice of the apostles, respecting the baptizing of infants; for his grandfather, or at least his great-grandfather, lived in the apostolic times, and they both were christians. This is the man, who has expressly declared, that infants were baptized in his day, and that the church was directed by an order or tradition from the apostles, to baptize them. His circumstances were such as afforded him all the necessary and suitable means for obtaining information. We have no reason to suspect his credibility as a witness; and nothing can be more unreasonable, than to reject or treat his testimony with contempt. It is a circumstance worthy of our very particular notice, that Origen and the other ancient Fathers do not speak of infant-baptism as being a practice that was denied or opposed by any one. They mention it as a practice generally known and approved, and for the purpose of illustrating and confirming other points that were then disputed.

I shall now produce the testimony of the blessed martyr Cyprian, who was for some time contemporary with Origen; and next to him, the most noted Christian writer of that age. Cyprian was constituted bishop or minister of Carthage, in the year 248, and Origen died in the year 252. The testimony of this ancient saint, to which I now have an immediate reference, was occasioned by a question proposed to him, by one Fidus, a presbyter, or minister in the country, viz. Whether an infant might be baptized before he was eight days old? The reason of his doubt, it seems, was an article in the law respecting circumcision, which, under the Old Testament dispensation, required that infants should be circumcised on the eighth day from their birth. Pursuant to the aforesaid question, an ecclesiastical council of sixty-six bishops, having convened at Carthage, A. D. 253, Cyprian proposed a resolution of the following import, viz. “that an infant might be baptized on the second or third day, or at any time after its birth; and that circumcision, besides being a sacramental rite, had something in it of a typical nature; and particularly, in the circumstance of being administered on the eighth day, which ceased at the coming of Christ, who has given us baptism, the spiritual circumcision; in which ordinance, we are not thus restricted, with respect to the age or time of administration.” To this resolution the council agreed unanimously; as it appears from the testimony of Cyprian in his epistle to Fidus, from which I shall extract a few paragraphs, in order to show the sentiments of those venerable and ancient saints relative to infant-baptism.—The inscription is as follows:

“Cyprian and the rest of the colleagues, who are present in council, in number sixty-six, to Fidus our brother,

“Greeting.

“As to the case of infants, whereas you judge that they must not be baptized within two or three days after they are born; and that the law of the ancient circumcision is to be observed; so that you think none should be baptized and sanctified, until the eighth day after their birth; we were all in our assembly of a quite different opinion. For in this matter, with respect to that which you thought fitting to be done, there was not one of your mind. But all of us rather judged, that the grace and mercy of God is not to be denied to any person born. For whereas our Lord in his gospel, the Son of Man came not to destroy men’s souls (or lives) but to save them.—That the eighth day, appointed to be observed in the Jewish circumcision, was a type going before in a shadow, or resemblance, but on Christ’s coming was fulfilled in the substance; for because the eighth day, that is the next after the Sabbath, was to be the day on which the Lord was to rise from the dead, and quicken us, and give us the spiritual circumcision. This eighth day, that is, the next to the Sabbath, or the Lord’s day, went before in the type, which type ceased when the substance came, and the spiritual circumcision was given to us. So that we judge, no person is to be hindered from obtaining the grace, (that is of baptism) by the law which is now established; and that the spiritual circumcision ought not to be restrained by the circumcision which was according to the flesh; but that all are to be admitted to the grace of Christ; since Peter, speaking in the Acts of the apostles, says, the Lord hath shown me that no person is to be called common or unclean. This, therefore, dear brother, was our opinion in the assembly, that it is not for us to hinder any person from baptism, and from the grace of God, who is merciful, and kind, and affectionate to all. Which rule, as it holds for all, so we think it is more especially to be observed in reference to infants, and those that are newly born, to whom our help and the divine mercy is rather to be granted, because by their weeping and wailing at their first entrance into the world, they do intimate nothing so much as that they implore compassion,” &c.