All these things are still more clearly established by the following passages from his writings, as we shall show.

In Bdpt. Hist., page 406, Chrysostom, on I Cor. 10, says, "The passage of the Jews through the Red Sea was a type of the future baptism." A little further on, he explains this, saying, "For there it was water, here it is also water; yea, here it is the washing, and there it was the sea; here they

* Pure as precious metal.-Pub. all go into the water, there they did likewise. But would you know the truth of the matter? There they were delivered from Egypt, but here from idolatry; there Pharaoh was drowned, but here the devil; there Egyptians perished, but here the old man of sin is buried.";

Again, on John 3, Hom. 27, "We have committed many and grievous sins, and, from youth to old age, have not refrained from staining our souls therewith; yet God does not require an account from us, but absolves us therefrom, through the washing of regeneration (that is, baptism), and has freely given us righteousness and holiness, ";

How could any one speak more plainly and clearly of the true baptism of believers? For, when in the first passage he says that in being baptized we are delivered from idolatry, and that in or through baptism the old man of sin is buried; and in the second passage declares that they, having committed many and grievous sins, from youth to old age, are absolved therefrom through the washing of regeneration, that is, baptism, it again is very evident that this does not at all apply to children, since they, never having lived in idolatry, cannot forsake idolatry; neither can they, who, being yet in their infancy, have never lived according to the old man, much less have died unto it, bury the old man of sin in or through baptism; finally, they who being still infants, have not attained to old age, cannot or need not be absolved through the washing of regeneration (that is, by baptism), from the sins which they have not committed in this life.

Bapt. Hist., page 410. That baptism ought not to be deferred, Chrysostom (Hom. 1, on Acts) expounds with these words, "If any one say: I am afraid, I answer: If thou art afraid, thou shouldst have received and observed baptism. But thou wilt say: Even therefore I do not receive it, because I am afraid. But art thou not afraid to die in this condition? Thou sayest: Ahl God is gracious. Well then, therefore receive baptism, seeing He is so gracious, and helps thee." He says finally, "It is impossible. I say impossible, that he, who on such a hope defers baptism, can do anything good or commendable.";

Bapt. Hist., page 420. The teachers of the church sometimes call baptism a consecration; regarding this Chrysostom says (Hom. 1, on Acts), "Who will fully believe me, how it pains me to the heart, when someone dies, who has not been consecrated," that is, baptized. And, a little further on he writes, "What anguish of soul I experience, when I see how others do not hasten to baptism till their breath is about to leave them," that is, when they must die.

These passages of Chrysostom indicate how exceedingly sorry he was, that some deferred their baptism to the end of life, who ought to have received it in time; yet not before the time of faith or repentance, much less in infancy, since he speaks only of those persons who had voluntarily, and