8. But he must not, 1. Either offer his child to baptism, where the ordinance is essentially corrupted, or worse than none. 2. Or where he cannot be admitted without an actual sin of his own; as by false professions, subscriptions, &c. For we must not do evil for good ends. Quest. L. _Whence came the ancient universal custom of anointing at baptism, and putting on a white garment, and tasting milk and honey? And whether they are lawful to us?_ _Answ._ 1. We must remember that the signification of these was not by a new institution of theirs, but by former custom of the countries where they lived.[297] As, (1.) Anointing in Judea was like bathing at Rome: it was taken in those scorching countries for a wholesome, and easing, and comforting thing; and therefore used to refresh the weary limbs of travellers, and to comfort the sick. (2.) And it was the long accustomed ceremony also used on officers accounted sacred, kings and priests, who were anointed at their entrance and investiture. (3.) White clothing and purple were then and there taken for the noblest attire;[298] not appropriated to sacred things and persons; but as scarlet lately in England, the garb only of great men. On which account, not as a sacred vestment, but as an honourable clothing, when the bishops began to be advanced, they were allowed to wear white clothing, not only when they officiated, but at other times. (4.) The milk and honey were there highly esteemed for food, and accounted the character of the land of promise.[299] 2. Hereupon by application the churches used these signs in the sacred ordinance of baptism: not by new institution of the signification, I say, but by application of the old well-known signification. 3. As natural signs are commonly allowed to be applied to holy things, so signs whose signification is of old and commonly stated and well known by agreement or custom, do seem in this not to be different from natural signs. Such are all words, as signs of our minds; no word signifying any thing naturally, but by agreement or custom only. And such is kneeling in prayer, and being uncovered, and many the like: about some of which Paul appealeth to the custom of the churches of God.[300] 4. It is most probable that these two things together brought in anointing: (1.) The common use of anointing then, in both the foresaid cases (common refreshment and sacred investiture). (2.) And the mistake of all those Scripture texts, which command or mention anointing metaphorical: as 1 John ii. 27, "The anointing which you have received--teacheth you all things." Ezek. xvi. 9, "I washed thee, I anointed thee with oil," &c. Psal. cv. 15; 1 Chron. xvi. 22, "Touch not mine anointed." Rev. iii. 18.[301]