L  T  13  R  A.  R  Y 
 
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 Theological  Seminary. 
 
 PRINCETON,  N.  J. 
 
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THE 
 
 HIS  TORY 
 
 O  F 
 
 Infant 
 
 In  TWO  PARTS. 
 
 The  FIRST,  being 
 An  Impartial  Colka-ion  of  all  fuch  Paflages  in  che 
 Writers  of  the   four   firft  Centuries  as  do    make 
 For,   or  A  g  a  i  n  s  t  it. 
 
 The  SECOND, 
 
 Comaining  feveral  Things   that:  do  help  to  illuPcratc 
 
 the  fald  H  i  s  ro  r  Y. 
 
 By  If,  IV ALL,  Vicar  of  Shoreham  in  Kient. 
 
 C1)C  ^econti  ^Ditiott  \i)itl}  large  ^s^iticn^* 
 
 LONDON, 
 
 Printed  by  Jjfeph  Downing,  for  Richard  Burrctt^h,  at  th-e  Sun  and 
 Mocn  in  Cornbill,v\Q2.x  the  Roy d- Exchange,  1707. 
 
M*MHMiXnai_aB. 
 
 THE 
 
 H  I  STORY 
 
 O  F 
 
 Infant-Baptifm. 
 
 BEING 
 
 An  Impartial  Colledion  of  all  fuch 
 Paffages  in  the  Writers  of  the  Four 
 firft  Centuries  as  do  make  For,  or 
 
 Against  it. 
 
 PART    I. 
 
 By  IV.  WA  L  L,  Vicar  of  Shorcham  in  I\ent. 
 
 Cljc^econti  edition  nnHj  idx^t  Hnmttou^. 
 
 LONDON^ 
 
 Printed  by  Jofefh  Dov^ning^  for  Rich/ird  Burroughs  at  the  Sun  and 
 Moon  in  Cornhill^  near  the  Royal- ExchMjgc^    1707. 
 
 "  A~2 
 
THE 
 
 PRE  F AC  E 
 
 \Qra/much  as  the  Commijfton  given  ly  our  Savior  to  his  Difci^ 
 pJes,  iff  the  Time  of  his  mortal  Life,  to  haptize  in  the  Country 
 cf  Judea,  h  not  at  all  fet  down  in  Scripture  ;  only  it  is  faid^ 
 that  they  baptized  Ci)  ^  2/^^^  man):  And  the  Enlargement 
 of  that  Commiffion  given  V»?  afterwards^  Mat.  18.  19.  to  perform  the 
 fame  Office  among  all  the  Heathen  Nations,  is  fet  down  in  fuch  brief 
 Words,  that  there  is  no  particular  Dire^ ion  given  what  they  were  to 
 do  in  reference  to  the  Children  of  thofe  that  received  the  Faith:  And- 
 among  all  the  Terfons  that  are  recorded  as  baptized  by  the  Apoflles^ 
 there  is  no  exprefs  Mention  of  any  Infant  ;    nor  is  there  on  the  other 
 fide  any  Account  of  any  Chn{\.i2in  s  Chi/dy  whofe  Baptifm  was  put  off^ 
 till  he  was  grown  up,  or  who  was  baptizd  at  Man^s  Age  :  (^for  all  the 
 Terfons  that  are  mention  d  in  Scripture  to  have  been  baptized,  were 
 the  Children  of  Heathens,  or  elfe  of  Jews,  who  did  not  believe  in  Chrifl, 
 at  that  Time  when  thofe  their  Children  were  born).     And  fince  the 
 froofs  drawn  ly  Confequences  from   fome  Places  of  Scripture,    for 
 any  one  Side  of  this  Queflion,  are  not  fo  plain  as  to  hinder  the  Ar^ 
 guments  drawn  from  other  Places  for  the  other  Side,  from  feeming  flill 
 confderalle  to  thofe  that  have  no  Help  from  the  Hifl^ry  of  the  Scri' 
 pture-Times  for  the  better  underfianding  of  the  Puk^    of  Scripture  i 
 It  is  no  wonder  that  the  Readers  of  Scripture,  at  this  Diftance  from 
 the  Apoflles  Times,  have  fallen  into  contrary  Sentiments  about   the 
 Meaning  of  our  Saviors  Command^  and  the  Pra^ice  of  the  Apoflles 
 in  reference,  to  the  Baptizing  of  Infants.  . 
 
 Bus; 
 
 (0  John  4..  I,  2,  It.  3.  2I5  26i  " 
 
VL 
 
 The  Preface. 
 
 But  fince  tie  Tra^ke  of  the  ancient  Chrijlhns  that  livd  nigh  the 
 
 Times  cf  the  Apoftles^  being  more    largely  deliver  d^  is  more  eafily 
 
 known:  that  fuch  as  have  gone  about  to  give  an  Account  thereof  out  of 
 
 the  ancient  Records^  jhould  give  fo  contrary  Accounts  as  they  do^  is  a 
 
 ■  great  iVcnder  and  a  great  Shame. 
 
 For  ihsy  do  not  only  differ  in  the  Vnderflanding  of  the  Meaning  of 
 fever al  of  the  l laces  produced  ;  hut  alfo  as  to  Matter  of  Fad  {whe- 
 ther they  Le  rightly  cited  or  not')  do  charge  one  another  (i}  with 
 Forgery :  and  are  come^  as  A/r.. Baxter  complains,  to  [Thoulieji]  and 
 [Thou  liefi].  And  indeed  among  all  the  Books  of  Contrcrverfie  between 
 Papifts  and  Protefiants,  or  others,  that  are  fcandahus  for  falfe  Quo- 
 t'.ti.ns,  there  is  none  comparable  to  ohe  that  is  written  on  this  Occa* 
 fcrtj  which  1  fhall  at  prefent  forbear  to  name. 
 
 Such  a  Thing  done  by  Mijlake^  or  for  IVant  of  Skilly  is  had  enough  : 
 -  /'///  //  it  be  done  wilfully ;  it  is  hard  to  think  of  any  thing  that  is  a 
 greater  VVickednefs :  for  it  goes  the  way  to  deflroy  the  common  Faith 
 of  Mankind^  by  which  we  are  apt  to  rely  upon  a  Writer,  that  how  ze- 
 bus foever  he  may  be  for  his  Opinion,  he  will  not  forge  Matters  of 
 Facl,  iter  fpcak  wickedly^  {thd  it  be)  for  God,  as  Job  fays  (;). 
 
 Sonvi  other  Accounts  aljo  are  uery  partial,  mentioning  only  that 
 which  makes  fjr  their  Side,  and  leaving  out  Farts  of  the  Claufes  which 
 they  cite. 
 
 The  Inconvenience  cf  this  is  the  ivorfe,  bccaufe  it  is  i>i  a  Matter 
 ivhich  w:uld  have  a  great  Influence  to  fettle  and  deter min  this  unlucky 
 Contrcverfe ;  provided  that  the  Accounts  of  the  eldefl  Times  were  gi- 
 njen  fairly  and  impartially,  and  fo  th.it  the  Reader  r/iight  be  fatiified 
 of  ih:  Tiuth  and  Impartiality  cf  them. 
 
 For  when  there  is  in  Scripture  a  plain  Command  to  profelyte  or 
 t^Akc  Difciples  all  Nations,  baptizing  ^ern  •  but  the  Method  of  doing 
 it  is  mt  in  all  Particulars  exprefly  direlhd  -,  it  net  heing  particularly 
 <rienti')ned  whether  they  were  to  admit  into  this  Di[ciplepvp  and  Ba- 
 ptiffl^  the  Irfants  of  thofe  that  were  converted -.^  as  the  Jewiill  Church 
 had  always  d.ne  to  the  I; f ants  cf  Frofelytesf  (giving  them  Circumci' 
 fion^  as  ive  know  by  Scripture,  and  Baptifn  as  we  are  (4)  ajjur'd  by 
 their  Records)  cr  vchether  they  were  to  proceed  in  a  neiv  IVay,  and  ba- 
 ptise only  the  adult  Ferfons  themfelves  :  there  is  no  B)dy  that  will 
 djuht  hut  that  the  Apojlles  knew  what  ivas  to  he  done  in  this  Cafe : 
 
 and 
 
 {'.)  More  Proofs  for  Inf.ia:;  Ch  rvlciiibculilp  an-.l  B^prilm./^  346.      (3)  Job  13.7. 
 I  ^ ;  Sec  the  Inir.od iidlion . 
 
Tlie  Prefcice. 
 
 and  confequently^  that  the  Cbriflian  Churches  in  their   Time   did  as 
 they  fhould  do  in  this  Matter. 
 
 And  finct  the  Apofties  Uvd,  feme  of   'em^  to  near  the  End  cj  the 
 firft  Century^  and  St.  John  fometh/ng  leyo/d  it  ;  and  had  in  their 
 own  Time  propagated  the  Cbriflian  Faith  and  Prailice  into  fo  many 
 Countries  ;  it  can  never  fink  into   the   Head  of  any  confide rin?  Man 
 hut  that  fuch  Chriftians  as  were  ancient  Men  about  lOO  or  i^o  Tears 
 after  that  Time  of  the  Apo(lles  Death,  which  is  the  Tear  of  Chr'ifl  200 
 or  250,   ntufl  eafih  know  whether  Infant  Baptifm  were  in  ufe  at  the 
 Time  of  the   Apo flies  Death  or  not :  hecaufe  the  Fathers  of  fome  of 
 'em,  and  Grandfathers  of  mofl  of  'em,  were  horn  he  fere  that  Time,  and 
 were  themfehes  Infants  in  the  Apo flies  Days  ;  and  fo  were  hamizd 
 then  in  their  Infancy,  if^  then  that  were  the  Order :  or  their  Baptifm 
 deferred  to  adult  Age,  if  that  were  the  Vfe  then.     For  fuch  a  Thing 
 as  the  general  Baptizing  of  Infants,  heing  a  Rite  pullic  and  notorious^ 
 and  in  which  the  whole  Body  of  the  People,  Poor  and  Rich,  Fafiors 
 and  Laymen^  Men  and  Women  are  concerned,  cannot  he  forgotten  in. 
 a  fhort  Time,  nor  altered  without  a  great  deal  of  Moije,     In  a  Point 
 of  Do^rin  delivered  hy  Tradition,  a  Mijlake  may  happen :  or  in  the 
 Account  of  fome  Matter  of  Fa[l  done  hy  fome  particular  Man:  But  for 
 a  Rite  of  univerfal  Concern,  a  whole  Church  cannot  forget  it    much 
 lefs  all  the  Churches  in  feveral  Parts  of  the  World  info  fhort  a  Time. 
 We  Engliilimen  cannot  he  ignorant  whether  Infants  ivere  ufually  ha- 
 ptized  in  England  or  not,  in  Queen  ElizabetliV  Dajs,  which  is  the 
 fame  Di fiance.    The  Man  that  thinks  this  poffthle^  is  one  that  is  not 
 usdto  conftder. 
 
 It  is  to  he  rememhred  likewife,  that  the  Apoflles  he  fore  they  died 
 chofe  Men  of  whom  they  had  good  Proof,  to  teach  the  Churches  the 
 fame  Things  that  they  had  done;  many  of  whom  livd  till  a  great 
 while  after  the  Apoflles  were  dead :  which  makes  the  Time  that  needs 
 to  he  kept  in  Memory  fo  much  the  fhorter. 
 
 Some  pretend  to  flight  this  Argument ^  as  not  heing  a  Scripture  one  : 
 hut  it  is  that  too  hy  a  direct  Confequence.  For  fince  the  Scripture 
 promifes  that  the  Church  fl?all  he  led  into  all  Truth,  i.  e.  aff  Truth 
 that  is  neceffary  or  fundamental ;  to  follow,  the  Example  of  the  Pri- 
 mitive Church  mufl  he,  hy  the  Rule  of  Scripture,  a  fure  way  not  to  err 
 in  Fundamentals,- 
 
 It 
 
 VH. 
 
viii.  The  Preface. 
 
 It  mere  (^as  Bp.  Stiillngfleet  ohferves  (5)  in  another ^Cafe)  a  grea[t 
 Blot  and  Difhonor  to  Chriftian  Religion,  if  the  Prinnitive  Churches 
 could  not  hold  to  their  firft:  Inflitution,  not  for  one  Age  after  the 
 Apoftles :  no  not  the  pureii:  and  bed  Churches. 
 
 Bi'^r  the  Truth  is^  there  is  no  Man  that  dees  really  flight  tipis  Argw 
 >r.ent ;  tho  thofe  that  have  no  Skill  in  it^  or  do  fafpetl  that  it  will  go 
 agn/tT/l  iheir  Side^  will  r.utke  as  if  they  did.  And  therefore  you  fhall 
 fee  loth  on  the  one  Side  ^nd  on  the  other ^  i-hoft  Men  who ^  for  a  Flourifh^ 
 do  pretend  tiJt  they  lay  fmall  Strefs  on  it,  as  having  Proof  enough 
 from  Scripture,  yet  take  all  the  Pains  pojjihle^  to  bring  this  Argument 
 to  hear  on  their  Side ;  and  that  jo  zehifly^  that  they  often  do  it  un^ 
 fairly.  There  is  «.'»  Chnflian  that  loves  to  hear  or  to  admit ^  that  all 
 the  ancient  Churches  pra^is'd  othenvife  than  he  does  in  a  controverted 
 Matter. 
 
 Seeini  therefore  that  all  the  Arguments  from  Scripture  for  each  Side^ 
 have  heen  l<>  fe arched  and  fo  often  handy ed  too  and  fro^  that  not  much 
 more  can  he  faid  t'^  illuflrate  'em  :  and  that  where  a  Command  in  Scri- 
 pture is  given  in  brief  and  general  iVords^  the  Fraciice  of  the  Pri* 
 mitive  Church  thereupon  gives  us  the  hefi  Di region  for  the  Senfe  in 
 which  it  is  to  be  applied  to  particular  Cafes  :  And  that  a  great  many 
 have  deft'-edtoje-e  the  Hifiory  of  this  Pra^ice  fully  and  fairly  repre* 
 finted :  I  have  thought  it  worth  my  Pains  to  draw  up  and  puhlifh 
 Juch  a  Colleciion  as  is  e>iprefs\l  in  the  Title. 
 
 And  if  any  one  ask^  luhat  t^^ere  is  done  in  this  more  than  in  others 
 that  have  been  already.     I  anfwer^ 
 
 I.  That  the  lejl  Collet  ions  of  this  Nature  have  not  been  puhlifhed 
 ht  the  Englifn  Language  :  and  it  is  for  the  Vfe  of  Engliflimen  that 
 this  is  intended, 
 
 z.  That  this  is  more  compleat  than  any  I  have  feen :  lecaufe  amoy>g 
 t-hofe  I  have  feen^  each  one  omitted  fonie  Teflimonies  ivhich  the  other 
 had :  and  it  is  eafie  fcr  one  that  ccllefls  out  of  all  of  'em^  to  have 
 fnore  than  any  one :  hefide  that^  no  inconfiderable  Number  of  thife 
 have  been  gat  her'' d  fom  my  own  Reading. 
 
 The  firfl  and  hejl  ColhtTion  that  I  have  feen,  is  CafTander^ ;  then 
 Vorfius,  and  of  hve  Dr.  HammondV,  and  cut  of  him  Mr,  WalkerV. 
 The  reji  are  mrftly  interwixt,  by  thffe  that  produce  Vw,  with  their 
 Trocfs  ar.d  Argmr.ents  from  Scripture ^  and  muft  be  picked  out :  So 
 
 there 
 
 .(i}Unrcaibnablcncrs  of  Scpararion,  ;?,  126. 
 
The  PrefacCo  ix, 
 
 fjyere  are  fyiany  tn  the  Books  of  Calvin,  Bullinger,  Featly,  Tombs 
 Marfhall,  Cobbet,  Baxter,  Danvers,  Wills,  ^c. 
 
 3.  /  pretend  it  to  he  more  impartial  than  the  reft  :  for  mofl  of 
 them  are  Colle^ions  of  fuch  Quotations  onl^  as  make  for  that  Side  of 
 the  Quefiion  for  which  they  are  difputing.  And  here  my  Reader  will 
 fay,  \i  thofe  produc'd  by  you  do  make  feme  for  one  Side  and 
 iom^  for  the  other,  they  wifi  leave  us  in  the  fame  Ambiguity  that 
 they  find  us.  To  which  I  mufl  anhver ;  that  if  he  will  come  to  the 
 Reading  of  'em  with  the  fame  refolved  Impartiality^  that  I fet  my  felf 
 to  the  Writing  of  Vw,  /  helteve  he  will  find  it  otherwife.  However 
 the  only  iVay  to  pafs  a  true  Judgment^  is  to  fee  both  together. 
 
 4,  /  have  recited  the  Places  more  at  large  than  others  have  done. 
 One  fingle  Sentence^  or  (^as  they  frequently  cite')  a  Bit  or  Scrap  of  a  Ser> 
 tence^  gives  hut  a  very  imper^efl^  and  oftentimes  a  mijlaken  Account 
 of  the  Author  s  Meaning  :  hut  the  Context  added  [hews  the  Tenor  and 
 Scope  of  his  Difcourfe. 
 
 After  all,  I  acknowledge  that  there  are  in  the  Books  I  mention  d, 
 and  others,  feveral  Quotations  which  I  have  not  here :  anA  the  Reafon 
 is  partly  hecanfe  I  confine  my  felf  to  Authors  that  livd  and  wrote  with- 
 in  the  frft  four  hundred  Tears^  Qtho*  feme  of  them  out-living  that  Term 
 ivrote  jome  of  their  Works  after  it^  :  and  that  I  do,  hecaufe  all  Men 
 tf  Reading  knjw^  that  from  that  Time  to  the  Time  of  the  Waldenfes  ' 
 about  the  Tear  1 1 50,  the  Prafiice  is  unqueflionihle  :  and  partly  he^ 
 icaufe  many  of  the  Quotations  were  fiife,  and  fo  alter  d,  that  when  I 
 came  to  fearch  the  Original,  they  were  there  nothing  to  the  Pwpofe  : 
 or  they  were  out  offpurious  Books,  &c,  I  have  he  en  fore  d  to  write 
 one  chapter  (^6^  of  this  Work  to  give  an  Account  what  fort  of  Quo- 
 tations I  have  left  out,  and  for  what  Reafons :  And  if  any  one  wiil 
 inform  me  of  any  Paffage  in  any  Author  within  the  Term  limited,  which 
 he^  after  the  r cabling  of  the  [aid  Chapter,  [hall  yet  judge  to  he  to  the 
 Purpofe ;  /  will,  if  I  live  to  fee  any  more  Editions  of  this  mean 
 Work,  put  it  in  {Jf  it  feem  to  me  to  he  to  the  Purpofe')  :  and  that  in- 
 differently, whether  it  make  for,  or  againfl  P^dohaptifm.  For  I  defire 
 that  this  Colleflion  fhould  he  as  compleat  and  impartial  as  may  he.  And 
 it  is  for  this  Reafon  only,  that  I  have  put  my  Mame  to  it,  (that  an\> 
 one  ma^  have  the  Opportunity  of  advert ifing  me  of  any  Paffage  that  I 
 have  omitted)  intending  otherwife^  that  the  impartial  Manag^nent  fhouhl 
 
 a  kav;: 
 
 (6)  Part  2,  CH.  L 
 
J,  The  Preface. 
 
 have  left  the  Reader  uncertain  which  PraSiice  of  the  two  I  my  felf 
 had  oivn'^d. 
 
 When  I  fay  in  the  Title  [Of  all  the  PaiTages]  /  do  not  pretend 
 I'At  that  in  St.  Auik'm  there  are  a  great  many  more :  hut  all  to  the 
 fame  pnrpofe.  For  he  in  his  Difputes  with  the  Pelagians  has  whole 
 Books  wherein  he  proves  Original  Sin  from  the  Fratlice  of  Fadoha^ 
 ptifm.  In  thofe  I  have  only  taken  here  and  there  a  Piece  :  /ince  eve- 
 ry Brdy  knows  his  Do^rin. 
 
 I  have  recited  the  Originals  cf  all  the  principal  Qmtations  :  lec^wfe 
 in  this  Matter  Writers  have  fo  accus'd  one  another  cj  Forgery^  or  per- 
 verting cf  Teflimontes  by  falfe  Tranfliticns^  &c.  that  People  are  grown 
 diftrujlful.  Now  they  will  he  fatisfyd  that  if  I  have  miflranflated 
 any  things,  I  did  not  do  it  willingly :  for  then  I  fhould  never  have  ad- 
 ded the  Author'' s  own  Words  for  the  Difcovery  of  it. 
 
 I  have  made  two  Parts  of  this  Work.  The  firfl  contains  the  prin- 
 cipal Quotations  with  fome  Notes  drawn  from  them.  I  have  rejecied 
 all  the  fpurious  ones :  only  I  have  put  a  few  of  the  mofl  ancient  of 
 '<?/»  together  in  the  lafl  Chapter.  The  two  firfl  Chapters  have  no  Quo- 
 tations that  fpeak  exprefly  of  Infant -EaptifrA :  hut  of  Infants  being 
 difclpled  to  Clirift  (^which  mufl^  I  think^  import  their  Baptifm  )  and 
 of  Original  Sin  as  it  affecls  Infants :  Of  the  Mecefjity  of  Baptifm  to 
 Salvation  :  Of  Baptifm  fuccee ding  Circumfion^  &g.  But  all  the  reH' 
 are  concerning  Infant- Baptifm  exprefly^  either  for,  or  ggaind  it. 
 
 The  other  Part  contains  an  Account  cf  fome  Matters  proper  for  tl^e 
 fuller  Explication:  of  the  primitive  Frail  ice.  Of  which  the  chief  is^ 
 the  Enquiry  concerning  the  Baptifm  and  Parentage  of  thofe  who  ar€ 
 brought  as  Inflances  of  Perfons  not  haptizd  in  Infancy^  thd  horn  of 
 Chriftian  Parents:  for  which  Work  I  wifh  I  had  heen  a  little  letter 
 furnilhed.  Tet  I  think  I  have  r edified  fome  Miflakes  concerning  fome 
 iff 'em  that  had pafl  currently, 
 
 I  have  noted  in  the  Margin  over-againfi  every  Author^  the  Age 
 wherein  he  fluurifbed  (^or  hegan  to  he  a  Man  of  Note^  hy  writing  Books ^ 
 &c.)  viz.  how  many  Tears  it  was  after  the  Apoflles  Time  :  Qwhich  I 
 make  to  end  with  the  Tear  of  Chrifl  lOO,  tho''  St.  John  livd  a  T^ar 
 or  two  beyond  it  : )  and  this  I  do,  hecauje  during  all  the  Apoflles 
 Time^  every  Body  is  fatisfied  that  the  Church  had  an  infallthle  Dl" 
 reHion, 
 
 I  think 
 
The  Preface.  xl 
 
 I  think  It  needful  to  give  the  Reader  notice  hefcre-hand^  that  in 
 the  Sayings  of  the  Fathers  here  recited^  he  will  find ^  that  oi  we^  le- 
 ft de  the  Word  [to  haptize]  do  ufe  the  Word  [to  chnften]  in  the  fame 
 Senfe ;  fo  they  md  jeveral  Words  to  fignijie  Baptifrn.  The  mofi  «. 
 fual  was  o.va,yivva-v^  to  regenerate ;  which  is  alfo  a  Scripture  Word  for 
 it :  Sometimes  they  exprefs  it  mivo-mieiv^  or  AVAKcti/i(m,  to  renew :  and 
 frequently  «?'<«{««',  to  f£nd:ifte.  They  frequently  by  this  Word  [the 
 Grace]  do  wean  Baptifr/i.  Scmetimes  they  call  it  the  Seal,  and  fre- 
 quently (pciTKraoi,  liluminatiori;  as  'tis  alfo  called^  Heb,  6.  4.  and fome- 
 times  nhitujii^  feiitiation.  The  Senfe  of  the  Places  will  fhew  that  where 
 the  Words  are  of  an  Infant^  or  other  Perfon^  regenerated,  renevi'ed, 
 lealed,  inlghtned,  initiated,  iandified,  &c.  we  mufi  under  ft  and  ba- 
 ptised. 
 
 /  have  added  a  DKhvafive  from  Schifm,  or  Mens  rencuncing  Chri- 
 flian  CornyKUKicn  with  one  another^  on  account  of  this  Difereme  in  0" 
 pinion :  for  ivh/ch  I  ivifh  J  had  a  Vein  of  Speaking  more  powerfully. 
 For  I  am  fully  perfivaded  and  clearly  of  Opinion^  that  neither  this 
 nor  nnfi  of  vur  ot liter  Differences^  are  any  ffjicient  or  reafonahle  Ground 
 of  flying  to  that  dreadful  Extremity  of  Separation. 
 
 One  Thing  1  was  refoh'd  on :  That  if  I  wrote  any  Thi?:g^  it  jhould 
 he  fomething  which  \fhoidd  give  no  Body  any  Occafion  to  force  me  to 
 ivrite  again.  If  any  one  mil  write  againfl  this  ;  they  fh all  either  write 
 againfl  the  Men  that  have  been  dead  thefe  1200  Tears  :  or  if  they 
 find  fault  with  the  Notes  that  I  have  here  and  there  made  on  their 
 Wordsy  as  not  nMurally  drawn  from  them;  my  Anfwer  is  beforehand^ 
 that  I  will  refer  it  to  the  Readers^  whether  they  be  or  no.     . 
 
 I  find .^  fince  the  firfl  Edition.,  fhat  I  ^lufi  partake  of  the  Fate  of 
 Writers  :  Only  mine  has  been  in  the  main  a  much  more  favorable  one 
 than  carfie  to  my  Share.  It  becomes  me  humbly  and  thankfully  to  ac* 
 knowledge  on  one  fide .,  that  the  Honor  publicly  done  to  my  Book,  and  tl)e 
 kind  Reception  it  has  had  from  many  worthy  Mcn^  has  been  far  o-KeMer 
 than  I  can  ever  think  it  dees  deferve.  But  on  the  other  .fide^  a  cer' 
 tain  anonymous  Author  of  a  Pamphlet  .^called.,  An  AccounC  of  the  Pro- 
 ceedings in  the  Convocation  1705'.  hjs  given  me  a  Rahuke  for  re- 
 fleeing  therein  on  my  Superiors.  But  I  have  Reafcit  to  hope  that  he 
 has  done  this  ivith out  ever  having  feen  the  Book  :  for  he  mifiakes  my 
 Name;  tho  it  was  plainly  fet  in  the  Title-page :  Mine  was  not^  as  his 
 ?■<,  without  any  Name  of  Author  or  Printer.  He  fays.,  /••  58.  One  can 
 hardly  forbear  thinking  that  the  Reafon  Vvhy  it  was  commcndeJ, 
 
 •a  %  wa«, 
 
Xli. 
 
 The  Preface: 
 
 was,  becaufe  it  contains  feveral  Reflections  on  fome  of  the  Bifhops 
 who  are  not  Favorites  of  the  Lower-Houfc. 
 
 If  he  mean^  Pcrfonal  Reflexions  on  any  cne  B'ljhop ;  /  hope  I  may 
 
 fairly  deny  it.    the  mere  reciting  of  a  Tenet  or  Pofition  held  and  puh- 
 
 "lijFd  by  any  one^  and  endeavouring  to  difp^'ove  it^  u  not  properly  called 
 
 a  Reflexion  en  the  Author.    Elfe  it   is  impojfihle  to  ivrite  any  Thing 
 
 without  refitting  on  fcwehody  or  other, 
 
 I  did  indeed^  when  I  was  vindicating  the  Fathers  and  ancient  Chri- 
 fit  an  s  from  an  Imputation  of  horrid  Confequence  (viz.  of  no,  lefs  than 
 Tritheifrrt^  and  believing  only  afpecifical  Vnity  of  Effence  in  the  Divine 
 Ferfons^  laid  on  'em  by  Mr.  le  Glerc  and  the  Socinians,  obferve  with 
 Grief  and  foms  Regret^  that  a  right  reverend  Prelate  had  fo  fpoken  as 
 if  he  thought  or  feared  that  the  Fathers  could  not  be  j^fiified  again fi 
 this  Accufation^  but  mufl  be  given  up  as  guilty.  And  I  recited  en  this 
 Occafjon  fome  of  his  Words  :  but  I  was  not  the  firfl  that  did  fo.  The 
 Accufation^  if  true,  brings  fuch  Difcredit  on  ChtifFs  Church  and  cur 
 holy  Religion^  and  does  fo  weaken  fome  of  the  Fundamentals  of  our  Faith^ 
 that  I  have  that  Opinion  of  his  Lordfhip^  that  he  does,  at  leafi^  wifh 
 that  it  might  be  provd  a  Mi  flake  {which  is  more  than  I  can  think  of 
 the  main  Framer  of  the  Imputation^  Mr.  le  Clerc  j  becaufe  he  has  for 
 thefe  20  Tears  ufed  virulent  Endeavors  to  blacken  'em  in  this  and  O' 
 ther  Refpeds').  And  after  what  Bp.  Stiilingfleet  has  (ince  written  in> 
 their  Vindication,  I  know  nothing^  to  the  contrary  but  that  he  may  new 
 think  it  provd  fo.  But  if  his  Lordfhip  he  flill  of  another  Opinion ;  / 
 hope  a  Diffent  from  him  in  that  Particular  will  not  he  judgd  a  Re^- 
 flexion. 
 
 If  the  Imputation  he  no  mare,  than  that  fome  particular  Taffages  in 
 the  Fathers  are  fo  inartificially  worded,  that  taken  by  themfelves  they 
 might  give  Occapon  to  a  Dcubt,  whether  they  conceivd  as  me  do  of  the 
 numerical  Vnity  of  the  divine  Effence  ;  'tis  no  more  than  iv>hat  I  hav^ 
 ownd.  But  to  yield,  that  upon  the  whole  their  fettled  Opinion  was  to- 
 deny  it,  would  make  it  to  he  in  vain  for  me  or  any  ether  to  go  about 
 to  juftify  Infant  Baptifm  or  any  Thing  elfe  by  the  Praciice  of  thofe 
 whom  we  call  the  ancient  Chriflians,  if  thofe  Ancients  he  allowed  to  have 
 been  no  Chriftians,  but  Tritheifls. 
 
 But  it  will  be  objeded^  and  it  has  leen  told  me  even  by  my  Friend s^^ 
 that  in  f peaking  of  thefe  Matters  I  might  have  ufed  Exprefftons  that 
 had  carried  in  *em  more  achmvledgment  of,  and  Deference  to^  the  higls 
 
 Charafiem 
 
The  Preface.  xiii, 
 
 Charaiier  and  great  Accomplifhment  s  of  the  Perfon  from  whom  I  dif- 
 fented. 
 
 This^  I  douht^  is  true :  and  is  a  Fault ,  or  at  leafl  a  Deficiency  which 
 I  would  amend  if  1  could^  and  have  in  this  Edition  endeavor"* d:  tho* 
 I  fear  it  will  appear  that  at  lefl  I  have  but  a  mean  Faculty  at  court-* 
 ly  or  handfom  Expreffions.  This  may  ht  called  Bluntnefs  and  Rufli- 
 city  in  a  Writer  :  hut  'tis  hard  upon  us  Countrymen^  if  this  mufi  be 
 ftyl^d  a  Reflexion.  In  fame  Cafes  the  very  Weight  of  the  Matter  does 
 give  a  Difpenfation  for  Salutations.  In  a  Word^  As  to  the  Matter  it 
 felf^  and  the  Fofitions  themfelves^  I  am  of  the  fame  Mind  I  was  when 
 J  wrote  ;  and  have  endeavor  d  to  confirm  'em  againfi  for^e  new  Cavils 
 of  Mr,  le  Cierc  brought^  fince  myfirfl  Edition^  againfi  St.  Hilary,  As 
 for  the  Expreffions ;  I  wifh  ^em  better  than  they  were^  or  yet  are. 
 And  having  [aid  fo  much  here^  I  fhall  have  need  to  fay  the  lefs  on  that 
 Matter  at  the  place  it  felf.  i 
 
 But  putting  the  Cafe  I  had  ufed  Reflexions  on  this  one  Reverend 
 Bifhop ;   Why  does  my  Accufer  put  a  plural  l^umber  inftead  of  a  Sin- 
 gular >  Why  does  he  go  about  to  make  mine  a  Party-Book  as  his  is>  Z 
 could  almofi  be  content  to  refer  it  to  him  hirnfelf  to  determin  what  a 
 Man  mufi  do  in  fuch  a  Cafe  as  mine  was.    I  was  vindicating  the  Fa- 
 thers  againfi  Mr.  le  Clerc.     If  I  found  that  a  great  Man  had  expref^ 
 fed  an  Opinion  to  the  Difadvantage  of  my  Defence^  Mufi  I  therefore  of 
 neceffity  give  it  over?  There  is  now  another  great  and  learned  Man^, 
 who  lately  maintaining  one  of  OrigenV  Tenets  (viz.  about  the  Fraex^ 
 ifiertce  of  ChrifFs  human  Soul :  of  which  I  have  Occafion  (a  J  to  fay 
 fomething)  and  finding  that  the  Generality  of  the  ancient  Church-men- 
 condemn  ^  Ong^nfor  this  ;  endeavor  d  to  he  even  with  'em  all  by  one. 
 Stroke.    He  fays ;  Who  that  confiders   what  an  Account  is  given, 
 (particularly  by  Eufebius  and  St.  Cyprian')  of  the  early  fad  Degene- 
 racy of  the  Church,  can  at  all  raatter  the  Judgment  of  thofe  Church- 
 men, as  fuch  ? 
 
 Now  they  do  indeed  make  pious  Complaints  and  humble  Confeffons  to 
 God  of  their  Vnworthinefs  and  of  the  Corruptions  of  the  Times :  one  of 
 which  IS  here  recited  out  of  Platina,  But  'tis  very  hard  to  take  fuch 
 Advantage  of  this,  as  from  thence  to  conclude  that  their  J^udgments  are 
 not  at  all  in  any  things  to  be  matter'd,  'Tis  in  vain  then  to  fiudy  and 
 learn  to  know  their  Judgments  and  Practices  in  any  Point  of  Religion, . 
 
 By 
 
 (4Pt.,2,cH.  VIII.  §.6.r>5. 
 
3„rv.  The  Prefaced 
 
 By  fuch  a  Ccurfe  Ire  fhall  never  fail  to  reprefent  the  htfl  Men  that  e* 
 ver  ivere  {fuch  as  Job,  David,  Daniel,  St.  Paul)  the  worfl  that  ever 
 were^  ar.d  their  Times  the  rncfl  corrt^pt :  for  they  are  moft  free  in 
 coKderr^nin'i^  ihcwfelves  and  complaining  of  the  Times.  To  carry 
 up  fuch  a  Degree  cf  the  Degeneracy  of  the  Church  (  as  to  render 
 their  Judgments  not  worthy  any  Regard)  to  the  Times  fo  early  as 
 Conftsntin'j  and  even  5^CyprianV  Tme^  does  leave  us  litt  a  wo- 
 iul  Sp2 circle  of  a  Catholic  Church  :  and  it  is  hut  a  Step  farther  to 
 "^^arry  it  to  St.  Vm\'s  Time^  who  titters  a  wjrje  Complaint  of  his  Tims 
 (if  we  were  to  take  fuch  pious  Bemoanin^s  in  a  rirorous  Senje^  than  Eu- 
 febins  or  6'/'.  Cyprian  <do  of  theirs.  All  feck  their  own,  and  not  the 
 Things  that  zr^Jefus  Chrifl's^  Phil.  x.  21.  He  means,  J  great  many  even 
 cf  the  Preachers  and  Minijlers  iwployed  hy  him,  had  too  much  of  this 
 ivorldly  Affe^icn  and  Infirmity:  yet  ive  hope  there  was  a  Catholic 
 Church  then  J  and  their  Judgment  fomething  to  he  regarded. 
 
 l^ow  fo  it  is,  that  this  Writer  alfo  is  a  right  reverend  Eifhop  (whe- 
 ther  a  Favor  it  of  the  Lower-Houfe,  I  know  not :  I  leave  that  to  our 
 Jiuthor,  who  has  great  Skill  in  fuch  things^.  iVh^t  mufl  we  do  in 
 fuch  a  Cafe  ?  We  mufl  either  dijjent  from  this  Ce^fure  on  the  Fathers 
 i^and  that,  I  fear,  will  he  call'd  a  Reflexion')  or  elfe  we  mufl  affent  : 
 and  then  I  am  jure  we  fl?all  make  a  very  hard  Reflexion  on  thoufands 
 of  Bi (loops  at  once,  pjhofe  Judgment  and  Autority  for  above  1 000  Tears 
 ■has  been  highly  regarded  in  the  Church  of  ChriH,  and  will  he,  fo  long 
 till  it  is  farther  degenerated  than  it  is  yet. 
 
 Ah(\  when  my  Accufer  fpeaks  of  Reflexions  ;  /  fhould  he  forry  if 
 ever  in  all  my  Life  I  had  made  fo  unworthy  and  vile  a  Reflexion  on 
 any  one  Perfon,  as  he  dees,  within  two  Lines  after  the  Words  fore^ 
 cited.,  on  a  great  Body  of  reverend  Perfons,  the  Majority  of  the  Lower- 
 Ho^ife  of  Convocation.  As  he  makes  the  Reafon  of  their  Commending 
 my  Book  to  he  the  forefaid  one  ;  fo  he  makes  the  Reafon  of  th^ir  Cen- 
 furing  Mr,  \Vs  Sermon  to  he,  becaufe  it  exprefles  a  great  Zeal  for 
 the  Honor  of  th?  Revolution,  and  no  lefs  Concern  for  the  prefent 
 Government,  and  the  Succeflion  in  the  Proteftant  Line,  Now  is  not 
 this  broadly  to  infinitate  that  the  Lower- Hc>ufe  of  Convocation  have 
 dn  Averfion  to  the  prefent  Government,  and  to  the  Succeffion  in 
 the  Proteftant  Line  ?  An  Accufation  which,  if  true^  would  juflly  bring 
 their  Lives  in  Danger,  and  which  feems  to  he  defignd  to  render  *em 
 fufpeXed  to  the  Government,  odious  to  all  good  SuhjeSls,  and  obnoxious 
 to  the  Lnw.     Does  he  think  'em  all  perjurd  Perfons^  and  fuch  as  re- 
 
 gard 
 
The  Prefaced  xvl 
 
 gar d  not  an  Oath  ?  Smce  they  have  all  [worn  an  Ackmvi>Iedgmsnt  of^ 
 and  Adherence  to^  loth  her  prefent  Majejiy  Qivhom  God  long  preferve) 
 and  the  Tretejlant  Succejfion  :  and  dv  in  their  public  Prayers  and  o^ 
 ther  jolemn  Declaration^^  every  Day  almofl^  declare  their  Contimunce 
 in  the  fime  loyal  Stntiments.  Are  not  thefe^  mo(l  odious  and  intoler- 
 ahle  Reflexions  ?  There  are  indeed  two  or  three  Boutefeus  ivho  do 
 in  weekly  Papers  figge/l  to  all  the  Coffee- Houfes  fi4ch  an  Opinion  as 
 this  is,  of  the  Cler%y.  But  they  conftanth  writing  fo^  and  the  contra'^ 
 ry  conflantly  appearing^  has  at  lajl  render  d  ihofe  Writers  incapahle  of 
 doing  any  more  Mifchief  in  this  Way.  But  will  this  Author  all  the 
 Part  of  one  of  them  ?  As  to  the  Fa  I  (hood  of  the  Ace  u fat  ion  (taken  as 
 fpoken  of  the  Body  or  general  Part  of  ''em)  I  may  he  fure  of  it  Ly 
 this ;  That  I  do  not  know  {as  I  foler/inly  declare  I  do  not  know")  any 
 ene  Clergy-man  in  England,  either  in  City  or  Country^  either  in  the 
 Convocation  or  out  of  it^  concerning  whom  I  have  any  Reafon  to  doult 
 either  of  his  loyal  and  dutiful  Allegeance  to  her  Majefly^  or  his  true 
 Concern  for  the'Succeffion  eftahlifh^d  hy  her  Majefly  in  Parliament.  And 
 f:all  this  Man  fuggefi  the  contrary  cmicerning  the  Body  of  thofe  ivhom 
 we  choofe  to  reprejent  us  in  Convocation  ?  Are  they  therefore  to  he 
 accounted  til  affeSled  to  her  Majejiy^  hecaufe  they  are  grieved  that  any 
 ene  fhould  preach  the  Lawjulnejs  of  refifling  Her^  or  any  lawful  So- 
 vereign^ on  any  Pretence  whatever  >  The  furious  Heats  in  Chwch 
 and  State^  which  fet  Men  on  infinuatingfuch  Reproaches^  one  againjl  a- 
 nother^  are  heccm-e  jo  exorhitant^  that  he  can  hardly  he  a  good  Mem- 
 her  of  either^  that  does  not  do  his  Endeavor  to  allay  *em.  But  is  this 
 the  Way  ? 
 
 I  am  fenfjhle^  this  mufi  he  as  tirefome  to  the  Reader  as  grievous  to 
 me.  Therefore  to  return  to  my  SuhjeX  of  Infant- Baptifm  :  I  conclude^ 
 with  a  Story  told  hy  CaHander  (7)  vJjich  he  makes  long^  hut  the  Suh- 
 fiance  is  this ;  "  A  Man  of  Note  among  the  Antipx'dobaptids,  be- 
 "  ing  told  that  there  was  a^full  Agreement  of  all  the  Ancients,  who 
 "  do  with  one  Mouth  afiirm,  that  this  Gullom  of  Baptizing  In- 
 "  fants  has  been-  in  ufe  ever  fmce  the  Apoftles  Times,  confe/led  in- 
 **  genuoufly,  that  he  did  put  a  great  Value  upon  fuch  a  Confent 
 "  of  the  Church  -,  and  ihould  be  much  moved  with  fuch  an  A- 
 "  greement  of  the  ancient  Chriftian  Writers:  and  that  if  this  could 
 *'  be  proved  by  competent  TePdmonies,  he  was  not  fo  obflinate 
 
 "ai 
 
 {7)  Praefat.  in  Tcltimonia  de  Pa^dobaptifrao, 
 
ivi.  The  Prefacc.^ 
 
 "  as  to  flight  (o  forcible  a  Rcafon  :  efpeclally  if  fucli  Authors  were 
 "  produc'd  to  prove  this,  as  lived  very  nigh  the  Apoftles  Times. 
 *'  And  therefore  he  earneftly  defir'd  that  the  TeQimonies  of  this 
 "  Matter  Ihould  be  fhewn  to  him.  And  having  read  them,  and  (as 
 "  he  was  a  Man  of  good  Senfe)  diligently  confider'd  'em ;  he  alter'd 
 "  that  Opinion  which  he  had  taken  up  from  a  millaken  Under- 
 "  (landing  of  the  Scripture.  Which  happened  in  him  becaule  he 
 "  was  endued  with  thefe  three  good  Q^iaiities. 
 
 "  I.  The  Fear  of  God  and  Reverence  for  his  Word  :  So  that 
 *'  it  was  by  Occafion  of  that  Zeal  for  Truth  that  he  fell  into  this 
 '"  Way. 
 
 "  2.  Judgment  and  good  Senfe  :  fo  that  he  quickly  perceived  the 
 "  Force  of  an  Argument. 
 
 "  3.  Modefty  and  a  Meek  Temper,  which  caufed  that  when  he 
 **  had  heard  and  comprehended  the  Truth,  he  did  not  obftinately 
 *'  withfland  it.  To  which  I  jhail  here  add  an  Advice  of  Bp.  Stilling- 
 fleet  to  his  Clergy y  (8)  ivhofe  Sayings  and  Advices  all  People  love  to 
 hear.  Where  the  Senfe  [of  Scripture^  appears  doubtful ;  and  Dii- 
 putes  have  been  rais'd  about  it;  Inquire  into  the  Senfe  of  the  Chri- 
 flian  Church  in  the  firfl;  Agesj  as  the  beft  Interpreter  of  Scripture: 
 As  whether,  ^<:.  And,  whether  Baptifm  were  not  adminiflred  to 
 Infants,  ^c. 
 
 (8)  Duties  and  Rights  of  the  Parochial  Clergy,  p.  n8. 
 
 THE 
 
SCVll. 
 
 THE 
 
 CONTENTS 
 
 O  F    T  H  E 
 
 INTRODUCTION. 
 
 §♦  I-  f  I  IHE  Jews  baptiz'd  all  Profelytcs  of  the  Nations  that 
 ■  were  converted  to  their  Religion.  §.  2.  Their  Proof 
 M  from  Mofes's  Law  that  they  ought  fo  to  do.  §.  3 .  They 
 baptiz'd  alfo  the  Infant  Children  whom  fuch  Profelytes  brought  along 
 with  'em  to  be  enter'd  into  tbe  Covenant  of  the  true  God.  §.  4.  They  ba- 
 ptiz'd all  fuch  Infant  Children  of  the  Heathens  as  they  found,  or  took  ia 
 War,  &c.  §.  s-  The  great  Light  that  this  gives  for  the  better  Un- 
 derftanding  the  Meaning  of  our  Savior's  Commiflion  to  baptize  the 
 Nations,  Mat.  28.  19.  The  Teftimony  of  St.  Ambrofe^  that  John  the 
 Baptifb  baptized-  Infants.  §.  5.  The  Jews  call'd  fuch  a  Profelyte's  Ba- 
 ptifm,  his  being  born  again.  Which  makes  our  Savior's  Speech  to  Ni- 
 codemus^  Joh.  3,  3,  5.  more  eafie  to  be  underllood.  §.  7.  A  Parallel 
 inftituted  between  the  Jewilh  and  the  Chriltian  Baptifm.  §.  8.  The 
 Arguments  of  Sir  Norton  Knatcbbnl^  Mr.  Stennet^  &c.  brought  to  dis- 
 prove this  Cuftom  of  the  Jews,  anfwer'd. 
 
 The  Contents  of  the  BOOK. 
 parti: 
 
 CHAP.    I. 
 
 ^otaifons  out  of  Clemens  Romanus  and  Hermas,  p  u  In  the 
 
 S«   !• 
 
 Apoftle's 
 
 OF  Original  Sin,  as   it  affeds  Infants,  ;>.  i.    §.  2.  Of  the  Time. 
 NecefTity  of  Baptifm  to  Salvation,  p.  2.     S.  3.  The  Sub-  ''^'V 
 
 ftance  of  that  Rule  of  our  Savior,  Joh.  3.  5.  Except  one  be 
 horn  of  Water^  &c.  expreffed  by  Hermas  before  it  v/as  written  by  St. 
 John^  p.  4.  §.  4.  The  holy  Men  of  the  Old  Teftament  reprefented  in. 
 a  Vifion  as  baptiz'd  into  the  Name  of  Chrift  by  the  Apoftles,  after 
 
 ^  thev 
 
3tviii.  T^^^  Contents  of  the  firft  Tart. 
 
 they  were  dead.  The  Explication  given  by  the  Ancients  of  thofe  Texts^ 
 I  Tet.  3.  19.  &  4-  <!>•  <»/  the  G  off  el  being  preached  to  them  that  were  dead^ 
 p.  4.  '§.  5.  Of  God's  tender  Regard  to  Infants,;.  5.  ^.6.  That  thefe 
 Books  of  Clemens  and  Hermas  are  genuin,  /?.  5.  §.  7-  That  they  were 
 written  before  St.  John  wrote  his  Gofpel,  /?.  6.  §.  8.  But  not  fo  foon 
 after  the  Death  of  St.  Peter  and  St.  P^/Jas  Bifliop  Pearfon^^nd.  Mr.  Dodwet 
 place  them  \  proved  from  hen^us^  p.  7.  §.  p.  That  this  Clement  is  not 
 probably  that  Clement  mention'd  Fhil.  4.  3-  nor  this  Herma4  he  that  is 
 named  Rom.  \6.  14.  p.  9. 
 
 CHAP.    II. 
 
 Y^^pj^f_  Quotations  oM  o/Juftin  Martyr,  p.  10. 
 
 roftics  '  §•  T-  Of  Original  Sin,  needing  Redemption  and  Forgivenefs  befide 
 .^•V^  the  Guilt  of  Adual  Sins,  p.  10.  §.  2.  He  fpeaks  of  Baptifm,  as  be- 
 ing to  ns  inftead  of  Circumcifion.  Note  on  Col.  2.  11,  12.  p.  10. 
 §.  3.  The  plain  and  fimple  Way  of  Baptifm  at  that  Time,  p.  ir. 
 §.  4.  They  ufed  the  Word  Regeneration  to  exprefs  Baptifli]  ■-,  and  con- 
 ftantly  underftand  that  Text,  Joh.  3.  5.  of  Water-Baptifm,  p.'  13. 
 §.  5.  The  modern  Writers  have  alter'd  the  Senfe  of  the  Word  Rege^ 
 nerated^  p.  13..    §.  5.  St.  ^ufiin  fpeaks  of  lafaats  made  Difciples,p.  13,. 
 
 CHAP.    III. 
 
 Yg^-gf.  Qnotations  otit  0/ Irenaeus,  p.  14. 
 
 loftles^'  §.  I.  He  fpeaks  of  Original  Sin  as  affeding  all  Mankind  ^  and  calls 
 \/y^  Baptifm,  Redemption^  p.  14.  §.  2.  He  exprefly  reckons  Infants  among 
 '  thofe  that  are  regenerated^  f-  i4-     §•  3-  He  in  all  other  Places  ufes  the 
 
 Word  Regenerating  for  Bapti7Jng,p.  iS-  §•  4-  Several  Inftances  Ihew^ 
 ing  that  the  Ancients  do  life  this  Word  for  Baptifm,  fo  as  to  ex- 
 clude that  Converfion  or  Repentance  that  is  not  accompanied  with 
 Baptifm,  from  being  fignified  by  it,  p.  15.  §.  5.  When  Infants  are 
 faid  to  be  regenerated^  there  can  in  their  Cafe  be  nothing  elfe  under-^ 
 ftood,  but  baptized,  p.  16.  §.  6.  Of  the  Time  when  Iren<em  wrote,  and 
 the  Country  where  he  was  educated  :  and  how  impoffible  it  is  to 
 conceive  that  the  Chriftians  then  Ihould  be  ignorant,  whether  in  the 
 Apoftle's  Time  Children  were  baptiz'd  or  not,  p.  \6.  §.  7.  A  Te- 
 ftimony  of  any  Father  is  not  to  be  fo  much  regarded, 'as  it  fpeaks  his 
 Opinion  \  as  it  is  for  that  it  gives  an  Evidence  of  the  Pradtice  or  Be- 
 lief of  the  Church  at  that  Time,  p.  17* 
 
 CHAP. 
 
The  Contents  of  the  firjl  TarU  XixJ 
 
 CHAP.    IV. 
 
 Quntatiom  out  of  Tertiillian,  p.  iS.  Ycaraf- 
 
 ,         .  1         i       tertheA- 
 
 §.  I .  A  Premonition  concerning  TertulHm  and   Ongen  \   that  they  poitles 
 
 were  guilty  of  great  Errors  \  yet  may  ferve  for  Evidence  of  the  Pra-    loo, 
 (}{\ct  of  the  Church  at  that  Time.    Origens  ftrange  Opinion  of  O-  wO<^^. 
 riginal  Sin,  that  it  is  deriv'd  from  Sins  which  the  Soul  has  commit- 
 ted before  it  was  united  to  the  Body,  /?.  i8.    §.  2.  TenulUan  reckons 
 the  Time  or  Age  of  one's  receiving  Baptifm  among  thofe  Qiieftions 
 that  are  not  eflential  to  it,/?.  19.    §.  3.  He  takes  it  for  a  Prefcriftion 
 or  ftanding  Rule,  That  none  can  be  faved  rpithout  Baptifm  :  and  anfwers 
 the  Objedion  of  the  Apollles  not  being  baptiz'd  :  refuting  thofe  that 
 fay,  Faith  is  fuffcient  for  Salvation  -without  Baptifm^  p.  19.     §.  4.  He  al- 
 lows Laymen  to  baptize  in  Cafe  of  the  Danger  of  Death  j  and  fays.  If 
 they  retufe  to  do  it,  they  are  guilty  of  the  Party''s  Perdition^  p.  20, 
 §.  5.  Speaking  ot  the  Weightinefs  of  Baptifm,  he  advifes  the  Delay 
 of  it  in  the  Cafe  of  feveral  Sorts  of  Perfons  •,  as  of  Infants  till  they 
 are  of  Age  to  underftand  :  of  unmarried  Perfons  and  young  Widows, 
 till  the  Danger  of  Luft  be  over.    And  in  Contradidion  to  what  he 
 had  faid  before,  fays.  That  an  entire  Faith  is  fecure  of  Salvation.     And 
 ■of  Infants  fays.  What  Need  has  their  innocent  Age  to  make  fuch  hafte  for 
 the  Forgivenefs  of  Sins?  p.  ii.     §.5.  He  in   another  Book  fpeaks  of 
 Infants  as  being  unclean  and  fmful  \  and  that  they  are  not  holy,  nor 
 can  enter  into  the  Kingdom* of  God  till  they  are  baptiz'd  :  contrary 
 to  what  he  faid  before,  p.  ^^.    §.  7.  An  Attempt  to  reconcile  thefe 
 Differences  in  his  Sayings.    He  feems  to  have  thought,  that  in  cafe 
 of  Danger  of  Death,  Infants,  Virgins,  Widows,  c^c.  mult  be  baptiz'd 
 prefently,  otherwife  they  might  better  be  delay'd,  p.  22.     §.  8.  This 
 is  agreed  to  have  been  his  Opinion  by  feveral  both  of  the  P^doba- 
 ptifts  and  Antipcedobaptifts.    The  unfair  Dealing  oiRigaltius^  to  leave 
 out  of  the  lafl  Edition  (without  giving  any  Reafon,  from  the  MSS.) 
 thofe  Words  of  TertulUan  that  weVe  in  the  former  Edition,  which  do 
 plainly  exprefs  this  Meaning,  p.  23.     §.9.  It  appears  by  his  Words, 
 that  Baptifm  of  Infants  and  Godfathers  for  tlK:m,  were  then  in  ufe, 
 jp.  24.    §.  10.  His  abfurd  Comment  on  Mat.  19.  14.  Suffer  little  Chil^ 
 dren^  &c.  p.  25.    §.  11.  He  fays  the  Heathens  had  a  Rite  of  Bapti- 
 sing, and  caird  it  Regeneration^  p.  25.     §.    12.  He  takes  the  Holtnefs 
 inention'd  i  Cor.  7.  14.  for  baptifmal  Holinefs  defigned  to  them,/?.  25, 
 §.  13.  His  Book  of  Baptifm  had  not  come  into  the  Hands  of  molt 
 of  the  learned  Men  of  the  next  Centuries :   or  elfe  they  would  not 
 -•^uote  him,  as  being  an  Heretic.    Yet.  St.  Hierom  had  feen  it.  p-  2  5^ 
 
 hi  CHAP-. 
 
XX. 
 
 7;^  Contents  of  the  fir fi  fart. 
 
 C  H  A  P.    V. 
 
 Y       J.  Quotations  out  o/Origen,  p.  25. 
 
 'oftles^*      §.  T .  That  Infants  were  then  baptiz'd  by  the  Vfage  of  the  Churchy  p.  16. 
 
 ^°(^"     §.  2.  His  Enquiry  for  what  Sins  they  were  baptiz'd,  f.  27.    §.  3.  His 
 
 V^yv  Teftimony  that  the  ApoftLes   ordered  Infants   to   be  baptiz'd,  p.    27. 
 
 ^^  "  §•  4-  Some  PafTages  of  his  that  are  to  this  Purpofe,  but  are  fpurious 
 or  doubtful,  rejet^ed,  /?.  28.  §.  5.  His  Homilies  on  St.  Luke  were 
 certainly  tranflated  by  St.  Hierom^  p.  28.  §.  5.  What  Credit  is  to  be 
 given  to  the  others  that  were  done  by  Rnjinm^  p.  29.  §.  7.  An  Obje- 
 dion  of  Mr.  Tomhs's  againil  their  being  authentic,  confider'd.  And 
 in  what  Senfe  Origen  laid  any  Foundation  for  TeUgianifm^  p.  30. 
 §.  8.  That  Rnfinvu  would  never  have  inferted  any  Thing  making  for 
 the  Dodrin  of  Original  Sin :  that  his  privat  Opinion  was  againft  it, 
 />.  31.  §.9.  He  enquires  whether  the  Guardian  Angel  given  to  In- 
 fants, and  fpoken  of  Mat.  18.  10.  be  given  at  their  Birth  or  at  their 
 Baptifm,  p.  32.  §.  10.  St.  Hlerorn%  Teftimony  that  Origen  fpoke  of 
 Infants  Baptifm,  p.  35.  §.  11.  The  Advantages  that  Origen  had  to. 
 know  the  Pradice  of  Chriftians  from  the  Beginning,  p.  3 5* 
 
 CHAP.    VI. 
 
 Year  af-  Quotations  out  of  St.  Cyprian,  f.  36". 
 
 poftles^'  ^*  ^'  '^^^  Letter  written  by  him  and".  56  Bifhops  in  Council  wftft 
 j-Q^^  him,  in  anfwer  to  Fidus,  who  liad  ask'd  their  Opinion,  whether  aa 
 %,r\r^  Infant  might  be  baptiz'd  before  he  were  eight  Days  old,  p.  35. 
 §.2.  There  is  not  in  all  Antiquity  any  Piece  more  clearly  prov'd  to 
 be  genuin  than  this  Letter,  p.  40.  §.  3.  The  Ignorance  of  thofe  that 
 enquire,  why  this  Council  is  not  in  the  Volumes  of  Councils,  p.  41. 
 §.  4.  A  Refleftion  on  that  Obfervation  of  Grotius^  that  there  is  in  the 
 Councils  no  earlier  Mention  of  Infant  Baptifm,  than  in  the  Council  of 
 Carthage^  Ann.  418.  p.  42.  §.  5,  St.  jluflin.)  who  had  faid  that  Infant- 
 Baptifm  was  not  inftituted  in  any  Council,  but  was  ever  in  life,  does 
 not  contradid  himfelf  in  citing  this  Council,  which  does  not  inftitute 
 it,  but  takes  it  for  granted,  p.  42.  §.  6.  The  Reafon  why  the  Ar- 
 guments ufed  by  thefe  Fathers  to  fatisfie  Fidus^  feera  to  fome  Men 
 frivolous,  p.  42.  ().  7.  The  Force  of  the  Argument  for  Infant  Ba- 
 ptifm from  fuch  a  Debate,  manag'd  by  fo  many  ancient  Men,  and  fo 
 nigh  the  Time  of  the  Apoftles  \  of  whom  not  one  made  any  Doubt 
 but  Infants  were  to  be  baptiz'd,  p.  43.  ^.  8.  Of  the  Kifs  of  Peace^ 
 then  ufually  given  to  the  new-baptiz'd  Perfbn,  p.  43.  §.  9.  They  then 
 field.  That  to  fuffer  an  Infant  to  die  unbaptiz'd,  was  to  endanger  its 
 Salvation,  p.  44.  §.  10.  A  Miftake  of  Mr.  Daille  in  the  Reading  of 
 this  Letter,  p.  44.    §.  11.  Another  Paflage  of  Si.  Cyprian^  fpeaking  of 
 
 Infants. 
 
The  Contents  of  the  firfi  ?an\  xsi. 
 
 Infants  as  baptizM,  p.  44.  §.12.  St.  Anjlins  Note  on  it,  p.  46'.  §.  1 3 .  A- 
 nother  of  the  abfolute  Neceflity  of  Baptifm  to  Salvation,  p.  ^.j, 
 §.  14.  Note  on  that  Text,  Job.  3.  5.  and  the  Argument  drawn  by 
 iome  Antipjedobaptifls  from  it,  /?.  47. 
 
 CHAP.    VII. 
 
 ^  Quotation  out  of  the  Council  of  Eliberis,  p.  48.  Year  af- 
 
 ter the  A" 
 §.  I .  They  fpeak  of  fome  Infants  carried  over  from  the  Catholick  poftles    ' 
 Church  to  the  Sedaries,  />.  48.     §.  2.  The  fevere  Penance  they  inflid  205. 
 on  fuch  as  have,  after  Years  of  Difcretion,  revolted  to  the  Schifma-  '^V!^ 
 tics,  and  would  return  to  the  Church,  p.  49. 
 
 CHAP.    VIII. 
 
 Out  of  the  CounciL  o/Neocaefarea,  p.  50.  YearafT 
 
 ter  the  A'^ 
 §.   I.  Can.  6.   "That    a  Woman   with  Child  may  be    baptized    when  jhe  poftles 
 fleafe^  &:c.  p.  50.     §.  2.  The  Antipjedobaptifts  Explication  of  the  Rea-  214. 
 fon  of  this  Canon,  f.  51.    §.3.  The  PsdobaptiAs  Explication  of  it,  i/^V>iJ 
 />.  51.    §.4.  That  the  Words  are  capable  of  either  of  the  Senfes: 
 but  the  Notation  of  the  Word  icT/of  enclines  more  to  the  latter,  />.  51. 
 §.  5.  The  Emphafis  of  that  Word,  ufeful  likewife  to  Ihew  the  Force 
 of  that  Text  i  Cor.  7.  i,  2.  againft  Polygamifls,  p.  52.     §.  6.  Grotius 
 cites  Balfamon  and  Zonaras^  as  if  they  had  reprefented  the  Council  as 
 determining  againft  Infant-Baptifm,  p.  52.    §.  7.  The  Words  of  thofe 
 two  Commentators  produced  at  large  to  the  contrary,  /?.  $3.    §.8.  The 
 Words  of  this  Council  prove  nothing  for  or  againft  Infant-Baptifm, 
 
 CHAP.    IX. 
 
 Out  of  Optatus  Bijliop  of  Milevis,  p.  55.  Year  .if 
 
 §.  I.  The  Donatifts  had  no  Difference  with  the  Catholics  about  the  ^^'^^^^.^^ ^^ 
 Manner  or  Subjed  of  Baptifm,  p.  56.    §.  2.  Optatns  fpeaks  of  Baptifm  ^^  " 
 as  fit  for  Infants,  p.  ^6.  v3^X-^ 
 
 CHAP.    X. 
 
 Out  of  Gregory  Nazianzen,  concerning  St.  BafiFs  being  haptiz.'^d  in  In-  y^^j.  ^^ 
 
 fancy,  ^.'^q.  ter  the  A^ 
 
 §.  1.  Gregory  defcribes  Baptifm  by  a  peculiar  Sort  of  Periphrafls  ^^^^^ 
 {the  diurnal  Formation,  &c.  ]  p.  57.  §.  2.  He  fpeaks  of  the  fame  as  applird  ^%y\p^ 
 to  St.  ^^y?/ in  Infanc/, /7.  58.    §.3.  Other  Proofs  of  his  Baptifm  in  In-        ^ -^ 
 
 idiliQYrp'  59" 
 
 C  H  A  P> 
 
xxIL  '^he  Contents  of  the  firfi  Part. 
 
 CHAP.     XI. 
 
 Ycaraf-OWco-  Quotations   cut 'of  St.  Gregory,   concermng  the  Doflrin  of  Infant 
 
 -ter  the  A-  ^^  Baptifm^  p.  60. 
 
 poitlcs 
 
 2.60^  ^.  T.  He  had  the  moft  Reafon  to  be  prejudiced  againfl  the  Do6:riii 
 
 of  the  KecefTity  of  Infant-Baptifm,  p.  60.  §.  2.  An  Abflrad  of  his 
 Sermon  concerning  Baptifm.  The  feveral  Karnes  of  Baptifm  :  It  is  a 
 Seal  for  thofe  that  enter  into  this  Life,  &c.  There  is  no  other  Re- 
 generation  but  that,  p.  61.  §.3.  Againll  the  Delay  of  Baptifm,  p.  52. 
 ^.  4.  His  Exhortation  to  Parents  to  baptize  their  Infants  without 
 belay,  p.  61.  §.  5.  His  Anfwer  to  the  Pretences  of  thofe  that  put 
 off  Baptifm,  p-  63.  §.  6.  Infants  dying  unbaptiz'd,  and  others  that 
 mifs  of  Baptifm  not  by  their  own  Fault,  will  not  be  punilh'd:  but 
 yet  neither  will  they  be  glorified,  p.  63.  §.  7.  Infants  that  are  in  any 
 Danger  of  Dying  muft  be  baptiz'd  prefently  :  Others,  he  advifes, 
 fliould  be  baptiz'd  about  three  Years  old,  p.  65.  §.  8.  He  declares 
 he  will  baptize  no  adult  Perfon  that  is  an  j4rian^  or  does  not  believe 
 the  Trinity,  p.  66.  §.  9.  Some  Obfervations  from  the  whole  :  i  A 
 plain  Specimen  of  Grotins\  foul  Dealing  in  perverting  the  Squ^q  of 
 Nai.ianz.ens>  Words  concerning  the  Lofs  fuffer'd  by  Infants  dying  un- 
 baptiz'd, to  a  quite  contrary  Purpofe  ^  as  if  his  Meaning  were,  That 
 Infants  did  not  ufe  to  be  baptiz'd,  ;;.  66.  §.  10.  2.  An  Abltrad  of 
 Vih-Jit  Naz,ian!Lcn  2i-\)-^Q2iVS  to  have  held  about  the  Fate  of  thofe  Infants 
 that  did  obtain  Baptifm,  and  of  thofe  that  miifed  of  it,  p.  6q.  §.  1 1. 
 3.  His  and  other  Authors  frequent  Ufe  of  the  Word  fan^ified  or  holy 
 for  haptiz^ed.  The  Paraphrafe  of  St.  P^///'s  Difcourfe  i  Cor.  7.  14.  gi- 
 ven according  to  their  Senfe  :  Several  Obfervations  from  Scripture  and 
 Antiquity  that  do  confirm  that  Senfe.  The  Inconvenience  of  fome 
 other  Explications,  p.  6q.  §.  12.  An  Enquiry  on  Occafion  of  St.  Gre- 
 goryh  refufing  to  baptize  Arians^  and  the  Catholics  then  refufing  Com- 
 munion with  them  :  how  far  the  Catholics  now  can  admit  the  Projed 
 of  the  Socinians^  call'd,  The  Agreement  between  the  Unitarians  and  the 
 Catholic  Churchy  p-  li'  §•  \3'  They  explain  the  Divinity  of  Chrifl 
 only  by  God's  inhabiting  in  him,  p.  72.  §.  14.  They  havealter'd  their 
 ^Notion  of  the  xhy©-  from  one  Extreme  to  the  other  ^  and  yet  keep 
 their  main  Article  ftill,  of  Chrift's  having  no  Nature  but  the  Hu- 
 man, p.  73.  §.15.  The  ill  Colors  they  put  on  the  Catholic  Faith, 
 p.  75.  %.  16.  The  Progrefs  they  boaft  they  Ihould  make,  if  they  had 
 a  Toleration,  has  no  Precedent  in  former  Ages,  p.  q6.  §.  17.  Difi^e- 
 rencc  in  leflcr  Opinions,  is  no  Bar  againll  Communion:  But  it  is  o- 
 thcrwife  in  Fundamentals,  p.  77.  §.  18.  The  mean  Opinion  they  have 
 of  Chrift's  Satisfaction,  p.  79.  §•  ip*  The  diftind  Aflemblies,  which  they 
 Jay  they  will  hold  for  preferving  the  Dodrin  of  the  Unity  of  the 
 
 God-head^ 
 
The  Contents  of  the  fir fl  Part.  Xl\\u 
 
 God-head,  are  needlefs,  p.  80.      §.  20.  Their  virulent  Endeavor  to 
 blacken  the  Nicen  Creed,  p.  80. 
 
 CHAP.    xir. 
 
 Out  of  St.  Bafil,  p.  Hi.  Yearafi. 
 
 §.  I.  An  Abftracl  of  his  Sermon  perfwading  People  to  Baptifm,  poftlcs  ° 
 p.  81.  §.  2.  Any  Time  of  one's  Life  proper  for  Baptifm,  p.  82.  §.  3.  He  260. 
 fpeaks  to  feveral  of  his  Auditory,  as  having  been  inftruded  in  Chri-  ^^^V"^- 
 ftian  Religion  from  Infancy,  and  not  yet  baptiz'd,  p.  82.  §.  4.  Ma- 
 ny at  that  Time  were  perfvvaded  of  the  Truth  of  Chriitian  Re- 
 ligion, and  intended  to  be  baptized  into  it  fome  Time  or  other,  but 
 put  it  off.  Thefe  Mens  Children  were  inftruded  in  it,  but  not  yet 
 baptized  ^  becaufe  the  Parents  themfelves  were  not  yet  baptized, 
 />.  83.  §.  5.  He  proves  the  Necellity  of  Baptifm  from  the  Threat  de- 
 nounced againfl  an  Infant  that  was  not  circumcifed  on  the  eighth 
 Day,  p.  83.  §.  6.  His  pathetical  Difcourfe  againft  the  Delay  of  Re-^ 
 pentance  and  Baptifm,  p.  84.  §.  7.  He  tells  fome  People  that  had 
 wrote  to  him  of  Baptifm,  that  they  muft  firft  be  inftructed,  and  then 
 admitted  to  Baptifm,  p.  85.  §.  8.  His  Explication  of  John  3.  3,  5. 
 p.  85.  §.  9.  He  fpeaks  of  Boys  and  little  Children  joyning  in  the 
 Divine  Offices,  f.  85.  §.  10.  He  advifes  ralens  to  have  his  Child  ba- 
 ptized by  the  Catholics-,  but  ^alefis^  wovAd  have  it  done  by  the  A- 
 rians^p.  85.  §.  11.  A  Difquifition  concerning  the  Age  of  that  Child, 
 p.  87.      ' 
 
 CHAP.     XIII.  Y,,p^^^ 
 
 Ont  of  St.  Ambrofe,  p.  88.  terthe  A- 
 
 ^  poftles 
 
 §.-T.  He  fpeaks  01  Infant  Baptifm  being  in  ufe  in  his  and  in  the  Apo-  274. 
 files  Time,  and  pradifed  by  John  the  Baptilt,  p.  88.    §.  2.  He  makes  it  a  ^»«'^V^-^ 
 Queftion,  whether  an  Infant  can  be  fav'd  without  Baptifm,  p.  8p. 
 
 CHAP.    XIV. 
 
 Out  of  St.  Chryfoftom,  p.  91.  rertheAr 
 
 §.  T.  He  fays,  One  in  Infancy,  or  on^  in  Middle-age,  or  one  in  Old-^gc  ^ 
 age,  may  receive  Baptifm, />.  91.  §-2.  He  often  affirms,  That  there  is  no^_^ 
 entring  the  Kingdom  of  Heaven  without  Baptifm,  p.  92.    §.3.  He*"^ 
 fays,  Infants  are  baptized,  tho'  they  have  no  Sins,  p.  93.    §.  4.  St. 
 AHftin\  Defenfc  of  him  againfl  the  Pelagians,  who  challeng'd  him  for 
 one  of  their  Side,  p.  94.    §.5.  He  fpeaks  of  Infants  as  ordinarily  ba- 
 ptized, p.  96.    §.  6.  His  Mention  of  the  Sign  of  the  Crofs  made  on 
 the  Infant's  Forehead  at  its  Baptifm,  p.  96, 
 
 CHAP. 
 
iftxlv.  The  Contents  of  the  firfl  Tart, 
 
 CHAP.    XV. 
 
 Yeai  af-Owf  of  St.  Hierom  and  St.  Auflin,  hforc  the  Rife  of  the  Pelagian  Con^ 
 ycrrheA-  trover  fie. 
 
 roftles  ^  _, 
 
 iSo.  ^^^-  ^-  P-   97. 
 
 ^^-yv^  Out  of  St.  Hierorn'^j  Letter  to  Leta. 
 
 St.  Hierom  fays.  If  Infants  be  not  baptiz'd,  the  Sin  of  omitting  it  is 
 >laid  to  the  Parents  Charge,  p.  98. 
 
 Se^.  1.  p.  99' 
 Out  of  St.  Auflin  s  Book  de  Sermone  Domini  in  monte, 
 
 St.  Anfin  explains  thofe  Words,  i  Cor.  7.  14.  Now  are  yonr  Chil- 
 dren holy^  thus  Now  are  your  Children  baptiCd^  p.  99. 
 
 SeEL  3.  p.  100. 
 Out  of  St.  Auflin  S  Books  de  libera  Arhitrio. 
 
 §.  I.  He  makes  anfwer  to  thofe  that  ask'd.  What  good  Baptifm 
 does  to  Children  before  they  have  any  Faith,  p.  100,  §.  2.  A  Refle- 
 xion on  that  Saying  of  Grotiusy  That  St.  uiudin  before  he  was  heat- 
 ed by  the  Pelagian  Controverfie,  never  v^rote  any  Thing  of  the  Con- 
 demnation of  unbaptiz'd  Infants,  p.  loi. 
 
 Se^.  4.  p.  103. 
 Out  of  St.  AiifiinS  Books  de  B apt ifmoy  contra  Donatiflasf 
 §.  I.  St.  Auflin  s  Way  of  managing  againft  the  Donatifis^  p.  103; 
 §.  2.  He  proves,  that  Infants  or  others  baptiz'd  in  the  right  Form, 
 tho''  in  a  Schifmatical  or  Heretical  Church,  have  their  Baptifm  valid, 
 t.  104.  §.3.  He  fpeaks  of  Infant  Baptifm  as  a  Thing  pradis'd  by 
 the  whole  Church,  and  not  inftituted  by  any  Council,  but^  having  e- 
 ver  been  in  ufe,  and  order'd  by  the  Apoftles  ^  and  that  it  is  to  us 
 inftead  of  Circumcifion.  And  tho'  God  has  commanded  both  Faith 
 and  Baptifm,  yet  either  of  'em,  where  the  other  cannot  be  had,  is  a- 
 vailiable  to  Salvation,  104.  §.4.  The  Miftake  of  thofe  who  fay,  The 
 Vomtifls  denied  Infant  Baptifm,  p.  107. 
 
 SeH,  5.  p.  I  op. 
 Out  of  St.  Attftin's  Letter  to  Boniface. 
 
 §.  1 .  He  anfwers  the  Qiieftion,  How  the  Faith  of  Parents  ftands 
 
 their  Children  in  ftead  for  their  Baptifm,  and  yet  the  Apoftafie  of 
 
 the  Parent  afterward  does  not  hurt  the  Child,  p,  109.    §.  2.  That  the 
 
 Validity  of  the  Baptifm  does  not  depend  on  the  right  Faith  or  In- 
 
 » tention  of  thofe  that  bring  the  Child  :  The  Child  is  fuppos'd  to  be 
 
 ofTer'd 
 
The  Coaftftts  ef  the  firfl  'Part.  -^^ 
 
 oITerM  toBaptifni  by  the  whole  Congregation  that  pray  for  it,  p.  itj 
 ^.  3.  That  the  Parents  at  that  Time  were  iifually  the  Godfathers  l 
 Iwt  that  this  Office  might  be  done  by  any  other  tiiat  was  Owner 
 of  the  Child,  p.  iir.  §.  4.  In  what  Senfe  the  Anfwer  made  by  the 
 Godfathers  in  the  Name  of  the  Child,-  that  he  does  renounce^  believe^ 
 ^c.  is  to  be  nnderllood,  p.  112.  §,5.  St.  Aufiin  fpcaks  of  thefe  Qiic- 
 ilions  and  Anfwers  as  nccedary,  p.  it 5.  §.  6.  He  fuppofes  it  to  be 
 the  Belief  of  all  Chriftiaiis  ^  That  Children  laptizM  and  dying  before 
 a6i-ual  Sin,  arc  nndeubtcdly  llived,  />.  116,  §.  7.  He  had  r.o  Notion 
 of  Tranfubftantiation, />.  117.  §.  8.  The  Cuftom  then  to  receive  the 
 Holy  Communion  every  Day,  or  at  Icaft  every  Lord^s  Day,  p.  11-, 
 §.  9.  He  does  not  pretend  that  Infants  have  Faitli :  Tlie  Opinion  bf 
 the  Lnthrans^  and  the  Fancy  of  F.  AiaUbranch^  on  that  Subjed,  p.  117, 
 
 Sc&-.  5.  p.  III. 
 Out  of  the  Books  de  Genef  ad  linram. 
 
 §.  I.  A  Debate  concerning  tTie  Origin  of  the  Soul  ^  whetlicr  it  be 
 'by  Propagation  or  immediate  Creation.  St.  Aujlin  flievvs  tliat  tlic  for- 
 mer agrees  bcft  with  the  Dodrin  of  Original  Sin,  p.  121.  §.  2.  The 
 true  Reading  of  a  Place  mSt.Aufiin  de  G<nefi  ad  lit.  I.  to,  c.  23.  of 
 Jnfa-rit  Baptifm  being  order'' d  by  the  Apofiles,,  reftoi''d  by  Bilhop  Stilling- 
 Jlcet  out  of  the  MSS,,;?.  123. 
 
 Se^.  7.  p.  125. 
 Out  oi  St.  Auftins,  Letta-  to  St.  Hierom^p.  125. 
 
 §.  I.  St.  ^^^/?/«  defires  St.  Hierorns  Opinion,  how  Original  Sin  can 
 l^e  explained  if  the  Infant's  Soul  be  a-new  credited,/?.  125.  §.2.  The 
 Opinion  of  fomc  Moderns  of  the  Nature  of  the  Soul  •,  and  of  the 
 Antipi^dobaptills  concerning  the  Sleep  of  the  Soul,  p".  129.  §.  3.  Pri- 
 vate Baptifm  of  Children  in  HiDufes  not  ufed  in  St.  Auflins  Time-, 
 except  in  Cafes  of  the  utinoft  Extremity.  How  much  the  EngUpj 
 Fresbyterians  have  cbang'd  their  Sentiments  about  that  Matter,  p.  131. 
 
 CHAP,     XVI. 
 
 QuatatiGiis  out-  of  feme  Councils  of  Carthage   before  the  Pelagian  Coniro-    Year  af - 
 
 verfie,  p.  133.  terthcA- 
 
 5.  T.  The  Bifliops  inake  a  Qiiellion  whether  they  fhall  admit  to  holy  P°/^'^^ 
 Orders  thofe  who  had  been  in  their  Infancy  baptized  by  tlie  -Donatifl-s^  [l^^>->^ 
 and  were  lince  come  over  to  the  Catholic  Chuixh.  They  ask  UieO- 
 pinion  of  neighbouring  Bilhops,  p.  133.  §.  2.  They  detcrmin  after- 
 wards that  fuc>i  Hiay  be  admitted,  p.  135.  §.  3.  A  Canon  for  abating 
 ■to  poor  People  the- Fees  due  for  baptizing  their  Children^  bur 
 •'diought  to  be  fpurious,  p.  135.    §.  4.  A  Caaou  made  for  the  O^i^c  of 
 
 c  fuch 
 
xxvH  ^'^  CoHUMts  of  the  fir Jl  Part. 
 
 fuch  as  had  been  in  their  Infancy  carried  captive  into  the  Country  of 
 Barbarians^  and  when  return'd,  could  not  tell  whether  they  had  been 
 baptized  before  their  Captivity  or  not :,  ordering  that  fuch  Ihould  be 
 baptiz'd,  /».  1 3(5.  §.  5.  A  Canon  of  a  former  Council  of  Hifp  to  the 
 fame  Purpofe,  p.  138.  §.  6,  A  Decree  afterwards  of  Pope  Uo  to  the 
 fame  Purpofe,  p.  1 39- 
 
 CHAP.    XVII. 
 
 Yearaf-0/.t  of  the  Decretal  E0les  of  Siricius  and  Innocentius,  Bifljops  of  Rome,, 
 serthe  A-  f.  M-'t* 
 
 284^^  §'  ^'  The  grofs  Way  of  forging  Decretal  Epiftles  for  the  Bifhops  of 
 %Jy\/  Rome  of  the  firft  Ages,  f.  141.  §.  2.  Sirichu?.  Epiftles  are  the  firft 
 that  are  genuiny  all  before  him  are  forgM,  p.  143.  §.  3.  He  declares 
 the  Order  and  Practice  of  the  Churches  to  be,  That  none  be  baptiz'd 
 but  at  the  fet  and  appointed  Times  of  the  Year  for  Baptifm,  viz,^ 
 Eafler  and  Whitfontide  \  except  Infants,  fick  Perfons,  or  others  that 
 may  be  in  Danger  of  Death  before  that  Time,  p.  144.  §.  4.  Proof 
 that  this  Epiftle  is  not  forg'd,  as  the  foregoing  arc,  p.  145.  §.  5.  The 
 Reafon  of  that  Order,  That  no  adult  Perfon,  except  in  Cafe  of  Ne- 
 eefllty,  ibould  be  baptiz'd  but  at  the  Times  aforefaid  :  And  of  the 
 Cuftom  of  Catechizing  in  Lent^  p.  \^6.  §.  6.  He  informs  the  Chri- 
 ftians  of  Spain ^  That  Bifhops  and  Presbyters  ought  to  be  chofen,  not^^ 
 out  of  new  Converts,  but  of  fuch  as  have  ht^'^  baptiz'd  in  Infancy, 
 p.  147.  §.  7.  Innocentiits  informs  Decentius^  that  tho'  Presbyters  may 
 baptize  Infants,  only  Biihops  may  give  them  Chrifm  or  Confirmation^. 
 p.  148.  §.  8.  He  repeats  to  the  Council  of  Toledo  the  Advice  of  5/- 
 ricins^  that  the  Clergy  onght  to  be  chofen,  not  out  of  Kovices^  but 
 of  fuch  as  have  been  baptiz'd  in  Infancy,  p.  149. 
 
 CHAP.    XVIII. 
 
 Year  ^{'Oui-  of  PauUnus   Bi^wp  of  Kola:  and  another  P^ulinus,   Beacon    of  tkt 
 nertheA-  Church  of  MWan^  p.    150. 
 
 ^95^  §.  1.  An  Infcription  compos'd  to  be  fet  over  the  Font,  mentioning 
 
 \r)j'>u  Infants  there  baptiz'd,  p.  f^o.  §.  2.  That  all  new-baptiz'd  Perfons^ 
 Young  or  Old,  were  about  this  Time  called  Infants^  p.  i  50.  §".  3.  An. 
 Epitaph  made  on  a  Child  feven  Years  old,  mentioning  his  Baptifm^ 
 p.  151.  §.  ^.  Paulintti  defires  St.  Hierom\  Opinion,  how  St.  raul^i  Cor. 
 7.  14.  calls  the  Children  of  Chriftians  W_y,  whenas  without  Baptifm 
 they  cannot  be  faved,p.  1 52.  §.  5.  St.  ///Vrow's  Anfwer  ^  agreeing,  That 
 without  Baptifm  they  can't  be  faved,p.  1 53-  §.6.  Panlinus  the  Deacon, 
 m  relating  St.  Ambrofe'%  Death,  mentions  fome  Infants  then  nev/ly 
 baptiz'd,  p.  155* 
 
 CHAP 
 
The  Contents  of  the  firjl  Taft,  \viL 
 
 CHAP.    XIX. 
 
 0«f  of  S>t.  Hierom  and  St.  Auftin,  after  the  Rife  of  the  Pelagian  Contro-  Yearaf- 
 ve-rfie :    as  alfo  out  of  Pelagius,  Celellius,  Innocent  the  frft^  Zofimiis,':er  the  A- 
 Julianus,  Theodoriis  Mopfueftenfis,  &c.  and  out  of  the  ComcihofDi-^^^^^^ 
 ofpolis,  Milevis,  Carthage,  &c.  p.  1 56.  \L2^r-^ 
 
 §.  I.  The  Occafion  the  Pelagian  Controverfie  gave  to  fpcak  of  In- 
 fant Baptifm,  p.  156'.    §.  2.  The  Account  of  this  Controverfie  given 
 "by  Mr. /f  Clerc^  is  very  partial  for  Pelagiuiy  p.  155.     §.  3.  Pelagius  was 
 a  Briton^  not   a  Scot:    and  Celcftlus  an  Iriflmtan^  p.  158.     §.    4..  They 
 vented  their  Opinion  againft  the  Dodrin  of  Original  Sin^  at  firfb  co- 
 vertly, and  by  way  of  Objection,  p.  1 59.    §.  5.  Ceiefiius  being  examined 
 at  the   Council  of  Carthage^  Anno  412.  would  not  own  Original  Sin  :i 
 yet  granted  the  Neceflity  of  Infant  Baptifm,  p.  160.    §.  6.  St.  Anjlin. 
 proves  againft   the  Pelagians^  That  Infants  have  Sin,  becaufe  it  was 
 acknowledged  that  they  muft  be  baptiz'd,  p.  161.    §.  7.  He  refutes 
 that  Evafion  of  theirs  *,  That  they  are  baptiz'd  not  for  Forgivenefs 
 of  Sins,  but  to  gain  them  AdmilTion  into  the  Kingdom  of  Heaven^- 
 p.  161.    §.  8.  And  another  Evafion^  That  they  are  baptiz'd  for  Sins:> 
 committed  by  their  Souls  in  a  State  of  Pi-«exiftence,  f .  153.    §.  9.  He> 
 proves  that  Chrift  came  to  fave  only  fuch  as  were  in  a  loft  Condi- 
 tion-,  and   that  only  fuch  arc  to  be  baptiz'd,  p.   153.     §.    10.  That 
 there  is  no  middle  State  between  Salvation  and  fome  Degree  of  Dam- 
 nation, p.   153.    §.    II.  Rtfates  thofe  that  faid.   Infants  have  actual 
 Sins,  as  Peevilhnefs,  &c-    and  that  they  are  baptiz'd  for  them.     All 
 the  Pelagians  ov^n'd,  that  Infants  are  to  be  baptiz'd,  p.  16^.     §.12.  Ce- 
 iefiius own'd  that  Infants  have  Redemption  by  their  Baptifm,  but  would 
 not  fay  Forglvenefs^p.   16'^.     §.  13.  The  Difpute  between  the  Catholics 
 >and  Pelagians  about  the  KecefTity  of  God's  Grace,  p.  16%.    §.  14.  The 
 unfair  Account  of  this  Difpute  given  by  Mr.  le  Clcrc^p,  167.  §.  i  5.  How 
 far  Pelagius  Owned  God's  Grace,  p.  169.     §.  \6.  Hovv  far  he  recanted 
 "what  he  had  faid  againft  it,  p.  172.     §.   17.  St.  Auflin  afferts.  That 
 the  whole  Church  has  from  of  old  conftantly  held,  and  that  he  ne- 
 ver read  or  heard  of  any  Chriftian  Catholic  or  Sedary  who  denied, 
 that  Infants  are  baptiz'd  for  Forgivenefs,  ;>.  173.     §.  18.  How  Parents 
 that  are  by  Bapiifni  cleanfed  from  Original  Sin,  do  yet  beget  Chil^ 
 dren  liable  to  it,  p.  174.    §.  19.  Several  Interpretations  given  by  i\\t<.. 
 Ancients  of  that  Text,  i   Cor.^.    14.  Novo  are  your  Children  holy ^  con-^ 
 ferr'd  together,  p-  175.    §.  20.  St.  Hierom\  Letter  to  Ctefiphcn.    Some 
 blafpbcmoua  Tenets  of  the  Pelagians.    St.  Auflins  Letter  to  Hdurius^ 
 and  Managenjent  of  the  Argument  for  Original  Sin,  from  Rora.  5. 
 p.  178.    §.21.  Difpute  between  St.  Anflin  and  the  Pelagians^  of  the 
 Pornbility   of  a  rich    Man's  being  faved,  and   of  the  Lawful ncfs  of 
 Swearing  in  any  Cafe,  .p.  181.    §.  22.  The  fophiftical  Way  of  arguins; 
 
 c  2,  \\k4 
 
^,2.  ^^  Contents'  of  the  firfl  Part, 
 
 ufcd  by  the  VcUgians^  p.    183.    §.  23.  Vclagius  was  the  firft  that  e^- 
 ver  affirmed  the  bleffed  Virgin- Mary  to  be  hiilefs.  p.  1 8 5.    §.  24.  What. 
 Telarius   ownM,  and   what  he  denied,  and  how  he  came  off  in  the- 
 Mecring  at  Jeritfalem^  and  in  the  Synod'  of  Diofpolis.     He  was  forced 
 there  to   anathematize  all  thofe  that  fay  mbaptiz^ed-  Inf^.nrs  may  have 
 tfcrnd  Lifc^  p.  186.     §.  2^.  The  C7rff;^  Fathers  condemn  Pt'-%z^;7//w  as 
 well  as  the  L.nin.     A  Reflcdion  on  fome  Sayings  of  Chryfofiom  and 
 Theodoretj  p.   190.     §.  25.  St.   Hicrom    Paews  that  Pelagius  mufc  either 
 own  that  the  Baptifm  of  Infants  is  for  Forgi^^enefs  of  Sins  ^  or  elfs 
 he  muft  make  two   Sorts   of  Baptifm,  one  for  Infants,   and  another 
 for   i^rown  Perfons :  Whereas  the  ConflantinGpolhan  Creed  had  deter- 
 min'd    that  ther^  is  but  one  B^iptifm^  and  that  for   the   Forgivcnefs  of 
 Sins^p.  192.     §.  27.  Pf/^^/«i  openly  denies  Original  Sin,  and  explains^ 
 what  he  had  faid  at  Diofpolis  in  an  equivocal  Senfe,/?.  i9T-     §•  ^8.  Sy- 
 nodical  Epiftles  from  the  Councils  of  Carthage  and  Milevis^  Anno  416'* 
 to  Pope   Innocent  againft  Pelagius.     And    Innocejit\    Anfwer,    p.    196',. 
 §.  29.  Felagins's  Creed,  which  he  fcnt  to  Innocent  for  his  own  Vindi- 
 cation, recited  at  large  *,  wherein  he  owns  that  Baptifm  is  to  be  admi- 
 nijlred  to   Infants  with  the  fame   Words  at  it  is  to  elder  Perfons^  p.   199. 
 §.  30.  His  Letter  fent  at  the  fame  Time  ^  wherein  he  declares  he  ne- 
 •ver  heard  any  one  Catholic  or  Senary  deny  Infants  Baptifm^  p.  208.  §..31.  C«?- 
 leftius's  Creed,  owning,  that  Infants  are  to  be  baptiz.ed  for  Forgivencfs  of 
 Stnsy  according  to  the  Rule  of  the  univcrfai  Church  \  and  yet  maintaining,. 
 that  they  have  no  Sin  derived  from  Adam,  p.  111.     §.32.  Pelagius  aXfo 
 was  at  laft  brought  to  this  Contradidion  ^  That  the  Baptifm  of  In- 
 fants is  for  Forgivenefs  of  Sins  ^   and  yet  they  have  no  Sin.     How 
 he  endeavour'd  to  make  Senfe  of  this,  and  then  gave  over  Difputing,. 
 p.  21 1.     §.33.  Pope  Zofimus  firll  declares  for  Celeftius  •,  and  fitting  in 
 Judicature,  pronounces  his  Creed  (wherein  he  denied  Original  Sin^ 
 to  be  Catholic-,  and  afterwards   condemns   both   him  and    his    Do-- 
 drin,  and  confelTes  all  Perfons  to  be  under  the  Bond  of  Original  Sirt 
 till  they  be  baptizM.     His  Letters  pro  &  cofitra  on  this  Subjejft,/?.  213^ 
 §.  34.  St.  Aftfiins  charitable  Endeavor  to  flilve  the   Credit  of  Zofi- 
 mus-, p.  216.    §.  35.  Cetefins  pleads,  that  fo  long  as  one  gives  Baptifm 
 to  Infants,  the  Qiieftion  whether  they  have  Original  Sin,  or  not,  is 
 not  a  fundamental   One  ^  and  a  Miftake  in  that  is  no  Herefie.    St.. 
 Au(iin  holds  the  contrary,  p.  217.     §.  ^6.  How  great  Opportunities- 
 PeUgius  and  Celeftius  had,  to  know  whether  there  were  any  Chriftians 
 In  the  World  that  denied   Infants  Baptifm^  and   how   much  it  had 
 heca  their  Intereft  to  mention  'em  if  there  liad  been  any  fuch,  p.  218. 
 §.  37.  The  fecond  Canon  of  the  Council  of  Carthage^  Anno  418,  coa- 
 demning  the  Pelagians  who  faid,  Infants  were  to  be  baptiz'd  for  For- 
 givenefs of  Sin,  and  yet  that  they  had  no  Original  Sm^p.  2i9.§.  38.  Ju- 
 lian continues  the  Difpute  with  St.  Auftin  after   Pelagius   was  con- 
 dema'd--    He  pretending  tliat  th€  Catholics  had  gone  about  to  make 
 
 the 
 
The  Ctmtents  of  the  fir jl  Fart,  is£\% 
 
 the  People  Believe  that  he  denied  Baptifm  to  Infants,  anathematizes 
 any  that  deny  it,  /?.  222.  §.  39.  A  new  Device  of  Theodorus  Bifliop  of 
 Md^fuefti'a^  to  reconcile  thefe  two  Things  \  That  Infants-  are  to  be  ba- 
 ptized for  Forgivenefs  of  Sin,  and  yet  that  they  have  none,  0.  224.  §.  4c. 
 The  Tenets  of  the  Sanl^cUgians  concerning  God's  Decree  about  Infants 
 obtaining  Baptifm,  viz..  v/hich  fliall  partake  of  it,  and  which  not, 
 p.  216, 
 
 CHAP.    XK. 
 
 Out  of  St.  Aultin  and  Vincentius  Vidor,  f.  iij,  YcaraC 
 
 ^er  the  A- 
 ■  §.  I.  The  Time  when  Vincemms  pu-blifli'd  his  new  Hypotheff.,  p.  11  j.  poitlcs 
 §.  2.  The  Subftance  of  it,  viz,.  That  unbaptiz'd  Infants  Ihouki  be  ad-  3i5» 
 mitted  to  Paradife,  tho'  not  to  Heaven  :  with    St.  Aufliri's  Anfwer,  "^-""V^ 
 p.  228.    §.  3.  He  adds  fomething   more  to  it,  viz.  That  they  may 
 pofllbly  go   to    Heaven,  but  not   till  the  Refurredion.     St.  Aifliin\ 
 Anfwer.    The  Pradice  of  thofe  Times  in  praying  for  the  Dead,  p.  230, 
 §.  4.  The  Miftake  of  a  late  Writer  in  thinking  that  Fin^entiits  denied 
 Infants  Baptifm,  p.  1^1.    §.5.  Vincentius  recants  what  he  had  written, 
 f.  233.    §.  5.  A  Claufe  that  in  fome  Copies  is  added  to  the  fecond 
 Canon  of  the  Coiin'"il  of  Carthage^  Anno  41 S  :  and  a  Conjedure  at  the 
 Reafon  why  forne  Copies  have  this  Claufe,  and  others- not,  p.  233. 
 
 CHAP.     XXI. 
 
 Irensus,  Epiphanius,  Philaftrius^,  St.  Auftin,  and  Theodoret,  who  wrote  ^^ov^  tnc 
 each  of  ''em  Catalogs  of  all  the  SeHs  of  Chrijiians  that  they  had  heard  of^  ^  *-'^,"  ^^' 
 do  none  ^fem  mention  vny  that  denied  Infants  Baptifm,  "P'  2.35.  po^Ie^67*"' 
 
 §.  I.  The  Donattfis,  Arians,  Pelagians,  and  all  Other  Seds  that  St.  ^/^v-v^ 
 'A/ifiin  or  Pelagius  had  heard  or  read  of,  if  they  were  fuch  as  ufed  any 
 Baptifm  at  all,  did  nfe  to  give  it  to  Infants,/?.  2^1 5.  §.  2.  The  Seds 
 recited  by  IrcnAm  •,  their  monftrous  Tenets  about  the  Deity  *,  The 
 Reafon  of  inferting  that  Claufe  into  the  Creed,  THE  Maker  of  Hea- 
 ven and  Earth.  What  they  held  ilnguhr  about  Baptifm,  p.  236".  §.  3.  Of 
 fome  Seds  that  baptiz'd  People  afrer  rhey  were  dead,  and  others  that 
 baptiz'd  a  living  Pcrloii  in  the  !Na-ne  of  another  that  was  dead :  The 
 various  Interpretations  given  by  the  Ancients  and  Moderns  of  that 
 Saying  of  St.  Paul,  Why  are  they  then  baptized  for  the  Dead  ?  p.  239. 
 §.  4.  No  Sed  is  faid  to  have  had  any  DifTerence  with  the  Church  a- 
 bout  the  baptizing  of  Infants^  but  the  Pelagians  difler'd  in  their  O- 
 pinion  about  the  Effeds  of  it  in  Infants,  p.  242.  §.  5.  Of  the  Hie- 
 racites,  who  held  that  no  Infant  can  go  to  Heaven.  They  tliought  i& 
 unlawful  to  moiTy  or  get  Children,  p.  243- 
 
 C  H  A  E 
 
^xl  fhe  Contents  of  the  fir  [I  Part, 
 
 CHAP.     XXII. 
 '^^o^'^i\^zContMmng  References  to  the  Booh  of  fame  Authors  of  the  next  fucceedlng 
 Year  .if-  '  ^i^^V'  ^+5' 
 
 poitles^'  'Th^y  ^"  ^^^  ^P^^^  ^^  ^"^^"^  Baptifm  as  a  Thing  taken  for  granted. 
 ^oo,  to  A  Story  that  will  Ihamc  our  Merchants  that  take  no  Care  of  Inftru- 
 400!        ctiag  and  Baptizing  their  iVfj-r(?(?i, /J.  248. 
 
 C  H  A  P.    XXIII. 
 
 Ye^r  a(' Qiiotatiofjs  out  of  fame  Booh  that  are  f^urious^  i.  €.  not  written  by  thofe 
 'lertheA'  whofe  Names  they  hear  •-,  but  yet  are  proved  to  be  ancient  j  p.  249. 
 
 ■poftleS  ■  »       .  A^i      -rr  1  . 
 
 aoo.  §•   I-  Out  oi  Clement  %  Conflitutions^  ordering  Chriltians  to  baptize 
 
 's^Y^  their  Infants;  with  fome  Account  of  that  Book,  p.  249.  §.  2.  Out 
 of  the  Ecclefiafiical  Hierarchy  of  Dionyfms  the  Areopagite  *,  anfwering 
 the  Objections  of  the  Heathens,  who  derided  the  Chriftians  for  ba- 
 ptizing Infants,  and  for  their  Ufe  of  Godfathers,  p.  251.  §.  3.  Out 
 of  the  Queftions  ad  Orthodoxos  afcrib'd  to  Jnjiin  Martyr^  and  the  Que- 
 (lions  ad  Antiochnm  afcrib'd  to  Athanafms^  concerning  the  future  State 
 of  Infants  of  the  Heathens,  and  of  the  Infonts  of  Chriftia  as  dying  uu- 
 :l)apti2'd,  j>.  255. 
 
 THE 
 
XXXIi 
 
 THE 
 
 CONTENTS 
 
 OF    THE 
 
 SECOND     PART. 
 
 C  H  A  P.    I. 
 
 Of  fome  other  Pajfages  which  are  by  fome  qnoted  and  pretended  to  be  to  thi-: 
 
 fHrfofe^  but  are  nat, 
 
 §.i.^^  O  M  E  are  ont  of  fpurious  Books,  lately  forg'd,  Page  259. 
 ^^  §.  2.  Some,  nothing  to  the  Purpofe,  />.  160.  %  3.  Some  wrefted 
 i^J  and  alter'd,  />.  262.  §.  4.  Some  not  the  Author's  own  Words^ 
 
 tut  Conclufions  unfairly  drawn  and  fet  down  as  the  Author's  Words, 
 
 f.  16^.    §.  5.  Some  abfolutely  falfe :  Inllances  of  each  of  thefe  forfi 
 
 of  Quotations,  />.  264. 
 
 CHAP.    IL 
 
 The  Opnions  of  modern  learned  Men  concerning  the  ancient  Praftice  or  Omif' 
 
 fion  of  Pddobaptijm. 
 
 §.  I.  They  do  almofl  all  conclude,  that  it  was  the  general  Pfaftice 
 to  baptize  Infants :  Some  few  think  that  this  was  not  at  all  pradlis'd 
 at  the  firft",  and  others,  that  it  was  at  firft  held  to  be  indifferent, 
 f.  255.  §.  2.  The  Opinion  of  Walafi-idns  Straho^  p.  266.  §.  3.  Of  X«- 
 dovicfts  Vives.,  p.  267.  §.  4.  Of  CnrcelUns^  p.  268,  §,  5.  Of  Rigaltinsj 
 p.  268.  §.  6.  Of  Bifhop  Jeremy  Taylor.  He  himfelf  aiifwer'd  the 
 Arguments  he  had  brought  in  his  Liberty  of  Prophecying  againll  the  An- 
 tiquity of  Infant-Baptifm, /?.  270.  §.  7.  Of  Dr.  Barlow  Bifhop  of  Lin- 
 coln^ p.  273.  §.  8.  Of  Bilitts  and  SdmafitSy  p.  2*3.  §.  9.  Oi  Hugo 
 Crotius.  He  was  the  Author  of  the  Opinion,  That  it  was  held  in- 
 difierent,  />.  2n<,.  §.  10.  Bifhop  Taylor  alfo  judges  it  to  have  been  ac- 
 counted indifferent,  /?.  277.  §.  1 1.  Of  Mr.  Thorndyke,  p.  278.  §.  12.  Of 
 Mr.  Daille,  f.  278.    §.  13.  Of  Mr.  Baxter  aad  fome  Remonftrants^ 
 
 p.  279^ 
 
'^miu  ??•'<?  Contents  of  the  fecon^  Part] 
 
 p.  279.  §.  14.  Of  Garner  the  Jefulte,  p.  279.  Of  Boemits,  Afdcaire^ 
 and  i)r.  Holland^  p.  279.  §.  1  5.  of  Mr.  Tomhs^  Mr.  Danvers^  Mr.  PTi'Zf/, 
 p.  2oi.  §.  16.  Moft  of  the  modern  learned  Men  that  have  concluded 
 Infant  Baptifm  to  have  been  cither  not  from  the  Beginning,  or  not 
 nnivcrfal,  have  been  brought  to  this  Concefllon  by  the  Inflancesof  fe- 
 veral  Ancients,  vvho  are  pretended  to  h.ave  been  born  of  Chriftiaii 
 Fx-eJits,  and  yet  net  baptized  in  Infancy,  p.  282. 
 
 CHAP.     III. 
 
 ■Of  th-ofc  rvho  arc  [aid  to  hdzv  been  born  of  Chriflian  Tarents^  and  ytt  not 
 
 baptized  till  of  Mani  AgC' 
 
 Sed.  I. 
 An  Account  of  the'Verfons\  md  State  of  their  Cafe ^^.  283. 
 
 Sed.  2.  0/ Conftantin,  and  Conllantius  his  Son. 
 ^hat  they  were  not  born  of  baptized  Parents^  p.  285. 
 
 .*§.  I.  Confiantin  was  not  baptiz'd  till  jnft  before  his  Death,  p.  285. 
 ^.  2.  His  Father  was  not  a  Chriftian,  p.  2S6.  Kor  his  Mother,  when 
 'lie  was  born,  p.  288.  §.  3.  ConflantiHs\  Parents  were  not  baptiz'd 
 Chriftians  when  he  was  born,  nor  a  long  Time  after,  p.  288, 
 
 Sed.  3.  Of  Gratian  and  Valentinian  the  Second. 
 sThere  is  vo  Troof  that  their  Father  was  a  baptiz.''d  ChrifHan  when  they  wer-e 
 
 horn.,  p.  290. 
 
 §.  I .  "The  Hiftory  of  their  Fathcii',  p.  290.  §.  2.  The  Time  of 
 'the  Birth  and  Death  of  each  of  th^m,  p.  291.  §.3.  Valentinian 
 ^efir'd  Baptifm  before  his  Death,  but  mifsM  of  it,  p.  293.  §.  4.  Cra- 
 tian  probably  v/as  baptiz'd,  but  not  in  Infancy,  p.  295.  §.5.  Their 
 JFather  does  not  appear  to  have  l>een  baptiz'd  himfelf,  till  a  little 
 l^efore  his  Death,  when  the  youngelt  of  them  was  8  Years  old,/?.  295. 
 
 St^.  4.  Of  Theodofius  the  First.,  p.  196. 
 
 §.  I.  He  was  not  baptiz'd  rill  after  he  was  E-mperor,  p.  29^. 
 %.  2.  His  Father  was  not  a  baptiz'd  Chriftian  till  he  £the  Son]  was 
 25  Years  old,  p.  296. 
 
 S^et.  5.  Of  St.  Bafil,p.  29-: 
 There  is  no  Froof  to  the  contrary-,  but  that  he  was  baptized  in  Infancy. 
 
 %.  1.  The  Quotations  brought  by  I\fr.  Danvers  for  his  Baptifm  at 
 liis^  adult  Age,  are  fome  of  'em  forg'd,  others  unfairly  recited,  p.  297. 
 '§.  2.  Amphilochius's  Life  of  St.  Bafil^  from  whence  this  Story  is  fetch'd. 
 Is  a  forg'd  Piece, p.  298.    §.  3-  Naz.ianz,eny  Nyjfen,  arid  Fph-aim  Syrus^ 
 
 writins 
 
Tke  -Contents  of  the  fecond  Part.  X\%((% 
 
 •writing  the  Paflagcs  of  his  Life,  have  no  fuch  thing,  p.  298.  §.  4.  The 
 fame  Man  that  baptiz'd  him,  did  afterward  give  him  Ordination,  p.  298. 
 
 Sed.  6.  Of  St.  Gregory  Nazianzen,  p.  299. 
 He  was  not  baptiz.'^d  in  Infancy^  tho*  probably  born  of  baptized  Parents. 
 
 §.  I.  An  Account  when  he  was  baptiz'd,  p.  199.  §.  2.  His  Father 
 was  not  a  Chriltian  till  the  Year  325,  p.  300.  §.  3.  The  old  Account 
 is,  that  the  Son  was  born  ^nno  300,  which  is  contradided  by  Baroni- 
 us^  p.  300.  §.  4.  Papebrochins  refettles  the  old  Account,  and  anfwers 
 Baronius^  p.  301.  §.  5.  A  Qiiotation  out  of  Gregory  himfejf,  that  he 
 was  born  after  that  his  Father  was  in  Orders,  p.  303.  §.  6.  Some 
 other  Reafons  on  each  fide  examinM,  p.  303.  §.  7.  An  Enquiry  when, 
 his  Sifter  Gorgonia  and  Brother  C^tfarius  were  baptiz'd,  p.  305. 
 
 Sed.  7.  Of  Nedarius,  p.  305. 
 §.  I .  He  was  eleded  Bifliop  before  he  was  baptiz'd,  p,  ^06.  %,  1.  There 
 is  not  the  leaft  Pretence  that  his  Parents  were  Chriftians,  p.  307. 
 
 Sed.  8.  Of  St.  ChryroII:om,p.  307. 
 His  Parents  were  probably  Heathens  at  the  Time  of  his  Birth* 
 
 §.  I.  Ancient  Hiftorians  do  fay  they  were,  p.  307.  §.  2.  Grotius^ 
 without  giving  any  Reafon,  affirms  the  contrary,  p.  30?.  §.  3.  Proof 
 out  of  Soz,omen^  that  Chryfofiom  himfelf  was  for  Ibme  Time  a  Heathen, 
 f.  309.    §•  4-  Mr.  dtt  Pins  Qiiotations  on  this  Subjed  examin'd,  f.  310. 
 
 Sed.  9-  Of  St.  Ambrofe,p.  310. 
 There  is  no  Account   of  his  Parents  being  Chriftians^  at  the  Time   of  hii 
 
 Birth. 
 
 §.  I.  He  was  chofen  for  Bifliop  before  he  was  baptiz^,  p.  310." 
 §.  2.  There  is  no  Proof  that  his  Parents  were  Chriftians  at  the  Time 
 of  his  Birth,  p.  311.  §.3.  There's  very  probable  Proof  from  his  own 
 ■Words  of  the  contrary,  p.  312. 
 
 Sz^.  10.  There  is  no  Proof  to  the  contrary  .^  hut  that  St.  Hierom 
 was  baptized  in  Infancy, 
 
 §.  1.  Erafmus  thought  he  was  baptiz'd  at  Rome^  becanfe  he  fays  he 
 there  took  on  him  the  Garment  of  Chrifl^  p.  312.  §.  2.  St.  Hierom  by 
 that  Phrafe  means  the  Monk'' s  Habit ^  p.  314.  §.  3.  Baronius'^s  Reafon 
 to  the  contrary  confider'd,  p.  315.  §.  4.  The  Objedion  taken  from 
 his  Ordination,  anfwer'd,  p.  316.  §.  5.  The  State  of  the  Monritic 
 Life  at  that  Time,  p.  318.  §.  6.  St.  Hierom^s  exceflive  Value  for  it, 
 t  319- 
 
 d  Scd- 
 
xxxl7.  fheContOitsofthefecondFart 
 
 Soft.  II.  Of  St.  Auftin,  f.  3^0. 
 
 His  Father  was  a  Heathen  when  he  was  born^  and  a  long  Time  after. 
 
 %.  I.  He  was  thirty  three  Years  old  when  he  was  bapti^'d,  /?.  320. 
 §.  2.  His  Father  did  not  turn  Chriftian  till  he  [St.  Juflin']  was  17 
 Years  old,  p.  320.  §.  3.  St.  Au ft  in  was  d,  Adanichee^  and  then  a  Deifl, 
 before  he  was  a  Chriftian,  p.  323. 
 
 Se£t.  12.  Of  Monica,  Adeodatus,  Alipius,  and  fume  others. 
 They  do  none  of  ^em  make  Infianses  to  this  fttrfofe. 
 
 §.  I.  It  is  not  known  whether  Monica  were  born  of  Chriftian  Pa- 
 rents, and  baptiz'd  in  Infancy,  or  of  Heathens,  and  baptiz'd  at  Years 
 of  Difcretion,  p.  323.  §.  2.  St.  Aiifiin  was  no  Chrifuian  when  his  Son 
 Adeodatus  was  born :  As  foon  as  he  was  baptiz'd  himfelf,  he  got  his 
 Son  baptiz'd,  p.  324.  §.  3.  Alipius  was  a  Heathen  firft,  and  then  a 
 Chriflian,  p.  324.  §.  4.  A  Refledion  on  Mr.  DcUm^s  Qiiotations  a- 
 gainfl  Infant  Baptifm,  taken  out  of  Danvers^  p.  86.  p.  324. 
 
 CHAP.    IV. 
 
 Of  the  Church  of  the  ancient  Britons  :  And  of  the  Sc^s  of  the  Kovatians 
 and  Donatifts,  which  are  by  fome  thought  to  have  been  Antipitdobaptifis. 
 u^d  of  the  Arians,  p.  32-6. 
 
 §.  I.  Danversh  Proof  from  Fabianh  Chronicle,  that  1  the  ancient  Bri- 
 ions  were  againft  Infant  Baptifm,  is  grounded  on  the  mifprinting  of 
 two  or  three  Words  in  one  Edition  of  that  Book  :  The  contrary  prov'd, 
 p.  316.  §.  2.  The  Pretence  that  the  N'ovatians  and  Donatifls  denied 
 Infants  Baptifm,  has  no  Proof:  There  is  Proof  to  the  contrary,  p.  327. 
 §.  3.  The  Arians  call'd  Anabaptifts :  not  that  they  difliked  Infant  Ba- 
 ptifm, but  becaufe  they  rebaptiz'd  all  that  had  been  baptiz'd  by  the 
 Catholics,  p.  329. 
 
 CHAP.    V. 
 
 Of ^  fome  Heretics  that  dented  all  Water-baptifm :  And  of  others  that  gave^ 
 Baptifm  fever  al  Times  to  the  fame  V  erf  on.  The  Difpnte  tn  the  Catholic 
 Chnrch  about  Rebaptiz.ing.  Of  the  Paulianifts,  whom  the  Nicen  Fathers 
 §rderd  to  be  baptized  anero-i  if  they  would  come  into  the  Church.  The  Re- 
 venge which  the  modern  Paulianifts  tale  on  thofe  Fathers,  by  accufing 
 them  of  Tritheifm.     The  Falfenefs  of  that  Accufation,  p.  330. 
 
 §.i.  The  Valentinians,  fome  of  'em,'renounc'd  all  external  Baptifm  ; 
 others  profan'd  it  by  their  Alterations  of  the  Form,  &c.  Their  fe- 
 veral  Tenets  concerning  it  out  of  Jren&us,  p.  330-  §•  2.  QuintilU 
 preach'd  at  Carthage  in  the  fecond  Century,  that  V/ater-Baptifm  is 
 
 needlefs  ^ 
 
The  Contents  of  the  fecond  Tart,  X3CXV. 
 
 iieedlefs^  Faith  alone  is  enough,  p.  332.    §.  3.  The  Mankhtes  held, 
 that  Baptifm  in  Water  does  no  Body  any  Good,  /?.  332.    §.  4.  The 
 Mejfalians  held  the  fame,  being  a  diftradted  fort  of  People.     And  fo 
 did  the    Afcodryti-y    Archontici^  and    Seleucians   or    Hermians^   p.    332. 
 §.  5.  The  Marcionites   of  old,  and  the  Adufcovites  of  late,  the  only 
 Perfons  in  the  World  that  ever  own'd  formal  Anabaptifm,  or  Re- 
 baptization  of  the  fame   Perfon  feveral  Times,  p.   334.    §.  6.  The 
 Difpute  among  the  Catholics,  Whether  Baptifm  given  by  Heretics  be 
 valid,  or  muft  be  reiterated.    Baptifm  given  in   the  right  Form  of 
 Words,  tho'  by  Heretics,  adjudg'd  valid,  />.  335.    §.  7.  The  Paidia- 
 vifts  excepted  by  the  Council  of  Nice  from  the  Number  of  Heretics 
 that  were  to  have  this  Privilege,  /?.  335.    §.  8.  The  modern  VauUa' 
 nifis  do,  in  Revenge,  accufe  the  Nicen  and  other  Fathers  of  Tritheifm  r 
 And  that  they  held  not  a  Numerical,  but  only  a  Specifical,  Unity  of 
 the  Divine  ElTence,  p.  ss<S-    §•  9'  They  perlift  in  affirming  this  as 
 prov'd  by  CnrcdUns^  after  that  all  the  Inftances  produc'd  by  Curcel- 
 Uhs  had  been  by  Bifhop  StilUngjleet  fliew'd  to  be  Miftakes.    The  open 
 Affront  given  by  Mr.  le  Clerc  to  all  the  Churches  that  own  the  Nicen. 
 Creed,  p.  337.    §.  lo.  The  new  Inftances  they  bring  from  Ten tdlia^y 
 anfwer'd,  />.  338.    §•  n.  And  thofe  they  bring  from  Gregory  Naz^ian- 
 z,en^  p.  340.     §.  12.  The  Herefles  of  Praxeas^  Noetns^  ana  Sabeliitis  on 
 one  lide  ^  and  Philoponus  on  the  other  ^  and  the  Way  the  Churchmen 
 take  to   refute  'em  ^  do  plainly  fliew  that  the  Church   held  the  Nu- 
 merical Unity,  f.   344.     §.   13.  St.   Anfiin^  St.  Hierom^    St.  Amhrofe^ 
 &c.  do  exprefs.  fully  the  Numerical  Unity  of  the  Eilence :  But  thefe 
 are  blacken'd  on  other  Accounts,  />.  348.    §.  14.  The  Mifchief  brought 
 on  the  Credit  of  Chriftian  Religion,  by  vilifying  the  ancient  Profef- 
 fors  of  it,  becaufe  their  Sayings  cannot  be  brought  to  ferve  a  Turn, 
 p.  348.    p.  S.  St.  Aitflin  alfo  in  a  late  Piece  is  made  a  Tritheill.  §.  i  S«  St^ 
 Hilary  vindicated  from  the  fame  Imputation,/?.  350. 
 
 C  H  A  P.    VI. 
 
 The  Opinio?]S  of  the  A.:cients  concerning  the  fiiture  State  of  Infants^  and, 
 other  Perfons  that  happen  cl  to  die  unbaptizJd^p.  354* 
 
 §.  1.  They  do  all  underftand  that  Rule  af  our  Savior,  John  3.  5. 
 Except  one  be  born  again^  8<c.  of  Water-Baptifm..  Calvifih  new  Inter- 
 pretation of  that  Text  ^  and  the  Advantage  which  the  Antipa?doba- 
 ptifts  do  take  of  it,  p.  354.  Alfo  they  do  all  by  \jhc  Kir.guom  ofGod~\ 
 in  that  Text,  underltand  the  Kingdom  of  Glory.  The  Inconiiftcncy 
 of  fome  later  Interpretations  with  the  Words  of  the  Text,  p.  354. 
 §.  2.  Their  Opinion  of  the  Cafe  of  Martyrs  dying  unbaptiz  u,  That 
 tlicy  vv^ent  to  Heaven,  p.  359-  §•  3«  Tlie  Cafe  of  Converts. believing, 
 but  dying  unbaptiz"'d.  Thofe  that  had  contemnM  or  neglefted  Ba- 
 ptifm, condemn'd.    Thofe  that  had  fully  refolv'd  to  lake   it,  but 
 
 d  2  niiis'd 
 
xxxvi.  '^^^^  Contents  of  the  fecond  Fart] 
 
 niifs'd  of  it,  went,  as  fome  thought,  to  a  middle  State*,  as  other* 
 thought  to  Heaven,  p.   3^0-     §•  4-  Of  Infants  dying  unbaptiz'd.-AU 
 a2,ree  that  they  mifs  of  the  Kingdom  of  Heaven.    They  go,  as  the 
 Creek  Fathers  think,  into  a  middle  State  ^  as  others,  into  fome  Degree 
 of  Puniihment,  p.  3^3-    §•  5-  Of  the  Degree  of^j:heir  Punii]iment>^ 
 St.  ^Hflin  thinks  it  to  be  a  very  moderate  one  •,"  a  State  better  than 
 n^  Being  at  all.    The  Books  in  which  the  more  rigid  Opinion  is  held, 
 are  Fnlgentiush^  and  not  his,;.  365.    §.,,6.  The  Opinions  of  the  follow* 
 ing  Ages.     Fulgsntins  anno  %oo\  ?0])^  Gregory,  600 -,  Anfelm,  1000  •,  do 
 fpeak  of  their  being  tormented.    The  Schoolmen,  ^«;?c»  1200,  go  o- 
 ver  to  the  Opinion  of  the  Greek    Church,  That  they  fhall  be  in  a 
 middle  State.    The  Council  of  Tr^^r  were  about  to  determin  the  O- 
 pinion  of  their  being  tormented  io  be  a  Herefie,  />.  358.    §•  7-  Some  in 
 the  middle  Age  have    conceived  Hopes  of  fome  unbaptiz'd   Infants 
 going  to  Heaven.     Hincmarns  RhemenjfiSj  VVicklijf,  the  Lollards,  Hitjfites^ 
 &c.  (and  the  Schoolmen  for  Infants  dying  in  the  Womb)  and  in  the 
 latter  Times  Caj^tan  and  Cap.nder,  p.  370-     §•  8.  The  Opinions  of  the 
 Proteftants,  Lutherans,  Calvinijis,  Church  of  England,  Englijl)  Presbyteri- 
 ans, y4«f//><c^<?^^pr//?j,  concerning  the  PolFibility  of  Salvation  of  unbaptized 
 Infants,  p.  37S-     §•  9-  That  all  baptized  Infants  dying  fuch,  are  fav'd  ^ 
 the  Generality  of  the  Chriftian  World  has  agreed.    The  ancient  Pr£^ 
 deftinarians  and  Semipelagians  confented  in  this.     Of  the  modern  Pr£^ 
 defiinarians  fome  few  have  doubted  or  denied  it,  p.  378.     §.   10.  The 
 Ancients  never  refufs'd  to  baptize  a  Child  on  Account  of  the  Parents 
 Wickoinefs,  as  fome  Gahmijh  now  do,  /^.  380. 
 
 e  K  A  p.    VII. 
 
 \An  Account  of  the  State  of  this  Pra^rice  from  the  Tear  400  tilt  the  Rife 
 af  the  German  Antip<edobaptifis.  Of  the  Waldenfes  ',  and  their  chief 
 Accufers,  St.  Bernard,  Petrus  Cluniacenfis,  Reynerius,  Pilichdorf, 
 &C'  The  Confeffions  of  the  Waldenfes  themf elves,  p.  382. 
 
 §.  1.  There  are  no  Pretences  of  any  one  in  this  Period  before  the 
 Time  of  the  Waldenfes  being  againft  Infant-Baptifm,  but  what  are 
 prov'd  to  be  Miftake*.  The  Inftance  of  Hincmarus  Bifhop  of  Laudun^ 
 ihewn  to  be  fuch,  p.  382.  §.  2.  Oi  Bruno  Bilhop  of  Jngicrs,  and  of 
 Berengarius  Archdeacon  of  the  fame  Church,  there  are  Reports,  That 
 they  ''held  Dodrins  that  do  overthrow  Infant-Baptifm  •,  but  they  ne- 
 ver own'd  any  fuch,  p.  384.  §.  3.  A  general  Account  of  the  Wal- 
 denfes.  Anno  1150.  What  the  popifli  Hiftoriansdo  fay  of  their  Tenets. 
 What  the  prefcnt  Remainders  of 'em  do  fay  of  their  AnceiiDrs.  Some 
 of  their  old  ConfefTlons.  The  prefent  Debate,  Whether  they  were 
 anciently  Psedobapti Its  or  Antip^dobaptifts,  p.  386.  §.4.  That  there 
 were  feveral  Seds  of  thufe  Men  whom  we  now  call  by  that  general 
 JSIajne  Waldenfes. ',  and  that  fome  ol  'em  denied'all  Water-Baptifm.    The: 
 
 diftind 
 
The  Contents  of  the  fecond  Tart.  XXxviii 
 
 diftinft  Account  of  their  feveral  Tenets  about  Baptifm  given  by  Key- 
 neriusy  5cc.  p.  390.  §.  5.  That  one  Seft  of  'em,  viz..  the  Petrobritfiansy 
 otherwife  caird  HenrkUns^  did  own  Water-Baptifm,  and  yet  deny 
 Infant-Baptifm.  Four  Witnelles  of  this.  The  Lateran  Councils  un-- 
 der  Innocent  the  Second  and  Innocent  the  Third.  Mr.  Stennet\  Pretence 
 to  the  Difciples  of  GHndnlphHs^  Anno  1025,  examined,/?.  394.  §.  6.  That 
 all  the  reft  of  'em  own'd  Infant-Baptifm,  p.  400.  §.  7.  Thofe  that 
 denied  it  quickly  dwindled  away,  or  came  over  to  thofe  that  own'd 
 it, />.  401.  4.  8.  The  Life  of  Peter  Brms  and  Henry,  the  two  firft  Aa- 
 tipsedobaptifl  Preachers  in  the  World,  p.  404. 
 
 d  H  A  P.    VIII. 
 
 TTjc  prefent  State  of  this  Controverfie.  That  all  the  National  Churches  in 
 the  World  are  P^dobaptifis.  Of  the  Antip<cdobaptifis  that  are  in  Germany, 
 Holland,  England,  Poland,  and  Tranfylvania,  p.  407. 
 
 §.  1 .  All  the  National  Churches  in  Europe  are  Psedobaptifts,  p.  407.' 
 §.  2.  So  are  thofe  in  Afia.    A  Difquifition  concerning  the  Georgians  \ 
 of  whom  Sir  Pad  Rycaut  had  heard,  that  they  held  formerly.  That 
 Children  ought  not  to  be  baptiz'd  till  the  Age  of  Fourteen^,  andth^t 
 they  now  hold.  That  they  are  not  to  be  baptiz'd  till  eight  Years  old. 
 The  Miftake  of  this  Report  fhew'd  from  Sir  Jc>^»  Chardin,  who  tra- 
 veird  in  that  Country.     Of  the  Armenians^  Jacobites^  Maronites,  Chri- 
 Ibians  of  St.  Thomas^^  &c.  They  do  all  baptize  Infants,  p.  408.  §.  3.  The 
 two  Sorts  of  Chriftians  that  are  in  Africa^  viz..  the  Cophti  and  Abaffens^ 
 do  both  of  'em  baptize  their  Infants   40   Days  after  their  Birth  or 
 Circumcifion.    A  Miftake  in   the  Print  of  Mr.  Thevenot  concerning 
 what  he  heard  by  the  Relation  of  an  Embaflador  from  the  Abajfens^ 
 That  before  the  Jefuites  came  there,  they  did  not  ufe  to  baptize  till 
 40  Years,  putting  Tears  for  Days,  p.  413.     §.  4.  Of  the  Antip^doba- 
 pti-fts  in  Germany,  Anno  1 522.     An  Enquiry  whether  that  Opinion  was 
 then  fet  up  anew,  or  had  been  continued  from  the  Time  of  the  Pe- 
 trobrnflans.    A  Letter  written  to  Erafmus,  Anno  1519,  concerning  the 
 Pyghards,  p.  414.    §.  5.  Of  thofe  in  Holland  and  the  Low-Countries  ^ . 
 their  Infurredion  at  Amfleldam.     Of  Menno,  and  the  prefent  Minnifls  ^ 
 their  Tenets,  &c.   p.  418.     §.  6.    Of  the  Englifli  Antipxdobaptifts. 
 Some  Dutchmen   in  England,  but  no  Englijlmien,  of  this  Way  in  the 
 Reigns  of  Henry  VllI,  Edward  VI,  Queen  Mary,  Qiieen  Eliz.abeth.    No 
 confidcvable  Number  of  Englifi  till  the  Times  of  the  Rebellion,  p.  426'j 
 The  great  Encouragement  given  'em  by  Oliver  Cromwell.    Their  greuc 
 Encreafe  at  that  Time.    The  prefent  State  of  'em.    Their  Tenets\oi.- 
 t^rning,  t.  Separation      2.  Immerfion.     Their  Reafons  for  the  Necef- 
 fity  of  it.    The  Woi^'b^ttI^j-o  does  not  include  Dipping  in  its  Signl- 
 fcation,   p.    428.     3.   Baptizing  naked.    4.  The   Form   of  Baptifm. 
 5.  The  Flcfh.  of  Clirili.     6,   The  Amenmim.     7.   Eating   of  Bloodi 
 
 8.  Sleep;! 
 
xxxviil.  "^^^^  Contents  of  the  fccond  Fart. 
 
 8.  Sleep  of  the  Soul.  The  Opinion  of  the  Ancients  concerning  Hades^ 
 and  the  State  of  Souls  in  it,  p.  430.  9-  Singing  of  Pfalms.  10.  The 
 'Ufe  of  the  Lord's  Prayer.  1 1 .  Extream  Undion.  12.  Way  of  Mar- 
 riage. 13.  Pofture  in  receiving  the  Lord's  Supper.  14.  The  Satur- 
 day Sabbath.  15.  Confirmation,  or  laying  on  of  Hands.  16.  Prede- 
 ftination.  17.  Original  Sin.  18.  The  Divinity  of  Chrift.  19.  Their 
 Difputes  with  the  Quakers,  20.  Their  Church-Officers.  21.  Their 
 .Way  of  adjufting  Diiferences  in  Mony-matters.  22.  Church-Difci- 
 plin  againit  fcandalous  Members.  23.  Of  the  Jefnites  creeping  in  a- 
 mong  'em.  Bifhop  Stilli?/gfieet'^s  Sagacity  in  difcovering  Hdlingham^ 
 Cdeman^  and  Benfon  to  have  been  Jefnltes.  Of  one  Everard  a  Papift, 
 who  having  got  in  Cromwell\  Tim^e  a  Commidion  for  a  Troop  of  Horfe, 
 fwt  up  for  a  Preacher  againft  Infant-Baptifm.  All  the  Papifts  do  of 
 late  Years  indufbrioully  put  it  into  their  Books,  That  Infant -Ba^tifm 
 cannot  be  f rev  d  from  Scripture.  The  Weaknefs  of  foine  late  Antipsedo- 
 baptiils  in  valuing  themfelves  on  the  Papifts  thus  fiding  with  'em  in 
 the  Difpute,  p.  42 1 ,  &c.  top.  460.  §.  7.  Of  the  Antipxdobaptifts  in  Po- 
 land^  Hnngary^  Tranfylvania^  &c.  Thofe  that  were  formerly  m  T bland 
 were  moftiy  Socinians  ',  and  fo  are  they  that  are  at  prefent  in  Tranfylva- 
 nia.y  p.  460. 
 
 CHAP.     IX. 
 
 The  ancient  Rites  of  Baptifm^  p-  46'2. 
 
 ■§.  I.  The  Adult  ufed  Prayer  and  Fafting  before  it, p.  462.  §.  2.  The 
 ■  ordinary  Way  of  Baptizing  was  by  Immeriion  •,  but  in  Cafe  of  Sick- 
 nefs,  &c.  they  gave  it  by  Affufion  of  Water  on  the  Face.  Some  an- 
 cient Proofs  of  this  from  a  Letter  of  St.  Cyprian.  The  Examples  of 
 No'vatian^  St.  Lawrence^  BafiUdes^  the.  Jaylor  in  Acls  T(5,  &c.  An  Ac- 
 count of  the  Times  when  Immerfion  was  left  off  in  the  Latin  Church : 
 France  was  the  firft  Country  in  Chrifiendom  that  left  it  off  j  then'  Italy^ 
 Germany^  See  and  lalt  of  all,  England  •,  not  till  the  Time  of  Qiieen 
 Elizabeth.  The  Diredfory  forbids  Dipping.  The  Church  of  England 
 at  the  Reftoration  re-eftabli(h'd  it,  in  Cafe  the  Child  be  able  to  bear 
 it.  The  Opinion  of  Mr.  Mede^  Bifliop  Taylor^  Mr.  Rogers^  Sir  Norton 
 Knarchhuly  Mr.  Walker^  Dr.  Tovoerfon^  Dr.  Whithy^  Sir  John  Floyer.^  &c. 
 tnat  the  general  Ufe  of  it  Ought  to  be  reftord.  All  Nations  of  Chri- 
 itians  in  the  World,  except  thofe  that  are  or  have  been  under  the 
 Pope,  do  dip  their  Infants,  if  in  Health,  p.  462,  to  p.  479.  §.  3.  The 
 ancient  Chriftians  baptized  naked.  The  Care  that  was  taken  to  pre- 
 iervcthe  Modefty  of  Women,  p.  479.  §.  4.  The  Head  of  the  Baptiz'd 
 was  thrice  put  under  Water  •,  once  at  the  naming  each  Name  of  the 
 holy  Trinity,  p.  480.  §.  5.  The  Forehead  was  lign'd  with  the  Sign 
 of  the  Crofs,  p.  483.  §.  6,  A  Mixture  of  Mli|(  and  Honey  given  to 
 •the  nevi^-baptiz'd  Pcrfon.  A  Qiiotation  out  of  the  Epiftle  of  Bar- 
 ■  nnh^  to  that  Furpofe,  p.  483,    §.  7.  The  white  Garment  put  on  after 
 
 Baptifm,' 
 
The  Contents  of  the  feccnd  Part.  xxxlx. 
 
 Baptifm,  p.  485.    §.  8.  Of  the  two  Anointings  ^  one  with  Oyl  before 
 the  Baptifm  •,  the  other  with  a  rich  Oyntment  or  Chrifm  after  Ba- 
 ptifm, together  with  the  laying  on  of  Hands  of  the  Bifhop,  ;;.  485. 
 §.  p.  The  ProfefFions  made  at  Baptifm,  both  of  the  Adult  and  Infants : 
 And  firft,  the  Promife  of  renouncing  the  Devil  and  all  Wickednefs* 
 p.  488.  §.  10.  The  Profeffion  of  Faith :  The  Form  of  it  at  firft  -^  only 
 to  fay,  /  believe  in  the  Father^  and  in  the  Son^  and  in  the  holy  Sbirit.     It 
 was  afterwards  made  in  the  Words  of  the  Creed  that  was  in  ufe  m 
 each  Church.     The  Copies  of  the  molt  ancient  Creeds  are  loft.    The. 
 Subftance   of  'em   colleded  from  Rules  of  Faith  deliverd  by  jHJlin 
 Martyr^   Jretidm^  Tertullian^  Origen^  Cyfrian^  &:c.  p.  490.     §.   11.  The 
 Nicen  Creed  the  eldeft  Copy  of  any   public  Creed  that   is   extant. 
 Ettfehins's  Creed  ^  the  Creed  of  Alexander  ^  of  Arins ;  of  fome  Arian. 
 Councils  at  Antioch  \  of  Emomins.    Julian  the  Apoftate's    Applaufe 
 of  Vhotinus'%  Belief :  The  Abhorrence  exprelt  by  the  Arians^  as  well 
 as  Catholics,  againft  it.    All  the  Catholic  Chriftians  of  the  Eaft  ufed 
 the   Nicen  Creed  at    Baptifm,  />.  495.     §.   12.   The  Conflantinopolitan 
 Creed:  What  is  added  to  the  Nicen.     Of  the  Senfe  of  thofe  Words 
 2  Cor.  3.  17.  ly.veiQ-  to  Wvzviia  ss?,  p.  $^2.     §.  i^.T\{t  Roman  Creed  5 
 no  Copy  of  it  extant  elder  than  the  Year  400 :  What  Claufes  have 
 been  added  to  it  fince  that  Time :  The  Defcent  into  Hell,  &c.  And 
 how  it  came  to  be  call'd  the  ApofioHc  Creed,  or,  the  Apoflle's  Creed, 
 p.  504.     §.  14.  The  baptifmal  ProfefFions  made  twice  by  the  Adult; 
 but  once  in  the  Cafe  of  Infants.    Infants  never  ordinarily  baptiz'd 
 without  Godfathers  making  Profeffion  in  their  Name,  p.  509.  §.  1 5.  The 
 Eiicharift  given  quickly  after  Baptifm  ^  Always  to  the  Adult,  and  ia 
 fome  Places  and  Ages  of  the  Church,  to  Infants.    Mr.  Daille's  Charge 
 againft  the  Ancients  for  doing  this,  examin'd.    No  Proof  of  its  being 
 given  to  mere  Infants  till  after  the  Year  400.    The  Miftake  of  thofe 
 that  fay  St.  Attfiin  calls  it  an  Apoftolical  Tradition,  f.  5 1 1.     §.  i5.  This 
 Cuftom  continued  in  the  Church  of  Rome  from  400  to  1000.    It  was 
 then  dropt  on  Account  of  the  Dodrin  of  Tranfubftantiation  coming 
 up.    The  contrary   Determinations  of   Pope  Innocent  and  Pope  Pins  -. 
 about  the  Neceffity  of  it.    The  Greeks  in    later  Times  took  it  from 
 the    Latins  ^   and  not  being   difturb'd   by  the  Dodrin    of  Tranfub- 
 ftantiation, do  pradife  it  Itill,  p.  515.    §.  17.  The  Argument  of  the 
 Antip^dobaptifts  againft  any  Regard  to  be  given  to  the  Pradice  of 
 the  Ancients  in  other  Matters,  becaufe  they  were  in  an  Error  in  this 
 Matter,  propos'd  and  confider'd,p.  517. 
 
 CHAP.    X. 
 AfummingHp  of  the  Evidence  that  has  here  been  given  onboth  Sides^^.  519;  . 
 
 §.  T.  Evidence  for  Infants  Baptifm, p.  519.  §.2.  Evidence  againft 
 Infants  Baptifm,  p.  524.  §.  3.  Evidence  that  feems  to  make  againft 
 Infant  Baptifm,  but  does  not  reallv,  p-  527.  C  H  A  P. 
 
xl  The  Contents  of  the  fecond  /*<!/  f . 
 
 CHAP.     XI 
 
 A  Dijfwa/ive  fioj?t  Separations  on  account  of  the  Dijferencs  of  Opinion  about 
 the  u^ge  or  Time  of  receiving  Baptifm^p.  534. 
 
 §.  I.  The  great  Guilt  and  Mifchief  of  the  Sin  of  Schifm,  p.  534. 
 §.  2.  Different  Opinions  in  Points  not  fundamental,  no  juft  Caufe  of 
 Separation.  The  Fault  of  the  Romif}  Way  of  bringing  all  Men  to 
 "Unity,  by  forcing  them  to  fubfcribe  to  the  fame  Opinions  •,  and  of  the 
 Way  in  the  oppofite  Extreme  of  fetting  up  feveral  Churches  for  the 
 feveral  Opinions,  p.  53^-  §•  3-  He  that  likes  fome  other  Way  of  or- 
 dering the  public  Worlhip,  Ceremonies,  &c.  better  than  that  which 
 is  eflablilh'd  in  the  Church  where  he  lives,  is  not  therefore  to  fepa- 
 rate,  p.  541.  ^.  4-  He  that  thinks  fome  Error,  not  fundamental,  to 
 be  exprefs'd  in  fome  of -the  Prayers,  Colleds,  &c.  ought  to  join  in 
 the  other  Service,  tho'  he  cannot  joyn  in  thofe  particular  Prayers  j 
 provided  there  be  no  Idolatry  in  any  part  of  the  Worfhip,  p.  545. 
 -§.  5.  In  the  Scripture  Command  of  holding  Communion  with  the 
 Chyrch  where  we  live,  there  are  but  four  Cafes  excepted,  i.  Ido- 
 latry •,  2.  Falfe  Dodrin  in  Fundamentals  ;  3.  The  Churches  requiring 
 fome  Condition  of  Communion  that  is  fmful  •,  4.  If  that  Church  her 
 felf  be  fcliifmatical.  He  that  adds  any  more  Exceptions,  adds  to  the 
 .Scripture,  p.  $4.6,  §.  5.  An  Error  in  Opinion  about  the  Age  or  Man- 
 iKt  of  receiving  Baptifm,  is  not  a  fundamental  one,  p.  547.  §.  7.  Some 
 Pifficuities  on  the  Part  of  the  Church  of  England  in  receiving  Anti- 
 psdobaptifts  to  Communion  ^  and  fome  on  the  Antipaedobaptifts  fide. 
 In  accepting  Communion  with  the  faid  Church,  confider'd.  They  are 
 noae  of  'em  fuch  as  to  render  the  laid  Communion  impradicable^ 
 ^.  555.    An  Alphabetical  Table  of  fome  few  Matters,/).  563. 
 
 II  ■!        I        I     II  ■ 
 
 THE 
 
xli. 
 
 THE 
 
 INTRODUCTION. 
 
 S-^'r"Tr^H  E  Meaning  and  full  Impoit  of  a  Rule  given  in  any  old 
 I  Book  for  the  doing  of  any  Thing  is  not  fo  w<cll  ap,prchcnded 
 M  by  us,  unlefs  we  undcrftand  the  Hiftory  of  that  Nation  and 
 af  that  1  inie  in  which  the  faid  Rule  was  given.  And  this  holds  e- 
 fpecially  for  fuch  Rules  as  arc  cxprefs'd  in  very  fliort  3.ad  general 
 Words. 
 
 For  'tis  common  for  a  Rule  or  Law  to  be  fo  worded,  as  that  one 
 may  perceive  that  the  Lawgiver  has  fuppofed  or  taken  for  granted, 
 that  the  People  to  whom  it  was  given  did  already  know  and  under- 
 Itand  fonie  Things  which  were  previous  to  the  apprehending  of  his 
 Meaning  :  fo  that  'twas  neediefs  to  exprefs  'em.  But  tho'  thefc  Things 
 Were  ordinarily  known  to  the  People  of  that  Time  and  Place  •,  yet 
 we  that  live  at  fo  great  a  Diltancc  of  Time  do  not  know  'em  with- 
 out an  Inquiry  made  into  the  Hiftory  of  the  State  of  that  Time,  as 
 to  thofe  Things  which  the  Law  fpeaks  of:  and  confequently  without 
 fuch  Inquiry  the  Law  or  Rule  that  was  plain  to  them,  will  in  many- 
 Particulars  be  obfcure  to  us.  So,  for  Example,  many  of  the  Greciafi 
 and  Roman  Laws,  whereof  we  have  Copies  yet  extant,  would  not  be 
 well  underftood  by  us,  unlefs  they  were  explain'd  to  us  by  fuch  as 
 have  Skill  in  the  Hiftory  of  the  State  of  Affairs  in  thole  Empires.  And 
 fo  many  PafPiges  in  the  Books  of  the  New  Teftament  of^our  Savior 
 Chrift  are  not  rightly  apprehended  without  having  Recourfe  to  the 
 Books  of  the  Old  Teftament,  and  other  Books  wherein  the  Cuftoms 
 of  the  Jewijl)  Nation  are  fet  forth,  for  underftanding  the  State  of  Re- 
 ligion among  that  People  at  that  Time  when  our  Savior  gave  his 
 Rules. 
 
 And  another  Thing  that  docs  much  help  us  in  underftanding  the 
 Meaning  of  any  fuch  old  Law,  that  is  given  in  fuch  ftiort  Words, 
 is,  to  obierve  and  learn  how  the  Men  that  liv'd  in,  or  fo  near,  that 
 Time,  that  the  Meaning  of  the  Law  giver  muft  eafdy  be  known  by 
 'em,  did  praftife  it.  For  in  what  Particulars  focver  we  may  doubt 
 'how  or  in  what  Manner  it  is  to  be  executed,  their  Adions  and  De- 
 clarations doferve  as  Precedents  to  us  upon  the  faid  Law.    And  this 
 
 e  .holds 
 
^Tn.  Jiivs  Bapttfnt. 
 
 holds  eri)ecially  in  fucli  Laws  as  have  been  in  continual  life  from  thr 
 Time  of  their  enading  to  this  Time. 
 
 Kow  our  Savior's  Law  concerning  Ba^tiung  all  the  Nations^  is,  as 
 I  fbewed  in  the  Preface,  fet  down  in  Scripture  in  very  fhort  and  ge- 
 neral Words :  And  many  People  of  later  Times  have  doubted  whe- 
 ther it  is  to  be  underftood  to  reach  to  the  Baptizing  of  Infants,  or 
 cnly  of  adult  Perfons.  All  that  have  any  fiich  Doubt,  ought  to  have 
 Recourfe  to  the  two  feveral  Helps  for  undcrllanding  the  faid  Law, 
 which  I  have  here  proposed. 
 
 1  mean,  they  ought  to  learn  as  well  as  they  can-,  what  was  the 
 State  of  the  Jewijl)  Religion  as  to  Baptifm,  at  and  before  that  Time 
 when  our  Savior  gave  his  Order  for  baptizing  all  the  Nations-,  and 
 what  we  muft  fuppofe  the  Apoftles  did  of  themfelves  already  know 
 concerning  its  being  proper  or  improper  for  Infants  ^  which  it  might 
 not  be  fo  needful  for  our  Savior  to  exprefs  in  his  new  Diredion  to 
 'em. 
 
 And  alfo  they  ought  to  learn  as  well  as  they  can,  how  the  firft  Chri- 
 ftians  did  pradife  in  this  Matter  :  whether  they  baptized  theii  Infants 
 ©r  not. 
 
 'Tis  the  later  of  thefe  two  Things,  that  I  bave  taken  upon  me  as 
 my  Task  to    fhew  •,  viz,,  how  the  Primitive  Chriftians  did  pradife : 
 and  this  I  do  by  giving  you  their  own  Words,  without  omitting  any, 
 that  1  know  of  for  the  iirft  400  Years  after  Chrift. 
 
 But  yet  fome  Knowledge  of  the  other  Point  alfo  (i//^.  how  the 
 Jews  in  and  before  our  Savior's  Time  did  nfe  to  ad  in  reference  to 
 the  Baptizing  of  Infants)  is  fo  very  necefiary  to  a  right  Underftand- 
 ing  of  the  Words  both  of  our  Savior  and  his  Apoftles,  and  alfo  of 
 the  Primitive  Chriftians  *,  and  he  that  knows  nothing  of  it,  is  fo  in- 
 competent a  Judge  of  the  Force  of  their  Sayings  •,  that  I  think  it 
 needful  for  the  Ufe  of  ordinary  Readers  to  premife,  by  way  of  In- 
 trodudion,  fome  Account  of  that  Matter  alfo. 
 
 But  I  do  not  pretend  in  this  Introdudion  in  which  I  treat  of  the 
 Cuftom  of  the  Jews  in  baptizing  Infants  before  our  Savior's  Time, 
 to  do  as  I  do  in  the  Book  it  felf,  whereih  I  treat  of  the  Cnftocn  ot 
 the  Chriftians  in  baptizing  them  after  it :  That  is,  to  recite  all  the 
 Autorities  that  are  about  that  Matter.  Partly  becaufe  the  Qtiotations 
 for  that  Purpofe  are  to  be  fearch'd  for  in  Books  with  which  I  am 
 not  fo  well  acquainted  :  And  partly  becaufe  thofe  few  which  I  fhall 
 produce,  will  make  it  clear  enough  that  there  was  fuch  a  Cuftom.  I 
 fliall  therefore  content  my  {qU  with  reciting  fuch  of 'em  as  have  beea 
 already  made  ufe  of  by  learned  Men:  Such  as  Ainfworth  on  Gen.  17. 
 Dr.  HamYnond\  Annotations  on  Mat.  3.  Mat.  rp.  Mat.ii-  John  3.  it. 
 Six  Queries,  it.  Defence  of  Jnfa-nt  Baptifm.  Selden  de  jure  Nat.  G^  Gent^ 
 JHXta  Mebr^os.  it.  de  Syncdriis.  it.  de  fHceejftonibns^  Sec.  Dr.  Lightfoot, 
 Hot.  Hahr.  on  Mat.  3.  and  fohn  3.^  it.  Harmony  on  the  Nevo  Teflametit. 
 
 Lnke-- 
 
Jews  ^.iptifm.  ^lljj^ 
 
 Luke  3.  Jacob.  Alting.  pmle^io  7.  de  frofelytis,  &:c.  and  the  learned  Au- 
 thor of  the  Difconrfe  concerning   Lent^  Ft,  2.  Ch.  2. 
 
 Firft  then,  it  is  evident  that  the  CuHom  of  Ihe  Jews  before  our 
 Savior's  Time  (and,  as  they  themfelves  alBrm,  from  the  Beginning  of 
 their  Law  )  was  to  baptize  as  well  as  circumcife  any  Profelytc  that 
 came  over  to  them  from  the  Nations.  This  does  fully  appear  both 
 from  the  Books  of  the  Jews  themfelves,  and  alfo  of  others  that  un- 
 derftood  the  Jewifli  Cuftoms  and  hav€  written  of  'em.  They  reckon'd 
 all  Mankind  belide  themfelves  to  be  in  an  unclean  State,  and  not  ca- 
 pable of  being  enter'd  into  the  Covenant  of  Ifraelites  without  a  IVaflj- 
 ing  or  BApifm^  to  denote  their  Purification  from  their  Uncleannefs: 
 And  this  was  called  the  Baptizing  of  'em  unto  Mofes. 
 
 This  Cultom  of  theirs  is  fully  and  largely  fet  forth  by 
 Maimonides.  Ifiiri  Bia^  c.   13,  &   14. 
 
 He  bad  been  faying  there  that  the  Ifraelites  themfelves  were  en- 
 ter'd  into  Covenant  by  Circumcifion,  Baptifm,  and  Sacrifice.  And 
 then  he  adds  ^ 
 
 And  fo  in  ail  -Ages  when  an  Ethnic  Is  willing  to  enter  into  the  Covenant; 
 and  gather  himfelf  under  the  Wings  of  the  Majefly  of  God,  and  take  Hpoa 
 him  the  Take  of  the  Law  '■,  he  mufi  he  circHmcis^d,  and  baptized,  and  bring 
 ■a  Sacrifice  ,  or  if  it  be  a  Woman^  be  baptiz.^d,  and  bring  a  Sacrifice*  As 
 it  is  written  ('a)-^  As  you  are,  fo  fliall  the  Stranger  be.  How  are  yon  ? 
 By  Circumcifion )  and  Baptifm,  and  bringing  of  a  Sacrifice.  So  likewife  the 
 Stranger  {jya  Profelytej  thro^  all  Generations  ',  by  Circumcifion  and  Baptifm 
 nnd  bringing  of  a  Sacrifice.  And  what  is  the  Stranger^ s  Sacrifice  ?  A  Burnt' 
 offering  of  a  Beafl,  or  two  Tnrtle  Doves,  or  two  young  Pigeons,  both  of  Vw 
 for  a  Burnt-offering. 
 
 And  at  this  Time,  when  there  is  no  Sacrificing  ',  they  mufi  be  tircnmcis'd 
 and  baptized  :  and  when  the  Temple  fiiall  be  built,  they  are  to  bring  the  Sa^ 
 crifice. 
 
 A  Stranger  that  is  circumcised  and  not  baptized ',  or  baptized  and  not 
 xircumcis^d ;  he  is  not  a  Vroflyte  till  he  be  both  circumcised  and  baptized.. 
 And  he  mufi  be  baptized  in  the  Prefence  of  three,  &"C. 
 
 Even  06  they  circumcife  and  baptiz.e  Strangers  ',  fo  do  they  circumcife  and 
 ■^haptiz£  Servants  that  are  received  from  Heathens,  into  the  Name  of  Servi- 
 tude, &c. 
 
 When  a  Man  or  a  Woman  comes  to  join  as  a  Profelyte  ',  they  make  diligent 
 Inquiry  concerning  fuch,  lefl-  they  come  to  get  themfelves  under  the  Law  for 
 fome  Riches  that  they  Jlwuld  receive,  or  for  Dignity  that  they  jkould  obtain  ', 
 or  for  Pear.  If  it  be  a  Man  :  they  inquire  whether  he  have  not  fet  his  Af- 
 feilion  on  fome  Jewifil  Woman:  or  a  Woman,  her  Aficflion  on  fome  you?;g 
 Jl^an  of  Ifrael.     If   no  fuch  like  Occafion  be  found  in  them ',  they  make 
 
 e  2  known- 
 
 {a)  Numb,  1 5. 1 5, 
 
xliv,  [p^^'^  haptli^d  Trofeljtes. 
 
 knt>wn  unto  '«w  ths  Weighthiefs  of  the  Take  of  the  Law^  and  the  Toil  tktt 
 is  in  the  doing  thereof^  ahoie  that  which  Peo^Le  of  other  Lands  have  :  To 
 fee  if  they  will  go  bach.  If  they  take  it  upon  them^  and  -withdraw  not, 
 and  they  fee  that  they  come  of  Love  \    then  they  receive  Vw,   &c. 
 
 Therefore  the  Judges  received  no  Trofelyte  all  the  Days  of  David  and 
 Solomon.  Not  in  David'j  Days^  lefi  they  fhould  have  come  of  Fear  :  Nor  in 
 Solomon'^,  lefl  they  Jlwuld  have  come  becanfe  of  the  Kingdom  and  great  Tro- 
 fperity  which  Ifrael  then  had.  For  who/a  comes  from  the  Heathens  for 
 any  T'hing  of  the  Vanities  of  this  World^  he  is  no  righteous  Frofelyte.  Not" 
 withflanding  there  were  mofiy  Profelytes  that  in  DavidV  and  SolomonV  Time 
 joi>:ed  themf elves  in  the  Pre  fence  of  private  Perfons  ^  and  the  fudges  of  the 
 great  Synedrion  had  a  Care  of  ''em.  They  draw  \m  not  away^  after  they 
 were  baptizSd.y  out  of  any  Place :  Neither  took  they  ''em  near  to  thcrd^  until 
 their  jifter-frnits  'appeared. 
 
 Maimonides  gives  at  the  fame  Place  an  Account  of  feveral  Circiim- 
 ftances  of  Time,  PJace,  &c.  obferved  in  this  Adion  of  baptizing  a 
 Profelyte.  As  that,  They  baptiz.ed  not  a  Profelyte  on  the  Sabbath^  nor  on 
 a  Holy-^Day^  nor  by  Night.,  &c.  They  do  it  in  a  Confluence  of  Waterr^ 
 &"c.  u4(foon  as  he  grows  whole  of  the  Wound  of  Circumcifon^  they  bring 
 him  to  Baptifm :  And  being  placed  in  the  Water.,  they  again  inflruci  him^ 
 &c.  Andf  fueh  a-  Confluence  of  Waters,  Jonathan''^  Chaldee  Paraphrafe 
 determines  ought  not  to  be  lefs  than  40  of  the  Meafures  caRed  Sata^ 
 where  he  paraphrafes  on  Lxod.  19.  Lev.  1 1.  and  other  Places. 
 
 The  Talmud  fays  the  fame  thing  of  receiving  Profelytes  by  Baptifm  t 
 only  whereas  Maimonides  fpeaks  of  the  Number  of  Three,  as  neceflary 
 to  be  prefent  at  the  baptizing  \  tha  Talmud  Baby  Ionic  does  not  infift 
 on  any  more  than  two  grave  Men. 
 
 Talmud.  Babylon.  Majf.  Jevamoth^  fol.  47. 
 When  a  Trofelyte  is  received.,  he  mufh  be  circumcifed :  And  then  when  he  it 
 cured  Cof  the  Wound  of  Circumcifion^  they  bapti.z,e  him  in  the  Prefence. 
 of  two  wife  Men..,  f^y'^^g  '1  Behold  he  is  aji  Ifraelite  m  all  Things.    Or 
 tf  it  be  a  Woman  ^  the  Women  lead  her  to  the  Waters^  &C. 
 
 But  the  Talmud  Mierofol.  Jevamoth  lays  as  Maimonides  doe%  that  a 
 Trofelyte  hai  need,  of  Three  (b).  And  direfts  the  other  Circumftances. 
 as  he  does,  viz..  They  do  not  baptize  a  Profelyte  by  Night  (/).  And, 
 They  were  not  baptized  tilt  the  Pain  of  Circumcifion  were  healed  (d). 
 
 And  the  fame  continues  to  this  Day  to  be  the  Pradice  of  the  pre- 
 fent Jews.  For  fo  Leo  Modena  in  his  Hiftory  of  them,  Pt.  5.  CH.  2. 
 fpeaking  of  a  Profelyte's  Admiffion  ^  They  take  and  circumcife  him  :■ 
 and  as  foon  as  he  is  well  of  his  Sore,  he  is  to  waft  himfelf  all  over  in  Wa^ 
 ter  :  and  this  is  to  be  done  in  the  Prefence  o/r/;rff  Rabbins,  &C.  And  f^ 
 ftom  thenceforth,  he  becomej  oia  nAtural  Jew. 
 
 The. 
 
 (b)  Fol.  46.  z,    (e)  fol.  46.  2.    (d)  Fol.  41,2= 
 
Jews  ^apthed  Profelytes,  XiV'*. 
 
 The  Books  do  fpeak  of  this  Wafhing,  or  Baptifm,  as  ablolutely 
 neceflary  *,  and  an  Ordinance  without  which  none  was  to  be  counted^ 
 a  Profelyte.     So 
 
 Gemara  Babylon,  ad  tit.  Cherltjjoth^  c.  2. 
 The  Profelytes  enter  d  not  into  Covenanty  hut  by  Circumcijion.,  BaMiftn.^ 
 and  ffrinkling  of  Blood. 
 
 And  Tit.  Jabimoth^  c.  4. 
 
 //(?  is  no  Profelyte  unlefs  he  be  circnmcifed  and  baptiz,ed.  And,  If  he 
 ^e  not  baptiz^ed  ^  he  remains  a  Gentile  Qo^^  Pagan]].  And  there  is  in  that 
 Chapter  a  Proof  given  of  that  Opinion  of  the  Neceflity,  which  I  fhall 
 have  Occafion  by  and  by  to  mention. 
 
 Maimonides  {"ays  the  fame  Thing,,  as.  we  faw  in  the  Chapter  I  quo- 
 ted before  (ej. 
 
 Alfo  the  Talmud.  Tract.  Reptdii.,  fpeaking  of  Jethroy  Mofes^s  Father- 
 in-law. 
 
 J-fe  was  made  a  Profelyte  by  Circnmcifton  and  Immerfion  in  Waters'. 
 
 This  Cudom  of  the  Jews  continued  after  Chrift's  Time,  and  after 
 their  Expulfion  from  the  Holy  Land ;  and  continues  (as  I  Ihew'd  front 
 Leo  Modena)  to  this  Day,  if  there  be  any  that  now  a-days  do  turit- 
 Profelytes  to  their  Religion.  Wherever  they  fojourned  \  if  they  found 
 any  of  that  Country  that  chofe  to  be  of  their  Religion,  they  would 
 not  admit  him,  unlefs  he  would  firft  be  waflied  or  baptized  by  them.. 
 And  fome  heathen  Writers  do  exprefs  a  great  deal  of  Scorn  and 
 Difdain  at  this  their  valuing  themfelves  upon  their  own  Purity  ia 
 comparifoa  with  other  Nations.  So  Arrianns^  a  Philolbpher  at  Romc^ 
 (about  the  Year  of  Chrifl  147)  jeers  (f)  thofe  that  turn'd  ProjR^lytes 
 to  the  Jews,  calling  them  ^i^ctixi^ivni^  dipt :  and  defcribes  their  Cuftom 
 to  be,  that  when  a  Man  is  fo  dipt  by  them,  then  he  is  accounted 
 ntS  evTi  UJ'ctiQ-y  a  right  Jew  :  and  calls  one  that  is  a  Counterfeit  Pro- 
 felyte to  them,  OT£5t^itT775rtV,  one  that  puts  an  Abufe  upon  their  Ceremony  of 
 Baptifin. 
 
 This  folemn  Baptizing  of  Profelytes  differed  from  the  reft  of  their 
 divers  Baptifms  (which  St.  PW,  Heh.  9.  10.  fays  were  cuftomary  a- 
 mong  the  Jews)  in  this  •,  that  thofe  others  were  upon  new  Occalions 
 of  Uncleannefs,  &c.  many  Times  repeated  :  but  this  was  never  givenv 
 but  once  to  one  Perfon.  It  was  called  (as  Dr.  Light  foot  fhews  (g),  Ra-^ 
 ptifm  for  Profelytifm^  diftincl  from  Baptifm  for  Vncleannefs. 
 
 §.  2.  It  is  not  very  material  to  our  Purpofe  to  inquire  upon  what 
 Reafons  or  Autorities  this  Cuflom  of  the  Jews  of  baptizing  all  Pro- 
 felytes was  graunded.  AH  that  is  material,  is  to  know  that  they  had 
 Time  out  of  Mind  fuch  a  Cuftom.  And  for  that,  the  Sayings  of  their 
 own  Writers  here  produced  are  a  fufficient  Evidence.  Yet  I  Ihall  fpend 
 a  few  Words  in  (hewing  how  they  prove  the  Neceflity  of  this  Waih- 
 ing,  or  Baptizing,  from  Mofes\  Lav/.  They; 
 
 (e)  iruriBia,c.  13.    (f)  Differt.  in  Epide:.  1,  2.  c,  9.    (g;  Hor.Hcb,  on  Mat.  3.  $, 
 
-xjvi.  Jews  lapt'iz^  profelytes. 
 
 They  talie  notice  that  Mofes  Nnmb.  15.  15.  orders  thus,  One  Ordi- 
 nance full  be  both  for  yon  of  the  Congregation^  and  alfo  for  the  Stranger 
 [^or  Profelyte]  that  fojoams  with  yon.  An  Ordinance  for  ever  in  your 
 Generations  :  As  you  are^  fo  jhall  the  Stranger  be  before  the  Lord.  One 
 Law  and  one  Manner  fljall  be  for  yon  and  for  the  Stranger^  &c.  Now 
 they  reckon  that  the  Jfraelites  themielves  were  at  their  entring  into 
 Covenant  with  God  at  the  Time  of  their  receiving  the  Law  in  Mount 
 ■  Sinai^  all  of  'em  wafhed  or  baptized.  So  they  underftand  thofe  Words, 
 Exod.  19.  10.  And  the  Lord  faid  unto  Mofes  j  Go  unto  all  the  People  and 
 fandifie  them  to  Day  and  to  Morrow.,  and  let  ''em  wajh  their  Clothes^  and 
 be  ready  againfi  the  third  Day  :  and  the  third  Day  the  Lord  will  come 
 .down,  &c.  They  underftand  the  Meaning  of  that  Command  by  which 
 Mofes  was  to  fandifie  the  People  on  thofe  two  Days,  to  be  the  Wafh- 
 ing  of  'em  :  and  fo  that  Word,  to  fanclifie^  does  commonly  fignifie  in 
 the  Jewifh  Law  (as  feveral  Writers  have  fhewn  by  many  Inftances, 
 and  I  alio  do  in  this  Book  (h)  give  fome)  efpecially  when  'tis  fpoken 
 of  a  Man  fandifying  other  Men.  And  Adaimonides^  Mickvaath.  it. 
 More  Nebochim.  Ft.  3.  c.  33.  fays  ^  This  is  a  Rule  ^  that  wherefoever 
 in  the  Law  the  Wajlnng  of  the  Body  or  Garments  is  mention  d^  it  means 
 ftill  the  Wafinng  of  the  whole  Body.  And  the  fame  is  affirmed  •,  Gemara, 
 Babyl.  Tit.  Jabimath-,  c.  4.  FoL  4.6,  And  fo  Aben  Ez^ra,  on  that  Place 
 of  Scripture  (i)  where  Jacob  being  to  meet  with  God  at  Bethel,  faid 
 to  his  Houfhold  j  Be  clean,  and  change  your  Garments  ^  underltands  the 
 wafinng  of  their  Bodies.  And  Selden  (k)  fhews  by  the  Expofitions 
 which  the  Jewifh  Commentators  give  on  Levit.  11.  25,  28,  40.  Levit, 
 14.  8,  47.  Numb.  19.  10,  21.  Numb.  31.  24.  and  feveral  other  Texts 
 where  wafhing  of  Garments  is  mention'd,  that  they  always  underfland 
 walhing  of  the  whole  Body.  And  for  the  like  underftanding  of  the 
 "for^faid  Place  in  E.vod.  19.  10.  quotes  Mechilta.  Nachmanid.  R.  Bechai. 
 Mofes  Mihtfi,  &:c. 
 
 That  they  gave  this  (Baptifm  of  the  Jews,  and  the  Command  for 
 Profelytes  to  be  as  the  Jews  were)  as  a  Proof  that  Profelytes  muft 
 be  baptiz'd,  appears  by  the  Words  of  Maimonides  in  the  place  be- 
 fore quoted.  For  he  firfl  fays  thus  ^  By  three  Things  did  Ifrael  enter 
 .into  Covenant,  by  Circumcifion,  and  Baptifm,  and  Sacrifice.  Circumcifioa 
 rvas  in  ^gypt,  as  it  is  written  ;  no  uncircumcifed  (1)  Perfon  fiiall  eat 
 thereof,  &c.  Baptifm  was  in  the  Wildernefs  juji  before  the  giving  of  the 
 Law  J  as  it  is  written  (m)  ',  fandifie  them  to  Day  and  to  Morrow, 
 .and  let  them  wafh  their  Clothes.  And  facrifice :  as  it  is  faid  (n).  And 
 die  fent  young  Men  of  the  Sons  of  Ifrael  which  ofier'd  Burnt-ojferings, 
 &c. 
 
 And 
 
 (h)  Pt.  I.  CH.XI.'§.  II.    (i)  Geno3  5-  2^.    (k)  De  Synedr.i.  i.e.  3.    (1)  Exod.  12.' 
 ^8.    Cn:i)  Exod.  19.  10.    (n)  Exod,  24.  5, 
 
Jews  hapttzd  Profelytes. 
 
 And  then  he  adds  that  which  I  recited  before  concerning  Profelytes  ^ 
 And  fo  in  all  Ages  when  an  Ethnic  is  voUUng^  &c.  he  muft  be  circumcifed^  and 
 baptiz.ed,  and  bring  a  Sacrifice :  As  it  is  written  \  As  you  are,  fo  fhall  the 
 Stranger  be,  &c. 
 
 And  fo  fays  the  Talmud.  TraSl.  Refud. 
 
 Ifrael  does  not  enter  into  Covenant  but  by  thefe  three  Things.,  by  Cir- 
 cumcifion.,  Ba^tifm.,  and  Peace  Offering :  And  the  Trofelytes  in  like  man-' 
 ner. 
 
 And  again,  ad  Tit.  Cherithoth,  c.  2. 
 
 As  you  are  fo  jhall  the  Stranger  be.  As  yon  are,  that  is  ^  as  was  dorie 
 to  your  Fathers.  And  what  was  done  to  them  ?  Tour  Fathers  did  not  enter 
 into  Covenant  but  by  Circumcifion.,  and  Ba^tifm^  and  Sprinkling  of  Blood, 
 So  neither  do  Trofelytes  enter  into  Covenant^  but  by  Circumcifion^  and  Ba- 
 ftifnty  and  Sprinkling  of  Blood. 
 
 And  Rabbi  Solomon,  in  loc. 
 
 Onr  Rabhies  teach  that  cur  Fathers  enter  d  into  Covenant  by  Circumcifion^ 
 and.  Ba^ifm^  and  Sprinkling  of  Bloody  &:c. 
 
 The  ancient  Chriftians,  efpecially  fuch  of  'em  as  liv'd  in  Places 
 ■where  they  could  have  Converfe  with  the  learned  Jews,  and  might 
 learn  from  them  the  Meaning  of  the  Hebrew  Phrafes  ufed  in  the  Old 
 Teftament,  do  alfo  fpeak  of  this  Baptifm  of  the  Jews. 
 r  So  Gregory  Naz.ianz.en.,  Orat.  39.  fhewing  the  Preference  of  the  Chri  - 
 Itian  Baptifm  before  the   Jewifh,  fays,  e/^'xtt?!^  M<vcnK,  «6ax'  Iv   vJk-n'  )^ 
 
 Mofes  gave  a  Baptifm.,  but  that  was  with  Water  only.  And  before  thaty. 
 they  were  baptized  in  the  Cloud  and  in  the  Sea.  But  thefe  were  hut  a  Type 
 Cor  Figurej  of  ours  ^  as  Paul  alfo  understands  it. 
 
 And  St.  Cyprian.  Epifi.  73.  ad  Juhaianum. 
 
 Alia  enim  fuit  Judeorum  fub  Apofiolis  ratio  :  alia  eft  Gentilium  conditio^ 
 Jili  ^uia  jam  legis  C^  MoyCi  antiquifimum  baptifma  fuerant  adepti^  in  no" 
 mine  ^uoe^ue  Jefu  Chrift-i  erant  baptiz.andi. 
 
 '  The  Cafe  of  the  Jews  who  were  to  be  baptiz'd  by  the  Apoftles 
 
 *  was  different  from  the  Cafe  of  the  Gentiles  •,  for  the  Jews  had  al- 
 
 *  ready,  and  a  long  time  ago,  the  Baptifm  of  the  Law  and  of  Mofes  j 
 
 *  and  were  now  to  be  baptiz'd  in  the  Name  of  Jefus  Chriff. 
 
 Alfo  St.  Bafil  in  his  Oration  of  Baptifm,  compares  together  the 
 Baptifms  of  Mofes,  of  John,  and  of  Chrifl-.  Whofc  Words  I  Ihall 
 quote  Ft.  i.  CH.  XII.  §.  7.  of  this  Colleftion. 
 
 And  before  them  all,  TertulUan,  having  in  his  Book  of  Baptifm,  c.  5. 
 Jhewn  by  feveral  Particulars,  that  the  "Heathens  had  ufed  of  old  a 
 certain  Rite  of  Baptizing,  v/hich  they  faid  was  for  their  Regeneration 
 and  for  the  Forgivenefs  of  their  Sins,  applies  to  it  this  Obfervation  ; 
 Hie  cjuocf,  Studium  Diaboli  cognofcimus  res  Dei  amulantis,  chn  &  ipfe  ba- 
 ptifmum  m  fuis  exercet.  Here  we  fee  the  Aim  of  the  Devil  to  ape  {or  imi- 
 tate] the  Things  of  Cud.     Since  he  alfo  fets  up  a  Baptifrn  for  his  Difciples, 
 
 Kow 
 
^Iviii,  y^"'^  laptizd  Profelytes, 
 
 Kow  the  Divine  Baptifra  which,  he  fays,  the  Devil  imitated,  miift 
 be  the  jewifli  Baptifm.  For  the  Rites  of  Apollo  and  Ceres  (in  which 
 he  there  inllances,  as  thofe  in  which  the  faid  Baptifm  was  ufed)  were 
 loi:^  before  the  Times  of  the  Chriflian  Baptifm.  The  Place  I  recite 
 anions;  fome  other  Paffages  of  Terttillian^  Ft.  i.  CH.  ir.  §.  ii. 
 
 Awl  Ml-.  SeUen.de  Synedr.'i.  i.  c.  3.  obferves  that  that  Saying  of  St. 
 'Baul^  i  Cor.  10.  I,  2.  J4lloHr  Fathers  were  baptiz.ed  unto  Mofes  in  the  Cloud 
 and  in  the  Sea^  would  have  been  difficult  for  thofe  to  whom  St.  Panl 
 •wrote,  to  make  any  Senfe  of  ^  had  it  not  been  a  Thing  well  known 
 at  that  Time  when  the  Apollle  wrote,  that  the  J^ws  look'd  upon 
 themfelves  as  having  been  entered  into  Covenant  by  Baptifm :  and 
 that  St.  ^Paul  fpoke  as  alluding  to  -that.  And  Dr.  Hammond  concludes 
 the  fame  fo). 
 
 §.  3.  Secondly,  It  is  to  be  obfcrvM,  that  if  any  fuch  Profelyte  who 
 came  over  to  the  Jewifh  Religion  and  was  Ijaptiz'd  into  it,  had  any 
 Infant  Children  then  born  to  him  •,  they  alfo  were  at  the  Father's 
 Deiire  circumcis'd  and  baptiz'd,  and  admitted  as  Profelytes.  The 
 Child's  Inability  to  declare  or  promife  for  himfelf  was  not  look'd 
 on  as  a  Bar  againft  his  Reception  into  the  Covenant:  but  the  Defirc 
 of  his  Father  to  dedicate  him  to  the  true  God,  was  counted  available 
 and  fiifficient  to  juftifie  his  Admifllon.  So  that  it  was  with  fuch  a 
 Profelyte  as  it  was  with  Abraham  at  his  firlt  Admifliou  to  the  Coye- 
 jsant  of  Circumcifion :  As  Abraham  of  99  Years  old,  and  Jjlmael  his 
 Son  of  13  Years  old,  and  all  the  Males  in  his  Houfe  that  were  8  Days 
 old  or  upwai-d,  were  circumcis'd  at  the  fame  Time  ^  fo  fuch  a  Pro- 
 felyte v;ith  all  his,  w^re  both  baptiz'd  (and  circumcis'd  if  they  were 
 male  Children)  and  had  each  of  'em  a  Sacrifice  (fuch  as  was  by  Law 
 (f)  requir'd  for  a  Jexv's  Child)  made  for  'em  :  but  if  Females  j  they 
 ■tvere  baptiz'd,  and  a  Sacrifice  was  offer'd  for  'em. 
 
 And  the  Reafon  which  the  Jewifh  Writers  giv^,  why  it  was  not  ne- 
 cefiary  to  ftay  to  fee  whether  the  Child,  when  come  to  Age,  would 
 be  willing  to  engage  himfelf  in  the  Covenant  of  the  true  God,  or  not^ 
 is  -this  *,  That  it  is  out  of  the  Reach  of  any  Doubt  or  Controverfie, 
 that  this  is  for  his  Good.  Where  there  may  be  any  Qiieftion  made 
 whetber  a  Thing  be  beneficial,  or  not  •,  the  Concerns  of  a  Child  are 
 not  to  be  difpofed  of  by  another:  but  here  the  Benefit  of  being  de- 
 •dicated  to  Jehovah  (oi  which  Dedication  thefe  Rites  were  the  Sacra- 
 ment and  Seal)  is  evident  and  unqueftionablc  One  may  (as  they 
 '^ive  the  Reafbn)  privilegt  a  Per/on^  tho''  he  be  nncapable  of  knowing  it  \ 
 hilt  one  oH^Jt  not  to  difprivilege  a  Perfon  withoHt  his  Knowledge. 
 
 They  judge  therefore  that  a  Profelyte  had  no  more  need  to  exped 
 liis  Ghild's  Gonfent  to  be  cleanfed  by  this  Baptifm  or  Waihing  from 
 the  oijiclcan  and  accurfed  Eftate  in  which  he  was  born,  than  a  natu- 
 ral 
 
 Six  ^Queries  Inf.  bapt.  § ,  7, "S,     (p)  Luke  2,  24^ 
 
Jews  laptiz<i  the  Children  of  Frofelytes.  xlije 
 
 ral  JevD  had  to  make  any  fuch  Delay  in  giving  his  Child  Circumcifion, 
 the  Seal  of  the  Covenant.  Which  Delay,  iiiftead  of  being  cautious, 
 would  have  been  impious.  This  Reafon  of  theirs  will  appear  in  their 
 Sayings,  which  I  am  now  going  to  produce. 
 
 Gemara  Babylon.     Chetnboth^  c.  i .  fol.  1 1 . 
 
 If  with  a  Vrofelyte  his  Sons  and  his  Daughters  he  made  Profelytes  \  that- 
 which  is  done  by  their  Father   redonnds  to   their  Good. 
 
 And  'tis  not  only  the  Gemara  fwhich  perhaps  fome  will  objed  a* 
 f^iinlt,  as  not  being  ancient  enoughj  but  the  Text  of  the  Mifna  it 
 felf,  both  in  the  Babylonian  and  in  the  Jcmfalem  Tabnud^  which  fpeaks 
 at  that  Place  of  a  Child  becoming,  or  being  made,  a  Profelyte.  Fot 
 the  Jernfalem  Mifna  fays,  that  if  a  Girl  born  of  heathen  Parents  be 
 made  a  Profelyte  after  fie  be  three  Tears  and  a  Day  old  j  then  fhe  is  not 
 to  have  fuch  and  fuch  Privileges  there  mention'd.  And  that  of  the 
 Babylon  Edition  fays,  that  if  fhe  be  made  a  Profelyte  before  that  Age^ 
 Ihe  fhall  have  the  faid  Privileges.  Both  agreeing  fas  Selden  reciting 
 (7)  thofe  Places  obfervesj  that  a  Child  of  never  fo  little  Age  might  by 
 their  Cuftom  be  made  a  Profelyte.  And  then  the  Gemara  there  gives 
 the  Reafon,  or  rather  takes  off  the  Objedion  which  might  be  made 
 becaufe  of  their  Nonage,  faying  ; 
 
 They  are  wont  to  baptiz,e  fuch  a  Profelyte  in  Infancy  upon  the  Profejfion 
 of  the  Honfe  of  Judgment  Cthe  Court].     For  this  is  for  his  Good. 
 
 And  the  Glofs  there  ("having  firft  put  in  an  Exception,  that  if  the 
 Father  of  the  Child  be  alive  and  prefent,  the  Child  is  baptiz'd  at  his 
 Requeft :  but  if  not,  on  the  Profeilion  of  the  Court)  comments  thus  oa 
 thofe  Words. 
 
 They  are  wont  to  baptize.  Becaufe^  fays  the  Glofs,  none  is  made 
 a  Profelyte  without  Circumcifion  and  Baptifm.  XJpon  the  Profeilion  of 
 the  Houfe  of  Judgment.  That  is^  the  three  Men  have  the  Care  of  his 
 Baptifm^  according  to  the  Law  of  the  Baptifm  of  Profilytes^  which  requires 
 three  Men  .•  who  do  fo  become  to  him  a  Father.  And  he  is  by  them  made  a 
 Profelyte^  &C. 
 
 So  that,  as  Selden  there  exprelTes  it,  A  Profelyte^  if  of  Age,  made 
 Profejfion  to  the  Court,  that  he  would  keep  Mofes''j  Law.  But  in  the  Cafe 
 of  Aiinors,  the  Court  it  felf  did  profefs  in  their  Name  the  fame  thing. 
 Jufi  as  in  the  Chriflian  Church  the  Godfathers  do:  at  leaf,  if  their  P.vents 
 were  not  there  to  do  it  for  Vwi. 
 
 And  Maimor.ides  in  the  Chapter  I  quoted  before,  IJfuri  Bia,  r.  13. 
 §.  7.  after  he  has  difcours'd  what  I  there  recited  of  the  Baptifm  of 
 grown  Perfor.s  made  Profelytes,  adds  the  fame  that  the  Gemara  had 
 faid. 
 
 .  A  Profelyte  that  is  under  Age  they  are  wont  to  baptiz^e  upon  the  Knowledge 
 £or  Profelfion]]  of  the  Houfe  of  Judgment  {ov  Court]  Becaufe  this  is  for 
 his  Good.  f  If 
 
 Cq)  Dc  Syiicdriis,  1.  i.e.  3. 
 
The  Jews  haptlzed  the  Infants  of  Profclyies^  lut  not  their  own. 
 
 If  a  Child  were  fatherlefs,  and  his  Mother  brought  him  *,  they  ba-- 
 ptiz'd  him  at  her  Dedre :  but  the  Court  profelTed  for  him.  As  the 
 Gemara  fays  at  the  place  forecited. 
 
 Concerning  the  Age  of  the  Child  to  be  baptk'd,  they  had  this  Rule  : 
 u4)7y  male  Child  of  fiich  a  Profelyte,  that  was  nrder  the  Age  of  i  3  Tears 
 and  a  Day  •,  and  Females  that  were  under  1 2  Tears  and  'a  Day^  they  ba- 
 ptized as  Infants  at  the  Requeft  and  by  the  Aflent  of  the  Father,  or 
 the  Autority  of  the  Court :  becaiife  fuch  an  one  was  not  yet  the  Son 
 of  AJfent  ',  as  they  phrafe  it,  /.  e.  not  capable  to  give  A  (Tent  for  him-'- 
 Felf:  but  the  Thing  is  for  hts  Good.  If  they  Avere  above  that  Age,  they 
 confented  for  themfelves.  This  Selden  fliews,  both  in  his  Book  de  jure 
 Nat.  &  Gent,  juxta  Hebr^os^  I.  1.  c.  2.  and  alfo  de  Synedr.  /.  i.e.  3. 
 by  Particulars  too  large  to  be  inferted  here. 
 
 J^abbi  Jofe^h  indeed  gives  this  Sentence,  that  when  they  grow  to 
 Years,  they  may  retraS.  Where  the  Cbfs  writes  thus^  this  is  to  be 
 underfiood  of  little  Children,  who  are  made  Profelytes  together  with  their  Fa- 
 thers^ And  the  fame  is  the  Opinion  of  fome  People  concerning  Chri- 
 Itians  Children  baptized  in  Infancy.  But  the  Council  of  Trent  ana- 
 thematizes (r)  this  Opinion. 
 
 What  has  been- faid  of  the  Baptifm  of  Children  of  Profelytes,  is. 
 to  be  underftood  of  fuch  Children  as  were  born  before  the  Parents 
 themfelves  were  baptized :  for  all  the  Children  that  were  born  to 
 them  afterward,  they  reckon'd  were  clean  by  their  Birth-,  as  being 
 born  of  Parents  that  were  cleanfed  from  the  polluted  State  of  Hea- 
 thenifm,  and  that  were  in  the  Covemnt  of  Jlbraham^  and  were  become 
 as  natural  Jews.  They  therefore  did  by  them  only  the  fame  Thing 
 that  the  natural  Jews  did  by  their  Children :  that  is,  for  the  male  Chil- 
 dren they  ufed  Circumcifion,  and  Sacrifice  or  Offering  :  and  for  the 
 Females  only  a  Sacrifice. 
 
 Dr.  Hammond  did  indeed  once  maintain  the  contrary  in  a  Difpute 
 (J)  with  Mr.  Selden  and  Mr.  Tombs  -.and  thought  that  both  the  Chil- 
 dren of  natural  Jews  were  wont  to  be  baptized^  and  alfo  the  Chil- 
 dren of  Profelytes  born  after  their  Parents  Baptifm.  But  the  learn- 
 ed Men  that  have  fince  made  a  more  exadt  Enquiry  in  the  Books  of 
 the  learned  Jews,  have  found  and  given  their  Verdid,  that  Selden.. 
 was  in  the  right,  and  the  Dr.  in  a  Millake  in  that  Matter.  And  Bp. 
 Taylor,  Mr.  Walker,  &c.  have  followed  him  in  that  Miftake. 
 
 The  natural  Jews  reckon'd  that  neither  they  themfelves  nor  their - 
 Children  did  Hand  in  any  Need  of  this  Baptifm,  never  llnce  the  time 
 Cwhich  I  mention'd  before j  when  their  whole  Nation,  Men,  Women-,., 
 and  Infants,  were  baptiz'd  before  the  giving  of  the  Law  on  Mount 
 Sinai.    'Twas  our  Savior  who  firll  order'd  by  himfelf  and  by  his  Fore-- 
 runner, that  every  particular  Perfon,  Jew  or  G entile,  or  of  what  Pa)- 
 
 renti 
 
 (»•)  Scff  7.  Can,  de  Baptifmo  14,    {i)  Defence  of  Ijif.  Bapc. 
 
Ifjfjfits  founds  or  taken  in  War^  l^iptizeJ. 
 
 rents  foever  born,  mull  be  bom  (r)  again  of  Water.  As  for  the  Pro- 
 felytes  Baptifm,  it  was  a  Rule  among  'em,  a«  Mr.  Selden  fhews  («) 
 that  it  y^oi  never  reiterated  on  him  or  his  Poflerity.  And  as  other  teirned 
 Men  6.0  fhew,  that  Filins  baptiz,ati  habetur  pro  haptiz.ato.  "  He  that  is 
 '  born  of  a  baptized  Parent  is  acc6unted  as  baptized.  And  Dr.  Light- 
 foot  gives  this  as  their  Rule,  The  Sons  of  Profelytes,  in  following  Gene-- 
 rations  were  circHmcifed  indeed  j  but  not  Liptiz.ed-^ —  at  being  already  11^ 
 raelites. 
 
 And  tho'  the  Child  were  begotten  and  conceived  in  the  Womb  be- 
 fore the  Parents  were  baptized  \  yet  if  they  (and  particularly  if  the 
 Mother)  were  baptized  before  it  was  born  into  the  World,  the  Jews 
 had  a  Saying  (which  is  quoted  by  (a-)  Dr.  Hammond  bimfelf)  recorded- 
 by  MaimonideSy  Iff.  Bia.  c.  13.  and  alfo  in  the  Talmud. 
 
 A  heathen  Woman ^  if  Jiie  is  made  a  Frofolytefs  when  big  with  Child  \  that 
 Child  needs  not  Baptifm  :  for  the  Baptifm  of  the  Mother  fcrvcs  him  for  Ba- 
 ptifm. 
 
 §.  4.  Thirdly,  This  is  alfo  plainly  prov'd  and  agreed  by  all  the 
 learned  Men  aforefaid  and  by  all  others,  to  have  been  the  Cuftoni 
 of  the  Jews  ^  that  if  they  found  any  Child  that  had  been  expos'd  in 
 the  Fields,  Woods,  or  High-Ways  by  the  Heathens  \  or  if  they  took 
 in  War  any  Infant  Children,  whom  they  brought  home  as  Booty,  and 
 intended  to  bring  'em  up  in  their  Religion  \  they  baptiz'd  'em  in  In- 
 fancy, and  accounted  'em  as  Profelytes.  So  fays, 
 MaimonideS'  Halach  Aibdim.  c.  S. 
 An  Ifraelite  that  takes  a  little  heathen  Child^  or  that  finds  an  heathen 
 Infant^  and  baptiz.es  him  for  a  Profelyte  :  Behold  he  is  a  Profclyte. 
 
 At  this  Baptifm  of  fuch  a  Child  the  Owner  of  him  was  wont  to 
 determin  whether  he  fhould  be  a  Slave  or  a  Freeman :  and  he  was  ba- 
 ptiz'd in  the  Name  of  the  one  or  of  the  other  accordingly.  To  which 
 purpofe  is  that  Rule  of  Rabbi  Hez.ekiah^  fet  down  in  the 
 PJierofol.  Jevamoth.  foL  8.  4. 
 Beholdy  one  finds  an  Infant  cajh  ont^  and  baptizes  him  in  the  Name  of  a 
 Servant :  Do  thou  alfo  circumcife  him  in  the  Name  of  a  Servant.  Bitt  if 
 he  baptiz^e  him  in  the  Name  of  a  Freeman  :  Do  thou  alfo  circitmcifc  hiin  in 
 the  Name  of  a  Freeman. 
 
 Thefe  Cafes  were  very  frequent.  For  befides  that  many  Profelytes 
 of  the  Gentiles  came  over  v.ith  their  Children^  the  Jews  Cuftom  in 
 War  was  to  bring  away  the  Children  of  the  People  whom  they  con- 
 quer'd,  that  they  might  either  make  Servants  of  'em,  or  if  they  took 
 a  liking  to  'em,  adopt  them  for  their  own.  And  'twas  a  common 
 Thing  with  the  Heathens  to  expofe  their  Infants,  whom  they  would 
 .not  be  at  the  Charge  to  bring  up,  in  the  High-Ways,  &c.    So  that 
 
 f  2  Dr. 
 
 (0  John  3.  3,  5.     («)  DejurcKaf,  &  Gem.  1.  2.  c.  2.      {x)  Six  Qii^er.  Inf.  Ba'.^ 
 %  109.  .  ■  ^ 
 
lii.  The  Argument  from  Jeiv/fh  Pddohaptifnfy 
 
 Dr.  Ltghtfoot  fays  (y)  The  baptiz.ing  of  Infams  was  a  Thing  Oi  well  hiowft 
 in  the  Church  of  the  Jeivs^  04  ever  it  has  been  in  the  Chrifiian  Church. 
 
 §.  5.  Now  "this  gives  great  Light  for  the  better  underftanding  the 
 Meaning  of  our  Savior,  when  he  bids  his  Apoflks  {zS)  Go  and  dif- 
 eifle  all  the  Nations^  and  hapiz,e  ''em.  For  when  a  Commiflion  is  given  in 
 fiich  fhort  Words,  and  there  is  no  exprefs  Direction  what  they  fhall 
 do  with  the  Infants  of  thofe  who  become  Profelytes  •,  the  natural  and 
 obvious  Interpretation  is,  that  they  mull  do  in  that  Matter  as  they 
 and  the  Church  in  which  they  liv'd  always  ufed  to  do. 
 
 As  now  at  this  Time,  if  an  Ifland  or  Country  of  Heathens  be  dif^ 
 covcr'd,  and  a  Minifter  be  fent  out  to  them  by  the  Bilhops  of  the 
 Church  oi  England^  who  fhouldr  4ay,  6*6)  and  convert  fuch  a  Nation  and 
 haptiz.e  ''em  ^  He  would  know  without  asking  any  Qiieftion,  that  he 
 inuft  baptize  the  Infants  of  thofe  who,  being  converted,  offered  them 
 to  Baptifm ;  becaufe  he  knows  that  to  be  the  Meaning  and  the  Cu- 
 itom  of  that  Church  or  Bifhop  by  which  he  is  fent.  And  on  the  con- 
 trary, if  any  one  were  fent  from  a  Church  or  Congregation  of  Anti- 
 pasdcbaptifts  with  a  Commiffion  of  the  fame  Words,  Go  and  convert- 
 fuch  a  Nation  and  baptiz.e  \m ',  he  would  take  it  for  granted  that  he 
 inufl  baptize  none  of  their  Infants,  btcaufe  he  knows  that  to  be  con- 
 trary to  the  Meaning  and  Cuftom  of  the  Church  that  fends  him. 
 
 So  when  the  Apoftles  were  fent  out  to  the  Heathen  Nations  with  a 
 Commiffion  of  no  other  Words  than  thefe,  Go  and  difciple  Coi"  profe- 
 lyte^  ^11  ffj^  Nations^  baptiz^ing  ''em  in  the  Name  of  the  Father^  and  of  the 
 Son^  and  of  the  Holy  Spirit :  when  the  Cafe  came  in  hand  of  the  Infant 
 Children  of  thofe  that  were  dtfdpled^  what  could  they  think  other^ 
 but  that  they  muft  do  with  'em  as  had  been  ufually  done  in  that 
 Church  in  which  they  and  their  Mailer  had  always  Liv'd  ?  Since  the 
 Nations  were  to  be  profclyted,  How  could  they,  without  particular 
 Order,  alter  any  thing  in  the  cuftomary  Way  of  receiving  Profelytes 
 of  the  Nations  ?  For  to  difciple  the  Nations  to  Chrifl,  is  the  fame 
 thing  as  to  profelyte  'em  to  him  :  and  probably  in  the  Hebrew  Text  of 
 St.  Matthew  was  the  fame  Word:  And  we  fee  that  the  cuftomary 
 Phra/b  and  Language  of  the  Jews  was  to  call  the  Infants,  yonng  Pro-- 
 felytes,  or  Difciples :.  as  I  Ihall  Ihew  (^a)  that  jHjlin  Martyr^  one.  of  the. 
 eldeft  Chrillian  Writers,  calls  the  Chriftian  Infants  likewife. 
 
 If  our  Savior  meant  that  the  Apoftles  Ibould  make  any  Alteration 
 in  that  Matter,  and  not  baptize  the  Infants  as  had  been  ufually  done  $. 
 it  is  a  Wonder  He  did  not  fay  fo. 
 
 The  Antipcedobaptifts  depend  upon  this  as  an  unerring-  Rule  ^ 
 that  fince  our  Savior  did  not  fay  (ox  at  leaft  St.  Matthew,  does  not  re- 
 cite that  he  faidj  Baptix^e  the  Infants. alf a 'j  his  Meaning  muft  have  beejpk 
 that  they  fhould  not  baptize  'em.  But 
 
 (7)  Hon  Hcbr.on  Mac.  3.  6.     (^'  Mat.  28.  1 9.    {a)  Pc.  f .  CH.  H.  §.  6c 
 
^  for  Chrijlian  Pdefolaptifm.  ^^^ 
 
 .  But  if  they  would  put  this  Cafe  ;  Suppofe  our  Savior  had  bid  tht 
 Apoftles,  Go  and  dtfcifle  alt  the  Nations^  arid  (inftcad  of  baptizing  had- 
 faid)  circHmcife  V/w  ;  An  Antipsedobaptift  will  grant  that  in  that  Cafe, 
 without  any  more  Words,  the  Apoftles  mull  have  circumcifed  the 
 Infants  of  the  Nations  as  well  as  the  grown  Men,  tho'  there  had  been 
 no  exprefs  Mention  of  Infants  in  the  Commifllon :  bo  that  that  is  not 
 always  an  unerring  Rule. 
 
 And  what  is  the  Reafon  that  in  cafe  Circumcifion  had  been  appoint- 
 ed for  the  Nations,  it  muft  have  been  of  Courfe  given  to  Infants 
 tho'  they  had  not  been  exprefly  named  f  The  Reafon  is  this  j  becaufe 
 the  Apoftles  knew  of  themfelves  that  Circumcifion  was  ufually  given 
 to  Infants.  If  it  do  appear  then,  that  Baptifm  was  alfo  ufually  given  to 
 Infants,  and  the  Apoftles  muft  know  it  \  the  fame  Reafon  would  di- 
 red  'era  to  the  fame  Interpretation. 
 
 If  it  had  been  Circumcifion  that  had  been  order'd,  the  Apoftles 
 going  out  into  the  Nations  m^^ft  have  circumcifed  the  grown  Men  at, 
 the  Age  that  they  found  them  of:  but  they  would  have  circumcifed  the 
 Infants  alfo  •,  becaufe  one  that  Is  to  be  circumcifed  at  all  ftiould  be  cir- 
 cumcifed in  Infancy,  if  one  has  then  the  Power  or  Diredion  of  him. 
 So  they  muft  baptize  the  grown  Men  among  the  Nations  at  the  Age 
 that  they  found  them  of:  and  we  have  Reafon  to  conclude  that  they 
 muft  think  themfelves  obliged  to  give  Baptifm  (or  order  it  to  be  gi- 
 ven) to  the  Infants  alfo  •,  becaufe  by  the  Rules  of  Baptifm  received 
 in  their  Nation,  all  that  were  to  be  baptiz'd  at  all,  were  baptiz'd  in 
 Infancy^  if  they  had  then  the  Power  and  Diredion  of  'em. 
 
 And  tho'  the  Proof  that  Circumcifion  was  ufually  given  to  Infants, 
 is  taken  from  the  Writings  of  the  Old  Teftamcnt  ^  but  the  Proof 
 that  Baptifm  was  ufually  given  to  the  Infants  of  Profelytes  is  taken 
 only  from  the  Teftimonies  of  the  Jews  themfelves :  yet  the  Jews  them-- 
 felves  (how  fallible  foever  they  are  in  judging  of  the  Meaning  of  the 
 Law,  what  ou.^ht  to  be  done,  or  how  neceffary  it  was,  yetj  cannot 
 fail  of  being  fufficient  Witnefles  of  rhe  Matter  of  Fad,  and  able  to 
 tell  what  was  adiially  done  among  themfelves. 
 
 The  Difference  vvliich  the  Jews  made  between  themfelves  and  other 
 Nations  in  giving  Bapr.fm  to  Gtntile  Profelytes  and  their  Children, 
 but  not  to  themfelves  nor  their  own  Children,  does  not  at  all  afled. 
 the  Qiieftion  that  is  d'_^puted  be; ween  the  Chriftian  Pcedobaptifts  and 
 Antipxdobaptifts :    becaufe  i-a.  rcfped  of  the  Cluiftian  Pveligion  the. 
 Jews  themfelves  have  the  fame  Need  of  becoming  Pi ofclytes  and  of. 
 being  baptized,  that  other  Nations  have.     Tite  Gofpcl  has  concluded 
 all  under  Sin :  and  St.  Paul  fpeaking  of  this  very  matter  af  Baptifm. 
 (b)  fays,  that  in  refped  of  it  there  is  neither  Jew  «^r  Greek,  i.  e.  there, 
 is  no  Difference  between  'em.    The  Jews  themfelves  do  feem  to  have 
 underftood  that  when  thQChrift  came,  their  Nation  muft  be  baptiz'd 
 as  well  as  others.:  and  therefore  they  ask'd  7o/a«  Cw ho  baptized  Jcv/s) 
 Why: 
 
 \b)  Gal.  3.  27,  .osT""'  ^"^  '         " 
 
iivl  \Tke  Jr^u>9ihtt  from  Jeiv}j7f  ^ 
 
 Why  (f)  haptiz^eft  than  then^  if  thou  he  not  that  Chrift,  nor  Elias  ?  &C.  fignj- 
 fying  that  if  he  had  been  the  Chrift  or  Elias ^  they  Ihould  not  have 
 "wondcr'd  at  his  baptizing  of  jews. 
 
 The  lame  Thing  is  to  be  faid  of  that  Tenet  of  the  Jews,  that  the 
 Marit  Children  of  a  Pvofelyte,  born  to  him  before  his  Baptifm,  are 
 to  bebaptk^d  •,  but  not  the  Children  born  to  him  after  his  Baptifm, 
 nor  any 'of  their  Poftcrity  in  any  fiicceeding  Generations,  they  being 
 now  look'd  on  as  natural  Jews. 
 
 This,  I  fav,  does  not  affeft  the  QiieRion  of  Chriftian  Paidobaptifm. - 
 Becaufethat  Privilege  which  the  Jew  had,  or  fappofcd  himfelf  to  liave, 
 above  other  People^  is  as  to  the  Chriftian  Difpenfation  abolifh'd :  and 
 becaufe  botli  the  Pxdobaptifts  and  Antipxdobaptifts  are  agreed  that 
 irH-  Perfons  do  now  need  Baptifm  •,  as  well  thofe  that  are  born  of  ba- 
 ptized, as  thofe  that  are  born  of  nnbaptized  Parents :  our  Savior  ha- 
 ving fatisfied  Nicodemns  (ft)  that  that  which  is  horn  of  the  Flefi  (whether 
 of  a  Jewifh  or  Gentile,  baptized  or  unbaptized  Parent)  is  FleJJj  j  and 
 ?hifft  be  born  again. 
 
 The  Antipasdobaptifts  are  fatisfied  of  this.  The  only  Queftion  is, 
 3t  what  Age  they  nuilt  be  baptized.  Kow  the  Practice  of  the  Jews 
 before  an  Jin  our  Savior's  Time  was  •,  that  all  Perfons  whom  they  ba- 
 ptized at  all,  they  baptiz'd  in  Infancy,  if  they  had,  as  I  faid,  the  Power 
 OY  PoflefHon  of 'em  in  Infancy.  And  in  this  Matter  our  Savior  gave 
 rid  Direftion  for  any  Alteration.  He  took  (as  Dr.  Lightfoot  (e)  fays) 
 ^nio  his  Hands  Baptifm  fitch  as  he  found  it  :  adding  only  this,  that  he  ex- 
 alted it  to  a  nobler  Purpofe  and  to  a  larger  Vfe. 
 
 Some  Socinians  indeed  would  have  the  Ufe  of  Baptifm  to  be  aboliflf  d 
 in  all  Chriftian  Nations,  whci-e  the  Body  of  the  People  has  once  been 
 generally  baptiz'd :  and  do  fay  of  Chriftian  Baptifm,  as  the  Jews  did 
 of  theirs  ;  that  the  Baptifm  of  the  Forefathers  is  fufFxient  for  them 
 and  all  their  Pofterity.  This  Reafon  againft  the  Continuance  of  Ba- 
 ptifm, which  was  never  thought  a  Reafon  by  any  Chriftians  before^ 
 Socinns  gave  about  i  50  Years  ago  ^  Water  Baptifm  ff )  feems  unnecejfar^ 
 for  thofe  that  are  born  of  Chriftians^  and  do  imitate  their  Parents  in  the 
 rProfclfionofChriflianity.  'It  matters  not  whether  fuch  be  baptized  or  not.  And 
 if  they  be,  'tis  all  one  whether  it  he  at  their  adult  Age  or  in  Infancy*  Which 
 Opinion,  or  one  more  againft  Baptifm,  the  Quakers  have  fince  taken  up. 
 But  the  Antipasdobaptifts  do  hold  it  necellary,  as  I  faid,  for  eve- 
 ry particular  Perfon,  and  not  only  for  a  Nation  at  the  firft  planting 
 ■of  Chriftianity. 
 
 And  'tis  cafieto  guefs  what  it  was  that  fwayed  Socinus  into  the  0- 
 ther  Opinion :  viz..  his  Delire  of  abolifhing  the  Dodrin  of  the  Trinity : 
 which  it  was  hard  to  accomplifti  fo  long  as  Perfons  were  -continually 
 ^baptiz'd  into  that  Faith.  There 
 
 (c)  John  r.  25.  (d)  John  3.  6j  7.  (e)  Hor.  Hebr.  in  Mac.  3.  6,  {/)  Epift.  tic  ba- 
 iPjilhio.,  apudVoifiiim  de  Baptifmo  Difp.  13. 
 
to  Chr'iflUn  P<£dohapt}fM.  \i^^ 
 
 There  ne\'er  was  any  Age  (at  leaft  fince  Abraham)  in  which  the  Chil- 
 dren, whether  of  Jews  or  Profelytes,  that  were  admitted  into  Cove- 
 nant, had  not  fome  Badge  or  Sign  ot  fuch  their  Admiflion.  The  male 
 Children  of  Abraham's  Race  were  enterM  by  Gircnmcifion.  The 
 whole  Body  of  the  Jews,  Men,  Women,  and  Children,  were  in  Mofes\ 
 Time  baptiz'd.  After  which  the  male  Children  of  Profelytes,  that 
 were  enter'd  with  their  Parents,  were  (as  well  as  their  Parents) 
 admitted  by  Circnmcifion,  Baptifm,  and  a  Sacrifice:  the,  female- 
 Children  by  Baptifm  and  a  Sacrifice.  The  male  Children  of  the  na- 
 tural Jews,  and  fuch  male  Children  of  Profelytes  as  were  born  after 
 .their  Parents  Baptifm,  by  Circnmcifion  and  a  Sacrifice  :  and  the  female 
 .Children  by  a  Sacrifice  offered  for  them  by  the  Head  of  the  Family. 
 Kow  after  that  Circnmcifion  and  Sacrifice  were  to  be  abolifh'd,  there 
 was  nothing  left  but  Baptifm,.  or  Wafhing,  for  ^  Sign  of  the.  Covenant 
 and  of  profeflTing  Fvcligion.  This  our  Savior  took  "(probably  as  being 
 the  eafieft  and  the  leaft  Operofe  of  all  the  reft  •,  and  as  being  com- 
 mon to  both  Sexes,  making  no  Difference  of  Male  or  Female)  and  ia- 
 join'd  it  (^)  to  all  that  jJiodd  enter  mo  the  Kingdom  of  God,  And  Stj. 
 Paul  does  plainly  intimate  to  the  Cclojfians^  ah.  l.  v.  ii,  12.  that  it 
 ferved  them  inftead  of  Circnmcifion  :  calling  it,  the  CinumGifion  ofChrift ; 
 or  Chrifiian  Circmnclfion. 
 
 The  Baptifm  indeed  of  the  Nations  by  the  Apoftles  ought"  to  be 
 regulated  by  the  Praftice  of  "John  and  of  'Chrifl  himfelf  (who  by  the 
 Hands  of  his  Difciples  baptized  many  Jews)  rather  than  by  any  pre- 
 -ceding  Cuftom  of  the  Jewilh  Nation  •,  if  we  had  any  good  Ground  to 
 feelieve  that  they  did  in  the  Cafe  of  Infants  differ,  or  alter  any  thing 
 from  the  ufual  Way.  But  we  have  no  kind  of  Proof  that  they  made 
 .any  fuch  Alteration.  The  Commilfion  which  our  Savior  gave-to  his 
 .Difciples  to  baptize  in  the  Country  of  Jud^a  during  his  Abode  with 
 them,  is  not  at  all  fet  down,  as  I  faid.  And  what  'John  did  in  this 
 Particular,  we  have  no  Means  left  to  know,  but  by  obferving  what 
 •was  done  before  and  after. 
 
 There  is  no  exprefs  Mention  indeed  of  any  Children  baptized  by 
 him.  But  to  thofe  that  confider  the  Commonnefs  of  the  Thing  (which 
 1  have  here  fnewn)  for  People  that  came  to  be  baptiz'd  to  bring  their 
 Children  along  with  'em,  that  is  no  more  a  Caufe  to  think  that  he 
 baptiz'd  no  Children,  than  one's  minding  that  in  the  Hiftory  of  the 
 Old  Teftament  there  is  fometimcs  500  Years  together  without  the 
 Mention  of  any,  Child  circumcis'd,  is  a  Caufe  to  think  that  none  were 
 circumcis'd  all  that  while.  And  whereas  'tis  faid  of  the  Multitudes 
 that  came  to  Jo/w,  that  they  were  baptiz'd  by  him,  confej[mg  their 
 Sws  (which  Confeflion  can  be  underftood  only  of  the  grown  Perfons) 
 That  is  no  more  than  would  be  faid  m  the  Cafe  of  a  Minifter  of  the 
 
 Church 
 
 (s)John  3.3., 
 
-Chnrch  of  England  (yN\\\c\i  I  put  before)  going  and  converting  a  hea- 
 'then  Nation.  For  in  a  Ihort  Account  which  lliould  be  fent  of  his 
 Succefs,  it  would  be  faid  that  Multitudes  came,  and  were  ^baptiz'd 
 confejfwg  their  Sins :  and  there  would  need  no  Mention  of  their  bring- 
 ing their  Children  with  'em:  becaufe  the  converting  of  the  grown 
 Ferfons  was  the  principal  and  moll  difficult  Thing,  and  it  would  be 
 fuppcs'd  that  they  brought  their  Children  of  Courfe. 
 
 I  fliall  at  CH.  XIIL  of  this  my  Colledlion,  fhew  that  St.  Amyroft 
 docs  take  it  for  granted  that  Jo^;z  muft  have  baptiz'd  Infants  as  well  as 
 •others:  for 'he  does  by  wav  of  Allufion  make  a  Comparifon  between  Ebas 
 and  him:,  and  fpeaks  ot  Elioi's  turning  the  Waters  of  J(jrdan  back 
 toward  the  Spring-head,  as  a  Type  of  that  Baptifm  of  Infants  by  St. 
 John^  by  which  they  were  reformed  Irom  their  natural  corrupt  State» 
 back  again  to  the  primitive  Innocence  of  Nature.  And  St.  Ambrofe 
 does  not  there  ftand  to  prove  that  any  Infants  were  baptiz'd  by  him  : 
 tut  fpeaks  of  it  as  of  a  Thing  commonly  fo  underftood  by  all  Chri- 
 llians.  And  fo  Dr.  Lightfoot  fays  on  this  Account  (Jo):  I  don't  believej 
 the  People  that  flocked  to  John'j  Baptifm  were  fo  forgetful  of  the  Manner 
 and  Cuftom  of  the  Nation^  as  not  to  bring  their  little  Children  along  "with 
 them  to  be  baptized. 
 
 And  the  fame  Man,  wlio  was  mofl  excellently  skill'd  in  the  Books 
 -and  Cuftoms  of  the  Jews,  lays  at  another  Place  ^  CO  If  Baptifm  and 
 ■.haptiz,in/r  Infants  had  been  a  new  Things  and  unheard  of  till  John  Baptift 
 •€ame^  as  Circumcifion  was  till  God  appointed  it  to  Abraham  ^  there  would 
 have  beeny  no  doubt ^  as  exprefs  Command  for  baptiz^ing  Infants^  as  there  was 
 for  eircumcifing  ''cm.  But  when  the  baptidng  of  Infants  was  a  Thing  com- 
 -tnonly  known  and  ufed^  as  appears  by  unconte^ahle  Evidence  from  their 
 Writers  *,  there  need  not  be  exprefs  Affertions  that  fuch  and  fuch  Perfons 
 were  to  be  the  ObjeEi  of  Baptifm :  when  it  was  as  well  known,  before  the 
 •Cofpel  began,  that  Men,  Women,  and  Children  were  baptized.,  as  it  is  to 
 i>^  known  that  the  Sun  is  «/>,  when,  &c. 
 
 And  he  deduces  the  Argument  with  great  Evidence  in  this  Fafhion(^); 
 
 '  The  whole  Nation  knew  well  enough  that  Infants  were  wont  to 
 «•  be  baptiz'd.    There  was  no  need  of  a  Precept  for  that  which  was  al- 
 
 *  ways  fettled  by  common  ufe.  Suppofe  there  fliould  at  this  Time  come 
 ^  out  a  Proclamation  in  thefe  Words  ^  Every  one  on  the  Lord's-Day  fiall 
 '  repair   to   the   public  AJfemhly  in  the  Chnrch.     That  Man  would  dote, 
 
 *  who  Ihould  in  Times  to  come  conclude  that  there  were  no  Prayers, 
 
 *  Sermons,  Pfalms,  &c.  in  the  public  Aflemblies  on  the  Lord's-day, 
 *•  for  this  Reafon,  becaufe  there  was  no  Mention  of  'em  in  this  Pro- 
 ^  clamation.  For  the  Proclamation  order'd  the  keeping  of  the  Lord's- 
 ^  Day  in  the  public  Aflemblies  in  general :  and  there  was  no  need 
 ^  that  Mention  ihould  be  made  of  the  particular  kinds  of  Divine  Wor- 
 
 Ihip 
 
 .(/?)  Hor.  Hebr.  on  Mac.  3.  {i)  Haimony  on  John  i.  25.    (^  Hor.  Heb.  on  Mar.  3. 
 
Jewtpj  Baptifm.  Ivll. 
 
 <=  fhip  there  to  be  ufed  ^  fince  they  were  both  before  and  at  the  Time 
 
 '  of  the  faid  Proclamation  known  to  every  Body,  and  in  common  Ufc. 
 
 *  Juft  fo  the  Cafe  flood  as  to  Baptifm.     Chrifl  order'd  it  to  be  for 
 
 '  a  Sacrament  of  the  New  Teftament,  by  which  all  Ihould  be  ad- 
 
 *  mitted  to  the  Profeffion  of  the  Gofpel,  as  they  were  formerly  to 
 ^  Profelytifm  in   the  Jews   Religion.     The  particular  Circuraftances 
 
 *  of  it,  as,  the  Manner  of  Baptizing,  the  Age  of  receiving  it,  which 
 ^  Sex  was  capable  of  it,  &c.  had  no  need  of  being  regulated  or  fet 
 ^  down,  becaufe  they  were  known  to  every  Body  by  common  Ufage. 
 
 'It   was  therefore  necelTary  on  the  other  fide,  that  there   fhould 
 
 *  have  been  an  exprefs  and  plain  Order  that  Infants  and  little  Chil- 
 
 *  dren  fhould  not  be  baptiz'd,  if  our  Savior  had  meant  that  they 
 '  IhSuld  not.  For  fince  it  was  ordinary  in  all  Ages  before,  to  have 
 *■  Infants  baptized  ^  if  Chrifl  would  have  had  that  Ufage  to  be  abolifh'd, 
 
 *  he  would  have  exprefly  forbidden  it.  So  that  his  and  the  Scriptures 
 '  Silence  in  this  Matter  does  confirm  and  ellablifh  Infant  Baptifm  for 
 '  ever. 
 
 §.  6.  Fourthly,  Another   Thing    obfervable   about  the  Jewifh  Ba^ 
 ptifm  of  Profelytes,  is  this  j  that  they  called  fuch  an  one's  Baptifm 
 his  JVerv-blrthf  Regeneration^  or,   being  born  again- 
 
 This  was  a  very  ufual  Phrafe  of  the  Jews. 
 
 Gemara.  tit.  jevamoth.  c.  4.  fol.  61.  i. 
 
 If  any  one  become  a  Profelyte  ^  He  is  like  a  Child  new  born, 
 Adaimonides.  IJf.  Bia.  c.  14.  §.  11. 
 
 The  Gentile  that  is  made  a  Profelyte  j  and  the  Slave  that  is  made  free ." 
 Behold^  he  is  like  a  Child  new  born. 
 
 The  Rabbles  do  much  enlarge  on  this  Privilege  of  a  Profelyte's  being 
 put  into  a  new  State,  and  putting  off  all  his  former  Relations :  Thofe 
 that  were  a  kin  to  him  before,  are  now  no  longer  fo  •,  but  he  is  jufl 
 as  if  he  were  born  of  a  new  Mother,  as  the  Talmud  often  exprelTes  it. 
 And  'twas  probably  from  the  much  Talk  that  they  made  on  this  Sub- 
 jed,  that  Tacitus  the  Roman  Hillorian  f who  liv'd  in  the  Apoflles  TimeJ 
 drew  the  Notion  he  had  of  the  Jews  Pradice  in  initiating  Profelytes. 
 
 The  firfl  Thing yfiys  he,  (/)  that  they  teach  'ew,  is^  to  defpife  the  Gods^ 
 Ewhich  they  worfliipp'd  before]  to  renounce  their  Country:  Par^ntes, 
 libcros,  fratres,  vilia  habere,  to  make  no  Account  of  their  Parous.  Chil- 
 dren^ or  Kindred. 
 
 And  fome  do  think  that  St.  Paul  alludes  to  this  Notion,  when  he 
 fays,  I  Cor.  $.  i5,  17.  Henceforth  know  we  no  Man  after  the  Flep^  &:c. 
 Jf  any  one  be  in  Chrifl^  he  is  a  new  Creature.  Old  Things  are  pajfed 
 away^  &c.  And  St.  Peter^  when  he  calls  the  Chriflians,  new  bom  Babes. 
 
 The  Talmudical  Doftors  do  indeed  carry  on  this  Metaphor  of  the 
 new  Birth  too  far  in  all  Rcafon :  they  determin  that  it  is  no  Incefl 
 for  fuch  an  one  to  marry  any  of  his  nearelt  Kindred  •,  becaufe  upon 
 
 g  .   ^'s 
 
 (/JHift.l.  5.C.  5.~"'  ^"~"  ^''~^' 
 
Iviii.  Jewtjh  Baptifm^  ft  tied  a  new  Birth. 
 
 bis  being  new  born  all  former  Relations  do  ceafe  *,  fo  that  if  he  marry 
 his  own  Mother,  he  does  not  fin. 
 
 But  letting  pafs  the  vain  and  abfurd  Confequences  which  they  drew 
 from  this  figurative  Speech,  'tis  abundantly  evident  that  the  common 
 Phrafe  of  the  Jews  was  to  call  the  Baptifm  of  a  Profelyte,  his  Rege- 
 neration^ or  new  Birth. 
 
 And  the  Chriftians  did  in  all  ancient  Times  continue  the  XJ^q  of 
 this  Name  for  Baptifm  :  fo  as  that  they  never  ufe  the  Word  D*ege- 
 nerate^l  or  Cborn  again^  but  that  they  mean  or  denote  by  it  Baptifm. 
 Of  which  I  fhall  produce  no  Proof  here,  becaufe  almofl  all  the  Q_uo- 
 tations  which  I  fhall  bring  in  this  Book,  will  be  Inftances  of  it. 
 
 Now  the  Knowledge  of  this  makes  thofe  Words  of  our  Savior  to 
 Nicodemiis  in  the  '^d  Chapter  of  St.  John  to  be  much  more  intelligible 
 to  us  ^  where  he  tells  him,  that  Except  any  one  be  born  again^  he  cannot 
 fee  the  Kingdom  of  God.  He  ufed  that  which  was  then  the  ordinary 
 Phrafe.  All  that  was  new  in  that  Saying  of  our  Savior,  was  this  \ 
 the  Jews  knew,  that  any  Gentile  that  would  enter  the  Kingdom  of 
 God,  muft  be  born  agiin  :  but  our  Savior  alllires  Nicodemiis^  tint  e- 
 'Very  one^  Jew  or  Gentile,  mult  be  fo  born.  And  when  Nicodemus  did 
 not  apprehend  his  Meaning,  but  took  the  Words  in  a  proper  Senfe  ^ 
 our  Savior  fpeaks  plainer,  and  fays,  that  every  one  mitfi  be  bom  of 
 Water,  &c.  wondring  at  the  fame  time  that  he,  being  a  Mafter  in 
 Ifrael^  had  not  understood  him. 
 
 This  puts  it  beyond  all  doubt  that  our  Savior  is  to  be  underltood 
 there  of  Baptifm  (of  which  fome  People,  fince  the  Difufe  of  the 
 Word  \jegenerated^  or  born  again~}  for  ^baptized]  have  made  a  Doubt) 
 and  alfo  guides  us  into  a  ready  Conception  of  the  Senfe  of  thofe  Say- 
 ings of  the  ancient  Chriltian  \Vriters  where  they  ufe  the  Word  •,  and 
 of  St.  Paul  for  one,  when  he  mentions  the  IVajlnng  of  Regeneration  (m). 
 
 Therc"are  fome  other^more  plain  and  grofs  Miftakes  made  by  forne 
 Men  in  the  Underltanding  of  thofe  Words  of  our  Savior  to  Nicodemm : 
 As,  that  of  thofe  who  being  able  to  read  none  but  the  Englijh  Tran- 
 flation,  where  'tis  worded  •,  Except  a  Man  be  born  again^  Sec.  do  con- 
 ceive that  they  concern  only  grown  Men.  And  that  of  thofe  who  tell 
 lis,  that  by  the  Kingdom  of  God  in  that  Text  is  meant,  not  the  Kingdom 
 of  Glory,  but  fomething  elfe.  The  Abfurdity  of  which  Miftakes  will  be 
 occafionally  Ihewn  in  the  following  Colleftion  of  the  Sayings  of  the 
 eldeft  Chriftians,,  who  do  very  frequently  quote  this  Text. 
 
 §.  7.  It  may  be  ufeful  to  illuftrate  the  Point  in  hand,  if  we  do  here 
 inftitute  a  Parallel  between  the  Jewifh  aiid  the  Chriftian  Baptifm,  and 
 the  Modes  and  Circumftances  ufed  in  each :  by  which  it  will  more 
 plainly  appear  that  St.  John^  and  our  Savior,  and  the  Apoftles  and 
 primitive  Chriftians  had  an  Eye  to  the  Jewiih  Baptifm  in  many  of 
 the  Rites  and  Circumftances  which  they  ufed  at  the  Adminiftration  of 
 
 the 
 
 C^/OTic.  3.5. 
 
A  Parallel  let  ween  Jeivi/h  and  Chriflian  Bapttfm.  X\yi 
 
 the  Chriftian  Baptifm.  As  all  agree  they  had  to  the  Jewifh  Paflover 
 in  the  ordering  of  the  other  Sacrament. 
 
 1.  As  there  was  a  Stipulation  made  by  the  whole  People  of  the  Jews 
 juft  before  their  Baptifm.  Exod.  ip-  S-lf  you  will  keep  my  Covenant^  &:c. 
 The  People  anfwering,  ver.  8.  ^11  that  the  Lord  h^  ffoken  we  will  do^ 
 dec.  And  Mofcs  returned  the  Words  of  the  People  to  the  Lord^  &c.  And 
 the  Lord  faid,  ver.  lo.  Go  and  fan^ifie  Vw»,  and  let  \m  wajh  their  Clothes 
 Hi.  e.  their  whole  Bodies^]. 
 
 And  as  the  Jews  did  accordingly  afterwards  require  of  any  that 
 were  to  be  profelyted  or  enter'd  as  Difciples  to  their  Religion,  a 
 Stipulation  to  renounce  Idolatry,  &c,  Maimottid.  Iff.  Bia.  c.  13.  §.  14, 
 15.  And  to  believe  in  Jehovah. 
 
 ^  So  the  Chriftians  requir'd  a  like  Sort  of  Stipulation  of  all  whom 
 they  baptized :  And  being  taught,  that  all  Idolatry  is  ojfering  to  De- 
 vils J  they  exprefs'd  it,  Renouncing  the  Devil  and  all  his  Worh^  &c. 
 And  to  believe  in  the  Trinity.  From  whence  it  is  probably,  that  St. 
 Teter^  i  £/>.  3.  2 1.  calls  Baptifm  emfw';:;^^'  the  Interrogation  or  Stipu- 
 lation of  a  good  Confcience. 
 
 2.  As  the  Jews^  tho'  the  Perfon  to  be  baptiz'd  had  before  made 
 this  ProfelTion,  yet  interrogated  him  again  as  he  flood  in  the  Water : 
 as  appears  by  the  Words  of  Malmonides^  quoted  §.  i. 
 
 So  the  Chriftians  requir'd  of  all  adult  Perfons  that  were  to  be  ba- 
 ptized, that  befide  the  Profeffion  made  before  in  the  Congregation, 
 they  fhould  anfwer  to  each  Interrogatory  of  it  over  again,  when  they 
 were  going  into  the  Water  :  as  I  ihew  Vt.  2.  CH.  IX.  §.13. 
 
 3.  As  the  Jews  baptized  the  Infant  Children  of  fuch  Profelytes  as 
 delir'd  that  their  Children  Ihould  be  enter'd  into  Covenant  with  the 
 true  God.  So  I  have,  thro'  all  the  firft  Part  of  this  Work,  given  the 
 Hiftory  of  what  the  Chrifiians  did  in  refped  of  the  Infant  Children  of 
 Chriftian  Profelytes.  And  I  believe  all  impartial  Readers  of  it  will 
 conclude  that  they  did  the  fame. 
 
 4.  As  the  Jews  requir'd  that  for  an  Infant  Profelyte  either  his  Father 
 or  elfe  the  Confiftory  for  Church^j  of  the  Place,  or  at  leaft  three  grave 
 Perfons,  Ihould  anfwer,  or  undertake  at  his  Baptifm  (AnA  they  re- 
 quir'd the  like  at  Circumcifion,  as  Buxtorf'm  his  Synag.  Jnd,  has  fully 
 Ihcwn  ^  and  is  not  by  any  denied). 
 
 So  the  Chrifiians  (as  I  Ihall  Ihew  at  Pf .  2.  CH.  IX.  §.  13.;  did  the 
 fame :  putting  the  feveral  Interrogatories  of  the  Creed,  and  of  the 
 Renunciations,  and  requiring  the  Child's  Anfwer  by  his  Parents,  or 
 other  Sponfors. 
 
 5.  As  fuch  a  Profelyte  of  the  Jews^  when  baptiz'd,  v/as  faid  to  be 
 horn  again.  So  our  Savior,  and  the  Apoftles,  and  primitive  Chriftians 
 gave  the  fame  Term  to  Chriflian  Baptifm.  As  appears  John  3.  3,  5. 
 Tit.  3.  5.  and  in  almoft  all  the  Pallages  of  this  my  Colledion. 
 
 ^ 6.  The  Jews  told  fuch  a  Profelyte,  that  he  vvas  now  taken  out  of 
 his  unclean  State,  and  put  into  a  State  of  Sanflity  or  HoUnefs,  IJf.  Bia. 
 c,  14.  §.14.  g  2  So 
 
i3f^  A  Parallel  hetween  Jewi/h, 
 
 So  the  Scriptures  of  the  Mew  Teftament  do_  call  the  baptized  Chri- 
 ftians^  the  Saints,  the  Holy,  the  SnnUified  in  Chrift  Jefits  \  and  fay,  that 
 the  Church  of  them  is  fanSlified  with  the  Wajhing  of  Water,  Sec.  Rom. 
 1.  7.  I  Cor.  I.  2.  it.  7.  14.  Efh.  5.  25.  And  it  will  appear  by  ma-> 
 ny  Qiiotations  which  I  fhall  produce  from  the  ancient  Chrifiians,  that 
 there  is  nothing  more  common  with  them  than  to  call  Baptifm  by 
 the  Name  of  SanUification,  and  to  fay  ffanaified^  or  Qholy^  inftead  of 
 Cbaptized^],  and  to  give  to  Perfons,  while  they  continued  unbaptized, 
 the  Name  of  [unclean]. 
 
 7.  The  Jews  declared  the  baptized  Profelyte  to  be  now  under  the 
 Wings  of  the  Divine  Ma jefty,  or  Shechinah,  Iff.  Bia.  c.  13.  §.  4. 
 
 This  was  more  vifibly  made  good  to  the  new  baptized  Chriftians^ 
 by  palpable  Signs  and  Effeds  of  the  Holy  Spirit  coming  on  'em.  And 
 as  the  Laying  on  of  the  Hands  of  an  ApoHle  was  iu  the  primitive 
 Church  imployed  to  procure  this  (or  of  a  Bifliop  as  the  Supream  Pa- 
 llor when  the  Apoftles  were  dead,  for  obtaining  the  more  ordinary 
 Gifts  of  the  Holy  Spirit)  So  there  is  good  Reafon  to  believe  that  the 
 Jews  had  before  ufed  this  Ceremony  of  Laying  on  of  Hands  on  this 
 Occafion :  for  it  was  a  thing  ufed  by  them  on  almoft  all  Occafions 
 that  werefolemn. 
 
 8.  TheP^/cWSeafon  is  known  to  have  been  the  molt  folemnTime  both 
 with  the  Jews  and  Chrifiians  for  admitting  Profelytes  or  Difciples  by  Ba- 
 ptifm. The  Jews  did  then  baptize  all  the  Profelytes  that  were  ready,  for 
 this  Reafon ;  that  they  might  be  admitted  to  partake  of  the  Pafrover 
 and  Sacrifices.   The  Chriftians  obferv'd  the  fame  Time  for  a  like  Reafon. 
 
 9.  In  the  Jews  Time,  fome  Gentiles  were  abfolute  Idolaters  -,  fome 
 came  nearer  to  the  Jews  Religion,  believing  their  God  to  be  the  true 
 God,  and  were  called  Profelytes  of  the  Gate.  And  of  thefe  laft  fome, 
 who  deelar'd  their  Defire  to  be  circumcis'd  and  baptiz'd  and  fubmit 
 to  the  whole  Law,  were  Cfor  fome  time  before  their  Circumciflon  and 
 Baptifm j  diftinguifli'd  from  the  reft. 
 
 So  in  the  firft  Preachings  of  Chriftianity  in  heathen  Places  fome 
 flighted  it.  Some  gave  fo  much  Regard  to  it,  as  to  hear  at  leaft  what 
 the  Chriftians  preach'd ',  and  were  called  Andientes.  Some  beginning 
 to  approve  it,  fubmitted  to  a  Courfe  of  Catechifing,  and  were  called 
 Catechumens.  And  of  thefe,  fuch  as  delir'd  Baptifm  and  were  now  fit 
 for  it,  were  called  Competentes. 
 
 Now.  both  under  the  Jewiflj  and  Chrifiian  Difpenfition,  thele  Men 
 as  they  ftood  in  the  faid  different  Degrees  of  Preparation  to  Baptifm, 
 had  different  Places,  and  Liberties  of  Accefs ,  both  among  the  Jews  to 
 their  Temple  and  Synagogs,  and  among  the  Chriftians  to  their  Churches 
 and  public  Offices  :  as  is  largely  fliewn  from  Jewifh  and  Chriftian  An- 
 tiquities by  the  Author  fwhom  I  mentioned  before)  of  the  Difcourfe 
 concerning  Lent. 
 
 And  thofe  Degrees  of  preparatory  Admifllondid  fo  refemble  one  a- 
 Hother,  that  'tis  plain  that  the  firft  Chriftians  fmitated  the  Jews  in  the 
 Steps  that  they  made  towards  admitting  a  Profelyte  to  Baptifm.        'Tis 
 
ami  Chrifiian  Baptifm.  Jxj, 
 
 'Tis  true,  that  fometimes  a  Perfon  was  convincM,  converted,  and 
 believed,  and  was  baptized,  all  in  a  ihort  Time.  As  the  Eunuch,  the 
 Jaylor,  &c.  But  this  was  extraordinary:  and  the  ordinary  Courfe  was 
 as  I  have  faid. 
 
 lo.  There  were  fome  other  Cuftoms  conftantly  us'd  by  the  molt 
 ancient  Chriftians  at  and  after  the  Baptizing  of  any  Perfon,  which 
 (fince  they  are  not  mention'd  in  any  Command  of  our  Savior  or  the 
 Apoflles  recorded  in  the  New  Teftament)  one  might  wonder  from 
 whence  they  had  'em.     As  namely, 
 
 1.  When  they  baptiz'd  any  one,  whether  Infant  or  Adult,  they 
 thought  it  not  enough  to  put  him  once  into  the  Water :  but  as  his 
 Body  was  in  the  Water,  they  put  his  Head  alfo  three  Times  into  the 
 Water  ;  fo  that  his  whole  Body  was  three  fever al  Times  under  Water. 
 This  was  the  ordinary  Way  Cbut  with  an  Exception  of  lick,  weakly 
 Perfons,  &€.)  as  I  fiiew  Ft.  2.  CH.  IX.   §.  2,  &  4. 
 
 2.  And  after  he  came  out  of  the  Water,  they  gave  him  to  tall,  a 
 Portion  of  Milk  and  Honey  mix''d  together. 
 
 3.  And  alfo  they  then  anointed  him  with  a  Sort  of  precious  Ointment.' 
 The  firft  Chriftians  were  too  plain  Men  to  invent  thefe  Things  of 
 
 themfelves.  And  yet  they  were  univerfally  ufed.  The  Books  of  the 
 fecond  Century  do  fpeak  of  'em  as  Cufboms  ufed  Time  out  ojf  Mind^ 
 and  of  which  they  knew  no  Beginning. 
 
 The  Heretics  alfo  of  the  fame  Time  us'd  'em  .•  as  I  fhew  in  Ft.  2I 
 CH.  IX.  §.  6.  it.  8.  So  that  the  Beginning  of  'em  muit  have  been 
 from  a  Principle  univerfally  received. 
 
 And  this  could  not  probably  come  but  from  fuch  like  Culloms  ufec[ 
 by  the  Jews  at  their  baptizing  of  a  Profelyte.  The  Author  whom  i 
 laft  mention'd,  (hews  the  Probability  of  this  for  the  two  lalt :  viz^.  the. 
 Anointings  and  the  Milk  and  Honey :  One  a  Ceremony  much  ufed  by 
 the  Jews  (and  probably  the  Jewifh  Profelyte  was  anointed  with  the 
 Blood  of  his  own  Sacrifice  that  he  offer'd).  The  other,  the  Emblem 
 of  the  Holy  Land,  to  the  Enjoyment  whereof  he  was  now  entitled^ 
 And  for  the  firft  of  the  three,  viz,,  the  trine  Immerfion ;  another  Per^ 
 fon  very  learned  in  Jewifh  Cuftoms  afTures  me  that  their  Way  of  Wafh^- 
 ing  any  Perfon  or  any  Thing,  that  was  by  their  Law  to  have  a  7>- 
 villah,  or  folemn  Wafhing,  was  to  do  it  three  Times  over  :  So  that  a 
 Veflel  that  was  to  be  wafh'd,  was  drav/n  three  Times  thro'  Water^ 
 And  Mr.  Selden  fays  («j,  It  muft  be  the  fame  Qumtity  of  Water  as  that 
 Tpherctn  a  Profelyte  -was  baftizjd.  Whence  'tis  probable  that  they  gave 
 the  Profelyte  a  trine  Immerfion  ^  and  that  the  Chriftians  by  their  Ex- 
 ample did  the  like. 
 
 §.  8.  I  fhall   conclude  this  Introdudory  Difcoiirfe  with  obrerving- 
 \vhat  a  weak  Attempt  that  is,  which  Sir  Norton  Knatchbnl  has  made  to 
 difprove  this  Cuftom  of  the  Jews,  to  baptize  Profelytes  ^  and  how  un- 
 like to  the  reft  of  his  Annotations  on  the  Kew  Teftament,  which  are  de- 
 fer vedly 
 
 (w)  De  SynedfyJ.  i.  c,  3. 
 
%ii.  Jemip?  Baptifm  of     ■ 
 
 fefTcdly  valued.  That  learned  Gentleman  feenis  to  have  had  fome 
 Difguft;  againft  Dr.  Hammond^  and  to  have  endcavor'd  to  oppofe  him 
 in  feveral  of  his  Criticifms  and  Obfervations.  Such  a  prejudic'd  En- 
 deavor does  often  lead  Men  from  a  true  Judgment  of  Things  into  a 
 Vein  of  Cavilling.  The  Dr.  (but  not  he  alone,  but  with  him  all  that 
 ever  had  any  Skill  in  the  jewifh  Learning)  had  fpoke  of  this  Cuftom 
 of  giving  Baptifm  to  Profelytes :  and  he  had  produced,  among  other 
 Proofs  of  it,  a  Quotation  out  of  the  Gemara  (which  I  purpofely  o- ; 
 mitted  before,  becaufe  it  muft  be  fct  down  here).  Sr.  Norton  picks 
 out  (o)  one  Claufe  of  that  Quotation,  which  taken  by  it  felf  might 
 feem  to  make  for  his  purpofe  :  which  is,  that  Rahhi  Ellez.er  had  faid, 
 .of  one  that  was circumcis'd^  and  not  baptizdj  that  he  was  a  Profelyte,  Kow 
 fee  the  Qiiotation  at  large. 
 
 Geipara.  tit.  jevamoth.  c.  4. 
 
 Of  him  that  was  circumcis^dj  and  not  bapiz^d^  Rabbi  Eliezer  faid^  that 
 ^e  was  a  Vrofelyte.  Becaitfe^  faid  he^  we  find  of  our  Fathers  ^Abraham, 
 Jfaac,  &c.~\  that  they  were  circHmcis''d^  but  not  ba^ti^Cd. 
 
 And  of  him  that  woi  baptiz,''d  and  not  circumcised^  Rabbi  Jofhua  faid 
 tihat  he  was  a  Profelyte.  Becaufe^  faid  he,  we  find  of  our  Mothers,  that 
 they  were  haftiz^d,  and  not  circnmcis  d. 
 
 But  the  wife  Men  pronounced,  that  till  he  were  both  baptized  and  circnm* 
 jgis^d  he  was  not  a  Vrofelyte. 
 
 The  Queftion  here  was  not  whether  Profelytes  oitght,  or  were  wont, 
 to  be  baptized :  but  whether  one  that  had  negleded  it,  or  by  fome 
 Chance  had  mifs'd  of  it,  could  be  counted  for  a  Profelyte.  And  the 
 like  Queftion  w^as  made  of  one  that  had  mifs'd  of  Circumcifion.  And 
 Eliezerh  maintaining  that  one  might  poflibly  without  Baptifm  go  for 
 a  Profelyte,  is  no  more  an  Argument  that  Profelytes  were  not  ufually 
 haptiz,^d,  than  Jojhua^  maintaining  that  one  might  without  Circumci- 
 lion  go  for  a  Profelyte,  is  an  Argument  that  Profelytes  were  not  ufu- 
 ally circnmcis'' d.  So  far  is  that  from  being  a  good  Conclufion  which 
 Sr«  Norton  there  draws  from  Eliez.er''s  Words,  viz..  that  he  did  ex- 
 ^refiy  deny  this  Baptifm.  On  the  contrary,  the  Tenor  of  the  Difcourfe 
 iliews  that  it  had  been  taken  for  granted  and  agreed,  that  a  Profe- 
 lyte ought  of  right  to  have  both  Circumcifion  and  Baptifm  :  only  Jo- 
 Jhua  had  a  favorable  Opinion  againft  the  abfolnte  Keceflity  of  the  firft, 
 as  Eliez.er  had  of  the  later  (and  both  of  'em  were  alfo  declared  lin- 
 gular in  fuch  their  Opinions)  fo  that  upon  the  whole  this  Qiiotation 
 does  prove  that  which  Sr.  Norton  Knatchbid  hrought  it  to  difprove. 
 
 I  give  an  Account  in  the  20th  Chapter  of  this  Book,  how  one  ^/»- 
 dentins  ViBor  maintained  a  Difpute  againft  St.  Auflin,  that  a  Child 
 dying  unbaptized  might  yet  poflibly  be  Partaker  of  all  that  Meafure 
 of  Glory  which  is  promised  to  Chriftians.  From  whence  a  certain 
 late   Antipiedobaptift-  rais'd  an  Argument  that  Vincentius  held  that 
 
 Children 
 
 ,(oJ  Annot.  on  1  Pet,  3.  21.. 
 
Profelytes  vht^kated,  fxiiL 
 
 Children  were  not  to  be  baptiz'd.  Whereas  Flncentlpu^s  Words  do, 
 as  I  there  fliew,  fufficiently  prove,  that  he  knew  that  Children  ought 
 of  right  to  have  Baptifm :  only  he  puts  the  Cafe  of  a  Child  that  had 
 mifs'd  of  it.  This  Argument  drawn  from  £/z>ier's  Words  to  prove 
 that  Profelytes  were  not  wont  to  be  baptiz'd,  runs  on  the  fame  Foot, 
 and  is  as  weak  as  that.  'Tis  certainly  one  thing  to  fay,  A  Perfon 
 tho'  not  baptizM  might  be  accounted  a  Profelyte:  Or,  A  Child  dying 
 nnbaptized  may  be  faved  :  and  another  very  different  thing  to  fay, 
 that  either  one  or  the  other  were  not  wont,  or  ought  not,  to  be  ba- 
 ptized. So  that  'tis  hard  to  guefs  what  Mr.  Stemet  thinks  he  has 
 gain'd  to  his  Caufe  by  quoting  fo  largely  this  Difcourfe  of  Sr.  Norton 
 Knatchhnl  in  his  late  Book  (p). 
 
 Some  Objeftions  Mr.  Stemet  [adds  there  of  his  own,  to  overthrow 
 this  Argument  taken  from  the  Jewifh  Baptifm  :  As  that.  If  the  Jews 
 praftifed  Baptifm  to  initiate  Profelytes  ^  it  muf  have  been  an  Invention  of 
 their  own  :  for  no  fuch  Initiation  is  commanded  in  the  Law  of  God> 
 
 But  I.  He  may  fee  that  they  quoted  Texts  in  the  Law  of  God  for 
 what  they  did  in  this  Matter. 
 
 And  2.  Putting  the  Cafe  that  they  miftook  the  Senfe  of  thofe  Texts : 
 yet  when  they  had  upon  that  Autority  eftablifh'd  a  Pradice  of  bapti- 
 zing Profelytes  and  their  Children  •,  and  that  Pradice  had  now  con- 
 tinued for  many  Ages :  if  our  Savior  had  meant  that  his  Apoftles  in 
 baptizing  Profelytes  of  the  Nations  Ihould  have  alter'd  that  Praftice  \ 
 we  have  all  the  Reafon  in  the  World  to  think  that  he  would  have 
 forewarn'd  'em  of  it.  And  fince  he  did  not*,  we  have  Reafon  to  think 
 that  the  Jews  were  not  miftaken  in  what  they  did. 
 
 Suppofe  our  Savior  had  order'd  his  Apoltles  to  require  the  Nati- 
 ons to  keep  the  Fealls.  If  he  had  meant  that  they  Ihould  not  keep 
 the  Feafr  of  the  Dedication  (v/hkh  had  no  Divine  Inftitution,  but  yet 
 being  become  Cuftomary  was  obferv'd  by  all  the  Jews  and  even  by 
 Chrill  himfelf)  as  well  as  the  Paflbver  and  the  reft  (which  had  been 
 commanded  in  the  Lav/J  he  v/ouli  doubtlefs  in  that  Cafe  have  ex- 
 cepted that.     And  there  is  the  fame  Reafon  in  the  Cafe  before  us. 
 
 But  that  which  Mr.  Stennct  there  fays  in  a  challenging  Manner  to 
 Mr.  Ruffen  (who  had  mentioned  this  Praftice  of  the  Jews')  Where  does 
 he  find  that  the  Jews  always  did  and  do  fli/l  baptize  Infants  ^  and  that^  to 
 initiate  ''em  into  the  Myfttries  of  Religion  ?  is  tOO  fecurely  fpoken.  He 
 may  fee  here,  as  in  a  Specimen,  but  much  more  largely  in  the  Books 
 of  Sclden^  Lightfoot^  &c.  to  which  I  have  here  referred,  that  they  bring 
 full  Proofs  of  the  ancient  Praftice  of  the  Jews  in  this  Matter.  And 
 that  the  Jews  do  ftill  continue  fo  to  do,  there  is  no  other  Qiieftion ; 
 than  as  it  is  a  Qjiellion  whether  any  Profelytes  do  now  a-days  either 
 come  over  themfelves,  or  bring  their  Children  to  be  at  all  initiated  in. 
 their  Religion  :  For  the  Books  that  order  the  initiating  of  Infants  by  B."- 
 ptifm,  arc  fuch  as  the  prefent  Jews  do  own  for  Orthodox  and  Authentic. 
 
 Sir 
 
 {p)  Anfwer  to  liiijjfcn,  ch,  4. 
 
■Ixlv,  Jewtjh  Bapttfnt  of^  ^cl 
 
 Sir  Norton  Knatchbtdhzs  one  Argument,  which  I  wonder  much  at  him 
 for  ufing,  and  at  the  other  for  borrowing  it  of  him  :  becaufe  it  had  been 
 •very  rommonly  anfwer'd  long  before  he  ufed  it.  Which  is*,  that  if  bapti- 
 sing of  Profelytes  had  been  in  ordinary  and  familiar  Ufc  with  the  Jews ; 
 the  Pharifees  would  not  have  faid  to  John  ^  Why  baptiz,efi  thou  then^  ifthoH 
 he  not  the  Chrift,  nor  Elias  ?  &c. 
 
 Ifjohi  had  been  then  baptizing  of  Gentile  Profelytes,  and  had  notba- 
 ptiz'd  the  natural  Jews  ^  the  Pharifees  would  not  at  all  have  wonder'd 
 to  fee  converted  Gentiles  baptized.  Tho'  the  Office  of  doing  even  that, 
 was  probably  not  accounted  lawful  for  any  but  fuch  as  had  a  Commif- 
 Jdon  from  the  Sanedrim  ^  which  John^  we  fuppofe,  had  not:  And  therefore 
 they  might  even  in  that  Cafe  have  examined  by  what  Autority  he  did  it. 
 
 But  the  Cafe  here  was  quite  otherwife.  The  Multitudes  \si\iomjohn  ba- 
 .ptiz'd,  w^re  moftly  (if  not  all)  natural  Jews.  And  the  Pharifees  and  o- 
 iher  Jews  (knowing  that  their  own  Kation  was  not  to  have  any  other  Ba- 
 jjtifm  than  what  they  had  already,  till  the  Chrifh  fhould  come,  or  £lia,s 
 hh  Forerunner)  look'd  upon  this  Pradice  to  be  in  efTed  the  fetting  him- 
 felf  up  for  the  Chrifi-,  or  at  leaft  for  Elias  (as  he  was  indeed  that  (q) 
 FMas  Cor  Forerunner^]  rvhich  was  for  to  come)  and  therefore  it  was  that 
 they  fent  Priefis  and  Levites  from  Jerufalem  to  ask  him  ^  Who  art  thou  ? 
 And  that  all  Men  mufed  in  their  Hearts  concerning  him^  whether  he  were  the 
 Chrifi  or  not^  Luke  3 .  15. 
 
 Ainfworth^  Lifhtfoot^  Hammond^  and  every  one  that  has  Occadon,  do 
 Jhew  the  Eafinefs  of  folving  this  Doubt.  The  firft  of  thefe,  having  large- 
 ly ihewn  how  common  and  known  a  Cuftom  this  Baptifm  of  Profelytes 
 was,  adds  at  the  End  of  it  (r),  Herenpn  Baptifm  was  nothing  firange  to  the 
 Jews  when  John  the  B apt ifi  began  his  Minijlryj  Mat.  3.  5.  6.  They  made 
 Quefiion  of  his  Perfon  that  did  it :  but  not  of  the  Thing  it  fclf^  John  1.25. 
 
 And  'tis  plain  that  their  Qjieftions  put  to  John  do  naturally  import 
 no  other.  They  do  not  ask  him  •,  What  meanefl  than  ?  or.  What  wouldfh 
 thoH  fgnife  to  us  by  this  new  Ceremony  of  BaptizJng  ?  Kor  any  Qiieftion 
 like  that.  But,  Who  art  thou?  And  when  he  confefled,  John  i.  20.  lam 
 -not  the  ChriJf.  They  fay.  What  then  ?  Art  thou  Elias  ?  &:c.  and  when  he 
 iaid,  I  am  not :  (meaning  that  he  was  not  Elias  in  that  proper  Senfe  that 
 they  dreamt  of:  For  they  exptjfted  that  very  fame  Perfon  that  had  been 
 •carried  to  Heaven)  they  ask'd  farther  ^  M^ho  art  thou?  What fafft  thou 
 ef  thy  felf  ?  Why  haptiz,cft  thou  then  (meaning  the  Nation  of  the  Jews)  if 
 thou  be  not  the  Chrift,  nor  Elias  ?  &c. 
 
 All  this  has  nothing  in  it  to  evince  the  contrary  but  that  the  Jews 
 themfelves  did  ufe  before  to  baptize  fuch  Heathens  as  came  over  to 
 them.  And  indeed  fuch  a  pompous  Recital  of  Argum.ents  that  have 
 been  long  ago  commonly  anfwer'd,  may  ferve  to  amufe  fuch  as  have 
 not  read  the  Anfwers  :  but  it  is  not  fair  nor  ingenuous  Dealing  for  any 
 learned  Men  to  ufe  'em  for  that  purpofe.  It  brings  on  the  World  that 
 great  Inconvenience  of  being  forc'd  in  Books  to  fay  Pro  and  Coritra  the 
 l^me  Things  over  and  over  again.  THE 
 
 (j)  Mat,  II.  14.      (rj  On  Gen.  17,  12. 
 
"THE 
 
 HISTORY 
 
 O  F 
 
 INFANT  BAPTISM. 
 
 PART     I. 
 
 CHAP.    I. 
 
 ■Rotations  out  of  Clemens  Romanus  and  Hermas.         in  the 
 
 ■'  Afoftles 
 
 Time, 
 
 Clemens  Romanus  Epifl.  i,  ad  Corinthios^  cap.  17. 
 
 ^,1.     V        '  T I    Jt   >Lj  'ckX  IrJ3    StTW   yiy^Trlcti^    TaJ.3    »f  c/VV^/^    i^  ^^fMu-rlQ-^ 
 
 *  ^gain  of  Job  it  u  thus  written^  That  he  was  juft  and  blamelefs,  true,  one       ^'*'*^ 
 <  that  tcaredGod,  and  efchewed  Evil.  Tet  he  condemns  himftlf ^  and  fays ^  There  """ 
 
 «  is  none  free  from  Pollution:  no,  not  tho'  his  Life  be  but  of  the  Length  of 
 *  one  Day 
 
 Thefe  Words  of  Job  are  quoted  from  ch.  14,  ver.  4.  where  the  Englijh 
 Tranflation  is  \  Who  can  bring  a  clean  thing  out  of  an  nnckan  ?  not  one.  But 
 IE  the  Greek  Tranllation  made  by  the  Septuagint^  which  was  in  ufe  in  the 
 Times  of  our  Savior  and  the  Apoftles,  they  are  as  Clement  here  renders 
 'em :  and  they  are  accordingly  fo  read  by  all  the  primitive  Chriftians.  And 
 yon  will  fee  in  the  following  Quotations,  that  they  often  from  rhence  con-  '^ 
 elude  the  Neceffity  of  Baptifm  for  the  Forgivenefs  of  Sins,  even  of  a  Child 
 that  is  but  a  Day  old.  And  in  the  next  Chapcer  he  brings  in,  to  the  fame 
 Piirpofe,  the  Saying  of  J)avid,^^al.  51.  j.  B  Ibid 
 
Ky'Y^ 
 
 ^  St.  Hermasi  Chap.    I 
 
 In  the 
 Afinoles  Jhid.  Cap.  58. 
 
 rev  i<fi<T(MV  eoJrS^  T^iToiudcntf  wf  lt/spj«(7jetf  ewrS  TeiV  )1imi{  ywi'V^vfcu. 
 
 *  Let  US  confider  therefore,  Brethren,  whereof  we    were  made:    who 
 
 *  and  what  kind  of  Perfons  we  came  into  this  World  :  as  if  it  were  out  of 
 '  a  Sepulchre,  and  from  utter  Darknefs.  He  that  made  and  formed  us, 
 '  brought  us  into  his  own  World,  having  prepared  for  us  his  Benefits  be- 
 '  fore  we  were  born. 
 
 That  which  I  produce  thefe  Places  for,  is  to  (hew  what  the  Dodrine  of 
 this  Apoflolical  Man  was  concerning  the  Pollution  and  Guilt  with  which 
 Infants  are  born  into  this  World. 
 
 Her  mas  Fajior  I.  i.  P^ifione  3.  cap.  3. 
 
 ^.  2.  He  having  there  defcribM  an  Emblem  or  Vifion,  (hewed  him  by  a 
 Woman  who  reprefented  the  Church,  concerning  a  certain  Tower  built  on 
 the  Water^  by  which  the  building  of  Chrift's  Church  was  fignified  :  has  thefe 
 Words  \ 
 
 '  Interrogavi  illam :   Quare  turris  aedificata  efl  fnper  aquam,  Domina? 
 
 *  Dixcram  tibi  &  prius  te  verfutum  ?S^q,  circa  flrufturam  diligrnter  inquiren- 
 
 *  tera  :  igitur  invenies  veritatem.  Quare  igitur  fuper  aquas  tsdificatur  turris, 
 '  audi ;   Qiioniam  vita  veitra  per  aquam  falva  fada  eft,  &  fiet. 
 
 *  I  ask'd  her.  Why  is  the  Tower  built  on  the  Water  ?  She  anfwer'd,  I  faid 
 
 *  before  that  you  were  wife  to  inquire  diligently  concerning  the  Building: 
 '  therefore  you  (hall  kno>v  the  Truth.     Hear  therefore  why  the  Tower  is 
 
 *  built  on  the  Waters.     Becaufe  your  Life  is  faved,  and  fhall  be  faved  by 
 
 *  Water. 
 By  this  is  denoted,  that  Baptifm  with  Water  is  appointed  the  Sacrament 
 
 of  Salvation  to  fuch  as  are  faved  :  which  Meaning  will  more  plainly  appear 
 by  the  Import  of  the  Paflage  following. 
 
 Her  mas  Taflor  I.  3.  SimiUtud.  9.  cap.  16. 
 
 He  is  there  relating  a  Vifion  of  the  fame  Import  as  the  other  ^  the 
 building  of  the  Church  reprefented  by  the  building  of  a  Tower,  wherein 
 all  things  are  lhew*d  and  explained  to  him  by  an  Angel.  He  fees  fome 
 Stones  put  into  this  Building  that  were  drawn  up  from  the  Deep  ^  and  o- 
 thers  that  were  taken  from  the  Surface  of  the  Earth  :  the  firit  denoting 
 Perfons  already  Dead  ^  the  other,  Perfons  yet  Alive. 
 
 Of  thofe  drawn  up  from  the  Deep,  he  faw  firft  10  Stones,  which  filled 
 one  Range  of  Building  next  the  Foundation  :  then  25  more,  then  35  more, 
 then  40  more.  And  afterward  in  the  Explication  of  the  Vifion,  he  asks 
 the  Angel- 
 
 '  Lapides  vero  illi,  Domine,  qui  de  profundo  in  ftruftura  aptati  funt, 
 !  qui  funt  ?  Decern,  inquit,  qui  in  fundamentis  collocati  funt,  primum  fe- 
 
 "  '  culum 
 
Chap.    T.  5"^.  Hermas.  ^ 
 
 culum  efl: :  Sequentes  viglntl  qulnq;  fecundum  feculum  eft  juftorum  viro-  In  the 
 
 rum.     Illi  autem  triginta  quinq^  Prophets  Domini  ac  Miniftri  funt.     Qua- Aroftles 
 draginta  vero,  Apoftoli  &  Dodores  funt  prsedicationis  Filij  Dei.    Quare,Time^^ 
 
 inquam,  de  profundo  hi  lapides  afcenderunt,  &:  pofiti  funt  in  ftrufturam  ^"'»^ 
 tuvris  hujus,  cum  jampridem  portaverint  Spiritus  juftos?  Necefle  eft,  in- 
 quit,  ut  per  aquam  habeant  afcendere,  ut  requiefcant :  non  poterant  enim 
 aliter  in  rcgnnm  Dei  intrare,  quam  ut  deponerent  mortalitatem  prioris 
 vitse.    IIU  igitur  defunfti  llgillo  Filij  Dei  fignati  funt,  &  intraverunt  in 
 
 regnum  Dei.  Antequam  enim  accipiat  homo  nomen  Filij  Dei,  morti 
 deftinatus  eft  :  at  ubi  accipit  illud  figillum,  liberatur  a  morte  &  traditur 
 vkx.  Illud  autem  figillum  aquaz^^'m  quam  defcendunt  homines  morti  ob- 
 ligati,  afcendunt  vero  vitse  affignati.  Et  illis  igitur  praedicatum  eft  illud 
 figillum,  &  ufi  funt  eo  ut  intrarent  in  regnum  Dei. 
 
 '  Et  dixi  J-  Qiiare  ergo,  Domine,  illi  quadraginta  lapides  afcenderunt  cum 
 illis  de  profundo,  jam  liabentes  illud  figillum?  &  dixit,  Qiioniam  hi  Apo- 
 ftoli  &  Doftores  qui  pr^gdicaverunt  nomen  Filij  Dei,  cum  habentes  fidem 
 ejus  &  Poteftatem  defundi  eifent,  pr;£dicaverunt  his  qui  ante  obierunt : 
 &  ipfi  eis  dederunt  illud  fignum.  Defcenderunt  igitur  in  aquam  cum  illis, 
 &  icerum  afcenderunt.  Sed  hi  vivi  defcenderunt  :  at  illi  qui  fuerunt  ante 
 defundti,  mortui  quidem  defcenderunt,  fed  vivi  afcenderunt.  Per  hos 
 igitur  vitam  receperunt  &  cognoverunt  Filium  Dei :  ideoq;  afcenderunt 
 cum  eis,  &  convenerunt  in  ftruduram  turris.  Nee  circumcili,  fed  intc- 
 gri  aedificati  funt,  quoniam  sequitate  pleni  cum  fumma  caftitate  defundi 
 funt:  fed  tantummodo  hoc  figillum  defuerat  eis.  Habes  horum  Expla- 
 nationem. 
 
 *  Bur,    Sir,  What  are  thofe  Stones  that  were  taken  out  of  the  Deep    | 
 and  fitted  into  the  Building?  I 
 
 '  The  Ten,  fdid  he,  which  were  laid  in  the  Foundation,  are  the  firft 
 Age:  the  next  ly,  the  fecond  Age,  of  righteous  Men.  The  next  35", 
 are  the  Prophets  and  Minifters  of  the  Lord:  and  the  40,  are  the  Apo- 
 ftles  and  Teachers  of  the  Preaching  of  the  Son  of  God.  Why,  faid  f. 
 Did  thefe  Stones  come  up  out  of  the  Deep  to  be  placed  in  the  build- 
 ing of  this  Tower,  fince  they  had  the  juft  Spirits  before?  Qviz.  ofjujiice^ 
 Temferance^  Chajiity^  &C.  which  he  had  mentioned  before.'} 
 
 '  It  was  necefiary,  faid  he,  for  them  to  come  up  by  [or  thrd^']  Water^  that 
 they  might  be  at  reft  ^  for  they  could  not  otherwife  enter  into  the 
 Kingdom  of  God,  thrin  by  putting  off  the  Mortality  of  their  former 
 Life  :  They  therefore,  after  they  were  dead,  were  fealed  with  the  Seal 
 of  the  Son  of  God,  and  fo  enter'd  into  the  Kingdom  of  God.  For  be- 
 fore any  one  receives  the  Name  of  the  Son  of  God,  he  is  liable  to  Death  : 
 But  when  he  receives  that  Seal,  he  is  deliver'd  from  Death,  and  is  afligncd 
 to  Life.  Now  that  Seal  is  V/ater,  into  which  Perfons  go  down  liable  to 
 Death,  but  come  out  of  it  afllgned  to  Life.  For  which  Reafon  to  thefe  | 
 alfo  was  this  Seal  preached  ;  and  they  made  ufe  of  ic  that  they  might 
 enter  into  the  Kingdom  of  God. 
 
 '  And  I  faid.  Why  then.  Sir,  did  thofe  40  Stones  which  had  already 
 that  Seal  J  com.e  up  with  'em  out  of  the  Deep  ? 
 
 B  2  'He 
 
^^  St  Hermasi  Chap,    t 
 
 In  the       *He  anfwer'd,  Becaufe  thefe  Apoftles  and  Teachers  that  preached  the 
 
 Apoftles  '  Name  of  the  Son  of  God,  dying  after  they  had  received  his  Faith  and 
 
 Time,     t  Power,  preached  to  them  that  were  dead  before,  and  gave  to  'em  this 
 
 ^•^"^^  *  Seal.     For  that  Reafon  they  went  down  into  the  Water  with  'em,  and 
 
 I  '  came  up  again.    But  thefe  laft  were  alive  before  they  went  down :  but 
 
 *  they  that  died  formerly,  went  down  dead,  but  came  up  again  alive.    So 
 
 *  that  it  was  by  the  means  of  thefe,  that  they  received  Life,  and  knew 
 '  the  Son  of  God :  and  accordingly  they  came  up  with  them,  and  fitted 
 '  in  the  building  of  the  Tower.  And  they  were  not  hewed,  but  put  in 
 '  whole,  becR^fe  they  died  in  great  Purity,  being  full  of  Righteoufnefs : 
 «  Only  this  Seal  was  wanting  to  'em.     So  you  have  the  Meaning  of  thefe 
 
 *  things. 
 
 "  §.  3.  When  he  fays,  that  the  Seal  of  the  Son  of  Cod  is  mctfffy^  for  their 
 tntring  tnto  the  Klngtlom  of  God  ^  and  that  that  Seal  is  Water^  it  is  plainly 
 an  E^prenion  of  that  Sentence  or  Definition  of  our  Savior,  which  St. 
 John  did  aftervcard  put  into  writing  in  thefe  Words,  i)  Except  a  Man 
 (fo  'tis  in  the  Englijh^  but  the  Original  is,  eaV  (^  77?,  except  one,  or  except 
 my  Perfon)  he  born  of  Water  and  of  the  Spirit,  he  cannot  enter  into  the  King- 
 dom of  God. 
 
 I  fay,  afterward  \  becaufe  this  Book  was  written  before  ^t.  John  wrote 
 his  Gofpel,  as  I  (hall  (hew.  And  tho'  Herman  here  fpeik  of  the  Apoftles 
 indefinitely,  as  being  dead  •,  it  is  to  be  underftood  of  the  major  Part  of 
 'em :  for  St.  }  ohn  was  not  dead. 
 
 §.  4.  The  Paflage  it  felf,  which  reprefents  the  Patriarchs  and  Prophets 
 of  the  Old  Teftament  to  Hand  in  need  of  Baptifm,  and  of  the  Apoftles 
 preaching  the  Name  of  Chrift  to  'em  after  they  were  dead,  before  they 
 could  be  capable  of  entring  the  Kingdom  of  God,  does  indeed  feem 
 ftrange  to  us,  and  is  the  oddeft  Palfage  in  all  the  Book.  But  we  muft 
 confider  it  is  reprefented  by  way  of  Vifion,  where  every  thing  is  not  to 
 be  taken  in  a  proper  Scnfe :  Yet  Clemens  ^kxandrinns^  who  Jiv'd  about 
 100  Years  after  this  Book  v^'as  written,  (2)  cites  this  Paflage,  and  takes 
 it  for  real  Matter  of  fad.  And  thofe  Texts,  i  Pet.  3.  19.  &  4.  6.  which 
 fpeak  of  the  Gofpel  being  preached  to  them  that  were  dead^  tho'  they  be  now 
 by  moft  Proteltants  underftood  in  another  Senfe,  were  by  moft  of  the 
 (3)  Ancients  underftood  in  a  Senfe  like  to  this. 
 
 This  Pafl^age  does  alfo  lead  one  to  think  anew  of  St.  Paurs  mention- 
 ing a  Pradice  of  fome  Men  in  thofe  Times  being  (4)  baptized  for  the 
 dead.  A  thing  that  has  never  yet  been  agreed  on  in  what  Senfe  it  is  to 
 be  underftood.  Of  the  Explications  that  are,  I  give  fome  Account  ( j;  here- 
 after. 
 
 There  is,  if  we  compare  this  Pafl^ige  with  thofe  Sayings  of  the  Apoftles, 
 fomething  like,  and  fomething  unlike.  St.  Peter  mentioning  the  Gofpel 
 f reached  to  the  Dead^  (  if  he  be  fo  to  be  underftood;  makes  it  to  be  done 
 by  jefns  Chrifi  himfelf  in  or  by  the  Spirit:  which  Hermas  reprefents  as  done 
 
 by 
 
 (i)John3.  5.     (zjStrom.  6.    (3)  Iren.  J.  5.  c.  31.     Clem.  Alex- Strom.  6.  Origen,  c. 
 Cell.  1.  2.  Tertul.  de  Anima  c  7.    U)  1  Cor.  1 5.  29.    (5)  Ch.  xxi.  §.  3. 
 
Chapi     T.  St.  Hermas.  "^ 
 
 by  the  Apofllcs  after  they  were  dead;  and  (6)  Clemens  \Alex.  by  both:  In  the 
 for  he  makes  Chrifl:   to  have  preached  to  the  deceafcd   juft   Men  of  the^^poftles 
 Jewifli  Nation  ^  and  the  Apoftles  to  the  deceafed  heathen  Men.    St  P^«/Time. 
 fpeaks  of  fome  Perfons  baptized  for  the  dead  ^  but  Hermas  in  the  way  of  ^^^^''^ 
 Vifion  reprefents  the  dead  themfelves  that  died  under  the  Old  Tcflamenr, 
 to  be  baptized  in  the  Name  of  Chrift.     And  (7)  Origcn  fpeaks  much  to 
 the  fame  pnrpofe  as  Herman. 
 
 But  whether  thefe  were  true  Vifions,  or  only  the  Author's  Senfe  given 
 under  fuch  a  Reprefentation,  ftill  the  Scope  of  the  Place  is  to  reprefent  the 
 Neceffity  of  Water-Baptifm  to  Salvation,  or  to  Entrance  into  the  King- 
 dom of  God,  in  the  Opinion  of  the  then  Chriftians,  /.  e.  the  Chriftian? 
 of  the  Apoftles  Times.  Since  even  they  that  were  dead  before  the  Inftitu- 
 tion  of  Biaptifm  in  the  Name  of  ChriH,  are  in  way  of  Vifion  reprefented. 
 as  uncapable  of  the  Kingdom  of  God  without  it. 
 
 Hermas  Taflor  I.  5.  Smil.  9.  c.  19. 
 
 §.  5.  He  having  there  fpoken  of  Martyrs,  ConfefTors,  and  fome  other- 
 Degrees  of  Chriflians,  comes  to  fpeak  of  a  fort  of  Harmlefs  People,  repre- 
 fented  there  by  the  white  Color,  who  have  always  been  as  little  Chil- 
 dren :  and  adds  thefe  Words. 
 
 '  Quicunq^  ergo  permanferint  ficut  infantes,  non  habentes  malitiam,  ho- 
 '  noratiores  erunt  omnibus  illis  quos  jam  dixi.    Omnes  enim  Infantes  ho- 
 
 *  norati  funt  apud  Dominum,  &  primi  habentur. 
 
 *  Whofoever  therefore  (hall  continue  as  Infants,  without  Malice,  fhall  be  1 
 
 *  more  honourable  than  all  thofe  of  whom  I  have  yet  fpoken.    For  all  In-  / 
 
 *  fants  are  valued  by  the  Lord,  and  efteemed  firll  of  all. 
 
 This  being  to  the  fame  effed  as  our  Savior's  embracing  Infants,  and  fay- 
 ing, Of  fuch  is  the  Kingdom  of  Gody  is  one  of  the  Reafons  ufed  to  prove 
 that  they  are  fit  to  be  admitted  into  the  Covenant  of  God's  Grace  and  Love- 
 by  Baptifm.    And   whereas  the   Antipxdobaptifts  expound   our  Savior's 
 Words,  not  of  Children  themfelves,  but  of  Men  that  are  of  an  innocent  • 
 Temper,  like  Children  :  not  only  that  is  affirmed  here,  but  it  is  moreover- 
 faid  of  the  Infants  themfelves,  that  they  are  greatly  valued  and  efteemed 
 of  God. 
 
 §.  6.  Thefe  Books  of  Clement  and  Hermoi^  when,  after  they  had  in  the 
 ignorant  Age  Iain  hid  and  unminded,  they  came  again  into  the  Hands  of 
 learned  Men,  were  at  firft  queftioned,  whether  they  were  thegenuin  Pieces 
 of  thofe  Authors,  and  the  fame  that  8)  Euftbius  teftifies  to  have  been  reckon'd  ' 
 by  many  for  books  of  Holy  Scripture,  and  to  have  been  read  in  many 
 Churches  accordingly.     But  after  that  fo  many  Quotations  of  'em  by  the 
 Ancients  have  been  examin'd,  and  found  to  be  verbatim  the  fame,  there  is 
 no  longer  doubt  of  that  Matter.    They  were  accounted  divinely  infpired  •  | 
 by  fome,  but  rejeded  from  that  Rank  by  others.     They  may  therefore  very   ' 
 well  pafs  for  the  two  apocryphal  Booh  of  the  New  Tef^ament.,  as  Toi^itj  &c. 
 
 are 
 
 (6)  Loc.  citat.    (7)  Horn,  in  Luc.  14.    (8)  Eccl.  Hift.  1.  3-  c.  ?,  5c  16. 
 
6  Clement  apiJ  Hermas.  Chap.    T. 
 
 In  the  are  of  the  Old:  and  fo  they  are  reckon'd  by  (9)  EufchtHS^  (10)  RufinMS^ 
 
 Apoftles  &c.    The  greater  Commendation  is  due  to  the  Pains  of  Dr.  Wah^  for 
 
 Tjmc.      putting  them  and  fome  other  of  the  moft  ancient  Pieces  into  the  Hands 
 
 ^"^"^^'"^  of  the  Englijlj  Reader :  and  the  more  prepollerous  is  the  Humor  of  many, 
 
 that  prefer  the  reading  of  modern  Things  before  'em. 
 
 §.  7.  I  faid  that  thefe  Books  were  written  before  St.  John  wrote  his  Gof- 
 pel  which  may  be  made  appear  thus :  St.  John  lived  to  68  Years  after  our 
 Savior's  Pafllon,  viz..  to  the  Year  of  Chrift  loi.  as  is  attefted  by  St.  Hierom, 
 who  fays  it  in  (11)  two  places,  and  in  one  of  'em  fays  •,  that  the  Church 
 Hiflories  do  moft  plainly  Jl^ew  it.  And  it  is  certain  he  cannot  be  miftaken 
 confiderably,  becaufe  Iren^ns^  who  often  recounts  how  greedily  he  had  in 
 tiis  younger  Years  heard  Polycarp  difcourfe  of  St.  John  and  his  Affairs,  and 
 of  the  Conferences  he  had  had  with  him,  fays  in  C12)  fev.eral  Places,  r^^t 
 St.  John  continued  to  the  Times  of  Trajan  :  and  the  Year  of  Chrift  loi.  is 
 but  the  3d  Year  of  Trajan.  And  it  is  agreed  by  all,  that  he  wrote  his 
 Gofpel  but  a  very  little  before  his  Death. 
 
 'Tis  true  indeed,  that  St.  John  feems,  chap.  5.2.  to  fpeak  of  Jerufalem 
 as  if  it  were  then  ftanding.  But  many  learned  Men  underlland  thefs 
 Words,  There  is  at  Jerufalem,  &c.  that  is^  in  the  place  where  Jerufalem  was^ 
 or  in  the  Ruines  ^  as  if  one  had  faid,  during  the  Ruines  of  London.,  there 
 is  in  Cheapfide  a  Conduit. 
 
 The  Current  Tradition  is,  that  he  wrote  it  upon  his  Return  to  Ephefiu, 
 after  that  violent  Perfecution  of  Chriitians  in  the  14?^  Year  of  Domitian^ 
 u^nno  Dom.  94,  remembred  by  all  Writers.  In  that  Perfecution  St.  John 
 was  banifh'd  into  the  Ifland  Fatmos,  (13)  /or  the  Word  of  God.,  and  for  tU 
 Tefiimonj  of  Jefas  Chrif; :  where  he  had  that  Villon  or  Revelation  which  he 
 has  publifh'd,  which  Ircnam  fhews  to  have  been  in  the  latter  End  of  Do- 
 mitian\  Reign,  in  thefe  Words,  C  h)  W'e  will  not  run  the  Hazard  of  af- 
 ffirming  any  thing  fojitlvely.,  concerning  the  Name  of  .^ntichrifi  Qfignified  by  the 
 Number  6661^  for  if  it  had  been  expedient  to  be  publijlied  plainly  at  prefent.,  i^ 
 VPodd  h^.ve  been  expreji  by  him  himfelf  that  fan?  the  f^ifton  :  fince  it  is  not  ver^ 
 long  ago  that  it  was  feen  j  being  but  a  little  before  our  Time.,  at  the  latter  end  (T 
 ;vDomitian's  Reign.  f 
 
 Domitian  dying,  Anno  96.  and  Nerva  a  mild  Prince  fucceeding,  the 
 Prifoners  and  banifhed  Men  were  releafed  :  and  St.  fohn  returned  to  Ephefm..^ 
 where,  as  (i  j)  hen^m  and  (j6)  AthanafimXzSUx'^.t.^  he  wrote  his  Gofpel.  And 
 St.  Hierom  mentions  the  Occalion  of  it  •,  (17)  He^  lafl  of  all  the  refi,  wrote 
 his  Gofpel.,  being  entreated  fo  to  do  by  the  Bijhops  0/ Alia,  againfi  Cerinthus  and 
 other  Heretics.,  and  efpecially  the  then  new-jprnng-up  Opinion  of  the  Ebionites, 
 voho  affirm.,  That  Chrifi  had  no  Being  before  Mary,  for  which  Reafon  he  thought 
 it  needful  to  difcourfe  concerning  his  Divine  Nativity  alfo.  And  this  is,  as  to 
 the  main,  confirmed  out  of  Iren^m  himfelf^  for  he  fays  (18)  that  he  wrote 
 if  at  Ephefus :  and,  that  (19)  he  aim'd  thereby  to  extirpate  the  Error  which 
 
 had 
 
 (9)EccL  Hift,  1.  3.C.  3,  &  16.  (ro)  In  Symbolum.  (11)  de  fcripc.  Eccl.  8cl.  i.  contra 
 Jovinian.  (i2)1.2.c.  39.  &  ].  3.  c.  3.  (igJRev.  1.9.  (14)1.5.0.30.  (i  5)  1.  3.  c.  i-e 
 (16}  in  Synopfi.    (17J  dc  fcript.  Eccl.  v. Joan.    (18)  1.  3.  c.  i.    (id)  I.  3.  c.  1 1. 
 
Chap.    I.  Clement  ajiJ  tiermas-  y-. 
 
 had  been  [owed  in  the  Minds  of  Men  by  Cerinthus.  Thefe  things  are  reported  In  the 
 by  fuch  Men  as  had  the  Opportunity  of  eafily  knowing  the  Truth  in  fuch^-PoftJes 
 Matters  of  Fadl.  Time. 
 
 Now  for  the  Age  of  thefe  Books  of  Clement  and  Hermas^  one  need  only  ^"^^VT^' 
 enquire  for  the  Time  of  Ckmenth  Death  :  for  Hermas  wrote  his  while  C/e- 
 mer.t  was  living  and  Bifhop  of  the  Church  at  Rome^  and  (20)  mentions  him 
 therein  as  fuch.     And  tho'  the  Time  of  Clement's  Death  be  not  fo  exactly 
 to  be  difcover'd  from  the  Ancients,  but  that  they  that  have  gone  about  to 
 fettle  it  have  varied  ^  and  fome  from  others  20  Years :  yet  they  that  have 
 plac'd  it   the  lateft,  have  placed  it  as  foon  as  St.  ^ohnh  Death  is  placed 
 by  thofe  that  have  placed  that  the  fooneflj  i-iz..  j4nno  loi.  for  in  givinp . 
 that  Date  of  St.  Johnh  Death,  I  gave  the  earlieft  that  is  pitch'd  upon.     St, 
 Chryfojlom  and  the  Chronicon  jikxandr.  make  him  live  fome  Years  longer. 
 The  Two  that  of  late  have  made  the  moll  exad  Difquifition  about  the  Time 
 of  St.  Clement^  are  Bp.  Tear  [on  and  Mr.  Dodwell.  (21)  Bp.  Pearfon  having  found 
 by  undeniable  Proofs  than  the  Times  of  Hyginus  Bp.  of  Rome  are   fet  too 
 low  in  the  Chronological  Tables  by  1 5  or  20,  or  fas  fomeWriters  place  him) 
 30  Years,  and  that  he  muft  have  cnter'd  upon  his  Office  j^nno  122  at  the 
 lateft,  does  proportionably  fet  all  the  foregoing  Bifhops  higher:  and  fb 
 he  has  made  St.  Clement  come  into  the  Bifhoprick  immediately  after  the 
 Death  of  St.  Teter  and  St.  Panl^  which  he  places,  Anno  68 :  (3  j  Years  after 
 our  Savior's  Paffionj  and  to  continue  alive  till  the  Year  83.     And  he  fup- 
 pofes  Linus  and  Anencletns^  who  are  commonly  placed  before  St.  Clement 
 to  have  been  no  otherwife  Bilhops  there  than  as  they  aded  under  the  faid 
 Apoftles  in  their   Life-time. 
 
 (22;  Mr.  Dodwdl  judges  that  after  the  faid  Apoftle's  Death,  which  he. 
 places  Anno  64,  Linns  was  Bifhop,  and  after  him  yinemletHs,     But  that  they 
 botb  died  in  a  very  ihort  time,  about  a  Year  •,  and  that  Clement  fuceeded  Anno 
 6f,  and  continued  to  81.    By  either  of  thefe  Accounts,  Clement  was  dead  . 
 a  great  while  before  St.  John  had  wrote  any  of  his  Books. 
 
 §.  8.  But  there  is  a  Paflage  in  IrenAtus  ('whofe  Authority  every  one  owns 
 to  be  in  this  Matter  beyond  Compare)  wherein  the  Time  of  elements  Sue- 
 ceflion,  and  the  Diftance  thereof  from  the  Time  of  thofe  Apoftles,  is  pur- 
 pofely  infifted  on :  and  that  tho'  it  mention  not  the  Years  ^  yet  as  it  fup- 
 pofes  his  Entry  on  that  Office,  to  be  nigher  St.  Peter  and  St.  Paul's  TimCj 
 than  fome  had  placed  it  ^  fo  it  will  by  no  means  fuffer  him  to  be  placed  fo 
 early,  as  to  fucceed  within  a  Year  or  two  after  their  Death.  It  is  /.  3. 
 c.  3.  where  he  is  confuting  that  Plea  of  the  P^alentmians^  (  Heretics  thae 
 held  that  there  is  another  God,  fuperior  to  him  that  created  the  World) 
 whereby  they  pretended  to  have  this  Dodtrine  by  Tradition  from  the  A- 
 poitles  \  who  would  not  write  it,  nor  tell  it  to  every  Body,  but  to  fome 
 more  perfed  Difciples,  by  whofe  Hands  it  came  to  them.  The  Words 
 are  thefe. 
 
 (zo)  L.  r.  vif.  2.    (n)  Pearfoni  opera pofthuma  Chronolog-  Diflert,  2,    (22)  Differ^ 
 tatio  ling,  de  Succeff.  Rom,  Pont.c.  ii,  i2,,&c,  " 
 
8 
 
 •In  the 
 A~>oftles 
 
 Clement  and  Hermas.  Chap.    f. 
 
 ^  It  is  eafie  for  any  one  that  would  be  puided  by  Truth,  to  know  the 
 '  Tradition  of  the  A pollles,  declared  in  all  tbe  World.  And  we  are  able 
 '  to  reckon  up  thofe  that  were  placed  Bifhops  by  the  Apoftles  in  the  feve* 
 '  ral  Churches,  and  their  Succefibrs  to  this  time  •,  who  never  taught  nor 
 
 *  knew  any  fuch  thing  as  thefe  Men  dream  of.     Now  the  Apoftles,  if  they 
 
 *  had  known  of  any  deep  Myfteries  which  they  would  communicate  to 
 ^  thofe  that  were  perfedt  privately  and  by  themfelves,  would  have  taught 
 '  'em  to  thofe  Men  fooner  than  any,  to  whom  they  committed  the  Churches : 
 '  For  they  defired  that  fuch  fhould  be  very  perfed:  in  every  thing,  and  want- 
 
 *  ing  in  nothing,  whom  they  left  as  their  Succefibrs,  delivering  to   them 
 
 *  their  own  Place  of  Government.    Since  if  thefe  Men  did  well,  there  would 
 
 *  enfue  great  Advantage ;  but  if  they  mifcarried,  great  Mifchief. 
 
 '  But  it  being  a  long  Bufincfs  in  fuch  a  Book  as  this  to  reckon  up  the 
 *Succe(rions  of  ^//  the  Churches:  if  we  (hew  the  Tradition  left  by  the  A- 
 
 *  poftles,  and  the  Faith  taught  the  Chriftians  derived  by  Succefllons  of  Bi- 
 '  fhops  to  our  Time,  in  that  Church  which  is  one  of  the  gr^ateft  and  molt 
 
 ancient,  and  known  to  every  body,  founded  and  built  by  the  two  moft 
 glorious  Apoftles,  Tenr  and  Paul-^  we  fhall  ftianie  all  thofe  who  by  Self- 
 conceit  or  Vain-glory,  or  by  Ignorance,  and  miftaken  Opinion,  hold 
 Things  that  they  ought  not.  For  every  Church,  I  me^in  the  Chriftians 
 of  all  Places  round  about,  have  necelTary  Occa lions  ^o  come  to  this 
 Church,  by  reafon  that  the  Government  and  Power  is  there :  {mean' 
 ing  the  Seat  of  the  Empire"}  and  fo  in  this  Church  the  Tiudition  of  the 
 Apoftles  is  always  preferved  by  means  of  thofe  that  from  all  Places  re- 
 fort  thither. 
 
 *  The  bleffed  Apoftles  then  having  founded  and  built  this  Church,  de- 
 liver'd  over  to  Lint^s  the  Office  of  the  Biftioprick.     This  Lims  Paul  men- 
 tions m  his  (2;)  Epiftles  to  Timothy. 
 'The  next  to  him  is  ^-nendetns, 
 
 «  After  him,  in  the  third  place  from  the  Apoftles,  Clement -comz^  into 
 the  Biihopricii,  who  had  both  feen  the  bleficd  Apoftles  and  conferred  with 
 them,  and  had  the  Preaching,  and  Tradition  of  the  Apoftles  as  yet  found- 
 ing in  his  £ars^  and  that,  not  he  alone  ^  for  there  were  many  then  left 
 alive  who  had  been  perfonally  taught  by  the  Apoftles.  It  was  under  this 
 Clement  that  a  great  Diflenlion  happening  among  the  Brethren  that  were 
 at  Corinth^  the  Church  that  was  at  Rome  fent  a  moft  powerful  Ei  iftle  to 
 the  Corinthians^  perfwading  'em  to  Peace,  ftirring  up  their  Faith  a-new, 
 and  declaring  to  them  the  Tradition  which  they  had  lately  received  from 
 the  Apoftles:  which  teaches,  that  there  is  but  one  God  Almighty,  Maker 
 of  Heaven  and  Earth,  Creator  of  Man,  &c.  —  And  that  the  fame  God 
 is  declared  by  the  Churches  to  be  the  Father  of  our  Lord  Jefus  Chrift^ 
 whofo  will  may  fee,  ex  ipjQ  Scriptar^^  by  that  Scripture  £or  Writing!]  k 
 felf,  and  miy  underftand  the  Apoft^lical  Tradition  of  the  Church .-  For 
 that  Epiftle  is  older  than  they  ate  that  now  teach  thefe  falfe  Do- 
 ctrines, and   invent  another  God  above  the  Creator  and   Maker  of  the 
 
 '  Things 
 
 (13)  2  Tim.  4.  2i< 
 
Chap.    1.  Clement  and  Hermasi  9 
 
 '  Things  that  are  feen.  He  proceeds  to  Name  the  Bifhops  from  Clcrr.m  I"  the 
 to  Eleiitherm,  who  was  then  Bifhop,  the  12th  from  the  Apoilles :  and  to'^'^<^^» 
 appeal  to  the  Church  of  Smyrm  which  had  had  Poiycarp  :  and  to  the  Church  "JV^^^ 
 oiEfhtfi'j  which  bad  had  St.  ]ohi  To  lately  living  among  'em  \  and  that  none  ^^  - 
 of  thefe  had  taught  or  pretended  to  know  of  any  of  thofe  fecret  Tradi- 
 tions that  thefe  Men  fet  up. 
 
 Now  when  it  was  for  his  Purpofe  to  fhew  how  near  Clement  and  this  E- 
 piftle  of  his  were  to  the  Times  of  St.  Feter  and  St.  PW,  and  he  fays  no 
 more,  but  that  Clement  had  feen  and  heard  them,  and  that  fe\^eral  others 
 v/cre  then  alive  befide  him,  that  had  done  the  like  ;,  he  plainly  fiippofes 
 that  they  had  been  dead  a  confiderable  time.  For  we  never  fpeak  fo  of 
 Men  that  have  been  dead  but  a  Year  or  two.  When  we  fay,  There  are 
 many  yet  alive  that  can  remember  [nth  a  Man^  and  have  conversed  with  him  \  a 
 Stander  by  will  conclude,  we  fpeak  of  one  that  has  been  dead  a  good  ' 
 while:  it  may  be  15  or  20  Years.  And  yet  even  fo,  if  we  reckon  with 
 (.4)  EiifcbiHi  and  other  ancient  Accounts,  that  Clement  held  the  Seat  buc 
 nine  Year?,  he  will  yet  die  before  St.  John,  and  before  the  Time  when, 
 by  all  Account^,  he    wrote  his  Gofpel. 
 
 This  alfo  is  confiderable-,  that  Clement^  who  quotes  many  Places  out  of 
 orher  Books  of  the  New-Teftament,  feems  never  to  have  feen  any  of  St. 
 Jchnh  Writings. 
 
 Therefore  tho'  Bp.  Pearfon  has  convinc'd  every  Body  that  Hyglnus  is  to 
 be  placed  as  he  has  placed  him  :  yet  it  feems  improbable  that  Clement 
 fhould  have  been  Hifhop  fo  foon  as  he  places  him.  Rather  fome  Years  are 
 to  be  taken  from  the  Times  of  the  Bifhops  that  were  between  tlwfe 
 two 
 
 §.  9.  For  the  fame  Reafon,  I  think  it  very  improbable  that  this  Clement 
 was  the  Clement  mentioned,  Phil.  4.  3.  as  St.  Panlh  Fellow- Labourer^  whea 
 he  was  at  i^owe  the  firll  time,  fix  Years  before  his  Martyrdom  :  tho'  (25) 
 Enftbiits^  St?  (26)  Jerom,  and  Epiphanins  do  guefs  him  to  be  the  fame. 
 For  would  not  Irenam  have  mentioned  that,  inftead  of  faying  what  he 
 does?  It  was  much  more  to  his  Purpofe,  than  to  obferve  the  like  of  Li- 
 «///,  of  whofe  Authority  he  makes  no  fuch  life. 
 
 And  more  improbable  it  is,  that  this  Hermds  fliould  be  the  fame  whom 
 St.  Pad  falutes  as  his  Acquaintance  11  Years  before  he  died,  Rom.  16. 
 14.  tho'  (27)  Origen  guefs  it  to  be  he'^  and  ^28;  Euftbius  and  (29J  St-  Jf- 
 rom  tell  us  that  feveral  thought  fo.  For  th's  FJermas^  as  he  was  no  young 
 Man,  becaufe  (?o)  he  had  Children  then  guilty  of  Fornication^  fo  he 
 was  no  very  old  Man  when  he  wrote:  becaufe  he  mentions  the  (31) 
 Woman  that  had  been  brought  up  with  him,  as  a  Woman  of  fuch  great 
 Beauty  at  that  time.  To  conclude  Men  to  he  the  fame,  becaufe  of  the 
 fame  Name^  as  it  is  very  obvious,  fo  'tis  of  little  weight. 
 
 C  And 
 
 C24)Chronic.  it.Hift.l.  3.C.34.  (25)  H.  E.  ).  3.  c.  12.  (26)  de  Scnpr.  Ecd.  v.  Cle- 
 mens. (27)  Horn,  in  Rem.  16.  (i8j  1.  3.  c.  3.  (29}  de  Scnpr.  Eccl.Hermas.  (30)  h  i» 
 viC2.  c.  2.     (31;  1.  I.  vif.  1. 
 
TO  Juflln  Martyr.  Chap.    If. 
 
 In  the        And  if  they  be  not  Judged  to  be  the  fame,  nor  to  have  had  any  fuch 
 Apoftlcs   Familiarity  with  the  Apoftles,  but  only  to  have  feen   or  heard  'em,  &c. 
 Time.      |.}^£jj  f  j^^j.   Argument  falls  to  the  Ground  of  thofe  that  fay,  Thefe  Books 
 *"''"*^''"^ are  either  fpurious,  and  then.  Why  do  we  regard  'em?.  Or  elfe,  if  they 
 be  counted  genuin.  Why  are  they  not  put  into  the  Canon,  as  well  as  the 
 Writings  of  St.  Luh^  and  St.  Mark?  St  AUrk  and  St.  Luke  were  for  cer- 
 tain Contemporaries,  Companions,  and  intimate  Acquaintance  with    the- 
 Apoitles  for  a  long  time  of  their  Life  :  the  fame  is  not  certain,  and  I 
 believe  not  true,  of  the  Authors  of  thefe  Books  •,  tho'  it    be  plain  that 
 they  liv'd  in  the  Apoftles  Age,  and  wrote  before  the  Death  of  St.  John,^ 
 
 CHAP    IL 
 
 Quotations  out  of  JuJ}in  Martyr. 
 Dialog,  cum  Trj phone ^  pag,  94.  Ed,  Steph.  155 1. 
 
 Year  s^?-  $•  '  •"'I/^'^'    "X.'    *^  c*J^»   au-nv  rf^  ^ef/jiSr^i/cu^  «   7?  im^^avJQ-  n^  tiAt  '7ri^L<p:oclA 
 
 ter  the  A-  j^^   TviVfMpQ-^  oiJku.ii>  cujiiy  ihzKvOTifou  hm  rov  ■^tw^;',  affTn^  iSi  to  y^vvH^ 
 
 poftles  <o  ^"nfcu  dvTtv  )^  5at;p«9«;'i=M    coi  ^Aiiii  tstwc  VTriiJUiiviV^  d>)C  U7nf  ra  y^va?  t«  iwv  dv^^cc^ 
 ^yy^^  -^rziiv^  0    ^^  m  'Ac/V*/y,   v.td   ddvctjov  }^  'TThdvnv  nv  rii^O^tai  sttst^w'/.s;,  7ra.^.'-n)v  \afAV 
 ed^iAV  injsv  tWTWV  7:ivr\f>ivou^vis. 
 
 '  And  we  know  that  he  did  not  go  to  Jordan^  as  having  any  need  of 
 
 '  being  baptized,  or  of  the  Spirit's  coming  on  him  in  Shape  of  a  Dove.  As 
 
 ^^/^y*^       *  alfo,   neither  did  he  fubmit  to  be  born  and  to   be  crucified,  as  being  un- 
 
 '  der  any  Neceffity  of  thofe  things.     But  he  did  this  for  Mankind,  which 
 
 *  by  j^dam  was  fallen  under  Death,  and  under  the  Guile  of  the  Serpent^ 
 
 *  befide  the  particular  Caufe  which  each  Man  had  of  Sinning. 
 
 I  recite  this  only  to  (hew,  that  in  thefe  Times,  fo  very  near  the  Apo- 
 ftles, they  fpoke  of  original  Sin  afFeding  all  Mankind  defcended  of  ^- 
 dam :  and  underftood,  that  belides  the  adual  Sins  of  each  particular  Per- 
 fon,  there  is  in  our  Nature  it  felf,  fince  the  Fall,  fomething  that  needs  Re- 
 demption and  Forgivenefs  by  the  Merits  of  Ghrift.  And  that  is  ordina- 
 rily applied  to  every  particular  Perfon  by  Baptifm. 
 
 Dialog,  cum  Tryphone^  pag.  5"  9.  ejufdem  Edit, 
 
 tAA'^ofMcv  K)  ymatv   S^STof    ofMiai  ?^A[jLlidveiv. 
 
 '  We  alfo  who  by  him  have  had  Accefs  to  God,  have  not  receiv'd  this 
 '  Carnal  Circumcilioii,  but  the  Spiritual  Circuraciiion,  which  £mch^  and 
 
 *•  thofe 
 
Cfiap.    n.  Juflin  Martyr^  rr 
 
 '  thofe  like  him  obferred.    And  we  have  received  it  by  Baptifm^  by  the  Year  af- 
 
 *  Mercy  of  God,  becaufe  we  were  Sinners:  and  it  is   enjoined  to  all  Per- '^'i  tl^e  A- 
 
 *  fons  to  receive  it  by  the  fame  way.  poftles4o. 
 
 'Tis  plain  that  this  moft  ancient  Father  dces  here  fpeak  of  Baptifm,  be-  ^''^^'^^''^ 
 ing  to  Chriftians  in  the  ftead  of  Circnmcifion :  and  the  Analogy  between 
 thefe  two  is  one  of  the  Arguments  ufed  by  the  P^dobaptifts  to  prove  that 
 one  ought  to  be  given  to  Infants,  as  well  as  the  other  was.     It  is  to  the 
 fame  Senfe,  as  is  that  Saying  of  St.  Paul^  where  he  calls  Baptifm,  with  the 
 putting  off  the  Body  of  the  Sins  of  the  Flefh,  which  attends  it,  the  Clr^ 
 cumcijion  of  Chrift^  for  as  it  would  be  more  intelligibly  render'd,  the  Chn^ 
 Jijan  Circiimcifwn)  in  thefe  (3)  Words  \  In  whom  alfo  ye  are  circitmcifed  with 
 the  CircHmcifwn  made  without  Hands,   in  flitting  off  the   Body  of  the  Sins  of 
 the  Flejly^  by  the  Circumcifion  of  ChriB,  buried  with  him  by  Baptifm.     For  by 
 thofe  Words,  the  Circnmcifion  of  Chrifi^  mull   be  underflood  either  that 
 Aftion  by  which  Chrift  himfelf  in  his  Infancy  was  circumcifed  :  and  it  is 
 no  Senfa  to  fay,  that  the  Colojfians  were  circumcifed  with  that :  or  elfe, 
 that  Circumcifion  which  Chrift  has  appointed,  the  Chriftian  Circnmcifion  • 
 and   with  that  he  fays  they   were  circumcifed,  being  buried  with  him  by 
 Baptifm.     Only  he,  as  well  as  J  lifting  refers  both  to  the  inward  and  out- 
 ward Part  of  Baptifm  i  whereof  the  inward  Part  is  done  without  Hands  : 
 and  accordingly  the  Ancients  were  wont  to  call  Baptifm,  TneiToy.ih  A^i^g. 
 TTOJij^of,  the  Circnmcifion  done  without  Hands'^  as  will  appear  by  fomej  follow- 
 ing Quotations,     {a)  So  that  it  feems  hard  for  the  Antiptedobaptifts  to 
 maintain,  as  fome  of  them  do,  that  the  Scripture  and  ancient  Chiillians 
 do  not  make  any  Refemblance  betv/een  thefe  two  Sacraments. 
 
 The  Paraphrafe  given  of  this  Text,  of  St.  Paul  in  the  Quefi.  ad  Ortho' 
 dox.  afcribed  to  Jhftin  Martyr  q.  102  is  this.  The  (lueftion  there  is,  Whf^  if 
 Circumcifion  were  a  good  things  we  do  not  ufe  it  as  well  as  the  Jews  did  ?  The 
 Anfwer  is,  We  are  circumcifed  by  Baptifm  with  ChrifFs  Circumcifion^  &C.  And 
 he  brings  this  Text  for  his  Proof. 
 
 Jufiini  Apologia  prima  Qvulgo  'hda)  ad  Ant  on  mum  Pium.  ^4^ 
 
 §.  3.  This  holy  Man  and  good  Martyr  of  Jefm  Chrif  does  in  this  A- 
 pology  prefented  to  the  Emperor  and  Senate,  in  behalf  of  the  Chriftians, 
 vindicate  them  from  the  abfuid  and  abominable  Slanders  which  the  People 
 rais'd  on  'em :  as  that  they  did  in  their  Allemblies  eat  young  Children, 
 and  commit  promifcuous  Fornication,  &c.  And  having  fpoke  of  their 
 Dodrine  and  Converfation,  and  (hewn  that  they  neither  believed  nor 
 practifcd  any  fuch  mifchievous  Things  as  were  reported,  he  proceeds  to 
 fpeak  of  the  two  moft  folemn  Rites  that  they  ufed,  viz..  of  initiating  or 
 entring  the  Converts  that  came  to  'em  by  Baptifm  :  and  of  confirming 
 their  Faith,  by  receiving  the  LordVSupper.     And  of  Baptifm  fays  thus, 
 
 C  2  o7m(: 
 
 (3)  Col.  2.  1 1,  iz.     {a)  See  Chap.  xii.  §,  5.  Chap.  xiv.  §.  i.    C4)  prope  finem. 
 
1 1  Juflln  Martyr.  Chap.    IT. 
 
 "Year  nf- &;7raj  f^vi  r/jo  Tra.^.XiTiivlii  J^^a/J/J  TPiVUfiveiv  r)  Iv  ta    gfii^/ncw.    Oar/  dv  TniSnSiyt   }^ 
 ter  the  A- OTTEt'jyir/j'   etA«6w    tojjta  to    v(p'    H6a»f   J)Jk,7iV>uivet.    }y  K'.)P^vet^    iivcu^  ^,  ^«>  um-f 
 
 ''■'^^^^'''^'  a.<iic!7iv  J)J)i.(Ty.ovTeii^  \\ixSv  cvvivycijAvcov  K)  cvv^i^voVTW/  ojJToli.  'Ewiz/i*,  ct-pvTeu  12 
 njMiV  'iv^sL  vJbf  857,  )y  r^Tnv  dvAMvvyKTiai  01/  ^9  ^y-^i  ojjtoi  duiyivvn^/j^^  dvctyivvap- 
 ']cjui,  'F.tt'  ovoucij@-  5'd  T«  Uetj^i  Tsov  ohm  ^  A'otreTK  ©sS",  ;^  7«  S'VTTj'^f  «..ii<»i' 
 IiKTrf  Kd<5«,  ;9  nviJtot]©-  «t>i't<  70  dy  ttJ  i//aT/  T07?  h>s^.t^v  ■miivTcu..  Kct/  5S  0  Y^ex- 
 SiV  c?7rsf,  'Ac  fo)  dva.}<ivi'i)^n  «  //»  ^nhhQi  «?  wi'  liAo-iKHO-v  ttJc  i^vav'  or/  |J 
 ;^  dS'Svitl'jv  Hi  TUi  (jLViTPdLi  'luv  TlKumiv  tk<  eSf/vaf  ytvvcjy!{6di   ly-'pnycu  ostvi^v  m<riv  6S7. 
 
 «t/^wpTUj  (J/  d(Mi.^T})aa.VTii  iti  (/.iravo^^'^ii^  zMy^^  Q  «7Wf,  AacTa^^,  y^^ci^o]  -^/.vz^ ^  &C.--- 
 Kfiti  Ao^J'  3  J/f  'T^To  OTJgf?  Twv  'A;resT'Awi/  l^.^ofj^  'fuTov,  ZTreiaav  t[/«  'Trparl/Jj  -^/^vzaiv 
 V^Bv   dyvosfTii    Jia.T  dydyKriv    ^^ytvvvui^A   o^  vy^-i  am^.<  )(ajd  yJ^iv    rUo    twc  ;!.!j;'i<yj< 
 
 TiKi'ct  fMjcT'  et^^i'oii*?  jU-sj'Oi/y.Vj  «'/Ae6  T^swf  i^ojf  x^  (^fji'^Mf,  ttsicrjo)?  75  duafriav  UTTsp 
 o'j/  'T^i)udfrou^  Tu-^fi/j^  iv  rd  vJitTi^  iTOVo^,^ijcu  tw  i\o(uva>  dva.yivfi)^Tivcu  ly  y.ija.- 
 voYi^VTi  ^  roif  riyy-ipmuivoii  lo  t6  YiuJcPi  toc  "oKcov  ^  Az^wzra  Qid  ci'ouu^  &C. 
 Kct^eiTCJ  i5  nTO    TO    h/jfh  <icS]i(T;Mi. 
 
 '  I  will  now  declare  to  you  alfo  after  what  manner  we  being  made  nev/ 
 '  by  Chrifl  [_or  haftiz.ed~\  have  dedicated  our  felves  to  God  :  leaft  if  I  fhould 
 
 *  leave  out  that^  I  might  feem  to  deal  unfairly  in  fome  part  of  my  Apc- 
 '  logy.  They  who  are  perfwadcd  and  do  believe  that  thofe  Things  which 
 '  are  taught  by  us  are  true,  and  do  promife  to  live  according  to  'em,  are 
 
 *  direded  firft  to  pray  and  ask  of  God,  with  Fading  the  Forgivenefs  of 
 '  their  former  Sins :  and  we  alfo  pray  and  fafb  together  with  'em.     Then- 
 
 *  wc  bring  'em  to  fome  Place  where  there  is  Water ;,  and  they  are  rege- 
 
 *  nerated  by  the  fame  way  of  Regeneration  by  which  we  were  regemrated :. 
 for  they  are  wafhed  with  Water  in  the  Name  of  God  the  Father  and 
 Lord  of  all  Things,  and  of  our   Savior  Jefns  Chrifl^  and  of  the  Holy 
 
 *  Spirit.  For  Chrift  fays,  (y)  milefs  you  be  regenerated^ yon  cannot  enter  into^ 
 *■  the  Kingdom  of  Heaven:  and  every  Body  knows  it  is  impofllble  for  thofe 
 
 *  that  are  once  generated  \_or  bom']  to  enter  again  into  their  Mother's 
 
 *  Womb. 
 '  It  was  foretold  by  the  Prophet  (6)  Ifaiah^  as  I  faid,  by  what  means 
 
 *■  they  who  would  repent  of  their  Sins  might  efcape  'em :  and  was  vvrit- 
 
 j    *  ten  in  thefe    Words  ^  Wajh  yon,  make  yon  clean,  p:t  away  the  Evil,  (Sec. 
 
 '  And  we  have  been  taught  by  the  Apoftles  this  Word  [or  this  ReafonJ 
 
 *  for  this  thing :  becaufe  we  being  ignorant  of  our  firft  Birth  were  ge* 
 '  nerated  by  NecelTity  {_or  Conrfe  of  Nature'}  of  the  humid  Seed  of  our 
 '  Parents  mixing  together,  and  have  been  brought  up  in  ill  Cuftoms  and 
 
 *  Converfation  ;  that  we  fhould  not  continue  Children  of  that  Necelhty 
 '  and  Ignorance,  but  of  Will  \_or  Choice]  and  Knowledge,  and  fhould  ob- 
 
 *  tain  Forgivenefs  of  the  Sins  in  which  we  have  lived,  by  Water,  [_or  in 
 '  the  Water].  There  is  invoked,  over  him  that  has  a  Mind  to  be  regenera^ 
 "^  ted  the  Name  of  God,  the  Father,  and  Lord  of  all  things,  (^c.-— And  this 
 
 *  Wafliing  is  called  the  Enlightning,  &c.  If 
 
 (5)  John  3.  3,  5.    (6)  Ifa.  i.  16. 
 
Chap.    IT:  Juftin  Martyn  r^ 
 
 If  I  am  ask'd  to  what  Purpofe  I  bring  in  this  in  a  DlfcourTe  of  Tnfarrt-  Y.-araf-' 
 Baftlfm'.  My  Anfwcr  is,  That  I  do  not  produce  it  as  making  diredly  or  ^"f' i^he  A- 
 immediately  either  for  or  againft  it.  He  being  here  to  (hew  that  theP^^'^Ho- 
 Ceremony  of  entring  Profelyces  that  came  to  them  from  the /ye.f^k»j,  had  -'''V^^ 
 no  ill  thing  in  it,  had  no  Occafion  to  fpeak  of  the  Cafe  of  Infants.  But 
 1  bring  it, 
 
 1.  Becaufe  it   is  the  mofl  ancient  Account   of  the  Way  of  Baptizing  . 
 next  the  Scripture-,  and  fhews  the  plain  and  fimple  manner  of  Admini- 
 ftiing  it.    The  Chriftians  of  thefe  Times  had  lived,  m^ny  of  them  at  Jeaft, 
 in  the  Apoftles  Days. 
 
 §.  4.  2.  Becaufe  it  fliev/s  that  the  Chriftians  of  thefe  Times  ufed  the 
 Word  Regeneration^  [or,  being  born  again]  for  Baptifm  :  and  that  they 
 were  taught  fo  to  do  by  the  Apoltles.  And  it  will  appear  by  the  Mul- 
 titude of  Places  I  fhall  produce,  that  they  us'd  it  as  cuftomarily,  and  ap- 
 propriated it  as  much  to  fignifie  Baptifm,  as  we  do  the  Word  Chrijinwg, 
 They  us'd  alfo  dvc/.^cuvia-^^  or  K<iAVo7ronA,  Reneiv.'ng^  and  ^alts-fMi^  Enli'^htnino- 
 for  the  fame  thing :  as  appears  by  the  firft  and  laft  Words  of  this  Palv 
 fage. 
 
 And  3^/)',  Becaufe  we  fee  by  it,  that   they  underftood  that  Rule  of  our 
 Savior,  £xcept  one  be  regenerated  {ox  born  again^]  of  Water  and  the  Spirit,  rf 
 he  cannot  enter  into  the  Kingdom  of  God^  of  Water-Baptifm  \  and  concluded  ' 
 from  it,  that  without  fuch  Baptifm,  no  Perfon  could   come   to  Heaven. 
 And  fo  did  all  the  Writers  of  thefe  400  Years,  not  one  Man  excepted. 
 
 §.  5.  This  is  of  the  more  life  to  note,  becaufe  many  modern  Writers 
 ufe  the  Word  Regeneration  or  New-  Birth,  for  Repentance  and  Converfion, 
 whether  it  be  accompanied  with  Baptifm  at  that  Time  or  not.  But  the 
 Ancients  do  not  fo.  The  Scripture  alfo  ufes  it  for  I'apiifm :  The  Waflnng 
 of  Regeneration^  Tit.  3.  5".  is  the   Wafliing  of  Baptifm. 
 
 And  I  fhewed  before  in  the  Introduction,  that  this  Phrafe  was  not  firft  ' 
 iifed  by  our  Savior  or  his  Apoftlest  but  that  it  was  a  ufual  Word  o^ 
 the  Jews,  to  denote  that  Baptifm  by  which  any  Profelyte  was  baptized  \m-. 
 to  Mvfes. 
 
 Juflin  Ahrtyr  ApoL  i   (vulgb  ^da)  prope  ah  initio', 
 
 hvTivhc^v  Tri  yei^u^aizh^ct  J)A<Mv>i(}t.  Several  Perfons  among  us  of  60  and  70  -  i 
 Tear  J  old,  of  both  Sexes^  who  were  dfcipkd  [or  made  Difciplesj  to  Chrifi  in  -  j 
 their  Chddhood,  do  continue  Hncormpted  for  Vii  gins  ] 
 
 St.  Juftin  s  Word,  £,t«t9M7?u'9n7ai',  were  difcipled,  or,  rnade  X>//c/'/>/eJ,is  the  very 
 fame  Word  that  had  been  ufed  by  St.  Matthew  inexpiefling  our  Savior's  Com- 
 ma nd,,a^9n7^Jo-a7i5,  Difciple  for,  make  Difciples]  ^11  the  i^hitions.  And  it  was 
 done  to  thefe  Perfons,  Jufiin  fays,  in  their  Childhood.  So  that  whereas  the 
 Antipxdobaptiftsdo  fay,  that  when  our  Savior  bids  the  Apoftles,  Difciple  the 
 Nations^  baptizing  'em-^  he  cannot  mean  infants  '^  becaufe  he  muft  be  under- 
 ftood  to  bid  'em  baptize  only  fuch  among  the  Nations  as  could  be  made 
 Difciplcs:  and    Infants,  they  fay,  cannot  be  made  Difciples.    They  may 
 
 perceive 
 
14  Iren.'eusi  Chap.    "IfT. 
 
 'Year  af- per cbi\re  that  in  theSenfe  in  which  Infiin  iinderfliood  the  Word,  they  may 
 
 terthe  A-  be  made  Difciples.     And  J.'.>fiin  vvrote  bn'-.po  Years  after  St.  Matthew,  who 
 
 P^^^^Ho- wrote  about  15  Years  after  Chrift's  Afcenfion.     And  they  that  were  70 
 
 ^"^'^^^  Years  old  at  this  time  muft  hnve  been  made  Difciples  to  Chrift  in  their 
 
 Childhood  (as  he  fays  they  were"»  about  36  Years  after  the  Afcenilon  :  that 
 
 is,  in  the  midft  of  the  Apoftles  Times,  and  within  20  Years  after  St.  Mat^ 
 
 derv's  Writing. 
 
 CHAP.     III. 
 
 Onptations  out  of  St,  Irenxus. 
 
 ■:Year  af-  §•  i.  MT^HIS  Father  does  in  many  Places  fpeak  of  original  Sin,  as  affed- 
 
 ter  the  A-  JL    ing  (i)  ^//  Mariklnd,  (2J  all  our  Race,  putting  'em  in  a  State  of 
 
 poftles67.('3)  Debtors  to  God,  Tranfarfjfors^  and  Enemies  to  h';m,(^')  under  the  Stroak 
 
 '^'^"V''^  of  the  Serpent,  and  addicted  to  Death.     And  that  it  is  only  in  and  thro'  Chrift 
 
 that  they  have  (5)  Reconciliation  and  Reden.ftion.     He  alfo  fo  fpeaks  of  Ba- 
 
 ptifm,  as  of  the  Means  or  iDflrument  by  which  this  Redemption  is  conveyed 
 
 and  applied  to  any  one,  and  calls  it  by  the  Name  of  (6)  KvTfatxn  and  stxo- 
 
 KvT^acti,  Redemption. 
 
 But  tho'  this  laid  together  do  make  an  Argument  for  the  baptizing  all 
 Perfons,  Infants  as  w^ell  as  others;  yet  I  Ihall  pafs  by  this  and  other  fuch 
 Places  in  this  and  other  Authors,  that  fpeak  of  Original  Sin,  and  the  Ne- 
 ceffity  of  Baptifm  only  in  general:  intending  henceforward  to  recite  fuch 
 only  as  do  more  diredly  and  immediately  concern  Infants,  and  fpeak  of 
 their  Baptifm  ^  either  for  or  againft  it. 
 
 Iren£us  adv,  Harefes,L  z.  c.  39.   Speaking  of  ChriH:. 
 
 §.  2.  Magifler  ergo  exifiens  Magifiri  e^mq^  habehat  atatem.  Non  reprobans 
 mc  fupergrediens  homtnem,  neq',  folvens  [nam  legem  in  fe  humani  generii  :  fed  om- 
 nem  atatem  fanUificans  per  illam  qua  ah  ipfnm  erat  fimiUtHdinem.  Omnes  enim 
 'venit  per  femet  ipfum  f ah  are  :  omnes  ^  inquam,  qui  per  earn  renajcuntitr  in 
 Deam  ;  infantes,  &  parvulos,  &  putros,  &  juvenes,  &  fcniores.  Idea  per  om- 
 mm  venit  dtatem :  &  infantihui  infans  faUus,  fanUificans  infantes :  in  parvH- 
 lis  parviilus,  fanCtificans  hanc  ipfam  habentes  atatem  ;  Jimtd  &  exemplmn  illis 
 pietatis  effeBus,  &  JMjiitia  &  fubjetlionis :  in  juvenibHS  jiivcnis,  &c. 
 
 '  Therefore  as  he  was  a  Mafter,  he  had  alfo  the  Age  of  a  Mafter.  Not 
 '  difdaining  nor  going  in  a  Way  above  human  Nature^  nor  breaking  in 
 t  his  own  Perfon  the  Law  which  he  had  fet  for  Mankind  :  but  fanftifying 
 
 *  every 
 
 (i)  L.  c.  hxr.  5.C.  19.     (i)  ibid.  c.  II.    (3)  ibid.  c.  16.    (4)  1.  4.  c.  5.  &  1.  5.  c.  19, 
 (5)1.  3.C.2C.     (6)1.  I.  CIS. 
 
Chap.    ni.  Irenxus,  ,v 
 
 *  every  feveral  Age  by  the  Likenefs  that  it  has  to  hicn.  For  he  came  Vear  af^ 
 '  to  4ve  all  Perfons  by  himfelf:  -^//,  I  mean,  who  by  him  are  re^enerated^^r  the  A- 
 
 *  Co^-  baftiz.ed'}  unto  God-,  Infants^  and  Little-ones,  and  Children,  andP'^^^"^7. 
 '  Youths,  and  Elder  Perfons.  Therefore  he  went  thro'  the  feveral  Ages  •.^"^"^''^ 
 '  for  Infants  being  made  an  Infant,  fandifying  Infants :  to  Little-ones  he 
 
 *  was  made  a  Little-one,  fandifying  thofe  of  that  Age^  and  alfo  giving 
 'them  an  Example  of  Godlinefs,  Jullice,  and  Dutifulnefs:  to  Youths  he 
 '  was  a  Youth,  &c 
 
 This  Teft-imony,  which  reckons  Infants  among  thofe  that  are  regenerated 
 is  plain  and  full  ^  provided  the  Reader  be  one  that  is  fatisfied  that  the 
 Word  Regeneration  does,  in  the  ufual  Phrafe  \oi  thofe  Times,  fignify  Ba- 
 pifm :  and  this  cannot  be  doubted  by  any  that  are  at  all  acquainted  with 
 the  Books  of  thofe  Ages.  As  for  thofe  that  are  not,  I  have  already  had 
 Occalion  to  (j)  refer  'em  to  the  life  of  the  Jews  before  and  in  Chrifl's 
 Time,  and  to  fome  places  of  Scripture:  and  it  may  be  worth  the  while 
 to  turn  back  to  the  Paffage  of  jHftm  Martyr  lad  quoted,  (He  lived  but 
 30  or  40  Years  before  this  Man)  and  to  obferve  how  he  ufes  the  Word. 
 The  Reader  will  alfo  fee  in  almoll  all  the  PafTages  that  I  fhall  have  oc- 
 calion to  produce,  the  fame  life  of  the  Word  conftantly  obferved :  that 
 to  fay  regenerated  is  with  them  as  much  as  to  fay  baptiz^ed. 
 
 §.  3.  At  prefent,  take  thefe  three  Evidences  of  it.     i.  Irenaus  himfelf  ' 
 ufes  it  fo  in  all  other  Places  of  his  Book  that  I  have  ever  obferved  :  as  > 
 for  Inftance, /.  5.  c.  19.  where  he  is  producing  Teilimonies  of  Scripture  con- 
 cerning the  Holy  Spirit,  he  has  this,  Et  iterum^   potefiatem  regenerationis  , 
 in  Deum  demandans  difciptdis,  dicehat  eis^  &c.  And  Sgain,  when  he  gave  his 
 Difciples  the  Commiflion  of  Regenerating  unto  God,  he  faid  unto  them,  Go  ■ 
 and  teach  all  Nations,  baptiz.ing  ''em  in  the  Name  of  the  Father^  and  of  the  Son^ 
 and  of  the  Holy  Spirit.     Where  the  Commijfion  of  regenerating  plainly  means  ■ 
 the  Commijfion  of  baptlz^ing. 
 
 §.4.    1.  There  are  feveral  Sayings  both  of  the  Latin  and  Creel  Fathers,  . 
 which  do  plainly  fhew,  that  they  not  only  ufed  that  Word  for  Baptifm  ;  . 
 but  alfo  that  they  fo  appropriated  it  to  Baptifm,  as  to  exclude  any  other 
 Converfion  or   Repentance  that  is  not  accompanied  with  Baptifm,  from 
 being  fignified  by  it.     As  thefe  that  follow. 
 
 Creg.  Naz.ianz.en,  when  he  deters  the  baptized  Perfon  from  falling  back     i6q^->> 
 into  finful  Courfes,  tells  him,  (8)  There  is  not  another  Regeneration  after- 
 ward to  be  had,  tho*  it  be  fought  with  never  fo  much  Crying  and  "Tears  -^  and     ; 
 yet  grants  in  the  next  Wo'rds,  that  there  is  Repentance  after  Baptifm  :    / 
 but  fhews  a  Difference  between  that,  and  the  free  Forgivenefs  given  in  Ba-  / 
 ptifm. 
 
 St.  j^uftin  being  askt,  whether  a   Parent  carrying  his  Child  which  had     300: 
 been  baptized,  to  the  Heathen  Sacrifices,  do  thereby  obliterate  the  Benefit 
 of  his  Baptifm,  (9)  gives  this  Rule  ^  An  Infant  does  never  lofe  the  Grace  of 
 ChriB  which  he  has  once  receiv'dy  but  by  his  own  finful  Deeds,  if  when  he  grows 
 
 np 
 
 (7)  Intrrodud.  §.  6.     (8)  Orac.  40.   prope  ab  initio.   »x.  tarji  j\v]i^i  ttyay^mTia^i 
 (9)  Epift.  23.  ad  Bonifacium, 
 
1 6  Irena^us!  Chap.    Ilf. 
 
 Year  af-  up  he  ^rove  fo  wicked :  For  then  he  will  begin   to  have  Sins   of  his   own^   qtu 
 tertheA-;;o„  regeneratione  aHferantHr^    fed  alia    curatione  fanentur.     '  Which  are  not 
 poftIcs67.t  J.Q  ^^  jJQj^g  g^^y  ^y  Regeneration,  but  by  fome  other  way    of  Cure; 
 "**^^'"^  Thele  kind  of  Sayings  do  plainly  contradiflinguifh  Regeneration  from  Re- 
 pentance, Converhon,  &c.  except  in  cafe  of  Baptifm. 
 -1^'i      So  St.  Hicrom  difcourling  in  Praife  of  Virginity,  has  this  ( \o)  among 
 ''the  reft,' that  0r,ift  was  natm  ex  Virg.ne^  renatus  per  Firginem:    born   of  a, 
 f'irgin^  and  regenerated  by  a  Virgin  :    meaning  he  was  baptized  by  John 
 that  was  unmarried.     To  fay  that  Chrifl:  vj^is  regenerated,  taking  the  Word, 
 as  many  modern  Writers  do,  for  Converfion,  Repentance,  &c.  would  be 
 an  impious  Speech. 
 
 St.  A'lfiin  calls  the  Perfons  by  whofe  Means  Infants  are  baptized,  eos  per 
 cjHOs  renafcimtHr,  thofe  by  whom  they  are  regenerated :  which  would  be  a 
 Itrange  Speech  in  the  Dialed  of  fome  late  EngliJJj  Writers,  who  ufe  the 
 Word  for  the  Converfion  of  the  Heart  ; 
 
 §.  y.    3    When  IrenxHs  does  here  fpeak  of  Infants  regenerated-^  'tis  plain 
 ^enough  of  it  felf^  that  rhey  are  not  cipable  of  Regeneration  in  any  other 
 Senfe  of  the  W^ord,  than  as  it  fignifies  Baptifm:  I  mean  the  outward  Adt 
 •t)f  Baptifm  accompanied  with  that  Grace  or  Mercy  of  God,  whereby  he  ad- 
 mits 'em  imo  Covenant,  tho'  without  any  Senfe  of  theirs. 
 
 I  fti^^ll  in  the  Places  that  1  muft  cite  henceforward,  where  we  meet  with 
 the  Word,  regen'ratm  renatm^  &c.  tranflate  it  regenerated ,  without  any 
 farther  Explication:  but  the  Reader  will  find  that  he  muft  underlland  by 
 it,  bapt'.TCd\  or  elfe  that  he  will  make  no  Senfe  at  all  of  tiie  Place. 
 
 §.  6  Since  this  is  the  firft  exp-efs  Mention  that  we  have  met  with  of 
 Infants  baptized,  it  is  worth  the  while  to  look  back,  and  confider  how 
 near  this  Man  was  to  the  Apoftles  Time.  Mr.  Dodwell^  who  has  with  the 
 greatcft  Care  and  Skill  computed  his  Age,  f '  o)  makes  him  to  be  born  in 
 the  Apoflclic  Age,  -z/z's-  the  Year  after  Chrift's  Birth  97,four  Years  before  St. 
 John  died  ^  and  that  he  waschofen  Bifhopof  Lyons,  jinno  Hom.  167.  which 
 is  after  the  Apoftles  67.  His  Proofs  are  too  long  to  repeat  here.  So 
 much  is  plain,  that  he  wrote  the  Bock  I  here  quote  within  80  Years  after 
 the  Apoftles,  and  that  he  was  then  a  very  old  Man.  For  he  wrote  the 
 two  firft  of  his  five  Books  againft  Herefes  firft,  and  ( 11)  publiili'd  tbem  • 
 in  which  thefe  Words  are :  and  he  publilh'd  his  third  Book  in  the  Time 
 oiElt.therus  Bidiop  of  Rome,  for  he  (i  2)  mentions  him  as  then  Bidiop.  Eleu- 
 thermh  Time  is  fet  by  (13)  Bi  hop  Pearfon  from  the  Year  of  Chrift  170  to 
 185  :  but  by  (i^)  Mr.  Dodwdl  from  162  to  177.  So  that  the  Yesr  of  Chrifl; 
 180  is  the  latelt  that  the  two  firft  Books  can  well  be  fuppos'd  to  have 
 been  written.  Therefore  whether  we  agree  or  not  with  Mr.  Dodvrdl,  that 
 he  was  born  before  St.  Johnh  Death  •,  yet  it  could  be  but  very  little  after,  by 
 the  Age  he  muft  be  of  when  he  wrote.  And  befides,  he  himfelf  (i^)  fays, 
 as  1  alfo  recited  before,  that  the  Revelation  made  to  St.  John  in  Patmos,  was 
 
 but 
 
 (10)  L,  i.  contra  Jovinian.  circa  medium.  (10)  Differ r.  ad  Irena^um.  (iijVide 
 Prolog.  I.'b.  (12)  c.  3.  (li.)  Pcarfoin  opera  pofthuma.  (14)  Differt.  fmg.  de  Rom. 
 Ponuf.  SuccclTicne,  c.  i4,  &  i  5.     (i  5>)  1-  5-  c  S*?- 
 
Cliap.'     IIF.  Irenxusl  17 
 
 y^it  a  little  before  his  time,  and  that  ReveUtion  was  ^  or  5  Years  before  'St.  Year  af- 
 John  died.  The  learned  Man  that  has  given  the  lafi;  Edition  of  his  Works,  ter  ilicA. 
 though  he  differ  from  Mr.  Z>o^ire//,  yet  makes  him  born  but  6  Years  after  foft^"^7. 
 St.  John's  Death.  Every  Body  that  was  at  this  Time  80  Year  old,  mult'"'^^^ 
 have  been  born  in  the  Apoftles  Time.  lrenAns%  Parents  mull  have  been 
 born   then,  if  he  were  not  himfelf. 
 
 I  (hall  fay  no  more,  but  leave  it  to  every  Body  to  judge  whether  it 
 were  pofllble  for  the  Church  then  to  be  ignorant  what  was  done  as  to 
 the  baptizing  of  Infants  in  the  Apoftles  Time;  when  many  then  living,  and 
 the  Parents  of  mofl:  then  living  were  themfelves  Infants  in  that  Time. 
 Yet  this  I  may  add,  that  Ire?2£tts^  tho'  at  this  Time  he  liv'd  in  France,  be- 
 ing Bifhop  of  Lyons,  yet  was  brought  up  in  yifta^  (where  St.  John  had  died 
 but  a  little  before)  and  probably  born  of  Chriftian  Parents.  For  he  had  in 
 his  younger  Years  often  heard  Folycarp^  fwho  was  St.  Johns  Acquaintance, 
 and  was  (16)  chofen  by  him  Bifhop  ei  Smyrna^  and  was  probably  that  -^«- 
 £[l  [pv  Bifhop3  of  the  Church  of  Smyrna,  that  is  fo  much  commended,  Rev, 
 2.  8.  j  difcourle  of  St.  John  and  his  Teaching.  This  he  relates  of  himfelf  in 
 his  (17)  Epftle  to  Florinm :  and  he  fays,  he  remembers  the  thing  as  if  ic 
 were  but  Yefterday  :  for,  fays  he,  /  remember  the  things  that  were  done 
 then ,  better  than  1  do  thofe  of  later  Times  ( which  is  the  Property  of 
 Old  Men)  fo  that  I  coidd  defcribe  the  Place  where  he  fate,  and  his  Going  out 
 and  Coming  in^  hts  A4anner  of  Life,  his  Features^  hisiDijcoiirfe  to  the  People  cort^  ^* 
 cerning  the  Converfation  he  had  had  with  John,  and  others  that  had  fun  our  Lord  ; 
 how  he  rehearsed  their  Difconrfes^  and  what  he  had  heard  therrTthat  were  Eye- 
 Witncffcs  of  the  Word  of  Life,  fay  of  our  Lord^  and  of  his  Miracles  and  Do- 
 flrine  :  all  agreeable  to  the  Scriptures. 
 
 In  an  Age  fo  nigh  the  Apoftles,  and  in  a  Place  where  one  of  'em  had 
 fo  lately  liv'd,  the  Chriftians  could  not  be  ignorant  what  had  been  done 
 in  their  Time  in  a  Matter  fo  public  and  notorious  as  is  the  baptizing  or 
 not  baptizing  of  Infants. 
 
 §.  7.  It  is  to  be  noted,  that  this  Teftimony  of  Iren&pu,  or  any  other  of 
 any  of  the  Fathers,  is  not  fo  much  to  be  regarded  as  it  fpeaks  their  Opinion 
 or  Senfe,  as  it  is  for  that  it  gives  us  an  Evidence  of  what  was  then  be- 
 liev'd,  taught,  or  pratflis'd  by  the  Church.  If  he  had  only  lignified  that 
 he  thought  fit  that  Infants  fhould  be  regenerated,  it  had  been  but  one 
 Dodor's  Opinion  :  but  he  fpeaks  of  it  as  a  Thing  generally  known  that 
 they  were  then  ufually  regenerated. 
 
 ij6)  Ircn.  I.  3.C.  3.     ('17)  ApuJ  Eufeb.  Hift.  1.  *;.  c.  19. 
 
 D  CHAP- 
 
1 3  Tertulllan:  Chap.    IV. 
 
 Year  af-  CHAP.      IV. 
 
 ter  the 
 
 loa  '"  Out  of  Tertulllan. 
 
 ^.  I,  r  I  "^ErttiU'an  and  Origen  being  the  two  next  that  have  laid  any  thfng 
 J^  of  this  Matter,  their  Charader  is  fuch  as  requires  fomething  to 
 be  find  of  it.  They  were  both  of  'em  very  learned  Men  ^  but  both  in- 
 clin'd  CO  be  Angular  in  their  Opinions,  and  accordingly  both  fell  into  great 
 and  monftrous  Errors  in  the  Faith. 
 
 The  lirfl  fell  into  the  Herefie  of  the  Afomanifls^  who  blafphemoufly  held 
 that  one  Montanus  vvas  that  Paraclete  or  Comforter  which  our  Savior  pro- 
 mifed  to  fend :  and  that  better  and  fuller  Difcoveries  of  God"s  Will  were 
 made  to  him  than  to  the  Apoftles,  who  propheiled  only  in  Part.  He 
 commonly  calls  the  ^athoUcs,  Pjychichos,  the  carnal  Men.  And  he  afterward 
 forfook  the  Montanifii  too,  and  fet  up  a  new  Sed  of  his  own  called  (i  >  Ter- 
 ttillianifis :  Some  Remainders  of  which  Sed  continued  at  Carthage  till  St. 
 ^nfiins  Time,  and  he  had  the  Happinefs  to  convert  the  lafl:  of  'em,  and 
 to  get  'era  to  give  up  their  Church  or  Place  of  Worfliip  to  the  Catho- 
 lics. 
 
 The  other  being  a  great  Platonifl,  taught  the  Pr^exiflence  of  Souls:  that 
 the  Souls  of  all  Men  had  a  former  Being  before  the  World,  and  had  iinned 
 in  that  former  State,  and  were  fent  hither  into  Bodies  as  a  Punifhment  :  and 
 he  (2)  derived  original  Sin  from  thence,  which  the  Scripture  derives  from 
 the  Fall  of  ^dam.  He  had  alfo  other  Frrors  about  the  Refurreftion  and 
 the  future  State,  &c.  So  that  (3)  St.  Hierom  giving  Advice  to  Tranquili- 
 vui  of  the  Caution  wherewith  one  muft  read  Origen  s  Works,  fays,  Afy  O- 
 f'lnlon  is  that  Origen  is  fometimes  to  he  read  hecaufe  of  his  Learnings  hut  fo 
 as  we  read  Tertulllan,  Arnobius,  Apollinaris,  and  fome  other  Ecdcfiafiical 
 Writers.^  both  Greek  and  Latin,  taking^  Care  t&  choofe  the  Good  that  is  in  ^em, 
 and  avoid  the  contrary. 
 
 As  for  the  Occafion  I  have  here  to  quote  'em,  the  Rule  I  mention'd  be- 
 fore is  chiefly  to  be  minded^  that  fo  far  as  they  do,  as  Hifborians,  give 
 us  an  Account  of  the  Faith  and  Practice  of  the  Church  in  their  Times, 
 their  Teftimony  is  confiderable :  but  where  either  of  'em  has  any  particu- 
 lar Opinion  of  his  own,  it  is  not  of  any  great  Authority. 
 
 Tertulllan  has  fpoke  fo  in  this  Matter  of  Infant-Baptifm,  as  that  it  is  hard 
 to  reconcile  the  feveral  Paflages  with  one  another.  The  Reader  (hall  have 
 the  Particulars. 
 
 TertHlliantu 
 
 (i)  Auguftixi.  de  haerefibus,  c.  16,  &  86.    (2)  Aug.  de  Civit.  Dei,  1.  11.  c.  23: 
 (3)  Ep.  ad  Tranquilinum  76, 
 
Chap.    IV,  Tertulllaa  19 
 
 Tertuflianus  de  Baptifmo^  c.  10^  Year  af- 
 
 ter the  A- 
 
 §.  2.  Having  fpoken  of  the  Matter  of  Baptifm,  Water,  and  the  Form  of  Po^les 
 it,  I?7the  Name  of  the  Father,  Son,  and  Holy  GhoB,  he  adds,  ^°"- 
 
 DiximHS  (jitantiim  mediocritati  nojlra  Iknit  de  Hniverfis  qua  haptifmi  reUgio-  ^^'^'^ 
 v:m  fir  Hunt :  nunc  ad  reliqunm  flat  urn  ejus   aque  Ht  fotero  frogrediar  de  qudfii- 
 unciilis  quibitfdam. 
 
 '  I  have  according  to  my  mean  Ability  difcours'd  of  all  things  that  make 
 <  up  the  Religion  \_or  Ejftnce'}  of  Baptifm  :  Now  I  will  proceed  to  fpeak  of 
 '  fome  lelTer  Queftions  about  the  other  State  thereof. 
 
 Afterward  c.  n,  13. 
 
 §.  3.  ^mm  vero  ^r£fcribltnr  nemini  fine  baftifmo  comfetere  falutem,  ex  ilia 
 maxime  pronnnciatione  Domini.,  qui  ait  ^  nifi  natHJ  ex  aqua  qitis  ert,  non  hahet 
 falutem  :  fhhoriitntur  fcrupuU,  imo  temerarii  tra^atus  quorundam^  q':omodo  ex 
 ifia  prafcript/one  j^pofloUs  fains  competat,  quos  tinElos  non  invenimus  in  VominOy 
 prater  Panlum  :  imh  cmn  Vaiilus  folus  ex  illis  haptifmam  Chrifil  induerit^  ant 
 prajiidicatum  ejfe  de  cateroram  perituloj  qui  careant  aqua  Chrifii,  ut  pryfcriptia 
 falva  fit  :  aut  refcindi  prafcriptionem,  fi  etiam  non  tin^is  fains  flatuta  tfi^ 
 Aiidlvi  (Domino  Tefte)  cjufmodl  :  ne  quis  me  tarn  perditum  exiflimet,  ut  ultro  ex- 
 agitem  Ubidine  Styli  quae,  aliis  fcrupuium  tncutiant.  Et  nunc  illis^  ht  pot  era,  re- 
 fpondebo  qui  negant  u4pofiolos  tin^os.  Nam  fi  humanum  Johannii  haptifmum 
 inierant  &  Dominicum  dcfiderabant  ( quatenus  unum  baptifimum  definicrat  ipfe 
 DominuS;  dicens  Pctro  perfundi  volenti  ;  qui  Jemel  lavit  non  hahet  neceffe  rurfum  : 
 ■qnod  Httq\  non  tincio  omnino  non  d.xifftt^  &  hac  efi  prohatio  excrta  adverfm 
 ilics  qui  adimunt  j4po[iolis  etiam  Johannis  baptifimum,  ut  defiruant  aqua  facra- 
 mentum.  —  paulo  poft  —  Hx  ergo  fcekfiiffimi  illi  provocant  qiufiiones  :  ^deo 
 dicunt^  haptffimus  neccfiariu-s  non  efl^  qu  bus  fides  fiatis  efi:  nam  &  Jibrahamnul- 
 lius  aqu£  nifi  fidei  Sacramento  Deo  placuit. 
 
 Sed  in  omnibus  poficriora  concludunt,  &  fiequentia  amecedentihus  pr£valent. 
 Fuerit  fa'us  retro  per  fiditn  nudam  ante  Domini  pajfioncm^  &  ref'urrc^ioncm  :  at 
 ubi  fides  auBa  eft  credendi  in  nativitatem^  pafiionem.,  rejurre^linnemq',  ejus  •,  addita 
 ■eft  ampliatio  facramento,  obfignatio  baptifimi,  vefiimentum  quodammodo  fideiy  que 
 retro  erat  nuda^  nee  poteft  jam  Z'fiQ  fi"^  fi^^  l^g<^-  Lex  cnim  tlnguendi  impofita 
 efi  &  jorma  prjejcr.pta  •  Ite,  inqutt,  dcctte  nationes,  tmgucntes  eas  in  nomcn  Pa- 
 iris,  &  Filij^  &  Spiritns  SancH,  Huic  legi  collata  defimt.'o  ilia,  nifi  quis  renattu 
 finer  It  ex  aqua  &  Spiritn,  non  intrabit  in  rtqnum  calorum  ;  olfirinxU  fidem 
 ad  baptifmi  neaffitatem.     Itaq;  omnes  cxinde  c<  edtntes  tingntbantur^  &c. 
 
 '  Whereas  ic  is  an  acknowledged  Rule,  that  none  can  be  iaved  without 
 *  Baptifm:  grounded  efpecially  on  that  Sentence  of  our  Lord^  Vnlejs  one 
 •■  be  born  of  Water,  he  cannot  be  faved:  Some  Scruples  do  arife,  and  even  ra(h 
 '  Difcourfes  of  fome  Men  •,  How  according  to  that  Rule  the  Apoftles  could 
 *■  be  ifived,  whom  we  do  not  find  to  have  been  baptized  with  our  Lotd's 
 ^  Baptifm,  except  Paid.  And  when  Paid  only  of  them  had  the  Baptifm  of 
 '■  Chrlfi:,  either  the  reft  who  wanted  this  Water  ofChrilt  muit  be  fuppos'd 
 
 D  i  '  '  in 
 
no  tTertuHIan]  -Chap.     IV, 
 
 Yenraf'  ••  in  a  dangerous  Condition,  that  fo  the  Rule  may  {land  faft:  or  elfe  the 
 ter  the  A- '  ie;//g  is  broken  if  any  Perfons  not  baptized  can  be  faved.  I  have  heard 
 poftles  c  ^Qj^^g  jyj^j^  (God  is  my  Witnefs)  talk  at  this  rate,  and  would  have  no 
 l^^^Y^^''  ^^^y  think  me  fo  lewd  as  by  the  Itch  of  my  Pen  to  raife  Quellions  pur- 
 
 *  pofely,  which  may  caufe  Scruples  in  other  Men. 
 
 *  I  will  here  give  an  Anfwer,  as  well  as  I  can,  to  thofe  Men  that  deny 
 
 *  the  Apoftles  to  have  been  bapiiz'd.  For  if  they  received  only  the  Ba- 
 *■  ptifm  of  John  as  of  a  Man^  and  had  not  that  of  our  Lord  (Inafmuchas 
 '  our  Lord  himfelf  had  determin'd  that  there  is  to  be  but  one  Baptifm, 
 
 *  faying  to  Peter  when  he  defired  to  be  wafhed  ^  He  that  hxs  been  once  wajli- 
 *■  ed^  hM  no  need  again :  which  he  would  not  have  faid  to  one  that  had  not 
 '  been  wafh'd  at  all)  even  this  is  a  plain  Proof  againft  thofe  who  take  a- 
 '  way  from  the  Apoflles  even  the  Baptifm  of  ^ohn^^  that  they  may  abolilh 
 
 ••  as  needlefs  the  Sacrament  of  Water. And  a  little  after — Here  again 
 
 '  thefe  impious  Men  raife  Cavils,  and  fay,  Baptifm  is  not  necejfary  for  thofe 
 
 *  that  have  Faith^  "which  is  fufficiem :  for  Abraham  without  any  Sacrament  of 
 '  Water^  but  of  Faith  only^  vleafed  God. 
 
 '  But  in  all  Matters  the  later  Injundions  bind,  and  the  following  Rules 
 '  take  place  above  thofe  that  were  before.  Tho'  there  were  Salvation 
 '  formerly  by  bare  Faith  before  our  Lord's  Paffion  and  Refurredion  •,  yet 
 *■  when  the  Faith  is  enlarged   to  believe  in  his  Nativity,  Paflion,  and  Re- 
 
 *  furredion,  there  is  an  Enlargement  of  the  Sacrament,  the  Sealing  of  Ba- 
 '  ptifm,  as  it  were  a  Garment  to  our  Faith  ^  v;hich  formerly  was  bare, 
 
 *  but  cannot  now  be  without  its  Law  :  for  theLaW  of  Baptizing  is  given, 
 
 *  and  the  Form  of  it  appointed  ^  6'o,  fays  he,  teath  the  Nations^  baptiz.in^ 
 '  them  in  the  Name  of  the  Father .^  and  of  the  Son^  and  of  the  Holy  Spirit.  And 
 '  when  to  this  Law  that  Rule  is  added,  Except  one  be  regenerated  of  Water 
 '  and  the  Spirit^  he  jhali  not  enter  into  the  Kingdom  of  Heaven.^  it  has  bound 
 
 *  up  Faith  to  a  Neceffity  of  Baptifm.  And  therefore  all  Believers  from 
 '  thenceforward  were  baptized,  &c. 
 
 And  afterward  c.  ly. 
 
 §.  4.  Having  faid  that  it  is  not  abfolutely  unlawful  for  Laymen  to  ba- 
 ptize, he  adds, 
 
 Sed  quant 0  magis  laicis  difciplina  verecundi£  &  modefliiz  incumbit  -^  cum  e<t 
 majoribus  competant^  ne  Jibi  adfumant  dfcatum  epifcopis  officium  epifcQpatus  ? 
 !>y£mtlatio  fchifmatum  mater  ejl.  Omnia  licere  dixit  fanctijfmus  j^poftoluSj 
 fed  mn  omnia  expedire.  Sufficiat  fcilicet  in  neceffitatibus  utaris^  ficubi  aut  loci 
 AHt  Temporii  aut  perfontc  conditio  compelHt.  Thic  enim  conflantia  fuccurrentis 
 excipitur  cum  urget  circumftantia  periclitantis.  .^oniam  reus  erit  perditi  humi- 
 tiiSj  Ji  fuperfederit  prafiare  quod  libere  potuit. 
 
 '■  But  how  much  more  necelfary  for  Laymen  is  it  to  keep  the  Rules  of 
 '  Humility  and  Modefty  •,  that  iince  thefe  Things  belong  to  Men  of  high- 
 *  er  Order,  they  do  not  arrogate  to  themfelves  the  Office  of  the  Bilhops 
 '  that  is  proper  to  them  ?  Emulation  is  the  Mother  of  Schifm.  The  moft 
 '  blelfed  Apoltle  faid,  that  all  Things  were  lawful,  but  all  Things  were 
 
 '  not 
 
Ctiap.     IV.  Tertulllan.  ii 
 
 *  not  expedient.  Let  it  fuffice  that  thou  make  ufe  of  this  Power  in  Cafes  Venraf- 
 '  of  NecefTitv  :  when  the  Circumftance  either  of  the  Place,  or  of  the  Time,  ^^'r  the  A* 
 '  or  of  the  Perfon  requires  it.  For  then  the  adventuring  to  help  is  well  taken, P-^^-'^^ 
 '  when  the  Condicion  of  a  Perfon  in  Danger  forces  one  to  it:  becaufehe '^^^,,^ 
 '  that  (hall  neglect  at  fuch  a  time  to  do  what  he  lawfully  may,  will  be  *  ^ 
 '  guilty  of  the  Ferfon's  Perdition  [^or  Damnation-2 
 
 Let  the  Reader  mind  how  all  this  is  to  be  reconcird  with  what  ha 
 
 fays  afterward  c.  i8. 
 
 §.  f .  Cattntm  bapt/fmnm  non  temtre  credendum  (Jfe  fciant  quornm  officium 
 efi.  Omni  petenti  te  dato^  fuum  habet  titulum^  proinde  ad  clcemofynam  perti- 
 nent em.  I  mo  illiid  pot  ins  perfpiciendum  j  nolite  dare  fan^urm  can.baSj  C^  porcis 
 projicere  margarita  vejira  :  0\  manns  ne  facil}    impojiterisy  ne  participcs  aliena 
 
 deli  [fa. ]tat^-^  pro  cujufq-^  perfona  conditione  ac  difpojit^one^  etiam  £ta~ 
 
 te,  cunlhatio  baptifmi  Htilior  efi  :  prjicipne  tamen  circa  parvulos.  ^tid  enim 
 neceffe  efi  £  ]  fpon fores  etiam  perict^lo  insert  ?  quia  &  ipfi  per  mor- 
 
 talitatem  defiituere  promifiiones  fnas  pofiltnt,  QP"  proventu  maU  indolis  falli.  u4it 
 ejHidem  Dominus^  Nolite  illos  prohihere  ad  me  venire.  Veniant  ergo  dnm  ado- 
 lefcnnt.  veniant  dum  difcunty  ditm  quo  veniant  docentttr :  fiant  Chrijliani  quiim 
 Chrifinm  nojfe  potuerint.  Qnidfefiinat  innocens  atas  ad  retnijfionem  peccatormn  f 
 Cantius  agetur  in  fecidarihus  •,  lit  cni  fubfiantia  terrcna  non  credit nr^  Divina  crc'^ 
 datnr.  Norint  petcre  faltttemj  ut  petenti  dedijfe  videaris.  Non  minori  de  caufl 
 innnpti qHOq\procrafiinandi.y  in  qttibHS  tentatio  prxparata  efi';  tarn  virginihiis  per . 
 matHyitatem^  quam  viduis  per  vacationem.^  donee  ant  nub  ant  nut  continently  cor^ 
 roborentur.  Si  qnl  pondns  intelllgant  baptifmi^  magis  timebunt  confecntionem 
 quam  dilationem.     Fides  integra [ecura  ei?  de  jalute. 
 
 Diem  bapt.fmo  p)lemnlorem  Pafcha  prafiat:^  cum  d"  pafilo  Domini  in  qnam 
 tingimHr,  adimpkta  e/7,  &c. 
 
 *•  But  they  whofe  Duty  it  is  to  adminifter  Baptifm,  are  to  know,  that  I 
 '  it  mud  not  be  given  rafhly.     Give  to  every  one  that  asketh  thee.^  has  its  pro- 
 '  per   Subjed,  and  relates   to  Almfgiving  :  But   that  Command  rather  is 
 '  here  to  beconfider'd  ^  Give  not  that  which  is  holy  to  Dogs,  neither  cafi  your 
 
 *  Pearls  before  Srvine.     And  that,  lay  hands  fnddenly  on  no  Man.,  neither  be 
 
 *  Partaker  of  other  Mens  Faults. —  Therefore  according  to  every  one's  Con-' 
 '  dition  and  Difpoficion,  and  alfa  their  Age,  the  delaying  of  Baptifm  is 
 '  more  profitable,  efpecially  in  the  Cafe  of  Little-Children.    For  what  need 
 
 *  is  there  [_  3  that  the  Godfathers  (hould  be  brought  inta 
 '  Danger  ?  becaufe  they  may  either  fail  of  their  Promifes  by  Death,  or  they 
 '  may  be  miflaken  by  a  Child's  proving  of  wicked  Difpoficion.    Our  Lord 
 
 *  fays  indeed,  Do  nut  forbid   ^em   to  come  to  me.     Therefore  let  'em  come 
 
 *  when  they  are  grown   up :    let  'em  come  when  they  underftand  :  when 
 
 *  they  are  inftruded  whither  it  is  that  they  come:  let'em  be  made  Chri- 
 ^  Itians  when  they  can  know  Chrilt.  What  need  their  ^/^7r/c/j  Age  make 
 'fuch  haft  to  the  Forgivenefs  of  Sins?  Men  will  proceed  more  warily  in 
 '  worldly  things:  and  he  thatlhould  not  have  earthly  Goods  commiited 
 
 *  to  him,  yet   fliall  have   heavenly.     Let  them   know  how  to  dellre   this 
 
 '  Salvation; . 
 
z-%  Tertullian.  Chap.    IV, 
 
 Ycai-af-'  Salvation,  that  you  may  appear  to  have  given  to  one  that  asketh. 
 terthe  A-     «  For  no  lefs  Reafon  unmarried  Perfcns^ought  to  be  kept  off,  who  are 
 poftles      « likely   to  come  into  Tentation,  as  well  thofe  that  never  were  married, 
 ■CV^  '"PO'"!  account  of  their  coming  to  Ripenefs,  as  thofe  in  Widowhood,  for 
 ^     ^       '  the  Mifs  of  their  Partner :  until  they  either  marry  or  be   ccnfirm'd   in 
 '  Continence.     They  that  underfrand  the  Weight  of  Baptifm   will  rather 
 '  dread  the  Receiving  it  than  the  Delaying  of  it.    An  intire   Faith   is 
 '  feciirc  ot  Salvation. 
 I  '  The   moil  folemn  Time  for   Baptifm  is  Eafter^   st  which  Time  the 
 
 j       ^  Paffion  of  our  Lord,  into  which  we  are  baptized,  was  fulfilled,  &c. 
 
 Lee  there  be  ajfo  compar'd  with  this,  what  he  fays  in  another  Book. 
 
 TertuUhnus  ds  Jnima^  c.  39,  40. 
 
 §.  6.  y4deo  nulla  fere  'natlvitas  mundd  f/?,  ittiq-^  Ethnkornm.  Hlnc  mim 
 •&  ^pojiohis  ex  Jan^ificato  alter utro  fexH  fantlos  procreari  ait  :  tarn  ex  feminis 
 prarc^ativd  quam  ex  injiitHtionis  difcipUna  :  cater nm^  ifiqnit,  imr}2Hndi  nafceren- 
 tur.  Oifafl  defio^natos  tamen  [anllitati^  ac  per  hoc  etiam  fahitl  intelligi  volens 
 fideltum  fiios :  ut  hnjui  fpei  pignore  matrimonijs  qu£  retinenda  cenfiur^at  patrO" 
 cinaretur.  j4lioqmn  meminerat  Dominica  dtfinitionis  ^  nif  quis  nafcctur  ex  aqitk 
 &  fpirit/iy  no?!  ihit  in  regnum  Dei^  i.  e.  non  erit  fanSius.  ha  omnts  anlma  €OHj'q\ 
 ■in  Adam  cenfetitr^  donee  in  Chrifio  recenfeatur  ^  &  tamdiu  immunda^  quarndiii 
 recenfeatur :  peccatrix  antem  quia  immunda. 
 
 '  So  there  is  almoU  no  being  born  clean  \_or  free  from  Sin2  that  is  of 
 '  Heathens.    For  hence  the  Apoftle  fays,  that,  of  either  Parent  fan^lified  the 
 
 Children  that  are  horn  are  holy  :  by  reafon  of  the  Prerogative  of  that  Seed 
 '  and  alfo  the  Inftruftion  in  their  Education.  Elfe^  fays  he,  were  they  un- 
 ^  clean.  But  yet  meaning  to  be  underitood  thus  ^  that  the  Children  of  the 
 ^  Faithful  are  dcfgncd  for  Holinefs,  and  fo  for  Salvation  :  that  by  a  Pledge 
 ^  of  fuch  Hope  he  might  plead  for  thofe  Marriages  which  he  would  have 
 '  to  be  continued.  Otherwife  for,  as  for  any  other  Meaning']  he  knew  well 
 ^  enough  what  our  Lord  had  determined,  E'xcept  one  be  horn  of  Water  and 
 
 the  Spirit^  he  flmll  not  enter  into  the  Kingdom  oj  Cod:  that  is,  he  jhall  not  h^ 
 ^  holy.  Thus  every  Soul  is  reckoned  as  in  Adam^  fo  long  till  ic  be  a  new 
 *  enrolled  in  Chrift,  and  fo  long  unclean,  till  ic  be  ^o  enrolled,  and  fiiifuj, 
 '  becaufe  unclean,  &c. 
 
 <^.  7.  I  have  cited  thefe  Pafiages  at  large  and  all  together,  that  the  Reader 
 may  try  if  he  can  pick  any  coherent  Senfe  out  of  'em.  It  is  the  Proper- 
 ty of  warm  Men,  when  they  arc  fpsaking  earneftly  on  one  Subject  and 
 urging  that,  to  overlalh  fo  as  that  when  they  are  fpeaking  on  another 
 with  like  Earneflnefs,  they  fall  into  Contradiction  of  what  they  faid  be- 
 fore. This  Author  in  the  Places  here  firft  cited,  treating  of  the  Neceffuy 
 of  Baptifm,  fpeaks  of  that  NecelTity  as  abfolute ;  and  o"f  thofe  that  die 
 unbaprizcd,  as  loft  Men :  and  is  enrag'd  at  thofe  that  maintain  that  Faith 
 without  ic  is  fufficient  to  Salvation.  Yet  afterward,  when  he  is  difcourfing 
 of  the  Weight.^  as  he  calls  it,  of  Baptifm,  he  advifes  feveral  forts  of  Peo- 
 ple 
 
chap.    IV.  Tertuillan; 
 
 pie  to  delay  it  j  and  to  encourage  'cm,  tells  'em  that  if  they  fhould  by   Yearaf- 
 that  Delay  happen  to  mifs  of  it,  an  entire  Faith  is  fecure  of  Salvation.  rer  the 
 
 The  mofl  probable  Guefs  that  I  can  make  of  that  which  was  his  fteadv  Ape  files 
 Meaning  (if  he  had  any)  is^  that  thofe  who  put  off  their  Baptifra  negligent-  ^°°- 
 ly,  or  as  flighting  ic,  do,  if  they  finally  die   without  it,  lofe  their  Life;^"''^'^ 
 but  that  in  thofe  that  put  it  off  only  that  they  may  be  fitter  for  it,  and* 
 in  a  more  likely  Condition  to  keep  it  unHained,  if  by  that  Means 'they 
 happen  to  die  without  it,  the  Will  and  Purpofe  of  being  b:3ptized    (hail 
 he  accepted  for  the  Deed. 
 
 And  when  he  is  difcoifrfing  on  the  aforefiid  Siibjaft  of  the  IVeJpht  of 
 Baptifm,  he  finds  Fault  with  the  Guftom  of  Baptizing  Infants^  and  would 
 have  them  delay'd  till  they  are  able  to  underfland  and  confider  what  they 
 do:  and  then  farther,  till  they  are  married:  and  if  they  do  not  marry,, 
 or  if  their  Gonfort  die,  tien  ifarther  till  the  Danger  of  Liift  is  over,  which 
 is  frequ'ently  not  till  Old  Age.  A  ftiange  Advice,  and  which  no  Man 
 either  of  the  Ancients,  or  Moderns,  either  of  the  one  or  the  other  fide 
 in  this  Gontroverlle  do  approve  of.  And  to  urge  liis  Opinion  the  more, 
 he  fpeaks  of  Infants  as  if  they  were  innocent  or  linlefs,  and  fo  had  no 
 Need  of  the  Forgivenefs  of  Sins  granted  in  this  Sacrament. 
 
 Vet  in  the  lafl:  cited  place,  when  he  is  on  another  Theme,  he  plainly 
 owns  the  Catholic  Dodrine  of  Original  Sin  in  Infants ^  and  that  every. 
 Soul  born  of  j4dam  is  unclean  and  finful^  and  continues  fo  till  it  be  en- 
 roiled  or  ranked  anew  in  Chrift :  and  cites,  as  pertinent  to  their  Cafe,  the:- 
 Prcfcriptlon^  as  he  calls  it,  or  the  Standing- Rule^  John  5.  5.  Except  any  one 
 be  born  of  Water  ar:d  the  Spirit,  he  cannot  enter  into  God''s  Kingdom. 
 
 How  to  reconcile  this  Diverlity,  I  know  not,  unlefs  his  Meaning  (when 
 he  would  have  fpoke  for  good)  were,  That  the  Baptifm  of  Infants,  and 
 of  thofe  other  forts  of  Perfons,  fhould  be  delay'd  till  the  Times  he  fpeaks 
 of,  i-n  cafe  there  were  no  Danger  of  Death  in  the  mean  while:  but  that 
 in  cafe  of  fuch  Danger  it  fhould  be  adminiftred  prefently:  in  whicli 
 Cafe  he  fays  it  is  fo  neceflary,  that  any  one  that  is  prefent  (whether  in 
 Orders  or  not,  fo  he  determines  itj  ought  to  adminilter  it,  or  elfe  he  is 
 guilty  of  the  Perfon's  Ruine  or  Perdition. 
 
 §.  8.  And  I  like  this  my  Refolution  of  his  Opinion  the  better,  becaufe 
 I  find  it  to  be  what  feveral  of  each  of  the  difagreeing  Parties  do  agree  to 
 have  been  his  Senfe.  For  as  (4)  Mr.  Baxter  makes  this  Acknowledge- 
 ment ^  yet  again  J  will  confefs  that  the  Words  of  Tcrtullian  and  Nazianzeii 
 JIkw  that  it  rvoi  long  before  all  rvere  agreed  of  the  very  Time,  or  of  the  Necejfi- 
 ty  of  Baptizing  Infants  before  any  Vfe  of  Reafon^  in  cafe  they  were  like  to  live 
 to  Maturity.  So  Mr.  (f)  Danvtrs  his  Antagonift  owns  this  ;  '  TertulUan 
 '  that,  as  Dr.  Barlow  tells  us,  was  fo  great  an  Oppofer  of  Infant- Baptifm, 
 '  as  irrational  and  unwarrantable,  yet  had  this  Fancy  of  Baptizing  a  dying 
 *  Child  tofave  it.  Some  Body  or  other  had  fo  flrangely  impofed  upon  this 
 Man,  that  he  thought  the  modern  P^dobapcifts  were  afham'd  to  own  this 
 Docl:rine,  that  a  Child  or  other  Perfon  is  to  be  baptized  that  he  may  be 
 
 faved. 
 
 (4)  More  Proofs  Pc.  II,  Ch.  4.  Sedt.  59.    (5)  ift  Anfwcr  co  Willis , p.  9> 
 
24  Tertullian.  Chap.    IV. 
 
 Ycaraf-faved.     Alfo  (6)  Mr.  Tombs  fays,  //  he  CTei'tnllian^  di^  aUoxv  ?V,  it  was  only 
 tertheA-;-;;  Cafc^cf  Ncccjjity^  af  may  appear  by  his  Words  in  his  Booh  de  Anima  e.  39. 
 poltlcs      .^^^  fQ  pa^e  Q^Q  Qf  tj^e  Church   of  Kome^  Vajqi'tx.  fays,  that  tho^e  Vlaces 
 '^^V'^vj  ^^  '^^  '^'^*^'  ^^  Anima,  and  thofe  vchere  he  makes  Baftifm  neajfary  to  Salvation^ 
 do  not  prove   that  he  recanted  his  Opinion^  C7)  for  he   7n^ght  well  enorcgh  ajfcrt 
 that  Baitifm  i:  necejfary  for  alh^  and  yet  think  that  it  was  not  to  be  ^.'ven  be- 
 fore adult  ^ge  in  any  ether  Cafe  but  only  that  of  extreme  Necfffuy. 
 
 This  Explication  of  his  Meaning  is  alfo  confirmed  from  the  older  Edi- 
 tions of  this  Book  de  Ba'ptifmo,  which  inftcad  of  thofe  Words  in  Ri'/al- 
 tins^s  Edition,  Quid  en'.m  necejfe  efl  fponfores^hz.  'What  need  is  there  that 
 Godfathers,  &c.  read  thus-.  Qiiid  enim  ncctjje  f/?,  Ji  non  tarn  neccffc^  fpon- 
 fores.  &c.  '  What  Occafion  is  there,  except  in  Cafe  of  Neceflity,  that  the 
 *  Godfathers,  C^c  So  it  is  in  the  Edition  oi  Pamclita :  and  fo,  as  Pamelms 
 affirms,  Gaigncm  the  firft  Editor  of  this  Book  de  Baptifmo  has  it.  But  I 
 have  followed  the  Edition  which  I  had,  which  is  Rigaltifus  (only  leaving  a 
 Blank  at  the  place}  fuppofing  he  had  fome  Ground  from  the  Manufcripts 
 10  leave  out  that  Claufe.  Yet  it  cannot  be  denied  that  he  has  (as  Mr. 
 le  Clerc  (8)  obferv.'s}  fet  fome  Paflages  falfe,  that  v>7ere  true  in  the  for- 
 mer Editions-,  nor  that  he  has  otherwife  fhewn  himfelf  partial  for  the 
 Antipxdobaptifts,  as  I  fhall  fhew  hereafter,  Fa^t  11.  Chap.  XI  6.  5.  And 
 therefore  I  incline  now  to  the  Opinion,  that  the  old  Editions  are  the  trueft, 
 and  that  it  ought  to  be  read,  except  in  Cafe  of  Ntceffity.  ^nd  then  the 
 Cafe  is  plain  how  his  Meaning  was. 
 
 §.  9.  But  that  which  moft  deferves  the  Reader's  ObferVation  is,  that  the 
 Words  of  Tertullian  do  not  import  that  the  Cuftom  of  the  Chriftians  at 
 -that  Time  was  to  leave  Infants  unbaptized :  but  on  the  contrary,  they 
 plainly  intimate  that  there  was  a  Cuftom  of  baptizing  'e^ :  only  he  dif- 
 likes  that  that  Cuftom  fhouW  be  generally  ufed-  For  when  he  fays.  Why 
 Joes  that  innocent  Jge  make  [uch  haft^  &c.  His  Words  fliew  the  Matter  of  Fadl 
 to  have  been  fo,  together  with  his  Opinion  againft  it.  But  the  Thing  we 
 BOW  enquire  of,  is  the  Pradice  of  the  Church,  and  not  one  Dodfor's  O- 
 pinion,  efpecially  when  it  does  not  appear  that  any  Body  was  prevail'd 
 •on  by  him  to  alter  that  Praftice  •,  for  there  is  no  Appearance  that  either 
 the  Montanifls  (to  w^hom  he  turn'dj  or  the  Tertullianifis  (v^hom  he  fet  np) 
 were  againft  it.  On  the  contrary,  St.  ^/(/?/«  (9)  reciting  the  Opinions  of 
 both  thefe  Seds,  does  not  mention  any  fuch  thing  held  by  either  of 
 'em,  and  fays  at  other  Places,  that  he  never  read  of  any  Sed  that  did 
 .deny  it,  as  I  fhew  hereafter. 
 
 The  fame  Obfervation  ought  to  be  made  concerning  the  Sponfors  or 
 Godfathers  whom  he  fpeaks  of  as  ufed  in  the  Baptifm  of  Infants  that  could 
 not  anfwer  for  themfelves.  Which  fhews  the  great  Miftake  of  fome  of  the 
 more  ignorant  Perfons  among  the  Antip^edobaptifts,  who  derive  the  life 
 of  Godfathers  from  I  know  not  what  Pope  of  Rome  of  late  Years:  whereas 
 this  was  within  a  1.00  Years  of  the  Apoftles. 
 
 §.  10. 
 
 (6)  Examen  of  Marfhal's  Sermon  pag.  10.     (7)  In  giam  partem  Thomx.  Tom.  2. 
 ;Dirp.  1 54.  c.  I .   (8)  Q.u3eftiones  Hieronvm.  Q..  9.  c.  3,    (9)  1,  de  haerefibus  c,  26,  &  86^ 
 
C!iap."    TV.  TertulIIan!  i^ 
 
 6.  10  It  is  a  heedlefs  Anfwer  that  he  makes  to  thofc  Words  of  our  Venr  af- 
 Savior  •  Suffer  little  Children  to  come  to  me^  &c.  when  he  lays,  Let  \m  come'^^'^  ^^^  A-- 
 when  they  are  ^r own  Mp^  when  they  underjland^  &:c.     For  that  feems  to  beP°^^^^ 
 the  very   thing  that  the  Difciples  faid  when  they  rebuked  thofe  that^ 
 brought  'em,  for  which  Rebuke  our  Savior  blamed  the  Difciples.     It  is"^ 
 fomething  a  better  Anfwer  which  the  Antip^dobaptiils  now  a  Days  give, 
 'viz.  that  our  Savior  would  indeed  have  Infants  brought  to  him  then  in 
 their  Inf?ncy,  and  before  they  underftood,  and  that  he  blefs'd  'cm,  &c. 
 But  we  do  not  read  that  he  baptized  'em.     To  which  the  other  reply, 
 that  he  declar'd  the  Love  of  God  to  'em,  by  his  blefling  and  embracing, 
 and  fjying,  Of  fuch  is  the  Kingdom  of  God.    Which  (hews  'em  to  be  ca- 
 pable of  the  Covenant  of  Mercy :  and  that  Infants  are  expreily  admit- 
 ted to  enter  Covenant,  Dc::t.  29.  10.  you^yoitr  Littk'oncs,  &c.  and  in  the 
 Old  Teftament  had  the  Seal  of  the  Covenant.    From  whence  it  will  fol- 
 low that  it  is  no  Abfurdity  by  reafon  of  their  Nonage-,  which  is  the 
 only  Thing  TtT/«//A7«  argues  from.     And  befides:  when  our  Savior  fays- 
 Of  fuch  ii   the  Kingdom  of  God:  (which  (hews  'em  to  be  capable  of  his 
 Kingdom)   and  thereupon  orders  'em  to  be  brottght  to  him^  and   fiys; 
 forbid  Cor  withold^  ^em  not:  iince   he  is  now  prefent  with  us  only  in 
 his  Ordinances  and  Sacraments  ^  What  way  have  we  to  bring  our  Chil- 
 dren to  him,  as  he  orders,  but  by  Baptifm  to  offer  and  dedicate  'em 
 to  him? 
 
 ^.  I  I.  In  the  fame  Book  of  Baptifm,  c.  5.  he  obferves  that  the  Hea- 
 then Nations  alfo  ufcd  Baptifm,  as  a  religious  Rite, and  particularly /«  the 
 A')jieries  of  Apollo  and  Ceres  Pcrfons  n^erc  baptized^  idq-^  fe  in  retreneratio- 
 ncm  &  imp.inltatetn  pcrjnriorum  JHOritm  ngere  pr&fiimnnt.  '  And  they  fay, 
 '  they  do  this  for  their  Regeneration  and  the  Pardon  of  their  former  Fer- 
 '  juries.  And  he  fays,  Here  we  fee  the  Aim  of  the  Devil  imitating  the  Things 
 of  God.    He  means  \  the  Heathens  imitated  the  jevvi(h  Baptifm. 
 
 §.  12.  One  Thing  more  ought  to  be  obferv'd  out  of  the  Paflage  I 
 cited  from  TertidUanh  Book  de  Anima^  viz..  that  he  expounds  that  Text 
 1  Cor.  7.  14.  Elfe  were  your  Children  unclean^  hnt  now  they  are  holy,  much 
 after  the  fime  rate  as  many  modern  Pasdobaptills  do,  of  baptijmal  Ho- 
 linefs :  only  he  thinks  the  Apoftle  fpeaks  of  it,  not  as  then  given,  but 
 as  defigned  for  them.  He  paraphrafes,  Sa?i^liy  Holy,  by  Jan^itati  deji- 
 gnati^  defigned  for  Holinefs,  {viz..  when  they  come  to  be  baptized,  as  his 
 tollovving  Words  in  the  faid  Paflage  (hev/,  if  the  Reader  will  turn  back 
 to 'em.)  This  Senfe  of  a  baptifmal  Holinefs  the  Antipcedobaptifts  fwho 
 underftand  no  more  by  it  but  that  fuch  Children  are  no't  Baftardsj  would 
 condemn  as  a  new  Expofition.  But  1  (hall  fliew  by  more  Inftances 
 that  will  come  in  my  way,  and  efpecially  in  C//.  XIX.  §.  19.  where  I  com- 
 pare together  all  the  Expofitions  of  this  Text  given  by  tlie  Ancients, 
 that  it  was  the  moll  general  one. 
 
 §.   ix,.  It  is  plain  that  St.  Auftin  and  Vclagim  and  feveral  others  that 
 manag'd  the  VeUgian  Controverlie,  had  never  fecn  l'ertii\Uan%  Book  of 
 
 E  Baptifm. 
 
2.^  Orlgen:  Chap.    V. 
 
 Yearaf-Baptifm.     For  when  St.  Auflin  (13)  pleaded  that  no  Chriftian,  Cathp. 
 A^4f     ^'^^■y  or  Sca:jry,   had  e\rer  taught  to  the  contrary,  but  that  one  Reafon 
 100         ^^^  ^^^  Biptizing  of  Infants  was  for  the  Forgivenefs  of  Original  Sin-  PeU- 
 >,/-V^  f/>&f  granted  (14)  that  there  was  none  that  denied  that  they  were  to  be  ba- 
 ptized :  But  when  he,  and  Celcfi  m^  and  JuUan  do  ranfack  Antiquity  for 
 Places  to  Ihew  that  they  are  baptized  on  other   Accounts,  and  not  for 
 Forgivenefs;  how  neatly  would  that  Saying  of  Tfm////>;  have  fitted  'em  ^ 
 What  need  their  innocent  {or  linlefs]  j4ge  make  fach  h.tfi  for  th  Forgivenefs 
 of  Sin  ?  Or  elfe  we  muft  fiy,  they  would  not  quote  it,  becaufe  lie  con- 
 tradidb  himfelf  in  this  Point.     Or  elfe  they  would  not  ufe   his  Autho- 
 rity, which  was  in  no  good  Repute,  becaufe  he  revolted  to  Hercfy :  tho* 
 Dr.  ^!l:x  concludes  this  Book  to  have  been  written  before. 
 
 It  was  cuftomary  in  thofe  Times,  if  any  one  made  ufe  of  Terti^lHan's 
 Authority  in  any  controverted  Matter,  to  flop  his  Mouth  with  that 
 (15)  Saying  of  St.  Hierom^  ilkm  hominem  ecdefu  non  fuijfe -^  that  Tertul- 
 liatj  was  not  a  Man  of  the  Church  :  and  Pelagim  had  a  great  Mind  (  if 
 it  had  been  poffible  for  him  continuing  in  his  Opinion  of  denying  O- 
 riginal  Sin)  to  have  continued  a  Member  of  the  Catholic  Church. 
 
 Baronim  Jikewife  obferves,  that  when  the  Donatifts  maintained  againft 
 St.  ^uftin  and  the  Catholics,  that  Baptifm  given  by  Heretics  is  null,  and 
 the  Party  mull  be  baptized  again  j  if  St.  jinftin  could  have  fhewn  that 
 this  Opinion  was  firft  fet  on  foot  by  TertnlHan  (whofe  Name  was  in 
 ill  Repute  for  his  fingular  Opinions)  that  that  one  Thing  would  have 
 ferved  much  to  difcredit  it.  And  that  he  might  have  done  if  he  had 
 ever  feen  this  Book  of  Baptifm,  where  that  Opinion  is  afferted,  c.  i  f. 
 which  is  the  earlieft  Mention  we  find  of  it. 
 
 Yet  St.  H'erom  had  feen  this  Book  either  in  Greek  or  Latin  (in  both 
 which  Languages  it  was  written)  For  he  quotes  fome  Paflages  out  of  ic 
 about  the  Story  of  St.  Tad  and  TecU^  but  nothing  about  the  Matter  of 
 Infants. 
 
 C  H  A  P.    V. 
 
 Qiiotations  our  of  Orlgen, 
 
 Homilia  8.  in  Levtt.c^  12. 
 
 Year  af-  §•   I  •      A    Vdi  David  dicentem  ;  In  iniqiiitatibpUy  inqnit^  conceptui  ///w,  & 
 ter  the  jlJl  ^^  fcccatis  peperit  me  mater  mea :  oftendens  quod  qit£CHnq'^  ani- 
 
 Apoftles  ma  in  came  nafcatnr^  inlquitatis  &  peccati  forde  pollmur  :  &  proptcrca  di- 
 
 (i3)SeeCH.XIX.§.  17,    (i4)See  CH,XIX.  §.  30.    (15)  adv.  Helvidium, 
 
Chapi    V.  Origen."  27 
 
 i^nm  ejje  ilkd  quod  jam  fiiperlifs  memoraviwm  •  quia  nemo  wuijdus  a  forde^  Year  af^ 
 vec  fi  untn6  diti  juerit  vita  .ejus,      ^ddi   his  etiam  illud  foteji^  ttt  req^iratur  ^^^  the 
 ^tiid  ca:if£  Jit^  cum  baptifma  ecclefia  in  remijfionem  peccatorum  detnr^  ftcun-  A|:oftIes 
 dnm  eccUftit  obfervafitiam    etiam  parvulis  baptifmnm  dari  :  cvm  uticj-^  fi  tiihil  '^°- 
 tjfet  in  parvfilis  quod  ad  roTiijfionem  deberet  &  i^diihemiam  pertlnere^  gratia  '"''"V*^ 
 haptifmi  fuperflim  videretur. 
 
 *  Hear  David  fpeaking  :  I  was,  Jays  hcy  conceived  in  Iniquity,  and  in 
 '  Sin  did  my  Mother  bring  me  forth  :  Shew.ng  that  every  Soul  that  is 
 '  born  in  the  Flejlj  is  polluted  with  the  Filth  of  Sin  and  Iniqu'ty :  jind  that 
 '  therefore  that  was  faid  which  we  mention  d  before  ^  that  none  is  clean  from 
 
 *  Pollution,  tho*  his  Life  be  but  of  the  Length  of  one  Day. 
 
 *  Befides  all  this,  let  it  be  confider'd,  what  is  the  Reafon  that  where-    f 
 '  as  the  Baptifm   of  the  Church  is  given  for  Forgivenefs  of  Sins,  Infants    j 
 
 *  alfo  are  by  the  Vfage  of  the  Church  baptized  :  when  if  there  were  nothing  1 
 '  in  Infants  that  wanted  Forgivenefs  and  Mercy,  the  Grace  of  Baptifm  | 
 '  would  be  needlefs  to  them. 
 
 Homil.  in  Luc  am  14. 
 
 §.  2.  ^iod  frequenter  inter  fratres  qiKCritur^  loci  occafione  commota  [_l.  com- 
 motm'}  retracio.  Parvuli  baptizjintur  in  remijfionem  peccatorum.  Quorum 
 pcccatorum  ■*  vd  quo  tempore  peccaverunt  ?  aut  quomodo  potefi  iilla  lavacri  in 
 parvulis  ratio  fuhf/lere.,  nifi  juxta  ilium  fenfum  de  quo  paulo  ante  diximus  ; 
 TJullus  mundus  a  forde^  nee  fi  umm  diei  quidem  fuerit  vita  ejus  fuper  terram  ? 
 Et  quia  per  baptifmi  facr amentum  nativitatis  fordes  deponuntur^  propterea  ba* 
 ftiz^antar  &  parvuli- 
 
 *  Having  Occafion  given  in  this  Place,  I  will  mention  a  Thing  that 
 '  CHiifes  frequent   Enquiries  among  the   Brethren.     Infants  are  baptiz'd 
 
 *  for  the  Forgivenefs  of  Sins.     Of  what  Sins  ?    Or  when  have  they  fin- 
 
 *  ned  ?  Or  how  can  any  Reafon  of  the  Laver  in  their  Cafe  hold  good, 
 '  but  according  to  that  Senfe  that  we  mentioned  even  now  :  None  is 
 '  free  from  VoUntion,  tho'  his  Life  be  but  of  the  Length  of  one  Day  upon  the 
 '  Earth'^  And  it  is  for  that  Reafon  becaufe  bf  the  Sac.ament  of  Ba- 
 '  pcifm  the  Pollution  of  our  Birth  is  taken  away,  that  Infants  are  >ba- 
 '  piized. 
 
 Comment,  in  Epifl.  ad  Romanes^  lih.  5*. 
 
 §.  3.  Bcniq-^  &  in  lege  pro  ilh  qui  natm  fuerit^  jubetur  offcrri  hoflia^  par 
 turturum  ant  dwj  pulU  coUimhini  :  ex  quibus  unu4  pro  peccato^  alius  in  hohcau- 
 tomata.  Pro  quo  peccato  ofertur  hie  pullus  unus  ?  nunq'nd  nupcr  edit  us  parvw 
 lus  peccare  potMt  ?  Et  tunc  habet  peccatum,  pro  quo  hojlia  jubctur  offerri^  a  quo 
 mundus  n^gaftr  qw's  tjff.  etfi  un-pvs  diei  fuerit  vita  ejus.  De  hoc  er^o  ec^m 
 Duvid  dixijjc  crcJifidus  efi  illud  quod  fupra  memoravimus  -^  quia  in  peccato 
 concepit  me  mater  mea  :  fccundum  hijioriam  enim  nullum  matris  declaratur  peC" 
 catum.     Pro  hoc  &  Eulefia  ab  j^poJloUs  traditionem  fufce^it  etiam  parvulis 
 
 E  2  haptijmum 
 
28  Orlgen!  Chap.    V. 
 
 Year  at-  baftlfmum  dare,  Sckhant  enlm  illi  quihui  myfleriorum  fccreta  commijfa  fimt 
 ^A  "^  ""a*^  ^^■y/»or«?w,  cjHia  ejfmt  in  ommbm  gcnnnd  fordes  peccati,  (JM/c  per  aqiiam  &  Spi" 
 Apoltles  yjf.,f„  ^f^i^i  deherent :  propter  cjuas  etiam  corpus  ipfum  Corppts  peccati  nominatur. 
 ^J^i^^,,^.     '  And  alfo  in  the  Law  ic  is  commiinded  that  a  Sicrifice  be  ofFer'd  for 
 
 '  every  Child  thit  is  born  ^  a  Pair  (  i }  of  turtle  Doves,  or  two  young  Pi. 
 
 *■  gtons :  of  -which  one   is  for  a  Sin-Offtring^  the   other  for  a    Purm -Offering. 
 
 '  For  what  Sin  is  this  one  Pigeon  offer'd  ?   Can  the  Child  that  is  new 
 
 '  born  have    committed   any  Sin  ?  It  has  even  then  Sin,  for    which  the 
 
 *  Sacrifice  is  commanded  to  be  offer'd  \  from  which  even  he  who^e  Life  is 
 '  hut  of  one  Da)  is  denied  to  be  free.  Of  this  Sin  David  is  to  be  fuppofed 
 '  to  have  faid  that  which  we  mention'd  before  ^  In  Sin  did  my  Mother 
 '  conceive  me :  for  there  is  in  the  Hiftory  no  Account  of  any  particular  Sia 
 '  that  his  Mother  had  committed- 
 
 *  For  this  alfo  it  was,  that  the  Church  had  from  the  y^pofiles  a  Tradi- 
 <  tion  [^or,  Order^  to  give  Baptifm  even  to  Infants.  For  they,  to  whom 
 '  the  Divine  Mylteries  were  committed,  knew   that  there  is  in  all  Per- 
 
 *  fons  the  natural  Pollution  of  Sin,  which  mufl;  be  done  away  by  Wa- 
 '  ter  and  the  Spirit:  by  reafon  of  which  the  Body  it  felf  is  alfo  called 
 '  the  Body  of  Sin. 
 
 §.  4.  The  Plainnefs  of  thefe  Tellimonies  is  fuch  as  needs  nothing  to 
 l)e  faid  of  it,  nor  admits  any  thing  to  be  faid  againfl:  it.  They  do  not 
 only  fuppofe  the  Pradice  to  be  generally  known  and  ufed,  but  alfo 
 mention  its  being  order'd  by  the  Apoftles. 
 
 But  concerning  the  Authenticalnefs  of  'em  there  does  need  fome- 
 thing  to  be  faid.  For  the  Greek  (which  is  the  Original )  of  all  Origenh 
 Works  being  loft,  except  a  very  few  ;  there  remains  only  the  Latin 
 Tranflations  of  'em.  And  when  thefe  Tranflations  were  colJeded  toge- 
 ther, a  great  many  fpurious  ones  were  added  and  mixt  with  'em,  and 
 went  under  Origenh  Name.  But  upon  the  Renewal  of  Learning^ 
 ,^g.  the  Critics  quickly  fmelt  'em  out,  and  admitted  none  for  his,  but  fuch 
 ^98.  as  appear'd  to  have  been  done  into  Latin  either  by  St.  Hierom  or  elle 
 by  Rufinus :  both  of  whom  lived  within  the  Tims  limited  for  our  pre- 
 fent  Enquiry,  viz.  the  firft  400  Years. 
 
 For  which  Reafon  I  have  rejefted  the  Quotations  brought  by  fome 
 for  Infant-Baptifm  out  of  Origen  on  Jobj  which  is  plainly  a  fpurious 
 Piece  written  by  fome  Jrian. 
 
 §.  5.  Of  thefe  which  I  have  brought,  the  Homilies  on  St.  Lule  were 
 tranflated  by  St.  Hierom:  but  thofe  on  Leviticus  and  the  Comments  on  the 
 Eplfi.  to  the  Romans.,  by  Rufinus.  St.  Hierom  added  a  Preface  to  his 
 Tranflation,  which  is  printed  with  it  •,  a  Padage  out  of  which  is  quoted 
 by  Rufinus,  (2)  and  alfo  fome  Part  of  the  Tranllation  it  felf.  And  St. 
 Hierom  himfelf  mentions  this  Work  in  the  Catalog  of  his  own  (3)  Works. 
 So  that  of  this  there  is  no  Doubt.  Erajmus  once  doubted  whether  e- 
 ven  thefe  Homilies  were  the  genuin  Works  of  Origen^  as  Huetius  ob- 
 
 ferves 
 
 (i)  Le^t  U.  8.    (2)  Apolog.  adv.  Hieronym.  zda.    (3}  De  Scriptoribus  EccK 
 
Chap-      V.  Orjgen!  29 
 
 ferres    in  thefe  C4)  Words :  Erafmus  in  his  EpJIU  to  Francis  Ciglianus,  Year  afi' 
 hnd  written  that  thefe  Homilies  Md  fecm  to  be  fame  other  Man's  and  not  O-  ^^"^  ^"^^ 
 rigen's :  hnt  in  his  Cenfure  affixed  to  the  Books  of  Origen,  he  recanted  hi4  •'^P^ft^^ 
 Opinion^  and  acknowledged  the  trne  Author.     Which   I  the  rather   note,  be- 'J^^V.. 
 caufe  Mr.  Tombs  (  5  j  and  Mr.  Danvers  (6)  do  quote  Erafmus  on  Lnke  1.3.  ^^^^^ 
 faying  thu?,  For  (0  he  feems  to  think  whoever  he  woi  whofe  Commentaries  are 
 extant  upon  Luke,  under  the  Title  of  Adamantius,  Qor,   Origen]].     From 
 whence  they  conclude  /W  Erafmus  took  ^em  not  ro /;e  Origen's,  or  at  leaf}; 
 doubted  of  it-     Which  is  not  fair,  if  they  knew  that  EmjmHs  had  recant- 
 ed his   Doubt,  as  is  to  be  fecn  in  his  Edition  of  Origin  s  Works. 
 
 §  6.  Neither  does  any  one  raife  any  Queftion  ot  the  Tranflation  of 
 the  other  two,  on  Leviticus  and  the  Romans^  but  that  it  was  done  by 
 Riifinus.  But  thefe  two  Men  ufed  feveral  Methods  in  trandating.  For, 
 whereas  Origenh  Books  contained  in  them  feveral  Exprefiions  not  con- 
 fiftent  with  the  Faith  in  fome  Points.  St.  Hierom  (7;  changed  nothing, 
 but  exprefs'd  every  thing  as  it  was  in  the  Original,  as  he  owns  himfelf : 
 but  Riifinus  alter'd  or  left  out  any  thing  that  he  thought  not  Orthodox, 
 And  in  xhz  Homilies  on  Leviticus  hz  himfelf  fays,  that  he  took  a  £,reater 
 Liberty  than  ordinary. 
 
 All  the  World  fince  have  approved  the  Method  of  St.  Hierom^  and 
 blamed  that  of  Rn^nus-.  for  it  is  fit  for  a  Tranflator  to  give  a  true  Ac- 
 count of  what  his  Author  fays,  be  it  Good  or  bad.  Whereas  now  in 
 thefe  Tranflitions  of  Rufinus^  the  Reader  is  uncertain  (as  Erafmus  an*- 
 grily  fays)  whether  he  read  Origen  or  Rufinus. 
 
 Some  AntipGedobaptifts  do  for  this  Reafon  rejed  the  Quotations  here 
 brought  out  of  the  Homilies  on  Leviticus  and  the  Romans:  it  being  un- 
 certain whether  they  are  the  Words  of  the  Author,  or  the  Additions 
 or  Interpolations  of  the  Tranflator.  This  Plea  mud  needs  give  fome 
 Abatement  to  the  Authority  of  thefe  two  Teftimonies  :  yet  it  is  the  leis 
 in  this  Matter,  becaufe, 
 
 1.  That  on  St  Luke  tranflated  by  St.  Hierom  contains  the  fame  thing 
 in  effcft.  It  is  as  full  an  Evidence  of  the  then  Pradice :  only  it  does 
 not  mention  the  Tradition  from  the   Apoflles. 
 
 2.  There  is  no  kind  of  Probability  that  Rufinus  (  whatever  Interpola* 
 tlons  he  might  make  in  other  Matters)  made  any  Alteration  in  this: 
 fmce  this  was  none  of  the  Subjedts  on  which  Origen\  Opinion  was  que* 
 ftion'd  by  the  Church  in  Riifin:ts''s  time.  Thofe  Things  in  which  he 
 was  fmgular,  are  largely  canvafs'd  both  by  St.  Hierom  and  Rnfinus  them-? 
 felves  in  their  Invectives  and  Apologies  one  againft  another :  and  alfo 
 by  ;8)  Epiphanius^  and  fp)  Theophilus 'Bp.  of  Alexandria,  who  reckons  35 
 fiiigular  Opinions  that  Origen  held  :  and  they  are  about  the  Refurrcclion 
 of  the  fame  Body,  the  Eternity  of  Hell  Torments,  the  Pr;£exifl;ence  of 
 
 Souls, 
 
 (4)  Origenianorum.  1.  3.  p.  253.  (■>)  3d  Review.  (6)  ift  Reply  to  Mr.  Willis, 
 p.  S7.  (7)  Vide  Erafmum  in  cenfura  orcrmn  Otigenis.  (8)  Epift.  aJ  Joanncm 
 Hierofolymit.     (9)  Epiftolae  tafchales  B.P.  Tom.  4. 
 
lo  Ongen;  Chap.     V. 
 
 Year  af- Souls,  fome  E\'pre(lions  about  the  Trinity,  &c.  but  not  one  Word  a- 
 
 ^Ty%     ^°^^^  '■^^^  Matter.     And  there  is  no  Pretence  that  Knfmj  had  any  other 
 
 Apoitlcs.  Occafion  to  alter  any  thing,  but  only  as  being  a  great  Lover  oi  Origen^ 
 
 ^^^J^^y^s^  whatever  was  in  his  Comments  exprefs'd  in  a  doubtful  or  heterodox 
 
 Senfe  concerning  any  of  the  aforefaid  Points,  he  left  it  out,  or  elfe  gave 
 
 it  a  favorable  Turn  in  the  Tranflstion,  or  in  fome  Explication  that  he 
 
 added.     But  what   is  this  to  the  Eaptifm  of  Infants,  concerning  which 
 
 in  is  not  pretended  that  Or*^e«'s  Enemies  challeng'd  him  as  holding  any 
 
 fingular  Opinion? 
 
 3.  Ri:fin  -s  (who  confefTes  that  in  the  Tranflation  of  the  Comments  on 
 Levitlciu^  he  had  ufed  m^ore  freedom)  fays  only  this  of  his  Management 
 in  the  Tranflition  of  the  Comments  on  the  £p.  to  the  Romans^  that  he 
 bad  (lo)  p:o-tncJ  this  Work  by  one  hat,\  He  fpeaks  of  no  Addition  to 
 that!  and  it  is  in  that  that  there  is  ^]ention  of  the  Tradition  from  the 
 Apoftles. 
 
 §.  7.  Mr.  Tombs  (w)  fays,  that  if  one  read  thefe  Vajfages^  and  confider 
 hoTv  thty  are  brought  In^  and  hov?  plain  the  txfyrejfions  art  again ji  the  Pela- 
 gians, one  pjall  cG/'ceive  that  tlm  were  p'/.t  in  after  the  Pelagian  Here  fie  was 
 confuted  by  Hiciom  and  Auftin,  h-Ijo  often  tells  tts^  that  the  Fathers  afore 
 that  Contr  over  fie  arofe,  did  not  J  peak  pLiinly  again fl  the  Pelagians,  ^nd  of 
 jzll  others  Origen  is  mof  taxed  as  Pelagianizing. 
 
 If  the  Paflagesdid  fpeak  of,  or  relate  to  any  Conteft;  about  the  Dcdrine 
 of  Original  Sin,  or  any  Adverfaries  to  it  •  or  did  fet  themfclves  to 
 prove  It  as  a  Thing  controverted  :  this  Exception  would  have  fome 
 Weight.  But  they  fpeak  of  it  as  a  fuppofed  and  known  Thing  from 
 Scripture,  and  as  of  a  Thing  denied  by  none,  and  in  no  other  Style 
 than  many  Sayings  of  other  Fathers  do  before  Pelagim\  Time,  fome  of 
 which  I  cited  (12)  out  of  Irenaus.  And  the  Opinion  in  v/hich  Origen 
 'Pelagiamz.'d,  was  not  as  Mr.  Tombs  would  intimate,  in  denying  that  cor- 
 rupt State  in  which  all  are  born  into  this  World  f  his  alferting  of  that  in 
 many  other  Places  is  notorious,  and  he  built  his  Opinion  of  Prseexiftence 
 on  it)  but  in  affirmJng  that  it  is  poflible  for  a  Man  in  this  Life  to  ar- 
 rive at  fuch  a  perfed  Gonqueft  of  the  faid  Corruption,  that  he  may  af- 
 terward live  without  Sin :  which  was  another  of  the  falfe  Doctrines  of 
 Telag'iis.  This  is  plainly  proved  to  have  been  the  Opinion  of  Origen 
 from  the  few  Words  of  St.  Hierom  in  the  Prolog  to  his  Dialogs  againfi 
 the  Pelagians-^  where  having  recited  the  Opinions  of  fome  former  Here^ 
 tics  that  vaunted  themfelves  to  be  without  Sin,  he  adds,  IlLid  aittem  Ori- 
 gents  proprium  efi,  &c,  But  Origeii  had  this  peculiar  Opinion^  that  it  is  impof- 
 fible  for  a  humane  Soul  to  be  without  Sin  from  its  Beginning  to  its  Death-: 
 And  on  the  other  fide^  that  it  is  pojfible^  when  a  Man  turns  himself  to  a  good 
 Life^  to  arrive  to  fuch  Strength^  that  afterwards  he  fi all  not  Sin.  It  was  on 
 account  of  this  Tenet  that  St.  Hierom  calls  Origen  the  Pelagians  beloved. 
 Which  he  does  at  the  latter   End  of  the  laft  of  the  Dialogs  above- 
 
 mention'd. 
 
 {loJPrasfat.  in  Epift.  ad  Romanes.     (11)  Exatnen.  pag.  7.     (iz)  CH.  IIL  f  u 
 
Chsp.  v.  Orlgen;  "^t- 
 
 mention'd.     MwTomhs  might  eafily  have  obferv'd  in  thofe  few  Works  VcMmf- 
 of  Or '^en  that  are  left  in  the  Original,  as  plain  Exprejfions  againfi  the  Pe-tertbeA- 
 laf.am    a^   he  calls  it,  /.  e.  as  plain  Mentions  of  Original  Sin)  as  there  **^^'**^'' 
 afe  in  thefc  Pallages.     As  in  his  7th  Book  againft  Celfns^  p.  56^.  £^.  Cara.  ^^^1^^^ 
 1658.  He  difcourles  much  as  he  does  here,  how  the  Books  of  the  Old  ^^^^^^^"^ 
 Teilament  dooidera  Sin  Offering  to  be  offer'd  )y  md  rmv  a'fji  yt^ivm^Mvcov^ 
 d(   a  >ig.Qa.pav  W  d^^jicii  \  evcn  for  Infants  new  born^  04  bcin£  not  clear  from 
 Sin.    Where  he  proceeds,  on  the  fame  Argument,  to  quote,  as  he  does 
 here,  the  Saying  of  David  Pfal.  91. 5-.  and  feveral  fuch  Texts. 
 
 $.  8.  But  this  Argument  of  Mr.  Ton;bs  may  be  well  retorted  againft 
 thofe  that  think  thefe  Paflages  were  put  in  by  Rufinm  [  Mr.  Ton^bs  in  one 
 Part  of  his  Difcourfc  feems  to  lay  it  on  him,  and  yet  in  another,  feems 
 to  thirk  they  were  put  in  by  fome  Body  afterward  :  or  elfe  he  fpeaks 
 abfurdly  when  he  makes  it  to  be  done  after  the  Pelagian  Times).  For 
 whoever  had  put  in  any  Thing  of  Original  Sin,  J^/finus  would  not :  he 
 had  been  more  likely  to  raze  it  out,  if  he  had  not  been  afraid  of  Cen- 
 fure.  For  tho'  he  feems  to  have  conceal'd  his  Opinion  from  the  World^ 
 except  fome  few  Confidents^  it  was  proved  after  his  Death,  that  he 
 was  an  Enemy  to  the  Doftrine  of  Original  Sin,  at  lead  as  derived  from 
 our  firft  Parents.  St.  Bieroyn  does  once  or  (13)  twice  reckon  him  by 
 the  Name  of  Crmniw  among  the  Precurfors,  or  thofe  that  had  given  Oc- 
 cafion,  to  ViUgiw.  He  himfelf  tells  how  fome  had  accus'd  him  to  u^na- 
 [tafms  Bifliop  of  ^owe,  as  having  unfound  Opinions  about  the  Origin  of 
 the  Soul  :  and  he  makes  but  a  lame  Anfwer  to  it,  in  the  Letter  which 
 he  writes  to  him  for  his  Apology.  But  Cdefiim  difcover'd  all,  when 
 being  upon  his  Trial  at  a  Council  of  Carthage^  (in  which  he  was  coo- 
 'demned  for  this  Herefie)  there  were  thefe  Lxaminations  and  Anfwers,  ^^^*' 
 which  St.  ^^ifiln  has  quoted  (14)  out  of  the  j^Us  of  that  Council^  which 
 was  held  Anno  Dom.  412. 
 
 The  Bilhop  Aurelin^  faid, 
 
 *^  Let  the  reFi  [of  the  Articles  charged  on  him]  he  read. 
 
 *  And  there  was  read,  That  the  Sin  of  Adam  hurt  himfelf  only^  and  not 
 '  Mankind. 
 
 Celefiim  anfwer'd, 
 /  faid^   that  J  wot   nnrcfolved  concerning  the  Derivation  of  Sin  (yet  fo 
 *  04  to  fiihmit  to  any  one  to  whom  God  has  given  the  Grace  of  Knowledge)  be- 
 *■  caufe  I  have  heard  different  Opinions  of  th^s  from  thofe  that  have  been  Pref- 
 '  bytcrs  of  the  Catholic  Church. 
 
 Paiilinus  the  Deacon  faid,  Tell  us  their  Names. 
 Celeflins  faid, 
 '  The  holy  Presbyter  Rufinus,  who  dwelt  at  Rome  with  holy  PammachiuSj 
 '  /  have  heard  him  fay ^  that  there  is  no  Derivation  of  Sin. 
 
 *  Panlinus  the  Deacon  faid,  Are  there  any  more'i 
 
 '  Cekfiins  faid,  J  have  heard  others  alfo  fay  the  fame.  '  PauHnns 
 
 (13)  Ep.  ad  Ciicfiphontemir.  Prarfac.  1.  4.  in  Teremiam.  (ia)  Lib.  de  peccaro  origi- 
 nail,  c,  3,4.  
 
72,  On  gen]  Chap.    V. 
 
 Yearaf-    '  T a iiiims  the  Dt^coR  faid,  Tell  us  their  Namss'. 
 ter  the         Celejiiiis  faid,  Is  not  ant  Presbyter  enough  for  yon  ? 
 Apoftles 
 
 no.  And  afterward,  in  another  place  [of  the  Adls] 
 
 -\yy-\j       e  ^;<rf/«/^  the  Bifhop  faid,  Let  the  refi  of  the  Charge  he  read. 
 
 *  And   there  was  read,  That  -Infants  when  thej  are  horn  are  in  the  fame 
 "^  State  that  Adam  was  in  before  his  Tranfgrcjfion. 
 
 '  ^zreliits  the  Bifhop  faid,  Did  you  ever  teach  fc,  Celellius,  that  Infant s^ 
 
 '  Ceiejliiis  faid,  Let  him  exflain  how  he  means ;  Before  his  Tranfgreflion, 
 &c. 
 
 '  ^Hrelius  the  Biihop  faid,  Whether  the  State  of  Infants  novo  to  he  ba- 
 '  ptized-)  he  fttch  as  Adam's  was  before  his  Tranfgrejfion  :  or,  whether  they  do 
 *"  derive  the  Guilt  of  Tran/grejjicn  from  the  fame  fnjnl  Origin  from  whence 
 ^  they  are  horn^.     This  is  what  the  Deacon  Paulinus  would  hear  from  you. 
 
 '  Paiii.nns  the  Deacon  faid,  Whether  he  ha^  taught  that  or  not ,  Let  him 
 '-  deny. 
 
 '  Celejlins  faid,  /  told  you  before  concerning  the  Derivation  of  Sin,  that  I 
 '  have  heard  feveral  in  the  Catholic  Church  deny  it :  and  jome  I  have  heard 
 '  afirm  it.  It  is  a  Matter  of  Queflion  [or  Controverlie]  not  of  Hercfie. 
 •^  y:s  for  Infants,  I  always  faid,  that  they  fiand  in  need  of  Baptijm,  and  that 
 '  they  ought  to  be  hapi^.cd,  &:c. 
 
 We  fee  that  tho'  Celeftius  pretended  he  could  have  named  others,  yet 
 he  named  none  but  Rufnus,  who  was  dead,  as  holding  this  Tenet.  Rw 
 finns  therefore  was  not  likely  to  infert  any  thing  into  Origens  Works 
 about  Original  Sin, 
 
 I  know  that  Garner  the  Jefuit  would  have  it,  that  the  Rufimis  intend- 
 ed by  Cclcfiius  was  another  of  the  fame  Name,  and  not  he  whofe  Works 
 we  have:  and  that,  becaufe  A^crcator  caDs  him  a  Syrian;  whereas  this 
 Ritfitr.'s  whofe  Works  we  have,  was  of  /iquikia.  But  others  with  more 
 Reafon  think,  that  Mcrcator  cj>S\^  him  a  Syrian  only  becaufe  he  lived  50 
 Years  in  5;^/^  and  thofe  Eafera  Parts,  and  brought  his  Errors,  and  his 
 X.ove  of  Origcn^  from  thence.  And  the  Rufinus  meant  by  Cclejlius  has  al- 
 ways been  taken  for  the  fame  that  is  ordinarily  known  by  that  Name. 
 
 §.  9.  There  would  have  been  the  lefs  Need  of  this  long  Difquiiltiori 
 to  prove  that  the  forecited  Pallages  of  OrigenavQ  genuin,  if  that  Paflage 
 of  his  which  Mr.  King  has  found  out  in  the  Original  Greek  of  his  Com- 
 nientaries  on  St.  Afatthtw,  and  produces  {a)  to  this  Purpofe  as  an  Evi- 
 dence for  Infant-Baptifin,  were  not  a  very  ambiguous  one.  If  the  Sen- 
 tence had  ended  there  where  Mr.  King  cuts  it  off,  it  had  been  a  plain 
 Cafe  that  Origen  muft  have  been  underltood  to  fpeak  there  of  Intants 
 in  Age.  But  fome  Words,  which  he  has  left  out,  do,  when  they  are 
 read  with  the  reft,  very  much  puzzle  the  Caufe,  and  make  it  doubt- 
 ful whether  Origen  be  to  be  there   underltood  of  Infants  in  Age_,  or  of 
 
 fuch 
 
 (/j)  Inquiry  in:o  :he  Confticudon,  Difcipline,  Zjc.  of  the  Primitive  Church  p?.g,  57. 
 
Chap.    V.  Orlgcn.^  ^,  " 
 
 fnch  Chriltian  Men  as  are  indued  with  the  Innocence  and  Simplicity  Yearaf. 
 of  Intants.  The  impartial  Management  which  I  have  promis'd,  oblioes^f' the  A- 
 me  to  fet  down  the  whole  Place,  or  elfe  none  of  it.  °    poftles 
 
 Oriie>7  is  there  commenting  on  thofe  Words  of  our  Savior,  Mat.  i8.  V*^- 
 lo.  I'akc  heed  that  ye  defpife  not  one  of  thcfe  Little-ones :  for  I  fay  unto  yo'A^  ^•'^V^ 
 t\oat  in  Heaven  their  Angels  do  always  behold  the  Face  of  my  Father  which 
 is  in  Heaven.  He  has  a  long  Difcourfe,  and  fomething  rambling:  fpeak- 
 ing  fometimes  of  Infants  in  Age  (fuch  as  our  Savior  had  one  then  before 
 him  mention'd,  v.  2.)  and  fometimes  of  Men  refembling  Infants.  After 
 which  he  puts  this  Queftion, 
 
 Comment,  m  Mat.  torn,  13.  ^ag,  3]!.  Ed.  Huet'ij^  Rhotomag.  1668. 
 
 Xi}P^S/Joi    dvTwv     AyyiKoi   (z^i^vrau  ^  mTiC9V   J\^ct^j^oi  nv  oiyjovo[ifa.v   Tntl  djjvf 
 Slmtkiv  «e^    k  «/)*  Ab]?^    ■mLKiyy.viGla.i^   a    iyivvu^ncmvy    eSi  d,fT/}ivvtnti  /3p4(5rt    73    Xo- 
 
 '  Then  again  one  may  inquire  ^  When  it  is  that  the  Angels  here  ( 
 '  fpoken  of  are  fet  over  thofe  Little*ones  fhewed  [or  fgni^ed']  by  our  I 
 '  Savior?  Whether  they  take  the  Care  and  Management  of  'em  from  the  \ 
 *•  Time  when  they  by  the  Wafhing  of  Regeneration,  whereby  they  were  ' 
 '  new  born,  do,  oi  new  born  Babes  dcfire  the  fincere  A^ilk  of  the  Word,  and 
 '  are  no  longer  fubjeft  to  any  evil  Power  ?  Or  from  their  Birth,  accord- 
 *•  ing  to  the  Fore-knowledge  of  God  and  his  predeftinating  of  'em,  ^c.^ 
 
 If  Origen  Meant  to  fay,  that  it  is  a  Queftion  whether  fuch  a  little 
 Child  as  our  Savior  then  fet  before  the  Apoftles,  have  his  guardian 
 Angel  given  him  by  God  from  his  Birth,  or  from  his  Baptifm  •,  then 
 'iis  a  plain  Suppofal  that  fuch  Infants  were  baptized.  But  his  Mention 
 of  their  defiring  of  the  Milk  of  the  Word  at  the  Time  of  their  Ba- 
 ptifm, makes  it  doubtful  whether  he  meant  of  fuch  who  are  Infants  in 
 a  proper  Senfe,  or  whether  he  had  in  his  Mind  at  that  Place  fuch  Men 
 as  he  had  before  called  Chrifi's  Little  onesy  i.  e.  Men,  who  when  conver- 
 ted and  baptiz'd,  do  become  humble  in  Spirit,  &c.  And  this  Doubt  is 
 encreafed  by  obferving  the  Anfwer  that  he  gives  to  this  his  own  Qiie- 
 fbion:  for  he  fays,  that  for  one  fide  of  it  (viz..  that  the  Guardian  Angel 
 is  given  to  every  one  from  his  BirthJ  thefe  Places  of  Scripture  do 
 make^  God  (b)  who  feparated  me  from  my  Mothcr^s  Womb.  And  (c)  Be- 
 fore thou  camcfi  forth  out  of  the  Womb.,  I  fanclified  thee,  6kC.  But  for  the 
 other  fide  (vi^.  that  it  is  at  Baptifm  that  the  good  Angel  is  given) 
 this  does  make,  that  the  Time  of  Peoples  Vnbelief  u>  under  the  Angels  of  Sa- 
 tan :  and  then  after  their  New  birth^  he  that  has  bought  us  with  his  own 
 Blood,  delivers  'em  to  a  good  Angel.  He  has  alfo  another  Fancy;  that 
 poffibly  the  evil  Angel  that  preades  over  a  Man  during   his  Heathen- 
 
 F  i^m 
 
 {b)  Gal.  I.  15.     (c)  Jer.  i.  5. 
 
34  Origcn.  Chap.     V. 
 
 Yearaf-ifni,  b  at  the  Man's  ConverlTon  converted  alfo  himfelf,  and  becomes  a 
 ter  :hc     good   Angel  to  him. 
 
 Apoft.es       Moreover  in  the   Text  it  felf^  tbo'  our  Savior  had  begun  his  Dif- 
 
 ^J^^^^  courfe  with  taking  a  little  Child,  and  telling  'em  they  muft  h'tmble  them- 
 
 felvei  oi  that  I  ttle  ChiU\  yet  in  the  Procefs  of  it  (and  before  he  came 
 
 to  fpeak  the  forecited  Wordsj  'vi^.  at  v.  6.  he  ufes  the  Phrafe  of  Little 
 
 oyics  which  believe  in  him. 
 
 So  that  upon  the  whole,  the  Proof  of  Infant  Baptifm  from  this  place 
 oi  O^iien^  does  labor  under  confiderablc  Ambiguiry:  and  it  is  better 
 for  the  Ftcdobaptifls  not  fi)  to  rely  upon  it  for  a  Proof  of  Origen\  Senfe, 
 but  that  they  do  adhere  likewife  to  thofe  PafTages  of  his  which  I  re- 
 cited before;  which  tho'  they  are  but  Tranflations  of  fuch  Books  of 
 his,  the  Oiiginal  whereof  is  not  now  extant,  yet  they  are,  as  I  have 
 fhewn,  Tranflations  well  attefted. 
 
 I  will  add  to  this  one  Paflage  more,  in  which  Origen  brings  in  this 
 Text  of  Scripture,  which  is, 
 
 Horn.  9.  in  Jo  fit  am. 
 
 He  is  fpeaking  of  that  Text^  .7o/ 8.  33.  how  Jo^nHa  wrote  a  Copy  of 
 the  Law  of  Mofes  on  the  Stones  of  the  Altar:  and  that  he  did  it  tn  the 
 Frcjtnce  of  the  Children  of  I frael.  And  in  Allufion  to  this-,  fpeaking  of 
 our  Savior's  writing  his  Law,  not  on  Stones,  but  in  the  Hearts  of  his 
 Difciples,  he  finds  this  way  to  prove  that  this  alfo  is  done  in  the  Pre- 
 fence  of  the  Children  of  Ifracl.  He  fays  that  the  Word  Ifrael  figniiies  a 
 A'lind  that  jecs  God:  and  that  that  Definition  fits  well  to  Angels  :  and 
 that  the  Angels  aie  to  be  thought  to  be  prefent  at  the  giving  of  the 
 Holy  Sacraments.     And  then  he  adds, 
 
 Secitridum  Domini  fententiam  ^iccnti^  de  infant! bus  (cjiiod  &  tu  fuifti  in- 
 fans  in  bapttfmo)  cjnia  j4ngeli  eorum  fcmfer  vidcnt  faciem  patrii  mei  qui  in 
 ceelis  eft.  Coram  illis  igitur  filijs  Ifrael^  <jui  aderant  illo  tempore  cntn  tibi 
 fidei  Sacr amenta  traderentur^  videntibits  faciem  Dei^  Jejm  in  corde  tno  Den- 
 teronomiitm  fcripfit. 
 
 '  According  to  that  Saying  of  our  Lord  concerning  Infants  fand  thou 
 
 *■  waft  an  Infant  when  thou  waft  baptized)  Their  Angels  do  always  be- 
 
 *  hold  the  Face  of  my  Father  which  i^in  Heav^en.    So  then  j^fus  wrote  his 
 
 '  Law  in  thy  Heart  in  the  Prefence  of  thofe  Children  of  Ifrael,  Beholders 
 
 .-•.  '  of  God^s  Face,  at  the  Time  when  the  Sacrament  of  Faith  wa;  given  thee. 
 
 All  that  is  doubtful  in  this  Place  too,  is,  whether  when  he  fays.  Thou 
 toaft  an  Infant  when  thou  wafi  baptia^d^  he  mean  an  Infant  in  Age,  or 
 only  an  Infant  in  the  forefaid  fpiritual  Senfe.  Erafrnm  takes  it  in  the 
 former  Senfe  :  for  in  his  Edition  of  Origens  Works,  he  fets  in  the  Mar- 
 gin of  that  Place,  the  Word,  P^Jobaptifmus. 
 
 Tho'  this  Part  of  Origenh  Works  be  not  extant  in  Greel^  yet  we  may 
 the  more  depend  upon  it,  bccaufe  Rufinns  aflures  us  that  in  the  Tranfla- 
 tion  of  thefe  Homilies,  and  thofe  on  fudges^  he  has  neither  added  nor 
 omitted  any  thing  ^  but  truly  rendred  what  he  found  in  the  Gre^h  Books. 
 Terorat,  in  Horn,  ad  Romano f,  %    10, 
 
Chap.     V.  Origert.  3^ 
 
 ^.  lo.  But  whatever  be  determin'd  concerning  the  Senfe,  or  concern-  Ycjiaf- 
 ing  the  Authenticalnefs  of  this,  or  of  any  other  one,  particular  Saying  i^ei" the  A- 
 of  Origen-^  That  he  in  his  Books  did  generally  fpeak  of  Baptifmas  given  P^^*^'" 
 to  Infants,  is  plain  by  this:  That  St.    Htercm  fwlio  Vv^as  of  all  the  Ln-^^^\ 
 tin  Fathers  the  greatefl:  Reader  of  Origcvs  Works  in  their  original  Lan-  "^^ 
 guagc)  do's  acquaint  us,  both  that  he  did  fo  •,  and  alfo  that  he  built  his 
 talfc  Hypotheiis  of  the  Prxcxiilcnce  of  Sonls  on  this  Ground  partly,  that 
 by  it  he  might  give  the  better  Account  of  the  Sins   for   whi^h  an  In- 
 fint  is  haptizcd.     For  St.  Hlcrom  in  his  Third  Dialog  againft  the  Pf/^- 
 pans^  having  upbraided  them  that  they  could  not  apprehend  what  the 
 Scripture  teaches  of  Original  Sin  in  Infants,  as  derived  from  Adam^  for 
 the  Forgivencfs  whereof  they  fhouid    be  baptized,  fays  to  them  in  the 
 laft  Words  of  that  Book. 
 
 ^j^od  fi  injufla  vohis  "vidct'.ir  alienor nm  remijjlo  peccatorum  ;  q:fa  non  in- 
 dljct  qui  peccare  non  potiiit :  Tranjite  ad  Amafuim  vejirum^  qni  prdterita  in 
 coelis  &  antiqua  ddiUa  Jolvi  dicit  in  haptljmo.  Vt  CHJas  in  Cdteris  auUoritate 
 ducimini^  &  in  hac  parte  crrorem  fequamini. 
 
 ^  And  if  the  Forgivencfs  of  Sins,  which  are  the  Sins  of  another,  do 
 '  feem  to  you  unjuft,  or  fuch  as  he  \^an  Infant]  that  could  commit  no  Sia 
 '  himfelf,  has  no  need  of  ^  Then  march  over  to  your  Beloved  {_platnly  mean- 
 '  ing  Origen]  who  holds  that  in  Bapcifm  are  forgiven  thofe  Sins  which 
 
 *  have  been  committed  in  a  former  State  in  the  celeftial  Regions :  And 
 '  as  you  are  influenced  by  his  Authority  in  your  other  Points,  partake 
 
 *  of  his  Error  in  this  too.     The  Place,  with  the  Context,  1  muft  recite 
 hereafter,  CH.  XIX.  §    25. 
 
 Now  Origen^  or  any  other  Antient,  mentioning  a  Praftice  as  received, 
 and  giving  a  falfe  Ground  for  it,  is  as  good  a  Witnefs  of  the  Pradice 
 it  felf  as  the  moft  orthodox  Mentioner  of  it. 
 
 §.  II.  There  is  one  Circumftance  that  makes  Origen  a  more  compe- 
 tent Witnefs  to  give  Evidence  whether  the  Baptizing  of  Infants  had 
 been  in  ufe  Time  out  of  Mind,  or  not,  than  moft  other  Authors  that 
 we  have  left  to  us  of  that  Age:  becaufe  he  was  himfelf  of  a  Family  that 
 bad  been  Chriftian  for  a  long  time.  TertnlUan  and  all  the  reft  that  we 
 have  mentioned,  except  Irendnns.,  m.uft  have  been  themfelves  baptized  in 
 adult  Agej,  becaufe  they  were  of  Heathen  Parents,  and  were  the  firft  of 
 their  Family  that  turned  Chriftians :  but  Origm\  Father  was  a  Martyr 
 for  Chrift  in  the  Perfecution  under  Sever ns^  the  Year  after  the  Apoftles 
 102.  And  Enfehius  (i^)  afllires  us  that  his  Forefathers  had  been  Chri- 
 ftians for  fcveral  Generations  -^  tw  -tz  -^  iitiytvn  tw  tjk  K^-m  x^'s^V  ^i^<r- 
 i{a.KiAi  CM  '7rpo)pvav  iozaC^iTzo.  The  Chriftian  DoUrine  xvm  convey' d  to  him  from  his 
 Forefathers.  Or^  as  Rufinns  (i6j  tranflates  it,  ah  avis  atq-^atavis,  '  From 
 '  his  Grandfathers  and  Great  Grand-fathers. 
 
 That  which  gave  Occallon  to  Enftbius  to  inquire  into  his  Pedigree, 
 was  the  Slander  of  Porphyrins :  for  he  endeavouring  to  fhew    that  the 
 
 F  2  Chriftian 
 
 (15)  Eccl.  H.  L  6.C.  19.     (i6)  1.  6.  c.  14, 
 
56  Origeni'  Chap.    VI^ 
 
 Yc7.r  .f  Chriflian  Religion  had  nothing  in  it  of  Learning  or  Science,  and  had 
 
 tcrchcA-none  but  illiterate  Followers-,  and   not  being  able  to  deny  or  conceal 
 
 p  files     |.}^g  g^g^j.  [Repute  of  Origen  for  his  Skill  in  humane  Literature,  had  feigned 
 
 ^^S\r^  that  he  was  at  firfl:  a  Heathen^  and  having  learned  their  Philofophy,  and 
 
 then  turning  Chriftian,  had  endeavoured  to  transfer  and  j^pply  it  to  trim 
 
 Hp  the  ChrifiUn  Fables.     In  Confutation  of  this  Lye,  Eufebinsj  as  I  faid, 
 
 fets  forth  his  Chriftian  Defcent. 
 
 Now  fince  Origen  was  born  Jnm  185,  that  is,  the  Year  after  the  A- 
 poltles,  8 J.  (for  he  was  17  Years  old  when  his  Father  fuffer'd)  his  Grand- 
 father, or  at  leafl  his  Great-Grandfather,  mnft:  have  lived  in  the  Apo- 
 ftles  Time.  And  as  he  could  not  be  ignorant  whether  he  was  himfelf 
 baptized  in  Infancy,  fo  he  had  no  farther  than  his  own  Family  to  go 
 for  Inquiry  how  it  was  pradis'd  in  the  Times  of  the  Apoftles. 
 
 Befides  that  he  was,  as  I  faid,  a  very  learned  Man,  and  could  not  be 
 ignorant  of  the  Ufe  of  the  Churches,  in  mod  of  which  he  had  alfo 
 travelled :  for  as  he  was  born  and  bred  at  jHexandria.,  fo  it  appears  out 
 of  Eufehlfts  (11)  that  he  had  lived  in  Greece j  and  at  J^ome^  and  in  C^ppa- 
 docia^  and  Arabia^  and  fpent  the  main  Part  of  his  Life  in  Syria  and  P<3- 
 lefiine. 
 
 CHAP.     Vf. 
 
 Quotations  out  of  St.   Cyprian, 
 
 Cypriani  EpiH.  64.  (  Pamel/j  Edit.  5'9.)  ad  Pidum. 
 
 Y       f  §'    '•    C^'  Cyprian  was  Bifhop  of  Carthage.    And  it  was  the  Cufloru 
 rthe  A  '   vJ  i^  ^^^^  ^s  in  all  other  great  and  metropolitical  Cities,  for  the 
 
 neighbouring  Biftiops  to  meet  there  at  certain  Times  to  confult  of  and 
 determine  any  emergent  Affairs  of  the  Church. 
 
 At  this  time,  Anno  Dom.  2^3-  ^^^ere  were  56  of  'em  in  Council  And 
 one  F/V?«  a  Country  Bifhop,  had  fent  a  Letter  with  two  Cafes,  in  which 
 he  defired  their  Refolution ;  which  they  give  in  this  Epiftle  to  him. 
 
 One  being  about  one  Vi^or  a  Presbyter,  that  after  a  Crime  commit- 
 ted had  by 'the  Rafhnefs  of  a  certain  Bifhop,  been  admitted  too  foon 
 to  Abfoiution,  is  nothing  to  our  Concern. 
 
 The  other  Queftion  being,  whether  an  Infant,  before  it  was  8  Days 
 old,  might  be  baptized,  if  Need  required :  I  fball  recite  fo  much  of  the 
 Letter  as  concerns  that. 
 
 Cyprianits 
 
 {19)  H.E.1.6. 
 
Chap.    VI.  Cypmx). 
 
 vr 
 
 Cypriams  &  c^teri  Col!eg£^  qui   in   C'-ncilio  cffuerunt^  mmero    66.  Year  af- 
 
 /vVi^  frafr/  falutem.  cer  the 
 
 Legimus  lit  eras  tuasy  f rater  cariJJ^me,  quibus  Ctgnificafii  de  Vigors  quod  am 
 presbytero,  &c. 
 
 J^antum  verh  ad  caufam  infantium  pertinet,  quos  dixifli  intra  fecHndum  vel 
 tertium  diem^  quo  nati  fmty  confllmos  baptizari  non  oportere :  &  conftderan- 
 dameffe  legem  c ire Hmciftonis  ant iq!i£-^  tit  intra  oSiavum  diem^  emnqmnatns  ejl 
 baptizandum  &  fadhficandum  non  putareSj  longe  aliud  in  Concilio  noflro  omni- 
 bus vifum  efl.     lu  hoc  enim  quod  tu  put  abas  effe  faciendum  nemo  confenfit :  fed 
 univerft  potiks  judicavimus  nuUi  hominum  natomifericordiam  Dei  &  gratiam  de- 
 negandam.     Nam  cwn  Dominus  in  Evangelio  fuo  dicat  ^   Filing  hominii  non  V8- 
 nit  animas  hominum  perdere,  fed  faluare  •,    quantum  in  nobis  efiy  ft  fieri  potefi, 
 nulla  anima  perdenda  efi.    ^uid  enim  ei  deejf,    qui  femel  in  utero  Dei  manibus 
 formatm  efi  ?   Nobis  enim  atq'-,  oculis  nojiris  fecundum  dierum  fecularium  curfum 
 accipere  qui  nati  funt,  incrementum  videntur.     Ceterkm  qu£CHnq  ^  a  Deo  fiunfy 
 Dei  faSioris  majefiate  &  opere  perfe^a  funt,    Effe  deniq-^  apudomnes  five  in- 
 f antes  five  major es  natu,  unam  Diuini  mmeris  cequalitatem  declarat  nobis  Divi- 
 n<e  Scripture  fides.    Heliz£m  fuper  infant  em  Sunamitidis  vidu£  fiiium  qui  mor* 
 tutisjacebat,  itafe  Deum  deprecans  fuperfiravit,  ut  capiti  caput  c^  faciei  fades 
 applicaretur,  &  fuper fufi  He Uz£i  membra  ftngulis  parvuli  membrisy  &  pedes  pe- 
 dibusjungerentur.     J^£  res  fi  fecundum  nativitatis  ?iofir£  &  corporis  qualita^ 
 temcogitetury  adulto  &  proveUo  infansnon  poffet  aquariy  nee  coh£rere  &  fuffice- 
 re  poffent  membra  parva  fnajoriha.     Sed  illic  £qualitai  divina  o-  fpiritualis  ex- 
 primitury  quod  pares  atq-y  £quales  fint  homines  quando  a  Deo  femel  fa&i  funt, 
 &  pofit  £ta^  nofira  in  incrementis  corporum  fecundum  fecuhmiy  non  fecundum 
 Deum  habere  difcrimen.   Nifi  fi  &  gratia  ipfa  qu£  baptizatis  datur,  pro  £tate 
 accipientium  vel  minor  vel  major  tribuitur  -y   cum  fpiritus  fan&:m  non  de  menfura, 
 fed  de  pietate  atq-y  indalgentia  paterna  £qualis  omnibus  pr£beatur.     Nam  Dem   ; 
 ut  Perfonam  non  accipit^  fie  nee  £tatem  3    cum  fc  ommbus  ad  c£leflis  grati£  con- 
 fecutionem  £qualitate  librata  pr£beat  patrem.     Nam  &  quod  vefligium  inftntis  ■ 
 in  primis  partus  fui  diebm  conftituti  mundum  non  effe  dixijtiy  quod  unmquifq'y  no- 
 (Irnm  borreat  exofculari :  nee  hoc  putamm  ad  coeleflem  gratiam  dandam  impedi- 
 mento  effe  oportere.     Scrip  turn  efi:  enimy  omnia  munda  funt  mundis  :   ncc  aliquis  ■ 
 nofirnm  id  debet  horrercy  qujd  Deus  dignatm  efi  facere.     Nam  ctfi  adhnc  infans 
 apartu  novus  efi,  non  it  a  efi  tamen,  ut  quifquam  ilium  in  gratia  danda  atqi,  in 
 pace  facienda  horrere  debeat  ofculari :   quando  in  ofculo  infantis  unusquisq;  no- 
 firnm  pro  fua  religione  ipfas  adhiic  recentes  Dei  manus  debeat  cogitare  •,   quas  in 
 bomine  modo  formato  &  recens  nato  quodammodo  exofiulamury  quando  id  quod 
 Deus  facit  ample&imur.     Nam  quod  in  judaica  circumcifion?  carnali  oBavus   ■ 
 dies  obj'ervabatur,  Sacr amentum  efi  in  umbra  atqs  imagine  ante  pr£mijfum,  fed 
 veniente  Chrifio  veritate  complctum  .•  narn  quia  oliavus  dies,   i.  e.  pofi  fabbatum 
 primus y  dies  futurus  erat,  quo  Dominus  rejurgeret,    &  nos  vivificarety  &  cir- 
 sumcifmnem  nobis  fpiritualem  daret \  Bic dieso^avus  i.e. pofi  fabbasum primus 
 
]y^'\^ 
 
 3S  Cyprkn]  "Chap.     VI 
 
 Year  af-.  o-  Bomlmcus  pr£cejjit  in  imagine,  qu'£  imago  cejjavit  fupevveniente  poflmodum 
 rer  r'ne  veritate^  &  data  72obis  fpirituali  circumcifione.  Propter  quod neminem  put amus 
 Apoftles .  ^  gratia  confequenda  impeaiendum  ejfe  ea  lege  qu£  jamftatuta  efi,  nee  Jpiritua^ 
 \^^^^j  /t7«  circumcifionem  impcdiri  carnak  circumcifione  debere  :  fed omnem  omnino  ad- 
 mittendum  ejfe  ad  gratiam  Chrijii :  quando  &  Petrns  in  AEiis  j^pofiolorum  loqiia- 
 
 *  tur  &  die  at  --,  Dominus  mihi  dixit  neminem  hominiim  communem  dicendum  &im' 
 mmdmn.  Ceterum  fi  homines  impedirc  aliquid  ad  gratia  confecutionem  poffet  ^ 
 magis  adultos  &  provctios  &■  majorrs  natu  pojjent  impedire  peccata  graviora. 
 Porro  autem  fi  ctiam  gravij/imis  dchtioribus,  &  in  Deum  multnm  ante  peccan- 
 tihuSj  cum  pofiea  crcdidcrint,  remijfa  pec  cat  or  urn  datur,  &  a  baptifmo  atq\  a 
 grati  nemo  prohibetnr:  quanto  magis  prohiberi  non  debet  inf an s,  quirecens  na- 
 tus  nihil  peccavitj  Jiifi  qiiod  fccundum  Adam  carnaliter  natits  contagimn  mortis 
 antiqu£  prima  nativitate  contraxit  ?  qui  ad  remijfam  pec  cat  or  um  accipiendam. 
 hoc  ipjo  facilius  accedit,  quod  itli  remittuntur  non  propria  fed  aliena  peccata. 
 Et  idcircoy  frater  carijfime,  h£c  fait  in  Ccjicilio  nojira  fententia,  a  baptifmo 
 atq-j  a  gratia  Lei,  qui  omnibus  &  mifericors  &  benignus  &  pius  ejl,  neminem 
 per  ms  debere  prohiberi.  ^iipd  cum  circa  univerfos  cbfervandum  fit  atq-,  reti- 
 ijendum^  magis  circa  infantes  ipfos  &  recens  natos  obfervandum  put  amus,  qui 
 hoc  ipfo  de  ope  nodra  ac  de  Divina  mifericordia  plus  merentur,  quod  in  primo 
 fi-atim  nativitatis  fu£  ortu  plor antes  acflentes,  nihil  aliud  faciunt  quam  depre- 
 
 '  can  tur.    Opt  amus  te,  frater  carijfime^  femper  bene  valere, 
 
 C3"prian  an^  the  rejl  of  the  Bifhops  who  were  prefetit  at  the  Council^ 
 Sixty  Six  in   Number^  To  Fid  us  our  Brother^  Greet  Jing. 
 
 '  Wc  read  your  Letter,  mofl:  dear   Brother,  in   which  you   write  of 
 '  one  ViStor  a  Priefl:,  &c.  —  But  as  to  the  Cafe  of  Infants:  Whereas 
 
 *  you  judge  that  they  miifi  not  be  haptiz.cd  within  2  or  3    Days  after  they  are 
 
 *  horn  ^  and  that  the  Rule  of  Circumcifion  «  to  he  ohferved,  Jo  that  none 
 ^  Jljonld  he  haptiz.cd  and  fanSlified  before  the  eighth  Day  after  he  is  born  : 
 ^  We  were  all  in  our  Aflembly  of  the  contrary  Opinion.     For  as  for 
 
 *  what  you  thought  fitting  to  be  done,  there  was  not  one  that  was  of 
 '  your  Mind,  but  all  of  us  on  the  contrary,  judged  that  the  Grace  and 
 
 *  Mercy  of  God  is  to  be  denied  to  no  Perfon  that  is  born.     For  where- 
 
 *  as  our  Lord  in  his  Gofpel  fays,  The  Son  of  Man  came  not  to  deflroy 
 *^  A^ens  Soids  [^or,  Lives]  but  to  fave  ^em :  As  far  as  lies  in  us,  no  Soul, 
 
 *  if  pofiible,  is  to  be  loft. 
 *  For  what  is  there  deficient  in  him  who  has  been  once  formed  ia 
 
 *  the  Womb  by  the  Hands  of  God  ?  They  appear  to  us  and  in  our  Eyes 
 '  to  attain  Perfecftion  [ox^  Encreafe^l  in  the  Courfe  of  the  Days  of  the 
 
 *  World  :  but  all  Things  that  are  made  by  God,  are  perfeft  by  the 
 '  Work  and  Power  of  God  their  Maker.  The  Scripture  gives  us  to  un- 
 ^  derftand  the  Equality  of  the  Divine  Gift  on  all,  whether  Infants  or 
 ^  grown  Perfons.  Elljha  in  his  Prayer  to  God  ftretched  himfelf  on  the 
 ^  Infant  Son  of  the  Shmamite  Woman  that  lay  dead,  in  fuch  manner 
 
 '  that 
 
dap.     VI  St.  Cyprian.  ^9  ■ 
 
 that    his  Head,  and  Face,   and   Limbs,   and  Feet  were  applied  to  the  Year  a f- 
 Head,  Face,  Limbs,  and  Feet  of  the  Child:  which,  if  it  be  undeiftood  tenhe 
 according  to  the  Quality  of  our  Body  and  Nature,  the  Infant  could  Apoftles 
 not  hold  Meafu  e  with  the  grown  Man,  nor  its  lir tic  Limbs  fit  and  reach  JJ^-^ 
 to  his  great  Ones.     But  in  that  Place  a  fpiritual  Eqinlity,  and  foch  as  is        ^^"^ 
 in  the  Efteem  of  God,  is  intimated  to  us-,  by  v»'hich  Perfons  that  are 
 once  made  by  God  are  alike  and  equal  :  and  our  Growth  of  Body  by 
 Age  makes  a  Difference  in  the  Senfe  of  the  World,  but  not  of  God. 
 Unlefs  you  will   think  that  the  Grace  it   felf,    which  is  given  to  ba- 
 ptized Perfons,  is  greater  or  lefs,   according  to  the  Age  of  thofe  that 
 receive  it:  whereas  the  holy  Spirit  is  given  not  by  different  Meafures, 
 but  with  a  fatherly  AfflQion  and  Kindnefs  equal  to  all.     For  God,  as 
 he  accepts  no  one's  Peifon,  fo  not  his  Age;,  but  with  an  exadl  Equa- 
 lity fhews   himfelf  a  Father  to  all   for   their   obtaining  the    heavenly 
 Grace. 
 
 '  And  whereas  you  fay,  that  an  hfiunt  in  the  firf}  Days  after  its  Birth 
 is  unclean^  fo  that  any  of  us  abhors  to  kifs  it.     We  think  rot  this  neither/' 
 to  be  any  Reafon  to  hinder  the  giving  to  it  the  heavenly  Grace.  For  \ 
 it  is  written  ^  To  the  Clean  all  Things  are  clean :  nor  ought  any  of  us  to  /        v 
 abhor  that  which  God  has  vouchfafed  to  make.    Tho'  an  Infant  come  \  Q.^a^-^ 
 frefh  from  the  Womb,  no  one  ought  to  abhor  to  kifs  it  at  the  giving  \      n    . 
 of  the  Grace  and  the  owning  of  the  Peace  [or,  Brotherhood]  when  as/       r^'^" 
 in  killing  the  Infant,  every  one  of  us  ought,  out  of  Devotion,  to  think  \         * 
 of  the   frefh  Handy-work  of  God  :  for  we  do  in  fome  Senfe  kifs  his   ) 
 Hands  in  the  Perfon  newly  formed  and  but  new  born,  when  we  em- 
 brace that  which  is  of  his  making. 
 
 '  That  the  eighth  Day  was  obferved  in  the  Jexviflj  Circumcifion,  was  a 
 Type  going  before  in  a  Sh^^dow  and  Refemblance  j  but  on  Chrift's 
 Coming  was  fulfilled  in  the  Snbft-ance.  For  bccaufe  the  eighth  Day, 
 that  is,  the  next  to  the  Sabbath  Day,  was  to  be  the  Day  on  which 
 the  Lord  was  to  rife  from  the  Dead,  and  quicken  us,  and  give  us  the 
 fpiritual  Circumcillon  •,  this  eighth  Day,  that  is  the  next  Day  to  the 
 Sabbath,  or  Lord's  Day,  was  hgnified  in  the  Type  before ;,  which  Type 
 ceafed  when  the  Subflance  came,  and  the  fi)iritual  Circumcifion  was 
 given  to  us. 
 
 '  So  that  we  judge  that  no  Perfon  is  to  be  hindred  from  obtaining 
 the  Grace,  by  the  Law  that  is  now  appointed:  and  that  the  fpiritual 
 Circumcillon  ought  not  to  be  reflrained  by  the  Circumcifion  that  was 
 according  to  the  Fle(h  :  but  that  all  are  to  be  admitted  to  the  Grace 
 of  Chrifl  \  fince  Peter  fpeaking  in  the  ^t}s  of  the  /ipoflks^  fays,  The 
 Lord  has  JJicrrn   me   that  no  Perfon  is  to  be  called  common  or  unclean.  \ 
 
 '  If  any  thing  could  hz  an  Obftacle  to  Perfons  againft  their  obtaining 
 the  Grace  ^  the  adulc  and  grown  and  elder  Men  would  be  rather  hin- 
 dred by  their  more  grievou'?  Sins.     If  then  the  grcatcfl:  Offenders,  and 
 they  that  have  grievouQy   finn'd  againfl  God  before,  have   when  they 
 15  afterward  come  to  believe,  Forgivencfs  of  their  Sins  •,■  and  no  Perfon 
 
 •  is 
 
/ 
 
 .K^^n- 
 
 ^  Sr.  Cyprian;  Chap.    VI. 
 
 .^Year  af-  ^is  kept  d'fl^  from  Baptifm  and  the  Grace  :  liow  much  lefs  Reafon  is  there 
 terthe  '  to  reliiie  an  Infant,  who  being  newly  born  has  no  Sin,  fave  that  be- 
 Apoftles  t  ing  delcendcd  from  ^t^am  according  to  the  Flefii,  he  has  from  his  very 
 ^5°'„  •  *  Birth  contrafted  the  Contagion  of  the  Death  anciently  threatned  ? 
 <  Who  comes  for  this  reafon  more  eafily  to  receive  Forgivenefs  of  Sins, 
 
 *  becaufe  they  are  not  his  own  bnt  others  Sins  that  are  forgiven  him. 
 '    '  This  therefore,  dear  Brother,  was  our  Opinion  in  the  Aflembly  i 
 t  that  it  is  not  for  us  to  hinder  any  Perfon  from  Baptifm  and  the  Grace 
 t  of  God    who    is  merciful  and  kind  and  affeftionate  to  all.     Which 
 
 *  Rule,  as  it  holds  for  all  ^  fo  we  think  it  more  efpecially  to  be  ob- 
 c.  ferv'd  in  reference  to  Infants  and  Perfons  newly  born :  to  whom  our 
 t  Help  and  the  Divine  Mercy  is  rather  to  be  granted,  becaufe  by  their 
 c  Weeping  and   Wailing   at  their  firft  Entrance  into  the  World,  they 
 
 -e  do  intimate  nothing  fo  much  as  that  they  implore  CompaQion. 
 '  Dear  Brother,  we  wilh  you  always  good  Health. 
 
 It  is  not  denied  by  any  but  that  this  is  a  plain  Proof  of  Infants  Ba- 
 ptifm being  taken  for  granted  at  that  time  :  fince  both  f/Vz^-  who  puts 
 the  Queflion,  and  the  Council  that  refolve  it,  do  (hew  by  their  Words 
 their  Senfe  to  be  that  they  are  to  be  baptiz'd  in  Infancy  •,  only  Fid^s 
 thought  not  before  the  eighth  Day. 
 
 Mr.  Tombs,  who  makes  fome  Exceptions  againfl  the  foregoing  Tefti- 
 monies,  as  not  being  plain  Declarations  of  the  Author's  Mind,  or  not 
 certainly  genuin,  (but  yet  no  other  Exceptions  than  what  I  have  men- 
 tion'd)  grants  this  to  be  plain,  and  to  {i)fay  emngh^  and  more  than  e- 
 270'.iah,  except  it  had  /poke  more  to  the  Turpofe,  and  would  have  it  pafs  for 
 ahe'^ Spring-head  of  Infant- Baptifm. 
 
 §.  2.  But  there  is  one  Antipasdobaptift  Writer,  a  Man  of  more  Bold- 
 nefs  in  his  Aflertions  than  the  reft,  that  would  reprefent  this  as  a 
 forged  or  fuppofititious  Piece.  (2)  We  would  rather  believe^  fays  he,  that 
 thefe  Things  were  foified  into  his  Writings  by  that  vUlanous  cnrfed  Generation^ 
 that  fo  horribly  ab:is'd  the  Writings  of  mofi  of  the  Ancients. 
 
 But  as  Mr.  Tombs  was  more  wary  and  learned  than  to  objeft  any  fuch 
 thing,  fo  there  could  not  have  been  any  thing  more  unlucklily  pleaded. 
 For  fo  it  happens,  that  in  all  Antiquity  there  is  not  any  one  Piece 
 -that  can  more  ceitainly  be  prov'd  to  be  genuin  than  this :  becaufe  it 
 is  fo  of^ten  quoted  by  St.  Hierom,  St.  s/lujiin,  and  others  that  liv'd  a 
 while  after  ^  not  in  any  queftion  of  Infant- Baptifm,  but  of  Original  Sin, 
 -Which  the  Pelagians  denied,  tho'  they,  as  I  fhall  fliew  hereafter,  granted 
 and  pradis'd  Infant- baptifm.  I  (hall  have  occalion  in  the  following 
 Chapters  to  cite  fome  ot  the  Paflages  of  the  forefaid  Fathers  where  they 
 -mention  this  Epiftle  of  St.  Qprian.  and  at  prefent  ftiall  refer  the  Reader 
 to  fuch  Places  of  St.  Jufiin,  where  he  tranfcribes  lar^e  PaCages  'verba- 
 tim out  of  it,  fo  as  to  recite  it  by  Parcels  almoft  aU. 
 
 In 
 
 ^i;  Examen,  p.  lo,  1 1.    (i)  Ddnvers  Treaufe  of  Baptifm,  Pan  2.  ch.  3. 
 
Chap.     Vr.  St.  Cyprian.  4r 
 
 In  his  Ep.  iS.  ad  HUronym.  He,  fpeaking  of  fome  that  taught  that  YearaF- 
 the  Body  only,  and  not  the  Soul,  muft  fuffer  for  Original  Sin,  fays  a-'^ercheA. 
 raong  other  Things  this;  BUjfed  Cyprian,  mt  making  any  new  Decree^  but'i^^''^'^' 
 exprejpn^  the  firm  Path  of  the  Churchy  in  refming  thofe  that  thonght  a  Child  '2^^.-^ 
 miij}  not  be  bapt'-^^ed  before  the  e'ghth  Day^fald  {not  that  no  Flejh^  bpit)  that  ^^^'"^^^''^'^ 
 Eo  So;.l  mull  be  lofl. 
 
 And  /.  4.  contra  dua^s  Ep'fi.  Pelagianormn^  c.  8.  He  recites  three  large 
 Pafiages  out  of  it. 
 
 And  /.  5.  de  peccatomm  mcritis  &  reniiffione,  c.  5.  having  mention'd 
 tiiis  Epiflle,  he  tells  MarcelHnui^  the  Nobleman,  to  whom  he  writes  ; 
 ro:i  may  J  if  yon  plcafe,  read  the  Epiflle  it  felf  of  the  faid  Martyr  about  the 
 £aptiz.ing  of  Infants :  for  there  is  no  dokbt  but  it  is  to  be  had  at  Carthage, 
 However  I  have  thottght  fit  to  tranfcribe  fome  part  of  it,  as  much  as  is  necejfa- 
 ry  for  cur  prefcnt  Qticftion^  Cwhich  was  about  Original  Sin.]  So  he  begins 
 where  I  Began  ;,  but  as  to  the  Cafe  of  Infants:  whereas  you  judge  they  mufi 
 not  be  baptiz.(d  withm  z  or  i  Days^  ^c.  and  goes  on  to  repea^c  two  large 
 Paragraphs  'verbatim  out  of  it. 
 
 Alfo  having  Occalion  to  C3J  preach  at  Carthage  againfl  Pelagianlfm, 
 he  towards  the  End  of  his  Sermon,  recites  to  the  People  fome  Part  of 
 this  Epiftle,  telling  'em  that  they  are  the  Words  of  Cyprian  an  ancient  Bi- 
 Jhop  of  that  See.  /yo// Cyprian,  fays  he,  was  asked  whether  an  Infant  mght 
 he  baptiz.ed  before  the  eighth  Day,  becaufe  in  the  old  Law  it  was  not  lawful 
 to  circumcife  but  on  the  eighth  Day.  The  Qjiefiion  was  of  the  Day  of  Bapti- 
 z,ing^  for  of  Original  Sin  there  was  no  ^ueflon :  and  therefore  from  a  thing 
 of  which  there  was  no  Que  ft  ion  .^  the  ^efiion  that  was  flartcd  was  re- 
 folved.  St.  Cyprian  faid  among  other  things  ;  fo  that  we  judge  that  no 
 Perfon  is  to  be  hindred  from  obtaining  the  Grace,  &c,  [[proceeding 
 to  thofe  Words  3  becaufe  they  are  not  his  own  but  others  Sins  that 
 are  forgiven  him.  See  how  he  making  no  doubt  of  this  Matter  [viz.  of  Ori- 
 ginal Sin]  fol^>es  that  of  which  there  was  Doubt  :  he  took  this  from  the  Foun- 
 dMion  of  the  Church  to  faflen  a  Stone  that  was  loofe.  I 
 
 St.  Niirom  alfo  quotes  a  good  Part  of  it  verbatim  I.  v  Dialog,  adv.  Telag.  I 
 
 §.  3.  Since  then  it  is  plain  that  it  was  at  that  time,  and  in  thofe 
 Places  where  St.  Cyprian  had  liv'd,  commonly  known  for  his,  and  fre- 
 cjuent  in  the  Hands  of  learned  Men  ;  there  is  the  lefs  need  of  confidcr- 
 ing  thofe  Objedions  which  are  brought  as  probable  againft  its  being 
 genuin. 
 
 The  forefaid  Author  faysj  We  meet  with  no  fuch  Councilj  neither  can  it 
 Appear  where  it  was  held. 
 
 But  this  is  to  make  himfelf  more  ignorant  than  he  is,  as  if  he  did  not 
 know  that  the  Date  of  this  is  before  thofe  Times  in  which  the  Ads 
 of  the  Councils  ufed  to  be  regiltred  and  collected  into  Volumes:  ^o 
 that  this  had  been  loft,  if  it  had  not  been  prcfcrv'd  among  the  Epi- 
 ftles  of  this  Father.    And  befides,  that  they  never  us'd  to  put  into  the 
 
 G  Volumes 
 
 (^  Scrm.  14.de  verbis  Afoft. 
 
\.y^y^^^ 
 
 ^z  St.  C^^prian.  Chap.  Vf. 
 
 Year  a f- Volumes  of  Councils  the  Acls  of  thofe  ordinary  A (Temblies  in  which  the 
 ter  the  A- neighbouring  Bi(hops  met  every  half  Year  at  the  principal  City  (where- 
 poftles  (jf  j.|^|g  yygs  Q^Q^  ^iz.^  St.  Cyprian's,  neighbouring  CoUegues  allembled  at 
 Carthage)  but  only  thofe  in  which  fome  extraordinary  Matter  was  hand- 
 led. " 
 
 §.  4.  Yet  this  is  proper  to  obferve  here,  that  whereas  (4)  Crotiics 
 would  prove  that  Infant- Baptifm  was  not  miiverfally  held  to  be  necelTary, 
 hccaiife  in  the  Councils  one  finds  no  earlier  Mention  of  it  than  in  the  Council 
 of  Carthage,  meaning  that  in  the  Year  418.  We  fee  here  that  tho'  that 
 were  true  f  which  I  (bail  by  and  by  (9)  fhew  to  be  falfe)  that  there  were 
 no  earlier  Mention  of  it  in  thofe  Councils  that  are  in  the  ordinary  Col- 
 ledions:  yet  there  is  Mention  of  it  in  this,  that  was  earlier  than  any 
 of  'em  5  and  tho'  met  on  ordinary  Occafions,  more  numerous  than  fe- 
 veral  of  'em. 
 
 §.  J.  It  is  objeded  likewife,  that  whereas  St.  y^itfiin  foraewhere  (6j  lays 
 down  this  as  a  Rule,  that  what  the  whole  Church  thro'  all  the  World  does 
 pra5iife,  and  yet  it  has  not  been  inflitnted  in  Councils^  but  has  been  always  in 
 ufcy  is  with  very  good  Reafon  fnpfofed  to  have  been  fettled  by  Author  it/  of  the 
 ^pofiles,  and  applys  that  Rule  to  Infant-Baptifm  •,  he  confequently  takes 
 it  not  to  have  been  inftituted  by  any  Council  ^  and  therefore  that  he 
 contradicts  himfelf  when  he  believes  there  was  fuch  a  Council  as  this 
 Letter  mentions. 
 
 But  there  needs  nothing  but  for  a  Man  to  open  his  Eyes  to  fee  that 
 tills  Council  does  not  inftitutc  the  Baptifm  of  Infants,  or  enad  that  they 
 fhould  be  baptized  ^  but  takes  that  for  granted,  or  as  a  Thing  known 
 and  fuppofed  by  both  Parties,  that  they  are  to  be  baptized  ^  and  deter- 
 mines only  that  Qiiellion,  whether  they  may  be  baptiz'd  before  the 
 eighth  Day.  Which  very  Thing  St.  Mfi^n  notes  in  the  Words  1  jult 
 now  cited,  Ep.  28.  Cyprian  not  making  any  new  Decree^  &ic. 
 
 §.  6.  Another  Exception  that  is  made^  has  I  think,  fome  Truth  in 
 it,  viz.  That  fome  of  the  Reafons  nfed  in  this  Council  and  exprefs'd  in 
 this  Letter,  do  appear  fomething  frivolous  and  iliallow.  But  I  do  not 
 fee  how  it  is  at  all  to  the  Purpofe. 
 
 1.  Becaufe  thefe  Reafons  are  not  defign'd  to  prove  Infant-Baptifm, 
 but  to  take  off"  the  Objedions  concerning  the  eighth  Day. 
 
 2.  If  they  had  been  us'd  by  thefe  Bilhops  as  Grounds  of  Infant-Ba- 
 ptifm ^  yet  fmce  our  Enquiry  is  what  the  Church  then  practis'd,  and 
 not  how  able  St.  Cyprian  and  they  were  to  argue  ■  their  Evidence  is 
 the  fame,  how  weak  foever  their  Reafonings  are.     But, 
 
 3.  This  alfo  may  be  faid  in  Apology  for  their  Abilities-,  that  to  a 
 frivolous  and  foolifh  Queilion  or  Objedion  'tis  almolt  impoflible  to 
 give  any  Anfwer  that  will  not  feem  frivolous  to  thofe  that  confider 
 not  the  Occafion  of  it.  On  this  Account  Iren^pu^  and  many  of  the  Fa- 
 thers fuffer  in  our  Judgment:  they  are  forc'd  to  write  a  great  deal  in 
 
 Confutation 
 
 (4)  Annot.in  Mac.  19.  (5}  CH.  XV/j  (6)  DebaptifmocontraDonatiftas,1.4.c,23, 
 
Cfiap:    V^  St.  Cyprian'  4j 
 
 Confutation   of  fuch   idle  and  enthuUaftical  Stuff  as  feems   to  us  not   Ycarat- 
 to  deferve  tliree  Words:  but  it  was  necelPary  then  to  difentangle  the^ertheA- 
 Souls  of  ignorant  Chriflians.     So  any  Book  written  now  ia  anfwer  to  poiUc^ 
 the  Reafonings  of  the  ^^ahrs^  &C.  will  in  the  next  /.ge  feem  to  be  the  ^5^' 
 Work  of  a  Man  that  had  little  to  do.     This  Fidus  thought  that  the  na-  '"-'V'^ 
 tural  Uncleannefs  of  an  Infant  in   the  firft  Days  after  his  Birth,  was  a 
 Reafon    againfl:  baptizing   it  then  :  which,  as  Rigaltks  obferves,  was  a 
 Relique  of  heathenifh  Superftition.    He  alfo  feems  to  have  made  fome 
 QueJtion  whether  lO  young  an  Infant  be  a  perfeft  human  Creature  :  as 
 if  eight  Days  made  any  great  Difterence  in  that  Matter.     The  Anfwers 
 to  fuch  Arguments  will  feem  ot    little  Weight.     All  that  he  objeded 
 of  Senfe,  v/as  the  Rule  of  Circumcillon  on  the  eighth  Day.     To  which 
 St.  Cyprian  anfwers,  as  other  Fathers  do,  that  the  Circumftance  of  the 
 Day  was  typical,  and  fo  not  now  obliging. 
 
 §.  7.  If  we  look  back  from  this  Time  to  the  Space  that  had  pafTed 
 from  the  Apoflles  Time,  which  was  but  150  Years  ^  we  muft  cdnclude 
 that  it  was  eafie  then  to  know  the  Pradice  of  Chriftians  in  the  Apo- 
 itles  Days.  For  fome  of  thefe  66  Biftiops  mult  be  thought  to  be  at  this 
 Time  70  or  80  Years  old  themfclves,  which  reaches  to  half  the  Spsce  : 
 and  at  that  Time  when  they  were  Infants,  there  mull  have  been  feve- 
 ral  alive  that  were  born  within  the  Apoftles  Age.  And  fnch  could  not 
 be  ignorant  whether  Infants  werebapciz'd  in  that  Age,  when  they  them- 
 fdves  were  fome  of  thofe  Infants. 
 
 It  is  plain  likewife  that  there  was  no  Difpute  or  Difference  of  Opi' 
 nion  (as  there  mnft  have  been  among  fo  many,  if  any  Innovation  had 
 been  madej.  For  'tis  here  faid,  there  vpm  not  one  of  Fidus'/  Afind  thac 
 Infant- Baptifm  muft  be  delayed  till  the  eighth  Day.  Much  lefs  then  was 
 there  any  of  Opinion  that  it  was  not  to  be  us'd  at  all. 
 
 In  a  Do^rinal  Point,  as  Mr.  Baxter  well  obferves,  a  Aiiflake  is  eajter^ 
 or  in  a  bare  Narration  of  [onte  one  FaH::  But  in  a  Af After  of  FaEi  of  fo  p/tb- 
 iic  Notice^  and  which  fo  many  thonfands  were  Partakers  in^  as  Baptifm  was^ 
 How  could  they  be  ignorant. 
 
 Suppofe  it  were  a  Q_ueItion  now  among  us,  Whether  Perfons  were 
 baptiz'd  at  Age  only,  or  in  Infancy  alfo,  70  or  80  Years  before  we  were 
 born  :  Were  it  not  eaiie  to  know  the  Truth,  what  by  Tradition,  and 
 what  by  Recoids  ? 
 
 §  8.  I  fliall  conclude  what  I  have  to  note  on  this  Teltiniony  with  ob- 
 'ferving  thefe  Things. 
 
 I.  That  it  was  the  Cuftom  of  thofe  Times  and  Places  to  give  the  new 
 baptized  Perfon,  whether  Infant  or  Adult,  the  Kifs  of  Peace^  or,  as  it 
 is  called  by  (7  J  St  Pad  and  (8)  St.  Peter.,  the  Holy  Kifs,  or  the  Kifs  of 
 Char.ty,  in  token  of  their  owning  him  for  a  Chriftian  Brother  :  for  Fidas 
 makes  that  a  Part  of  his  Ohjedion,  that  that  would  be  indecent  or 
 loathfome  in  the  Cafe  oi  a  new  born  Infant,  before  it  be  a  Week  old. 
 
 G  2  ?.  9„ 
 
 (7)  I  Cor.  160  20.     (8J  I  Pec.  5.  140 
 
44  '^''  Cyprian.  Chap.    VJ. 
 
 Yearaf-     §.  9.    2.  That  tlicfe  Bifhops  held,  that  to  fuffer  the  Infant  to  die 
 
 tcr  tbeA-  uubaptlz'd,  was  to  endanger  its  Salvation.    This  appears  in  their  Rea- 
 
 poftlcs      ibnings. 
 
 \Sr\n>j  y-  ^o-  }'  The  Third  is  a  various  Reading  or  Spelling  of  one  Word 
 in  this  Epiltle,  from  whence  fen\e  Difputes  have  arifen.  Mr.  Daille  in 
 a  Book  written  on  purpofe  to  publifh  the  Ndvi  and  Errors  which  he 
 conlj  find  in  the  Fathers  Works,  (9)  reckons  St.  Cyprian  one  of  the 
 firft  of  thole  from  whofe  Words  one  may  prove  there  was  a  Cnltom 
 of  giving  the  Holy  Communion  to  Infants.  And  he  proves  it  firft 
 and  chiefly  from  this  Epiftle,  in  which,  as  'tis  here  written,  there  is  never 
 a  Word  about  it.  But  where  we  read  in-  the  firfl;  Claufe  of  ic,  haptiz.atf' 
 dnm  &  farU:ijicandHm^  jldonld  be  baptiz.ed  and  fanU:ijied^  ('which  latter  Word 
 is  commonly  ufed  as  another  Word  for  Baptifm)  he  quotes  it,  bapl- 
 z.andHm  &  facrifcandum,  by  which  he  underftands,  ponld  be  baptized  and 
 partake  of  the  Eucharifi.  Some  Editions,  it  feems,  have  it  fo.  But,  1  fup- 
 pofe,  very  few:  and  thofe  miftaken  ones.  For  (loj  Dr.  Hammond^ 
 (II;  MarjJial, znd  the  A fagdcbHrgen/es, 2nd  Mr.  Walker-,  and  all  that  1  have 
 feen,  do  quote  it  fan^i[icandiim^  as  it  is  alfo  in  the  laft  Edition,  viz. 
 Oxon.  1682.  in  which  are  the  various  Ledions  of  feveral  Manufcripts  that 
 had  been  collated :  but  no  Variety  in  reading  of  this  Word.  And  the 
 Matter  is  out  of  doubt  ^  fince  St.  jinfiin^  tranfcribing  that  Part  of  the 
 Epiftle  (12)  writes  k  fan^lificandiim.  And  indeed  facrificandnyn  in  that 
 Senfe  is  not  Latin. 
 
 From  this  life  of  the  Word  SanElification  for  Baptifm^  and  SanBified  or 
 made  holy  for  baptized  C which  I  ftiall  (hew  C13)  hereafter  to  have  bz^^ 
 very  common  and  ufual)  the  Fathers  do  give  Light  to  the  Explication  of 
 that  Text  of  St.  Taul,  1  Cor,  7.  14.  As  I  (hall  more  fully  fhew  at  a 
 (13)  fitter  Place. 
 
 4.  We  fee  alfo  here  confirm'd,  what  I  faid  (14)  before,  that  they 
 reckon'd  Baptifm  to  be  to  us  in  the  room  of  Circumcifion.  For  it  was 
 upon  that  Account,  that  Fidm  thought  it  muft  keep  the  Times  of  the 
 Old  Circumcifion:  and  the  Bifhops  of  the  Council,  tho' denying  that,  do 
 call  it  the  Spiritfial  [ox  Chriftian]  CircHmcifion. 
 
 Another  Paffage  out  of  St.  Cyprian. 
 
 Lihro  de  Lapjis^  circa  Medium, 
 
 §.  II.  There  had  been  at  C^rr^;?^e  a  great  Perfecution  of  the  ChriftianSj 
 in  which  many  had  fallen,  and  had  denied  their  Religion,  and  had  joined 
 in  the  idolatrous  Sacrifices :  fome  of  which  afterward,  when  the  Perfe- 
 
 cutioG 
 
 (9)  De  ufu  Parrum.  1.  2,.  c.  4.  (10 J  Six  Queries  inf.  bapc.  §.36.  (11)  Againft, 
 Tombs  p.  39.  (ii)  L.  4.  contra  duas  Eplft.  Pelagianorum  c.  8.  ii  3)  CH,  XL  §.  9/ 
 {i4}CH.II.§.2. 
 
Chap!     Vr.  St.  Cypriarr.  4f 
 
 cution  was  over,  went  about  to  crowd  themfelvcs  into  the  Church,  with-   Yearaf- 
 out  giving  firft  any  fiifficient  Proofs  of  their  Repentance  for  fo  horrid  "^^f  cheA- 
 a   Crime,  or  expecting  the  Confent  of  the  Church  for  their  ReadmifTion.  P°^'^^ 
 St.  C)pr:an  thought  it  neceflary  for  thefe  Men  to  be  firlt  made  fenllble  of '^^^^^^ 
 the  Guilt  they  had  contraded  :  for  which  Purpofe  he  writes  this  Book  \ 
 and  has  among  others,  this  Paflage,  in  which  he  mentions  their  Infants  ^ 
 and  tho*  there  be  no  exprefs  Mention  of  their  Baptifin,  yeE  you  will  fee 
 it  is  in  other  Words  plainly  defcribed. 
 
 Nomie  qnando  ad  Capitolaim  ffonte  ventum  fi?,  qiiando  idtro  ad  cbfequium 
 diri  facinoyis  accejfum  f/?,  Ubavit  grejfn^^  callgavit  afpe^u^^  tre}7i:ierunt  vlfcc- 
 rrf,  brachia  concidcmnt  ?  Nonne  Jenjits  ohjiupuit^  lingtia  hafitj  fermo  defecit  i 
 Stare  i/lic  potnit  Dei  fervas^  d"  loqui  &  renunclare  Chrijio^  qui  jam  Dia' 
 boh  rer.unc'arat  (^  featlo  ?  Nonne  ara  tlla^  quo  moritHn:s  acccjferat^  rO' 
 £Hi  ilii  fuit  /  Nonne  DiaboU  altare,  quod  foetore  tetro  fumare  ac  redolere 
 (onfpexcrat^  velut  fiir.m  d"  bHjium  v/ta  fu£^  horrcre  ac  fugcre  debtbat  f 
 Qiiid  hofiiam  tecum ^  mifer^  quid  'viSbimam  fupplicatHrtis  imponis  ?  ipfe  ad  aras 
 hojiiay  vitlima  ipfe  venijii.  Immolafli  illic  faliitem  tuam  \  [pern  tuam^  fidem 
 tnam  funefiis  tills  ignibiti  concYsmafii.  Ac  midtis  pYOprius  interitHS  fatis  mn 
 fuit :  hortamentis  mHtuis  in  exitinm  [Hum  popnlm  impulfpu  efl :  mors  invicem 
 lethall  poculo  propinata  eji.  Ac  ne  quid  deejftt  ad  criminis  cumhluw^  infantes 
 qmq'j  parentum  manibus  vel  impofiti  vel  attra^i^  amiferunt  parvuli  quod  in  pri' 
 mo  fiat im  nativltatis  exordia  fuerant  confecuti.  Nonne  illi^  ckm  judicij  dies 
 venerit^  dicent  •,  nos  nihU  fecimu-s^  nee  dereliUo  dbo  ac  poculo  Domini  tad  prof  a- 
 na  contagia  fponte  proper avimus  :  perdidit  nos  aliena  perfidia^  parentes  fenfimus. 
 parricidal.  Jlli  nobis  ecclefiam  matrem^  illi  patrem  Denm  negaverunt :  ut  dum 
 parvi  &  improvidi  &  tanti  facinoris  ignari  per  alios  ad  confortlum  crlminum 
 jungimury  aliena  fraude  capercmur  ? 
 
 ^  When  you  came  to  the  Capitol,  {jhe  Idol  Temple"]  when  you  went  with 
 '  a  ready  Compliance  to  the   committing  of  tiiat  horrible  Crime,  Did 
 
 *  not  your  Legs-  tremble,  your  Sight  wax  dim,  your  Bowels  turn,  and 
 '  your  Arms  flag  ?    Did  not  your  Mind   grow  amazed,  your  Tongue 
 
 *  falter,  and  your  Speech  fail  you-  ?  Could  one  that  was  God's  Ser- 
 '  vant  ftand  there  and  fpeak  out,  and  renounce  Chrift,  who  had  before 
 
 *  renounced  the  Devil  and  the  World  ?    Was  not  the  Altar  of  Incenfe 
 
 *  a  Funeral  Pile  to  him,  lince  he  came  thither  to  take  his  \ifpirit/ial'}, 
 '  Death  ?  Had  he  not  reafoa  to  abhor  and  fly  from  the  Altar  of  Sacri- 
 '  fice  to  the  Devil,  which  he  faw  fmoak  and  ftink  with  a  nafty  Smelly 
 
 *  as  from  the  Funeral  Fire  which  fignihed  the  Forfeiture  of  his  Life  ? 
 '  What  need  hadft  thou,  poor  Wretch,  to  bring  thy  Offering  or  Sacri- 
 
 *  fice  thither  with  thee  ?  Thou  cameft  thy  felf  a  Sacrifice  and  a  Burnt- 
 '  Offering  to  the  Altar.    Thou  didft  there  facrifice  thy  Salvation  :  thou 
 
 *  didft  burn  up  all  thy  Hope  and  Faith  m  thofe  deadly  Fires. 
 
 There  were  alfo  a  great  many  that  thought  it  not  enough  to  procure. 
 '^  their  own  Damnation.  The  Multitude  encourag'd  one  another  to  theic 
 '  peftruclion  :  they  drank  Death  to  one  another,  and  pledg'd  each  other 
 I  la.  that  poyfoflous  Cup. 
 
 Acd 
 
4^  "^A  Cyprian.  "Clmp.     Vt. 
 
 Year  at-       *  And  that  ROtliing  might  be  wanting  to  the  Meafirre  of  their  Wick- 
 ter  the  A- '  ednefs.  their  little  Infants  alfo  being  kd  or  brought  in  their  Parents 
 poRles      *•  Arms,  loft  that  which  they  had  obtain'd  prefently  after  they  were  born,  i 
 no.         *  Will  not  they  at  the  Day  of  Judgment  fay-,  Wc  did  nothing  ofthis^nei- 
 '^-^'^1^  iher  did  vre  fori'txkir.g;  the  Me ^t  and  Cup  of  oar  Lord,  run  of  oar  own  Accord 
 to  the   partaking  oj  thojs  profane  Difilancnts.     'Twas  the  u^poflaty  of  others 
 that  rnind  ns  :  ive  had  our  Parents  j'or  our  Murderers.     ^Trvas  they  that  re^ 
 noitnced  for  us  the  Church  from  beina-  our  Mother^  and  God  from  being  our 
 Father.     IVhtnwe^  being  young  and  inconfu^krate^  and  nut  jenfible  of  the  Greats 
 ■nefs  of  the   Crime^    were  made  Partakers  of  the    IVickednefij  we  Wire    en- 
 trapped by  the  Treachery   of  others. 
 
 §.  12.  When  he  fays,  f/?e  Infants  lofi  []or  forfeited^  that  {_G\h  or  Grace"] 
 which  they  had  obtained  prefently  after  they  were  born:  *tis  pliin  that  he 
 means  their  Baptifm  or  the  Benefits  thereof.  St.  Jhijlin  had  occafion 
 to  recite  thefe  Words  of  St.  Cyprian  and  tO' give  his  Comment  on  them. 
 The  occafion  was  this ;  one  Boniface  had  put  to  him  this  Queftion  •,  Whe- 
 ther Parents  do  their  Children  that  are  baptiz.cd  any  Hurt  when  they  carry 
 ^em  to  the  Heathen  Sacrifices  to  be  card  of  any  Illnefs:  And.  if  they  thereby 
 do  V»2  no  Hurt^  then  how  it  comes  to  pafs  that  the  Faith  of  the  Parents  flands 
 ^em  in  fiead  when  they  are  baptized  :  and  yet  their  Apofiacy  afterward  fJjould 
 Tiot  be  able  to  hurt  ''em. 
 
 St.  Aufiin  (15)  anfwers,  that  the  Force  of  that  Sacrament  is  fnch^  that 
 he  that  is  once  regenerated  by  it^  cannot  afterwards  be  entangtd  in  the  Guilt 
 of  another  Perfon  s^Sin^  to  which  he  does  not  confent.  He  gives  the  Reafon  of 
 the  Difference  to  this  purpofe  ^  that  the  Guilt  of  Original  Sin  defcerds 
 from  the  Parent  to  the  Child,  becaufe  the  Child  is  not  as  yet  a  feparate 
 living  Perfon,  anima  feparatim  vivens^  from  his  Parent.  But  when  a  Child 
 is  become  in  fe  ipfo  alter  ab  eo  qui  genu.t^  in  himfelf  a  feparate  Perfon  fiom 
 him  that  begot  him,  he  is  not  guilty  of  his  Parents  Sin  done  without 
 his  Confent.  He  derived  his  Guilt,  becaufe  he  was  one  v/ith  him  and 
 in  him  from  whom  he  derived,  at  the  time  when  it  was  derived  to  him  : 
 but  one  does  not  derive  from  another,  when  each  has  his  own  proper 
 Life  •,  fo  as  it  may  be  faid,  the  Soul  that  finneth  it  f^all  die.  That  the  Faith 
 and  godly  Will  of  the  Parent  in  bringing  his  Child  to  Baptifm,  is  avail- 
 able, becaufe  the  fame  Spirit  that  fanftifies  and  regenerates  the  Child, 
 moves  the  Parent  to  offer  him  to  Baptifm.  The  regenerating  Spirit^ 
 fays  he,  is  one  and  the  fame  in  the  Parents  that  bring  him^  and  in  the  In- 
 fant that  is   brought  and  regenerated. And  the   Guilt  is  not  fo  cornmu- 
 
 n  'cared  by  another  Perfon'' s  Will^^  as  the  Grace  is  communicated  by  the  Vnity 
 j~or  Identity^  of  the  Spirit. 
 
 Tet  (as  he  obferves  afterward)  the  Parents  or  other  Guardians  that  en- 
 ^eavcur  thus  to  entangle  their  Children  or  other  Infants  in  this  Sacrilege  of 
 4he  Devil,  are  defervedly  called  fpiritual  Murderers.  For  they  do  not,  ^tts  true^ 
 effi^  any  Murder  upon  \m  •,  but  yet  as  far  as  it  lies  in  them  they  are  Murder- 
 
 e:  J  .* 
 
 (i  5  j  Ep.  23.  ad  Bonifaciuin, 
 
Chap.    Vr.  St.  Cyprian.  47 
 
 ers :  and  we  do  with  Reafon  fay  to  Vw,  Don't  murder  your  Infants.     Fcr  Vearaf- 
 the   yipoftle  fays^  Qiiench  not  l^or  extinguifh  not^  the  Spirit :  not  that  he  ^^^  ^^^  Aj 
 can  he  extingnifhed  -^    bitt  yet   they  are  fitly    called    Extirjaa.'Jhers  of  him   as  pcfties 
 TTiiich  as  in   them  lies,  that  woidd  have  him  cxtingnijlKd.  ^>^*j*^^ 
 
 Then  it  is  that  he  takes  notice  of  this  Paflage  of  St  6)'/5nV?»,  and  fays, ''^''*'*^~ 
 Jn  this  Smfe  may  that  he  rightly  underflood  which  St.  Cyprian  wrote  in  his 
 Epiftle  concerning  the  Lapli,  when  reproving  thoje  that  had  in  the  Time  of 
 TerfecHtion  facrificed  to  Idols^  he  fays, '  And  that  nothing  might  be  vvant- 
 '  ing  to  the  Meafure  of  their  Wickednefs,  their  little  Infants  alfo  being 
 '  led  or  brought  in  their   Parent*  Arms,  lofl  that  which  they   had  ob- 
 
 *  tained  prefently  after  they  were  born,  &c.  They  lo(l  it^  he  means^  as  fay*- 
 as  concerns  the  Wickednefs  of  thofe  by  whom  they  were  brought  to  loje  it,  iti^ 
 the  Will  and  Purpofe  of  thofe  that  committed  fo  fonl  a  Wickednefs  upon  'em. 
 For  if  they  had  lofl  it  indeed  as  to  themfelves^  they  would  have  continned  as  Per^ 
 fons  to  be  condemned  by  the  Sentence  of  God  without  any  Excufe  :  which  if  St. 
 Cyprian  had  thought  to  be  fo,  he  would  not  prefcntlj  have  fitb joined  their  Excufe., 
 fayingy  '■  Will  not  they  at  the  Day  of  Judgment  fay  ?  &c. 
 
 §.  13.  There  is  one  Place  more  in  St.  Cyprian,  where  he  Ipeaks  of 
 all  Perfons  in  general^  yet  becaufe  he  names  not  Infants  particularly,  I 
 Ihall  but  juft  mention  it.    It  is 
 
 Lihrv  \.  Tefimomorum  ai  Qujrtnum,  c.  15*. 
 
 This  is   a  Common-place-Book  of  the  Heads  of  Chriftian  Doftrine,  . 
 rollefted  by  this  Father,  and  proper  Texts  of  Scripture  added  for  the 
 Proof  of  each  of  'em. 
 
 The  Doftrine  or  Propolition  for  this  Chapter  is  this. 
 J^d  regnum  Dei  nifi  baptiz^atus  &  renatm  cjuis  fuerit^  pervenire  non  pojji. 
 
 *  If  any  one  be  not  baptized  and  regenerate,  he  cannot  come  to  the 
 '  Kingdom  of  God. 
 
 The  Texts  of  Scripture  are  among  other,  thefe 
 In  Evangelio  cata  Joannem.  Nifi  quis  renatm  fuerit  ex  aqua  C^  fpiritu^ 
 fjon  poteft  introire  in  regnum  Dei.  Quod  enim  natiim  eFi  de  came,  caro  efl  -,  C^ 
 quod  natum  efl  de  fpiritu^  SpiritHS  efl.  In  the  Gofpcl  according  to  St.  John. 
 *-  Except  any  one  be  regenerate  of  Water  and  of  the  Spirit,  he  cannot  en- 
 '  ter  into  the  Kingdom  of  God.  For  that  which  is  born  of  the  Flefh,  is 
 '  Flelh :  and  that  which  is  born  of  the  Spirit,  is  Spirit. 
 
 §'.  14.  We  have  in  our  Engi^fli  Language  a  way  of  fpeaking  where- 
 by inftead  of  the  Word  CPerfon  Q  in  a  Sentence,  we  generally  ufe  the 
 Word  [Man]  tho'  the  Senfe  be  fuch  as  requires  to  be  underftood  of  any"' 
 human  Creature  -,  Man,  Woman,  or  Child.  And  fo  in  the  Text  of  Sti 
 fohn  here  cited,  fohn  3.  f.  tho'  the  Original  be  e^tV  (Wh  7^,  &c.  and  all 
 Latin  Books  and  Writers  tranllate  it,  as  Cyprian  here  does,  nif  quis,  &c. 
 which  fignifies,  except  one  Coi'  except   a^y  one,  or,  except  a  Perfon]  be 
 
 born^ 
 
4^  CcHKcil  of  Eiiberis.  Cliap.    VU. 
 
 Year  af-   horn^  &:c.  Yet  the  Emlijlj  Tranflators  have  rendred   it,  5.xceft  a  Man  he 
 tertheA-  yQy„^  §:€.     And  fome  Englijh  Antip-asdobaptifts  (learned  ones  you'll  fay) 
 pcities      j^^yg  taken  the   Advantage  of  the  Word  [Man]  to  prove  that  it  is  of 
 J^^;^,^^^  a  grown  Perfon  in  Exxiullon  of  Children,  that  our  Savior  fpeaks.    But 
 the  more  wary  of  'em  finding  that  this  Argument  will  from  the  Origi- 
 nal turn  ftrongly  againft  'em,  are  willing  to  compound,  and  leave  this 
 Text  quite  out  of  the  Difpute,  and  fay  that  our  Savior  does  not  there 
 fpeak  of  Baptifm  at  all. 
 
 There  is  not  any  one  Chrillian  Writer  of  any  Antiquity  in  any  Lan- 
 guage, but  what  underftands  it  of  Baptifm.  And  if  it  be  not  lb  un- 
 derilood,  it  is  difficult  to  give  an  Account  how  a  Perfon  is  born  of  Wa- 
 ter, any  more  than  born  of  Wood. 
 
 I  fhall  have  Occafion  to  fpeak  more  (16)  particularly  of  the  Senfe  of 
 the  Ancients  concerning  this  Text.  In  the  mean  time,  we  fee  here  plain- 
 ly that  Sl  Cyprian  underftands  it  of  Baptifm :  and  alfo  we  fee  by  read- 
 ing the  foregoing  Epiftle  to  F/W?«,  that  he  and  his  Fellow- Bilhops  un- 
 derftood  the  Cafe  of  Infants  particularly  to  be  included  in  it. 
 
 There  is  another  Paflage  in  St.  Cyprian,  from  which  is  plainly  in- 
 ferr'd  the  Baptifm  of  Infants,  becaufe  it  ihews  that  in  his  Church  the 
 Cuflom  was  to  give  the  Communion  to  them  at  the  Age  of  4  or  5  Years. 
 But  fince  it  mentions  not  their  Baptifm  exprefly,  I  fhall  referve  it  to  the 
 (17)  Chapter  where  I  fpeak  of  the  Cuftom  that  was  in  fome  Churches  of 
 their  communicating. 
 
 CHAP.  vn. 
 
 A  Qiiotation  our  of  the  Council  of  Eiiberis. 
 
 Coftcil,  Either  it  aitum.  Can,  iz. 
 
 [Yearaf-  §•  ^«  O^  ^^^^  dc  Catholic  a  Ecckjia  ad  harefim  tranjitum  fecerit,  rurfuscj'^  ad 
 ttx  theA-  v3  ccckjiam  recnrrerit :  placttit  hnic  poemtentiam  fion  ejje  dcnegandam, 
 
 poftles       €0  cjHod  cogmverit  peccatum  [i:nm  :  qui  etlam  decern  annif  agat  pcemtetitiam  • 
 ao").  CM  poft  decern  annos  prafiari  communio  debet.     Si  vero  infantes  fuerint  tranjdu- 
 
 ^•''"V***^  ^i  ^  ijitod  non  fio  vitio  peccaverint,  incuntianter  red  pi  debent. 
 
 '  If  any  one  go  over  from  the  Catholic  Church  to  any  Herelie  j^or 
 
 *  Sed]  and  do  return  again  to  the  Church:  It  is  refolved  that  Penance 
 '  be   not  denied   to  fuch  an  one  ♦,  becaufe  he  acknowledges  his  Fault. 
 
 *  Let  him  be  in  the  State  of  Penance  for  ten  Years,  and  after  ten  Years, 
 
 *  he  ought  to  be  admitted  to  Communion. 
 
 *  But 
 
 iU)  Parr  2.  CH.  ^Vl.  §.  r.    (17)  Part  2.  CH.  IX.  §.  15,  16, 17. 
 
Chap.    VII.  Council  of  Elibens.  49 
 
 'But  if  they  were  Infants  when  they  were  carried   over^    inafmuch  Year  a f- 
 
 *  as  it  was  not  by  their  own  Fault  that  they  finned,  they  ought  to  be  tcrthcA- 
 
 *  admitted  prefently.  poftks 
 
 Here  b  indeed  no  exprefs  Mention  of  thefe  Infants  having  been  ba-  ^°^'-^^ 
 ptized  in  the  Catholic  Church  before  they  were  carried  over  to  the  ^'^^'^"'^ 
 Sedl.  But  inafmuch  as  they  are  faid  to  be  tramdn^ti^  carried  ever  from 
 the  Catholic  Church  ^  it  is,  I  think,  plainly  implied.  For  the  Phrafe  of 
 all  Antiquity  is  not  to  call  any  one  of  the  Church,  till  he  be  baptiz'd. 
 Be  he  Infant  or  Adult  that  is  deligncd  to  be  a  Chriftian,  till  he  be 
 baptiz'd,  they  call  him  CatechnmenHs :  and  a  Catechumen  is  not  yet  of  the 
 Church.  We  perceive  by  St.  j^njln  in  many  fO  Places,  that  it  was  a 
 common  thing  for  the  Neighbours  or  any  Vifitant,  to  ask  concerning 
 a  Chriftian's  Infant-Child  •,  Is  he  FiMis  or  Catrchnmepia  ?  i,  e   U  he  yet 
 
 -baptiz'd  or  not?  So  that  an  Infant  or  adult  Perf:n  was  not  reckon'd 
 Ftddis  or  of  the  Church  till  his  Baptifm.  And  theicfore  to  fpeak  of  In- 
 fants conveyed  over  from  the  Catholic  Church  to  any  Sect,  is  to  fup- 
 pofe  them  firil  baptized  in  the  Catholic  Church,  and  riftav\ard  by  their 
 Parents  or  others  carried  to  the  Congregations  of  the  Stddrics,  and  e- 
 ducated  in  that  way.  The  Council  decrees  that  fuch  upon  their  Return 
 to  the  Catholic  Church  Ihall  be  received  without  any  Penance. 
 
 Concerning  the  Time  of  this  Council,  I  lliall  not  enter  into  any  of 
 the  nice  Inquiries.  Almofc  all^  Chronologers  place  it  as  I  here  do,  'viz,. 
 Anno  Dom.  30).  Balu^iti,  will  have  it  be  10  or  15'  Years  later.  A. 
 main  Exception  againft  moving  the  Date  of  it  any  lower,  is  that  a 
 great  many  of  the  Canons  of  it  do  enacl  what  Penance  is  neceffary  in 
 
 .  the  feveral  Cafes  of  fuch  as  thro'  Fear  do  deny  the  Chriftian  Religion, 
 or  comply  to  facrifice  to  the  Idol  Gods.  This  is  a  Sign  that  Perfecuti' 
 on  reigned  at  that  Time,  at  leaft  in  Sfain  :  but  every  Body  knows  that 
 a  little  after  this  Time  Perfecution  for  the  Chriftian  Religion  ceafed  in 
 all  the  World. 
 
 §.  2.  That  which  will  make  a  Reader,  that  is  not  acquainted  with 
 Antiquity,  wonder,  is,  that  thefe  ancient  Fathers  do  inflicl:  To  fevere  a 
 Penance  on  thofe  that  had  run  into  any  Sed.  They  ordain  that  fuch 
 muft  be  kept  in  a  State  of  Penance  (i.  e.  of  Humiliation  and  asking 
 Pardon  of  God  and  the  Church;  for  ten  Years  Time  before  they  be  ad- 
 mitted to  full  Communion  :  except  they  were  Infants  when  they  were 
 carried  over. 
 
 The  Commonnefs  of  a  Sin  does  in  moft  Men  wonderfully  abate  the 
 Senfe  of  the  Guilt  of  it.  Now  a  Days  if  Men  have  run  into  Schifm, 
 and  do  afterwards  think  fit  to  return  to  the  Church  ^  they  are  fofar  from 
 being  fenfiblc  of  any  Guilt  that  they  have  incurred,  that  they  think 
 their  very  Return  does  lay  a  great  Obligation  on  the' Church.  In  (hort, 
 many  Chriftians,  that  take  the  Word  of  God,  not  as  it  lies,  but  as  their 
 
 •  ^  - 
 H  Prejudices 
 
 (O  Serm.  14.  dc  verbis  Apoft.  Sc  alibi.  \\      j,|  .ci  .;  ru*.  ^1] 
 
JO,  Council  of 'NQocxmea]  Chap-     VIIL 
 
 Yearnf  Prejudices  have  reprefented,  do  think  that  Adultery  indeed  is  a  Sin,  and 
 tercheA-  Drunkennefs  is  a  Sin,  but  that  SchifiTi  is  none. 
 
 poftks  g,^|-  ^j]^  j-{-,e  Ancient  Chriftians  do  expreFs  the  fame  Sentiment  of  the 
 
 ^^^>^  Guile  of  Schifm  as  St.  Paul  does,  who  (2)  reckons  thofe  that  make  Di- 
 vifions^  Seditions^  and  Herefies  in  the  -Church  among  the  moft  capital  Of- 
 fenders, vphich  jliall  not  inherit  the  Kingdom  of  God :  fuch  as  Murderers, 
 Adulterers,  Cf.  And  commands  that  they  be  excommunicated,  or  (3)3- 
 voided  by  all  good  Chriilians.  Nor  has  God  ever  palled  any  Ad  of  In- 
 dulgence or  Toleration  in  Abatement  of  that  Lav;. 
 
 (2)  GaL  5.  19,  20.     (3)  Rom.  16.  17. 
 
 C  H  A  P.     VIII. 
 A  Quotation  out  of  the  Council  of  Neoccefarea, 
 
 Yearaf-   §.  i .  r~r^H  O^  this  Council  mentions  nothing  at  all  about  Infants  or 
 tcr  the  A-  j^    their  Baptifm  ^  yet  Groti'M  ( i )  feems  to  himfelf  to  have  found 
 
 poftles      3  Proof  out  of  it  that  many  in  thjt  Age  judged  that  they  are  not  to 
 \lX/-v^  'be  baptized.    Bp.  Taylor  (2)  from  him,  and  from  them  others,  profecute 
 the  Argument. 
 
 So  much  is  plain,  that  fome  about  that  Time  and  Place  had  put  this 
 Qiieftion  ^  Whether  a  Woman  with  Child,  that  had  a  Mind  to  become 
 aChriftian  and  be  baptiz'd,  m.ight  conveniently  receive  Baptifm  during 
 her  going  with  Child,  or  muH  ftay  till  fhe  was  deliver'd.  And  'tis  a- 
 greed  likeArife  that  the  Reafon  of  the  Doubt  was,  becaufe  when  (he 
 was'  immers'd  into  the  Water,  the  Child  in  her  Womb  did  feem  to 
 fome  to  be  baptized  with  her :  and  confequently  they  were  apt  to  argue 
 that  that  Child  mufl:  not  be  baptizM,  or  would  not  need  to  be  baptiz'd, 
 afterward  for  it  felf.  This  any  one  will  conclu.de  from,  the  Words  of 
 the  Council,  which  are  thefe  ^ 
 
 CoKcilij  l>leoc£farienJis^  Canon  6. 
 
 «   -jiiijiscrti  TU   TtKTv^.ya  :   <hd  75    iYs's^   \SiAv   t^v  T^aJficnv  irjy  ^v   t>T    ooMAoytA  J\i~ 
 
 KVV&V.I. 
 
 *  A  Womaa  with  Child  may  be  baptiz'd  when  fhe  pleafes.  For  the 
 '  Mother  in  this  Matter  communicates  nothing  to  the  Child  :  becaufe  in 
 *  the  Profeflion  every  one's  own  Qor  peculiar 3  Refolution  is  declared. 
 
 '  Cor, 
 
 (i)  Annot.  in  Mat,  19.  14,     (i)  Liberty  of  Prophefying. 
 
Chap,     Vill.  Ctf«»tv/ ^/Neccaefarea.  .'^,i 
 
 '  [or  becaufe  every  one's  Refolution  at  the  Profefllon  is  declar'd  to  be    Yearaf- 
 *  peculiar  to    Iiimfclf.  ]  cer  the  A- 
 
 §.  2.  The  Argument  of  the  Antipxdobaptifls  from  this  Pafiage,  is,  F^'ft'es 
 that  both  thofe  that  raifed  the  Doubt,  and  the  Council  that  refolved  it,  ^^4- 
 miifc  have  been  of  Opinion  that  it  is  unlawful  to  baptize  an  Infant.        v/'^'*^-^ 
 
 For,  fay  they,  thofe  Men  that  fcrupl'd  the  Baptizing  of  a  Woman 
 with  Child,  fcrupl'd  it  for  this  Reafon,  becaufe  they  thought  that  in  fo 
 doing  they  baptiz'd  the  Child  too  ^  which  to  do  had  been  no  Abfurdi- 
 ty  fuppofing  the  Baptifm  of  an  Infant  to  be  lawful :  it  would  have  been 
 only  the  doing  of  both  under  one. 
 
 And  alfo  the  Fathers  of  the  Council,  fay  they,  do  feem  to  grant  that 
 the  Baptizing  of  the  Child  would  be  unlawful :  for  they  give  that  Rea- 
 fon why  they  allow  the  Baptizing  of  the  Wom.an,  becaufe  her  Baptifm 
 communicates  nothinc  to  the  Child. 
 
 And  belides,  the  Fathers  Tas  thefe  Men  conftrue  their  Words)  do  de- 
 termine that  in  the  baptifmal  Profeflion  every  Perfon  muft:  declare  his 
 own  Choice  or  Refolution  :  which  it  is  impoffible  for  the  Infant  in  the 
 Womb,  or  any  other  Infant  to  do. 
 
 §.  3.  The  Pcedobaptifls  fay,  that  this  is  a  wide  MiHake  of  the  Mean- 
 JDg  of  thofe  that  rais'd  the  Doubt,  and  of  the  Council  in  relolving  it. 
 For  that  it  was  no  more  than  this. 
 
 They  that  fcrupled  the  Baptizing  of  fcch  a  Woman,  fcrupled  it  for 
 this  Reafon  •,  becaufe  it  would  be  a  difputable  Cafe  whether  the  Child 
 ih  her  Womb  were  to  be  accounted  as  baptiz'd  by  its  Mother's  Ba- 
 ptifm or  not :  and  fo  when  that  Child  was  born,  they  fhoulu  be  in  great 
 Perplexity  whether  they  muft  baptize  it  or  not.  For  if  they  did,  there 
 would  be  Danger  that  it  would  be  baptized  twice :  and  if  they  did  not, 
 'twas  queftionable  whether  it  had  any  Baptifm  at  all.  And  that  there- 
 fore it  was  better  the  Woman  fliould  Hay  till  fhe  were  deliver'd  and 
 then  (he  might  be  baptiz'd  for  her  felf  and  the  Child  for  its  felf. 
 
 But  the  Biiiiops  in  Council  (confidering,  as  'tis  likely,  the  D;?nger 
 of  the  Woman's  Death  in  the  mean  while)  determined  otherwife-,  tliat 
 (he  might  be  baptiz'd  if  fhe  would:  and  that  there  was  no  ground  for 
 the  forefaid  Scruple  or  Perplexity  about  the  Child's  Baptifm  •,  for  that 
 it  was  a  plain  Cafe  that  the  Child  is  not  to  be  accounted  as  bapt'Z'd 
 by  its  Mother's  Baptifm.  For  that  fuch  a  V\/'oman's  Baptifm  reaches 
 no  farther  than  her  felf,  and  is  not  communicated  to  the  Child  in  her 
 Womb  •,  and  give  this  Reafon  •,  becaufe/i?e  Vrofejfion  that  any  one  wakes  at 
 Eapti/m,  dcilarcs  'tJ'ia.v  TfoM^ia-iy^  a  Refolution  Qcr  Delire  to  be  baptiz'd] 
 that  is  peculiar  to  themjelves :  and  fo  the  Woman  in  this  Cafe  docs  not 
 defire  or  demand  the  Baptifm  at  that  Time  for  her  Child,  but  for  her 
 felf  only. 
 
 §.  4.  If  the  Reader  wull  pleafe  to  turn  back  and  read  the  Words  once 
 again  with  any  Attention^  he  will  fee  that  they  are,  as  to  the  main  of 
 the  Determination,  applicable  to  either  of  thefe  Senfes,  If  the  Bifhops 
 had  thought  Baptizing  of  Infants  unlawful,  they  would  have  determined    . 
 
 H  2  this 
 
^i  ComcU  <?/ Neocasfarea.  Chap.  VIIF. 
 
 Year  af-  this  Cafe  mucli  as  they  do  :  but  it  is  no  kind  of  Proof  that  they  did  think 
 
 ter  the  A-  fo  •,  becaiife  if  they  meant  only  to  take  away  the  Perplexity  about  Ba- 
 
 p(;ftles      pti'zing  the  Child,  when  born,  they  muft  alfo  determine  it  as  they  do. 
 
 ^%^'\r^       But  the  learned  Reader  will  Ukewife  obferve  that  there  is  fomething 
 
 ^      in  the  Propriety  of  Phrafe  in  the  laft  Claufe  that  does  incline  it  to  this 
 
 latter  Senfe^   and  that  is  the  Notation   of  the  Word,  ['//;©-]  which 
 
 properly  fignifies  any  thing  peculiar  to  ont^s  felf-  and  the  Repetition  of 
 
 the  Article  -niv  before  the  Words  Iv  t;T  ofMho^U. 
 
 If  the  Bifhops  had  meant  to  determine  that  the  Child  could  not  be 
 fuppos'd  to  be  baptized  with  its  Mother  for  this  Reafon,  becaufe  in 
 Baptifmal  ProfefTion  every  one  muft  declare  his  own  Choice  i  and  Co  an 
 Infant  could  not  be  baptiz'd  :  they  v/ould  have  exprefs'd  that  latter  Claufe 
 
 thus,    c/):t    70    'ivi^guv    <hlv    ictvTil    77)V    Tf Oscip«ff,f    «/  T^  o^UOKo-^ld.    AlKVVVM^    becaufe  E" 
 
 i>ery  one  muft  make  his  own  Choice  at  the  Trofejfion.  But  when  they  fay, 
 <hu.  TO  Iv^Vb  M)'av  raV  vrpocu^zTiv  w  ^  t>7  o^Kn-}U  ^'ikvv^i^  they  do  (as  a- 
 ny  Critic  will  obferve)  exprefs  this  Senfe-,  becaufe  the  Choice  which  is 
 made  at  the  [^baptifmal^  Trofejfion^  is  declared  by  every  one  peculiar  to  him- 
 felf  And  fo  it  is  only  a  Reafon  of  what  they  had  faid  laft  ^  that  the 
 Afother  commmicates  nothing  to  the  Child:  and  not  any  Reafon  againft  the 
 baptizing  of  an  Infant. 
 
 §.  y.  Before  I  go  farther,  I  efteem  it  very  material  to  obferve  by  the 
 Bye  this  Emphafis  of  the  Word  VcT/©-,  for  apprehending  the  Force  of  a 
 Text  of  St.  Fanl  againft  the  Tolygamifts.  Thefe  Men  prefume  to  fay, 
 that  there  is  no  Prohibition  in  the  New-Teftament  of  the  Plurality  of 
 Wives  to  one  Man.  St.  Paul  i  Cor.  7.  i,  2;  perfwades  People,  if  they 
 can  be  fo  content,  to  an  abfolute  Continence  ^  but  if  they  cannot,  he  al- 
 lows Marriage :  but  with  this  Limitation,  ejjafr?  -nw  kctvi^i  -^wcuiid,  k^Tw  j^ 
 Im^  ^v  iS'iov  dv^e^.  e;)^'7w.  The  true  Tranflation  of  which  Words  is, 
 Let  every  Man  have  his  own  Wife,  and  let  every  Woman  have  a  Husband 
 peculiar  to  her. 
 
 For  as  when  j4ri(iotle  fays,  'l<^iov  t^to  lUi  dv^^dTnn  :  it  were  a  very  im- 
 perfeft  rendring  to  tranllate  it  •,  A^en  have  this  of  their  own :  which  ought 
 to  be,  This  is  proper ,  or  pccnliar^  to  Men.  And  where  he  fays,  t  Si  (idr^^f 
 sSi'av  l^f^i  nv  y\(oa-<rctv'.  to  fay,  Fro^s  make  their  own  Noife^  would  not 
 reach  the  Senfe  :  which  is,  that  Frogs  make  a  Noife  peculiar  to  them/elves. 
 So  it  is  an  imperfeft  Tranflation  of  the  forefaid  Words  of  the  Apoftle, 
 which  our  EngliJJj  gives.  Let  every  Woman  have  her  own  Husband.  The 
 ,Word  fignifies,  one  pecnliar  to  her. 
 
 §.  6.  But  to  return  to  our  Butinefs,  Crotius  among  the  Arguments 
 with  which  he  endeavours  to  uphold  the  Caufe  of  the  Antipxdobaptifts, 
 produces  two  Commentators  on  this  Canon,  Balfamon  and  T^onaras^  who 
 fas  he  would  reprefent  their  Meaning j  interpret  it  as  if  the  Council 
 had  nnderftood  Infant-Baptifm  to  be  unlawful.  Grotius\  Words  are 
 thefe,  C3^  //ow  much  foever  the  Commentators  draw  it  to  another  S'.^ife  \  it 
 
 is 
 
 (3)  Annot.  in  Mat.  19.  14. 
 
Chap.     VIII.  Council  of  Neocrefarea."  f^l 
 
 is  plain  that  the  Donht  concerning  the  Baptlz,i»g  Women  great  with  Child^  was  Year  af-* 
 for  that  Reafon^  hecaufe   the  Child  might  feem  to  be  haptizJd  together  with  -^^  ^he  A- 
 its  Mother  ^  and  a  Child  was  not  wont  to  be  baptized  hut  upon  its  own  Will  P^'^^'^s 
 and  Profejfion.     Jlnd  Jo   Balfamon  explains  //,  Compend.  Canon  Tit.  4.  "^^ 
 
 *  That  cannot  be  inlightned  [or  baptiz'd]  becaufe  it  is  not  yet  come  in- 
 '  to  the  Light,  nor  has  any  Choice  of  the  Divine  Baptifm.  And  alfh 
 Zonaras,  '  The  Child  that  is  now  in  the  Womb  has  need  of  Baptifm 
 
 *  then  when  it  (hall  be  able  to  choofe. 
 
 Any  one  that  reads  this,  would  conclude  that  Balfamon  and  Xonaras  at 
 leaft  (if  not  the  Neoc^farean  Fathers)  were  Antip^dobaptifls :  if  he  be 
 one  that  does  not  underftand  that  there  are  moft  full  and  evident  Re- 
 cords of  the  Time  in  which  thefe  two  Men  lived  (which  was  the  i  ir/j 
 Century)  and  that  there  was  then  no  fuch  thing  as  Antip^dobaptifm  in 
 t]\Q  Greek  Church,  in  which  Balfamon  was  Patriarch  oi  Antioch. 
 
 §.  7.  Rivet,  Marjlml^^c.  do  accufe  Grotim  of  Partiality  and  foul  Deal- 
 ing in  geueral  in  his  pleading  the  Caufe  of  the  Antipasdobapdlts,  and 
 particularly  in  this  Place.  And  tho'  the  Opinion  of  Balfamon  and  Zo- 
 naras be  not  of  that  Moment  as  to  make  it  worth  the  while  to  repeat, 
 their  Words  (fince  they  had  at  that  Diftance  no  better  Opportunity 
 of  knowing  the  Mind  of  the  Council  than  we  now  have)  yet  I  will  kt- 
 thera  down  fomething  at  large,  that  the  Reader  may  fee  if  he  can  ac- 
 quit that  great  Man  of  the  Crime  of  Prevarication. 
 
 Balfamon  s  Comment  on  that  Canon  is  this^  Some  had  faid,  '  That  Wo' 
 
 *  men  which  come  over  from  the  Heathens  to  the  Church  great  with  Child  ought- 
 
 *  not  to  be  baptized,  but  to  flay  till  they  were  deliver' d  \  leaft  when  the  Mo- 
 
 *  ther  is  baptized,  the  Child  in  her  Womb  do  feem  to  be  baptized  too,  as  being 
 
 *  altogether  united  to  her :  and  fo  when  it  is  born  it  will  either  be  left  unba' 
 
 *  ptiz'd;  or  if  it  be  baptized  it  may  be  accounted  to  be  twice  baptized.     The 
 Fathers  therefore  not  allowing  this   ContradiElion,   appointed  that  fuch  Women 
 may  be  baptiz'd  without  any  Scruple  when  they  pleafe  :  for  that  the  Woman- 
 has  nothing  common  with  the  Child  in  her  Womb  in  the  Concern  of  Baptifm  :. 
 efpecially,  fay    they,  when  as  to  every  one  in   Baptifm  his   own   Promijing  is  ■ 
 nccejfary.     But  the  Embryo  [_l?^p'Avov  J>c494^'<;,']  having  not  the  .^Hlifioation 
 Cor  Difpofition,  or  Affection]  cannot  male  the  Profejfion  at  Baptifm.  And/ 
 that  Claufe,  when  they  pleafe,  was  added  to  the  Canon  becaufe  of  fome  that 
 lay,  '  Before  the  Embryo  be  formed  into  a  Human  Creature,  the  Wo- 
 '  man  may  be  baptized  without  Scruple,  but  not  conveniently  afterward;. 
 '  becaufe  the  Caild  in  her  Womb  then  is  in  the  fame  Cafe  as  Infants  new- 
 
 *  ly  born,  which  may  not  \jege  may]  promife.  The  Fathers  therefore  faid^ 
 that  it  is  at  the  Woman's  Pleafure  to  be  baptized  when  flie  will  i  becaufe  in 
 what  State  the  Embryo  is  none  can  tell,  nor  be  Sponfor  for  it :  but  Infants  do 
 fromife  by  their  Sponfor s,  and  being  a^ually  baptized  have  the  heavenly  Ilhimi" 
 nation  granted  to  'em. 
 
 AncTin  his  Glofles  .upon  Photius\  Nomocanon,  Tit.  4-  c.  lo.  he  fays. 
 There  was  a  Queftion  made.  Whether  a  Woman  with  Child  might  be  baptized: 
 for  fome  faid,  '  Becaufe  the  Child  in  the  Womb  is  united  to  the  Mother 
 
 as 
 
SA  Cnunctl  of  Neocojfarea.'  Chap.     VIU. 
 
 ..ye^raf- '  a^  i\P5Tit  oi  k^^  ^pd --qiRnDit -br  inlightned  [or   baptized]  with  tlie" 
 t?J:the  A-  *,  Mother,  b(|caiire,i!;*  is  i\ot.yet  coale  ieto  the  Light,  nor  has  any  Choice 
 pat^es      c^.f  lihe  Protedicn.of.thc  Diviue  Baptifm  •,  therefore  the  Mather  ooght 
 ^5^0w/-*  :POt  tp  J)e  baprifi'd^-bucta  ftay  till  the  Child  be  born :  leaft  one  Part 
 -  '  of  her  be  inlightiled,  and  the  other  remain  uninlightned.     And  if  the 
 'Child  be  baptiz'd  with  the  Mother's  Baptifm,  then,  if  it  be  baptized 
 '  after  it  is  born,  it  will  .prove  to  be  twice  baptiz'd,  which  is  abfurd. 
 Therefore  the   Sytjod  of  Neoc^farea   refolve  the  Doubt  in  their   Sixth  Ca- 
 non, &c. 
 
 Zonaras\  Words  are  thefe  in  his  Comment  on  the  faid  Canon.  Jt 
 determines  that  Women  with  Child  may  be  baptizJd  when  they  pleafe.  jind 
 vchereas  fome  affirmed  '' that  the  Foetus  is  baptiz'd  together  with  the  Mo- 
 '  thcr,  and  that  therefore  the  Infant  when  born  mufl:  not  be  baptiz'd, 
 *  lea  ft  it  (hould  have  a  double  Baptifm:  therefore  were  thofe  Words  ad- 
 Jed^  >  For  the  Mother  in  this  Matter  communicates  nothing  to  the  Child. 
 i.  e.  For  the  Mother  only  and  not  the  Child  is  made  Partaker  of  Holy  Baptifm. 
 For^  fays  it^  every  one's  oxvn  Choice  is  requiftte  that  thsy  do  frofefs  themj  elves 
 Folhxvcrs  of  Chrifi:  and  it  : appears  by  that  Baptifm  which  they  receive  with 
 a  willing  MiHd>  u4nd  becanfe  in  the  Fcetus  that  ii  inclofed  in  the  Another* s 
 Womb  time  is  nb  Choice,  it  is  not  to  Ve  accounted  to  have  received  Baptifm  • 
 and  therefore  it  has  need  of  Baptifm  again  when  it  jlmll  be  able  to  choofe 
 
 Thefe  two  Commentators  do  indeed  underftand  the  laft  Claufe  of  the 
 Canon  in  tliat  Senfe  which  I  (hewed  even  now  not  to  be  the  true  Senfe, 
 nor  according  to  the  Rules  of  Critics.  But  yet  it  was  not  fair  in' 
 Grotitti  to  reprefent  them  as  being  themfelves,  or  fuppoling  the  Coun- 
 cil to  be,  againft  Infant-Baptifm :  lince  as  it  appears  that  they  fuppofe 
 eve'ry  one's  Choice  to  be  neceffary  at  Baptifm  :,  fo  it  likewife  appears  that 
 an  Infant's  Choice  and  Promife  made  by  its  Sponfors  or  Godfathers  is 
 the  Choice  and  Promife  they  fpeak  of.  Belldes  that  he  quoting  Scraps 
 of  Sentences,  produces  as  Balfamonh  own  Words  that  which  Baljamon 
 bad  brought  in  as  pleaded  by  others  ^  and  alfo  fomething  alter'd,  as 
 the  Reader  will  fee  by  comparing. 
 
 §.  8.  The  IfTue  of  the  Difpute  is  ^  the  Council  fay  in  this  Matter, 
 what  any  one,  whether  Pxdobaptift  or  Antip^dobaptift,  would  fay :  and 
 therefore  the  Proof  that  they  were  of  one  or  of  the  other  Opinion  muft 
 be  taken  from  fome  other  Evidence:  for  thefe  Words  make  neither  for 
 the  one  nor  the  other.  And  iince  we  are  now  come  fo  low  as  within 
 k  60  Years  of  the  Time  of  St.  j4^tftin,  Pelagita,   &c.  and  they,  as  I  (hall 
 
 ftiew  (4":  prefently,  do  declare  that  ihey  never  read  or  heard  of  any 
 Chriftians  that  were  againfl;  Infant- Baptifm^  it  were  a  Itrange  thing  to 
 fuppofe  that  there  fhould  have  been  a  Council  fo  late  as  under  the 
 Reign  of  Confiantin^  as  this  Council  was,  and  they  never  to  have  read  or 
 heard  of  it.  No  Man  can  think  but  they  had  heard  of  this  Council, 
 Which  was  but  a  little  before  the  Time  of  their  Birth.  'Tis  plain  there- 
 fore 
 
 {4)  CH,  XIX.  §.  17.8c  29,  30,  &c.  ad  40. 
 
 V 
 
Chap.    Vlir.  Council  of  Neccxfarei.  j^ 
 
 fore  that  they  took  the  Meaning  of  it  not  to  have  been  agalnH  Infant-    Yearaf- 
 Baptifm.  tcrcheA- 
 
 St.  JdJIm  fometimes  fpeaks  of  this  Cafe  df  a  Woman  baptiz'd  while  Fifties 
 great  with  Child  :  and  he  does  not  only  determine  it  as  thefe  Bifnops  do,  V^,-^^ 
 but  he  fpeaks  of  it  as  a  clear  Cafe^  perhaps  becdufe  he  knew  it  had  been  ^''v^ 
 determined  in  this  Coimcil.     He  takes  occadon  to  mention  it,  /,  6.  contra 
 Jiiiianiim,  c.  f.  where  he  is  fliewing  the  Weaknefs  of  that  Argument  of 
 the  Pdapans^  who  faid,  that  if  Original   Sin  be  the  Caufe  why  Infants 
 are  baptiz'd,  then  the  Child  that  was  born  of  Chriftian  and  Baptized 
 Parents  would  not   need  to  be  baptized,  as  being  born  of  thofe  thaE 
 were  deanfed  of  that  Sin,  and  of  a  Mother  whofe  Body  was  the  Tem- 
 ple of  the  Holy  Spirit.     He  fays  among  other  Things,  this ; 
 
 '  That  the  Mother's  Body  fliould  be  the  Temple  of  God,  is  the  Be- 
 
 *  nefit  of  Grace  not  of  Nature  :  which  Grace  is  conveyed  not  by  Birth, 
 '  but  by  Regeneration.  For  if  that  which  is  conceived  in  the  Mother's 
 '  Body  did  belong  to  it  fo  as  to  be  accounted  a  Part  of  it,  then  an  In- 
 '  fant  whofe  Mother  was  upon  fome  Danger  of  Death,  baptiz'd  while 
 '  fhe  was  great  with  him,  vvould  not  need  to  be  baptiz'd.  But  now 
 '  when  fuch  an  Infant   is  baptiz'd,  he  will  not  be  accounted  twice  ba- 
 
 *  ptiz'd.    Therefore  when  he  was  in  the  Womb  of  his  Mother,  he  did 
 
 *  not  appertain  to  it :  and  yet  he  was  formed  in  a  Temple  of  God,  but 
 
 *  fo  as  not  to  be  himfelf  the  Temple  of  God.  And  he  has  the  fame 
 Inftance  over  again,  c.  6. 
 
 §.  9.  Some  learned  Men  have  given  their  Conjeftures  of  the  Oecaflon 
 of  this  Doubt,  vi:l.  what  Ihould  make  fome  People  of  this  Country  take 
 up  an  Opinion  ;,  that  if  a  Woman  with  Child  were  baptiz'd,  her  Child 
 when  born  would  have  no  need  of  Baptifm  :  and  they  give  avery  C5)  pro- 
 bable Account  of  it.  Several  Jews  were  difpers'd  in  thefe  Parts :  and 
 the  Rabhies  of  the  Jews  had  this  Rule  concerning  the  Baptifm  of  Pro- 
 felytes;  If  a  Woman  great  vplth  Child  hetome  a  Profelyte,  and  be  baptised  ; 
 her  Child  n^eds  not  Bapjifm  when  it  is  born  :  as  1  fhewed  in  the  Introdu- 
 iftion.       - 
 
 Cs)  Hamnaond  Six    QuerieS;^,.  Inf.  bap.  §.    109.  Ljghifcot.  Hon  Hebr.  Mar, 
 
 ^mlfifT 
 
 €  H  A^F. 
 
^^  .  ^ptatus.  Chap.    IX, 
 
 CHAP.     IX. 
 
 A  Qjiotatlon  out  of  Optatns  Mtleyitcinus. 
 
 'Yeaiaf-§.  i-  'TPH  I  S  Bl&lop  living  in  Jfrica  had  Occafion  to  write  fevcral 
 
 terthe  A-  J^    Books  againft  the  Schifra  of  the  Donatifts.    Some  Part  of  the 
 
 poftles      Controverfie  between  them  and  the  Catholics  was  about  Baptifm  :    but 
 
 ^^o-         not  about  Infant-Baptifm    as  a  cert;un  Writer  of  fmall  Reading  has  mif- 
 
 ^■^^"'^'^'''^  taken  the  Matter      It   was  whether    Baptifm  given    by   an  ill   Minifter 
 
 were  valid,  or  mufl  be  renewed?  and   whether   the  Catholics  were  fo 
 
 corrupt  a  Church  as  that  all  bapriz'd   by  them,  whether  in  Infancy  or 
 
 at  Age,  mufl  be  baptiz'd  afrelh  by  fqme  fuch  pure  Men  as  the  Donatijis 
 
 were  ? 
 
 Otherwife  the  Doftrine  and  Pradice  of  Bapt4fai  was  the  fame  with 
 both  the  Parties, 
 
 This  appears  plainly  by  what  this  Author  (i)  fays  in  way  of  Per- 
 fwading  them  to  break  off  their  Schifm  ^  The  Ecckfiafikal  Management 
 is  one  and  the  fame  with  us  and  yon.  Tho*  Mens  Alinds  are  at  Vaviance^  the 
 Sacraments  are  at  none.  jAnd  we  may  fay ^  we  hcleve  alike j  and  are  fealed 
 with  one  and  the  fame  Seal:  no  otherwife  baptiz'd  than  you,  nor  otherwife 
 ordained  than  yon  are.  We  read  the  Scriptnre  alike  :  We  fray  to  the  fame 
 God.  The  Lord's-Prayer  is  the  fam-ewith  m  and  you^  «Scc.  The  fame  thing 
 is  (2)  affirmed  by  St.  Aiiflvn.  He  owns  their  Baptifm,  Ordination,  &c. 
 to  be  rightly  perform'd  :  he  blames  nothing  in  them  but  their  Separa- 
 tion. And  by  Crefconim  the  Donatifi^  who  has  thefe  (3)  Words  to  the 
 Catholics;  There  is  between  m  and  you  one  Religion^  the  fame  Sacraments^ 
 nothing  in  the  Chrlfiian  Ceremonies  different.  It  is  a  Schijm  that  is  between 
 Wy  not  a  Herefic. 
 
 §.  2.  But  that  which  I  mean  to  quote,  and  is  all  that  he  has  Occa- 
 fion to  fay  about  Infant-Baptifm  is  this. 
 
 Lil.  quinto  de  Schifmate  Donatiflarum  prope  finem. 
 
 He  had  been  there  comparing  a  Chriflian's  putting  on  Chrift  in  Ba- 
 ptifm, to  the  putting  on  of  a  Garment,  and  had  called  Chriil  fo 
 put  on,  Tunicam  natantem  in  acjuis^  *  a  Garment  fwimming  in  the  Water. 
 And  then  fays, 
 
 Sed  ne  cjuis  dicat^  temere  a  me  Filium  Dei  vefem  ejfe  diEium :  legat  Apo- 
 fiolnm  dictntem  ;  Ouotquot  in  nomine  Chrifii  baptiz^ati  cfiis^  Chriftum  indn^fiis, 
 O  tunica  femper  una,  &  innnmerabilis^   cjita  decenter  vcjliat  &  omnes  xtates 
 
 (i)  L.  3.  de  Schifmare  Donatift.  prope  fincm.     (z)  Erifl.  ad  Thcodomm  Donadft. 
 (3)  Apud  Auguftinum  1.  i.  contra  Crefconium.  c,  3. 
 
Chap.   X.  ^St.  Gregory  Naz.  ^; 
 
 Cr  format  :  m«  in  infant ib us  rugatur^  nee  in  juvtnihus  tenditHv^  nee  in  femi-  Year  a^' 
 nSs  mittatur.  ter  the  A- 
 
 '  But  left  any  one  fhculd  fay,  I  fpeak  irreverently,  in  calling  Chrift  r<  ^^^s 
 '  a  Garment:  let  him   read    what  the  Apoftle  fays,  j4s  many  of  you  '^'^°'^,^. 
 '  have  been  haft'iz.ed  in  the  Name  of  Chrifl^  have  fut  on  Chrift.     Oh  what  a •*'''^^'^*'^ 
 *  Garment  is  this,  that  is  always  one  and  never  renewed,  that  decent- 
 '  ly  fits  all  Ages  and  all  Shapes !    It  is  neither  too  big  for  Infants^  nor 
 *•  too  little  for  Men,  and  without  any  Alteration  fits  \A^omen.     He  goes 
 on  to  rhew  how  it   may  be  alfo  compared  to  the  Wedding-Garment, 
 (^c.  This  needs  no  Note. 
 
 CHAP.    X. 
 
 A  Quotation  out  of  St,  Gregory  Nazianzen, concerning  St. 
 Bafil'-i-  Sapt'tjm  in  his  Infancy, 
 
 §.  I.  rr^HIS  Qiiotation  might  have  been  plac*d  30  or  40  Years  Toon-  Year  af- 
 JL    er,  (at  which  Time  St.  5^// mull:  have  been  born)  becaufe  ncr  cheA- 
 it  recites  a  Matter  of  Fad  done  then.     But  I  fet  it  at  this  Year,  becaufe  poftles 
 this  Author  that  mentions  it,  began  at  this  time  to  be  a  Man  of  Note  i6o. 
 in  the  Church,  (a  Presbyter  and  Writer  of  Books,  e^c.)  tho'  he  preach'd  -^"V^ 
 the  Sermon  that  I  (hail  cite  about  20  Years  after. 
 
 Some  that  have  gone  about  to  draw  up  a  Catalog  of  Perfons  not  ba- 
 ptized in  Infancy,  tho'  born  of  Chriflian  Parents,  have  reckon'd  St.  Ba- 
 }// among 'em:  but  the  Evidence  they  bring,  is  out  of  fpurious  and  forged 
 Authors,  as  I  (hall  (hew  in  its  Place  (i).  And  in  the  mean  time  i  (hall 
 produce  the  Authority  of  a  Piece  that  all  acknowledge  to  be  genuine, 
 which,  I  think,  {hews  that  he  was  baptiz'd  in  Infancy. 
 
 St.  Gregory  Naz.ianz.en  was  contemporary  with  St.  Bafl,  and  fo  well 
 acquainted  with  him,  as  that  'tis  impolTible  any  one  (hould  have  been 
 more :  and  tho'  he  feems  to  have  been  fomething  the  older  Man,  yet  he 
 iiv'd  to  preach  a  Sermon  in  Commendation  of  him,  in  the  Nature  of  a 
 Funeral  Sermon,  tho'  it  was  fome  time  after  his  Death. 
 
 In  that  Sermon  he  recites  fc veral  Pallages  of  his  Parentage,  Birth,  Life, 
 and  Death  :  And  among  them  the  Pali'age,  which  I  take  to  relate  to 
 his  Baptifm,  is  penn'd  in  fuch  a  rhetorical  and  figurative  Periphrafi?,  that 
 taking  it  by  its  fclf,  one  is  not  fure  whether  he  means  Baptifm  by  it  or 
 fomething  clfe.  But  lince  the  firil  Reading  of  it,  I  have  obferv'd  in 
 another  Difcourfe  of  his,  the  very  fame  Defcription  applied  plainly  and 
 purpofcly  to  Baptifm :  which,  together  with  the  Probability  that  it  car- 
 
 I  ries 
 
 </)  P.U-C  2.  CH.  III.  §.  5. 
 
26o 
 
 .  58  Si.  Gregory  Naz.  Chap.    X. 
 
 Yearaf.  ries  in  it  Telf,  convinces  me  (and  I  fuppofe  will  the  Reader  when  he 
 er  the  A- compares  'em)  that  it  is  fo  to  be  applied  in  that  Sermon  concerning 
 poftlcs      St.  Ba/il. 
 
 I  (hali  firfb  give  the  Words  by  which  he  defcribes  Baptifm,  in  his 
 
 Oratio  iri  finUum  hjiptifma  ;  Or,  40.  (x) 
 
 '  Religion  teaches  us  that  there  are  three  forts  of  Generation  or  For- 
 '  mation.  That  of  our  Bodies  •,  that  of  Baptifm  ;,  and  that  of  the  Re- 
 '  furreftion.     The  firft  of  thefe  is  of  the KHght^  and  is  fervile,  and  tainted 
 
 *  with   Lufl.     The  fecond  is,  of  the  Day,  and  is  free,  and  powerful  a- 
 
 *  gainft  Luft,  and  takes  away  all  that  Veil  {_or  Darhnefs']  contraded  in 
 *■  our  Birth  C  or  Generation  ]  and  renews  us  to  the  fupernal  Life.  The 
 '  laft  is  more  dreadful,  and  fudden,  bringing  together  in  a  Moment  all 
 
 *  the  Creation,  to  be  fet  before  their  Creator. 
 And  a  little  after,  among  other  Titles  that  he  gives  to  Baptifm,  he 
 
 calls  it  '7rK(lff(AAl@-  izziv'of^aaiVj  the  jimcndmcnt  \_ox  redifying]]  oj  our  For-' 
 mation. 
 
 All  that  1  produce  this  here  for,  is  to  obferve  the  Phrafe,  or  Defcri- 
 ption  that  he  gives  to  Baptifm.  He  calls  our  natural  Generation,  nodur- 
 nal,  or  of  the  Night -^  but  the  hapifmal  Generation,  diurnal,  or  of  the  Day. 
 And  Nicetas  there  obferves,  that  the  Name  is  taken  from  thofe  Words 
 of  David,  Pfal.  139.  16.  where  the  Tranflation  of  the  Septnagint  f  which 
 was  in  ufe  with  them)  reads  (much  different  from  our  Bnglifli)  sin  ro 
 ^I'^kiov  CK  mtvTii  ycff,zn7^v\ajt.  ^(Xifjr.i  'Trha.^ffv/Jeu'  They  Jha/l  all  be  Written  in 
 thy  Book-,  they  fhall  be  formed  by  Day. 
 
 §.  2.  Now  fee  what  he  fays  of  St.  Bafil^  Orat.  in  landem  Baflij.  Orat.  20. 
 
 He  had  fpoken  of  his  Progenitors,  many  of  whom  were  Martyrs  for 
 Chrifl,  and  of  the  Piety  of  his  Father  Bafil,  who,  it  feems  was  a  Man  in 
 holy  Orders  :  and  of  his  Mother  Emmelia :  and  making  an  End  of  that 
 Prefatory  Difcourfe,  he  fays, 
 
 cv  Y.0IV0V  Tmi/iv}rn'  dfini  t  U'o'f]Q-  Ty.vir^vin  'SJ^jy/^A^^^s tt),  am.fyn'^Tat  jy  S'iattKat- 
 Tilou  'TTKeiciV   Thv  aetVwf  75  y^  Kd^dL^a-riTiW^  hv  iiuieiliiv  0    0HOf  C\d,'->tS'  K:thSi  ovo(xci- 
 
 *  Now  let  us  contemplate  the  Affairs  that  relate  to  him  hlmfelf.  In 
 <  the  Beginning  then  of  his  Age  he  was  by  his  excellent  Father,  who  was 
 '  at  that  time  a  public  Ttacher  of  Virtue  in  the  Country  of  ?cntn.s,  fjvad- 
 '  died,  as  1  may  call  it,  and  formed  with  that  bell  and  moll  pure  For- 
 
 '  mation 
 
 (2)  Prope  ab  initio. 
 
Cl^ap.    X.  Sf,  Gregory  Naz.  ^p 
 
 '  mation,  which  Divine  David  rightly  names  of  the  Day,  and  which  is    Yearaf. 
 '  oppoi'ed  to  that  of  the  Night.  rer  theA- 
 
 BUif^i  in  his  Note   on  thefe  Words  fays,  He  means  the  Formation  o/poftl^s 
 Baftifm^  or  rather  of  Manners  :  which  David  calls.,  of  the  DT^f^jajing  they  '^^'^^^ 
 fhall  be  formed  by  Day  :  for  fo  it  is  to  he  read.     Which  excellent  Formation  '""^'Vy 
 is  oppo/ite  to  that  of  the  Night,  which  «  by  Copfilation.,  and  is  fordid^  and  a 
 Work  of  Darknefs. 
 
 But  I  believe  Bilim  had  not  animadverted  Twhat  I  here  obferve '  that 
 it  is  the  very  fame  Pbrafe  which  he  ufes  in  the  other  Sermon,  for  Ba- 
 ptifm.  I  alfo  at  the  firft  reading  thought  it  uncertain  which  he  meant, 
 Baptifm,  or  good  Education  in  Manners :  But  the  Likenefs  of  a  Phrafe 
 fo  fingular  feems  to  determine  it.  They  of  that  Time  feem  to  have 
 underftood  that  Verfe  of  the  Pfalm,  as  fpeaking  before  of  the  Chriftian 
 Baptifm. 
 
 This  Formation  appears  to  have  been  given  in  Infancy,  both  by  the 
 Words  Ttt  ^pwra  -ni  rMrjA^.^  in  the  Beginning  of  his  ^ge  ^  and  alfo  by  the 
 Emphaiis  of  the  Wo:d  axra.^ya.vaTcu^  which  iignifies  the  binding  or  firft 
 fafhioning  of  the  Body  of  an  Infant  in  fwaddling  Clothes  ^  and  alfo  by 
 the  orderly  Method  in  which  he  proceeds:  for  he  mentions  in  the  next 
 Paragraph  to  this,  his  Chddhood.,  in  which  he  was  educated  at  home, 
 and  by  the  JnflruHions  that  are  fir  ft  in  order  and  proper  for  a  Child,  fitted  for 
 the  PerfeBion  he  wm  to  arrive  at  afterward,,  ( therefore  the  foregoing  Para- 
 graph mufl:  have  referred  to  his  Infancy).  Then  he  proceeds  to  tell, 
 that  when  he  was  a  Boy  big  enough,  he  was  fent  to  School  to  C4area,, 
 then  to  Byziantiijfn.,  and  then  to  the  Univerfity  of  Athens :  where  it  was 
 that  Gregory,,  who  knew  him  before  (at  Cafarea  I  fuppofe  )  enter'd,  as 
 iie  fays,  into  that  ftrid  League  of  Friendlhip  with  him  which  lafted  du- 
 ring  their  Joint  Lives:  and  in  which  they  fecmed,  as  he  exprefles  it,  to 
 ha^e  both  but  one  SohI  informing  two  Bodies.  After  this  he  relates  how  he 
 went  into  Orders,  and  came,  in  procefs  of  time,  to  be  ^'Hiio^  oiC^farea^ 
 and  fo  famous  a  Man  as  he  was. 
 
 $.  3.  From  this  methodical  Enumerating  all  the  material  Paffages  and 
 Adions  of  his  Life,  arifes  another  Proof  that  he  mull  have  been  ba- 
 ptized in  Infancy^  and  that  the  Paffage  which  I  mention'd  mull  be 
 meant  of  that ;  becaufe  in  all  the  Paflages  of  his  Life  afterward,  he  ne- 
 ver mentions  any  thing  of  bis  Baptifm,  which  it  had  been  impoffible  to 
 omit  if  he  had  received  it  after  any  confiderable  Time  of  his  Life  had 
 paffed. 
 
 Alfo  I  do  not  fee  what  elfe  he  can  mean  than  St.  BafUh  Baptifm  in 
 Inf^.ncy,  by  another  Exprcfilon  which  he  has  in  the  fame  Oration.  He 
 is  comparing  B^fd  to  each  of  the  Patriarchs  and  holy  Men  of  the  Old- 
 Teftament,  yibraham^  Mofcs,,  &c.  and  he  (hews  how  he  had  fomething 
 in  his  Temper,  and  in  the  Paflages  of  his  Life,  like  to  fomething  in 
 «very  one  of  theirs.  Among  the  reft  he  compares  him  to  Samuel,  and 
 fays, 
 
 i 
 
 2«t/xB«^ 
 
6o  St.  Gregory  Naz.  Chap.    X7, 
 
 Year  af-  SfiC/>c««A  h  7o7f  ^K^Kis:j.ivoii  tt  ovoua  cum.,  )^  J)i]li  '!!rO  yv,'V»J^ai:^  sy  ^ra.  tvv 
 tcr  the  A- j^';,j,„P7^  euOuf  <5e9<,  >y  Xf'^'"^  ^ctoj^^icci  y  hfiAi  tPiei  n  yJ^atjQ-,  Oi>r@-  q  hk  Ik, 
 pofties       ^^iipnf  x^^iifcjfjp^  W  iJ.fiT£^i^  )^  jx«7tt  T«f  cT/TAoi/^©-  (S^c/^c/i//eci3-  Tw    &i)uav  \ 
 
 '  Samuel  among  them  that  call  upon  his  Name,  v/as  both  given  Zor 
 '  ^rom.fed]  before  he  was  born,  and  prefently  after  bis  Birth  was  confe- 
 '  crated,  and  he  became  an  Anointer  of  Kings  and  Priefts  out  of  a  Horn. 
 '  And  was  not  this  Man  (Bafit)  confecrated  to  God  in  his  Infancy  from 
 '  the  Womb,  and  carried  to  the  Steps  {or  Font']  in  a  Coat^  Did  he 
 '  not  become  a  Seer  of  heavenly  Things,  and  an  anointed  of  the  Lord, 
 '  and  an  Anointer  of  fuch  as  were  initiated  by  the  Spirit? 
 
 The  Word  bhju^  properly  lignifies  Stefs.  It  is  ordinarily  taken  for 
 a  Tdpit^  to  which  one  goes  up  by  Steps :  and  it  may  fignify  a  Font  or 
 Baptiftery,  to  which  they  did  go  down  by  Steps.  But  the  Coat  in 
 which  he  fays  Bafd  was  offer'd  to  God  (alluding  to  the  Child's  Coat 
 which  was  made  ifor  Samuel  by  his  Mother)  cannot  well  be  fuppofed  to 
 have  been  any  thing  but  the  ^Ihes  ufed  at  Baptifm.  And  this,  be  fays, 
 was  in  his  Infancy. 
 
 The  Inftance  of  Samuel  dedicated  in  Infancy,  is  one  which  this  Father 
 does  at  other  Places  make  ufe  of  for  a  Comparifon  or  Exrimple  of  a 
 Chriftian's  Child  baptiz'd  in  Infancy :  as  will  be  feen  in  the  next  Cha- 
 pter- where  fpeaking  to  fome  tender  Mothers  that  were  afraid,  it  feems^ 
 of  putting  their  Infants  into  the  Water  at  Baptifm,  he  fays,  Thou  an 
 afraid  as  a  faint  hearted  Aifother,  Sec.  But  Hannah  before  Samuel  was  born-^ 
 devoted  hltn  to  Cod :  and  when  he  was  born,  prefently  confecrated  him^  and 
 brought  him  up  in  a.  priefily  Coat.  The  very  thing  that  he  fays  here  of 
 :>£.  Bafdh  Parents. 
 
 CHAP.    XL 
 
 Other  Quptatiom  out  of  St,  Gregory  Nazianzen,  cmcem* 
 ing  the  VoHrhie  of  Infanc-Bapcifm. 
 
 §.  I.  rnriH  I S  Father  was  not  himfelf  baptiz'd  in  Infancy  :  and  if  it  be 
 I  true  that  he  was  born  after  the  Time  that  his  Father  was  a- 
 Chriflian  and  in  holy  Orders  (of  which  the  Antip^dobaptifts  do  give 
 probable  Evidence)  he  had  the  moft  Reafon  of  any  one  in  thofe  Times 
 to  be  prejudiced  againft  the  Dodrine  of  the  Neceflity  of  Infant- Baptifm:: 
 which  he  could  not  urge  himfelf,  nor  hear  urged  by  others,  without 
 Ibme  Reproach  thereby  call  on  the  Condudt  of  his  Father,  for  whom  he 
 always  exprefs'd  a  great  Reverence  j  tho'  other  Writers  give  him  but  a 
 
 mean 
 
Chap.    XT.  Sf,  Gregory  N.12.  61 
 
 mean  Gharader,  and  fhew  that  the  (i)  Son's  Prudence  and  Skill  was  fonnd  Year  af- 
 necellary  to  retrieve  the  Father's  Credit  and  the  Efteem  of  the  People,  and  "^^r  the  Av 
 to  preferve  him  from  being  over-witted  by  the  j4rians^  or  frighted  by  '-oft^-s 
 
 their  Power.  ^.^^X'-s^ 
 
 So  much  is  certain,  that  of  all  the  Inflances  brought  by  the  Anti-  ^-"^^f^ 
 pcedobaptifts  of  Men  who  being  baptized  Chriftians  themfelves,  yet  did 
 not  baptize  their  Children  in  Infancy,  there  is  a  better  Appeararxe  of 
 Proof  in  this  Man's  Father's  Cafe  than  in  any  other.  Of  which  Inftances 
 I  muft  treat  more  largely  in  a  (2)  Chapter  on  purpofs :  and  at  prefenc 
 give  Account  of  what  this  Author  himfelf  fpeaks  of  the  Dodrine  of 
 Infant-Baptifm. 
 
 §.  2.  All  that  I  have  to  produce  is  taken  out.  of  his  Sermon  that  I' 
 mentioned  before,  viz..  his 
 
 Oratio  de  Baptifmo.  Or,  40. 
 
 In  which  he  both  perfwades  thofe  of  his  Hearers,  who  had  not  yet  fo 
 throughly  embrac'd  Chriftianity  as  to  be  baptiz'd  into  it,  that  they  would 
 without  Delay  be  Partakers  of  it,  and  alfo  fpeaks  fomething  concerning 
 the  NecelTity  of  it  to  Infants., 
 
 Of  this  Oration  I  will  give  a  fhort  Abflraft,  fetting  down  the  Ori- 
 ginal of  fuch  Padages  only^  as  do,  fome  way,  aifecT:  the  Queftion  in  hand. 
 
 After  fome  Commendations  of  Baptifm,  he  proceeds  to  mention  the  • 
 Names  or  Titles  by  which  it  is  called:  which  are  thefe-,  The  Gifty  the 
 Grace^y   Baptifm  or   Wa^nng^   the  j4nointing^  the  Laver  of  Regeneratioriy   the- 
 /Amending  of  our  A/akey  or  Formation,  the  Seal :  and  explains 'the  Reafon  of 
 thefe  feveral  Appellations. 
 
 Then  having  fpoken  of  Man's  natural  and  original  Corruption,    he- 
 fays,  God  has  not  left  his  Creature  withoHt  a  Remedy  •,  but  as  he  firfi  made        j 
 >«,  fo  he  renews  tis  by  this  divine  Formation :  ii  tdT;  (xV  dfi^uivon  ^  ""^if^^j^V-         I 
 
 v'op^acnf.  which  as  it  fo*  a  Seal  for  fuch  Perfons  a>s  newly  enter  into  Life  :,  fb  ta  \ 
 thofe  that  are  adult  it  is  a  Grace^  and  the  rejioring  of  the  hnaae  which  they  \ 
 had  loft.  ^  "*  ' 
 
 Then  he  fays,  the  Force  and  Effed  of  Baptifm  is,  A  Covenant  with  God 
 of  a  new  and  holy  Life :  and  argues  from  thence  how  careful  we  ought: 
 to  be  to  keep  it  intire,  and  that.,  fays  he,  «;c  kjt;?  J\<i>Ti^<;  dvar/iVvhTuoi.^  becaufe- 
 there  is  no  Regeneration  to  be  had  afterward.  Yet  he  grants  there  is  Re- 
 pentance afterward  :  but  that  leaves  a  Scar,  and  requires  a  long  Time, 
 and  many  Tears  ^  which  we  know  not  whether  God  will  give  us  a  Spacer  • 
 for.  (  They,  as  I  obferv'd  before,  gave  the  Name  of  Regeneration  to  na 
 other  but  the  baptifmal  Renewing). 
 
 Then  he  warns  'em  of  the  Tentations  that  they  mull  expsift  after 
 their  Baptifm,  and  how  they  mull  oppofe  and  overcome  *ein. 
 
 {i}  Gicg.  Presbyter  in  vi:a  Naz.     (2)  Pare  2.  CH.  III. 
 
6%  St.  Gregory  Naz.  Chap.  XT. 
 
 Yearnf-     §.•  3."Again{l  the  Delay  of  Baptifm,  lie  minds  'em  of  the  Danger  of 
 terthcA-  milnng  it  by  fiidden  Death  :  and  how  much  move  creditable  and  com- 
 foilles      fortable  it   is    to  receive  it    voluntarily    in    the  Time  of  Health   and 
 \^^Kf-s^x  Strength,  than  in  time  of  Necefllcy  on  a  Sick-bed,  when  the  Tongue  fal- 
 ters^- and.  can  hardly  fitter  the  Words  of  the  holy  Initiation  -^  and  the  Wajhirg- 
 is  more  like  the  wajVmg  of  a  Corps  th^n  religicu-s  Baptfm.     That  a  generous 
 M'nd  will  defire  not  only  the  Forgivenffs  of  Sins,  but  aifo  the  Reward 
 promifed  to  virtuous  Adious,  for  which  there  muft  fome  Time  be  allow- 
 '■  ed  between  Baptifm  and  Death.     That  there  are  three  forts  of  Perlbns 
 
 •  very  different,  tho'  all  of  'em  may  be  faved  ^  the  Slave,  the  Mercenary, 
 and  the  Son.  The  firft  minds  no  more  than  the  efcaping  of  Punifhraent : 
 the  fecond  regards  nothing  but  the  Pay  :  the  Son's  Mind  is  full  of  Duty' 
 and  Love  to  his  Father.  That  all  other  good  Things  we  defire  to  en- 
 joy as  foon  as  may  be  :  and  fo  we  ought  to  do,  this  Freedom  from 
 Sin. 
 
 That  the  Devil  would  indeed  entice  us  to  give  him  the  Prefent, 
 and  God  the  Remainder  ;  him  the  Flower  of  our  Age,  and  God  che 
 Dregs.  But  that  we  mull  confider  the  many  Hazards  we  are  fubjed 
 to :  the  Chance  of  War.,  an  Earthquake.^  the  Sea,  a  wild  Beafi,  a  DiCeafe,  a 
 Crumb  of  Bread,  a  Surfeit,  a  Precipice,  a  Horfe,  a  Medicine,  a  Tyrant.^ 
 &c. 
 
 Then  he  anfwers  the  Pretences  which  the  half  Chriflians  of  thofe 
 Times  made  for  their  Delay.  As,  '  I  am  afraid  I  fhall  not  keep  the 
 ^  Grace  of  Baptifm  undained,  and  fo  will  not  take  my  Cleanling  yet, 
 '  as  having  none  to  take  afterward.  —  Oh  crafty  Impofture,  fajs  he,  of 
 ^  the  evil  Spirit!  He  is  indeed  Darknefs,  yet  he  counterfeits  Light.  When 
 ^-  he  does  not  prevail  by  open  War,  he  lays  his  Snares.  When  he  can- 
 '  not  bring  thee  to  defpile  Baptifm,  he  would  cheat  thee  of  it  by  over- 
 
 ^  much  Caution,  &c. He  fets  on  all  Ages,  and  muft  be  refifted  in  all. 
 
 *^  Art  thou  a  Youth  ?  fight  againft  Pleafures  and  PaOTions  with  this  Auxi- 
 ^  liary  Strength  :  lift  thy  felf  in  God's  Army,  &c.  —  Art  thou  old  ?  let 
 ^  thy  gray  Hairs  haften  thee  :  ftrengthen  thy  Old  Age  with  Baptifm,  0"c. 
 
 — — — Krr^ov   btt  (Td;  ^  aw  KA^^Ta   y^^ifh  n   ys>'-i<^,  ^  ^p'»?«f    d-),iciSri^jw,    <J^   hvv ^v 
 
 (MK^i-^j-^i  H  jt/.w''n)p  «}  oKi'p'Tn^i.  Yi  '^ AvVA  3  ''t)  Tfiy  h  •)^vvi)^iii'ca  -nv  "E.Ay.iiiiK  ka- 
 Qv7ri(T^Ta  TM  Qia.  >lj  "jwvn^ivra  h^h  Iv^vi  7ro/«,  >y  t,T  H^tdc^  f^AiT  (pjVAv'i^^i^ 
 •4-5;',   K  7^  dv^^ccmvav  (jo/iiiQaiTa,  ttJ  '5  Q)i(o    Tn^ivon'Tu. 
 
 '  Haft  thou  an  Infant-Child?  Let  not  Wickednefs  have  the  i^dvantage  of 
 ^  Time  :  Let  him  be  fandified  from  his  Infancy :  Let  him  be  dedicated 
 '  from  his  Cradle  to  for,  byl^  the  Spirit.  Thou,  as  a  faint-hearted  Mo- 
 '  ther  and  of  little  Faith,  art  afraid  of  giving  him  the  Seal  becaufe  of 
 '  the  Weaknefs  of  Nature.  Hannah  before  Samuel  was  born,  devoted  him 
 ^  to  God,  and  alfoon  as  he  was  born,  confecrated  him,  and  brought  him 
 
 *  up  from  the  firft  in  a  prieftly  Garment,  not  fearing  for  human  Infir- 
 ^  mities,  but  trufting  in  God.  Thou  haft  no  need  of  Amulets  or  Charms ; 
 ^together  with  which  the  Devil  flides  into  the  Minds  of  fliallow  Per- 
 
 fons, 
 
Chnp.    Xf.  St,  Gregory  Naz,  6"^ 
 
 *  fons,  drawing  to  himfelf  the   Veneration  that  is  due  to  God  a3<  dvn^'i  Ycaraf- 
 ^  7nv  TetelJk^  7^  fx.i)(i  y^  y.etkov  avKAKTtieiov.    Give  to  him  the  Trinity,  that  ^^^t^heA- 
 
 *  great  and  excellent  Prefervative.  poftles 
 
 He  proceeds  toftir  np  all  Perfons  in  all  Eflates  and  Employments  to  re-  'i^^^{r>^ 
 ceive  Baptifm  :  only  he  wonld  advife  thofe  that  had  Places  at  Court,  to  ^^ 
 refign,  and  y?y  from  5o^ow,  if  conveniently  they  could,  vvhcn  they  were 
 baptized:  (It  is  to  be  noted  that  Salens  a  wicked  and  ^rian  Emperor 
 reigned  at  that  time.)  If  they  could  not  conveniently,  yet  tobebaptizM  ^ 
 and  preferve  the  Purity  thereof  as  well  as  they  could  in  fo  ill  a  Station  : 
 that  God  in  judging  of  our  Lives  makes  Allowance  for  the  Circumftances 
 that  we  are  in  :  that  for  a  Man  that  is  fetter  d  to  ^ct  forrvard  a  little^  is  as 
 great  Praife  as  for  another  to  riw  :  for  one  that  travels  in  a  dirty  Road  to  be  but 
 a  little  befpattcr^d^  is  more  remarkable  than  for  another  to  be  clean. 
 
 §.  5.  He  next  fets  upon  thofe  Men  that  put  off  their  Baptifm  to 
 Death  or  Old- Age  for  the  Love  of  their  finful  Pleafures  which  they  were 
 unwilling  as  yet  to  part  with  :  who  Paid,  Where  is  the  Advantage  of  taking 
 Baj)tifm  fo  foon,  and  thereby  cutting  oni  s  {elf  off  from  all  the  worldlj  Pleaftres 
 and  Delights  ?  Whereas  one  may  enjoy  thefe  Pleaftres  in  the  mean  while,  and 
 then  be  baptized  at  lafl.  For  they  that  went  the  earlieft  to  labor  in  the  Vineyard 
 fped  no  better  than  thiy  that  came  in  the  latejl. 
 
 He  anfwers  •,  Ton  have  faved  me  a  great  deal  of  Trouble  by  your  making  this 
 Plea  :  for  yon  have  at  lafi  with  much  ado  difcover*d  the  very  Secret  of  this  Delay, 
 jind  tho*  I  d/Jlike  yoir  wicked  Pnrpofe  \  yet  I  commend  yon  for  one  things  that 
 you  own  it  without  Dlfgnife. 
 
 Come  on  then^  and  give  the  Senfe  of  this  Parable :  and  be  not  ignorantly  fan' 
 dal/zJd  Hoi*  drawn  into  Sin^l  by  this  Place  of  Scripture. 
 
 Firfi^  This  is  not  meant  of  Baptifm^bnt  of  thofe  who  come,  fome  fooner^forne 
 later,  to  the  Fa'th  [or  the  Knowledge  of  Chriftian  Religion]  and  enter  the 
 Vineyard,  the  Church :  for  every  one  mnfl  labor  from  that  Day  and  Hour  on 
 which  he  comes  to  the  Faith^  6vC. 
 
 Befdes,  fppofng  by  cntring  the  Vineyard  Baptifm  be  meant :  the  Parable 
 fiiews  that  thofe  that  do  at  all  enter  the  Vineyard  and  labor,  fliali  have  a  Reward, 
 Bnt  yoH  are  in  danger  to  mifs  ofdo'ng  that.  If  you  were  jure  that  nGtw'th/Iand- 
 ing  this  wicked  Contrivance  to  avoid  laboring,  joit  fwuld  at  lafi  obtain  Baptifm  ^ 
 yoH  might  be  pardoned  in  this  fordid  Cunning :  But  (ince  there  is  Danger,  that 
 while  yoH  take  this  Advantage,  yon  will  cjuite  tnifs  of  the  Vineyard,  &c.  take  my 
 Co-infcl,  lay  aftde  thefe  Skhtilties,  and  come  with  an  honcfl  A4ind  to  Baptifm  ^ 
 leH  yon  be  taken  oat  of  this  Life  before  yon  attain  your  Pnrpofe,  and  be  found 
 to  have  devis'd  thefe  Fallacies  to  your  own  Deflni5l.cn. 
 
 But  you  will  fay,  ^  Is  not  God  merciful  enough  to  take  in  fuch  a  Cafe 
 '  the  Defire  of  Baptifm  for  Baptifm. 
 
 §.  6.  Toil  would  have  m  btlieve  a  rnonflroHS  thin<r^  if  you  think  that  God,  be- 
 caufe  he  is  merciful,  will  count  him  inli^htened  that  is  not;  and  take  him  into 
 the  Kingdom  of  Heaven  that  wifjcs  for  it,  but  docs  not  perform  the  Things  that 
 make  the  Way  to  it.  J  will  tell  you  what  is  my  Opinion  of  this  Af after  ;  tn 
 wh'.ch^  I  believe,  confckring  Men  will  a<rree  with  me. 
 
 At 
 
^4  S/^.  Gregory 'Nj-z.  Chap.  X?. 
 
 Year  af-      j^s  there  arefcveral  forts  ofthofe  who  do  obtain  the  Gift  of  Baptifm.     Some 
 
 tcrthcA-  <[<pQre  before  extremdj  w'chd^^c.    Others^  &c So  it  is  llkevpife  in 
 
 poftlcs      ^^^y^.  ^,^Q  ,.^/yj  0^'"  Saprifm.   For  fomc  oftm  live  like  Beafts^  and  regard  not  Ba- 
 ^^f"  ptifm.,  d^c.  Some  have  a  f^alue  for  Baptifm^  but  delay  the  receiving   of  it^  either 
 
 ^^^^^^"^  o^if  of  Ncrligence^  or  Si  airK^^ictv  out  of  Greedinefs  longer  to  enjoy  their  Lnjis: 
 
 -•TneiTnTCiccv^  c^l  jT<  BcTe  /^»AojU.ii'o/<  ctu-nT?  h-mfy^jH  Tuyjiv  'fa  yjt.f'i(7(JMl]Q-.  But  jome 
 Others  have  it  not  in  their  own  Power  to  recei^'e  it^  either  becaitfe  of  their  In- 
 fancy perhaps,  or  by  Reafon  of  fame  jiccident  Htterly  involuntary,  fo  that  tho* 
 they  defire  it^  thty  have  no  Opportunity  to  obtain  the  Gift,  l/is  therefore  we 
 found  much  Difference  arr.ong  thofe  Qthat  do  obtain  Baptifm^  fo  there  is  a- 
 mong  thefe  QhaC  mifs  of  k~\ 
 
 They  that  wholly  fcorn  it,  are  worfe  than  the  Negligent  cr  thofe  that  crave 
 Jor?(^er  time.  But  thefe  are  worfe  than  thofe  who  fail  of  the  Gift  h%  dyvc'-.M  m 
 .-lu^^vviSOr  by-  Ignorance  or  ConJlra:nt :  ']v^nvvU  yd  i/,  aA^.o  7'  »)  dKioiQ-  SidLu.a.f\'ia.y 
 for  Confiraint  is  no  other  thing  than  to  mifs  againji  one's  Will. 
 
 jina  I  think  of  the  fir fl  fort,  that  they  fliall  be  punifli'd  as  for  their  other  IVick- 
 
 edntfsyfofor  their  fighting  of  Baptifm.     jind  that  the  fecond  jl:all  be  punijh^d^ 
 
 -ibut  in  a  lefs  Degree,  hecaufe  they  are  guilty  of  their  own  mijjlng  it,  bur  ratUr 
 
 thro'  Folly  than  Malice.  T«f  Si  f-urs  Jb^ciSr^c^^i  f/,;(ji  y.o?.'j.^^^7^o^i  ttzlp^.  n  eT/- 
 
 t)  S^c-MTo.^:  but  that  the  lafi  fort  will  neither  be  glorified  nor  punijljed  by  the 
 jufi  Judoe  ;  as  being  without  the  Seal,  but  not  thro'  their  own  IVickednejs  •,  and 
 as  having  fujfered  the  Lofs  rather  than  occaftoned  it. 
 
 For  he  that  is  not  worthy  of  Punifiiment,  is  not  therefore  prefently  worthy  of 
 Honor;  as  he  that  is  not  worthy  of  Fionor,   does  not  therefore  deferve  Vunif}' 
 4nent. 
 
 And  I  think  thus  alfo;  Jf  you  would  condemn  for  Murder  a  Alan  that  has 
 ^ot  murdered,  merely  hecaufe  he  had  a  A-dmdfo  to  do  ;  then  let  him  go  with  yo^t 
 for  a  baptiz^cd  Perfon,  who  had  a  Adind  to  it  bat  had  it  not.  But  if  that  be 
 ^.hftrd,  I  don  t  fee  how  this  can  be  rcafonable. 
 
 Or  if  you  pkafe,  take  it  thus:  If  to  obtain  the  EffU  of  Baptifm  you  think 
 it  fjfiiient  that  )Gh  d( fired  Baptifm,  and  thereupon  clam  the  Glory  of  Heaven'^ 
 let  the  Defire  of  that  Glory  fuffice  you  inficad  of  the  Glory  it  jelf:  for  what 
 matter  is  it  if  you  go  withoht  it,  fo  long  as  you  have  the  Defire  of  it. 
 
 He  next  blames  thofe  that  pretended  they  would  flay  till  Epiphany  or 
 Xafier,  or  Whitjunt'.de,  and  then  be  baprizcd.  What  will  come  ofthi^?  Hiys 
 he,  the  End  of )  our  Life  will  come  on  afuddcn^  in  a  Day  and  Flour  that  you 
 think  not  of  ^ic. 
 
 Thofe  that  would  flay  for  the  Prefence  of  their  Friends  and  Relations, 
 or  till  they  had  got  ready  an  Offering  for  the  Church,  or  a  Prtfent  for 
 the  Baptizer,  or  a  handfonie  White-Garment,  or  Provilion  for  a  Ireat,  he 
 ■chides  in  thefe  Words  ^  Ihefe  things  I  warrant  you  are  migh.y  neafflrry: 
 ^and  the  Grace  of  Baptifm  will  be  c'?c  the  lefs  for  want  of  thejc.  In  things  of 
 great  Confequcnce  dont  fiand  upon  trifling  AUtters.  Tht4  Sacrament  is  of 
 .higher  Concern,  ^q.  For  an  Offering,  give  your  felf.  Put  on  Chrijh 
 ^  Treat 
 
Chap.  X!.  Sf.  Gregory  Naz.  6y 
 
 Treat  me  with  your  commendable  Life.     Go^  values  nothing  but  thofe  thirtrs    Yenr  af- 
 vrlfich  the  Poor  have  to  give  asxrell  as  the  Rich^  &:c.  terthe  A- 
 
 'Tis  in  like  manner  that  he  that  reproves  fuch  as  flood  on  heighth  and  P^'ft^es 
 punctilio's,  that  would  have  aBifhopora  Metropolitan,  or  the  Bifhop  of  ^^^.^ 
 Jeriifalemy  or  (if  it  were  a  Priefl)  one  that  led  an  unmarried  Life,  for  ^^     ^ 
 their  Baptizer  •  or  that  fcorn'd  to  be  baptiz'd  together  with  a  poor  Man  : 
 or  counted  the  length  of  the  Service  too  tedious. 
 
 He  tells  'em  the  moft  acceptable  Poflnre  or  Preparation  to  receive  it, 
 is  a  Heart  inflamed  with  the  Defire  of  it:  that  God  takes  that  for  a 
 Kindnefs,  if  we  be  earneftly  defirous  of  his  Kindnefles:  he  takes  more 
 Pleafure  in  giving  than  others  in  receiving,  &<:.  ^ 
 
 §.  7.  He  concludes  that  Paragraph  with  faying,   *  We  mufl  therefore 
 
 *  make  it  our  utmoft  Care  that  we  do  not  mifs  of  the  common  Grace :  and 
 then  follow  thefe  Words, ''kcm  tclCta,  (pn^l.  -sfeJ  •^  ^^»T(!v]av  tc  iia.-7r}i(T(Mi.' 
 
 77  «/^'  aV  hmii  '2^  rav  iv  Vif^ay^  )y  fM\Tt  rtli  ^ny.icti  i7rai<^a.vofjt.iv«ov,  uvitz  Ttjf 
 P(,etf<']^^  h    K)  TetuTO.  ^CfcTTTffB.A'.V  ?   mvVyiyilTnf)    77S   i7iiiy»  KlvJ^vv^.    Kpeiojrii' y6  <t- 
 
 ft?p©-  T£477!^H,  wTnuxt  77?  i;<TO  ^'?^>''<,  ^  d?'.o-}i^ii  iTt  'TT^arfpiAfin :  eSi  cTfe  k^ 
 M  rSv  QKiav  ')(ti.<ni  S'lA  rav  AVJuSi^rcov  <puKelr]ii(7a,  to.  TrfeoToTOica.  Tiiet  <^i 
 Tav  cthk^iv  J^io%f/.t  yi/cifMAi'^  riiv  rej-zl'inv  dvAfyJivovlAi^  t\  fUKpov  c^roi  t«tk,  »;  yVep 
 Tk7»,  tiv'iKA  )C)  A)^.^'Jiii   Ti  \x.v<pKQy  ;t)   'iiroK.t'i.V'.Sja.i   J)ji'Ay]cu-y  «'  ly  ^h    avviivJA  TZKt^.ai, 
 
 acncci.    '  Some  may  fay,  fuppofe  this  to  hold  in  the  Cafe  of  thofe  that 
 
 *  candefire  Baptifm  :  What  fay  you  to  thofe  that  are  as  yet  Infants,  and 
 '  are  not  in  Capacity  to  be  fenfible  either  of  the  Grace  or  the  Mifs  of  it? 
 '  Shall  we  baptize  them  too  ?     Yes,  by  all  means,  if  any  Danger  make 
 
 *  it  requilite.  For  it  is  better  that  they  be  [anClifieei  without  their  own 
 '  Senfe  of  it,  than  that  they  (hould  die  unfealtd  and  uninitiated.  And  a 
 '  Ground  of  this  to  m  is  CircHmcifion^  which  was  given  on  the  eighth  Day, 
 '  and  was  a  typical  Seal  for  Baptifm']  and  was  pradis'd  on  thofe  that  had 
 '  no  life  of  Reafon  :  As  alfo  the  anointing  of  the  Door  Pofts,  which  pre- 
 '  ferved  the  Firft-born  by  things  that  have  no  Senfe.     As  for  others,  t 
 
 *  give  my  Opin'on  that  they  (hould  flay  three  Years  or  thereabouts,  when 
 '  they  are  capable  to  hear  and  anfwer  fome  of  the  holy  Words-  and 
 
 *  tho'  they  do  not  perfectly  underfland  'em,  yet  they  form  'em:  and 
 '  that  you  then  faK^ifie  'em  in  Soul  and  .Body  with  the  great  Sacrament 
 '  of  Initiation.     For  tho'  they  are  not  liable  to  give  Account  of  their 
 
 *  Life  before  their  Reafon  be  come  to  Maturity  (they  having  this  Advan- 
 
 *  tage  by  their  Age,  that  they  are  not  forced  to  account  for  the  Faults 
 '  they  have  committed  in  Ignorance  ";• )  1i]eiyJ^i  Hju\  \dTpa  tklvt)  h'oyfo  kv 
 
 \%vef,i^9-^^  '  Yet  by  Reafon  of  thofe  fudden  and  unexpefted  Alfaults  of 
 '  Dangers  that  are  by  no  F.ndeavour  to  be  prevented,  it  is  by  all  means 
 
 *  advifable  that  they  be  fecur'd   by  the  Laver  [_of  Bajnifm^- 
 
 Then  he  anfwers  the  Objection  or  Pretence  which  fome  made  from  our 
 Savior's  being  50  Years  old  before  he  was  baptiz'd  i  fhev/ing  the  Difpa'-ity 
 in  a  great  many  Particulars  :  one  is  this,  that  there  was  no  Danger  in  his 
 
 K  de- 
 
66  5^  Gregory  Naz;  Chap.  XI. 
 
 Year  af-  delaying,   who  needed  no  Purgation:  and  befides  had  the  Time  of  his 
 
 terthe  A-  Death  as  well  (u  of  his  Birth  at  his  own  Difpofal.     But  toyou^  fays  he,  thtrs 
 
 poltles      ^  a  gnat  deal  of  Danger^  if  you  fhoald  depart  this  Lifc^  having  hem  hegotien 
 
 \^^fm,^j,  i^  Corruption^  and  not  being  clothed  with  Incorrnftion  and  Immortality. 
 
 §.  8.  The  reft  of  the  Sermon  is  Ipent,  partly  in  teaching  'em  how  to 
 prepare  themfelves,  vi^L.  by  Fafting,  Watching,  Prayer,  Alms-deeds,  Re- 
 flitution  of  Goods  i!]  gotten  in  the  time  of  their  Heathenifm  (  for,  he  fays, 
 tho'  in  Baptifm  they  are  pardoned  all  paft  Sins  ^  yet  he  that  keeps  in  his 
 Hand^',  after  Baptifm,  any  thing  that  is  in  Juftice  due  to  another,  conti- 
 nues in  the  Sin  :  to  keep  it  is  a  prefent  Sin,  tho'  the  Aft  of  Stealing  it  be 
 a  paft  onej  And  partly  in  charging  on  their  Confciences  the  Neceffity  of 
 keeping  their  Baptifmal  Vow,  when  they  have  made  it :  in  (hewing  the 
 wretched  Eftate  from  which  they  are  delivered,  the  happy  one  into  which 
 they  are  going  to  be  enter'd,  and  the  dreadful  one  into  which  they  will 
 fall  if  they  revolt.  And  partly,  in  explaining  the  Creed  and  Faith  into 
 which  they  are  baptized^  where  he  efpecially  infills  on  the  Belief  of  the 
 Hoi)  Trinity  (for  thefe  were  times  in  which  the  Arian  Herelie  was  rife  ) 
 of  which  having  fpoken  largely,  and  anfwer'd  the  Charge  oiTritheifm  caft 
 on  the  Catholics,  and  other  Objections  of  the  Jrians,  he  declares  he  will 
 baptize  none  of  'em  that  do  not  own  this  Faith.  And  if  yon  do  (till  halty 
 fays  he,  and  do  not  own  the  Divinity  full  and  ferfeB  •,  feek  for  fome  body  elfe  to 
 haptiz^e  Qor  dip  3  yott^  or  rather  drown  f^or  deftroy^  you  :  for  J  have  no 
 Mind  to  divide  the  Deity  ^  and  at  the  time  of  your  new  Birth  to  bring  Death  on 
 yoH  -^fo  that  yoH  will  have  neither  Baptifm.^  nor  the  hope  of  the  Grace^  your  Sal-- 
 vation  being  quickly  Jhipwreckt.  For  if  you  deny  Divinity  to  any  of  thefe  thr'ee^ 
 you  overthrow  the  whole  {_  Trinity  ~\  and  make  your  Baptifm  of  no  Force  {_  or 
 Benefit  3  to  you. 
 
 He  concludes  with  giving  the  Meaning  of  fome  Ceremonies  then  wk^L. 
 at  Baptifm  :  particularly  of  the  Lamps  they  lighted  and  held  in  their  Hands, 
 denoting  thofe  of  the  wife  Virgins  that  were  prepared  to  meet  their  Lord  : 
 of  which  Parable  he  makes  a  godly  Application  to  'em. 
 
 §.  9.  Among  the  things  that  we  are  to  obferve  from  this  Oration,  this 
 ought  to  be  one. 
 
 1.  The  foul  Impofture  that  Grotim  was  guilty  of  when  he  went  (5) 
 about  to  difprove  the  ancient  Praftice  of  Infant- Baptifm  from  this  very  Ser- 
 mon, in  which  there  is  nothing  more  or  otherwife  faid  of  that  Matter  than 
 I  have  recited.  He  takes  a  few  Words  out  of  this  Difcourfe,  and  even  out 
 of  one  of  thePaflages  here  (4)  recited,  where  6'rfvory  fpeaks  of  fome,  0/ 
 
 who  have  not  the  receiving  of  Baptifm  in  their  own  Power  ^  either  for  their  Infan- 
 cy perhaps^  or  by  reafon  of  fome  Accident  utterly  involuntary^  of  whom  'tis 
 faid  a  little  after,  that  they  lofe  the  Kingdom  of  Heaven  by  fo  dying  un- 
 baptized,  but  yet  efcape  Punilhment,  becaufe  it  was  not  their  Fault.  He 
 takes  out  of  thefe  Words,  the  Words  S^tat  vn'mm-ni.  by  themfelves,  and  makes 
 
 this 
 
 (3  )  Annor.  in  Mat.  19.  14.    (4)  Supra  §.  6. 
 
Chap.  XI.  Sf,  Gregory  Naz.  ^y, 
 
 this  Ufc  of  em  •,  that  Gregory  mentioning  fome  that  Are  not  haptiz^^d  J'ld  vattio-  Year  af- 
 7-»TO  by  Reafon  of  their  Infancy^  imports  that  Infants  were  not  wont  to  be  ccrtheA- 
 baptiz'd.  poftlcs 
 
 A  great  Stock  of  Learning  does  not  always  cure  that  Narrownefs  of  Soul  -^°- 
 by  which  fome  People  are  inclined  to  do  any  mean  and  foul  thing  to  favor  a  ^^^^^^"^ 
 Side  or  fee  up  a  Party.     There  is  no  mincing  this  Matter  by  fuppoling  it  to 
 have  been  a  Miftake.     The  altering  and  total  perverting  of  the  Senfe  is  fo 
 plain,  that  no  Man  that  had  read  the  Sermon,  or  even  but  that  Paflage  it 
 lelf,  could  miftake  it  -^  much  lefs  could  he. 
 
 §.  JO.  2.  It  appears  mofl  evidently  by  the  Tenor  of  this  Sermon  that 
 Naz.ianz.m  held  concerning  Baptifm  thefe  Tenets  ^ 
 
 1.  That  all  who  died  unbaptized  by  their  own  Fault  or  Negligence, 
 Vv^ere  condemned. 
 
 2.  He  thought  that  Infants  dying  unbaptiz'd,  and  adult  Perfons  who  mjfl 
 of  Baptifm  by  fome  unavoidable  Impediment,  and  not  by  their  own 
 Faulty  were  in  a  kind  of  middle  State  between  Happinefs  and  Torment. 
 But  that  baptiz'd  Infmtswere  Partakers  of  the  Kingdom  of  Heaven. 
 
 3.  Where  there  is  no  Danger  of  an  Infant's  Death,  he  has  a  particular 
 Opinion  C  which  he  accordingly  exprefles  ('f )  thus,  cf/c/ly;«^  ymfxbjj,  I 
 give  my  Opinion  )  that  his  Baptifm  fhould  be  delayed  till  he  is  three 
 Years  old :  which  would  pleafe  neither  the  Pa^dobaptilt  nor  Antip^- 
 dobaptill. 
 
 He  feems  to  have  taken  up  this  Opinion  in  fome  Degree  of  Complyance 
 with  his  Fathers  Pradice,who  probably  had  kept  him  unbaptiz'd  lb  long 
 purpofely,  and  then  feeing  n.o  Danger  of  Death  delayed  it  farther  from 
 time  to  time. 
 
 This  Man  and  TertidUanzxt  the  only  two  that  fpeak  of  delaying  it  at 
 all:  one,  till  the  Age  of  Reafon-,  the  other,  till  three  Years.  Both  one 
 and  the  other,  are  to  be  underftood,  where  there  is  no  Danger  of  Death  in 
 the  mean  while:  which  is  plainly  expreffed  (6)  here,  andiaTertnlllafi  is 
 colleeled  from  his  other  Speeches.  \^".?..''*-' . 
 
 §.  II.  3.  He  ufes  three  or  four  times  in  this  Oration  (as  !ie  does  alfo 
 frequently  in  his  other  Worksj  the  Word  d-^^A^vM  to  be  far>U:ificc{^  or 
 made  holy']  for  Baptifm.  And  fo  did  St.  Cyprian  in  his  Words  before  (j) 
 cited,  and  other  Places :  and  fo  do  the  Ancients  generally.     Mr.  Walker 
 
 (8)  has  taken  the  Pains  to  produce  Quotations  out  of  al mofl  all  therinci- 
 ent  Writers  to  fhew  that  this  was  a  common  Phrafe  with  them,  to  fay,. an 
 Infant  or  other  Perfon  [anUljied^  when  they  mean  baptized  :  and  1  do 
 for  Brevity's  Sake,  refer  the  Reader  to  his  Book.  The  Scripture  alfo  ufes 
 it   fo,  I    Cor.    6.    il.Eph.    9.  26.  -•    '  .•  '  tv^    *  ^-  ,-  ;  ■  •'-.;•'.'/• 
 
 Which  mikes  that  Explication  of'  I'-^Br^'^j^i^:  JSTi^  it^'your^ Children 
 //<?/>,  which  is  given  by  Tertnllian^  ^U  ^uflin,  St  HieromyTanlmu^  Vi^iaqim^ 
 
 (9)  and  other  Ancients  j  and  fmce  by  Dr.  Hammond^(\o)  WvWal^cr..  f*i  1 } 
 
 K  z-  ■   •       '   ^'^    ■..'Ac 
 
 (1)  Supra  §.  7.  (6)  §.  7-  (7)  CH.  VI.  §.  i.  (8)  Modeft  Plea  for  Inf.  Bnprifm, 
 Cha^.  a?.     (9)  See  CH.  XIX.  §.  19.     (lo.)  Six  Queries.   (11)  Modeft  Pica. 
 
68  St.  Gregory  Nazi  Chap.  Xt 
 
 Year  af-  &c.  much  the  more  probable  •,    whereby  they  make  the-  Words  ^'}ict 
 
 ter  the  A-  Holy^  and  «j<'*ea/  has  been  fanB:ified^  to  refer  to  Baptifm- 
 
 poftles  And  their  Explication  isalfothe  more  probable,  becaufe  there  has  no 
 
 ^K^\r^   other  Senfe  of  thofe  Words  been  yet  given  by  Expofitors  but  what  is 
 
 ^       liable  to  much  Contefb  :  but  efpccially  that  Senfe  which  fome  Antipsedo- 
 
 baptifts  have  endeavoured  to  affix  to  'em  (of  Legitimacy  in  Oppofition 
 
 toBaflardy)  feems  the  moftfore'd  and  farfetch'd  of  alK 
 
 The  Words  are,  'Wyta.^1  -^i   l   eivh^  5  Amg^i;  if  7>T  '}»VauM^  )C)  V}Iaga,i  «   yuurj  jj 
 
 grammatical  Tranflation  of  which  Words  is.  For  the  Mnbelieving  Husband 
 []or  an  unbelieving  Husband!  hoi  been  [and i fie d  by  the  Wife^  and  the  iwho' 
 lieving  Wife,  {_0V  an  Mabelieving  Wife^  has  been  fantlfied  by  the  Husband. 
 Elfe yo:<r  Ch'.ldren  would  be  unclean:  but  now  they  are  holy  [ox  Saints].  Our 
 Tranflators  alter'd  the  Tenfe,  and  put  [js  fanilified']  inllead  of  [ha^  been 
 fan^fitd']  becaufe  they  thought,  it  feems,  the  Senfe  required  it :  But  with- 
 out any  fuch  Alteration,  the  Paraphrafe  given  by  many  learned  Men  is 
 to  this  Purpofe^i 
 
 For  it  has  ordinarily  eometo  pafs,  that  an  unbelieving  Husband  has  been 
 brought  to  the  Faith  and  fo  to  Baptifm,  by  his  Wife  :  and  likewife  an  un- 
 believing Wife  by  her  Husband.  If  it  were  not  fo  ^  and  if  the  Wicked- 
 nefs  or  Infidelity  of  the  unbelieving  Party  did  ufually  prevail,  the  Children 
 of  fuch  would  be  generally  kept  unbaptized  and  fo  be  unclean.  But  now 
 we  fee,  by  the  Grace  of  God,  a  contrary  Effed,  for  they  are  generally 
 baptiz'd,  and  fo  become  Holy,  or  Sanftified. 
 
 If  the  Reader  will  turn  back  to  CH.  /K§.  12.  and  alfo  compare  the 
 Quotations  I  fhall  produce  in  Ch.  XT.  §.  2.  and  CH.  Xf^III  §.  4.  and  CH. 
 XIX.  §.  1 9.  of  this  Book,  he  will  fee  that  St.  ^ufilns  and  Pelagim's  Com- 
 ment on  thofe  Words  of  the  Apoftle  is  exadly  to  thisPurpofe:  and  that 
 Tem////^«  differs  from  them  only  in  this,  that  he  expounds  the  Holinefs 
 that  fuch  Children  have  by  the  Prerogative  of  their  Birth,  by  thefe  Words, 
 SanElitatl  defignatiy  defigned  for  Holinefs.^  becaufe  he  reckons  and  proves 
 from  Scripture,  that  they  cannot  be  adually  holy  till  they  are  adually 
 baptiz'd  :  and  that  St.  Hierom  and  Paulinm  fpeak  to  the  fame  EfFed. 
 
 The  Word^A^/o/  in  the  New-Teftament  is  tranflated  fomctimes  Saints 
 fometimes  Holy  Perfons,  and  was  in  the  fame  life  with  them  as  the 
 Word  Chrtftians  is  with  us. 
 
 There  are  two  Things,  beflde  what  I  have  mention'd,  that  do  make 
 this  Senfe  the  more  natural  to  that  Place.  One  is,  that  it  appears  by  the 
 Apoftle's  other  Words  in  the  Context,  that  this  was  his  Scope  of  Arguing. 
 For  what  knoweji  thoa^  O  Wife^  fays  he,  whether  thon  fhalt  fave  thy  Husband  ?' 
 I,  e.  by  bringing  him  over  to  the  Faith  :  Or  how  knowefi  thou,  O  Man 
 whether  thou  jhalt  fave  thy  Wife  I  This  is  a  very  different  Aim  from 
 what  he  would  have,  if  he  meant  only  that  an  unbelieving  Wife  is 
 finftified  to  a  Believer  for  the  life  of  the  Bed,  as  unclean  Meats  are  to 
 a  faithful  Eater, 
 
 Another 
 
C  hap.   Xr.  St.  Gregory  Nnz.  69 
 
 Another  is,  that  the  Cuftoin  of  the  Jewijh  Langnagc  had  mad€  it  or-   Ycaraf. 
 dinary  before  the  Apoftles  Time  to  ufe  the  Word  [ro  San^ifii]  for  Ba-  tcr  the -^- 
 ptizing  or  Wafliing.     Where  God  commands  Mofes  at  the  giving  of  the  poftles 
 Law,  Exod.   19.  10    SanHifie  them  to  Day  and  to  Morrow  \  all  the  i^^rn- ^^°;^-, 
 ed  Jews  underftand  it,  chat  he  bid  'em  Baptize,  ?.  <?.  Wafh 'em.     And  ^*^ 
 they  prove  from  this  place  that  Jjrael  enter'd  into  Covenant  by  Baptifm 
 as  well  as  Circumcifion.     Molt  of  the  Orders  to  the  Priefts  and  Levites 
 to  Sandifie  thcmfelves,  are  explain'd  by  Wafhing  themfelves.     Where 
 'cis  Did,  Levlt.  6.  27.  j4ll  that  touches  the  Flejh  of  the  Sin-Offering^  Jltall  be 
 Holy^  the  Original  Word  is,  jliall  be  SanEiified :  that  is,  (as  the^following 
 Verfes  fhew)  (hall   be  Wafhed.     In  2    Sam.  11.  4.    'tis  faid,    Bathjlieba 
 Wtts  then  Pur'fied  (in   the  Original  wa^  Sanfiijle/)  from  her  Vneleannefs : 
 and  this  was  done  by  Wafhing.     The  divers  Wajlnngs  among  the  Jeipx, 
 mention'd  Heb.  9.  10.  (where  'tis  in  the  Original,  divers  Baptifms)  are 
 frequently  ftyl'd  by  the  fews  in  their    Writings,  SanBifications :  as  the 
 Pricft's  wafhing  his  Hands  and  Feet  ten  Times  on  the  Day  of  Atone-t 
 ment,  is  called  by  them  the  ten  SanB/fications.    This   is  fo  fully  cleared 
 by  Amfworth^  Li^htfoot,  Hammond,  &c   that  there  need  no  more  be  faid 
 of  it. 
 
 St.  j^uflin  in  his  J^efiions  on  Levlticm  has  this  (i  2)  Enquiry  •,  Hov7 
 it  is  meant  that  ?/fofes  fhould  fanBify  the  High-Prieft^  Levit.  21.8.  when 
 God  lays,  ver.  1%.  I. the  Lo>-d> do  SanBi^e  him?  In  anfwer  to  which  he 
 diftinguifhes- between  the  vifibh  SanBification  and  the  Invifble :  and  after 
 fome  Difcourfe  that  the.  Invilible  is  the  chief,  but  yet  that  the  other  is 
 not  to  be  negleded,  fays.  Hence  Cornelius  and  they  that  were  with  him^ 
 when  they  appeared  to  be  already  fanctified  invifibly  by  the  Holy  Ghofl  co- 
 ming  on  theWi  were  for  all  that  baptiz.ed :  nor  was'  the  vidblQ  Sandificatioa 
 coAnted  needlefs  hecaafe  the  Jnvifibk  woi  before. 
 
 St.  Paul  infcribes  his  Epiftles  fent  to  the  Chriflians  of  any  Place  thus,  -nt? 
 dyUii  to  the  holy  Perfons  •  or  thus,  toT?  ir/Atr^.voti  to  [uch  as  have  been  San- 
 Bified  at  fuch  or  fuch  a  Place.  And  fo  the  Infcriptioa  of  his  Letter 
 to  the  Corinthian  Chriftians  in  thefe  (15)  Words,  Vnto  the  Church  of 
 God  which  is  at  Corinth^  njia^uivoi^  iv  y^ets-a  Ida-s,  KXwroii  a.yon  :  to  tho'^e 
 that  are  fanciificd  [or  have  been  fandified^  in  ChriB  Jefus,  called  to  id 
 Saints:  'tis  but  a  larger  Periphrafrs  of  what  one  would  have  laid  ^  to 
 all  that  are  Chnfiian-  there.  And  St.  Chryfoftom  in  his  Comment  On  thefe 
 very  Words  puts  the  Qiieflion,  r]  M  l^tv  h  «;y*^^6<  i  ivhat  is  the  SanBi^ 
 fication  he  fpeaks  of?  and  anfwers  readily,  to  Asre^V,  0  x.*9*e<(rfta?,  the  La* 
 ver.,   their  Baptifm,  their  Clcanfinn-. 
 
 The  ancient  Church  likewife^  that  compii'd  the  Apoftles  Creed, 
 when  they  would  declare  it  as  an  Article  of  Chriitian  Religion,  that 
 all  Chriftians  ought  to  hold  Communion  vvith>ne  another,  cxprefs  thac 
 Article  thus,  The  Commnnion  mv  A-yiav  of  Sai/Jts, 
 
 Tharefbre 
 
 (iz)  Qiiseft.  84.    (13)  I  Cor,  i.  z. 
 
fo  5/^.  Gregory  N.iz!  Chap.  XI. 
 
 Yearaf-     Therefore  wb en  St-  Vanl  in  this  Place  ufes  the  very  fame  Word,  and 
 
 ^er  thQ  A.- ^^Y^_^-  clfe  your  Children  would   be  unclean :  but   now  they  are  ^ytti  (which 
 
 poftles      \Vord  is  rendred  in  Engljli  fometimes  Saints^  fometimes  Holyy)  'tis  not 
 
 ^^^s^-^^  at  all  alien  to  his  ordinary  Ufe  of  the  Word  to  nnderftand  it,  Elfe  your 
 
 Children  would  "be  kept  unbaptized,  unfandified,  nnchriftian,  unholy,  or 
 
 unclean:  but  now  they  are  generally  fandified  by  Baptifm,  and  become 
 
 Holy   or  Chriftians.     If  we  had   lived  in   the  Times   of  the  Ancients, 
 
 when  the  Word  Sanctified  was  us'd  in  common  Speech  for  Baptiz^ed,  this 
 
 would  have  feem'd  a  natural  Interpretation. 
 
 This  Expofition,  as  it  avoids  on  one  fide  the  Inconveniency  of  that 
 given  by  the  Antipsedobaptifts,  which  takes  the  Word  [Holy]  and  CUn- 
 clean'J  in  sl  Senfe  in  which  they  are  never  ufed  in  Scripture :  fo  it  is 
 likewife  free  frrm  the  Exxeptions  which  lie  againft  that  which  limits 
 the  Baptifm  of  Children  fo  abfolutely  to  that  Condition  of  their  being 
 born  of  believing  Parents  •,  that  it  leads  the  Baptizer  into  many  per- 
 plexing Scruples,  whofe  Children  he  may  baptize,  and  whofe  not.  As 
 the  late  Bifliop  of  Wor.cefier  has  largely  (14)  fhewn. 
 
 4.  What  St.  Gregory  here  fays  in  the  laft  place,  that  he  will  baptize 
 no  Arian^  nor  any  that  difown  the  Godhead  of  Chrift,  and  the  Trinity, 
 is  according  to  the  general  Senfe  of  the  Catholics  of  that,  and  of  the 
 foregoing  Times.  They  would  not  hold  Communion  with  the  Arians^ 
 and  confequently  would  not  by  Baptifm  enter  fuch  as  Members  into 
 their  Church.  The  greatefl:  Perfecutions  that  the  Catholics  at  any  time 
 fuffer'd,  were  on  this  Account.  For  the  Arian  Emperors  feldom  went 
 fo  far  as  to  force  the  Bifhops  to  renounce  the  Catholic  Faith  and  turn 
 Brians :  But  they  would  banilh  'em,  unlefs  they  would  receive  the  Art- 
 iins  to  Communion,  or  join  with  them;  It  was  upon  this  Account  that 
 u4thanaji:ts  fwho  flourifhed  from  the  Beginning  to  almoll  the  End  of 
 the  Jrian  Controverfie)  did  fo  often  fuffer  Exile  ^  becaufe  he  would 
 5,40.  not  admit  Arius  or  his  Followers  to  Communion,  when  it  was  delir'd 
 by  Conflantin  (who  fought  herein  the  Quietnefs  of  his  own  Govern- 
 ment) and  the  other  Emperors  that  were  themfelves  Arians. 
 
 Thefe  Ancients  reckon'd  that  Chriflians  might  and  ought  to  hold 
 Communion  notwithflanding  Difference  of  Opinions  in  lefler  Matters: 
 but  that  this  was  a  Fundamental  one,  as  relating  to  that  which  is  the 
 dired  Objed  of  our  Worfhip. 
 
 The  Arians  for  this  Reafon  made  a  great  many  Attetripts  to  exprefs 
 their  Faith  in  fuch  ambiguous  Terms  as  might  feem  to  agree  with  the 
 'a5o  Catholic  Senfe.  It  is  a  Wonder  to  fee  in  (ij)  Socrates  and  other 
 Church  Hiftorians,  how  many  Creeds  were  fet  forth  for  this  purpofe  as 
 Schemes  of  Agreement  between  the  two  Parties.  Some  of  thefe  ferved 
 in  fome  Churches  to  patch  up  for  a  while  an  unfound  Union  ^  wjiich 
 was  broken  to  Pieces  again  as  foon  as  each  Party  exprefs'd  their  Meaning 
 in  other  Words.     And  it  was  found  at  laft  by  a  long  Trial  that  there 
 
 was 
 
 (14)  Unreafonablencfs  of  Separation  Part  III.  ^.  '^6,    (15)  Hift.  1.  2. 
 
Chap.   XI.  •?/.  Gregory  Naz."  71 
 
 was  no  firm  Agreement  to  be  had  but  by  owning  the  Terms  of  the  Nic en   Yearaf- 
 Creed.     Mr.   k   Clerc  obferves   fomewhere  that   the  major   Part  of  the -erthe  A- 
 Councils  in  thofe  Times,  and  of  the  Creeds  drawn  up  in  them,  were  P^^Ies 
 on  the  Arian  Side,     No  body  need  envy  'em  this  Advantage:  for  we  ^^^i-^ 
 are  not  for  a  Number  of  Creeds.     The  Catholics  adher'd  to  the  iV/Ve»,  ^^- 
 and  were  for  having  no  more  than  that :  it  was  the  Arian  Party,  which 
 not  agreeing   among  themfelves,  multiplied  feveral   Draughts  of  Faith. 
 The  Nicen  Creed  was  at  laft  tound  to  be  the  only  Tell  to  diftinguifh 
 a  Catholic  from  an  ArUn. 
 
 §.  12.  This  I  obferve  on  Account  of  fome  modern  Avians :  or  rather 
 they  are  to  be  called  Thotinians  •  for  they  have  much  more  difhonor- 
 able  Opinions  of  our  Savior  Chrift  than  the  Jrians  had,  and  are  more 
 in  the  Sentiments  of  Fhotinus^  who  was  in  the  Arian  Times  conde- 
 mned (16)  both  by  the  Catholics  and  the  Arians. 
 
 There  are  of  'em  both  among  the  Pasdobaptifts  and  the  Antip^do- 
 baptifls.  Whether  the  Antipcedobaptifts,  that  believe  in  the  Trinity, 
 do  baptize  and  receive  into  Communion  any  fucb,  or  not,  I  am  not 
 fure.  It  is  not  likely  that  they  who  do  feparate  from  one  another  for 
 far  lelTer  Differences,  will  difpenfe  with  fo  great  a  one  about  the  Divi- 
 nity of  Chrift. 
 
 But  thofe  Antitrinitarians,  that  are  Psedobaptifls,  in  Erjglandy  have  of 
 ]ate,  on  a  fudden,  declared  themfelves  to  be  at  Unity  with  the  Catho- 
 lic Church  :  yet  the  Account  which  they  give  of  their  Converfion  to  a 
 good  Opinion  of  the  Catholic  Faith,  is  the  oddelt  one  that  was^  ever 
 given  in  fo  ferious  a  Matter.  One  does  not  know  whether  they  are  in 
 earnell.  or  whether  they  mock  in  fpeaking  of  that  awful  Myftery.  A- 
 bout  the  Year  1(^97  they  publifhcd  a  Paper  which  they  called  The  A-- 
 grecmerit  between  the  Unitarians  and  the  Catholic  Church  :  drawn  up  by 
 themfelves,  and  whether  approved  by  any  other  I  know  not.  In  a 
 Book  publifhed  next  Year,  which  gives  an  Account  of  The  Life  of 
 Thomas  Firmin,  and  of  his  Etli^ion^  they  recite  the  faid  A^reeviem^  and 
 difcourfe  fomething  more  on  the  fubjed  Matter  of  it.  Jn  the  Account  of 
 his  Religion^  after  having  obferv'd  that  People  had  once  thought  that  the 
 Difference  between  the  Vnitarims  and  the  Catholic  Church  was  real^ 
 great-)  and  even  unreconcilahle-)  th&y  add  (17) 
 
 '  B^t  the  Unitarians  ( or  Socinians  )  being  Men  of  ingenitOM  and  free 
 Minds  and  Principles.)  and  therefore  always  ready  to  entertain  farther  Light  ^ 
 after  ^  or  ^  Tears  late  Contefi  in  print  with  the  principal  Divines  of  this 
 Nation^  have  been  fo  dextrous  and  happy ^  that  inftead  of  farther  embroyl- 
 ing  the  Points  in  Cnefiion^  which  is  the  ufual  Ejfcli  of  the  Paper  War^  they 
 feem  to  have  accommodated  whatfoever  Differences  between  the  Ckirch  and 
 them.  And  a  little  after. 
 Other  Scots  by  the  Favor  of  Princes,  or  the  J^ality  of  the  Times^  have 
 obtained  an    Exemption  from    MidlEts  and  Penalties^  &c.  — If  Socinianifm 
 
 had. 
 
 [i6)  Sccrat.  lib.  2.  c.  29.     (17)  P?.g.  5. 
 
i6o. 
 
 71  St.  Gregory  Ndz'.  Chap.  Xf. 
 
 Year  af-  had  any  where  enjoyed  thofe  Halcyon  Days  •,  it's  fuMcn  irrefifiihU  Trorrefs 
 x.tri\\Q  k'  xcQuld  have  been  as  Lightnings  which  rulhes  out  of  the  Eaft  and  fiiines  e- 
 poltles  ygj^  j-Q  |-|^g  Weft,  ^las !  on  equal  Ground  and  with  eqitd  CircHmftarices  the 
 Cojr.hat  bttrreen  mintelligibk  Myjiery  and  clear  Reafon  ^  between  fcemi?ig  Con- 
 traditions,  Jibjurdities^  and  Iinpojfih.lities',  and  a  rational,  obvioHS,  account- 
 able Faith,  would  foon  have  been  ended.  Bat  it  is  better  ended :  the  Divine 
 froviJ.ence  and  Goodnejs^  in  Mercy  to  both  Parties,  has  o-ranted  a  Peace  in- 
 fiead  of  a  ViBory.-  It  has  pleas' d  God  to  favor  the  fujfring  fide  with  an  Hit- 
 expelled  Light :  He  has  fliewn  ^em  (what  may  feem  incredible )  that  their 
 Oppofers' think  as  they  \jhe  Vnitarians^  fpeak,  that  their  Difference  is  not  in 
 the  Ideas  or  Notions,  but  only  in  the  Terms  or  Words.  To  manifefi  this^ 
 JVfr.  Firmin  can  fed  the  following  Scheme  of  Agreement,  &c. 
 
 And  to  this  Purpofe  in  the  other  Treatife  of  the  faid  Book,  viz..  in 
 the  Life  of  Mr.  Firmin,  they  fay,  ( \  %) 
 
 The  Vnitarians  never  intended  to  oppcfe  any  other  Trinity,  hut  a  Trinity  of 
 Minds  jor  Spirits.  Grant  to  ^em  that  GOD  is  one  infinite  Spirit  or  Adind, 
 not  two  or  three,  they  demand  no  more.  They  applied  themfelves  therefore  to 
 enquire  which  of  thefe  Trinities,  a  Trinity  of  Spirits,  or  of  Properties,  is  the 
 DoUrine  of  the  Catholic  Church.  They  could  not  mifs  of  a  ready  SatisfaHion: 
 all  Syftems,  Catechifms,  Booh  of  Controverfie,  Councils,  Writers   that  have 
 
 been  efieemed  Catholic, have  defined  God  to  be  one  Infinite,  u^ll-per- 
 
 ^^feB  Spirit :  and  the  Divine  Per  fans  to  be  noth'ng  elje  but  the  Divine  Effena 
 "'or  Godhead,   with  the  three  relative  Properties ;  Vnbegotten,  Begotten,  Pro- 
 ceeding. 
 
 ';■  'Tis  a  Wonder  then  that  thefe  Men  could  never  perceive  this  before. 
 Had  they  never  look'd  into  any  Syftem,  Catechifm,  Council,  &c.  before 
 the  Year  1697?  they  fay  themfelves,  that  allbon  as  they  fee  themfelves 
 -to  enquire,  they  could  not  mifs  of  a  ready  Satisfadion. 
 
 But  fince  they  do  now  make  a  Propofal  of  Coming  into  the  Commu- 
 nion of  the  Church  ;  it  is  not  fo  material  to  enquire  what  was  the  Occa- 
 iion  of  their  Quarrd,  as  it  is  to  know  whether  their  Return  to  the 
 Church  be  cordial  •,  and  whether  they  are  as  yet  of  fuch  a  Faith,  as  that, 
 according  to  this  Rule  of  St.  Gregory,  they  ought  to  be  admitted  to  Ba- 
 ptifm  fthofe  of  them  that  are  not  yet  baptized)  or  to  the  Communion. 
 §.  13.  I.  And  if  they  would  be  received  as  cordially  joining  with  the 
 Catholics^  why  do  they  ftill  fpeak  of  the  Divinity  of  Chrift  in  fo  ambi- 
 guous Terms  as  becomes  not  fuch  as  have  lain  under  Cenfure  of  falfe  Do- 
 drine  in  that  Point?  They  C»9)  repeat  out  of  their  Scheme ^  We  fay 
 Qur  Lord  Chrifl  is  God  and  Man.  He  is  Man  in  Fefptcl  of  his  reafonable 
 Soul  and  human  Body  •  Cod  in  RefpeSi  of  God  in  him  :  or  more  fcholaftically, 
 dn  RefpeU  of  the  Hypoftatical  or  Perfonal  Vnlon  of  the  Humanity  of  Chrifi 
 with  the  Divinity.  By  which  the  Catholic  Church  means,  and  we  mean  •,  The 
 Divinity  wot  not  only  occafionally  ajfifting  to,  but  was,  and  ij  always  in  Chrifi  ; 
 illuminating,  conduSlingt  &C.     And  again  (lo) 
 
 Nor 
 
 (i  8)  Pag.  J  3.     ( J  9)  Accaunt  of  Firmin  s  Religion,  p.  1 8.    (2  0}  Pag.  30. 
 
Chap.   XT.  .S"/.  Gregory  Na 2.  y^ 
 
 Nor  do  we  rechn  of  the  Lord  Chrifi  as  but  a  Creature.     I  have  [aid  before^    Year  af. 
 he  is  God  and  Man.     The  Divinity  did  fo  inhabit  in  the  Humanity  of  Chrifi^  tcr  the  A- 
 doth  fo  exert  in  it  the  mofi  glorious  EjfeBs  of  Omnipotence  and  Omnifcience^  that  poftles 
 if  others  have  heen  called  God  hecaiife  they  reprefented  God^  Chrifi  is  to  he  fo  -^°' 
 called  becauje  he  exhibits  God.  v-<v"s^ 
 
 All  this,  except  what  they  fay  of  the  Perfonal  Union,  is  lame  ftill.  For 
 another  Man,  as  for  Example  A^ofes,  or  any  Prophet  that  had  the  Spi- 
 rit of  God  in  him,  illuminating,  conducing,  and  enabling  him  to  work 
 Miracles,  6^-c.  might  be  faid  to  exhibit  God  in  this  Senfe  ^  only  not  in 
 fo  high  a  Degree,  or  not  always. 
 
 What  they  fubfcribe  to  of  the  Hypofatical  or  Perfonal  Union  would  in- 
 deed be  firm,  and  for  ever  flop  their  Way  againfl:  returning  to  Socinia- 
 nifn^  if  they  had  exprefs'd  it  fchoUjllcally  as  they  pretend  to  do.  I  mean, 
 i-f  ihey  had  faid  this  Union  to  be  of  the  Humanity  of  Chrifi  with  theKiy©-\ 
 or  fccond  of  the  three  Perfons.  But  when  they  fay^  with  the  Divinity^  they 
 cither  do  not  underhand  the  Import  of  that  Phrafe,  of  Hypoftatical  or 
 Ferfonal  Union  ^  or  elfe  they  purpofely  confound  the  Notion.  They 
 don't  mean  fure,  that  the  Humanity  of  Chrifi:  is  perfonally  united  to,  or 
 makes  one  Perfon  with,  the  Father. 
 
 The  very  Dodrinfor  which  both  Paulas  Samofatenm  and  Phadnus  were  i6o. 
 condemned  by  the  Church,  was  that  they  made  Chrifi-.  to  be  God  only  244, 
 by  the  Inhabitation  of  Gcd  in  him  :  ns  Bp.  Stilling  feet  had  (xi)  fully  pro- 
 ved to  them.  And  yet  if  you  mind  thefe  Mens  Phrafes,  they  own  no 
 More:  and  even  the  HypofiaticalVnicn  they  explain  to  mean  no  more, 
 and  do  without  any  Modefiy  fay,  that  the  Church  means  no  more  by  it. 
 §.  I  4.  The  Truth  is,  the  Socinians  have  very  lately  made  a  great  and 
 Einnftrous  Change  in  their  Doftrine :  and  yet  hold  their  main  Article  fiill  - 
 That  Chrifi  has,  properly  fpeaking,  no  Nature  but  the  Humane.  And 
 thefe  F.ngVfi  Unitarians  do  by  their  Way  of  explaining  themfelves  give 
 Ground  to  fufpeft  that  they  are  ftill  in  that  Sentiment.  They  were 
 wont  formerly  to  degrade  that  K',y@-  of  which  St.  John  fpeaks,  as  much 
 as  they  could  -^  making  it  to  be  nothing  but  the  human  Nature  of  Jefus 
 Chrifi,  or  fomething  belonging  to  the  hnman  Nature.  They  did  ufeto 
 expound  thus  %  In  the  Beginning  was  the  Word^  \.  e.  In  the  Beginning  of 
 the  Gofpel,  Jefm  Chrifi:  and  his  Preaching  was.  Jnd  the  Word  was  with 
 God :  1.  e,  He  and  his  Preaching  were  appointed  in  the  Counfel  of  God. 
 And  the  Word  was  God :  i.  e.  He  was  God's  Deputy  to  Men.  M  things 
 were  made  by  him  :  i.  e.  All  Matters  of  the  Gofpel  Difpenfation  were  done 
 by  him,  &c. 
 
 But  now  of  late  they  put  a  Notion  on  the  Term  a5>^,  which  carries 
 the  utmoft  Degree  of  Contrariety  to  their  former  Interpretation.  They 
 make  the  xhy©-  to  be  not  at  all  diftinft  from  God  the  Father,  neither 
 m  Nature  nor  in  Perfon :  but  to  be  his  Attribute  of  Wifdom,  Reafon, 
 
 L  &c. 
 
 ('21)  Vindication  of  Trinity,  c.  4* 
 
74  St.  Gregory  Na?:  Chsp".   XI 
 
 Year  af-  eT^c.  Tbus  3  certain  Writer  over  the  Water,  whofe  Works  they  greedi- 
 terthe  A-  ly  tranflate  into  Ef;gliJI} ; 
 
 poftles         j^  ^y^  Beginning  was  the  Word:  i.  e.  In  the  Beginning  was  Rcafon. 
 s^^.^^->^      ^^-^  ^^^^  ^ord  was  "^ith  God:  i.  e.  And  that  Reafon  was  with  God. 
 
 jlnd the  Word  woi  God:  i.  e.  And  God  was  that  Reafon. 
 
 The  fame  WM  in  the  Beginning  with  God:  i.  e.  There  was^  I  fay,  Reafon- 
 in  God  before  the  World  was  created.  Are  not  thefe  great  Apo- 
 phthegms for  St.  John  to  fay  ? 
 
 And  in  the  following  Verfes  wherever  we  read  He  or  Him,  they  tranf- 
 late IT.     All  things  were  made  by  It  ;  and  without  It  wa,^  not  any  things  Oc. 
 And  then  wr.  14.     j^ndthe  Word  was  made Flcjli :  i.  t.   And  this  Reafon,. 
 by  the  Man  in  whom  it  was,  was  made  confpiciious. 
 
 And  where  the  Author  to  the  Hbrews  having  expreily  named  God's  Son, 
 whom  he  h<.ts  appointed  Heir  of  all  things^  adds  thefe  Words  ;  by  whom  alfo 
 he  made  the  Worlds :  becaufe  here  is  no  polT;ble  turning  Him  into  /r,  the 
 Paraphrafe  is  ;,  that  is,  having  heretofore  by  that  xoyQr  or  Reafon,  or  eternal 
 Wifdom  which  rcfided  in  Jefus,  and  was  mofi  nearly  united  to  him,  created  all 
 things.  ^  If  by  mo fi  nearly  united  be  meant  fo  united  as  to  become  one  Per- 
 fon,  it  is  Catholic.  But  the  Terms  of  refiding  in  him^  and  of  being  made 
 confpicimishj  him^  exprefs  a  more  lax  fort  of  Union  than  what  the  Words 
 of  Scripture  do  every  where  fet  forth.  And  at  fuch  a  Rate  of  interpreting 
 it  might  be  fliid  of  any  rneer  Man,  in  whom  the  Spirit  of  God  does  re- 
 iide,  that  the  World  was  made  by  him :  becaufe  he  has  in  him  that  Spirit  by 
 which  it  was  made.  But  the  Scripture  is  far  from  faying  fo  of  any  meer 
 Man  V  and  of  our  Lord  Jefus  Chrifl:  it  never  fpeaks  otherwife  than  for 
 (22}  By  Him  were  all  things  created:  and  He  is  before  all  things.  ('23)  Of 
 w>hom  as  concerning  the  FkJhChr.'fi  came.,  Who  is  over  all^  &C.  With  the  Glo- 
 ry (14)  which  I  had  with  Thee  before  the  World  woi.  1^25)  came  forth  from 
 the  Father.  Before  Abraham  was,  I  am  [or  was]  &c.  'Tis  not  faid, 
 the  Spirit  or  Wifdom  which  is  in  me,  came  forth  from  the  Father,  or  had 
 Glory  .with  thee:  but  /  came  forth,  /had  Glory,  &c.  And  as  far  as 
 the  perfonal  Word  /  or  He  can  denote  the  fame  Perfon,  it  is  here  and 
 every  where  elfe  denoted. 
 
 The  Faulianifis  and  Photinians  would  fay,  as  thefe  Men  do,  that  Chrill 
 is  God  and  Man :  but  if  they  were  ask'd  whether  he  was  Gcd  firfl,  or 
 Man  firfl^  they  would  fay,  he  was  Man  firll,  and  afterwards  God,  by 
 God's  dwelling  in  him.  And  thefe  Men  feem  to  mean  no  other.  But 
 the  Catholic  Church  believes  that  he  was  God  firft,  and  afterward  be- 
 came Man.  As  St.  John  tells  firit  what  he  was  originally  :  and  then  hov/ 
 he  was  made  Flelh. 
 
 Cerinthus,  who  v/as  St.  fohn\  chief  Adverfary,  and  againfl  whom  he 
 had  a  particular  Eye,  when  he  wrote  his  Gofpel  fas  both  f 25;  hen^iti  and 
 St.  (27)  Hierom  do  witnefs)  taught  tlMi  Jefus  woj  the  Son  o/Jofeph  and 
 
 Mary 
 
 (22)  Col.  I.  16,  17.     {%■>)  Rom.  9.  5.    (24)  John   17.5,     (25)   John  16.  28-- 
 (26)  lib.  3.  c,  II,     (27}  de  fcnpr=  Eccl.  v.  Joannes, 
 
€hap.   XT.  S^  Gregory  Naz.  7^ 
 
 Mary  in  like  Manner  tn  all  other  Men  :  and  that  he  woi  emhiCftt  for  yiijlke.   Year  a f- 
 Priikence  and  WifdQtn^  above  all  others  :  and  that  after  his  Baptifm  Chrifl  came  <^er  the  A^ 
 down  upon  him  from  the  Supreme  Power  in  the  Shape  of  a   Vove,  &c.     This  P^ft^es 
 vvas  Cerinthns's  Doftrine,  as  (28)  Irenans  repeats  it,  who  lived  To  nigh  thofe  -^°- 
 times  that  he  may  well  be  thought  to  be  born  in  the  time  ofCcrinthus.  -^"V^^ 
 And  this  is  the  fame  for  Subltance  with  the  latter  of  thofe  two  forts  of  So- 
 cinianifm  that  I  mention'd  ^  only  it  was  by  him  blundringlyexprefs'd  :  that 
 which  they  ftyle  KoyQ-  he  calls  Chrift^  and  he  does  not  allow  him  to  be 
 born  of  a  Virgin.    They  muft  be  dextrous  and  happy  Men  indeed,  that  can 
 reconcile  St.  Johns  Gofpsl  to  that  very  Senfe  againft  which  it  was  pur- 
 pofely  written. 
 
 This  Cerinthus  and  Ebion^  both  whole  Doftrine  concerning  our  Lord 
 was  fas  JrenAHs  in  the  (29 j  next  Chapter  teftifies)  the  fame,  were  the 
 firfb  Socinians  in  the  World,  except  thofe  mentioned  John  6.  42.  who  faid, 
 Js  not  this  Jefns  the  Son  of  jofeph,  whofe  Father  and  Mother  we  know  ?  How 
 is  it  then  that  he  fays^  I  came  down  from  Heaven  ? 
 
 §.  \%.  2.  But  beiides :  what  Hopes  can  we  have  of  any  firm  Union  with 
 thefe  Men,  who  at  the  fame  time  that  they  defire  to  be  received  into  Com- 
 munion with  the  Catholic  Church,  do  fet  forth  the  Faith  thereof  in  as 
 ill  Colors  as  poiTibly  they  can  •,  calling  it  HnintelUpyie  Myficry^  and  their 
 own  clear  Reafon}  That  which  we  hold  they  defcribe  as  feeming  Im- 
 fcfibilities^  j4hfitrd  ties^  and  Contrad.'Bions  :  theirs  is  a  rational^  obviopu^  and 
 Acconr.tMe  Paith.  And  they  exprefs  themfeives  as  Men  that  were  cock- 
 fure,  that  if  that  Ad  of  Parliament,  which  they  call  a  Bill  in  Name  and 
 Pretext  agawfi  Irnynoralit)  and  Blaffhem)\  in  Truth  and  real  Befgn  againji 
 the  Vnitarians^  were  tal<en  out  of  the  Way,  we  {hould  all  prefently  turn 
 Socinians.  ('Tis  to  be  noted  that  this  ^U  came  out  much  about  the 
 iame  time  that  they  were  favor  d  with  that  unexpeEied  Light) 
 
 They  ought  not  to  be  fo  halty:  there  is  another  Book  in  the  Way, 
 and  that  is  the  Scriptures.  If  they  were  aboliflied,  and  other  Records  of 
 the  Church  with  them,  we  freely  grant  that  we  (hould  not  naturally 
 have  any  Notion  of  a  Trinity,  of  Father,  Son,  and  Holy  Spirit  in  one 
 Godhead  •,  nor  fhould  we  ever  have  thought  of  being  baptiz'd  in  fuch  a 
 Name:  nor  have  known  of  the  Vi'ord  which  was  God^  being  made  Flcjli. 
 Thefe  Myfteries  we  grant  would  have  been  unintelligible. 
 
 Butthen  there  would  have  been  another  Inconveniency  in  that  Way  of 
 knowing  God  which  they  propofe,  viz,,  in  entertaining  only  fuch  Notions 
 of  him  as  we  can  form  by  natural  Reafon  and  clear  Idea's.  For  fome  few 
 Perfons  of  more  refined  Intellectuals  would  conceive  him  to  be  afpiritnal 
 Being  far  above  the  Properties  and  Paffions  of  Body  and  Matter.  Others 
 that  could  form  no  Notion  of  a  Spirit,  would  fay,  This  is  unintelligible 
 Myftcry :  we  muft  have  a  God  that  has  a  Body,  or  clfewe  (hall  think 
 him  to  be  nothing.  Thefe  latter  v;oiild  be  fubdivided  :  for  fomc  would 
 believe  that  he  is  made  of  a  very  fine,  fubtile,   and  etherial   Matter, 
 
 L  2  quite 
 
 (28)  lib.  I.  c.  25.    (29)  1.  r.  c.  ^6. 
 
j^  St,  Gregory  Nazi  Chap.  XI. 
 
 Year  af-  quite  different   from  that  which  may  be  feen,  or  has  any  Limbs,  &c, 
 
 ter  the  A-  But  Others,  and  thefe  the  far  greatelt  part  of  Mankind,  would  contend 
 
 poftks      that  a  God  that  is  fuppos'd  to  fee,  and  iiear,  and  judge  without  any  Ears 
 
 ^^°-         or  Eyes,  is  an  ^hfurdlty^  ImfojfibUity^  ContradiUion^  a  tiling  of  which  we  can 
 
 ^'^^'^'^  fovtn  no  ckar  Idea :  fo  they  would  have  a  God  with  Eyes  and  Ears  as 
 
 good  as  any  Painter  could  make. 
 
 The  Experience  of  all  Ages  of  the  World,  fhews  that  what  I  fay 
 is  no  Fancy  but  Matter  of  Fad.  This  Way  therefore  would  not  do,  ex- 
 cept they  would  join  to  it  the  Policy  of  the  Papilb,  who  do  preferve 
 the  true  Notion  of  God,  as  he  is  fet  forth  in  Scripture,  for  the  life  of 
 the  learned  and  fnch  as  they  allow  to  read  the  Scripture  j  but  keep  at 
 the  fame  time  wooden  Gods  for  the  life  of  the  Mob. 
 
 God  Almighty  give  us  all  the  Modefty  and  Humility  to  think  that 
 his  Way  of  exifting  may  well  be  fuch  as  we  cannot  comprehend,  any 
 more  than  a  Worm  can  comprehend  what  Reafon,  or  Speech,  or  a 
 Soul  is :  and  quietly  to  acquiefce  in  that  Account  which  he  has  been 
 pleas' d  to  give  of  his  own  Nature,  and  of  what  we  are  to  believe  con- 
 cerning him  :  and  to  take  it  according  to  the  plain  Meaning  of  thofe 
 v/hom  he  has  infpir'd  to  write  it:  and  to  judge  our  felves,  as  we  are  in- 
 deed, far  uncapable  of  explaining  the  Manner  of  itj  and  much  more 
 uncapable  of  any  Ability  of  trying  and  examining  the  Truth  of  it  by  our 
 natural  Idea's  of  the  things  themfelves.  This  lall  is  impudent  in  thofe 
 who  do  own  the  Divine  Infpiration  of  the  Writers. 
 
 §.  i6.'  The  great  Progrefs  which  they  boafl:  they  fhould  make,  has  no 
 Example  for  their  Encouragement  in  former  Ages  of  the  Church.    Ce- 
 rinthm  and  Ehion  had  fome  Followers :  but  that  was  before  the  Canon 
 of  Scripture,  and  particularly  St.  John's  Gofpel  was  compleated  and  di- 
 vulged :  and  it  was  moftly  in  wild  Countries,  as  C30)  Arabia  deferta,  &C; 
 After  the  Writings  of  the  Apoflles  were  divulg'd,  feveral  fingle  Perfons, 
 80.       Artemon^  Theodotiis^  Faults  of  Samofata,  &:c.  attempted  to  fet  up  fuch  a 
 560.     Sedl,  but  never  profelyted  any  Region  or  City :  and  Phothms^  tho'  a  ve- 
 145.     ry  eloquent  Man,  and  fetting  up  in  the  Arian  times,  was  prefently  con- 
 -75»     demned  by  all  Parties:  So  that  £/7./>^<2«///j,  who  wrote  but  30  Years  af- 
 ter that  he  began  to  vent  his   Herefy^  and  before  Photinm  himfelf  was 
 dead,  as  it  feems,  tells  him,  (3i)that/7^  Herefie  of  all  others  was  the  eaflefi 
 to  be  confuted^  not  only  by  skilful  Men^  but  by  any  that  had  atiy  tolerable  Vnder"- 
 ftandini  of  the  Senfe  of  Scripture.     And  a  little  after.     7 he  Herefie  of  this 
 Jmfofior  is  dwindled  away^  having  lafled  but  a  very  little  while  ^  and  Theodorct 
 lays,  (^i)  thatiw  his  time  it  was  ^nite  forgot:  and  fo,  he  fays,  were  all  the 
 other  Herefies  that  had  denied  Chrifl's  Divinity,  Cerinthians^  Ebionites^  SabelH- 
 ans^  ^C.  fo  that  the  very  Names  of  thofe  SeU:s  were  to  many  unknown.     And . 
 whereas  one  C33)  Bonofus,  about,  or  a  little  after  the  time  of  Fhotinns^ 
 went  about  to  vent  the  fame  Dodrine  in  Dacia  -,  he  was  fo  far  from  having 
 
 any; 
 
 C30)  Epiphan.  in  Haer.  Ebionitarum.     (^i)  Hxr.  71.    (31)  Haerec.  Fab.  I.  2»c, 
 ult.    (33}  Mercator  Dillert.  contra  Anachematirmos  Neftorij,  522. 
 
Chap.^   Xf.  St.  Gregory  Na2~  77 
 
 any  Number  of  Followers,  that  hehimfelf  or  his  Name  is  hardly  known    Ycaraf- 
 in  Hiilory  :  and   T/?eo«'orff  feems  never  to  have  heard  of  him.  certheA- 
 
 Mahomet  the  Impoftor  arifing  in  the  forefaid  Arabia  (  of  which  place  poft^^s 
 (34)  Ep-^haniHs  fays,  It  was  the  chief  NeFi  of  the  Ebionites  and  Nazarenes,  ^^ 
 as  1  have^  fays  he,  often  already  obferved)  was  the  only  Man  that  after 
 thefe  times  ventur'd  to  broach  the  Doftrin  againft  Chrift's  Divinity  : 
 and  he  indeed  with  his  SuccelFors  have  converted  a  great  Part  of  the 
 World  with  a  fadden  irrefiflible  Progrefs  :  but  then  they  have  accordingly 
 laid  allde  the  Name  of  Chridians,  and  difowned  the  Scriptures,  as  be- 
 ing plainly  againft  'em  in  this  Matter,  tho'  they  do  believe  Cbriil  to 
 have  been  a  great  Prophet. 
 
 Since  that,  in  Poland^  and  fuch  Places  bordering  on  the  Mahometanj\ 
 this  Opinion  has  been  entertained  by  fome  few  as  a  middle  fort  of  Religi- 
 on between  the  Chriflian  and  Mahometan.  And  now  of  late  it  is  coma 
 into  Holland^  and  from  thence  into  England.^  ferving  for  the  Life  of  fuch 
 as  being  ftagger'd  in  their  Faith  by  the  Arguments  of  the  Dcijls^  which 
 are  rife  in  thofe  Countries,  yet  will  not  go  fo  far  with  them  as  to  re- 
 nounce "Jefm  Chrift  and  the  Scriptures  ^  but  take  a  middle  Way,  holding 
 with  the  Catholics  that  he  is  a  true  Prophet,  and  the  Meffiah  promifed, 
 and  that  he  died  and  rofe  again,  and  will  be  our  Judge  ^  but  with  ths 
 Deijis  denying  his  Divinity,  and  holding  that  he  had  no  Being  befors^ 
 he  was  born  or  conceived  in  human  Flefh.  They  with  the  Catholics- 
 fay  that  the  Scriptures  are  (originally  and  as  they  came  out  of  the  A- 
 poftles  Hands)  God's  Word  and  not  feigned  by  Men  •  but  with  the  De-^ 
 tjh.  That  what  they  fay  of  Chrift's  Divinity,  has  been  interpolated,  or.- 
 mufl:  be  explain'd  ib  as  to  fit  with  our  natural  Conceptions  ^  which,  they- 
 fay,  cannot  admit  the  Notion  of  a  Son  of  God  that  is  properly  one  in- 
 Ellence  with  the  Father  ^  nor  of  fuch  a  Son  of  God  takmg  on  him  the. 
 human  Nature,  when  the  Father  does  not.  To  believe  fuch  flrange 
 things  on  the  Credit  of  Revelation,  is,  they  fay,  to  give  great  Advantage. 
 to  the  De'ftj  who  deny  it  all. 
 
 This  Opinion,  I  fay,  never  had  any  confiderable  Number  of  Followers' 
 in  the  World.     The  Arian^  1  grant,  had :  but  that  does  not   nigh  fo 
 plainly  contradift  the  Scriptures. 
 
 §.  17.  Now  to  return  to  that  which  gave  the  Occafion  of  this  Dl- 
 grelfion  :  The   Catholics,  as  we  fee  here  by  Gregory  Na^ianzcn^  would  i 
 not  baptize  or  receive  to  their  Church  an  Arian^  nor  any  one  that  did 
 not  profefs  Belief  in  the  Holy  Trinity  and  the  Divinity  of  Chrift.    The* 
 Catholic  Church  is  of  the  fame  Mind  Itill.    Thefe  Men  do  make  an  Over- 
 ture, and  a  Declaration  of  their  Purpofe  of   joining  themfelves  to  the' 
 Church,  anl  they  do  many  of 'em  put  it  in  Praftice.     If  they  are  truly  - 
 reconcil'd  to  the  Catholic  Faith,  nothing  were   more  defirable :  but  for  • 
 that  there  is  need  of  a  better  Tcit,  and  it  is  a  Qpeltion  whether  the : 
 Church  ought  to  receive  'em  without  better  Satisfadion,  than  this  Scheme 
 
 of 
 
 (34)  Haer,  40. 
 
-78  S*/.  Gregory  Naz:  Chap.  X!. 
 
 Year  a{- of  Jirecmef7t.    They  own  the  ^pofiles  Creed  indeed^  which  our  Church 
 
 tcrtheA.  niakes  life  of  in  Bapufm :  but  by  difowning  theiV/ce«,  they  fhew  that 
 
 pofties     ^j^gy  jJq  j^ol-  o^^n  the  other  in  the  fame  Senfe  that  the  Church  does,  but 
 
 t^ri^j  ^^P^^^  ^''^  ^^^^  Words  in  a  very  ^equivocal  Meaning.     When  we  fay,  / 
 
 ^^^^^^^"^  hel-e've  r>;  Jefus  Chrift  hi^  only  Son^  &c.  we  do  by  the  Fhrafe  of  believing 
 
 .z>/  him,  mean  believing  in  him  as  in  God  properly  fo  called ;  and  fo  we 
 
 underftand  likewife  the  Form  of  B?>ptifm  in  his  Name,  together  with  the 
 
 Father  and  Holy  Spirit.    And  fo  did  the  Ancients :  this  Cregorj  (3  ^)  fpeak- 
 
 ing  of  the  Holy  Spirit,  and  how  we  are  baptiz'd  in  his  Nam.e,  //  he  he  a 
 
 Creature^  fays  be,  kovo  do  we  believe  In  him  ?  For  It  is  one  thing  to  believe  in  ans 
 
 one^and  another  to  believe  fomething  concerning  him.     For  the  one  is  peculiar 
 
 to  God:  the  other  common  to  anything.     If  thefe  Men  mean  quite  another 
 
 thing  in  both  thefe,  1  cannot  fee  how  we  and  they  have  One  Faith^  or 
 
 One  Baftifm-^  nor  indeed  hov/  we  worfhip  the  fame  God :  for  the  God 
 
 IV horn  we  worlhip,  is  Father,  Son,  and  Holy  Spirit. 
 
 A  Difference  in  iinderftanding  the  Meaning  of  fome  Articles  of  leffer 
 Moment,  viz..  of  Chrilt's  Defcent  into  Hell,  is  not  of  the  fame  Nature, 
 nor  does  make  an  Inftance  for  this  Purpofe.  If  any  Man  differ  in  Opi- 
 nion from  the  received  Tenets  of  the  Church  in  fmaller  Matters ;  and 
 therefore  cannot  join  in  fome  particular  Colled,  Office,  Prayer,  or  Chiufe 
 of  a  Prayer,  wherein  fomething  relating  to  thofe  Tenets  is  exprefs'd  ; 
 we  grant,  what  thefe  Men  plead,  that  St.  PakCs  (36)  Rule,  If  in  any 
 ihinT  ye  be  otherwife  minded.^  God  fjall  reveal  even  this  unto  yoii.  Never  the  - 
 lefs  whereto  we  have  attained.^  let  its  walk  by  the  fame  Rule.,  &c.  teaches  that 
 Xuch  a  Man  fhould  continue  in  Communion,  and  conform  to  all  that  he 
 can,  and  omit  the  faying  u4men  to  that  which  he  judges  a  Miftake.  Bp. 
 StiHingfitet  has  fully  (37)  proved  this  to  be  the  Meaning  of  that  Place 
 againlt  the  DiiTenting  Miniflers,  who  were  not  willing  that  the  Separa- 
 tion fhould  fink  (o.  And  we  can  well  enough  allow  of  Mr.  le  Clerch 
 Explication  of  Rom.  14.  r.  Him  that  is  weak  in  the  Faith.,  receive  yon  with' 
 out  examining  hi^  doubtful  Ofinlons^  and  that  the  Church  ought  to  receive 
 fuch  an  one.  But  all  this  is  in  Differences  about  fuch  Matters  as  St. 
 JPW  there  inftances  in,  Meats,  Drinks,  or  other  Things  not  of  the  Foun- 
 dation. But  the  Dodrine  concerning  the  Perfon  of  Jefpts  ChriH:,  and 
 the  Satisfadion  for  our  Sins  by  him  made,  is,  if  any  thing  be,  of  the 
 Foundation. 
 
 I  think  the  Church  of  England  has  at  this  Time  the  worft  Luck  in 
 this  refpeft,  that  any  Church  ever  had.  There  are  numerous  Bodies  of 
 her  People  who  hold  all  the  fame  Faith  with  her,  that  do  againll  her 
 Will  make  Schifms  from  her  Communion  on  Occafion  of  Differences  in 
 Opinion,  which  are  no  jult  Ground  for  Separation,  which  Party  foever 
 be  fuppofed  to  be  in  the  right.  Thefe  fhe  calls  and  invites  to  Com- 
 munion in  PrayerSj  and  Sacraments,  in  which  they  might  join  even  on 
 
 fuppofal 
 
 (35)  Orat.  de  Sp.  Snnao.    (36)  Phil.  3.  15,  16,    (37)  Unreaf.  of  Separ.  P.  If, 
 §•19. 
 
Chap.  XT.  St.  Gregory  Naz.  7P 
 
 fnppofal  that  they  could  not  part  with  their  particular  Opinions :  and  they,  Year  af- 
 either  out  of  Peevifhnefsj  or  elfe  being  over-perfwaded  by  their  Leaders^  terthe  A- 
 who  find  their  Account  in  continuing  feparate  Bodies  whereof  they  may  po^^^'s 
 be  Heads,  do  refufe  to  join  even  in  thofe  Things  wherein  they  r.gree  m^'^ 
 Opinion  with  us.     On  the  other  fide,  thefe  Men  who  give  but  a  poor  ^^ 
 Account  of  their  Agreement  with  us  in  Fundamentals,  declare  of  their 
 own  Accord  (whether  it  be  to  flielter  themfelves  from  Penalties,  or  nor, 
 I  know  not)  that  they  will  however  join  with  us. 
 
 The  leaft  that  can  be  faid,  is,  that  it  behoves  every  Curate,  who  has 
 good  Ground  to  believe  concerning  any  of  thofe  that  refort  to  his 
 Communion,  that  they  are  Enemies  to  the  Doftrine  of  the  Divinity  of 
 our  Savior,  (and  there  are  up  and  down  more  of  them  than  one  would 
 think)  to  take  Advice  of  the  Bilhop  how  far  fuch  are  to  be  admitted  to 
 Communion. 
 
 §.  1 8.  I  mention'd  the  Satisfaftion  of  our  Savior  for  our  Sins.  It  is 
 known  how  derogatory  an  Explication  the  Socinians  have  given  of  that. 
 They  have  fometimes  fo  fpoke,  as  if  the  main  or  only  Defign  of  his 
 Death  were  to  give  us  a  good  Example  of  fufFering  patiently :  fearing 
 that  if  too  much  Value  were  put  on  his  Blood  as  a  fufficient  Ranfom 
 for  the  Sins  of  the  World,  it  mufb  be  yielded  to  be  the  Blood  of  one 
 that  was  God  in  a  proper  Senfe  as  well  as  Man.  But  whereas  the  New- 
 Teftament  does  almoft  in  every  Chapter  Ipeak  of  the  Redemption,  Pro-  - 
 pitiation,  Sacrifice,  Price,  Ranfom,  Purchafe,  paid  or  wrought  by  him, 
 and  does  lay  the  Strefs  (5$)  of  our  Salvation  upon  our  Fjiith  in  his 
 Blood  as  well  as  in  his  Dodrine  :  they  do  (after  having  explain'd  away  ' 
 as  much  of  this  Article  as  pofiibly  they  can)  yield  that  he  did  fatisne 
 for  us  a  little,  or  redeem  us  a  little.  I  have  heard  one  of  'em  iii  com- 
 pany and  in  a  braving  way  explain  it  thus^  It  is  a^  if  a  Man  oxv^d  me 
 1000/.  and  not  being  able  to  fay-,  a  FriaTd  of  his  who  had  fome  Jntere^  in 
 me^  flionld  intercede  with  me  to  forgive  him  the  Debt  ',  and  to  move  me  the 
 more^  fiould  offtr  to  pay  Twelve- pence  in  the  Pound  for  him-,  and  I  in  Con' 
 defcerifion  to  this  Friend  jJwMld  accept  it  for  Payment  in  fill. 
 
 Tnis  is  to  count  C39)  f^-  Blood  of  the  Covenant  wherewith  wc  ars  fanUi-  - 
 fied  a  much  more  mean  and  ordinary  thing  than  the  Scripture  does  eve- 
 ry where  reprefent  it.  And  that  which  brought  this  Paflage  of  a  Dif- 
 courfe  in  Company  to  my  Memory,  was,  the  Words  which  thefe  Men 
 ufe  (40)  to  fhew  the  Soundnefs  of  their  Faith  in  that  Matter^  IVe  be- 
 lieve that  the  Lord  Chrifi  by  what  he  did,  and  what  he  ftffer'^d  was^  by  the 
 gracious  Acceptance  of  God,  a  true  andperjeU  Propitiation  for  Sifwers^  thai 
 repent.  This  is  what  any  Cichollc,  or  any  Socinian  either,  may  fay,  and 
 yet  have  a  very  different  Faith  about  this  Article. 
 
 The  other  Errors  with  which  they  arc  charg'd,  and  do  not  by  that 
 j^greement  revoke,  are  great  j  but  not  to  be  named  the  fame  Day  with 
 thefe. 
 
 (3S)  Roin.  3.  24, 15.   (39)  Heb.  lo.  29.  (40)  hccowni  oi Firmins  Religion,  p,  L9,  - 
 
8.0  ^/-.Gregory  Naz.  Ghsp.  XT. 
 
 Year  af-      §.   19.  As  for  the  Jjfcmhlles  which  they    talk  of  holding  for  Divine 
 
 tcr  the  A-  IVorJljip  diftwEi  from  the  j^jftmbllcs  of  any  other  Denominations  of  Chriflians  : 
 
 poftlcs       y^ff.  fj^^j-^  fQ  yg  yiQt  yy  -p^ay  of  Schifm  or  Separation  from  the  Churchy  but  only 
 
 ■^^°'  a^  Fraternities  in  the  Churchy  who  JIio.'.U.  take  a  more  fpecial  Care  of  that  Ar- 
 
 '"^^'^^  fjcle  Qviz.  of  the  Unity  of  the  Godhead^  there  would  be  by  God's  Grace 
 
 Ko  need  of  -em.     The  Catholic  Church  does^  and  ever  did,  and   ever 
 
 will  hold  and  publiih  that  Dodtrine  in  the  firfl;  place  and  above  all  others. 
 
 The  Athanafian  Creed,  againlt  which  they  make  their  chief  Exceptions, 
 
 declares  this  in  Words  as  abfolute  as  any  they  can  delire  to  be  devifed  - 
 
 that  tho'  the  Father  be  God,  Lord,   Almighty,  &c.  and   the   Son  and 
 
 Holy  Spirit  likewife  ^  yet  there  are  not  three  Gods,  Lords,  Almighties, 
 
 &c,  but  one  God,  one  Lord,  one  Almighty :  and  would   by  Parity  of 
 
 Reafon  have  faid  ^  fo  the  Father  is  Spirit,  tlie  Son  Spirit,  and  the  Holy 
 
 Ghoft  Spirit:  yet  not  three  Spirits,  but  one  Spirit. 
 
 §.  20.  They  confefs  themfelves  that  all  Syftems,  Catechifms,  Councils 
 have  defined  this.  But  they  add,  efpecially  fmce  the  Lateran  Council^  &c. 
 thereby  leaving  open  a  Door  for  that  Slander  of  a  (41)  Friend  of  theirs 
 to  take  place,  who  goes  about  to  make  the  World  believe  that  ancient- 
 ly, in  the  Times  of  the  Nicen  Council,  and  for  fome  time  afterward, 
 the  Chriftians  held  the  Faith  of  the  Trinity  fo  as  to  make  three  Cods 
 
 in  it. 
 
 This  Slander  of  an  Out-landifh  Author,  our  Soclnians  do  greedily  em- 
 brace and  confidently  averr :  which  has,  as  to  moll;  of  the  Particulars 
 by  which  they  would  prove  it,  been  fully  anfwer'd  by  (42)  Bp.  StilUni" 
 fleet:  and  1  have  occaJionally,  in  another  Place  (43)  faid  fomething  to 
 fome  of  the  relt  on  which  they  infill,  and  to  that  open  Affront  given 
 by  the  faid  Slanderer  to  all  the  Churches  that  ufe  the  Nicen  Creed, 
 which  he  fays  they  mull  either  expunge  out  of  their  Confeffions  and  Li- 
 turgies, or  elfe  renounce  the  Article  of  One  God^  pretending  that  the 
 Faith  held  forth  in  that  Creed  is  Iritheifm.  But  it  comes  in  my  way 
 there  by  the  Bye  only. 
 
 All  that  I  mention  it  here  for,  is  to  fhew  what  an  Antipathy  this 
 fort  of  Men  have  to  that  Creed,  and  how  they  accordingly  endeavour 
 to  blacken  it:  which  is,  as  I  fhew  in  C44)  another  Place,  the  mod  an- 
 cient Copy  of  a  Chriftian  Creed  that  is  now  extant  in  the  World,  and 
 the  moft  univerfally  fubfcribed  toby  all  Chriftians,  and  has  been  now 
 for  fo  many  Ages  accounted  the  only  firm  Tefl  and  Barrier  of  the  Ca- 
 tholic Church  againil  fuch  as  deny  the  Divinity  of  our  Lord  Chrift : 
 being  of  Opinioii,  that  we  can  have  no  found  Communion  with  thofe 
 that  renounce  it :  and  that  it  is  a  vain  and  ill  advifed  thing  to  hope  in 
 thefe  late  Ages  of  the  Church  to  pitch  or  agree  on  any  fitter  Symbol 
 or  Teft  of  a  Catholic  Chriltian.     It  ihould  be  the  more  unexceptionable 
 
 with 
 
 "  (41)  Mr.  le  Clcrc.  Sxippiesr.cnt  to  Hmyimcnd.  it.  Critical  Epiftles,  ^c.  (42)  Vindi- 
 Gation  of  Tnmty.-CH,-6.  (43.)  Fart  II.  CH,  V.  $.  8.  (44)  Part  II.  CH.  IX.  §.  9, 
 JO,  i.i,6<c. 
 
Chap.  XT.  5/.  Gregory  Naz.  !t 
 
 with  them  becaufe  It  has  not  the  Words,  Trlmty]  Tcrfon]  he.  ^gainll  Year  af- 
 which  their  Objections  chiefly  lie.  And  yet  thofe  of  them  among  us  t^cr  the  A- 
 that  6.0  put  in  Pradice  the  forefaid  Projed  of  Communicating  with  the  P^ftles 
 Church,  do,  as  far  as  I  can  underftand,  generally  renounce  it,  and  in-  ^"^i^.,. 
 Head  of  it  they  give  here  a  Profeffion  of  their  Faith,  in  V/ords  fubjeft  ^^"^"^^^ 
 to  great  Ambiguity. 
 
 The  great  Bp.  StilUngfleet  (4^)  having  occafion  to  fpeak  of  that  Ca- 
 non (46J  of  the  hrfl:  Council  of  jirles^  wherein  they  decree,  That  if  any 
 that  come  over  from  a  fort  of  hercfie  there  fpecified,  did  offer  them-  ^'"^ 
 fclves  to  comm.unicate  with  the  Catholics,  they  ^lion'j  be  examiri'd  by  the 
 Priefisj  whether  they  had  a  right  Faith  of  the  Trinity,  Src.  and  if  fo,  they 
 were  to  be  admitted  with  Impofition  of  Hands.  But  if  being  examind, 
 they  do  not  confefs  this  Trinity,  then  they  muB  be  baptized  anew.  He  asks 
 this  Quellion,  What  Trinity  do  they  mean  ?  of  meer  Names  or  Cyphers^  or  of 
 one  God  and  two  Creatures  joined  in  the  fame  Form  of  Words ^  oi  our  Vnitarians 
 under fi and  it? 
 
 And  to  the  fame  Purpofe  St.  Cyprian  arguing  that  fuch  as  had  re-  i5o> 
 celved  Baptifm  from  fome  Heretics  that  had  monftrous  Opinions  about 
 the  Deity,  ought  not  to  be  admitted  to  Communion  without  a  new  Ba- 
 ptifm,  fays  thus,  (47J  //  by  that  Baptifm  of  theirs  the  Man  have  obtained 
 Eemijfion  of  Sins,  then  is  he  fanUified  and  become  a  Temple  of  God.  Now 
 J  ask  of  what  God  ?  If  they  fay,  of  God  the  Creator.^  that  could  not  be,  fince 
 he  did  not  believe  in  him.  If  of  Chrifi  -,  one  that  denys  Chrift  to  be  God 
 cannot  be  a  Temple' of  him.  if  of  the  holy  Spirit-,  whereas  thefe  three  are 
 One,  How  can  the  Holy  Spirit  be  pleas  d  with  him  who  is  again fl  either  the 
 Father  or  the  Son  .<* 
 
 We  may  by  the  Bye  take  Notice,  that  it  appears  by  this  and  by  ano- 
 ther plainer  (48)  Place  of  St.  Cyprian,  that  that  Text  (49)  0^  St.  John., 
 Thefe  Three  are  One,  either  v;as  read  then  (which  was  long  before  the 
 Time  of  Jrim>  mth  the  fame  Context  that  it  is  now,  or  at  leaft  was 
 under/lood  in  the  fame  Senfe. 
 
 If  thefe  ancient  Chriflians  would  not  admit  fuch  Men,  tho'  recanting 
 
 their  Opinions,  without  a  new  Baptifm  •■,  I  mean,  if  they  had  been  ba- 
 
 .   ptized  into  any  other  Faith  than  the  true  Faith  of  the  Trinity-  much 
 
 lefs  would  they  have  entertain'd  Communion   with  them  holding  flill 
 
 their  Opinions. 
 
 It  is  St.  Gregory'^s  mentioning  in  this  Oration  of  Baptifm  a  Thing  that 
 is  fo  applyable  to  the  Cafe  of  the  Church  at  prefent,  that  has  drawn  me 
 fo  far  from  my  Subjed. 
 
 (45)  Vindic.  of  Trinity  c.  9.     (46)  Can.  8.    (47)  Ep,  73.  a^l  Jubianum.  (48)  Lib. 
 de  Unitare  ecclefiae.     (49)  i  John  5.  7. 
 
 M  C  H  A  P. 
 
B:i  _  St.  BafiL  Chap.  Xlf: 
 
 CHAP.    XH. 
 
 Quotations  out  of  St,  BafiL 
 
 Yearaf.  ^.  i.  OT.  Bafil  alfo  has  an  Oration  or  Sermon  to  the  Catechumens  or 
 tertheA-  ^^^  new  converted  Chriftians,  to  perfwade  'em  to  Baptifm  with- 
 
 poftles  cuj-  fi^ch  Delays  as  many  ufed :  but  it  has  not  any  exprefs  Mention  of 
 \^^^r\,^  the  Cafe  of  Infants  as  to  Baptifm :  yet  it  has  fome  Things  that  sre 
 "^  cited  p'-o  and  co?7tra  to  that  Purpofe.    It  may  not  be  amifs  to  give  a 
 
 fliort  Abilract  of  it,  reciting,  as  I  did  in  the  other,  the  original  Words 
 of  fuch  Places  only  as  do  by  fome  confequeace  relate  to  this  Quellion. 
 
 Oratio  Exhortatoria  ad  Baj>tifnium. 
 
 He  begins  with  obferving  that  Solomon  mentioning  a  Time  for  every 
 Thing,  fays,  there  k  a  Time  to  be  born^  and  a  Time  to  die,  placing  the 
 Birth  firfl :  but  that  he  being  to  fpeak  of  the  fpiritual  Birth,  mull  fpeak 
 of  our  fpiritual  Death  firll.  Which  having  done,  and  (hewn  the  loll  Con- 
 dition we  are  in  by  Nature,  and  that  Baptifm  is  the  Recovery  from 
 /■  it,  he  proceeds. 
 
 TnjK^y.is  K)  \JiQ-    ii^mvii.  \k.ciucj<;  q  liet7n7(7.fxci]Q-  a.7wi.i  I  rcov  tfV6pa7?w;/  J3/©-.   '  There 
 
 *  is  therefore  a  feveral  Seafon  proper  for  feveral  Things;  a  Time  pecu- 
 '  liai  for  Sleep,  and  one  peculiar  for  Watching  \  a  Time  for  War,  and 
 
 *  a  Time  for  Peace.  But  any  Time  of  one's  Life  is  proper  for  Baptifm. 
 And  afterward,  '  Be  it  Day  or  Night,  be  it  but  an  Hour  or  a  Minute. 
 *"  Yet  the  moft  proper  Time  is  E^ifler :  for  that  is  the  Solemnity  of  the 
 
 *  Refurredion  •,  and  Baptifm  is  to  us  a  Ground  of  our  Reflirrecftion. 
 §.  3.  Then  having  infifted  on  the  Advantage  of  ChrifiH  Baptifm  a- 
 
 bove  that  of  St.  Johnh^  and  how  all  are  invited  to  it:  he  addrefles  thus  to 
 em:  'Ox-fw;   j^  (iHAdIn  it)  J)ce.fii?^(ii '^  hit.    vn^^  tou   k'o^j>v  >(^TU)^i!/u^oi  httco   cvviQis 
 
 &c.  '  Do  you  demurr  and  loyter  and  put  it  off?  When  you  have  been 
 *■  from  a  Child  catechiz'd  in  the  Word ,  Are  you  not  yet  acquainted 
 '  with  the  Truth  ?  Having  been  always  learning  it.  Are  you  not  yet 
 '  come  to  the  Knowledge  of  it  ?  A  Seeker  ail  your  Life  long  :  A  Con- 
 '  liderer  till  you  are  old?  When  will  you  be  made  a  Chriflian  ?  When 
 '  Ihall  we  fee  you  become  one  of  us  ?  Lafl  Year  you  were  for  flaying 
 '  till  this  Year :  and  now  you  have  a  Mind  to  ftay  till  next.  Take  heed 
 '  that  by  promifing  your  felf  a  longer  Life,  you  do  not  quite  mifs  of 
 '  your  Hope.    You  don't  know   what  Change  to  Morrow  may  bring, 
 
 §.  4- 
 
Chap.    XII.  ^/.Bafil.  ^j 
 
 §.4.  When  I  firfl;  copied  out  this  PafTage  to  put  it  into  this  Colle-    Yearaf. 
 dion,  I  thought  it  to  be  the  flrongefl  Evidence  againft  the  general  Praftice  '^erthe  'a» 
 of  Infant-Baptifm  in  thofe  Times  of  any  that  is  to  be  found  in  all  Anti- Fifties 
 quity  (tho'  it  has  not,  I  think,  been  taken  Notice  of  by  any  of  the  An-  ^^°*- 
 tip^dobaptifts)  for  it  plainly  fuppofes  that  a  confiderable  Part   of  St. 
 J5^y?/'s  Auditory  at  this  Time  were  fuch  as  had  been /row  their-  Childhood 
 inftrufted  in  the^  Chrillian  Religion  (and  confequently  in  all  Probabili- 
 ty born  of  Chriftian  Parents^  and  yet  not  bapti2;'d. 
 
 But  I  have  fince,  in  fearching  after  other  PafTages,  had  occadon  more 
 than  enough  to  obferve,  that  there  were  in  thefe  Times  abundance  of 
 People  that  were  well-Willers  to  Chrillianity,  half  Chriftians,  who  yet 
 put  off*  their  abfolute  owning  of  it,  or  being  baptiz'd  into  it  for  a 
 great  many  Years.  Thefe  Men  had,  during  that  their  unfettled  Mind, 
 leverai  Children  ••  and  they  could  not  with  any  Face  or  Confciencc  defire 
 of  the  Church  Baptifm  for  thefe  their  Infant-Children,  unlefs  they  would 
 firfl  find  in  their  Hearts  to  accept  it  for  themfelves.  i\nd  fo  thefe  Chil- 
 dren came  to  be  taught  the  Doftrin  of  Chriftianity,  and  yet  not  ba- 
 ptiz'd into  it  •,  becaufe  their  Parents,  tho'  liking  of  that  Religion,  yet 
 were  not  at  prefent  fully  refolved  themfelves.  But  this  is  no  Proof  that 
 any  Chriftians,  after  they  were  once  baptized  themfelves,  did  ever  fuf- 
 fer  their  Infant-Children  to  go  without  Baptifm. 
 
 This  Place  it  felf  is  a  plain  Proof  that  there  were  a  great  many  fuch 
 Men  as  I  have  mention'd  :  for  feveral  of  the  Men  to  whom  St.  Bafd  is 
 here  Preaching,  and  whom  he  blames  for  putting  off  Baptifm  fo  long, 
 muft  bd  thought  to  have  Children  \  which  Children  mull  be  :in  the 
 Cafe  that  I  fpeak  of  So  that  this  Place  affords  an  Anfwer  to  the  Ob- 
 jection drawn  from  it  felf,  or  from  any  other  that  fpeaks  of  Children 
 inflruded  in  Religion  and  yet  not  baptized. 
 
 §.  9.  He  goes  on  with  his  Sermon,  and  (hews  the  Advantages  of  this 
 Profcffion  to  which  he  invites  'em,  and  the  Lightncfs  of  the  Yok^  which 
 he  advifes  'em  to  put  on.  And  proceeds  to  fpeak  of  the  Ne  -iTity  of 
 Baptifm  in  thefe  Words*,    'o  'lucTo?©-  tW  TnexniAw  ^k  vth^:'^:.,^  Jiet  tUv 
 
 5Wf  hi  rrS  liATrTia-fAaTi  -nhem^iviDv^  ca/rQ  tS  Kt/et»  ttK^cni^  A.^/^mV,  /:■  *J',  &C.  AJtm 
 ■does  not  delay  Circitmcifion  beca.'fe  of  the  Threatnivg  that  overy  Soul  that 
 is  not  circumcifed  the  eighth  Day  fhjil  be  cut  off"  from  liis  People;  j^>id 
 dofi  thou  put  oftht  Circumcifion  made  without  Hands  in  the  putting  off 
 the  Flefh,  which  is  perfor,ned  in  Baptifm,  vrhcn  thou  he^refl  our  Lord  him- 
 felf  fay,  verily,  verily,  I  fay  unto  you,  except  one  be  barn  of  Water  and 
 of  the  Spirit,  he  (hall  not  enter  into  the  KingdtJm  of  God?  //Ifr«iel  had 
 not  pajfed  thro"  the  Sea,  they  had  not  got  rid  -jf  Pharoah  .'  i  nnkf  thou  pafs 
 thro''  the  Water^  thou  wilt  not  be  dclivt  ed  from  the  cr.iel  Tyrcvwy  of  the 
 Xievil,  &:c.  •      r. 
 
 If  yo'ir  Sins  are  many  ,  he  not  frighted  hccaafs  of  thsir  Nnrd^cr :  rehire  Sik 
 hoi  abounded,  there  Grace  will  mnch  more  abdfiftdy  if  you  will  receive  it,     if 
 
 U  2  they 
 
JL/^^ 
 
 84  St.  Bafil.  Cliap.   Xlf. 
 
 Year  af-  they  are  [matt  and  not  'Very  heinons^  Why  are  you  afraid  of  the  Time  to  come, 
 ter  the  A-  fmce  yon  have  order  d  your  faji  Life  "well,  even  when  yon  were  not  furniJliU 
 pofties       jpif}j  fhe  Chriftian  Law  ? 
 
 "^x^r^  §,  6.  Look  upon  yoitr  Soul  to  be  placed  in  a  Balance  :  the  j4ngels  drary 
 yOH  one  way,  the  Devils  the  other  :  To  which  will  yon  incline  ?  Which  jhall  o- 
 V£rcomey  Carnal  Pltafure  or  Holinefs  of  Life  ? 
 
 •    Dont  you  remember  how  /»  Egypt  the  Defiroycr  pajftd  over  the  Houjes  that 
 were  marked^  when  in  thofe  that  were  not  Jo  he  flew  the  Fir  ft -horn  ? 
 
 If  a  Phyfician  could  undertake  by  any  Art  to  make  yon  Toimg  again  when 
 you  are  Old^  you  would  earneftly  long  for  that  Day  in  which  y:>Hr  florid  Touth 
 pould  be  rcftorcd :  an^d  yet  now  when  'tis  told  you  that  your  Soul  defiPd  with 
 all  manner  of  Sin,  may  be  renewed  and  born  again  by  Baptifm^  you  Jl'g^^t  fd 
 great  a  Bent  fit. 
 
 Are  you  Toung  ?  guard  'your  Touth  with  the  Bridle  of  Bapt';(r/i.  h  the 
 Flower  of  your  Age  ^aft  f  dont  endanger  the  Lofs  of  your  Viaticum:  dun^t 
 mifs  of  your  Prefervative :  don't  think  of  your  eh'/enth  Hour  04  if  it  wers 
 your  fir  ft. 
 
 I  know  your  Reafon^tho^  yoit  think  to  conceal  it.  '  Stay  a. little  longer^ 
 fayyouj,  ^  I  will  make  ufe  of  the  Flower  of  my  Age  in  Pleafr.re,  &c>. 
 *  and  then  when  I  have  enough  of  that,  I'll  give  it  over  and  be  bapriz'di 
 Think  yoH  that  God  does  not  fee y cur  Purpofe^  or  that  he  will  give  his  Grace  to 
 
 fo  wicked  a  Heart? If  you  leave  of  your  Sins  for  Old-Age^  Thanks  to 
 
 your  Inability.     We  regard  thofe  that  are  fober  by  Choice  not.  by  Neceffity. 
 
 Who  has  given  you  a  Leafe  of  your  Life  ?  &C.  Dont  you  fee  Children  often 
 fnatch'd  from  the  Breaft^  and  others  die  in  the  Fhwer  of  their  Age?  &c» 
 
 Do  you  ft  ay  for  Baptifm  ti/ifome  Fever  force  you  to  it^  when  yon  will  nel-^ 
 ther  he  able  to  fpeak  the  holy  Words^  nor  perhaps  to  hear  'ew,  the  Difeafe  being 
 got  into  your  Head? 
 
 The.  Devil  crys,  give  me  to  Day,  and  give  the  Morrow  to  God.  Bnt 
 Cod  fays.  To  Day  if  you  will  hear  my  Voice.  The  Devil  gives  us  Hopd 
 of  to  Alorrow,  but  when  to  Morrow  is  come^  as  a  fraudulent  Divider^  he  a- 
 gain  ash  that  Day  for  himfelf^anJ  yields  the  next  tv    'idorrow  to  God. 
 
 The  SanBification  of  Baptifm  you  ommend  in  Words,  but  in  your  Deeds- 
 you  follow  the  Things  that  your  felf  condemn.  Take  heed  you  dont  repent  of 
 this  Purpofe  when  it  is  too  late,  and  w.'ll  do  you  no  good.  Learn  Wifdom  by^ 
 the  Example  of  the  foolip  Virgins,  &c. 
 
 Do  net  you^  Brother .^  in  like  manner  put  off  from  Tear  to  Tear,  from  Month 
 to  Month,  from  Day  to  Day,  till  a  Day  feiz^e  you  that  you  are  not  aware^ 
 of,  and  the  Opportunity  of  Well' doing  fail  you  together  with  your  Life,  &c. 
 
 Then  you'll  lament  at  your  very  Soul,  but  no  Boa)/  xxill  pity  you  :  you^ll  ut- 
 ter dreadful  Moans,  but  they  will  be  taken  for  a  Delirium.  Who  will  give- 
 you  Baptifm  at  fuch  a  Time  ?  &c.  and  perhaps  it  will  be  Night,  and  no  Bo* 
 dy  prefent  to  help  you  or  haptXe  you. 
 
 But  you  fay^  God  will  then  hear  me.  Tes,  becaufe  you  hear  him  nowl 
 He  will  grant  me  fome  longer  Time,  Good  Reafon,  bec'-::f;  you  make  fo 
 goQd  ufe  of  what  he  does  grant  yon.    Wretch^  don[t  deceive  your  felf:  let  no 
 
 Bod^/ 
 
Chap.  Xn.  St.  Bafil.  Z^ 
 
 Body  feSice  )Oii  with  vain  Words,  fuddtn  BeflrnCtion  will  come  ufm  you^  and    ^''ear  af- 
 
 Rui)2e  like  a  Storm ^  &c.    The  dreadful  A/igel  will  fetch  away  your  SonU  &c.     certhe  A* 
 
 What  Thouohts  will  yon  haaie  then  ?  '  Fool  that  I   was!   Why  did  not  I  P^ft-cs 
 
 *  put  off  this'  heavy  load  of  Sin  then  when  I  might  eafily  ?  that  I  did  '^^^\f^^ 
 
 *  not   wafh  off  thefe  foul  Stains  ?  &c.  Oh  woful  Purpofe  of  mine !  for  ^^^ 
 
 *  the  fhort  Pleafure  of  Sin  to  fuffer  eternal  Torments.     I  might  now 
 '  have  been  one  of  thofe  that  fhine  in  Glory.    Oh  juit  Judgment  of  God  ! 
 
 *  I  was  called  and  would  not  hear,  &c. 
 
 Thefe  and  fiich  like  Corr.flair.ts  yon  will  male  thcfi^  if  yon  depart  heme  be- 
 fore you  he  baptized^  8iC. 
 
 Ail  the  reft  is  fuch  like  pathetical  Exhortation  to  break  off  Sin,  and 
 enter  without  Delay  into  the  Ciiriftian  Covenant:  and  were  very  pro" 
 per  to  be  us'd  to  thofe  who  now  a  Days  put  off  Repentance  to  a  Death- 
 Bed. 
 
 §.  7  St.  Bafil  has  alfo  two  other  (i)  Pieces  about  Baptifm,  written 
 at  the  Deflre  of  fome  that  put  Queftions  to  him,  fome  concerning  Ba- 
 ptifm, and  fome  on  other  Subjeds  (being  probably  Perfons  that  were 
 preparing  themfelves  to  be  baptiz'd.)  But  all  the  Difcourfe  is  fas  the 
 Occalion  was^  of  what  is  proper  for  Adult  Perfons  to  know  and  con- 
 fkier,  when  they  come  to  be  baptiz'd  :  and  has  nothing  that  peculiarly, 
 concerns  Infants. 
 
 He  puts  thefe.  Perfons  in  mind  on  J"^  'Tr^a-nv  fMt^yfJd/^nvcu  tJ  yjuela^  y} 
 TD7?  vj-iu^ico^mM  Ta  dfiM  (ict7ni<ruaT©-i  that  they  mufl  be  firft  infiru^edy  and 
 then  admitted  to  Baptifm.  (Thefe  Words  taken  by  themfelves,  fome  cite 
 as  making  againftlnfant-BaptifmJ  that  they  rauit  refolve  to  forfake,  not- 
 fome  Sins,  but  all.  He  (hews  '^m  the  Difference  of  three  forts  of  Ba- 
 ptifm, 'Viz..  that  of  Mofes,  that  of  John^  and  that  of  Chnii-.  The  Ba- 
 ptifm of  Adofes  made  a  Difference  of  Sins  ^  for  all  Sins  were  not  for- 
 given by  it.  It  required  Sacrifices  to  be  joined  with  it.  It  flood  llrid- 
 }y  on  outward  Cleaniing.  It  enjoin'd  an  unclean  Perfon  to  continue  fe- 
 parate  for  fome- time:  depended  upon  Days  and  Hours,  (^c.  The  Ba- 
 ptifm of  John  had  none  of  thefe  Incoveaiencies :  yet  he  Ihews  how  that 
 alfo  is  far  furpaffed  by  "that  of  Chrill.  > 
 
 6.  8.  Coming  to  a  more  particular  Explication  of  our  Savior's  Words^ 
 fohn  3-  3,  5-  of  being  bom  again.,  he  fays,  /  take  that  Word  \iivcchv  againj 
 tofignifie  the  reUifyifig  of  our  former  Birth^  which  was  in  the  Filth  of  Sin  :  as^ 
 Job  %T^  no  Perfon  is  clean  from  Sin,  tho'  his  Life  be  but  of  one  Day;: 
 ^fo  th?y  read  that  (2)  Text  of  Jo^]  and  as  David  laments  and  fays,  I  ^ 
 was  conceived  in  Iniquity,  and  in  Sin  did  my  Motlier  bring  me  forth. 
 
 §.  9.  TheYe  is  a   Paffage  in   a  Sermon  of  St.    Baflh  (that   which  he. 
 preached  on  a  Fafi-daj,  that  was  kept  for  the  great  famine  and  Drought  J 
 of  which' I  have  not  Si^ill  enough  to  judge  whether  it  be  a  Proof  of'^In- 
 fants  Baptifm  then  ufed  or  not.    The  Judgment  of  it  depends  on  one's 
 linowiag  particularly  to  what  Pare  of  the  Public   Divine  :>ervice  and. 
 
 Prayers 
 
 (i)  Lib.  primus  &  fecundus  de  baptifmo.     (i)  Job.  14.  4. 
 
'^6  SthM  €hnp.  XR. 
 
 Year  af-  Prayers  People  were  wont  to  be  admitted  before  they  were  Baptiz'd  • 
 terche  A-  avid   to  whac    not :  for  St.  Bafd  fpeaks  here  of  little  Boys  and  ^oung 
 poities      Children  joining  in  the  Prayers.    I  know  that  fome  have  written  ac- 
 ^^^^  curately  the  Hiftory  of  the  Catechumens,   and  in  what  Parts  of  the  Li- 
 turgy they  did  partake.    But  the  Paflage  being  fhort,  I  can  fooner  fet 
 it  down  at  adventure  (that  fo  they  that  are  skill'd  in  that  Matter  may 
 judge  whether  it  be  to  purpofe  or  not)  than  I  can  at  prefent  have  re- 
 courfe  to  thofe  Writings. 
 
 'Tis  this.  He  is  telling  'em  that  their  Continuance  in  their  Sins 
 bindred  their  Prayers  from  being  heard.  But  befides,  fays  he,  H^hat 
 fon  of  Prayer  is  it  that  we  make  ?  The  grown  Men^  all  hnt  a  few^  follow 
 their  Trades^  &c.  a  very  few  are  left  to  join  with  me  in  the  Prayers  •  and 
 thofe  lazy  and  yawning^  and  flaring  about ^  &C.  o'l  3  TivlAi  o«  criJUK^jvCiat  u-ni^ 
 
 ■jip-'liv    TO    TT^ay^ua  [^iTip^VTUty  6cC.  dvcLt^iTzi  '■^  '  Jy  AyAiXTfa  jifkon  <tsSi  w   £^0- 
 
 rr^i; aiv^a^i  yvMoiv  j)  S\jva(juv  'i^vm.  cv  (mi  Wf:A9s  b?  \davv^  &C.  ^nd  theje 
 little  Boys  that  have  left  their  Books  at  School,  and  do  make  the  Refponfes  to- 
 gether tor,  Sing  together^]  with  pu,  do  it  as  a  piece  of  Plea  fur  e,  and  the  Work 
 of  a  Play-day^  &:c.  ^nd  the  Infants  that  have  no  Senfe^  nor  any  Gnilt^  they  al* 
 fo  are  brought  thick  and  in  Crowds  to  the  Puhlkk  Confeffion^who  neither  under- 
 .fiand  the  Occafion  of  the  Grief  nor  are  capable  oj  Praying  accordingly.  Come 
 your  felves  to  the  Office^  yo'4  that  have  the  Load  of  Sins  upon  yon.  'Tis  yoti 
 that  ought  to  proflrate  your  felves.^  to  mourn  and  weep^  &c.  gcTw  q  -mf^vcu  y^- 
 iC^vQ^  f^iin  <78  TTavTzo;,  a  [mvov.  They  [the  Infants'}  OMght  to  be  prefent  indeed^ 
 but  to  come  along  with  you^  and  not  alone  hy  tbem felves. 
 
 If  the  Catechumens" did  not  ufe  to  be  admitted  before  their  Baptifm  to 
 thofe  Parts  of  the  O^cq^  that  confifted  in  Pfalmody  and  making  the  Re- 
 fponfes^ then  it  is  a  Sign  that  thefe  little  Boys  had  been  baptized.  Bud 
 if  they  did,  it  is  only  my  Labor  loft  in  reciting  it  here.  P.  S.  J  am 
 lince  certified  by  a  very  learned  Man,,  that  thefe  Children  muft.  have 
 been  Baptized. 
 
 §.  10.  But  a  more  material  Evidence  than  any  that  can  be  found  in  Stj 
 Bafd'i  Writings,  is  taken  from  his  Pradice:  Of  which  there  is  an  Au- 
 ^20.  thentical  Record  given  by  Theodoret  and  other  Hiftorians  that  lived  but  a 
 little  after  St.  Baftl,  in  reference  to  the  Baptizing  of  a  Child  of  Falens 
 the  Emperor.  This  Emperor  being  an  u^riarj,  and  hav^ing  been  prevail- 
 ed on  by  the  Brians  to  take  an  (3)  Oath  that  he  would  always  main- 
 tain that  Faith,  and  perfecute  the  contrary,  viz.  that  of  the  Catholics ; 
 did  accordingly  ^  and  raifed  great  Perfecution  againfi:  all  the  Catholic 
 Bifhops  in  his  Dominion,  and  particularly  againft  St.  Bafjl,  who  was  Bi- 
 fhop  of  Cafarea  in  Cappadocia.  But  having  great  Aiiiidions  in  his  Fa- 
 mily at  the  fame  time,  which  looked  like  Judgments  ^  and  among  the 
 reft,  his  only  Child  fick  and  at  the  Point  of  Death  ^  he  was  wrought  011 
 
 p-irtly 
 
 (3)  Theodor.  HlII.  Eccl.  1.  4.  c.  ii. 
 
Chap'.   XIT.  ^^Bafil.  g^ 
 
 partly  by  the  Guilfc  of  hi5  Confcience,  and  partly   by  his  Wife's  En-  Year  af- 
 treaty,  to  abate  of  the  Rigor  which  he  was  then  ufing  ag^inft  St.  ^^y?/,  ter  the  A. 
 v;ho  was  by  all  lookt  on  as  a  Pious  and  Good  Man.     And  he  alfo  fent  for  poftles 
 him  to  come  and  pray  for  his  Child.     Jnd  then  (as  (4)  Theodoret  pro-  -^°' 
 ceeds  to  relate  the  Matter)  0  ^hc/.^  BdimA^Q-  yJluhafidSv  -n  (iccai^eict^  «^  t^V  t«  '■''*^^ 
 
 I'A  T^i  cv{j.f4xiel.cti  Aftha  AATnitmi  -ri  -miJiov  'Tr^ioirct^iv.  The  great  Bafil  coming 
 into  the  Palace^  and  feeing  the  Emferors  Son  at  the  Point  of  Death,  finder^ 
 took  that  he  would  recover  if  he  had  Baptifm  given  him  by  the  Hands  of  the 
 Godly  Cnieaning  the  Catholics  ^  ]  and  having  faid  this  he  went  away.  But  he 
 I^the  Emperor^  rememhrirg,  like  fooHlh  Herod,  his  Oath,  gave  Order  to  fome 
 that  were  prejent  of  the  Faction  of  Arius,  to  baptiz.e  the  Child^  &:c. 
 
 The  Iffue  was  •,  the  Child  died,  and  Salens  for  the  prefenc  Repented 
 both  of  his  Oath  and  Cruelty,  and  went  to  St.  BaJiFs  Church,  and  made 
 his  Oblations  :  But  afterward  he  Revolted  to  his  former  Temper. 
 
 All  that  is  doubtful  in  this  Paflage,  is,  whether  this  Child  were  fo  young 
 as  that  his  Baptifm  deferves  to  be  called  Infant-Baptifm  •,  or  v/hether  he 
 were  of  fuch  Age  as  to  be  capable  to  be  Baptiz'd  on  his  own  FrofelTi- 
 on.  Theodoret^  we  fee^  calls  him  'ttcuJ'Iov,  which  properly  lignifies  a  little 
 Child  or  Infant:  And  is  the  fame  Word  that -is  ufed',  Marlk  10.  13. 
 rTTQ^jipi^v  mtS'Uj  Ihcy  hrorght  young  Children^  and  Matt.  2.  11.  zu^gv  t5 
 'TTouSiov.  They  found  the  young  Child  wrapped  in  Swadling  Cloaths.  Gregory 
 Naz.tanz.en  (5)  fays  that  he  was  there  prefent  with  St.  Bafd  at  that  time  :• 
 And  he  compares  the  Emperor's  Afflifting  himfelf  for  his  Child  to  Da- 
 vid's^  for  his  in  the  like  Cafe,  but  mentions  not  the  Age.  Socrates  (6) 
 calls  him  vtt^ov  {\ovt^  OvctKivrQ-.^  the  Infant  Sen  of  Valens. 
 
 But  there  is  among  the  Works  of  Ephram  Syrta  publifh'd  in  Latin^  a. 
 Sermon  on  St.  Bafl,  in  which  he  mentions  this  Story  •,  but  fpeaks  fo'  of 
 the  Child,  as  if  he  had  fome  Underftanding  of  Religion;  For  he  makes 
 Bafl  covenant  with  Salens -^  If  you  will  fo  dtliver  him  to  me^  that  Tm  ay 
 bring  him  to  the  trne  Faith ^  and  free  him  from  the  Imfiety  of  the  Arian  Do- 
 Urine,  &c.  And  again,  They  [the  .Arians'\  Baptiz^ed  him  with  Water^  but^ 
 not  with  the  Spirit,  for  they  ta"gbt  him  to  reject  the  Son  of  God,  &c.  But 
 the  Works  of  this  Father  which  we  have,  are  of  fuch  doubtful  Credit 
 (they  mufl:  firft  have  been  TianQated  out  oi  Syriac:  For  he  underftood 
 no  other  Language,  and  they  abound  with  very  frivolous  Stories)  that  a 
 Quotation  out  of  'em  cannot  come  in  Competition  with  the  received 
 Hiftorians. 
 
 §.  II.  f^alefiHs  (7)  has  gone  about  to  find  out  by  Chronological  Chara- 
 aers  the  Age  of  this  Child  when  he,  died  :  Nor  in  ;iny  Enquiry  about 
 Infant- Baptifm,  but  to  fet  fome  Paflages  right  in  Chronology.     He  make§ 
 
 ■  him 
 
 (4)  Hift.  Eccl.  1.  4.  c.  17.  (5)  Oi-at.  in  Baaiium.  (6)  Hilt  hb.  4.  c.  z6.  (7)  Anf 
 not.  in  Socrat.  1.  4,  c.  10,  it.  z6. 
 
8S  Sl  Ambrofe.  Chap.   Xllf. 
 
 Yesr  af-  him  to  be  (Ix  Years  old.    Tiie  Proofs  of  it  are  fometWngforc'd,  and  are 
 
 tcrtheA-  too  nice  and  far  from  our  Pnrpofe  to  be  repeated  here.     He  judges  that 
 
 prftics      j^  y^as  i^e  that  vvas  Conful  u4mo  Dom.  3(39.  with  Ftclor,  (tho'  the  Name 
 
 ^^^      there  be  P^akntimait.  and  the  Hiftorians  call  this  Child's  Name  GaUtes) 
 
 ^'^''^^^^      and  that  Socr^rej  m\{^oo\i  Vakntwi an  the  younger  for  this  Child.-  And 
 
 "that  it  vvas  on  him  that   Themijllm  made  that  Confular  Or  at.' on  {(or  the 
 
 Flattery  of  that  time  was  to  make  Emperor's   Infant  Children,  Co^ChIs, 
 
 and  fpeak  Orations  to  'ejn)  where  he  fays,  Even  whik  you  are  carried  in 
 
 Peoples  Jlrrns^)OH  make  War  together  with  your  Father. 
 
 But  fuppofe  it  were  fo-,  he  mult  yet  be  baptiz'd  with  the  Form  of 
 Infant-Baptifm  :  For  a  Child  of  fix  Years  old  is  capable  of  no  other.  And 
 if  he  were  fo  old  as  fix  Years,  he  muft  be  born  before  his  Father  v/as 
 Baptized  into  the  Chriftian  Religion  himfelf.  For  by  this  Account  this 
 Child  was  born  to  ^'^^/ew^  before  the  Vidlory  over  Trocofimt\\Q  Ufurper, 
 and  fo  FalefiHs  owns.  Now  that  Vi(ftory  was  before  the  Beginning  of 
 Valens  his  War  againfl:  the  Goths :  And  it  was  in  that  War  that  he  being 
 minded  to  go  to  Battel  in  Ferfon,  (8)  thought  not  fit  to  go  unprovided  of 
 the  Divine  Grace^  but  to  guard  himfelf  with  the  jirtnow  of  Baptifm.  And  it 
 the  Child  were  born  before  his  Father  was  Baptized,  that  might  be  the 
 Reafon  that  he  was  not  Baptiz'd  quickly  after  his  Birth. 
 
 CHAP.     XIII. 
 Quotations  out  of  St.  Ambrofi, 
 
 Amhrofius  Comment,  L  l.  in  St.  Luc  a  c.  i. 
 
 Yearaf-g  Y.  T  TE  is  there  Commenting  on  thofe  Words,  Luke  i.  17.  where 
 
 tcertheA-  Jj-J^  ^j^^  Angel  Prophefies  of  John  the  Baptift,  He  jhall  go  hefore 
 
 ^°    ^^     him  in  the  Spirit  and  Power  of  Elias.    And  after  having  Ihewn  in  feveral 
 
 ^ry-v  particulars  how  John  in  his  Office  did  refemble  £liai,  and  having  men- 
 
 "         tioned  that  Miracle  oi  Elias  of  dividing  the  River  Jordan^  he  adds  thefe 
 
 Words, 
 
 Sed  fortajfe  hoc  fupra  nos  &  fupra  jipoftolos  videatur  expletum.  Nam  ille 
 fuh  Elia  divifo  amne  Jluvialium  recurfm  undarum  in  originem  jluminis  (ficut 
 dicit  Script ur a '^  Jordanes  converfus  eft  retrorfum)  fignificavit  fabttarii  lavacri 
 futura  Myfleria  \  per  qudt,  in  primordia  nature  fux  qui  haptiz.ati  fuerint  par* 
 vul':  a  Malitia  reformantur. 
 
 *■  But  perhaps  this  may  feem  to  be  fulfilled  in  our  time  and  in  the  A- 
 *  poftle's  time.    For  that  returning  of  the  River  Waters  backward  to- 
 
 '  ward 
 
 (8)  Theodoret.  H.  E.  1 4.  c.  1 1, 12. 
 
Th^f.  XUl  S^.  Ambrofe:  g^ 
 
 '^  ward  the  Spring  Head,  which  was  caiifed  by  Elia^  when  the  River  was   Year  af- 
 
 *  divided  (as  the  Scripture  fays,  Jordan  was  driven  back)  fignified  the  Sacra-  ter  the  A- 
 
 *  ment  of  the  lavcr  of  Salvation,  which  was  afterward  to  be  inftituted  •  pofties 
 
 *  by  which  thofe  Infants  that  are  Baptized,  are  reformed  back  again  from  ^'^^' 
 
 *  Wickednefs  Qor,  a  wicked  Statc^  to  the  Primitive  State  of  their  Na-  ^'^''"^'^^ 
 
 *  ture. 
 
 He  means,  they  are  freed  from  the  Guilt  of  original  Sin,  and  in  fome 
 Senfe  reduced  back  to  the  Primitive  State,  in  which  Man  was  before  that 
 happened.  He  plainly  fpeaks  here  of  Infants  as  baptized  in  the  y^poftle's 
 time,  as  well  as  in  his  own  :  and  makes  St.  John  ia  baptizing  Infants  for 
 the  Reformation  of  their  Nature  back  again  to  the  primitive  Purity  of 
 it,  to  refemble  Eli.u  in  turning  Back  the  Waters  to  their  Springhead. 
 
 This  Paflage  of  St  Jmhrofe  is  Qiioted  by  St.  Aijiin^  lib*  i.  contra  Jn' 
 Han,  c.  2. 
 
 Amlroliiis  I.  i.  de  Abraham,  patriarch  a.  c . 
 
 II. 
 
 •§.  2.  He  is  here  fpcaking  of  that  part  of  the  HiHory  of  Abraham, 
 ^rvhere  he  is  commanded  to  be  Circumcifed,  and  to  Circumcife  his  Infants, 
 and  of  ihe  Severity  of  the  Penalty  on  an  Infant  that  is  not  Circumcifed: 
 And  has  thefe  Words  in  Relation  to  Circumcifion,  For  a  very  goodRea- 
 fon  docs  the  L(f.w  command  the  Males  to  he  CircHmcifed  in  the  JBeginninf  of 
 infanc)\  even  the  Bondjlave  born  in  the  Houje  :  Becaiife  as  Circumcifion  Is  from 
 Infancy,  fo  is  the  D/feafe.  No  time  ought  to  be  void  of  the  Remedy^  becaufe 
 miK  is  void  of  Guilt,  &:c.  And  a  little  after.  Neither  a  Profelyte  that  is  old, 
 r.or  an  Infarn  born  in  the  Houfe  is  excepted  ;  becaufe  every  Age  is  obnoX" 
 eous  to  Sin,  and  therefore  every  Age  is  proper  for  the  Sacrament.  He  alfo  ap- 
 plies this  to  Spiritual  Circumcifion  and  Baptifm  ^  and  fays,  The  Meaning 
 oj  the  Afyftey J  is  plain.  Thcfe  born  in  the  Houfe  are  the  Jews,  thofe  bought  with 
 Money  are  the  Gentiles  that  bdicvcd:  For  the  Church  is  bought  with  the  Trice 
 of  Chrift's  Blood.  Therefore  both  Jew  and  Gentik  and  all  that  believe  mufi 
 learn  to  Circumcife  themfelves  from  Sin,  that  they  may  befavcd.  Both  the  Home- 
 born  and  the  Foreigner,  the  Jn(i  and  the  Sinful^  rnufl  be  Circumcifed  by  the 
 Forgivenefs  of  Sins,  fo  as  not  to  pra^ife  Sin  any  more :  For  no  Perfon  comes 
 to  the  Kingdom  of  Heaven  but  by  the  Sacrament  of  Baptifm :  And  at  the 
 End  of  that  Paragraph  cites  thefc  Words  of  our  Savior,  giving  his  Note 
 on  'em. 
 
 Nifi  erim  quis  rcnatta  fuerit  ex  aqua  &  fpiritu  fan^o,  non  potefl  introire  in 
 regnum  Dei.  Vtiqne  nullum  excipit :  Non  infant  em,  non  aliqu.i  traventum 
 mcejfitate .  Flaheant  tamcn  illam  opertam  pan  arum  imrnumtatem,  ncfcio  an  ha- 
 heant  regni  ho?iorcm. 
 
 'For  unlefs  any  Perfon  be  born  again  of  Water,  and  of  the  Holy  Spi- 
 *  rit,  he  cannot  enter  into  the  Kingdom  cf  God.  Tou  fee  he  excepts  no 
 jPerfon,  not  an  Infant^  not  one  that  is  hindred  by  any  i.navo'dable  Accident. 
 
 Butfuppofe  that  fnch  have  that  Freedom  from  Puniflmcnt  which  is  not  deary 
 j/et  J  J^ejiion  lohether  they  pall  have  ths  Honor  of  the  Kingdom. 
 
90 
 
 St.  Ambrofe.  Chap.  Xllf^ 
 
 Year  af-  This  as  to  the  need  of  Baptizing  Infants  is  plain  :  But  I  know  not 
 rer  the  A-  yvhat  to  make  of  the  Word  \j)pertam~\  in  this  Sentence,  unlefs  it  be  to  be 
 poftles  render'd  as  I  have  render'd  it  [which  ii  not  clear:  or,  of  which  we  have  no 
 ^'^^\r^^  certain  Knowkdge.'} 
 
 ^  Many  Writers  of  the  Greel  Church  do  fpeak  of  a  certain  middle  State 
 
 in  the  Life  to  come,  in  which  Infants  that  die  unbaptized,  and  alfo  other 
 Perfons  that  mifs  of  Baptifm,  not  by  their  own  Fault,  but  by  feme  Ac' 
 cidcntal  Hindrance,  fhall  be  placed  •,  which  Place  or  State,  (hall  not,  as 
 they  think,  partake,  or  not  much  partake  either  of  Happinefs  or  Tor- 
 ment. Gregory  Naz.ianz.ens  Words  to  that  Purpofe  are  in  the  (i)  PafTa- 
 ges  I  cited^of  his,  and  I  fhall  have  Occafion  hereafter  (2)  to  mention 
 more.  But  this  Opinion  of  a  middle  State  feems  not  to  have  taken 
 any  footing  in  the  Latin  Church  at  this  time-,  tho'it  be  lince  embraced 
 by  the  Papills,  under  the  Name  of  llmhiis  Tuerorum. 
 
 St.  Ambrofe-,  who  was  converfant  in  the  Greek  Writers,  and,  as  St 
 Hierom  (5)  obferves,  borrow'd  much  out  of  their  Works,  had  met  with 
 it  there-,  and  here  mentions  it,  but  calls  it  opertam^  a  thing  not  certainly 
 revealed  or  known,  but  hidden  and  uncertain.  His  Meaning  is,  that 
 iince  our  Savior's  Sentence  of  the  Necefiity  of  Baptifm  for  entering  the 
 Kingdom  of  God,  is  general,  and  does  not  except  Infants.  It  is  very 
 Qiieftionable,  whether  an  Infant  unbaptiz'd  can  have  the  faid  Kingdom  ? 
 And  as  for  the  middle  State  between  Heaven  and  Hell,  which  fome  do 
 fuppofe,  it  is  to  us  a  thing  hidden  or  unknown  whether  there  be  any 
 fuch  State. 
 
 St.  Ji^fiin,  a  little  after  thefe  times,  does  earneflly  labor  to  (hew  that 
 there  is  no  fuch  State,  tho'  he  had  once  fo  fpoken  as  if  he  thought  there 
 might.  I  Ihall  have  Occafion  to  produce  his  Sayings  on  (4)  one  fide 
 and  the  (9)  other.  He  is  the  more  earnefi:  at  this  latter  Place  againft  the 
 middle  State,  becaufe  Pelagius  had  ferv'd  himfelf  of  this  Notion  to  evade 
 the  Argument  which  is  taken  from  the  need  that  Infants  have  ofBaptifin, 
 to  prove  that  they  have  original  Sin.  For  FeUgius  faid,  they  have  no 
 Sin  ;  and  if  they  dye  unbaptized,  they  will  not  be  punifh'd,  but  be  in  thac 
 middle  State. 
 
 The  Quotations  out  of  the  Book:  de  P^ocatione  Gentinm^  and  Epifl.  ad 
 Demetriadem^  I  have  not^  as  many  do,  fet  down  to  St.  Ambrofe,  becaufe 
 .  they  are  not  his,  but  Profper%  or  Pope  Leo's  ^  who  yet  lived  both  of 
 ^,°*  them  but  a  little  after  our  Period.  Every  body  has  read  how  largely 
 Proffer  there  difputes  againft  thofe  that  v/ould  maintain,  that  all  the 
 Grace  of  God  depends  upon  our  life  of  Free-Will  ^  (hewing  that  they 
 that  ufe  that  Method  of  explaining  the  Events  that  happen,  can  never  foive 
 that  Difficulty,  How  it  comes  to  pafs  that  fo  great  a  Multitude  of  Infants  dy^ 
 rng  unbaptized  for,  as  he  ftiles  it,  unregenerated^  do  perijJj.  On  which 
 Argum.ent  he  has  a  whole  Chapter,  pretending  to  fhew  that  all  muft  be 
 attributed  to  God's  free  giving  or  refiifing  his  Grace.  CHAP, 
 
 344- 
 
 (0  CH.  XI.  §.  6.  (i)  Patt  2.  CH.  VI.  §.  4.  (3)  Prxfac  in  lib.  Didymi.    (4)  CHi 
 XV.  Sed.  3,  §.  I,  2.    (5)  CH.XIX.  §.  10 
 
Chap.  XIV.  St,  Chryfoflom: 
 
 91 
 
 CHAP.    XIV. 
 Qtiotations  out  of  St,  John  Chryfojlom] 
 
 §.  I .  C*  T.  Chryfoflom  has  bad  more  of  his  Works  publifhed  than  any   Yo.ir  af- 
 ^  of  the  foregoing,  bccaufe  every  thing  that  he  preach'd  or  dida-  tertheA- 
 ted  was  thought  fit  to  be  publifli'd  •  not  that  he  had  any  greater  Skill  poftles 
 in   Divinity  than  ordinary,  but  becaufe  of  his  Golden  Tongue,  from  ^^"• 
 which  he  had  this  Name,  and  which  made  the  People  that  us'd  to  hear  '^^'^'^'^ 
 him    fay,  They  had  rather  the  Smi  JJmtld  not  jlnne^  than  that  John  JlioitU  not 
 Frcach,     But  of  the  Multitude  that  were  publifli'd  a  great  many  are  lofl ; 
 and,  to  make  up  the  Defeft,  a  great  many  fpurious  ones  have  been  fee 
 out  under  his  Name.     The  Indullry  and  Skill  of  the  latter  Ages,  and  par- 
 ticularly of  Sir.  Henry  Savilc^  has  in  a  good  Degree  fann'd  and  diltin- 
 guifh'd  the  one  from  the  other. 
 
 Therefore  I  fhall  omit  the  Quotations  about  this  Subjea,  that  are  found 
 in  thofe  Books  that  are  either  plainly  fpurious,  or  fufpeded  •,  tho'  they 
 are  probably  very  Ancient,  and  of  Men  that  lived  at,  or  about  the  fame 
 time.  Of  the  firfl  fort  is  the  Homily  concerning  Mam  and  Eve^  in 
 which  is  a  Pafiage  mentioning  Infant  Baptifm  ^  but  it  is  plainly  the 
 Work  of  fome  later  Author.  Of  the  fecond  is  the  Homily  on  Pfal.  14. 
 in  which  is  a  Paffage  of  the  fame  Subjed,  which  is  Qiioted  in  this  Con- 
 troverfie,  by  many  learned  Men,  Caf angler,  &:c.  and  even  by  Bp..  (i) 
 5tillingflti€t. 
 
 As"  for  the  Paflages  in  his  genuin  Works,  he  has  not  many  on  this 
 Subject :  for  Orators  love  only  fuch  Subjedls  as  may  be  adorned  with 
 Flowers  of  Pvhetoric,  of  which  fo  plain  a  thing  as  the  Baptizing  of  In- 
 fants is  not  fo  capable  ^  and  for  thofe  which  he  has,  I  am  not  very  con- 
 fident that  I  have  all  that  are  in  fo  many  Voluminous  Books :  But 
 thofe  which  i  fliall  produce  do  plainly  (hew  his  Senfe,  and  the  Pradlicc 
 of  the  Churches  where  he  liv'd,  which  were  ^ntioch  and  Conftantinoplf. 
 
 Horn.  40.  in  Genefin^  Edit.  Savil.  T.  i. 
 
 He  had  been  fpeaking  of  Circumcifion,  and  obferves  how  much  more 
 favorable  and  bountiful  God  is  to  the  Chriftians  in  the  Baptifm  which 
 he  has  appointed  to  them  in  lieu  thereof,  and  fiys. 
 
 There  w^ts  Pain  and  Trouble  in  the  Pra^ice  of  that  ^  and  no  other  Advantage 
 accruing  from  the  Circumcifion^  than  this  only^  that  by  tiii  Sign  they  were  known 
 and  dijtinguifl)'d  from  other  Nations^  «  Ji  nuJli^.  owrofiH,  j5  7-»  'p:t'7r]io:(MJQ-y  Ki- 
 
 N  2  -tS 
 
 (1)  Unrearonablenefs  of  Sep.  Pare  3.  ch.  36. 
 
pi  St,  Chrfyoflom:  Chap.  XI V: 
 
 lear  ai-  <j^  UnvJualQ-  t'l^i  lij.Ti'TrKnet  '/f-^^-     "KaI  iJi  coei<r(y^ov  £%«  acu^i/  ;(^3«^p  «-. 
 
 -^//f  o/^r  Circumcifwrj^  I  mean  the  Grace  of  Baptifm^  gives  Cure  withoHt> 
 Tain^  and  procures  to  ms  a  thonfand  Benefits^  and  fills  us  rvith  the  Grace  of  the  ■ 
 Spirit :  Afid it  h^  no  determinate  time^  as  that  had  ^  hut  one  that  is  in  the  very 
 Beginning  of  his  uige^  or  one  that  is  in  the  middle  ofit-i  or  one  that  is  in  his 
 old  J^ge  may  receive  this  Circumcifion  made  without  Hands.  In  -which  there 
 is  no  Trouble  to  he  undergone^  hut  to  throw  off  the  Load  of  Sins^  and  receive 
 Far  don  for  all  foregoing  Offences. 
 
 That  au'p@-  vMKia.  lignifies  here,  as  I  have  Fe^der'd  it,  the  Beginning  of 
 j^ge^  or  Infancy,  appears  both  by  the  Senfe,  aiad  alfo  by  his  life  of 
 the  fame  Word  in  the  f  2J  Homily  before,  where  giving  the  Reafons  why 
 Circumcifion  was  appointed  the  8th  Day,  he  makes  this  to  be  one: 
 
 1.  Becaufe  the  cutting  of  the  Flefh  is  more  eafily  born  h)  dd^ro  nkDtU 
 in  the  Beginning  of  the  J^ge^  or   Infancy. 
 
 2.  And  his  other  Reafon  is.  That  they  might  mderjfandh)  the  thing  it  felf 
 that  it  (ignified  nothing  to  the  Soul,  hat  ii' as  given  for  a  Mark  of  DifiinBion'y 
 and  then  he  there  again  ufes  the  fame  Word,  to  -^  aojj!v  miyiov  rb  ij.n  ^tva- 
 CKov  ra  ■}ivo/j'l{'JAy  pjcTe  ai^aaiv  vvAi-x^ov^  &:c.  For  a  New-born  Child-)  that  knows 
 vot  what  is  done  to  him^  nor  has  any  Senfe ^  what  T refit  for  his  So:d  can  he  re- 
 ceive thereby,  &c.  The  Word  tfsjpQ-  which  in  fome  Authors  fignif»es,  utfi- 
 feafonable,  or,  out  of  Time,  fignifies  with  him  newly  begnn^  or  that  hoi  had  no 
 time  pafs  over  it. 
 
 'Tis  a  very  fingular  Notion  in  Divinity  of  this  Father,  to  fay  that: 
 Circum.cifion  had  no  fpiritual  Import,  but  was  only  a  Badge  of  National 
 Diftindion.  The  Scripture,  and  the  Fathers  too,  generally  fpeaic  of  it  as 
 the  Seal  (-^^  of  the  Righteoufnefs  of  the  Faith  that  Abraham  had,  and  the  f  4) 
 Covenant,  ov.  Seal  of  the  Covenant  that  God  made  with  him  and  his  Seed. 
 And  that  contains  fomething  more  than  that  they  fhould  be  known 
 from  other  Nations.  It  was  that  he  C5)  would  be  their  Cod^  and  they  his 
 Fcople. 
 
 Alfo  to  argue,  that  Circumcifion  could  lignifie  nothing  to  the  Soul,  be- 
 caufe it  was  given  h  dd^a  r\htMA  in  Infancy,  at  the  fame  Place  where  one 
 is  to  fhew  that  Baptifm  (which,  as  he  himfelf  grants,  may  alfo  be  given 
 Iv  ddfo  vkikU  in  Infancy)  does  convey  fo  many  fpiritual  Benefits,  betray's 
 fome  inadvertency  or  Forgetfulnefs  of  what  he  had  faid  before. 
 
 §.  2.  But  it  is  moretoourprefent  Purpofe  to  obferve  the  other  Diffe- 
 rence that  he  makes.  Circumcifion  wa^  to  he  given  on  the  Sth  Vay :  But  Ba' 
 ptifm  ha/,  no  determinate  titne-,  hut  it  is  lawful  that  one  in  Infancy,  or  one  in  mid- 
 dle Jge,  or  one  in  old  Jge  do  receive  it.  Was  it  not  the  fame  in  Circumci- 
 fion?   If  Circumcifion  had  been  omitted  in  Infancy,  or  if  it  were  a 
 
 Heathen 
 
 (2)  Horn.  39.  in  Genefin.    (3)  Ron?.  4.  1 1.    (4)  A^s  7.  1 1.    (5)  Gen.  17.  7^ 
 
Chap.    XrV.  5'/.  Chryfoflom:  §7^ 
 
 Heathen  who  came  over  to  the  Jewifh  Religion  in  middle  Age,  or  old    Year  af. 
 Age,  Circumcifion  was  given  then,  rather  than  not  at  all.  tertheA^, 
 
 Or  is  his  Meaning  this,  that  a  Jew  was  obliged  to  Circumcife  his  poftles 
 Child  in  Infancy,  but  a  Chriftian  Parent  may  baptize  his  Child  in  In-  ^' 
 fency,  if  he  pleafe  •,  or  he  may,  if  he  pleafe,  let  it  alone  to  be  done  at 
 middle,  or  at  old  Age  ?  His  Words,  as  they  Hand  here,  might  be  ca- 
 pable of  fuch  a  Senfe  ^  but  this  is  not  reconcileable  with  what  he  fays 
 in  other  Places  of  the  Neceffity  of  Bapcifm,  and  the  Danger  in  Cafe  a 
 Perfon  die  without  it,  which  would  often  happen  to  Children,  if  it  were 
 fo  deferred.     He  often  fpeaks  tothisPurpofe,  as  Horn.  i.    iie  pcenitemLh 
 
 Tl^  '^  ^j.'7r]i(TiJUiT'Q-  iiK  o^  TiaTficoctv  het^eiv  «  /if*^/  K\npoyoy.'ictv.  And  again 
 'OvAk  '$  i|3f  liA'7rji<^{^r©-  etc  ;tA«94/»  x^ecV.  There  is  no  receiving  or  having 
 the  hecjueathed  Inheritance  before  one  is  bapiz^ed-^  and  none  can  be  called  a  Soft 
 till  he  is  baptiud.  And  I  have  Occafion  to  Quote  more  of  his  to  this  Pur^ 
 pofe  at  (6)  another  Place.  St.  Jufiin  Quotes  a  Saying  of  his  to  this  pur- 
 pofe  (j)  in  his  Difputes  with  fulian  (if  he  do  not  miftake  an  Oration  of 
 St.  Ba/il's  for  one  of  St.  Chryjoftorni  \  for  the  Words  are  the  fame  which 
 I  recited  of  St.  Bafdh)  St.  ^njiinh  there  proving  that  Chrjfofiom^  as  well 
 as  the  other  Catholic  Dodars,  owned  original  Sin  5  which  Jftlian  denied^ 
 tho'  he  owned  Infant  Baptifm. 
 
 The  fame  Holy  John,  even  he  as  well  as  the  Martjr  Cyprian,  teaches  that 
 the  Circumcifion  of  the  Fkflj  was  commanded  in  Way  of  a  Type  of  Baptifm, 
 Then  he  recites  thefe  Words,  as  from  Chryfoffom,  ^  "jew  does  not  de- 
 lay Circumcifion  becaitfe  of  the  Threatning^  &C.  anddofi  thon  delay  the  Circamcif 
 fion  tnadc  rvithoy.t  Hands^  &:c.  as  they  ftand  recited  (8)  above.  Then  St, 
 u^iifiin  adds,  Ton  fee  how  this  Mmi  ejlablijli'd  in  the  Ecckfiafiical  Do^rin, 
 compares  CircHmcifion  to  Circumcifion^  and  threat  to  Threat :  That  which  it 
 is  not  to  be  Circumcifed  on  the  8th  Day  ;,  that  it  is  not  to  be  Baptized 
 in  Chrilb :  and  what  it  is  to  be  cut  oft'  from  his  People  ;  that  it  is  noc 
 to  enter  into  the  Kingdom  of  Heaven.  j4nd  yet  yon  QPelagians3  fiy 
 that  in  the  Baptifm  of  Infants  there  is  no  putting  off  the  Fltfi\  i.  e.  No  Circurri'^ 
 cifion  made  without  Hands  ^  when  you  affirm  that  they  have  nothing  which  needs 
 to  be  put  off:  For  you  do  not  confefs  them  to  ^e  dead  in  the  (9)  Uncircumcifi^- 
 on  of  the  Flefh,  by  which  is  meant  Sin,  efpecially  that  Sin  which  is  derived  ori- 
 ginally:  for  by  reafon  of  this ^  o/r  Body  is  the  Body  (  i  oj  of  Sin,  which  the  A* 
 foflles  fays  is  destroyed  by  the  Crofs  of  Chriil. 
 
 §.  7,.  There  is  another  pafiage  in  a  Homily  of  St.  Chryfo[}omad  Baptiz.a." 
 tos^  which  is  not  now  extant  in  Greek  ^  but  is  cited  by  Jnlian-  in  Latin,  and 
 by  St.  Auflbi  in  Greek^  which  is  full  to  this  Purpofe  of  Infant  Baptifm. 
 The  Citations  are  in  St.  yiuftinsL.  i.  contra  J iManum  '^VihQVQ  f/dian  fays 
 thus. 
 
 Holy  John,  Bifl}Op  of  Conflantinople,  denies  that  there  is  any  original  Sin  ia 
 Infants  ^  for  itt  that  Homil/  which  he  prcacht  concerning  Baptized  Perfons, 
 he  fays ^  .,,^  'BJeflsd 
 
 (6)  Pare  2.  ch.  6.     (7)  L.  2.conira  Julianiin  c.  9.     (S)  CH.  XII.  §•  5-    (9)  C-oI. 
 2.  *3.     (10)  Rom.  6.6, 
 
-^^  St.  Chryfoftorif:  Chap.  XIV. 
 
 Year  af-  '  Blefled  be  God,  who  only  does  Wonders,  who  has  Created  and  Or- 
 ter  the  A- *  der'd  all  Things:  Loe !  they  do  enjoy  the  Serenity  of  Freedom,  who 
 poftles  £  but  even  now  were  held  in  Captivity :  They  are  become  Citizens  of 
 ^^°-  *  the  Church,  who  were  in  the  Vagabond  State  of  Aliens  ^  and  they 
 ^^^"^^""^  '  are  enter'd  into  the  Lot  of  the  Righteous,  who  were  under  the  Con- 
 '  fufion  of  Sin.  For  they  are  not  only  Free,  but  Saints  ^  nor  Saints 
 '  only,  but  Juflified  •,  and  not   only  Juftified,  but  Sons^  and  not  only 
 
 *  Sons,  but  Heirs  ^  not  Heirs  only,  but  Brothers  of  Chriit*,  not  only  his 
 
 *  Brethren,  but  Coheirs  ^  not  Coheirs  only,  but  Members  of  him  ;  not 
 '  Members  only,  but  his  Temple  •,  and  not  his  Temple  only,  but  Organs 
 <  of  his  Spirit.    You  fee  how  many  are  the  Benefits  of  Baptifm.     And 
 
 *  yet  fame  think  that  the  Heavenly  Grace  confifts  only  in  Forgivenefs  of 
 '  Sins :  but  I  have  reckon'd  up  ten  Advantages  of  it.    For  this  Caufe  we 
 
 *  bafti^e  Infants  alfo^  tho'  they  are  vot  defiled  with  Sin  -^  that  there  may  be 
 
 *  fuperadded  to   them  Saintfnip,  llighteoufnefs,  Adoption,  Inheritance, 
 
 *  a  Brotherhood  with  Chrift,  and  to  be  made  Members  of  him. 
 
 §.  4.  This  Sentence  Jdian  brought  to  fiiew  that  Chryfojfom's  Senfe 
 was  \  that  Infants  are  Baptiz'd,  not  for  Forgivenefs  of  Sins,  from  which 
 they  are  free  ^  but  only  that  they  might  have  a  Right  to  Chrift's  King- 
 dom :  Which  was  exadly  what  Julian  and  his  Party,  who  denied  Ori- 
 ginal Sin,  would  have. 
 
 And  indeed  it  was  a  fhrewd  Place  ^  and  St.  Aiftin  has  much  ado  to 
 reconcile  it  to  any  good  and  catholic  Senfe-,  he  ufes  three  Ways  to  do 
 it. 
 
 1.  He  (hews  how  improbable  it  was  that  John,  living  in  the  Catho- 
 lic Church,  and  being  a  renowned  Bifliop  in  it,  (hould  really  hold  a 
 Dodlrin  fo  contrary  to  that  which  he  had  fhewn  by  Inltances  to  be  the 
 general  Senfe  of  all  Catholic  Doctors. 
 
 2.  He  produces  other  Paflages  out  of  his  Writings,  which  do  plainly 
 own  the  Orthodox  Dodrin  of  the  Guilt  of  Original  Sin  ^  however  in- 
 congruoufly  he  may  feem  to  fpeak  in  this  Place. 
 
 3.  As  to  the  Place  it  felf,  he  ihews  that  Julian  had  not  tranQated  the 
 Words  exadly  true,  but  had  given  the  Expreflion  a  Turn  to  his  own 
 Advantage  :  for  whereas  the  Words  are  in  the  Greek,  tho'  they  have  not 
 any  Sms-,  Julian  had  made  ufe  of  a  faulty  Latin  TranQation,  in  which 
 ibme  Copies  read,  not  difiled  with  Sins,  others,  with  Sin,  in  the  fingular 
 Number.  Of  which  laft  Copy  St.  ^ufim  fays,  /  doubt  fome  of  your  Par- 
 ty have  chofen  to  exprefs  it  in  the  fingular  Number,  that  it  might  be  taken 
 for  that  one  Sin,  of  which  the  Jpofile  fpeaks :  Qii)  Judgment  came  by  one 
 CSin^  to  Condemnation  •,  but  the  free  Gift  is  of  many  Offences  unto  Ju- 
 Itification. — J'ou  choofe  to  word  it-,  not  defiled  with  Sin  :  that  that  one  Sin 
 of  the  firfi  Man  might  come  into  the  Reader  s  Mind. 
 
 But  not  to  go  by  Sufpicions  -,  and  ftppofwg  this  to  be  the  Mifiake  of  the  Scribe^ 
 or  the  Variety  of  the  Interpreter :  I  will  fet  down  the  Greek  Words  themfehes 
 
 which 
 
 (i  I )  Rom.  5.16, 
 
Chap.  XIV.  St.  Chryfoftom.*  gj 
 
 which  John  f^ohf  A/flJ  TO70  ;^  tm   Tiaii^ct,  ^cfTrv^oyAV  yjnni  AfM^nixetTei  m  i^v1<t>    Year  a£.' 
 Which  ^,  For  this  Reafon  we  Baptize  Infants  alfo,  tho'  they  have  not  ^cr  the  A- 
 any  Sins.     Tou  fee^  he  did  not  fay  that  Infants  are  not  defiled  with  Sin,  or  poftl^s 
 Sins  •  bnt  that  they  have  not  any  Sins :    Vnderftand  it,  of  their  own,  and  "^^yL^^^ 
 there  is  no  Difpnte.     But  you  will  fayy  Why  did  he  not  fay^  of  their  own  ^  ""^^^^^ 
 Why  do  yofi   think,  bnt  for  this  Reafon,  becaufe  he,  dijcourfng  in  the  Catho- 
 lie    Church,  fnppos^d  that  he  could  be  underjiood  in  no  other  Senfe  ?     No  BO" 
 dy  was  puz.ded  about  that  Matter.   Tou  QPelagians]  not  having  then  raised  any 
 Controver/ie,  he  fpoke  with  lefs  Caution. 
 
 Perhaps  there  might  have  been  added  to  St.  jiuftinh  Anfwer  this,  thafe 
 the  Greek  Writers,  tho'  they  own  this  natural  Corruption,  yet  do  not 
 generally  by  the  Property  of  their  Language  call  it  by  the  Name  of 
 Sin  ',  but  they  exprefs  by  the  Name  of  natural  Defilement^  Pollution,  JDif- 
 eafe,  and  the  like,  that  which  the  Latins  call  Original  Sin.  The  Word 
 cly^fTiu.,  and  efpecially  ^V-p""'/"^  clo  properly  with  them  fignify  an  ^^ual 
 Sin  or  TranfgrenioH.  So  Theodoret  who  liv'd  a  little  after  thefe  Times,  iiol 
 and  confequently  ought  to  fpeak  with  more  Caution,  and  was  no  Fa- 
 vorer of  Pehtgianifm  (  for  that  was  a  Time  when  Pelagius  and  his  O- 
 pinions  having  been  lately  condemned  by  Canons  and  Edifts  in  all  Parts 
 of  the  World,  it  was  no  Time  for  a  Bifhop  of  the  Catholic  Church 
 to  own  them)  yet  fpeaks  thus  •,  (12)  Baptifm  is  not  (as  the  filly  Mefialians 
 fay,")  a  Raz.or  only  to  cut  off  Sins  that  are  pafi^  which  it  does  over  and  a- 
 hove.  For  if  it  had  no  other  EjfeU  but  that;  What  need  we  baptiz^e  Iti' 
 fants.^  that  have  not  tafied  o/Sin  ?  The  Sacrament  promifes  not  this  only,  but 
 greater  and  higher  Things  •,  for  it  is  a  Pledge  of  future  Bltffings,  a  Type  of 
 the  Refurre^-ion,  a  Communication  of  Chrifs  Pajfion^  &C. 
 
 And  this  is  made  more  plain  by  the  Phrafe  ufed  by  Ifidorus  Pdufiota  ^^^' 
 (who  as  well  as  Theodoret  was  a  Difciple  of  St.  Chryfoflom^  and  both  of 
 'em  Followers  of  his  Dodrin,  and  Imitators,  as  far  as  they  could,  of  his 
 Expreffion.)  For  he,  at  the  fame  Place,  fpeaks  of  Infants  as  not  ha- 
 ving any  5/»,  and  yet  being  defiled  with  the  Corruption  caufed  by  A- 
 dam\  Tranfgreflion.    His  Words  are,  (13) 
 
 Whereas  your  Excellency  wroti  to  me,  defiring  to  know  for  what  Reafon  /3fl?>i 
 ff.vct(xapvfja,  'ovrct  ^cfTrji^iTAi^  Infants  that  have  no  Sin  are  baptiz.ed.  I  havs 
 thought  tt  needful  to  give  you  my  Anfwer,  Soyne  that  fpeak  below  the  Dig- 
 vity  of  the  Subject,  fay  it  is^  that  they  may  wafi)  off  that  Pollut  'on,  fuTniv^ 
 which  is  tranfmitted  on  human  Nature  by  the  Tranfgrejfim  of  Adam.  /  aljo  ■ 
 do  bilieve  that  that  is  done ;  but  not  that  only  {for  that  were  not  fo  great  a  - 
 Afatter)  but  that  a  great  many  other  Graces  far  tranfcendin^T  our  Nature,  are 
 thereby  given. ^  And  fo  he  goes  on  to  reckon  up  Redeniption,  Regenera- 
 tion, Adoption,  &c.  much  to  the  fame  Purpofe  as  St.  Chry'oftom  does. 
 
 Thisfhews  that  in  their  way  of  Speaking,  Infants  (the'  acknowledged 
 to  have  a  Pollution  of  Nature  from  ^dam  which  needed  wafliing  off) 
 
 (12)  Ha^recic.  Fabiilar.  1.  3.  c.  de  BapriCnio,     (13)  Lib.  3.  Epift.  19  3,  a  J  HcrmL- 
 num  Comitem. 
 
\^r^ 
 
 96  St.  Chryfoftom:  Chap.  XIV". 
 
 Yearaf-  yet  were  faid  not  to  have  dua^ricti  or  *(«/zptoV7^i  sins.  And  even  thofe 
 ^«*  "^he  Commendations  of  Baptifm,  and  the  Effeds  of  it  in  Infants,  that  it  is 
 Apoftles  Redemption,  Regeneration,  &c.  do  fnppofe  an  evil  5rate  from  which 
 they  are  Redeemed,  Regenerated,  &c.  which  State  is  the  fame  that  the 
 Lat'jis  call  Original  Sin. 
 
 But  be  that  how  it  will  •  St.  Chryfoftom  fpeaks  plainly  of  the  TraUkt 
 of  Infant-Baptifm.  And  our  prefent  Inquiry  is  to  know  the  Pradice 
 cf  the  Churches,  and  not  whether  he  had  a  Right  Apprehenfion  of  all 
 the  Grounds  of  it.  If  any  in  thefe  Times  ufed  it,  and  did  not  well 
 apprehend  the  Grounds  of  it  \  it  is  the  greater  Sign  that  they  were  fa- 
 tisfied  that  it  had  £ver  been  done. 
 
 Chryfifl,  Horn.  z^.  in  Art  a  Apofl, 
 
 §.  %.  He  is  there  bemoaning  that  evil  Inclination,  and  that  Averfion  to 
 a  godly  Life,  that  is  univerfally  found  in  Men  \  which  keeps  from  re- 
 ceiving of  Baptifm  thofe  that  are  not  yet  baptiz'd,  and  perverts  from  a 
 godly  Courfe  of  Life  even  thofe  that  hav«  received  it.  And  on  that 
 Head  lays  thus  \  Ol  ^tS^'*  %v  v^vfiyj^yjivn  n'^o  CTr^Jb^t^ovm  iJ^yJety  7:^uv]su  ^ui- 
 huav  ofiQ^  (ii\i'  ol  '5  iTcPii  (pc^TiSdili?^  0/  ^liv  Itt^  rrauAi  ovth  linn  i\a,^ov^  01  ^ 
 cv  dppa^a.  ii)  AHViyvJ>f]ii  iTrertS^  ^\  «;^;/  <S!}^^vfM:cv  vva  ^nmti  J)^  ©Soc,  \iSi  ktt/ 
 ittbcAjV  TjQii^Ai'  ol  3  cv  uVe*V    '^^f^o^T^f,  c\i^,v  rojj-mv   ^    dvlo]    lli.S't-iKVUvlrU^   )^ 
 
 *!s^i  TO  ynt^v  ^iATc¥:.v\ii  ^i^'M)^  (lim  nwTo.  ;^  «7c/  TO  TTVf  i<j-iiZ'JKy.  'The  Ca- 
 techumens belf7^  of  this  Mind[,i.  e.  having  this  Averfion]  take  no  Care 
 tf  a  godly  Life.  And  thofe  that  are  bap'iz!d^  fame  of  ^em  forafm:u-h  as  they 
 were  Children  when  they  received  it^  and  fome  for  that  they  received  it  in  a  Fit 
 of  Sicknefs,  havina  no  Mind  to  live  godly ^  fl^ew  no  good  Inclination,  And 
 they  that  received  it  in  their  Health  fiKVO  hat  very  little :  having  been  for  the 
 ■prefent  zealoufy  affe^ed,  afterward  even  they  let  this  Fire  of  Zeal  go  cut. 
 
 Here  it  plainly  appears  that  Part  of  the  People  he  fpeaks  to  (viz. 
 thofe  that  had  been  born  of  Chiiftian  baptized  Parents)  had  been  baptiz'd 
 in  Infancy :  and  Part  of  'em  (viz,,  thofe  that  had  turn'd  Chriftiias  ia 
 their  adult  Age)  had  been  baptized  fince  :  and  fome  of  the  lalt  fort 
 ■^vere  not  yet  baptized. 
 
 §.  6.  Another  Pallage  of  St.  Chryfofiom  does  not  mention  Baptifm  by 
 Name  •,  but  yet  it  plainly  refers  to  the  Cultom  of  making  on  the  In- 
 fant's Forehead  the  Sign  of  the  Crofs  at  his  Baptifm.    It  is  this, 
 
 Horn.  12.  in  i.  Epiji.  ad  Corinthios,  C'4) 
 
 He  is  there  blaming  the  Women  for  feveral  fap^rflitioas  and  heathen-' 
 i(h  Rites,  which  they  pradis'd  upon  their  new-born  Infants  \  one  was,  a 
 Guftom  that  they  had  of  rubbing  the  Forehead  of  the  Child  with  a  fort 
 .of  Dirt,  prepared  with  fome  Magical  Tricks,  which  was  lo  preferve  it 
 
 from 
 
 [i4)Prope  finegi. 
 
Chap.   XV.  St.  HIerom]  ^7 
 
 from  being  bewitch'd.    He  tells  'em  that  fuch  a  Prat^ice,  inftead  of  guard-    Year  af. 
 ing and  purifying  the  Infant  makes  it  abominable:  The  Words  are,       rercheA- 
 
 'He  that  anoints  an  Infant  fo  with  that  Dirt,  How  can  he  think  but 
 '  that  he  makes  it  abominable  ?  How  can  he  bring  it  to  the  Hands  of  the 
 '  Priefl;  ?  Tell  me,  How  can  you  think  it  fitting  for  the  MiniHer  to  make 
 '  the  Sign  on  its  Forehead,  where  you  have  befmear'd  it  with  the  Dirt  ? 
 
 CHAP.     XV. 
 
 Qiiotations  out  of  Sr.  Hierom  and  Sc.  Aujlin^  before  the 
 Rife  of  the  Pelagian  Controverfie, 
 
 Sed.  I.  out  of  St.  Hiercm'i  Letter  to  Leta. 
 
 ^■^HERE  was  never  nigh  fo  much  Occafion  given  to  mention  the  Year  ai 
 Baptifm  of  Infants  in  Books  and  Writings,  before  Velagins  vented  terthcA- 
 his  HereJie  againfi:  the  Dodrin  of  Original  Sin,  as  there  was  after  that  poftks 
 Herefie  was  flarted  :  For  as  the  Difputes  about  that  Matter  fill'd  all  the  '^'O'"  -78 
 World,  fo  the  Arguments  which  the  Catholics  drew  from  the  Baptifm '^°  ^'°- 
 of  Infants  for  Original  Sin,  and  the  Pelagians  Anfwer  to  'em,  made  a  ^'^'"'^'^^^ 
 confiderable  Part  of  thofe  Difputes. 
 
 Thefe  two  Fathers  liv'd  to  fee,  and  to  bear  a  great  Part  in  the  faid 
 Difputes  ^  but  they  had  each  ot  'em  wrote  feverai  Books  before  that  Con- 
 troverfie  began.  The  Quotations  out  of  their  TracTis  againft  the  Pela- 
 gians will  be  bell  underftood  if  put  in  a  Chapter  by  themfelve;^,  toge- 
 ther with  fome  others  out  of  Pelagius  himfelt,  and  ether  Managers  of 
 the  fame  Party,  and  ranked  according  to  the  Order  of  Time  in  which 
 they  were  wiitten^  for  they  were  moltly  written  by  way  of  Implead- 
 ing and  Anfwering  one  another.  I  have  therefore  in  this  Chapter  fe- 
 leded  fome  Paffages  out  of  fuch  Writings  of  theirs  as  were  before  the 
 faid  Controverfie,  or  did  not  at  all  relate  to  it :  That  the  mixing  of  them 
 may  not  difturb  the  Order  of  the  other. 
 
 Hieronymus  Ep'ifi.  ad  Let  am  de  Inflhations  fili£.  Efifl.  7. 
 
 He  is  there  admonifhing  that  Lady  of  the  Charge  that  lay  on  her  Coxi- 
 fcience  to  take  Care  of  the  Education  of  her  Child,  and  that  God  does 
 require  of  Parents  an  Account  of  the  Child's  Mifcarriage,  if  it  happen 
 by  their  Fault,  and  fays,  Q  '  'Eli 
 
9^  St..  Hlerom.  Chap.  XV"^ 
 
 Yearaf-      Eli  the  Vrieft  brought   on  himfelf  the  ^nger  of  Cod  for  the  Faults  of  his 
 
 ter  the  A-  Children.     He  mujl  not  he  a  Bijho^  that  has  Children  riotous  or  unruly.     On  the 
 
 pcft  cs      f^fij^^  ji^^  jf  I J  (i^  written  of  a  Woman^  that  (he  (hall  be  faved  in  Cor,  by] 
 
 -78^^^^  ^j^g  Procreating  of  Children,  if  they  (hall  continue  in  Faith,  and  Chari- 
 
 ^"^^'^'^^  ty    and  Holinefs  with  Modefly.     JJ  their  adult  Jge,  when  they  are  at  their 
 
 own  Vifpoje,  be  imputed  to  their  Parents  •,  horv  much  more  the  Time  of  their 
 
 Infancy  and  tender  Tears,  whuhj  as  the  Scripture  fays^  is  not  able  to  diftin- 
 
 gii'jJi  the  right  Hand  from  the  Left^  i.  e.  knows   not   the  D'jjcrcncc  of  Good 
 
 and  Evil  ?    Then  follows  this  Objeaion. 
 
 £?  quornodo-i  inquies,  ^eccata  parent  urn  filis  non  redduntur^  nee  fHiormn  pa- 
 rentibus^  fed  anima  qua  fcccaverit  ipfa  morietur  f 
 
 Hoc  de  his  d'citur  qui  fojfunt  fapere^  de  quibus  in  Evangclio  fcriptum  ejl ; 
 ,L/£tatcm  habetj  loquatur  pro  fe.  Qjii  autem  parvkbts  eft  &  fapit  ut  parvulm^ 
 donee  ad  annos  fapitnti£  I'cniat^  &  Fythagora  liter  a  Y  cum  per  dr.  cat  ad  bi- 
 njium  '  tarn  bona  ejus  quam  mala  parentibus  imputantur.  Niji  forte  exifti- 
 mas  Chriftiauorum  fiiios^  ft  baptifrna  non  receperint.,  ipfos  tantum  reos  ejfe  pec- 
 cati '  &  non  etiam  fcehts  refcrri  ad  eos  qui  dare  noluerint  :  maxime  eo  ttm- 
 tore  quo  contrad'icere  non  poterant  qui  acceptiiri  erant.  Sicut  e  regione  [_alias^ 
 fic  in  regione  v.t/}  falus  infantium  majorum  lucrum  eft, 
 
 '  ^nd  how  then  is  it  true.,  you'll  fay,  that  th;  Sins  of  the  Fathers  are  not 
 ''  imputed  to  the  Children.,  nor  thofe  of  the  Children  to  the  Fathers^  but  the  Soul 
 
 *  that  fnneth,  it  pal!  die  ? 
 
 '  This  is  faid  of  thofe  that  have  Underftanding  •,  of  fuch  as  he  was 
 '  of  whom  it  is  written  in  the  Gofpel,  He  is  of  Jge.,  let  him  fpeak  for 
 '  himfelf.  But  he  that  is  a  Child^  and  thinks  as  a  Child  (till  fuch  time 
 'as  he  comes  to  Years  of  Difcretion,  and  Pythagoras'?,  Letter  T  do 
 '  brino^  him  to  the  Place  where  the  Road  parts  into  two)  his  good  Deeds, 
 '  as  well  as  his  evil  Deeds,  are  imputed  to  his  Parents,  llnlefs  you  will 
 I  '  think  that  the  Children  of  Chviftians  are  themfelves  only  under  the 
 
 '  Guilt  of  the  Sin,  if  they  do  not  receive  Baptifm  :  And  that  the  Wick- 
 
 *  ednefs  is  not  imputed  to  thofe  alfo  who  would  not  give  it  'em  ^  ef- 
 '  pecially  at  that  time  when  they  that  were  to  receive  it  could  make  no 
 
 *  Oppofition  againft  the  Receiving  it.    As  alfo  on  the  other  fide  [or, 
 
 *  as  alfo  in  the  Kingdom  of  Life]  the  Salvation  of  Infants  is  the  Advantage 
 '  of  their  Parents. 
 
 •^8  Tho'  St.  Hierom  calls  himfelf  an  Old  Man  in  one  Part  of  this  Epifllc; 
 yet  it  was  written  a  great  while  (30  Years  at  lealt )  before  his  Death, 
 and  confcquently  20  Years  before  Petagius  vented  his  new  Opinion.  For 
 he  fpeaks  here  of  Enftochium.,  who  was  this  Lady's  Husband's  Sifter,  as  a 
 young  Girl^  and  yet  his  Epiftle  to  the  faid  Euftochinm^  de  virginitate 
 fcrvanda.^  was  written  30  Years  before  his  Epillle  to  Demetrias  on  the 
 fame  Subjed,  as  he  himfelf  obferves  in  the  latter. 
 ..His  mentioning  how  great  a  Sin  it  would  be  in  Chriftian  Parents  to 
 negled  the  Baptizing  of  their  Infants,  renders  that  improbable  (which 
 
 yet 
 
 (i)  I  Tim.  z.  i5» 
 
Chap.   XV.  St.  Auftia  ^9 
 
 yet  fome  learned  Men  of  late  have  fuppofed  to  be  true)  that  bis  own    Vear  af. 
 Parents  Cvvho,  as  it  feems,  were  Ghriftians)  had  negleded  the  Baptizing '^'^^  the  A-. 
 him  in  Infancy:  and  that  he  was  not  Baptized  til]  he  came  to  Rome.  o\v^^^^^ 
 which  Opinion,  and  the  Miftake  on  which  it   is  grounded,  I  mnft   fay  iJ2^^*^ 
 fomething,  as  alfo  of  fome   other  fuch   Inilances,  in  a  (2)  Chapter  on 
 that  Subjcd. 
 
 Se^.  z.  Out  of  St.  Auftin^J  Book  de  Sermone  Domini  in  Monte. 
 
 St.  j^ufiin  was  a  Man  of  Note  in  the  Church,  and  continued  Wri-  28S' 
 ting  of  Books  for  40  Years  and  more.  There  never  was  any  one  Man 
 whofe  Pains  were  fo  fuccefsful  in  healing  the  Wounds  of  the  Church, 
 caufed  by  Schifms  and  Herefies.  His  moderate  and  popular  way  of  Ar- 
 guing had  a  great  Effed.  Befide  his  writing  againfl  the  Mankheps,  of 
 whom  he  had  been  one,  and  fome  Arlam  that  were  then  yet  left  \  he 
 had  a  main  hand  in  reducing  the  Donatifts^  and  confuting  the  Pelagians. 
 Thefe  later  began  but  20  Years  before  he  died,  viz..  Anno  Dom.  410.  3*0^' 
 and  he  had  wrote  feveral  Rooks  before  they  appeared.  The  Quotations 
 that  I  (hall  produce  at  prefent  are  out  of  thofe  former  Books.  One  is 
 that  which  I  briefly  mention'd  Cs)  before,  viz..  in  his 
 
 Lih.  I.  de  Sermone  Domini  in  Monte ^  c.  27. 
 
 He  being  there  to  explain  that  Part  of  onr  Savior's  Sermon  which  for- 
 bids Divorce,  takes  Occalion  to  cite  that  Advice  of  St.  ?<?///,  1  Cor.  7. 
 I  2.  that  a  Chriftian  fhould  not  put  away  his  Wife,  tho'  fhe  as  yet  con- 
 tinued in  Heathenifm  or  Unbelief.  And  repeats  the  Words  that  follow 
 in  the  Text,  and  gives  his  Paraphrafe  upon  'em,  thus, 
 
 Sanctificatus  eft  enim,  inquit,  vir  infidelis  in  uxore  fideli :  Et  Sancli- 
 ficata  eft  mulier  inhdelis  in  fracre  fideli. 
 
 Credo  jam  provenerat  ut  nonnulU  famina  per  viros  fideles,  d"  viri  per  uxor es 
 fideles  in  fidem  venirent :  Et  quamvis  non  diccns  nomina^  e.xemplis  tamen  ex- 
 hortatu4  ej  ad  confirmandum  confiliHrn  fHum.     Deinde  ■equitur^ 
 
 Alioquin  filii  veftri  immundi  eflent,  nunc  auiem  fandi  funt. 
 
 Jam  enim  erant  parvuli  Chriftiani^  qui  five  aiithore  una  ex  parentihrn.,  Jiva 
 utroque  confentiente  fanElificati  erant  :  Qnod  non  ficrct  Ji  uno  credente  dijfociare' 
 tnr  cortJHginm.^  d"  non  toleraretar  infidelitas  conjugum  ufqne  ad  opportunitatcm 
 credcndi. 
 
 *  For,  fays  he,  (4)  an  unbelieving  Husband  has  been  fanftlfied  by  his 
 '  believing;  Wife^  and  an  unbelieving  Wife  by  her  believing  Husband. 
 
 /  fuppofe  it  had  then  happen  d  that  feveral  Wives  had  been  brought  to  the 
 Faith  by  their  believing  Husbands  •,  and  Hmbands  by  their  believing  Wives^ 
 And  tho^  he  does  not  mention  their  Names.,  yet  he  makes  ufe  of  their  Exant° 
 pie  to  confirm  his  Advice.     Then  it  follows^ 
 
 O  2  EJfe 
 
 (i)  Pare.  2.  CH.  III.    (3}  CH.  IV,  and  XI.     (4)  i  Cor.  7.  H- 
 
loo  St.  Auftifi:  Chap.  XV: 
 
 Yearaf-     Elfe  were  your  Children  unclean,  but  now  are  they  Holy. 
 
 tertheA-      for  there  were  then  Chrifiian  Infants  that  were  San5iifie^  Qor,  made  Holy,. 
 
 ^RQ  '■  ^'  ^^^^^  were  Baptized]  fome  by  the  Authority  of  one  of  their  Parents,  fome 
 
 cyvrvj  ^J  ihe  Cc;^fent  of  both :  Which  would  not  be,  if  a^  foon  a-i  one  Party  believed^ 
 
 the  Marriage  were  diffohed^  and  the  Infidelity  of  the  Parties  were  not  horn 
 
 with  till  there  were  an  Opportunity  of  Believing. 
 
 Here  v^e  fee  St.  ^^.(i.nh  Senfe  of  thst  ExprefTion  of  St.  Paul^  which 
 has  been  of  late  the  Subjed  of  fo  much  Debate.  He  judges  St  PanPs 
 Meaning  to  be  this  \  It  is  advife-^ble  for  a  Chriftlan  Husband,  whofe 
 Wife  will  not  as  yet  own  the  Faith  ofChrill,  not  to  put  her  away; 
 becaufe  it  is  probable  that  he  may  injima  gain  her  to  the  true  Religion  :- 
 Such  Examples  are  by  God's  Grxe  very  freqaent.  You  commonly  fee- 
 the  unbelieving  Party  Sanrnfieil^  or  brought  to  Faith  and  Saptifm,  by 
 the  Believing  one.  Were  it  not  fo,  that  the  Faith  of  the  one  did  ge- 
 nerally prevail  againft  the  Infidelity  of  the  other-,  the  Children  of  iich 
 would  be  generally  left  in  their  unclean  State,  and  be  brought:  up  to 
 Heathenifm  :  whereas  we  fee  now  on  the  contrary  that  thofe  of  yon  that 
 live  in  a  State  of  Marriage  with  Unbelievers,  do  generally  fo  far  pre- 
 vail by  God's  Grace,  that  your  Children  are  made  Holy^ox  Sandiiied  and 
 Dedicated  to  the  true  God  by  Baptifm. 
 
 \i  this  Explication  do  feem  remote  to  us  now  •  it  is  becaufe  we  do  not 
 fo  frequently  as  they  did,  ufe  the  Word  San^lification  and  San^ifisd  for 
 Baptifm  and  Baptized.  I  believe  it  is  not  fo  little  as  a  hundred  times, 
 that  St.  ^iiftin  for  one,  when  he  is  to  fpeak  of  Infants  or  other  Perfons, 
 Baptized  or  to  be  Baptized,  expreHes  it  SanEhified^  as  we  fee  he  does- 
 here.  If  the  Reader  pleafes,  he  may  turn  back  to  CH.  XI.  §.  9.  where 
 there  is  more  faid  of  that  Matter.  And  by  what  I  fhall  produce  (^O  here- 
 after, it  will  appear  that  raofl  of  the  Ancients  underlbood  this  Text  as 
 St.  .^fiji in  does. 
 
 Sed.  3.  out  of  St.  ^<!^7?/,<;s  Books  o^  Free-wW. 
 Augujlinus  de  lihero  arhitrto  lih,  ^.c.  23. 
 
 §.  I.  This  Treatife  St.  An^ln  wrote  when  he  wasaf^J  young  Man,  a-V 
 gainfi:  the  Manichees  who  maintain,  that  as  there  is  one  eternal  Principle 
 or  God  that  made  the  Soul  and  all  good  Thiigs,  fo  there  is  another 
 that  has  Created  the  Body,  and  is  the  Author  of  all  Wickednefs,  and 
 other  Evils  and  Calamities  ^  and  that  one  of  thefe  comes  from  a  necef- 
 fary  Principle  as  well  as  the  other. 
 
 St.  u^ufiin  fhews  that  God  created  Man  with  a  Free-will,  and  that  all 
 Sin  comes  from  the  ill  Ufe  of  that  Free-will :  And  that  all  other  Evils 
 are  Punilhments  for  Sin  ^  and  that  every  one  fhall  be  judged  according  as 
 
 he 
 
 (5}  Ca  XIX.  §.  1 9.    (6)  Aug.  Retra^at,  I.  i .  c.  9. 
 
Chap.  XV.  Sf.  AuRIrf.  lOT 
 
 he  has  eiiher  ufed  that  Freedom  of  Will  to  Good  or  abufed  it  to  Evil :  Yearaf- 
 And  then  adds,  tertheA- 
 
 Some  ignorant  People  male  a  jlanderOM   Ohjeclion  againfl  this    DoEirin^  on  P^*^'^^ 
 j^ccoant  of  Infants  dyings  and  of  the  hodilj  Pains  we  oj  ten  fee  them  fijfer:  For  ~^^lim,^ 
 theyfav^  *  To  wh:it  Purpofe  was  fuch  a  one  born,  fince  he  died  before  "'"^'^ 
 '  he  merited  any  thing?     Or  what   Place   fhall  he  have  in  the  future 
 '  judgment,  who  can't  be  among  the  Righteous  becaufe  he  never  did  any 
 '  Good,  nor  among  the  Wicked,  fince  he  never  Sinned?     To  which  we 
 anfrver^  That  in  the  Conftitittion  of  the  Vniverfe^  and  the  fit  Connexion  of  all 
 the  Creation  in  its  Places  and  'Times^  no  human  Per  [on  can  have  been  Created 
 xvithoi'it  Reafony  where  not  fo  much  as  the  Leaf  of  a  Tree  is  fHperJiuo:;fly  made. 
 But  that  that  is   a  fuferflitous  Quefiion  which  they  pift  of  the  Merits  of  one 
 that  never  merited  any  thing :  For  they  need  not  fear  that  it  flionld  fo  happen^ 
 that  there  can  be  a  Life  in  a  middle  State  between  Good  and  Bad^  and  not  a 
 Sentence  of  the  Judge  in  a  tniddle  I'Vay  between  Reward  and  Pnni^lnncnt. 
 
 .^10  loco  etiam  illud  perfcrntari  homines  folcnt^  Sacramentum  Baptifmi 
 Chrifti  quid  parvulis  profit  ^  cum  eo  accepto  plerunque  morinntur  friitfqnam  ex 
 ۥ)  qnidquam  c  ognof cere  pot  iter  unt.  ^ua  in  re  fat  is  pie  reBeqite  creditur  prO" 
 deffe  parvulo  eorum  ^dem  a  quihta  confecrandns  offtrtur.  Et  hoc  Ecclefia 
 commendat  faliiberrima  antoritas^  ut  ex  eo  quifque  fentiat  quid  fbi  profit  fides 
 ffta^  qiiando  in  aliontm  qmque  beneficium  qui  propriam  nondum  hahcnt^  potefi  ■ 
 aliena  commodari.  Quid  enim  prof  nit  flio  vidu£  fides  fua^  quam  uiique  mor- 
 turn    non  habebat  ?     Cui  tamen  profuit  matris^  ut  refur^eret. 
 
 On  which  Head  Men  are  wont  to  ask  this  Queftion  aifo, '  What  Good 
 '  the  Sacrament  of  Chrift's   Baptifm  does    to  Infants  ?     Whereas  after 
 '  they  have  received  it,  they  ofcen  die  before  they  are  able  to  iinderfland  - 
 'any  thing  ofit.  ^  As  to  which  Matter  it  is  pi  ou  fly  and  truly  believed, 
 *  that  the  Faith  of  tbofe  by  whom  the  Child  is  offer'd  to  be  Confecra- 
 '  ted,  profits  the   Child.     And  this   the  molt  found  Authority  of  the 
 '  Chnrch  does  commend,  that  hence  everyone  may  judge  how  profitable 
 '  his  own  Faith  will  be  to  himfelf,  when  even  another  Perfon's  Faith  is 
 '  ufeful  for  the  Advantage  of  thofe  that  have  as  yet.  none  of  their  own,  . 
 'For  how  could  the  Widow's  Son  (7)  be  holpen    by  his  own  Faith^i, 
 '  whereof  being  dead  he  could  have  none  ?     And  yet  his  Mother's  Faith  ■ 
 '  was  ufeful  for  his  being  rais'd  to  Life  again. 
 
 §.  2.  About  40  Years  after  the  Writing  of  this  Book  ('when  Pela^ia-  ^2^1 
 tiifm  had  in  the  mean  time  arifen  and  funk  againj  fome  Semipclagians  la 
 France^  who  held  Hill  that  Opinion  of  Feiagius^ihoil  Infants  dying  unba- 
 ptized  fhall,  tho' they  mifs  of  the  Kingdom  of  Heaven,  yet  live  eternally 
 without  Funifhment,  made  ufe  of  thefe  Words  of  St  jinflin  to  uphold  their 
 Tenet  ^  as  if.  he  had  therein  exprefs'd  himfelf  in  Favor  of  the  Opinion, 
 of  fuch  a  middle  State. 
 
 Of  this,  and  of  other  their  Objedions,  one  Hilary  gives  him  Notice 
 hy  Letter.     {2>)  They  plsad^  fays  he,  that  the  Cafe  of  Infants  ts  not  to   be - 
 
 made: 
 
 (7)  Luke  7.  iz.     (3)  Epiftola  libro  de  praedeftinacionw    Sancloruni  frjef^a^ 
 
-roi  St.  Auflln.  Cbsp.  XV. 
 
 ■.Year  af-  made  an'Examfk  for  that  ofgroron  Verfons.  Jind  even  as  to  the  Cafe  of  Infants  .' 
 terthe  A-  They  fay  your  Holinefs  fo  /poke  of  it  as  If  you  would  have  it  counted  an  uncertain 
 V  '^^^  thing  whether  there  be  any  Punijhment  for  them:  And  the  Negative  to  be  more 
 ~^y^f,.^  probable.  Jindyou  may  remember  that  in  your  thixdi  Book  concerning  Free- 
 will }Gur  V/ords  <fe  fnch  as  might  give  them  this  Occafiun. 
 
 Bnt  St.  yhiflin  in  Anfwer,  (9)  (hews  that  they  miitook  what  he  fpoke 
 Hypothetically,  and  ad  Hominem  againfl:  the  A'fanichees^  for  a  politive 
 Speech.  Suppofe.^  fays  he,  that  at  that  Time  when  I  began  my  Books  o/Free- 
 'Vill,  being  then  but  a  Layman  at  Rome,  or  when  I  made  an  end  of  \m^  be- 
 ing then  but  a  Presbyter  in  Africa,  /  had  been  unrefolvcd  of  that  Po-tit^  that 
 Infants  not  Regenerated  are  under  Condemnation^  and  that  thofe  that  are  Rege- 
 nerated are  thereby  freed  from  it.  I  hope  there  is  no  A^an  fo  unjrji  or  envious 
 as  to  be  a<Talnft  my  learning  better. 
 
 But  whereas  the  Truth  is.,  that  I  ought  not  therefore  to  be  thought  to  male  any 
 Qj_tej}ion  of  that  Matter.,  becaufc  I  judged  it  fit  to  confute  thofe  againH  whom  I  dif- 
 pHted,  in  fuch  a  manner.,  that  whether  there  be  any  Punijhment  Jor  Original  Sin  in 
 Infants.,  as  the  Truth  is  •  or  there  be  not.,  as  fbme  m'fiaken  People  think  :  Tet 
 fiill  that  Mixture  of  the  Natures  of  Good  and  Evil.,  which  the  Manichees 
 fondly  maintain.,  would  have  no  reafon  to  be  believed.  God  forbid  that  1  fi^ould 
 leave  the  Adatter  of  Infants  fo.,  as  to  fay  it  is  uncertain  whether  thofe  th^t  are 
 Retrenerated  in  Chrifi-.,  if  they  die  in  Infancy.,  do  come  to  eternal  Salvation ; 
 and  thofe  who  are  not  Regenerated  do  fall  into  the  fecond  Death.  Whereas  that 
 which  is  written,  By  ( i  o)  one  Man  Sin  enter'd  into  the  World,  and  Death 
 by  Sin,  and  fo  it  paft  upon  all  Mankind,  can  no  othnwife  be  underfiood. 
 
 This  Anf-vver-which  he  gives  to  the  Refledions  which  the  Semipdagians 
 made  upon  thefe  his  firft  Writings  may  ferve  now  for  an  Anfwer  to'that 
 which  Grotlm  has  refieded  on  'em  in  like  Manner:  He  fays,  (11)  That 
 St.  Auftin  before  he  was  heated  with  the  Pelagian  Difputes,  never  Wrote  any 
 thing  of  the  Condemnation  of  unbaptizj'd  Infants^  not  even  to  thofe  lejfer  Pains 
 in  the  World  to  con:e :  Intimating  that  he  was  not  of  that  Opinion  be- 
 fore. But  fuppofing  that  were  true  that  he  did  not  in  his  form.er  Wri- 
 tings mention  that  Matter^  yet  if  we  may  believe  him  for  his  own  Senfe, 
 it  was  not  but  that  he  underfiood  the  thing  to  be  fo  at  the  time  of  Wri- 
 ting this  Book  :  But  he  had  not  the  fame  Occafion  to  fpeak  of  it  that  he 
 had  afterward. 
 
 This  he  more  plainly  expreffes  in  a  Letter  (12)  to  St.  Hierom  Writ- 
 ten in  the  Heat  of  the  Pelagian  Controverfie,  where  having  made  Men- 
 tion of  this  Book  and  this  Place-,  he  fays, /or  in  that  Book  I  did  make 
 Anfwer  concerning  the  Baptifm  of  Infants^  non  fufficienter,  fed  quantum 
 illi  operi  fatis  videbatur  \  not  handling  it  fully.,  but  as  far  as  was  needful  i?* 
 that  Work  ;  that  it  does  profit  even  thofe  that  are  not  fenfible  of  it.,  and  have 
 as  yet  no  Faith  of  their  own.  But  I  thought  it  not  needful  at  that  time  to 
 fay  any  thing  concerning  the  Condemnation  of  thofe  Infants  that  depart  this 
 Life  without  it:  Quia  non  quod  nunc  agitur  agebatiir  :  Bccaufe  there 
 was  none  of  that  Difpute  raijed  then,  which  is  now. 
 
 But 
 
 (9)  Lib.  de  bono  pcrfeveramise.  c-  12,    (10)  Roai,  5.  12.    (ii)  Annot  in  Man. 
 19.  14.      (j2)  Epift.  iS. 
 
Chap.  XV.  Sr.  Audin.  "   '  '  ,^ 
 
 But  I  fhall  by  and  by  (^13)  have  Occafionto  (hew  that  in  other  Pieces    Yea 
 Written  before  the  PeUgUn  times,   he  fpeaks  of  their  Condemnation,      ccr  th 
 
 n  1 
 
 ib3 
 
 raf- 
 the  A-' 
 pr>ftles 
 z88. . 
 
 Sccl.  4.  out  of  St.  Aiijllns  Books  againft  the 
 'Donati/is. 
 
 AuTj^ftinus  de  Baptifmo  contra  Do}jat}ftas,  III,  4.  c,  i  ^» 
 
 §.  I.  CJT.  Anftin  wrote  this  Treatife,  and  many  others,  againft  the  Do-     300. 
 
 v5  natifis-^  a  Party  ofChriftians  in  ^/m^,  who  had  made  a  Schifm 
 from  the  Church  fometime  before  he  was  born,  on  the  Account  of  one 
 Cecilian  a  Bifhop  -^  who,  as  they  faid,  had  in  times  of  Perfecutionj  under 
 the  Heathen  Emperors,  denied  his  Religion  by  giving  up  the  Bible  to  be 
 burnt  ^  and  yet  afterward  v\as  fuffer'd  to  continue  and  do  the  Office  of 
 a  Bifhop  in  the  Church. 
 
 Cecilian  denied  the  matter  of  Fad,  and  it  could  not  be  plainly  prov'd: 
 But  thefe  Men  were  fo  peremptory  and  fo  fierce  againft  him,  as  not  on- 
 ly  to  renounce  him,  but  alfoto  renounce  the  Communion  of  the  Church, 
 which  fuffer'd  him  to  continue  among  them  in  his  Ofact.  And  it  came 
 to  flich  a  Heighth  ^  that  in  St.  Jitftin%  time  their  Party,  which  was  ve-  , 
 ry  numerous,  did  fo  abhor  the  fettled  Church  ^  that  if  any  one  who  had 
 been  Baptized  in  the  Church,  came  over  to  them,  they  told  him,  the  Ba- 
 ptifm  which  he  had  received  info  impure  and  defiled  a  Church,  and  from 
 the  Hands  of  fuch  wicked  Men,  was  null  and  void^  and  fo  they  Bapti- 
 zed him  anew.  The  Church  did  not  fo  with  them^  but  if  any  that  had 
 been  Baptized  by  them  came  over  to  the  Church,  he  was  received  as  one 
 whofe  Baptifm  was  valid,  tho'  given  by  Schifmatics. 
 
 St.  Jiifiin  manages  thus :  He  fhews  the  Want  af  Proof  of  the  Accu- 
 fation,  by  producing  the  Afts  of  Court  and  Records  by  which  Cecilian 
 had  been  acquitted.  But  belide*;,  fliews  that  fuppofe  it  were  true,  one 
 is  not  toforfake  a  Church  beciufe  of  one  or  more  wicked  Men  that  are 
 fuffer'd  in  it.  And  particularly  in  this  Treatife  fets  forth  the  Impiety  of 
 their  Practice  in  re-batizing.  He  fhews  that  Baptifm  once  given  in  the 
 right  Form,  vi^.  in  the  N  :me  of  Father,  Son,  and  Holy  Spirit,  is  valid  : 
 How  Heretical  or  Impure  foever  the  Church  be  in  which,  or  how  Wicked 
 foever  the  Man  be,  from  whofe  Hands  he  receives  it.  f  One  may 
 here  note  by  the  Bv,  that  this  Rule  of  St.  Anftin  does  by  the  Confenc 
 of  moft  Ancients  hold  good,  except  in  the  Cafe  of  the  Faidianifts,  who 
 feem  to  have  kept  the  Words  of  the  Form  (tho'  St.  j^ffiin  had  been 
 inform'd  otherwifej  and  yet  their  Opinion  concerning  Chriffc  was  fo  ab- 
 hor r'd 
 
 (!3)Sea:.  5.  §.6,  "~  - 
 
104  ^"'  Auftin.  Chap.   XV. 
 
 Yearaf-hotr'd  by  the Chriflians    that  the  Councilof  iNTiVe  order'd  them  to  be 
 
 ter  theA-  re-baptiz'd,  as  I  fhall  (hew  (14)  hereafter^.  He  fhews  that  the  Baptifni  is 
 
 poftles      chrifl's  and  not  the  Miniftei's.     And  the  Validity  thereof  depends  on- 
 
 28 
 
 eper 
 God's  Authority,  not  on  the  Goodnefs  or  Sincerity  of  the  Perfon  that 
 Officiates.  And  confequently  that  thofe  who  had  been  Baptized  by  Ce- 
 c/V/Vz,*?,  or  any  other  wicked  Bifhop,  were  to  be  accounted  to  have  their 
 Baptifm  valid:  And  the  Priefts  ordained  by  him,  were  capableof  giving 
 Baptifm  to  others. 
 
 5>;.  2.  He  goes  on  to  (hew  by  the  Example  of  Simon  Ada^tu,  that  Ba- 
 ptifm received  with  a  wicked  Heart  and  Purpofe  (^which  is  a  worfe  Cir- 
 cumflance)  is  yet  valid:  And  that  fuch  a  Man  is  to  repent  of  his  Wick- 
 ednefs,  but  not  to  be  baptized  again.  And  if  a  Man  that  is  baptized  in 
 the  Name  of  Father,  Son  and  Holy  Spirit,  have  at  that  time  fome  un- 
 found  Opinion  concerning  the  Trinity  or  any  Perfon  thereof  j  he  is  to 
 reform  his  Opinion,  but  not  to  renew  his  Baptifm. 
 
 And  he  proves  this  by  the  Example  of  thofe  who  are  Baptized  young, 
 when  they  have  but  an  uncouth  Senfe  ^  or  Infants,  when  they  have  no 
 Senfe  at  Nail,  of  the  Articles  of  Faith,  in  thefe  Words, 
 
 Vnde  mHtrvfoft-haftifmum  froficientes^  &  max/me  qui  itif antes  vd  fueri 
 b^^t!:^ati  fn/it,  quanto  magis  intdk^vu  eornm  ferenatHr  &  illuminaturi  diim 
 interior  homo  renovatur  de  die  in  diem^  priores  [uas  ofiniones  o^ha'.  de  Deo  hn' 
 hebant^  chn  fuis  fhantafmatlbpu  Indificarentur,  irrident,  &  detefi  antes  at  que  con- 
 fitentes  ahjiciimt.  Nee  tamen  ideo  non  accepijfe  bapti/mttm  exifiimantur^  aitt 
 talem  accepijfe  baptifmum  quaiis  fait  error  ipfomm.  Sed  in  cis  d"  Sacramenti 
 jntegrita^  honoratar,  &   mentis  vanitoi  emendatur. 
 
 '  So  that  many  Perfons  encreaiing  in  Knowledge  after  their  Baptifm, 
 '  and  efpecially  thofe  who  have  been  Baptized  either  when  they  were  In- 
 '  fants,  or  when  they  were  Youths-,  as  their  Underflanding  is  cleared  and 
 '  enlightned,  and  their  inward  A'! an.  renewed  Day  by  Day^  do  themfelves  de- 
 
 *  ride,  and  with  Abiiorrence  and  Confeffion  renounce  the  former  Opini- 
 *ons  which  they  had  of  God,  when  they  were  impofed  on  by  their  own 
 '  Imaginations.     And  yet  they  are  not  therefore  accounted  either  not  to 
 
 *  have  received  Baptifm,  or  to  have  received  a  Baptifm  of  that  Nature  that 
 '  their  Error  was.  But  in  their  Cafe  both  the  Validity  of  the  Sacrament 
 '  is  acknowledg'd,  and  the  Vanity  of  their  Underllanding  re^ified. 
 
 §.  3.  And  a  little  after,  c  23.  He  having  had  Occafion  to  fpeak  of 
 the  Penitent  Thief,  who  obtained  Salvation  without  Baptifm,  (hews  that 
 that  is  no  more  an  Argument  againft  the  Neceffity  of  Baptifm,  where  it 
 may  be  had,  than  the  Example  of  baptized  Infants  obtaining  Salvation 
 without  Faith,  is  an  Argument  againfl;  the  Neceffity  of  Faith,  where  the 
 Subjed  is  capable  of  it.  But  that  it  is  an  Argument  that  one  of  thefe 
 mav  be  without  the  other  j  and  fo^that  Heretics,  who  neither  have  nor 
 do  teach  the  right  Faith,  yet  may  give  true  Baptifm  (if  they  give  it  in 
 
 the 
 
 (i4)Parcz.  CH.V.  f  7. 
 
Chap.  XV.  Sf.  Audit].  las' 
 
 the  right  Form)  which   ought  not  to   be  reiterated    when   the  Party    V-araf- 
 comes  to  the  true  Faith.  _  ^^'l'^^  ^' 
 
 For  that  was  one  thing  with  which  the  Donanfis  upbraided  the  Ca-  i^°^J 
 thoUcs,  that  they  received  Heretics  that   came  over  to  them,    without  t/^^ 
 giving  'em  a  new  Baptifm. 
 
 He  concludes  this  Fourth  Book  with  thefe  Words, 
 
 SicHt  an  tern  in  latronc,  quia  per  neceffitatcm  haptijmm  defuit^  perfeSta  falm 
 cfl  •,  cjnia  ptr  pietatem  fpiritnaliter  affnit :  Sic  &  cum  ip'e  prafio  eft-,  Ji  per 
 ncciffitatem  defit  quod  latronl  ajfuit,  perficitar  falus.  ^od  traditum  ttnet 
 iinivcrfitas  ecclefiiz  cvm  parvull  infantes  baptizantur  •,  qui  certe  nondum  pof- 
 funt  cor  de  credere  ad  jufiitiam  &  ore  confiteri  ad  faU>tem^  quod  latrn  pot  nit: 
 ^Jnetiam  ficndo  &  vagicndo  cvm  in  eis  A^yfierium  celehratitr  •  ipfis  myfticis 
 'vocibus  obfirepmt.  Et  tamennnllm  Chrijlianorum  dixerit  eos  inaniter  bapti- 
 zari. 
 
 Lt  (I  quifqnam  in  hJtc  re  Divinam  autoritatem  qutzrat  :  ^anquam  qmd 
 univerfa  tenet  Ecckfia^nec  Conciliis  inflitntHm  fed  femper  retentnm  efi,  nonni- 
 Ji  autoritate  ^pofolica  trad'titmreEiijfime  credit nr  :  Tamcn  veracitcr  conjicere 
 poffmnM^i  quidvaleat  in  parvdu:  baptifmi  Sacramentum  ex  Circwrcifwne  carnii 
 quam  prior  popiilm  accepit.  Oftam  priufquam  acciperet  j'-Jlif  atm  eFl  j4bra' 
 ham,  ficut  Cornclim  etiam  dono  fpiritns  fancii  priufquam  baptiz^aretur  ditatpts 
 eft :  Dicit  tamen  j4poflolits  de  ipfo  Abraham  ;  ftgnum  accepit  CircumcifioviSy 
 fignaculum  fidei  jufitia  qua  jam  corde  crediderat  &  deputaturn  ei  trat  ad  jn- 
 fiit'am.  Cur  ergo  ci  praccptum  eft  ut  omnem  deinceps  infantem  mafchltim 
 oBavo  die  circumcideret^  qui  nondum  pater  at  corde  credere  at  ei  deputarctur  ad 
 Jnftitiam-,  Jiifi   quia  &    ipfnm    per   feipfim  Sacrarncntum   multhm  valebat  t 
 
 . —SicHt  ergo  in  Abraham  pr&ceffit  fidei  jufiitia^  &  acccjfit  c.rcumci- 
 
 fo  fianaculum  jufiitia  fdei :  Jta  in  CorneHopr£cejfit  fanltificatiojpiritalis  in  do- 
 no  fpiritns  fanfliy  &  acceffit  facr  amentum  regeneration  is  in  lav  aero  baptifmi, 
 Et  ficHt  in  Ifaac  qui  oEiavo  fu£  nativitatps  die  clrcumcifm  efi^  pracejfit  figna- 
 culum  ji'ftitia  fidei :  Et  y^quoniam  patris  fidem  imitatM  eft  )  jecuta  eft  in  ere* 
 fcente  ipfa  juftttia  cujm  fignaculum  in  infante  pr£cejferat.  Jta  &  in  baptiz.atu 
 infantibm  prxccdit  regcnerationis  facramcntum^  &  ((i  Chrift  anam  tennerint 
 pietatem)  fcqu.'tur  in  corde  co/iverfio,  cujus  Myfierium  prxcijjlt  in  corpore.  Et 
 (icut  ill  illo  latrone  quod  ex  baptifmi  facramcnto  defter  at  complfvit  Omnipoten- 
 tis  benign,  tas^  quia  non  juperbia  vet  contemptti  fed  necejfitate  defuerat :  Sic  in 
 infant  'bus  qui  haptiz,ati  moriuntitr  eadem  gratia  Omnipotentis  impl  re  credcnda 
 fjt,  quod  non  ex  impia  voluntatc  fed  ex  atatis  indigcntid  nee  credere  ad  ju- 
 ^itiam  p  Jfcnt  nee  ore  confiteri.  ad  falutem.  Idco  cnm  alii  pro  eis  refpondeant^ut 
 impLatur  erga  eos  celeb'  atio  facramenti  •,  valet  ntique  ad  corum  conjecrationem  : 
 J^ia  ipfi  rejpondcre  non  poffunt.     At fipro  eo  qu':' refpohdere  pottjl  aHus  relpofi^ 
 
 deat^  non  it  idem  valet. — Qjiibus  rebi  s  omnibus  ojtcnditur  aliud  effe  fa- 
 
 cramentum  bapti^mi^  aliud  converfionem  cordis -^  fed  Ulutcm  horn'.nis  ex  utroque 
 compieri :  Nee  f  unum  horutn  defuerit,  id(0  put  are  dcbemus  confequens  eff-  ut 
 alterum  defit  j  qu  a  &  Hind  fine  isto  potest  cffe  in  infahtibus^  &  hoc  fif'e  illc 
 potuit  effe  in  latrone  :  Compknte  Deo  five  in  illo  five  in  isto  quod  non  ex  volun' 
 tatc  defuerat,  Chm  vero  ex  voUmtate  alteram  horum  dcfuerit,  rcatH  hominem 
 involvi,  J?  t:i 
 
io6  St.   Au{[m.  "  Chap.  XV. 
 
 Year  af-  Et  htaptifmHS  quidem  pot  eft  inejje  ubi  converfio  cordis  Hefner  it :  ConverfA 
 cer  the  A-  autem  cordis  pot  eft  qmdem  intjfe  mn  percepto  baptifmo  ^  jed  contcmpto  hapti[' 
 ^qo  w/o  non  potefi- :  Neque  cnim  ullo  modo  dicenda  cfi  converfw  cordis  ad  Vciim^ 
 
 ;^^^^^  cum  Dei  Sacramcfitiim  contemnitHr. 
 
 Jiiftc  igitur  rcprehcndim'iSj  anathematiz.am!is^  det^Hamur^  ahominamur  per- 
 I'crjitatern  cordis  h.vcticornrn  :  Sacr amentum  tamcn  EvangelicMm  non  ideo  non 
 hahent^  quia  per  quod  utile  eft  non  hahcnt.  Qjiapropter  cum  ad  fidem  &  VC' 
 ritattm  veniunt^  C^  agcntcs  poenitentiam  remitti  Jihi  peccata  depofcuntynon  cos 
 ■dccipimuSy  neque  falUmns^  C'nm  corrtcios  a  nobis  ac  reformatos  in  eo  quo  de- 
 pravati  atque  perverfi  funi^  ad  regnumccelorum  fie  difcipUnis  coclcfiihus  crudi'- 
 mus^  lit  quod  in  cis  integrum  eji  nnllo  modo  violemns  :  Nee  propter  hominis  vi- 
 tiitnj^  fi  quid  in  howine  Dei  fflj  "uel  nullum  vel  vitiofnm  tjfe  dicamus. 
 
 '  And  as  the  Thief,  who  by  Neceffity  went  without  F^aptifm,  was  la- 
 '  ved  ',  becanfe  by  his  Piety  he  had  it  fpiritualiy :  So  where  Baptifm  is 
 '  had,  tho'  the  Party  by  NeeelTicy  go  without  that  IFaith'}  which  the 
 '  Thief  had,  yet  he  is  faved. 
 
 *  Which  the  whole  Body  of  the  Church  holds,  as  deliver'd  to  'em,  in 
 
 *  the  Cafe  of  little  Infants  baptized :  Who  certainly  cannot  yet  believe 
 "^  with  the  Heart  to  Righteoulnefs,  or  confefs  with  the  Mouth  to  Salvati- 
 '  on,  as  the  Thief  could^  nay,  by  their  crying  and  Noife  while  the  Sa- 
 '  crament  is  adminiftring,  they  diflurb  the  Holy  Myfteries :  And  yet  no 
 •^  Chrifiian  Man  will  fay  they  are  baptized  to  no  Purpofe. 
 
 '  And  if  any  one  do  ask  for  Divine  Authority  in  this  Matter:  Tho- 
 
 *  that  which  the  vohok  Church  pradifes,  and  which  has  not  been  inftituted 
 '  by  Councils,  but  was  ever  in  ufe,  is  very  reafonably  believed  to  be  no 
 
 *  other  than  a  thing  deliver'd  {or  order^d'J  by  Authority  of  the  Apofties : 
 
 *  Yet  we  may  befides  take  a  true  eftimate,  how  much  the  Sacrament  of 
 '  Baptifm  does  avail  Infants,  by  the  Circumcilion  which  God's  former 
 
 *  People  received. 
 
 '  For  Abraham  was  juflilied  before  he  received  that  •  as  Cornelius  was 
 '  endued  with  the  Holy  Spirit  before  he  was  baptiz'd:  and  yet  the  A- 
 
 *  poftle  fays  of  j4braham^  That  he  received  the  Sign  of  CircHmcifion^  a  Seal 
 
 *  of  the  Righteoufnefs  of  the  Faith^  by  which  he  had  in  Heart  believed,  and 
 ^  it  had  been  counted  to  him  for  Righteoufnefs.     Why  then  was  he  Command- 
 
 *  ed  thenceforward  to  circumcife  all  his  male  Infants  on  the  eighth  Day, 
 '  when  they  could  not  yet  believe  with  the  Heart  that  it  might  be  coun- 
 
 *  ted  to  them  for  Righteoufnefs,  but  for  this  Reafon  becaufe  the  Sa- 
 
 '  crament  it  felf  is  of  it  felf  of  great  Import  ? Therefore  as  in  v?- 
 
 '  braham  the  Righteoufnefs  of  Faith  went  before,  and  Circumcifion  the 
 ^  Seal  of  the  Righteoufnefs  of  Faith  came  after  ^  fo  in  Cornelius  the  fpi- 
 ^  ritual  Sandification  by  the  Gift  of  the  Holy  Spirit  went  before,  and 
 *■  the  Sacrament  of  Regeneration  by  the  laver  of  Baptifm  came  after. 
 '  And  as  in  Ifaac  who  was  Circumcifed  the  eighth  Day,  the  Seal  of  the 
 ^  Righteoufnefs  of  Faith  went  before,  and  (as  he  was  a  Follower  of  his 
 ^  Father's  Faith)  the  Righteoufnefs  it  felf,  the  Seal  whereof  had  gone 
 
 before  in  his  Infancy,  came  after ;  So  in  Infants  baptized  the  Sacrament 
 
Chap.  XV.  Sl  Audia:  ic; 
 
 '  ^f  Regeneration  goes  before,  and  (\f  they  put  in  Practice  tbe  Chrifti-  Year  af- 
 '  an  Religion j  Converfion  of  tlie  Heart,  the  Myflery  whereof  went  be-^ertheA- 
 '  fore  in  their  Body,  comes  after.  poftles 
 
 '  And  as  in  that  Thief's  Cafe,  what  was  wanting  of  tl-'e  Sacrament  of -^^* 
 
 *  Baptifm  the  Mercy  of?the  Almighty  made  up^  bccaiife  it  was  not  out  of    "^'"^-^ 
 
 *  Pride  or  Contempt  but  of  NecefTity  that  it  was  wanting  :  So  in  Infi^nts 
 
 *  that  die  after  they  are  baptized,  it  is  to  be  believ'd  that  the  fame 
 '  Grace  of  the  Almighty  does  make  up  that  Defec!:,  that  by  Reifbn,  not 
 
 *  of  a  wicked  Will.bntof  Want  of  Age,  they  can  neither  belie/e  with 
 '  the  Heart  to  Righteoufnefs,  nor  confefs  with  the  Mouth  unto  Salvation. 
 '  So  that  when  others  anfwer  for  them,  that  they  may  have  this  Sacra- 
 
 *  ment  given  'cm  •  it  is  valid  for  their  Confecration,  becanfe  they  can- 
 
 *  not  anfwer  for  themfelves:  But  if  for  one  that  is  able  to  anfwer  him- 
 '  felf,  another  fliould  anfwer,  it  would  not  be  valid.-  By  all  which 
 '  it  appears  that  the  Sacrament  of  Baptifm  is  one  thing,  and  Conver- 
 '  (ion  of  the  Heart  another:  But  that  the  Salvation  of  a  Ferfon  is  com- 
 '  pleated  by  both  of  'em.     And  if  one  of  thefe  be  wanting,  we  are  not 
 
 *  to  think  that  it  follows,  that  the  other  is  wanting  ^  fince  one  may  be 
 '  without  the  other  in  an  Infant,  and  the  other  was  without  that  in  the 
 'Thief:  God  Almighty  making  up  both  in  one  and  the  other  Cafe  that 
 'which,  was  not  wiltuUy  wanting. 
 
 *■  But  when  either  of  thefe  is  wilfully  wanting,  it  involves  the  Perfon 
 'in  Guilt.  And  Baptifm  indeed  may  be  had  where  Converfion  of  the 
 '  Heart  is  wanting-,  but  Converfion  of  the  Heart,  tho'  it  may  be  where 
 '  Baptifm  is  not  had,  cannot  be  where  it  is  contemned:  For  that  is   by 
 
 *  no  means  to  be  called  Converfion  of  the  Heart  to  God ,  where  the 
 '  Sacrament  of  God  is  contemned. 
 
 '  Well  may  we  therefore  reprehend,  anathemiatize,  deteft  and  abhor 
 '  the  Pcrverfion  of  Heart  that  is  in  Heretics:  But  yet  we  mufl  not  fay 
 '  that  they  therefore  have  not  the  Gofpel- Sacrament,  becaufe  they  have 
 
 *  not  that  which  fhould  make  it  ufeful  to  'em. 
 
 '  Therefore  when  they  come  to  the  true  Faith,  and  being  Penitent,  do 
 
 *  defire  that  their  Faults  may  be  pardoned*,  we  do  not  deceive  or  cheat 
 '  'em,  when  correcting  and  reforming  in  them  that  wherein  they  were 
 '  depraved  and  perverted,  we  do  inftrud  'em  with  Holy  Difcipline  for 
 '  the  Kingdom  of  Heaven  in  fuch  a  Manner,  as  that  we  do  by  no 
 ^'  means  violate  that  in  them  which  is  valid  :  Nor  for  the  Fault  of  the 
 
 *  Man  fay  that  that  which  is  of  God  in  the  Man  is  either  null  or  faul- 
 
 §.  4.  I  have  Tranfcribed  this  Paflage  the  larger,  becaufe  Mr.  Danvers^ 
 who  had  fct  up  a  Pretence  that  the  Donatifts  found  Fault  with  the  Ca' 
 tholics  for  baptizing  Infants,  would  prove  it  from  this  Place.  He  had 
 (i5)faid,  That  Auftin'j  r/^/r^  and  fourth  Books  againji  the  Donatiils  do 
 dtmonfirate  that  they  denied  Infants  Baptifm :  Wherein  he  manages  the  yir- 
 
 p  2  g.iment 
 
 (15)  Treadle  of  Bapr.  Pc.  2.  CH,  YII.  p.  123, 
 
10^  St  Audln.  Chap.  XV ^ 
 
 Ycaraf-  trument  for  Infants  Baftifm  againd  them  xvith  great  ZcaL  enforcing* it  hy  ftVird 
 ter  the  A-  yir^uments^  hut  efpecially  from  ^pofiolical  Tradition  -^  and  curfng  voith  great 
 poftlcs      Binernefs  they  that  would  not  embrace  it.     And  when  his  Anfwerers  jog'd 
 28S.         him,  and  told  him,  That  in  the  third  Book  there  was  never  a  Word  a- 
 ^-^^'^'^^  5QUt  it  j  he  faid  the  fourth  Book  did  however  fhew  it.     And   yet  in  the 
 fourth  Book  there  is  nothing  but  what  I  here  produce.     And  any   one 
 that  can  give  any  tolerable  Guefs  at  the  Senfe  of  what  he  reads,  fees  by 
 this  and  the  red:  of  the  Book,  that  St.  Jiifrin  does  not  here  argue  againlb 
 the  Donarifis.zs  if  they  denied  Infant  Baptifm :  But  proves  that  Baptifm 
 received  from  the  Hands  of  heretical  or  depraved  PrieHs  is  valid,  tho* 
 they  give  the  baptized  Perfon  a  wrong  Account  of  the  Faith,  by  this 
 Reafon,  that  Infants  Baptilm  is  valid,  tho'  they  have  as  yet  no  Account 
 of  the  Faith  at  all.     And  I  have  already  {16)  ihewn  from  Optatus,  than 
 the  Catholics  and  Bonatijis  had  no  difference   about  the  Nature  of  Ba- 
 ptifm, or  Way  of  adminiftring  it  ^  but  only  about  the  Purity  or  Ortho- 
 doxy ofthePerfons  that  gave  if.  And  (hall  by  and  by  (17)  have  Occafion 
 to  Ihew  particularly  that  they  baptized  Infants  as  well  as  the  Catholics. 
 But  what  does  he  mean  by  faying^That  St.  Auflin  O^r/?,  &c ? 
 The  Donatifts  reproach'd   the  Catholics  for  receiving  to  their  Com- 
 munion fuch  as  had  been  baptized  among  Heretics,  as  Aiians^  AppolUna- 
 rifts^  &c.  without  giving  them,  upon  their  Coming  to  the  Communion  of 
 the  Church,  a  new  Baptifm  :  As  if  they  thereby  owned  Communion  with 
 fuch  Heretics,  or  approved  their  Dodrin.    St.  Aiiftin  anfwers,  as  we  fee. 
 We  do  Qas  well  as  you]]  reprehend^  anathematiz.e^  &c.  the  Perverfion  oj  hearty  . 
 for,  falfe  Doftrin]  of  the  Heretics:  But  yet  vpsmnji  not  therefore  fay^  that 
 they  have  not  the  Sacrament^  &c.  This  is  what  this  Man,  who  could  find 
 Antipsedobaptifm  in  every  Latin  Book  that  he  look'd  into,  calls,  Curfing 
 ihcy  that  would  not  embrace  In j ant  Baptifm. 
 
 Mr.  Baxter  fays  on  this  Occafion,  (18)  Either  this  Man  had  fan  and 
 rtad  thefe  Booh  of  St.  Auftin,  or  he  had  not.  If  not.^  does  he  ufe  God''s 
 Churchy  and  the  Souls  of  poor  ignorant  People  with  any  Tendernefs^  &rc.?  //  hs 
 underfland  not  Latin,  how  unfit  is  he  to  give  m  the  Hifiory  of  thefe  Anti- 
 mities^  &c?  But  if  he  have  read  ^em,  then  I  can  fcarce  match  him  among  all 
 the  Falffers  I  know  in  the  World.  I  dare  not  be  fo  uncharitable  to  him  as  to 
 think  that  he  ever  read  \m.     But  to  leave  him,  and  go  on  ^ 
 
 Tho'  St.  AH(iin  fpeak  of  Infant  Baptifm  in  this  Place  but  by  the  By  ; 
 his  Words  are,  we  fee^  a  full  Evidence  that  it  was  then  univerfallj  pra- 
 ais'd,  and  had  been  fo  beyond  the  Memory  of  any  Man,  or  of  any  Re- 
 cord :  That  they  took  it  to  be  a  thing  that  had  not  been  enaUed  by  any 
 Council^  but  had  ever  been  in  Vfe  from  the  Beginning  of  Chriftianity, 
 And  they  had  then  but  300  Years  to  look  back  to  the  times  of  the  A- 
 poftles,  whereas  we  now  have  i6qo.  And  the  Writings  and  Records 
 which  are  now  loft,  were  then  extant,  and  eafily  known. 
 
 More- 
 
 (i6)CH.lX.  $.  I.  '(i7)CH  XVI.^.  1,2.    (i8)ConfaranonoftheftrangeFor2 
 geries  of  Mr.  H.  D.  Sed.  2.  CH.  IV.  $.  7. 
 
Chap.  XV.  "  St.  Aiinin:  *"  io]) 
 
 Moreover,  for  the  Sorts  or  Sedts  of  Chrifllans  that  were  then  •,  he  Year  af» 
 fays  that  fjnliHS  Chrifiianorum^  none  of  all  the  Chriftians  (  and  then  certain-  ^^^  Ac  A- 
 ly  not  the  Donatifts  with  whom  he  was  talking)  had  any  other  Opinion  poftles 
 but  that  it  was  ufeful  or  necelTary.  '5^^,^"^ 
 
 This  is  to  be  underflood  with  a  Limitation,  which  I  fhall  (hew  ri9)  that  ^^^'^''^"^ 
 he  expreifes  elfewhere,  provided  they  were  fuch  as  made  ufe  of  any  Ba- 
 ptifm  at  all :  For  there  were  fome  Sefts  that  called  themfelves  Chrifti- 
 ans, (but  they  were  hardly  allowed  that  Name  by  any  others)  v/ho  ut- 
 terly refufed  the  Ufe  of  any  Baptifra  at  all.  Of  whom  I  (hall  give  fome 
 Account  at  a  Place  (19J  convenient. 
 
 Se6t.  5.  Out   of  St.  Aufthh  Letter  to  Boniface. 
 Augiifl'wi  Epiflola  ad  Bt-inifadum  Efifiopim  Epifi.  13. 
 
 §.  I.  'T^Oniface,  a  Bifhop  of  St.  Aijiln's  Acquaintance,  had  wrote  to 
 
 JLj  him  to  defire  his  Explication  of  two  Matters  that  appeared      s^S. 
 to  him  difficult  to  refolve.     They  do  both  relate  to  Infants  Baptifm. 
 
 One  was,  Whether  fuch  Parents  do  their  Infants  that  are  baftiz^ed  any 
 hitrt^  who  carry  'em  to  the  Heathen  Temples  and  Sacrifices  to  be  cured  by 
 thofe  tmpioM  Rites  of  fome  Infirmity  they  have,  u^nd  if  they  hereby  do  ^em 
 no  hnrt^  then  how  it  comes  to  pafs^  that  the  Faith  of  the  Parents  Jfands  ^em  hi 
 ftead  whin  they  are  baptized,  and  yet  the  ^poftacy  of  their  Parents  does  ^em 
 no  hurt  ? 
 
 The  other  was,  How  that  can  be  reconcil'd  to  Truth  which  the  God- 
 father anfwers  in  the  Child's  Name  at  Baptifm:  viz..  That  he  does  be- 
 lieve y  does  renounce ;  will  ohey^  S:c.  when  he  at  prefent  has  no  Senfe  at  all, 
 and  what  he  will  have  hereafter,  no  Body  knows. 
 
 A  Part  of  what  St.  u^aftin  anfwers  to  the  firft  of  thefe,  I  have  already 
 recited  in  the  (20)  Chapter  of  St.  Cyprian's  Sayings :  Bccaufe  he  does  in 
 this  Anfwer  cite  and  explain  one  of  the  Paflages  of  Cyprian^  which  I 
 had  there  cited.  And  another  Part  of  it  in  CH.  III.  §.  4.  becaufe  it 
 gives  a  full  Proof  that  the  Ancients  took  the  Word  Regeneration  for  Ba- 
 ptifm exclufively  of  all  other  Senfes. 
 
 I  he  Subftancc  of  the  Anfwer  is..  That  Original  Sin  is  at  firfl  derived 
 from  the  Parents  to  the  Child,  becaufe  the  Child  is  at  firlt  a  Part  of 
 the  Parents :  That  after  he  is  become  a  feparate  living  Perfon,  the  Faith 
 of  the  Parents,  or  others  that  bring  him  to  Baptifm  is  available  to  him, 
 
 becaufe 
 
 (19)  Part  2.  CH.  V.§.  I.     (20)  CH.  VI.  §.jz. 
 
iio  St.  Auftin:  Chap.   XV. 
 
 Ycaraf  becaufe  ^  the  Regenerating  Spirit  is  One  in  the  grown  Perfons  that  bring 
 
 ter  theA-  <■  the  Child,  and  in  the  Child  that  is  brought  :  But  when  the  fame  grov/n 
 
 poftles      c  Perfons  commit  that  Wickednefs  on  the  Child,  offering  him,  and  en- 
 
 ^^3?^-^^  *  deavouring  to  engage  hihi  in  the  facrilegioiis  Bonds  of  Devils  •,   there 
 
 'is  not  then  one  So:l  in  both  of  'em,  that  the  Crime  fliould  be  Commu- 
 
 «  nicated.    For  Sin  is  not  fo  Communicated  by  the  Will  of  another  which 
 
 '  is  diftind,  as  Grace  is  Communicated  by  the  holy  Spirit  which  is  one 
 
 '  and  the  fame.     For  the  fame  holy  Spirit  may  be  in  this  and  in  that  Per- 
 
 ^  fon,  altho'they  mutually  know  it  not  one  of  another^,  and  fo  the  Grace 
 
 '  may  be  common  :  But  the  Spirit  of  a  human  Perfon  cannot  be  in  this 
 
 '  and  in  that  Perfon  •,  fo  that  one  linning  and  the  other  not  finning  the 
 
 .   '  Guilt  Ihould  be  common. 
 
 Some  remaining  Parts  of  the  Anfwer  relating  to  fome  particular 
 Things  that  Bomface  had  faid,  do  here  follow. 
 
 ISfcc  illiid  te  movent^  quod  qu'.dam  non  cX  fide  ad  haptifmam  percipicndum 
 parvulos  ferunt  ut  gratia  fpiritali  ad  vitam  rcgenerentur  £ternam^  fed  cjHcd  eos 
 piitant  hoc  remedio  tcmporakm  rctinere  vel  recipere  fanitatem.  Non  enim  pro- 
 fterea  illl  non  regenerantnr  quia  non  ab  ijiis  hac  intentione   ajfcruntHr.     Ccle^ 
 
 brant iir  cnim  per  eos  neajfaria  mlnifieria^  &c. Spiritpis  autem  ille  fanUpcs 
 
 qhi  habitat  in  fan^ii-,  ex  quibm  una  ilia  columba  deargeyitata  Charitatis  igne 
 confl^tnr^  agit  quod  agit  etiam  per  jervitHtem  aliquando  non  folnm  fimp'lciter 
 ignorantinm^  verum  etiam  damnabiliter  indignorum.  Ojferiwtur  qu'ppe  parvuli 
 ad  percipiendam  fpiritakm  gratiam  non  tarn  ab  eis  quorum  gefiantur  manibm^ 
 qitamvis  0'  ab  ipfis  Ji  Q^  ipfi  boni  fideles  [unt^  quam  ab  univeria  focietate  (an- 
 iiorum  atque  fidiimm.  Jib  omnibm  namqne  ojferri  refte  intelUguntar  qitibpn 
 placet  quod  ojferantur^  C"  qitorum  fanCla  atque  indi'vidn.:  charitate  ad  comynu' 
 tiicationern  [anEii  fpiritus  adjuvantur.  Tota  hoc  ergo  mater  Ecclefia  q::£  in 
 fan^is  eUyfacit-^  quia  tota  omneSj  tota  fingidos  par  it.  Nam  fi  Chr'Jliani  ba- 
 ftijmi  facramentnm  quod  mmm  atque  idipfiim  cf}^  etiam  apud  h^retlcos  valet 
 ad  confccrationem^  quamvli  ad  vita  sterna  particlpatlonem  non  [nfjlciat :  Qjt.e 
 confecratio  reum  quidem  facit  hareticnm  extra  DomifH  gregem  habentem  Do* 
 ■mlnicum  charaUerem  \  corrigendum  tamcn  admonet  [ana  Dothina^  non  iterum 
 fimiliter  confccrandum:  Ouanto  potim  in  Catholic  a,  Ecclefa  etiam  per  filpuU  mini- 
 fierium  frumenta  purganda  portantur^  ut  ad  majfc  focictatem  mcdiante  area  per- 
 ducantur  ? 
 
 Illiid  autem  nolo  te  fallat,  ut  exifiimes  reatlis  vinculum  ex  J^dam  traclum  a- 
 liter  non  pojfc  d'.rumpi  niji  parvuli  ad  percipiendam  Chrljli  gratiam  a  parentibtis 
 qfferantur.  Sic  enim  fcribens  diets  ;  ut  ficut  parentes  autores  fuerunt  ad  eorum 
 ■poenamy  per  fidem  parentum  identidem  juftificentur.  Cum  videai  multos  non 
 offerri  a  parentibus,  fed  etiam  a  q:ilbmUbct  extr.tneis  :  Slcut  a  domlnis  fcrvuU 
 aliquando  ojferuntur  ^  ©"  nonnunquam  mortuis  parentibm  fuis  parvuli  baptiz.an- 
 tur  ab  els  oblati  qui  in  iliis  hujufmodi  mlfencordiam  prabcre  potiterunt.  yili- 
 qnando  etiam  quos  cmdelitcr  parentes  expofuernnt  nutriendos  a  quibmlibet  non- 
 nunquam 
 
Chap.  XV.  Sr,  AuRln.  iii 
 
 nunqaum  a  facrU  v'.rglnihai  coIligHntury  O'  ab  cU  offer untur  ad  baptifmiim  qua    Year  nf- 
 certe  proprios  filios  non  habuerunt  ftllos  nee  habere  difponimt,  ^^^'  ^^^  ^- 
 
 §.  2.  '  Let  not  that  difcurb  you,  that  fome  People  do  not  bring  their  Pofties 
 Infants  to  Baptifm  with  that  Faith  Qor  Purpofe]    that  they    may  by  ^^i-^j 
 fpiritual  Grace  be  regenerated  to  eternal  Life,  but  becaufe  they  think  ^^^^^^ 
 they  do  procure  or  preferve  tlieir  bodily  Health  by  this  Remedy.    For 
 the  Children  do  not  therefore  fail  of  being  Regenerated  becaufe  they 
 are  not  brought  by  the  others  with  this  Intention.     For  the  neceflary 
 
 Offices  are  performed  by  them,  &c. And   the  holy  Spirit  tha'c 
 
 dwels  in  the  Saints,  out  of  whom  that  filver  Dove  that  is  but  one,  is 
 by  the  Fire  of  Charity  compared,  does  what  he  does  foinetimes  by  the 
 Means  of  Men  not  only  limply  ignorant,  but  alfo  damnably  unworthy. 
 For  Infants  are  offer'd  for  the  Receiving  of  the  fpiritual  Grace,  not  ^q 
 much  by  thofe  in  whofe  Hands  they  are  brought,  (x.ho''  by  thofe  too 
 if  they  be  good  faithful  Chriftians)  ss  by  the  whole  Congregation  of 
 Saints,  and  faithful  Men.  For  they  are  rightly  faid  to  be  offer'd  by 
 all  thofe  whofe  Defire  it  is  that  they  fhould  be  offered,  and  by  whofe 
 holy  and  united  Charity  they  are  affifted  towards  the  Communication 
 of  the  Holy  Spirit. 
 
 '  So  that  the  whole  Church  of  the  Saints  does  this  Office  as  a  Mother. 
 For  the  whole  Ciiurch  brings  forth  all  her  Children,  and  the  whole 
 brings  forth  each  Particular. 
 
 '  For  if  the  Sacrament  of  Chriftian  Baptifm,  which  is  one  and  the 
 fame,  be  available  even  among  Heretics  for  the  Confecration  of  a  Per- 
 fon,  tho'  it  be  not  fufficient  for  his  obtaining  of  eternal  Life  (which 
 Confecration  involves  the  Heretic  in  the  Guilt  of  Sin  for  ufing  the 
 Lord's  Mark  without  the  Compafs  of  the  Lord's  flock  :  And  yet  the  Or- 
 thodox Doctrin  teaches  that  fuch  a  Perfon  is  to  be  reformed,  but  not 
 to  be  Confecrated  anewj.  How  much  more  in  the  Catholic  Church 
 may  the  Corn  that  is  to  be  cleaned,  be  brought  in  by  the  Means  of 
 the  Straw,  that  by  the  Help  of  the  Floor,  it  may  be  gathered  to  the 
 reft  of  the  Heap  ? 
 
 *  §.  I.  But  I  would  not  have  you  miflake  fo  as  to  think  that  the  Bond 
 of  Guilt  deriv'd  from  Jdam  cannot  be  broken,  unlefs  the  Children  be 
 offer'd  for  receiving  the  Grace  of  Chrift  by  their  own  Parents.  For 
 fo  you  fpeak  in  your  Letter,  7 hat  as  the  Parents  were  Authors  of  their 
 Funiflimentj  fo  they  may  alfo  by  the  Faith  of  their  Parents  be  juflified. 
 
 *-  Whereas  you  fee  that  a  great  many  are  offer'd  not  by  their  Parents, 
 but  by  any  other  Perfons.  As  the  Infant  Slaves  are  foiiietimes  offer'd  by 
 their  Mailers:  And  fometimes  when  the  Parents  are  dead,  the  Infants  arc 
 baptiz'd,  being  of^er'a  hf  any  that  can  afford  to  fliew  this  Compafllon  on 
 'era.  And  fometimes  Infants  whom  their  Parents  have  cruelly  expos'd, 
 to  be  brought  up  by  thofe  the--,  light  on  'em,  are  now  and  then  taken 
 up  by  the  holy  Virgins,  ?::d  offer'd  to  Baptifm  by  them  who  have  no 
 Children  of  their  own,  nor  defign  to  have  any.  And  in  all  this  there 
 *  is  nothing  elfe  done  thau  what  is  written  in  the  Gofpel,  when  our 
 
 *  Lordi 
 
112  5f.  Aullln.  ChaK  XV. 
 
 Year  af- '  LoM  asVd  who  was  Neighbour  to  him  that  wa<;  wounded  by  Thieves-, 
 rerthe  A-c  ^^(^  j^fj.  ^^^[f  ^^^^  ^^  ^^^  Road?  And  it  was  anfwei'd,  He  that  jJj;^w'd 
 polt-.es       t  Mercy  on  him. 
 
 ""^3°\rv  tiere  we  fee  ('befide  the  Refohition  of  the  main  Q^ieflion,  both  Bc- 
 riiface  and  St.  Aufiin  taking^  it  for  granted  that  Infants  are  to  be  ba- 
 ptiz'd)  that  the  ordinary  life  then  was  for  the  Parents  to  anfwer  for 
 their  Children  :  But  yet  thit  this  was  not  counted  fo  neceilary  as  that 
 a  Child  could  not  be  baptiz'd  without  that  Circum (lance.  Any  one 
 that  was  on  any  equitable  Account  Owner  of  the  Child,  niight  bang 
 Jt  to  Baptifm. 
 
 Neither  did  the  Baptifm  depend  on  the  Holinefs,  or  right  F^.ith  or 
 Intention  of  thofe  that  brought  the  Child.  It  was  fuppos'd  to  be  done 
 by  the  Order  and  at  the  Defire  of  the  Church,  and  particularly  of  thofe 
 that  affifted  with  their  Prayers  at  the  Office. 
 
 §.4.  He  next  proceeds  to  fpeak  of  the  other  Qiieftion  put  by  Bo- 
 niface. 
 
 Difficilllmam  fane  qHttd^ionem  tibi  propofiijfe  vifm  es  in  extremo  inqttifttionis 
 tua  \  e.t  videlicet  intenttone  qua  foles  vehementer  cavere  mendacinm.  Si  con- 
 fiituam-)  inqHis.^  ante  te  parvHlum^  &  interrogem  utrnm  cum  creverit,  futiirm  fit 
 cafim.,  velfur  non  ft  futurm  :  Sine  dnbio  refpondcbis  ;  nefcio.  Et  utrnm  in  ea- 
 dcm  parvula  £tate  conflitutus  cogitet  ahquid  boni  vel  malt  \  dices j  Nefcio.  SI 
 itaque  de  moribits  cjm  futiiris  nihil  audes  ccrti  promittere^  &  de  prajenti  eji-u 
 cogitatione :  Quid  efl  illnd  quod  quando  ad  baptifmnm  ojf'runtur,  pro  eii  pa- 
 rentes  tanqitam  fide  d.'^ores  refpondent  dr  dicunt  illos  facere  quod  ilia  atas  co- 
 gitare  non  potefi  \  ^  f  poteTt.^  occultum  eft  ?  Interogamia  eni>n  cos  a  qmbpn 
 offer untur^  &  dicimia^  Credit  in  Dei^m  ?  de  ilia  £tate  qu£  utrkm  ft  Deta  ig- 
 vorat.  Refpondetj  Credit :  Et  ad  Cdctera  fc  refpondetnr  fngida  q/tx  geruntur. 
 ZJnde  miror  parentes  in  ifits  rebm  tarn  fidenter  ^ro  parvulo  refpondere-,  nt  dicant 
 eum  tanta  bona  facere  quA  ad  horam  qua  baptiz^atur^  baptiz.ator  interrogat : 
 Tamen  eadcm  hora  fi  fubjiciam-^  crit  caftia  qui  baptlzatur?  ^ut^  non  erit  fur  .<* 
 Nefcio  Htrum  audet  die  ere  aliquk^  Aliquld  horum  erit,  vel^  non  erit  '.^  ficut 
 mihi  fine  dubitatione  rcjpondet  quod  Credat  in  Deiim,  &  quod  fe  convert  at  ad 
 Dium. 
 
 Deinde  fcripta  tua  concludens  adJHngls  &  diets  ^  ad  IJIm  ergo  quafiones  pe- 
 to  breviter  r  el  ponder  e  digneris^  it  a  itt  non  mihi  de  confuctudme  prafcribas^  fed 
 rationem  reddas. 
 
 His  Uteris  tuts  leBii  &  rele^is^  &  quantum  temporii  anguftia  finebant  con- 
 fideratiSy  recordatm  fum  Nebridiitm  amicum  meum:  Qui  cum  tjfct  reriim  ob- 
 fcurariim^  ad  dollrinam  pietatis  maxim}  ptrtimntium^  d'.ligentiffirnu^  &  acer- 
 rimiu  tnqmftor^  valde  oderat  de  qudfione  magna  rejponfionem  brcvem  :  Et 
 quifquis  hoc  popofcijfet-,  agerrime  ferebat :  EumquCy  fi  ejus  perfona  pateretHr^, 
 'Vnltu  indignabiindii-s  Ctr  voce  coh'bcbat :  Indignum  deputans  qui  talia  qu£reret, 
 cum  de  re  tanta  quam  multa  did  pojfcnt  deberentque  nejciret.  Sed  ego  tibi  non 
 fimiliter  nt  fokbat  ille^  fnccenfeo.  Es  enim  Epijcopus  multis  curis  occupattis^ 
 iit  ego :  Vnde  nee  tibi  facile  vacat  proUxum  aliquid  legere  nee  mihi  fcribere. 
 Nam  ilk  tnnc  adolefcens^  qui  talia  breviter  vokbat  afidire,  &  multa  in  no(ira 
 
 fermO" 
 
€l-jap.  XV.  Sf.  Auflin:  115 
 
 fes-mocinatione  quarehat^  &  ah  ociofo  quarchat  ociofus.  tn  vera  CD^itans  nunc  Year  at- 
 quis  &  a  quo  iflaflciaites^  breviter  de  retait.z  reffondcreme  jiibes.  E^o  facio  t^erthc  A- 
 quantum  fcjfttm:  Domi/uii  adjitvety  ut  quod  pofiuUs  pojfiin.  poftles 
 
 Ncmpe  /<cpe  ita  loqulrmtr^  at  Pafcha  propincjUcints  dicafrus  crafilnam  vcl  \^^r-^^ 
 ferendinam  ejfe  Domini  Pajfinncm  ^  ckm  tile  ante  tam  mttltos  annos  paffpu  y7r, 
 nee  ornnlno  nifi  femd  ifia  pajfio  falla  fit.  Nemfv  ipfo  die  Dominica  dicim^ux 
 Hodie  Domwi'ts  rtjurrexit  :  Cum  ex  quo  rcfinrexit  tot  cnni  tranfitrint.  Cur 
 nemo  tarn  incptw  efi  lit  nos  ita  loquentes  arfi,'at  tjfe  mentitos,  nifi  quia 
 iflos  dies  [ecitndum  iHoriim  qHibm  h<£C  gejia  fuvt  fimilitudirjem  nttr.cupamui  i" 
 ZJt  dicatitr  ipfe  dies  qui  non  cFi  ipfe.y  fed  revolutione  temporis  fimi/ii  ejus :  Et 
 dicalttr  illo  die  fieri  propter  facramenti  cekhratinr.e'n^  quod  non  illo  die  fed  jam 
 oi:rf^  fatlum  efi.  Nonne  jemel  immolatm  cB  Chrifim  in  feipfo?'  Et  tamen  in 
 faci'amcnto  non  folnm  per  omnes  Pafcha  folennitates,fcd  omni  die  populu-  immo- 
 latur.  Nee  utiqne  mentltHr  qui  interrogatm  eum  refponderit  imrnolarl.  Si- 
 enim  facr amenta  quandam  fimilitudinem  eantm  rerum  quarum  facr amenta  funt 
 non  habercntj  omnino  facramevta  non  ejfent.  Ex  hae  autem  fimilitudine  pie- 
 runqite  ctiam  ipfarum  rerum  nomina  actipiunt. 
 
 Sicut  ergo  [ecundnm  quendam  modum  facramentnm  corporis  Chrifii  corpus 
 Chrifti  e  ft  ^  facr  amentum  fanguinis  Chrifii  fanguis  Chrisii  eFi'^  ita  facr  amentum 
 fidei  fides  ef/.  Nihil  efi  autem  aliud  credere  quam  fidem  habere,  jic  per  hoc 
 cum  refpondctur  parvultt-s  credere^  qui  fidei  nondum  habet  afiiBum  j  refponde^ 
 fur  fidem  habere  propter  fidei  facramentum^  &  convertere  fe  ad  Deum  propter 
 converfionis  facramcntum :  ^lia  &  ipfa  refponfio  ad  celebrationem  pertinet  fa- 
 cramenti.  Sicut  de  ipfo  baptijmo  Apofiolu-s  •,  Confepulti^  wquit,  fumm  Chrifio 
 per  b apt ij mum  in  mortem:  Non  ait^  fepulturam  fi^nificamus  :  Sed  prorfu^  ait  ^ 
 Con fep lilt i  [umHi,  Sacr amentum  ergo  tant£  rci  non  nifi  ejufdcm  ret  vocabulo 
 nuncapavit. 
 
 Itaque  parvuUtm  etfi  nondum  fides  ilia  qua  in  credentium  •voluntate  confifiit^ 
 jam  tamen  ipfipu  fidei  J  acr  amentum  fidelem  facit.  Nam  fic:it  credere  refpondetur^ 
 fie  etiam  fidelu  vocatur^  non  \jid~\  rem  ipfam  Mente  annuendo^  fed  ip(im  rev 
 facr  amentum  percipiendo.  Cum  autem  homo  fapere  caperit^  non  il/ud  facr  amen- 
 turn  rspetit-)  fed  intelligit  '  ejufque  veritati  ccnfona  etiam  voluntate  coaptabitur. 
 Hoe  quamdiu  non  potest  ^  valebit  facr  amentum  ad  ejnfdem  tatelam  adverfus 
 cotitr  arias  pot  efi  at  es  :  Et  tan  turn  "ualebit^  ut  fi  ante  rationis  uj'um  ex  h,ze  vi- 
 ta emigraverit^  per  ipfum  facr  amentum^  commendante  ecclcfi£  charitate^  ab  ilLl 
 condemnatione  qua  per  unum  hominem  intravit  in  mitndum^  Chrif,  ano  adjuto- 
 rio  liberetar.  Hoc  qui  non  credit^  &  fieri  non  pofie  arbitratur,  prOj.clo  infi' 
 delis  fi?,  etfi  habcat  (idei  facramentum :  longeque  mtllor  eH  ilk  parvulm  qui 
 ct!  am  fi  fidem  ncndum  habeat  in  cogitatione^non  ei  tamen  obicem  co>-!trari£  co- 
 gitattonis  opponit'^  unde  facramentum  ejus  fahtbriter  percipit 
 
 Refpondi  ficut  exijiimo  qudtflionibm  tris  quantum  at  t 'net  ad  minks  cap  acts  ($' 
 content iof OS  non  jatu^  quantum  autem  ad  pacatos  &  intellgentes  pha  forte  quam 
 fat  eB.  Nee  tibi  ad  excufationem  meam  objcci  firmifiimam  confuctudinerfh 
 fed  faluberrima  conjuctudinii  reddidi  quam  potui  rat  onem. 
 
1.14-  ^^-  Auftin.  Chap.  XV ^ 
 
 Yearaf-       J'ou  reclon  you.    have   pops' d  a  very    hard  Quefiion    in    the  latter    Part 
 tertheA-  of  your  Letter,  according  to  that  Temper  of  yours  by  which  you  are  wont  to  be 
 pcftles       exceeding  CAHtioM'i  of  any  thing  that  looks  like  a  Lie.     Ton  fay  thpu -^ 
 "\3V^      '  Suppofe  i  fet  before  you  an  Infant,  and  ask  you  whether,  when  he 
 ^^      '  grows  up,  he  will  be  a  Chad  Man,  or,  whether  he  will  be  no  Thief? 
 '  Vour  Anfwer  doubtlefs  will  be,  1  cannot  tell.     And,  whether  he  in  that 
 'Infant   Age  have  any  good  or  evil  Thought:    You  will    fgy,  J  know 
 '  not.     Since  therefore'you  dare  not  fay  any  thing  either  concerning  his 
 *  future  Behaviour,  or  his  prefent  Thoughts:  What  is  the  Meaning  that 
 '  when  they  are  brought  to  Baptifm,  their  Parents,  as  Sponfors  for  them,. 
 '  make  anfwer  and  fay,  That  they  do  that  which  that  Age  can  have  no 
 '  Thoughts  of  j  or  if  they  have,  no  Body  knows   what  they  are?  For 
 '  we  ask  thofe  by  whom  they  are  brought,  and  fay,  Does  he  believe  in 
 '  God?  Concerning  that  Age  which  has  no  Knowledge  whether  there  be 
 '  a  God  or  not:  They  anfvver.  He  does  believe.    And  fo  in  like  manner 
 '  Anfwer   is  made  to  all  the   reft.    So  that   1  wonder  how  the  Parents 
 '  do  in  thofe  Matters  anfwer  fo  confidently  for  tlie  Child  that  he  does 
 ^  this  or  that  good  Thing,   which  the  Baptizer  demands  at  the  Time 
 '  of  his  Baptifm :  And  yet  if  at  the  fame  Time  I  ask.  Will  this  baptised 
 
 *  Ferfon  prove  Chafie,  or,  not  prove  a  Thief?     1  quellion  whether  any  one 
 
 *  dare  fo  anfwer.  He  will.,  or,  will  not  be  fach  or  fnch  a  one  •,  as  they  anfwer 
 
 *  without  any  Hefitation  that  he  does  believe  in  God:  He  does  turn  to  God. 
 
 j4nd  then  you  concl::de yo'.r  Letter  with  thefc  Words., 
 '  I  entreat  you  to  give  me  a  fhort  Anfwer  to  thefe  Queftions  in  fuch 
 '  a  Manner  as  that  you  do  not  urge  to  me  the  Prefcription  of  the  Cu-- 
 ^  ftomarinefs  of  the  Thing,  but  give  me  the  Reafon  of  it. 
 
 *  Tfijen  J  had  read  your  Letter  over  and  over,  andhadconfider'd  it  as  far  as 
 *■  my  jhort  time  would  allow  ^  it  made  me  call  to  mind  my  Friend  Nebridius, 
 ^  who  being  a  very  diligent  and  fagacious  inquirer  into  Matters  that  were  ob- 
 '  fcure    efpecially  fnch  as  concern  d  Religion,  could  not  endure  a  port  anfwer  to 
 
 *  a  weighty  quefiion,  and  took  it  very  ill  if  any  one  defird  fuch  a  thing y  and 
 ^  would  with  an  angry  voice  and  look  reprimand  him,  if _  he  were  a  Perfon  that 
 «  ?night  be  fo  us'i,  as  counting  him  unfit  to  ask  fuch  quejiions-,  who  did  7iot  con- 
 '  ftder  how  much  might  and  ought  to  be  faid  on  fo  great  a  Matter. 
 
 *  But,  1  do  not  pretend  to  be  angry  with  you  in  fuch  manner  as  he  was  wont  to 
 ^'  be  :  For  you  are  a  Bijhop  that  have  a  great  many  cares  upon  you,  as  well  as  I: 
 <  So  that  neither  haviyou  the  lei  fire  to  read  a  lo?g,  Difcourfe,  nor  I  to  rvrite  one, 
 '  For  he  being  then  a  young  Man  that  would  not  be  anfwer  d  in  brief  to  fuch 
 «  things,  butypent  agreat  deal  of  talk  with  me,  inquired  as  one  at  lei  fur  e  from 
 *-  one  that  was  fo  too.  But  you,  confidering  now  your  own  Circumfta?2ces  that 
 «  ask,  and  mine  that  am  asked,  bid  me  anfwer  briefly  about  fo  great  a  Matter » 
 '  And  that  I  here  do  as  well  as  I  can ;  I  pray  God  to  af^ji  me  that  I.may  be  abls 
 
 *  to  fatisfie  your  demand, 
 
 *  rau  know  we  often  exprefs  ourfelvesfo,  as  that  when  Good  Friday  //  nigh, 
 'we  fay.,  To  morrow,  or,  next  day  is  our  Lord's  paffion :    TIjo]  it  be  a  great 
 
 '  many 
 
Chap.  XV.  St,  Auflin.  ^15- 
 
 ^  mafjy  years  ago  that  hefujfefd^  and  his  Pajjion  rpa>  neve f  performed  hut  once.    Yc:\t  pS- 
 
 <  So  on  the  Lord's  day  m  fay.  This  day  our  Lord  arofe,  the'  fince  he  arofe  it  'trthe  A- 
 '  kfo  many  years,    why  is  there  nobody  foftUy  as  to  fay  we  lie  xvhen  we  [peak  P^ft'cs 
 
 '  fo,  bnt  for  thisreafon,   kcaufe  we  give  names  to  thofe  days,  from  the  liepre-  ■•^"■ 
 *  fentation  they  make  us  of  thofe  on  which  the  things  were  indeed  done  :    So  as  ^"^'^ 
 
 <  that  is  called  the  very  day,  which  is  not  the  very  day,  but  anfwcrs  to  it  in  the 
 ^  devolution  of  time:  yind  that  which  is  not  done  on  that  day,  but  was  done  a 
 ^  long  time  ago,  is  fpoken  of  as  done  on  that  day,  becaufe  the  Sacrament  of  it  is 
 ^  then  celebrated.  Was  not  Chrift  in  his  own  Perfon  ojferd  up  (ov,  facrificed") 
 ^  once  for  all?  Andyet  in  the  Sacrament  he  is  ojfef  din  the  Church  (  ov  in  or' 
 
 <  to,  or  among  thePeoj)le;  not  only  every  Eafier,  but  every  day  ^  nor  does  hi 
 '  //>,  who  being  askd,  fays.    He  is  offered.     For  Sacraments  would  not  be  Sa- 
 
 <  craments,  if  they  had  not  a  refemblance  of  thofe  things  whereof  they  are  the 
 
 *  Sacraments  :  And  from  this  refemblance  they  commonly  have  the  names  of  the 
 
 <  things  themfelves. 
 
 '  As  there f  re  the  Sacrament  of  Chrifi's  body  is  after  a  certain  fafloion  Chrid'^ 
 
 <  body,  and  the  Sacrament  of  Chrifis  blood  is  Chrijl's  blood :  So  the  Sacrament 
 ^  of  Faith  is  Faith,  and  to  believe  is  nothing  elfe  but  to  have  Faith.  Andfo  when 
 ^  an  Infant  that  has  not  yetthe  ficuhy  of  Faith,  is  faid  to  believe;  he  is  faid 
 <■  to  have  Faith,  becaufe  of  the  Sacrament  of  Faith ;  and  to  turn  to  God,  becaufe 
 ^  of^  the  Sacrament  of  Converfton :  Becaufe  that  anfwer  belongs  to  the  Celebration 
 «  of  the  Sacrament.     Sothe  Apoftleon  this  fame  Subje6i  of  Baptifm    fays,  (21) 
 
 <  We  arc  buried  together  with  Chrift  by  Baptifm  unto  Deatii  .•  He  does  not 
 ^  f^y,  We  (Ignifie  a  burial,  but  he  ufes  the  word  it  felf^  We  are  buried.     So 
 
 <  that  /;?  calls  the  Sacrament  of  fo  great  a  thing  by  the  name  of  the  thin'^ 
 
 *  itfelf  ~  .  ■   ^ 
 *  Andfo  an  Infant,  tho"  he  be  not  yet  Conftituted  a  Fidel  fa  faithful  Chriftian ) 
 
 ^  by  that  Faith  which  confji  sin  the  will  of  believers;  yet  he  is  by  the  Sacrament 
 
 <  of  that  Faith:  For  as  he  is  faid  to  believe /y  he  is  called  a  Fidel,  not  from  his 
 ^  having  the  thing  it  felf  in  his  mind,  but  from  his  receiving  the  Sacrament  of 
 ^  it. 
 
 *■  And  when  a  Verfon  begins  to  have  a  Senfe  of  things  he  dees  not  repeat  that 
 
 <  Sacrament,  but  under/fands  the  force  of  it,  and  by  confent  of  Will  fqn ares  him- 
 "^  felf^  to  the  true  meanifig  of  it.  And  till  he  can  do  this,  the  Sacrament  will  a- 
 '  vail  to  his  prefervation  againji  all  contrary  porrers:  And  fo  far  it  will  avails 
 
 <  that  if  he  depart  this  Life  before  the  ufe  of  reafon,  he  will  by  this  Chriflian  Re- 
 *■  medy  of  the  Sacrament  it  felf  (the  Charity  of  the  Church  recommending  him) 
 
 <  be  made  free  from  th.it  CQi\<^Qmx\mon  (22)  which  by  one  Man  enter  d  into 
 
 <  the  World. 
 
 '■  He  that  does  not  Mieve  this,  and  thinks  it  cannot  be  done,  is  indeed  an  Infi- 
 ^  del,  tho  he  have  the  Sacrament  of  Faith.  And  that  Infant  is  much  better, 
 '  who  tho'  he  have  not  Faitb  in  his  Mind,  yet  puts  no  bar  of  a  contrary  Mind 
 ^  againji  it,  and  fo  receives  the  Sacrament  to  his  Souls  health, 
 
 0^2  '  I  have 
 
 (21)  Rom.  6.  4.    (22)  Rc.'in,  5.  13. 
 
2r8.8 
 
 Ii6  St.  Auftin.  Chap.  XV^. 
 
 Year  af-      ^  I  have  given  fuch  an  anfwer  to  your  quefiions,  as  Ifuppofe  //,   to  ignorant 
 
 ter  the  A  <  or  contentious  People  not  enough,  and  to  under  ft  and  ing  and  quiet  People  per  bap  j 
 
 poft.es      <  more  than  enough.     Neither  have  I,  to  [pare  my  Pains,  urged  to  you  the  Ch- 
 
 "^  ^  ft  07n''s  being  fo  firmly  grounded:   But  I  have,  as  well  as  I  could,  explained  to^ 
 
 '  you  the  reafon  of  that  wholeftjme  Cuftom. 
 
 Kow  skiiiui  or  jadicious  the  Reader  will  judge  this  Explication  of  the 
 Reafon  of  the  Cuftom  to  be,  I  know  not.  Nor  is  it  much  material, 
 llnce  we  are  not  now  inquiring  how  acute  St.  j^uftin  was,  but  what  it  was 
 that  he  and  the  reft  knew  to  be  true  in  point  Oi  Fadt.  And  hereby  we 
 perceive  plainly  thefe  Matters  following. 
 
 §.  5.  I.  That  that  was  the  Pradice,  for  the  Godfathers  (who  were,  as- 
 I  faid,  ufaally  the  Parents)  to  make  thefe  Ai-fwers  in  the  Child's  Name. 
 The  life  of  Godfathers  appeared  before  ,25)  from  the  Words  of  Ter- 
 tullian  ^  but  here  it  is  fet  forth  more  particularly  :  and  St.  jiuftm  iliys- 
 that  thefe  Anfwer s^  do  belong  to^  [^or,  are  a  necellary  Appertinence  of  3 
 the  Sacrament^  and  he  had  faid  in  the  former  Part  of  the  Letter,  (which 
 I  omitted  becaufe  of  the  Length  ;  that  they  are  verba  Sacramej.tcrnw^  fro 
 ciaibu^  fcirvulHS  confecrari  non  poteft :  Words  of  the  Sacmment^  without  which- 
 an  infant  cannot  be  baptiz.ed.  Whether  he  would  not  have  excepted  the- 
 Cafe  of  Necefiity  in  Danger  of  fudden  Death  (  as  the  Church  of  England- 
 does)  if  there  had  been  Occafion  of  fpeaking  of  that,  I  know  not :  But 
 it  is  plain  hs  would  have  been  againft  thofe  that  either  decry  this  Pra- 
 ctice, or  count  it  a  Thing  of.  no  Moment.  The  Church  of  Chrift  has- 
 always  taken  Care  that  the  BlefTings  of  God  promifed  in  this  Sacrament- 
 may  be  underftood  as  conveyed  conditionally  or  by  way  of  Covenant  ^- 
 which  thefe  Queftions  and  Anfvers  do  moft  lively  exprefs. 
 
 §,6.  2.  We  fee  that  they  then  held  as  certain^  that  Children  which  are 
 baptised.)  dying  before  they,  commit  aUual  Sin,  are  undoubtedly  fa^ed :  For  St. 
 Ausiin  here  fays  in  thefe  laft  Words  that  he  that  does  not  htUeve  this  is- 
 an  Infidel:  Which  he  would  not  fay,  if  it  had  been  counted  at  all  doubt- - 
 ful.  The  fame  thing  might  have  been  obferv'd  from  what  he  fays  above,, 
 Se^.  3.  §.2,.  God  forbid  that  J  ftiould  make  any  Queftion  whether  Infants  re- 
 generated and  dying  in  Infancy  do  come  to  eternal  Salvation. 
 
 3.  If  thofe  Learned  BenediBines  who  have  managed  the  laft  Edition  of. 
 this  Father's  Works,  to  fet  his  Books  and  Epiftles  in  their  Chronologic - 
 cal  Order,   have   placed  this  Epiftlc  right-,    then  we  fee  here  another 
 Proof  of  the  Miftake  of  Grotii^s^  who  maintains,  {24)  as  Maid,  that  St. 
 AnJiin,  before  he  was  heated  with  the  Pelagian  Controverlie,  did  never, 
 alfert  the  Condemnation  of  Infants  dying  unbaptized,  no  not  to  thofe  • 
 IciTer  or  milder  Sufferings  in  the  World  to  come.     For  they  place  this 
 Epiftle,  fwhich  is  in  their  Edition  the  98thj  Anno  Dom.  408.  which  was- 
 before  Pelagim  vented  his  Herelie :    And  yet  here  St,  A:!slin  in  faying, 
 "They  will  J  if  they  die  before  the  Vfe  of  Reafon^  be  freed  by  this  ChriBian  Re-  ■ 
 medy  of  the  Sacrament  from  that  Condemnation  which  by  one  Alan  enter  d  into 
 
 the. 
 
 (23)  CH.  IV,  §.  o.     (24)  Annot,  in  M^it.  10.  14.    (24)  Sed.  3.  §=  z. 
 
Chap.  XV.  5V.  AUffin.  117 
 
 the  IVorldj  plainly  fiippofes  that  they  would  otherwife  have  been  liable    Year  af- 
 tO   it.  certheA- 
 
 §.  7.  4.  There  are  two  other  Things  obfervable  from  his  Words  here,  P^J'^^ 
 which  are  well  worth  the  Noting,  tho'  they  do  not  relate  to  our  Sub-  V^-I>-vj 
 i^ct.     One  is,  that  he  fpeaks  fo  as  that  we  may  be  fure  he  had  no  No- 
 tion of  Tranfubitantiation.     For  to   fay,  that  Sacraments  have  a  Likeyicfs 
 [or  RtTcmblance^  of  tho  fe  Things  whereof  they  are  the  Sacraments  \  and  from 
 this  Rejemhlance  thiy  commonly  have  the  Names  of  the  Th'nffs  themfeives  ^  and 
 to  exemplifie  this  by  faying.  The  Sacrament  of  Chr'.ffs  Body  is   ChriiFs- 
 Eody^  and  the    Sac-:  amcnt  of  his  Blood  is  his   Blood  after  a    cert  a  n  ma'nner 
 [^or  Fafhion^  and  to  fpeak  of  this  as  a  Thing,  fo  underftood  by  all,  is 
 Proof  enough  that  he  neither  believed,  nor  had  conceived  or  heard  of  • 
 any  fuch    Dodrine  as  makes  the  Body  and   Blood  of    Chrill    to    be 
 there  in  a  proper  Senfe. 
 
 §.  8.  f .  Another  is,  that  it  was  then  the  common  Cuflom  for  Chrifl:i» 
 ans  in  fome  Churches,  and  probably  in  that  where  he  lived,  to  receive 
 the  Communion  of  Chrift's  Body  every  Day.  For  fo  he  fays,  ChriU  in 
 himftlf  [^or,  in  his  own  Perfon]  was  iffer'^d  Qor,  facrificed]  hut  once  :  but 
 yet  in  the  Sacrament  l^or,  in  a  Sacramental  way^l  he  is  ojfcr^d  tip  every  Day, 
 'Tis  certain  this  was  the  Gullom  then  of  the  Ghriitians  at  Rome:  And 
 that  in  many  of  the  Easiem  Churches,  and  fome  of  the  Wcfiern  the  Cu- 
 ilom  was  not  to  receive  fo  often.  For  St.  Hierom  and  St.  JiHsiiti  have 
 each  of  'em  written  Letters  on  this  Subjeft  in  anfwer  to  fome  that  had. 
 dciir'd  their  Opinion  in  relation  to  this  Difference,  as  Aug.  Epift,  118. 
 ad  Jannarium.  Hleronym.  Epifi.  28.  ad  Lucinum  Baticum.  See  alfo  Aug^. 
 de  Jermone  Domini  in  Aionte.  I.  i.e.  12.  and  Gemiad-  de  Eccl.  dogm.  c.  61- 
 Their  Opinion  is,  that  in  that  and  all  fuch  like  A^/atters  that  are  not  de- 
 termined by  Scrip ure^  nor  by  the  Authority  of  the  Z/niverfal  Churchy  one  flwuld 
 follow  the  Vj age  of  that  Church  in  wh'ch  one  lives.  And  St  y^ufiin  thevQ  fays^ 
 that  he  had  by  long  Ex'pcrience  found  this  Rule  (which  had  been  given 
 him  by  St-  Ambrofe)  to  be  of  unfpeakable  Ufe  for  the  quieting  Mens- 
 Minds,  and  for  the  Peace  of  the  Church. 
 
 This  they  fay  of  receiving  every  Day :  But  no  Perfon  then  would  have 
 fpoken  vt^ith  fuch  Indifferency  of  the  Cuflom  of  any  People  (if  there  had. 
 then  been  any  fuch)  that  ufcd  to  receive  fo  feldom  as  many  among  the 
 Protej}ants  now  a-days  do.   For  Gennadim  loc.  citat.  fays,  Thofc  that  Commn- 
 nicate  every  Day  I  do  neither  commend  nor  blame :  But  I  would  advife  and  ■ 
 perlwac'.e  People  to  Communicate  every  Lord's- Day  -^ .  provided  they  have  a  Pur- 
 
 ppfe  0'^  for  faking  Sin. Bat  thts  I  fpeak  of  thofe  who  have  not  any  capital 
 
 or  mortal  Crimes  lying   on  their  Confcicn'ces,  &C.     Thofe  he  advifes  to  do. 
 Penance  firfl:. 
 
 §.  9.  6.  He  does  both  in  this  Letter,  and  alfo  in  the  PalTage  Jafl;  be^ 
 fore  rehearfed,  and  in  mony  other  Places,  fo  fpeak  as  plainly  to  fhew 
 that  he  did  not  think  nor  pretend  that  infants  that  are  Baptized  have  in- 
 any  proper  Scnfe,  Faith  or  Repentance,  or  Convcrfion  of  the  Heart, 
 Q-.C'  .How  much  focvcr  he  is  here  prefs'd  with  the  Difficulty  of  explain- 
 
rer 
 
 ii8  St.  Audit}.  Chap.   XV. 
 
 Yearaf-ing  the  Reafoii  why  tlie  Godfather  anfwers  In   the  Child's   Name,   //«• 
 
 -rtheA'^oej  hdieve :  He  does  not  for  all  that  fly  to  the  juftifymg  of  fo  great  a 
 
 poftlcs      Paradox,  as  to  fay  that  the  Child  does  indeed  in  a  proper  Senfe  under- 
 
 ^^•y\^  Hand,  believe,  or  disbelieve  any  thing.     He  fhevvs  the  Words  are  true 
 
 in  a  Sacramental  Senfe,  bat  does  not  maintain  they  are  fo  in  a  proper 
 
 one.     Nay  he  plainly  yields  they  are  not  :  He  gr.^nts  that  Infants  f!^«- 
 
 ■f/ot  ds  yet  either  htucve  w.'th  the  Hearty  or  confefs  with  the  Mo'Jth. 
 
 And  when  at  other  Places  (^2f)  he  argues  that  Infants  after  they  arc 
 baptizM,  are  no  longer  to  be  counted  either  among  the  hifiddes  or  Co- 
 technweni^  but  among  the  Fideles  or  Credentes -^  yet  [till  he  means  and  ex- 
 plains himfelf,  as  he  does  here,  That  they  are  conftituted  Fideles  not  by 
 that  Faith  ivhich  conjijis  in  the  Will  of  Believers^  but  by  the  Sacrament  of  that 
 Faith. 
 
 He  docs  indeed  hold  that  the  holy  Spirit  does  do  Offices  for  the  In» 
 fant,  and  is  in  the  Infant  :  You  fee  here  his  Words,  The  ngcncratiyiT 
 Spirit  is  one  in  thofe  that  bring  the  Child.,  and  in  the  Ch'.ld  that  is  brought. 
 And  in  that  Part  of  the  Epiftle  which  1  left  out  becaufe  of  the  Length, 
 he  fays,  u4qiia  exhibens  forinfecm  facramentHm  gratiit^  C"  ffirittts  ofcrans  in- 
 trinfecm  hentficinm  gratis.,  folvens  %'incylnm  cuip£^  &c.  '  The  Water  af- 
 '  fording  outwardly  the  Sacrament  of  the  Grace,  and  the  Spirit  opera- 
 '  ting  inwardly  the  Benefit  of  the  Grace,  looling  the  Bond  of  Guilt, 
 '^  &c.  do  regenerate.  But  he  fuppofes  the  Infants  to  be  merely  paffive, 
 and  not  to  know,  underfland,  or  co-operate  any  thing  themfelves. 
 
 In  his  Epiftle  to  (26)  Dardanm  he  fays,  It  is  a  rrcnderful  thing  to 
 confdcr  hove  God  dwels  in  fome  that  know  him  not,  and  in  fome  that  do  know 
 him  he  does  not  dwell.  For  they  who  when  they  know  God,  glorifie  him 
 not  as  God,  nor  are  thankful,  do  not  belong  to  his  Temple  ^  ^nd  Infants 
 fanchificd  by  the  Sacrament  of  Chrifi.,  regenerated  by  the  holy  Spirit,  do  belong 
 to  his  Temple  \  who  tho'  they  be  reo^enerated,  cannot  yet  by  reafon  of  their  Age 
 Iznovo  Cod.  And  afterward.  We  affirm  therefore  that  the  holy  Spirit  dwils 
 in  baptiz.ed  Infants.^  tho'  they  know  it  not-,  for  after  the  fame  manner  they 
 know  him  not.,  tho*  he  h-e  in  '<?w,  as  they  know  not  their  own  Sod:  The  Rea- 
 fon  whereof  which  fhey  cannot  yet  make  ufe  of-,  is  in  them  as  a  Spark  raked 
 up^  which  will  kindle  ai  they  grow  in  Tears. 
 
 Some  modern  Divines,  efpecially  of  the  Lutherans,  have  gone  farther, 
 and  do  (27)  maintain  that  Infants  have  Faith,  and  do  believe  after  a 
 certain  Manner  ^  but  not  in  the  fame  Way  or  Manner  that  adult  Peo- 
 ple do,  whofe  Faith  comes  by  Hearing,  Thought,  Meditation,  Under- 
 Itanding,  &c.  for  they  grant  that  Infants  have  none  of  thefe  :  And  what 
 fort  of  Faith  is  it  that  they  have,  cannot,  as  they  confefs,  be  explained. 
 
 But  a  late  Philofaphical  Divine  of  the  Church  of  Rome,  has  uutdone 
 all.    He  has  (28)  acquainted  us  with  the  Mechanifm  by  which  Original 
 
 Sin 
 
 (I'y)  De  pcccarorum  mentis  I.  i.  c.  25,33,  6c.  (26)  Epift.  57.  (i-j)  Chemnicii 
 Examcn.  Parti.de  haptifmo,  can.  13.  (28)  Malbranch.' Search.  Llultrations  on 
 Ch.  7.  of  the  ift.  Parcof  the  fecond  Book. 
 
Chip.  XV.  St  Auain:  ii'9- 
 
 Sin  is  formed  in  the  Brain  of  an  Infant  before  he  is  Eorfl,  and  alfo  how    Yearaf- 
 at  Baptifm  ic  is  re(n:i(ied  :  It  is  worth  knowing.  tcrtheA- 
 
 'Tis  thns^    The    Mother  has  a  finfnl    Inclination   and  Love  to  the  P^^^^" 
 World,  Plea  fure,  &c.     There  are  Tracks  or  Traces  in  her  Brain  run-  ^^i^-v, 
 ning  all  this  Way.     The  Child  in  her  Womb  has  by  Sympathy  the  fame   "^'"^''^^^ 
 Traces  bred  in  his  Brain  ;  fo  he  has,  before  he  is  borr?^  corrupt  Indhiations 
 and  ii  a  Sinner.     The  Difficulty  is,  how  this  is  reclified  at  Baptifm. 
 
 For  this,  he  fuppofes  the  Child  to  have  at  the  time  of  Baptifm  one 
 ftrong  allual  Adotion  of  Love  to  God  ^  and  fays,  One  frnnje  inflant  is  [nffici- 
 (fit  for  the  Exercfe  of  that  AEi  of  Love.  And,  Concufifcence  is  as  it  were 
 mo'tificd  that  Afoment.  And  the  ftrangeft  Thing  that  he  fays,  is,  It  fhould 
 rot  be  thought  firange.,  that  I  fuppofe  it  pojfible  for  Children  to  love  God  with 
 a  Love  of  Choice  at  the  time  of  their  Baptifm.     For  fince^  &c. 
 
 I  think  this  Learned  Author  does  fomewhere  ^29)  obferve  in  his  Book, 
 tiiat  A<!£n  of  Learning  are  mo(i  fibjc^  to  error:  And,  that  thofe  who  are 
 mofi  hot  in  the  fearch  of  Truth  are  the  A4en  that  lead  ns  into  infinite  Errors. 
 He  gives  feveral  Reafons  for  this,  why  fach  Men  do  fometimes  fall  into 
 greater  Miftakes  than  vulgar  People.  One  more  may  perhaps  be  added 
 to  them  \  Vulgar  People  having  no  Affiltance  from  Learning  or  Philofo- 
 phy,  have  nothing  hwt  Common  Senfe  to  trnfl  to;  fo  they  generally  keep 
 eloie  to  that:  They  feldom  allow  thenifelves  to  m.aintain  any  Opinion 
 that  is  very  remote  from  it.  It  was  notthefe  Men  that  adventur'd  firft 
 to  teach  the  World,  that  that  is  in  a  proper  Senfe  the  Body  of  a  Man, 
 which  we  fee,  when  we  have  it  in  our  Plands,  to  be  a  Piece  of  Bread. 
 On  the  contrary,  they  can  hardly  believe  it,  tho'  the  Learned  have  taught 
 'em  fo.  Neither  was  it  for  one  of  them  to  have  found  with  all  their 
 Search  this  Truth,  that  an  Infant  at  the  time  of  Baptifm  loves  God 
 v\i:h  a  Love  of  Choice.  They  will  hardly  believe  it  of  any  Infant  at 
 any  time :  Much  lefs  when  they  fee  the  Child  fait  afleep  at  the  time  of 
 Baptifm,  or  (as  St.  ^nfin  obferves  C50)  they  often  arej)  in  a  Fit  of 
 Crying  and  Fretfulnefs  all  the  while  ^  which,  as  he  remarks,  would  be 
 very  fmfu),  if  they  had  any  Underftanding. 
 
 The  forefdid  Author  fays  indeed,  We  ought  not  pojitive/y  to  ajjirm  th's, 
 that  Children  are  jitftijkd  by  formal  ylBs  of  their  Will.  And  he  had  Rea- 
 fon,  for  the  Council  of  7>e«f  fuppofethe  contrary,  when  they  fay  (31J' 
 //  any  one  jiiall  fay  that  baptiz.cd  Infants ,  beeaafe  they  have  not  the  ^tl  of  be^ 
 lieving.,  are  not  to  be  accounted  Fidelcs^  O^c.  let  him  be  anathema.  I  fnppofe 
 that  Church  have  at  laft  learned  not  to-  hang  any  more  Mill-ltones  on 
 the  Neck  of  their  Religion. 
 
 He  Hjys  alfo.  They  that  have  treated  of  the  EfcB  of  Baptifm  in  the  j4ges 
 frt#,  have  omitted  the  explaining  the   Regeneration    of  Infants   by  the  aliual 
 Amotions  of  their  Heart  ^  not  that  they  were  induced  bj  firong  Reafons  to  judge 
 it  ■  impojfible  ^  for  their  Works  do  not  JJjctp  they  have   ever  Jo  much  as  exami- 
 ned 
 
 (29;  L.  a.  Part  2.  Ch,  4.     (3o)E;ift.    57.     (bOScH:  7.  Can.  de  Bapufmo   13. 
 
<zie  St.  Audln.  Chap,  XV; 
 
 Ycai-  af-  neci  it.    Bot  St.  Jusiin  thought  the  Evidence  of  Senfe  to  be  a  ftrong  Rea- 
 rer the  A-  fon^  when  he  fays  in  the  forefaid  Epiftle  (32J  to  Durdmiu  \  If  xvt  Jho::U 
 poftles      ^Q  fi.boHt  to  prove  by  DifcGurfe^that  hifants^  which  a^  yet  have   no  Knowkoge 
 ^^'^^^-  of  human   things^  have  Knowledge  of  Divine  things  •,  /  am  afraid  xce  fl^onid 
 feem  to  offer  an  Jffront  to  O'r  Senfes  ^  when^  let  hs  [ay  vchat  we  will.,  the  Evi- 
 d'jnct  of  the  Truth  overpowers   all  the  Force  of  our  7alk.     He  was  not  fo 
 hardy  as  either  in  this  or  the  other  Sacrament,  or  in  any  other  Point 
 to  tack  any  thing  to  our  Faith  that  is  contrary  to  our  Senfe.     And  he 
 goes  on  there  to  obferve  that  Infants,  even  then    when  they  begin  to 
 talk,  have  fo  little  Senfe  or  Underftanding,  that  if  they  fhould  always 
 keep  to  that  Pitch,  they  would  be  Idiots. 
 
 Moil:  ofthePcedobaptiftsgo  no  farther  than  St.  y.HfJin  does  •  they  hold 
 that  God,  by  his  Spirit,  does  at  the  time  of  Baptifm,  feal  and  apply  to 
 the  Infant  that  is  there  dedicated  to  him,  the  Proraifes  of  the  Covenant 
 cf  which  he  is  capable,  viz.  Adoption,  Pardon  of  Sin,  Tranflation  from 
 the  State  of  Nature  to  that  cf  Grace,  oV.  On  which  Account  the  In- 
 fant is  faid  to  be  regenerated  of  Cor,  by]  the  Spirit.  Not  that  God  does 
 by  any  Miracle  at  that  time  illuminate  or  convert  the  Mind  of  the 
 Child.  And  for  original  Sin,  or  the  Corruption  of  Nature,  they  hold 
 that  God  by  his  Covenant,  does  abolifh  the  Guilt  of  it,  receives  the 
 Child  to  his  Mercy  in  Chrift,  and  configns  to  him  by  Promife  fuch  Grace 
 as  fhall  afterward,  by  the  life  of  means,  if  he  live,  be  fufficient  to  keep 
 it  under,  but  not  wholly  to  extirpate  it  in  this  Life.  It  is  left  as  the 
 Subjed  of  Trial  and  of  a  continual  Chriitian  Warfare.  And  this  is  the 
 Opinion  of  St.  ^afiin  (33}  and  of  the  Ancients  in  general. 
 
 The  Pelagians  on  the  other  Side  fet  their  Brains  to  work  to  find  fome 
 aclnal  Sin  in  an  Infant.  It  was  to  their  Purpofe:  for  fince  they  took 
 on  'em  to  deny  original  Sin,  and  were  preft  with  that  Argument  mofl:  of 
 all;  that  the  Reafon  why  Infants  are  Baptiz'd,  is  for  Forgivenefs  of  Sin  : 
 They,  for  an  Evafion,  would  fometimes  fay,  that  their  Peevilhnefs  and 
 fretful  Crying  as  foon  as  they  are  born,  is  a  (34;  Sin  :  And  they  may 
 be  Baptized  for  the  Forgivenefs  of  that  or  fuch  like  Sins.  St.  ^-JiiHin 
 explodes  that  rather  more  than  the  other :  As  being  a  thing  that  no  bo- 
 dy would  ever  fay  but  to  ferve  an  Hypothefis :  That  //  they  would  calmly 
 think  of  it,  they  would  change  their  Opinion  j  and  if  they  will  not,  fays  he, 
 we  fhall  not  have  fo  ill  an  Opinion  of  human  Senfe,  as  to  fear  that  any  Body 
 wilibe  perfwaded  by  "em.  He  takes  nothing  to  be  plainer  than  this,  that 
 a  Child  before  the  life  of  Reafon  can  have  neither  adual  Sin  nor  aftual 
 Faith. 
 
 Sea-. 
 
 (32)  Epift.  37.     (33)  Contra  Julianum,  1.  6.  c.  5,  6,  7.     (34)  Aiiguft.  dc  Pecca^ 
 torum  Mentis^  J.  i. 
 
Chap.  XV.  St.  Audin.  iir 
 
 Year  af- 
 /  /■  /7  ■  '  ter  the  A- 
 
 Sedt,  o.  Out  of  St.  Jtiftin  s  Books  <^^  Ge?}efi  ad  liter  am.    pofti" 
 
 -^  188. 
 
 De  Genejj  ati  literam  lih,  lo. 
 
 ST.  Jufiln  began  and  made  a  good  Progrefs  in  thefe  Books  on  Gtm- 
 fis  long  before  Vdaghis  began  to  ftir;  but  other  Work  intervening 
 he  did  not  finilh  and  publifh  'em  till  fome  time  after.  I  do  not  obferve 
 any  thing  in  'em  that  feems  to  have  any  Refpeft  to  the  Difpute  with 
 him.  In  this  tenth  Book  he  handles  the  Point  of  the  origin  of  the  Hu- 
 man Soul^  whether  every  Per fon's  Soul  be  by  immediate  Creation  ^  or 
 whether,  as  the  Body  of  a  Man  is  deriv'd  from  the  Body  of  his  Parents 
 fo  his  Soul  alfo  be  derived  from  their  Soul.  He  recites  the  Arguments 
 on  both  fides. 
 
 He  obferves  (37!  that  the  Derivation  of  original  Sin  from  our  firll 
 Parents  upon  all  their  Pofterity  is  made  by  many  an  Argument  for  the 
 Propagation  of  Souls  as  well  as  Bodies.  They  inflanc'd  in  Infants,  con- 
 cerning whom  they  argued  thus.  It  we  fay  they  be  derived  from  y'Jam^ 
 in  Refpeft  of  their  Bodies  only,  and  not  in  refpeft  of  their  Souls  •  we 
 muft  have  a  Care  that  we  do  not,  either  make  God  to  be  the  Author  of 
 Sin,  (if  he  put  the  Soul  into  a  Body  in  which  it  muft  needs  Sm)  or 
 cl(e  fufter  it  to  be  believed  that  there  may  be  fome  Soul,  befide  our  Sa- 
 vior Chrift's,  which  has  no  need  of  the  Chrillian  Grace  to  free  it  from 
 Sin.  Which  laft  is,  fay  they, /o  contrary  to  the  Belief  of  the  Church-^  that 
 Parents  rim  with  their  Infants  and  little  Ones^  to  procure  the  Grace  oj  Holy 
 B.tptifm.  In  irhom  if  that  Bond  of  S:n  be  loofcd^  which  is  of  the  Body  only^ 
 and  not  that  which  is  of  the  Soul  too^  it  may  well  he  ash  what  Hurt  it  wo:dd  do 
 \m^if  at  that  J^ge  they  Jlwnld  die  without  Baptifm  •,  for  if  this  Sacrament  be 
 for  the  Good  of  their  Body^  and  not  of  their  Soid  too-,  they  tni^ht  be  Baptised 
 after  they  were  dead.  Bat  when  a:  we  fee  that  the  Church  univerfally  obferves- 
 this,  to  run  with  \m  while  they  are  alive,  md  to  help  ''em  while  they  are  alivCy 
 left  when  they  are  dead  there  be  Nothing  to  be  done  that  can  do  ''em  any  Good.-^ 
 we  fee  not  what  elfe  can  be  made  of  it,  but  that  every  Infant. is  of  Adam  both 
 as  to  his  Body  and  *ts  to  his  Soul. 
 
 And  afterward,  (36)  this  Argument  is  carried  on  thus,  What  has  the 
 Sold  of  an  Infant  dtjcrv'd,  that  it  JJjOhU  be  rnin'd  in  Cafe  it  go  out  of  the 
 Body  witho-.-t  the  Sacrament  of  Chriftian  Baptifn^  if  it  has  neither  committed 
 any  Sin  of  its  own,  nor  be  from  that  Soul  which  fyft  fwned  in  Adam? 
 The  Anfwer  to  that  is  (3 7)  attempted  to  this  Purpofe. 
 God  puts  the  Soul  into  an  ill  difpos'd  Body,  that  by  ruling  and  keep- 
 ing under  the  Concupifcence  thereof  by  the  Help  of  God's  Grace,  it 
 may  procure  the  Advantage  of  being  together  with  the  Body  chang'd  in- 
 
 R  to 
 
 (i5)  Cap.  II.     (]6)  Cap.  13.     (37)  Cap.  14. 
 
r2i  St.  Auflin.'  Chap.  XV. 
 
 Year  af-  to  a  better  State  at  the  Refurredion  than  ever  it  could  have  had  other- 
 "^^y?^^"'  ^i^^i  '^^^-  ^f  living  for  ever  with  Chrilt.    And   to  comply    wicli  the 
 poftles      Steps  which  the  Body  makes  by  its  gradual  Growth,  the  Soul  is  at  firft 
 \^yrA,r>u  pollened  with  a  /erpor,  or  Incapacity  o(f  acling  rationally  i  which  does  not 
 do  it  much  hurt,  becaufe  it  wears  of  by  Degrees  as  the  Body  grows  to 
 Perfection,  and  the  Soul  recovers  from  it,  and  arrives  by  God's  Help 
 at  a  good  Degree  of  fpiritual  Life.     Now  before  the  time  that  it  can  live 
 a€Cordtng  to   the  Sprit    it  has  need  of  the  Sacrament  of  the    Mediator^  &C. 
 For  the  Pimifhment  of  original  Sin  is  taktn  away   even  in  J-nfancy   by  his  Sa- 
 crament •,  and  without  his  Help   even  a  grown  Man  will  not    keep  under  the 
 
 Concupifcenceofthe  Flefj^^c. ^nd  the  Infant  mufi  be  baptiz.ed  while  he 
 
 is  alive  :  Otherwife  it  will  prove  a  Vrejudice  to  his  So.'fl  that  it  was  linked  with 
 finfid  Tlefli'^for  the  Soul  of  an  Infant  having  participated  with  that-,  cannot  be 
 addilhd  to  the  thi?fgs  of  the  Spirit :  For  that  j^ffeSiion  does  weigh  it  down 
 even  after  it  is  parted  from  the  Body^  unlefs  while  it  is  in  the  Body  it  be  ex-^ 
 fiatcdby  the  one  Sacrifice  of  the  true  Priefi. 
 
 Reply.  {'^^')  But  how.,  fays  one,  if  the  Parents  take  no  Care  to  have  this 
 done  cither  thro'  Infidelity  or  Negligence  .<* 
 
 Anfwer.  That  may  be  faid  a.s  well  of  grown  Perfons-^  for  they  may  die 
 fuddcnly^  or  they  may  fall  fkk  in  a  Place  where  no  Body  will  help  'tm  to  Ba- 
 ptifm. 
 
 Reply.  £ut  they  have  Sins  of  their  own  that  need  Forgivencfs -^  and  if  they 
 be  not  forgiven^  a  Man  cannot  truly  fay  they  are  punifiy'd  undelervedly  for  the 
 things  they  have  by  their  own  Will  committed  h-^  their  Life  time.  But  why 
 jhall  that  Soul  be  deprived  of  eternal  Life  (in  cafe  no  body  help  the  Infant  to 
 Baptifm)  to  which  the  Contagion  it  has  received  from  finful  Flejh  cannot  be 
 imputed^  if  it  he  not  propagated  from  the  firft  finful  Soul  ?  For  it  was  pla- 
 ced  in  the  Body,  not  by  any  Sin^  but  by  Nature  that  ordered  it  fo^  and  bv  God 
 that  placed  it  there.  And  if  we  fay  that  the  Want  of  Baptifm  will  do  it  no 
 hurt,  then  what  Good  does  it  do  to  one  that  is  helped  to  itf  if  there  be  no  hurt  to 
 one  that  is  not  helped.? 
 
 Here,  fays  St.  Auflin^  I  confefs  that  I  never  heard  or  read  what  they  can 
 anfwer  for  their  fidc^  who  endeavour  to  maintain  by  Scripture  (as  being  for 
 their  Opinion,  or  as  not  being  againft  it)  that  new  Souls^  and  not  Juch  as  are 
 derived  from  the  Parents.,  are  put  into  Bodies. 
 
 Yet  he  attempts  in  the  following  Chapters  another  Anfwer  or  two 
 for  thofe  that  held  that  Opinion  of  the  new  Creation  of  Souls  (for 
 himfelf,  it  is  plain  that  he  inclin'd  raoft  to  the  Opinion  of  the  Propaga- 
 tion of  'em-  only  he  was  fo  modefl:  as  not  to  determine  any  thing)  bnt 
 they  are  long,  and,  as  he  (hews,  infufficient. 
 
 *  One  is,  that  God  does  not,  in  his  Providence,  fufFer  any  Infant  to 
 *  die  unbaptiz'd,  but  fuch  as  he  forefaw  would  have  been  V/icked  and 
 '  Impenitent,  if  they  had  liv'd.    He  Ihews  how  abfurd  it  is  to  think  that 
 
 '  God 
 
 (38)  Cap.  15. 
 
Chap.  XV.  St.  Auflin,  12,3 
 
 <  God  condemns  Perfons  for  Sins,  which  they  never  did,  or  thought  of-.  Year  af. 
 '  only  he  foiefees  they  would  have  done  'em  if  they  had  lived.  tei'  the  A- 
 
 §.  2.  At  lafl:  he  comes  to  this  End  of  his  Difcourfe  on  that  ^ubjeft.  P^^'ftl^^s 
 Having  recited  many  Arguments  and   Anrwers  -oh  each  fide,  he  fays,  ~^.^,-^ 
 (39)    Having  treated  of  this  as  Icfgely  as  i  codd  ferr  the  time^  I  [IwuU  judge  ' 
 
 the  Force  of  the  Reafons^  and  of  the  Jiiuhoritlei  to  be  eqnal^  or  almojt  canal  on 
 both  fides '^  were  it  not  that  the  Opinion  of  thofe  that  think  the  Soids  to  he 
 deriv'd  from  the  Parents  has  the  u^druarrtage  on  the  jAccor.m  of  the  Baptism 
 of  Infants :  On  which  Point  what  j^nfiver  can  be  given  tbcw^  I  do  not  at  pre" 
 fent  conceive.  Jf  Cod  jhall  hereafter  teach  me  any  thing.^  and  fliall  grant  me 
 An  Opportunity  to  write  /i,  1  ^:  all  not  grudge  it  to  thofe  that  are  jiitdwus  of  fnch 
 things.  But  I  now  declare  beforehand  that  the  Proof  concerning  Infants  trn/fi 
 not  be  difrcgarded^  fo  m  that  if  the  Truth  he  on  the  other  fide ^  thatponldbe 
 ,pafi  over  without  anfwering.  ^.u  enim  de  hue  re  nihil  qH<ii,rendi'im  efl^  ut  fuf- 
 fciat  jidei  nojlra  fcire  ncs  quo  pie  vivendo  v^enturi  jumm^  etfi  ncfciamks  nn- 
 de  vcnerimui :  uiut  fi  non  impudenter  tcfluat  anima  rationalis  et  am  hoc  nof- 
 fe  de  jeipfa-^  abfit  pervicacia  contcndendi,  ajjit  d.Lgentia  rcqnirendi,  humili- 
 tas  petendi,  pcrfeverantia  pulfandi :  ZJt  fi  nobis  .  hoc  expedire  novit  qui  melius 
 qitam  nos  cjnid  nobis  expediat  utique  novit ^  det  etiam  hoc  qui  novit  dare  bona, 
 data  filiis  fuis  :  C onf net udo  t amen  matris  ecclefiA  in  baptiz.andis^arvulis  nequa- 
 quam  fpernenda  cify  ncque  ullo  modo  fuperfiua  deputanda^  nee  omnin'o  credenda 
 riifi  ^poflollca  cjfe  traditio.    '  For  either  nothing  at  all  is  to  be  enquir'd 
 
 *  of  this  Matter  [the  Origin  of  the  Soul]  and  "it  muft  fuffice  our  Faith 
 '  that  we  know  whether  we  fliall  go,  if  v\e  live  well,  without  knowing 
 
 *  whence  we  are  fprung:  or  if  it  be  no  immodell  Ambition  for  a  rea- 
 '  fonabie  Soul  to  deiire  to  know  this  alfo  concerning  her  felf ;,  putting 
 '  away  all  Obftinscy  of  contending,  v;e  mull:  ufe  Diligence  in  inquiring, 
 
 *  Humility  in  asking,  Perfeverance  in  knocking,  that  if  lie  who  knows 
 '  better  than  we  what  is  fit  for  us,  do  judge  this  expedient,  he  would 
 '  grant  this  alfo,  as  he  grants  good  Gifts  to  his  Children.     But  the  Cu- 
 
 *  ftom  of  our  Mother  the  Church  in  Baptizing   Infants  muft    not  be 
 
 *  difregarded,  nor  be  accounted  needlefs,  nor  believed  to  be  other  thaa 
 *a  Tradition  [or  order]  of  the  Apoftles. 
 
 The  late  Bi(hop  of  Worcefier  has  reftor'd  (40)  the  true  reading  of  this 
 Place  out  of  three  ancient  Manufcripts  at  Oxford:  For  in  thofe  lalt 
 Word?,  Jpojiolica  ejfe  traditio.,  the  Word  ejfe  was  in  the  Printed  Editions 
 ejfet '.,  whkh  addition  of  one  Letter  had  wonderfully  perverted  the 
 Senfe :  for  as  it  Hood  fo,  it  was  to  be  Tranilated,  is  not,  to  be  difregar- 
 Md.,  nor  to  be  accounted  needlefs.,  nor  to  be  believed  at  all.,  if  it  were  not  a  Tra- 
 dition of  the  Jpofiles.  Which  makes  St.  j^uftin  go  forward,  and  back- 
 ward, and  forward  again  in  the  fame  Breath.  But  this  Amendment 
 makes  it  a  coherent  Sentence,  agreeable  to  the  Scope  of  the  Place,  and 
 conformable  to  what  St.  Jinfim  fays  in  feveral  other  Places :  For  Ex- 
 
 R  2  ample. 
 
 (39)  Cap.  13.    (40)  Vindicadcn  of  Bp.  Lnud's  Conference,  Pare  i.  CH-  IV. 
 10. 
 
124  ^^-  Auain:  Chap.  XV, 
 
 Ycaraf-  araple,  'tis  the  fame  Phrafe  with  that  which  I  recited,  Se^.  4  §.  3.  of 
 
 ter  the  A- this  Chapter,  Non  niji  automate  jipofiolica  traditHm  reUijfime  credit tir^  '  is 
 
 poftles      c  jj^qI^  reafonably  believed  to  be  no  other  than  a  thing  deliver'd  Qor  or- 
 
 ^^3v^  '  der'd]  by  the  Authority  of  the  Apoftles.     So  that  tho'  it  was  not  fit- 
 
 ^  ting  to  alter  the  Reading  without  the  Authority  of  fome  Manufcripts ; 
 
 yet  as  foon  as  the  Alteration  is  propos'd,  it  prefently  appears  to  be  the 
 
 true  reading. 
 
 The  Papifts  made  great  life  of  this  Place  as  it  flood  fo  Printed,  to 
 fhew  that  fome  Points  of  Faith  (for  they  make  this  Difference  about 
 the  time  of  Baptifm  to  concern  a  Point  of  Faith)  can  be  proved  only, 
 by  Tradition,  and  not  by  Scripture^  and  confequently  that  the  Scri- 
 pture is  no  compleat  Rule  of  Faith.  ur^rchbijJmp  Laud  managing  the  De- 
 fenfe  of  the  Proteftant  Doftrine  to  the  contrary,  fays,  (41  j  'Tis  true, 
 Bellarraine  prejjes  a  main  Place  oi:t  of  St.  Auftin,  and  he  urges  it  hard-^ 
 meaning  this  Place.  But  it  might  have  been  obferved,  even  before  the 
 true  reading  was  difcovered,  that  the  Words  fo  put  together  are  Non- 
 fenfe.  For  if  St.  u4uftin  had  faid,  The  Doftrin  of  Infant  Baitifm  -were 
 not  to  be  believed  if  it  were  not  a  Tradition  of  the  ^poftlcs^  it  had  been  Senfc 
 indeed,  and  fomething  to  their  Purpofe,  tho'  not  true.  But  to  fay.  The 
 Cuftom  of  the  Church  in  baptiz^ing  Infants  were  not  to  be  believed  unlcfs 
 it  were  a  Trad't.'on  of  the  yipoftks^  is  not  Senfe  ^  becaufe  the  Cufiom  was 
 feen  and  not  believed.  Which  is  another  Proof  that  the  Print  was 
 Erroneous,  and  that  the  forefaid  Amendment  is  the  true  Reading. 
 
 The  Antipasdobaptifts  on  the  contrary  ferved  themfelves  of  this  Place 
 to  prove,  as  by  St.  v^;</iVs  Confeilion,  that  the  Pradice  of  Infant  Ba- 
 ptifm depended  only  on  Tradition  :  From  whence  they  concluded  that 
 it  was  not  to  be  received  at  all.  But  whofoever  reads  thefc  two  Pal- 
 fages  of  St.  j^uflin  that  I  have  been  comparing,  will  fee,  that  he  does 
 not  by  the  Words  Trad-'tum  and  Traditio^  mean  a  Dodrin  that  had 
 been  taught  by  Word  of  Mouth  only,  and  had  no  Foundation  in  the 
 written  Word.  He  plainly  expreffes  the  contrary  in  the  former  Place  : 
 For  he  fpeaks  to  this  Purpofe,  If  any  one,  befide  the  Pradice  of  the 
 ^univerfal  Church,  do  require  Divine  Authority  in  this  Matter:  Firft, 
 that  Praftice  having  not  been  order'd  by  any  Council,  but  having  been 
 ever  in  Ufe  in  the  Church,  it  is  moft  reafonable  to  believe  that  it  mull 
 have  been  order'd  by  the  Apodles  themfelves.  And,  Secondly,  it  may 
 be  prov'd  from  Scripture  alfo,  by  the  Analogy  that  Baptifm  bears  to 
 Circumcifion,  &c. 
 
 And  whereas  the  Latin  Phrafe  runs,  Non  nifi  antoritate  ylpofloUca  tra^ 
 ditum',  that  does  not  fignifie  that  it  was  eftablifh'd  no  other  Way  than  by 
 a  verbal  Order  ^  but  that  it  came  not  in  by  any  leller  or  later  Autho- 
 rity than  that  of  the  Apoftles  ^  not  by  any  general  Council,  &c. 
 
 'Tis  true,  his  arguing  in  that  Place  does  fuppofe,  that  tho'  it  could 
 not  have  been  prov'd  from  Scripture,  yet  if  it  could  be  prov'd  to  have 
 
 beea 
 
 (41)  Conference.  §.   15.  N.  5. 
 
Chap!  XV.  St.  Auflin.  12^ 
 
 been  ordered  by  the  Apoftles  by  Word  in  their  Life  time,  that  ought  to   Year  af- 
 have  fatisfied  any  one.     And  fo  no  doubt  it  ought,  provided  the  proof  tcr  the  A- 
 were  clear.    But  this  does  not  help  the  Argument  of  the  Papifts,  who  ^^^'^^ 
 would  have  the  Confent  of  the  Church  at  prefent  to  be  a  fufficient  Proof  ^^i-^ 
 of  a  Doftrin.     For  how  hard  or  how  eafie  foevcr  it  was  at  that  time  ^^^^^^^ 
 for  the  Church  to  know  certainly  the  Practice  of  the  Apoftles,  by  a  Tra- 
 dition which  needed  to  be  traced  back  but  for  300  Years-,  it  is  utterly 
 impofTibie  now  to  trace  back  a  Tradition  for  1600  Years,  unlefs  it   be 
 recorded  in  Scripture,  or  in  thofe  Ancient  Writings  nigh  the  time  of 
 the  Apoftles:;,  which,  I  am  fure,  the  Pope's  Supremacy  and  Worlhip  of 
 Images,  &c.  are  not  j  whatever  this,  that  I  am  writing  of,  be. 
 
 Se6t.  7.  Out  of  Sc.  Auflins  Letter  to  St.  Hier'onu  - 
 Auguflitii  Epifi.  28. 
 
 §,  I.  rinH  I  S  Letter  was  written  after  the  Tdaglan  Opinions  be- 
 \^.  gan  to  be  talk'd  of.  He  mentions 'em  tiiere.  For  you  are^ 
 fays  he,  mm  of  thofe  who  now  begin  to  prate  new  things,  and  fay^  there  i-s  no 
 Guilt  derived  from  Adam,  which  is  by  Baptifm  jergiven  in  an  Infant. 
 Therefore  the  Qiiotations  out  of  it  ought  not  to  be  plac'd  in  this  Cha- 
 pter, were  it  not  that  here  they  may  be  difpatch'd  more  briefly,  as  be- 
 ing exactly  to  the  fame  Purpofe  as  thofe  I  lall  Quoted. 
 
 St.  Anfin  having,  as  we  fee,  in  his  Books  on  Cenefis  fo  treated  of  the 
 origin  of  the  Soul,  as  to  leave  it  in  Sufpenfe  how  it  is  that  we  came 
 by  our  Souls  ^  and  being  ftill  thoughtful  of  that  Matter,  and  coming  to 
 know  that  St.  Hierom  had  wrote  fomething  on  this  Subjeft  in  his  Epiftle 
 to  Marcellinm^  and  in  a  Piece  of  his  againft  R:finm\  Apology,  where- 
 in he  had  fpoke  in  Favor  of  that  Opinion  which  makes  new  Souls  to  be 
 created  every  Day  by  God  for  every  new  Infant,  calling  that  the  Opinif 
 on  of  the  Church-,  and  of  the  other  Opinion  which  fuppofes  the  Soul  to 
 be  propagated  from  the  Parent,  had  faid.  That  it  was  the  Opinion  of 
 TeituUian  and  Apollinaris  and  moft  of  the  Weftern  Chriftians,  that  as 
 the  Body  is  generated  of  the  Body,  fo  the  Soul  is  of  the  Sod,  and  fubfifts  in  a 
 Way  mnch  like  to  that  of  brute  Creatures  :  He  had  a  Mind  to  fee  how  St, 
 Hierom  could  free  that  Opinion  (which  he  feemed  to  embrace^  of  th© 
 new  Creation  of  Souls,  from  the  Objedion  that  lay  againft  it  from  the 
 Propagation  ot  original  Sin  from  Father  to  Son.  And  therefore  he^ 
 writes  to  him,  tho'  he  liv'd  abovea  thoufand  Miles  off,  to  defire  him  to 
 explain  that  Difliculty. 
 
 And 
 
■j2i6  St.  AuHln.  Chap.   XV. 
 
 Yearaf-      And  for  fcaf  of  Provoking  him  (for  he  was  a   hafry  Man,  and  St. 
 
 t-evzhek'  j^,ffiin  bad  felc  the  Shavpnefs  of  his  Style   in  an  angry  Fit   before)  he 
 
 poftles      writes  in  a  moft  humble  btrain,  and  with  great  Deference  to  his  Learn- 
 
 ^^S.        ing  and  Icdgment,  condefcending  in  his  Letter  to  fuch  a  Degree,  even 
 
 ^"'^'"^  of  SubiniiTieH,  as  never  was  ufual,  and  may  feem  indecent   in  a  Bifhap 
 
 writing  to  a  Presbyter,  intreating  him  to  infcrud  and   fatisfy   him  in 
 
 fnch  Tilings  as  he  was  ignorant  of,  that  he  might  be  able  to  initrud  o- 
 
 thers. 
 
 He  firft  fets  down  fom.e  Things  which  he  knew  of  himfelf,  that  St. 
 Hierom  mi^ht  have  the  lefs  Trouble  in  fatisfying  him  of  the  oiher  in 
 v^hich  he  was  to  feek.  The  Things  that  he  took  for  certain  concerning 
 the  Nature  of  Man's  Soul,  were, 
 
 1 .  1  hat  the  Soul  is  Immortal,  and  does  not  die  when  it  goes  out  of 
 i^e  Body.     T-his  he  fpeak-s  of  a«  a  Thing  univerfally  known,  and  agreed:- 
 fo  that  It  mufl:  be  an  unfair  Attempt  in  any  learned  Man  to  reprefeut 
 the  contrary  as  the  general  Senfe  of  the  ancient  Chriftians. 
 
 2.  That  it  is  not  a  Part  of  God.  Some  Philofophers  had  taught  that. 
 But  it  was  rejeded  by  all  Chriftians,  except  fome  PrifcilUanifis^  ALwichees, 
 and  I  know  not  who. 
 
 3.  That  the  Soul  is  immaterial,  he  'fiiys,  is  a  thing  not  eafily  to  be 
 ■prov'd  to  fome  People  ^  but  for  his  Part  he  is  fatisfied  that  it  is.  This, 
 i  fuppofe,  he  fays,  that  he  may  not  feem  to  come  too  near  TcrtnlUan^ 
 whom  St.  Hierom  had  mention'd,  and  who  had  held  that  not  the  Soul 
 only    but  God  alfo  has  a  Body. 
 
 4.  That  the  Soul  is  fallen  into  Sin,  not  by  any  Fault  of  God,  not 
 by  any  NsceflTity  either  from  God,  or  from  its  own  Primitive  Nature, 
 but  by  its  own  Will  ^  and  that  it  cannot  recover  it  felf  but  by  the  Grace 
 oi  Jcfpr^s  Chrifl.  That  there  is  in  all  Mankind  no  Soul  but  wants  his 
 Redemption. 
 
 5*.  That  every  Soul  that  de farts  the  Body^  at  what  Jgt  foever^  mthont  the 
 Grace  of  the  Mediator^  and  the  Sacrament  thereof.,  will  be  in  Punijljment^  and 
 will  at  the  lafl  Judgment  receive  its  Body  to  pHnijlmient:  But  if  after  the  hw 
 ■  man  Generation  -which  is  from  Adam  it  be  regenerated  in  Chrift  and  belong  to 
 his  Communion  ^  it  will  have  after  the  Death  of  the  Bod),  Refi.,  and  alfo  will 
 receive  its  Body  again  to  Glory. 
 
 Thefe  are^  fays  he,  Things  that  I  fledfafily  believe  concerni7tg  the  Soul. 
 Now  I  entreaty 01/ J  hear  the  Things  that  J  want  to  know  •,  And  do  not  defpife 
 me  J  lefi  he   defpife  you,  who  for  our  Sakes  vonchfafed  to  be  defpife  d. 
 
 ^aro  ubi  contraxerit  anima  reatnm  quo  trahitur  in  condemnationem^  etiam 
 infantis  morte  pr^venti-^  fi  ei  per  facr amentum  quo  ctiam  ^arvuli  baptiz.antur^ 
 ChriUi  gratia  non  fibvenerit.    '  I  ask  where  the   Soul  contracted    that 
 
 *  Guilt,  by  which  it  is  brought  to  Condemnation  (even  the  Soul  of  an 
 
 *  Infant  furprized  with  Death)  if  the  Grace  of  Chrift  do  not  relieve  it 
 
 *  by  the  Sacrament  whereby  Infants  are  baptiz'd. 
 
 In  the  Procefs  of  the  Letter  he  takes  for  granted,  that  St.  Hi^rom^ 
 Opinion  is,  that  a  Soul  is  new  Created  for  every  Infant j  and  fays,  /  am 
 
 very 
 
Cha-p.  XV.  Sl  Auain.  \ij 
 
 very  willing  to  he  of  that  Opinion  too^  but  I  am  not  Oi  yr^  of  it. There-    Yearaf- 
 
 fore  I  entreat  yoH^  teach   me    what  I  pall  teach   and  hold,  and  tell  me  •    //"t^'rthe  A- 
 particular  Souls  be  made  for  every  panic:  lar  Infant  born^  when  it  is  that  they  r*^^'<^s 
 
 do  Sin   in  the  Infant  fo  at  to  need  Forgivenefs^  &:c. Since  we  mufi  net-  ^^5A/-v 
 
 ther  fay  of  God^  that  he  either  forces  the  Souls  to  become  finful,  or  punijhes 
 them  being  innocent  ^  nor  can  deny  that  thofe  So'ds  even  of  Infants  which  de- 
 part the  Body  without  Chrifi^s  Sacrament  do  go  to  any  other  than  Condemna- 
 tion :  I  befeech  you  how  can  that  Opinion  he  defended  which  holds  that  the 
 Souls  do  not  come  all  of  ^ern  from  that  one  Soul  of  the  firfl  A'ian  ^  but  that  a^ 
 he  had  one  made  for  him,  fo  there  is  a  particular  one  made  for  each  Infant  ? 
 
 He  then  recites  fome  other  Objeciions  that  fome  People  made  againft 
 this  Opinion :  As,  that  God  refted  the  feventh  Day  from  making  any/ 
 new  Thing.     And,  that  God,  when  he  faw  an  Infant  begotten  in  Whore- 
 dom, would  never  create  a  Soul  for  that,  &c.  And  he  fays,  That  he 
 hinifelf  could  eafily  anfwer  all  thofe  Objedions  ^  and  adds. 
 
 But  when  I  come  to  the  Tains  fuffer^d  by  Infant s.^  I  am^  I  affure  you^  brought; 
 to  great  StreightSj  and  cannot  find  any  thing  at  all  to  anfwer  :  I  mean^  not 
 only  thofe  Pains  which  after  this  Life  do  attend  that  Condemnation  to  which 
 they  muji  go  if  they  die  without  the  Sacrament  of  the  Chrijlian  Grace^  but 
 thofe  which  in  this  Life  we  fee  with  our  Eyes^  and  it  grieves  ta  to  fee  ^  which 
 if  I  flmtld  go  to  count,  I  Jloould  fooner  want  Time  than-Inflances,  They  Ian" 
 giiijh  with  Si  chiefs^  ihty  are  tortured  with  Pains,  they  are  afflicted  with  Hun- 
 ger and  Thirjl^  maimd  in  their  Limhs^  deprived  of  their  Senjes^  tormented 
 with  unclean  Spirits.  He  afterwards  asks,  \Vhether  we  are  to  think  that  as  the 
 Herd  of  Swine  was  given  to  the  Devils  to  do  their  Pleafure  with  'ew,  fb  God 
 hath  left  Infants  to  their  Will  without  a  juji  Caufe  : 
 
 Afterward  in  trying  every  fide  of  this  Argument,  to  fee  if  there  be  any 
 efcaping  the  Force  of  it,  he  fpeaks  of  the  Neceflity  there  was  to  believe 
 that  Infants  cannot  be  faved  without  Ghrill,  and  that  they  have  not  the 
 Benefits  of  Chrift  configned  to  'em  but  by  Baptifm  :  And  having  men- 
 tioned that  Saying  of  the  Apoftle,  /is  in  Adam,  all  die  j  fo  in  Chrifc 
 jhall  all  be  quickned,  and  fome  other  Texts,  he  fays, 
 
 j^nd  therefore  whofoever  fimll  tell  m  that  any  one  can  be  quickned  in  the 
 Refurretlion  of  the  Dead  except  by  Chrift,  is  to  he  abhorred  as  the  Bane  of 
 our  common  Faith,  j^nd  whofoever  jhall  fay  that  Infants  JJjall  be  quickned  in 
 Chrift,  which  die  without  partaking  of  his  Sacrament,  does  both  contradict  the 
 uipoftle's  Preaching,  and  alfo  totam  condemnat  Ecclefiam,  condemns  the 
 whole  Churchy  in  which  Men  do  haften  and  run  with  their  Infants  to  be  ba- 
 ptiz.ed,  doubtlcfs  for  that  Reafon  becaufe  they  believe  that  otherwife  they  cannot 
 be  quickned  in  Chrift.  And  he  that  is  not  quickned  in  Chrift,  muft  remain  in 
 that  Condemnat  on  ofwnich  the  Apoftle  fpeaks.  By  one  Man's  Offence  Judg- 
 ment came  on  all  to  Condemnation.  To  which  Co?;demnatlon  that  Infants 
 are  born  liable,  Et  omais  credit  Ecclefia,  both  all  the  Church  believes,  and 
 you,  in  your  Books  a<^.unfl  Jovinian,  and  in  your  Expofition  On  tfie  Pro- 
 phet Jonah,  have  muft  orthoUoxly  proved^  as  I  faid  before  ^  and  I  fuppofe  in 
 
 othsr 
 
ii8  St.  Auftln.  Chap.  XV. 
 
 Yea.v^f' other  Places  of  your  Works,  which  J  have  not  read^  or  do  not  at  prefent  re- 
 ter  the  A-  member. 
 
 pnftles  JSlow  I  would  know  what  is  the  Caitfe  of  this  Condemnation.     For  if  new 
 
 "^        ■  Souls  be  made  for  every  Infant.^  I  can't  fee  any  Sin  of  the  Souls  at  that  -^f, 
 "        and  I  doiit  believe  that    God   will  condemn   any  which  he   fees  to   have  no 
 Sin. 
 
 After  another  Paragraph  in  which  he  quotes  a  Pallage  out  of  the  Let- 
 ter of  St.  Cyprian^  which  I  produced  above,  (42;)  he  fays,  There  mnB  be  a 
 Reafon  friven  why  Souls  that  are  new  created  in  all  that  are  horn  are  condemn- 
 ed ^  for  that  they  are  condemned  if  they  fo  die  both  the  holy  Scripture,  and  the 
 holy  Church  is  Witnefs.  Therefore  this  Opinion  of  the  Creation  of  new  SoulSy 
 if  it  do  not  oppofe  this  moB  eHablijhed  Faith,  jlmll  be  mine  ',  and  if  it  do, 
 do^i^t  let  it  be  yours. 
 
 •Then  he  (hews  the  Abfurdity  of  thofe  who  anfwer  all  this  bv  faying 
 that  the  Soul  finned  in  fome  former  State  before  it  came  into  the  Body. 
 He  concludes  with  protefting  that  he  could  wifh  that  that  Opiuion 
 ©f  St.  Hierom  might  be  fliewn  to  be  true  :  He  lik'd  it  fo  well  in  other 
 Refpeds,  were  it  not  for  this  Objection.  He  mentions  his  Prayers  to 
 God  that  the  Doubt  in  which  he  was  of  this  Matter,  might,  if  it  were 
 God's  Will,  be  clear'd  to  him  by  St.  Hieromh  Means:  But  owns  he  mnft 
 have  Patience  if  God  refufe  him  this  Requeft.  And  of  the  feveral  Ways 
 of  clearing  it,  fays, 
 
 Antequam  fciam  qutnam  eariim  potins  eligenda  fit,  hoc  me  non  temere  fen- 
 tire  profiteor,  earn  qu<z  vera  esi  non  adverfari  robuftifima  ac  fundatijfima  fidei., 
 qa.a  Chrifii  Ecclefia  nee  parvidos  homines  recentijfime  natos  a  damnatione  cre- 
 dit., nifi  per  gratiam  nominis  Chrifti  quam  in  juis  facramentis  commendavit^ 
 fojfe  Uberari. 
 
 *  Before  I  know  which  of 'em  is  to  be  chofen,  this  I  know  ^  that  that 
 '  of  'em  which  is  the  true,  does  not  oppofe  that  moft  firm  and  efta- 
 
 *  blifh'd  Faith,  by  which  the  Church  of  Chrill  believes  that  even  the  new 
 '■Born  little  Ones  of  Mankind  cannot  be  freed  from  Condemnation^  but 
 
 *  by  the  Grace  of  the  Name  of  Chrifl,  which  he  has  commended  to  us 
 J  in  his  Sacraments. 
 
 St.  Hierom  in  his  Anfwer  (43J  to  this  Letter  did  not  think  fit  to 
 enter  upon  a  DifculTion  of  this  Queftion  of  the  Origin  of  the  Soul ;  but 
 anfwer'd  in  (hort,  that  it  was  better  for  each  to  abound  m  his  own  Senfe,  than 
 by  their  Difputes  of  this  Matter,  to  give  Advantage  to  their  common 
 Enemies  the  Pelagians^  who  faid  there  was  no  Original  Sin  at  all.  We.^ 
 lays  he,  do  indeed  argue  this  Matter  for  Injlrutlions  fake ',  but  our  Adver- 
 faries,  and  efpec'.ally  the  Heretics,  when  they  fee  m   of  different  Op'nion',  will 
 
 /lander  m  as  if  we  did  it  out  of  Envy. Let  m  rather  do  our  End':avor 
 
 that  that  rnoU  perniciom  Herefie  may  he  extingnijh'd,  which  always  pretends 
 Repentance,  that  it  may  have  Opportunity  of  Teaching  in  the  Church,  leH  if 
 it  jhould' declare  it  felf  openly,  it  jhould  be  expelid  from  thence^  and  fo  die. 
 
 And 
 
 (  42)CH.VL§.i,    (43;Epift.  94. 
 
'dhap.  XV.  St.  Auftln:  n^ 
 
 And  St.  Anftin^iho'  lie  reckon'd  that  in  the  other  way  of  explaining   Ycaraf- 
 the  Origin  of  the  Soul,  which  was  embraced  in  the  IVeftern  Church,  vl^.  tcrthe  A' 
 That  it  as  well  as  the   Body,  is  Begotten  by  the  Parents,  it  was  much  po^l^s 
 more  eafie  to  account  for  the  Guilt  of  Original  Sin,  yet  never  was  po-  ^''^^• 
 fitive.     Neither  did  he  publifh   this  Letter,  as  he  (44)  fays  himfelf,  fo  ^""^^^^ 
 long  as  St.   Hierom  liv'd  :  Becaufe  if  he  had  written  any  ^nfwery  they  mifhi 
 be  better  ptblijyd  together.     But  nhen  he  was  dead^  I  pnbliflN  tt,  fays  he 
 that  he  that  reads  it  may  take   ^dvice^  either  not  to  male  any   Inqmry  at  all 
 how  the  Sold  it  given  to  thofe  that  are  born'.^  or  clfe  in  fo  very  obfcure  a  Mat- 
 ter to  admit  of/uch  a  Solution  of  the  .^efiiott  as  is  not  contrary  to  thofe  plain 
 Points  which  the  Catholic  Faith  owns  concerning  InfantSj  that  they  will  doubt- 
 Icff  be  condemn'' d  if  they  be  not  Regenerated  in  Chrifi. 
 
 The  Opinion  of  St.  Hierom^  that  the  Soul  is  by  immediate  Creation 
 •has  fince  prevailed  to  be  almofl:  the  univerfal   Opinion   in  the  Wefi  as 
 well  as  the  Eaft. 
 
 §.  2.  But  the  Mechanic  Philofophy  that  is  lately  come  in  vogue,  has 
 fet  fome  Men  upon  an  Attempt  to  frame  an  Hypothecs  about  the  Na- 
 ture of  the  Soul,  which  I  cannot  fay  is  of  St.  ^uftin\  fide,  becaufe  it 
 carries  the  Matter  a  great  deal  farther  than  he  would  have  it.  It  makes 
 the  Soul  not  to  be  any  thing  really  diftind:  from  the  Body:  But  only 
 fuch  a  Difpofition  of  the  Parts  of  the  Body,  as  makes  it  fit  to  live, 
 move,  remember,  tbink,  &c.  all  which  they  think  may  be  done  by  a 
 Syflem  of  Matter,  provided  there  be  Skill  enough  in  the  Contriver  ^  and 
 they  refer  us  to  the  infinite  Art  of  God.  So  the  old  Definition  oi  ^lifiotk 
 is  come  in  Requefl:  again,  that  it  is  nothing  but  y4t]:m  Corporis  or^anici. 
 
 One  may  explain  their  Meaning  bell  by  a  Thing  that  is  more  obvi- 
 oufly  apprehended.  The  Difpofition  of  the  Wheels  in  a  Clock,  fuch  ss 
 will  make  it  go,  may,  for  Explication  fake,  be  called  the  Soul  of  the 
 Clock.  And  when  the  Wheels  are  fo  rufty  or  broken  that  it  will  no 
 longer  go,  the  Soul  of  it  is  gone:;  and  a  skilful  Artificer  that  can  mend 
 it,  and  make  it  go  better  than  before,  gives  it  a  Refurredion. 
 
 But  there  is  in  this  Senfe  no  Notion  of  a  Soul  exJlling  in  a  feparate 
 Condition  •,  and  accordingly  thefe  Men  believe  no  fuch  Thing. 
 
 The  Anlipcedobaptifls  have  been  much  inclin'd  to  an  Opinion  of 
 Man's  Soul,  that  it  either  dies  with  the  Body,  and  has  no  Exiflence^ 
 or  falls  alleep,  as  fome  term  it,  and  has  no  Senfe,  till  the  Refurreftion. 
 It  is  an  Opinion  that  took  Footing  early  among  them  in  Germany.  For 
 Calvin,  in  his  Work  called  Pjychopannychia,  written  1^4-  fjys,  r40 -'^wj? 
 People  in  Arabia  were  the  firft  Authors  of  this  Opinion.^  who  [aid  the  Sod 
 died  with  the  Body.,  and  rofe  again  at  the  Day  of  judgment :  And  afterward 
 John  Bi^mp  of  KomQ  held  it  •  whom  the  School  \iov  Academy]  o/Paiis  fo  ccd 
 to  reca}Jt.  J nd  after  it  had  been  laid  to  fctp  for  fome  Aces,  it  wm  lately  re- 
 vived b)  fome  of  the  Anabaptift  fort.  And  in  his  l.Jhuaio  adverfs  Ana- 
 haptifias  (4<5)  written   1544.  he  fays,  Ihey  all  commonly  hold  thai  Sorlsfe- 
 
 S  paratc 
 
 (44)  Recr.-id.  1.  2.  c.  45.     (45)  In  pfarfationc.      (46}  Arc.  7. 
 
1:30  St.  Audln.  Chap.  XV. 
 
 Year  af-  parate  from  the  Body  do  Jleep  without  any  Senfe  or  Vnderflandlng  till  the  Bay 
 tcr  the  A-  of  jHdgment :  Or^  that  the  Soul  of  a  Man  ii  his  Life,  which  ceafes  when  he 
 P"^^^^       dies^  till  he  be  raised  a^aln, 
 
 '^^JX^.^^      Some  of  the  Antip^ciobaptifls  do  flill  hold  the  fame  Opinion  ^  but 
 not  all. 
 
 'Tis  a  Wonder  how  they,  of  all  People,  came  to  fall  into  this  Opi- 
 Hion.  For  fince  they  do,  moll  of  'em,  deny  Original  Sin  ^  the  other  O- 
 pinion,  which  the  Generality  of  Chriftians  do  now  embrace,  (viz..  That 
 the  Soul  of  each  Lnfant  is  a  fpiritual  Subflance,  anew  created  by  God, 
 capable  of  exifting  without  a  Body,  but  put  by  him  into  the  Body)  is 
 much  fitter  for  their  Purpofe.  For,  as  St.  Auf'm  here  [hews,  the  Opi^ 
 nion  of  Original  Sin  deriv'd  to  us  all  in  our  Infancy  from  Adam  our 
 firft  Parent,  is  much  more  eaiie  to  conceive  on  a  Suppofal  that  we  have 
 nothing  in  us  but  what  is  propagated  from  the  Seed  of  Adam^  than  ic 
 is  upon  a  Suppofal  that  God  creates  a  Soul  out  of  nothing,  which  can 
 fubful:  of  it  felf,  and  puts  it  into  the  Body  for  a  Time.  For  how  comes 
 that  Soul  to  have  a  Guilt,  deriv'd  to  it  from  the  Sin  of  Adam.,  which 
 has  no  Succeffion  at  all  from  Adam^  but  is  now  lately  created  by  God  ? 
 It  is  indeed  put  into  a  Body  deriv'd  from  Adam.  But  Sin  is  of  the 
 Soul  rather  than  of  the  Body.  And  befides,  it  was  not  its  own  Fault 
 or  Choice  that  it  was  put  into  a  finful  Body. 
 
 So  that  the  P^dobaptills  and  Antip^edobaptlils  holding  thefe  Opinions 
 thus  crofs  wife,  do  make  a  Controverfie  which  in  this  Particular  looks 
 fomething  like  a  Difpute  (47)  mention'd  by  St.  Chryfofiom.,  that  was  ma- 
 nag'd  in  his  Time  between  a  Chriftian  and  a  Greek  ^  but  fo  unskilfully, 
 that  he  fays,  The  GvtQkfaid  what  the  Chriftian  Jhould  have  fiid:,  and  ths 
 Chriftian  faid  what  the  Greek  Jlmuld  have  [aid. 
 
 It  is  however  a  requilite  Property  of  Sincerity,  to  declare  and  profefs 
 in  any  Point  what  we  think  trueft,  tho'  the  other  fide  do  feem  to  fuit 
 better  with  our  other  Tenets.  The  contrary,  is  to  ferve,  not  the  Truth, 
 but  our  Hypothefis. 
 
 I  am  afraid  we  muft  all  fit  down  in  our  Difquifition  concerning  the 
 Origin  of  our  Souls,  content  with  ths  Comfort,  with  which  St.  Anflin 
 here  fupports  himfelfi^  that  we  know,  if  we  live  well,  whither  we  ftiall 
 go  after  this  State,  without  knowing  how  we  came  into  it.  For  the  Ex- 
 plication that  the  Schools  have  fince  added  to  this  Matter,  with  their 
 creando  infunditur  &  infimdendo  creatur,  has  put  fome  new  Words  into  our 
 Mouths,  but  no  new  Senfe  into  our  Heads. 
 
 I  fhall  here  fo  far  trefpafs  upon  the  propofed  Method  of  quoting 
 the  Pafiiages,  wherein  the  FeUgians  were  concern'd,  by  themfelves  •,  as 
 to  rehearfe  here  what  St.  Anflm  faid  a  great  while  after  on  this  Subjedo. 
 The  Pelagians  in  a  Letter  which  18  Bilhops  of  their  Party  wrote  and 
 publifh'd  by  common  Confent,  pick'd  out  feveral  things  that  feemed 
 abfurd  in  the  Dodtrin  of  the  Catholics-,  and  among  the  reft,  this  j  that 
 
 they 
 
 (47J  In  I.  ad,  Corinth.  Horn,  3, 
 
Chap:  XV.  St,  Auflln.  131 
 
 they  prov'd  the  Propagation  of  Sin  by  the  Propagation  of  Souls,  or  held  Year  af- 
 ^em  as  Points  that  would  ftand  or  fall  together.  St.  Jinfiin^  in  his  An-  certheA- 
 fwer  to  that  Part  of  their  Letter  (48)  fays,  ( oftles 
 
 Thty  add  hcre^  to  cloud  or  confound  the  Matter,  an  ptntiecejfary  Que fl ion  of~'^'^' 
 the  Origin  of  Souls  :  To  the  end  that  by  diflnrbing  things  that  are  flain  by  ^^^"""^ 
 the  Obfcnritj  of  other  Matter s^  they  may  feck  an  Opportunity  of  lying  hid.  For 
 they  fay  that  we  maintain  the  IVopagation  o^'  Sin  together  with  the  Propagation 
 of  Souls  \  which^  tvherc  or  when  they  have  heard  in  the  Speeches,  or  read  in 
 the  Books  of  thofc  that  dejend  the  Catholic  Faith,  I  know  not.  For  tho*  J  do 
 meet  with  fome  things  written  by  Catholics  on  this  SnbjeSl  •  yet  that  was  be- 
 fore the  Defence  of  the  Truth  was  undertaken  againji  thefe  Men^  and  not  in 
 anfwcr  to  any  thir/g  of  theirs. 
 
 But  this  I  fay.  That  Original  Sin  is  fo  plain  by  the  ScriptHrcs,  and  that  it 
 Is  for  given  to  Infants  in  the  Laver  of  Regeneration,  is  fo  confirm'' d  by  the  An^ 
 tiqnity  and  Authority  of  the  Catholic  Fatth,  fo  notoriom  by  the  VraU:ice  of  the 
 Church  ;  that  whatjoever  is  dijpnted^  inquir'^d  or  affirrnd  of  the  Ori-Jin  of  the 
 Soul,  if  it  be  contrary  to  this.^  cannot  be  true. 
 
 This  was  his  conftant  Tenet,  that  tho'  he  inclin'd  to  one  fide  of  the 
 Qiieftion  concerning  the  Origin  of  the  Soul,  yet  he  would  not  have  the 
 Doftrin  of  original  Sin  to  depend  upon  that. 
 
 §.  3.  There  is  one  thing  more  obfervable  from  thefe  two  laft  Paffa- 
 ges  of  St,  A:<ftjn,  viz..  That  there  was  no  fuch  thing  then  us'd,  as  pri- 
 vat  I'aptifm  of  Children  in  Houfes,  except  in  Cafes  of  the  greatefl:  Ex- 
 tremity ;  and  that  even  lick  Children  were  carried  to  the  Church,  if  it 
 were  pcfhble.  For  it  is  of  fuch  that  he  fays.  Men  do  ha(len  and  run  with 
 ^em  to  be  Baptized  while  they  are  alive,  lefl  when  they  are  dead  there  be  no- 
 thing to  be  done,  &c.  It  was  to  the  Church  that  they  ran,  where  there 
 were  large  Fonts  or  Baptifteries,  in  which  Infants  or  grown  Perfons 
 might  be  put  into  the  VVater.  And  it  has  fince  been  decreed  in  a  Ge- 
 neral Council  in  Tmllo,  Can.  ^9.  That  Baptifms  fliall  not  be  in  Privat 
 Chapels,  but  in  the  Public  Church.  ''^^ 
 
 This  was  fo  generally  obferved  from  the  Time  that  Churches  were 
 built,  till  of  late  Days,  that  we  read  of  many  Kings  Sons,  and  Kings 
 themfclves,  converted  to  the  Chriftian  Faith,  that  received  their  Baptifm 
 in  the  Church.  Whereas  now  a  Days  Perfons  of  much  lower  Rank  take 
 the  State  upon  'em  to  expect  it  to  be  brought  home  to  their  Children, 
 tho'  they  are  well.  And  there  they  put  a  great  Contempt  upon  it,  by 
 making  it  a  formal  Ceremony,  fnbfervient  \o  their  Belly  Chear,  and  a 
 Drinking  Feaft  j  little  Regard  being  given  to  the  holy  Sacrament,  or 
 the  Prayers  ufed  thereat. 
 
 In  Cafes  of  urgent  Extremity  the  Ancients  did  indeed  Baptize  any 
 where  ^  in  the  Houfe,  in  the  Bed,  &c.  rather  than  the  Party  fhould  die 
 without  it.  I  mean  to  give  by  and  by  (49;  feveral  Proofs  of  that.  But 
 they  never  did  fo  but  in  fuch  Cafes. 
 
 S  2  The 
 
 (48)  L.  3.  cqiKi-a  duas  E^  ift.  Pelagian,  c.  ro.     (49)  Pare  2.  CH  IX.  §.  2. 
 
132^  Sf.  Auftln.  Chap.   XV, 
 
 Year  af-     The  Church  of  England  allows  of  Baptifm  by  a   Miniller  in  Privafr 
 ^^'rJi^^  ^'  Houfes  in  Cafes  of  NecelTity  ^  but  gives  pohtive  Order,  that  it  be  not 
 po.lles      up^^  except  in  Cafe  of  Danger  of  the  Child's  Death  ^  and  that  fuch  a 
 ^^^..^  Child,  if  it  live,  be  brought  to  the  Church,  and  his  Baptifm  declared 
 there.     And  fome  Bifhops  and  Curats  of  the  faid  Church  do  fhew  a  Zeals 
 to  have  this  Order,  which  has  of  late  been  much  negle(^ed,  put  again  in 
 due  Execution.     But  others  of  'em  feem  more  indifferent  about  it.     And 
 in  moft  Places  it  is  found  a  difficult  thing  to  overcome  that  lazy  and  ir- 
 reverent Cuftom,  which  took  fuch  deep  Footing  among  the  People  in  the; 
 late  diforderiy  Times. 
 
 There  never  was  a  more  capricious  Change  made  by  any  fort  of  Peo- 
 ple in  any  Matter  of  Religion  than  the  EngUf)  Presbyterians  have  made. 
 ■  in  this  Point.  No  longer  ago  than  Qiieen  EU^abeth\  Time,  they  made  it 
 one  of  their  Objeftions  againft  the  En^HjJi  Common-Prayer  Book^  that  it 
 gave  any  Allowance  for  this  Privat  Baptiftn  at  all.  They  pleaded,  That 
 it  is  not  lavpful  either  to  Preach  the  Word^  nor  to  Mln  fler  the  Sacraments  in^ 
 Privat  Corners :  That  they  ought  not  to  be  but  where  the  Church  is  \  and  that 
 the  Church  oucht  not  to  ajfemble  {if  it  be  not  letted  by  Perfccution^  but  in  o- 
 f en  Places :  7 hat  John  baptiz^ed  openly:  That  Aultin,  although  he  were  of 
 that  Mind^  that  Children  could  not  be  faved  vcithont  Baptifm^  yet  in  the  Time 
 of  Necejfity  (  as  it  is  called )  he  does  not  allow  either  of  Bapt.'fn  in  Privat 
 Honfes,  or  by  Women  ;  but  when  there  wm  Danger^  the  Women  hafied  tct 
 carry  the  Children  unto  the  Church. 
 
 Thefe,  and  more  fuch  like  Pleas,  Cartwright  us'd  in  his  Difputation- 
 with  Archbifliop  Whitgift.  (50)  u^nd  fo  yon  fee,  fays  he,  thofe  whom  yoit 
 charoe  jlanderonfiy  w'th  Conventicles^  are  fain  to  glaze  up  the  Windows  that 
 yoH  l)pen  to  Secret  and  Privat  Conventicles.  And  having  mentioned  the  Or-" 
 ders  that  God  hof  fet^  that  it  fiould  be  done  in  the  Congregation,  and  by 
 the  Mtnifter  of  the  Gofpel.  He  adds  this  Rigid  and  Presbyterian  Expref- 
 iion,  j4nd  I  will  farther  fay.  That  altho  that  the  Infants  which  die  withont^ 
 BaptlTLing  Jlwuld  he  ajfuredly  damnd  (which  is  moft  falfe)  yet  ought  not  the 
 Orders  which  God  has  fet  in  his  Church  be  brohn  after  this  fort.  For  as  the 
 Salvation  of  Men  o.-ght  to  be  dear  unto  its ;  fo  the  Glory  of  God.,  which  con-- 
 fifteth  in  that  his  Otders  be  kept-,  ought  to  be  much  more  dear. 
 
 Whitgift,  on  the  other  fide,  (hews  that  the  Book  did  not  fay  any 
 thing  of  Baptifm  by  Women  or  by  Laymen ;  he  pleads  for  no  more 
 than  this,  That  upon  extreme  Necejfity  of  Sicknefs,  Peril  of  Death,  and  fuch 
 like,  the  Curat  may  be  fent  for,  or  fome  other  Mini  ft  er  that  may  foomr  be, 
 come  by,  to  do  it  in  the  Houfe.    But  he  is  not  allowed  that. 
 
 And  yet  how  ftrangely  have  thefe  Men  fince  ran  into  the  other  ex* 
 treme  ?  When  they  came  to  have  the  ordering  of  Matters  in  the  Church, 
 they  (tho'  contrary  to  the  Rules  of  their  own  Directory')  gratified  the 
 Humor  of  the  People  in  this  Matter  far  more  than  ever  the  Church  of 
 
 England. 
 
 ^50)  SeefVhitgift's  Defence  of  AnPwer  to  Admonition.  Tr.  9.  ch.  3,  4,  5.  hi 
 Tr.  2.  ch.  I.,  div.  8. 
 
Chap   XVr.  0^w/7j- ^/ Carthage^  1:5 
 
 ErtgLwd  had  done.  If  their  Religion  had  been  Parliamentary,  as  the  Yearaf- 
 Papifls  (lander  all  our  Religion  to  be  ^  they  could  not  have  taken  a  more  ^^^^^^  ^' 
 violent  Swing  from  one  fide  to  the  other.  '  ^1!^ 
 
 At  prefent  they  and  their  People  make  this  Houfe-Baptifm  the  mofb  \^Ars-^. 
 ordinary   Way  of  adminiftring   that  Sacrament,  be  the  Child  fick  or  "" 
 
 well  :  and  in  IoWo«,  and  other  Places,  where  any  of  them  are,  a  Cler- 
 gyman of  the  Church  of  Eno^land,  cannot  if  he  would  bring  his  Peo- 
 ple to  the  Obfervation  of  the  forefaid  Order  of  the  Church  ^  becaufe  if 
 any  humorfome  Man  or  Woman  of  his  FariOi  have  a  Mind  to  have  their 
 Child,  tho'  in  never  fo  good  Health,  Baptized  in  the  Houfe,  and  he 
 deny  'em  ^  the  next  thing  is,  they  in  a  Pet  fend  for  one  of  thefe  Men, 
 who  are  always  ready  to  do  it. 
 
 There  are  no  Orders  of  the  Church  that  do  come  in  Procefs  pf  time 
 to  be  more  grofly  and  univerfally  abus'd,  than  thofe  that  begin  firlt  to 
 be  difpens'd  with  for  the  State  and  Character  of  the  Perfons  concern^ 
 cd  in  'em.  This  was  firfl  granted  as  a  Privilege  of  Kings,  or  Kings 
 Sons,  as  appears  by  the  Decretals  oi  Clement  the  Fifth-,  and  by  the  Counr 
 cil  of  Cologne^  where  it  is  ordain'd  that  none  but  they  fhould  be  Baptiz'd 
 at  Home.  Afterward  it  came,  I  fuppofe,  to  be  allow'd  to  Noble  Men, 
 and  fo  to  other  Rich  Men.  And  as  every  Body  affefts  the  Name  and 
 State  of  Gentility^  they  think  themfelves  hardly  dealt  with,  if  they  be 
 accounted  in  this  Matter  inferior  to  fuch  or  fuch  of  their  Neighbours. 
 
 This,  and  many  other  Inftances  of  like  Nature  that  might  be  given, 
 Ihould  teach  the  Clergy  to  take  Care  how  they  make  any  Beginning  of 
 breaking  that  Rule  of  Scripture  given  by  St.  James  ( <,\)  againft  any  Re- 
 fped  of  Perfons  to  be  (hewn  in  Church -Matters-,  for  if  you  once  begin 
 there  is  no  Stop  to  be  made  afterward.  Therefore  the  Synod  of  j4ixj  u^-?- 
 Cji)  determin'd,  That  no  Curat  or  other  Priefl  jhouid,  nnder  Vain  of  Ex- 
 communication^  go  to  any  Houfe^  not  even  of  a  Nobleman^  to  adminifier  Ba- 
 ptifm^  except  in  Cafe  of  Necejfity  \  and  that  no  Cafe  jliould  be  taken  to  be  of 
 Neccifity^  but  when  the  Child'' s  Life  is  in  Danger. 
 
 CHAP.     XVI. 
 
 Omtations  out  of  fome  Councils  of  Carthage,  before  the:  .: 
 Pelagian  ControVcrJJe.  . 
 
 §.  I.  r  I  1  H  E  moft  Ancient  Councils  o\' Cayth.rge^  as  well  as  of  other   Ycaraf-. 
 JL     Churches,  are  not  recorded  in  the  Volumes  of  Councils.   The  tcr  the  A- 
 Cuftom  of  regiftring  the  Ads  of  Councils^  and  bringing  them  into  Vo-  poftles 
 lumcs  begun  later.     One  of  the  firft  of  all  the  Councils"  of  Qrrkt^e,  and'297» 
 (except  one  or  two)  of  the  moft  Aacient  in  all  Chriftendom,  fmce  the 
 
 times 
 
 (51)  Ch,  2.  V.  I;  z,  3.     C52)  Bochcll.  Dccrcr.  Ecd.  Gall,  de  Bapcilinc.  cap.  77. 
 
134  Councils  0/ Carthage'.  Chap.  XVL 
 
 Year  a'",  tniies  of  the  Apoflles,  of  which  we  have  any  Remains,  was  that  of  66  Bi- 
 ter the  A-  nrops  under  St.  Cyprian  in  the  Year  after  the  Apoftles  lyo.  which  refol- 
 pcftlcs  ved  the  Queftion  whether  Infant  Baptifm  might  be  adminiftred  on  the  firfl 
 "\^rv  °^  fecond  Day  after  the  Birth,  or  mnft  be  deferred  till  the  eighth. 
 ^^  But  the  Account  of  that  is  given  before  at  large  in  Chaf.  VI.  Thofe 
 that  I  mean  to  recite  here,  are  of  fnch  as  are  fet  down  in  the  common 
 Volumes,  and  were  about  the  latter  End  of  the  fourth  Century. 
 
 And  of  thefe  Dr  Cave  (ij  and  others  have  obferv'd  that  there  is  great 
 Obfcurity  and  Difficulty  in  afiigning  the  very  Year  on  which  they  were 
 held  •,  and  fome  Confufion  by  Reafon  of  the  Carelefners  or  Miil.^.kes  of 
 the  Colledors,  v;ho  have  fometimes  inferted  into  one  Council  forae  of 
 the  Canons  that  have  been  made  in  another.  I  fhall  not  in  thefe  nice 
 Matters  pretend  to  be  wifer  than  other  Men.  But  the  firfl  Canon  that 
 I  fhall  quote,  carries  in  it  felf  a  plain  and  undoubted  Indication  of  the 
 Year  in  which  it  was  Enacted. 
 
 It  is  the  48th  Canon  of  that  Council  of  Carthage  which  is  generally 
 caird  the  Third.  About  the  time  when  this  Council  was  held,  the 
 Schifm  of  the  rc»<^?//?.J began  to  break  apace-  and  thofc  who  had  been 
 brought  up  in  it  came  over  in  great  Numbers  to  the  Communion  of  the 
 Church.  This  Party  of  Men,  as  I  fliew'd  (2)  before,  ditfer'd  nothing 
 from  the  Catholics  in  any  Point  either  of  Dodrin,  or  of  Ceremonies, 
 or  of  Sacraments  *,  but  only  they  accounted  that  Party  in  ySfrica  which 
 was  cali'd  the  Catholic  Church,  impure,  by  Reafon  of  fome  ill  Men  that 
 were  among  'em,  or  by  Reafon  that  fome  of  the  Minifters  thereof  de- 
 riv'd  their  Ordination  from  Bilhops  that  had,  as  was  faid,  been  guilty 
 of  Apoflacy  in  the  former  times  of  Perfecution :  and  all  that  came  over 
 to  them  from  the  Catholics  they  had  been  wont  to  Baptize  anew,  as 
 coming  out  of  an  impure  Church, 
 
 Now  the  Bifhops  of  this  Council  debated  among  thcmfelves  how  far 
 it  was  expedient  to  admit  any  that  return'd  from  this  Schifm  to  the 
 Church,  into  holy  Orders.  And  as  for  thofe  who  having  been  once  ba- 
 pciz'd  in  the  Catholic  Church,  did,  after  they  came  to  Years,  revolt  to 
 the  Donatifls^  and  were  Baptiz'd  by  them :,  they  agreed  that  fuch,  upon 
 their  Return  to  the  Church,  might  be  admitted  to  Lay-Communion,  but 
 never  to  bear  any  Office  in  the  Church.  But  the  Cafe  of  thofe  that  had 
 been  born  among  the  Donat'fis^  and  had  been  in  their  Infancy  Baptized 
 by  them,  and  after  they  came  to  Years  of  Difcretion  difliked  the  Schifm, 
 and  came  over  to  the  Church,  feemM  very  different. 
 
 Concerning  thefe  they  could  not  come  to  any  Refolution  at  the  pre- 
 fent :  And  therefore  they  agreed  that  the  Advice  of  two  of  the  mofl 
 noted  Neighbouring  Churches  fhould  be  askt  in  that  Matter^  and  they 
 made  a  Canon  in  thefe  Words. 
 
 Coticilii 
 (i)  Hift.  lit.  Parr.  2,  pr.g.  ir^.    (2)  CH.  IX. 
 
297. 
 
 Chap.  XVL  Councils  of  Carthage;  135 
 
 Yearaf- 
 
 Concilii  Cartha?.   iert'ii  Can.  48.  rercheA- 
 
 ^  ^  poftles 
 
 De  Donaii^ls^  flacmt  Ht  confulampti  fratres  &   confacerdotes  mstroi  Slri-  \^J^>/-\^ 
 eium  &  Sitnpliclaniim^  de  foils    infantibits   qui  baptizant  nr   penes  eofdem^  ne  "^ 
 
 {Jeg.  an.~\  quod  [m  non  fecentnt  judicio^  ckm  ad  Ecclefiam  Del  [ahibrl  pro' 
 pojuo  fuerlnt  converfi^  parent  urn  l/los  error  Impcdiat,  ne  proveha/Ttur  facrl  alta- 
 rli  mini  fir  i. 
 
 ••  In  Reference  to  the   Donatlfts^  it  is  refol/ed  that  we  do  ask  the 
 
 *  Advice  of  our  Brethren  and  Fellow- Bifhops  Sirlclpu  and  SlmpUcianm^ 
 ^concerning  thofe   only   who  are   in   Infancy    Baptiz'd  among  them; 
 
 *  whether  in  that  which  they  have  not  done  by  their  own  Judgment, 
 '  the  Error  of  their  Parents  (hall  hinder  'em,  that  when  they  by  a  whole- 
 '  forae  Purpofe  (hall  be  converted  to  the  Church  01  God,  they  may  not 
 'be  promoted  to  be  Minifters  of  the  Holy  Altar. 
 
 The  Colledion  that  is  called  Concilium  ^frlcanum^  has  this  fame  Canon 
 capittdo  14.  Slrlclm  was  at  this  time  Bifhop  of  Rome,  and  SimpUclanus  of 
 Mdan.  So  that,  as  I  faid,  this  Canon  gives  us  from  it  felf  a  clear 
 Proof  of  the  Year  when  it  was  made,  vlr^.  Anno  Dom.  5 97.  for  Sim- 
 pliclanHs  vvas  not  made  Bifhop  of  Milan,  till  the  Beginning  of  this  Year 
 when  he  came  into  the  Room  of  St.  ^mbrofe,  who  died  then:  and  in  the 
 Beginning  of  the  next  Year  Slncim  Bifiiop  of  Rome  died. 
 
 §.  2.  The  Anfvver  of  thefe  two  Bifhops  feems  to  have  been  in.  Favor 
 of  thofe, concerning  whom  their  Opinion  was  asked*,  for  four  Years  af- 
 ter,  the  Council  of  Carthage  determines  the  Point  abfolutely,  that  fuch     gori 
 Perfons  may,  if  there  be  Occafion,  be  promoted  to  the  Miniftry,    The 
 Canon,  leaving  out  the  Digrefiions,  is  this. 
 
 Codex  C^nonum  Ecclejjje  Afrkan£^  Can.  5 7. 
 
 Jurelius  Bifhop  of  Carthage  fpeaks  in  the  Council^ 
 
 and  lays, 
 
 Sitperlori  Confdio  Statuturn  ejfe  mecum  recognofclt  unanlmltas  veBra  ut  hi 
 qui  apnd  Donatiftas  parVitll  baptizatl  fnnt  nondtm  fclre  valentes  errorls  eoritm 
 interltnm,  &  poTleaquam  ad  xtattm  rationis   capacem  perzfenerftnt,  agnita  i/e- 
 
 ritate^  &c. recepti  fknt Sine  dublo  ad  offclum  clerlcatiis  tales 
 
 ejfe  applicandos^  &  maxime  In  tanta  rerum  necejfitate  nnlUts  eft  qui  non  conce- 
 dat. 
 
 QuanqHam  nonnnUi  ejufdemfefU  clericl  cnmplebibus  atque  honor Ibrnfuls  ad  nos 
 [tr  an  fire  defiderent,  &C.  —  Sed  hoc  majorl  fratrum  fnpradiUorum  confderationl 
 
 dimlttendnm  cenfeo. Tantum  de  hU  qui  Infantes  baptlz.ati  fptnt  Jataglmu^-^ 
 
 lit  noJir£,ft  pUcctyln  llfdem  ordlnandii  confmlant  voluntati,  d^c» 
 
 *  You. 
 
x^S  ■Coiwcih  0/ Carthage'.  Chap.XVl, 
 
 Yeai  jt-     '  You  remember  that  in  a  former  Council  it  was  rerolved  that  they 
 ter-hcA-'  vvho  were,  in  their  Infancy,  before  they  were  able  to  underftand  the 
 '  Mifchief  of  that  Error,  Baptized  among  the  Donatisls^  and  when  they 
 
 *  came  to  Age  of  Underfranding,  acknowledging  the  Truth,  &c 
 
 '  they  were  received  by  us. All  will  grant  that  fuch  may  undoubt- 
 
 ^  edly  be  promoted  to  Church  Offices,  efpecially  in  times  of  fo  great  need. 
 
 '  Some  that  have  been  Teachers  in  that  Sed  would  come  over  with  their 
 
 *  Congregations,    if  they    might  have  the    fame  Places  among  us,  e^<:. 
 
 «  But  this  I  leave  to  a  farther  Conlideration  of  our  Brethren^  G^r.  - — 
 
 * Only  that  they  will  confent    to  cur  Detemiination,  that  fi.ch  as 
 
 '  were  Baptized  by  them  in  Infancy,  may  be  admitted  to  Orders. 
 
 This  fliews  plainly  that  the  Doriatijis  as  well  as  Catholics  Baptized  in 
 Infancy  :  Only  thofe  that  had  been  Baptized  by  the  Church  Party, 
 whether  in  Infancy,  or  at  full  Age,  they  would  not  receive  into  their 
 Sed  without  giving  them  a  new  Baptifm ;  becaufe  they  judged  Baptifm 
 given  in  an  impure  Church  was  void,  tho'  it  were  given  in  the  right 
 Form,  and  to  a  Subjed  never  fo  capable :  for  which  the  Church  charged 
 them  with  the  Crime  of  Jnabaptifm^  or  Rebaptizalion.  And  they  were 
 about  this  Time  reduced,  and  came  over  to  the  Church. 
 
 §.  3.  There  are  added  in  the  old  Copies  of  the  faid  Tfc/V/^  Council  of 
 Carthage,  Jmw  Dom.  397  {ov^x  Canons  of  which  it  is  faid,  It  is  not  cer- 
 tain whether  they  belong  properly  to  the  fir fl,  or  fecond^  or  third  Council.  One 
 of  'em  (3)  is  for  abating  to  poor  People  the  Fees  that  were  ufually  paid 
 to  the  Minifter  at  the  Baptizing  of  a  Child.  But  it  being  accounted  by 
 the  moft  learned  Critics  to  be  of  a  later  Date,  and  to  have  been  crowded 
 in  here  by  Mercatqr.,  I  Ihall  omit  the  Recital  of  it. 
 
 §.  4.  The  next  of  the  Councils  cf  Carthage,  in  which  we  find  any 
 Mention  of  Infant  Baptifm,  is  that  which  is  vulgarly  called  the  Ftfth, 
 and  was  celebrated  three  Years  after,  viz..  Anno  Bom.  400.  In  which 
 there  is  a  Canon  that  makes  Provifion  for  the  Cafe  of  fuch  as  had  been 
 carried  away  captive  in  their  Infancy,  into  the  Country  of  the  Barba- 
 rians^ and  when  they  were  ranfom'd,  there  was  none  of  their  Friends 
 left  alive  that  could  certainly  tell  whether  they  had  been  Baptiz'd  be- 
 fore their  Carrying  away  or  not.  Such  Perfons,  or  their  furviving 
 Friends  for  them,  were  in  great  Perplexity  and  Doubt,  v;hether  it 
 Jtvere  fit  that  they  fhould  be  Baptiz'd  sfter  their  Ranfom.  For  if  they 
 were  Baptiz'd  before  their  Captivity,  then  this  would  be  to  Baptize 
 'em  twice-,  which  was  look'd  on  by  all  Chriftian?,  except  the  Marcio- 
 47ites^  to  be  a  great  Prophanation  of  the  Sacrament.  And  if  they  were 
 -not  Baptiz'd  before  ^  then  not  to  do  it  now,  were  to  let  them  die  with- 
 out any  Baptifm  at  all.    The  Words  of  the  Canon  are  thefe  : 
 
 Concilii 
 
 (3)  Labbei  Concil.  It.  Carranza  fumma  ConciL  cor.cil  Carthag,  Tcrtium.  Ic.  Gra- 
 dan.  q.  I .  . 
 
Chap.  XVL  CciincHs  ^/Carthage."  tj7 
 
 Ifearaf- 
 CoHcilii  Carthagtmenfis  Quint i  Canon  6,  poftles 
 
 Placuit  de  infantihia  quoties  mn  inveniuntur  certijfimi  tefits  qui  eos  haptiaa- 
 ^os  ejfe  fine  dubUatione  tiflcntiir^  neque  ipfl  funt  per  atatcm  idonci  de  traditis 
 fibl  (airamenti^  refpondtrc  \  abfcjiie  hHo  fcrupHlo  eos  cjfe  baptlz^andos  :  Ne  ifia 
 trepldatio  cos  facial  facrameritornm  piirgatione  privari.  H.nc  enim  legati  AiaU' 
 rorum  fr aires  voflri  con)nluermn^  &C. 
 
 '  Ic  is   refolved  concerning   Infants  of  vvhofe  having  been  Baptiz'd 
 
 <  there  are  no  pofitive  Witnefles  that  can  give  certain  Evidence,  and 
 
 *  they  themfelves  are   not  capable  to  give  any  Acconnt  of  that  Sacra- 
 
 <  ment  having  been  adminiftred  to  'em,  by  reafon  of  their  Age  ^  that 
 '  fuch  be  without  any  Scruple  Baptized:  left  that  Scruple  do  caufe  'em 
 ^  to  go  without  the  Clean  ling  of  the  Sacrament.     For  our  Brethren  that. 
 
 *  come  from  the  Manritawans  have  asked  our  Advice  on  this  Queftion^ 
 
 *  who  do  ranfom  many  fuch  from  the  Barbarla/is,  &c. 
 
 I  fet  this  Council  at  j^.nno  400.  that  is  the  Year  after  the  Apoflles  300. 
 And  fo  do  all  late  Writers  that  fpeak  of  it,  fet  it  then,  or  within  a 
 Year  or  two  of  that  Time.  Wliich  I  note  becaufe  Biniw  and  fome  0- 
 ther  old  Copies  give  it  a  Date  that  may  feem  at  firft  light  very  abfurd 
 and  inconfdlent,  worded  thus,  Circa  tempora  yinaflafii  Pap£^  pofi  confuU' 
 mm  Cafarii  &  Attici^  fexto  Kalendas  J  unit  habit  nm^  £ra  438.  '  Held  3- 
 '  bout  the  Time  of  Pope  Jnaflafim^  after  the  ConfuKhip  of  Cc-cfarim  and 
 ^  Jtticiis^  fi\'  Days  betore  the  Kalends  of  Jiwe^  in  the  Year  438.  But 
 the  ConfuKhip  of  Ctufariw  and  Atticm  was  in  the  Year  397.  And  Ana- 
 ftafta  came  into  the  See  Anno  398.  and  livM  but  four  Years.  And  Au' 
 relipu^  v/hofe  Name  is  among  the  Bifhops  that  fubfcribed  this  Council, 
 could  not  live  to  43S.  But  all  this  is  reconcil'd  by  taking  that  zy£ra  438 
 not  for  the  Year  of  Chrift,  but  for  the  Year  of  that  ey£ra  which  the 
 Spaniards  call  <-y£ra  Angiifii^  reckoned  from  the  Time  of  the  Senate's  con- 
 firming the  Afts  of  the  Triumvirate,  v;hich  was  (^as  Fetavms  Rat.  Temp, 
 Ft.  2.  c.  24.  fhevvsj  jufl:  38  Years  before  the  Chriftian  zy£ra.  So  that 
 this,  inllead  of  difturbing,  does  confirm  the  Date  of  yunno  Dom.  400. 
 
 So  that  Baroriim^  Sponda?Jus^  Dr.  XJaie^  &c.  place  it  Anno  398.  Jnfid' 
 h'j  and  Cardinal  Perron^  Anno  401.  SchelflratiHi  this  Year  400.  All  in 
 the  Time  of  Anajiajia^s,  And  another  Thing  which  confirms  its  being 
 on  one  of  thefe  Years,  is  the  Matter  of  the  lafl:  Canon  of  it :  And  yet 
 the  diifeient  underflanding  of  fome  Words  of  that  Canon,  caufe  the 
 Difference  in  placing  ic  of  a  Year  or  two.  The  Canon  is  this,  Fejolvedy 
 That  a  Petition  be  made  to  the  mofi  Renovrncd  £?}jperors,  that  all  Rtl  ques  of 
 Idolatry^  not  only  in  Images^  but  in  all  Places^  whether  Groves  cr  Trecs^  be 
 altogether  dijfroyed. 
 
 Now  all  agree,  that  on  the  Year  399.  wa<;  the  mofl  general  Over- 
 t«hfow   of  the  Heathen  Temples,  in  all  the  Empire,  but  efpccially  at 
 
 T  Carthage^ 
 
 300. 
 
r-jB"  CouHc'ih  of  C&nWng^:  Chap.  XVH 
 
 Year  at-  Carthage^  and   in  all  Jfrka.    St.  j^nflin  gives  C4)  the  Account  of  it, 
 ter  the  A-  which  is  very  remarkable. 
 
 p.ftles  -pj-ie  Heathens  had  had  a  Tradition:  very  rife  among  'em,  that  the 
 
 'C^V^   Chriflian  Religion  fhould  laft  but  365-  Years,  to  be  reckoned  from  the 
 ^  Beginning  of  it.     They  depended  upon  an  Oracle  for  this:  The  Oracle 
 
 had  faid,  that  Peter  the  Apoftle  being  a  skilful  Magician,  had,  by  kill- 
 ing and  cutting  in  Pieces  a  Child  of  a  Year  old,  and  burying  the  Limbs 
 of  it  with  certain  Magical  Rites,  raifed  fo  ftrong  a  Charm  for  the 
 Siicccfs  of  the  Chrifuan  R.el"gion,  that  it  mud  now  lafl  for  fo  many 
 Years  as  the  Child  was  Days  old  :  But  when  that  Time  was  expir'd, 
 they  Hiould  fee  it  prefently  come  to  an  end.  And  one  may  perceive 
 by  St.  Ji:ftins  Words,  that  the  Heathens  at  that  Time  expcded  the 
 Extirpation  of  Ckr'jlum'ity  as  confidently  as  the  Papifts  do  now  the  Ex- 
 tirpation of  the  Northern  Hercfa. 
 
 St.  y^urtin  allows  them  the  latefi:  Time  they  could  fiippofe  for  the- 
 Beginning  of  Chriitian  Pxcligion,  i'i^l.  the  VcntccoFi  that  was  next  after- 
 Ghrifl'';  Death.  He  fnews  that  36  >  Years  reckon'd  from  that  VtntecoFl^ 
 do  end  in  the  Confaldiip  of  Honormt  and  EntychUnm^  which  is  in  our 
 way  of  reckoning,  the  Year  398^  Norv^  fays  he,  the  next  Tear  to  that^.. 
 being  the  ConfidP'tip  of  Honorius  and  Manlius  Theodorus,  rrhen,  according 
 to  that  Oracle  of  Vevils,  or  Figment  of  Afcn^  there  fimdd  have  been  no  [uch 
 thino-  as  Christian  Religion  in  the  World^  what  xoas  done  in  other  Countries  I" 
 had  not  occafon  to  cnqtlre  •,  bat  this  I  knorv^  that  in  Carthage^  the  jnofi- 
 7J0ted  and  eminent  City  of  all  Africa,  Gaudentius  and  jovius,  the  Emperor 
 Honorius'jr  Lieutenants^  did^  on  the  igith  of  March,  pull  down  the  Temples 
 of  the  falfe  Gods,  and  break  in  pieces  their  Idols.  From  which  Time  to  this 
 p-efent^  being  abnofl  50  Tears^who  does  not  fee  how  much  the  Worflnp  ofChrift^s^ 
 Name  has  cncreafed  I  Effecially  fmce  many  of  thofe  are  become  Chrisllans^ 
 ■who  rvere  before  kept  back  from  the  Faith^  by  that  Prophecy^  rvhichj  now  ths 
 Time  is  paHj  they  perceive  to  have  been  a  foolijlx  and  idle  one. 
 
 Baroniy.i  thinks  that  this  Order  of  Honorita^  for  raiing  the  Heathca 
 Temples,  was  given  by  him  in  Compliance  wich  that  Petition  made  by  this 
 Council  of  Carthage  \  and,  if  fo,  the  razing  being  ^nno  399^  tiie  Council 
 mull  have  been  the  Year  before.  But  ochers  think  that  the  Style  of  ther 
 Petition  fuppofes  the  Templeii  and  fuch  public  Places  of  Idolatry  at  Car- 
 thao-e  to  be  dellroyed  already ;  and  that  the  Bifhops  delire  the  Emperor 
 to  compleat  that  good  Work,  by  extirpating  all  the  Remains  of  Ido- 
 latry praftis'd  with  Images  plac'd  in  Groves^  Trees ^  &:c. 
 
 This  latter  feems  the  more  probable  by  the  \/Vords  of  the  Petition, 
 So  the  Council  may  be  fuppos'd  to  be  the  Year  after  the  Emperor's  firfl 
 Order,  viz..  Anno  Chrifii^oo,  but  however,  it  appears  to  have  been  about 
 this  Time. 
 3$o.  §•  S-  There  had  been,  as  it  feems,  in  fome  Council  at  Hippo  before, 
 that  Time,  a  Refolution  to  the  fam^s  ?uv])0ic^  viz..  That  thofe  who  had 
 
 no.- 
 
 (4./  De  civirate  Dei,  1.  iS.  c.  53^  54, 
 
'Chap.  XVf.  'Council  of  HIppo.^  1-59 
 
 Eo  certain  Proof  of  their  Baptifm  in  Infancy  fiioiild  be,  for  Certainty,    Ycarar- 
 Baptized  now.    For  there  is  in   Labbe\  CoHeclion,  and  in  the  7i^^^«'c- ter  the  A- 
 hurguifei  (5^  at  the  Year   397.  fet  down  a  Copy  of  a  Synodical  Letter  P*^-^'^^^ 
 dated  Caf^rio  and  jlttico  Cff.  wherein  they  complain,   That  t'bofe  thipgs  ^^^'^^^ 
 which  had  been  lo7ig  ago  Enalhd  in  the  Council  0/ Hippo  had  not  been  fo  duly 
 put  in  Execution  as  they  ought.     They  enjoin  better   Execution  of  thenr 
 for  the  future,  and  to  that  purpofe  give  a  Breviate  of  'em,  being  41  ia 
 Number:  The  40th  of  which  is  given  thus,  Dc  his  qui  nullo  tcliimcmo  fa 
 bafti^atos  noverurit^  lU  bapiizentur.  '  For  thofe  that  are  not  fure  by  any  E- 
 ■*•  vidence  that  they  have  been  baptized  :   That  they  be  now  Baptized. 
 
 §.  6.  It  was  not  long  after  thefe  Times  that  Leo  the  Fit  11,  Birfiop  of  3^.0; 
 Eome^  had  occaiion  to  conJider  of  the  fame  Cafe  in  a  Synod  at  Rome-^ 
 and  he  has  left  an  Epiille  on  that  Subjsd:  Vv^hich,  tho'  it  be  fomething 
 Liter  than  the  Period  of  Time  which  1  have  propos'd  to  fearch,  Leo 
 •being  made  Bifhop  of  that  See  in  the  Year  of  Chrift  440,  yet  it  being 
 fo  particularly  relating  to  this  Matter,  I  fhall  here  tranfcribe  fo  much 
 of  it  as  is  to  this  Purpofe.  It  is  direded  to  Neon^  Bifhop  of  Ravenna^ 
 and  is  the  37th  among  his  Epiftles. 
 
 '  Wc  have  been  given  to  underfland  by  the  Relation  of  fome  Bre- 
 ^  thicn,  that  feveral  Captives,  who  were  carried  into  Captivity  at  that; 
 ^  Age  which  has  no  firm  Knowledge  of  any  thing,  do,  now  they  are  rc- 
 ^  ftor'd  to  their  Liberty  and  their  Home,  defire  the  Remedy  of  Baptifm. 
 "  But  by  reafon  of  the  Ignorance  of  their  Infancy,  they  cannot  reraem- 
 
 *  ber  whether  or  no  they  have  received  the  Sacrament  of  that  Myftery 
 
 *  before.  And  that  by  reafon  of  this  uncertain  State  of  Remembrance, 
 *^  their  Souls  are   brought  into  Danger  ^    for  that   under  Fretenfe    of 
 
 *  Caution  the  Grace  is  denied  them,  Q^idi  ideo  non  impenditHr  quia  piitatiir 
 
 *  imper;fa,  being  therefore  not  given  them,  becaufe  it  is  fuppos'd  that  they 
 '^  have  had  it  already, 
 
 '  When  therefore  the  Scrupuloufnefs  of  fome  Brethren  did,  not  with- 
 
 *  out  Caufe,  make  a  Doubt  of  Ad  mini  ft  ring  to  fuch  Perfons  the  Sacra- 
 '  ment  of  our  Lord's  Myftery,  We  did,  as  I  faid  at  a  Synodical  Meet- 
 '  ing  take  this  fort  of  Cafe  into  our  Conlideration,  and  fet  our  felves  to 
 
 *  difcufs  the  point  with  a  careful  Diligence,  according  to  the  Opinion 
 
 *  of  every  one :  That  by  the  Judgment  of  many  confidering  the  Matter 
 
 *  together,  we  might  more  certainly  fix  on  the  Truth.     And  that  which 
 
 *  by  God's  Guidance  came  into  my  Mind,  the  numerous  Confent  of  ths 
 ^  Brethren  confirmed. 
 
 *■  We  ought  then,  above  all  Things,  to  beware  that  while  we  fliew  a 
 
 *  fort  of  Caution,  we  do  not  fall  into  a  Failure  of  regenerating  their 
 
 *  Souls.  For  who  would  be  fo  addicted  to  his  Sufpicions,  as  to  de- 
 '  fine  a  thing  to  be   true,  which  without  any  full  Proof,  he  by  an  ua- 
 
 *  certain  Opinion  furmifes  to  be  fo?  Therefore  whenas  neither  he  that 
 fdelires  the  Regeneration  docs  remember  that  he  was  ever  B-ptiz  d, 
 
 T  2  *  nor 
 
 (5)  Cent.  4.  c,  9.  de  Synodis  pag.  ^66. 
 
140  Leo  the  Fhff.  Chap.  XVL 
 
 Yearaf-'  nor  any  one  elfe  can  teflifie  of  his  Confecration  ^or^  Sar.Eiijlcat'ion'J 
 rerrheA- '  there  is  no  Reafon  to  thiuk  there  is  any  Sin  in  doing  this,  when  neither 
 poftles  t  }^g  j-j^gj.  |g  confecrated,  nor  he  that  confecrates  him,  ads  any  thing  a- 
 ^\/\r^  *  gainll  his  Knowledge  [_or  Confckncf]. 
 
 '  I  know  indeed  that  it  is  an  inexcufable  Fault,  when,  according  to  the 
 
 *  Fafhion  of  the  Heretics^  which  is  condemned  by  the  holy  Fathers,  any  one 
 '■is  compell'd  to  reiterate  his  Baptifm,  which  is  once  for  all  given  to 
 
 *  thofe  that  are  to  be  regenerated :  The  Apoitolic  Dodrin  being  againjt 
 '  fuch  a  Pradice,  and  teaching  us  that  there  is  but  one  Godhead  in  the- 
 
 *  Trinity^  one  Conftjfion  in  the  Faith^  and  one  Sacrament  of  Baptifm.    But 
 
 *  there  is  nothing  like  that  to  be  feared  in  this  cafe  ^  for  that  cannot 
 '  be  brought  within  compafs  of  the  Crime  of  Reiteration,  of  which  we- 
 
 *  are  not  fure  that  it  has  been  done  once. 
 
 '  And  therefore  when  any  fuch  Cafe  come,  b^icre  you,  firft  examia 
 
 *  the  Matter  narrowly  •,  and  continue  your  Search  for  a  great  while  (un- 
 *"  lefs  the  Party  feems  to  be  nigh  his  end)  whether  there  be  no  Body  at 
 '  all  to  be  found  that  can  help  out  the  Ignorance  of  fuch  a  Perfon  thai: 
 '  knows  not  his  own  Condition.  And  if  it  appear  that  he  that  wants' 
 ^  the  Sacrament,  is  kept  off  only  by  a  vain  Surmife,  let  him  ccme  with- 
 '  out  Fear  to  the  obtaining  of  the  Grace,  of  which  he  does  not  find  any 
 ^  Evidence  that  he  has  had  it  before.  And  let  us  not  be  afraid  to  open 
 *•  the  Gate  of  Salvation  to  him,  who  cannot  be  prov'd  as  yet  to  have 
 ^  entred  Into  it. 
 
 '  But   if  it  can  be   prov'd  that  any  fuch   Perfon  has  been  Baptized, 
 
 *  tho'  by   the  Heretics-  let  the  Sacrament  of    Regeneration   be   by    no 
 
 *  Means  reiterated  on  him  :  but  let  that  only  which  was  wanting  there, 
 *■  be  now  added  ^  that  he  have  the  Imporition  of  Hands  by  the  Biihop, 
 
 *  for  the  obtaining  the  Grace  of  the  holy  Spirit. 
 
 '  Thefe  Things,  dear  Brother,  I  was  willing  (hould  come  to  the  Know 
 
 *  ledge  of  you   all  ^  left  while  you   allow  too  much  to  your  Scruples^ 
 
 *  the  Mercy  of  God  be  denied  to  tliofe  that  defire  to  be  faved. 
 
 *■  Dated  the  ninth  before  the  Kalends  of  November,  in  the  Confulihip 
 
 *  of  Martian  the  Emperor. 
 
 The  fame  Qiieftion  being  put  to  him  by  Kfffiicui^  Bifhop  of  Narhonty 
 
 ^^o'.     ^^  refolves  it  to  the  (6)  fame  Effed  ♦,  and  fo  does  Gregory  the  Great,  in 
 
 the  next  Age^  (7)  and   fo  does  the  Council  in  Tr*/^  Can.  84.  Anm 
 
 The  Heretics  that  Lto  talks  of,  as  reiterating  Baptifm,  were  either 
 the  Marcionites  who  gave  to  fome  People  a  fecond  or  third  Baptifm, 
 tho'  they  own'd  the  firft  to  have  been  true  Baptifm  •,  or  elfe  the  Dona^ 
 tifts,  who  thinking  no  Baptifm  to  be  true,  that  was  not  given  by  fuch 
 Holy  and  Pure  Men  as  themfelves,  gave  a  new  Baptifm  to  all  that  came 
 from  any  other  Party  to  theirs. 
 
 The, 
 
 (,6)  Ep,  52.  cap.  16,     (7)  L.  iz.  Ep.  3.1« 
 
Chap'.  XVIT.  Vecretd  Ep'ifiUi.  l^j 
 
 The  Church  of  EngUnd  is  very  careful,  as  not  to  let  any  one  g':^  With-    Year  af- 
 but  Baptifin,  fo  alfo  not  to  Baptize  again  thofe  that  have  been  Baptiz'd  tertheA- 
 already.     And  therefore  when  any  Perfon  is  brought  to  Baptifm,  con-  Foftles 
 cerning  whom  they  cannot  be  fure  whether  he  is  already  Baptized  or  '^^°- 
 not,  they  order  him  to  be  BaptizM  with  thefe  conditional  Words  pre-  ^^^"^^^*»^ 
 ceding  the  Form  of  Baptifm,  //  thou  art  not  already  Ba^tizJd^  N.  /  Baptize 
 thee  in  the  Name,  &c. 
 
 It  had  been  ufual  to  do  fo  for  many  hundred  Years  (8j  before.  But  1059,, 
 Lather  found  great  Fault  with  this  Cuftom  •,  and  rojfiui  diflikes  it,  hut 
 gives  no  other  Reafon  againft  it  than  that  there  is  no  Example  of  fuch 
 conditional  Baptifm  in  Scripture,  nor  in  the  Records  of  the  firfl  Ages^ 
 Which  in  a  Cafe  that  fo  feldom  happen?,  is  no  wonder;  for  in  the 
 Church  of  England,  where  it  is  appointed  in  a  certain  Cafe,  yet  that 
 Cafe  being  rare,  very  few  have  ever  had  occallon  to  pradife  it.  But  it 
 is  certain  that  all  that  do  Baptize  in  fuch  a  Cafe,  do  underftand  that 
 Condition,  tho'  they  do  not  exprefs  it ;  for  they  do  it  on  a  Suppofal 
 that  the  Party  is  not  Baptized  already. 
 
 The  next  Council  of  Carthage  that  I  know  of,  that  had  any  Occallon 
 to  mention  Infant  Baptifm,  was  that  u^nno  4.1 1  or  the  Beginning  of  41^,  ^'if^ 
 where  CeleJIim  was  challeng'd  for  denying  Original  Sin,  and  thought  to 
 cfcape  the  Brand  of  Herefie  by  declaring,  that  whatever  he  thought  of 
 Sin  in  Infants,  yet  he  own'd  their  EaptifiTi,  This  Council  is  not  in  the 
 Volumes,  but  St.  ^i^Jjin  has  preferv'd  feme  of  the  Ads  of  it,  by  quo-  o^^' 
 ting  them  in  his  Writings ;  and  I  had  occafion  to  recite  out  of  him  * 
 
 yvhat  is  material  to  this  Purpofe  in  a  Chapter  (9)  before. 
 
 And  the  next  to  that  was  that  j4nno  415.     A  Synodical  Letter  where* 
 ©f  1  Ihall  recite  hereafter  0°) 
 
 CHAP.    XVIf. 
 
 Out  of  the  T>ecretd  Einftles   of  Siricius  and  Iniioceiitias^ 
 
 SiP?ops  oj  Rome* 
 
 §.  i.rriHERE  never  was  a  greater  Cheat  and  Abufe  put  npon  the   Yearaf-^ 
 J_    Church,  and  the  Learned  World,  than  that  Piece  of  Forgery  ter  dieA- 
 of  the  moll  ancient  Decretal  E  fifths.    The  Papifts   themfelves  are  now  poftles 
 afham'd  to  hear  'em  mentioned,  except  fome  few,  whole   Want  of' ail  ^^4- 
 Shame  makes  amends  for  their  Want  of  Learning.  Vl/>* 
 
 The 
 
 (8)  Vide  Voflium  de  baptifmo  Difn.  15.  Art.  ii,  8c  lib,  6,  capir>  Car,  Magnij 
 {7)  CH.  V.  §.  8     (id)  CH.  XIX.  S'  18.         -  '  r.  -  _.-  - 
 
14^  Decretal  Epijlle?,  '    Chap;  XVIU 
 
 Year  af=     The  Hifl'ory  of  'em  in  fhort  is  this :;  The  ancient  Biihops  of  Rome  were 
 
 tei-chcA'  frequently  confultcd  by  the  Country  Bifhops,  and  theBifhopsbf  the  neigh- 
 
 p  <lles      bouring  Churches  in  Cafes  of  Confcience,  Faith,  or  Difcipline.     They 
 
 .a84,         wrote  Letters  in  imfv^er  to  fuch  Qiieftions  as  were  put  to  'em.    Toward 
 
 ^-^^'^^  the  latter  End  of  the  fourth  Century  there  began  a  Cuftom  of  Rcgiftring 
 
 and  Prcferving  thefe  Letters  in  the  Archives  of  that  Church.     This  was 
 
 in  the  following  Times   found  to  be  of  great  Ufe  *,   for   thefe    Letters 
 
 ferved  the  fucceeding  Bifnops  for  Precedents,  when  their  Judgment  was 
 
 denred  in  the  like  Cafes. 
 
 After  many  Ages  it  came  into  the  Mind  of  fome  of  that  Church,  to 
 think  how  great  Pity  it  was  that  that  Cufiiom  of  Regiftring  thofe  Let- 
 ters had  not  began  fooner,  for  there  were  none  extant  in  the  Regi- 
 fters  .that  were  "earlier  than  about  the  Time  I  mention'd. 
 
 The  Way  that  they  took  to  make  up  that  Deficiency  was  fuch,  as 
 that  the  Mention  thereof  mull  make  a  ChriRian  bluih,  vvhencver  the 
 Credit  of  his  Religion  is  attacked  by  a  Heathen.  Some  among  'em  that 
 had  no  Regard  to  true  or  falfe,  put  in  Pradice  that  foul  Artifice  thaD 
 is  ufed  by  Faithlefs  and  Fabulous  Hiftorians-,  who,  when  they  would 
 fet  forth  the  Antiquities  of  their  Nation,  and  find  no  Records  nor  Race 
 of  Kings  fo  ancient  as  they  could  wifh,  do  make  out  of  their  own  Brain 
 Hiftories  of  Times,  Names  of  Kings,  Accounts  of  Wars  and  Succelfions, 
 as  far  back  as  they  pleafe  to  feign.  Of  which  we  fee  Inltances  in  the 
 Fabulous  Hiftories  of  the  Remans,  Britons,  Scots^  zA^^^yptians,  Chinefe,  &:Ca 
 This  is  fcandalous  and  hateful  enough  in  Secular  Hiftories :  But  in  the 
 Concerns  of  Religion,  is  the  higheft  Pitch  of  Impiety  and  Mifchief. 
 
 Finding  that  tlieir  Bilhops  of  the  firft  Ages  had  none  of  thefe  De-^ 
 ■cretal  Efflks  upon  Record,  as  many  of  the  following  ones  had,  they  made 
 ■  fome  for  'em,  and  put  'em  out  tinder  their  Names.  And  as  there  was 
 a  very  corrupt  State  of  that  Church  at  the  Time  when  thefe  Ads  were 
 forged,  the  Authors  of  'em  fail'd  not  to  make  the  ancient  Popes  fay  alL 
 that  they  had  a  Mind  they  fhould  have  faid.  So  that  you  fliall  there 
 frequently  find  fome  Bifhop  of  Rome  of  the  Primitive  Times,  who  was, 
 in  Reality,  an  Humble,  Poor  and  Perfecuted  Bifhop,  ftructing  and  va- 
 poring about  the  Supremacy  of  his  See,  and  talking  of  the  Worfhip  due 
 to  Holy  Images,  &c. 
 
 When  any  Thing  is  difcover'd  and  made  plain,  we  are  apt  to  won- 
 der that  it  was  not  difcover'd  fooner.  It  was  a  Time  of  great  Igno- 
 rance and  Barbarity,  when  thefe  forged  Epiftles  were  put  upon  the  Worldo 
 And  in  the  Beginning  of  the  Reformation  the  Proteftants  were  much  puz- 
 zled with  'em.  They  faw  plain  enough  that  the  corrupt  Doftrines  and 
 Pradices  then  r^ceiv'd,  had^  no  Foundation  in  the  Scripture,  nor  in  the. 
 Writings  of  the  ancient  Chriftians  for  feveral  Ages  ^  but  they  knew  noc 
 what  to  fay  to  thefe  Epiftles,  many  of  which  were  dated  in  and  nigh 
 the  Times  of  the  Apoftles,  and  yet  had  in  'em  rank  Popery.  Thofe  firft 
 BiQlOps  of  all,  Clement^  y^nackt^  Evan  ft,  Jkxander^  Xyftii^s^  and  the  holy 
 Martyr  Tekbhorw-i  &c.  did  there  all  fpeak  the  Language  of  Grtgory  the 
 vn.  ;Ti8. 
 
Chsp.  XVir.  Decretal  Epifiles,  145 
 
 'Tis  true  that  here  and  there  one  of  the  befl  learned  and  rtiofl  free    Yearaf- 
 Men  among  the  Papifls  themfelves,  had  before  that  Time  declar'd  their  ^'Tn'^^^^" 
 Objections  againft  feme  ofthefe  Eplftles.     For  Example,  Cirdinal  C/^/'^-P'^"' 
 mtiy  after  he  had  (hewn  by  plain  Proofs  thit  the  Charter  of  Confi^mln's  ^^ 
 Donation  was  a  Forgery,  adds,  (ci)  ^j  perhaps ^are  fome  other  of  the  large      j^^.. 
 Writings  attrib'^teJ  to  St.  Clement  and  Anaclet.     For  the  Letters  themfelves 
 sx.imind  by  the  drcHmflance!  of  the   Times  of  thofe  A4tn  do  hewray  thcnz- 
 felves.    But  thefe  Exceptions  of  one  or  two  Men  avail'd  nothing  againft 
 the  general  Vote-,   they  were  univerfiilly  recei/'d,  the  Canonills  made 
 Gonllant  life  of  'em,  and  the  Canon  Law  of  that  Time  was  in  great 
 Meafure  made  out  of  'em. 
 
 Ltithe'-  exclaim'd  againft  'cm  after  his  Way,  and  caufed  them  and  the  14 17; 
 whole  Body  of  'the  Decretals  to  be  publicly  burnt  •,  but  be  had  not 
 Learning  eiiongb  to  trace  and  defcry  the  Forgery  of  'em.  But  Bifhop  1456- 
 Jewel  being  to  anfvver  his  Adverfary  Harding.,  who  had  prefs'd  him  with 
 Authorities  out  of  them,  made  ufe  of  his  Skill  in  Ecclefiaftical  Hiftory 
 to  difclofe  plain  Proofs  of  Forgery  in  feveral  of  'em.  And  the  Critics 
 iince,  both  thofe  of  the  Roraifh  and  Reformed  Church,  have,  by  a  par- 
 ticular Examination  put  it  out  of  doubt,  that  all  of  'em,  beyond  the 
 Times  I  fpoke  of,  are  fpurious. 
 
 They  are  never  mentioned  by  any  Writer  of  any  Antiquity  •  they 
 are  written,  not  in  the  Style  that  was  in  ufe  in  the  Time  of  the  Roman 
 Empire,  but  in  that  of  the  barbarous  Age.  The  Dates  of  almoft  all  of 
 'era  are  inconflftent  with  Hiftory,  The  ignorant  Forger  has  made  raofb 
 ©f  'em  fpeak  of  Men  and  Things,  Cuftoms  and  Fornis  that  were  not  in 
 being  at  that  Time.  Befide,  that  each  Epillle  has  in  it  felf  fome  par- 
 ticiJlar  Proof  of  its  being  forged. 
 
 §.  2.  Now  that  which  the  Critics  and  Learned  Men  arc  agreed  on,  i?:, . 
 that  the  Epifiles  of  Pope  Siricii'j^  who  was  made  BiPnop  Anno  384,  are 
 the  firft  of  all  the  Lccreral  Epiftles  that  are  gennin^  i.  c.  that  were  really 
 written  by  the  Men  whofe  Name  they  bear.    'Tis  true,  that  there  are  Epi- 
 files extant,  one  of  Clement^  out  of  which  I  gave  a  Qiiotstion,  CH.  i., 
 §.  I.    and    fome  of  Cornd'ta^  and  one  or   two    more,  which   are    un- 
 doubted, and  are  mention'd   and   valued  by  all  the  Ancients :  \mt  the. 
 Forger  of  the  .Decretals  took  no   notice   of  them  i^  either  becaufe  they 
 were  nothing  for  his  Turn,  or  perhaps  he  was   fo  ignorant  as  not  to 
 know  of  'em.    Thofe  which  he  has  made,  are  of  more  life  to  the  De- 
 Ijgn  of  the  Court  of  Rome^  but  otherwife  of  no  worth. 
 
 But  indeed  the  Church  of  Rome  affords  in  all  but  a  very  few  Wri- 
 ters of  any  Antiquity.  And  if  fne  be  the  Mother,  fiie  was  in  thofe  Times 
 outdone  by  many  of  her  Daughters,  for  Number  of  Learned  Men.  Since 
 Clement  and  Hermas,  who  liv'd  in  the  Apoflles  Time,  and  St.  Bierom^ 
 who  had  his  Education  in  that  Church,  there  has  been  none  that  I  have 
 had  occafion  to  mention  in  this  Trad  till  this  Sirlcii^s. 
 
 §.  3-  Ha- 
 
 (j  i)  Dc  Concordia  CadioUca. 
 
 3-  c,  2. 
 
244  Siricius.  Chap,  XVil 
 
 Year  af-     §.  5.  He  has  feveral  Epiftles  extant  that  are  genu  in,  and  are  mention*d 
 
 terthe  A-  by  Writers  fo  Ancient  and  fo  Learned  as  not  to  be  impos'd  on  by  the 
 
 poftlcs.     forementioned  Forgery.     And  the  Marks  of  Popifh  Worfhipthat  are  fo 
 
 ^^ -^^  frequent  in  the  elder  forged  Epiftles,  are  all  vanifh'd  again  in  thofe  of 
 
 Siricim  and  Innocent^  and  of  feveral  Popes  that  fucceeded  them.     That 
 
 which  I  have  occafion  to  quote  is  the  firft  of  'era,  which  is  written  to 
 
 Himeritis^  Bifhop  of  Arragon  in  Spain. 
 
 He  gives  him  feveral  Diredions  about  Eccleiialtical  Matters,  and  finds 
 fault  with  many  Things  that  by  his  Information  he  underftood  to  be 
 jTianag'd  diforderly  in  that  Church,  k  is  divided  into  ij  Chapters  or 
 Paragraphs  j  whereof  the  fecond  is  this : 
 
 SiricH  Epifc/)pi  Decretalis  Efipola  prima.    Capitulo  fecundo, 
 
 Scqiiitur  de  diver  [is  haftlz^andomm  tempor'hm^  front  iinicnlqus  libitum  fneritf 
 improbabilii  &  emcndanda  confufto\  qua  a  noftris  confacerdotibm  (cjtiod  com- 
 -moti  dicimm)  non  ratione  autorttatis  alicujm^  fed  foil  tcmeritate  prtzfumitiir, 
 ^Vt  paffim  ac  liber e  natalitiis  Chrisli^  fen  yipparitiorM  nee  non  &  ^pofiolo- 
 rum  fen  Martymm  fejiivitatihm,  innumera  {ut  ajfcris)  pkbes  baptifmi  myfic* 
 riiim  confequantur.  Cam  hoc  fibi  privikginm  d^  apitd  nos  G^  apud  omnes  Fc- 
 clefas  Dominicum  fpecialiter  cnm  Pentecofie  fpu  Pafcha  defendat.  J^ibuj  fo- 
 ils per  annum  dicba^  ad  fidem  confinentibiis  generdia  baptifmatis  tradi  conve- 
 nit  fact  amenta.  His  dmitaxat  elcBis  qui  ante  quadraginta  vd  eo  ampitiis  4ies 
 iwmen  dederintj  &  exorcifmis  qttotidianifque  orationihpu  atqne  jcjuniis  fuerint 
 sxpiatiy  qitatemti  Apoftolica  ilia  impkatnr  praceptio^  lit  expnrgato  fermento  ve* 
 tcri  nova  incipiat  ejfe  confperfio. 
 
 Stent  ero-o  Tafchakm  reverentiam  in  nullo  dicimns  effe  mimtendam^  ita  in- 
 fantibu^s  qui  necdurn  loqui  poti'.erint  per  at  at  em  ^  vcl  his  qmbtu  in  qiialibtt  ;;f- 
 vejjltate  opus  fnerit  facra  nnda  baptifmatii  omni  voliimui  celeritate  fucciirrii 
 Ne  ad  nofirantm  perniciem  tendat  animarum^  fi  negato  dejtderantibfts  fonte 
 jaliitari  exlens  HnnfqitifqHe  de  feculo  &  regnnm  perdat  &  vitam. 
 
 ^uicHnque  etiam  difcrimen  naiifragii,  hofiilitatis  inciirfii7?j^  obfdionis  ambi^ 
 guum,  vcl  cujiijl  bet  eorporalis  £gritHdinis  defpcrationes  inciderint,  C^  fibi  uni- 
 CO  crcdnlitatis  anxilio  popofcerint  fubveniri^  eodcm  qfio  pofcunt  momenta  tern' 
 Jioris  expetita  regencrationis  pramia  confequantur. 
 
 '  There  is  alfo  a  blameable  Diforder  which  ought  to  be  amended,  in 
 
 *  Baptizing  at  various   Times  as   every  one   fanlies  ^  which  our  fellow 
 
 *  Bifhops  among  you  do  venture  to  pradife,  as  I  am  fomething  vext  to 
 
 *  hear,  not  by  the  Rule  of  any  Authority,  but  by  meer  Rafhnefs.    So 
 
 *  that  great  Numbers  of  People  do,  as  you  fay,  receive  their  Baptifm, 
 
 *  fome  at  Chrijimas,  fome  at  the  Epiphany^  and  fome  on  the  holy  Days  ot 
 
 *  the  Apoftles  and  Martyrs.  Whereas  not  only  in  our  Giurch,  but  in  all 
 '  Churches,  ourLord's  Paffovcr  {viz..  Eafter'}  together  with  its  Pentecof}^ 
 
 *  does  peculiarly  challenge  this  Privilege  to  it  felf  On  which  Days  of 
 ^  the  Year  alone  it  is  fitting  that  the  common  Sacraments  of  Baptifm 
 '  ihouid  be  given  to  thofe  that  come  to  the  Faith.     And  that  thofc  only 
 
 '  (hould 
 
Chap.  XVII.  Sirlcius^  14; 
 
 *  fhould   be  admitted  who   have  given   in  'their  Karnes  forty  Days  or  Year  af- 
 
 *  more  before,  and  have  been  cleanfed  by  Exorcifms  [or  Refuwciations  o/terrhe  A- 
 «  the  Devil  and  Wickednefs']  and  daily  Prayers  and  FaRings,  to  the  end  that  P^^^^^^ 
 
 *  that  Precept  of  the  Apcltle  may  be  fulfilled  oi  pirgifig  out  the  old  Lea-  ^^^^U^-.^ 
 
 *  'uen-,  that  there  maj  he  a  new  Lu>?:p, 
 
 ""   *  As  therefore  I  affirm  that  the  Refpe^H:  due   to  the   Fcaft  of  Ea^cr^ 
 
 *  ought  by  no  means  to  be  diminifhed  ^  fo  my  Meaning  is,  that  as  for 
 •Infants,  who  by  reafon  of  the'r  Age,  are  not  yet  able  to  fpeak,  and  o- 
 'thersthat  are  in  any  Cafe  of  Necefiity,  they  ought  to  be  rcliev'd  with 
 
 *  all  fpeed  poffible-,  left  it  turn  to  the  Perdition  of  our  own    Souls, 
 '  if  we  deny  the  Water  of  Salvation  to  any  one  that  flands  in  need, 
 
 *  and  they  departing  this  Life,  do  lolc  their  Kingdom  and  their  Life. 
 
 '  Whoever  alfo  (hall  be  in  Danger  of  Shipwrack,  or  of  the  Aflaults  of 
 '  Enemies,  or  of  a  Siege,  or  fliall  be  likely  to  Die  of  any  bodily  Sick- 
 
 *  nefs,  and  fhall  defire  to  be  aflilted  with  that  which  is  the  only   Ar- 
 '  mour  of  our  Faith  [or,  RcUgiorf]  that  they  have  the  Gift  of  Regenera- 
 
 *  tion  which  they  defire,  the  fame  Moment  that  they  delire  it. 
 
 1  have  fet  down  this  the  more  at  large,  becaufe  we  fee  by  it^  that 
 at  the  fame  time  when  they  in  hit  upon  thofe  Preparations,  and  perfo- 
 nal  Qualifications  of  the  Adult,  they  do  except  the  Cafe  of  Infants. 
 'Tis  common  for  fome  Aniipiedobapti[t  Writers  to  quote  fuch  Paflages 
 as  the  Forepart  of  this,  taken  by  it  felf,  would  be,  as  Teftiraonies,  that 
 fuch  Authors  allow'd  no  Baptifm  of  Infants,  becaufe  they  require  thofe 
 preparatory  Exercifes  of  all  that  are  to  be  Baptized.  This  1  have  feen 
 done  a  hundred  Times,  when  the  fame  Author  that  is  quoted  does, 
 fometimes  in  the  fame  Treatife,  as  here  ^  and  fometimes  in  other  Parts 
 of  his  Works,  fhew  that  Infants  are  to  be  Baptiz'd,  as  being  in  a  Cafe 
 that  is  exempt  from  the  general  Pvule  that  requires  Faith,  Prayer,  Re- 
 pentance, and  other  perfonal  Preparation.  'Tis  no  wonder  that  they  do 
 thus  with  other  Books,  when  they  can  hardly  forbear  doing  it  with  the 
 Catechifm  of  the  Church  of  EngUnd^  which  requires  Repentance  and  Faiih 
 of  Perfons  to  be  Baptiz'd  ^  but  fhews  by  the  next  Words,  that  the  Cafe 
 of  Infants  is  an  exempt  Cafe.  This  Prsclice,  iho'  not  always  ^o  pal- 
 pable, yet  is  in  effeci:  always  as  unfair  as  that  with  which  Wills  charges  Dan- 
 vers^  (izj  viz..  for  quoting  the  Canon  of  a  certain  Council  as  Enacting, 
 that  none  flioidd  receive  Baptifm  without  rehearfing  the  Creed  and  Lord^s- 
 Prayer^  and  flopping  there  •,  wlien  the  next  Words  arc,  Excc^.t  tlofe,  nho 
 by  reafn  of  ^ge^  cannot  yet  fpcak. 
 
 That  which  Siricius  here  fays,  that  it  was  the  Cnftom  of  the  Church 
 of  Rome  J  and  of  all  other  Churches  to  give  Baptifm  only  at  Eaflcr  and 
 Whitfontide,  excepting  Infants,  lick  People,  and  other  fuch  extraordinary 
 Cafes  may  be  prov'd  from,  a  great  many  other  Authors.  I  fliall  mention  no 
 more  but  TertnlUan^  for  his  Antiquity,  He  fays  (i^")  The  mofi  folen.K. 
 'time  for  Baptifm  u  Eafter,  at  which  Time  the  Pajpon  of  o:tr  Lord.,  into  irhuh 
 '  U  mt 
 
 (12)  Appeal  to  Biipdft?  ngainft  f/.  D.  chap,  i.     (i  3^1  De  biptiGuo,  c.  19, 
 
14^  Sirlciusi  Chap.  XVII. 
 
 Year  af- ire  are  BapiizeJ^  was   performed ^fter  that  the  Pcntecoft  affords  a 
 
 terchcA-  large  Ttme  for  ordering  the  Lavers. But  yet  every  Day  is  the   Lord^s. 
 
 poftles       ^^y  j-jQfiy^  (iny  Time    rrhatever   is  capable  to  be  made  ufe   of  for  Baptifm. 
 
 ^^^^.  Tho'  there  be  jome  Dijfci  ence  oi  to  the  Solemnity^  there  is  none  as  to  the  Grace 
 given. 
 
 §.  4.  1  faid  that  this  Epillle  appears  to  be  genuin  and  not  forged,  a- 
 mong  the  others  of  the  foregoing  Popes,  by  the  Mention  that  is  made  of 
 it,  by  Authors  fo  Ancient  and  fo  Learned,  as  not  to  be  impos'd  on  by 
 that  Forgery.  This  very  Paflage  of  it  is  quoted  by  HincmarM  Rhemen- 
 735-  (is  (^ ^^  ^/7»o  835',  and  by  the  Councii  oi  Trihnr  (if)  A^no  895.  And 
 i  fnppofe  other  Parts  of  it  may  have  been  quoted  by  earlier  Writers, 
 which  I  have  not  had  occafion  to  obferve.  Fhe  pretended  Jfidore^  out 
 of  whofe  Shop  the  forged  Colledion  of  Epifllcs  is  fuppofed  fii  ft  to  have 
 come,  liv'd  about  thefe  Times,  and  feems  to  have  been  Contemporary 
 with  Hincmarus^  but  fomething  the  Elder :  But  as  all  forged  Works  do 
 require  fome  Time  after  their  firfl  Hatching,  to  be  known,  or  at  leaft 
 to  gain  any  Autority^  there  is  no  likelihood  that  {o  Learned  Men  (as 
 Bhcmarm  efpecially  was)  fliould  quote  any  Thing  upon  a  Dependance 
 on  fo  frelh  an  Impofture.  Efpecially  when  neither  he  nor  the  Councii 
 do  quote  it  as  from  Ifidore^  but  as  an  Epiftle  generally  known  in  the 
 World.  And  befides,  the  learned  Critics,  Quefnelbus  Vu  Pin^  &c.  that 
 do  queftion  one  of  Siriclm^s  Epiftles,  as  being  to  be  fufpeded  of  Forgery 
 for  Reafons  they  give,  do  make  no  Qiiellion  of  this. 
 
 By  the  fald  Quotations  of  Hincmams  and  ConciL  Trihurienf.  it  alfo  ap- 
 pears that  the  Cultom  of  limiting  the  Baptifm  of  adult  Perfons  to  Eal?er^ 
 '^9°'  and  the  Times  aforefaid,  continued  in  the  Church  till  their  Time:  and 
 it  did  continue  fomething  longer.  But  of  later  Times  we  hear  no  more 
 of  it.  I  fuppofe,  becaufe  the  Baptifms  of  adult  Perfons  grew  to  be  very 
 few ;  the  Heathen  Nations  being  now  become  Chriftian  ;,  and  hardly  any 
 but  Infants  being  Baptized,  which  were  not  contain'd  in  that  Rule.  For 
 1030.  it  was  but  about  300  Years  after  this  Time  890,  that  Petms  Chmiaccnfis 
 writing  againft  fome  thit  at  that  Time  y4nno  Dom.  1 1 30.  fet  up  a  Doctrin, 
 that  Baptifm  given  to  an  Infant  is  no  Baptifm,  oppos'd  to  'em  this  a- 
 mong  other  Things,  That  if  it  vcere  fo^  then^  whereas  all  Europe  has  had 
 never  a  Perfon  now  for  ^00,  or  hardly  any  for  fOO  Tears^  Baptized  other- 
 wife  than  in  Infancy^  it  has  had  never  a  Chriftian  in  it.  The  place  I  quote 
 more  largely  hereafter.  {\6^ 
 
 §.  5.  This  Order  of  the  Ancient  Church,  that  no  adult  Perfon,  ex- 
 cept in  Cafe  of  Ncceflity,  fliould  be  Baptiz'd  but  at  thefe  fet  and  ap- 
 pointed Times,  was  made  for  a  very  good  and  weighty  Reafon,  viz..  be- 
 caufe there  was  not  fo  much  Care  likely  to  be  taken  of  his  Inftruftion 
 and  Examination  if  he  were  Baptiz'd  at  fome  other  Time  of  the  Year 
 alone  by  hirnfelf,  as  there  was  if  he  were  Baptized  at  Eafier^  when  the 
 
 other 
 
 (14)  Opufculo.  55.  Capitulorum,  cap.  31.    (15)  Can.  12.    (i6)Pc,  2.  CH.VII. 
 5. 
 
Chap.  XVII.  SiriciU?.'  ^47 
 
 other  Catechumenl  were  Baptiz'd.     Becaufe  for  fome  Weeks  before  Eafler^  Year  af. 
 the  Minillers  of  the  Church  made  it  their  Bufinefs  to  Catechize,  Exa-  ccrrhe  A- 
 min  and    Prepare   the  Candidates  for  Baptifm.     They  were  to  give  in  P^-<^s 
 their  Names  forty  Days  before  •,  and  they  were  to  be  able  to  repeat  the  ^^'^• 
 Creed,  &c.   and  to  give  Account  of  their  Faith  twenty  Days  before  ^'^^^^ 
 (fomething  more  or  lefs,  according  to  the  Canons  of  the  feveral  Churches) 
 and  the  People  came  together  to  hear  thefe  Examinations  and  FrofelTi- 
 cns  •,  and  Care  was  taken    that  they  did  fpend    the  Time  in  Prayers 
 Fallings,  and  fuch  other  holy  Exercifes  as  would  fit  'em  for  fo  great  a 
 Change  of  their  State.  ^   And,  becaufe  there  were  at  Eafier  a  great  Num- 
 ber of  'em,  and  the  fpiritual  Good  of  the  Church  did  in  great  meafure 
 depend  upon   their  doing  well  ^  it  was  counted  an  OccalTon  weighty  e- 
 nough  to  require  that  the  whole  Church  fhould  at  that  Time  pray  and 
 faft  with  them  and  for  them,  as  I  quoted  out  of  J^ftin  Aiartyr,  (I'j)  They 
 are  dlrecled  to  pray^  and  'ask  of  God  with   Fading  the  Foraivcnefs  of  their 
 former  Sins^  and  voe  alfo  pray  and  fafi  together  with  them. 
 
 And  this,  I  believe,  was  none  of  the  leaft  Occafions  of  keeping  the 
 Fafi  of  Lent  before  Eafter. 
 
 And  we  fee  alfo  to  this  Day  fome  Remains  of  the  Catechizing  ufed 
 then  ;  for  tho'  the  Church  of  England  do  now  appoint  Catechizing  all 
 the  Year  long,  yet  mofl  of  the  Curats  therein  omit  it  all  the  Year,  ex- 
 cept the  Time  of  Lent ;,  but  at  that  Time  that  Office  is  by  old  Cultom 
 kept  on  Foot.  It  was  to  prepare  the  Candidates  for  Baptifm  at  Eafier 
 that  the  Lent  Catechizing  was  ufed. 
 
 Alfo  in  the  Liturgy  of  the  fame  Church,  and  in  that  of  the  Church 
 of  Romey  the  Collect  for  the  third  Sunday  after  Eafier,  remains  in  that 
 Form  which  feems  to  have  been  compos'd  at  firft  with  a  particular  Re- 
 fpect  to  the  new  baptiz'd  Perfons.  Almighty  Cod,  who  fleweft  to  them 
 that  be  In  Error  the  Light  0/  thy  Trnth^  to  the  Lntent  that  they  may  return 
 into  the  Way  of  Rghteo^fnefs -^  grant  i:nto  all  them  that  are  admitted  into 
 the  Fellow  (hip  of  Chrilt's  Religion,  that  they  may  efchew  thofe  Thinas  that 
 are  contrary  to  their  Profcjfwn^  and  follow  all  fich  Things  oi  are  a<^reejble  to 
 the  fame-)  thro'  our  Lord  jifns  Chrifh  This  is  a  good  Prayer  at  all  Times, 
 and  for  all  Perfons  ^  bun  I  believe  the  firfl;  compofing  it  for  that  Sm- 
 day,  was  in  regard  to  the  Neophytes.  The  Colleds  for  Eafter.,  and  the 
 two  Sundays  following,  referring  to  the  Refurredion,  the  next  was  for 
 them. 
 
 §.  6'.  The  9th  Chapter  or  Canon  of  the  fame  Epiflile  of  5/V/c;/*/,  is, 
 to  blame  the  People  of  Spain  for  choofing  into  the  Miniftry  fome  fjch 
 as  had  been  but  lately  converted  to  the  Chriftian  Religion^  and  he  gives 
 'em  this  Diredion. 
 
 .iUiicimqiie  igititr  fe  Ecclefu  vovit  [J.  vovct^  ohfequiis^  a  fua  infantul  arte 
 pubet  talis  annos  B apt  1  z.ar i  &  Lc^or urn  debet  minifterio  fociari. 
 
 U  2  'He 
 
 (17)  CH.  II.  6.2. 
 
148  Tnnoccnrlus  the  Thft.  Chap.   XVIL 
 
 Ycnraf-      'He  that  devotes  himfelf  to  the  Service  of  the  Church,  ought  to  be-- 
 tcrtbe  A-  '  Baptized  \_i.  e.  ought  to  he  one  that  tvas  baptizJdJ  m  his  Infancy,  before. 
 pdlks      «  Ripenefs  of  Age," and  imploy'd  in  the  Office  of  the  Readers. 
 ^!Arv^       This  Rule  was  a  little  after  repeated  to  the  People  of  Spain^  by  /«- 
 ^  mcrntius^  in  Words  juft  to  the  fame  Purpofe,  only  a  little  plainer,  which 
 
 1  fhall  recite  prefently. 
 
 §.  7.  After  Sirkius^  Jr^aflafms  fate  but  about  3  or  4  Years,  and  was 
 fucceeded  by  Innocmtim  the  Firft.  He  mult  hive  been  a  Man  of  Note- 
 in  the  Church  before  the  Year  400,  for  it  was  in  the  Year  402  that  he 
 was  made  Biihop  of  Rome.  He  alfo  has  fome  Decretal  Epiflles  (befides 
 thofe  to  the  Council  of  Carthage^v^\\\C^  I  fliall  cite  hereafter}  that  men- 
 tion Infant  Baptifm,  and  are  by  all  acknowledged  to  be  genuin. 
 
 His  hrft  is  written  to  Deccntlus^  Bi(hop  of  Engubium^  giving  h!n1'  his. 
 Refolution  in  feveral  Things,  wherein  he  had  demanded  it:  Whereof, 
 the  third  is,  that  tho'  the  Presbyters  might  baptize  Infants,  yet  only 
 Bilhops  might  give  them  th-e  Chrifra,  or  anointing  on  the  Forehead,  which 
 was  in  thofe  Times  given  after  Baptifm  :  It  is  as  follows. 
 
 Ev'rfloU  Decretdis  Imocenth  ad  Decent  him.  Can.  3,, 
 
 Yearaf-  Tie  conjigtiandis  vcro  wfantibi4S,  manifefium  csi  non  ah  alio  quam  Fpi^ 
 rer  the  A-  fcopo  fieri  licere.  Nam  preshyteri,  licet  fint  facer<dotcs^  pontificatns  tamen  api' 
 poftles  cem  non  hahent.  H<zc  autem  pontificibiis  JoLs  deheri^  nt  zcl  ccnjignent  vel 
 3'^°*  parade  turn  [piritum  tradatit,  non  folhm  confueti'.do  Ecclefiafiica  demon  fir  at ^  VC" 
 
 ^'^''y^    ritm  Gr  ilia  leBio  j4tiuiim  jlpoHQlormn^  qndi  ajferit  Par  urn  &  Joannem  ejje 
 
 dircElos   qui  jam  haptizatis  traderent  [piritHm  janUum.     Nam  preshyteris  fen. 
 
 extra  Epifcopitm  fen  pneftnte  Epifcopo  cr.m    haptizant^    Chrifmate   baptizatos 
 
 74n^er€  I  ctt   fed  quod  ah  Epifcopo  fuer it  confccrathm  j  non  tamen  frontem  ex. 
 
 codem  oleo  fgnare,  qiiod  folis  dthetur  Ep'ifcopis^  &C. 
 
 '  As  for  the  anointing  of  Infants  On  the  Forehead  with  the  Chrifm,  it 
 
 *  is  plain  that  that  ought  to  be  done  by  none  but  th«  Bifnop.  For. 
 *-  Presbyters,  tho'  they  be  as  Priefl:s,yet  they  have  not  thep re- eminence 
 *"  of  the  chief  Priefts.  And  that  it  is  lawful  for  the  chief  Priefts  only, 
 '  either  to  anoint  on  the  Forehead,  or  give  the  Holy  Spirit,  appears 
 '  not  only  by  the  Cuftom  of  the  Church,  but  alfo  by  that  Place  in  the 
 
 *  u^^s  of  the  Jpofilesj  which  tells  (18  j  us,  that  Peter  and  John  were  fenC 
 '  to  give  the  Holy  Spirit  to  fuch  as  were  already  baptiz'd.  For  when 
 'Presbyters  do  give  Baptifm  either  in  tlie  Prefence  of  the  Bifhop,  or 
 <  out  of  his  Prefence,  they  may  anoint  the  baptized  Perfon  with  Chrifm, 
 *-  provided  it  be  fuch  as  has  been  Confecrated  by  the  Bifhop^  but  they 
 '  muft  not  anoint  the  Forehead  with  the  fame  •,  for  that  is  peculiar  to 
 
 *  the  Bilhops,  &c. 
 
 Tho'  this  place  do  not  mention  the  Baptifm  of  thefe  Infants,  yet  it 
 plainly  fuppofes  it.  The  Chrifm  was  never  giv^n  ta  any  till  they  wer^i 
 'baptiz'd.  Th« 
 
 (IS)  Aids  8.  i4,. 
 
Chap  XVII.  rnnocentius  the  Firsi.  149^ 
 
 The  Rule  that  lie  fets  here  that  none  but  the  Bifhop  mnfl  give  the    Yearaf- 
 Chrirm   on  the  Forehead,  was  the  ordinary  and   general  Rule  of  that  ^'^i:^ he  A- 
 Church  ^  but  yet  difpens'd  with  in  the  Cafe  of  Want  of  Bifhops,  or  their  po^^^s. 
 Default  of  doing  their  Office,  as  I  fliew  hereafter  (19).  ^^^ 
 
 §.  8.  The  other  PafTage  of  Innocemim^  which  is  to  the  fame  EfFecl 
 with  that  which  I  recited  from  Siricim^  is  in  his  24th  Efiftle^  which  was 
 written  to  a  Synod  then  met  at  Toledo-^  whereof  the  jth  Chapter  is  a 
 Rule  given  for  the  Qiialifications  of  fuch  as  were  to  be  admitted  to  the 
 Miniflry.  He  had  determin'd  in  the  foregoing  Canons,  that  no  Law« 
 yer,  Soldier,  or  OfKcer  of  the  Temporal  Court,  (hould  be.  received  to 
 holy  Orders,  and  then  gives  the  Qualifications  following. 
 
 IpifioU   Imocentii  pr'imi  ad  S)noclum  Toletanam  Can.  quiniUT^ 
 
 Quaks  vera  eligendi  funt  in  ordine  ckricorum  evidens  forma  declarat^  i.  e^ 
 ejHi  ab  ineunte  £tate  buptiz.atl  fittrint^  &  Le^iorum  officio  foci  at  i^  vel  ft  ma" 
 jores  junt  cum  fiierint  Dei  gratiam  confecuti^  ftatim  fe  Ecclefiafiicis  ordinibm 
 mancipaverint. 
 
 '  Aiid  as  to  the  Qiialifications  of  fuch  as  are  to  be  cfiofen  into  the  Mi- 
 '  niflry,  there  is  a  certain  Rule,  w'^.  That  they  be  fuch  as  have  been  Ba- 
 <  ptiz'd  from  their  Infancy,  and  have  been  Educated  in  the  Office  of 
 '  Readers :  Or,   if  they  were  older  before  they  obtain'd  the  Grace   of 
 
 *  God,  then  that  they  be  fuch  as  did  prefently  upon  it  addict  themfelves 
 
 *  to  Offices  of  the  Church. 
 
 It  has  been  often  enough  faid  already,  That  there  were  in  thofe  Times, 
 befides  thofe  that  were  Baptiz'd  in  Infancy,  feveral  that  turned  from 
 Heathenifm  to  Chriftianity  at  their  ripe  Age.  Such  the  Canon  would 
 not  have  to  be  put  into  Holy  Orders  ^  but  only  fuch  as  were  Baptked 
 in. Infancy:  unlefs  thofe  fo  converted  have,  from  their  firll  Coming  to 
 the  Faith,  addifted  themfelves  to  the  Service  of  the  Church,  in  the  lower 
 Offices :  To  prevent  the  Inconvenience  mention'd  by  St.  Paid,  in  pre- 
 ferring Novices,  Tio)  or  Neophytes,  i.  e.  Perfons  but  lately  Baptiz'd 
 or  made  Chriftians. 
 
 (i9;Pc.2.CH.IX.  §.8.     (20)1  Tirr.3.6, 
 
 G  H  API 
 
ip  PauHnus.  Chap.  XVIIJ. 
 
 Year  af- 
 ter rhe  A- 
 
 poftles  CHAP.     XVIII. 
 
 Out  of  Paulinns  ^ifl)op    of  Nola,  and  another  Paulinus 
 Deacon  of  the  Church  of  Milan. 
 
 %i.'T\JHlinm,  Bifhop  of  Nola^  had  been  a  Heathen  Man:  during 
 \^  which  Time  he  had  addicted  his  Mind  to  Poetry  and  Oratory. 
 After  he  became  a  Ghriftian,  he  made  ufe  of  thofe  Faculties  on  Relig;!- 
 ous  Subjeds.  And  SnlfitiHi  Severm^  who  had  built  a  Church,  defired  hlni 
 to  compofe  fome  proper  godly  Sentences  to  be  written  in  federal 
 Places  of  the  Church,  and  particularly  at  the  Font,  or  Place  of  Bapti- 
 zing. Pauliniis  fends  him  a  Letter  in  Anfwer,  containing  fsveral  fuch 
 Sentences:  It  is, 
 
 Ep}^.  32.  qUiS  eft  dmchcma  ex  iis  qiit  funt  ad  Sever  urn. 
 
 And  in  one  of 'em  compos'd  in  Verfe  for  the  Font,  there  is  this  Di- 
 ilich, 
 
 Jnde  parens  facro  ditcit  de  fonte  facerdos 
 Infantes  niveos  corpore,  corde,  habitn. 
 
 '  The  Prieft  from  th'  holy  Font  do's  th'  Infants  bring, 
 '  In  Body,  in  Soul,  in  Garments  white  and  clean. 
 
 As  he  refers  to  the  Cleannefs  of  the  Body,  by  wafhing  in  the  Font, 
 and  of  the  Soul,  on  account  of  the  Forgivenefs  of  Sins  granted  in  that 
 holy  Sacrament  -^  fo  what  he  fpeaks  of  the  Whitenefs  of  their  Garments, 
 is  according  to  the  Cuftom  then  us'd  all  over  the  Church,  of  Clothing 
 the  new  Baptiz'd  Perfons,  whether  Infants  or  grown  People,  in  Albes^ 
 or,  white  Garments. 
 ^  §.  2.  If  there  were  not  Teftimonies  enough  of  the  Cuftom  of  Bapti- 
 sing Infants  in  this  Age,  this  alone  would  not  be  fufficient  to  prove  it. 
 For  there  being  nothing  but  the  Word  Infants  fingly  mentionM,  with- 
 out any  other  Circumftances  fettiag  forth  their  Age  ^  and  there  being 
 a  Cuftom  about  thefe   Times   of  calling  by  a  Metaphorical  Speech,  all 
 the  new  Baptiz'd  Perfons,  Infants^  whether  they  were  Young  or  Old  :  It 
 is  a  Queftion  whether  Paulinns  did  by  that  Word  intend  to  reftrain  the 
 Senfe  to  Infants  in  Age,  or  whether  he  meant  only  to  defcribe  the  Pro- 
 ceffion  of  the  Prieft  leading  from  the  Font  a  Number  of  new  Baptiz'd 
 Perfons  in  general,  in  their  Jibes. 
 
 That  there  was  fuch  a  Cuftom  of  Calling  new  Baptized  Perfons,  by 
 the  Name  of  Infants^  about  this  Time,   appears  by   feveral   Inftances. 
 
 Caiidentm, 
 
Chap;   XVIII.  Paiillnus:  f^i 
 
 Caiidentim^  who  was  Bifhop  of  Brefcia  about  this  time,  has  an  Oration,   Year  af- 
 or  Sermon,  (i)  in  which  he  thus  befpeaks  the  Novices^  or  new  Baptized  tertheA- 
 PetTons  ;   Ton  are  p.-n  in  Mind  by  the  Name  of  Infants,  by  which  yon  are^°^^^^ 
 called  that  you  are  by  your  Bapt'jm  reacnerated  and  born  a-ncw,  and  therefore  ^^^* 
 if  any  of  you  that  are  married,  &:c.     Alfo   St.  ^nftin  has  a  Sermon    or  ^*'''^^'*^ 
 Difcourfe  intitl'd,  j4d  Infantes^  To  the  Infants,  /.  e.  to  a  Congregation  of 
 Perfohs  then  newly  baptized. 
 
 This  does  not  at  all  invalidate  the  Teflimonies  which  have  been  gi- 
 ven for  Infant  Baptifm.  For  in  all  that  I  have  quoted,  except  this  and 
 one  or  two  more,  there  is,  befide  the  Word  Injant^  fome  Circumltance 
 that  does  fhew  the  Speech  to  be  about  Infants  in  Age.  It  rather  con- 
 firms the  thing,  and  is  it  felf  a  Teitimony  :  for  one  Reafon  of  the  Name 
 was,  that  the  Number  of  Chriftians  being  now  much  encreafed,  and  the 
 Baptifm  of  Chiiflian  Infants  being  more  frequent  than  of  Elder  Perfons 
 new  converted,  thefe  latter  had  the  Name  of  Infants  in  AUulion  to  the 
 former. 
 
 §.  3.  Taulinus  cle  clitu  Celfi  puert.    On  the  Death  of  Celfus^  a 
 
 Child. 
 
 This  Cdfiis  was  a  Child  very  dear  to  his  Parents,  that  died  at  fevea 
 Year  old,  or  when  he  was  newly  entered  into  his  8th,  as  appears  by  fome 
 Paflages  of  the  Difcourfe. 
 
 His  Parents  weie  fo  overmuch  concern'd  at  his  Death,  that  Taulinns 
 found  it  necelFary  to  write  to  them  a  Confolatory  Advice.  It  is  writ- 
 ten m  Verfe,  and  after  the  firfl  Diftich  follow  thefe  two  ^ 
 
 Quern  Dominas  tanto  ciimulavit  munere  Chrijins^ 
 
 Vt  ntdis  ille  annis,  &  novits  iret   aqnis  : 
 ^tque  bis  infantem^  [patio  <£vi,  &  fome  lavacri^ 
 
 Congemtnata  Deo  gratia  perveheret. 
 
 '  So  great  a  Favor  Chrift  did  to  him  fliow,  >• 
 
 '  That  he,  efcaping  all  the  Snares  below,  > 
 
 '  Should  hence  fo  Young,  and  frefh  from  Baptifm  go :     j 
 '  Two  Graces  do  his  Infant  Soul  commend, 
 '  So  little  fullied,  and  fo  lately  clean'd. 
 
 This  Qiiotation  is  not  fully  to  the  Purpofe  eittier  of  the  P^doba- 
 ptifts  or  Antip3sdobaptilts  :  for  the  one  will  inquire  why  this  Child's 
 Baptifm  was  delay'd  fo  long  as  till  he  was  almoft  feven  Years  old  j  and  ' 
 the  other,  why  he  was  Baptiz'd  fo  foon.  And  there  is  not  any  fuch 
 Account  of  the  Condition  of  his  Parents,  as  to  fatisfie  either  of  'em- 
 They  might  perhaps  be,  as  Paidimis  himfelf  was,  lately  converted  5  or 
 
 it 
 
 ( I )  Orac.  8.  ad  Neophytos. 
 
li^i  Paullnus  and  5/."Hlcrom  Chcjp.  XVIIL 
 
 -Year  af- it  mlg^t  be  deferred  by  Negligence  and  Procraflination.    St.  ^itflin^ 
 
 ter  the  A-  fomewhere,  bun  1   have  forgot  where,  fpeaks  of  fourteen  Years  as  the 
 
 poftles      foonelt  th?.t  People  were  ordmanly  Baptiz'd   on   their  own   Profedlon: 
 
 s^93-         yet  at  another  place,  where  his  Adverfary  would  prove  that  unbaptiz'd 
 
 ^^^^'^  Children  might  go  to  Heaven,  by  the  Inftance  of  Dmccrates^  a  Boy  born 
 
 of  Heathen  Parents,  and  dying  at  feven  Year  old,  whofe  Soul  was  fjid 
 
 in  a  certain  Story-Book,  to   have  been  feen  in  Heaven  in  a  Villon,  by 
 
 his  Sifter  in  her  Prayers  •,  he  fays,  It  is  mt  impojfwle  but  that  at  thap  jige 
 
 he  miffht  have  been  Baptized  at  hts  own  Choice^  which  place  I  have  Occalion 
 
 to  recite  hereafter  (2). 
 
 It  is  plain  enough  by  what  has  been  faid.,  that  the  ordinary  Time  of 
 Baptizing  Infants  Vas  within  a  little  Time  after  their  Birth.  And  the 
 Antipcedobaptifus,  I  iuppofe,  do  not  think  a  Child  of  feven  Year  old, 
 any  fitter  than  a  mere  Infant. 
 
 The  Cuftom  that  I  mention'd  of  calling  new  Baptiz'd  Perfons  by  the 
 Name  of  Infants^  is  alluded  to  here:    For   Faainms  calls  this  Child,  Z?;^ 
 infantem^  in  two  Refpefts  an  Infant,  viz..  fpatio  avi  &  fonte  lavacri^  an  In- 
 fant in  Age,  and  an  Infant  as  newly  Baptized. 
 5Q5.         Paiilinta  has  fome  Letters  and  Tracts  attributed  to  him,  that  are  fpu- 
 rious:  but  this  is  recited  among  his  Works,  by  CcnnadiHs^  in  thefe  C3) 
 Words*  Faitlimis^  Bifhop  of  Nolo,  in  Campania  -wrote  many  Ihiyigi  in  -way. 
 ofJJiOrt  Poems  ^  and  a  Confolatory  TraB  to  Celfus,  in  Form  of  an  Epitaph^ 
 on  the  Death  of  his  Chriftian   and  Baptised  Infant .,  full  of  Chriflian  Hope, 
 &C. 
 
 Tadin'i  Epflola  ad  Hieronymum  de  duahtis  QmHknthHS  apud  Hie' 
 
 rcnynu  E^.  1 5"  3. 
 
 §.  4.  TaulwHs  in  this  Letter  defir'd  St.  Hlerom's  Opinion  of  the  Mean- 
 ing of  two  Sayings  which  the  Scripture  ufes. 
 
 One  was,  what  is  faid,  Exod.  9.  11.  He  asks,  Why  [or  in  what  Senfe'j 
 Fharaoh'j  Heart  w,ts  hardned  by  Cod  ?  And  alfo,  how  that  which  the  A- 
 poftle  fays,  (4.)  is  to  be  underftood.  It  is  not  of  him  that  willeth^  nor  of  him 
 that  runneth^  but  of  Cod  that  Jlieweth  Mercy ,  which  feems  to  take  away 
 Free-Will. 
 
 The  other  was  concerning  that  Text,  i  Cor.  7.  14.  £//e  -were  your 
 Children  undean^  but  now  are  they  holy.  On  which  Taulimis  asks  this  Que- 
 stion, ,  ^ 
 
 Quomcdo  fanlii  fint  qui  de  fiddihns,  id  fi?,  de  baptiz.atis  najcuntnr -^  cum 
 fine  dono  gratia  pojiea  accepts  &  CHfiodit£  Jalvi  ijfe  non  poffknt  ? 
 
 VHovv  thofe  Children  that  are  born  of  Fidel,   that  is,  of  Baptized 
 
 *  Parents,  are  Holy  •,  whenas,  without  the  Gift  of  the  Grace  lofBuptifm'J 
 
 *  afterward  [iviz.,  after  their  Birth'}  received  and  preferved,  they  cannot  be 
 
 *  faved  -? 
 
 He 
 
 {2;CH.  XX.  §.  3.    (3,)  Catalog,  virorum  illuftrium.    i^)  Rom.  9.  16. 
 
Cnap.  XVirL  Paulinas  an  J  St.  HIeroini  j-,-- 
 
 He  feems  at  this  place  to  have  taken  the  obvious  Senfe  of  St.  Vanl^   Yearaf- 
 Words  to  be,  that  the  Infants  of  Ghrillian  Parents  are  holy  from  their  ccrnheA- 
 Birth  •,  and  defires  to  know  what  Holinefs  this   is  that  St.  Paul  afcribcs  po^ies 
 to  'em  from  their  Birth  ^  lince  tho'  the  Parents  be   Baptized  Chriftians  -93- 
 yet  unlefs  the  Children  alfo   be  themfelves  Baptized,  they  cannot  be  ^"''^^^ 
 laved. 
 
 This  is  the  raofl  material  of  the  Evidences  we  have  from  him  on  this 
 Subjed :  for  if  it  be  concluded,  as  he  does  here  conclude,  that  Infants 
 cannot  be  faved  without  Baptifm  ',  it  will  undoubtedly  follow  in  any 
 one's  Senfe,  t\\kt  they  ought  to  be  Baptiz'd  without  Delay. 
 
 §.  5*.  This  Letter  oi  PauUnHs  is  not  extant,  that  I  know  of,  and  per-' 
 haps  was  never  publifhed.  But  St.  Hlerom,  in  his  Anfwer  to'it,  which 
 is  his  £pii?.  153.  ad  Padinnm^  recites  out  of  it  what  I  have  here  fee 
 down. 
 
 He  makes  his  Anfwer  very  fhort,  and  that  for  two  Reafons  which  he 
 gives :  One  was,  that  by  every  Ship  that  failed  for  the  Weft,  he  had 
 fo  many  Letters  of  this  Nature  to  fend,  that  he  could  not  beftow  Pains 
 on  any  one,  but  was  forc'd  to  write  whatever  came  Extempore  into  hit; 
 Mind.  The  other  wa?,  that  to  ^o  great  a  Critic  as  Ta'AllvKi^  he  did 
 not  dare  write  a  long  Letter,  in  which  the  more  Faults  would  be  found- 
 It  (liews  us  by  the  way,  how  diligent  People  were  at  that  Time  iri 
 feeking  to  have  the  true  Senfe  of  Scripture  \  and  of  how  great  Repute; 
 £t.  Hkrorris  Learning  was :  when  Panllnni^  and  fo  many  others  fenc 
 Letters  a  thoufjnd  Miles  to  him  to  delire  his  Opinion.  ' 
 
 St.  Hkrom  refers  him,  for  an  Anfwer  to  his  firll  Qiaeflion,  to  Origcn\ 
 Book  Tnd  A^^vy  which  he  had  then  newly  tranQated  into  Lmn^  and  where- 
 of he  might  have  a  Copy  ia  Pammachinis  Hands,  to  whom  he  had  de- 
 dicated and  fent  it.    And  for  the  fecond  his  Anfwer  is  this. 
 
 Of  your  [ccond  ^j;(iion  Tertullian  has  d'Li'coars'd  in  his  Book  de  Mono- 
 gamia  \ikg.  de  Anima]  holding  that  the  Children  of  Christians  are  jiyled 
 Holy,  04  being  Candidates  [or,  Expedants]  of  the  Faith,  and  not  foUnted 
 with  any   Idolatroti^  Filth  0  Trumpery. 
 
 ^Ifo  you  may  mind  th,<it  we  read  of  the  Eiffels  of  the  Tabernacle  being  called 
 Holy,  and  many  other  Vtenfls  of  the  Ceremonies  j  whereas  nothina-  can  b-a 
 properly  Holy,  but  what  has  Senfe,  and  fears  God.  It  is  therefore'^a  Phrafj 
 of  Scripture,  fomctimes  to  call  tho fe  Holy  that  are  Clean  and  Purified^  or  ex- 
 piated from  Vnckannefs^  as  Bathflieba  is  faid  to  be  Sandified  [or,  made 
 Holy 3  from  her  Vncleannefs. 
 
 I  entreat  yon  not  to  impute  to  me  either  Trifling.,  or  wrong  Interpretation  ^ 
 for  God  is  witncfs  to  my  Confcicnce.,  that  the  Hurry  I  have  mention  d  to  you., 
 kas  hindred  me  from  jo  much  as  fcttlng  on^  or  attempting  the  Interpretation 
 of  the  Place.     And  yoit  knovo  nothing  is  done  to  any  Pttrpoje  in  n  Hurry. 
 
 St.  Hkrom  had  fome  Reafon  to  make  an  Apology  for  fo  flight  and 
 psrfundory  an  Explication,  Yet  as  it  is,  it  (hews  that  he,  a5°wdl  a? 
 Paulinm.,  thought  that  fuch  Children  could  not  be  calfd  Holy  in  any 
 fuch  Senfe  as  (hould  intitle  'em  to  Salvation,  unlefs  they  were  Baptized. 
 
 X  if 
 
1^4  rauliniis  W  St.  Hlercm/  Chap.  XVIII. 
 
 Ycaraf-lf  he  had  thought  they  conldj  the  ready  way  to  take  off  l?aulim'J% 
 '"ertheA-  Doubt,  had  been  to  anfwer  fo  :  the  Doubt  being  this^  Hovv  they  are 
 poilles  ^Qiy  lYom  their  Birtii,  fmce  without  Baptiftn  they  cannot  be  fav'd? 
 ^•^  But  he  anfvvers, 
 
 1.  By  referring  him  to  Tertjlian^  Account  of  this  Place  in  his  Book 
 de  jiniml^  which  I  recited  before,  (5)  where  he  Paraphrafes  the  Texc 
 in  this  Senfe,  They  arc  Holy^  that  Uy  they  are  dcfignd  for  Hol'wtfs -^  for^ 
 AS  for  any  other  A^eaning^  our  Lord  h^u  determlnd^  that  without  Baytifrn  none 
 Pfjall  enter  into  the  Kingdom  of  God,  (6)  which  is  as  much  rs  to  fay^  None 
 jhall  he  Holy. 
 
 2.  By  giving  fome  Inftances  where  the  Word  Holy  is  applied  to  fomc 
 Things  that  are  not  capable  of  Salvation,  or  of  Moral  Good  or  Evil. 
 
 Calviriy  and  many  that  have  followed  him,  have  boldly  ventur'd  on 
 that  Explication  which  Faitimm  durit  not  embrace,  nor  St.  H'.erom  ad- 
 vife,  and  vA-\\c\\  Tertullian  difproves.  They  have  determine,  that  a  Be- 
 lievers Child  is  Holy,  /.  e.  is  born  to  Salvation,  (or,  as  a  certain  late 
 Commentator,  fuppos'd  to  be  Mr.  Locky  has  abfardly  paraphras'd  that 
 place,  born  a  Member  of  the  ChriHian  Church)  v/hether  it  be  Baptized  or 
 not :  that  Baptifm  is  to  be  given  it  indeed,  but  only  as  a  Seal  of  that 
 Holinefs,  which  it  has  by  Covenant  before  it  be  Baptized.  And  to  this 
 Purpofe,  they  expound  that  Text,  John  5.  c.  of  any  thing  rather  than 
 of  Baptifm.  And  many  of  'em  have  determin  d  that  the  Authority  of 
 Baptizing  Infants  is  grounded  only  en  that  Birth  Privilege  which  they 
 have  before-,  and  that  no  other  Infants  than  fuch  as  are  fo  Holy  by 
 their  Birth^  may,  or  ought  to  be  Baptized.  Which  Dodrin  involves 
 the  Baptizer  in  endlefs  Scruples,  which  Infants  he  may  Baptize  and 
 Which'not:  as  Bifhop  StilUngflset  has  largely  fnewn  in  the  Book  to  which 
 .1  referred  before  (7). 
 
 He  that  has  read  the  foregoing  Chapters,  is  by  this  Time  fatisfiedj 
 that  all  the  Ancients  underllood  our  Savior's  Words,  John  3.  5.  of  Ba- 
 ptifm: or  will  be,  by  what  I  fhall  produce  fS).  And  th?.t  they  never  re° 
 fus'd  to  Baptize  a  Child  on  account  of  the  Parents  Wicked nefs,  or  even 
 Heathenifm  or  Infidelity,  if  the  Child  were  offer'd  to  Baptifm  by  fucli 
 as  were  the  then  Owners  of  the  Child  (9). 
 
 Much  lefs  do  the  Explications  given  by  the  Ancients,  of  the  Holi- 
 nefs here  fpoken  of,  fit  or  fqnare  to  that  Jejune  one  given  by  fome 
 Antip2edobaptiils,that  St.  Paul  fhould  mean  no  more  but  that  the  Children 
 of  Believers,  tho'  one  of  the  Parents  do  continue  in  Unbelief,  are  Le- 
 gitimate and  not  Baltards  ^  which  looks  as  made  merely  to  ferve  a 
 Turn. 
 
 On  the  contrary,  the  general  Vein  of  ancient  Interpretation,  is,  to 
 underfland  by  this  Holinefs,  baptifmal  Holinefs,  either  as  given,  or  de- 
 lign'd  to  be  given :    As  Tias  appear'd  partly  b)[  this  Quotation,  and  by 
 
 fom.e 
 
 (5)CH.  IV.§.  6.    (6)  John  3.5.    (7)  CH.  XL  §.  1 1.     (8)  See  Pc.  z.  CH.  VL 
 |.  I.    {9)SeePc.2.CH.  VI.  6.  ic.  "    '  '      ' 
 
Chap.  XVnr.  PauIInus;  ^^^    . 
 
 fome  others  given  before  (ig)  and  vnW  more  fully  hereafter,  where  I  Yearaf- 
 mean  to  confer  together  all  the  Ancient  ExpoHtions  of  this  Text  that  ter  the  A.' 
 1  know  of  (ii).  ioftles* 
 
 293. 
 Pauliyius  in  vita   Amhrofii.  t/*V>J 
 
 -.    §.  6.  The  other  Paulimts  was  a  Deacon  of  the  Church  of  A^:ia»,  that  '^ear  af- 
 miniitrcd  to  St.  y^mhrGfe  in  his  Life  time,  and  after  he  was  dead,  wrote  "^^^  ^^""^  ^t 
 the   Hillory  of  his  Life,  which  is  commonly  piinted  with  his  Works.  P^^'^^ 
 Eraftnus  takes  this  Piece  for  a  Forgery  (12;  of  later  Years,  becaufe  ma-^^^',^, 
 ny  of  the  PafTages  he  relates,  look  ^0  like  the  Fabulous  Stories  of  the  ^"''""^^^^ 
 Monks :  and  I   am  almofi:  of  his  Opinion,  partly  for  his  Reafon    and 
 partly  for  another  that  1  mention  hereafter  (13).     It  mult  either  be  fo 
 or  elfe   this  FaiiUnm  muft  have  been  a  very   vain  and  credulous  Man! 
 Neither  would  I  fet   down  tlie  FalTage  here  following,  which  feems^s 
 fabulous  and  idle  as  any  of  'em,  were  it  not  that  mofl  of  the  Critics  and 
 Learned  Men  have  an  Opinion  of  the  Authenticalnefs  of  the  Trad,  and 
 do  commonly  quote  it. 
 
 He  relates  a  great  many  different  Occafions,  on  which   St.  y^mhrofe's 
 Ghofl  or  Shape  appeared  to  feveral  Perfons,  after  he  was  dead:  and,  a- 
 jnong  the  reft,  how  he  having  departed  this  Life  on  EaBcr-Eve,  his  Bo-      297: 
 dy  was  carried  and  laid  in  the  great  Church.  *  '' 
 
 Jbif^ne  eadim  fidt  mUe  quam  vigiUmus  in  Pafcha.  Qnem  flhrimi  infantes 
 hapti^Lati.,  cjiiiim  a  fonte  vcniran,  vidtrimt ;  Ita  ut  aUijai  fedentem  in  Cathc- 
 dra  trihunali  dictrmt-^  alii  vero  a[ctndentem  fais  farentibiis  digito  oHendercnt, 
 Sed  illi  videntcs  videre  non  pttrant^  quia  mundatos  ocidos  non  habebant. 
 
 '  And  there  it  was  that  Night  which  we  fpend  in  Watching  at  Ea/ler 
 ^  {jhis  was  the  Night  before  Eafter-day,  on  which.,  in  the  Primitive  Times 
 '  the  whole  Body  of  the  Peofle  did  always  fit  Hp  all  Night  in  the  Church  at  their 
 *-  Prayers'}    And  a  great  many  of  the  Infants  that  were  then  Baptized 
 ■'  faw  him  as  they  came  back  from  the  Font :  fome  of  'em  faying.  There 
 
 *  he  fits  in  the  Bifiwfs  Chair:  Others  of  'em  (hew'd  him  to  their  Parents, 
 
 *  pointing  with  their  Hands,  that  he  was^o;>^  there  up  the  Steps:  But  the 
 
 *  Parents  looking,  could  not  fee  him,  becaufe  they  had  not  their  Eyes 
 ■*  cleanfed  [_or  e?dightned'}. 
 
 There  yen  have  the  Story,  fuch  as  it  is-  grounded  probably  on  the 
 fuperftitious  Conceits  of  Women  and  Bovs:  but  yet  it  ihews  that  there 
 were  Children  among  thofe  that  were  Baptized  on  that  Day.  He  calls 
 'em  Infants,  but  fome  of  'em  could  not  be  abfolute  Infants,  for  he  raen^ 
 tions  their  Speakmg  :  They  feem  to  have  been  little  B^ys  carried  in 
 iheir  Parents  Arms,  or  lead  in  their  Hands. 
 
 Thefe  infants,  according  to  this  Story,  'being  by  their  Baptifm,  jufl- 
 then  received,  clear  from  all  Si^n,  had  their  Eyes  enlightned  to  fee  this 
 
 ^  2  Miracle: 
 
 (io1CH.IV.§.i2.    CH.Xr.§.  II.    CELXV.Scd.i.     (11)  CH.XLX.  §.  19, 
 
 ^12)  Cenfuu  openbus  Ambrofii  prjefixa,    (13)  Pt„  a.CH.  HI.  §.  9. 
 
"i^^  Pelagian  Controz'erjie.  Chap.  XIX^ 
 
 Year  af.  Miracle  :  but  their  Parents  having  been  lince  their  Baptifm  ftained  with 
 
 rertheA-many  Sins,  were  not  capable  of  it.     They  called  Baptifm,  both  in  the 
 
 poftles      Scripture-rimes,  as  appears  from  Hcb.  6,  4.  and  alfo  in.   thefe  Time^j 
 
 ^^li,.,^  (p^-->77(r(M{j  the  Ilbitnination^  or  Inlightning  of  a  Perfon. 
 
 CHAP.     XIX. 
 
 Qut  of  St.  Hierom  and  St,  Auftin,  after  the  ^tfs  of  the 
 Pelagian  ControVerfie :  as  alfo  out  of  Pelagius,  CelelliuSj 
 Innocent  the  Firjij  Zofimus,  Julianus,  Tlieodorus 
 Mopfucftenfis,  C^c.  Jnd  out  of  the  Councils  of  Garthage, 
 Dioipolis^  Milevis^  Crc. 
 
 Yearaf.  §.  I.     A  New  Herefie happening  in  the  Church  at  this  Time,  gai^e  more 
 tertheA-  U^\.  Occafion  to  fpeak  of  Infant  Baptifm  than  ever  had  been  be*- 
 
 poftles.     fore.    Not  that  any  of  the  Parties  difapproved  it  ^  but  one  of  'em  held 
 ^^l;^^    that  there  is    no  Original  Sin   in    Infants,  and  that  brought  in  much 
 ^""    Difcourfc  about  their  Baptifm. 
 
 Tehi^'us^  a  Monk,  living  at  Rome^  was  the  Author  of  this  Herefie; 
 at  leaft  the  hrH  Promoter  of  it  in  the  Weft.  And  one  Cckfihi;^  ano*- 
 ther  Monk,  was  his  chief  Abetter-,  and  afterward,  jHlianns  a  Bifhop, 
 and  AnlanHs  a  Deacon.  It.  was  not  flarted  till  the  Year  of  Chrifl:  410. 
 But  moft  of  the  Managers  on  each  fide  were  Men  of  Note  before  the 
 Year  400. 
 
 The  Men  that  I  named  Vv'ere  the  only  Writers  of  the  TdagUn  Side; 
 but  a  conliderable  Number  of  the  People  was  brought  over  to  in- 
 cline to  their  Opinions.  They  argued,  that  the  Doftrin  of  Original 
 Sin  and  Natural  Corruption,  by  which  Perfons  are  fuppofed  to  be  born 
 under  a  Necefnty  of  Sinning,  did  call  a  Reflexion  on  the  Honor  and 
 Juftice  of  God,  who  gives  us  cur  Being :  And  this  Argument  was  plau- 
 Sble  among  the  Vulgar. 
 
 Confequently  to,  this,  they  faid  that  Baptifm  of  Infants  was  not  for 
 any  Sin  they  had,  but  to  gain  them  Admittance  into  the  Kingdom  of 
 Heaven.  For  they  fiid  that  Children,  tho'  they  were  not  baptiz'd, 
 Ihould  have  an  Eternal  and  Happy  Life^  not  in  the  Kingdom  of  Hea- 
 ven indeed,  becaufe  our  Savior,  'john  3.  5".  had  determin'd  the  con- 
 trary :   but  fomcwhere,  they  knew  not  where. 
 
 This,  with  the  reil;  of  their  Opinions,  is  briefly  fet  forth  by  St.  Ju^ 
 flin  lib.  ae  hxrefibus.  c.  88. 
 
 §,  2.  For  better  apprehending  the  Senfe  of  the  Quotations,  which  we 
 
 fe&fl. 
 
 ♦.•V*^ 
 
Chap.  XIX.  Pelagian  Cont rover fie\  j^f 
 
 fhall  produce,  a  fliort  Hiftory  of  the  Steps  and  Progrefs  of  this  Sed  would    Yearaf- 
 be  ufeful  :  which  is  alfo  the  more  necellary,  becaufe  a  late  Author  has^^i'^heA- 
 wrotc  the  Kifiory  r  f  it  very  partially  for  thofc  Heretic?.    Pretending  toP^ftlcs 
 give  (i)  aa   AbHracI:  of  what  Bifhop  Vper  had  Colleded    (i)    of  this  H^y^ 
 Hiftory,  he  has  pick'd  out  of  it  for  the  moft  part  only  fuch  Circum- 
 ftances  and  fuch  Sayings  of  Pdagius^  as  taken  by  themfelves,  found  moll 
 favorably  for  him  ^  and  fuch  of  St.  AuHln  and  St.  Hicrom  as  are  molt 
 liable  to  Exception. 
 
 Jt  is  great  Pity  that  among  all  the  learned  and  true  H'Jlories  of  p£> 
 iiffianifm,  only  that  (hould  have  the  Luck  to  be  Tranflated  into  EvgHjh. 
 But  the  World  knows  now  by  whofe  Means  that,  and  the  Lives  of  fome 
 Fathers^  Written  by  the  fame  Author,  and  in  the  fame  Vein,  have  been 
 tack'd  together,  and  put  into  the  Hands  of  :Our  vulgar  Readers. 
 
 It  feems  that  tho'  it  be  a  great  Fault  to  write  the  Lives  of  the  Ca* 
 tholic  Fathers  Encomiafikally^  yet  ic  is  none  to  write  the  Lives  of  ths 
 old  Heretics  fo.  And  one  that  in  reading  the  Books  of  the  Ancient 
 Chriftians,  pafles  by  the  bell,  and  picks  out  for  a  Specimen  of  their 
 Works,  what  may  be  cenfur'd  in  'em,  is  a  good  Author  ^  tho'  he  tbsc 
 pafles  by  their  N^ivi,  and  takes  moll  notice  of  what  is  moll  material^ 
 Joes  fo  great  a  Mifchief.  Or  elfe  it  is,  that  the  Bookfellers  of  Jim' 
 fterdam  will  give  more  Mony  for  the  Copy  of  a  Book  of  the  firll  thaa 
 of  the  latter  fort,  not  regarding  which  does  moll  Good  or  Hurt  to  the 
 Caufe  of  Chriltianity ;  hut  which  Men  will  have  the  moll  Curiofity  tu 
 fee  and  to  buy.  As  'tis  laid  of  Blc^iu^  that  he  procur'd  a  Sodnian  Book 
 which  he  had  Printed,  to  be  burnt  by  the  Hangman,  that  the  Editioa 
 might  fell  the  better  ("3). 
 
 This  Author  notes,  (4)  that  we  have  no  Account  of  CcleJ}i;th  Da- 
 ftrin,  but  from  his  Adverlaries :  tho'  St.  Anftln  quotes  largely  the  Ads 
 of  the  Council  where  he  fpoke,  and  his  own  Books.  And,  that  polFibly 
 the  Sayings  objefted  to  him  in  ihe  Council,  were  but  Confequcncas 
 drawn  from  what  he  had  faid :  tho'  his  Book  and  the  Chapters  of  it  be 
 quoted  in  the  Council.  And  concludes  that  St.  yinHin  and  Pclagim  did 
 not  underlland  one  another's  Terms  and  Meaning :  and  that  in  many 
 Parts  of  this  Difpute,  they  were  like  two  Men  of  different  Languages, 
 Shat  Ihould  fcold  as  loud  as  they  could,  without  underllanding  what 
 each  other  faid  :  and  reciting  the  Emperor's  Edid  againll  the  PeU^iafis, 
 fays,  Si:fpkioHi  Ttrfons  will  think  this  EdiB  exprefs'd  in  fo  pathetic  Terms 
 comes  from  the  Fen  of  fome  Ecdeftaftical  Zealot.  One  may  know  who  hfe 
 means.  And  endeavouring  to  Ihew  that  St.  Juflln  and  St.  Hlerom^  the 
 chief  Oppofers  of  the  Pelagian  Dodrin,  do  contradid  one  another  abcivG 
 a  main  Point  of  it,  viz..  the  Pofiibility  of  keeping  the  Commandments-- 
 he,  by  a  grofs,  Miltake,  quotes  (y)  Pdagiais  Words  againll  HieromyZi 
 
 (0  Bibliothequc  Univerfcl.  T.  8.  (2)  Britannic.  Ecclefiarum  Antiquicates  quibus 
 inferta  eft  peftiferx'  adv.  Dei  graciam  a  Pelagio  Bricanno  indu(fl.'v:.haycrcos  HiilcricU 
 ii)  La  Religion  dcs  Hoilandois.  p,  83.       U;  Pag.  iSi.  Ed.  16SS.       C>)Pag..i!5u 
 
I'^g  Pelagian  Contrcvcrfie.  Chap.   XlK 
 
 •  Year  af-  if  they  were  St.  Auflinh  (as  I  (hall  by  and  by  (liew,  having  occadon  to 
 tcrtheA-  recite  (6j  thofe  Words)  at  which  rate  lie  may  well  prove  that  St.  Jh- 
 poftles     fiin  con  trad  ids  St.  Hierom. 
 
 3/^  I  call  this  Miftake  grofs.,  becauTe  Bifhnp  ZJjJier^  in  the  Treatife  which 
 
 ^'^'^  the  Man  is  here  Epitomizing,  fhews  that  the  191  Serm.  de  Tempore,  a- 
 mong  the  Works  of  St.  jln^m,  (from  whence  thefe  Words  are  taken} 
 is  not  his,  but  is  long  ago  known  to  be  rch.>rHsh  Confeflion  of  FaitFi 
 to  Pope  Innocent,  And,  which  makes  it  the  more  unpardonable,  he  hira- 
 felf  had  a  little  before  f 7)  followed  Vjlier  in  obferving  that  that  Piece, 
 v/hich,  among  the  Works  of  St.  Hierom,  is  called  Symboli  Exflanntio  ad 
 Damafum,  is  really  Telagius'^s  faid  Confeffion :  and  if  he  had  looked  into 
 this  19!  Scrm.  de  Te?7jpore,  which  he  here  quotes,  he  would  have  feen 
 that  and  the  faid  Symholl  Explanatio  to  be  both  one.  And  Bidiop  Z^jher^ 
 where  he  obferves  the  one,  obferves  the  other.  The  Man  that  is  capable 
 of  fuch  palpable  Millakes  in  the  main  Matters  which  he  is  arguing, 
 ought,  for  Shame,  give  over  Criticizing  with  fo  cenforious  a  Contempt 
 as  he  does,  on  the  \X'^orks  of  Men  of  known  and  folid  Learning  •,  where 
 the  Matter  that  he  remarks  is  for  the  moll  part  only  forae  trifling  Ni- 
 cety. 
 
 §.  3.  Telagim  was  a  Briton  born  :  the  only  Man  of  that  Ancient 
 Church  that  ever  made  a  Figure  in  the  Roman  World.  He  is  fuppcfcd  ro 
 have  been  called  here  in  his  own  Country,  Morgan:  becaufe  that  Name 
 in  the  Britijlj  Language  fignifies  the  fame  that  Vdagha  does  in  Latin  and 
 Greek,  viz.  islonging  to  the  Sea.  He  liv'd  a  good  while  at  Rome,  in  great 
 Credit  and  Efteem  for  Piety,  Farts  and  Learning :  refpeded  and  loved 
 by  the  m.oll  accomplifh'd  Men  of  that  Time,  fuch  as  St.  AHsiin,  Vanlimu^ 
 Ru^nui,  &c.  Even  they  that  condemn'd  his  Opinion  own'd  his  Ingenu- 
 ity. Moft  Nations  that  have  had  any  very  Learned  or  Ingenious  Man 
 in  the  moft  Ancient  Times,  keep  his  Works  as  a  Monument  of  Re- 
 membrance. Pt\agim\  Works  were  moft  of  'em,  not  all,  tindur'd  with 
 his  Herelie*^  and  the  chief  of  'em  are  loft.  Thofe  tliat  remain,  tho' 
 they  are  by  nigh  two  hundred  Years  the  Ancienteft  of  any  extant  writ- 
 ten by  a  Native  of  this  Land,  yet  have  not  had  the  Favor  to  be  done 
 into  Englijlh  I  have  Occafion  to  give  by  and  by  his  Confejfwn  of  Faith 
 at  large,  which  is  fo  handfomely  drawn  up  that  it  has  pafs'd,  as  was  ob* 
 ferv'd  before,  fometim.es  for  St.  Aifiin's,  fometimes  for  St.  Hieromh. 
 
 Some  late  W^riters  do  think  he  was  a  Scots-man.  And  Garner  the  Je- 
 fuit  has  lately  fet  up  that  Opinion,  by  running  into  a  Miftake  of  the 
 Senfe  of  a  Place  in  St.  Hierom,  which  Miftake  Bifhop  Vjlier  had  redifi- 
 ed  long  before  (8).  All  that  is  in  it  is  this.  Cdeftipu  was  an  hijl)  Man  : 
 and  they  at  that  Time  were  called  Scoti,  and  their  Country  Scotia.  And 
 therefore  of  him  indeed  St.  Hierom  fays,  (9)  He  is  by  Origin  of  the  Scotch 
 
 Nation  : 
 
 (6)  §.  29.  Notes  on  Pelnghis's  Creed,  Note  6.  (7)  Pag.  180.  (S)  Brit.  EccJ,  An- 
 :tlq=  c.  8.  pag,  109.  Ed.  1639.  (9)  Prcccai.  in.  lib.  i.  &:  prcoem  in  lib.  3.  Commenc 
 in  Hierom, 
 
Ch3p.  XIX.  Pefagius.  i;9 
 
 Nation:  And  again,  Scotki-s  pnltibm  frairavatm^  '  having  his  Belly  fil?d,»  Year  af- 
 
 •  and   his  Head  bcdull'd    with   Scotch  Forri^^e.     And  Dempfier  the  5cof  ^er  the  A- 
 took  on  him  to  maintain,  that  not  only  he,  but  a  great  many  others  that  P"ftl<-'^ 
 in  old  Writings  are  called  Scotl^  were  ot  that  Scotland  which  now  goes  ^^^^;-^ 
 by  that  Name  :   whom   BiPnop  Vjloer  does  handfomely  expofe  for  that 
 Willake.     And   yet  it  is  followed  by  Mr.  Le  Clerc^  as  to  CdefivAs.    But 
 
 if  that  were  true,  it  would  not  concern  Pelagipu^  whom  St.  Hlerom 
 does  at  that  Place  diilinguiQi  from  Celeftipti^  as  Fluto  from  Cerbertu. 
 
 All  Ancient  Writers  flyle  him  a  Briton  :  and  Den.fficr  himfelf  ( uflng 
 the  Word  improperly)  calls  him  Ef^glip),  As  for  the  prefent  Scotland^ 
 Garnrr^ml  they  that  take  this  from  him,  ought,  if  they  compare  the  Time 
 in  which  Pelaglm  liv'd,  to  remember  that  at  that  Time  that  Country  was 
 as  fruitful  of  Authors,  as  Lapland  or  Greenland  is  now. 
 
 §.  4.  Pelapm  had  written  fome  Learned  Works,  as  three  Booh  of  ths 
 Trinity^  &c.  before  fio)  he  fell  into  thofe  new  Opinions  againft  Ori- 
 ginal Sin,  and  againft  the  Neceflity  of  God's  Grace  for  our  doing  good 
 Works-,  which  were  the  two  chief  of  the  Heterodox  Tenets  held  by 
 him.  And  when  he  had  in  his  own  Breaft  entertain'd  'em,  he  at  firll 
 expreft  'em  llily  in  Difcourfe  among  the  People,  or  wrote  'em  as  the 
 (i  J  3  Objedions  of  other  Men  Cmuch  after  the  rate  as  Bilhop  Taylor  of 
 late  Days  wrrote  his  Arguments  for  Antip^dobaptifm)  as  if  it  were  only 
 for  Difputatioa  fake.  Thefe  his  Difcourfes  were  remembred  and  more 
 minded  afterwards. 
 
 So  for  Example,  before  he  declar'd  himfelf,  he  wrote  a  fhort  Expo- 
 fition  on  St.  Faars  Epiflles-,  and  in  that  to  the  Romans  on  CH.  V.  v.  12, 
 he  wrote  thus,  as  St.  j^uUin  quotes  his  Words,  (12) 
 
 They  that  are  a^ainfi  the  Derivation  of  Sin  Cor,  Original  Sin^  endeavour 
 to  dlfprove  it  thm  ;,  '  If  Jdarns  Sin,  fay  they,  hurts  thoie  that  do  not  Sin 
 *"  themfelves,  then  Chrift's  Righteoufnefs  may  profit  thofe  that  do  not  be- 
 '  lieve  :  for,  he  fays  they  are  oi  tnmh^  nay  more^  faved  by  one,  than  they 
 '  were  before  dead  by  one. 
 
 ^nd  then  fay  they^  '  If  Baptifm  does  cleanfe  that  old  Offence  Coi",  take 
 '  away  Original  Sin^l  then  they  that  are  born  of  Parents  both  Baptized, 
 '  muft  be  without  this  Sin,  for  the  Parents  could  not  tranfmit  that 
 '  which  they  had  not. 
 
 *  This  alfo,  fay  they^  may  be  added  *,  If  the  Soul  be  not  by  Propaga- 
 
 *  tion,  bat  the  Flefh  only,  then  that  only  has  Original  Sin,  and  that  only 
 '  deferves  Pmulhment:  For  it  is  unjuft, /^y  they,  that  a  Soul  created 
 '  but  to  Diy,  and  that  not  out  of  the  Mafs  of  Marn,  fhould  bear  the 
 '  Burden  of  another  Perfon's  Sin  committed  fo  long  ago. 
 
 \They  fay  alfo.  That  it  ought  by  no  Means  to  be  granted,  that  God, 
 ^  who  torgives  us  our  own  Sins,  (hould  impute  to  us  other  Peoples. 
 
 Then 
 
 (10)  Gcnnad.  de  Scriptoribus,  c.  42.  (r  i)  Augr.ft.  de  peccato  o:ig.  c.  ar.  (12)  De 
 xxcator.  mcrius.  1,  3.C.  z,  3. 
 
\6o  Pebgius  WCileftlus^  Chap.  XIX. 
 
 Year  af-      Then  St.  u^/ij}in  adds  •,  Ton  fee  Pelagius  put  all  thh  into  his  Writifias^  not 
 ter  the  A-  ifj  ^/^  0-:^    Name^  b'At  in  the    Name  of  Others  •,  bei?ig   fo  fatisfied  that  this 
 poftles.     ^^^  ^  Novelty^  which  but  ?70W  began  to  male  a  Noife  agaivfh  the  old  and  fettled 
 ^^Zi^.,,,  Opinion  of  the  Church,  that  he  was  ajlhtm'd  or  afraid  to  own  it  himfelf.     uind 
 ^^  perhaps  he  is  not  of  that  Opinion  htwfclf  that  a   Perfon  is  born  xvithout  Sin^ 
 to  whom  he   confcjfes   Baptifm  {in  which  Remijfion  of  Sins  i^s  granted)  to  be 
 Kecejfary.    And  a  little  after  having  flievvn  how  contrary  this  Opinion  is 
 to  Scripture,  he  fays,  /  believe  a  Man  that  is  fo  excellent  a  Chriftian,  does 
 not  at  all  hold  thefe  and  the  other  jibfirdities  that  are  fo  perverfe  and  con- 
 trary  to  Chrifiian  Truth. 
 312^         This  St.    Jiisiin  fays  in  a  Book  written    jinno  Domini  412,  feveral 
 Years  after  Felagitu  had  wrote  his  Expofition  on  the  Epifiles.    So  that  he 
 had  not  even  then  abfolutely  declar'd  himfelf,  at  leaft   St.  Ansiin  did 
 not  know  that  he  had.     But  afterward,  as  St.  AitHin  fays  in  a  later  Book, 
 (13)  bdn(T  become  a  Heretic  he  maintained  thefe  fame  Things  with  a  mofl  re- 
 fohtte  Ohftinacy. 
 '-^10.         §•  5-  -^•^^0  Dom.  410.  Rome  was  taken  and  fackM  by  the  Goths.    Then, 
 or  quickly  2uitXy  Vdagitu  and  Cdejlim,  who  during  their  living  there 
 had  privately  fowed  the  Seeds  of  this  Herefie,  departed  from  thence. 
 311;     They  are  found  to  have  been  both  in  Africa  in  the  Year  411.    Vela- 
 gias  went  (14J)  quickly  from  thence  into  the  EafI:  Countries.     Cekflipa 
 llaid  there,  and  attempted  to  take  Prielt's  Orders  in  the  -Church  of  Car- 
 thage.    But  fome  of  the  Clergy  of  that  Church  having  heard  fomething 
 efliis  Tenets,  infifted,  that' he  fnould  be  firlt  examined  about  them.  So 
 ^     -     at  an  Affembly  or  Council  held  there  Anno  412,  he  was  challeng'd  by 
 ^^^'     PaidinHSi  a  Deacon   of  that    Church,  as  having  maintained  fevcral  falfe 
 Dodrines  \  and  among  the  reft,  thefe  four, 
 
 1 .  That  Adam  was  created  Mortal.^  and  that  whether  he  had  fmrid  or  not^ 
 he  would  have  died. 
 
 2.  That  the  Sin  of  Adam,  hurt  himfelf  only,  and  not  Mankind. 
 
 3.  That  Infants  ?jew  born  are  in  the  fame  State  that  Adam  wa^s  before  his 
 ■Fall. 
 
 4.  That  a  A^an  may  be  without  Sin,  and  hep  the  Commandments  of  God 
 tafUj^  if  he  will. 
 
 I  had  Occafion  to  fet  down  the  Ads  of  the.  Council,  which  contain 
 the  Accufations  and  his  Anfivers  to  them,  above  in  CH.  ^.  §.  8.  If  the 
 Reader  turn  back  thither,  he  will  fee  the  Subftance  of  'em  to  be,  that 
 he  would  not  own  Original  Sin,  though  he  did  not  then  abfolutely  de- 
 ny it.:  but  Infant  Baptifm  he  confefled  to  be  neceflary,  and  that  he  had 
 never  held  otherwife. 
 
 He  alfo  then  put  in  his  Plea  in  Writing  (a  Lihcllm,  St.  Jufiin  calls  it, 
 or  Gonfeffion  of  his  Belief j  in  which  he  confeifed.  That  Infants  have  B.<:- 
 ■demption  by  the  Baptifm  of  Chr in  {  as  the  Bilhops  in  a  Council,  that  was 
 
 held 
 
 (j3)  Recrajdlat.  1.  2.  c.  33.     (14J  Aug.  de  Geftis  Pal:eftin.  c.  22. 
 
Cliap.  XIX.  CdeHIuc.  i^r 
 
 held  there  five  Years  after,  do  mention  in  their  Letter  (i^)  to  Ifinoccm.)  Year  nf- 
 From  which  Conceflion  St.  ^njlin^  (who  was  not  at  that  Council)  af-tcrthcA- 
 tenvard  argued,  (i6)  By  that  VVord^  Redemption,  he  has  ftopt  up  his  way  poftles 
 Qbr   any  farther  Denial  of  Original  Sin,]  For  from  what  are  they  re-  ^''°' 
 dsem'd,  b>:t  from  the  Power  of  Satan  ?  SlC,  C*^ 
 
 The   Idue  of  the  Council  was,  Cekftim  was  refus'd,  and  all  that  held      ^^ 
 fuch  Opinions  Condemned.     And  he  went  fjom  Carthage^  faying,  that  he 
 v;ould  refer  himfelf  to  Innocent,  Bilhop  of  liome  ^  which  he  never  found 
 it  for  his  Purpofe  to  do. 
 
 §.  6.  About  this  Time,  u^mo  412.  St,  J^fiifi  wrote  his  firfl  Trea*  312. 
 tife  againfl  thofe  that  held  thefe  Opinions  (who  were  afterward  calkd 
 Pelagians-^  as  yet  Pdagia^  himfelf,  tho'  he  had  fet  'em  on  foot,  did  not 
 declare  himfelf:  And  when  St.  j^u^in  mentions  him  in  this  Book,  'tiS" 
 with  Refped,  and  hoping  he  would  not  maintain  'em.)  They  were 
 much  talk'd  of  at  Carthage^  where  PeUgms  and  Celeflim  had  been  :  and 
 JliarcclUnm  2i  Nobleman  living  at  that  City,  fent  to  Sc.  Juftin  to  defire 
 his  Refolution  of  the  Difficulties  rais'd  about  'em.  It  was  in  anfwer  to 
 that  Defire  that  he  wrote  two  Books,  and  a  little  after  a  third  Book  (or 
 Epiftle)  entituled,  Of  the  Guilt  and  Forgivenejs  of  Sws^  and  of  the  Paptifm 
 of  Infants.  The  Scope  of  'em  is  to  prove  the  Dodrin  of  Original  Sin 
 to  be  true,  and  that  chiefly  from  the  Baptifm  of  Infants  :  and  to  aflert 
 the  Necefiity  of  God's  Grace,  and  to  Anfwer  the  Objedions. 
 
 In  the  firfl-,  he  difcourfes  of  the  State  of  ^dam  before  and  after  his 
 Fall,  (hews  that  his  Seed  do  derive  Sin  from  him,  not  by  Imitation  on- 
 ly (as  thefe  Men  explain'd  the  Scripture  Sayings)  but  by  Propagation  : 
 that  this  propagated  Corruption  is  in  all  Perfons,  even  in  Infants  that 
 bave  no  adual  Sin. 
 
 He  proves  this,  firfl  by  Texts  of  Scripture,  then  by  other  Arguments  ^ 
 and,  among  the  refl:,  by  this,  that  Infants  are  by  all  Chrifliians  acknow- 
 ledged to  ftand  in  need  of  Baptifm,  which  mufl:  be  in  them  for  Origi- 
 nal Sin,  fince  they  have  no  other.  He  mentions  and  replies  to  fome 
 Anfwers  which  the  Deniers  of  Original  Sin  gave  to  this  lall  Argument, 
 which  prefl:  them  very  hard. 
 
 i  T .  Some  faid,  (17)  That  Infants  have  adual  Sin  :  meaning  their  Peevifh- 
 nefs,  &c.  and  that  they  may  have  need  to  be  Baptiz'd  for  that.  Thefe 
 Men  he  judges  unworthy  of  any  Anfwer  here,  as  arguing  againlt  plain 
 Senfe:  yet  at  the  End  of  the  Book  he  fpends  fome  Time  in  anfwering 
 'em. 
 
 §.  7.  2.  Some  faid  (18)  They  are  Baptiz'd,  not  for  Forgivenefs  of  Sin y 
 but  that  they  may  be  made  Hein  of  the  Kingdom  of  Heaven.  It  is  to  be 
 noted,  the  Pelagians  held  a  middle  State  between  Heaven  and  Hell. 
 Thefe  Men^  fays  St.  Jinflin^  if  they  he  ask'd  whether  Infants^  not  Baptiz.tdy 
 ^j/d    not   made    Heirs    of   the  Kingdom.^    have   yet    the   Bmc^t    of  eternal 
 
 Y  Salvatioa 
 
 (n)  Epift.  Synodic.  Concilii  Carthag.  ad  Innocent,  apud   Auguftin.  Ep.    90. 
 
 ^1.6)  Ep.  89- ad'Hiladum.     (17)  Cap.  17.    (18)  Cap.  18. 
 
102  Si\  Auftln  W  the  Pelagians.  Chap.  XIX, 
 
 Year  af.  Salvation  at  the    Refnrreaion  of  the   Dead,  laborant  vehementer,  nee  ex- 
 
 tcrche  A-  jtum  inveniunt,  arc  at  a  great  Plunge,  a7id  can  find  no  vay  out  of  it.     J^is 
 
 pcftles      ^„iy.^  chrijiianontm  fcrat,   cum    dicitnr  ad   £tcrmm  laUttem  pofs  quenqitam 
 
 ^^''*  r-w  Vervmlre,f  non  rer.afcatur  in  Chrijfo,   q:wd  per  baptifmitm  fieri   vohut}  &C. 
 
 ^'^       '  For  what  Chrillian  Man  can  endure  to  hear  it  faid,  That  any  Perfon 
 
 '  may    come  to   eternal  Salvation,    that  is  not   regenerated    ia  Chrift, 
 
 '  which  he  has  order'd  to  be  done  by  Baptilrn  ?  &c. 
 
 And  whereas  thefe  Men  diftinguifii'd  between  Salvation  and  the  King- 
 dom of  Heaven,  and  faid,    Children  might   be  faved  without  Baptifm, 
 tho'   not  come    to   the    Kingdom  of  Heaven:    He  brings  in  that  Text, 
 Tit.  I.  5.  He  faved  m  by  the  Waflilng  of  Regeneration^  &c.  As  he  does  in 
 a  following  Chapter,  that  of  St.  Veter,  1  Ep.  S-   21.  Baptfrn  doth  favs 
 fts.     He  proceeds,  Who  dares  to  i^ffirm  that  Infants  may  be  faved  without  that 
 Regeneration,  04  if  Chrifi  had  net  died  for  them?    For  Ckrin  died  for  Sin- 
 ners, and  if  thefe,  who,  ^tis  plain,  have  committed  no  Sin  in  their  oven  Life^ 
 are  not  held  captive  nnder  the  Original  Bond  of  Sm  neither  ;  How  did  Chrifiy 
 who  died  for  Sinners,  die  for  them?    If  they    are  not  dljcafed  with  any  Slck- 
 nefs  of  Original    5/>;,  Why  arc  they  carried  to  Christ  tht  Phyfician^  to  re- 
 ceive the   Sacrament  of  their  eternal   Salvation,   by  the  godly  Fear  of  their 
 Friends  that  run  with  them  to  it  ?  Why  is  it  not  faid  to  them  in  the  Church, 
 'Carry  back  from  hence  thefe  innocent  Creatures:    the   Whole  have 
 
 *  no  need  of  a  Phyfician,  but  they  that  are  Sick  :   Chrifi  came   not   to 
 
 *  call  the  Righteous,  but  Sinners  ?  Nmcjuam  dilium  eH-,  nnnquam  dicitnr^ 
 Tiunquam  omnino  dicetur  in  Ecclefia  Chrifii  tale  commemtm.  '  So  odd  a 
 '  thing  never  was  faid,  never  is  faid,  nor  ever  will  be  faid  in  the  Church 
 
 '  of  ChriH.  ,       ,    J  .        . . ,    o       . 
 
 "  Concerning  what  was  then  faid,  or  what  had  ever  been  faid,  St.  Ju- 
 ftin  was  a  proper  Judge  :  but  we  find  now,  that  for  what  would  be 
 faid  in  After-times,  he  did  not  guefs  altogether  right;  if  he  meant  that 
 no  Chriftians  would  ever  fay  fo. 
 
 Then  (19)  he  anfwers  the  Objeftions  of  thofe  who  faid.  If  Infanti 
 were  Sinners  it  wert  needful  for  them  to  repent  \  which  fince  they  can- 
 not do,  it  is  a  Sign  that  Baptifm  is  not  in  their  Cafe  ufed  for  Forgive- 
 nefs  of  Sin.  His  Anfwer  is.  That  in  like  mannsr  ai  they  profefs  Faith  by 
 the  Words  of  thofe  that  bring  'em,  they  do  alfo  go  for  Penitents,  when  by  the 
 Words  of  the  fame  Bearers  they  do  renounce  the  Devil  and  the  World. 
 
 Whereas  they  objefted  C20),  If  all  Infants  are  Sinful,  what  Juflice  is 
 it  that  fome  fhould  happen  to  have  Baptifm,  and  fo  be  forgiven ;  and 
 others  no  more  Sinful  than  they,  fhould  mTs  it,  and  fo  be  condemned  ? 
 He  defires  them  to  anfwer  firft,  If  all  Infants  are  Sinlefs,  what  Juftice 
 is  it  that  fome  (hould  happen  to  have  Baptifm,  and  ^o  be  admitted  into 
 the  Kingdom  of  Heaven :  and  others  as  Sinlefs  as  they  fhould  mifs  it,  and 
 fo  be  e'xcluded  >  He  teaches  that  all  fuch  Things  are  to  be  referred  to 
 the  unfearchable  Wifdom  of  God.  ** 
 
 §.  8. 
 
 (19)  Cap.  19.     (20)  Cap.  21, 
 
Chap.  XIX.  Sf.  Audln  arid  the  Pelagians"  i6S 
 
 §.  8.  He  refutes  (21;  thofe  that  knowing  not   what  z\k  to  fay,  ven-   YearaF- 
 tur'd  upon  the  exploded  Opinion  of  FUio  and  Origin:  that  the  Souls  of  ^^r  the  A- 
 Infants  have  lived  before  in  another  State  or  Worid,  and  have  finned  P-'^Ies 
 there:  and  fo  pleaded   that  pofTibiy  it  is  for  thofe  Sins  that  they  are  ^^°* 
 here  Baptized.     He  flops  their  Mouths  with  that  Scripture,  Ko?w.  9.  n.  ^^•^'^^^ 
 The  Children  beir?^  not  yet  born,  having  done  neither  Good  nor  Evil  6^c.  and 
 with  feveral  other  Arguments :  but  that  one  is  enough. 
 
 Having  occafionally  faid,  (22)  that  Infants,  till  they  are  Baptiz'd,  do 
 abide  in  iDarkntfs-^  he  recites  an  Objedion  of  fome,  that  all  that  are  born 
 are  inlightned,  from  that  Text,  (23)  That  was  the  true  Light  that  lightcth 
 every  Afan  [or  Perfon]  that  comes  into  the  IVorld.  Whereupon  he  fays  If 
 that  be  fo  ^  it  is  a  jtrange  thing  that  they  being  inlightned  by  the  only  Son^ 
 who  was  in  the  Beginning  vcith  God^  God  the  VP^ord^  flmald  not  be  admitted 
 into  the  Kingdom  of  God,  nor  be  Heirs  of  God^  nor  Joint- Heirs  with  Cbrifi. 
 For  that  this  is  not  granted  them  but  by  Baftifm,  even  they  that  arc  of  this 
 Opinion  do  confcfs. 
 
 §.  9.  He  cites  abundance  of  places  (24)  of  Scripture  to  (hew  that  all 
 thaf  Chrifl;  C£me  to  fave,  as  Mediator,  are  by  the  Scripture  fuppos'd  to 
 have  been  in  a  loft  Condition :  He  came,  he  took  Flefh,  he  fubmitted  him- 
 felf  to  the  Form  of  a  Servant,  died,  gzt.  that  he  might  quicken  thofe  that 
 were  dead,  fave  thofe  that  were  loft,  free  thofe  that  were  in  Slaverv   re- 
 deem thofe  that  were  in  Captivity,  inlighten  thofe  that  were  in  Dark- 
 nefs,  refcue  thofe  that  were  under  the  Power  of  Satan,  C^c.  From  whence 
 he  lays  it  follows.  That  they  do  not  belong  to  this  Difpenfation  of  Chrift 
 fulfilled  by  his  Humiliation^  who  have  no  need  of  Life,  Salvation,  Deliverance 
 Redemft:on,  &c.  jind  confcqnently  Baptifm  is  not  neceffary  for  thofe  who  have 
 m  need   of  the  Benefit    of  Forgivenefs  and   Reconciliation  by  the    Mediator, 
 *■  Porro,  quia  parvulos  baptizandos  effe  concedunt,  qui  contra  autorita- 
 '  tem  univerfe  Ecclefi«,  proculdubio  per  Dominum  &  Apoftolos  tradi- 
 '  tarn,  venire  ^non  polfunt,  &c.     Now  then,  fwce  they  grant   that  Infanti 
 mufi:  be  baptized,  as  not  being  able  to  oppofc  the  ylnthority  of  the  whole  Church 
 which  was  doubtlcfs  deliver  d  by  our  Lord  and  his  Apofiles^  they  mii(l   conje- 
 <juently  grant,  that  they  fiand  in  need  of  the  Benefits   of  the  A-lediator :  thaC 
 being  offi.rd  by  the  Satrament  and  by  the  Chanty,  of  the  Faithful,  and  fo  be- 
 ing incorporated  into  Chrifi^s   Body,  they  may  be  reconciled  to  God:  that  in 
 him  they  may  be  qitickned,  favcd,  delivered,  redeemed,  inlightned.     From  what., 
 but  from   Death,  Wickednejs^  Guilt,  Slavery^  and  Darkncfs  of  Sins  ?   IVhich 
 fince  they  have  committed  none  in  their  own  Life  at  that  Age,  there  remains 
 ^nothing  that  they  can  be   guilty  of  but^   Original  Sin. 
 
 §.  10.  He  difputes  largely  (ij)  againft  their   Opinion  of  a  middle 
 
 State,  proving,  That  there  is  no  Salvation  but  in  the  Kingdom  of  God; • 
 
 nor  any  jniddlc  Place  where  any  one  can  be,  except  with  the  Devil,  who  is  not 
 with  Chrifi.  Hence  our  Lord  himfclf  that  he  might  raz,€  OHt  of  the  Minds 
 of  miflakm  Men  any  Opinion  of  I  how  not  what  tniddle  State,  which  fome 
 
 Y   2  AUh 
 
 dOCap.ii,     (22)Cap.23.     C23)Johni.9.     {24}  Cap.  26,  27.     (25iCap.2S. 
 
1^4  ^^'  Auftln  W  the  Pelagian?.  Chap.   XIX. 
 
 Year  af-  /Ijcft  o-q  ahoiit  to  attribute  to  unha^tiTLed  Infants  ^  m  that  they  floall^  be'mg  Sin- 
 tcrthe  A-  lefs^  be  in  eternal  Life^  hut  not  being  Baptiz.'d^jhall  not  be  rvith  Chrifl  in  his 
 poftles  Kin(rdom\  ^ave  this  definitive  Sentence  to  Jfop  their  Months^  He  that  is  not 
 3'°*  with  me  is^againft  me.     Give  ta  therefore  an  Infant :  If  he  be  with  Chriji 
 
 ^■"''"'^^''^^  already^  what  is  he  Baptiz.cd  for  ?  Bnt  if^  as  the  Truth  is,  he  be  therefore 
 Baptiked,  that  he  7r>ay  be  with  Chnfl  •,  then  it  is  fure  that  before  he  is  Ra^ 
 trtzed    he  is  not  with  Chrift. 
 
 Tho'  St.  Auftin  here  in  the  Heat  of  this  Difpute  do  once  ufe  this 
 Expreffion,  of  unbaptized  Infants  being  with  the  Devil,  fince  by  the  F^ 
 laffians  Confeffion  ihey  ai  e  not  with  Chrill :  yet  he  means  but  a  very 
 UTToderate  Degree  of  Condemnation  or  Mifery  :  not  like  that  of  Wicked 
 Men  •  but  fuch  as  may  be  preferable  to  no  Being  at  all.  As  I  fhall  Ihew 
 hereatter.  (26) 
 
 He  goes  on  (27)  to  prove  his  Point  from  the  Name  or  Title  giv^n 
 by  our  Savior  to  Baptiim,  John  j.  j.  Except  one  be  born  again  [or,  rege- 
 nerated! &c.  He  fays  •,  Thefe  Men^  if  they  were  not  mov^d  for,  convinced^ 
 by  this  Sevtence^  would  determine  that  Infants  4re  not  to  be  baptized  at  all. 
 And  he  argues,  fVfjy  born  again^  but  to  be  renewed'i  Rtnewed  from  what^ 
 but  from  the  old  Nat^re^  a  vetuftate  ?  From  what  old  Nature,  but  th^.t 
 -wherein  our  old  Nature  is  crucihed  with  him  that  the  (28J  Body  cf  Sin 
 might  be  deftroyed  ? 
 
 He  confirms  the  fame  Senfe  by  the  following  Parts  of  our  Savior'55 
 Difcourfe  with  Nicodemus^  (29)  That  which  is  born  of  the  Fkfn  is  Fief 7^ 
 i.  c.  as  St.  u^^ijiin  takes  it,  is  corrupt  or  fmful.  u^nd  that  which  is  born 
 of  the  Spirit,  is  Spirit,  i.  e.  is  renewed  or  findified. 
 
 ^.  II.  He  takes  notice,  (30)  that  thofe  particular  Men  at  Carthage, 
 of  whom  Marcellinm  had  wrote  to  him,  did  grant,  That  in  Baptifm  thers 
 IS  Forgivenefs  of  Sins  given  to  Infants  ;  not  that  they  have  any  Original  Sin^ 
 bMt  they  have  finned  fince  they  were  born.  He  takes  notice  how  much  thefe 
 differ  from  the  others,  whom  he  had  been  hitlierto  refuting,  and  one  of 
 whofe  Books  he  had  feen.  The  one^  fays  he,  minding  the  Scriptures  and 
 the  Ahthority  of  the  whole  Chkrch^  and  the  Form  of  the  Sacrament  it  felf^ 
 fee  welt  that  Baptifm  in  Infants  is  for  Rcmiffion  of  Sins ;  but  cannot  fee,  or 
 will  not  own,  that  it  is  Original  Sin.  The  other ^  confdering  human  Nature^ 
 .  See  well^  oi  it  is  eafie  to  do,  that  that  Age  cannot  in  its  own  Life  have 
 
 contraFted  my  Sin  ;  but  rather  than  confefs  Original  Sin,  fay  there  is  no  Sin 
 at  all  tn  Infants.  He  bids  thefe  two  Parties  firft  agree  among  thcmfelves : 
 for  if  each  grant  to  the  other  that  which  they  urge  of  Truth,  they  will 
 both  hold  the  whole  Truth. 
 
 However,  he  does  condefcend  (i  i)  for  the  fake  of  thefe  latter,  to  fhevvat 
 large  how  impoffible  it  is  for  a  New-born  Infant,  that  has  no  Knowledge 
 of  Good  or  Evil,  to  be  guilty  of  aftual  Sin.  But  it  i'eems  a  flat  and  need- 
 lefs  Difcourfe :  becaufe,  as  he  there  obferves,  A  Man  is  never  more  troubled 
 
 to 
 
 (i6)  Pc.  2.  CH.  VI.  §.  s-    (27)  Cap..  3  0.3 1,  e?f.     (28)Rom,6.6.     (29)John3-o 
 6.     (30)  Cap.  34.    (31)  Cap.  3  J. 
 
Chap.  Xl)C.         St.  Auflln  ag.i'i^fi  f^^f  Pelagians:  i6^ 
 
 to  find  what  to  fay^  than  when  the  thing  he  would  ^rove  is  of  it  felf  plainer  than   Yearaf-' 
 any  thing  he  can  fay.  ter  the  A- 
 
 What  we  can  obferve  out  of  thefe  Pailages  of  the  firfl  Book  (befidesP^^^^s. 
 what  has  been  obferv'd  before)  is  the  Tenet  of  Felagim  and  his  Follow-  \^^J%^^^ 
 ers.  They  denied  Original  Sin.  The  Catholics,  among  other  Argu-  ^ — * 
 ments  againll  them,  urg'd  this-,  That  Infants  have  Sin,  is  prov'd  from 
 the  Need  they  have  of  B^ptifm  :  and  other  than  Original  Sin  they  can- 
 not have.  The  Pelagians  did  not  pretend  to  deny  the  NecelTity  of  In* 
 hnt  Bjptifm  :  which  had  been  highly  for  their  Purpofe  to  do^  if  they  had 
 thought  they  could  have  jultified  fuch  a  Denial.  And  when  St.  Mfiin 
 mentions  it  as  a  Pradice  of  the  whole  Church  from  the  y^poftles  Time.%, 
 they  do  not  deny  it,  but  own  it,  as  we  fhall  fee  hereafter :  Only  they 
 faid,  Baptifm,  in  the  Cafe  of  an  Infant,  is  not  for  Forgiuenefs  of  Sin  (tho' 
 they  were  driven  from  this  Hold  too  afterward,  as  we  fliall  feej  but 
 to  procure  the  Child  an  Entrance  into  the  Kingdom  of  Heaven.  For  they 
 held,  that  an  Infant  dying  unbaptized,  fliall  be  rais'd  again,  and  live  e- 
 ternally  in  a  certain  middle  State,  without  Punifhment,as  having  no  Sin  •, 
 but  not  enjoying  the  Kingdom  of  Heaven,  as,  being  not  Baptized  into 
 Chrilt.  BuC  that  a  Baptized  Infant  fhall  go  into  the  Kingdom  of  Hea^ 
 ven. 
 
 §.  12.  As  for  that  Plea,  that  Infants  have  adual  Srn,  and  are  Ba- 
 ptized for  that ;  it  was  the  Tenet  only  of  fome  Ignorant  Perfons  among 
 them,  whom  Marctllinm  had  mentioned.  Pelagita  and  Celeflim  did  not 
 ftand  to  that  \  but  they  held  for  a  while  ftifF  in  their  Refufal  to  owa 
 Baptifm  of  Infants  to  be  for  Forgivenefs. 
 
 Cekftius  had,  as  I  faid  before,  ufed  the  Word  Redemption  as  apply'd  to 
 Infants  by  their  Baptifm.  And  the  fame  thing  St.  AnHm  obferves  here, 
 (32)  Ihty  grant  Redemption  to  he  necejfary  for  them^  oi  is  contained  in  a 
 'Very  jhort  Book  of  one  of  'em.,  who  yet  would  not  plainly  ■  exprefs  there  the  Far' 
 givenefs  of  any  Sin.  And  again,  fjs)  Tho"  they  have  not  been  willing  in. 
 their  Writings  plainly  to  own  Forgivenefs  of  Sins  to  be  necejfary  for  Infants^  , 
 yet  they  have  own^d  Redemption  to  be  needful  for  them, 
 
 §.13.  The  fecond  Book  of  this  Work  is  on  another  SubjedV,  viz^St^ 
 j^ufiin's  Refolutionof  this  Qtieftion,  put  to  him  by  MarceUin^^  Whether 
 there  is^  or  ever  w<^,  or  ever  will  he  any  Man  without  Sin.  hefide  our  Savior 
 Chrift. 
 
 As  the  Pelagians  denied  the  Original  Corruption  of  our  Nature,  Vj 
 accordingly  they  magnified  the  prefent  Freedom  and  Goodnefs  of  it : 
 and  fome  at  this  Time  went  fo  far,  or  as  St.  Jufiin  here  exprcfles  it, 
 (34)  prefum'd  fo  much  on  the  Freedom  of  Man's  Willy  as  to  be  .of  Opinion^ 
 that  we  have  no  need  to  be.  ajfifled  by  God  to  avoid  Sin.^  after  he  hxs  ones 
 granted  to  our  Nature  the  Power  of  Free-will,  In  confuting  this  Opinion  of 
 theirs  he  has  not  much  Occafionto  fpeak  of  Infant- Baptifm.  So  I  fhould 
 pafs  it  by  :  but  the  Indignation  to  fee  the  Ancient  Fathers  fo  mifrej^re- 
 
 fenced 
 
 (31)  Cap.  34.    (33)  L.  1.  Cap.  36.    (34}  L.  2.  c.  2. 
 
\M  St.  AuHIn  agahfl  the  Pelagians.  Chap.  XIX. 
 
 Year  af-  fented  as  tliey  are  by  fome  Modern  Writers  (mth  what  Intent  they  do 
 
 tertheA-this  God  knows)  forces  me  to  give  in  ihort  the  Subftance  of  his  An- 
 
 poftks      ^^QY  to  this  Qiieflion  ^  that  it  may  appear  how  falfly  he  and  St.  1-lierom 
 
 ^^^^Y>^  are  charged  to  contradid  one  another  in   the  fubllantial  Part  of  their 
 
 Anfwer. 
 
 St.  Jinftin  divides  this  Qiiellion  into  Four  :  (^35) 
 
 1.  Whether  the  Thing  be  poflible,  viiL.  for  a  Man  to  live  witliout 
 Sin  ? 
 
 To  this  he  anfvvers^  I  JJ?alI  ccnfefs  it  to  he  foffihk  by  the  Grace  of  GoJ^ 
 and  the  Frec-wi/l  of  Mm:  explaining  himielf  fo,  as  that  God  can,  if  he 
 pleafe,  give  fuch  a  Meafure  of  Grace,  as  that  a  Man  fhould  ever  choofe 
 and  do  what  is  bell. 
 
 2.  Whether  this  do  ever  come  to  pafs? 
 
 Anfw.  (3  (3 J  /  do  not  believe  there  ii  any  fuch  thing  \  I  rather  believe  the 
 Scripture^  which  fays,  '  Enter  not  into  Judgment  Avith  thy  Servant:^  for 
 *  in  thy  Sight  fhall  no  Man  living  be  Juftified.  Here  he  produces  ma- 
 ny Texts  proving  all  Men  to  be  Sinners. 
 
 3.  If  it  be  polTible  fo  to  be,  and  yet  never  be  fo  j  What  is  the  Rea- 
 fon? 
 
 Anfw.  (37)  /  might  anfwer  eafily  and  truly  thm  ^  Becaiife  Men  will  not. 
 But  if  J  am  asFdy  why  they  will  not  i  There's  a  great  deal  to  be  J  aid.  7\t 
 leaving  Room  for  a  more  diligent  Enquiry^  I  fiall  anjwer  to  this  alfo  in  jlvjrt. 
 Aien  will  not  do  what  is  Good^  either  becaitfe  they  are  not  convinced  that  it 
 is  good^  or  bsca^fe  it  does  not  fUafe  ^em. 
 
 4.  Whether  there  be,  or  ever  can  be,  a  Man  that  has  never  had  any 
 Sin? 
 
 He  anfvvers,  No.  (^38)  becaufe,  fuppofe  any  Man  fhould  by  God's 
 Grace  arrive  to  that  Perfedion  as  not  to  fin  any  more  •,  yet  having  been 
 conceived  in  Sin,  it  will  be  true  of  him  that  he  had  Sins  before  he  was 
 converted  to  that  New^nefs  of  Life. 
 
 He  proves  thefe  his  Anfwers  largely,  and  anfwers  the  Objeftions 
 raifed  from  i  John  y.  18.  He  that  is  bom  of  God  fmneth  nof^  and  from 
 what  is  faid  of  Job-,  and  of  Zacharias  and  Elizabeth  being  blamelefs,  up- 
 right, &c. 
 
 And  whereas  this  fort  of  Men  did  ufe  to  catch  and  baffle  the  People 
 with  fuch  logical  Querks  as  thefe,  Si  nolnmns^  non  peccamuo  :  '  We  do 
 
 *  not  Sin  whether  we  will  or  no.  And,  fojfibilia  Dens  mandata  dedit^  ant 
 impojpibilia.,  &c.  (39)   '  The  Things  that  God  has  fetus  to  do,  are  ei- 
 
 *  ther    poITiblc    Thing? ,    or  impoifible.    If  poflible,  we  may   perform 
 
 *  'em  if  we  will  \  if  impoflible  then  we  are  in  no.  Fault  for  not  do- 
 
 *  ing  impoflible  Things.  From  whence  they  concluded  that  it  was  cer- 
 tainly true,  which  they  maintain'd.  That  a  A4an  may  be  without  Sin^  and 
 keef  Cod''s  Commandments  eafily^  if  he  will. 
 
 St. 
 
 (35)  Cap.  6.      Cb^)  Cap.  7.    (37)  Cap.  17.    (33;  Cap.  20.      (39)  Hierom.  1.  i. 
 coiitra  Pelagianos, 
 
Chap.   XIX.  St.  Audit]  afid  St.  Ilicrom!  't6j 
 
 St.  jinrtin  anrwers  thus.  They  fcem  to  themfdves  witty  when  they  fay  (^as  ^  Ycaraf- 
 ff  any  of  m  did  not  how  that)  that  we  do  not  Sin  whether  we  will  or  no  \  '^^r  the  A. 
 and,  that  God  would  never  command  a  Man  that  which  is  impofTible  to  po^^^s 
 human   Will.     Bnt  they  do  not  fee^  that  to  overcome  fome  Things  which  are  \^,^^/-\^ 
 either  corruftly  dejired  or  corruptly  feared^  there  «  occafion  for  the  flrong^  and 
 /ometimes  the  utmoft^  Fjfort  of  the  Will  [or,  Refolution^  tpW/j  he  fore f am 
 we  foonld  not  perfectly  exert   in  all  Cafcs^  who  would  have  it  tr^ly  foretold  by 
 the  Prophet,  In  thy  Sight  fliall  no  Man  living  be  juftified. 
 
 §.  14.  I  recite  this  to  fhevv  that  the  Grounds  on  which  St.  JIuHin 
 oppos'd  this  prefumptuous  Doftrin,  are  not  different  from  thofe  on 
 wh'ch  St.  Hierom  did  •,  as  the  Author  I  fpake  of  before  (40)  would  make 
 us  believe.  For  the  Anfwer  given  by  St.  Hierom  to  the  fame  Cavils^  is 
 this:i  he  had  recited  the  Objedion  about  pojfihk  and  impojfble:  he  had 
 fhew'd  that  fome  Men  that  are  commendable  for  one  Quality,  are  faulty 
 for  another-,  and  that  none  is  peifed  in  all.  Then  to  the  Dilemma  he 
 anfwers,  ^41)  They  are  poffible  Things  which  God  has  commanded-,  I  own 
 it  ^  bnt  even  for  thefe  pojfible  Things  we  cannot  every  one  of  m  have  all  of^em-^ 
 a}id  this^  not  by  Reafon  of  the  Weaknefs  for,  Inability^  of  Nature^  that  yon 
 T/iay  not  rail  \  but  bccaufe  of  the  IVearinefs  of  the  Mind^  which  cannot  have 
 all  yertues  together  and  keep  ''em  always.  Jind  if  you  will  reproach  the  Crea- 
 tor for  that^  becanfe  he  has  ynade  you  fnch  a  Creature  oi  does  flag^  or 
 grow  weary :  fll  tell  you  again^  it  will  be  a  fmarter  Reprehenfion  of  him  if 
 you  find  fault  with  him  that  he  has  not  made  you  a  God.  But  you  will  fay^ 
 If  I  cannot  do  it,  I  am  in  no  Sin.     To'.l  are  in  a  Sin.    Why  could  not  yon  f 
 
 do  that  which  another  could  do  ?  jind  again.,  he  in  Camparifon  of  whom  yon 
 are  worfe^  will  be  a  Sinner  himfelf  in  Comparifon  of  fome  other  y  or  of  yon  in 
 fome  other   Quality. 
 
 This  is  the  Saying  of  St.  Hierom^  which  that  Writer  inftances  in  (42) 
 as  contrary  to  St.  Jiuftin's  Doftrin :  but  proves  it  no  other  Way  thaa 
 by  fliewing  that  Telagim  fwhom  he  takes  to  be  St.  jiuflin)  rails  againft 
 it.  The  Anfwers  of  the  one  and  of  the  other  of  thefe  Fathers  are  for 
 Subftance  the  fame,  vi^.  That  tho'  it  be,  logically  fpeaking,  true  •  which 
 the  Pelagians  urg'd,  That  we  may  do  all  that  we  can  do  fthe  Denial  of  it 
 being  a  Contradidion  j  yet  there  is  no  Man  living  but  at  fometimes  he 
 is  flothful  or  weary,  or  not  fo  watchful  ag^inft  Sin  and  Pafllon,  as  he 
 himfelf  will  confefs  afterward  he  might  hive  been.  And  this  comes 
 upon  a  Man  in  fpite  of  the  firmefl  Refolution  he  can  have  fettled  before- 
 hand. 
 
 The  fame  Author  in  the  fame  Treatife  reprefents  the  Tenets  of  Pe- 
 Ugirn  and  St.  Juflin  very  partially  ^  and  after  fuch  a  manner  as  if  St, 
 A/?/«_had  produced  no  other  Proof  againft  Pelagius  of  the  Need  we  all 
 ftand  in  of  God's  alfifting  Grace  ifi  order  to  live  well,  than  what  was 
 fetch'd  from  the  Dodrin  of  abfolute  and  particular  Predeftination.  The 
 
 Differ  ericQ 
 
 {\o)  §.  2.    (41)  Dial.  I.    (42)  Bibliouheque  Univecf. T.  S.pag.  219. 
 
\-6'^  ^-z.  Auftin  afu!  St,  Hierom  Ciiap.  X!X. 
 
 Year  af-  Difference  'thcti,  fays  he,  (43)  hetvpeen  St.  Auftin  aiid  Pelagius  in  thii  Mat- 
 
 ter  the  A-  ter  was  thiSy  that  the  firB  believed  that  fince  the  Sin  of  Adam  his  Pojierity 
 
 poftles       ^^p  y^  corrupted^  that  they  are  born  with  fuch  Difpojidons  to  Eziily  as  do  ne  - 
 
 '-'  ^  °'  ccffarily  carry  them  to  Sin  •,  that  if  Cod  will  hrivg   any  one    to  Good^  he  mi^fi 
 
 ^'^^■'^^''^  fQY  every  good  ^^ion  give  him  a  Grace^  which  fjall  inevitably  make  him  will 
 
 that  which  is  Good,     ^nd  for  the  refl,   thofc  to  whom  he  docs  not  give  fuch 
 
 a  Grace^  are  damn'd.     God,  by  a  Wifdow,  which  we  underjiand  not,  having  a 
 
 Mind  that   A^ankind  fliould  be  born  under  an  inevitable  Necejfity  of  fwnmg^ 
 
 and  of  h&ing  accordingly  tormented  with  eternal  I'nni^nnents,  withont  delivering 
 
 from  this  doleful  Necejfity  any  more  than  a  very  fmall  Number  of  Perfons  to 
 
 whom  he  gives  an  invincible  Grace. 
 
 Now  befides  that  the  Opinion  of  Stc  ^uftin^  concerning  Preclefli na- 
 tion is  here  very  invidioufly  and  difadvantageotifly  reprefented,  ai^d 
 that  of  Pelagic  is  as  much  fmoothed  over  ^  What  an  untair  Account  is 
 it  of  the  Controverfie  between  them,  to  make  ic  turn  upon  that  Point? 
 St.  ^/^f??«  brought  many  other  Proofs  and  Reafons  in  this  Difpute, 
 fuch  as  are  own'd  to  be  valid,  not  only  by  thofe  that  approve  the  Opi- 
 nion he  held  about  Predeftination,  but  by  thdfe  that  dillike  it.  God  tor- 
 bid  all  Ihould  be  Pelagians  that  have  not  the  fame  Conceptions  that  St. 
 jiuflin  had  about  that  other  Matter :,  Pelagianifm  has  been  accounted  an 
 Heretical  Doctrin  in  all  Ages  of  the  Church,  and  in  all  particular  Churches ; 
 •even  in  thofe  in  which  the  Doftrine  of  Predeftination  has  been  variouily 
 explain'd.  'Tis  one  thing  thankfully  to  own  the  Afliftance  of  God's 
 Spirit  in  all  the  good  Purpofes  and  fpiritual  Strength,  we  have  ^  and  a- 
 jiother  to  determin  that- God  limits  this  Grace  and  Afhftance  to  a  cer- 
 tain Number  of  particular  Perfons,  or  gives  it  in  an  irreiiftible  Degree. 
 Or,  to  (peak  plainly,  there  is  a  great  Difference  between  the  Jrmiman 
 >p.nd  the  Pelagian  Tenets.  Concerning  the  firft,  molt  Men  are  now  a- 
 greed  to  bear  with  one  another  in  any  Difference  about  'era:  but  they 
 that  would  obliterate  the  Dodrin  of  Original  Sin,  and  of  the  Neceflity 
 of  God's  Grace,  we  know  not  whither  they  would  lead  us,  nor  what 
 Part  of  ^ur  Religion  they  will  leave  us. 
 
 The  Arminians  or  Remonfirants  did  at  the  Synod  of  Dort  exhibit  an 
 Account  of  their  Tenets  in  this  Matter,  wherein  they  frankly  confefs 
 .God's  Grace  to  be  necellary,  not  only  as  it  illuminates  our  Underftand- 
 ing,  but  alfo  volmtati  vires  confert  ad  non  feccandum,  '  It  gives  Strength 
 *  to  the  Will  to  avoid  Sin:  And  not  only  to  teach  us,  what  we  ought 
 to  do,  but  alfo  iit  quod  fa^n  opus  eft,  facer  e  diUgarnHS  &  valeamus,  'That 
 '  we  may  be  able  to  do,  and  may   love  to  do  that  which  we  ought : 
 which  was  the  thing  required  of  Pelagius  to  confefs,  and  on  the  own- 
 ing whereof  he  would   have  been  acquitted.  .  They  do  alfo  fhew  how 
 tar  they  differ  from  the  Pelagians  (and  even  from  the  Semipelagians)  in 
 .all  thofe  other  things  for  which  either  of  the  faid  Parties  were  con- 
 
 demn'd 
 
 {43;Bibl,X8.p2g.  ic>5« 
 
Chap.  XIX.  St.  Audln  cift^Pdsglus.  i5t> 
 
 demn'd   by  the  Church  of  that  Time.     This  they  do  in  the  (44)  De-    Ycaraf- 
 chration  of  their  Tenet  on  the  third  and  fourth  of  the  five  Articles,  f^'i* the  A- 
 What  then  makes  this  Man  (who  profefles  that  Way)  to  talk  of  P dag i a-  po^^^ici-. 
 tjifm  as  if  it  were  fo  tack'd  to  Armitnanifm^    that  St.  JuBin  could  not  '^ 
 confute  the  one  without  confuting  the   other?     And  to  reprefcnt  St. 
 Hierom^  who  confuted  Tclagnis  without  having  Recourfe  to  St.  Ajfim^ 
 Opinion  of  Predeftination,  as  a  (45-)  Stmifdagian. 
 
 !^.  15.  Whereas  the  chief  Point  on  which  Pdagim  was  Condemn'd, 
 was  his  Denial  of  any  fuch  thing  as  an  internal  Grace  of  God's  Spiric 
 moving  and  inclining  the  Heart  to  Faith,  Love,  Obedience,  &c.  which 
 we  ought  to  pray  to  God  for  :  This  Hiltorian,  citing  Petaviw  for  it, 
 reckons  up  fix  forts  of  Grace  which  Pdagius  owned,  i.  God's  Grace  in 
 giving  us  a  Free  Will :  And,  2,  In  giving  a  Sinner  Pardon  for  Sins  paft 
 to  encourage  him:  And,  5.  Iii  giving  his  Law  :  And,  4.  The  Grace  of 
 Baptifm,  wherein  an  adult  Perfon  that  has  finned,  obtains  Remiflion  of 
 Sins,  and  the  Inheritance  of  God's  Kingdom^  an  Infant  has  no  Remif- 
 lion of  Sins,  as  having  no  Sin  in  his  Opinion,  but  yet  is  put  into  a  bet- 
 ter State,  being  made  an  Heir  of  God's  Kingdom  :  And,  5.  In  giving 
 the  Kingdom  of  Heaven  as  a  Reward  to  encourage  us.  Thefe  five  no 
 Body  accus'd  him  of  denying.  But  here  (^6)  he  is  faid  to  have  owned 
 another  fort  of  Grace,  viz^.  The  intemd  lllnmination  of  onr  Spirit^  which 
 Pelagius  exprejfes  w  this  wife. 
 
 '  I  confeis  that  Grace  confifts  not  only  in  the  Law,  but  in  God's  Af- 
 '  fiftance  :  for  God  afijfts  us  by  his  Dodrin  and  his  Revelation,  in  open- 
 '  ing  the  Eyes  of  our  Hearts  -^  in  declaring  to  us  the  Things  that  Ihall 
 '  be  hereafter,  that  we  may  not  be  fix'd  to  the  prefent  Things  ^  in  dif- 
 '  covering  to  us  the  Snares  of  the  Devil  •,  in  inlightning  us  by  the  ma- 
 *  nifold  and  unfpcakable  Gift  of  his  Heavenly  Grace.  Does  he  that 
 '  fpeaks  thus,  think  you,  deny  the  Grace  of  God?  Does  he  not  confefs 
 '  at  once  both  God's  Grace  and  Man's  Free- Will  ? 
 
 'Tis  true,  St.  u4i-flin  does  quote  thefe  and  fuch  other  Words  out  of  Pe- 
 Ugim^  third  Bock  of  Fret-Will  But  he  fiievvs  at  the  fame  place  (47)  that 
 they  are  ufed  by  him  only  for  a  Blind,  and  that  his  other  Sayings  in  the 
 fame  Book  are  fuch  as  vvill  not  fuffer  thefe  to  be  underflood  in  a  Ca- 
 tholic Senfe.  Both  St.  Hierom  and  St.  Atfiin  give  this  Account  of  him 
 (which  they  prove  by  feveral  Inltancesj  that  tho'  he  held  thofe  fingu- 
 lar  Opinions,  and  propagated  them  privately  in  the  Minds  of  his  Fol- 
 lowers, yet  he  was  very  unwilling  to  be  Convided  of  fo  doing  \  and 
 therefore  ur>'d  in  his  Writings  a  great  deal  of  Equivocation.  He  would 
 fay  fuch  Things  as  look'd  like  an  owning  of  internal  Grace  •,  but  ftill 
 would  take  Care  to  place  his  Words  fo  as  that  he  could,  when  Occa- 
 f:on  requir'd,  explain  'em  to  mean  oaly  that  Grace  or  Mercy  of  God, 
 
 Z  ^  by 
 
 (44)  Ada  8c  Scripca  Synodalia  Dordracena  Remonftrantium,  8:c.  Hr.rJcrwici 
 iL'zo'.  p.  13,  8cc.  (45)Bibl,  T.  8.  pag.  194.  (46)  Ibid,  p.  198.  (47)  I^-  £-^tia 
 Chnfti.  1.  I.  c.  7. 
 
lyo  St.  Anftin  an^  Pelaglus.  Chap.  XIX;. 
 
 Year  af- by  which  he  gives  us  good  Rules,  Dodrins,  Revelations,  Promiies,  c^r, 
 tertheA-  And  fo  here  he  limits  (as  St.  u4tifiin  obierves)  all  that  he  fpeaks  of,  to 
 poftles  DoUrin  and  Revelation  ^  and  he  does  not  name  it  if!terf?al,  as  Mr.  Le  Clerc 
 ^i^W-^  does. 
 
 ^  St.  ^uflm  fhews  him  to  have  ufed  the  fame  Artifice  thro'  all  his  four 
 
 Books  of  Free-Will :  which  he  v/rote  on  Purpofe  to  vindicate  his  Reputa- 
 tion :  and  yet  even  there  he  never  fpoke  home  to  the  owning  of  God's 
 Grace  in  the  Catholic  Senfe,  but  often  to  the  denying  of  it.  He  fays 
 there,  in  the  fame  Boole  out  of  which  the  forefaid  fpecious  Words  are 
 quoted,  (48J  We  ciiftingui(h  between  thefe  three  things^  and  pUce  'em  each  in 
 their  due  Order'.,  in  the  fir  ft  place  v^c  rank^  pcffe,  tlie  Power  [[of  doing  any 
 thing', 3  i"  f^c  fecond  velle,  the  Will  to  do  it*,  in  the  third  efie,  the  be- 
 ing of  the  Thing.  IVe  fay  the  Power  is  in  our  Nature-^  the  Will,  in  ar^ 
 hitriOy  in  our  Choice ;  the  Being  in  the  EffcU.  The  firfi^  i.  e.  the  Power 
 froperly  bclonffs  to  God,  who  has  given  it  to  his  Creature  •  but  the  other 
 iTvOj  i,  e.  the  Will  and  the  Being  are  to  be  referrd  to  the  Man^  hecaufe  they 
 come  from  the  Fountain  of  Free-Will. 
 
 And  in  another  Place,  (49}  he  fays  by  way  of  Objedion  to  his  own 
 Aflertion : 
 
 Obj.  But  how  then  Jliall  that  of  the  Jpoftle  ftand  good,   fjo)    It  is  God 
 *  that  worketh  in  you  both  to  will  and  to  do  ? 
 
 Anfw.  He  worketh  in  m  to  will  that  which  is  Good^  to  will  that  which  ii 
 Hoh\  inafmuch  as  by  the  Greatnefs  of  the  future  Glory.,  and  his  Promife  or  Re- 
 ward.,  he  incourages  lu  who  are  given  to  earthly  Defres^  and  do  love  ovly  Things 
 before  our  Eyes  as  brute  Beaft:s  ^  inafmuch  as  he  raifes  cur  drowfie  \]Ull  by  the 
 Revelation  of  his  Wifdom  •  inafmuch  as  he  advifes  us  to  every  good  thing.,  &c. 
 All  this  St.  u4uBin  (hews  to  be  far  Ihort  of  what  was  nccellary  for  him 
 to  fay,  if  he  would  clear  himfelf,  becaufe  it  makes  God  to  work  upon 
 •  our  Wills  only  outwardly  by  Propofals :  and  fays,  Let  him  once  at  lafi 
 own  that  Grace.,  by  which  the  Greatnefs  of  the  future  Glo)  y  is  not  only  pro- 
 mifed  to  ti^s.,  but  believed  and  hoped  for  by  us  '.,  and  by  which  his  Wijdom  is 
 not  only  reveMed  to  uSy  but  loved  by  us:,  and  by  which  non  fuadetur  folum 
 omne  quod  bonum  eft,  veriim  &  pcrfuadetur,  we  are  not  only  advised  to 
 every  good  Thing.,  but  prevailed  on  to  follow  it.  Then  having  Commented 
 upon  that  Text,  No  Man  can  come  to  me.,  except  the  Father  who  has  fent 
 me.,  draw  him :  He  adds.  This  fort  of  Grace  Pelagius  ought  to  own.,  if  he 
 have  a  Mind  not  only  to   be  called.,  but  to  be.,  a  Chriftian. 
 
 But  the  Event  proved,  that  he  would  never  own  that  fort  of  Grace*, 
 
 and  that  the  latent  Meaning  of  all  his  colored  Speeches  was  no  other 
 
 than  what  St.  Jiuftin,  and  his  other  Opponents  took  it  to  be.    For  when 
 
 fo  much  Offence    was  taken  at  him,  that  nothing,  was  to  be  expected 
 
 V16      ^"^  Excommunication^  Ccleftim  and  he  being  then  in  the  Easi,  applied 
 
 '    themfelves  to  the  Church  of  Rome.^  to  fee  if  the  Apology  they  made  for 
 
 them- 
 
 (48)  Pelagius  de  libero  arbicrio,  1.  3,  apud  Auguft.  de  grada  Chrlfti,  1.  i.  c.  4. 
 (49)  Ibid.c.  io»    50  ) Phil,  3,  12. 
 
Chip.  XIX.      the  AMc^n  Bi/hops  agcihfi  Vchg\u5,  i^i 
 
 themfclves  would  pafs  there.    Cclefllm  came  in  Perfon,  and  dcliver'd  in    Yearaf. 
 a  ConfcJJlon  of  his  Fa'.th  :   Pela^im  came   not, -but    fent  one,  (of  v;hich  I  ter  the  A- 
 fhall  by  and  by  give  a  Copy)  and  a  Letter  with  it.     There  happen'd  to  Fifties 
 be  then  a  weak  Bi/hop  of  that  Chnrch,  Zufimm^  who  was  for  the  pre- ^^ 
 fent  fo  far  impos'd  on  by  their  Pretences,  and  .was  fo  incompetent  a  Jude;e  ^^'"^'^"^ 
 of  this  Queftion,  and  of  the  other  about  Original  Sin  (as  I  fhew  more 
 •particularly  (n)  hereafter;  that  he  took  what  they  faid  for  Orthodox, 
 and  blam.ed  their  AccLifers  as  having  flander'd   'em-,  tho'  his  PredecelTor 
 innocent  had  declared  an  ill  Opinion  of  'em.     But  the  Jfrican  Bifhops  be-     317^ 
 ing  then  in  Council  at  Carthage^  fent  their  Synodical  Epiftle  to  Zofimm^ 
 advertifing  him  of  the  Craft  and  Equivocation  ufed  by   thofe  Men^  and 
 (hewing  by  Inftances,  wherein  his  Examination  of 'em  was  fnort  of  what 
 it  ought  to  have  been  :  and  that  Cekjitm  ought  particularly  to  recant  the 
 erroneous  Pofitions  in   his  Confejfion.    Upon  the  Coming  of  this  Letter, 
 when  Celeftim^'NZ^  fummoned  to  appear,  (52)  That  by  Ins  dlretl  and  plain 
 Jinfveer  cither  his  Hy^ocrifie^  or  elfe  his  Amendment  might  be  made  manifefi 
 and  he  no  longer  ambigitopu  ^  he  withdrew  himjclf^  and  woM  not  come  to  the 
 Hearing.     So  far  St.  Jitflin\  Words  are :  but  Aiercator  gives  this  farther 
 Circumftance,  (j^J  That  he  ran  away  from  Rome. 
 
 This  Paflage  of  the  Hiltory  Mr.  Le  Clerc  leaves  out,  which  none  that 
 pretended  to  write  this  Hiflory  ever  left  out  before  ^  for  it  is  a  plain 
 Proof  that  the  Opinion  againft  the  Grace  of  God,  which  the  Catholics 
 charged  the  ?(.lagians  with  was  their  real  Opinion^  and  not  wrongfully 
 affixt  on  'em  by  taking  their  Words  in  a  worfe  Seufe  than  they  meant 
 'em,  as  he  would  have  it  believed. 
 
 The  IfRie  was,  the  Bifhops  of  v^r/c^  continued  in  their -Refolution,  313^' 
 and  the  next  Year  fent  a  Peremptory  Letter  to  Zofimm^  C^ho  had  done 
 all  he  could  to  have  thefe  Men  acquitted)  that  they  did  determin,  Con* 
 fiituimitSy  &c.  (54)  That  the  Sentence  pronomc^d  againft  Pelagius  and  Ce- 
 iefrius,  by  the  Reverend  Bijliop  Innocent,  from  the  See  of  the  bieffed  Apoftle 
 Peter,  do  fiand  firm^  fo  long  till  they  do  by  a  plain  Confeffion  own  that  ws 
 are  in  every  Aiiion  ajfifled  by  the  Grace  of  God  thro'  onr  Lord  J  efts  Chrift^ 
 not  only  to  under/land^  bat  alfo  to  pra[iife  Righteoufnefs  •,  in  fnch  wife  as  that 
 without  it  we  are  not  able  to  do,  to  fpeak,  to  think,  or  to  have  any  thing  of 
 true  and  fincere  Piety.  And  Zofimiis  at  laft  complied  with  them,  and  join- 
 ed in  giving  the  fame  Sentence  :  And  fo,  as  Profper  tells  us,  (yy)  did 
 all  the  World. 
 
 They  were,  as  appears  by  St,  Auflinh  Words,  (56)  Either  to  do  Te- 
 nance  t'^'i^.  recant  their  Heretical  Opinions,  whereof  this  of  denying 
 God's  Grace,  and  the  other  of  Original  Sin  were  the  chief]  or,  if  they 
 refiifed  that,  to  fiand  Condemned  [[or,  Excommunicated].  There  were  alfo 
 Imperial  Edi(Ss  againft  them. 
 
 2  2  §.  16. 
 
 (5  0  §.  33.  (52)  Angaft.  contra  duas  EpiftoIasPclagiannrmn.  \.r.  c.  3.  (^^jCoin- 
 monkoriiu-n.  c.  i .  ^54)  Profper  contra  Collat,  c.  10.  (55)  Chronic  ad  arn,  4r8. 
 (56)  De  peccato  oi%inali,  c,  22. 
 
i7i  .S"/.  Auflin  W  Pekglus.  Chap.  XIX. 
 
 Yearaf-     §.  i6.  All  that  We  hear  of  afterwards,  that  tended  toward  Recanta- 
 
 tertheA-  tion,  was  this-,  PinianHs  and  Alhlna  and  Mclania  being  then  in  the  Eaji-, 
 
 poftlcs      vvhere  Pdaains  was,  wrote  to  St.   AuFiin^  that  they   had  dealt  with  hhn 
 
 ^^'^..^^^  (57)  to  condemn  [^or  recant]  under -his  Hand^  all  the  things  that  were  0^- 
 
 319      jcficd  to  him\  and  that  (^as  to  God's  Grace]  he  had  [aid  in  their  Hearings 
 
 thus,  '  I  do  anathematize  {ov^  renounce]  any  one  that   fays  or  thinks 
 
 '  that  the  Grace  of  God,  by  which  Chrift  came  into  the  World  to  fave 
 
 *  Sinners,  is  not  neceflary  both  every  Hour  and  Moment,  and  alfo  in  e- 
 
 *  very  Adion -,   and  they  that  take  away  {ox  deny]  this  Grace,  are  to 
 '  have  Hor,  may  they  have]  eternal  Punifhment. 
 
 But  St.  JHfiin  in  Anfwer  (^-8)  fhews  them,  that  thefe  Words  are  ca- 
 pable of  the  fame  Equivocation  he  was  wont  to  ufe  :  that  probably  by 
 the  Grace  of  God  by  which  Chrift  came  to  fave  Sinners^  he  meant  nothing 
 but  the  Pardon  of  Sins,  OT,  the  Example  of  Chrift,  the  Coniideration  of 
 315.  which  was  always  necefiary:  that  he  had  before  in  the  Synod  of  Diof- 
 polis  faid  as  much  as  this  comes  to :  For  that  being  there  accus'd  of  hold- 
 ing, That  the  Grace  of  God  is  not  given  in  every  A^ion,  but  does  confift  in 
 cur  Free-Will,  or  in  the  Law  and  DoBrin  ^  and,  that  the  Grace  of  God 
 is  given  according  to  our  Deferts:  And  the  Proof  brought  againft  him 
 being  this,  that  CekBins,  who  was  his  Difciple,  had  written  fuch  things : 
 He  anfwer'd,  Whether  thefe  are  Celeflius'j  Sayings  or  not,  let  them  look  to  it 
 that  fay  they  are  his.  I  never  held  fo,  and  J  do  anathematize  any  one  that 
 holds  fo.  And  yet  that  after  that,  he  had  in  his  Books  of  Free -Will  {hQwn 
 that  he  had  really  no  other  Sentiments  than  fuch  oa  he  [eerned  then  to  con- 
 demn. 
 
 So  this  did  not  avail  him.  He  knew  well  enough  what  Words  to 
 have  exprefs'd  himfelf  in,  fo  as  to  fatisfie  the  Church ;  but  he  would  not 
 ufe  'em.  St.  jiuftin  told  him  (f  9)  that  inafmuch  a<  the  QHcftlon  'about  re- 
 conciling Man*  s  Free -Will,  and  God^s  Grace,  is  fo  intricate',  that  while  one  is 
 afftrted,  the  other  may  feem  to  be  denied ',  if  he  would  grant  that  God  does  not 
 only  give  us  a  Power  of  doing  well,  but  does  alfo  ajfift  m  in  the  willing  and 
 ^oing  of  it  (which,  by  the  way,  is  what  I  fhewed  before  that  the  Re- 
 monftrants  do,  or  at  leaft  did,  freely  own )  the  Controverfie  would  be  at 
 an  end. 
 
 But  he  would  never  fay  fo.  He  continued  Excommunicate,  and  feems 
 to  have  liv'd  obfcurely  all  the  reft  of  his  Time. 
 
 After  all,  it  is  not  material  to  us,  whether  he  was  guilty,  or  whether  his 
 'Accafers  were  miftaken  in  his  Senfe  (it  were  to  be  wifh'd  he  could  have 
 been  fhewn  to  have  been  guiltlefs)  were  it  not  that  fonie  now  a-days, 
 that  have  a  Mind  to  fet  up  the  fame  Opinions  to  a  much  vvorfe  Pur- 
 pofe  than  ever  Telagius  did,  do  go  about  to  retrieve  the  Credit  of  'em  by 
 difcrediting  the  Catholic  Church  of  that  Time. 
 
 That 
 
 (57)  Auguftin.  de  gratia  Chrifti.  c.  2.     (58)  Ibid,  c,  3,     (59)  Ihid.  c.  47. 
 
C/jap.  XIX.  St.  Auflin  aftd  Pelagiusi  tf^ 
 
 That  which  St.  JnBm  fays  to  PeU^ius,  on  this  Account  of  <Jenying   Yearaf- 
 God's  Grace,  may  be  applied  to  feme  of  them  on  Account  (not  only '^ei"  i^he  A- 
 of  that,  but  alfo)  of  an  Article  of  a  higher  Nature,  which  they  are  flip-  poftl" 
 pofed  like-wife  not  to  believe.  (60)  He  has  not  thought  ft  any  where  to  oven  V^-im*^  . 
 that  we,  when  we  pray,  are  ajfified  by  God's  Grace  that    we  may  not  Sin  -, 
 and  if  he  does  notwithjianding  in  his  own  Mind  believe  this,  he  vntji:  pardon 
 thofe  that  fHJpi'U  otherivife  :  for  he  h'.mfelf  caufes  this  Sufpicion,  who,  when  he 
 lies  under  fo  much  Obloquy  on  that  Account,  will  believe  this,  and  yet  will  not 
 confefs  ift.     What  great  Matter   were  it  for  him  to  fay   this,  efpecially   where 
 he  undertakes  to  handle  and  explain  that  Point,  &:c  ?  Why  Jlwuld  he  there  de* 
 fend  Nature  only,  &c  ? 
 
 §.  17.  I  have  recited  what  I  mean  to  do  of  the  Difpute  concerning 
 God's  Grace  all  together,  that  it  may  give  no  Interruption  to  what  re- 
 mains to  be  faid  of  the  other  concerning  Original  Sin,  and  the  Occali- 
 ons  thence  taken  to  fpeak  of  Infant  Eaptifm. 
 
 In  the  Third  of  thofe  Book?,  Of  the  Guilt  and  Forgivenefs  of  Sins,  and 
 Baptifm  of  Infants,  St.  Auflin  having  in  the  foregoing  Chapters  recited 
 feveral  Interpretation?,  of  which  thofe  Texts,  Roni.  y.  12,  13,  14,  &c, 
 are  capable,  concludes  in  the  fifth  Chapter,  that  which  foever  of  them 
 be  taken,  the  Words  can  have  no  other  Senfe  but  fuch  an  one  by  which  it 
 has  come  to  pafs  that  the  whole  Church  hoi  from  of  old  conflantly  held  that  Fidel 
 (^or^  baptized^  If'fants  do  obtain  Remijfion  of  Original  Sin  by  the  Baptifm 
 of  Chrin. 
 
 Then  he  recites  a  large  Piece  of  the  Epiftle  of  St.  Cyprian  to  Fidm^ 
 which  I  gave  a  Copy  of  in  CH.  VI.  and  obferves  how  he  there  takes 
 the  Dodlrin  of  Original  Sin  in  Infants,  for  a  known  and  undoubted 
 Thing ;  and  by  it  proves  (what  was  then  by  F  dm  quellion'd)  that  an 
 Infant  may  and  mull  be  Baptiz'd  before  the  8th  Day,  if  need  require. 
 Then  (5i)  he  adds, 
 
 jind  now  feme  People  by  the  Boldnefs  of  I  linow  not  what  difputing  Hnmor^ 
 go  about  to  reprefent  that  as  uncertain  which  our  u4ncejiors  made  ufe  of  as  ^ 
 mosi  certain  Thing  whereby  to  refolve  fome  Things  that  feemed  uncertain.  For^ 
 Tvhen  this  began  jirji  to  be  difputed,  1  know  not :  but  this  I  know,  that  holy 
 Hierom,  whofc  Pains  and  Fame  for  excellent  Learning  in  Ecclcfiajlical  Matters^ 
 is  at  this  Day  fo  great,  does  alfo  make  ufe  of  this  as  a  Thing  mofi  certain^ 
 to  refolve  fome  ^uefiions  in  his  Books,  &c.  Then  having  quoted  fome  Pai- 
 fages  ouc  of  St.  Hierom  on  Jonah,  he  proceeds,  If  we  could  with  Convenience 
 come  to  ask  that  mofi  Learned  A^an  ',  4i/iw  many  Writers  of  Chrifiian-  Differ" 
 tations  and  Interpreters  of  Holy  Scripture  in  both  Languages  could  he  recount,, 
 who  from  the  Time  that  Chrift'^s  Church  has  been  founded,  have  held  no  other- 
 wife,  have  received  -no  other  DoUrin  from  their  Predeceffors,  nor  left  any  other 
 to  their  Succtffors  ?  For  my  Part  (tho*  my  Reading  is  much  lefs  than  his  )  /  do 
 not  remember  that.  I  ever  heard  any  other  Thing  from  Miy  CLrifiians.  that  re- 
 teived  the  Old  and  New  Tefiamtnt,  Non  foiiim  in  Catholky.  Eccleiia,  verum 
 
 etiaBQ 
 
 (60)  Auguftln.de  nacura  6<  gratia  c.  59.     (6 1)  Cap.  6, 
 
'f  74  '^^-  Aiiflin  againfl  the  Pelagians.         Chap.    XIX. 
 
 Year  af-  etiam  ill  qnalibet  h^refi  vel  Scbifmate  confdtutis :  Neither  from  fnch  as 
 
 -tertheA'  ipere  of  the  Cathdic  Churchy  nOr  from  fuch  as  belonged  to  any  SeU  or  Schifm. 
 
 pcftles       ^on  memini  me  alind   legifie,  &c.  /  do  tiot  remember  that  1  tver  read  o- 
 
 ^^°'  therrife  in  any  Writer  that  J  could  ever  find  treating  of  thefe  A^atters,  that 
 
 ^^"""'^^''''^  followed  the  Canonical  Scriptures^  or  d'.d  mean  or  did  pretend  to  do  fo.     From 
 
 whince  it  is  that  this  Trouble  is  fiarted  up  npcn  us  I  know  not  •,  but  a  little 
 
 while  ago  when  I  was  there  at  Carthage,  /  jufi  citrforily  heard  fome  tranfient 
 
 Difvourfe  of- fome  People  that  were  talking  that  Infants  are  not   Baptiz^ed  for 
 
 that   Reafon  that  they  may  receive  Remiffion  of  Sins,  but   that    they   may    be 
 
 fanBified  in    Chrif.     Tho'  I  was  fomethlng  fiartled  at  the  Novelty y  yet  be- 
 
 ..caufe  it  was  not  feafonable  then  to  enter  into  any  Difcourfe  againfl  it,  and  be- 
 
 caiife  they  were  not  Perfons  of  any  fuch  Rank  as  to  be  much  taken  notice  of\ 
 
 .  it  paji  over  with  me  as  a  'thing  forgotten,  or  not  minded.     And  lo,  novo  it  is 
 
 a  thino-  maintain  d  aga^nfi  the  Church  with  ardent  Endeavours  ',  it  is  even  by 
 
 IVritino-  tranfmitted  to  Alemory  5  it  is  come  to  that  Difficulty  that  the  Brethren 
 
 are  fain  to  ask  our  Opinions  of  the  Afatter ;  and  we  find  a  Necejfity  of  Dif- 
 
 ■pHting  and  Writing  againsi  it. 
 
 This  Teflimony  of  St.  ^uBin  muft  needs  be  look'd  on  as  a  very  con- 
 -fiderable  Evidence.  He  declares,  he  never  met  with  any  Chriftian,  either 
 Churchman  or  Sedary  ^  nor  with  any  Writer  that  owned  the  Scripture, 
 who  taught  any  other  Dodrin,  but  that  Infants  are  Baptiz'd  /or  Par- 
 don  of  Sin.  Much  lefs  then  had  he  known  or  heard  of  any  that  denied  that 
 diey  are  to  be  Baptiz'd  at  all.  And  they  had  then,  as  I  obferv'd  before, 
 but  500  Years  to  look  back  to  the  Times  of  the  Apoftles.  And  St. 
 'jiitftin,  tho'  he  fpeak  modeftly  of  himfelf  as  to  Learning,  had  ftudied 
 the  Church  Hiftory  fo  well,  that  in  a  few  Years  after  this  he  publifh'd 
 that  his  Hifiory  of  all  the  SeUs  or  Opinions  that  were,  or  had  been  in 
 Chriftendora^  out  of  which  I  cpote  fome  things  in  another  Chapter. 
 
 %.  18.  To  that  Objedion  of  Pelagius,  IfBaptifm  do  take  away  Original 
 Sin  •  then  fuch  Children  as  are  bom  of  Parents  both  Baptized  muff  be  with- 
 out that  Sin,  St.  JuHin  anfwers  to  this  Purpofe,  (6^)  That  an  Error  is 
 often  ftrengthened  by  putting  alien  and  intricate  Qiieltions  about  the 
 Matter,  which  is  an  eafie  thing  in  moft  I\latters  to  do.  Ytt,  fays  he.  If 
 I  had  this  Caufe  to  manage  again Fi  fuch  Men  as  did  either  deny  that  Infants 
 are  to  be  Baptized,  or  did  fay  that  it  is  needlefs  to  Baptise  \m,  for  that  they 
 being  horn  of  Fidel  for.  Baptized]  Perfons,  were  neceffarily  Partakers  of  their 
 Tarents  Privilege  ^  then  I  ought  to  take  more  Pains  in  Confuting  this  Opinion, 
 Such  Perfons  (as  he  fhews  at  large)  would  have  need  to  be  put  in  Mind, 
 that  as  a  Circumcifed  Parent  begets  an  Uncircumcifed  Son ;  and  Wheat 
 that  has  been  cleanfed  from  the  Chaff  does,  if  it'  be  fowed,  produce 
 Wheat  with  Chaff  on  it:  So  a  Parent  that  has  been  fpiritually  cleanfed 
 begets  a  Son  that  refembles  him  not  according  to  that  State  that  he  is 
 
 in 
 
 {€%)  CH.XXI.     (6i,)  Cap.  8. 
 
Chap.  XIX.  Sl  A\ii[m  agajfffi  f he  Pelagians.  175' 
 
 in  by  Tpiritual  Regeneration,  but  according  to  the  State  he  was  in  by  Year  af- 
 carnal  Generation.  rercheA^ 
 
 £nt  now^  fays  he,  (64)  fince  we  have  to  do  with  [nch  as  do  confvfs  that  po^^^s. 
 ihs  Children  of  Baptiz.cd  Ferjons^  are  to  be  Baptized'^   how  much  better  is  it^^°'  ^, 
 to  fa)  thm  to  'tw.  Ton  that  do  affirm  that  of  Parents  clean  fed  from  the  '"^^'^ 
 Stain  of  Sin,  fuch  Children  fhoiild  be  born  as  are  without  Sin,  How  is 
 it  that  you  do  not  mind  that  at  the  fame  rate  you  might  fay^  that  of  Chri- 
 ftian  Parents  there  fhould  be  born  Chridian  Children  ?  yind  then  why  do 
 yoH  determin  that  they  are  to  be  Baptized  ? 
 
 §.  19.  And  having  afterward  (6%)  on  this  Occafion  mention'd  that 
 Text,  I  Cor.  7.  14.  Now  are  your  Children  Holy^  &c.  he  refers  to  the  Ex- 
 polition  of  it  which  Pelaaim  had  given,  and  the  like  to  which  he  him- 
 feif  had  given  in  a  former  Treatife  (66)  which  I  recited  before  (57)  and 
 fays,  that  it  muH  be  underflood  fo,  or  elfe  in  another  Senfe  which  he 
 there  gives  (relating  to  the  Forbearance  of  the  life  of  the  Marriage-Bed 
 during  the  Woman's  Undeannefs,^  or  elfe  in  fome  other  Senfe  of  which 
 we  may  not  be  certain.     And  then  adds, 
 
 Jlhid  tamen  fine  dnbitatione  tenendum  e/?,  qitACunqHC  ilU  fanB'ficatio  fit,  nofi 
 valere  ad  Chriftianos  faciendos  atqite  ad  dlmittenda  peccata,  nifi  Chrifiiana  ^^ 
 Ecckfiafika  injiitittione  &  jacramentis  efficiantur  fideles.     Nam  nec^  &"€, 
 
 '  But  that  is  to  be  held  without  any  Doubt,  that  whatever  that  Ho- 
 '  linefs  Cor,  Sar!ciification~]  be  \  it  is  not  available  to  the  making  of  'em 
 '  Chriftians,  or  to  the  Pardon  of  Sins,  unlefs  they  be  made  Fidels  by 
 '  the  Inftitution  {_or  Order'}  of  Chrift  and  the  Church,  and  by  the  Sacra- 
 ^  ments.  For  neither  are  unbelieving  Husbands  or  Wives,  how  holy  and 
 *juft  Partners  foever  they  have,  cleanfed  from  the  Iniquity  which  keeps 
 
 *  'cm  from  the  Kingdom  of  God,  and  brings  'era  to  Damnation  \  nor 
 '  are  Infants,  of  how  holy  and  juit  Parents  foever  they  come,  pardon'd 
 '  the  Guilt  of  Original  Sin  ,*  unlefs  they  (  i.  e.  the  one  and  the  other)  be 
 
 *  Baptized  in  Chrift. 
 
 One  may  here  in  fhort  confer  together  the  feveral  Comments  of  the 
 Ancients  on  this  Text  ^  The  unbelieving  Hmband  is  fanUified  [or,  an  un- 
 believing Husband  has  been  fandified^  by  his  Wife.,  &c.  Elfe  were  your 
 Children  unclean  ^  but  now  they  are  holy.  They  6.O.,  mofl;  of  'em,  and  thole 
 the  moft  Ancient,  make  that  Holinefs  of  the  Children  relate  to  their 
 Baptifm,  as  given,  or  to  be  given  before  they  are  adually  holy. 
 
 I.  St.  Anrtin  in  a  former  Book  (68)  interprets  has  been  fanBified,  i.  ei  29^"^ 
 has  been  bro'.fght  to  the  Faith.  And,  Novo  are  your  Children  holy^  i.  e.  Nom 
 are  they  Baptized.  And  he  there  gives  the  Grounds  of  that  Interpreta- 
 tion^ as  may  be  feen  by  turning  back  to  the  Place  where  I  recited  it 
 (69  j  .  And  here  he  fays  again,  it  muft  be  interpreted  fo^  or  elfe  cer- 
 tainly in  fome  fuch  Scnf:  as  does  not  make  them  holy  fo  as  to  inherit: 
 the  Kingdom,  unlefs  they  be  Baptized. 
 
 2.  He 
 
 (64)  Cap.  9.       (65)  Cflp.  12.     {66)  De  Sermone  Domini  in  moncc.      (67)  CH, 
 XV.  Sed.  2.  (68)  De  Sermone  Dornun  in  monce,!.  1,  c.  27.    (69)  CH.XV.  Sedt.  z^ 
 
r7?^  The  AHcient  E>'pofit ions  Chsp.  XTX. 
 
 Ycar?i-     2o  He  sl fo  here  recites  the  Explication  x.\\^t  PeUg'na  had  given  of  this 
 
 ter  the  A- Text,  and  fays,  Pelagius,  when  he  wrote  on  this  Efifile^  ex^otinded  it  thm^ 
 
 podles      "  Exempli  jim  pr^cellerant  &  virorura  qnos  uxorcs  (^  fcerainariim  quas 
 
 ^l%\r^^^  m-ariti  liicrifecerant  Chrifto,'  &  p:'.rvnlorum  ad  quos  faciendos  Chri- 
 
 '  299    '""ftianos  voluntas  Chriftiana   etiam   unius   parentis   evicerat.     'There 
 
 ■  'were  by  this  Time  Examples,  both  of  Men  whom  their  Wives,  arid 
 
 '*  of  Wonie-n  whom  their  Husbands  had  gained  over  to  Chrifl:  •,  and  of 
 
 '•Infants,-  concerning  whom  the  Chrillian  Defire  even  of  one    of  their 
 
 'Parents  had  prevailed  that  they  fhould  be  made  Chriftians. 
 
 •He  manifeltly  Parapiirafes  thefe  Words  [now  are  they  holy'2  thus.  Novo 
 art  they  made  Chr'ftinns.  And,  the  unbelieving  Party  ha^  been  fantlificd, 
 i,  e.  ha^s  been  gained  over  to  Chrifl, 
 
 The  very  fame  Explication  is,  as  they  fay,  ftill  extant  at  this  Text, 
 in  thofe  Commentaries  on  St.  PauP/  Efijilcs  that  go  under  the  Name  of 
 St.  HicrotTij  but  are  PeUgimh.^  only  interpolated. 
 j'eoo.  3-  Tertiillian  fpeaking  of  the  Privilege  that  Infants  have  by  being  of 
 Chriftian  Parents,  or  of  one  Parent  fuch,  fays,  Now  are  they  hol/.^  i.  e. 
 dcjigned  for  Holinefs  •  for  other wife^  the  Apostle  knew  what  our  Lord  had  de- 
 termimd^  '  Except  one  be  born  of  Water  and  the  Spirit,  he  fhall  not 
 '  enter  into  the  Kingdom  of  God,  that  is,  he  pmll  not  be  helj.  See  the 
 Place  at  large  C//.  /r.  §.  6. 
 '■2-93-  4.  Vaulinm  writes  to  St.  Hierom  this  Qiieftion,  How  are  they  holy^when- 
 
 ^;  without  the  Gift  of  the  Grace  \jyiz.,  Baptifm^  given  them  afterward  Qafter 
 their    Birth]  and  freferved,  ihej  cannot  be  faved  f  (70J 
 
 5.  St.  Hierom  {or  Anfwer  refers  him  to  the  forementioned  Refolution 
 ef  Tirt::liiai7^  but  withal  mentions  fome  other  Interpretations  about  le- 
 gal Cleannefs  or   Uncleannefs. 
 
 And  the  fame  Father  in  his  Epiftle  to  Leta^  (71)  a  Chriftian  Woman^ 
 Daughter  oi  Jlbimu  2  Heathen,  Priefl:  of  Jupiter^  hrnng  mentioned  this 
 Text,  fays,  it  had  been  verified  in  her  Family  ^  for  that  fne  who  had 
 been  born  de  imparl  matrimonlo^  of  an  unequal  Marriage^  i.  e.  her  Father 
 2  Heathen,  but  her  Mother  being  a  Chriftian,  The  Sweetnefs  of  the  Frnit 
 had  recompcnfed  for  the  Bitternefs  of  the  Root  5  and  an  ill  Shrub  had  fweat 
 forth  precioHS  Balfam^  &c.  Wc  have  born  {p\\  waited]  to  good  Purpofe.  A 
 Holy  and  ChriHian  Family  does  SanClifie  one  V'nbeliever.  He  [Jib Inns  him- 
 felf]  is  mw  a  Candidate  of  the  Faith,  fince  he  is  incompajs'd  with  a  A^fulti- 
 mde  of  his  Children  and  Grandchildren  that  Believe.  I  fanfie  that  Jupiter 
 himfelfnmht  have  bJleved,if  he  had  had  fuch  kindred.  Since  he  makes  this 
 to  be  a  fulfilling  of  this  Text,  and  the  SarSlfylng  of  an  Vnbellever  to 
 be  the  Converting,  or  Probability  of  Converting  him  ^  'tis  plain  he 
 underftood  it  as  thofe  foregoing.  All  thefe  bring  the  Baptifm  of  In- 
 fants ijito  the  Explication  of  their  Holinefs. 
 ^93.  §.  6.  St.  Chryfoflom  fays  (72)  a  great  deal  of  Clean  and  Unclean,' 
 without  coming  to  any  particular  Explication  of  what  he  means  by  it. 
 
 He 
 
 .(70}  See  CH.  XVIII.    (71;  Epift.  7.    (7z)  In  loc, 
 
Chsp.  XIX.  vf  that  Te:ct,  i  Cor.  7.  14.  177 
 
 He  fays,  That  the  Woman  might  not  fear  being  made  Vnclcart  by  the  Copulation^    Year  af- 
 tbe  j^pofclc  tells  her^  '  The  Unbelieving  Husband  is  Sanclified  by  the  Wife,  terrhe  A- 
 &c.    And  then  having  (hewn  why,  tho'  Adultery  i?  a  reafonable  Caufe  P-^Ies 
 of  Separation,  yet  Idolatry  or   Hcathenifm  is  not,  he  adds,  Then  there\^^;^.^ 
 is  given   a   Proof  of  this :    For  on   Suppoftion  that   thou  being  unclean  i^iefi 
 bring  forth  a  Child,  and  that    Child  being  not  from   thee    alone^    the   Child 
 xvoi-'id  be  unclean  J  or  but  half  clean  \  and  therefore  he  adds^    *  Elfe  were  your 
 '  Children  Unclean,  but  now  they  are  Holy,  /.  e.  Not  unclean.     Bat  he 
 ufcs  the  Word   Holy,  by  an  over-reaching  Exprclfion,  that  he  might  farther 
 difpel  all  Fear  of  any  fuch  Sufpicion,  viz..  of  Uncleannefs. 
 
 This  is  fomething  obfcure  :  but  he  feems  to  rnake  no  more  cut  of 
 this  Text  than  the  Antip^edobaptifls  do.  Yet  it  is  plain  that  he  could 
 not  mean  that  by  this  Cleannefs  the  Children  would  obtain  Salvation, 
 without  Baptifm :;  becaufe  he  fo  often  and  fo  plainly  affirms  the  con- 
 trary, as  I  have  fhewed  in  CHAP.  XIV.  §.2. 
 
 7.  He  that  made  the  Commentaries  afcribed  to  St.  y^wbrofe,  talks  yet 
 more  llightly:  he  fays,  (73;  If  the  believing  Party  flay  with  the  other ^ 
 the  Sign  of  the  Crofs  will  be  us'd  in  the  Houfe  :^  and  that  is  a  San^ificatiou 
 of  it :  And  that,  //  the  believing  Party  go  away,  and  lie  with  others,  it  would 
 be  Adultery  •,  and  the  Children  Jo  begotten  would  be  unclean,  becaufe  they  would 
 ■be  BaHards.  He  makes  St.  Paul^  arguing  to  come  to  no  more  than  this  ; 
 Let  the  believing  Woman  fbay  and  fandifie  the  Houfe  and  her  unbe- 
 lieving Husband  with  the  Sign  of  the  Crofs-,  for  if  fhe  go  from  him 
 and  lie  with  others,  the  Children  fo  begotten  would  be  Baftards.  Who 
 doubts  it  ? 
 
 I  know  not  at  what  Year  to  place  this  Author,  for  thefe  Commenta- 
 •lies  are  pieced  out  of  feveral  Authors,  fome  elder,  fome  later.  This 
 I  believe  was  a  later  one. 
 
 8.  Theodoret  (74)  explains,    The  unbelieving  Party  is  fanBified,  that  is^      523, 
 there  is  Hopes  of  their  Salvation.     But,  fuppofe  either  the  A4an  or  the  Woman 
 
 ■do  perflfl  in  VnbtUef ;  yet  the  Seed  fn all  be  faved.     Thefe  laft   Words  he 
 explains  as  Calvin  has  lince  done. 
 
 9.  He  that  wrote  the  Qiceftiones  ad  Antiochum,  that  are  among  the  Works 
 of  Athanafiui,  explains  holy  by  flyall  be  faved.  But  he  limits  it  exprefly 
 to  fuch  as  are  Baptized.  I  give  his  Words  among  the  fpurious  Pieces, 
 CH.  XXllI. 
 
 Thefe  are  all  the  Interpretations  of  this  Text,  that  I  know  of,  given 
 ■by  the  Ancients. 
 
 St.  Ai'Siin  in  this  Book  TtO  anfwer^  one  more  Objeclion  of  Pelagittt, 
 which  is  this ;  If  the  Soul  be  not  deriv'd  from  the  Parents,  but  the  Bo- 
 dy only  i  How  comes  the  Soul  to  be  involv'd  in  the  Guilt  of  Original 
 Sin? 
 
 He  anfwers,  i.  That  Pelagic  had  fpoke  like  a  Circumfpecl  Man,  when 
 'he  put  that  with  an  if:    for  that  it  is  an  obfcure  Matter,  and  not  to 
 
 A  a  be 
 
 (73)  In  loc.     (74)  In  loc.    ('75)   C?.p.  i  o. 
 
178  St.  Ulcrom  agahft  the  Pckgians.'^         Chap.  XIX. 
 
 Yearaf-  bc  tefolv'd  from  Scripture,  whether  the  Soul  be  deriv'd,  or  be  imme- 
 
 terthe  A- diately  created.     And,  2.  He  bids  him  anfwer  this  Queflion  firfl,  If  the 
 
 pcftles       5^^j  y^  ^^^  deriv'd^  what  Jufike  is  it  that  a    Soul  newly  created^  and  void 
 
 ll^/-N^    0/  ^^^  Ciiilt^  wholly  free  from  all  Contagion  of  Sin,  Jlwnld  in   Infants  ftjfer 
 
 ftveral  Pajfwns  and  Torturings  of  the  Body^  and  which  is  more  dreadful^  the 
 
 Oi:t:-age  of  evil  Sphits  f  He  adviies,  that  iince  we  fee  this  by  Experience  to 
 
 be  fo,  and  yet  cannot  anfwer  for  the  Reafon  or  Juftice  of  it,  we  Ihould 
 
 in  all  fuch  Qiiefcions  remember  that  we  are  but  Men. 
 
 Having  made  fo  large  an  AbHraft  of  what  St.  j4usiin  fays  of  this 
 Matter  in  thefe  three  Books,  which  were  his  firft  Work  againft  the 
 TtUgians-^  I  may  have  Liberty  to  pafs  by  a  great  many  Sayings  in 
 his  following.  Books  againft:  them.  For  it  were  endlefs  to  recite  all  the 
 PalVages  which  we  meet  with  in  them  fpeaking  of  Infant  Baptifm,  and 
 proving  from  it  Original  Sin.  I  fhall  therefore  mention  only  here  and 
 there  one,  and  that  only  in  Englifl)  tor  Brevity. 
 
 §.  20.  The  next  Year,  Jnno  41 3.  St.  Hierom  wrote  his  Epifile  to  Ctefi- 
 phon  (76)  againft  that  Opinion  of  the  Pelagians^  which  denies  the  need  we 
 have  of  God's  Grace ^  wherein  he  mentions  not  Pelagins  by  Name,  but 
 means  him  when  he  lays,  Speak  out  that  which  )o:i  hold:  Declare  piibi.ckly 
 •what  you  talk  in  private  to  your  Difciples.  —  This  is  the  only  Here  fie  that  is  a- 
 jharn^d  to  [peak  openly  what  it  teaches  privately.  The  Forwardnefs  of  the  Di- 
 fciples pnblifljes  that  which  the  Mafters  keep  in.  What  they  hear  in  the  Cham- 
 bers^ they  proclaim  on  the  Honfc  Top.  He  inftances  in  fome  Paflages  of  a 
 Book  publifh'd  by  one  of  the  Difciples:  which  was  probably  Celeflim-^ 
 for  Pelagipts  being  of  more  refined  Politics,  generally  foibore  to  appear 
 himfelf,  and  put  this  Irijhman  foremoft.  They  called  the  Book  Sy/hgifms  ^ 
 but  St.  Hierom  fays  it  ought  to  be  called  Solecifms.  It  had  in  it  fuch 
 Sayings  as  thefe, 
 
 ^Tis  in  vain  that  God  has  given  me  the  Tower  of  Free  Will-,  if  I  cant  put 
 It  in  TraEiice  without  his  continual  Help. 
 
 J  do  either  ufe  the  Power  once  given  me^  fo  as  that  Free  Will  is  preferv'^d  : 
 Or  elfe^  if  I  fiand  in  need  of  anotheis  Help.,  the  Freedom  of  Will  is  defiroyed 
 in  me. 
 
 If  I  have  a  Mind  to  bend  my  Finger .^fiir  my  Hand,  fit,  fland,  walk,  run, 
 [pit,  blow  my  Nofe,  eafe  my  felf  make  Water :  What  I  flmll  the  Help  of  God 
 be  always  necejfary  for  me  i 
 
 This  St.  Hierom  calls  Blafphemy  and  Sacrilege,  and  fays, 
 
 What  Venom  of  Heretics  does  not  this  fnrpafs  ?  They  maintain  that  by 
 JReafon  of  the  Freedom  of  their  Will  they  have  no  farther  Need  of  Gcd. 
 
 He  has  nothing  here  of  Original  Sin,  and  fo  not  of  Infants.     He 
 promis'd  a  larger  Work,  in  which  he  would  refute  ail  their   Errors^ 
 '314'    vvhich  he  performed  two  Years  after. 
 
 The 
 
 (76)Epift.  120. 
 
Chap.  XIX.  St.  Aiiflin.  i^-p 
 
 The  next  Year  St.  y4nflin  wrote  a  large  and  elaborate  Letter  in  an-   Vearaf. 
 fwer  to  one  he  had   received  out  of  Sicily  from  HiUrius.     It  is  to  becertheA^ 
 noted  that  Ctlefiim^  after  his  being  Gondemn'd  in  ^frica^  or  elfe  in  going  P-ft'cs 
 from  Rome  to  y^frica,  had  made  his  Abode  for  fome  time  in  Sicily^  and  had,  '^^^^ 
 as  it  fecms,  fowed  the  Seeds  of  his  HereHe  there.     For  HiUriiu  defiied  ^^"'^'^ 
 St.  j^uBins  Judgment  concerning  fome  new  Docirinj,  which^  fays  he,  (77J 
 fome  Chri(lians  at  Syracufe  do  fHhlif). 
 
 1.  That  a  Ad  an  may  be  wit  ho:- 1  Sin.,  and  keep  Cod's  Commandmerts  cajily^ 
 if  he  will. 
 
 2.  That  an  iinbaftiz^cd  Infant  furpriz^ed  w'th  Death  cannot  feriflj  dcferved- 
 ly,  becatife  he  is  born  without  Sin. 
 
 3.  77:?^?  a  Rich  Man.^  if  he  keep  his  Wealth  and  do  not  fell  all  that  he  hasy 
 cannot  enter  into  the  Kingdom  of  God.  And  that  it  will  not  avail 
 him  that  he  ufes  his  Riches  well  Cor,  according  to  the  Commaad- 
 ments.]] 
 
 4.  That  one  mi/fi  not  /wear  at  ail. 
 
 y.  Whether  the  Churchy  of  which  it  is  written^  not  having  Spot  or  Wrin- 
 kle, be  that  in  wh.ch  we  now  Uve,  or  that  whch  w^  hope  for.  For 
 fome  think  it  is  this  Chirr ch  which  confifts  of  prcfcnt  Perfons^  5^C. 
 
 To  the  Second  of  thefe  St.  y^nft-n  (78)  anfwers, 
 
 Whereas  they  fay^  An  unbaptized  Infant  cannot  perifh  becaufe  he  is 
 born  without  Sin.  The  y^poHle  docs  net  jay  fo.  and  I  fuppofe  it  is  better 
 to  believe  the  ^poftlc  than  them.  For  that  Teacher  of  the  Gentiles,  in  whom 
 Chrift  fpeaks,  fays,  (79)  By  one  Man  Sin  enter'd  into  the  World,  &-c. 
 For  judgment  was  by  one  Offence  to  Condemnation  -^  but  the  Grace  is  of 
 many  Offences  to  Juftification.  Therefore  if  they  can  find  any  Infant  that 
 ii  not  fprung  from  the  Conciip'jcence  of  that  one  Man  ^  of  fuch  an  one  let  ^an 
 fay.,  that  he  is  not  liable  to  that  Condemnation.^  nor  needs  by  the  Grace  of  Chrift 
 to  be  deliver  d  from  it. 
 
 What  means  ^  By  one  Offence  to  Condemnation,  bnty  by  that  one  Ojfence 
 in  which  Adam  offended?  And  what  means -.^  Of  ni.iny  Offences  to  jufti- 
 fication, biit.^  that  the  Grace    of  Chrift  docs  take  off  not  O'lly  that  6 (fence 
 with  which  Infants,   fprimg  from   that  one  Man.,  are  held  bound  j  but  alfo-. 
 the  many  Offences  which  when  they  aYc  grown  Men.^  they  add  to  it  by  wick- 
 ed Frathiccs?   But   ft  ill  that    one.,  to  wh'-ch  the  carnal  Ojf-fpring    tlj.-u    dc-, 
 rives  from  that  firft    Man  is  liable^  is.,  be  fays.^  enough  for  their  Condem- 
 nation.    Therefore  the  Baptifm  of  Infants  ts  no  more  tha^i  what  is  neccjfa- 
 ry :  that  they.,    who  by    their  Generation  are  fubjcch    to   that  Condemnation., 
 7nay  by  Regeneration  be  freed  from  it.      And   as   there  is  npt  a  Perfon    in 
 the  World  who  is  carnally  generated  bat  ^0/7:  Adam,  fo  neither  ps  any,  fpiritu- 
 ally  Regenerated  bitt  by  Christ.     The  carnal  Generation  is  liable  to   that  one 
 Offence^  and  the  Condemnation  thereof :  but  the  fpiritual  Regeneration  takes, 
 nway  not  only  that  one  for  which  Infants  arc  Baptized -.,  but  alfo  thofe  mMiyr 
 which  Men  by  wicked  Living  have  added  to  that  in  which  they  are  ^en^eratcd. 
 
 A  a  2  And 
 
 (77)  Imer  Epiftolas  Auguftini  Hp.  8S.     (78J  Efift.  S9,     (79)  Rem.  5.  iz,&:c^ 
 
i8o  St.  Auftln.  Chap.  XIX. 
 
 Yearaf-  ^nd  therefore  he  goes  o«,  and  fays,  *  If  by  one  Man's  Offence  Death 
 ter  the  A- «•  reigned  by  one*,  much  more  they  which  receive  the  Abundance  of 
 poftles      t  Grace  (hall  reign,  &c.  Therefore,  as  by  the  Offence  of  one  Judgment 
 
 ^lo. 
 
 \^^,r\r-s^  '  came  on  all  Men  to  Condemnation^  fo  by  the  Righteoufnefs  of  one  the 
 '  free  Gift  came  on  all  Men  to  Juflification  of  Life  :  for  as  by  one  Man's 
 '  Difobedience  many  were  made  Sinners^  fo  by  the  Obedience  of  one 
 *  fhall  many  be  made  Righteous. 
 
 What  -will  they  f^  to  this  ?  Or  what  is  foffible  for  Vw  to  fay  •  imlefs- 
 they  -will  plead  that  the  Afufile  is  miflakcn  ?  That  chofen  P^ejfel^  the  Teacher 
 of  the  Gentiles,  that  Trumpet  of  Christy  proclaims^  Judgment  came  by  one 
 to  Condemnation :  and  thefe  proclaim  on  the  contrary  \  and  fay.  That  In- 
 fants, who,  as  they  confefs,  derive  from  that  one  Man  of  whom  he  fpeaks^ 
 do  not  go  into  Condemnation  tho^  they  be  not  Baptized. 
 
 Judgment,  fays  he,  came  by  one  to  Condemnation.  By  one  what,  does 
 he  rnean^  hut  by  one  Offence  ?  Since  it  follows,  but  the  Grace  is  of  many 
 Offences  to  Juftification. 
 
 Then  he  anfwers  to  that  Plea  of  theirs,  by  which  they  faid  that  St. 
 Tanl  by  one  Offence  meant  both  the  Sin  oi  jidam,  and  alfo  all  the  Sins 
 which  Men  by  imitating  that,  do  commit. 
 
 He  fhews,  that  if  St.  Paul  had  meant  fo  •  he  would  have  faid  in  like 
 manner  of  the  Grace  of  Chrift,  that  that  was  of  one  Offence  to  Juftifi- 
 cation :  but  he  diftinguifhes  •  and  fays.  Condemnation  came  by  one  Of- 
 fence ;  but  the  Grace  of  Chrift  juftifies  from  many  Offences. 
 
 Afterwards  he  fays,  If,  as  they  pretend,  the  Apoffle  had  faid  thefe  things, 
 mi  this  account^  that  we  fiould  under ff and  Sinners  to  belong  to  that  first  Man^ 
 7iot  that  we  derive  Sin  by  being  born  of  him,  hut  by  imitating  him  :  he  would 
 rather  have  named  the  Devil  •  for  he  fmned  fir  ft,  and  from  him  Mankind- 
 do  not  derive  their  Pedigree^  but  only  they  i?nitate  him And  if  it 
 
 were  on  account  of  Imitation  that  the  Apoffle  named  the  firlf  Man  •  bccaufe- 
 he  was  the  firB  Sinner  among  Men^  and  for  that  Reafon  all  finful  Men 
 were  faid  to  belong  to  him  :  Why  did  he  not  name  Abel  as  the  fccond  Man^ 
 
 7vho  was  the  frft  RighteoUrS  among  Men  ? But  he  names  Adam,  and  on  the 
 
 other  part  names  none  but  Chrift-     Becaufe  as  the  one,  a  Man,  did  by  hi^ 
 Sin   defile  his  Pofierity  •  fo  the  other,  God  and  Man,  did  by  his  Righteouf-' 
 nefs  fave  his  Inheritance  :  the  one  by  transferring  {ox,  conveying^  the  Defile-^ 
 ment  of  the  Flefi),  which   the  Devil,  tho'  wicked,  could    not ;  the    other   by 
 giving  the  Grace  of  his  Spirit,  which  Abel^  tho'^  righteopu,  could  not.    . 
 
 He  at  laft  obferves  to  Hilar im,  that  Celeftius  had  been  Condemn'd 
 fbr  this  Doftrin  at  Carthage  two  Years  before  :  and  tells  him  that  he 
 himfelf  had  publifh'd  fome  Books,  and  had  preached  oftentimes  againft  it, 
 and  had  recovered  feveral.  That  there  were  Itill  fome  at  Carthage  that 
 held  that  Opinion  ;  but  privately  :  that  in  many  places  there  were  more 
 of  them  than  one  would  exped.  And  where  they  are  not  refut^d.^  they 
 f educe  others  to  their  SeEt  ♦  and  are  grown  fo  numerom  that  I  know  not  what 
 it  will  come  to.  But  we  wijli  rather  that  they  (Iwuld  be  healed  in  the  Vnity 
 of  the  Churchy  than  that  theyfiiould  be  cut  off' from  the  Body  of  it  m  ifxurabU 
 
 Mtmbers  ; 
 
Chap.  XIX.  St.  Auiliri.  r8r 
 
 Members  •,    provided   Neceffity   do  not  compel  it.     For    there   is  foms  Fear    Year  af" 
 le^  more  Limbs  do  putrifie^  ivhilft  the  fut rifled  ones  are  /pared ^  &:c.  rcrtheA^ 
 
 §.  21.  The  third  and  fourth  Pofidons  of  the  Pelagians,  about  a  rich  P°^'^^ 
 Man,  and  about  Swearing,  are  fuch   as  may  poflibly  raile  the  Reader's  ^J,^^-^ 
 Curiofity  to  know   what  was  fiiid  to  thofe  Qjieftions  in  thefe  Times.      '''^*''*^ 
 
 To  the  Third,  St.  ^;//?/»  obferves  that  jibraham^  Ifaac  and  Jacob 
 were  rich,  and  continued  'io-^  and  yet  have  a  place  in  the  Kingdom. 
 That  the  rich  Man  in  the  Parable  did  not  go  into  Torment  becaufe 
 he  died  rich  ^  but  becaufe  he  was  Luxurious,  and  Unmerciful  to  Laz^a- 
 rud:  that  Laz.arwj  when  he  died,  was  carried  into  the  Bofom  of  a  rich 
 Man,  &c. 
 
 And  whereas  the  Pelagians  pretended  that  the  Selling  of  All  is  ne- 
 ceQary  under  the  New  Teflament.  tho'  not  under  the  Old  •  he  obferves 
 that  our  Savior,  who  fet  the  rich  Young-man  this  Condition  of  heift^ 
 TcrfeEh  •,  Sell  that  thou  hafi^  &c.  yet  did  not  fet  this  as  the  Condition  of 
 entring  into  Life  :  but  that  other  (8oj  Keep  the  Commandments.  That 
 the  Apoflle  teaching  rich  Men  how  to  lay  hold  (8i)  on  eternal  Life.^  bids 
 them  do  Goodj  d.'Jlribnte,  communicate^  ^:c.  but  does  not  require  'em  to 
 fell  All. 
 
 But  to  the  Argument  which  they  raifed  from  thefe  Words  of  our  Sa- 
 vior, (81)  -^  rich  A/an  jljall  hardly  enter  into  the  Kingdom  of  Heaven.^  S^c, 
 St.  J^tfiin  makes  no  Anfwer  but  what  feems  defedfive.  How  is  it  then^ 
 fays  he,  does  the  yipoftle  fpeak  contrary  to  the  Lord  ?  Or^  do  thefe  Men  not 
 underftand  what  they  talk  of?  He  refers  'em  to  Chrift's  following  Wordsi, 
 With  Men  this  is  impojjible ',  but  with  God  all  Things  are  pojfible.  Thofe 
 they  explained  thus,  as  he  tells  us  •,  '  Chrift  knew  that  fevcral  rich  Menj 
 '  upon  hearing  the  Gofpel,  would  fell  their  Eftates  and  give  'em  to 
 '  the  Poor,  &c.  and  fo  that  would  be  done  which  feemed  fo  difficult : 
 '■  not,  that  any  of  'em  continuing  in  their  Wealth,  would,  by  keeping 
 '  thofe  Rules  of  the  Apoltle,  lay  hold  on  eternal  Life-,  but  that  felling 
 *  all   that  they  had,  they  would  fo  fulfil  thofe  Rules  of  the  Apoflle. 
 
 Here  St.  ^/////«  obferves,  that  according  to  this  their  own  Interpre-s 
 tation.  Our  Lord  does^  contrary  to  their  Tenet ^  fet  forth  his  own  Grace :  for, 
 he  does  not  fay^  '  That  which  feems  to  you  impoflible,  is  ealie  for  Men 
 '  to  do,  if  they  will.  But  he  fays^  '  That  which  is  impolfible  with  Men, 
 '  is  eafie  with  God.  And  following  on  that  Point,  he  forgets  to  re^ 
 turn  and  give  any  Anfwer  how  he  himfelf  would  have  thofe  Words  of 
 our  Savior  to  be  underftood.  Only  he  obferves  that  the  Apoftle's  Words 
 could  not  be  fo  m.eant  as  they  explain'd  'em,  vi^.  of  felling  all  they  had  : 
 becaufe  he  gives  feveral  Rules  how  they  (hould  provide  for  their  Servants, 
 Children,  &c.  which  is  not  confiftent  with  felling  all  they  had :  For,  ai 
 he  obferves.  How  cm  this  be  done  without  a  Houfe^  and  fomething  to  keep 
 it  f 
 
 Olh' 
 
 {yo)Mar.  19.  17, ii.    (3iji  Tim.  6. 17,  1 3^,  19.    (SzjMatr,  19.  13,  &c,. 
 
:i^i  St.  AuiTin,  of  the  Cafe  of  a  rich  Man^         Chap,  XlX. 
 
 Year  af-      Gnr  Savior  feems  in  that  Saying,  A  rich  A^an  jl^rAl  hardly  enter  imo  the 
 
 ter  the  A-  Kingdoyn  of  God^  to  have  meant,  as  he  does  in  many  other  Places,  by 
 
 poftics      ^j^g  Kingdom  of  Heaven^  and,  the  ICmgdom  of  Gcd^  not  the  Kingdom  of 
 
 ■3'°-         Glory  j^but  the  State  of  the   PrcfelTion  of  the  Gofpel  and  of  Faith  in 
 
 ''^""'^'■^  him,  2S  it  was  at  that  Time,  when  both  himfelf  and  all   that  would  be 
 
 his  Difciples,  were  fo  perfecuted  that  they  could  not  think  of  Iceeping 
 
 any  Efrate  if  they  had  it.     And  ss  things  fo  flood,  it   was   very  hard 
 
 to  perfwadeany  rich  Man  to  enter  into  it  ^  fo  hard,  that  hiimanly'fpeak- 
 
 ing,  it  was  impolTible.    Only  God  by  the  power  of  his  Grace  miight  o- 
 
 vercome  that  Love  of  their  Wealth,  which  hindred  them  from  owning 
 
 Chrift.     Now  that  Difficulty  is  not  at  all  Times-,  but  only  in  Times 
 
 of  Perfecution. 
 
 If  this  be  the  Se'nfe;  the  Tranflation  would  be  more  intelligible  if  it 
 were  faid,  not  Jljall  hardU^  but  vpill  hardly  enter^  &c. 
 
 And  if  this  be  the  Senfe;  then  what  St.  Jliifti7i  anfwers  is  pertinent 
 and  full :  'viz,,  that  there  are  many  rich  Men,  vv'ho,  tho'  they  do  not 
 achially  fell  All,  and  give  to  the  Poor,  yet  are  ready  to  part  with  All, 
 If  Occafion  fhould  be,  for  the  fake  of  Chrift;  and  his  Truth:'  and  who 
 in  the  mean  time  do  keep  their  Families  in  Chriftian  Difcipline,  ufe 
 Hofpitality  and  Beneficence  to  the  Poor,  receive  a  righteous  Man  in  the 
 Name  of  a  righteous  Man,  &c.  And  he  takes  notice  that  Pdagiiu  him- 
 felf was  relieved  in  his  Neceflities  by  fuch  rich  Men,  and  entertain'd 
 'by  'em  fand  others  fpeak  of  him  as  a  great  Haunter  of  fuch  Mens  Houfes) 
 he  fays, 
 
 Thcfe  Men^  if  they  expeH  to  he  ftch  as  the  yipofile  (83)  fpeah  of^ '  That 
 '  Ihall  judge  Angels  ^  ought  to  refolve  before  hand  to  receive  (84)  into 
 everlafting  Habitations  thofe  that  have  made  thera  their  Friends  with 
 the  Mammon  of  Unrighteoufnefs — ^ —  Thofe  Servants  of  God-,  who  ha- 
 ving fold  All^  do  afterwards  live  upon  the  hone  ft  t,abor  of  their  own 
 Handsf  may  with  much  lefs  Impudence  condemn  Aien  ji'om  whom  they  re- 
 ceive nothing  \  than  thofe  that  not  being  able  by  reafon  of  fame  Infirmity  to 
 work  with  their  Hands^  do  cond,-emn  the  Aden  that  maintain   ^em. 
 
 I  that  write  thisj  was  greatly  in  love  with   that   Perfection  of  which  our 
 Lord  fpoke.,  when  he  faid  to  the  rich  Alan^  Go  and  fell  All,  &€.  and  I 
 did  fo  J    not  by  my  own  Strength.,  but.  by    his  ajfiftiug  Grace.     And  tho''  /-. 
 Toas  not  rich  ^  there  will  never  the  lefs  be  imputed,  to  me   for  that :  for  the 
 ApoUles  themfelves.,  that  did,   this  firft^  were  no  rich    Aden.     But  he  parts 
 
 with  all  the    World ^  that  parts  with  all  that  he   h/zs  or  hopes  to  have. 
 
 And  I  do  my  utmoft  Endeavor  to  perfwade  others  to  this  Purpofe  ^  and  I 
 have  in  the  Name  of  God^feveral  Partners^  who  have  by  my  Miniftry  been 
 brought  to  it.  But  ftill  fo.,  as  that  the  Sound  DoFtrine  is  preferv'd  among 
 us  ^  and  that  we  do  not  in  way  of  vain-glory  cenfure  thofe  that  do 
 7iot  take  the  fame  Courfe :    and  tell  \m   that  it  will  not  avail  ^em    to  live 
 
 chafily 
 
 '(33)   I  Cor.  6.  3.     (S4)  Luke  16.  9. 
 
chap   XIX.  arJ  of  Swear hig^  ^Q.  18  j 
 
 chaflly  in  Matrimony.^    to  order  their  Houfes    mid  Families   Chrifiian    Uke^    Yearaf- 
 &C.  rerrheA- 
 
 I  think  this  to  be  a  inodefb  and   handfom   Rebuke    of  the   Pride  ofP^^^^^- 
 thofe    two   Monks:  who   valued  themfelves  fo  much  upon  their  felling \^^^>^r>j 
 their  Temporal  PoHenions  ^    that  they  cenfur'd  all  that  did  not  do  the  ^ 
 
 like^  as  uncapable  of  God's  Kingdom.  St.  ytlitftin  fhews  that  he  and 
 feveral  otl-:ers  had  done  the  fame  with  lefs  Noife  and  iefs  fpiritual  Pride 
 and  Ccnfure. 
 
 To  the  Fourth  about  Swearing,  he  fays  thus,  Avoid  Swearing  ai 
 mitch  its  is  pojfible  :  for  it  is  better  not  to  fwear  even  to  the  Truth^  than  by 
 a  Cufiofn  of  Sir  earing  to  fall  often  into  Perjury^  and  always  to  come  in  Dan- 
 ger of  it.  But  thefe  Men^  as  far  a^  appears  by  what  I  have  heard  fame 
 of  ''em  talk-,  do  not  know  what  is  Swearing :  for  they  think  they  do  not 
 Swear  when  they  fny^  God  knows,  or,  God  is  Witnefs,  or,  I  call  God 
 to  Witnefs  upon  my  Soul ;,  becaufe  it  is  not  faid^  By  God  :  And  becanfe 
 fiich  Phrafes  as  the  foremention'd  are  found  in  the  Apoflle  Paul.  But  even 
 that  Phrafe  which  they  confefs  to  be  Swearing  is  found  in  him^  when  he  fays 
 (85)  By  your  rejoycing  which  I  have  in  Chrift  Jefus  our  Lord.  For 
 in  the  Greek  this  plainly  appears  to  be  Swearing :  So  that  one  cannot  take 
 thofe  Words  in  the  •  Latin ^  per  veflram  gloriam.  By  your  rejoycing-^  as 
 thofe  (86)  per  meum  adventum  iterum  ad  vos,  By  my  Coyning  to  you 
 again  *,  and  many  fuch  like  where  it  is  Jaid^  By  any  thing,  and  yet  there 
 is  no  Swearings  are  to  be  taken. 
 
 But  becaufe  the  Apofile^  a  Alan  mosl  frong  in  the  Truth.,  fwore  in  his 
 Epifiles  *,  we  muTt  not  therefore  make  a  Sport  of  Swearing.  As  for  m^  it 
 is  much  fafer^  as  I  faid^  never  to  fwear  ^  but  to  make  ufe  of  Yes,  Yes  ; 
 and  No,  No  •,  as  our  Lord  advifes :  not  that  it  is  a  Sin  to  fwear  truly  -^ 
 but  it  is  a  moB  dreadful  Sin  to  fwear  falfly  :  into  which  he  naturally  falls 
 that  accufloms  himjelf  to  fwear.  This  is  St.  AuFli-as  Senfe  :  and  where- 
 as fome  of  the  Ancienter  Fathers  are  againfl:  all  Swearing  j  there  was  a 
 particular  Reafon  in  their  Time :  becaufe  all  the  Oaths  then  adtniniflred 
 in  Courts  were  by  the  Heathen  Gods,  or  the  Genii  of  the  En.Derors. 
 
 The  Inflance  that  he  gives  of  St.  PanPs  Swearing,  is  the  plainelt  in 
 the  Scripture:  for  whereas  the  L^r/w Language ufes  the  Word  per,  as  the  • 
 Englijh,  the  Word,  by,  to  many  other  Purpofes,  as  well  as  Swearing;  the 
 Greek,  as  St.  Aitflin  obferves,  has  a  peculiar  Word  vn,  for  by  in  the  cafe 
 of  Swearing  by  any  thing,  2nd  which  is  never  us'd  but  in  Swearing  i 
 as  vYi  SiA,  and  vii  ra?  Qz^i.  And  fo  vh  nv  C yi.i7i°jr.v  mA-^tiv^  is,  without 
 any  more  Addition,  /  fwear  [for  which  our  Englf)  have  put  /  protefl'^by 
 your  Glory,  {o\\  rejoycing]  which  I  have  in  Chrifi  Jefpts  our  Lordfi.  e.  by 
 that  which  is  our  com^mon  Chriftian  Hope  and  Joy. 
 
 §.  22.  There  came  the  fame  Year  fome  more  Qjieftions  out  of  Sicily 
 for  St.  Auffin  to  refolve,  from  Entrop'm  and  Panlm.  They  fent  him  a 
 Paper,  intitul'd,  Definit tones,  ut  dicitnr^  Cdejiiiy  '  Arguments  given  out, 
 '  as  is  faid,  by  Celefiius.  U 
 
 (81)   I  Cor.  531.     (86)  Phil.  i.   16. 
 
 ■  fimm."m.mV.P^  W— : 
 
ig^  VeUgiUS  anJ  St.  Au^'in.  Chap.    XIX. 
 
 "Yearaf-  It  coiitaln'd  14  Arguments,  or  rather  one  Argument  diverfified  ia 
 terthe  A-  Words  14  Times  ^  to  prove  that  a  Man  may  be  without  Sin  if  he  wilL 
 poftles  That  Argument  is  no  other  than  this  Dilemma,  Cod^i  Commands  are  ei- 
 ^i"^-  ther  pojfwle  or  rmpojfihle,  &c. 
 
 ''^''^y^^  It  might  be  worth  the  while  of  a  young  SophiHer  to  read  'em  for 
 a  Pattern  to  fee  how  many  ways  that  Fallacy  may  be  varied  ;,  as.  Sin  is 
 either  a  Thing  that  may  be  avoided^  or  that  cannot  he  avoided^  &C.  Sin 
 u  either  a  Thing  of  Will,  or  of  Necejfity^  &c.  but  they  are  not  worth  re- 
 citing here.  St.  A:ilin  recites  'em,  and  gives  particular  Anfwers  to 
 each  of  'em  CS8j  which  mull  needs  be  for  Subftance  the  fame  as  he  and 
 St.  Hiirom  had  given  before  to  the  Dilemma  aforefaid, -z;/^.  That  a  Man 
 may  by  God's  Grace  have  in  general  a  Will,  Defire,  and  Aim  to  avoid 
 all  Sin:  but  by  reafon  of  our  Frailty,  no  Man  finds  that  Purpofe  to 
 hold  out  fo  fteady  in  all  Particulars,  but  that  he  often  flips  and  fome- 
 times  falls.  Neither  does  it  do  us  any  good  to  prove  how  unblameable 
 we  (hould  be  on  Suppofition  that  our  Will  were  faultlefs:  fince  our 
 greateft  Blemifh  is  the  corrupt  Inclination  of  our  Will  it  felf,  which 
 complies  witli  the  Tentations,  in  all  Men  at  fometimes  and  to  fome  de- 
 gree ^  but  in  Men  deftitute  of  God's  Grace,  fo  far  as  to  yield  the  Do- 
 minion to  Sin,  And  fince  this  is  too  plain  by  Experience  ^  what  do 
 Sophifms  to  the  contrary  avail  us?  Our  Bufinefs  is  to  get  Cure  by 
 God's  Grace  for  this  Diftemper,  not  to  difpute  our  felves  out  of  the 
 Senfe  of  it. 
 -314.  About  this  Time  Telagim  wrote  one  of  his  mofl  elaborate  Pieces,  in- 
 315.  titul'd,  Of  the 'Jh'lities  of  Nature.  To  which  St.  JiiBin^  next  Year, 
 wrote  an  Anfwer,  intitled.  Of  Nature  and  Grace.  He  owns  fSp)  that 
 Pelafiiis  had  (hewn  an  Example  of  a  rnofi  firong  and  nimble  Wit^  and  had 
 weU  reproved  thofe  that  excufe  their  Wickednefs  by  laying  all  the  Fault 
 of  it  OR  the  Nature  of  Man :  but  that  he  had  carried  this  Zeal  too  far, 
 in  faying  that  Men  that  are  Vv'icked  might  have  been  Sinlefs  if  they 
 would  ^  and^  That  if  they  were  Sinners  hecanfe  they  could  not  he  otherrvife, 
 they  are  not  to  he  hlamed.  On  which  St.  j^nftin  mdkts  this  Remark^  (90) 
 Mind  what  he  fays :  Now  I  fay  that  an  Infant  horn  and  furpriz.ed  with 
 'Peath  infuch  a  place  where  he  cannot  he  rclievd  by  the  Baptifm  of  Chrifi.^ 
 is  as  he  is  (v'll.  dies  without  the  wajhing  of  Regeneration)  hecaufe  he  c»uld 
 he  no  otherwife.  Let  him  then  ahfolve  fuch  a  one^  and  fet  open  the  Kingdom 
 of  Heaven  to  him  in  fpite  of  our  Lord's  Declaration,  &C. 
 
 Among  feveral  Arguments  as  good  as  the  Cafe  would  bear,  Telagim 
 there  ufes  one  very  filly  logical  Quirk.  In  Oppofition  to  what  the 
 Church  held  of  our  Nature  in  the  State  in  which  it  now  is,  viz^.  That 
 it  is  deprav'd  and  weakned  by  Sin,  he  faid,  (91)  What  is  Sin?  Is  it  any 
 Juhflantial  Thing  \or  a  Name  without  any  Suhfi^ance^  hy  which  is  meant  not 
 any  real  thing .^  not  any    Exiflsnce.^  not  any  bodily    Thing-,  hnt  the  A^  of 
 
 fomething 
 
 (88)  Lib.  de  perfcdione  juftiiiae  ad  Eutropium.       (89)  Cap.  6.       {90)  Cap.  7. 
 (91}  Apud  Auguftin.  de  naiuri  8c -gratia,  cap.  19. 
 
Chap.  XIX.    Pelagius  affirm  d  the  V.  Mary  to  he  Sinlefs.  \  ^^ 
 
 fomething  done  amifs  ?  And  how  can  that  which  ha^  no  Siibjlance  TVeahn  or  Year  af- 
 change  human   Nature?  certheA- 
 
 St.  Au^in  produces  the  Inflance  of  fome  godly  Man,  crying  out  as  pc-ltles 
 it  is,  P/.  41.  4.  Lord^  he   merciful  to  me^  heal  my  Soul,  for  I  have  finmd  '^^^^ 
 againH  thee^  &c.     He  bids  Pelag.'m  ask  fuch  a  Man,  What  he  ails?   What  ^"^^"^ 
 is  Sin^   is  it  a  Suhfiance^  j5vC  ?    How  can  a  Thing  that  hoA  no  Sub  fiance  de- 
 file  thy  Soiil?  SkC.    And  then   adds,   IVoijld  not  the  Man  in   the  Bitternefs 
 of  his  Soul  hid-  him  be  gone  ?  &c.     Ton  fee  whither  this  Argument  tends ^  and 
 to  what  it  would  lead  m  \  to  think  thofe  Words  fpokcn  to  no  furpofi  •  Thoa 
 ihalt  call  his  Name  /c/w^,  lor  he  fliall  fave  his  People  from  their  Sins. 
 For  howjl}all  he  fave  ^emjfthcy  have  no  Ailing  f     Sins,  from  which  the  Gof- 
 pel  fays  Chrisi^s  People  are  to  he  favd,  are  no  Subftances^  and  fo  cannot  de- 
 file.    Oh^  Brother^  it  were  a  good  thing  if  y-oa  would  remember  that  you  are  a 
 Chrifiian ! 
 
 §.  23.  PeUgim  prov'd  that  Men  may  be  without  Sin  by  inftancing 
 C92)  in  a  great  many  Perfons  who  had  been  fo,  as  he  pretended"^ 
 Abel^  Enochy  A^elchifedech,  2nd  20  more:  and  in  fome  Women  9  Deborah^' 
 Anna,  Judith,  &c.  and  alfo  the  Another  of  oar  Lord  and  Savior,  concerning 
 whom  he  faid,  That  it  is  nectffary  for  cur  Religion  that  we  do  confefs  her 
 to  be  without  Sin. 
 
 St  AuBin  anfwers,  Excepting  the  holy  Firgin  Mary,  concerning  whom  I 
 am  not  willing,  for  the  Honor  of  our  Lord,  to  hold  any  Difpute  at  all  when 
 we  are  talking  about  Sin  (JJnde  enim  fcimua  quod  {J.  quidl  ei  plus  gratia 
 collatum  fuerit  ad  vincendum  omni  e.x  parte  peccatum^  ^h£  concipere  &  pa- 
 yer e  meruit  eum  quern  confiat  nullum  habuifie  peccatum  ?  Hac  ergo  except  a, 
 virgine.    '  For  how  do  we  know  that  [or,  what'X  more  Grace  was  be- 
 
 *  (lowed  on  her  to  overcome  all  Sin,  who  had  the  Honor  to  conceive 
 '  and  bring  forth  him  who  certainly  had  no  Sin?  But  (this  Virgin  ex- 
 
 *  cepted)  if  we  could  have  called  together  all  thofe  Holy  Men  and  Wo- 
 '  men  when  they  were  alive,  and  have  askt  'em  whether  they  wei"e  with- 
 
 *  out  Sin^  What  do  you  think  they  would  have  faid?  As  this  Man  fays, 
 '  or  as  the  Apoftle  fohn  fays  ? They  would  all   have  cried  out 
 
 *  with  one  Voice,  If  we  fay  that  we  have  no  Sin,  we  deceive  our  felvts,  &c. 
 
 From  what  the  Papilts  now  a-days  fay  and  praftife  in  reference  to 
 the  Blefled  Virgin  •,  one  would  think  that  all  Antiquity  had  believed  her 
 to  be  Sinlefs :  but  by  examining  we  fhall  find  that  Felagitu  here  is  the 
 firfl  that  ever  faid  that  fhe  was  without  Sin.  St.  Aufim  indeed  makes 
 Q  very  modell  Anfwer  ^  as  thinking  it  decent  for  us,  in  regard  to  the 
 Honor  of  our  Savior,  not  to  hold  any  Talk  about  the  Sins  of  his  Mo- 
 ther :  but  as  one  may  guefs  by  this  place,  and  more  plainly  by  fome 
 other,  he  was  far  from,  affirming  her  to  be  Sinlefs.  He  often  fpeaks  po- 
 iltively  of  all  Mankind  as  Sinful,  excepting  only  our  Savior  CbrilL 
 And  for  other  Fathers,  they  make  no  Scruple,  when  it  comes  in  their 
 way,  to  fpeak  particularly  of  her  Failings:  as  Chryfofiom  on  fohn  2.  %. 
 
 B  b  And 
 
 (92)  Ibid,  cap.  i6^ 
 
'j26  Pelagius  affirm* J  the  V.  Mary  to  le  Sinlefs.  Chap.  XIX^ 
 
 Year  af- And  St,  Hierom  (91)  having  repeated  her  Cantlcum^  bids  Tdagim  mark, 
 
 ter  the  A-  that  _/?;f  mes  not  call  her  fclf  BlefTed  for  any  Axcnt  or  Virtue  oj  her  own  • 
 
 pcitles      y^f  yy  ^^^  Jl4ercy  of  Cod,  who  vouchftfed  to  inhabit  in  her. 
 
 ^J^,,«^       ^qriinai  having  produced,  by  way  of  Objedion  againfl  himfelf,  feve- 
 
 ^'^^        ral  Reafons  and  fome  Authorities,  that  fhe  had  Sin  (94)  anfwers  'em  ail 
 
 with  that  Text,  Cant.  4.  7.   7/20;^!  art  all  fair-,  my  Love.,  there  is  no  Spot  in 
 
 thee  '^   and  with  this  Paflage  of  St.  Juflin.     Now  this  is  not  to  his  Pur- 
 
 pofe  as  it  ftands  here :  but  in  Aijuinais  Citation  the  Words  are  alter'd. 
 
 He  reads  'em  thus,  Inde  enim  fcimm  qnod  ei  plus  gratia.  collatHm  fuerit  ad 
 
 'vin:end:tm  omni  ex  parte  peccatHm,  ^uod  conciperCj  &c.     '  For  we  know  that 
 
 '  more  Grace  was  beftow'd  on  her  to  overcome  all  Sin,  by  this  \  that 
 
 '  fhe  had  the  Honor  to  conceive  \_ox^  deferved  to  conceive]  &c.  But  the 
 
 Jefult^  Fafqnez.^  had  fomething  more  of  Honefty:  for  tho'  he  would  have 
 
 the  Words  read  as  ^qnina^  reads  'em  -^  yet  he  confefles  that  he  found  'em 
 
 in  the  Book  as  I  have  tranfcribed  'em.    He  quotes  (j^'if)Vnde  enim,  but 
 
 adds  as  of  his  own,  or  rather,  inde  enim :  and  he  quotes,  quid  el  pluc- gratia  ^ 
 
 but  fays,  as  of  his  own  Head^  or  rather,  qtwdei  pits  gratia.  And  the  Word 
 
 qHA^  he  does  not  pretend  to  alter  into  quod  at  all. 
 
 The  Edition  that  Vafquez.  had,  was  more  unexceptionable,  and  gives 
 even  lefs  Occafion  to  the  Popifh  Alterations,  than  that  out  of  which  I 
 tranfcribe,  which  is  Erafmus's  printed  at  Venice,  if  p.  (and  his  Editions 
 are  commonly  the  leaft  tainted  with  their  Corruptions  of  the  Text)  for 
 Vafquez.  reads  quid,  which,  together  with  the  Senfe  of  the  Difcourfe  there, 
 juftifies  my  Alteration,  If  there  were  not  fome  Eye  kept  over  thefe  Men  ^ 
 they  would  both  in  the  Fathers,  and  in  the  Scripture  too,  alter  the  Words, 
 as  fome  of  'em  have  done  here,  to  ferve  their  Turn. 
 
 They  had  better  take  Pelagius^s  Words,  which  ferve  their  Purpofe 
 without  any  Alteration :  It  would  not  be  the  firft  time  they  have  bor- 
 rowed from  fome  Heretic  a  Dodrin  which  was  never  own'd  in  the 
 Ancient  Catholic  Church.  Pelagius  does  not  only  fay,  fhe  was  Sinlefs, 
 but  makes  it  a  neceflary  Point  of  Religion  to  believe  fo^  which  fits  them 
 to  a  Hair. 
 
 §.  24.  Pelagius  liv'd  all  this  while  at  Jsrufalem:  but  what  be  wrote  was 
 in  Latin;  fo  that  his  Opinions  were  more  talk'd  of  in  the  Wcfi,  where 
 he  had  liv'd,  and  where  that  Language  was  underftood  and  fpoken  ^ 
 ihan  in  the  Eafl  where  he  now  was:  becaufe  little  but  Creek  was  read 
 or  Ipoken  there. 
 
 He  could  not  have  found  a  more  convenient  Retreat  than  at  Jerufalem : 
 for  fohn^  the  Bilhop  there,  with  whom  he  liv'd,  was  himfelf  addii.'lcd  to 
 3iew  Opinions.  Both  Epiphamus  and  St.  Hierom  had  a  good  while  be- 
 fore wrote  againft  him  for  holding  feveral  of  the  Condemn'd  Opinions 
 ©f  Origen  j  to  which  fome  of  Pelagius^s  Tenets  were  pretty  near  a -kin. 
 
 About 
 
 (93)  Dialog.  I.      (94)  Aq.  Summ.  3.  Qj  27.  Art,  3,4.     (95)  In  certiam  Thoinse. 
 T.  2.  Difp,  M7.C.  3. 
 
•Chip.  XIX.  Pehgius  accus^^  at  Jerufalem.^  1^7 
 
 About  this  Time  there  happen'd  a  Meeting  of  Biihops  at  Jcrnfakm :' Yccsaf^ 
 and  Oi-ofita^  a  Young- man^  who  had  been  with  St.  Mslht^  and  was  now^er  theA- 
 at  Bethlehem   with  St.  Hlerom^  came  to    this  Meeting  j    and  declar'd  to  Poftit;s 
 'em  what  a  Noife  there  was  in  the  Wvsl  about  fome  Dodrins  publifh'd  V!^ 
 by  Cdefiipu^  and  countenanc'd  by  fome   Writings  of  PeUgiii^^  and  that    V'''^ 
 St.  Jitftin  had  wrote  againll  'em.     And  he  caufed  (cj6)  to  be  read  to     ^^^' 
 'em  (as  well  as  could  be  done  by  an  Interpreter;  St.  Anjims  Letter  to 
 HiUriui^  mention'd  before  in  §.  20,  21.     Pelagha  being  ask'd  whether 
 he  had  taught  thofe   Dodlrins  againfl:    which  St.   uiun.n  there   writes- 
 anfwer'd,  Who  is  that  Auftin?  [or,  what  is  J.uH'.n  to  me?]    Some  in 
 the  Council  anfwer'd,   He  that   fpcaks  aga'wft:  that  B:pop  by  wbofe  Means 
 God  has  reftor'd  Vnity  to  all  Africa,  Jcfcrves  to  be  turnd  out  not  orJy  from 
 this   Jijfemblyi  but  from   the  u^jolc  Church. 
 
 They  referr'd  to  the  Service  St.  Junin  had  done  in  reducing  the  Z>o- 
 fjatifts. 
 
 But  Bi(hop  fohn^  who  preflded,  interpos'd  for  him:  and  all  that  was 
 iirg'd  againft  him  at  that  Time,  being  this  5  that  he  had  maintain'd  that 
 a  Man  might  live  without  Sin  ^  John  faid,  //  he  had  maimaind  this  to  be 
 pojjible  without  God's  Help^  it  were  a  thing  to  Jp.e  Condemn'' d-^  but  fmce  he  adds 
 thiit^  n-hat  have  ) on  to  fay  ?  Do  yon  deny  God's  Helpi  So  a  Squabble  arifing^ 
 and  Orofms.^  who  could  fpeak  no  Greeks  as  they  no  Latin.^  not  being  able 
 to  m.ake  them  underftand  the  Fallacy  which  PeUgius  coiiceal'd  under 
 that  Word,  God's  Help-^  the  liTue  was,  that  the  Matter  (hould  be  re- 
 ferr'd to  Innocent^  Bifliop  of  Royr.e^  and  that  la  the  mean  time  Pclagim 
 iliould  keep  Silence:  and  fo  nothing  at  this  Meeting  was  faid  about'^O- 
 riginal  Sin.  And  John  the  Bifhop  took  occafion  quickly  after  to  fall 
 out  with  Orofuu :  upon  which  he  wrote  his  Apologetic^  which  is  fLill  extant, 
 and  out  of  which  fome  Qyotations  to  our  Purpofe  about  Infant-Baptifm 
 might  be  taken-,  but  they  have  nothing  different  from  what  St.  jiuflin 
 and  St.  Hicrom  and  Pelagim  himfelf,  have;  and  thereiore  I  ihall  for  Bre- 
 vity omit  'em. 
 
 But  about  the  latter  End  of  this  Year  41  f.  there  was  another  Afrem-  of  ^ 
 bly  of  14  Bifhops  in  this  Country,  at  the  Town  which  in  Scripture  is  ^  '° 
 called  Lydda^  but  was  then  called  Diofpolis^  to  which  PeUg'.pu  was  funi' 
 raon'd.  And  there  he  could  come  off  no  other  way  but  by  denying  fe- 
 veral  of  his  Opinions,  which  he  had  promoted  before;  and  which,  (as 
 St.  j4;tftin  makes  appear^  he  for  all  this  Denial  continued  to  promote  af- 
 terward. 
 
 The  Articles  objeded  to  him  were  taken  partly  out  of  fome  Books  of 
 his  own  ^  partly  out  of  fome  Books  of  Celejiim^  wiio  was  iook'd  on  as 
 his  Scholar  •  and  partly  out  -of  the  Ads  of  a  Council  at  Carthage.,  wihere 
 Celeftim  had  been  condemn'd  :,  and  partly  out  of  cliat  Catalog  of  new 
 Opinions  which  Hilarim  had  fent  to  St.  Atflin  out  of  Sicily.^  and  which 
 St.  u4njiin  refuted  in  the  forementioned  Letter. 
 
 Bb  2  Of 
 
 ^96)  Orofii  Anologctic. 
 
i8S  Vebgius  recants  iit  DhfyolU:  Chap.    XIX. 
 
 Year  af-  Of  what  was  cited  from  his  own  Books,  he  denied  part ;  and  faid 
 terthe  A-  the  Book  was  not  writ  by  him,  tho'  it  went  under  his  Name.  .The  refl 
 poftles  lie  defended,  and  put  as  fair  a  Color  en  as  he  coald  ^  which  was  eaile 
 1^ -^^^  to  do,  becaufe  what  he  had  wrote  in  Latin^  (which  thefe  Bifnops  did 
 not  iinderiland)  he  explained  (97)  to  thein  in  Creek  :  (for  he  did  not 
 fpeak  to  them  by  an  Interpreter,  as  Mr.' Ze  C/cyc  miftakes  the  Matter) 
 and  becaufe  his  Accufers  were  not  there,  being  Sick-,  but  only  their  Li- 
 bel was  read. 
 
 But  he  himfelf  had  been  wary  in  his  Exprellions,  for  what  Celcflipts 
 had.  Of  the  Articles  taken  from  the  Books  or  Words  of  Cdeftim  he 
 defended  fome,  as,  Tht  Pojjlbil.'ty  of  avoiding  all  Sin,  by  God's  Help,  Szc. 
 but  renounc'd  the  reft,  in  thefe  Words  (98),  The  other  "things,  as  they 
 confefs  themfelves,  were  not  (fohen  by  me  ^  and  fb  I  have  no  Reafon  to  an- 
 fpper  for  'em.  Tet,  for  the  SatufaUion  of  the  holy  Synod  I  do  renounce  [ana- 
 thematizeQ  all  that  do  hold  fo.  So  he  got  off  with  a  whole  Skin  ^  but  lefg 
 feveral  of  his  beloved  Opinions  behind  him  condemn'd,  as  appears  by 
 minding  which  thofe  were  that  he  renounced. 
 
 The  Account  of  the  whole  is  long:  efpecially  of  thofe  Articles  which 
 bore  a  Difpute  in  what  Senfe  he  had  fpoke  or  underftood  'em.  What 
 is  moft  material  to  give  us  the  Senfe  of  the  Church  at  that  time,  is,  to 
 recite  thofe  which  the  Council  Condemn'd,  and  he  was  forc'd  to  Con- 
 demn: Which  you  have  in  the  Words  of  St.  yinfiin  in  his  Letter 
 to  PaitUnHs  (99)  exprefs'd  much-  fhorter  than  in  the  Book  De  Geflis 
 FaUji.  (where  the  A<fls  of  this  Council  are  at  large  recited)  but  to  the 
 l^me  Effed.     He  writes  thus, 
 
 For  befide  thofe  j4rticles  which  he  isntirr'd  to  defend  as  well  as  he  could ; 
 fome  Things  were  ohjeHed  to  him,  which  Hnlejs  he  had  renoimccd  Qanathema"* 
 lized]]  he  would  have  been  renounced  himfelf 
 
 For  it  was  objeBed,  that  hs  faid  {^or  held,] 
 
 •I.  That  Adam,  whether  he  had  finned  or  not^  would  have  died. 
 
 2.  That  his  Sin  hurt  himfelf  only,  and  not  Mankind, 
 
 3.  That  Infants  new  horn  are  in  the  fame  State  that  Adam  was  before  hb 
 Fall. 
 
 '4.  That  neither  by  the  Death  or  FaH  of  Adsm  does  all  Mankind  die.,  nor 
 
 by  the  RefitrreClion  ofChrifi  does  all  Mankind  arife. 
 Thefe  you  fee,  (i)  are  the  fame  that  had  been  objeded  to  CeJeflius  four 
 Y^ars  before. 
 
 5.  That  Infants,  tho"*  they  be  not  Baptiz.ed,  have  eternal  Life. 
 
 6.  That  rich   Men^  itnlefs  they  part  with  all^  &C.  cannot  have  the  King^ 
 dom  of  God. 
 
 Thefe  two  were  taken  (2}  out  of  the  Heads  of  new  Dodrin  broached 
 at  Syracufsx 
 
 7:  That 
 
 (97}  Aug.  deGeftisPa'jcft.c.  2.       (98)  Auguft.  eodem  libro.  (99J  Epift.  io6-» 
 
 Ci^  See  above  §.  3.    (2J  Sec  §.20. 
 
Chap.  XIX.  Pchgius  recants  at  D'lofpclls.  1^9 
 
 7.  That  the  Grace  of  God  is  not  given  in   every  j^^ion  ^   hut  is  in  Free-    Year  af- 
 Will ;  or,  in  the  Law  and  Doarin.  '^'J'"  ^hc  A. 
 
 And  feveral  other  Articles  about  Grace  and  Merit.  pofties. . 
 
 ^11  thefe  Pelagius  did  fo  renounce  [anathematizavit^   oi  the  uichs  of  the  ^^^^^..^ 
 Council  do  jJ:civ^  that  he  did  not  produce  any  thing  in   Defence  of  'em.     From 
 whence   it  foUorvs^    that   -whofoever  will  own    the  ^Mthority  of   that   Epifcopal 
 Judgment,  and  the  Confcjjion    of  Pelagius  himfelf,   mnft    hold   thefe  things 
 {which  the  Catholic  Church  Lt-s  ever  held)  viz. 
 
 That  Adam,   ij  he  had  not  finned,  would  not  have  died. 
 
 That  his  Sin  hurt,  not  him felf  only,  bnt  Mankind. 
 
 That  Infants  new  born  are  not  in  the  State  that  Adam  was  before  his 
 Fall,  &C. 
 
 That  mbaptiz.ed  Infants  will  mifs,  not  only  of  the  Kingdom  of  Heaven^ 
 hut  aljo  of  eternal  Life,  ^c. 
 
 The*  this  muft  needs  have  cofl  Pelagius  2.  fore  Pang;  yet  To  it  hap- 
 pen'd,  that  the  News  of  his  being  acquitted  in  this  Council  made  mors 
 Noife  among  the  vulgar  People  to  his  Advantage,  han  this  being  con> 
 pell'd  to  renounce  thofe  Opinions  did  againft  his  Caufe:  efpecially  in 
 the  Wefi,  where  they  heard  he  was  acquitted  and  approved  ^  but  did 
 not  hear  upon  what  Terms.  He  himfelf  alfo  publifli'd  Accounts  of  the 
 Matter  to  his  own  Advantage  (4),  and  triumph'd  of  his  Succefs.  So 
 that  the  Pelagians  were  never  wjdyq  uppilh,  than  they  were  for  a  while 
 after  this  Synod. 
 
 And  yet,  upon  the  whole  Matter,  tho'  St.  ^ufiin  does  often  fpeak  of 
 thefe  Bifhops, as  having  been  imposed  on  by  Pelagius  in  Matter  of  Fad; 
 and  do  (hew  how  he  difguifed  and  concealed  his  true  Meaning  from'em  ; 
 and  tho'  he  do,  in  a  Letter,  which  he  a  little  while  after  this  wrote  to 
 John  Bifhop  of  Jerufalem,  defiring  him  to  fend  a  Copy  of  the  Afts  of 
 the  Council,  (f)  fay  thus,  ^s  for  Pelagius,  tfur  Brother  and  your  Son,  whcnt 
 J  hear  yon  love  very  well  •  /  advife  yon  fo  to  manage  your  Love  to  him,  that 
 they  that  know  him,  and  have  attentively  heard  him,  may  not  judge  your  Ho* 
 linefs  to  be  imposed  on  by  him,  6kC.  For  when  you  hear  him  conjefs  the  Graci 
 and  Help  of  God,  yon  think  he  means  the  fame  that  j  ou  do,  who  have  a  Ca- 
 tholic Senfe  of  it,  becaufe  you  don't  know  what  he  has  wrote  in  his  Book ;  and 
 for  that  Reafon  J  have  Jent  jo:t  his  Book,  and  mine  written  in  anfxver  to  it. 
 And  tho'  St.  Hierom  do  on  this  Account  call  this  Synod  (6),  The  pitiful 
 Synod  of  Diofpol/s.  Yet,  I  fay,  upon  the  whole  Matter,  it  appears  by 
 the  Adls  of  this  Council,  that  thefe  Biftiops,  tho'  as  St.  Mflin  fays  ("7),  They 
 could  not  throroughly  txamin  the  Man ;  yet  for  the  Herefie  it  felf  they  aave  it 
 a  deadly  Wound.  For  by  forcing  PtUgius  to  declare  what  he  did,  about 
 the  Sin  of  Mam,  the  natural  State  of'infants,  and  the  Neceffity  of  God's 
 ■  Grace,  and  the  renouncing  of  Merit,  they  fhewed  that  they  were  far.  e^- 
 Dough  from  PcUgianifm:  So  that  St.  ^uftin  fays  (8),  that  when  he  read 
 
 the 
 
 (4;  Aug.  de  Geftis  Palceftin.  c.  50.        (5)  E-pift.  251.  ,    (6j  Hieronyin.  Epift.  .75^ 
 (7}  De  Geitis  Pal  c.  21.     (S)  Lib.  de  pcccato  origin,  c.  14, 
 
31 
 
 .-^■^O  "SynoJ  cf  Dlorpollsi  Chsp.  XIX^ 
 
 Yearaf.  the  Acls  cf  tbls  Council,  and  before  he  favv  TeLmns?,  Books  of  Frec-PFHI, 
 
 tcrrhc  A-  wtiereia  be  vctunrd  to  his  Vomit  again  ;  he  thoiight  That  this  ^ejiim 
 
 poftles      Ij^^{  /-,rt;z  at  an   end  ^   and  that  Pelagius   had  plainly  owmd  Original  Sm  tn 
 
 ^^  §.  2^.  This  1  note  the  rather,  becaiife  fome  among  us  now  a-days^  that 
 
 fhevv  a  good  Will  to  Pelagi^'/nfm^  and  do  ftrangeiy  fliuffle  with  that  9th 
 Article  of  the  Church  of  England,  which  is  of  Original  Sin,  expounding 
 it  all  away,  do  dicker  themlelves  under  the  pretended  Authority  of  the 
 Creek  Church,  as  if  the  Greek  Fathers  had  not  owned  that  Dodrin. 
 vVhereas  not  only  this  Council  that  acquitted  Ptlagius^  5  et  Condemn'd 
 the  Opinions  laid  to  his  Charge  ^  but  alfo  the  other  Councils  of  the 
 Eaflern  Nations  agreed  with  the  Latins  in  Condemning  the  faid  Do- 
 drins:,  and  the  Men  too  when  it  appeared  that  they  really  held  fuch 
 Dofrrins. 
 
 For,  three  Years  sfter  this,  Theodotus  Bifiiop  of  jintioch^  held  a  Synod 
 '^^^         at  Jenifahrn,  to  which  Pf%;>j,  was  cited,  and  there  condemned  ^  as  is 
 •recorded  by  Marias  A^ercator.  Comn.omtor.  c.  3. 
 
 And  Tome  time  after,  Julian  the  Pelagian  with  17  m.ore  of  his  Party 
 wrote  to  the  Bifhop  of  Thtjfalomca^  reprefenting  their  own  Dodrin  ia 
 the  fairefl  Colors,  and  that  of  the  Catholics  in  the  Wesl  in  the  blackefi: ; 
 hoping  to  make  a  Party  in  the  Creek  Church  (8; :  but  found  none,  or 
 liardly  any,  that- they  could  bring  over. 
 
 Celtfiias^  before  his  Condemnation  at  P.Gme^  went  to  Confiantincfky  to 
 try  if  any  Intereffc  could  be  made  there.  But  Atticus^  the  Bifhop  there, 
 v.-ould  neither  receive  him  nor  his  Doctrin  (9).  St.  ^ufih?  mentions 
 this  in  fnort, /.  i.  contra  Julian,  c.  i.  But  Mercator  more  at  large.  Core- 
 monitor,  c.  I.  Some  Tears  after  he  went  to  Conjlantinople  in  the  Tims  of 
 -Atticus  of  holy  Ji-ieniory -^  -where  beirg  difcoi:er^d  to  hold  fitch  Opinions,  he  was 
 •hy  ^the  great  Care  of  that  hcly  Man,  driven  from  that  City :  and  Letters  were 
 fern  concerning  him  into  Alia,  to  Theflalonica,  ami  Carthage,  to  the  Biflwp 
 there '^  of  whTcb  I  have  Copies  ready  to  be  produced.  But  the  faid  Celeltius 
 {?ef-/jg  driven  from  hence  alfo  went  to  Rome,  &c. 
 
 At  £phefm  alfo  they  were  rejeded  and  difov^ncd,  not  fnfferd  to  abide 
 there,  which  is  the  Word  of  Profper,  who  relates  thi-',  lib.  deingratis,  c.  2. 
 But  Mr.  Le  Cltrc   expreii^s  it,  ?//  treated. 
 
 The  only  hopeful  Attempt  they  ever  made  in  the  Creek  Church  was 
 ■^^31.  about  19  Years  after  this  Time:  when  a  general  Council  being  calj'd 
 to  -EphcfM  on  account  of  ISfe'loriva  f who  had  innovated  in  the  Uodrin 
 of  the  Incarnation)  they  joined  their  Party  with  his,  as  is  ufual  for  difcon- 
 tented  Parties  to  do  •,  and  made  in  all,  at  firil  43,  but  quickly  dwindled 
 "to  30,  as  appears  by  the  Addrefs  of  the  Council  to  the  Emperor,  where 
 ihey  fay.  It  is  an  abfurd  thing  that  3  o  Men  only  {fome  of  whom  had  been  a 
 (rood  while  ago  deposed,  fome  are  of  the  falfe  Ofmion  of  Celeftius,  &c.)  flmld 
 
 fet 
 
 (8)  Augu.  ad  Bonifac.  I.  i,c.TJ  ('9)  AdaConcil,  EpheC  pr.  i.  c.  i3. 
 
Chap.  XIX.  Greek  Clmrcb  ^Jga/H/lVdsglm.  Ipi 
 
 fet  themfclveS  againfi  a   Syncd  0/210  BiJ}}Ops,   with  whom  all  the  Weflern   Vcarnf- 
 £iJhopi  i  (ii}id  jo   the  whole  World)  do  conftnt.     They  made  alfo   Canons  •^'"'^h^  A- 
 (10)   that  //  any  Clergyman  did  publicly  or  privatiji  promote  the  Opinions  of^^^'^^'^^ 
 Neftorius,  or  Celeftius,   they  Jlwidd  be  deprived.  VArN«^ 
 
 Thefe  Things,  and  more  to  the  fame  Purpofe,  are  largely  and  psrti-  ^^    " 
 cularly  quoted  out  of  the  Ads  of  that  Council,  by  Bifiiop  Vjher^  in  the 
 forementioned   Treatife  (\i).    So  that  it  is  hard  to  guefs  what  thefe 
 Men  get  by  Appealing  to  the  Greek  Church. 
 
 And  for  the  Greek  Fathers  before  this  Time;  Kcjfi'.u  has  largely  flievvn 
 in  his  Pelagian  Bifiory,  that  they  commonly  teach  the  Dodrin  of  Ori- 
 ginal Sin.  Only  he  thinks  Clemens  Alexandrine  mufl:  be  excepted:  but 
 Dr.  Hammond  (hews  (12)  that  there  is  no  Reafon  for  that  Exception. 
 Fojfipu  is  of  Opinion  that  there  is  no  Difference  between  St.  u^ufiin^  and 
 the  Ancient  Greek  Fathers  about  that  other  Point  of  Predeilination  ^  but 
 that  (13)  what  the  Ancient er  Fathers  omitted  concerning  Predejfination^  he  adds. 
 But,  allowing  that  to  be  a  Matter  in  which  Men  will  always  pafs  various 
 Judgments,  and  will  find  each  their  own  Sentiments  both  in  the  Scri- 
 pture and  the  Fathers  ^  it  cannot  with  any  Modefty  at  all  be  pretended 
 that  they  do  not  own  and  complain  of  Original  Sin,  or  natural  Cor- 
 ruption. 'Tis  true,  that  mofl  of  'em  were  of  Opinion  that  this  Cor- 
 ruption or  Sin  fhould  in  unbaptized  Infants  be  punifh'd  no  other  wife 
 than  by  the  Lofs  of  the  Kingdom  of  Heaven.  And  in  this  indeed  they 
 diffcr'd  from  moft:  of  the  Latins. 
 
 Mr.  Le  Clerc  fays  (14),  They  that  have  not  fo  iU  an  Opinion  of  Pe- 
 lagius,  as  St.  Auftin  had^  do  fay.,  that  if  St.  Auftin  had  been  able  to  read 
 the  Greek  Do5lors^  he  would  have  found  that  they  [peak  no  otherwife  than  Pe- 
 lagius  does'.^  as  may^  fays  he,  be  feen  in  a  great  many  places  in  St.  Chry- 
 foftom,  and  in  Ilidore  o/Pelufiumj  whom  fome  Moderns  have  openly  accused  of 
 Pelagianifm. 
 
 By  fingling  out  St.  Chryfoflom  he  follows  the  Steps  of  the  old  Tela- 
 gians-^  for  it  appears  out  of  St.  A^fiins  Books  againft:  Julian  the  Pela- 
 gian.,  lib.  i.  and  lib.  5.  that  he  and  Anianns  do  make  their  chief  Boaft  of 
 St.  Chryfoftom^  and  do  fetch  more  for  their  Purpofe  out  of  him  than  out , : 
 of  any  other  Greek  Writer.  They  tranflated  fome  of  his  Orations  that  were  • 
 moft  for  their  Turn :  and  St.  Auftin.,  tho'  not  very  converfant  indeed  in 
 the  Greek  Language,  yet  fhewed  that  he  could  read  and  tolerably  under- - 
 ftand  it  by  giving  Inftances  wherein  they  had  made  them  more  for  their 
 Purpofe  than  they  were,  by  their   TranQation,  as  I   recited    before  ia 
 CH.  XIV.     And  befides,  he  anfwered  them  by  producing  other  Places  > 
 of  his,  where  he  plainly   owns  Original  Sin, 
 
 And  for  other  Greek  Doftors,  who  were  more  to  be  regarded  (for  Sto 
 Chryfoftom  was  no  Ancienter  than  St.  Auftin  himfelf)  he  fhews  the  Do- 
 
 ftrin 
 
 (io)Can.4.    (ii)Cap.XI,     (ii)  Annoc.  on  Pf.  51.    (13)  Dc  HiHoricis  Lacini?> 
 1.2.  C.I.     (14)  Bib.  Univerf.  T.  S.pag.  192, 
 
i^x  Greek  Church  aga'infi  Pelagius.  Chap.  XIX. 
 
 Ycaraf-c^rin  of  /rf77^?«,  St.  Bafil^  St.  Gregory,  &c.   to  have  been   clear  and  full 
 
 iLcrrheA-in  this  Matter:  and  fays  Ci'^),  tho' he  had  a  Tranflation  of  the  Sermon 
 
 poftlcs.     q(-  5^    Bafl^  which   he  quoted  ('-7),  yet   he   chofc  rather  to  Tranjlate  it 
 
 I^^^Ljr.^  himfdf  Word  for  Word  out  of  the  Greek,  that  it  might  be  more  exaEt.     The 
 
 '^'^       like    he  does  in  the  fame  Book    with    two    PaSagcs  of  St.   Chryfoftom^ 
 
 fetting  down  the  Greek  Words.     So  that  the  forefaid  Cenfnre  pafl  on 
 
 him,  has  more  in  it  of  the  affuming  Humor  of  a  Critic,  than  it  has  of 
 
 Truth  or  good  Manners. 
 
 And  to  expeft  of  St.  j^nfitn  that  he  fhoiild  have  read  Ifidore  to  know 
 the  'Senfs  ot  the  Greek  Church,  is  (if  one  confider  the  Age  of  each)  a 
 Jell  indeed. 
 
 I  gave  feme  Inllances  above  in  CH.  XIV.  where  both  St.  Chryfojlom 
 and  this  Jfdore,  and  alfo  Iheodorct  ("for  they  all  run  in  one  Vein,  and 
 the  two  latter  fnew  a  great  Ambition  to  imitate  the  former)  have  Ex- 
 prefiions  fomething  like  thofe  of  Pclagins  about  Infant  Baptifm,  viz,. 
 That  Infants  are  Baptizj'd  tho*  they  have  m  Sins:  where  yet  it  appears 
 by  Circumfcances  that  their  Meaning  was  only,  that  they  had  no  adtu- 
 ai  ones. 
 -:i^r5.  §.  26.  About  the  fame  time  that  the  Synod  of  Diofplis  was  held-, 
 St.  Hierom  publifh'd  his  three  Books  againit  the  Opinions  oi"  TeUgim 
 (not  naming  him,  but  fufficiently  decyphering  him)  in  Form  of  Dialogs 
 between  a  Pelagian  and  a  CathoU<;^  under  the  feigned  Names  of  jitticus 
 and  CritohiiUis  •  Attiais  reprefenting  the  Catholic,  and  Critobdus  the  PeU" 
 vian.  The  far  greateft  Part  of  'em,  ("which  i  mnft  omit)  is  taken  up  in 
 letting  forth  the  Pride  and  Prefumption  of  that  Tenet  of  relagius^  that 
 a  Man  may  in  this  Life  be  without  Sin-,  which  had  been  fo  fmartly 
 done  by  j^tticns,  that  toward  the  End  of  the  third  Dialog.,  Critobuius 
 reekociing  that  he  could  maintain  this  to  be  true  in  the  Cafe  of  Infants 
 at  i€aft,if  not  of  grown  Perfons,  fays  thus, 
 
 CRIT.  /  can  hold  no  longer  '-,  all  my  Patience  is  overcome  hy  your  pro- 
 vokino-  way  of  Talk.  I  pray  tell  me  wherein  have  Infants  finned  ?  Neither 
 can  the  Confcience  of  any  Fault.,  nor  can  their  Ignorance  bs  imputed  to 
 them  -J  who  according  to  that  of  the  Prophet  Jonah,  know  not  their  Right" 
 hand  from  their  Left.  They  are  in  no  Cafe  to  commit  Sin.,  and  yet  they 
 are  in  a  Cafe  to  perijJi  r  Their  K?2€cs  double  under  ""em  ^  their  tender  Age 
 can  utter  no  Words  •■,  with  a  Mouth  that  would  fpeak  if  it  could.,  they  give 
 ft  Smile  •■,  and  the  Torment  of  eternal  Mifery  is  prepared  for  the  poor  Babes  ? 
 
 ATT.  Oh !  you  are  grown  mighty  Eloquent.,   &iQ. But  dont  run 
 
 upon  me  with  your  Flowers  of  Rhetoric  (which  are  none  of  your  own  neither") 
 with  which  the  Ears  of  Boys  and  jliallow  Men  are  wont  to  be  caught  ^  hut 
 tell   me  -plainly  what  you  would  fay  of  ''cm. 
 
 CRIT.  Thi6  I  fay  j  grant  me  but  this,  that  they  at  leafi  who  cannot  finy 
 dre  without  Sin. 
 
 ATT. 
 
 (i  6)  Lib.  I,  contra  Julian,    {i  7}  Sermo  de  jejunio. 
 
Chap  XiX.  St.  llkrom  (igah/^  Pthgms.  j^^ 
 
 ATT.  /  Jljall  gra}2t  it^  provided  they    he   BaptizS'd    in   Chrifi  ;  and  yet    \'ear  af. 
 yoH  jJ}a/l  not  bring  me    to  yield  to  your  Fropofition^  That  a   Perfon  may  rer  the  A* 
 be  without  Sin,  if  he  will.     Thefe  have  -rjeitijcr  Torvcr  nor  Will^  but  they  P-  ft-cs 
 me    free    from  all   Sin  by    the  Grace    of  God^    which    they    receive   in  Ba-  ^ '  °- 
 pifni  _  ^  ^-^^ 
 
 CRIT.  Ton  will  force  me  to  come  to  that  invidioui  Ouc(lion^  and  to  fay^ 
 What  Sin  had  they?  That  yon  jnay  make  the  People  prcjently  throw  Stones 
 at  me  ^  and  that  when  you  carft  murder  me  by  Strength-,  you  may  by  a  De^ 
 V  ce. 
 
 ATT.  fie  murders  a  Heretic  that  fnjfers  him  to  continue  fiich^  ^c. 
 
 CRIT.  Tell  me^  I  befeech  yon^  and  free  me  from  all  Doidn-  j  For  what 
 Rcafcn  are  Infa?its  BaptizSd  ? 
 
 ATT.  That  in  Baptifm  tljeir  Sins  may  be  forgiven. 
 
 CRIT.  What  Sin  have  they  incnr/d  t  Is  any  one  loofed  that  never  was 
 hound  ? 
 
 ATT.  Do  yon  a^k  me?  That  Trumpet  of  the  Gofpelj  that  Teacher  of 
 the  Gentiles.,  that  golden  Vejftl  jlnning  thro''  all  the  World.,  Jlmll  anfwer 
 yon.  '  Death  reigned  from  Adam  to  Adofes  even  over  thofe  who  had 
 '  not  finned  after   the  Similitude  of  Adamh  Tranfgreffion,  which  is 
 
 *  the  Figure  of  him  that  w^as  to  come,  &c.  [he  goes  on  to  recite  the 
 fifth  Chapter  to  the  Romans'}.  And  if  you  ohjett  that  it  is  faid.,  that 
 there  were  fome  that  had  not  finned  \  underfiand  it.,  that  they  finned  not 
 that  Sin  which  Adam  committed  in  Paradife^  by  breaking  God^s  Command. 
 But  all  Perfons  are  held  obnoxious  either  by  their  own.,  or  by  their  Fore- 
 father AdamV  Sin.  He  that  is  an  Infant  is  in  Baptifm  loofed  from  the 
 Bond  of  his  Forefather  ^  he  that  is  of  Age  to  underfiand.,  is  by  the  Blood 
 of  Chrifi  freed  both  from  his  own  Bond^  and  alfo  from  that  which  is  derived 
 from  another. 
 
 And  that  you  may  net  think  that  J  underfiand  this  in  an  Heretical  [or, 
 Hetercdox^]  Senfe  ^  the  blejfed  Martyr  Cyprian  ( whom  yon  pretend  t-o 
 have  imitated  in  ColleUing  into  Order  fome  places  of  Scripture^  in  the  jE- 
 pifile  nhich  he  writes  to  Bifiiop  Fidus,  about  the  Baptiz^ing  ofJnfantj,  fays 
 thpti  •, 
 
 *-  If  then  the  greatefl  Offendei'S,  and  they  that  have  grievoufly  fin- 
 
 *  ncd  againll  God  before,  have,  when  they  afterwards  come  to  be- 
 '  lieve,  Forgivenefs  of  their  Sins  ^  and  no  Perfon  is  kept  off  from 
 *■  Baptifm  and  the  Grace :  How  much  lefs  Rcafon  is  there  to  refufe 
 
 *  an  Infant,  who  being  newly  born  has  no  Sin,  fave  that  being  de- 
 '  fcended  from  Adam.,  according  to  the  FlcHi,  he  has  from  his  very 
 '  Birth  contracted  the  Contagion  of  the  Death  anciently  thrcatned, 
 &c. 
 
 He  goes  on  to  recite  verbatim  all  th£  refi:  of  the  Epilllc  to  tlic 
 EM  j  which  I  recited  before  in  CH.  FL  §,  i.  and  then  proceeds^ 
 
 •C  c  Thai 
 
3io 
 
 ip^l  St.  Hkrom  of  the  Reafon  cj  Infant  B^iptifnt.   Chap.  XIX. 
 
 Yearaf-      TToat  holy  and    accomflij}j''d  Ferfon^  Blpop  Allflin,   wrote  fome  time  ago 
 ter  the  A-  to  Marcelliiius  (who  w^ts  afterward^  tho''  innocent^  fnt  to  Death  by  the  He' 
 poftles       retics^  on  Pretence   that   he  had   a    Hand  in    Heraclilis"'^  Vjiir^atiori)    two 
 Books  concerning  the  Baptifm  of  Infants,  againfi  your  Hcrefe^  by  which  you 
 would  maintain  that  Infants  are  Ba^tizJd^  not  for  Forglvcnefs  of  Sins  ^  but 
 for  the  Kino-dom  of  Heaven^  accordi-ng  to  that  which  is  written  in  the  Gcf- 
 pcl^  Except  a  rerfoii  be  born  again  of  Water  and  the  Spirit,  he  can- 
 not enter  into  the  Kingdom  of  Heaven,     u^nd  ■«  third  Book  to  the  faid 
 Marcellinus,  againft  thofc  that  fay  (what  you  fay)  that  a  Man  may^  with- 
 out the  Grace  of  God.,  be  without   Sin^  if  he  will.      And   ci  fourth   to    Hi- 
 lariiis,  againft  your  Do^trin    that  brings  up  fo    many  odd   Tloings.     And^ 
 they  fay^  he  is  fetting    out  fome  more    Books   particularly  relating  to  you  \ 
 which  are  not  yet  come    to  my  Hands.     So  that  I  think   it  proper  for    me 
 to  fare    my  Pains  en    this  Suhjeft  \    left   that  of  Horace  he  faid  to  me^ 
 3SIever  carry  Timber  into  the  Woods.    For  either  I  mufl  fuperfluoufly 
 fay  the  fame  that  he  has  faid :  or  elfe^  if  I  would  fay  any  new  Things^  his 
 excellent  IVit  has  foreflalPd  all  the  beflr. 
 
 This  one  Thing  I  will  fay  ^  that  this  Difcourfe  may  at  laft  have  an  End'^ 
 either  you  mufl  fet  forth  a  new  Creed,  and  after  the  Father,  the  Son, 
 and  the  Holy  Ghoft,  Baptiz,e  Infants  unto  the  Kingdom  of  Heaven :  Or 
 elfe^  if  you  acknowledge  One  Baptifm  for  Infants^  and  for  grown  Perfons  \  yon 
 muft  own  that  Infants  are  to  be  Baptized  for  Forgivenefs  of  Sins  •,  Sins 
 after  the  Similitude  of  Adam's  Tranfgreffion. 
 
 And  if  the  Forgivenefs  of  Slns^  which  are  the  Sins  of  another.,  do  feem 
 to  you  unjuft^  or  fuch  as  he  that  could  commit  no  Sin  himfelf  has 
 no  need  of\  then  march  over  to  your  Beloved  (\f).^who  holds  that  in  Ba- 
 ftifm  are  forgiven  thofe  old  Sins  which  have  been  committed  in  a  former 
 State  in  the^Celeflial  Regions  :  and  fo  as  you  are  infuenced  by  his  Autho- 
 rity in  your  other  Points^  partake  with  his  Error  in  this  too. 
 
 Tho'  St.  Hierom.,  after  having  in  thefe  Dialogs  largely  confuted  the 
 other  Errors  of  Telagins.,  do  infift  but  briefly  on  this  Proof  of  Original 
 Sin  from  the  Baptifm  of  Infants,  as  being  a  Matter  which  had  been 
 fully  handled  by  St.  Aufiin  in  the  Books  he  here  mentions,  and  of  which 
 I  gave  fome  Account  before  (i8),  yet  this  little  feems  to  have  nettled 
 and  puzzled  Pelagius  more  than  all  that  was  faid  by  St  Aujtin.  The 
 Telaqiam  confefled  that  adult  Perfons  were  Baptized  for  Forgivenefs  of 
 Sins'-.,  but  Infants  having  no  Sins  were  Baptized  only  for  the  Kingdom 
 of  Heaven.  This  was  to  eftablifh  two  forts  of  Baptifm  :  which  was 
 contrary  to  that  Article  of  the  ConfiantinopoUtan  Greedy  then  received  in 
 all  the  World  \  I  acknowledge  one  Baptifm  for  the  Remijfion  _  of  Sins.  Pe- 
 lagiHs  could  never  get  clear  from  this  Argument.  And  it  appears  by 
 his  Anfwer^  Which  we  (hall  fee  prefently,  that  he  yielded  more  to  the 
 force  of  it,  than  of  any  other. 
 
 But 
 
 (i  7)  Origen.    (18)  §.  6,  7,  &C.  ad  12, 
 
Chap,  XIX.    ^thgmss  Equhocathft  coHcirfihig  Original  Sin.  \os 
 
 §.  27.  But  in  the  mean  time,  and  quickly  after  the  Synod  o{  Diof-   Yearaf. 
 plis^  he  publifhed  four  Books  fro  Lbero  arbitrio,  In  Defence  of  Frce-WtU  :  ^^^  the  A. 
 in  which,  befide  what  he  has  about  the  Poinn  of  God's  Grace,  he  does,  Fifties 
 as  St.  j4hji'm  exprefles  it  C19),  not  by  any  Jly  Intimation  Has  formerly],  b^:t  ^^°- 
 in  a  moji  of  en  manner^  maintain  by  mil  the  force  of  ylyaitment  he  can^  that  ^^^^^^^^ 
 human  Nature  in  Infants  is  in  no  tnanntr  follmcd  by  Derivation  [^or,  Birth]. 
 St.  Aufiin  gives  there  (20)  an  Inftance  of  one  of  his  Saying<;^  in  the  firll 
 of  the  faid  four  Books. 
 
 All  the  Good  or  Evil  for  which  wc  are  to  be  fraifcd^  or  blamed^  docs  not 
 come  into  the  World  -with  u-f^  but  is  acted  by  m.  For  we  are  born  capable  of 
 either  of  the fe -^  not  full  {oVy^o'iW^s\\']of  either  of  ^em.  And  as  we  are  at 
 firft  fornt'd  without  any  Virtue  '^  fo  likewife  without  any  Vice.  And.  there 
 is  in  a  Perfon^  before  the  Agings  of  his  own  Will^  nothifjg  but  what  God 
 has  created^  [^or,  put  into  him]. 
 
 When  People  wonder'd  how  he  could  reconcile  this  with  what  he 
 had  faid  in  the  faid  Synod  ^  where  he  had,  as  was  fhew'd  before  (21), 
 anathematiz'd  all  that  held  any  of  thefe  Opinions:  i.  That  Adam'j  5/>2 
 hurt  himfelf  only^  and  not  Afatikind.  2.  That  Infants  new  bom  are  in  the 
 fame  State  that  Adam  was  before  his  Fall.  3.  That  Infants^  tho*  not  ba^ 
 ptiz.ed^  have  eternal  Life.  He  invented  thefe  Salvoes ;  which  St.  Aiislin 
 mentions  in  a  Book  written  fome  time  after  (^22),  and  which  (hew  that  he 
 had  a  Faculty  of  Juggling  and  Equivocation  enough  for  a  Jefuit. 
 
 I.  That  it  might  be  faid  truly  enough^  that  Adanh  Sin  did  hurt 
 Mankind  as  well  as  himfelf  But  how  ?  Not  by  Derivation.^  but  by  the  ill 
 Example  it  gave.  The  Socinians  may  thank  him  for  this  Explication  : 
 for  it  helps  them  to  much  fuch  another  about  Chrift's  Death  doing 
 good  to  Mankind. 
 
 2.  That  Infants  new  born  are  not  in  the  fame  State  that  Adam  was 
 before  his  Fall>  is  true  enough.  Bat  for  a  Reafon  very  different  from 
 what  thofe  Bifhops  whom  he  banter'd,  could  imagin,  viz.,  becaufe  he  was 
 a  Adan.^  and  they  are  but  Children. 
 
 3.  All  the  Reafon  he  could  give  for  his  Condemning  thofe  that  faid, 
 Vnbaptiz.ed  Infants  fiiall have  eternal  Life.,  was  a  Saying  which  he  often  had 
 in  his  Mouth  (I'i).,  As  for  Infants  that  die  without  Baptijm^  I  know  whither 
 they  do  not  go  j  but  whither  they  do  go,  I  know  not,  i.  e.  /  know  they  do  not 
 go  to  the  Kingdom  of  Heaven  :^  but  what  becomes  of  ^em  I  know  not. 
 
 'Tis  plain  enough  from  many  Places  in  St.  Auflin  that  his  Follov/ers 
 held,  that  they  (hould  have  a  certain  eternal  Life.,  but  net  in  the  King- 
 dom of  Heaven.  But  he  himfelf,  it  feems,  at  leafi:  at  this  Time,  to 
 falve  what  he  had  faid  in  the  Synod,  renounc'd  thofe  that  determined 
 fo  •  and  kept  himfelf  in  referve  concerning  their  future  State. 
 
 St.  Aufiins  Note  on  all  this,  is,  (24)  L>oes  he  think  that  when  thefe 
 Propofitions  were  fct  him  to   condemn  in  one  Scnfe  \   he  does,  by  c.vpo::rding 
 
 G  c  2  ^en? 
 
 (19^  Dc  peccato  originali,  Cap.  2  1.     (10)  Cap.  13,     (iij§.  24.     (i-?  Dc  pecc. 
 origin.c.15.    (z3)  Aug.  ib.  c. ai.    (24)  Ibid.  c.  16. 
 
196  Coundl  of  Carthage.  Chap.  XIX". 
 
 Yearai-  ^em  in  another  Senfe^  mah  it  oitt^  ^hat  he  did  not  deceive  his  Jitdges  ?  So  f.-zr 
 terthc  A-y>(j;;2  that '^  that  he  deceived  ''em  [0  rrmxh  the  more  Jlily^  m  he  novo  exfiaim 
 poftles.      himfdf  the  more  craftily. 
 
 ^^^^■{/■'^  §.  28.  The  next  Year  two  Councils  were  held  in  j^frica^  both  about 
 oj5^  the  fame  time:  one  at  Carthage  of  68  Bifhops,  the  other  at  Milevtj, 
 for  the  Province  of  Numidia^  of  61  BiHiops.  They  had  not  then  T^tn.^ 
 FelagtHsh  laH  four  Books^  and  had  but  an  imperfed  Account  of  what 
 had  pafs'd  at  Diofpolii.  But  they  found  it  neceflary  to  condemn  the 
 Fdagiafi  Opinions^  which  had  taken  fome  footing  in  thofe  Countries, 
 but  much  more  at  Rome.  And  therefore  they-  both  of  'em  did  by  Sy- 
 nodical  Epiftles  written  to  Innocent  Bidiop  of  Rome,  delire  the  Concur- 
 rence of  that  Church  •  not  that  they  thought  their  own  Decrees  invalid 
 without  a  Confirmation  from  Rome.,  but  becaufe  Rome  was  moft  infefled. 
 With  which  Defire  Innocent  did  very  cordially  comply  in  his  Anfwers  •,  which 
 AnfwerSj  tho'  written  the  Year  after,  I  (hall  recite  here_,  leaving  out 
 both  in  the  Epifcles  and  Anfv/ers  the  greatefl  Part,  v/hicli  is  abouC 
 Grace  ^  but  infertiag  what  they  fay  about  Infants. 
 
 '316.     The  Synodkd  Ep'iftle  of  the  Council  of  Carthage  to  Innocent  (jtf}. 
 
 They  take  notice  of  the  Report  that  Telagius  bad  been  acquitted  at 
 the  Council  of  Diofpoli^,  by  denying  molt  of  the  Tenets  objeded  ta 
 him  ^  and  then  fay, 
 
 If  Pelagius  do  fcem  to  your  Reverence  alfo  ji^fly  acquitted  by  thofe  JE- 
 pifcopal  Afts  which  are  faid  to  have  pajfed  in  the  Eaft  ^  yet  the  Error  it 
 fdf  and  the  Impiety  which  has  fo  many  Abettors  in  feverah  Places^  ought 
 to  be  Condemn'' d  by  the  Authority  of  the  Apcflolic  See.  Let  your  Hclinefs 
 then  confidcrj  and  have  a  Fellow-Fccling  with  m  in  your  Fafioral  Bowels.^ 
 how  mifchicvoHs  and  deflrnBive  a  thing  that  is^  to  the  Sheep  of  Chnfi., 
 ,  which  follows  from  their  facrilegicm  Difp  mat  ions  ^  That  we  need,  not  pray 
 
 that  we  enter  not  into  Temptation,  &c. 
 
 They  proceed  to  (hew  the  Necefllty  of  Praying  for  God's  aHiflkig 
 Grace,  from  Luke  11.  11.  Eph.  3.  14,  &c.  And  tli^n  conclude  their 
 Letter  thus  ^ 
 
 They  fay  alfo,    '  That  Infants  are  not  to  be  Baptiz'd  for  that  Salvati- 
 
 *  on  which  is  given  by  Chrifl:  as  a  Savior  ^  and  jo  they  kill  ^em  eternally, 
 hy  their  pernicioH'S  DoUrin.  They  maintain  that^  '  Tho'  they  fhould  not 
 '  be  Baptiz'd,  yet  they  would  have  an  eternal  Life :    and    that  they  are 
 
 *  not  of  thofe  of  whom  our  Lord  fays,  The  Son  of  Man  came  to  fek  and 
 '  to  fave  that  which  was  lofi.  For  thefe.,  fay  they,  were  not  loj},  neither 
 '  is  there  any  thing  in  them  that  needs  faving  or  redeeming  at  fo  great 
 '■  a  Price.  For  there  is  nothing  in  them  that  is  corrupted,  nothing  that 
 '  is  held  captive  under  the  Power  of  the  Devil  •,  nor  was  the  Blood 
 ^  which  was  ~fhed  for  Forgivenefs  of  Sins,  (hed  for  them.     Tho'  Celefcius 
 
 has 
 
 (25)  /ipud  AnguftinuiD;  Epifl.  90, 
 
Chap.  XIX.      Councils  cf  Carthage  and  MlFevis.  'T97 
 
 has  by  his  Book-,  formerly  (26)  given  into  the  Church  of  Carthage,  olxined    Year  af- 
 that   Infants   have  Redemption   by    the  Baptifm   of  Chrifi.     But   a  great  cer  the  Ar 
 many  who  are  faid  to  be,    or  to  have    been.,  their    Difciples.,  do  not    ceafe  pO"'^^' 
 •Kiith  all  their  Might  to  uphold  thcfc  Evils  ^  by  which  they  endeavor  to  over-- ^'',X>»^ . 
 throw  the  Chrifiian    Faith. 
 
 So  that  fuppofe  Pelagius  and  Celeflius  be  reformed^  or  do  fay  that  they~ 
 never  held  thefe  Things^  and  do  deny  that  any  of  the  Writings  produced  a-^ 
 gainfl  them,  are  theirs^  and  the  contrary  cannot  be  proved  \  yet  in  the  gene- 
 ral^ whoever  maintains  thefe  Tenets^  and  does  affirm^  That  human  Na- 
 ture can  be  fufficient  of  it  feif  to  overcome  Sin,  and  keep  God's 
 Command ments,  and  fo  is  an  Adverfary  to  the  Grace  of  God  which  is 
 plainly  prov'd  from  the  Prayers  of  Holy  Men :  And^  Quicunque  negat 
 parvulos  per  baptifmum  Chrifti  a  perditione  liberari,  &  falutem  per- 
 cipere  fempiternam  •,  Whoever  denies  that  Infants  are  by  Chrifiian  Ba-^ 
 pifm  delivered  from  Perdition,  and  brought  to  eternal  Salvation  j  let  him 
 be  anathema. 
 
 And  for  the  other  Things  that  are  objecled  to  them,  we  doubt  not  but 
 your  Reverence  will.,  when  you  Jliall  have  fecn  the  Epifcopal  AEls  which  are^ 
 faid  to  have  pajfed  in  the  Eaft,  jfidge  fo  as.  to  give  Occafion  to  us  all  to 
 rejoyce  in  the  Mercy  of  God, 
 
 the  Synodical  Epiftle  cf  the  Mllevkan  ComcH  to  Innocent  (27).      -^la^.. 
 
 They  reprefent  to  him  that  there  was  a  new  Herefie  fprung  up  of- 
 Men  that  were  Enemies  to  the  Grace  of  Chrifti  who  went  about  to  deprive 
 People  of  the  Benefit  of  the  Lord'^s-Praycr^  &c.  And  after  many  things 
 faid  on  that  Subjeft,  they  add, 
 
 Alfo  they  do  by  a  wicked  Prefumption  contend  that  little  Infants  fiiall 
 have  an  eternal  Llfe^  tho'  they  he  not  renewed  by  the  Sacraments  of  the^ 
 Chrifiian  Grace  \  making  that  of  no  effe^^  which  .the  Apoflle.  fays^  By  one 
 Man  Sin  enter'd  into  the  World,  '&c.. 
 
 Therefore  to  omit  many  other  Things  which  they  difcourfe  againfi  the 
 holy  Scriptures  •,  thefe  two  Things^  which  do  fupport  the  Hearts  of  the  Faith- 
 ful^ and  in  which  they  go  about  to  fuhvcrt  all  our  Chrifiianity.,  viz..  That; 
 God  is  not  to  be  prayed  to,  to  be  our  Helper  againft  the  Evil  of 
 Sin,  and  for  working  Righteoufnefs  ^  ^W,  that  the  Sacrament  of  the 
 Chriilrian  Grace  is  not  helpful  to  Infants  for  obtaining  eternal  Life  ^ 
 Thefe  when  we  have  fignified  .to- your  Apoflolical  Breafi^  we  have  not  neeo^ 
 to  fay  much^  Sec*. 
 
 _  There  was  another  Letter  (28)  written  to  Innocent  at  th«  fame 
 time,  and  on  tl>e  farac-Sii])jea:,  in  a  more  familiar  Style,  by  five  Bi-^ 
 Ihops,  who,  I  fuppofe,  had  fome  perfonal  Acquaintance  with  hin?,, 
 viz..  Aurelim^y<\\o  had  made  one  at  the  .Council, of  C<^/t/j.-'r^  ^  AUpim^  .. 
 
 (l6)  Five  Years  before.  (27).  Apiid  Augr.ainun-,  Epift.  02.     (zS)  Inter  Epiflola^  Au- 
 gviftini.  Epift.  95.        '  ' 
 
:3-^7- 
 
 i^S  The  Mncm  B'ijhop$  and  Pope  Innocent.    Chap:  XIX. 
 
 Year  af- St.  Auftin^   and  Pofidim^  who  had  been  in   the   ether   Council,  and 
 
 ttrzhe  k-£,iodim^  whofe  ISIame  is  to  neither  of  'em.    They  give  him  to  un- 
 
 poftles     derftand  that  they  hear  there  are  feveral  at  Rome,  who  do  favor  Pe- 
 
 \^       Urius  •,  fome  who  are  brought  over  to  his  Opinion  •,  others,  that  will 
 
 ^     ^      not  believe   he   is   of    that    Opinion.    That   in   all  Probability   Pe^ 
 
 lagim  had  impos'd  upon  the  Bijlmp  at  Diofpolis ,   who,   w^hen   they 
 
 heard  him  own  the  Grace   of  God -^  could  think   no  other  but  that  he, 
 
 meant  that  Grace  by  which  we  are   made  good  Chriitians,   and   not 
 
 that  only  by  which  we  are  made  rational  Men :    whereas  he,   in  his 
 
 Books,  (which  the  Billiops  of  Diofpolis  had  not  fcen)  fays  to  God  in 
 
 efFed,  Thon  hnfi:  made  pj  Aden,  hut  we  have  made  our   felves  good  Men. 
 
 Therefore  they  advife  him  to  fend  for  Pelagim  to  Rome,  or  to  deal  with 
 
 him  by  Letters  •,  that  if  he  will  explain  himfelf  in  a  Catholic  Senfe, 
 
 he  may  be  acquitted  indeed. 
 
 To  that  Purpofe  St.  Anf:in  fends  to  Innocent  a  Letter  that  he  had 
 written  to  Pelagim,  defiring  him  to  fend  it  to  him  ^  For  then,  fays  he^ 
 he  will  the  rather  vouchfafe  to  read  it,  regarding  more  him  that  fent  it  than 
 him  that  wrote  it. 
 
 They  fent  him  withal  a  Book  of  Pelagim''^  \  I  fuppofe,  that  de  vi- 
 rihm  Nature,  fpoken  of  in  §.  22. 
 
 Innocent  returned  three  Letters  in  anfwer  to  thefe  three.  They 
 are  the  91,  93,  and  96,  that  are  printed  among  the  Letters  of  St. 
 Mft:in.  He  agrees  perfedly  with  them  in  the  Points  of  Dodrin, 
 and  in  the  Proofs  that  they  had  brought  for  'em.  And  for  the  Cafe 
 of  Infants  particularly,  he  fays  (29),  That  which  Pelagius  and  C?- 
 lefliiu  do  teach,  vi:^..  that  they  may  have  eternal  Life  without  Ba- 
 ptifm,  is  perfatHU7n,  very  ahftrd.  He  fays,  they  would  by  this  means 
 make  their  Baptifm  of  no  life.  That  if  it  did  ''em  no  Hurt  that  they  are 
 not  regenerated,  then  the  fains  Men  mnfi  hold  that  the  Waters  of  RegenC" 
 ration  do  ''em  no  Good.  It  feems  probable  by  thefe  Words,  that  this 
 Pope  did  not  underftand  how  Pelagim  diftinguifh'd  between  eternal 
 Life  and  the  Kingdom  of  Heaven.  In  fine,  he  gives  his  Sentence,  that 
 •they  are  to  be  accounted  Excommunicate,  till  they  do  repent  and 
 recant. 
 
 And  to  v^hat  St.  Aaflin  and  the  other  four  had  defired,  that  he 
 would  fend  for  Pelagim,  or  write  to  him,  he  anfwers  (30), 
 
 He  ought  rather  to^come  himfelf  that  he  may  be  ahfolved :  for  if  he  he 
 ftill  of  the  fa}?ie  Opinion',  when  will  he  ever  commit  himfelf  to  our  Jndg-* 
 ment,  how  many  Letters  foever  he  fent  him,  when  he  knows  he  mufl  he  Con- 
 demn d  ?  And  if  he  were  to  he  fent  for,  it  might  he  hettcr  done  hy  them 
 that  are  nearer  him,  and  not  feparated  hy  fo  great  a  Space  of  Land.  But 
 ■yet,  if  he  will  give  any  room  for  Medicin  ;  our  Care  JJiall  not  he  wanting  : 
 for  he  may  condemn  the  Opinions  he  has  heen  of,  and  fend  his  Letters,  and 
 a^k  Pardon  for  his  Error,  as  becomes  ons  that  returns  to  m. 
 
 For 
 
 (19)  Epift.  93.    (30}  Epill.  56. 
 
Chap.  XIX.  Innocent  /.  agalnfl  Pelagius.  199 
 
 •Tor  his  Book  which  yon  fent^  I  have  read  it:    in    "which  I  find  a  great    Year  a  f- 
 many  blaffhemous  Things^  &c.  ceriheA- 
 
 §.  29.  Thefe  Letters  of  Innocent  are  dated  in  January  ji^ij^  and  he  P°^  " 
 died  the  March    following.     And  whether   he    had  before  his  Death  ^j^^^,,^^ 
 wrote  to   PelagiHs\   or  whether  P^/^^/V/j  had  heard   of  what  pafTed  ^     ^i-^ 
 he  did  write  to  Innocent  an 'Apologetic  Letter,  and  fent  withal  Libel- 
 lam  fideij  a  written  Account  of  his  Faith,     In  which  he  endeavours  both 
 to  fiiew  his  own  Faith  to  be  blamelefs,  and  alfo  to  be  even  with  St. 
 Nierom  for  his  Dialogs:  fo   that  Julian   calls  it  (31)   an   Anfwer  to 
 them.     But  Innocent  being  dead  before  they  came,  they  w^ere  deliver- 
 ed to  Zofimm^  who  had  been  chofen  Bifliop  in  his  ftead.    Celefiim  al- 
 fo came  thither  himfelf,  and  publiflied  and   gave  into  the  Hands  of 
 Zofimus  his  Lihelhu^  or   Draught  of  Faith  likewife. 
 
 Some  Learned  Men  (32)  make  Celeflius  to  have  pnblifhed  two  Trea- 
 tifes  at  Rome,  at  this  Time  •,  one  called  Confeffio  fidei  Zofwio  Pap£  ob- 
 lata  :  and  the  other,  Jd  Zofnnum  Papara  libelbts.  And  that  the  Con^ 
 fejfio  fidei  was  in  a  manner  the  fame  with  PelagiHs''s  Libellus  in  Sen- 
 tences and  Words.  And  that  Pelagias^  Libelbts  is  that  which  goes 
 under  the  Name  of  St.  Hicrorn'h  Ex^lanatio  Symboli  ad  Damafnm.  And 
 CelefliHs\  Confejfid  fidei,  is  for  the  greateft  part  the  fame  with  that 
 which  goes  for  St.  Aufiins  Sermo  191  de  Tempore. 
 
 But  Cclefi-ius  pnblifhed  but  one:  which  may  be  call'd,  Confeffio fidei^ 
 or,  Libelbts  fidei.  St.  Aitfiin  always  calls  it  by  the  latter  Name.  And 
 that  did  confiderably  differ  from  Pelagiitsh  Libellus  ^  being  ( as  St. 
 Aujiin  obferves  (33),  and  we  iliall  fee)  much  more  franc  and  open  in 
 the  Denial  of  Original  Sin. 
 
 And  whereas  they  make  one  to  be  like  the  Explanatio  Symboli  in  St> 
 Hierom  \  and  the  other  to  be  in  a  manner  the  fame  w4th  the  Serma 
 191-  in  St.  Auflins  Works  -^  thefe  two  are  not  only  in  a  manner  the 
 iame,  but  are  the  very  fame,  (being  PcUigius\  Libelbts  aforefaid)  fa- 
 ving  a  few  various  Ledions,  and  laving  that  that  in  St.  Aufiin'^ 
 Works  has  an  impertinent  Prefice  aOixt  to  the  Beginning,  and  a  Bit 
 cut  off  from  the  End  by  fome  idle  Monk,  to  make  it  ierve  for  a 
 Sermon. 
 
 I  Ihall  recite  it  here  at  large  (tho'  a  fmall  part  of  it  only  do  re- 
 late to  our  Purpofe)  and  add  a  few  fhort  Notes  on  it.  And  this  I 
 do  for  two  Reafons. 
 
 I.  For  the  Credit  of  Pelagius^  and  of  onr  Country.  St.  Auflin  al- 
 ways fpeaks  of  him  as  a  Man  of  extraordinary  Capacity  and  Accom- 
 plilhments  ^  and  one  whom  he  fhould  much  admire  and  love,  were 
 it  not  for  his  Heterodox  Opinions.  And  the  Works  of  his  that  are 
 left,  do  fliev/  him  a  Man  of  very  good  Parts.  There  are  none  left 
 intire  but  this,  and  a  Letter  of  his  to  Dcmctrias.    Both  that  Letter 
 
 is 
 
 (31)  Apud  Auguftin.  Operis  impeifedi  lib.  4.  c.  87.     (3a)?F.  Garner  and  Dr.  Cave, 
 Hift.  liccrar.  in  Pelagic  &  Ccleftio.    (33)  Dc  peccaro  Orig/Cap.  2. 
 
^2,00  Pclagius'j  Creed,.  Chap.  XlX. 
 
 Year  af- is  as  Polite  and  (as  Orojins  exprefies  it)   elaborate  a  Piece  as  any  that 
 tertheA-^g^  afTorded  ^  and  alfo  this  Confeflion  of  his  Faith  is  as  handfomely 
 and  learnedly  pcnn'd  as  any  of  the  Creeds  drawn  up  by  privat  Men 
 of  that  Time,  whereof  there  were  many  •,  fave  that  he  does  not  fpeak 
 'home  to  the  clearing  of  that  Point  on  which  he  was  quefbion'd.     And 
 317.     yet  tho'  thefe  are  by  much  the  mofl  ancient  Pieces  extant  that  ever 
 -were  v/ritten  by  one  born  in  our  Country  j  they  have  never  yet  been 
 •publifhed  in  our  Language. 
 
 2/y,  I  do  it  that  I  m.ay  put  our  Sodnims  out  of  Love  with  him.' 
 They  do  much  hug  fome  Notions  of  his,  which  being  firft  drefs'd 
 -up and  reprefented  plaufible  for  their  TwxwiwFrench^  they  have  tranf- 
 •iated  and  publillied  in  EngU^u  But  they  fnall  fee  that  how  well  fo- 
 ever  he  pleafe  'em  in  fome  of  their  lefTer  Errors  ^  yet  as  to  their 
 -iiiain  Article  he  is  their  mortal  Enemy,  and  counts  'em  worthy  of 
 an  Anathema:  being  as  Decretory  againll:  'em  as  Athanafms^  or 
 Aitflin^  or  any  of  the  Ancient  Catholic  Chriftians  were  whole  Names 
 they  hate. 
 
 His  Creed  {a)  is  this,  fent  with  a  Letter  to  Pope  Innocent^  but  find- 
 4ng  him  dead,  as  I  ftid. 
 
 '  "f  T TE  believe  in  God  the  Father  Almighty,  I\laker  of  all  Things 
 *■  VV  vifible  and  invifible.  We  believe  alfo  in  the  Lord  Jefiis 
 ■^  Chrift^  by  whom  all  Things  were  created  ^  very  God,  the  only  be- 
 '  gotten,  the  true  Son  of  God,  not  a  made  or  adopted  One,  but  be- 
 "^  gotten:  Of  one  Subftance  with  the  Father,  which  the  Crr^^j exprefs 
 
 *  by  ty.o-6cnov :  and  in  fuch  a  manner  equal  in  all  Things  with  the  Fa- 
 "^  ther  that  he  cannot  be  ^accounted]  inferior  either  in  Time,  or  De- 
 •'^  gree,  or  Power.    And  we  acknowledge  him  that  is  begotten  to  be 
 
 *  of  the  fame  greatnefs  as  he  is  that  begot  him. 
 '  And  whereas  we   fay,  the    Son  is  begotten  at  the  Father ",  we  do 
 
 *■  not  afcribe  any  Time  to  that  Divine  and  Ineffable  Generation  :  but 
 
 *  do  mean,  that  neither  the  Father  nor  the  Son  had  any  Beginning. 
 '^  For  we  cannot  otherwife  "confefs  the  Father  to  be  Eternal  ^  unlefs 
 
 *  we  do  alfo  confefs  the  Son  to  be  Co-eternal:  for  he  is  called  tlie 
 ■*  Fatiier,  as  having  a  Son  j  and  he  v,'ho  ev-er  was  a  Father,  ever  had 
 
 *  a  Son. 
 
 (a)  This  Creed  for  fo  ancient  a  one  (for  it  is  much  ancienter  than  that  which  goes 
 under  the  Name  of  Atb.m^Jius,  and  within  thirty  fix  Years  of  the  Conjlnntincpolitnn) 
 is  very  exprefs  and  particular  in  reference  to  the  Holy  Trinity  :  And  St.  Auflin  finds 
 no  Fault  with  it  as  to  that  matter  j  he  only  fays  (34),  yiftcr  he  has  ended  a  Difcourfe  ai 
 iong  ifi  he  f  leafed,  fro>n  the  Unity  of  the  Trinity  to  the  B^furreclion  of  the  'Flejh,  whicb^ 
 no  Body  dsiruinded  of  him,  hefnys,  &c. 
 
 r-  K 
 
 (34)  De  gratia  ChriftijC.  32,, 
 
Clmp.  XIX.  ivith  Irtef  N^tes.  '  aol 
 
 '  We  believe  alfo  in  the  (^)  Holy  Spirit,  very  God,  proceeding  from  Year  af- 
 '  the    Father,    equal  in  all  things  with   the   Father  and  the  Son,  intcrthcA- 
 '  Power,    in  Will,   in  Eternity,  in  Siibllance.     Neither  is  there  any  poftles. 
 ,  Degree  \jr^  GradH(ition~\  in  the  Trinity  ^  nothing  that  can  be  called  J^2^^». 
 '  Superior  or  Inferior,  but  the  whole  Deity  is  equal  in  its  Perfedion:  ""^^^^ 
 '  So  that  except  the  Words  that  fignifie   the   Propriety  of  the  Per- 
 '  fons,  wlutfoever  is  faid  of  one  Pcrfon,    may  very  well  be  under- 
 <•  ilood  of  all  Three. 
 
 '  And  as  in  Confutation  of  Arlus^  We  fay  that  the  Subflance  of 
 '  the  Trinity  is  one  and  the  fame,  and  do  own  one  God  in  three 
 '  Perfons  ^  fo  avoiding  the  Impiety  of  SahelUus^  We  dillinguilh  three 
 c  Perfons  exprefled  by  their  Property:  not  faying  that  the  Father  is  a 
 '  Father  to  himfelf,  nor  the  Son  a  Son  to  himfelf,  nor  the  Holy  Spirit 
 '  the  Spirit  of  himfelf^  but  that  there  is  one  Perfon  of  the  Father, 
 '  another  of  the  Son,  and  another  of  the  Holy  Spirit.    For  We  ac- 
 
 Dd  '  knowledge 
 
 It  is  to  be  r.orcd  that  he  had,  before  he  fell  into  any  Herefie,  written  thres 
 Books  concernivg  the  Faith  cf  the  Triraty  ;  which  Gennndius,  in  the  Catalog  he  gives 
 (^5)  of  Pcla^iuis  Books,  commends  as  ufeful  ones.  And  (ince  they  are  loft,  this 
 Creed  may  lerve  for  an  Abridgment  of  'em. 
 
 And  here  I  Vv'ill  make  a  Remark  en  the  Title  of  another  Book  of  his,  which 
 Gcnundius  there  mentions,  which  is  loft,  except  a  few  Fragments.  For  why  ftiould 
 net  I,  as  well  as  others,  take  a  little  Pride  in  the  mending  the  Writing  of  an  an- 
 cient Book  ?  Pelngius  gathered  together,  and  publifh'd  fome  feleA  Places  of  Scri- 
 pture relating  to  moral  Duties  and  the  pradtical  Part  of  Religion.  Gemmdius  recites  the 
 Title  of  this  Book.  It  is  in  the  ordinary  Editions,  Pro  a^unli  converfatione  Eidogiarum 
 tx  Divints  Serif  turis  liber  unus,  cnpitulorum  indiciis  in  Tttodum  Cipriani  Mnrtyris  prxfig" 
 natus.  EuiOginrum  there  isnoTenle.  So  fome  have  putinftead  oi\tx}acGreek^z\jKoycov  j 
 and  others  have  made  other  GuelTes.  But  I  have  a  very  old  Edition  of  fome  of 
 St,  Hiercms  Works,  Ven.  1476.  in  which  this  Paflage  of  Gennndius  is  recited  at  two 
 feveral  Places  ;  in  one  it  is  Eulog^rum,  in  the  other  it  is  j^glognrurii :  So  that  I  make 
 no  doubt  but  the  true  Writing  was  Eclcgarum.  And  fo  the  Title  of  the  Book  was 
 plainly  this,  CoUe^ions  of  the  Texts  of  holy  Scripture,  concerning  a  Mali's  nclunl  Convert 
 fntion.  This  is  that  Book  of  his,  to  which  St.  Hierom  refers  when  he,  in  the  Paf- 
 fage  even  now  (40)  recited,  Ipeaking  xo  Pelagius,(A\s,The  blejfed  Martyr  Cyyrhn; 
 rvhom  you  pretend  to  hnve  imitated  in  collcBlng  into  order  fome  places  of  holy  Scripture, 
 &c. 
 
 The  fame  Edition  that  I  mentioned  would  help  to  correcfi  feveral  places  in  the 
 Text  of  St.  Hierom  himfelf,  which  are  deprav'd,  and  fome  of  em,  I  doubt,  on  pur- 
 pofe. 
 
 (b)  Holy  Spirit  proceeding  from  the  Father."]  No  Creed  at  this  time  had  any  more.' 
 His  ProceiTion  from  the  Son  alfo,  has  been  (ince  put  into  the  Ccnjiantinopolitan  by  the 
 Latins.  So  alfo  afterward,  he  fays  nothing  of  Chrift's  Defcent  into  Hades,  or 
 Hell  :  Which  was  not  as  yet  put  into  any  Creed  of  the  Catholics,  except  that  of 
 ji^luileia, 
 
 (c)  Exchtde 
 
 (3 5)  De  Scrip.  Eccl.  c.  42.    (36J  $.  26. 
 
2,02,  PelaglusV  Creed ^  Chap.  X!X. 
 
 Year  af- '  Icnowledge  not  only  Zfeveral']  Names,  but  alfo  Properties  of  the 
 tertheA-  c  ;^ames,  that  is,  Perfons  •,  or,  as  the  Greeks  exprefs  them,  Hypofiafes. 
 poftles  c  ;jsJor  does  the  Father  at  any  time  (c)  exclude  the  Perfon  of  the  Son, 
 1^  '  or  of  the  Holy  Spirit  •,  nor  again  does  the  Son,  or  Holy  Spirit, 
 ^'^'^  '  receive  the  Name  or  Perfon  of  the  Father  ;,  but  the  Father  is  al- 
 '  ways  Father,  the  Son  always  Son,  and  the  Holy  Spirit  always  Holy 
 '  Spirit:    So   that  they  are   in  Subftance  one   Thing,  but  are  diftin- 
 
 *  guiili'd  by  Perfons  and  by  Names. 
 
 '  And  we  fay,  that  this  Son  of  God,  who,  with  the  Father  and 
 '  the  Floly  Spirit,  inherited  Eternity  without  any  Beginning,  did,  in 
 '  the  End  of  the  World  take  upon  him,  of  Mary,  who  was  always 
 
 *  a  Virgin,   perfed  Man  of  our  Nature :,  and    the  WORD  was  made 
 
 *  Flepjy  by  taking  Manhood  to  him,  not  by  altering  his  Deity. 
 
 '  And  we  do  not  fay  that  the  (^)  Holy  Spirit  was  inftead  of  Seed,  as 
 «  a  certain  Perfon  does  mofi;  impioufly  hold  •,  J^or,  as  fome  very  imvious 
 ^  Teofle  hold2  but  that  he  operated  by  the  Power  and  Influence  of  the 
 
 *  Creator. 
 
 '  And  we   do  in  fuch  a  manner  hold  that  there  is  in  Chrift  one 
 
 *  Perfon  of  the  Son,  as  that  we  fay  there  are  in  him  two  perfed 
 '  and  intire  Subftances  [or.  Natures'],  viz,,  of  the  Godhead,  and  of 
 '  the  Manhood  which  confifts  of  Body  and  Soul. 
 
 '  And  as  We  do  condemn  Fhotinus^  who  confeffes  in  Chrift  only 
 '  a  mere  Man  ^  fo  we  do  anathematize  Apollinaris,  and  all  of  that  fort 
 
 *  who  fay  that  the  Son  of  God  did  take  on  him  any  thing  lefs 
 '  than   the  v/hole  human  Nature  •,  and  that  the  Man    for,  Manhood'} 
 
 *  which  was  affumed,  was  either  in  Body,  or  in  (£)  Soul,  or  in  Mind, 
 
 *  unlike  to  tliofe  for  whofe  Sake  it  was  affumed  j  whom  We  do  hold 
 
 (c)  Exclude  the  Perfon  of  the  Son^  In  all  the  Editions  both  of  St.  Hieroms  and  Sr, 
 'Aujiiris  Works,  which  I  could  fee,  it  is  Excludit.  But  I  guefs  it  is  falle  printed  for 
 includit,  induit,  accipit,  or  fome  fuch  Vv''ord. 
 
 (d)  Holy  Spirit  inftead  of  Seed}.  I  do  not  remember  any  Sedl  that  held  this.  Ter. 
 tullinn  had,  in  an  allufive  way  of  fpeaking,  faid,  (41)  Being  the  Son  of  God  from  the 
 Seed,  that  K,  the  Spirit  of  God  his  Father  ;  F/efh  without  the  Seed  of  Man  was  to  he- 
 taken  by  him  that  he  might  be  the  Son  of  Man.  For  the  Seed  of  my  Man  was  not  pro^ 
 ferfor  him  who  had  the  Seed  of  God.  And  St.  Hilary  (4a)  in  the  fame  way  of  fpeak- 
 ing had  called  it,  The  Seminative  Power  of  the  Spirit  coming  on  her.     But  Pelagius 
 
 .  feems  to  aim  at  fome  Perfon  or  Perfons  then  living.  In  one  of  my  Copies  it  is,  Vt 
 quidnmfcelerntiffimi  opinantur.  But  in  that  elder  one  that  I  mention'd  it  is,  Vt  qui- 
 dam  fcderatiffime  opinntur.  I  am  afraid  St.  Hiercm  might  have  fomewhere  iaid 
 fome  fuch  thing  by  way  of  Allufion  :  for  Pd^giuss  chief  Spite  was  at  him.  But  I 
 do  not  remember  it. 
 
 (£)  Or  in  Soul,  or  in  Mind.}  The  Words  are,  Vel  in  nnim^,  vdinfenfu.  But  they 
 muft  be  intended  for  the  Tranflation  of  4^;)*?   and  v^n  for  ApoUi^infis  faid,  that 
 
 iChrift's  Human  Nature  had  4'>>>«i'  but  not  vh* 
 ^  /,  -  ,  ^^ 
 
 (47)  Decarne  Chrifti,  c.  18.    (48)  Lib.  z.  de  Trinicate; 
 
Chap.  XIX.  iv'ith  Irief  Notes'.  20 ^ 
 
 *  to  have  been  like  unto  us,  faving  only  the  Stain  of  {e)  Sin,  which  is  Ycaraf- 
 '  not  natural  to  us.  ccrtheA- 
 
 '  Wc  do  alfo  abhor   in   like  manner  the  Blafphemy  of  thofe  who  P^ft'es 
 
 *  go  about  by  a  new  Interpretation  to  maintain,  that  fince  the  Time^^'^*^^ 
 
 *  of  his  taking  Flefh,  (/)  all  things  pertaining  to  the  Divine  Nature,  did  ^''''^'^^^ 
 '  pafs  into  the  Man,  [_or^  Manhood']  and  fo  alfo  that   all  Things   be- 
 
 ^  longing  to  the  Human  Nature,  were  transferred  into  God  [or,  the 
 '  Divine  Natitre~\.  From  whence  would  follow  (a  thing  that  no  Here- 
 '  lie  ever  offer'd  to  affirm)  that  both  Subftances  \_or^  Natures]  viz..  Of 
 '  the  Divinity  and  the  Humanity,  would  by  this  Confufion  feem  to  be 
 '  extinguifhed,  and  to  lofe  their  proper  State,  and  be  chans^'d  into 
 '  another  thing.  So  that  they  who  own  in  the  Son  an  imperfect  God, 
 *-  and  an  imperfect  Man,  are  to  be  accounted  not  to  hold  truly  ci- 
 <  ther  God  or  Man. 
 
 {c)  Sin,  voLich  is  not  natural  to  us]  He  takes  tome  Advantage  of  this  for  his  Opi- 
 nion againft  Original  Sin.  But  that  which  was  not  natural  to  Man,  as  God  made 
 him,  is  become,  in  fome  fcnfe,  natural,  fince  his  Depravation. 
 
 (f)  AH  things  belonging  to  the  Divine  Nature,  pafs  into  the  Man,  nnd  e  contra.] 
 He  is  large  againft  this  Impiety,  which  was  held  by  the  Avians  and  the  Apnllin/irifis. 
 The  Aridns  had  this  Aim  in  teaching  it,  that  by  owning  the  Divine  Nature  of 
 Chrift  to  have  fuffer'd,  the  Chriftians  might  fall  into  their  Opinion,  that  this  Divine 
 Nature  was  not  the  fame  with  that  O;  God  the  Father.  PLebndim  had  a  litde  before  2-c' 
 this  written  a  TraA  againft  the  Form  of  Faiih  drawn  up  at  Sirmium  ;  wherein  he 
 mentions  (^43)  an  Epiftle  o{  Potciwiiii  the  Arittn,  that  had  diflfeminated  this  Dcdirin, 
 that  the  Divinity  of  Chrift  had  fufter^d.  This  you  do.,  fays  he,  that  People  JJoould  not 
 believe  hiyyi  born  of  him  wIjo  is  undoubtedly  incapnble  offujfeying.  And  Epiphanius  fays 
 the  fame  thing  of  ihc  Arians,  H.er.6<). 
 
 The  Eutychieins  alfo  ran  far  into  this  Notion  of  the  Communication  of  Properties ; 
 but  that  was  a  good  while  after  Pelagius's  Time. 
 
 As  'tis  hard  for  eager  Spirits  to  keen  the  mean,  it  was  but  ten  Years  after  this,  ^X^ 
 that  Neftorius  made  a  very  ill  ufe  of  this  fame  Notion  of  the  Properties  of  each  Na- 
 ture beirg  incommunicable,  to  eftabliCh  an  Impiety  in  the  other  extreme,  vi:^.  that  the 
 hoy©-  and  the  Man  Chrift,  are  two  Pcrfons.  Under  pretence  of  inveighing  againft: 
 one  Error  he  runs  into  the  other.  For,  fpeaking  of  his  Adverfaries,  he  lays  (44), 
 They  make  ufe  of  the  ZJnion  of  God  and  Man  to  efiabH(}o  n  confufed  Mixture,  Sec.  D^ey 
 fpenl{_  of  God  the  H^^O^D,  rvho  is  confubfiantinl  veith  the  Father,  as  if  he  had  tnJ^en. 
 the  Beginning  of  his  Origin  from  the  Virgin  Mother  of  ChrUt  i  as  if  he  bad  been  built 
 together  with  his  Temple,  and  buried  with  bis  Flefh.  They  fay  that  the  fam?  Flefh  did 
 not  remain  after  his  kcfurreEtion,  but  did pnf  into  the  Nature  of  the  Godhead,  3cc.  But 
 then  he  adU,  Th:  Virgin,  vnhcm  many  have  ventur'd  to  all  tJje  Mjther  of  Chrift,  they 
 are  not  afraid  to  call  the  Mother  of  God. 
 
 There  wanted  cnly  the  Accuracy  of  fpeaking,  which  Pelagius  had  here  nfed,  to 
 clear  and  fettle  that  Dilpute  between  the  Neflorians  and  Eutychieins.  E-le  grants  here 
 that  the  Son  cfGod  was  born,  lutfered,  died,  (^c.  i.  e.  the  fame  Perfon  who  is  the  Son 
 of  God  ;  but  not  in  that  Nature  by  which  he  is  God,  or  the  Son  of  God.  How- 
 ever, when  that  feud  broke  out^  the  Pelagian^  xxvj  join'd  their  Inccreft  with  the 
 Nejlorian,  as  1  Ihew'd  before  (45). 
 
 Dd  2  '  tut 
 
 (43)  Cap.  7.    (44)  Ad  Celeftinum  Papam  Epift.  i.    C45)  §.  25. 
 
2.04 
 Year  af- 
 ter the  A- 
 poftles 
 
 ^ 
 
 Pelagius'j  Creed^  Chap.  XIX, 
 
 '  But  we  do  hold  that  our  Kature  capable  of  fu^ffering  was  fa  a  {fumed 
 by  the  Son  of  God,  as  that  the  Divinity  did  remain  incapable  of 
 fuflfering.  For  the  Son  of  God  fuffered  (not  in  Appearance  only, 
 but  really)  all  thofe  things  which  the  Scripture  fpeaks  of,  /.  e.  Hun- 
 ger, Thirll,  Wearinefs,  Pain,  Death,  and  the  like  :  but  he  fuffer'd 
 in  that  Nature  which  was  capable  of  fuffering,  i.  e.  not  in  that  Na- 
 ture which  did  afTume,  but  in  that  which  was  ailumed.  For  the 
 Son  of  God  is  in  refped  of  his  Godhead  incapable  of  fuffering,  as 
 the  Father  ^  incomprehenfible,  as  the  Father  f,  invifible,  as  the  Father. 
 And  tho'  the  proper  Perfon  of  the  Son,  that  is,  the  WORD  of  God, 
 did  take  on  him  Humanity  capable  of  fuffering  \  yet  the  Godhead  of 
 the  WORD  in  its  own  Nature  did  not  fuffer  any  thing  by  the  in- 
 habiting of  the  Humanity  *,  as  did  not  the  whole  Trinity,  which 
 we  muft  of  neceffity  confefs  to  be  incapable  of  fullering.  The  Son 
 of  God  therefore  died  according  to  the  Scriptures,  in  refped  of 
 that  which  was  capable  of  dying. 
 
 '  The  third  Day  he  rofe  again.    He  afcended  into   Heaven.    He 
 
 fits  on  the  Right-hand  of  God  the  Father^  the  fame  Nature  of  Flelh 
 
 ftill  remaining  in  which  he   was  born,  and  fuffered,  in  which  alfo 
 
 '  he  rofe  again.     For  the  Nature  of  his  Humanity  is  not  extinguifh'd, 
 
 ^  but  is  glorified,   being  to  continue  for  ever  with  the  Divinity. 
 
 '  Having  therefore  received  of  the  Father  the  Power  of  all  things 
 
 *  in  Heaven  and  Earth,  he  will  come  to   judge   the  Living  and  tlie 
 
 *  Dead  ^  that  he  may  reward  the  Juil,  and  punifh  the  Sinners. 
 
 '  We  do  alfo  believe  the  Refurredion  of  the  Flefh,  in  fjch  a  man- 
 
 *  ner  as  to  fay  that  we  fhall  be  reflored  again  {g)  in  the  fame  Truth 
 
 *  of  our  Limbs,  in  which  we  are  now  •,  and  that   v/e   fhall  for   ever 
 
 *  remain  fuch  as  we  fhall  be  once  made  after  the  Refurrection. 
 
 '  That  there  is  one  Life  for  the  Saints,  but  Rewards  different  ac- 
 
 *  cording  to  their  Labor :  As  on  the  other  fide  the  Punifliments  0/ 
 
 *  wicked  Men  ihall  be  according  to  the  Meafure  of  their  Sins. 
 
 (g)  In  the  fame  Truth  of  our  Limh.'}  In  eadem  verhnte  membrorum  hi  qua  nunc  fu^ 
 wus.  Su  Hierom  had  inveighed  againft  I{iifinus  and  the  Origenifts  for  denyirg  this, 
 and  faying  that  it  would  be  an  Ethereal  Body,  not  of  fuch  Limbs  as  we  now  have  : 
 and  he  had  refiedted  upon  the  FelnginnSy  as  leaning  toward  them  in  many  things.  But 
 ^ufinus  had  renounced  any  fuch  Opinion ;  and  fo  does  Pdagius  here. 
 
 In  the  laft  Claufc  of  this  Article  f /or  ever  remain  fuel/]  he  refledls  not  only  on 
 Origen,  who  believed  a  great  many  Changes  in  the  future  State;  but  on  St.  Hlc  cm^ 
 who  had  fpoke  pf  Hell  Torments,  as  if  there  v/ere  Hope  that  they  would  not  be  E- 
 iernal> 
 
 faptifma 
 
vy^w 
 
 Chap.  XIX.  with  brief  Motes.  205* 
 
 Baptifma    imum   tenemus^  quod   iifdem  facramenti  verbis    in    infantibns    Yearaf- 
 'quibus  etiam  in  majoribas  affcriratts  ejfe   celebrandum,  tertheA- 
 
 '  We  hold  one  Baptifm^  which  we  fay  ought  to  be  adminiftred  (h)  with  poftles 
 ^  the  fame  Sacramental  Words  to  Infants  as  it  is  to  elder  Perfons.      \^J; 
 
 '  If  after  Baptifm  a  Man  do  fall,  we  believe  he  may  be  0  reco- 
 '  vered  by  Repentance  Q^r,  Penance.'] 
 
 '  We  receive  the  Old  and  New  Teftayient  in  the  (h)  fame  Kum- 
 '  ber  of  Books  as  the  Authority  of  the  Holy  Catholic  Church  doth 
 '  deliver. 
 
 <-  We  believe  that  our  Souls  are  given  by  God,  and  we  hold  that 
 <  (/)  they   are    made    by   him  ^  anathematizing  thofe   who  fay,   that 
 
 *  (w)  Souls   are,   as  it  were,  a  Part  of  the  Subftance  of  God.    We 
 
 *  ^o  alfo  condemn  thofe  who  fay,  that  the  (n)  Souls   have  linned  in 
 
 *  a  fornier  State,  or  that  they  have  lived  in  the  Celeftial  Regions, 
 ^  before  they  were  fent  into  Bodies. 
 
 (h)  Iflth  the  pimc  Sdcrnm^ntnl  Words  to  hifitnts.']  Sr.  Hierom  had  faid,  as  I  repeat- 
 ed befcre,  (46)  rhac  they  ir.uft  either  own,  that  Intants  are  Baptized  for  Forgivenefs  of 
 Sins,  or  elfe  make  two  Bapcifms.  Pelagius  was  therefore  forced  to  fay,  as  he  does 
 here.  And  Celcftlus  in  his  Drnught  cf  his  Faith,  which  I  (hall  recite  prefently  (47) 
 gives  this  Reafon  why  he  grants  that  Infants  are  Baptized  for  Forgivenefs  of  Sins, 
 That  voe  may  not  fcem  to  mnke  two  forts  of  Baptifm. 
 
 St.  Aiifin  quotes  this  Saying  of  Pelagius,  and  feme  others  verbatim  (48)  as  out  of 
 his  LibtJlus  fidei,  and  makes  fome  Animadverfions  on  'em.  Which  makes  it  fo  plain 
 that  it  IS  Pelagius's,  that  no  Critic,  grear,  or  fmail,  has  of  late  Years  taken  it  to  be 
 St.  Aujlin's  own,  except  the  great  Mafter  of  that  Art,  meniioned  at  §.  2. 
 
 (1)  F{eJ}ored  by  I^epentance'].  This  is  againft  the  Novatians.  In  the  Copy  that  is  in 
 St.  Aujlins,  Works  it  is  faid,  Pririio  per  reconciliationem,  dcinde  per  fo^nitentiamf  *  firft 
 
 *  by  Rec(  ncihation  for,  Ahfolution"]  and  then  by  Repentance  for,  penance'\.     That 
 Infertion  looks  like  a  Monk's  Hand.     But  the  old  Edition  is  as  I  have  tranllated  it, 
 
 {!()  Same  Number  of  Books^  F{ufinus  had  then  lately  publilhed  an  Expofition  on 
 the  Apojlles  Creed,  in  v.'hich  he  had  given  a  Catalog  of  the  Books  of  the  Old  and 
 New  Teftamenr,  which  the  Catholics  owned  in  o(^-po(ition  to  the  Heretics,  ex- 
 acitly  'agreeing  with  that  of  the  Proteftants ;  and  faid,  Thefe  are  thofe  which  the 
 Fathers  have  ranked  within  th:  Canon  ;  and  on  which  they  would  have  our  DcHrins  of 
 Faith  to  depend.  But  it  is  fo  be  known  that  there  are  fome  other  Books  which  have  been 
 called  by  the  Avcients  not  Canonical,  but  Ecclefiajiical.  Where  he  reckons,  Wifdom^ 
 Ecclejiajlicus,  Tobit,  Judith,  Macchahe^s,  Hermas  and  Judicium  Petri.  Which,  he  fays, 
 the  ancient  Ch'-iftians  would  have  to  be  read  in  the  Churches  i  and  for  other  Bookj-y 
 fhey  would  not  have  them  read  in  Churches  at  all. 
 
 If]  Souls  made  by  Cod7\     This  is  aim'd  againft  St,  Auflin  ;  who  inclin'd  to  the  0-' »- 
 ther  Opinion  that  the  Soul  is  by  Propagation,  but  never  pofitively  afferted  either- 
 fide. 
 
 (m)  The  Soul  not  a  part  of  the  Sulfance  cf  GodJ  Againft  the  Manichees  and  Prif- 
 tillianijis. 
 
 (n)  Souls,  finned  in  a  former  StntclJ  He  clears  himfelf  from  the  Sufpicion  of  Or/- 
 genifm  as  to  that  particular  :  But  yet  feme  of  his  Party  embraced  it,  that  they  might 
 ihe  better  account  for  the  Baptifm  of  Infants  without  owning  Original  Sin. 
 
 'We 
 
 (46)§^26.    (47)  §.31-     (48)  De  gratii  Chrifti,  c.  32. 
 
 ■^       »!■■  ,  ■  •WWi^l^" 
 
±06  Pelagius'i  CreeJ,  Chap.  XIX. 
 
 Yearaf-     '  We  do  alfo  abhor  the  Blafpheniy  of  thofe  who  fay  that  any  im- 
 
 tcrtheA-t  podible  1  hing  is  commanded  to  Man  by  God  ^  or,  that  the  (o)  Com- 
 
 poftles     c  mandments  of  God  cannot  be  performed  by  any  one  Man,  but  that 
 
 ^^  -^  "^  by  all  Men  taken  together  they  may.     Or,  that  do   condemn   firfb 
 
 ^  Marriages  in  Compliance  with  Manichmis^  or   fecond  Marriages  in 
 
 '  Compliance  with  the  Montanijis. 
 
 <•  Alfo  we  do   anathemauze  thofe    who   fay   that  the   Son  of  God 
 
 ^  (p)  did  tell  Lies  by  Kecefiity  of  the  Flefh  i  and  that  becaufe  of  the 
 
 ^  Human  Katu re  which   he  had  taken    on  him,  he  could  not  do  all 
 
 '  things  that  he  would.  '  We 
 
 (c)  Ccmmavds  rf  Gcd  net  ferfcrmed  by  one  Man,  hut  hy  all  tnhen  together."^  This  is 
 the  Scnter.ce  v^hich  Mr.  Le  Cterc  cite?  as  it  it  were  Sr.  Auftins,  to  lliew  that  he  con- 
 tradidls  Sr.  Eiercm  ;  as  I  mentioned  ^.  2.  And  indeed  it  does  not  only  conrradidt 
 him,  but  is  levell'd  at  him  as  a  Blafphemer:  for  Sr.  Hiercryi  writing  (49)  againft  that 
 ■  Opinion  oiPelaglus^  that  a  Man  may  hve  without  Sin,  had  ufed  a  long  Difcourfe  to 
 .  (hew  that  thofe  Men  that  are  free  from  fome  fort  of  Faults,  are  fubjedt  to  other  forts, 
 and  that  no  Man  can  have  all  Vertues :  and,  among  the  reft,  had  ufed  that  Sen- 
 tence which  I  recited  §.  14.  Pelngim  is  here  in  Hopes  to  make  Herefie  andBlafphe- 
 my  out  of  that. 
 
 Alfo,  the  ether  Claufe  of  this  Paragraph  about  conde-ni>ii)ig  Marriage,  is  meant  a- 
 gainft  St.  Hierom  ;  who,  in  many  of  his  Works,  and  particuiarly  in  thofe  againft 
 Jovinian,hzii  fo  exceliively  commended  Virginity,  that  fome  of  hi?  Expreffions  were 
 rcproa-chful  to  the  Stare  of  Marriage,  efpecially  of  fecond  Marriages  j  and  he  had 
 been  forced  to  write  an  Apology  to  explain  his  Meaning. 
 
 (p)  Did  tell  Lies  by  Neccjfity  of  the  Fl:/J:,  and  that  becaufe  of  the  Human  Nature 
 vchich  he  had  a  fumed,  he  could  r.ot  do  all  things  that  be  would^  This  is  a  fevere  A- 
 nimadverfion  on  St,  Hierom  ;  who,  in  the  feconi  of  the  Dialogs  which  he  wrote  a- 
 gainft  Pcicgius,  being  eager  in  ihewing  the  Prefumption  of  that  Tenet  of  his,  That 
 "ris  polTible  for  a  Man  to  avoid  all  Sin  if  he  will,  had  argued  thus,  I  cannot,  lays 
 Chnftj^Jo  any  thing  cf  my  felf,  8cc.  The  Arians  here  raife  a  Cavil ;  hut  the  Church  an- 
 fwer,  that  this  is  fpoken  in  refpcci  of  the  Human  Nature  which  he  had  affumed.  Tou,on 
 ihs  contrary  fay,  I  can  be  without  Sin,  if  I  will.  He  can  do  nothitjg  of  himfelf,  that  he 
 wayfloew  the  Truth  of  Human  Nature.  Tcu  can  avoid  all  Sin  ;  that  you  may,  even  vfhile_ 
 jfcu  are  in  the  Body,  fet  your  felf  forth  as  a  God. 
 
 He  told  his  Brethren  and  FJndred  that  he  would  not  go  to  the  Teafl  of  Tabernacles  ; 
 and  yet  it  is  written  aftervoard.  But  when  his  Brethren  were  gone  up,  then  he  alfo 
 went  up  to  the  Feaft.  He  ftid  he  VFCuld  not  go ;  and  y?t  afterwards  did  what  he  do- 
 med he  would  do.  Porphyry  yj^r/j  at  this,  andaccufes  him  of^  Inconftancy  and  Change  ; 
 mt  ccnfidering  that  all  things  that  give  OJfence,  arc  to  be  refer  d  to  the  Flefo  [or,  im- ' 
 •puted  to  the  Human  Nature.] 
 
 St.  Hierom  does  not  however  call  this  a  Lye,  as  Pelagius  would  reprefent  his 
 Words  ;  but  an  Alteration  of  Purpofe  incident  to  Human  Nature. 
 
 And  at  another  place  in  the  fame  Dialog,  having  quoted  that  Saying  of  our  Sa- 
 ^icr,  Father,  if  it  he  frffthle,  remove  this  Cup  from  me.  He  adds,-  TVhy,  J  fray  you, 
 dies  he  ufe  tbeff^rds  of  one  that  were  in  doubt  ?  He  had  J  aid  in  another  place,  The  things 
 chat  are  impoffible  with  Men,  are  poffible  with  God.  But  being  a  Man,  and  to 
 fujfer,  hefpeaks  in  the  Language  of  n  Man.     He  fays,  if  it  be  polTible,  let  one  Hour 
 
 pafs 
 
 (49J  Dial.  I. 
 
Chap.  XIX.  ivhh  Irief  Notes.  icy  " 
 
 '  We  do  alfo  condemn  the  Herefie  oi  Jovlnian^  who  fay?,  that  in  Yearaf- 
 '  the  Life  to  come  there  will  be  no  Difference  of  Merits  [or,  Rewards']  -^tcrthe  A- 
 '  (^)  and  that  we  fliall  have  there  Vertues  Qor,  Graces']  which  we  took  ^^^'"^^ 
 '  no  Care  to  have  here.  ^'!J^v-s^ 
 
 '  Free-will  "^^^ 
 
 pafs  from  me.     Taifny,  'tis  pofllble  to  avoid  Sin  all  one's  Life. 
 
 Not  only  Pelagius  was  of  Opinion  that  thefe  Sayings  were  irreverent,  and  did 
 impute  Sin  to  our  Savior  as  a  Man  ;  hut  Thccdoriis  alio  Biihop  of  Mopfueftia,  who 
 was  a  Pelagian  likewife,  wrote  a  Treatife,  ^"^gcif^fi:  ihofe  th^tfky  Men  Sin  hy  Nntme, 
 and  not  by  their  H^ill.  He  calls  the  Adverfary,  whom  he  there  exprelTes  hy  a  feigned 
 Name,  A^M-,  but  he  means  St.  Hieroni.  Photius  gives  an  Abftradt  of  the  Bock  ( 5  oj),' 
 And  therein  Tbeodorus  imputes  to  his  Adverfary  this  faying,  That  even  Chrifi  having 
 ajfitmed  the  Human  Nature,  vphich  is  infeflcd  with  Sin,  vpas  not  free  from  TVickednefs, 
 But  this  is  to  put  a  very  malicious  Interpretation  upon-  Sr.  Hieroms  Words,  which 
 were  indeed  not  very  warily  fpoken. 
 
 The  Writer  of  the  firft  of  thofe  two  Letters  of  the  Pelagians,  againft  which  Sr. 
 'Aufit7i  wrote  his  four  Bcdij  to  Pope  Boniface,  made  afterward  the  fame  fpiteful  Re- 
 fledtion,  faying  of  his  Adverfaries  (/.  e.  the  Catholics)  in  general,  that  they  held  (a- 
 mong  a  great  many  horrid  things  which  he  there  heaps  up)  That  Chrifi  was  not  clear 
 from  Sin ;  hut  that  he  told  Lies  by  the  NeceJJitj  cf  the  Flejh,  and  vpas  Jiained  with  other 
 Si^is.~  To  which  St-  Aufiin  there  (51)  anfvvers,  Let  them  Icok^  to  it  whom  he  has  heard 
 fay  fuch  things,  or  in  whcfe  Bcckj  he  has  read  fomething  perhaps  which  he  did  net  under-i 
 Jland,  and  has  turnd  to  this  Jlanderous  Senfe  by  a  deceitful  Malice*  St.  Aufiin  fpeaks 
 fo,  as  that  one  may  guefs  he  knew  where  they  had  this,  but  was  not  wilHng  to  enter 
 into  a  Difpute  to  vindicate  St.  Hicrom's  Words. 
 
 The  1 8  Pelagian  Bifliops  had  this  over  again  in  their  Letter  to  the  Bifiiop  of  Theffa* 
 lonica,  as  we  may  fee  by  St.  Aufiin  s  fecond  Book  to  Boniface^  c.  6,  And  Julian  a- 
 gain,  as  appears  by  St.  Aufiin  s  anfwer  to  him,  L.  3.  C.  6. 
 
 St.  Hierom  at  many  other  Places  owns  in  plain  Words,  that  our  Savior  had  no  Sin  2 
 and  therefore  this  fpiteful  Advantage  ought  not  to  be  taken  of  his  Words  in  this  one 
 place.  Even  in  thefe  very  Dialogs,  Dial.  1.  having  fhew'd  that  all  that  are  mere 
 Men  have  fome  Failings,  he  adds,  To  have  all  things,  and  to  he  wanting  in  nothing,  is 
 pecttliarto  theFertuecf  him,  who  did  no  Sin,  neither  was  any  Guile  found  in  his 
 Mouth. 
 
 Sr.  Hierom  had  moreover  in  the  third  of  thefe  Dialogs  cited  a  place  in  the  Gofpet 
 cf  the  Na:{arens,  where  Chrift  is  brought  in  fpeaking  thus,  iVhat  Sin  havelcommit-' 
 ted  that  Ifhould go  ayid  be  Bapti^'d  of  John,  unlefs  this  that  I  have  fpoke^i  he  a  Sin  of 
 ignorance  ?  But  he  does  not  pretend  there  that  this  Book  is  Authentical,  or  to  be  cre- 
 dited. And  yet  the  Pelagians  afterward  objedied  this  to  him,  as  if  he  had  by  this 
 Quotation  gone  about  to  cftablilh  a  fifth  Gofpel,  x»hich  taught  that  Chrift  did 
 Sin. 
 
 (q)  And  that  we  fh all  there  have  Virtues  which  we  took_  no  care  to  have  here!]  St.  Hi- 
 erom  had  not  faid  fo,  but  he  had  faid  fomething  which  Pelagius  would  draw  to  than 
 fenfe.  He  had  faid  (52),  So  Ung  as  we  have  this  treaftre  in  earthen  ^effels,  and  are 
 cncompafs'd  with  frail  and  mortal  and  contemptible  Fefo,  we  thinks  our  f elves  happy  if 
 in  fome  Jingle  Virtues,  or  parts  of  Virtue,  we  do  Service  to  God.  But  when  this  corruptible 
 /hall  be  clothed  on  with  Incorruption,  and  Death  f^all  be  frvailowcd  up  in  the  Victory  of 
 Qhrift,  then  God  will  be  all  things  in  all  Men  :    So  that  Solomon  will  have  not  only  the 
 
 '  Grace 
 
 ^i$o)  BibUot.  cod.  177.     (5 1)  Lib.  i,  ad  Bonifac.  c,  iZi    (jz)  Dial,  i. 
 
ioS  Pelaglus'j  Ciced^  &cc.  Chap.  XIX. 
 
 Yearaf-     ^  Frce-will  we   do  fo  own  as  to   fay,  that  (r)  v/e  always  fland  in 
 
 tertheA-'  need  of  God's  Help-,  and  that  as  well  they  are  in  an  Error,  who 
 
 poftles      c  f-jy  y-\-^\-^  Manlch^piSj  that  a  Man   cannot  avoid  Sin  •,   as   they   who 
 
 3^7-         '  affirm   with  Jovlnian^  that  a  Man  cannot  Sin.     For   both  of  thefe 
 
 ^^^^^  '.take  away  the  Freedom  of  the  Will.     But  we  fay,  that  a  Man  al- 
 
 'ways  is  in  a  State  that  he  may  Sin,  or  may  not  Sin:,  fo  as  to  own 
 
 '  our  fclves  always  to  be  of  a  Free-will. 
 
 '^  This  is,  moft  blefled  Pope,  our  Faith,  which  we  have  learn'd  in 
 *  the  Catholic  Church,  and  have  always  held.  In  which  if  there  be 
 '  any  thing  that  is  perhaps  unwarily  or  unskilfully  exprefs'd  j  we 
 '  defire  it  may  be  amended  by  you,  who  do  hold  both  the  Faith 
 '  and  the  See  of  Peter.  And  if  our  Confeffion  be  approved  by  the 
 '  Judgment  of  your  Apoftlefliip  ^  then  w^hoever  (hall  have  a  mind  to 
 '  find  fault  with  me,  will  fhew,  not  me  to  be  a  Heretic,  but  him- 
 '  felf  unskilful  or  fpitcful,  or  even  no  Catholic. 
 
 §.  30.  Together  with  this  Confeffion  of  his  Faith,  Tclcgius  fent  a 
 Letter  to  Innocent^  apologizing  for  hinifelf,  and  endeavouring  to  fhew 
 that  he  did  not  in  all  Points  hold  as  his  Adverfaries  gave  out,  and 
 to  juftifie  wdiat  he  did  hold.  He  was  very  defirous  to  continue  in 
 the  Catholic  Church,  and  not  be  feparated  from  it.  He  ufcd  great 
 Art  in  reciting  the  Articles  objeded  againft  him  fo,  as  that  he  could 
 eafily  anfwer  'em  or  deny  'em  *,  and  in  wording  his  own  Opinion  fo, 
 as  he  could  eafily  defend  'em.  The  Letter  is  loft,  except  fuch  Parts 
 of  it  as  St.  Auflin  has  preferved,  by  quoting  'em  as  he  had  occafion 
 to  wi^ite  Animadverfions  on  'em.  I  fhall  recite  only  that  Pallage  of 
 St.  Auftln.,  where  he  quotes  that  Part  of  the  Letter  which  fpeaks  of 
 ihe  Baptifm  of  Infants,  which  is  this  \ 
 
 I  uiiigujlinl 
 
 X^mco  of  H'tflcm,  David  ofMeckriefh,  &c.  and  each  tvpo  or  three  Vertues;  hut  all  will  he 
 
 in  each,  and  the  whole  numper  of  Saints  fhall  triumph  in  the  vchcle  Chorus  of  Virtues, 
 
 "Tho'  thefe  Words,  give  no  fuf5cient  ground  for  this  Calumny,  yet  the  Pelagians 
 
 ceafed  not  to  inculcate  their  Accufation  of  the  Dodrin  of  the  Catholics  upon  Occa- 
 
 ^on  taken  from  them.     Julian  and  the  1 7  Bifhops  harped  upon  the  fame  String.     For 
 
 we  find  St.  AuJIin  anfwering  'em  thus  (53)  H^ho  can  bear  it,  when  they  objcfi  to  m  as  if 
 
 we  did  fay  that  after  the  BefurreElion  there  will  be  fuch  a  Proficiency,  that  Men  fhall 
 
 ^shere  begin  to  keep  thofe  Comm.ands  of  God,  which  they  refufed  to  keep  here  ;  And 
 
 r.ll  this  becaufe  we  fay  that  there  will  be  there  no  Sin  at  all,  nor  any  Confli^  with  the  Con* 
 
 cupifcence  of  Sin?  As  if  they  themfehes  did  dare  to  deny  this. 
 
 (r)  We  do  always  fta?2d  in  need  of  God's  Help.']  St.  Austin  quotes  this  Sentence  (54),' 
 and  then  fays,  Here  again  we  would  Iqiow  what  fort  of  Help  he  owns  us  tofiand  in  need 
 of,  and  again  we  find  him  ambiguous ;  for  he  may  fay,  that  he  means,  the  Larv  andChrl^ 
 Jlian  Dodrin-,  by  whichom natural  Power  is  helped,  &c. 
 
 i53jXib.3.  ad  Bonifac.  c.  7.    (54)  De  gratia  Chrifti,  c.  33, 
 
Cliap.  XIX.  Pelagiuw  Letter  to  Innocent.  46^ 
 
 Yearaf- 
 
 Augttjlh.  Je  peccato  onginaU^  c.  17,  18,  &c.  foftles 
 
 317. 
 Ohferve  how  Pelagius  attempted  Jlily  to  deceive  even  the  Epijcopal  Judg-  ''^"^'^^^ 
 ^ment  of  the  Apofiolic  See  in  this  very   Ouejlion  of  the  Baptifm  of  Infants, 
 For  in  the  Letter  which  he  fcnt  to   Rome  to  holy  Pope  Innocent  of  blcf- 
 fed  Memory^    which    finding  him    not  in    the    Body^    w^ts  delivered  to  holy 
 Pope  Zolimus,  and  by  him  tranfmitted  to  hs^  he  fays^ 
 
 '  ^-E  ^h  hominihus  infamari  quod  veget  parvnlis  baftifmi  facramentnm^ 
 '  -l3  ^  abfque  redemptione  Chrifli  aliqiiibiis  regna  coelorum  promittat. 
 '  1  hat  Men  do  flander  him  as  if  he  denied  the  Sacrament  of  Baptifm 
 '  to  Infants,  and  did  prqmife  the  Kingdom  of  Heaven  to  any  Per- 
 '  Tons  without  the  Redemption  of  Chriii, 
 
 But  thefe  Things  are  not  fo  ohjtHed  to  them  as  he  has  fet  ""em  down. 
 For  they  do  not  deny  the  Sacrament  of  Baptifm  to  Infants  ^  neither  do  they 
 promife  the  Kingdom  of  Heaven  to  any  without  the  Redemption  of  Chrift. 
 So  that  the  thing  he  complains  he  is  flander  d  in^  he  has  fet  down  fo  as  that 
 he  might  cafily  anfwer  to  the  Crime  objeded^  and  yet  keep  his  Opinion.  But 
 the  thing  that  is  objeBed  to  them  is  this,  that  they  will  not  own  that  nn- 
 baptiz.ed  Infants  are  liable  to  the  Condem?iation  of  the  frfl  A4an,  and  that 
 there  has  paffed  upon  ^em  Original  Sin,  which  is  to  be  cleanfed  by  RegenC' 
 ration  ;  but  do  contend  that  they  are  tc  be  baptized  only  fir  their  rec-eiving 
 
 the  Kingdom    of  Heaven,  &:c.  And  then  mark    how  he  anfwer s,  and 
 
 mind  his  lurking  Holes  of  Ambiguity,  &:c.  For,  having  f aid, 
 
 '  Nunquam  fe  vel  impium  alicjucm  h<£reticum  audijfe,  qui  hoc  quod  pro^ 
 *■  pofuit  de  parvulis,  diccret :  That  lie  never  heard,  no  not  even  any 
 "'^  impious  Heretic,  or,  Sectary,  who   would  fay  that   (which  he  had 
 
 *  mentioned)  of  Infants. 
 He  then  goes  on,  and  fays, 
 
 '  Quis  enimita  Fv angelic d.  leSlionis  ignarns  e(h,.qHi  hoc  non  modo  nffir- 
 
 *  mare  conetur,  fed  qui  vel  lev'.ter  di^cere  aut  ctiam  fentire  pojfit  ?  Deni^ 
 ^  que  quis  tarn  Impius,  qui  parvulos  exortes  regni  coelorum  cjj'e  vclit,  dunt 
 '  eos  baptiz^ari  &  in  Chriflo  renafci  vet  at  ?  For  who  is  there  fo  igno- 
 '  rant  of  that  which  is  read  in, the  Gofpel,  as  (I  need  not  fay  to  af- 
 *•  firm  this,  hut)  in  any  heedlefs  way  to  fay  fuch  a  thing,  or  even. 
 '  to  have  fuch  a  Thought?  In  a  Word,  Who  can  be  fo  impious  as 
 *-  to  hinder  Infants  from   being  Baptiz'd  and    Born   again   in  Chrift, 
 
 *  and  fo  m.ake  'em  mifs  of  the  Kingdom  of  Heaven  ? 
 
 All  this  Talk  is  nothing  to  his  Purpofc.  He  does  not  -clear  himfclf  by 
 this.  That  Infants  without  Baptifm  cannot  enter  tnto  sloe  Kingdom  oj  Ilea- 
 "ven,  is  a,  thing  which  they  themf elves  never  denivd.  But  that  is  not  the 
 Quefion.  The  Queflion  is  about  the  cleanfing  of  Original  Sin  iti  Infants : 
 Let  him  clear  himfelf  on   that  Point.     He  will  not    own    that  the  L^ivcr  of 
 
 £  e  Regemratiurt 
 
^lo  Pelagius*s  Letter  to  Innocent.  Chap.  XIX. 
 
 Year  af-  Regeneration  Ihts  any  thing  which  it  need  wajh  of  in  Infants.  And  let  us 
 tev  the  \.  Jee  what  he  fays  next.  After  reciting  that  Tejtimony  of  the  Gofpel^  that 
 poftles      jsjij^  renatus  ex  aqua  &  Spiritu  San^o,    regnum    coelorum  nuBus   pojjlt  in- 
 
 ^^      ^      c  [fsjQjje  can  enter  into  the  Kingdom  of  Heaven,   that  is  not  born 
 '  again  of  Water  and  the  Holy  Spirit. 
 
 About  which  there  is^  as  I  faid,  no  Queflion  %  he  goes  on^  and  fays^ 
 Outs  ille  tarn  impius  efi^  tjiii  cuju/Iibet  atatis  parvulo  interdicat  communem 
 humani  generis  redemption  cm  ? 
 
 '  Who  is  there  fo  impious  as  to  refufe  to  an  Infant  of  what  Age 
 *  foever  the  common  Redemption  of  Mankind  ? 
 _  This  too  is  ambiguous^  what  Redemption  he  means  :  whether  from  a  bad 
 
 Efrate  to  a  good  One  ;,  or  from  a  good  One  to  a  Better.  For  Celeftiiis 
 did  own  in  his  Book  at  Carthage,  the  Redemption  of  Infants  ^  and  yet 
 would  not  own  that  Sin  did  pafs  from  Adam  on  them.  But  mind  his  next 
 IVordSf  Et  in  perpetuam  certamq-^  vitam  renafcl  vetet  cum  qui  natus  eft 
 ad  incertam  ? 
 
 '  And  to  hinder  him  that  is  born  to  an  uncertain  Life,  from 
 '  being  born  again  to  an  everlafting  and  certain  One  ? 
 
 St.  Aufiin  is  fomething  long  in  conjecturing  what  he  means  by 
 thefe  laft  Words :  but  he  pitches  on  this  ^  that  as  Pelagius  would  not 
 own  Children  to  be  by  Nature  in  a  State  of  Condemnation,  and  on 
 the  other  fide  granted  that  they  were  not  born  in  a  State  to  go  to 
 Heaven  •,  fo  he  would  not  determin  fo  pofitively  as  fome  of  his  A- 
 bettors  did,  that  they  fhould  have  an  eternal  Life  out  of  the  King- 
 dom of  Heaven  •,  but  left  it  as  an  uncertain  Thing  what  Ihould  be- 
 come of  'em  :  and  therefore  faid,  that  they  were  born  to  an  uncertain 
 Life  ^  but  that  if  they  were  Baptiz'd  they  would  have  an  everlafiing 
 Life.,  and  that  certainly  in  Heaven.  And  he  quotes  on  this  occaiion 
 that  Saying  of  his  which  I  mentioned  before,  For  unbaptizSd  Infants^ 
 J  know  whither  they  do  not  go  ;,  but  whither  they  do  go^  I  know  not.  And 
 this  Phrafe  of  his,  Vitam  incertam.,  is  much  the  lame  with  that 
 which  I  recited  of  St.  Ambrofe  (55)  Opertam  illam  pnenarum  immunita-^ 
 iem^  '  That  State  of  Freedom  from  Punifhment,  which  is  not   clear. 
 
 The  chief  thing  I  obferve  in  this  Letter  is  the  Confeflion  of  Re- 
 lagius.,  that  he  had  never  heard,  no  not  even  any  Seftary,  deny  the 
 Sacrament  of  Baptifm  to  Infants.  For  the  Words  of  the  Letter,  if 
 we  put  together  the  Paragraphs  which  Hand  disjoined  in  this  A- 
 nimadverfion  of  St.  Auflin  on  'em  were  thus, 
 
 Aleri  fander  me  as  if  I  denied  the  Sacrament  of  Baptifrn  to  Infants.,  or 
 did,  promife  the  Kingdom  of  Heaven  to  fome  Perfons  without  the  Redemption 
 of  Chrtfi :  which  is  a  thing  that  I  never  heard.,  no  not  even  any  wicked 
 Heretic,  fay.  For  who  is  there  fo  ignorant  of  that  which  is  read  in  the 
 Gofpel.,  as  (^I  need    not  fay    to  affirm  this.,  but")  in  any  heedlefs  way  to  fay 
 
 fuck 
 
 '  (55)  CH.  XIII.  ^.Z  "— '—  -—  — 
 
Chap.  XIX.  Cekdluss  Cree^f,  -^rt 
 
 fncb  a  thing,  or    tven  have  fuch  a  Thought  ?  In  a    Word^  Who  can  he  fo    Year  a  F- 
 impom  as  to  hinder  Infants  from  being  Baptized  and  horn  again  in  Chrifi-  '^'*  '^^''^  ^' 
 and  fo    make  ''cm  mifs   of  the  Kingdom   of  Heaven  ^  fince    onr  Savior  has  P^ftles 
 [aid,  that  none  can  enter  i-nto  the  Kingdom  of  Heaven  that  is  not   horn  a-  V^*/->^ 
 (rain  of  Water  and  the  Holy  Spirit  /    Who  is  there  fo  impious  as  to   refnfc   "^^^'^ 
 to  an  Infant  of  what  Age  foever  the  common  Redemption    of  Mankind    and 
 to  hinder  him  that  is  born  to   an  uncertain  Life  from  beinT  burn  aq-ciin  to 
 an  ev^rlafting  and  certain  one  ? 
 
 §.31.  The  Creed,  or  Book  of  Faith,  which  Celeflius  prefented,  is 
 no  where  extant.  St.  Jnfiin  has  recited  fome  Parts  of  it,  which  ihew 
 plain  enough  that  it  diftcr'd  from  that  of  Pclagius.  I  wiil  mentioa 
 one  Paflage  which  he  recites  (46),  which  is  to  our  purpofe. 
 
 Infantes  autem  dehere  baptiz^ari  in  remlffionem  peccatomm  fecitndnm  re- 
 gidam  univerfalis  Ecclefu,  &  feciindnm  Evangelii  fententiam  confitemHr  ; 
 quia  Dominas  fiat  nit  regnum  coelorum  non  nifibaptiz^atis  pojfe  conferri :  quod 
 ^uia  vires  natur<t  non  hahent,  conferre  neceffe  eft  per  gratis  libertatem.  In. 
 remijfionem  autem  peccatorum  haptizandos  infantes  non  idcirco  diximns  ut 
 peccatum  ex  traduce  firmare  videamur  •,  quod  longe  a  Catholico  fenfu  alie- 
 num  eft.  Quia  peccatum  non  cum  homine  nafcitur,  quod  pofimodjtm  exer- 
 cetur  ah  homine :  Quia  non  natura  deliBum,  fed  voluntatis  effe  demonftra- 
 tur.  Et  illud  ergo  confiteri  congruum  •,  ne  diver  fa  baptifmatis  genera  facere 
 videamur :  Et  hoc  pramunire  nccejfarium  efl,  ne  per  myflerii  occafionem,  ad 
 Creatoris  injuriam,  malum  antequam  fiat  ah  homine  tradi  dicatur  homini  per 
 
 naturam. 
 
 '■  We  own  that  Infants  ought  according  to  the  Rule  of  the  Vnivcr- 
 *  fal  Church,  and  according  to  the  Sentence  of  the  Gofpef  to  be  Bantiz'd 
 ^  for  Forgivenefs  of  Sins,  becaiife  our  Lord  has  determined  that  the 
 '  Kingdom  of  Heaven  cannot  be  conferred  upon  any  but  baptized  Per  fans  :■ 
 *■  which  becaufe  it  is  a  thing  that  Nature  cannot  give,  'tis  needful  to 
 '  give  it  by  the  Liberty  of  Grace.  But  when  we  fay  that  Infants 
 ^  are  to  be  Baptiz'd  for  Forgivenefs  of  Sins,  we  do  not  fay  it  with  fuch 
 '  Intent  as  that  we  would  Ifeem  to  confirm  the  Opinion  of  Sin  being 
 '  by  Derivation  lor.  Propagation^  which  is  a  thing  far  from  the  Catho^ 
 •^  licSenfe.  For  Sin  is  not  born  with  a  Man,  which  is  afterward  acled 
 '  by  Man  •,  becaufe  it  is  demonflrab^e  that  Sin  is  a  thing,  not  of  Na- 
 '  ture,  but  of  Choice.  Therefore  Tt  is  both  proper  to  own  the  tor- 
 ^  mer,  that  we  may  not  feem  to  make  two  forts  of  Baptifm  •,  and  alfo 
 *■  nccelfary  to  give  a  Caution  about  the  latter,  left  on  Occalion  of 
 '  the  Sacrament  it  be,  to  the  Reproach  of  the  Creator,  fald,  that  E- 
 ^  vil  is  by  Nature  conveyed  to  a  Man  before  it  be  aded  by  him. 
 
 §.  32.  The  Argument  he  gives  againfl:  Original  Sin  is  as  good  an 
 one  as  could  be  given  m  fo  few  Words.  But  to  grant  that  Infants 
 ought  to  be  Baptiz'd  for  Forgivenefs  of  Sins,  and  yet  to  maintain  that 
 they  had  no  Sin,  was  perfed  Irijh. 
 
 E  e  2  PeLtTtus 
 
 (46)  De  peccaro  originali,  c.  5. 
 
21-2.  The  Emjions  of  the  Pfelagians!  Chap.  XI5C, 
 
 Ycaraf-     Felagms  exprefs'd  himfelf   more  flily    in  his    Creed:  He  faid  that 
 ter  the  A- Infants  are  to  be    Baptiz'd  with  the   fame  Words    as  elder  Perfons  are. 
 poftles      St.  Anfttn  excepts  againll  that  (57),  and  fays,  'Tis  Things  that  we  re- 
 *^^7-        gard  and  not  Words  only.     But  befide,  PeUgius  did  not  nigh  fo  plainly 
 ^'^"'^'''^  or  openly^  in  jiis  Creed  to  Innocent  deny  Original  Sin,  tho'  he  had  ia 
 other  Books. 
 315.         But  at  lafu  Pelagitts  fv/allovved  this  Morfel  too.     For  Vinianus^  Al^ 
 hlna  and  Mdania^  do  certifie  St.  Auftln  that  npon  their  Importunity 
 ns'd  with  Vdaghis  to  renounce   the  Opinions  for   which  he  was  cen- 
 fur'd,  he  had  in  their  Hearing  faid,  Infantes  in    remifionem  peccatorum 
 'percipsre  baptifmum :    ^  That  Infants  do  receive  Baptifm  for  Remifllon 
 '  of  Sins.     St.  Anftin  aafwers(5H),  Thatr^^f  is  indeed  more  than  he  had 
 faid  in  his  Libellus :  for  now  he  does  not  fay^  with  the  Words  of  For- 
 givenefs,  hm  confcjfes  that  they  are  Baptized  for  Forgivenefs  it  felf.     And 
 yet  if  yoH  flwuld    as-k    him    what  Sin  he  thinks  is  forgiven  Vw2,  he-  would 
 maintain    that  they  had  none  at  all.     Who  could  think  that  under  fo  plain 
 a  Confeffion  a  contrary  Senfe  could  lie  hid,    if  Celeilius  had.  not  bolted  it 
 out?  &C. 
 
 They  that  would  maiataia  a  Difput^,  or  Theological  Wraftle,  and 
 would  not  take  this  for  a  fair  Fall  or  Baffle,  it  could  be  no  longer 
 worth  the  while  to  contend  with  'em.  Pelagius  had  had  at  the  Coun- 
 cil of  Diofpolis  fome  filly  Sayings  objected  to  him  out  of  a  Book:  and 
 when  he  denied  the  Book  to  be  his,  they  ask'd  him,  Whether  lince 
 lie  difown'd  thofe  Sayings,  he  would  anathematize  thofe  that  faid 
 fnch  Things  ?  He  anfwer'd,  handfomely  enough  ^  /  anathematize  ''em 
 for  Fools,  not  for  Heretics  •,  for  there,  is  no'  Article  of  Fairh  fpoken  of  i/t 
 ^em.  But  now  he  himfelf,  when  he  is  driven  to  this  Plunge  as  to  granc 
 that  Infants  are  Baptiz'd  for  Pardon  of  Sins,  and  yet  have  no  Sin, 
 will  feern  to  all  Readers  to  deferve  the  hrll  of  thofe  Anathematifms, 
 \i  not  the  lafl. 
 
 But  the  Way  by  v/hich  his  Partners  went  about  to  make  Senfe  of 
 this  odd  Saying,  we  have  in  a  Letter  of  St.  Aufhin  to  Sixtus  (59)^ 
 written  a  good  while  after  thefe  Times.  There  St.  Auflln  having 
 faid  of  the  Pelagians,  that  they  are  fo  Circumfiipati  &  Divinarum  au- 
 toritate  leciionum,  &  Antiquiths  traditv  &  retento  firnio  EcclefiA  ritu  in. 
 haptifmatc parvulor^im,  ^  befet  both  with  the  Authority  of  God's  Word, 
 "^  and  with  the  TJfage  of  the  Church  that  was  of  old  delivered  to  it, 
 *  and  has  been  fince  kept  by  it,  in  the  baptizing  of  Children,  That 
 they  dare  not  deny  that  Infants  are  Baptiz'd  for  Forgivenefs  of  Sin ; 
 and,  that  it  muft  not  be  fuppos'd  that  the  Church  does  this  fallaci- 
 ter,  in  any  trickijh  or  deceitful  Meaning ',  but,  ut  fide  agatur  quod  agitur, 
 7ttique  fit  quod  dicitur ',  '  Since  what  is  aded,  is  adled  ferioufly,  tha:; 
 I  which  is  fpoken   mull  be  fuppofed  to   be  really  done.     He  adds, 
 
 That^ 
 
 ^37)  De  graria.  Chrifti,  c.  32.    (58  j Ibidem.     (5,9)  Epift.  105. 
 
Chap.  XIX.  The  Evajjons  of  the  Pefagfan5.  i  r  y 
 
 That  therefore  which  they  have  devised  to  fay^  when  this  manifefi:  force    Year  af- 
 of  Truth  weighed  ''em  down^    what  Clorifiian  is  there  that  will  not  Laugh  to  ^^^  the  A- 
 hear^  tho^  he    mufh  own    it  to  he  'very  crafty?  For  they  fay  that    '  Infants  P^^'^-'S" 
 *  do  indeed  anfwer  truly  by  the  Mouths  of  thofe  that  bring  'em  that  ^^^" 
 '  they  believe  in  the  Forgivencfs  of  Sins  ^  not  that  any  Sins'^are  forgiven  to  ''''^'^*^ 
 '  them  ^  but  that   they   believe  that  m  the  Church,  or  in  Baptifra, 
 '  Sins  are  forgiven  to  thofe  that   have  any,  not   to   thofe  that  have 
 '  none.     And  fo  they    do    not  yield  that    Infants   are    ha^tizJd    fer  For- 
 given efs  of  Stns  in  fuch  a  Senfe  as  that  any  Sins  are  foro-ivcn  to  them^  who 
 they  fay^  have  none-^  hnt  that  they^  tho''  they  be  without  Sin^  yet  are  bani^d 
 with  that  Baptifm  by  which  is  granted  Forgivenefs  of  Sins  to  all  that  have  any. 
 There  will  ever  be  this  Difference  between   a  Man  of  Senfe,  aiid 
 a  thick   skiiird  Man  ^  that    the   former,  if  he  find  himfelf  gravelfd, 
 will  at  leafl  have  the  Modelly  to  give  over  Talking.     Pelagius^  after 
 Jie  was  brought  to  this  Contradidion,  kept  Ijlence  •,  and  we  hear  no 
 more  of  him. 
 
 But  Celefius  bhinder'd  thro'  all  this,  and  a  great  deal  more:  when 
 he  was  excommunicated  at  one  Place,  going  to  another.  And  he, 
 after  all  this,  continned  to  make  fuch  a  Noife  in  the  Eafiern  Parts, 
 that  the  Herelie  which  v;as  calfd  Pelagian  in  the  IVefi^  was  there 
 caird  the  Celeftin  Herefie.  After  feveral  Excommunications  in  tar- 
 ticular  Churches,  he  was  at  laft  pronounc'd  a  Heretic  in  the  General 
 Council,  or  Meeting  of  all  the  Eajlem  and  Wefiern  Biihops  at  Evha-  33^; 
 fiis, 
 
 F.  Garner  reckons  up  24  Synods,  in  feverai  Parts  of  the  World, 
 held  againft  this  Error :  whereof  this  of  Ephefts  was  the  laft,  and 
 the  lid  was  at  St.  Mbanh  in  Britain  (the  Year  of  Chrift  429.  as  320,' 
 Bilhop  Vjloer^  and  Garner  out  of  him  do  fhs.w)  fo  that  if  Pelagins  lived 
 to  this  Time,  he  iiv'd  to  fee  himfelf  Condemned  by  his  own  Country- 
 men. 
 
 I  fhall  ^ke  notice  only  of  two  more  Artifices  that  thefe.  Men  ufed 
 to  ftave  off  Excommunication  ^  and  fo  difmifs  'em. 
 
 §•  33-  I-  They  ipoke  v/ith  Words  of  fseming  Submiffion  to  the 
 Bifhops  to  whom  they  appeafd.  You  fee  with  what  a  Complement 
 Pelagiiis  concludes  the  Confeffian  of  his  Faith  to  Pope  Innocent :  and  Cf-r 
 UfliHs  began  his  to  Zofimus  \sit\\.  one- of  the  like  nature.  For  in  the 
 Preface  of  it  there  were  thefe  Words  (5o),  That  if  any  Miftake  havg 
 by  chance  happen  d  to  me.  thro''  Ignorance^  as  being  a.  Adan  ^  it  may  by  yoiw 
 Skill  be  CorreBed :  And  when  Zofimus  ask'd  him  if  he  would  (61)  re- 
 nounce all  thofe  Tenets  which  had  been  ohjeUed  to  him  formerly  by  the 
 Deacon  Paulinus,  and  would  give  his  Affent  to  the  Letters  of  the  Apo* 
 fiolic  See^  which  had  been  written  by  his  Predecejfor  of  holy  Memory  \  he 
 refufed  to  renounce  the  Articles,  obje^ed  by  the  D.eacon^  but  he  did  not 
 dare  to  oppofe  the  Letters  of  holy  Pope  Innocent.     JVay,  he  promifed  to  re-- 
 
 nouncs: 
 
 (60)  Aug,  de  peccaco  orig.  c.  6.    (61)  Ibid.  cap.  yj 
 
2 14  '-^^/^  Zofimus  fiJei  nith  the  Pelagians.    Chap.  XIX. 
 
 Year  af-  n&mce  all  thr/ig:  which  that  See    did  renomce.     This    St.  Anffin  repeats 
 ter  the  A-  from  the  Ads  of  his  Examination. 
 
 poftles  gyt  what  do   thefe  general  Words  avail,  when   he,   reciting    the 
 
 3^Ji_^  Particulars    of  his  Faith,  did,   as  we  fee,    j^lainly  renounce  the  Do- 
 ^^^      drin  of  Original   Sin-,  in  an  abfolute  Contrariety  to  the  Letters  of 
 Innocent^  to  which  he  pretended  to  fubmit. 
 
 Yet  as  all  Men  have  a  weak  fide  on  which  they  receive  Flatterers  ^ 
 this  verbal  Compliance  took  fo  far  with  Zofimns^  that  he  undertook 
 the  Patronage  of  thefe    Men  againlt  the  African  Bifliops  ^  and  wrote 
 
 318.  feveral  Letters  in  their  Behalf,  and  continued  fo  long  to  hold  on 
 their  Side  till  at  laft  he  found  it  too  hot  to  hold  any  longer :  and 
 then  when  he  faw  they  were  Gondemn'd  by  the  Council  of  Carthage^ 
 and  by  the  Emperor ^  and  would  be  Condemn'd  by  the  Chriftiaa 
 World,  whether  he  v/ould  or  no  •,  he  himfelf  wrote  an  Encyclical  E- 
 pifile,  as  zealous  in  their  Condemnation  as  he  had  been  before  in 
 their  Defence  •,  a  Part  of  which  I  ihall  prefently  recite. 
 
 This  made  Julian  and  the  other  following  Pelagians  fay  (62),  That 
 Pope  Zofimus  and  the  refi  of  the  Clergy  of  Rome  were  Tarn-coats.  In- 
 deed he  acted  fo  as  to  make  it  plainly  appear,  that  the  Infallibility  of 
 that  See  is  a  Gift  that  has  been  beftow'd  upon  'em  fince  that  time : 
 For,  mind  the  Particulars  •, 
 
 •3'7-  I.  Pope  Innocent  had  by  his  Letters   dated  in  January  417.  which 
 
 I  mentioned  (6^)  before,  fully  and  plainly  Condemned  the  Dodrin 
 that  denies  Original  Sin  ^  and  had  Condemn'd  Pelagius  and  Celeflius 
 unlefs  they  did  recant. 
 
 3j,^^  2.  Pope  Zofimus  fome  time  in  the  Summer  of  the  fame  Year,  uj)' 
 00.  Celefiius\  Application  to  him,  fate  on  a  Day  of  Hearing  in  St.  Cle- 
 
 ment'j  Church,  &c and  caufed  Celellius'j   Libellus   which  he  had 
 
 given  in  Cthis  is  the  fame  Libellm  fidci,  or  Creed,  of  which  I  juft  now 
 cited  a  Part,  denying  Original  Sin^  to  be  read  over.  And  he  writes 
 a  Letter  to  the  African  Bifliops,  that  he  had  done  fo  f  which  is  his 
 third  Epillle,  extant  T(??«.  i.  Conciliorum)  wherein  he  blames  them  as 
 having  been  too  hafiy  in  cenfuring  Pelagius  and  Celefrins,  and  fends  a 
 Copy  of  Celeftit'US  Libellus  to  them,  and  orders  thus  ^  Either  within 
 two  Months  let  fome  Body  come  that  may  convid  him  to  his  Face,  of  hold- 
 ing other  Opinions  than  he  has  fet  down  in  his  Books  and  Confefion  ',  or^ 
 elfe  after  fuch  plain  and  manifeft  Declarations  made  by  him,  let  your  Ho- 
 linefs  know  that  there  is  no  Doubt  remaining,  viz..  but  that  he  is  to  be 
 .acquitted. 
 
 31-7.  3.  A  little  while  after,  viz..  September  21ft  he  writes  another  Letter 
 to  them  (6j^.),  that  he  now  had  received  Pelagim\  Letter  and  Libel- 
 lus likewife  ;  and  a  Letter  from  Praylus,  Bifhop  of  Jerufalem,  in  his 
 Behalf.     That  thefe  had  been  publicly  read  over  ;  and  that   the  Contents 
 
 of 
 
 (6i)  Auguft.  ad  Bqnifac,  hb.  2.  c.  3.    (63  j  §.  28.   {6\)  Zofimi  Epift.  quarca  Tom 
 iS.Conciliorum. 
 
Chap.  XIX.  ToCicCiUS  change i  Si ^es.  ^15- 
 
 of  them -were  all  to  the  fame  Purpofe^  Sen fe  and  Tenor  with  what  Celeflius  Ycaraf- 
 had  prodiiced  before.  Ohj  Brethren!  that  any  of  yon  had  been  prefent  at  terrheA- 
 the  Reading  of  ""em.     What  Joy  there  wa^s  of  the  Holy  Men  that  ivere  pre-  P°^-'^s 
 
 fcfjt  ? Some    could  fcarce  forbear  Weepings  tales  etiam    Q.    tam]]  ^i^J-^fy^., 
 
 abfolutiE  fidei  infamari  potuilTe,  that  it  Jljould  be  pojfihle  for  fuch  Men 
 
 of  fo  nnrebnkable  a  Faith  to  be  flander'^d. Then  he  inveighs  ac;aiafl: 
 
 their  Accufers,  and  at  lafl  fays,  If  the  Father  rejoiced  at  the  Return  of 
 his  Son  that  had  been  dead^  and  was  alive  again^  had  been  lofi^  and  was 
 found ^  &c.  How  much  greater  Rejoycing  of  our  Faith  is  this^  that  thefe 
 Men^  of  whom  falfe  Stories  were  reported^  never  were  dead  nor  loll  ?  I  have 
 fent  therefore  to  your  Charity  Copies  of  the  Writings  which  Pelagius  fent^^ 
 <Scc. 
 
 4.  Zofimns  declar'd  that  Libellus  of  Celeftim  fin  which  he  fays,  as  I      317; 
 rehearfed  before,  that  the  Opinion  of  Sin   being  ex  traduce,  by  Deriva- 
 tion or  Propagation^  is  far  from  the    Catholic  Senfe)   to    be  Catholic,    or 
 Orthodox.     This  will  appear  by  the   next  Qiiotation. 
 
 5.  The  v^/r/c^-v  BiOiops  wi'Ote  (^55  jAnfwer  to  Z<?y/w«f  the  latter  End      317-  • 
 of  this  Year,  v/herein  they  plead,  That  Celellius  ought  to  clear  him f elf  at 
 another  rate  than  that  of  faying  in  general^  that  he  would  affent  to  the  Let- 
 ters of  Rope  Innocent.     That   he  ought  to  be  compelled  to  recite  and  con- 
 demn thofe  ill  Things  which  he  had  put  in  his  Libelhis  :  left  if  he  did  not 
 
 do  that^  a  great  many  Rerfons  of  weak  Judgments  might  be  more  ready  to 
 think  that  thofe  DoHrinSy  poyfonom  to  our  Faith^  which  were  in  his  Libel- 
 lus, were  approved  by  the  Apoflolic  See^  becaufe  that  See  had  faid  that 
 that  Libellus  was  Catholic  \  than  they  would  be  to  think  them  CorreBed  by 
 ity  becaufe  he  faid  he  would  affent  to  Rope  InnocentV  Letter.  And  the 
 next  Year  the  fame  Bifhops  in  a  fuller  Meeting  fend  him  another 
 Letter  to  the  fame  Purpofe,  but  more  peremptory  ^  wherein,  without 
 any  more  flaying  for  his  Confent,  or  joining  with  'em,  they  deter- 
 min  that  Relagim  and  Celeflius  are  to  be  accounted  excommunicate, 
 till  they  do  recant,  &c.  The  Letter,  fome  part  of  it,  is  recited  out 
 of  Pro fper^  above   at  §.   15. 
 
 6.  Then  at  lalt,  when  the  Empei'or  alfo  had  declar'd  to  the  fame 
 Purpofe,  Zofimm  himfelf  likewife  Condemned  thefe  Men,  and  the  O-     318.' 
 pinions  they  held   againlt  Original  Sin,  as   well  as   the   reft   of  the 
 World  did,  and  his  ovv'n  PredecelTor  had  done  ^   and  fent,  as  I  faid, 
 
 an  Encyclical  or  Circular  Letter  about  to  the  Churches,  declaring 
 his  Excommunication  of  'em.  A  Part  of  it  is  recited  by  St.  Aufliny 
 in  (66)  thefe  Words,  Our  Lord  is  faithful  in  his  Words ^  and  his  Ba- 
 ptifm  has  the  fame  Plenitude  []or.  Force]]  in  Deed  that  it  has  in  Words  ; 
 1  mean^  in  its  Operation ^  in  the  owning^  the  true  Forgivenefs  of  Sins^  in 
 all  Sexesy  -^g-^-y  ^"^  Conditions  of  A€ankind.  For  none  is  made  free.,  but 
 who  was  a  Servant  of  Sin  '^  nor  can  any  he  faid  to  be  redeemed^  but  who 
 was  before  truly  a  Captive  by  Sin '^  as  it   is  written y  If  the  Son  do  make 
 
 you 
 
 •" '• ■   > ■■ — 
 
 (65)  Auguft.  ad  Bonifac.  lib. '2.  cap.  3,  4.    {66)  Epift.  r  37.  ad  Opcatu:n. 
 
2,i(^  Zo(imus  chayjgei  S'nJes,  Chap.    XIX. 
 
 Year  af-  you  tree,  yon  Ihall  be  free  indeed  :  For  by  him  wc  are  fpiritnally  rege^ 
 
 icr  the  A';;c^4^f^',  hy  him  we  are  crucified  to  the    World '^  by  his  Death    that  Bondj 
 
 poftles      contracted  by  Propagation^  of  Death  brought    upon    m    aR  by    Adam,    and 
 
 ^xy^r\j  tranjmitted  to  every  Saulj  is  canceled ',  and  there  is  not  any  one  of  all  that 
 
 -are  born^  but  what  is  bound  and    liable  to  that  Bond^    until  he  be  by  Ba- 
 
 ptifm  feed  from  it.     Here  he  fings    the  fame  Time   with  his  Prede- 
 
 ceilbrs^  Thanks  to  the  African  Bifhops. 
 
 And  the  Church  of  Rome  from  that  Time  has  been  very  'zealous 
 in  the  fame  Dodrin,  till  now  in  this  laft  Age  they  are  grown  great 
 Latitudinarians  in  this  Matter.  The  Jefuits  have  cf  late  fet  them- 
 felves  ftrongly  to  overthrow  St.  Aufiins  Dodrin  of  Prcedeftination  : 
 and,  not  content  with  that,  have  puPn'd  their  Arguments  fo  far  as 
 to  undermine  the  Dodrin  of  Original  Sin.  And  the  Court  of  Rome 
 fhews  fo  much  Favor  to  their  Endeavours,  that  it  is  probabk  they 
 would  Cif  they  could  avoid  the  Slur  that  would  thereby  be  brought 
 on  their  Intal'libilityJ  once  more  declare  for  Pelag^m. 
 
 k  fcems  that  a  Book  of  Cardinal  Sfondrata^  which  denies  the  Pro- 
 pagation of  Original  Sin,  and  any  Punilhment  of  unbaptized  Infants, 
 iinds  fo  much  Favor  ^  that  tho'  feveral  French  Bifhops  demanded 
 Judgment  of  the  Pope  againfl  it,  they  could  obtain  none.  On  the 
 contrary  Innocent  XII.  recommended  the  Printing  of  it.  And  there  was 
 lately  Printed  an  Addrefs  to  the  Aflembly  of  French  Bifhops,  Anns 
 1700.  that  they  would  cenfure  it-,  but  w^ithout  any  Succefs  that  I 
 have  heard  of.  The  Title  whereof  is  Auguftiniana  Fxclefu  Romans 
 ddUrina^  &:c.  The  Book  I  have  not  feen,  but  an  Abftrad  of  it  in 
 the  common  Prints  from  Holland.  It  fhews,  it  feems,  th:itfuch  a  Book 
 as  the  aforefaid,  gives  occafwn  to  the  Heretics  to  fay^  That  Rome  is  turn- 
 wg  Pelagian. 
 
 Zofimus  maght  have  been  fallible  in  the  Cafe  of  Felagim  himfelf, 
 and  might  have  been  excus'd  •,  becaufe  he  in  great  mieafure  conceal'd 
 Hs  Opinion  in  his  Letter  and  Libellus :  fo  the  Miftake  might  be  only 
 in  Matter  of  Faft.  But  Celeftims  Libellm  fpoke  open  enough  ^  and 
 yet  he  declared  it  Catholic :  and  that  not  as  a  privat  Man,  but  fit- 
 ting in  Judicature  on  a  Day  of  hearing  in  St.  Clement's  Church.  And 
 F.  Garner  grants,  and  .even  proves  (61)  by  good  Reafons,  that  this 
 w^as  done  in  a  Synod.  ^ 
 
 §.  34.  St.  Au(lin  endeavors  to  throw  a  Cloak  over  the  Kakednefs 
 of  this  Pope.  Far  v/hen  the  Pelagians  afterward  claimed  him  as 
 xheirs  ^  and  faid,  he  mult  be  fo,  or  elfe  he  muft  be  owned  to  have 
 declar'd  contrary  to  himfelf  j  and  urged  the  Letters  aforefaid  j  St. 
 Anjiin  pleads  (6%)^ 
 
 T.  That  Zofimm  did  not  in  any  of  his  Letters  deny  Original  Sin." 
 True,  but  he  declar'd  that  Libellm  of  Celcjlim  to  be  Catholic,  which 
 did  openly  deny  it  to  his  Face. 
 
 ^-  {^9> 
 
 ;{67)  Dilfert.  de  Synodis  in  causa  Pelagian^.    (68)  Ad  Bonifac,  lib.  2.  c.  3, 
 
Chap.   XIX.     St.  AuiWn  Jahurs  to  excufe  Zofimus.  21? 
 
 1.  {69)  That  Zo/im^is  urged  Cclcfiins  to  a  (Tent  to  the  Letters  of  Pope   Yearaf- 
 hnocent^  which  Letters  maintain'd  the    true   Doclrin.     This  indeed  cer the A- 
 fhews  that  Zofimns  did    not  perceive  a    plain  Contradidion  when  it  P^^ftles. 
 came  in  his  Way.  318. 
 
 3.  He  takes  a  charitable  Advantage  of  thofe  Words  in  the  Preface  ^''^^^'^^^ 
 of  CeleftiHi^  That  if  any  Mifiake  have  hapfend  to  we,  &;c.  it  may  by  your 
 Skill  be  Corretied.  And  fays,  (-jo)  I'Fk;v^  Celeftius  pMt  this  [Denial  of 
 Original  Sin^  into  his  LihcWuSj  only  among  thofe  Things  of  which  he  owned 
 himfelf  as  yet  to  doubt  and  to  defire  to  be  inflriMed  ^  tt  was  the  Defire  of 
 Infirit^ion  (in  a  Man  of  good  Wit^  who  if  he  had  been  reform'' d^  mi<rht 
 have  done  a  great  deal  of  good)  that  was  approved  ^  and  not  his  falfe  Do- 
 Elrin.  And  in  that  Senfe  his  Libellus  was  pronounced  Catholic  \  becanfe 
 tisis  is  the  Part  of  a  Catholic  Ailvd^  if  it  has  any  Opinions  contrary  to  the 
 Truths  not  to  define  them  pof lively^  but  to  renounce  them  when  they  appear 
 to  be  fnch. 
 
 We  mull  commend  St.  Jnft-iH\  Cliarity  both  to  Zopmm  and  Ccle- 
 flivts.  But,  as  Foifuts  and  Bifliop 'l^yj;^r  obferve,  he  that  reads  Zofimti/i. 
 Letters  will  fee  that  for  a  long  time  he  defended  Celeftim^  not  as  one 
 that  v/as  in  an  Error,  and  was  willing  to  be  taught  better;  but  as 
 one  that  was  in  no  Error,  but  had  approved  himfelf  to  have  abfolu- 
 tam  fidem  (^as  he  in  his  third  and  fourth  Epiftle  calls  itj  a  Faith  ab- 
 iblved  from  all  Blame.  So  that,  how  favourable  an  Account  foever 
 St.  Anflin  gives  of  this  Matter  •,  Facundm  tells  it  thus,  (q\)  Zofimus, 
 contrary  to  the  Sentence  of  Innocent  his  Prcdeceffor^  commended  the  Faith  4.^0. 
 of  Pelagius  ^»(^  of  his  Partner  KZQl^^'ms,^  and  blamed  the  Bljhops  of  Afri- 
 ca for  counting  him  a  Hereti-c. 
 
 One  thing  indeed  St.  j^uf-in  there  fays,  which  is  a  good  Anfwer 
 to  the  Pelagians^  who  accus'd  the  Church  of  Rofne  of  changing  Sides 
 and  prevaricating  in  their  Dodrin  wben  Zofimm  turned  againft  them  -^ 
 •viz..  that  if  Zofimus  did  ever  declare  for  them  and  their  Doftrin,  that 
 rather  ought  to  be  accounted  the  Prevarication.  For^  (11)  fays  he, 
 when  in  Reverend  InnocentV  Letters^  which  fay  that  Infants^  if  they  be 
 not  baptiz.ed  in  Chrifh^  will  remain  in  eternal  Death^  the  ancient  Catholic 
 Faith  is  fet  forth  ;  he  certainly  ought  to  be  accounted  the  Turn-coat  of  the 
 Roman  Churchy  that  jhould  have  deviated  from  that  Sentence  :  Which  by 
 Cod^s  Aiercy  was  not  done. 
 
 §.  35.  Another  Thing  ^hatPelagius  and  Cdcflim  pleaded,  was,  that 
 fuppofmg  they  were  miftaken  in 'their  Opinion  that  there  is  no  O- 
 riginal  Sin  •,  yet  this  ought  not  to  be  accounted  Herefie,  nor  to  de- 
 ferve  Excommunication.  It  was  no  Article  of  our  Faith  to  hold  one 
 way  or  the  other  j  it  was  but  one  of  the  Qj.ieIlions  of  ieller  Mo- 
 ment. ■' 
 
 Ff  For 
 
 (69)  Ibid,  c,  4.    (70)  C  3.    0  0  L.  7,  c.  3,      (72)  Ad  Bonifac  1.  z.  c  4. 
 
ii8  VthgmsanJCdtdiusdo  own  Cliap.  XIX. 
 
 Yearaf-       For  Celeflius,  £iys  St.  Anftin^  (y^)  fpoke  in  the  Ecclefiaflical  AEhs   at 
 tcr  the  A- Carthage  after  this  manner^  '  I  told  you    before  concerning  the  Deri- 
 poftles      c  vation  of  Sin,  that  I  have  heard  feveral  in  the  Catholic  Church  de- 
 ^^j^r\j  '  ny  it,  and  fome  I  have  heard  affirm  it.     It  is  a  Matter  of  Contro- 
 '  verfie,  not  of  Herefie.     As    for   Infants,    I   always   faid   that  they 
 '  ftand  in  need  of  Baptifm,  and  that  they  are  to  be  Baptized.    What 
 would  he    have  more  ?  He  ffokc  this  with  an    Intent  to  jignife^  that  if 
 he  had  denied  that  Infants  ought  to  he  baftizfd^  then  indeed  it  might  have 
 been  judged  Herefie  :  hut  .now  that  he  confcjfes  that  they  are  to  he  Baftiz?d^ 
 tho^  he  ^ive   not  the  true  Rcafon  of  their  Baptijm  ^  yet  he  fuppofes  he  does 
 -not  err  iji  a  Matter  of  Faith-,  and  therefore  t^  not  to  he  accounted  a  He- 
 retic. 
 
 Alfo  in  the  LibclhlS  vohich  he  gave  in  at  Rome,  xchen  he  had  fpokc  as 
 much  as  he  pleased  in  declaring  his  Faith  from  the  Trinity  of  one  Deity 
 down  to  the  RcfurrcUion  of  the  T)ead^  concerning  which  Matters  no  Body 
 ever  demanded  or  chjcBed  any  thing  to  him  :,  'vhcn  he  comes  to  the  Aiat- 
 tcr  in  hand.,  he  fays.,  '  And  if  any  Queftions  have  arifen  which  many 
 ^  People  Difpute  about :,  I  have  not  determin'd  any  thing  by  a  de- 
 '  finitive  Authority,  as  if  I  would  be  the  Author  of  any  Dogma  [or^ 
 *'  Article  of  Faith]-,  But  I  offer  thofe  Things  which  I  have  colleded 
 *-  from  the  Fountain  of  the  Prophets  and  Apoftles  to  be  tried  by  the 
 '  Judgment  of  your  Apoftlefhip,  &c.  Ton  fee  his  Parpofe  of  this  pre- 
 facing iSf  that  if  he  he  found  in  a  Mifiahe.,  he  may  feem  not  to  mi  fake  in 
 
 the  Faith.,  hut  m  fome  Qiieftions  that  are  he  fide  the  Faith.,  &c. But 
 
 be  is  much  out  of  the  way  in  thinking  fo.  Thcfe  Qjieftions  which  he  thinks- 
 to  he  hcfde  the  Faith.,  are  of  a  very  different  Nature  from  thofe  in  which 
 one  may  he  ignorant,  or  mi  fake  without  Hurt  to  the  Faith  *,  as  for  E.\' ample  ^ 
 if  a  Que(lion  he  put.  Where  the  Garden  of  Paradife  h.,&c.  But  in  the 
 Concerns  of  thofe  two  Men.,  by  the  firfi  of  whom  we  are  fold  under  Sin^  and  '■ 
 by  the  other  redeemed  from  Sin.,  &jz.  the  Chriftian  Faith  does  properly  con- 
 
 And  afterward  .•  ('74J)  Therefore  whofoever  does  maintain  that  human 
 Nature.,  in  any  Age  whatever.,  does  not  fiand  in  need  of  the  fecond  Adam 
 for  a  Fhyfician.,  as  not  being  defiled  in  the  '  fir  ft  Adam  ^  this  Mans  Mi- 
 fake  is  not  in  a  Que f  ion  in  which  one  may  d,oiiht  or  err  without  Hurt  to 
 the  Faith.,  but  he  is  conviUed  as  an  Enemy  of  God's  Grace  by  the  very 
 Rule  of  Faith.,  by  which  we  are  Chrifiians,. 
 
 §.  35.  The  moft  material  thing  to  our  Purpofe  to  be  obferv'd 
 from  thefe  PaHages  of  the  latter  Part  of  this  Hifirory,  is  this  •,  how 
 exceedingly  the  Pf/>^?^wi  were  prefs'd  with  this  Argument  taken  from 
 the  Baptifm  of  Infants:^  and  to  hov/  many  Abfurdities  they  were  driven 
 in  anfwering  of  it.  Sometimes  they  faid  they  v/ere  not  Baptiz'd  for 
 Forgivenefs,  but  for  fomething  elfe.  Sometimes  they  o\¥ned  they  were 
 Baptiz'd  for  Forgivenefs,  not  that  they  had  any  Sin,  but  that  the  U- 
 
 niformity 
 
 (73)  Ibid,  c.  22,  23,  24.     (74)  Ibid  .c  .  29, 
 
Chap.  ^IX.   that  th'ey  never  heir d  of  any  Ant ipji^Glaptifis.      "  2,19 
 
 niformity  of  the  Words  might  be  kept  \  or  becaufe  they  were  Eaptiz'd  Year  af- 
 into  the  Church,  where  Forgivencfs  was  to  be   had   for   thofe   that '^'-'^'^heA- 
 wanted  it  ^  or,  becaufe  they  were  Baptiz'd  with  a  Sacrament  which  P°^^^^ 
 had  the  Means  of  Forgivenefs  for  any  that  had  finned,  or  fhould  fin.  ^J^'-^^ 
 And  fome  flew   to  that,  that  Infants  have  Sin,  tho'  not  by  Propaga- 
 tion from  a  finful  Stock  ^  but  either  before  they  were  born,  in  a  for- 
 mer State ;  or  fince  they  were  born  by  Peevifhnefs,  &c.     Since  thefe 
 Men  refolded  not  to  own  Original  'S'm  in  Infants :,  how  much  had  it 
 been  for  their  Turn  to  deny  that  they  were  to  be   Baptiz'd  at  all  > 
 If  they   had   known  of  any   Church   or   Society  of  Chrifuians,  then 
 in  being,  or,  that  ever  had  been,  that  had  difowncd  Infant  Baptifm : 
 their    Intereft  would    have    led  'em    to  allege  their   Example,  or  to 
 plead  it  in  their  own  Behalf.     But  far  from  that,  Celeflius  does  own 
 that  Infants  are  to  be  Baptized,  according  to  the  Rule  of  the  Vniver- 
 fal  Churchy  and  Pelagim  moreover  confeilcs  (the  fame  Thing  in  effedl 
 that  St.  Aitflrn  in  another  Place  urges)  that  he  never  haA  heard^  no  not 
 even    any  impom  Heretic   or  Seftary,    that  denied    Infants    Baptifm  •,  and 
 that  he  thought   there    could  not  be  any  one  fo  ignorant  as  to  imagin  thai- 
 Infants   could  enter  the  Kingdom  of  Heaven  witho/ft   it.     You  have  their 
 Words  befoi-e,  §.  29,  30. 
 
 And  if  there  had  been  any  fuch  Churchof  Antipxdobaptillis  in  the 
 Worlds  thefe  two  Men  could  not  have  mill  an  Opportunity  of  hearing 
 'of  "em,  being  fo  great  Travellers  as  they  were :  For  they  were  borp 
 and  bred,  the  one  here  in  Britain^  the  other  in  Ireland.  They  liv'd 
 the  Prime  of  their  Age  (diutiijlme^  a  very  long  Time,  as  St.  Aufln- 
 -(75)  tefbifiesj  at  Rome^  a  Place  to  which  all  the  People  of  the  World 
 had  then  a  Refort.  They  were  both  for  fonie  time  at  Carthage  in 
 Africa.  Then  the  one  fettled  at  Jerufalem^  and  the  other  travelfd 
 thro'  all  the  noted  Grcch  and  Eaftcm  Churches  in  Europ  and  Afa.  It 
 is  impofTible  there  fhould  have  been  any  Church  that  had  any  iingu- 
 iar  Practice  in  this  Matter,  but  they  mull  have  heard  of  'em.  So  th;^t 
 one  may  fairly  conclude  that  there  was  not  at  this  Time,  nor  in  thi:: 
 Memory  of  the  Men  of  this  Time,  any  Chriftian  Society  tb.at  denied 
 Baptifm  to  infants.  This  cuts  off  at  once  all  the  Pretences  which 
 fome  Antipxdobaptifts  would  raife  from  certain  Probabilities,  that 
 the  Novatians^  or  Donatifs^  or  the  Britijl)  Church  of  thofc  Times, 
 or  any  other  whom  Pclagius  mult  needs  know,  did  deny  it.  I  fhall 
 however,  more  particularly  conlider  thofe  Probabilities  at  another 
 Place  (76). 
 
 §.  37.  Befides  the  Paffagcs  I  have  here  recited  of  this  Contrr- 
 verfie,  St.  Aufin  wrote  a  great  many  more,  which  I  muft  omit,, 
 "becaufe  the  reciting  of  'em  all  would  make  a  large  Volume  of  it  i^Qlt. 
 Several  whole  Books,  and  many  long  Epiflles  he  wrote  to  fcvcraj 
 Alen  againft  the^Dodrin  of  Peiagim^  where  he  always  makes  ufe  of 
 
 F  f  2  '  the 
 
 (75)  Dc  peccato  originali,  g.  21.     (76)  Pare  2.  CH.  IV. 
 
iio  Books  of  St.  Au^'wiS  refendto.  Chap.  XIX. 
 
 Year af- the  Argument  taken  from  the  conftant  Ufe  of  the  Church  in  Ba- 
 rer the  A-  ptizing  Intants,  to  prove  it  to  be  the  general  Senfe  that  they  have 
 poftles      Original  Sin. 
 
 =^,^J>^^^  I  will  only  give  the  Names  of  fom.e  of  'em,  that  th^y  that  have  a 
 Mind  to  read  more  of  this  Matter,  may  have  Recourfe  to  'em,  if 
 they  pleafe. 
 
 jiiiTitflini  ad,  Valeriiim  de  nnftiis  &  concifpifcentia.     Two  Books. 
 
 Ad  Bonifaciitm  contra  diias  Efificlai  PelagianarHm.     Four  Books... 
 
 Enchiridion.     One  Book. 
 
 De  Gratia  &  Libera  arbitrio.     One  Book. 
 
 De  correftione  &  gratia.     One  Book. 
 
 De  frttdeftinatione  SunBorum.      One  Book.  . 
 
 De   dono  Perfcveranti^.     One    Book. 
 
 Contra  Jidiannm  Velagiannm.     Six  Books  compkat,  and  othei' 
 Six  left  imperfed. 
 De  Geflis  Falctfiinis.     One  Book. 
 De  olho  Didcitii  cju^flionibi'is.      One  Book. 
 Comment,  in  Pfalm  51.  I  was  Ihapen  in  Iniquity,  Sec. 
 Sermo  10.  it.   14.  de  verbis  Apofioli.  it.    in  Sancli  Johannis  nati^ 
 
 V  it  at  em. 
 Letters  to  TauUnus^  to   Optatnsj  to  Sixtus^  to  Celcfiinits^  to  Vi- 
 talis,  to  ralentinus>,  and  feveral  others. 
 All  thefe  I  pafs  over,  faving  that,  as  I  have  already  here  and  there 
 fetched  in  fome  Pafiages  of  'em,  I  fliall  at  the  End  of  this  Chapter  re- 
 cite two  or  three  that  will  lliew  how  the  State,  of  this  Controverlie 
 ftood  between  St.  Aafiin  and  Julian  fome   Years  after  Pelagins   had 
 been  condemn'd  and  given  over  Difputing.     . 
 
 But  iirft,  I  mull  give  an  Account  of  a  Canon  of  the  Council  of  Car- 
 3 J 8.  ^^J'^'gc  held  Anno  418.  a'bout  this  Matter  :  which  is.  one  of  the.  eight 
 that  have,  formerly  by  a  vulgar  Error  been  attributed  to  the  Council 
 of  Alilevisj  held  Anno  /\.i6.  Whereas  the  Council  oi  Adilevis  did  only 
 write  their  Sentence  in  a  Sy nodical  Letter  to  Innocent  •,  which  Let- 
 ter, together  with  that  of  the  Council  of  Carthage,  of  the  fame  Year 
 I  recited  before  (77).  That  was  in  the  Year  416.  And  the  .next  Year 
 417  there  was  another  Meeting  of  the  Bilhopsat  Carthage^  of  which 
 nothing  is  extant,  fave  that  it  appears  by  fome  Paffages  of  St.  An-- 
 fiin  recited  before,  §.  33.  and  fome  others  recited  §.  15.  that  they  de- 
 clared that  they  could  not  acquiefce  in  that.  Judgment  which  Pope 
 Zofimus  had  pafTed  in  Favor  of  Cclefiius^  of  which  they  advertifed. 
 Zofimus  by  their  Letter. 
 
 But  the  next  Year  after,  viz^.  418.  there  was  a,  full  AfTembly  at 
 Carthage  of  the  Bifliops  of  all  the  Provinces  of  Africa,  214  in  Number. 
 Then  it  v/as  that  they  fent  that  peremptory  Letter  to  Zojimm,  which  I 
 fpake  of,  And  then  alfo  they  palled  eight  Canons  againft  the  Pelagia-'i 
 Tenets.  In 
 
 C77)  §-28. 
 
Chap.  X'iX.  Coufic//  cf  Carthage  .11^ ,  '       %i-j 
 
 In  the  Second  they  mention  the  Baptifm  of.  Infants,   condemning   Yearafl 
 two   Errors  about  it.     One,  of  thofe  who   thought  that    an  Infant  ^«^f  the  At 
 mull  upon  no  Account  be  Baptiz'd  before  he  be  8  Days  old.     I  fliew'd  P^'^fles 
 before  (78),  that  one  Fidits^  a  Bifhop  nt^v  Carthage  had  held  fo  150^*^' 
 Years  before  •,  and  it  feems  fome  People  v/ere  ftill  of  that  Opinion.  "•^"^^'^^ 
 The  other,  of  thole  that  held  that  abfurd  Opinion  (which  PeUg'ms  and 
 Cclefiius  had  made  their  lad  Refagej  that  Infants  are  Baptized  for  For- 
 givenefs  of  Sins,  and  yet  have  no  Sin.    The  Canon  is  this  ^ 
 
 ConcHli  Ciirthag,  Anno  418.  Canon  fee  and  us. 
 
 Item  placHit  iit  cfHici^nque  parvulos  recentes  ab  uteris  matrum  haptl"  3i^> 
 z.andos  negat  '^  aitt  dicit  in  remljfionem  qitidem  peccatornm  eos  bavtiz.ari^ 
 fed  nihil  ex  Adam  trahere  originalis  peccati  quod  lavacro  recrenerationis 
 expietm  ( unde  fit  confeqnens  lit  in  eis  forma  baptifmatis  in  remijfionem 
 peccatorum  non  vera  fed  falfa  intelUgatnr  )  Anathema  fit.  Ouoniam  -non 
 alitor  intelligcndum  cfi  quod  ait  Apofioliis.,  Per  unum  hominem  peccatum 
 intravit  in  mundum  &  per  peccatum  mors,  &  ita  in  omnes  homines 
 pertranfiit,  in  quo  omnes  peccaverunt  :  Niji  quemadmodum  Ecdefia 
 Catholica  uhiqi^e  dijfuja  femper  intellcxit.  Propter  hanc  enim  re^ulam  fdeiy 
 €tiam  parvuli  qui  nihil  peccatorum  in  feipfs  adhitc  committere  potnerimt^ 
 idea  in  pcccatorum  remiffionem  veracitcr  baptiz^antiir^  Ht  in  eis  rcgstieratione 
 mundetHr  quod  gen  er  at  ion  e  traxerant 
 
 '  Alfo  we  determin  that  whofotever  does  deny  that  Infants  may  be 
 
 *  Baptized  when  they  come  frefii  from  their  Mothers  Womb  ^  or  does 
 '  fay,  that  they  are  indeed  Baptized  for  Forgivenefs  of  Sins,  and  yet 
 '  that  they  derive  no  Original  Sin  from  Adam  ffrom  whence  it  would 
 
 *  follow  that  the  Form  of  Baptifm  for  Forgivenefs  of  Sins  is  in  them  not 
 '  true,  but  falfej  let  him  be  Anathema.  For  that  Saying  of  the  A* 
 '  poftie,  By  one  A4an  Sm  enter  d  into  the-  World^  and  Death'  by  Sin  ^ 
 '  and  fo  Death  pajfcd  upon  all  Men^  for  that^  \_or ,  in  whom]  all  have 
 *■  finned  j  is  to  be  underftood  in  n.o  other  Senfe  than  as  the  Catholic 
 '  Church  fpread  over  all  the  World,  has  always  underftood  it.    For, 
 
 *  by  this  Rule  of  Faith,  even  Infants,  whO'  have  not  yet  been  ca- 
 '  pable  of  comm.itting  any  Sin.^  in  their  own  Perfons,   arc  in  a  true 
 
 *  Senfe  Baptized  for  Forgivenefs  of  Sins  that  in  them  what  was  de- 
 
 *  rived  by  Generation  may  be  cleanfed  by  Regeneration. 
 
 Here  this  Canon  ends  in  moft  Copies :  but  in  feme  there  is  a  farther 
 
 Claufe  againft  fuch  as  allow  an  eternal  Life  in  Ilappincfs  to  unba- 
 ptized  Infants,  tho'  not  m  the  Kingdom  of  Heaven.  I  fhall  have 
 occafion  to  recite  that  Claufe,  and  my  Opinion  about  it  in  the  next 
 Chapter. 
 
 The  Reader  will  without  any  Admonition  perceive  the  Miftake  of 
 thofe  Men,  v/ho  fpeak  of  this  Canon  as  if  Infant  Baptifm  were  eftabli/li'd 
 ^ ^  .  by 
 
 (78)  Cd.  VI.  §.  I.  ~^      ^'  ^         ^^^  f 
 
■^2,^  'St.  Auftin  agaitffl  Julian!  Chap.  XIX. 
 
 I'earaf-  by  it  as  a  Thing  that  had  been  qneftioned,  or  was  then  newly  brought 
 
 tcnhe  A-  into  ufe.     It  appears  with  Plainnefs  more  than  enough,  that  as  well  the 
 
 poftles      Makers  of  this  Canon,  as  they  againft  whom  it  v/as  made,  did  both 
 
 t!o/^  of  'em  look  on  the  thing  it  felf  as  undoubted  j  they  diiFer'd  about 
 
 '^"'^^   foijje  of  the  Reafons  or  Effeds  of  it  only. 
 
 But  Grotius  did  very  unkindly  give  an  Occallon  to  vulgar  igno- 
 rant People  to  run  into  this  Miftake  by  that  Saying  of  his  recited 
 CH.yi.  §.  4.  That  there  is  in  the  Councils  no  earlier  Mention  of  Infant 
 Baptifm  than  in  the  Council  of  Carthage  :  meaning  this,  or  that  two 
 Years  before.  Whereas  he  himfelf  knew  well  enough,  that  beiide 
 the  other  Pafiages  in  Authors,  and  befide  the  Councils  I  mention'd  in 
 CH.  XVI .  it  is  mention'd  in  one  of  the  firft  Councils  of  which  w^e 
 have  any  good  Account  fmcc  the  Apoitles  time,  as  1  (hev/ed  in  the 
 aforefaid  VI.  Chapter. 
 
 §.  .38-  VcUgim2.\A  Cdeftifis  being  thus  Conderan'd,  and  the  Biihops 
 that  would  not  fubfcribe  to  their  Condem-nation  being  depriv'd, 
 which  w^ere  i^  in  Kumber  in  all  the  Weftem  Empire  •,  they  made 
 Remonftrances,  and  fent  about  into  the  Eafi  to  feveral  Places,  but 
 found  no  Countenance.  Yet  Juitan^  who  had  been  Bifliop  of  EcU- 
 iium  in  Itdy^  and  was  the  belt  Penman  among  'em,  maintain'd  the 
 '330.  Difpute  with  St.  Aufiin  for  fome  Years  ^  each  of  'em  writing  12 
 Books  one  againft  the  other.  And  St.  Auf^m  died  while  he  was 
 writing  the  laft   Six. 
 
 If  they  had  faid  any  thing  new  in  reference  to  our  Subject,  it  had 
 been  neceflary  to  relate  it: "but  there  being  nothing  new,  I  Ihall  on- 
 ly recite  two  or  three  Pafiages  to  Ihevv  that  they  fpoke  about  Infant 
 Baptifm  in  the  fame  ^enor  as  before. 
 
 After  the  Condemnation,  one  of  the  VeUgian  Party  fent  a  Letter 
 to  fome  of  the  Clergy  at  Rome^  hoping  to  retrieve  an  Intereft  there. 
 St.  AHf:in  thought  it  w^as  written  by  Julian.^  and  anfwer'd  it  as  his. 
 But  Julian  difowned  it  •,  and  St.  Aufin  was  content  tlicy  fhould 
 afcribe  it  to  which  of  their  Seft  they  pleas'd.  In  it  they  fay  many 
 Things  to  clear  themfelves  ^  and,  among  the  reft,  this,  which  is  re- 
 i%z-.  cited  "by  St.  Mtflin  (J9)-,  ^Ve  do  aclnorpledge  that  the  Grace  of  Chrifi  iS 
 nccejfary  for  al!^  both  grown  Terfons  and  Infarrts  ^  and  we  renounce  all  that 
 jho^id  fay  that  one  that  is  horn  of  Varents  both  BaptizSd  ought  not  to  be 
 ''baptized.  And  fo  in  the  Letter  whicb  all  the  eighteen  of  'em  fub- 
 ibribed  and  fent  to  the  Eaf^  We  own  Baptifm  to  be  nccejfary  for  all 
 Ages  (So). 
 
 "To  wilicll  St.  Anslin  anfwers  (81),  What  docs  it  fgnifie  thM  they  do 
 own  Baptifm  to  -be  neceffary  for  all  Ages  (which  the  Manichees  hold  is 
 .'^eedlcfs  for  any  Age)  fo  long  as  they  f^ppofe  it  has  no  Effe^r  in  Infants  for 
 ■^r-he  Forgiv<?ncfs  of  Sin  ? 
 
 And 
 
 (79)  Lib.  I.  ad  Bonifac.  c.  21.        (So)  Apud  Auguft.  1.   2.  ad  Bonifac  c.  25. 
 •(8r;  L.  4.  ad  Bonifac.  c.  4. 
 
altera    021, 
 
 Chap.  XIX.       ]u\kn^s  Pa^e  agah/l  tbofe  fkjf  fai/^  ±t^ 
 
 And  fpeaking  to  J^dian  himfelf  (82),   As  to  the  Queftioit  of  Saftifm^    Year  nf- 
 ahont  which  yon    complain  that  there  is    a  (^reat   Odium  rais'd  a^aififl  you^^^' ^^^  ^- 
 amcng  ignorant  People    by    oar  Lies^  ^tis  firange  how  neatly  yoii  come   off.  \^^^^^^ 
 Tok  clear  your  fc[f  of  this  Odium  by  owning  that  '  Infants  arc  to  be  ba-^^^ 
 '  ptiz'd  •/becaurc,  yen  fay ^  the  Grace  of  Baptifm  is  not  to  be 
 '  for  the  Caufes  [or,  Subjects]  of  it  •,  fmce  it  difpenfes  its  Gifts  ac- 
 '  cording  to  the  Capacity  of  thofe  who  come  to  it.     And  fo  Chrift, 
 *■  who  is  the  Redeemer  of  his  own  Workmanfliip,  does  by  a  conti^ 
 '  nued    Bounty  encreafe   his    Benefits   toward   his  Image  \  and.  thofe 
 '  whom,  he  had  made  Good  at  firfl;,  he  makes  better  by  renewing  and 
 '  adopting  'em. 
 
 Is  this  all  you  have  to  fay  why  there  Jljonld  be  no  Odium  raised  on  yon 
 about  the  Baptifm  of  Infants  ?  As  if  any  of  us  had  faid  that  you  deny  that 
 Infants  ought  to  be  baptized  ?  Tou  do  not  fay  that  they  ought  not  to  be  ba- 
 ptizJ'd  ^  but  according  to  your  great  Wifdom  you  fay  certain  jlrange  Things, 
 Tou  fay^  '  they  arc  baptiz'd  in  the  Sacrament  of  the  Savior  ^  but  yet 
 '  they  are  not  favcd  from  any  thing.  They  are  redeemed  by  it,  you 
 '  fay^  and  yet  they  are  not  delivered  from  any  thing  by  it.  
 
 And  at  the  End  of  the  Chapter,  They  are  firange  Things  that  yon 
 fay.  They  are  new  Things  that  you  fay.  They  are  falfe  Things  that  you 
 fay.  As  firange^  we  are  aynazjd  at  ''em  ^  as  new^  we  are  jliy  of  ''cm  j  as 
 falfe.,  we  confute  Vw. 
 
 And  again,  Cap.  5.  having  produced  a  great  many  Proofs  that  In- 
 fants have  need  of  the  Grace  of  Chrifl  for  acquitting  them  from  the 
 Guilt  of  a  corrupted  ^Nature,  he  fays  to  Jnhan., 
 
 If  you  would  come  to  be  of  this  Mind  \  you  would  own  the  Grace  of  Chrifi 
 toward  Infants  in  its-  true  and  natural  Senfe.  And  you  would  not  be  put 
 to  thofe  Shifts.,  to  fay  Things  impious  and  ahfurd  j  either  that  Infmts  are 
 not  to  be  baptiz^ d.^  which  perhaps  you  will  hereafter  fay :  or  that ' fo  great  a 
 Sacrament  is  in  their  Cafe  fuch  a  Alockery.,  as  that  they  are  baptized  in  a 
 Savior .f  but  not  favd  from  any  Thing  ^  that  they  are  wajh*d  in  the  La- 
 "jer  of  Regeneration.,  but  have  nothing  wafiid  off  in  it.,  &:c.  And  all  this^ 
 hecaufe  you  are  afraid  to  fay.,  they  jiiould  not  be  bapti^Jd:,  Icfl  net  only  the 
 Men  ^lould  fpit  in  your  FaceSj  but  the  Women  alfa  JJiould  throw  their  San-' 
 dais  at  your  Heads. 
 
 In  the  fixth  Book,  cap.  3.  he  puts  Julian  in  Mind  of  his  own  Ba- 
 ptifm in  Infancy  ^  and  hov/  ungrateful  a  Thing  it  is  for  him  to  dis- 
 own the  Forgivenefs  of  Sin,  that  was  granted  to  him  therein.    Tour 
 good  Father .,  fays  he,  [_Si.  A  u ft  in  had  been  acquainted  with  his  Father^    ^g^-, 
 ran  with  you.,  little  thinking  how  ungrateful  you  would  be  for  that  Mercy. 
 
 Tho'  St.  Auftin  does  over  and  over  again  tell  the  Pelagians.,  that  no 
 Body  accus'd  'em  of  denying  Baptifm  to  Infants  ^  yet  it  is  probable 
 'twas  him  himfelf  they  meant  to  have  raifed  that  Odium  againll  'em 
 among  the  Vulgar.     For  he  fpeaks  here  and  at  other  Places,  as  if  he 
 
 thought 
 
 (Si)  L.  3.  -tlvcil.  Julian,  c.  3> 
 
22,^  }[x\\2ir?s  Rage  agahjl  thofe  that  fa'tJ,       Chap.  XIX. 
 
 .Year  af- tlvcnght  they  had  a  great  Mind  to  deny  it,  if  they  could  have   had 
 
 terthc  A-  the  Face.  lie  had  formerly  in  a  Sermon  (83),  (which  he  had  preach'd 
 
 pcftles      againft'em,  and  which  was  publidVd)  after  many  Things  faid  to  prove 
 
 3^^'         that  Infants  have  Sin,  and  that  it  is  for  that  they  are  baptiz'd,  add- 
 
 ed   this  ^  Nemo  ergo  vobis  fufnrret  DoBrinas   alien  as.     Hoc  Ecclejia  fem- 
 
 per  Libnltj  fempcr   te?iuit :  Hoc  a    majontm  fide  fere e fit  ^  hoc  ufqite   in  Ji- 
 
 i;em  ferfeveranter  cujlodit :  qiicniam  non  efi  opns  fanis  rnediciis^  &c.  '  There- 
 
 '  fore  let    no  Body   whifper  (^or^  irifinuate'}  any  ftrange  Dodrins  to 
 
 '  you.     This  the  Church  has  always  had,  and  ever  held  ;  this  it  has 
 
 '  receiv'd  fiom  the  Taith  of  its  Ancients,  and  this  it  keeps  conilant- 
 
 *'iy  to  the  End,  that  the  Whole  have  no   need  of  a   Phyfician,  &c. 
 
 ^  What  need  then  has  an  Infant,  if  he  be  not  lick,  &c. 
 
 But  whoever  it  were  that  had  rais'd  this  Report,  the  Pelagians  did 
 a]  v/ays  carefully  and  indultrioufly  declare  their  Difowning  of  any  fuch 
 Thought  or  Purpofe.  For  as  Pelagins  in  his  Letter  before  rehearfed, 
 declares  that  neither  be  himfelf,  nor  any  one  in  the  World  that  he 
 knew  or  had  ever  heard  of,  was  ever  fo  ignorant  or  fo  impious,  as 
 cither  to  fmv  fori  or  have  fnch  a  Thought.:  So  likewife  Julian  was  fo  en- 
 raged agairiil;  any  that  infinuated  that  he  or  his  Party  denied,  or  e- 
 ver  meant  to  deny  it-,  that  he  flicks  not  to  Anathematize  all  that 
 deny  it:  for  fo  are  liis__Words  (84),  We  are  fo  f.rr  from  denying  it  to 
 he  proftabic  to  all  jiges^  that  we  allot  an  eternal  Anathema  to  thofe  that 
 fay  it  is  not  neceffary  even  for  Infants. 
 
 Yet  Marius  Mercator  would  needs  have  it,  that  their  inward  Senfe 
 
 was  againft  it:  only  to  keep  up  their  Credit  with  Chriflians  they  in 
 
 Words  and  Declarations  ov/n'd  it.    This  he  goes  about  to  prove  by 
 
 Gcnfequences  from  their  other  Dodrins  (85J,  and  then  fays,  So  that 
 
 *tis  plain  yon  mufl  think  that  they  need  not  be  baptiz,ed  :  only  you  impofe 
 
 upon   us  in  your  Words,  but  in  your  Heart  you  hold  the  Impiety  of  Jews 
 
 md  Heathens.    This  was  hard,  when  they  made  fuch  Proteftations  to 
 
 the  contrary.    He  had   no  other   Reafon,   than  that  it    would   beft 
 
 liave  fitted  with  their  other  Dodrins.     But  Mercator   wrote  his  Trad 
 
 10  Years  after  this  of  Julian  3  fo  that  it  could  not  be  him  thatj^- 
 
 Man  meant. 
 
 ^31.         §.  39.  Theodorus^  who  was  at  this  Time  Bifhop    of  Mopfuefiia   in 
 
 Cilicia^  was  in  this  Queltion   of  the  IMind   of  the  Wcflern   Pelagians. 
 
 And  Julian^  when  he  was  deprived,  retir'd  to  him.     Some  will  have 
 
 it,  that  he  vv^as   elder  in  this  Sentiment  than    Pclagius  himfelf.    It 
 
 292.    .might  be  fo,  for  he  was  Bifhop  from  the  Year  392  to  428.    How- 
 
 5-28«     ever  that  be,  he  feems  to  have  concealed  this,  as  well  as  feme  other 
 
 Heterodox  Tenets  he  had,  all  his  Life-Time :    tbey  were  difcover'd 
 
 afterv/ard  by  fome  Writings  he  left.    He  had  fuch  lingular  Opinions, 
 
 .efpecially  about  the  Authority  of  fome  Books  of  Scripture  j  that  he 
 
 was. 
 
 (83)  Serm,  10.  de  verbis  Apoftoli.    (^84)  Apud  Auguftinum.  Opcris  iinperfedii^ 
 iiki.c.  51.    (85}  SubnT.adonuin  ia  fcripta  Julian,  c.  8. 
 
Cfiap.  XIX.  TheoJorus  a^^n-rfi  St.  AuHin.  22 c- 
 
 was,  after  his  Death,  Condemn'd  in  fome  General  Councils  for  5  He^   Year  .if 
 retic  in  greater  Points  than  this.     This  Condemnation  of  him  fhews  terthekr 
 the  W^aknefs  of  the  Argument  of  a  Modern  Writer  (85)  who  would  Po^Jes 
 prove  that  the  Canon  of  Scripture  was  not  fettled  in  the  Church  at  '^-'• 
 this  Time,  becaufe  lie  'rejeded  Tome  Books  of  it.     He  fhows  that  he  ^^^^^ 
 did  that,  forgetting  to  tell  m  that   lie  was  therefore  condemn'^  as 
 a  Heretic. 
 
 As  for  the  Book  he  wrote  on  "the  Pelagiati  Side  •,  there  is  a  parti- 
 CAilar  Reafon  to  conclude  that  it  did  not  ^come  abroad  in  the  World 
 till  after  St.  Hierom  and  St.  ^////V;  were  dead:  becaufe  they  never 
 ^take  any  notice  of  it,  tho'  it  be  ainf  d  chiefly  againft  them  two  with- 
 out mentioning  their  Kairxs. 
 
 This  Sook  is   not  now  extant:  but  an  Abllrad  of  it  is  given  by     ^cg 
 Photlus  (87).    If  it  be  lawful  to  take  a   Qiiotation    at  fccond   hand  * 
 
 from  any  Author,  later  than  our  Period  ^  it  is  from  Fhottus :  he  was 
 Patriarch  of  Co^ifianthwple,  yinno  858,  and  the  Collections  of  fo  Learn- 
 Ci\  and  Judicious  a  Man  ar-c  \  alu^  ahnoft  as  much  its  if  we  had  the 
 Originals. 
 
 The  Title  of  the  Book  was,  Agawfl  them  that  fay  A  fen  Jin  by  Na- 
 ture^ and  not  by  WilL  There  are  particular  Rtfiedions  plain  enough 
 upon  the  two  Fathers  I  mentioned.  But  one  of  the  Opinions  he- 
 there  afcribes  to  his  Adverfaries  as  an  abfurd  one,  is,  That  Infants-^ 
 even  when  they  are  new-born^  are  not  without  Sln^  hecaitfe  our  Nature  bci;;r 
 by  Adam'j  Fall  become  finful,  that  fin  fid  Nature  is  derivd  to  all  his  Po- 
 fhrity.  And  one  of  the  Arguments  he  makes  tliem  ufe  to  prove  it, 
 is  this.  For  what  Reafon  are  the  holy  Afyjhrics  given  to  Infants  ?  Why 
 are  they  accounted  worthy  of  Baptifm  £cr,  proper  to  be  baptiz.''d'l  but  be- 
 c^iufe  they  are  fidl  of  Sin  ^  Sin  being  implanted  i-n  their  Nature?  For  it  is 
 frr  Forgivenefs  that  thefe  Thi?2gs  are  done  to  them. 
 
 The  Anfwer  that  he  gives,  is,  as  Photim  oblerves,  the  oddelt  that 
 ever  was  given.  He  does  not  deny  that  they  are  baptized  for  For- 
 g/'venefs.  But  he  fays  there  is  one  fort  of  Forgivenefs  which  is  for 
 Sins  pafl:^  and  another  to  procure  a  State  for  us  in  which  we  Jhall 
 no  more  Sin.  And  that  is  given,  partly  in  this  Life,  and  yerfcBly 
 (as  Photiiis  rccit-es  his  W^ords)  in  that  Refiattration  which  is  to  be  after 
 tbe^Refitrreflion  -^  for  the  obtaining  of  which  both  nv,  and  alfo  new-born 
 Infants  are  baptiz.ed.  He  gave  himfclf  a  gr<?at  Latitude  In  the  Ufc. 
 of  Words,  to  call  that  Forgivenefs. 
 
 \  mention  this  Man,  only  to  fliew  that  he,  as  well  as  the  Pel.igians 
 of  the  Wef^,  took  it  for  granted  that  Infants  ar-e  to  be  baptis'd,'^tho' 
 he  tiiought  they  have  no  Sin.  And  even  as  for  that  Opinion  aga-jnll 
 Original  Sin,  (whatever  he  thought  or  kept  in  Wtiting  by  himj  he 
 found  it  ncGcllary  for  him  to   join  with  the  Keighbouring  -Bi/hops, 
 
 G  g  {  ill 
 
 iU)  Mv.B^'n^iie.    (SyJ  Bibl.  Cod,  177.  ""*"" 
 
12.6  Semipefagians  W  PrxdeQlnarians.       Chap.  XIX. 
 
 Year af- in  a  Synod  held  there,  to  Condemn  Jnlir.n  and  his  Opinions-,  as  we 
 ♦erthe  A-  underftand  by  Af creator  fSS^). 
 
 .pf^'^l^s  g,  ^o.  After^this  Time,  the  Pelagian  Opinions  being  fo  imiverfal- 
 
 •^^^^I;^^^  ly  Condenm"^,  none  but  fome  very  few  and  very  defperate  Perfons  did 
 '  venture  to  declare  for  thern,  or  againft  Original  Sin.     But  a  confider- 
 
 able  Kumber  did  flill  oppofe  another  Opinion  that  "St.  ^nflin  held  a- 
 bout  particular  Prxdeftination.  Thefc  were  called  by  their  Adver- 
 faries  Semifeiagians^  tho'  they  exprefly  renounced  Felagins  as  a  Here- 
 tic. And  they  caVrd  their  Adverfaries  Pr'^deftlnanans,.  But  as  to  the 
 Matter  we  are  treating  of  they  all  agreed,  That  there  is  Original  Sin 
 in  Infants:  That  all  baptiz'd  Infants  dying  in  Infancy  are  fav*d:  and, 
 that  no  Infant  dying  without  Baptifm  goes  to  Heaven. 
 
 The  Difference  between  them,  as  to  the  Cafe  of  Infants  that  die 
 In  Infancy  was  this  •,  St.  Aufrm  and  his  Followers  held  that  God,  by 
 his  mere  gratuitous  Pleafure,  does  ordain  that  fuch  or  fuch  Infants 
 ihall  come  to  have  Baptifm,  and  fo  be  faved,  and  others  fhall  mifs  of 
 it  ^  without  any  Regard  had  to  the  Qiialihcations,  which  they  would 
 have  had  if  they  had  lived. 
 
 But  the  Scmifclagians  (fo  called)  faid,  that  fuch  Infants  as  God  fore- 
 faw  would  have  been  faithful  Chriftians  if  they  had  liv'd,  thofe  he 
 "by  his  Providence  procuf'd  to  be  baptiz'd  •,  and  fuffer'd  others  to  mil^ 
 of  it.  / 
 
 So  both  agreed  that  fn  both  Cafes  Salvation  attends  Baptifm. 
 
 344.         This  appears  at  larg6    in   the  Works  of  Proffer^  Ftdgentiti.:^  Ca(fian 
 
 407.     and  others  of  each  Party  y  and  in  the  latter  Works  of  bt.  JuJ^i-a  him- 
 
 ^324.     felf:  wherein   he  labors  to  expofe  his  Adverfaries  Opinion  as  abfurd  v 
 
 iince  God,  who  in  Scripture  is  laid  to  judge  every  one  according  to 
 
 what  they  have  do'ne^  is  brought  in  by  theCe  Men  as  judging  Infants  by 
 
 ■what  they  did  not  do,  but  would  have  done,  if  they  had  lived.   And 
 
 they  anfwer'd,  that  this  is  more  reafonable  than  to  judge  without  any 
 
 ■  Confidei'ation  at  all. 
 
 He  objeds,  that  according  to  their  Hypothefis  it  is  to  little  Purpofc 
 ■which  is  faid  in  the  Booh  of  Wifdom  (^9)-,  of  one  that  dies  young, 
 He  rvas  taker?  avpay^  lefi  Wickedf^eCs  Jljould  alter  his  Vriderlianding^  &c., 
 if  God  will  judge  him  according  to  what  h^  would  have  done.  To 
 which  they  anfwer  :  that  that  is  not  Canonical  Scripture  :  and  he  do^s 
 not  go  about  to  maintain  that  it  is. 
 
 1  Ihall  have  Cccafion  to  produce  fome  of  their  Sayings  hereafter  (90)^ 
 ("where  I  give   fome  Acconnt  of  the  Opinion  of  the  Ancient^,  con- 
 cerning the  future  State  of  Infants  dying  unbaptiz'd^  and  therefore 
 omit  them  here. 
 523.         In  this  Difpute  the  Popes  and  Clergy  of  i?w?e  were  generally  zealous 
 332.     for  the  Pradefiinar  I  an  Sidc^  as,  Celefiin^  Sixttis^.Leo^  Hormifdas^  fire.  The 
 340.     Other  Side  found  mofl  Abetters  in  France^  efpecially  about  Marfeilles. 
 414.  C  H  A  P. 
 
 (88)  Pi^fac,  in  Symbolun)  Theodori.  (89)  CH.  IV.  v..i  i.  (90)  I'r,  2.  CH.  VI.  5.  4, 
 
Cliap.  XX.    Vlnzontlus  fmJer/akes  to  fohe^t.  Audln^^  Doult,  217 
 
 C  H  A  P.    XX. 
 
 Onptdiwu  out  of  St,  Audin  and  Vincencius  Viclor.      teTtheA- 
 
 poilles 
 
 THERE  were  no  need  of  quoting  any  more  out  of  St.  Aufim^'^[^^,y^^ 
 either  of  tlie  Dodrin  that  he  held,  or  of  the  Teftimony  that  he 
 gives  of  the  Churches  Practice  in  his  Time  or  before  ^  were  it  not  that 
 this  Fincemim^  faying  fome  new  Things  about  the  Cafe  of  Infants  that 
 v'had  never  been  faid  before,  gave  Occalion  to  St.  Aufiin  alfo,  who 
 nnfwer'd  him,  to  infilt  on  foaie  new  Proofs  and  Defences  of  the  Ca- 
 tholic Doctrin. 
 
 '  Fincentius  fecms  to  have  been  fo  inconfiderable  a  Perfon,  that  his 
 Name  would  not  have  been  remembred  to  the  next  Generation,  it 
 "he  had  not  venturVl  to  write  againlt  St.  Auflin  \  which  now  by  the 
 Books  which  that  Father  vouchfafed  to  write  in  Anfwer  to  "him, 
 which  are  four  Books,  intitl'd,  Of  the  Soul  and  its  Origin^  is  likely  to 
 1be  fpoken  of  as  long  as  the  World  lafts. 
 
 He  was  a  young  Layman,  remarkable  for  two  Things,  Malapert- 
 nefs  in  judging  and  determining  of  Controverlial  Points  ^  and  a  cer- 
 tain Bom  baft  m  his  Style,  w^hich  St.  Anftin  (i),  out  of  his  wonted 
 Civility  and  Condefcenlion,  allows  to  be  Eloquent  ;,  and  would  make 
 iiim  believe,  he  might,  if  he  would  ule  his  Parts  well,  do  God  much 
 Service. 
 
 He  was  lately  come  off  from  the  Schifm  of  the  Domtifis,  which 
 ibout  this  Time  moulder'd  away  -^  but  being  of  a  reftlefs  Head,  ' 
 i:ould  fcarce  keep  clear  of  the  Herefie  of  the  Pelagians ^  which  had 
 been  (at  the  Time  when  St.  Aitfiin  wrote  his  firft  Book  againft  him) 
 newly  CondemnM.  For  fo  are  St.  Aiifiin\  Words  fij,  Jitxta  Fclagi^ 
 anam  hirefin^  ^lim  damnabilem^  nufcrrimeqne  damnatam.  '  According  to 
 '  the  PcUgian  Herelie,  which  always  deferv'd  Condemnation,  and  is 
 '  juft  now  Condcmn'd. 
 
 I  take  Notice  of  this  iaft  Circumftance,  to  fet  the  Time  of  this 
 Difpute  right:  for  inafmuch  as  the  Year  418  was  fas  Bilhop  Vjher 
 expreires  it)  the  fatal  Year  for  the  Pelagian  Herelie  ffor  it  was  in 
 that  Year  that  the  Canons  of  the  forementioncd  gveat  Council  of  C-jr- 
 r^^^f- were  publiflVd  on  May  the  firft.  And  the  Imperial  Edid:  on 
 April  50.  And  Pope  Zofimus\  Circular  Letter  a  little  after  j  this  ojg; 
 Book  of  St.  y^/i/?Vs  muft  probably  have  been  v;ritten  the  latter  End  ^^^ 
 of  that  Year,  or  the  Beginning  of  the  next. 
 
 G  g  2  "I  fnall 
 
 (1)  Lib.  I,  de  amma  &c  c)iis  origine,  c*2,  3,    (ij  Ibid.  c.  19, 
 
z.2.2  Vincentius^  Jnfwer  Ciiap.  XX. 
 
 Year  at*  I  fhall  by  and  hy  make  fome  ufe  of  this  Obfervation  about  the 
 terthe  A-  Year,  in  explaining  a  PafTage  which  will  give  fome  Light  to  this  Ob-^ 
 j^ofties      fervation,  and  receive  fome- from  it.. 
 
 ^•^  §.  2.  f^lnce77tiHs  wrote  two  Books,  chiefly  againfl:  that  Opinion  (^to- 
 
 ><V?^  which  St.-  Jiifttn  inclined^  tbat  the.  Soul  is  by  Propagation.  He -own- 
 ed fs )  Original  Siii,  which  was  the  mofl  material  Point  in  which 
 he  differed  from  the  Pelagians.  The  Soul,  he  fiid,  is  a  corporeal  Sub- 
 itance  (4J-,  and  ^o  is  the  Spirit  f  which  he  took  to  be  diiTerent  from 
 the  Soul).:  On  which  St.  Aufiw.  obfervcs,  tbat  according  to  him  a 
 Man  confifts  of  three  Bodies.  But  he  granted  that  God  is  of  an  iitr 
 corporeal  Nature  :  on  which  St.  Aujlin  fays  f 5J,  lam  gUd  that  in  that 
 Point  however  he  keeps  free  from  the>  Dotages  of  Tertullian.  It  is-  to  be 
 noted  that  Tertullian  tuid,  that.  God  alfo  is  a  Body,  or  clfe  he  would 
 be  nothing  at  all. 
 
 When  lie  came  to  fpeak  of  that' Qiieftion,  whether  the  Soul'  be  pro- 
 pagated from  the  Parent  to  the  Child,  or  be  by  immediate  Creation^; 
 he  determin'd,  that  it  is  immediately  Created  :  and  withal,  exprefs'd 
 a  great'  Contempt  of  the  Dulnefs  andTgnorancc  of  thofe  that  did  a£^ 
 all  doubt  or  demurr  on  that  Qjiafbion.  And  he  reflefted  on  iSt.  ^/(/?/>/ 
 particularly'and  by  Kame,  as  one  that  had  confefs'd  his  Inability  to 
 xefolve  it,  becaufe  of  that  Ob)edion  ^  How  it  could  conlifr  with  God's 
 Juftice  to  put  a  Soul  that  is  not  derived  from  Adam^  but  is  created 
 pure,  into  the  Body  of  an  Infant,,  wliere  it  immediately  contracls 
 Guilt  and  Defilement. 
 
 V/e  f^w  before  (6)  how  much  St^  Auflin  wzhs  pu2:z:Ied  with  this  Ob- 
 jeftion  ^  and  how  St.  Hierom  being  defirM  by  him,  had  refus'd  to  med- 
 dle with  the  Solution  of  it.  But  now  here  n?jaentit(s  undertakes  ca- 
 !Gly  to  anfwer  it.  But  St.  Aftftin  (hews  that  unlefs  he  cou-ld  have 
 "brought  a  more  skilful  Anfwer,  he  were  better  have  demurred  too  ; 
 aind  were  better  have  confefs''d  his  Ignorance,  than  hetray''d.  his  Folly* 
 The  Anfwer  he  had  given  was  this, 
 
 I.  Firft,  in  refpedt  to  fuch  Infants  as  do  by  God'«  Providence  com^ 
 to  have  Baptifm  ^  that  (~i)  they  being  by  God^sPrefcience  pr^defiinated  to 
 (eternal  Life^  it  docs  ^em  no  Hurt  to  continrte  a  little  whiU  under  the  Guilt 
 of  another'' s  Sin*  That  vj/  the  Soul  contraFtt  a  Difeafe  by  finful  FIcJIj,  jo 
 SanBification  {vii,-  that  of  BaptifmJ  is  likewife  convey  d  to  it  by  Means 
 of  the  Flefij  •,  fo  that  as  by  it  the  Soul  lojh  its  Merits  Cot,  Intjocence]  by  it  al* 
 fo  it  recovers  its  Staf^  (9)  For  (Ijall  we  think  that  becaufe  it- is  the  Body 
 that  is  waped  m  Baptifm^  that  '[_Bcntfit'2  which  is  believed- to  be  given  by 
 Baptijm^  IS  not  conveyed  to  the.  Soul  or  Spirit  ?  Fitly  therefore-  it  does  by  the 
 Flcfh  recover  its  former  Difpo/ition  which  by  the  Flefli  it  had  feemed  for  a 
 while  to  have  loft  :'^  that  it  may  .begin  to  he  regenerated  .by  that  by  i^hich  it  had 
 been  defiled  •  So  (^)  that,  tho^  the  Soulj  which  could  have  no  Sin  of  its  own, 
 
 did 
 
 (3}  Ibid.c.  9.        (4}  Ibid.  c.  5.        (.5)  Lib.i.c.  5.      (6)  CH,  X'ASea-.  6.Si7» 
 (7)  Apud  Aiiguftin.lib.  i.  de.  Anima 5<  ejusorigin.  c.  8.    (3;  Lib.  3.  c.  7.    (9)  lb. c.  3, 
 
C/iap.   XX.'  ancernitt^  Infants  lapilieJ,.  2291 
 
 did  deferve  for,  had  the  Fate]  to  be  made  fm fid -^  yet  it  did  not  cominue  Year  af- 
 hi  a  State  of  Sin^  &c.  ter  the  A-- 
 
 Agaiaft  this  Anfwer  St.  ylnfiin  objeft?;,  that  if  we  examin  it  ftri(fl-Poft^" 
 fy,  it  makes  God  firll  do  an  ill  Thing  in  bringing  an  innocent  Soul^|^,^V„^^, 
 into  a  finful  Condition  •,  and  then  make  Amends  for  it  a  little  after 
 by  the  Grace  of  Baptifm.     A'vertat  ficj  antem  Dens,  &'  omm?io  abjity.. 
 Ht   dicamus  qucindo  lavacro  rcgerferationis   Dens  mimdat  anirnas  parv/dorum^ 
 tunc  eitm  maU  fna,  csrri^ere^  &"G.     '•'  But  God  forbid,  and  fir  bt  it  from 
 '  us  that  we  (houid  fay,  that  God,    when   he  cleanfes   the  Souls  of 
 '•  Infants  by  the  wafhing  of  Regeneration,  does  then  make  Amends 
 *'  for  his  own  Faults,  &c.  However,  he  fays  this  is  fometbing  •,  and 
 may,  after  a  Fafhion,  ferve  for   fuch  Infants  as  do  come  to  be  Ba- 
 ptized.    Be  his  (11)  €jHidem  farvulis  invenit  qHalitercuntjue-  quod  dicer et^ 
 &c.    *■  He  has  found  fomething  to  anfwer  after  a  Fafhion  for  fuch 
 'Infants. 
 
 But  the  chief  Dilnculty  is  about  thofe  that  mifs  of  Baptifm  j  of 
 whom  we  are  to  fee  in  the  next  place  what  f^incentlas  faid. 
 
 2.  In  reference  to  fuch  as  are  never  baptized,  he,  in  his  firft  Book 
 Cfor  he  wrote  two,  as  I  faid  J  deterniin'd  thus  (\x),  Habendam  did- 
 THUS  de  infantihus  ifiinfmodi   rationem,  cjui  fradefiinati  haptifmo  vita  prtH' 
 
 fentis,  ant£qiiam  renafcantur  in  Chrifio,  pr^venittntur  occiduoy  &c. Anfim 
 
 dicere  ifios  psrvenire-  pojfe  ad  ortginaliiim  indnlgentiam  peccatorum  ;  non 
 tamen  Ht  cdlefie  indncamur  in  regnum.  Siart  Utroni  confejfo  qntdem,  fed 
 non  baptiz.ato^  Dominus  non  ccsi-orum  regnum  trihuit  fed  ^aradifum'  •,  cum 
 Htique  jam  maneret,  &c, 
 
 *•  We  mufl  give  fome  Account' of  thofe  Infants- which  being  deiign-- 
 
 *  ed  to  be  baptiz'd  in  *their  Life-time,  are,  before  they  be  regcne-- 
 '  rated  in  Chrift,  prevented  witli  Death. 1  may  venture  to  fay 
 
 *  tliat  they  may  obtain  Forgivenefs  of  their  Original  Sins  \  and  yet 
 '  not  be  admitted  to  the  Kingdom  of  Heaven.  As  our  Lord  grant- 
 '  ed  to  the  Thief,  that  owned  him  and  was  not  Baptiz'd,  not  the 
 '•Kingdom  of  Heaven  but  Paradife  ^  that  Sentence  being  in  force  ^ 
 '  He  that  is  not  born  again-  of  IVater  and  the  Holy  Spirit,  (hall  not  enter  into 
 *•  the  Kingdom  of  Heaven.  Efpecially  when  our  Lord  fays,  that  his  Fa- 
 '  ther  has  many  Manfions  \  by- which  are  meant' th'e  many  and  different 
 '  Merits  {yr.  Rewards'}  of  thofe  that  fhall  dwell  in  'em.    So  that  there 
 
 *  both  the  unbaptized  may  be  admitted  to  Pardon,  and  the  baptiz'd 
 •^  to  the  Crown  which  is  procur'd  by  the  Grace.,- 
 
 *  For  fuch  Infants  indeed  I  give  my  Opinion,  that  there  be  offev'd 
 *■  for  them  daily  Oblations,  and  continual  ■  Sacrifices  of  iioly  Prieftsj 
 '  This  I  prove  to  be  fitting  to  be  done,  by  the-  Example  of  the 
 ^  (i^)  Maczhabeestlmt  fell  lAXhQ'  IjQ.tX.lt,  &€, 
 
 (10)  L.i.c.  7.    (11)  L;  i.-c»8..    (i.a)iVpu<i- AugVvit.  I.  2.de  Anlma,.&c.c,  9,•,Io,- 
 (l3}  2  Macchab.  12.. 
 
^^Q  Tiis  Anjwer^hc.  "Chap.  XX. 
 
 Yearaf-     Oil  wVicli  DctcrminatiGii  of  his,  St.  Ai>fiin^m  the  next  Words, 
 
 rer  the  A- makes  this  Remark,  Cernis  hominem^  ■^.-'radifnm  atque  manfiones  qu£  funt 
 
 vcftlcs      ^p^ij^   Tatrem^  a    regno  fefarare  ■cMorum  \  ut  etuim  mn  baptiz^atis  abundent 
 
 '^'''  .-^  loca  fanftcrn&  fdicitatis^  &c.     '  You  fee  how  the  Man,  that  he  may 
 
 ^'^'       '  find   Places    of  eternal  Ha]pinefs  for  fach  as  are  not  baptizM,  is 
 
 '  fain  to  feparate  Paradife,  and   the  Mankons  in  God's  Houfe  from 
 
 '  the  Kingdom  of  Heaven. 
 
 And  a  little  after,  How  cm  he  hope  that  he  himfelf  fmil  enter  into  the 
 JCinirdom  of  Heaven^  from  which  Kingdom  he  excludes  the  Houfe  of  the 
 Kifvr  himfelf  to  what  Diftance  he  pleafes  f  And  in  the  third  Book  writ- 
 ten to  Frtfcentiiis  himfelf,  he  obferves  (i4y\  Chrifl  does  not  fay^  as yott 
 cite  his  IVordsj  My  Father  has  many  Manfions :  and  if  he  had  faid  fo^ 
 they  could  not  be  under (locd  to  be  any  where  but  in  his  Father''s  Houfe. 
 But  he  fays  exprefy  ('15;,  in  my  Father's  Houfe  are  many  Manllons. 
 
 And  "having,  a  Irttle  after,  obferv'd  alio  that  our  Lord  does  not 
 fay  (16)^  If  any  one  be  ?iot  born  again  of  Water  arid  the  Spirit ^  he  cannot 
 enter  into  the  Kingdom  of  Heaven.  But.,  he  cannot  enter  into  the  Kingdom 
 of  God.  He  then  concludes,  So  J  f^ppofe  you  may  by  this  time  underfland 
 how  wide  from  Truth  it  is  to  feparate  any  Manfions  in  the  Houfe  of  God 
 from  the  Kingdom  of  God. 
 
 To  the  Inrtance  that  llncentius  gives  of  tsie  Thief  wiio  went  to  Pa- 
 radife, tho'  not  baptized,  as  he  fuppofed  •,  St.  AHjlin  afifwers  (il)-, 
 Ihewing  how  extraordinary  his  Cafe  was.  That  he  owning  Chrift 
 ut  that  Time  w^hen  they  were  putting  both  Chrilt  and  him  to  Death, 
 may  well  go  for  a  Martyr  baptiz'd  in  his  own  Blood  ;  that  St.  Cy- 
 p-iaji  reckons  him  as  fuch  ■,  that  m^oreover  we  arc  not  fure  but  t-hat 
 he  had  been  baptiz'd,  &c.  and  concludes,  Verum  h^c  m  volet  quifcjue 
 /^iccipiat  •,  dum  tamen  de  baptifmo  non  pr^fcribatnr  Salvatoris  precept 0  hujns 
 Jatronis  exemplo  :  Et  non  baptiz.atis  parvttlis  n»mo  promittat  inter  damnatio- 
 pern  rco-nMmque  coelornm  quietis  vel  feiicitatis  cnjiijiibet  atque  ubilibet  quafi 
 medium  locum. 
 
 <•  But  of  thefe  let  every  one  take  which  lie  pleafcs  ^  always  pro- 
 '  vided  that  the  Example  of  this  Thief  be  not  made  ufe  of  for  a 
 ^  Prefcription  againft  our  Savior's  Rule  concerning  Baptifm  :  and 
 '  that  no  Man  do  promife  to  unbaptiz'd  Infants  a  Place  of  Reft  and 
 ^  Happinefs  of  any  fort,  or  any  where,  as  a  kind  of  middle  Place  be- 
 *  tvveen  Condemnation  and  the  Kingdom  of  Heaven. 
 
 §.  3.  But  Fincentim  in  his  fecond  Book  w^ent  farther:  For  there, 
 having  reaifumcd  the  Inftance  of  the  Thief,  and  of  one  Dinocratcs 
 ,  a  Boy  that  died  at  Seven  Years  old  -^  and  a  Sifter  of  his  that  fur- 
 vived  and  fuffer'd  Martyrdom,  named  Perpetua^  had,  while  flie  lay 
 •in  Prifon,  Ti  Dream  or  Vifion ,  wherein  ftie  faw  him  in  a  Place  of 
 Darkncfs  and  Mifcry  j  and  afterward  having  pray'd  for  his  Soul, 
 '([\c  had  another  Vifion  or  Dream,  wherein  fhe  faw  him  in  a  Place  of 
 
 Happinels. 
 
 {1/5}  Capo  I  r.     ({5 ;  John  14,  2.    (16)  John  3.  3,  5.    (17)  Lib.  j.  c.  9. 
 
Chap.XX,  VIncentius  thinks  n^hptnc!  Infants  may  go  to  He^^oeif.        i^i 
 
 Happincfs.    This  was  recorded  in  a  Hiflory  fiSj  that  was  then  2co  Ycaraf 
 Years  old,  and  Js  ftill  cxtantj  he  fays  of  the  Thief,  and  of  this  Dtno-^"'^^-^^^' 
 crates  fwho   he  fiippofes  died   unbaptized,  becaufe  born   of  HeathenP^^''^^ 
 Parents,  as  the  Story  fhcwsj  that  they,  for  all  their  Want  of  Baptifni  ^j^^^/-^^ 
 obtain'd  Paradife :  and  then  adds  (ipj?  Or  if  any  one  do  contend  that    iqo. 
 the  Soul  of  the  Thief ^  oro/Dinocrates  vC'Cre  placed  in  Paradife  only  for  a 
 Time,  and  that  they  (Isall  have  at  the  RefiirreSiion  the  Reward  of  the  King- 
 dom of  Heaven  \  dtW   that  principal  Sentence,  He  that  is  not  born  again. 
 of  Water,  &c.  be   againfi  this  ;  yet  he  Jliall  have  my  willing  Affent,  if  this 
 do   more  fet  forth  the  EffeB  of  the  Divine  Mercy  and  Vrefcicnce,  and  our 
 Love  of  them.    Shewing  hereby  as  St.  Aiiflin  takes  it,  his  Opinion  to 
 be  that  nnbaptiz'd  Infants  alfo  may,  after  fVaying  forae  Time  in  Pa- 
 radife, attain  at  the  Refurreclion  to  the  Kingdom  of  Heaven. 
 
 On  which  St.  Aufi-tn  lays.  Is  it  pofftble  for  any  one  to  jlmv  greater 
 Boldnejs,  Rajljnefs,  Prefnmption  of  Error  in  this  Afatter  ?  He  remembers  onr 
 Lord^s  Sentence,  he  repeats  it,  he  fets  it  down  in  his  Bo<jk  ;  he  fays.  Al- 
 though that  principal  Sentence,  C^c.  be  againft  this :  and  yet  he  dares 
 exalt  the  Neck  {_or,  Pride~]  of  his  own  Opinion  againfl  the  principal  Sentence. 
 ^— —  /  entreat  you^  Brother,  confider,  roho ever  gives  Affent  to  any  thing  a- 
 gainfi  the  Authority  of  the  principal  Sentence,  what  Sentence  he  deftrves  at  the- 
 Hands  of  the  Prince.  And,  at  another  place  (20),  Ton  dont  confider 
 how  much  worfe  yon  hold  in  this  Matter  than  Peiagius.  For  he,  flandmg 
 in  Awe  of  our  Lord^s  Sentence,  by  which  nnbaptiaed  Perfons  ar€  not  per ' 
 mitted  to  enter  the  Kingdom  of  Heaven,  docs  not  dare  fend  Infants  \y'VL . 
 ftnbaptiz^ed  ones']  thither,  thourh  he  think  them  free  from  all  Sin. 
 
 But  St.  Auflin  does  here  fomething  ftretch  Vincentms's  Words:  Foi'r 
 he  docs  not  fpeak  this  exprefly  of  Infants,  but  of  the  Thief  and  Dino  ; 
 er'ates  ;  and   of  them  but  doubtfully. 
 
 As  to  Dinocratcs,  St.  Anftin  anfwers  (21), 
 
 1.  That  the  Book  that  tells  this  Story,  is  no  Canonical  Book. 
 
 2.  That  Perpetna,  or  whofoever  v/rotc  it,  docs  not  fay  that  he  died 
 TTnbaptized.  For  that  being  {^itn  Years  old,  he  might  have  been 
 haptiz'd  by  the  Procurement  of  fome  Body  elfc,  or  by  his  owu. 
 Choice,  tho'  his  Father  were  a  Heathen. 
 
 And  he  might  have  anfwer'd  farther  (as  Bifhop  Ff/7  does  (22 j  to 
 fome  Papifis  that  build  the  Belief  of  Purgatory,  and  the  Duty  of ' 
 Praying  Souls  cut  of  it  on  this  Storyj  that  here  is  no  other  Evidence 
 of  Dinocrctes  being  remov'd  from  Torment  to  Happinefs,  than  a  Dream 
 of  Perpetna,  who,  as  the  Bifhop  fnevv-s  by  fome  Circumltances,  was  pro- 
 bably a  Montanifi',  and  they  were  a  S'ed  that  attributed'  more  to  their 
 Dreams  and  Revelations  than  to  the  Scripture.  Kor  does  any  Au- 
 thor 
 
 (iS)  PaflTio  Sandta:  Perpetuar  &  Felicirar'i-.     ('.9)  Apud  ArpufV.  Hb.  2.  de  Aimr'a- 
 &c.  c.  \z.     (20)  L-  3.  c.  I  3.    {11).  L.  I.  c.  ic.      ill)  >Nk)ds  in  PAiTioneinPerpsaiac,. 
 &c.  Edir.O::on.  1680, 
 
^^^  TIncentius  <^/^  not  ^^ny  Tnfant  Bdpt'jfm.   'Chap.  XX. 
 
 Ycaraf-thor  beforjC  Vwc&ntiits  quote  this  Book  but  Tenidlian^  who  was  himfetf 
 •teriheA-  a  Montantfi' 
 
 St.  AujHn  ftiews  alfo  that  Vincemim  is  the  firft  tliat  ever  advisM  the 
 Prayers  of  the  Church  to  be  us*d  for  any  that  had  died  unbaptized, 
 or  for  any  but  Church-Members.  They  had  then,  and  fo  they  had 
 in  TertuHims  (i^)  and  Cyprians  Time,  a  Cuftom  of  Commemorating 
 at  the  receiving  of  the  Eucharift,  the  Names  of  the  Faithful  deceafed, 
 and  of  making  fome  general  Prayers  for  them,  fuch  as  God  reft  their 
 Sods,  and  grant ''em  a  happy  Re  fur  re  fi  ion.:  but  nothing  like  thofe  Prayers 
 which  thePapilts  make  for  Souls  fuppofed  to  be  in  Purgatory,  nor 
 did  they  ufe  'em  for  any  but  Baptized  and  Faithful  Chriftians.  There- 
 fore whereas  ■/''///rf;7f//^  advifes  thefe  Prayers  to  be  us'd  as  an  after  Re- 
 rnedy  for  fuch  \nfants  as  had  died  without  being  Partakers  of  Ba- 
 ptifm  •,  St.  ylitsfin  on  this  Account  fays  (24),  Do  not  believe ^  nor  f^y^ 
 ?ior  teach,  that  the  Sacrifice  ef  Chriftians  is  to  he  offer'' d  for  fuch  as  die  itn- 
 baptiz,ed,  if  yon  voill  be  a  Catholic.  For  neither  do  yon  ftiew  that  that  Slti^i- 
 ficc  of  the  Jems  which  you  mention  out  vf  the  Booh  of  the  Macchabees  iW 
 <>ffsrd  for  fuch  as  died  uncircumcifed.  In  which  your  Oftmon  fo  nexo^  and 
 lit  up  againft  the  Authority  of  the  whole  Church,  &::.  ^  \ 
 
 §.  ^.fl  have  recited  thefe  Paflages  the  larger,  and  in  Fincentius\ 
 own  Words,   becaufe  there  has   been  lately  a  hot  Difpute  betwee4 
 Colonel   Danvcrs  an  Antlpasdobaptilt,  on  one  Side  •,  and  Mr.  Baxter 
 a-nd  Mr.  Wills  on  the  other  •,    whether  tliis  Vincentnu  denied  Infant 
 Baptifm.     You  may  judge  .by  what  I    have  rehearfedof  rincemius^ 
 own  Words,  that  the  Colonel  undertook  a  hard  Task.     Yet  he  main- 
 tain'd  his  Poll  a  great  while,  referring  th<;  Reader  for  Proof  to  ^w 
 .,,0    ftin  and  Tho.  Waldenfts,  which  latter  lived  but  about  30c  Years  ago. 
 '■""^         But   his  Antagonifts  fearching  and  reciting  the  Places  to  which   he 
 •had  referr'd,  made  it  plain,  "that   neitlier  of  'em  had  faid  any  other 
 Thing  oi  l^incrntius''s  Opinions  than  what  is  to  the  fame  Pnrpofe  with 
 that  which  I  have  licre  recited  from  himfelf.    This  had  been  enough 
 to  damp  the  Courage  of  an  ordinary  Man.     But  he  being  thus  Home- 
 charged,  and  not  ufed  to  yield,  faid  at  laft  (25;,  He  denied  it.,  as  the 
 Denial  of  Infant  Baptifm  went  in  thofe  Days.,  viz.  that  Children  might   be 
 Uvcd  without  it.    The  SeiiCc  of  which  Words,  if  they  have  any,  is 
 this  ^  That  no  Body  in  thofe  Days  d-enied  Infant  Baptifm  any  other- 
 wife  than  T^y  faying  that  Children  might  be  fav'd  without  it.     Which 
 is  to  yield  the  whole  Matter  in  Difpute  about  the  Pradice  of  thofe 
 Times,  for  fear  of  fecming  to  yield  in  one  Particular. 
 
 The  Truth  of  the  Matter  is ;  that  if  we  except  Tertullian  fwhofe 
 Words  I  Ihew.ed  before  to  be  ambiguous  and  inconfiftent  j  this  yincen- 
 :tius  is  the  firft  Man  upon  Record  fhat  ever  faid  that  Children  might 
 be  faved  without  Baptifm  •,  if  by  being  faved  we  mean  going  to  Hea- 
 ven : 
 
 (23)  Termll.  de  Monogam.  pro auiir.^  ejue  orat,  &  refrigerium,  Sec,  C24)  L.  3-  c  12, 
 (a5J  Second  Reply  p.  37. 
 
Chap.  XX.  Cou»c}/ of  CzrtlugQ,  Anno  ^ I g]  *5j 
 
 vcn  :  for  that   many   before  him  thought  they  would   be  in  a  State    Ycaraf- 
 wihout  Puniihment,  I  have  fliewed  before.  tercheA- 
 
 ^.   5.  FincentiHs  d.ots  not  fpeak  pofitively  neither^  and  that  which  P°^^" 
 he  did  fay,  he,  fometime  after  he  had  received   thcfe  Books  of  St.  r^r^, 
 iAnstin  wrote  againft  him,  recanted.     This  St.  AHiiin  lets  us  know  ^^*^ 
 in    the   Review  of  his  own   Works,    written   feven    Years   after  this 
 Time  (26).     For  there  fpeaking  of  thcfe  Books  which  he  had  wrote 
 i\\  anfwcr  to   Vjnccntim^  he  adds,  Which    Toimg    Adan    I    treated    rvith 
 (ill  the  Mildnefs  pofible^  as  one  that  wa^  not   haftily  to  be  detefted  ^  but  to 
 be  as  yet   infirnfled  •,    and  I  received   from  him  Writino-s  in  an  fiver  ^  con- 
 taining his  Recantation. 
 
 §.  6.  Here  is  a  proper  Place  to  fay  fomething  of  that  Claiife, 
 which  I  faid  even  now  (27)  is  found  in  fome  Copies  of  the  Canons 
 of  the  Council  oi  Carthage^  Anno  418.  annexed  as  a  Part  of  the  fecond 
 Canon.     It  is  this, 
 
 Item    placnity  ut  fi  quis    dicit    idea    dixijfe  Dommum^  In   domo  Patris 
 mei  manfiones  mult^e   funt,    m  intelUgatur.,  quia    in    reo-no  ccelomm  erit 
 aliqiiis    ?nediHs.y  aut    hUhs  aiicubi  locus    iibi    beatc   vivant   varvuli.  qui    fine 
 ■baptifmo  ex  hac  vita  migrarimt  ^  fine  quo  in  regno  \_  I.  regnum  ]  coelorum 
 quod  efl  vita  sterna^  intrare  -non  pojfirnty  Anathema  ft. 
 
 '  Alfo  it  has  feemed  Good  to  us,  that  if  any  one  affirm  that  our 
 '  Lord  did  therefore  fay.  In  my  Father's  Hoitfe  are  many  Manfions.i, 
 '  that  it  Ihould  be  meant,  that  there  will  be  in  the  Kiiigdom  of 
 *  Heaven  any  middle  Place,  or  any  Place  any  where,  in  which  In- 
 '  fants  may  live  in  BlelTednefs  that  have  died  without  Baptifm  ^ 
 *•  without  which  they  cannot  enter  into  the  Kingdom  of  Heaven, 
 f  (which  is  all  one  as  eternal  Life;  he  Ihould  be  Anathema. 
 
 Molt  part  of  the  Copies  have  not,  as  I  faid  before,  this  Claufe» 
 But  it  is  found  in  feveral.  Mr.  dit  Pin  mentions  an  old  MS.  that 
 Jias  it  ^  and  fays  that  Photius  cites  it  -^  and  that  the  Codex  pub- 
 lifli'd  by  Oiiefiellus  has  it  in.  Cardinal  Norris  quotes  it,  but  thinks  it 
 fpurious.  And  thofe  Antip^dobaptifts  that  examin'-d  Wills-:,  Appeal 
 againft  Danvers.,  fay  that  they  find  it  in  the  Collegia  Rcgia.  Tom.  4. 
 fag.  559.  The  Critics  have  not,  as  I  know  of,  given  any  Account 
 oi  this  Difference  in  the  Copies  ^  of  which  I  will  here  give  my  Con- 
 jcclure. 
 
 I  believe  the  Canon,  as  it  was  firft  Enaded  and  PublifhM  (which 
 was  as  I  Ihcwed  before  in  the  Council  in  May  418;  had  not  this 
 Claufe.  But  F.  Gamer  (28>and  Bifhop  Vfur  before  him  (29),  have 
 plainly  fliewn  that  there  was  in  Jmie  the  next  Year,  viz..  449,  ano- 
 ther Council  of  the  Bifhops  of  all  the  Provinces  of  Africa^  in  whicJi 
 the  Canons  of  the  former  Council  were  read  over  and  confirmed  ",  and  al- 
 fo  (  as  Bifliop  Vfjcr  has  it )  Some  pecnliar   Matter  againji  the  Pelasriaii 
 
 H  h  rZ:cts 
 
 (26)  Retrad-ac.  1.  2.  c.  56.    (27)  CHf.  XIX.  §.  37.     (28)  Didcrc.  d-  Synodis  in 
 causa  Pelagiar.a.    (29)  Ecclef.  Brit.  Antiqu.  c.  10.  prope  finei«. 
 
1^4  C<7««r// <?/ Carthage,  Anno  419.  Chap.  XX. 
 
 Year  af-  Tenets  enaFhed.     He  does  not  give  any  Guefs  what  that  peculiar  Mat- 
 ter the  A-  ter  fhould  be:  But  he  proves  that  there  was  feme  fuch  Thing,  part- 
 poftles      jy  from  Proffer^  and  partly  from  this   following  PaHage  of  St.  j4h- 
 ^^^'-.^  ^in  in  his    Letter  to  Valentinns  (30 j,  What  was  written  to  Pope   Zofi- 
 ^^^**''^  mus  from  the  African  Council  •,  and  his  Letter  to  the  Bijlwps   of  all  the 
 World  J  and  what  we  did  in  the  following  plenary  Council  of  all  Africa,  e- 
 nail  in  fwrt  agarnfl  that  Error.     That  plenary  Council  which  he  calls 
 the  following  one^  and  places  after  Zofimus'*^  Letter,  muft  have  been  in 
 419.  fince  I  fhewed  before  that  that  Letter  was  after  the  Council  in 
 418. 
 
 I  alfo  fhewed  before,  at  §.  i.  that  tliis  new  Fanfie  of  Fince??tiHs 
 was  publifh'd  and  canvafs'd  in  the  Time  that  palled  between  thofe 
 two  Councils,  viz,,  in  the  latter  End  of  the  Year  418.  or  in  the 
 Beginning  of  the  Year  41 9.  And  it  was  publifh'd  in  Mauritania  Gc- 
 farienfis.,  one  6f  the  African  Provinces :  For  there  Vincentim  livM,  as 
 St.  Auhin  tells  us  (3iJ.  And  it  had  fome  Followers  •,  for  he  fpeaks 
 of  one  Peter  a  Presbyter  that  among  others  embraced  it. 
 
 1  believe  then  that  the  Canon  of  418.  had  only  fo  much  as  is  in 
 the  ordinary  Copies;,  but  that  the  Bilhops  meeting  in  419,  and  un- 
 derftanding  that  this  Opinion  had  been,  fince  their  laft  Meeting, 
 vented  in  one  of  their  iProvinces,  to  fupport  by  a  new  Salvo  the  Pe-- 
 lagian  Hypothefis  *,  they  then  added  to  the  fecond  Canon,  v/hich  fpoke 
 of  the  Cafe  of  Infants-,  this  Claufe. 
 
 My  chief  Reafon  is  •,  becaufe  this  Addition  recites  the  very  Words- 
 of  Vincentins^  and  does  condemn 'em  in  almoft  the  fame  Words  which 
 St.  Anflin  had  us'd  in  the  Confutation  of  'em:  as  will  appear  to  any 
 one  that  will  turn  back  to  §.  2,  3.  And  the  Fanfie  was  fo  new  and 
 uncouth,  that  no  Council  could  have  thought  of  it,  but  on  fuch  a 
 particular  Occalion. 
 
 And  I  believe  the  Reafon  why  moft  Copies  of  that  Council  do 
 now  want  this  Claufe,  is, 
 
 1.  Becaufe  the  Canon  having  been  lirft  publilh'd  without  it,  many 
 Copies  went  abroad  before  that  Appendix  was  added.    And, 
 
 2.  Becaufe  the  modern  Church  of  Rome  has  fet  up  an  Hypothefis 
 fo  like,  this  of  Tin  cent  i  its  ^  and  their  limbus  infantum  does  fo  nearly  r«- 
 femble  his  feigned  Paradife^  being  as  that  was,  a  kind  of  middle  Place  ^ 
 that  thofe  of  that  Church  who  had  the  tranfcribing  of  Copies,  did 
 not  like  well  of  an  Anathema  denounc'd  againit  fuch  an  Opinion. 
 
 (30)  Epift.  47.    (3  0  Recradac.  1.  2.  c.  56. 
 
 €  H  A  Po 
 
Chap.  XXr.       Tlie  SeSl arks  owned  Infant  E:iptifm,  ij^^ 
 
 CHAP.      XXr.  Yearaf. 
 
 ter  the  A- 
 
 lrcn<zus^  Epl[>hamuSy  Thilaftrius,  St.  Jujlin  and  Thodoret^  from  67 
 who  wrote  each  of  'em   Catalogs   of  all    the   Sed:s  ""^^^^^^ 
 and  Sorts  of  Chriftians  that  they  knew   or  had  ever 
 heard  of,  do  none  of  'em  mention  any  that  denied 
 Infant  Baptifm,  except  thofe  who  denied  all  Baptifm, 
 
 §.  i.rTpHE  Chriftians  have  always  been  of  two  forts:  viz..  Csl* 
 J^  tholics,  who,  tho'  tliey  inhabited  feveral  Countries,  yet 
 did  all  own  Communion  one  with  another,  and  fo  made  one  Ca- 
 tholic Body,  or  Church  ^  and  Sedaries  or  Heretics ,  who  renoun- 
 ced the  Catholic  Body  aforefaid,  and  feparated  into  feveral  Parties 
 on  Account  of  fome  Tenets,  Opinions ,  or  Praftices  in  Religion, 
 which  they  held  different  from  the  Catholic  Church  •,  or  fometimes 
 merely  on  account  of  fome  Qiiarrel  with  the  Governors  thereof 
 The  Church  of  Chrift  never  was,  nor  ever  in  this  World  will  be 
 fo  happy  as  to  be  without  fuch  Seds  and  Divilions.  But  woe  be  to 
 the  Men  by  whom  they  come. 
 
 The  Qiiotations  hitherto  produced  do  concern  the  Pradice  of  the 
 Catholics  in  this  Matter  of  Infant  Baptifm  •,  faving  that  here  and 
 there  by  the  By  there  has  been  Mention  made  of  the  Tenets  of  fome 
 of  the  Heretics  or  Schifmatics.  As  of  the  Donati/^s^  CH.  IX.  (J.  i. 
 CH.  Xr.  Sea.  4.  §.  4.  CH.  Xn.  §.1,2.  And  of  the  Arians,  CH. 
 XII.  §.  9,  10.  And  of  the  Pelagians^  CH.  XIX.  per  totum.  Of  all 
 whom  it  appears  that  they  praSis'd  Infant  Baptifm,  as  the  Catho- 
 lics did  ^  and  that  without  any  Difference  of  Opinion  concerning  the: 
 Ufe  or  Effect  of  it  •,  fave  that  the  Pelagians  held  that  it  was  not  for 
 the  Cure  of  Original  Sin,  but  for  other  Purpofes.  Alfo  we  faw  in 
 the  faid  C  H.  XIX.  the  feveral  Declarations  of  St.  Anftin  at  §.  17. 
 pleading,  that  he  had  never  heard  ^  and  of  Pelagias  at  §.  30.  grant- 
 ing that  he  alfo  had  never  heard,  of  any  Sed  or  Sort'  of  Chrifti- 
 ans that  denied  Infant  Baptifm.  And  that  which  they  two  do  fay 
 there  in  general,  I  find  to  be  agreeable  to  the  Account  that  is  gi- 
 ven by  all  the  reft  that  write  Hiftories  of  the  feveral  Sects  in  par- 
 ticular, viz..  That  among  all  that  vaft  Number  of  Scds^  and  their 
 ftveral  Opinions  which  they  recite,  they  mention  none  that  denied' 
 Baptifm  to  Infants. 
 
 They  do  indeed   each  of  'em   mention  fome   Seds   that   ufcd   no 
 Baptifm  at   all  •,  of  which  Seds  I  do  give  a  Catalog   in  the    i^ccon6. 
 
 H  h  2  Part 
 
'5>3^  '^^s  Seflarhs  cvoneJ  Infant  Baptifm.       Chap.  XXf. 
 
 Ycar^f-  Part  of  this  Work   (i).     St.  Aiifiin  obferves   they  were   all  of-  'em 
 terthcA-  fuch  as  difovvned  alfo   the   Scripture,   or  a  great  Part  thereof.     But 
 poftlcs      j-jiy  Meaning  is,  that  of  all  the  Sefts  that  ovvn'd  any  Water  Baptifm 
 irom  67    ^^  g||^  ^l^gy  mention  none  that  denied  it  to  Infants. 
 i,^^^^r\u      Now  fi nee   they  do  all  of  'em  make  it   their  Bufinefs  to  rehearfc 
 all  the   Tenets,    Opinions   and  TJfages,  which    thefe  Men  held  diffe- 
 rent from  the  Catholic  Party,   and  yet  do  m.ention  no  Difference  in 
 this  Particular  ^   one  may  conclude  that  they  all    of  'em  praftis'd  in 
 this   Particular  as   the  Catholics  did.     If  the  Catholics  had    not  ba- 
 ptiz'd  Infants,  and  the   Seftaries    had  ^  it    would    have    been  noted. 
 And  if  the  Catholics  did  baptize   'em,  and  the  Seds   had  not  ^  that 
 alfo  would  have  been  noted.     For  they  recite  all  that  each  Sed  had 
 jingular.     And  they  mention  Differences  of  much  lefs  Moment  than 
 this  would    have  been.     Now  what  Evidence   there   is    of  the  Pra- 
 dice  of  the  Catholics  in  this  Matter,  muft  be    left  to  be  judged  by 
 liim  that  has  read  the  foregoing  Chapters :  for  the  Authors  cited   in 
 them  were  all  Members  of  the  Catholic  Church,  fave  that  TertulHarh 
 afterv/ard   revolted   from  it,  and  Pelagins  with  his   Followers   were 
 Excommunicated  out  of  it. 
 
 §.  2.  The  firll  Treatife  concerning  SeBs  or  Herefies^  that  is  ex- 
 tant, was  written  by  Ircn^tm.  He,  about  20  Years  after  St.  John\ 
 Death,  was  a  Hearer  of  Polycarp  (St.  Johns  Difciple  and  Acquaint- 
 10,  ance)  at  Smyrna  ^  and  about  Forty  Seven  Years  after  that,  was  made 
 6j,  Biihop  of  Lyons  in  France :  fo  that  having  liv'd  and  conversed  in  fuck 
 diftant  Countries,  and  with  fuch  Men,  he  had  an  Opportunity  of 
 knowing  what  Seds  there  v/ere  or  had  been.  He  wrote  this  Trad 
 about  the  Year  after  the  Apoftle's  Death  7(5  or  77,  as  I  fhevv''d  be- 
 fore in  CH.  III.  §.  6.  He  mentions  the  Seds  that  arofe  in  the  Time 
 of  the  Apoftles,  and  thofe  that  had  fprung  up  in  the  76  Years  that 
 had  palled  fince  their  Death. 
 
 They  were  all  of  'em  but  a  few  in  Comparifon  of  the  Number 
 that  arofe  afterward  :  but  a  great  many  confidering  the  Time  that 
 had  then  pafled.  He  takes  molt  Pains  in  refuting  the  Valentinians  ^ 
 who,  it  feems,  were  moft  numerous  at  that  Time  and  Place.  But 
 lie  fays  himfelf  that  his  Purpofe  was  to  rehearfe  all  that  were,  or 
 had  been-,   which  was  eafie  to  do  for  fo  fhort  a  Space. 
 
 After  much  Difcourfe  againfb  the  VaUntlnlans^  he  goes  to  prove 
 that  they  derived  their  Opinions,  not  from  Chrift  or  his  Apoftles  ^ 
 but  from  the  former  Heretics  which  had  in  the  Apoftle's  Time  fet 
 themfelves  againft  the  Apoftles.    Thefe  are  his  Words  fi). 
 
 Since  then  that    there  is  manifold    Evidence  againfi  all   the  SeBs  '^    and 
 that  my  Purpofe  is  to  confute  each  of  ^em  according  to   their  feveral   Te- 
 nets ^ 
 
 (i)  CH,V.    (2}  Lib.  I.e.  19. 
 
Chap.  XXT.        hei^c^}s^sJccoufitofthefirJiSe^s.  137 
 
 nets  '-,  I  thhk  it  proper  i?i  the  frfi  place  to  recount  from  what  Tonntain  and    Yearaf"" 
 Original  they  fprimg.  ^^^  ^^^  A' 
 
 Then  he  declares  how  Simon^  the  Magician,  mentioned  by  St.  /-/^^e^^^^'^^ 
 (^3),  was  the  firft,  vv'ho,    after   he  was  rejected  by   the  Apoftles,  fct  ^.^^"^  ^^  ' 
 up  a  Sed  •,  and  tanght  that  this  World  was  made,  not  by  the  Good's^t^  . 
 and  Supreme  God,  but  by  inferior   and  evil  Powers :    and   proceeds' 
 in  the   following  Chapters  to  fhew  that  this   impious  Tenet  made  a 
 main  Part  in  the  Dodrin,  not  only  oi  tht  Valentinians^  againll  Vv^hom' 
 he   was  principally  engag'd  •,  but   alfo  of  mofl  of  thofe   Elder  ones 
 that  had   followed   Simon  "i    Example  in  fetting   up   Seds.     For   the 
 lame  Thing  was  taught  by  Menander^  SatHrninus^  Bafilides^  Carpocratesy 
 Ccrinthits^  Cerdoj  and  Alarcion^    as   well    as    by  Falentinns.     And  fo  it 
 was,  after  hen^nsh  Time,  by  Adanes  and  the  Mamchees. 
 
 Of  thefe  Heretics  mention'd  by  him,  the  two  firfl,  Simon  and  Me-^ 
 vander^  do  feem  to  have  endeavor'd  to  obliterate  the  Memory  of 
 '^e[m  Chrtfi.  For  each  of  them  pretended  himfelf  to  be  (4)  thuf 
 great  Power  of  God  [viz.  of  the  Supreme  God]  that  was  to  redeem 
 Men  from  the  Malice  and  Tyranny  of  that  Angel,  or  Inferior  God' 
 that  made  the  World,  and  gave  the  Law. 
 
 The  two  next.  Saturnine  and  BafiUdes^  owned  Jefpu  Chrilf  that 
 came  in  Jndaa :  but  they  owned  only  his  Divine  Nature  (5).  For 
 they  faid  he  was  not  really  a  Man,  nor  did  really  die,  but  only  in 
 Appearance. 
 
 ■  The  two  next,  Carpocrates  and  Cerinthm  f5),  owned  him  to  be  a' 
 Man  and  a  Savior  %  but  not  to  be  God,  nor  to  have  had  any  Being 
 before  his  Human  Birth.  Only  they  faid,  a  Divine  Power  from  the 
 Su'preme  God  came  down  at  a  certain  Time  upon  him,  and  dwelt 
 in  him,  which  enabled  him  to  do  what  he  did.  This  laft  Opinion 
 is  now  going  to  be  r^viv'd. 
 
 All  thefe  three  Branches  of  Herefie  arofe  while  St.  John  was  a- 
 live:  and  fo  did  the  Ebionites  and  Nicolaitans^  which  he  mentions  ("7) 
 iikewife.  Thefe  did  not  join  in  the  forefaid  Blafphemy  againfl  the 
 Creator  of  the  World.  But  had  other  abominable  l^enets.  The 
 Nicolaitans  chiefly  in  reference  to  Pradice :  allowing  Fornication, 
 &c.  And  the  Ebionites  in  Point  of  Faith  :  disbelieving  the  Divini-' 
 ty  of  our  Savior,  (  as  the  Cerinthians  and  Carpocratians)  and  Renoun- 
 cing and  Railing  at  the  Apoftlc  Paid,  and  all  his  Writings^  which- 
 do  now  make  one  half,  and  at  that  Time  made  the  much  greatefl 
 Part  of  the  Scriptures  of  the  New  Teitament  :  for  St.  John  had 
 not  written  when  they  fet  up  their  Sed.  This  would  make  one 
 ftand  amaz'd  at  the  Impiety  of  thofe  Men  now  a-days,  that  calling 
 thcmfelves  Chriftians,  would  yet  perfvvade  us  that  thefe  Ebionites 
 were  the  true  Chriflians  of  thofe  Times :  that  they  were  the  Ortho- 
 do.^ 
 
 (3)  Ads  8.  9.    (4)  Irenx;usl.  i.e.  20,21.    (3;  Ibid»c»22,  23.  (6)  Ibul.  0.2^,25, 
 (7)  Iren.  1.  i.  c,  26>  27, 
 
^^B  'An 'Account  of  the  fir  [I.  Se^s.  Chap.  XX!.- 
 
 In  die    dox  0  and    thofe  whom   we   call   Catholics,    were    Erroneous.     The 
 ;Vcrcles    Tendency    of  fuch  a  Tenet    is  to    perfwade    ns,  together    with  the 
 ^'^^'''-       Dodriii  of  Chri ft -s  Divinity  to  renonnce  alfo  half  the    Books  of  the 
 ""^"^"^^  Kew  Teftament.     As    'St.  John   liv'd  to   fee  all  thefe  Herefies   ven- 
 ted •,    fo  one   may  perceive  that  he  at  feveral  Places  of  his  Writings 
 oppofes  himfelf  to  fuch  Opinions. 
 
 Of  Seds  that  had  arifen  after  the  Death  of  the  Apoftles,  he  men- 
 tions (8)  the  Encratltes^  the  Caians^  tiie  Sefts  oi  Cerdo^  of  Marcion^ 
 and  of  Vdc'fitinns.  The  four  lall  of  thefe  were  an  Oif-fpring  of 
 thofe  firfl:  mentioned  (who  were  by  a  general  Name  call'd  Gnoflicsy 
 .  and  did  all  agree  with  them  in  the  Point  aforementioned,  That  the 
 Maker,  of  Heaven  and  Earth  is  not  the  Supreme  God  •,  but  that 
 there  is  another  far  above  him  ^  and  that  it  was  that  upper  One 
 that  fent  the  Savior. 
 
 it  was  in  Oppofition  to  this  Sort  of  Heretics,  that  the  Catholic 
 Church  found  it  neceilary  to  infert  that  Claufe,  THE  MAKER 
 OF  HEAVE1S5  AND  EARTH,  into  the  firll  Article  of  the 
 Creed.  For  the  moft  Ancient  Creeds  had  no  more  in  that  Article 
 than,  /  believe  in  God  the  Father  Almighty.  The  Eaftern  Church, 
 where  thofe  Herefies  were  moft  rife,  inferted  it  firft  -^  and  the  La- 
 tins ixom  them.  The  Latins  had  it  not  in  their  Creed  at  the  Year 
 400.  Without  that  Claufe,  the  Manichees^  Gnofiics^  &c.  would  fay, 
 They  believed  in  God  the  Father  Almighty:,  but  would  mean  a 
 quite  different  God  from  him  whom  the  Chriftians  own'd  :  who  al- 
 ways meant  the  Creator  of  the  World,  and  Author  of  the  Old  Te- 
 ftament to  be  the  fame  with  the  Father  of  our  Lord  Jefus  Chrift, 
 
 It  plcafed  God  by   his  Providence  fo  to  order"   it^  that  tho'  fome 
 Herelies  were  very  Ancient,  yet  they  are  all  fo  abfurd,  that  they  can: 
 tempt  no  Man  of  ordinary  Sincerity  that  reads  the  Scriptures. 
 •  The  Points  concerning  Baptifm  in  which  hcn&vn  notes  any  of  the 
 faid  Sects  to  have  held  any  Thing  fmgular,  are  thefe : 
 
 Menmder  promis'd  (9;  that  all   that  would    be  baptiz'd  with  his 
 Baptifm    f  <?r,  Bapifm    m  hi^  Name']  Ihould   prefently    have  a  Refur- 
 redion^  and  after  that  (hould  never  Die  nor  grow  Old,  but  be  Im- 
 mortal.    Whereupon   TertnlUan^   about    100.   Y.ears    after   Msnander\>  ^ 
 Death,   challenges  (10)  that   Sed  to   produce   any  of  their.  Fellows  " 
 that  had  been  baptiz'd  by  Menandcr  himfelf,  that  were  yet  alive. 
 
 The  CarfQcratians  Ear-mark'd  their  Profelytes.  And  that,  as  I 
 underftand  Iren^Hs  (^i\\  went  for  their  Baptifm.  They,  burned  a  Hole 
 in  the  hinder  Fart  of  the  Lap  of  the  Right-Ear.  Here  let  me  add  a 
 few  of  the  next  Words,  tho'  not  to  this  Purpofe.  They  call  them^ 
 f elves  Gnoftics,  L  i.  e.  The  Men  of  Knowledge  "Jj^  they  ufe   alfo  certain  /- 
 
 mages 
 
 (8)  Ibid,  c.  28,  29,  30,  35.     (9)  It)id.  c,  zu    (lo)  De  anima,  c  50.  (11)  L,  i* 
 
Chap.  XXf.  And  of  their  ways  of  Eaptifm.  2^9 
 
 mages^  fome  painted^  and  fame  carved  %  and  fay^  they  are  Viclures  of  Chriji    In  the 
 drawn  by  Pilate,  while  Jefm  Ihfd  among    Men.     On  thefe  they   vat    Gar-  Anoftles 
 lands ^  and   fet  ''em-  np   together  with  the  Images  of  the  Philofophers  of  the^^"^^- 
 Worlds  oi  Phythagoras,    Plato  and  Ariltotle,    &c.      And   they   ufe    all  ^^^V*^ 
 fuch  Ceremonies    to    ^em    as  the    Heathens    do.     Thefe  Men,    and    fome 
 People  at  Paneas   mentioned  by  Ei^if eh  las  {12)  to    have   had   the  like 
 Heat  hen  ip  Fancy,  as   he   calls  it,  are  the    firil   Authors    of  the  Wor-  - 
 fhip  of  Chrifl    by   an  Image,  that    are  any  where    mentioned.     Epi- 
 fhanim  alfo  mentions  the  Ear-marks  ufed    by  the  Carpocr-atians^  Har, 
 27. 
 
 The  VaUntinians  had  feveral"  Under-feds,  of  which  Irendtm  fpeaks 
 particularly.  And  for  their  Baptifm,  he  fays  (13)  they  had  as  ma- 
 ny forts  of  it  as  there  were  Teachers  among  'em  ^  but  all  contrary 
 to  the  true.  Some  inftead  of  Baptifni  drefs'd  up  a  Marriage-bed 
 and  with  certain  profane  Words  aded  a  Marriage  of  the  Perfon  to 
 Chrifl.  Others  put  the  Perfon  into  the  Water  ^indeed,  but  inftead 
 of  the  Chriftian  Form  of  Baptifm  us'd  a  flrange  and  uncouth  one 
 ■which  I  have  Occalion  to  repeat  at  another  place  (14)  and  anointed 
 the  baptiz'd  Perfon  with  Balfam.  There  are  fome  of  Vw,  fays  IrenA^ 
 its.,  -who  think  it  needlefs  to  bring  the  Perfon  to  the  Water  at  all:,  but 
 mixing  Oyl  and  Water  together  they  pour  it  on  his  Head  []  by  which 
 Words  of  his,  and  by  a  thoufand  other  Inftances  it  appears  that  the 
 -Catholics  did  ordinarily  put  the  whole  Body  into  the  W^ater]  and 
 they  ufe  certain  Words  not  much  different  from  thofe  I  mentioned  before  : 
 -and  they  will  have  this  to  be  Redenjftion  [or,  Baptifm]  and  thefe  alfo 
 ufe  Balfam.  Others  of  'cm  ufed  nO  Water  at  all,  nor  other  exter- 
 nal  Ceremonies  ^  but  faid  ^  fpiritual  Baptifm  v/hich  conlills  in  the 
 Knowledge  of  the  unfpeakahle  Majefry  is  all  in  all. 
 
 §.  3.  Some  of  'em  did  pour  Oyl  and  Water  on  the  Heads  of  Peo- 
 ple newly  dead,  with  fuch  Words  and  Imprecations  as  he  had  be- 
 fore  mentioned  ^  and  they  told  the  dead  Man's  Soul  what  it  fhould 
 fay,  if  in  its  Way  to  the  fupreme  Heaven,  it  fhould  meet  with  any 
 of  the  Principalities  or  Powers  that  belong  to  him  that  made  this 
 World.  The  Soul  was  to  fiy,  That  it  was  better  than  the  Power  that: 
 made  them.     And  a  great  deal  more  fuch  blafphemous  Stuff. 
 
 Irentm  excufcs  himfeif  from  defcending  to  more  Particularities : 
 •For  that  they  inventing  every  Day  new  Ways  and  Opinions,  it  was 
 endlefs  to  defcribe  'em  all. 
 
 As  to  the  Cerinthians  and  Marcionites  he  is  very  fnort ,  and  fays 
 nothing  about  their  Baptifm.  But  Epiphanim  05)  fpeaks  of  a  Tra- 
 dition that  the  Cerinthians  did  ufe  to  baptize  fome  living  Perfon  in 
 the  ftead  of  any  Friend  of  theirs  that  had  happcn'd  to"^die  unba- 
 jitiz'd  :  and  that  it  was  m  relation  to  fuch  a  Pradicc  that  the  A- 
 poftle 
 
 (i2)H.E.  1.7,  c.  i-i.     fi3)L.  I.e.  i3.     (14)  Pc,  2.  CrlV.  §,   i.      (i3)Hier;. 
 
In   th 
 Aroftlcs 
 
 2^0     Far  bus  Interpretafions  of  Baptifm  for  t1os  <^ear!^  i  Cdr.  "15'.  29. 
 
 pollrle  fays  fi^),  If  there  he  no  Refurrechion  of  the  Dead^  Why  are  they 
 the-n  baptised  for  the  dead  ?  And  St.  Chryfofiom  in  his  Explication  of 
 Time.  ^v^,^|.  Yext,  fays,  that  the  Marcionitcs  did  the  fame.  And  Tertullim 
 'yy^  in  his  Fifth  Book  againft  Marcion  (17),  fpeaks  of  that  Cultom,  and 
 the  A poftle's  mentioning  of  it-,  "but  fliews  that  his  mentioning  it  is 
 :no  Evidence  that  he  approved  it.  The  Comments  afcribed  to  Su 
 ■^^Uihrofe,  do  alfo  fo  interpret  the  Place. 
 
 There  are  two  Objedions  againft  that  Interpretation. 
 
 1.  One  is,  tliat  the  Aiarclonites  for  certain,  and  probably  the  Ce- 
 rinthians ,  were  not  in  being  when  that  Apoftle  wrote.  Ccrinthm 
 ^lad  a  Party  before  St.  John's  Death  ^  but  this  Epilfle  of  St.  Paul 
 v/as  a  long  time  before  that. 
 
 Therefore  ScaUger  and  others  think  that  fome  'zealous,  but  igno- 
 rant People,  among  the  Catholics  had  upon  a  Senfe  of  the  Neceflity 
 of  Baptilm  begun  this  Cuftom  in  St.  Paidh  Time:  and  that  in  the. 
 Catholic  Church  it  was  quickly  left  off:,  but  that  it  was  continued 
 afterward  among  the  Cerinthians  and  Marcio7iitcs. 
 
 2.  The  other  is,  that  St.  Pad  would  not  probably  draw  an  Ar- 
 gument for   the    Refurreftion   of  the  Dead    from    fo  weak  a  Topic 
 
 -£5   the  Praftice  either  of  abominable   Heretics  or    miftaken   Chrifti- 
 
 fins. 
 
 But  thefe  Men  do  not  feem  to  have  minded  that  St.  Paul  does 
 fometim/es  take  in  the  Suffrages  even  of  Heathen  Men  in  his  Argu- 
 ings.  He  might  reafonabiy  enough  propofe  to  himfelf  to  fhame  thofe 
 cimong  the  Chriftians  at  Corinth  that  did  not  believe  the  Refurre- 
 .dion,  by  inftancing  in  the  general  Allent  that  was  given  to  that 
 ■Article  among  all  Chriftians-,  and  even  among  thofe  who  how  much 
 foever  they  might  be  miftaken  in  thinking  that  that  Vicarious  Ba- 
 ^tifm  would  avail  the  Dead,  yet  did  plainly  Ihew  that  they  fully 
 iseliev'd  the  Refurredion  of  the  Dead,  when  they  pradifed  this  fort 
 jof  Baptifm  for  them. 
 
 This  Interpretation  is  certainly  the  moft  obvious.  And  it  is  fome- 
 Ihing  confirmed  by  the  ill  Succefs  of  thofe  that  have  attempted  any 
 other.  That  baptized  for  the  Dead  ftiould  ftand  in  ftead  ot  baptizjd 
 for  their  Bodies  ii'i).  Or  that  for  the  Dead  fhould  be  conftru^d  /or 
 the  State  of  the  Dead  (19}^  or,  for  their  dead  Adam  (^o)y  or,  Why 
 ^jre  they  haftiCd  for  the  Dead?  i.  e.  Why  are  Perfons  ready  to  die 
 defiroiis  of'  Baptifm  that  it  may  be  well  with  ^em  after  they  are  dead 
 Czi)?  Or,  that  i/tt^p  vi%^av  Ihould  be  Tranflated,  over  the  Dead^  i.  e. 
 -Why  do  People  choofe  to  receive  their  Baptifm  at  the  Tombs^  of 
 -  dead  Martyrs  (iif  Or  that  baptiz^'d  for  the  Dead  fnould  mean  nothing 
 45Ut  wajh'^d  after  the  Touch    of  a  dead  Body  (23).     Thefe    are    the    Ef- 
 
 fays 
 
 (16)  I  Cor.  15.29.  (17)  C.  10.  (18)  Tertullian  contra  Marcion.  I.  5.  c  loj 
 (io)  Chryfoft.  in  loc.  (20)  VofTius  de  bapcifmo,  Difp.  la.  th.  z.  (21)  Epiph.  Haero 
 .28.    (li)  Pruden.  hymn.  8.     (23;Varque.z  in  terciam  Difp.  1 57- 
 
Chap.  XXf.  Seils  that  lapthed  dea^  People.  i^t 
 
 fiys    of   Learned    Men.     But  the  more  one  cbferves    the    ApoRle's    In  th« 
 Phrafc,  the  Icfs  probable  they  appear.  Ajoftlcs 
 
 The   lateft  that    has  been   given,  is,  I  think,  the  vvorfl  ^  Why  are  '^'"^^^• 
 they  hapiz.cd  for  the  Dead  ?     That   is,  Why  are  new  Chrifiians  baptizj'd  ^^^^^^^ 
 eojery  Day   tti  the    room   of  thofe  that  die  ?    (24J  For  that  fits  neither 
 the  Phrafe  nor  the  Scope  of  the  Place. 
 
 'tTn^   Tuv  viKfuv  for  vTripT^P  twv  viApau  ci,yd^.:nv  ^25)   i^pOfi  the  Faith  of  the 
 
 RefurreUian  of  the  Dcad^  would  fit  the  Senfe  very  well:  but  it  is  a 
 great  Stretch  of  the  Words.  Ba^tiz^cd  for  the  dead^  i.  e.  btined  un- 
 der Water  for  dead^  or,  as  if  they  were  dead  fid),  is  a  mere  Amli- 
 cifm  ^    that  would  never  in    Creek  have   been    exprefs'd  by   vmp'^n- 
 
 Kfco^,   but    «STE/    ViK^i. 
 
 St.  Chryfoflorns  Objedion  (11)  againft  this  Senfe  of  the  Place,  that 
 St.  Paid  fhould  refer  to  fuch  a  Ciiflom  among  fome  Chrifiians,  is  this : 
 If  Paul  meafit  fa^  to  what  p/irpofe  is  the  Threatning  of  God  agai-.ift  one 
 that  is  not  haptizJd?  For  if  this  Shift  {^viz.  of  a  living  Perfbn  to  be 
 baptiz'd  for  one  that  is  dead]]  be  admitted^  -none  will  ever  mifs  of  Ba- 
 ftifm  -J  or^  if  he  do^  ''tTvill  he  the  Fault  of  thofe  that  furvive^  and  not  of 
 the  dead  Perfon.  But  St.  Chryfofrom  does  not  feem  to  bave  confider'd, 
 that  (as  Tertidlian  fays  J  the  Apoftle  might  mention  this  Cufloin 
 without  approving  it.  Tho'  a  miftaken  Practice,  yet  it  fliew'd  Hill 
 the  Faith  of  the  Rcfurredion. 
 
 The  Aiarcionit€s  had  alfo  fcveral  other  lingular  Opinions  about  Ba- 
 ptifm.  They  would  baptize  no  married  Perfon  till  he  did  divorce 
 ]iis  Wife  :  For  they  faid  that  Marriage  and  all  the  Works  thereof 
 were  wicked  Things,  and  were  order'd  by  that  evil  God  or  Angel 
 that  gave  the  Law,  and  made  Mankind.  Hence  TertMian  jeers  'em 
 flSj,  faying,  that  they  referv'd  a  Alans  Baptifm  till  he  was  divorc''d  or 
 4'Ciid. 
 
 What  Irenitm  here  fays  of  one  fort  of  the  Vakntinians  that  they 
 baptized  fome  Perfons  after  tjiey  were  dead,  Phllaftrlw  fays  fipj, 
 \vas  the  common  Tenet  of  the  Montanlfls  or  Cataphryges.  Hi  mortuos 
 y.^xptiz.ant.  Thefe  baptize  People  after  they  are  dead.  There  were 
 alio  here  and  there  fome  in  the  Catholic  Church,  who,  thro'  a  miftaken 
 Zeal  and  Compaflion  to  Perfons  that  died  unba];tiz\l,  would  fome- 
 times  do  the  fame.  For  there  is  a  Canon  in  the  third  Council  of 
 Carthage  againft  that  Praclicc.  That  Council  allows  lick  People  to 
 be  baptiz'd  tho'  they  be  fpeechlefs,  if  there  be  good  Evidence  of 
 t^ieir  Fitnefs  and  Defire  of  it  (30J.  But  yet  they  fay  fsij.  Let 
 not  any  Priefts  be  fo  ignorant  as  to  think  that  dead  Perfons  m^  be  ba- 
 ftiCd. 
 
 I  i  Inafmuch 
 
 (24)  Mr.  le  Clerc.  Annot,  in  loc,  (25)  Hammond  in  loc.  (::6)  Sir  Norton 
 Knatchbull.  (27)  In  loc.  (28)  Contra  Marcionem,  I.  4. -c,  i-i.  (29)  Ilxr,  Carc- 
 j^hrygum.    (30^  Canon  34.     (3 1)  Cxi\on  6. 
 
^4^^  Writers  that  fay  notJ^ihg  of  Infant  Ba^tlfm.  Chap.  XXL 
 
 In  the         Inafmiich  as  Ircn&m^  among    all   thefe   Obfervations,  fays    nothing 
 /^^poftles  ^ro  or  conira  about  baptizing  Infants  among   the   Heretics  \  it  may^ 
 lirae.      ,^^  J  f^jj^  \^^  concluded  that  they  had  nothing  lingular  in  that  Point, 
 "'^''^^'^"^  but  prad'is'd   as  the  Catholics  did.     And   for  the  Catholics,  I   pro- 
 duced   before  fsi)  the  Saying  oi  hen£Hs  himfelf,  vv' here  he    fpeaks 
 of  Infints  Being,  as  well  as  grown  Perfons,  the  ordinary  Subjed  of 
 Re^emration,     And   that  by  Regenerated^  he  and  all  the  Ancients  did 
 underftand  Baftiz.ed^  whatever  Pains  might  be   necefiary   to  Jhew  it 
 then  in  that  Chapter,  I  fuppofe  there  is  none  needful  now  •,  becaule 
 the  Reader  has  fince  that  feen  that  ail  the  Authors  do  fpeak  in  that 
 Language. 
 From  §.  4.  The    other    four,  Epiphanius,  PhiUfiriiis^  Aufti?t  and  Theodoret 
 
 165,1:0  were  all  living  at  one  Time  ^  only  Epiphanies  was  the  eldefl,  and 
 35°.  Theodoret  the  youngeft.  I  fhall  not  with  thefe  take  the  lame  Pains 
 as  1  did  with  Trenams^  of  fetting  down  all  the  Cuftoms  or  Tenets  that 
 they  recount  the  feveral  Sei5ts  to  have  held  different  from  the  Ca- 
 tholics, in  tlie  Matter  of  Baptifm  :  It  would  be  too  voluminous.  'Tis 
 fufficient  that  they  do  none  of  'em  mention  any  Thing  concerning 
 Infant  Baptifm  either  as  pradis'd,  or  as  not  pradis'd  by  any  of  the 
 Seclaries  (a  plain  Proof  that  they  held  nothing  in  that  Point  difie- 
 f;ent  from  the  ordinary  Pradice  of  the  Church)  iave  that  St.  AnFi-in: 
 notes  of  the  Pelagians  (which  is  in  his  Account  the  88th  and  lafl:  Here- 
 iie  that  had  rifenj  that  tho'  they  agreed  with  the  Church  that  Infants 
 are  to  be  baptiz'd,  yet  they  held  a  different  Opinion  concerning  the 
 Ground  or  Reafon  of  their  Baptifm.  His  Words  are  thefe  fssj, 
 Parvnlos  etiam  negant  fecund'km  Adam  carnal'iter  natos  contagium  viortis 
 mtic^iiiX,  prima  nativitate  contrahere.  Sic  cnim  eos  fine  hIIo  peccati  origina" 
 Its  vinculo  ajferunt  nafci^  ut  prorfm  non  fit  quod  eis  oporteat  fea^nda  na-^ 
 tivitate  dimitti :  fed  eos  propterea  baptij^ari^  ut  regenerationo  adopt ati  ad"- 
 mittantur  ad  regrtum  Del^  &c. 
 
 '  They  do  alfo  deny  that   Infents  which   are   defcended  from  A- 
 *'  dam  according  to  the  Flefn,  do,  by  their  firft:  Birth,  contrad  any 
 
 *  Contagion  of  the  anciently  threatned  Death  (iov  they  afHrm  them 
 
 *  to  be  born  without  any  Bond  of  Original  SinJ  fo  that  there  is  no^ 
 ^  thing  in  them  that  needs  to  be  forgiven  by  the  fecond  Birth  ^  but 
 '  that  they  are  baptiz'd  for  that  Reafon,  that  being  by  this  Rege- 
 *•  neration  adopted,  they  may  be  admitted    to  God's  Kingdom  •■,  be- 
 
 *  ing  by  this  Renewal  advanced  from  a  good  State  to  a  better,  but 
 '  not  abfoived  from  any  ill  State  of  the  old  Obligation.  For,  tho' 
 *-  they  be  not  baptized,  thefe  Men  do  promife  'em  a  certain  eter- 
 '  nal  and  happy  Life  ^  not  in  the  Kingdom  of  God  indeed,  but  of  a 
 ^  peculiar  fort. 
 
 This 
 
 (V-)  CH.  III.  §.2,     {n)  Lib.  de  hwefibus,  c.  88... 
 
Cliap.  XXI.  A  Se^  that  leU  that  no  Infant  could  he  Caved.  243 
 
 This  was  the  only  Sed  that  he  knew  of,  he  fays  ^34)5  tliat  denied  Veai-a- 
 Infant  Baptifm  to  be  for  Original  Sin.  And  for  any  that  deiried  it  ^^''^^^  A- 
 sbfohitely,  he  knew  of  none  at  all.  poltles 
 
 Mr.  "Tombs J  being  to  anfwer  Mr.  Marfhal.,  who  had  produced  a  great  "  ^^^ 
 many  of  the  Fathers  that  fpeak  of  Infants  as  baptiz'd,  makes  this  \^^r^ 
 Exception  ^  That  there  are  feverai  others  of  'em  that  have  nothing 
 at  all  of  that  Matter.  It  is  wonder  to  me^  fays  he  (3  5  J,  that  if  it  were 
 fo  manifefl  as  yon  fpeak ^  yon  jliould  find  nothing  in  Eufebius  for  it,  nor 
 in  Ignatius,  nor  in  Clemens  Alexandrinus,  nor  in  Athanafius,  nor  in 
 Epiphaniiis. 
 
 The  Objedion  is  but  weak.  For  there  is  no  Age  of  the  Church 
 in  which  one  may  not  find  many  Books  that  fay  nothing  of  that  Mat- 
 ter ^  becaufc  they  treat  of  Subjefts  on  which  they  have  no  occafion 
 to  fpeak  of  that.  Ignatim  wrote  nothing  but  a  it^^  Letters  to  the 
 neighbouring  Churches  to  exhort  'em  to  Conftancy  in  that  Time  of 
 Pcrfecution.  Athanafim  was  wholly  taken  up  about  tlie  Trinity.  Cle- 
 mens Alexandrine  with  the  Heathen  Phiiofophers.  EHfebim  writes 
 the  Chronicles  of  the  Succeffion  of  Kings,  Emperors,  Bifhops,  and  the 
 State  of  the  Church,  either  flourifning  or  pcrfecuted,  under  each  of 
 them. 
 
 But  I  think  Mr.  Tombs  could  not  well  have  faid  a  more  nnlucky 
 Thing  for  his  own  Caufe,  than  to  inftance  in  Epifhaniu-s.  For  ilnce 
 lie  wrote  nothing  to  fpeak  of,  but  a  Catalog  of  thofe  Opinions  which 
 the  fcveral  Sectaries  held  contrary  to  the  Church  •,  to  plead,  that  he 
 fays  nothing  of  Infants  Baptifm,  is  in  effed  to  give  an  Argument  that 
 there  never  was  any  Sed  that  in  that  Matter  praftisM  otherwife 
 than  the  Church  did  in  Epipha;nHs''<,  Time,  who  died  after  the  Year 
 400.  And  that  the  Church  at  that  Time  ufed  Infant  Baptifm  is  fo  30^;' 
 plain  that  the  Antipasdobaptifts  do  feldom  deny  it. 
 
 §.  5.  But  Mr.  Tombs  gives  an  Inftance  of  a  Cafe  in  which  he  thinks 
 it  won  Id  have  been  proper  for  E^piphanins  to  have  mentioned  Infant 
 Baptifm,  if  it  had  then  been  in  univerlal  Ufe  in  the  Church.  For 
 Epiphanius  gives  an  Account  (2,6)  of  a  Sed,  that  had  began  about 
 100  Years  before,  called  the  Hieracites\  who  taught  that  no  Infant 
 dying  before  the  Ufe  of  Reafon  could  come  to  the  Kingdom  of  Hea- 
 ven. Their  Reafon  was.  If  any  one  firive,  he  is  not  crow-ied  except  he 
 firive  lawfully  (37).  How  much  lefs  can  an  Infant  be  crowned,  who  «r- 
 ver  firives  at  all  ?  They  thought  of  the  Kingdom  of  God  in  Heaven, 
 as  the  Antipxdobaptifts  do  of  his  Kingdom  on  Earth,  that  it  is  no 
 State  for  Babes.  Now  Mr.  Tombs  thinks  that  Epiphjinius  among  the 
 Arguments  he  brings  that  Infants  may  be  glorified,  would  have 
 pleaded  their  Baptifm,  if  the  baptizing  'cm  had  been  ufual  in  the 
 Church.  I  i  2  But 
 
 C34)  See  CH.  XIX.  §.  17.    {'i'))  Examen.  pag.  9.     (36)  Hxv.  67.    ill)  2  T-m. 
 a.  5. 
 
24'4  ^Air  the  Seels  reduced  Chap.  XXL 
 
 Year?.f-      Bathe  feems  not  to  have  confider'd,  that  Heretics  and  Schifmatics 
 
 terrhe  A- don't  life  to  be  prevailed  on  by  Arguments  drawn  from  the  Practice 
 
 ]  oftles      Q^.  Doftrins  of  the  Church.     And  as  for  Arguments  from  Scripture, 
 
 '^%r^  Fffha?iiHs   iifes   thofc  that  do  more  exprefly  and  immediately  prove 
 
 their  AdmiJFion  into  the  Kingdom  of  God  ^  as  that  Siying   of  our 
 
 Savior,  Of  C^ch  is  the  Kingdom  of  Ood^  &:c.  and  i>  but  Hiort  in   all. 
 
 It  niigirt  be  objefted  again,  that  in  all  Probability  thefe  Heretics 
 did  not  baptize  their  own  Children.  If  they  did,  it  could  be  only 
 in  Profpccfc  of  fome  Benefit  it  might  do  'em  afterward,  if  they  liv'd. 
 And  if  they  did  not  baptize  'em  •,  it  had  been  proper  for  Efi^hanhis- 
 to  mention  that,  as  a  thing  vv'herein  they  diffcr'd  from  the  Catholics^ 
 fuppoling  that  the  Catholics  did  baptize  theirs. 
 
 But  upon  a  more  careful  Reading  of  their  O'.jnions  there  re- 
 h.ears'd,  it  appears  that  they  could  have  no  Children.  For  one  o-f 
 their  Tenets  was.  That  all  Marriage  and  getting  of  Children  is  un  ■ 
 lawful  under  the  Kew  Teflament :,  and  that  no  married  Perfon  can  in" 
 herit  the  Kingdom  of  God.  That  the  only  end  of  Chrijfs  coming  was  to 
 fettle  an  ahfolute  Continence.  For  rohat  new  Thing  did  he  bring  into  the 
 World  elfe  ?  jigainft  Malice^  Covetoufnefs^  Injiif}-ice^  Fornication^  6rc.  the 
 Law  had.  well  enough  provided  before. 
 
 Whether  thefe  Men  would  have  baptized  their  Children,  if  they 
 had  had  any,  is  uncertain.  But  the  firft  Body  of  Men  we  read  of,  that 
 did  deny  Baptlfm  to  Infants,  which  were  the  Perrobrufiansj  Anno  Bom. 
 1050.  J I  ^o.  did  it  upon  a  Ground  or  Reafon  wdiich  they  held  comm.on 
 with  thefe  Men,  viz..  that  Infants,  baptiz'd  or  not  baptiz'd,  are  in- 
 capable of  the  Kingdom  of  Heaven^  as  I  fliew  in  the  fecond  Part  of 
 this  Work,  C//.  r//.  §.  5. 
 2,74.  Epiphanies  reckons  in  all  80  Herefles,  which  he  fays  (38J  were  aH 
 that  he  had  heard  of  in  the  World.  He  fays  nothing  of  their  baptizing 
 or  not  baptizing  Infants.  But  in  the  End  of  his  Work  he  recites 
 the  Faith  held  by  the  Chnrch,  in  Oppofition  to  all  Flerefies.  In  fet- 
 tling the  Articles  of  Faith  he  is  large  •,  but  he  has  alfb  a  few  Words 
 concerning  the  Rites  of  the  Church.  He  mentions  the  Fafts  and 
 Feafbs,  drc.  and  he  adds.  As  for  the  other  Ordinances  concerning  Bd" 
 ptifm  and  the  internal  Myfleries  •,  a^  the  Tradition  of  the  Gofpel  and  of  the 
 Apofiles  is,  fo  they  are  ordered.  And  after  ''^mie  mention  of  the  manner 
 how  the  Catholick  Church  ufes  the  Prayers,  Pfalms,  ways  of  relieving 
 the  Poor,  &c.  He  adds,  And  for  Baptifm^  flu-  [  the  Catholick  Church  J 
 accounts  it  to  be  in  Chrifh  \_  or,  tO  the  Chriftians  3  inftead  of  the  old  CircHm" 
 cifion.  The  like  he  fays  in  his  8th  Chapter,  which  is  of  the  Epicureans  \ 
 the  Law  had  the  Patterns  of  things  in  it  ;  bitt  the  Truth  of  ^em  is  in  the  Gofpel. 
 The  Law  had  the  Circumcifton  in  the  Fle^j,  ferving  for  a  time^  till  the  great 
 
 CirCHmcifoft 
 
 (38)  Hxr.  80. 
 
Chap.  XX TT.  tn  four  general  Heads.  245" 
 
 Ciratmclfion  cur.ie^  th.it  isj  Btptifm  ",  which  Circamcifes  I'J  from  our  Sins-^  and   Year  af- 
 Jeds  us  unto  the  Name  of  God.  tertheA- 
 
 FhilafiriM  niakes  above    100  Herefies.     He  makes  a   Difference  in  P^^^^^ 
 oinion  about  any  trifiingi;  Matter  to  be  a  Herefie.     He  mentions  no  r'^^'z-v. 
 
 33O0 
 
 Opinion  about  any  trining  x-^ulu^i  ^^  i/^  ^  j.a.vxvii^.     XJ.^.  ni. 111.1.^x10  iw  ^^^y-^rsj 
 Difpute  about  Infant  Baptifm.  280 
 
 Theodoret  has  wrote  in  the  beft  Method  about  Herefies.  He  has 
 reduced  'em  to  fome  general  Heads.  He  makes  four.  1  he  firll,  of 
 thofe  before  mentioned,  and  fuch  others  as  have  denied  that  ^he 
 World  was  made  by  God.  The  fecond,  of  thofe  that  have  attribu- 
 ted to  our  Savior  no  other  Nature  than  the  Hunian.  The  other 
 two,  of  other  Seels.  He  fays,  the  firft  Sort  had  at  that  time  hardly 
 any  that  adhered  to  them  :  and  the  fecond  Sort,  none  at  all.  He 
 mentions  fome  Seels  that  ufed  no  Baptifm  at  all.  But  it  was  only 
 fome  of  the  moft  abfurd  and  impious.  But  of  thofe  that  ufed  Ba- 
 ptifm, he  has  none  that  renounced  Infant  Baptifm.  After  the  four 
 Books  of  thefe  four  Sorts  of  Herefies,  he  adds  a  fifth,  which  is.  Of 
 the  Trne  and  Orthodox  Doctrins  and  V J  ages  of  the  Church.  He  menr- 
 tions  there  the  Baptifm  of  Infants,  not  >s  a  Thing  difputed  of,  or 
 denied  by  any  Sed :  but  occafionally.  Shewing  the  Advantages  of 
 Baptifm,  that  it  conveys,  not  only  Pardoh  for  the  Sins  of  Mens  for- 
 mer Life,  but  many  other  Graces  j  he  proves  it  by  the  Baptifm  of 
 Infants,  who  have  committed  no  Sin.  The  Words  I  had  occafion  to 
 recite  before  (39)-  There  is  another  Catalog  of  Herefies  at  the  End 
 of  Tert.  de  Pr^efcript.  But  it  hath  nothing  about  Baptifm  ■,  fave  that 
 Menander  faid,  none  could  be  faV'd'  that  were  not  baptiz'd  inhis- 
 Name. 
 
 C  H  A  P.    XXIf. 
 
 Containing-  ^ferences  to  the   'Books   of  fo?nc  Authors  of  the 
 next  fucceeding  Times. 
 
 §.  I.    f  I  ^H  I  S   is  the  bell  Account  I  can  give  of  the  Paffages  con-rertheA- 
 
 JL  ccrning  Infant  Baptifm  that  are  in   the  gcnuin  Books  ofpoflfes 
 the  Writers  that  flourifhed  from  the  Apoltles  Time  to  the  Year  of  ^'^o'^soo 
 Chrift   400.    The  Reafon  that  1  go  no  farther,  is;,  becaufe  for  the  "^^  ^''X 
 next  700  Years  the  Matter  is  clear.     Yet  of  thofe  Years  and  of  the  '^''^^^^ 
 
 Waldenfes 
 
 (39)  CH.  XIV.  §.4,  " 
 
246  .'References  to  Authors  of  the  next  Century.        Chap.  XXIL 
 
 Yearaf-  Wddmfts  that  arofe  about  the  Year  1 1 50,  I  intend  to  difcourfe  fomc- 
 
 tcrche  A-  thing  in  general  in  the  fecond  Part  of  this  Vv^ork  fi). 
 
 poftles  p^^^  [-[Qi-Q^  for  the  fake  of  thofe  that  have  any  Mind  to  trace  the 
 
 ^■'^S^'    QiTotations  for   about  one  hundred  Years  farther,  I    have  fet  down 
 
 fomc  References  to  the  Places  where  they  are  to  be  found.     To  fet 
 
 down  the  .Words  is  too  long  •,  they  being  all  to  the  fame  effed  with 
 
 344     thofe  already  rehearfed. 
 
 Proffer^  in  almoft  all  his  Works  againft  the  Pelagian  and  Semtpela- 
 gim  Tenets,  makes  ufe  of  the  Argument  taken  from  the  NecefTity  of 
 the  baptizing  of  Infants.     Particularly, 
 
 Efifi.  ad  Mgufinum^  prefixed  to  St.  Anfiini  Book  de  Pradefl-inatione 
 SoNtlorum. 
 
 Epifi.  ad  Demetriadem^  among  the  Works  of  St.  Ambrofe. 
 D^  vocatlone  Ge-rninm^  1.  i.  c.  i5,  22.  1.  2.  c.  20,  21,  22,  23,  &c.     1 
 know  it  is  queftion'd  whether  this  be  Profper\  or  Pope  Leo's,^  or  fome 
 other  Man's  Work,  but  'tis  much  one  to  this  Purpofe,  lince  whoever 
 he  were,  he  liv'd  about  this  Time. 
 
 Carmen  de  IngrMis^  cap.  l,  ^,  2i,  30,  31,  &c» 
 Contra  Collator  em. 
 
 Epi(t.  ad  Rufnitm^  circa  medium. 
 Defenjto  Auguflini. 
 [^HJ.  Orofim  Apologetic. 
 
 320.  PauimHs  Diaconns^  Lihello  ad  Zofimum  Papam< 
 
 3  30.  HilariHS  Arelatenfis^  Epifi.  ad  Anguflinnm. 
 
 ^iBc-        Jlfarius  Aiercator.     Commonitoril  c.   i,  &  4. 
 PrAfatlone  ad  Suhiotationes. 
 Subnet  at.  c.  6.  it.  8. 
 
 323.  'Cdcfiiniis  Papa^  Ep^fi-  ^'^  Afaximian.  apud  Afta  ConcUii  Ephefmk 
 
 Epifi-.  ad  Gallos   Epifcopos. 
 
 33T.<  Epiflola  Synodica  Concilii  Ephefinl  ad  Cdeflinr^m  Papam. 
 
 335.  Ant  or  Pr^deftinati^  a  Sirmondo  edit  ns.^  Par.  16  j^^. 
 
 330,  Poffidius  in  vita  Aagu^ini. 
 
 330.  Alitor  Hypognojlicav.y  inter  opera  Anguflini.,  1.  4,  5,  &  paflini- 
 
 312.  Jfidorus  Pehifeota^  lib.   I.  epifi.  125./.  3.  epifi.  195,  &C. 
 
 324.  CalfianuSf  de  incarnation e  Domini^ lib.  5. c  11. 
 '312.  CyrillHs  in  Levitic.  c.  2. 
 
 323.  'Theodoretus  in   I   Cor.    7.   14. 
 
 Epitome  Decret.  Divin.  lib.   5* 
 240.  Leo  magniis  Papa^  Epifi.  37.  ad  Neomm. 
 
 Epift-.  52.  ad  Rnfiiciim^  cap.  i<5. 
 
 Efifi.    85.    ad   Nicetam  Aqailejienfem.  It.    Epifi.  -8^8.    ad    Epifcofos 
 Germ. 
 
 •  •.  AH 
 
 (OPca.CH.yil. 
 
Chap.  XXIT.    Tke  Ca!'e  of  a  Negro  laptizd  when  fpeechlefsi  247"- 
 
 All  thefc  were  Contemporary  with  St.  Anftin^  but  yG-iinger  than 
 he,  and  wrote  before  the  Year  450.  And  in  the  next  50  or  60 
 Years,  thefe  following. 
 
 FaHJltirS  Rc'ienfis.     One  of  thofe  then  called  Semi^elagians^  de  lib.  Ar-     372.. 
 hitrio-^  /.  I.  f,    !,  2,  14. 
 
 GennadiHs^  One  of  the  fame,  de  Ecclcfiafikis  Bogmatibus^  c  52.  395- 
 
 And  his  Interpolator,  2i  Prtcdefiinarlan^  c.  31. 
 FulTentUii-,  ^  Prssdeitinarian,  de  t^eritate  frddefiirtationis^    I.    i.  ^er  to-     407, 
 titra. 
 
 De  Jncarnntione  &  gratia  Jefn  Chrifll^  c.   15.,  it'  ^O, 
 De  Fide  ad  Petrum^  c  27,  30,  &c. 
 De  remi([ione  feccatorum^  /.i.e.   14. 
 
 Epifiola    Synodic  a  Epifcoporum  in  SardJnia  exuhtm'^  B.  P.   Col.   i5i8. 
 7*.  6.     De  pr^e'dejrin.'itiofze  &  gratia-,  c.  3. 
 
 Joannes    Maxentias.  Catholica  de    Chrijlo  .Profeff'Sj  prope    finem.  B.   P.     42c, 
 
 r.6. 
 
 The  Conncil  of  o'^r/W^,  Can.  5.  41 7» 
 
 The  Conncil  of  JUrda^  Can,  13.  424, 
 
 Ferrandus  ([a  Deacon   of  Carthage^  his  Letter  to  Fdgentius    about     423, 
 tht  Baptifm.  of  a  certain  Negro. 
 
 Fulgentiiis^  Anfwcr.  '42.3. 
 
 The  Snbftance  of  this  laft  mention'd  Letter  and  the  Anfwer  to  it, 
 is  this:  A  Gentleman  of  Carthage  had  bought  a  Negro  Slave,  that- 
 had  been  brought  out  of  the  inmoft  and  Hivage  Part  of  Africa.,  where 
 Chriftianity  was  not  then,  nor  is  yet,  known.  His  Mafter  had  caufed".- 
 him  to  be  inluruftcd  in  the  Faith:  He.  was  a  Catechumen  for  fome 
 Time,  and  at  laft  was  admitted  among  the  Competents  for  Baptifm. 
 He  had  rehear  fed  in  the  Congregation  the  Creed,  the  Lord's-Prayer, 
 &c.  and  had  made  the  uRiai  Renunciations  of  the  Devil,  &c.  as  the 
 Cuftom  of  that  Church  was  for  the  Competents  to  do  fome  Days  be- 
 fore their  Baptifm  •,  and  at  the  Tim.e  of  Baptifm  they  ufed  to  do  it, 
 by  way  of  Anfwer,  a;z;ain.  But  juft  before  the  Time  in  which  he 
 was  to  be  bapti/'d,  he  fell  fick  of  fo  fudden  and  violent  a  Fever,  that 
 at  the  Tim.e  of  Baptifm  he  was  fpeechlefs,  and  without  Senfe.  They 
 baptiz'd  him  however.  And  it??,  fays  Ferrandus^  anfwer'^d  in  his  Namcj 
 Ai  if  it  had  been  for  an  Infant,  Ahd.  he  dyi'iTr  prefently  after.,  never  un" 
 derfood.,  I  believe^  that  he  was  baptizj'd.  Now  J  intrear  your  Opiniony 
 whether  his  IVam  of  Speech  will  be  no  Hindrance  to  his  obtaining  eternal 
 Salvation.  For  I  am  much  afraid  Isjl  our  Lord.,  to  ■  whom  all  Things  are 
 pofiblc.,  did  therefore  d.eny  him  the  Faculty  of  Speech^  bccnife  he  thought 
 him  unworthy  of  the  Bene  ft  of  the  fecind  Birth,  For  how  that  Age  of  his 
 that  was  capable  of  Reajcn.,  could  be  deanfed  by  another^ s  Con feficn.,  I  do 
 not  fee.  For  it  is  Infants  only.,  who  have  no  Sin  bat  Original  Sin^  whom 
 we  believe  to  be  faved  by  the  Faith  of  thofe  that  bring  ''cm.,  OCC  And  if 
 it  be   f^id.,  that,  the  Confcfion    he  m-.^e   before^,  when    he  w^i^  vjcll   in  his, 
 
 Senfesy, 
 
■i^S  The  Sin  of  ke-?phf^  Ntgrces  mlaptizd.     Cha'p.'  XXII, 
 
 Yt-araf-  Senfes^  ivUl  avail  for  his  Forgivenejs  ^  /  doii't  fee  how  we  can  Jhand  to  that 
 ter  che  ^  for    thetj  another  rviU-  conclude^  that  he  would   have   been  fav^d  if  he  had 
 poftles      ^j^^  jjQ  bodily  Baftifm  at  all.     And  at    that    rate^  Why  might  we  not  ha- 
 ^y  "^  piz^e  Feovk  after  they  -are  dead^  if  they  he   fich  rvhofe  devout  and  faith- 
 fid   pHYpfc  iva-s  known  before  ?  1  know  the  ordinary  Canon  fl)   prejcribes 
 that  flak  Perfons  that  are  not  able  to  make  the   Anfwers  may  be  baptiz,ed  ^ 
 provided  their  Friends  will  at  their  own  Peril  teftifie  that  they  had  ftch  a 
 Parpofe  b''fff}-e  their  Sicknefs.     This  indeed  ji-ifiifies  the  Mtnifer   in  giving 
 the  Biiptifm  :  hut   I  jnake  fame  Oncfiion  concerning  the  Benefit  that  fiich  a 
 Psrfon  receives  by  it. 
 
 The  Anfwcr  which  the  Billiop  Fulgentias  gives  to  this  Scruple, 
 tends  all  toward  the  comforting  Ferrandm  concerning  his  Doubt  of 
 ths  Man's  Salvation.  He  argues,  that  all  the  Condition  requir'd  by 
 our  Savior  for  adult  Perfons,  being,  that  they  fnould  believe  and  bv 
 buiptiz/d  ^  this  Man  had  botli.  That  Faith  and  the  Profeffion  of  it  are 
 the  Ad  of  the  Man :  The  baptizing  him  is  the  Aft  of  the  Minifter. 
 And  tho'  this  Man  had  not  his  Senfes  when  the  Minifter  perform'd 
 his  Ad  ^  yet  he  had  when  he  himfelf  perform'd  his  own.  That  God's 
 taking  away  his  Senfes  w^as  not  fo  great  a  Sign  of  his  rejeding  him, 
 as  the  Continuance  of  his  Life  till  he  could  be  baptiz'd,  was  of  his 
 receiving  him.  '7lV  true,  fays  he,  that  we  believe  none  but  Infants  are 
 fdved  by  the  Faith  of  thofe  that  bring  ''em^  &c.  And  that  in  the  Age  of  Re af on- 
 one's  own  Confepon  u  rcqiiir''d^  &c.  But  this  Man  had  his  Senfes  when  he 
 profejfed,  and  he  had  yet  Life  when  he  wa6  baptizd. 
 
 He  grants  in  the  following  Difcourfe  that  if  he  had  died  before 
 be  had  been  adually  baptiz'd,  he  could  not  have  been  faved :  which 
 is  very  hard,  and  contrary  to  the  Determination  of  St.  Amhrofe  and 
 other  Fathers  in  a  like  Cafe,  as  I  fhew  in  my  fecond  Part  (3;. 
 
 The  Reafon  why  I  recite  this  at  large,  rather  than  the  other  Pa f- 
 fages  to  which  I  have  given  References,  is  not  that  this  fpeaks  more 
 plainly  than  the  reft  about  Infant  Baptifm :  on  the  contrary,  the  reft 
 ipeak  more  diredly  to  that  Matter  than  this  does.  But  1  recite  it, 
 that  the  earneft  Concern  that  this  Mafter,  and  Minifter,  and  Bifliop 
 do  fliew  for  the  Salvation  of  this  poor  Slave  may  fly  in  the  Face,  and 
 ftrike  with  Shame  and  Terror  the  Confciences  of  fuch  profane  Tra- 
 ders of  our  Nation,  as  having  Plantations  in  the  WeH^ndies^  do  keep 
 hundreds  of  fuch  Negroes^  and  are  fo  far  from  any  Concern  for  their 
 Souls,  that  on  the  contrary  they  do  all  they  can  to  hinder  'em  from 
 Chriftian  Faith  and  Baptifm,  and  difcourage  thofe  that  would  pro- 
 cure 'em  Means  of  it. 
 
 I  do  not  conceive  that  all  the  Mafters  there  are  of  this  Temper, 
 
 But  for  thofe  that  are,  and  are  refolv'd  to  continue  fo  ^  as  I    doubt 
 
 ■ithey  have  but  little. Belief  of  the  Truth  of  the  Scripture  j  fo  it  were 
 
 for 
 
 (%)  Coiicilii  Carthag,  leruii  Can.  34.    (3)  CH,  III.  §.  3.  it-  CH.  VI,  §.  3, 
 
Chap.  XXIII.      TheS'inofkeefifigNf^grotsunhaptizti.  %4ft 
 
 for  their  Interefl  that  it  were  not  true.     For  there  is  nothing  plain-    Year  af- 
 er  by  the  Tenor  of  it,  than  that  fuch  Mailers  are  in  God's  Senfe  a^ertheA- 
 much  worfe  Sort  of  Heathens  than  their  Slaves,  and  liable  to  a  far  po^^^s 
 greater  Condemnation  ^  and  that,  befide  their  own  Perfonal  Sins,  the  V\kr>^ 
 Blood  of  thofe  poor  Creatures  will  be  required  at  their  Hands.     I  ^^^^' 
 would  crave  Leave  to  recommend  to  thefe   Gentlemen  the  Readine 
 of  a  little  Book,  publifh'd  about  20  Years  ago,  by  a  Clergyman  that 
 had  liv'd  in  Barbados^  call'd.  The  Negroe's  and  Indian's  Advocate. 
 
 That  I  may  tell  tiie  Reader  in  lliort  the  Subftance  of  the  Places  to 
 which  I  have  referr'd  him  ^  they  do  all  fpeak  of  Infant  Baptifm,  as 
 of  a  Thing  taken  for  granted.     And  thofe  of  'em  that  do  at  all  en- 
 large on  the  Matter,  do  fpeak  of  it  as  abfolutely  ncceffary  to  the  In- 
 fant5^  obtaining  the  Kingdom  of  Heaven.     And  this,  whether  they  be 
 of  the  Predeflraarlan.,   or  Seml^elagian  Opinion.     And   I   am   confident 
 there   is  no  PaOage  in  any  Author  from  this  Time  to  the  Year  of 
 Chrift  1 1  50,  or  thereabouts,  that  fpeaks  againft  it^  fave  that  WaU-    105a, 
 fridm  Straho^  about  the  Year  850  (tho'  he  were  for  Infant  Baptifm,     750. 
 and  thought  it  neceflary  for  their  Salvation,  yet)    gave  his  lincular 
 Opinion,  that  it  had  not  been  pradis'd  from  the  Beginning,  but  had 
 come  into  Ufe  firft  in  St.  Jnftins  Time ;  which,  how  palpable  a  Mif- 
 take  it  was,  I  fuppofe  every  Reader  is  by  this  time  fatisfied.     I  give 
 you  his   Words  hereafter  (4).     And  fave  that  Mr.  Stennet  produces 
 one  Macaire^  an  unknown  Author,  living  in  the  ignorant  Times,  who 
 talks  much   as  Strabo  do's.     Of  whom  I   muil   alfo  fpeak  hereafter. 
 Ft.  2.  ch.  2. 
 
 C  H  A  P.     XXIII. 
 
 Qjiotatiojt^  out  of  feme  'Books  that  iire  fpurious,  :•.  e.  ipcre 
 not  ivrittcn  hy  thofe  whofe  TSlame  they  bear  3  hut  yet  arc 
 proved  to  he  Ancient, 
 
 §<  i.y   ET  the  firfl  of  thefe  be  that  out  of  the  Book  called  a^wf.»;fj   Yearaf- 
 I    ,  Conftitiitioris.     They  are  called  his,  bccaufe  he  is  feigned  to  have  ^*?r  the  A- 
 been   the   Compiler  of  'em   from  the  Mouths  of  the  Jfofiics.    The  P^^"^^" 
 Hjftory  of  which  Book,   as  near  as  Learned  Men  have  traced  it,  is  ^^^^-^^ 
 this,  wO*^***^ 
 
 K  k  There 
 
 (4)  Pc.  2.  CH.  11.^.  a. 
 
2,^0  Clement's  CoMjlitutions.  Chap  XXIII. 
 
 Ycarsf-      There  were  in  the  very  early  Times  certain  Traditionary  Accounts 
 
 tertheA-  handed  about  as  the  Preachings,  Dodrins,  or  Rules  that  had  been  de- 
 
 roftles      liver'd   by  fuch  or  fuch  an  Apoftle  or  Apoltolical  Man  ^  fomething 
 
 ^^^^\p^  like  the  Short-hand  Notes  of  Sermons,  which  it  was  the  late  Cuftom 
 
 in   England  to  take   from  the  Mouths  of  celebrated  Preachers.     One 
 
 of  which  would  be  called,  tor  Example,  AtJ^t^  nirfK,  the  DoBrin  of 
 
 Feter :    Another,  A/Acr^^it^iz  KAji.asrT©-,    the  Preaching  of  Clement,  &c. 
 
 And  feveral  of  thefe  being  by  fome  ftudious  Perfons  colledred  and 
 
 put  together,  were   intitrd,  Aia^rat^i  hrpi^hav^  The  Rdes^  or,  Confllta- 
 
 tions  of  the  Afoftles. 
 
 If  they  had  been  all  of  'em  judicious  and  fincere  Perfons  that  firft 
 took  thefe  Notes  of  the  Preachings  or  Sayings  of  the  Apoftles  ^  and 
 they  that  collefted  'em  into  Volumes  had  been  the  like  •,  there  is  n& 
 doubt  but  the  Colledions  would  have  been  highly  valuable.  And  as 
 they  are,  they  do  for  the  moil:  part  confift  of  pious  Rules  and  Ex- 
 hortations. But  according  to  the  various  Memories,  or  Judgment, 
 or  Honelly  of  the  firft  Recorders,  or  After-compilers,  thefe  Com- 
 pofitions  were  in  many  Things  various  uncertain,  and  by  Men  of  dif- 
 ferent Inclinations  differently  interpolated,  and  fo  of  no  Authority. 
 220.  In  Eufebhis\  Time,  ^nao  320,  there  was  a  Volume  of  this  Nature, 
 2,70.  called  A/A;^i  'ATregt'Ao.i',  DoHr'ws  of  the  Afoftles^  which  he  reckons  f  1)3- 
 mong  the  fpurious  Books.  Efifhanim  50  Years  after,  cites  a  Book 
 call'd,  Con(}:itntions  of  the  Apofiles  -,  w^hich  he  fays  was  of  doubtful  Cre- 
 ^°°*  dit  ^  and  it  has  alfo  been  altered  fi nee  his  Time.  About  the  Year  400 
 it  feems  to  have  been  licked  and  brought  into  that  Form  of  Eight 
 Books,  in  which  we  now  have  it,  and  to  have  been  fet  forth  with  that 
 confident  Title,  as  if  the  whole  had  been  put  into  Form  by  St.  Cle- 
 ment. This  is  confirm'd  by  the  Quotations  of  it  by  the  Author  of- 
 the  0pm  imperfeB:.  in  Mat.  who  liv'd  about  that  time. 
 
 Hence  it  appears  that  for  any  particular  Claufe  or  Chapter  of  it,, 
 one  does  not  know  how  long,  or  how  little  While  before  the  Year 
 400  it  has  been  inferted.  The  Ciaufe  to  the  prefent  Purpofe,  is 
 this, 
 
 Conftitut,  Apoftolic.  lih.  6.  cap.  i  ^. 
 
 The  Apoftles  are  there  brought  in  fpeaking.  And  after  they  have 
 difallowed  of  fuch  as  baptize  twice  •,  and  alfo  fet  forth  the  Wicked- 
 nefs  of  thofe  that  defpife  all  Baptifm  :  They  fay  ^ 
 
 And  he  that  fays^  I  will  be  baptiz'd  when  I  am  going  to  die,  that 
 I  may  not  fm  after  it,  and  defile  my  Baptifm  ^  fuch  a  Man  hoi  no 
 true  Knowledge  of  God^  and   is  ignorant  of  his  Nature.     For^  Delay  not 
 
 thou 
 
Chap.  XXlII.  the  pretended  Dionyfius  the  Areopiigiter  2,^r 
 
 thou  to  turn  to  the  Lord  -,  for  thou  knoweft  not  what  to  Morrow  will    YearaF- 
 
 bring   forth.  certheA- 
 
 And  then  they  add,  roft'es 
 
 v4«(;/  baptlz.e  your  Infants^  and  bring  them  Hp  in  the  Nurture  and  Admo- 
 nition of  God.  For  he  fays^  Sulfer  the  Little  Children  to  come  to  me, 
 and  forbid  'em  not. 
 
 How  little  Aflurance  foever  there  is  from  the  Credit  of  this  Book, 
 that  thefe  are  the  Apoftles  Words  •,  yet  they  fliew  that  it  was  the 
 received  Dodlrine  at  the  Time  when  they  were  put  into  the  Book. 
 
 §.  2.  The  Qiiotation  of  the  Book  of  The  Ecckfiaflicd  Hierarchy  is 
 commonly  thought  worth  the  While  by  thofe  that  write  on  this  Sub- 
 jeft.  Otherwife  I  for  my  part  fhould  hardly  think  it  worth  the  fet- 
 ting  down. 
 
 Partly  becaufe  of  the  Abhorrence  one  (hould  have  of  fo  grofs  and 
 impudent  a  Forger  •,  who  having,  about  the  Year  400,  if  not  later,  com-  300. 
 pos'd  fome  Books  remarkable  for  nothing  but  affeded  high-flown  Ex- 
 prelTions,  thought  them  fit  to  be  fathered  upon  Dionyfius  the  Areoda- 
 gite  mention'd  ABs  17.  34.  Unlefs  we  are  to  think  that  the  Author 
 himfelf  was  not  guilty  of  this  Impofture  j  but  that  fome  Body  elfe 
 having  got  the  Copies  of  thefe  Books  into  his  Hands,  did  thru  ft  in 
 here  and  there  a  Sentence  which  /hould  reprefent  that  Dionyfim  as 
 the  Author.     Which  I  have  fometimes  thought. 
 
 And  partly  becaufe  what  he  fays  on  this  Subjed  feems  to  me  fpoken 
 with  Icfs  Judgment  than  ufual :  towring  in  Words,  but  Ihallow  in 
 Senfe. 
 
 1  (hall  forbear  fetting  down  the  Original  (for  it  is  not  worth  re- 
 citing twice)  only  give  the  Tranflation  of  his  Bombaft  Greek  iw  as 
 plain  Englijh  as  1  can. 
 
 He  in  this  Treatife  gives  an  Account  of  the  feveral  Rites  ufed  at 
 the  Eucharift,  at  Ordinations,  &c.  and  among  the  reft,  at  Baptifm 
 (which  he  generally  calls  by  the  Name  of  the  Divine  Birth)  and  of 
 the  Reafons  of  'em.  What  he  has  of  Baptifm  does  moftly  concern 
 the  Baptifm  of  the  Adult,  and  their  Profeffions.  What  he  fays  of 
 the  Baptifm  of  Infants,  is  in  Anfvver  to  the  Objcdioas  the  Heathens 
 made  againft  it,  and  is  as  follows. 
 
 Ecclefijflic.  Hierarchy  cap.  7.  in  fine. 
 
 But  that  Children  alfo^  who  cannot  yet  nnderfiand  the  Divine  Afv(}erics^ 
 pould  be  made  Partakers  of  the  Divine  Birthj  and  of  the  moft  facred  Sitrns 
 of  Society  with  Godj  does  fecm^  as  you  fay^  to  Men  that  are  p'ofane  and  ill' 
 affe^ed  to  our  Religion^  a  Thing  fit  to  be  lawrht  at  :  That  the  BifJjops 
 {hould  teach  the  holy  Things  to  thofe  that  are  incapable  of  Vw,  and  (liomd 
 
 K  k  2  bcjhifi 
 
^^z  The  prelerJed  'D\oViyC\\}S.  Cliap.   XXIIF. 
 
 Yearaf- t;f/?tfip  the  Things  which  by  [acred  Tradition  they  have  received^  ii^on  fuch 
 tertheA-*ff  have  no  Senje  of  em.  And^  What  is  more  ridiculous^  that  others  Jhould 
 poftles  pronounce  the  Renunciations  and  holy  Profejftons  for  them.,  in  fmh  a  Fashion 
 3,^^^^^  as  if  they  vo ere  doing  it  for  themfelves. 
 
 ISTow  yoitr  Epifcopal  Wifdom  onght  not  to  he  angry  with  thofe  that  are  in 
 Error  \  bnt  to  Anfwer  their  Objections  with  a  Religiopi4  Meehnefs  for  their 
 Injlriidion  and  Edification  :  adding  this  aljo  as  from  our  holy  Religion  ',  that 
 our  Knoivledge  is  not  able  to  comprehend  all  Divine  Things  :  and  that  a 
 great  many  Things  which  we  cannot  underjiand-,  have  reaUy-~Rcjfi^js  that 
 are  worthy  of  God^  unknown  to  m^  hut  known  to  the  higher  Beings  :  and  C' 
 ven  thofe  higher  Natures  are  ignorant  of  many  Things  which  art  known  on- 
 ly to  the  All-wife  Deity ^  the  Author  of  all  Wifdovi. 
 
 And  yet^  04  to  this  particular  Matter^  that  we  do  fay  the  fame  Th'ngs 
 which  our  Divine  Afinificrs  of  holy  Things  have  delivered  down  to  us  as  they 
 were  taught  \m  from  Ancient  Tradition.  For  they  fay^  and  it  is  triie^ 
 that  Children^  if  they  he  brought  up  to  holy  Rules  and  Inftitutions^  will 
 come  to  be  of  a  good  Temper  of  Mind  ^  f^'ee^  and  dif entangled  from  all  Err  or  ^ 
 and  out  of  the  Danger  of  an  unclean  Life.  Our  Divine  hifrulhors  c»nfider- 
 ing  this.)  have  thought  fit  that  Children  [liould  be  admitted  after  this,  holy 
 manner. 
 
 That  the  Natural  Parents  of  the  Child  wloich  is  brought-^  Jhould  deliver  him 
 to  fome  one  that  is  himfelf  haftizSd^  as  to  a  good  InjhuHor  in  the  Things 
 of  God  ^  and  that  the  Child  (liould  afterward  learn  of  him^  as  of  his  Father 
 in  God^  and  his  Sponfor  in  Things  that  are  for  Salv-Mion.  And  then  of 
 this  Perfon  who  undertakes  to  inftruft  the  Child  in  Holinefs  of  Life  the  Bi- 
 fl]op  does  demand^  as  I  may  call  tt^  the  Declaration  of  his  Renouncing^  and 
 the  other  holy  Profejfions.  Not  that  he  does  (  as  they  jceri-ngly  reprefent  it^ 
 initiate  the  one  in  the  other'' s  fie  ad  in  the  holy  Rites.  For  he  does  'not  fay 
 thus^  '  I  do  in  the  ftead  of  this  Child  renounce  or  promife,  &c.  Buty 
 '  this  Child  does  renounce,  profefs,  &c.  that  is,  I  promife  to  per- 
 '  fwade  this  Child,  when  he  ihall  come  of  Age  to  underftand  the  holy 
 *  Things,  by  my  religious  Inltruclions,  to  renounce  the  adverfe  Povv- 
 '  ers,  and  keep  clear  from  them,Tand  to  profefs  and  fulfil  the  Divine 
 '  Propofals. 
 
 It  is  therefore^  a^  far  as  J  can  fee^  no  Abfurdity  that  the  Child  Jhould  be 
 entered  into  the  Divine  Life  \  when  as  he  has  a  Guide  and  Sponfor  that  will 
 injirucl  him  in  the  Knowledge  of  Divine  Things^  and  keep  him  fafe  from 
 the  adverfe  Powers.  And  the  Bijhop  does  make  the  Child  Partaker  of  the  holy 
 Afyji-eriesj  that  he  may  be  educated  according  to  them^  and  may  lead  no  0- 
 ther  Life  but  fuch  as  has  always  a  Regard  to  thofe  Divine  Things^  and  an 
 Agreement  with  them^  and  is  in  a  holy  manner  habitnated  to  ''em.  And  to 
 this  he  is  led  by  his  Divine  Sponfor. 
 
 His  mentioning  Ancient  Tradition  in  this  Matter,  would  make  one 
 think  what  I  hinted  before,  that  the  Author  had  no  Purpofc  of  put- 
 ting on  the  Vizor  of  Dionyfms  the  Areopagite  •  for  to,  make  him  talk  of 
 
 Ancient 
 
Chap.  XXIII.       The  Senfe  of  the  Godfathers  Profeffion.  25-3 
 
 Ancient  Tradition   in  any  thing  of  Chriflianity  which    was   all  new    Yeara/^ 
 in  his  Time,  was  to  betrary  his  own  Cheat.     Befide,  it  is  not  in  this  '^^'.^^^  ^^ 
 Book  of  the  Ecclefmflicd  Hierarchy^  that  there  are  any  Tokens  of  its  be-  Pofties 
 ing  written  by  Dlonyfnts^  but  only  in  fome  of  the  other  Books  of  the  '^'^y^^^.^^ 
 fame  Author. 
 
 The  Interpretation  he  gives  of  the  ProfefTions  made  by  the  God- 
 fathers is  very  lingular  :  he  will  not  have  it  that  the  Godfather  does 
 renounce,  profefs,  &c.  in  the  Child's  Name  or  Stead.  But  both  the 
 Ancients  generally,  and  the  Moderns,  do  fo  underfland  it  as  that  he 
 does.  But  perhaps  both  of  thefe  may  be  reconcil'd.  The  Godfa- 
 ther docs  not  profefs  in  the  Child's  Stead,  fo  as  that  the  Godfather's 
 Performance  of  thofe  ProfefFions  fhould  be  in  ftead  of  the  Child's  Per- 
 formance of  'em :  aad  in  this  Senfe  this  Author  denies  it.  But  the 
 Godfather  does  profefs  in  the  Child's  Stead,  fo  as  to  declare  the  Ob- 
 ligation of  the  Child  to  perform,  and  does  in  his  Namie  own  that 
 Obligation,  and  make  the  Promifc :  And  in  this  Senfe  the  other  An-r 
 dents  affirm  it.  To  the  Intent  it  may  more  fully  be  declar'd  that 
 the  Benefits  of  Baptifm  arc  convey'd  to  the  Child  not  abfolutely,  but 
 on  Condition  that  if  he  live,  he  do  perform  his  Part  of  the  Covenant ; 
 the  Godfather  expredes  thofe  Things  that  are  the  Child's  Part.  As 
 if  a  great  Bencta(ftor  will  fettle  a  large  Eftate  of  Inheritance  on  a 
 Child,  upon  Condition  that  he  pay  a  fmall  Quit-rent  in  Acknowledg- 
 ment ^  this  is  fo  beneficial  to  the  Child,  that  there  ought  to,  be  no 
 Doubt  of  his  Acceptance.  The  Contraft  is  therefore  made  in  the 
 Child's  Name  i  and  becaufe  he  is  not  of  Age,  his  Guardian  Seals  it) 
 in  his  ftead.  Th's  the  Church  of  England  does  more  plainly  exprcfs  ^ 
 who  puts  the  Words  thus,  Bo^t  thou  in  the  Name  of  this  Child  re-- 
 nonnce^  &c  ?  And  fo  did  the  Ancients,  who  put  'em  thus,  Does  this 
 CK,ild  renounce^  &c  ? 
 
 As  for  the  Age  in  which  thefe  Books  were  written,  it  is  beft  ga-^ 
 ther'd  from  Photim :  who  gives  the  Abftract  of  a  Book  written  bj 
 TheodoYHs  Presbyter^  wherein  he  pretended  to  maintain  that  thele- 
 Books  are  the  genuin  Work  of  Dionyfim  the  Areo^agite^  againft  fome 
 that  then  oppos'd  the  Authenticalnefs  of  'em.  The  Man  muft  have 
 had  a  hard  Task.  But  yet  it  is  a  Proof  that  they  were  known  then,' 
 and  for  fome  Time  before.  This  Theodorus  liv'd,  as  Dr.  I-kt^nmonh 
 fays,  ('I)  Anno  42:>,  but  ethers  place  him  much  later,  in  the  7th 
 Century. 
 
 §.  3.  There  does  not  lie  any  fiieh  Prejudice  for  any  Defign  of  For- 
 gery againft  the  Author  of  the  Qn^ftioncs  ad  Orthodoxos,  which  com- 
 monly go  among  the  Works  oi  jnjHn  Martyr  :  only  that  ■Piece  going 
 about,  as  it  feems,  without  the  Name  of  the  Author,  fome  Body  ir> 
 the  early  Times   afcribed  it  to  him.     It  cannot   be   his,    becaufe.  io 
 
 makes 
 
 (2)  Sis  Q.ieries.  Infmr  Baptirm. 
 
yy^ 
 
 ., -4  The  Cafe  of  hfanis  dyhg  unlAptizd.     Chap.  XXIII. 
 
 Year  zl-  makcs  mentioa  of  Irmms^  and  of  Origen^  who  liv'd  fomething  after 
 ter  the  A-  his  Time  \  unlefs  thofe  Pafiages  that  mention  Irenaus  and  Origen  have 
 poftlcs  ijeen  fince  the  firft  Writing  of  the  Book  foifted  into  it.  I  ihall  not 
 ^<!^rv/  pi'etend  to  guefs  at  the  Time  of  the  Writing  of  it  \  only  it  is  known 
 to  be  Ancient.    The  PaJage  I  would  quote  is  this, 
 
 QH<tftiones  ad  Orthodoxos.  que  ft.   %6. 
 
 Quell  ion. 
 
 Since  Children  that  die  in  Infancy  have  no  Praife  nor  no  Blame  from  any 
 thing  that  they  have  done^  What  Difference  will  he  made  at  the  Refnrre- 
 Hion  between  fuch  of  them  as  have  been  by  the  Means  of  others  baptized  but 
 have  done  nothing  themfelves-^  and  fuch  as  have  not  been  baptized  and  have 
 likewife  done  nothing  ? 
 
 Anfwer. 
 
 This  will  be  the  Difference  between  thofe  that  have  been  haptizj*d^  and 
 thofe  that  have  not :  that  the  bapti^Led  will  be  made  Partakers  of  the  Blef- 
 fings  granted  by  Baptifm  ^  and  the  unbaptizSd  not.  And  thefe  Blejfings  of 
 Baptifm  arc  vouchfafed  to  ^em  for  the  fake  of  the  Faith  of  thofe  that  bring 
 ^em  to  Baptifm. 
 
 He  fpeaks  of  the  Cafe  of  unbaptizcd  Infants  after  the  rate  that 
 molt  Greek  Writers  do,  viz..  That  they  will  lofe  all  Reward,  with- 
 out mentioning  any  pofitive  Punifliment.  This  was  the  general  CV. 
 pinion  of  the  Chriftians  of  the  Greek  Churchy  that  Infants  dying  un-' 
 baptized  would  mifs  of  Heaven,  but  not  be  under  any  pofitive  Pu- 
 nifliment :  as  appears  by  the  Words  of  Greg.  Naz.ianz.en  cited  before 
 (3),  and  as  I  fhall  more  fully  Ihew  at  a»nother  Place  (4). 
 
 There  is  a  fpurious  Book  afcribed  to  Athanafm^  call'd  Qu^ftiones 
 ad  Antiochum^  which  gives  their  Opinion  in  this  Matter  very  parti- 
 cularly.   Some  Qiiotations  out  of  that  Book  ought  to  have  had  a  place 
 
 here, 
 
 (3)  CH.  XI.  h.  6,    r4)  Pt-  -.  CH.  VI.  §.  4. 
 
Chap.  XXIir.    The  Cafe  of  Infants  dyhg  ml^aptizJ.  ^^f 
 
 here,  but  that  it  feems  to  have  been  written  after  our  Period,  and  by  Yearaf= 
 ignorant  Men  crowded  in  among  the  Works  of  Athanafms.  But  the '^^r  ^^e  A- 
 following  PafTage  I  recite  becaufe  of  its  Affinity  to  the  foregoing.  P^J  ^^ 
 
 300. 
 Oudifi.  ad  Antiochum^  qit.  1 1 4. 
 
 T 
 
 Qiieftion. 
 
 Whither  do  Infants  go  -when  they   die^  into  PHnljiiment^  or  into  the  King^ 
 dam  ?  And.  particularly  whither  go  the  Children  of  Heathens  ?    And  where 
 are  placed  the  Children  of  the  Faithful  that  die  imhaptized  ?  Are  they  placed 
 with  the   Believers  J  or  with  the  Unbelievers  ? 
 
 Anfwer. 
 
 Inafmnch  oi  cur  Lord  Jaysy  Suffer  little  Children  to  come  to  me, 
 for  of  fuch  is  the  Kingdom  of  Heaven.  And  again  the  Apoflle  fays^ 
 Kow  are  your  Children  Holy,  [^or  Saints,^  it  is  plain  that  the  Children 
 of  Believers  do^  if  they  he  baptiz.ed^  go  as  fpotlefs  and  faithful  into  the 
 Kingdom.  But  thofe  of  ^em  that  are  not  haptizSd,.^  do  not  enter  the  King- 
 dom^ as  alfo  neither  do  the  Children  of  IJnhelievers.  But  yet  neither  en  the 
 other  fide  do  they  go  into  "Torment  ;,  for  they  have  committed  no  Sin. 
 
 They  that  would  read  any  more  ot  thofe  fpurious  PaiTages  that  are 
 later  than  the  Year  400,  but  afcribed  to  Authors  before  that  Time, 
 and  yet  are  not  very  fcandalous,  as  being  really  within  a  Century  of 
 it,  or  thereabouts,  in  which  there  happens  to  be  Mention  of  Infant  Ba- 
 ptifm,  may  have  fome  of  'em  in  the  faid  Book. 
 
 Athanafii  (^Ji'^fiiones  ad  Antiochum.  cjutefi.  2.  it.  cjit.  66.     And  alf(), 
 
 Athana/ii  TJUla  &  interpretatio  Paraholarum  Script,  qu.  ^4..  And  more  ill 
 Books  afcribed  to  St.  Chryfaflom^  as  Chryfojfom-in  Pfal.  14.  One  brings  an  In- 
 fant to  he  haptizj'd  \  prefently  the  Priefi  requires  a  Covenant.,  &:c.  Idem^ 
 Homilia  de  Adam  &  Eva.  Let  us  confdcr  the  Meaning  of  rvhat  the  Church 
 all  over  the  World  praUifcs  in  tl^e  haptiz,ing  of  Infants  or  Adult  Perfons^  &C. 
 
 There* 
 
2, 3' 6  7l:e  Cafe  of  Infants  dyhg  unhapt'iz/1.      Chap.  XXIIT. 
 
 Yearaf.     There  is  alio  commenly  produc'd  a  PalTage  very  Ancient  indeedf 
 
 tertheA-jf  one  misht  rely  upon  it:  an  Order  of  Hyginus^  Bifliop  of  Rome  ^. 
 
 poftles.      -jj^^^  ^-^^  ail  Baptifms  thfre  mtifl  he  one  CPatrinus^  Godfather^  and  one  Cod- 
 
 XXr^  mother.    But  as' this  is  of  no  Credit  for  Authenticalnefs,  having  no 
 
 22.    Voucher  elder  than  Platina  (5)  •,  fo  alfo  it  does  not  neceflarily  relate 
 
 I  ?74.-    to  Infants :  for  thev  had  Witneiles  that  are  fometimes  called  Patrini^ 
 
 HI -the  Cafe  of  Adult  Perfons. 
 
 This  fort  of  Teftinioaies  is  better  omitted.     For  in  any  Caufe  what- 
 ^ever,  Evidences  of  no  good  Credit  do  more  Hurt  than  Good. 
 
 (5)  In- vita  Hygini, 
 
 The  End  of  the  Firft  Part. 
 
THE 
 
 HISTORY 
 
 O    F 
 
 PART    11. 
 
 CONTAINING 
 
 Several  Things  that  do  help  to  IHii- 
 ftrate  the  faid  History. 
 
 By  W.  WA  L  Lj  Vicar  of  Shoreham  in  K^nt. 
 
 djc  ^econn  enition  luttfj  !;itniit(au.ij. 
 
 LONDON^ 
 
 Printed  by  Jofe^h  Bownlngj  for  Ekhard  Burroiighj  at  the  Shh  and 
 Moon  in  Comhillj  near  the  Royal- Exchange^    1707. 
 
X  «f5^ 
 
 T  H  E 
 
 I  S  TORYi 
 
 INFANT  BAPTISM 
 
 •PART    n. 
 
 \^tmn,m^il,^jm^ltS^ 
 
 CHAP.    I 
 
 'Ofjom  oiher  9ajfa^es  wind  me  eked,  and  fretenJedto  hem 
 this  purpofe,  hut  are  not. 
 
 T 
 
 •§•  I'   f    I   "i  H  £  Paflages  produc'd  in  the  firffc  pai't  are  all  that  I  Year  jijC, 
 have  met  with  in  Authors  that  wrote  in  the  four  firft '^^r  the  k» 
 ^Gertturies ;  faving  th^t  in   St.  Jinfiin's  Works  there  P^^^^s 
 
 ere,  &s  I  faid,a  great  many  more  ^  but  all  to  the  fame  ^-'^N^^ 
 Purpbfe. 
 
 In  fomeCollcdiions  of  this  Nature  I'have  feen  Teveral  other  Quotati- 
 ons pretended  to  be  oift  of  Author?  within  the  faid  Term.  But  thev 
 -are  either,  ' 
 
 1.  Out  of  frch  Books  as  are  now  difcover'd  to  be  Foreerks  oif  lat-c 
 Years.    Or, 
 
 2.  They  are  nothing  to  the  Purpofe.     Oi', 
 
 3-  'Wrefted  and  alter'd  by  thofc  that  cite  'em  to  another  Senll- 
 than -what  they  carry  in  the  Authors  themfelves.    Or, 
 
 4.  Such  wherein  the  Author  does  not  fay  that  for  which  he  is  cited  : 
 IjJit  he  lays  fomethin^  from  whence  the  other  does  draw  it  as  a  Con^ 
 
\^^Q  Quotations   imperthent.  Chap.  T. 
 
 Year  af-  fequence ',  and  then  fets  down  that  Confequence,  as  if  it  were  the 
 terthe  A-  Author's  own  Words.     Or, 
 pcftles  ^.  Qiiotations  abfolutely  falfe. 
 
 ^"^^'^^      Firft,  Out  of  fuch  Books  as  are  now  difcover'd  to  be  no  true  Works 
 of  the  Authors,  whofe  ISIame  they  bear,  but  Forgeries  of  later  Years. 
 So  there  are  Qiiotations  for  Infant  Baptifm,  taken  out  of  the  Decretal 
 Epiftles,  which  have  been  fet  out  under  the  Name  of  the  moll  ancient 
 Biftiops  of  Rome^  but  were,  as  I   (liewed  before,  (i)  really  forg'd  long 
 '^'^^'     after  that  time.     As  for  the  fpurious  Qiiotations  that  are  of  any  tole- 
 rable  Credit  for  Antiquity,  1  gave  before  fome  account  of 'em  (2). 
 §.  2.  Secondly,  Many  that  are  produced  are  nothing  to  the  Purpofe. 
 As  when  the'  Antipaedobaptifts  do  fill  their  Colledions  of  this  Na- 
 ture with  PafTages  out  of  the  Ancient  Fathers  that  relate  to  the  Bapti- 
 zing of  adult  Perfons.     There  is  no  Pcedobaptift,  but  does  grant  that 
 there  are  innumerable  fuch  Places  •,  For  in  the  Firft  300  or  400  Year? 
 of  Chriftianity:  (ia  which  Space  of  time  it  was  that  the  greateft  Part  of 
 the  Heathen  Worltl,  being  converted,  came  into  the  Church)  the  Ba- 
 ptifms  of  grown  Perfons  Converted  were  more  in  Number  than  the 
 Baptifms  of  the  Children  of  Chriftians :     As  it  muft  needs  be  ^    lince 
 the  Apoftles,  at  their  Death,  left  the  World  in  fuch  a  State,  as  that 
 there  was  probably  a  hundred  Heathens  left  for  one  Chriftian  ^  even  in 
 the  Roman  Empire,  where  they  fpent  moO:  of  their  Pains :  But  at  the 
 End  of  300  or  400  Years  there  were  probably  ten  Chriftians  for  one 
 Heathen.    Now  in  that  Space  of  time  there  are  recorded  a  great  ma- 
 ny Sermons  and  other  Difcourfes,  perfwading  People  to  come  in  and 
 "be  baptiz'd  :  and  in  thofe  Difcourfes  they  inftruft  'em  in  what  is  ne- 
 ceflary  thereto,  as  that  they  muft  firft  underftand  and  believe  the  Prin- 
 ci|)les  of  Chriftian  Religion,  and  refolve  to  forfake  their  wicked  Cour- 
 fes  and  idolatrous  Worlhips.     And  commonly  when  they  are  upon  this 
 Theme,  they  fpeak  of  Baptifm  juft  as  the  Church  oi England  does  m  the 
 Catechifm  •,  that  there  is  requir'd  of  Perfons  to  be  baptiz'd,  Repentance 
 and  Faith.     There  are  alfo  extant  many  Sermons  m.ade  to  the  Perfons. 
 newly  baptized,  putting  'em  in  Mind  of  their  Vow  and  Covenant. 
 And  'tis  common  for  the  Antip^dobaptifts  to  cite  fome  PafFages  out  of 
 fuch  Difcourfes,.  which,  taken  by  them.felves,  took  as  if  thofe  Authors 
 were  againft  Infant  Baptifm,  and  allow'd  it  only  to  grown  Perfons  •, 
 but  the  contrary  appears  in  that  the  fame  Authors,  in  other  Places, 
 ■when  they  fpeak  of  the  Cafe  of  Infants,  do  fhew  their  Opinion  and 
 Pradice  to   have  been  otherwife  ^  and  that  they  look'd  upon  that  as  a 
 particular  and  excepted   Cafe.     For  this  Sort  of  Quotations  is   often 
 made  out  of  Chryfofiom^  GregoryNaz.ian:Len^  ^nd  even  St-Aiiflin  himfelf. 
 
 In  fhort,  they  have  in  this  Matter  dealt  with  thofe  ancient  Authors 
 juft  as  they  did  lately  with  Mr.  Baxter  ^  who  being  bufie  in  Writing 
 fomething  in  Defence  of  Infant  Baptifm,  heard  the  Hawkers  cry  under 
 
 kis 
 
 (i)  Pc.  i.:CH.XVI.  §.  1,2.    {^)  r:.x.CH.  XXIIL 
 
Chap.  F.'  PMOtatiom  mperilneni:  161 
 
 his  Window  (3),  BaxterV  Arguments  for  Believers  Baptifm  :  being  a  Pam-  Year  at~ 
 phlet  of  Colledions  taken  out  of  fome  of  Mr.  Baxter  s  Works,  wherein  ^^^  the  A- 
 he,  fpeaking  of  the  Terms  of  the  Baptifmal  Covenant,  had  Ihewn  theP^JlJ^l^ 
 ISJecefTity  of  a  juitifj/ing  Faith  in  order  to  Eaptifm  ^  tho'  in  the  fame  ""'^^'^ 
 Books  he  had  declar'd  he  fpoke  in  Reference  to  adult  Perfonsonly.  On 
 which  Occafion  Mr.  Baxter  fays,  The  Men  that  cite  Authors  at  this  Rate^ 
 cite  me  again fi  my  f elf  with  the  like  Confideiicc. 
 
 Indeed  Mr.  Tombs  wrote  a  Piece  againfl;  Mr.  Baxter^  calPd,  Felo  de  fe^  . 
 or,  The  Self  Defiroyer  :  in  which  he  endeavored  to  fliew,  that  tho'  Mr. 
 Baxter  intended  thcfe  Proofs  of  the  NecefTity  of  Faith,  only  in  the  Cafe 
 of  the  Baptifm  of  adult  Perfons  ^  yet  his  Arguments  prove  more :  and 
 that  the  middle  Terms  of  his  Arguments  do  heat  down  his  own  Tenet  of  In^ 
 fant  Baptifm.  If  the  AntipiEdobaptifts  had  dealt  only  thus  m  their  Qjao- 
 tations  out  of  the  Ancients  *,  and  had  declar'd  their  Purpofe  to  be,  to 
 improve  thefe  Sayings  of  the  Fathers  to  confute  the  Opinion  and  Pra- 
 dice  of  the  faid  Fathers  themfelves  \  none  could  deny  'em  the  Liber- 
 ty of  making  their  belt  of  fuch  a  Courfe.  And  they  may,  if  they 
 think  fit.  Indite  the  Fathers  of  being  Fi?/o;7fj' ^^y^.  But  'tis  cammon 
 with  them  to  cite  fuch  Paffages,  as  Evidences  that  the  Authors  were 
 againft  Infant  Baptifm  \  or,  that  there  was  no  Baptifm  of  Infants  pradi- 
 fed  in  thofe  Ages,  or  thofe  Churches,  becaufe  they  find  fach  Pallages 
 concerning  the  baptizing  of  Grown  Perfons,  and  concerning  the  Qua- 
 lifications requir'd  in  them. 
 
 Such  Places  as  thefe  I  have  left  out,  inafmuch  as  they  only  prove 
 that  there  were  frequent  Baptifns  of  adult  Perfons  in  thofe  times  ^ 
 which  no  Body  denies. 
 
 Yet  I  fliall  here  fet  down  for  Inftance  two  of 'em,  which  do  in  Appea- 
 rance, the  moft  of  any  that  I  have  met  with,  make  for  the  Piirpof© 
 of  the  Antipaedobaptiits. . 
 
 Bofil »  contra  EtiKomium\^  /.  3. 
 
 For  one  muft  believe  firfi  :  and  then  be  fcded  with  Baptifml 
 
 Hieronym.  in  Matt.  18.  ^•g-' 
 
 Primhn  docent  omnes  gentes^  deinde  docias  intinguunt  aqua  :  ISTon  enim  po^ 
 tefi  fieri  ut  corpus  recipiat  baptifmi  Sacramentum^nifi  ante  anima  fufceperit 
 fidci  veritatem.. 
 
 '  They  firft  teach  all  the  Nations,  then  when  they  are  taught  they 
 ^  baptize  'em  v/ith  Watery  for  it  can't  be  that  the  Body  iliould  re- 
 
 '  ceive 
 
 (3)  Baxter.  More  Proofs  for  Infar.t  B-iptifm,  Pitg.  414.. 
 
Year  aP '  ceive  the  SacraTnent  of  Baptifm,  nnlefs  the  Soul  have  before  receiveil 
 terche  A.  Sthe  true  Faith. 
 
 poftles         st.:///Vr<7w  herexommenting  t>n  "the  CommifTioa  given  by  our  Savi- 
 
 ^■'^"'^^'^^' or  to  the  Apoftles  (4.)  of  carrying   the  Gofpel  to  the  .Nations  that 
 
 •were  ■Heathens,  explains  the  Method  they  were  to  nfe  ^  viz,.  Tirit, 
 
 \to  teach  thofcKations  tbe  Chriftian  Religion,  and  then  to  baptize  'em  ; 
 
 which  all  Pcedobaptifts  grant  to  be  the  Method  that  ought  ever  to  be 
 
 iis'd.    "Ft3r  if  th-ere  he  any  Kation  of  'hUians  to  be  converted  nowa- 
 
 ■  days,  theyufe  the   fame:  and  yet  when   they  have    Converted  and 
 
 ■^Baptiz'd  the  Parents,  -they  do  alfo  at  the  Parents  Delire,  baptize  what 
 
 ^Children  they  have.     And  it  is  of  fuch  Heathen  People  or  Nations 
 
 i.that  St.  Mierom  here  fpeaks,  that  their  Minds  mult  be  inftructed  be- 
 
 •fore  their  Bodies  be  baptiz'd. 
 
 ri>t.  5^?/?/  is  there  jH'Oving  againfl:  the  Heretic  Eunomim^  theDivini- 
 ;ty  of  the  Son,  and  ofthe  'Holy  Spirit  by  this  Argument,  that  we  are 
 ;t)aptiz'd  in  the  Name  of  them  as  well  as  of  the  Father^  and  con- 
 jfequently  are  to  believe  in  them :  For  that  Baptifm  fuppofes  Faith 
 linthat  Deity  in  whofe  i^^ame  the  Baptifm  is.  And  applying  this  to 
 ;the  Cafe  of  one  that  learnsthe  Faith  of  the  Chriftians,  fhews  that  he 
 .^inuft  be  taught  to  believe  in  Father,  Son,  and  Holy  Spirit  fw:L.  that 
 ceach  of  thefe  Perfons  is  Godj  or  elfe  ought  not  to  be  baptiz'd  with 
 Tthofe  Words-,  and  that  confequently  ^t  EKnemians  did  in  Effed  re- 
 ;nounce  their  Baptifm  by  renouncing  this  Faith.  As  there  was  noDil^ 
 tpute  between  the  G?fW/w  and  Euncmiam^  about  Infant  Baptifm  ^  ^o 
 :3t.  Bafil  will  appear  to  any  one  that  reads  him,  not  to  have  had  any 
 ■IThought  Pre  or  iContra,  £tthat  Place,  about  it. 
 
 ^-But'^it  happens  very  unluckily  for  the  Purpofe  of  thofe  that  pro- 
 duce thefe  iiayings,  that  both  of  thefe  Fathers  are  known  by  other 
 PalTages  to  have  owned  Infant  Baptifm  ^  as  I  have  Ihewn  plainly  in  the 
 ■firfl:  Part  of  this  Work  (%). 
 
 §.  3.  Thirdly,  Some  Qiiotafions  that  are  brought,  are  wrelted  and 
 altered  by  thofe  that  bring  'em  to  another  Senfe  than  that  which  they 
 narry  in  tlie  Authors  themfelves. 
 ^^.  As  for  Example  •,  JDmvcrs  (6)  cites  out  of  Enfe^ius  (1)^  that  Dio- 
 nyfim  Alcxandrlnrvs  %vriting  to  5(rAt?«^  Bifhqp  of  -Rome^  teftiiies,  That  it 
 ^oi  -their  -XLuftom  to  haptiz,e  Hpon  Profeffion  of  Takh^  and  that  one  who  had 
 •hem  baft.iCd  by  Heretics^  not  Hpon  Profcjfwn  cf  Faith^  did  dcfre  to  be  fo 
 WaftiiCd^   accounting  hii  former  for  no  Bt^mifm. 
 
 T'his,  as  it  is  here  by  Mr.  Dangers  brought  in  and  worded,  would 
 ^jjeem  to  be  an  Inftance  of  a  Man  that  having  been  baptiz'd  in  Infan- 
 fecy,  defrr'd  now  to  be  baptiz'd  again.  But  that  which  JDionyfius  does 
 tthere  write,  is  in  thefe  Words,  and  no  other  (8.> 
 
 rht 
 
 (4)  Marc.  z8.  19.    [s)  CH.Xn,  .XV,  XfX.     (6)  Treatife  of  Baptifm,  pa^.  50. 
 ifecoiul  ..EdiuoQo     (-7)  H.  £..  I  7.  c.09.    (8)  Apud  Eufebium.loc.  citat. 
 
Chap.  !.'^  !^t attorn  xorefled^  or^  alter  di  2,^5" 
 
 the  Mm  heing prefect  when  foms-Tvere-rMftizSd^  and  hearing,  the hterrO'-Y^ar  if" 
 gatories  and  AfifiptrSy  came  to  me  weeping ,'   and  faBng  down  at  my  Feety  ^^\}^^  ^' 
 confefs'^d  and  declared,  that  the  Bdptifnt  whs^r^with  he.  had  heen'h^kptizSd  by  ^^JJ^^^ 
 the  Heretics^  was  not  this  [or^  this  fort  of]  Baptifm^  nor  had  any  Ltkenefs 
 tethis  of  oursy  bnt  was  full  of  Impieties  and  Blafphemies,     He  faid^  he  was -^ 
 fore  troubled  in  Confciencej  and  durfi  not  pre  fume  to  Ivft  up  his  Eyes  to  Oodf  . 
 for  that  he  was  baptized  with  thofe  profane  Words  and  Ceremonies. 
 
 Now  this  is  clearly  the  Cafe  of  a  Man  that  had  been  baptiz'd  by 
 the  Valentinians  (or  fome  luch  Heretics)  who,  ^%Iren£m  tells  us  (9)v 
 did  not  baptize  in  the  Name  of '  the  Father,  Son,  and  Holy  Spirit"," 
 but  with  ftrange  and  profane  Forms  of  Words  which  he  there  recites, 
 and  fome  of  which  I  do  hereafter  (id)  recite.  All  which  is  nothing: 
 relating  to  the  Cafe  of  Infant  Baptifm  :  And  he  that  compares  the 
 Words,  will  obferve  how  foully  they  are  quoted. 
 
 §.  4.  Fourthly,  Some  QiiotationS'  are  yet  more  unfair:  as,  when 
 the  Author  cited  does  not  lay  that  for  which  he  is  cited  •,  but  he  fays 
 fomething  ftom  whence  the  other  does  draw  it  as  a  Confequence,  and 
 then  fets  down  that  Confequence  as  if  it  were  the  Author's  own  Words. 
 
 Thns,  Danvers^  in  the  forefaid  Treatife  (i  ijfays,  that  SV  Hierom^'m  ^7^»' 
 his  Epillle  againlt  the  Errors  of  John  Bifiiop  of  Jerufaiem^  fdys^,  That 
 in  the  Eaftern  Churches  the  adult  were  only  baptized '^  and  again,  in  his 
 Epiftte  to  Fammachius^  f^Jh  That  they  are  to  be  admitted  to  Baptifm 
 to  whom  it  does  properly  belongs  viz.  Thofe  only  who  have  been  infiruBed  irt 
 the  Faith. 
 
 Now  if  one  read  over  that  Epiftld  of  St."  Hierom*s  to  Pammachim 
 3gainft  the  Errors  of  John  Bp.  of  Jerufalem^  and  all  the  other  Epiftles 
 of  his  to  Pammachipn^  (for  fuch  Work  one  has  with  Qiiotations  fet 
 down  after  fuch  a  blundering  Manner)  there  is  no  fuch  thing. 
 
 But  this  there  is  (12):  the  faid  Bifhop  having  faid,  ihit  in  a  certain 
 Sermon  of  his  he  had  fully  difcours^d  of  the  Faith  and  all  the  Doflrins  of  the- 
 Church :  St.  Hierom  takes  Occafion  to  reprove  this  as  a  coq^dent  Say- 
 ing, that  he  fhould  pretend  to  do  all  that  in  one  Sermon:  and  then 
 adds.  We  have  a  Cufiom  to  difcourfe  for  forty  Days'  together^  to  thofe  that 
 are  to  be  baptizM,  concerning  the  Holy  Trinity^  &C.  If  you  on  that  Text 
 could  in  one  Hour  difcourfe  of  all  the  doBrinal  Points  ',  what  need  ts  there  to 
 continue  fuch  Difcourfes  for  forty  Days  ?  But  if  you  did  re-capitulate  '  all 
 that  you  us^d  to  preach  in  the  whole  Ltnt^  &c. 
 
 There  is  alfo  another  Paffage  toward  the  End  of  the  Epiftle,  where  he 
 thus  expoftulates  with  the  faid  Bifhop  •,  Do  we  divide  the  Church.,  who  but  a 
 few  Months  ago^about'WhitfontidQ^when  the  Sun  being  Eclips*d^  People  thought  ■ 
 the   Day  of  Judgment  was  coming')  did  prefent  forty  Per f on s  of  both  Sexeiy 
 and  fever al  Ages^    to  your  Presbyters  to  be  bdptixjd  ?  ■  And  yet  we  had  five      ^^^' 
 Presbyters  then  in.  the  Monajhry^  who  might  have  dose  it  by  their  own  right ; 
 
 (9)  Lib.  I.e.  18.    (10}  CH.  V.  6.  i.    (lO  Trear.of  Bapt.pag.  56.  .  (ii)  Epift. 
 61.  ad  Paminachium  dc  erroribus,  Sec,.  Pfjopc;  medium,  . 
 
264  Quotattons  alter  J^  or^  fjJfe.  Chap. 
 
 Year  at-  hut  they  ivould  do  nothing  to  anger  you.  Or  do  y oil  rathdr  divide  the  Church  ' 
 rer  the  A- 1^/50  ordered  your  Presbyters  at  Bethlehem,  fW  they  Jhoidd  not  give  Baptifm 
 joftles  ^  fQ  oiiy.  Candidates  at  Eafter,  whom  we  therefore  fent  to  Diofpolis  to  JSiJJjop 
 -      ^1       TiionY^ius  to  be  baptinLd. 
 
 Here  is  indeed  a  plain  Account  of  adult  Perfons  baptiz'd  in  thofe 
 times  •,  and  that  they  us'd  to  be  Catechized  all  the  Lent  before  their 
 Baptifm.  But  he  that  Ihall  conclude  from  hence,  that  they  only  were 
 baptiz'd,  and  then  Iball  quote  the  Place,  and  fet  it  down  as  St.  Hi- 
 eromh  Words,  [That  in  the  Eajlern  Churches  they  only  were  ad.mitted  ta 
 Baptifm^  is  by  no  Means  to  be  trufted  with  the  quoting  of  Authors. 
 
 §.  5.  Fifthly,  Some  of  the  Q_uotations  brought  in  this  Cafe,  areab- 
 folutely  fi^lfe:  And  neither  the  Words  cited,  nor  any  like  'em,  are  at 
 all  to  be  tOLind  in  the  Br>oks  mention'd. 
 .-2.34.  So  Danvers  in  his  faid  Treatife  (j^)  cites  St  Hilary  for  three  feveral 
 Sayings.  The  frit  whereof  is  found  in  the  Book  mention'd  :  The  fe- 
 cond  is  not-,  but  there  is  a  Sentence  to  the  fame  Purpofe  in  another 
 Book.  Thefe  two  are  not  fo  material  as  to  need  reciting  here.  The 
 third  f  which  is  very  material,  if  it  were  truejis,  that  St.  Hilary  fhould 
 lay,  That  all  the  "EAil-crnCijiuyches  did  only  baptize  the  Adidt.  The  Book 
 -he  feems  to  refer  to,  is  St.  Hilary'%  [ccond  Book  de  Trinitate -^  for  that 
 only  is  mention'd.  But  neither  there  fnor,  as  1  am  very  confident, 
 -any  where  elfej  does  St.  Hilary  fay  any  fuch  thing. 
 
 Both  thefe  laft  Qiiotations  cut  of  St.  Hierom  and  Hilary  are  amen- 
 ded in  a  Poitfcript  by  (14)  Danvers:  and  for  £,^/o'«  he  fays  we  mult 
 read  Wejl-ern.  But  this  mends  not  the  Matter,  but  makes  it  worfe : 
 for  there  is  no  fuch  thing  faid  of  either  of  '^m.  Indeed  if  either 
 Hierom  or  Hilary^  or  any  other  Author  of  thole  tim.es  had  faid  that 
 it  was  the  Cuftom  either  of  the  Eaftern  Church,  or  JVeflem  Church, 
 or  any  Church  at  all,  to  baptize  only  the  Adult  •,  and  the  Places 
 where  they  faid  fo  could  be  produc'd  ^  it  would  be  a  Qiiotation  more 
 for  the  Purpofe  of  tl>c  Antipsedobaptilts  than  any  they  liave  yet 
 brought. 
 
 And  for  Mr.  Danvers  (after  that  Mr.  Baxter  and  Mr.  Wills  had  fo 
 publicly  Challenged  him  for  a  Forger  of  Quotations  •,  and  Wills  had 
 put  in  an  Appeal  to  his  own  Party  againft  him  J  to  amend  in  a 
 P.S.  to  the  Anfwer  to  the  faid  Appeal  thefe  (Quotations  by  putting 
 WESTERN  for  EASTERN^  2iS  if  the  Authors  had  really  faid  fo  of 
 one  of  'em:  This,  if  joined  with  a  great  many  other  Inftances  in  the 
 :&id  Book,  V7as  the  boldeft  Attempt  upon  the  Belief  of  a  Reader  that 
 everl  knew  made. 
 
 It  would  have  been  a  very  tedious  thing  "both  to  me  and  the  Read- 
 er, to  recite  all  fuch  Qiiotations,  and  then  to  fhew  the  Falfenefs  or 
 Miftake  of  'em.    But  inft<:ad  of  doing  that,   I  do  declare   that  all 
 ■  k  that 
 
 (13)  Pare  I.  Cejat.  4.     (14)  roHircripr  to  die  Bapdft's  An^;er  ro  0;7//s  Appeal 
 
 i'ga'nft  Danvers. 
 
Chap.  II.  ThAIo^erKsOplK/oHofPxdoh^ptKm.  265' 
 
 fnat  I  have  feen  that  fiemed  to  be  to  the  Purpofc,  I  have  fearched  ^  Year  af- 
 and  the  Search  after  fuch  as  have   proved  Falfe,  Spurious,  &c.  has^f  i^^e  A- 
 cofl  me  as  much  Pains  as  the  Colki^ing  of  thefe  true  ones.     And  of  P^^^^^^ 
 thofe  that  I  have  fo  fcen  or  fearch'd,  I  have  left  out  none  in  this  Coi- 
 l-e(5tion,  -that  make  for^  or  agalnft  the  Baptifm  of  Infants,  but  fuch  as 
 arc  (and,  I  think,  plainly)  of  fome  of  the  five  forts  before  mention- 
 ed.    And  if  any  one  that  meets  with  any  other  which  I  have  not  met 
 with,  will  be  fo  kind  as  to  inform  me  of  it,  by  Word  or  Letter,  I 
 will  (if  I  live  to  fee  any  more  Editions  of  this  mean  Work)  add  it 
 to  the  reft  •,  and  that  indilTerentiy,  as  I  faid,  whether  it  make  for  or 
 againft  P-^dobaptifm  :  provided  it  be  genuin,  and  to  the  Purpofe,  and 
 cut  of  Authors  within  the  time  limited. 
 
 C  H  A  P.     11. 
 
 The  Opinions  of  7nodeni  Learned  Men  concerning  the  ancient 
 ^raHice  or  Omifjlon  of  Ti^dobaptifm, 
 
 $.  I.  AS  for  what  later  Authors  have  faid  concerning  the  Pra- 
 jf\,  dice  of  thefe  Primitive  times ;,  it  would  be  a  Voluminous 
 Work  to  Colled  all  their  Opinions  or  Verdids.  Neither  would  it 
 anfwer  fo  much  Pains,  to  have  the  Account  of  the  modern  Writers,  as 
 ■to  what  they  judge  may  be  Colledcd  from  the  ancient  Writings, 
 when  we  our  felves  have  theWritings  themfelves  to  recur  to.  Yet  it  may 
 be  worth  the  while  to  fpend  a  few  Words  on  that  Matter  in  general. 
 
 1.  And  firfl,  it  is  notorious,  that  almoft  all  the  Learned  Men  in  the 
 World  that  have  Occafion  to  mention  this  Matter,  do  conclude  from 
 what  they  read,  that  it  has  been  the  general  Pradice  of  the  Chriftian 
 •Church  from  the  Beginning,  to  baptize  Infants.  To  name  any  parti- 
 -culars  were  endlefs  and  frivolous. 
 
 2.  Some  few  (as  it  happens  in  all  Matters)  are  of  a  different  Opi- 
 nion concerning  the  ancient  Pradice.     And  they  are  of  two  forts. 
 
 Some  have  thought  that  there  was  a  time  in  the  Chriflian  Church 
 when  no  Infants  were  baptiz'd ;  but  that  Paedobaptifm  was  brought 
 in  after  a  certain  Term  of  Years. 
 
 Others,  that  Baptifm  of  Infants  was  pradis'd  from  the  Beginning, 
 but  not  univerfally  ^  but  that  fome  Chriftians  would  baptize  their  In- 
 fant Children,  and  others  would  not.  And  that  it  was  counted  in- 
 different. 
 
 ^  Of  the  firft  fort,  viz.-  of  thofe  that  have  thought  that  there  was  a 
 time  whea  no  Baptifm  of  Infa^nts   was  us'd,  I  know  of  none  (bel'de 
 
 IM  m  Mr- 
 
z66  Walafrldus  Strabo.  Chap.  IF. 
 
 Year  af-  Mr.  Tombs  bimfelf)  but  Walafridits  Strabo  and  Liidovicits  Fives  :  Unlefs 
 
 terche  A-  ^^Q  are  to  add  to  them  CurcelUm  and  Rigaltius.. 
 
 poft'es  g^  2.  Strabo  has  fome   Favor  ihevv'd  hira,  wlien  he  is  reckoned  a- 
 
 7^'^'  mong  Learned  Men.  He  lived  in  a  very  ignorant  Age  ^  and  for  thofe 
 times  might  pafs  for  a  Learned  Man.  He  had  read  St.  Anjllns  Book 
 oiCo7ife(fi.ons^  and  finding  it  mentioned  there  that  St.  Aufiin  was  bapti- 
 zed when  he  v/as  of  Man's  Age,  he  feems  to  have  concluded  from 
 thence,  that  it  was  in  old  time  the  general  Ufc  for  Chriftians  to  defer 
 their  Childrens  Baptifm  till  they  were  grown  up :  though  he  might 
 with  a  little  more  Advertency  have  found  by  the  fame  Book,  that  St. 
 Auflins  Father  v^^as  a  Heathen  when  St.  Aufiin  w^as  born,  and  for 
 many  Years  after  •,  and  did  not  turn  Chriilian,  nor  was  baptiz'd  him- 
 felf,  till  a  little  before  he  died. 
 
 Of  that  Inftance  of  St.  Aufiin^  and  fome  others,  I  fiiall  fpeak  in  the 
 next  Chapter.  StraWs  Words  are  thefe,  Libro  de  exordiis  ar  incremen-^ 
 tis  rerum  EccUfuifiicarum.'j  cap.  l6. 
 
 It  is  to  be  noted  that  in  the  Vrimiti've  Times  the  Grace  of  Bapifm  rvas  wont 
 to  be  (riven  to  thofe  only  who  were  arrived  to  that  Maturity  of  Body  and, 
 JUfindy  that  they  could  know  and  under fiand  what  were  the  Benefits  of  Ba^ 
 ptifm^  what  was  to  be  confejfed  and  believed^  and^  in  a  Word^  what  vpas  to 
 he  obferved  of  thofe  that  are  regenerated  in  Chrifi.  For  the  Reverend  Father 
 Anftin  relates  of  himfelf  in  his  Book  of  Confeffions,  that  he  continued  a 
 2:88.  Catechumen  till  he  was  almofi  25  Tears  old  :  which  he  did  with  that  Intention y 
 that  during  that  Space  being  in ftruBed  in  all  particulars  he  might  be  led  by  his 
 own  Free-V/ill  to  choofe  what  he  thought  fit  '^  and  that  the  heat  of  his  Touth  be-- 
 in^  now  abated^  he  might  better  obferve  that  which  he  had  purpofed. 
 
 ""But  when  the  Diligence  about  our  Divine  Religion  increafed  \  the  ChrifiianS' 
 ■underfianding  that  the  original  Sin  of  Adam  did  invdve  in  Guilty  not  only 
 thofe  who  had  added  to  it  by  their  own  wicked  Works^  but  thofe  alfo  who  ha- 
 •ving  done  no  Wickednefs  themfelves^  yet  becaufe  (as  the  Pfalmififays)  They 
 were  conceived  and  born  in  Iniquity,  cannot  be  free  from  Sin ^  fines  they 
 fpring  from  a  polluted  Root  \  fo  that  the  Apo(l:le  had  Reafon  to  fay  concerning 
 all  Perfons^  All  have  finned,  and  have  need  of  the  Glory  of  God,  being 
 juftified  freely  by  his  Grace  ^  a?id  to  fay  of  Adam,  In  whom  all  have 
 ilnned.  The  Orthodox  Chrifiians^  I  f^J-,  underfianding  this^  lefi  Children 
 fijould  perifi]  if  they  died  without  the  Remedy  of  the  Grace  of  Regeneration ^ 
 appointed  them  to  be  baptiz,ed  for  the  Forgivenefs   of  Sms.  ' 
 
 Kfot  as  fome  Heretics^  Enemies  ofGod^s  freeGrace^^  maintain  d^that  there 
 was  no  KTeceffity  for  Infants  Baptifm^  becaufe  they  had  never  finned.  If  that 
 DoUrin  were  true^  either  they  would  not  be  baptiz.ed  at  all  ^  or,  if  they  were 
 baptized  without  having  any  need  of  it.,  the  Sacrament  of  Baptifm  would  be  im- 
 perfeU;  in  them^  and  not  the  true  Baptifm  which  we  in  the  Creed  confefs  to 
 he  given  for  the  Forgivenefs  of  Sins. 
 
 Therefore  fince  all  Per f on s  do  peri(li  by  original  Sin^  whom  the  Grace  of  God 
 
 does  not  free   {even  fuch  as  have  added  no  Increafe  of  their  own  Wickednefs^ 
 
 ■Infants  are  of  Neceijity  to  he  baptiz^ed.     Which  both  St.  Auftin J7;fw  in  his 
 
 '  Book 
 
Chap.  n.  Ludovicus  Vives,  attr!  Curcetlifcij's,'  -2, §7 
 
 Book  de  Baptifmo  parvnlorum,  a^id  the  African  Comcils  teJliHe   and  ii  Ycaraf, 
 manifested  hy  a  great  many  other  Proofs  from  the  other  Fathers.  tcrthcA- 
 
 This  Man,  with  his  little  reading,  feems  to  have  fuppos'd  that  both  P^ft'es 
 the  Dodrin  of  P^edobaptifm,  and  alfo  that  of  original  Sin,  had  their     ^^^ 
 Beginning  but  about  St.  Jitflins  Time.     His  Miftake  in  the  firil  ma? 
 appear  by  the  Qjjotations  here  produced  •,  and  in  the  other  by  thoie 
 mention'd  by  Foffim  in  his  Pelagian  Hiftory.     He  alfo  invents  a  Rea- 
 fon  for  St.  Aiifiin^  Delay   of  his   Baptifm  after  he  was   grown   up 
 which  is  utterly  contrary  to   St.  Aafiln's  own  Account  ^  who  relates 
 at  large  in  that  his  Book  of  Confefions^  that  it  was  becaiife  he  was  ia 
 Sufpence  whether  he  fhould  be  a  Chriftian,  or  2i  Manichec.    He  mife- 
 rably  miftakes  the  Dodrin  of  the  Pelagians^  as  if  they  had  denied  In- 
 fants  Baptifm  to  be  neceflary.     He  himfelf  owns  it  to  be  neceilary  • 
 and  yet  fays  that  the  Ancients  us'd  it  not.  ' 
 
 But  indeed  there  appears  thro'  all  his  Book  an  Affedation  to  Ihew 
 how  all  the  Dodrins  and  Myfteries  of  the  Chriflian  Religion  have 
 come  to  more  and  more  Perfedion  by  Procefs  of  Time  •,  as  he  makes 
 the  Title  of  his  Book  to  be.  Of  the  Beginning  and  Advancement  of  Ec- 
 ctejlaftical  Alatters.  And  he  was  willing  to  fay  fome  fuch  thing  of  Ba- 
 ptifm, that  this  Chapter  might  be  like  the  reft. 
 
 §.  3.  What  Lndovicus  fives  fays  of  this  Matter,  is  in  his  Commen-    1425.. 
 taries  upon  St.  Aufiinh  Book  de  civitate  Dei.,  I.   i.e.  27. 
 
 In  former  times  no  Perfon  w^ts  admitted  to  the  Holy  Font.,  till  he  were  of 
 Age.,  and  did  itnderfiand  what  that  my/tical  Water  meant.,  and  did  himfelf 
 defire  to  he  waflied  with  it.,  and  did  exprefs  this  Defire  more  than  once. 
 A  Refemhlance  of  which  Citfiom  we  fee  fill  in  our  Baftifms  of  In  fa/Us.  For 
 an  Infant  born  that  Day.,  or  the  Day  before.,  is  asFd  the  Qiiefrion.,  whether 
 he  will  be  baptized  ?  And  that  Queflion  they  ask  three  times  over.  In. 
 whofe  Name  the  Godfathers  anfwer^  that  he  docs  defire  it.  I  hear  that  in. 
 fome  Cities  of  Italy  the  old  Cnflom  is  fiill  in  great  Meafitre  preferv^d. 
 
 Since  this  fives  liv'd  fo  little  while  ago,  and  produces  no  Proof 
 out  of  any  Author  to  confirm  his  Opinion  •,  his  affirming  any  thin^ 
 concerning  any  old  Cuftom  is  of  no  more  Authority,  than  if  any  one 
 now  living  fhould  fay  the  fame  without  producing  his  Proof.  Efpe- 
 cially  lince  he  was  but  a  young  Man  when  he  wrote  thefe  Commen- 
 taries, and,  tho'  Learned  in  Philology  and  fecular  Hifuory,  yet  confef  • 
 fes  himfelf  in  his  Preface  to  them,  that  as  for  Divinity,  which  was 
 none  of  his  Profcffion,  he  minded  it  only  fo  far  as  his  other  Studies 
 would  give  him  Leave. 
 
 It  is  certain  that  the  Occafion  given  him,  from  St.  Anftifi\  Words 
 on  which  he  there  comments,  to  fiy  auy  fuch  thing  is  very  flender! 
 For  St.  Anfiin  is  only  fpeaking  of  fomebaptiz'd  at  the  Age  of  Under- 
 Handing,  without  the  leaft   Intimation  that  they  were   Children   of 
 Chriflian  Parents. 
 
 And  for  the  Cities  of  Italy  that  he  mentions,  I  think  no  Body  ever 
 heard  af  'em  before,  nor  llnce :  Unlefs  we   will  fuppole  that   fome 
 
 Mm  2  Ri>, 
 
%6B  Rigaltiiis:  Chap.  If. 
 
 Ye.iraf-  Remainders  of  the  Petrohrupansj  who  are  faid  about  400  Years  before 
 
 ter  the  A- /r/-y^/s  time,  to   have  been  Antip^edobaptifts,  and  of  whom  I  fhall 
 
 puRlcs     i^y  ^^^  Y)Y  give  fome  Account  (i),  might  continue  that  Pradice  in  fome 
 
 ^®^°*    of  the  Valleys  of  Piedmont.     But  if  it  were  fo,  thefe  Men  were  too 
 
 late,  for  any  Opinion  concerning  the  ancient  Pradice  to  be  founded  on 
 
 what  they  did. 
 
 §.  4.  Curcellxm  fays  the  fame  thins,  as  F'ives  does.  And  there  is  to 
 1530-  be  faid  of  him  not  only  what  was  faid  of  rives^  that  affirming  a  thing 
 of  Antiquity,  he  produces  no  Qjiotation  for  Proof,  but  alfo  that  he 
 brings  it  in  to  maintain  another  Tenet  as  paradoxical  as  this  it  felf  is. 
 He  has  a  Dijfertation  concerning  original  Sin.  He  denies  that  there  is 
 any  fuch  thing  :  as  mofl  that  are  inclin'd  to  Socinianifm  do.  He  brings 
 as  an  Objedion  againfl  his  own  Dodrin,  the  Cuftom  of  baptizing.  In- 
 fants for  Forgivenefs  of  Sin.  He  anfwers  (2),  That  the  Cufiom  of  ba- 
 ptiz.ing  Infants  did  not  begin  before  the  third  Century  after  Chriffs  Birth  ^ 
 that  in  the  two  firfl  there  appears  no  Footfieps  of  it. 
 
 Whether  that  be  true  or  no,  will  be  partly  judg'd  by  what  1  have 
 here  producM.  It  is  belt  for  any  one  that  can't  prove  what  he  fays, 
 to  affirm  it  Diftator  like. 
 
 §.5.  It  is  doubtful  in  which  of  the  two  forementioned  forts,  of 
 1578.  thofe  that  have  thought  the  Fradice  of  Infant  Baptifm  to  have  been, 
 either  txot  frnm  the  Beginning,  or  not  iiniverfal,  one  is  to  place  Rlgal- 
 tipti :  He,  in  his  Annotations  on  thofe  Places  of  St.  Cyprian^  which  I 
 recited  in  the  former  Part  of  this  Work  (3),  feems  willing  to  have 
 it  believ'd  that  in  the  Apoltks  tim.e  there  was  no  Pxdobaptifm  ^ 
 but  not  willing  to  fpeak  this  plainly. 
 
 His  Difcourfe  of  this  Matter  from  Texts  of  Scripture  is  too  large  to 
 repeat  here :  he  ufes  no  Arguments  but  thofe  that  are  common,  and 
 have  their  Anfwers  as  common. 
 
 But  what  he  fpeaks  plainly  of  the  Matter  of  Fad,  as  he  takes  it  to 
 liave  been,  is  this  (4),  From  the  Age  of  the  Apoftles  to  the  time  of  Ter- 
 tullian,  the  Matter  continued  in  ambiguo,  doubtful  {_ory  various'^.  And 
 there  were  fome.,  who  on  Occafion  of  our  Lord''s  faying^  Suffer  little  Children 
 to  come  to  me,  (tho""  he  gave  no  Order  to  baptiz.e  'ern)  did  baptiz^e  even  new 
 horn  Infants  ',  and.,  as  if  they  were  tranfaBing  fome  Secular  Bargain  with 
 Cod  Almighty.,  brought  Sponfors  and  Bondfmen  to  be  bound  for  V;w,  that 
 when  they  were  grown  up  they  (Jjould  not  depart  from  the  Chriflian  Faith* 
 Which  Cuflom  Tertullian  ^/^  not  like.  For.,  What  need  is  there,  y^^j  hcy 
 that  the  Godfathers  fhould  be  brought  into  Danger,  d^c.  fand  fo  he 
 recites  at  large  the  Place  of  Tertullian,  which  I  produced  above  (5J, 
 and  then  proceeds],  Mofi  Men  thinhng  this  Opinion  of  Tertullian  unfafe^ 
 ^'^^'     "Were  of  St^  Cyprian V  Mind.,  that  even  new  born  Children  ought  to  be  made 
 
 Par- 
 
 (i)  CH.  VII.  §.  5.    (i)  ?»  5^-    (3)  Pt-  !•  CH.  VI.  §.  r,  8c  11.    (4)  Annot,  in  Cy- 
 priani  Epiftolam  ad  Fidum.    (5)  Pe.  i •  CH.  IV.  §.  5. 
 
Chap.  n.  Rigaltius.  t6^ 
 
 Partakers  of  the  Laver  of  Salvatmi :  -which  vcas  aifo  pircFd  upon  th  the  Be-    Yearai- 
 cree  of  this  Sy-riod -^  andfo  the  Doubt  w^vs  take-a  away.  terthe.V 
 
 And  in  his  Annotations  on  the  other  Place  of  St.  Cyprian  (5)  he  paf-  F^^^^^s-' 
 fes  this  Ccnfure  upon  the  Practice  of  thofe  times.     They  gave  the  Sign  of     ^  ^*^' 
 Faith  to  a  Perfon  before  he  tvm  capable  of  Faith  it  felf:  they  made  the  Sign 
 without  the  thing  to  ftand  infiead  of  the  thing  it  felf 
 
 The  zeilous  Bifiiop  of  Ox/tvr^,  who  fince  wrote  Annotations  on  the 
 fame  Father's  Works,  and  who  generally  treats  Rigaltins  with  that  Re- 
 fi)eft  which  his  great  Learning  deferves,  yet  on  this  Account  fpares 
 not  to  fay,  That  he  hof  in  this  7J>ttter  aSled  the  Part^  not  of  an  Annota^ 
 tor  on  St.  Cyprian,  hnt  a  Praevaricator  with  hi?n :  And  that  what  he 
 fays  here^  is  no  other  fort  of  Stuff  than  what  fome  Phanatic  of  the  Anaba* 
 ptill:  Crew  would  have  f aid. 
 
 Indeed  it  is  a  Wonder  that  lince  he  knew  that  which  he  would  in- 
 finuate  (that  there  was  no  Baptifm  oflnfantsinthe  Apoftles  time)  to 
 be  contrary  to  the  Sentiments  of  all  the  Learned  Men  in  the  World  ^ 
 he  fhould  fo  take  it  for  granted  on  the  ordinary  Pretences,  without 
 taking  Kotice  of  what  they  fry  in  Anfwer.  And  that  he  fhould  con- 
 clude that  in  the  next  Century  of  Years,  which  palled  from  the  Apo- 
 ftlesto  Tertullianh  time,  it  was  held  and  pradis'd  varioufly,  or  indiffe- 
 rently^ only  \)ZQ2i\}.^(iTertHllian  fpake  againft  what  was  then  doneabout 
 it :  when  almoft  all  Learned  Men  do  take  that  Oppofition  of  his  for  no- 
 Evidence  that  the  Delay  of  Infants  Baptifn,  or  Virgins  Baptifm,  or 
 Widows  Baptifm,  was  then  praftis'd  by  any  Body  (neither  does  Ter~ 
 tnllian  pretend  it  was)  but  only  for  an  Evidence  that  TertulUan  wag 
 a  Man  of  a  fingular  Opinion  in  this,  as  well  as  in  forty  other  things- 
 that  were  then  pradis'd  or  taught.  Neither  can  TertulUan  himfelf  be 
 well  underftood  to  have  advis'd  that  Delay,  but  only  when  there  isi 
 no  Danger  of  Death  (7),  which  in  the  Cafe  of  Infants  is  very  fel- 
 dom. 
 
 This  Annotator  is  alfo  partial  in  the  A'ccoiint  he  gives  of  the  Wri- 
 ters of  this  Century:  in  that  he    mentions  TertulUan^  who  wrote  at     leoZ. 
 the  latter  End  of  it,  and  gives  his  Opinion  againft  the  ordinary  Pra- 
 dtice  of  Psedobaptifm  \  without  taking    any  Notice    of  JrenAvts  who  = 
 wrote  in  the  middle  of  it,  and  fpeaks  of  Infants,  as  being  ordinarily 
 baptiz'd,  or  regenerated.     Or,   of  Origen^   who  v^as    Contemporary    ^7» 
 Vfith  TertulUan^  and  wrote  but  a  little  after  him  ^  and  who  having  tra- 
 veird  in  all  the  noted  Churches  then  in  theWorld,fpeaks  of  theirBaptifm     no. 
 both  as  being  generally  pradisM,  and  alfo  appointed  by  the  Apoftles.- 
 'Tis  plain  that  the  Place  on  which  he  there  comments,  does  fhcw 
 that   the   Baptifm  of  Infants  was  then  lookM  on  as  undoubted,  and ' 
 not  (as  he  v/ould  reprefent)  that  the  doubt  about  it  was  then  taken  away^      ^5^- 
 or  folv'd.     'For  FidiiSy  who  doubted  whether  they  might  be.  baptiz^  • 
 before  the  8th  Day,  and  St  Cyprian  and  his  Fellow  BiHiops  who  re- 
 
 folved. 
 
 (6)  Lib.  de  Lapfis.    (7)  See  the  Piacc  Pt.  i .  CH.  IV.  $.  5, 7.  ""~^ 
 
^270  RigakJus.     Bp.  Taylor.  Chap.  IT. 
 
 "Yearaf-foived  that  Doubt,    had   both  of  'em  taken  it  for  undoubted,  that 
 
 tertheA-they  are  to  be  baptiz'd  in  Infancy  (8j. 
 
 r.oIUes  This  Partiality  Oiewn  by  him  for  the  Antipsdobaptifts  fide,  makes 
 one  have  the  lefs  Opinion  of  his  Fidelity  in  that  Alteration  which  he 
 has  made  in  their  Favor,  in  the  Text  of  TertHlUa.ns  Book  of  Baptifm, 
 in  his  Edition  thereof^  which  does  much  alter  the  Senfe,  and  of 
 which  I  gave  an  Account  when  1  recited  the  Place  {9).  I,  tho' 
 I  knew  it  was  otherwife  in  Pamelu'^Ss  Edition,  and  that  Pameli^u  tefti- 
 fies  his  Edition  to  ac;ree  with  Gaig'netu\  (v\?ho  firft  publifii'd  this 
 JBook  of  TeniiULr^yin  that  Place:,  yet  was  of  Opinion  that  fo  Learn- 
 ed a  Man  would  not  have  alter'd  the  Words  without  fom.e  good  Au- 
 thority from  the  Manufcripts  ^  and  I  fet  'em  down  accordingly.  But 
 jince  he  quotes  no  Manufcripts  to  confirm  that  Alteration ;  and  be- 
 fides,  fnews  himfelf  otherwife  to  have  fuch  a  Byafs :  I  do  now  think 
 it  were  proper  lor  Learned  Men  to  examin  better  how  much  Credit  is 
 to  be  given  to  that  Am.endment,  which  m.akes  Tertullmn  advife  the 
 Delay  of  Baptifm  ahfolntely^  which  in  the  firft,  and  fom.e  following 
 Editions  was  exprefs'd,  cxceft  in  Cafe  of  Necejfity.  P.  S.  And  I  find  al- 
 ready that  Mr.  5ff?7;z^/-,  alearned  Antipcedobaptift,is  convinced  that  no 
 Credit  is  to  be  given  to  it.  For  he  cuotes  the  Place  as  it  ftood  in  the 
 former  Editions,  Qi^iid  entrn  neccjfc^  fi  -non  tarn  tiecejfe^  Sponjores.,  &c. 
 ^  For  what  need  is  there,  except  in  Cafe  of  Necefiity,  that  Godfathers, 
 ■&c.  in  his  Anfwei"  to  Mr.  Rujfen^  Ch.  4.  fag.  -j6. 
 
 -  §.  <5.  There  were  no  need  of  mentioning  Bilhop  Taylor  among  thefe, 
 were  it  not  for  fome  importunate  Antipsedobaptifts,  who  cite  him  in 
 this  Controverfie  againil  his  Will.  He,  in  the  times  of  the  Rebel- 
 lion in  England  fwhen  the  Parliamentarians^  tho'  divided  among  theni- 
 feives  into  feveral  Seds,  did  all  join  in  opprefTmg  tho  fe  of  the  Church 
 of.  England)  wrote  a  Treatife  calFd,  The  Liberty  of  Prophecy ing :  in. 
 which  he  pleaded  that  they,  how  earneft  foever  they  were  in  main- 
 tainin2;the  Truth  of  their  Opinions,  yet  ought  to  grant  a  Toleration 
 to  thoYe  that  differ'd  from  'em  ^  becaufe  many  other  Opinions  had  at 
 ieaft  a  Probability,  fuch  as  might  well  fway  the  Confcience  of  a 
 great  many  honeft  Inquirers  after  Truth. 
 
 And  among  the  reft  he  undertook  (10)  to  fiiew  how  much  might 
 be  faid  for  two  foits  of  Diilenters,  the  Antip^edobaptiflf,  and  the  Pa- 
 pifts :  faying  thus  ;  Thefe  two  are  the  mofi  tronhlefome^  and  the  moft  dif- 
 UFd  ■:  and  by  an  Account  of  thefe  voe  may  make  a  judgment  what  may  he 
 done  towards  others^  vohofe  Errors  arc  not  apprehended  of  fo  deep  Malignity, 
 And  in  his  Plea  for  the  Antip^edobaptilts,  though  he  there  declares 
 himfelf  well  fatisfied  with  the  Principles  of  P^dobaptifm,  of  which 
 he  gives  a  Summary  Account,  and  fays,  that  he  takes  the  other  Opini- 
 on Iq  he  a;n  Error  ^  yet  under  Pretence  of  reciting  what   may  be  faid 
 
 for 
 
 (8)  SeethePlacePr.  uCH.VIJ.i,  &c.    (9)  Pt,   i.  CH.  IV.  $«  8.    (10)  Sed, 
 
chap.  ir.  £p.  Taylor^  afic/ Dr.  Kammond!  zyT 
 
 for  that  Error,  he  cha;vs  up   fo  Elaborate  a  Syftem  of  Argiiments   Ycaraf- 
 againft  Infant  Baptifm,  and    fets  them  forth  to  the  utnioft,  by  fuch '^"^theA- 
 Advantageof  Style,  that  he  is  judged  to  have  faid  more  for  the  An-P^'-^^-^ 
 tipa^dobaptifls  than  they  were  ever  before  able  to  fay  for  themfelves. 
 And  Dr.  Hammo-nd  f  i  O  fays.  It  is  the  mofi  diligent  CuiicHicn,  and  the 
 mofi  cxafi  Scheme  of  the  ^rgnments  againfi  Infant  Baptifm^  that  he  had  ever 
 met  with.     And  C^2,j  that  he  has  therein  in  fuch  Manner  reprefented  the 
 Arguments  for  and  agavnfh  it^  that  the  latter  have  feernd  to  many  to  he  fuccefs- 
 fid  and  viBorious. 
 
 *Tis  generally  fuppos'd  that  he  did  this  with  a  Politic  Intentioa 
 (commonly  pradis'd  by  thofe  of  the  Church  of  Rome")  to  divide  the 
 Adverfaries  of  the  Church  of  England  among  themfelves  ^  and  to  that 
 End  put  Argumicnts  into  the  Months  of  one  Sed,  m  order  to  puz- 
 zle the  others.  A  fort  of  Prevaricating  in  the  things  of  God,  which 
 few  Proteftants  or  fncere  Chriftians  will  account  juftifiable  on  any 
 Account  whatever.  Therefore  Dr.  Haviimond^  who  was  too  great  a 
 Lover  of  Sincerity  to  approve  of  fuch  a  Method,  quickly  wrote  an 
 Anfwer  to  this  Piece,  folving  each  Objection  particularly  ("13). 
 
 And  afterward,  Biihop  Taylor  himxfelf,  having  premised  that  he  was 
 forry  if  any  one  had  been  fo  weak  as  to  be  milled  by  fuch  mean  Ob- 
 jections, and  that  he  counted  it  great  Charity  and  Condefcenfion  in 
 Dr.  Hammond  to  beftow  an  Anfwer  on  'em,  wrote  alfo  his  own  An- 
 swers to  his  own  Objedions,  and  inferted  them  in  a  later  Edition  of 
 the  faid  Treat! fe  ^  and  in  another  Treatife,  call'd,  "The  Conpderation  of 
 the  Church  in  haptiz,ing  the  Children  of  Believers.  He  does  alfb  in  his 
 Great  Exefnplar^  and  in  his  Duller  Dubitant-itcm  Ch)  exprefly  declare 
 his  Opinion,  and  affirm  that  it  iinecejfary  that  Infants  be  baptized -^  and 
 reckons  Infant  Baptifm^  and  the  keeping  the  Lord''s  Day,  among  thofe  thino-.s 
 that  are  confirmed  by  this  Rule. 
 
 Whatfoever  the  Catholic  Church  has  kept  in  all  Ages  by-gone, 
 may  rightly  be  believ'd  to  have  defcended  from,  the  Apoftles. 
 
 Which.,  he  fays,  is  a  good  Rule  for  Rituals  [[among  which  he  reckons 
 Baptifmj  tho''  not  for  Matter  of  Doolrin.  The  P^eafon  of  which  Di~ 
 ftinftion  he  had  given  before  (i  5  j.  Becanfe  there  is  no  DoHrin  fo  deli- 
 icred  but  -what  is  in  Scripture  z  indeed  fame  Practices  and  Rituals  are.  Be" 
 caufe  the  publit!  Exercifes  and  Vfages  of  the  Church  beino-  united  a^jd  noto-^- 
 riotis,  public  and  aHed.,  might  make  the  Rule  Evident  as  the  Light. 
 
 Kotwithftanding  all  which,  it  is  a  common  thing  with  the  Anti- 
 •pjedobaptifts  to  cite  thePalfages  in  that  Treatife  of  the  Liberty  of  Pro- 
 phecy that  make  for  them,  as  if  they  had  been  fpokcn  by  the  Au- 
 thor from  his  own  Judgment,  and  had  never  been  anfwered  by  him. 
 
 There  is  not  much  laid  either  in. the  Objedions  or  Anfwcrs  about 
 
 rhis 
 
 (11)  Six    Qjieries.  Infnnt  Baptifm,  §.49.     (^.^)  Tbi.l  §.  139.    (15)  Sis  Qiicrics*. 
 (14)  L.  2.  C-3.R,  I4»n,  41.  ic.K.  i8.  n.  I,    (15)  Rule  14.. n.  38*. 
 
^ji  hp,  Taylor,  an^  Dr.  Hammond.  Chap.  If. 
 
 Year  af-inis  Point   of  Antiquity  •,  they   being   chiefly  taken  from  Scripture. 
 tcrtheA- What  he  has  is  moftly  from  Grotius. 
 
 p'-^fllcs  jje  objeds  (16^),  that  all  Arguments  from  Tradition  are  much  decried  by 
 
 .Trotcfiants  in  ether  CafcSj  and  therefore  onght  not  to  be  made  Vfe  of  in  this. 
 To  which  Dr.  Hammmd  and  he  anfwer,  that  Proteftants  did  never 
 renQunce  the  Arguments  from  Tradition  in  general:  hut  on  the  contrary^  what' 
 •ever  appears  to  be  the  Tradition  of  the  AfojHes.^  or  to  be  the  TraSlice  of  thv 
 Chriflians  in  thofe  flrfi  Times,  they  willingly  own.  And  that  what  they  decry^ 
 is  either  the  Traditions  of  later  times,  or  clfe  the  falfe  Pretences  to  the  elder 
 ones. 
 
 He  had  objcfted. like  wife,  that  there  is  but  a  weak  Proof  of  any  fiich 
 
 £10.      Tradition,  and  that  whereas  Origen  fays,  that  the  Apoftles  gave  Order  to 
 
 •the  Churches  that  they  fwuld  baptiz.e  their  Infants,  and  St.  Aullin  fays  the 
 
 290.     fame  ^  yet  that  probably  St.  Ailftin  tool  this  from  Origen's  Writings  :  andfo 
 
 it  depends  en  Origen'^  fingle  Teflimony. 
 
 At  which  Rate  of  arguing,  if  forty  had  fiiid  it,  one  might  pretend 
 that  probably  thirty  nine  of  'em  had  it  from  the  firft  *,  and  fo  there 
 were  but  one  fmgle  Evidence. 
 
 -But  he,  as  well  as  Dr.  Hammond,  anfwers,  that  Iremtus,  and  the  Au- 
 -thoi'  of  the  Quefiions  in  the  Name  oijufiin  Martyr,  and  Abundance  of 
 iOthers  {tho'  they  do  not  fpeak  exprefly  of  the  Apoftles  appointing  it.,  yet)  do 
 -confirm  it  to  have. been  the  Pru^ice  in  thofe  times.  To  which  I  have  added 
 a  Teftimony  of  St.'  Ambrofe  (17)  that  fpeaks  exprelly  of  the  Apoftles 
 
 times. 
 
 The  Bilhopalfo  knew,  or  might  have  known,  that  St.  Aufiin^N2L^  no 
 
 ^Reader  of  Origen's  Works. 
 
 He  objeded  moreover,  that  Pcedobaptifm  was   firfl  eftablilh'd  by 
 Canon  of  the  Milevitan  Council  (as  he  calls  it ;  meaning  that  Canon 
 of  tlie  Council  of  Carthage,  which  I  recited  Pf.  i-.  CM.  XJX.  §.  37.)  ill 
 *^^-     the  Year  of  Chrift  415.    So  he  dates  it. 
 
 But  both  he  and  Hammond  anfwer  that,  to  this  Effed ;  That  fince 
 it  was  the  known  Cuftom  of  the  primitive  Church  to  make  Canons 
 only  about  Points  that  had  been  queftion'd  by  Heretics ;  it  is  a  great 
 -Proof  that  this  had  never  been  queftioned  (as  St.  Aufiin  concludes  it 
 -was  from  the  Beginning,  becaufe  not  inftitnted  by  Councils)  for  none  can 
 -deny  that  it  was  a  common  Pradice  long  before. 
 
 And  I  think  I  have  iliew'd  it  alfo  to  be  a  Miftake  to  think  that  it 
 •was  then  decreed  that  Infants  jlwuld  be  baptized  •,  whereas  the  Decree 
 was,  that  they  are  in  a  true  Meaning  baptiz'd  for  For^ivenefs  of  ori^i- 
 mal  Sin  (which  the  Pelagians  denied  ;  but  their  Baptifm  they  denied 
 not)  and  that  they  may  be  baptiz'd  before  the  8th  Day,  when  new 
 born  •,  of  which  fome  in  Africa  had  doubted  (18). 
 
 He  had  alfo  in  his  Plea  for  the  Antipxdobaptifts  cited  the  Canon 
 
 2^14.     of  the  Neoc<zfarean  Council,   which  I  recited  Part  i.  CH.  VIIL   §.  i. 
 
 ^  and 
 
 €7. 
 
 ^-!± 
 
 li6)  N.25.  Ci.7)Pc.i.  CaXIIM.i.  (i8)SeetheCanonPc.  i.CH.  XIX.  §  37. 
 
CJiap.  It.  Bijhop  Barlou'.^  17^ 
 
 and  had  drawn  from  it  Reafons  againll  Infant  Baptifm,  fuch  as  are  Year  af- 
 there  rehear s'd.  tertheA-. 
 
 And  the  Anfwer  which  he  and  Dr.  Hammond  make,  is  in  Subftance  P°^*" 
 the  fame  that  is  there  alfo  given. 
 
 Yet  after  all  this,  this  Biihop  is  to  be  reckon'd  among  the  fecond 
 fort,  that  I  mention'd,  of  thofe  that  have  denied  the  Praftice  of  In- 
 fant Baptifm  to  have  been  general  or  imiverfal  in  the  Primitive  times  ^ 
 as  appears  by  his  later  Works,  which  I  (hall  have  Occafion  to  cite 
 when  I  fpeak  of  that  fecond  fort  of  Men. 
 
 §.  7.  It  is  tedious  to  fpcnd  -time  in  fpeaking  of  Dr.  Barlow  the  late 
 Biihop  of  Lincoln.  What  he  had  faid  on  this  Subjed  (of  which  the 
 Antipsedobaptifts  do  fo  ferve  themfelves  that  one  fhall  fee  his  Name 
 brought  in  twenty  times  by  fome  one  of  their  Writers)  he  himfelf  fairly 
 recanted. 
 
 He  had,  in  thefe  hopeful  times  that  were  in  England  in  the  Year 
 1555,  wrote  a  Letter  to  Mr.  Tombs^  wherein  he  had  faid  thus  \  1  do  ^55^* 
 believe  P<cdobaptifm  Qjow^  or  by  whom  I  know  not)  came  into  the  World  in  the 
 fecond  Century  ^  and  in  the  Third  and  Fourth  began  to  be  praBis^d  (tho^  not 
 generally)  and  defended  as  lawful  from  that  Text  grojly  mifunderjlood^  John 
 3.5.  Vpon  the  like  grofs  Mi/rake  of  John  6.  53.  they  did  for  many  Centu- 
 ries both  in  the  Greek  and.  Latin  Church  Communicate  Infants^  and  give 
 '.em  the  Lord's  Supper.     And  I  confefs  they  might  do  both  as  well  as  either. 
 
 This  Letter  being  handed    among  the  Antipxddbaptifls  came  af-    1573.' 
 terwardtobe  printed  (18)  to  the  faid  Dr's  great  Difcredit,  who  was 
 now  Margaret  Profcjfor  in  the  Univerfity  of  Oxford^  and  accounted  a 
 very  Learned  Man. 
 
 Therefore  in  the  Year   iiJ75,  he  wrote  a  Letter  to  Mr.  Wills  with  1575; 
 ■Confent  that  it  Ihould  be  publifh'd,  in  which  he  fays  thus  (19),  I  ac- 
 knowledge that  fuch  Words  as  are  cited  by  Mr.  D.  (and  fuch  others.,  fpoka 
 And  wrote  then  with  more  Confidence  than  judgment  or  Difcretion)  are  hi 
 that  Letter  ^  which  had  been  fecret  fiill^  if  fome  had  not  betray'' d  that  Truji 
 
 which  was  reposed  in  ''em. .^^—Lafily.,  It  is  to  be  confder'^d.,  that 
 
 that  Lett-cr  was  wrote  abmt  twenty  Tears  ago  (when  I  taik'd  more  and  un- 
 derwood lefs")  and  yet  whatever  Doubts  and  ObjeHions  J  had  then  againfi 
 Infant  Baptifm.,  I  never  thought  themfoconfderable  as  to  warrant  any  Divi- 
 fion^  or  Schifmatical  Difl-urbance  of  the  Veace  of  my  Mother  the  Church  of 
 England.  And  therefore  I  did  theny  and  finccj  and  (when  I  have  a  juft 
 Call.,  God  willing)  ever  jlmll.,  baptize  Infants. 
 
 §.  8.  I  am  unwilling  to  name  BiU/^is  among  thefe :  becacfe  I  believe 
 that  was  not  his  fteady  Opinion,  which  may  fcem  to  be  the  moil  ob- 
 vious Senfe  of  an  Expreflion  of  his  in  his  Commentary  on  the  19th 
 Oration  of  Gregory  Naz.ianz.en :,  where  there  is  an  Account  of  the  Ba- 
 ptifm of  tlie   faid  Gregory^  Father,  which  was  after   his  Marriage. 
 
 N  n  And 
 
 ( 1 8  /  In  Dnnverss  Treatife  of  Baptifm,  Cent.  4«    (19)  IVillis  Infant  BapiiUn  farther 
 vindicated,  pag.  87. 
 
274  Bp.  Bsvlow.     ^^UotdeBiW.    SxhmCius.  Chap.  If, 
 
 Year  af- And  BilimtheiQ  fpeaking  of  the  Danger  of  iinning  after  Baptifn),  fays, 
 
 ter  the  A-  /  mention  this  becanfe  in  thofe  times  Perfons  came  later  to  Baptifm  than  now 
 
 polices      a-days'^  when  by  a  commendable  Cuflom    thry    are   baptized  in  Infancy^  lefi 
 
 Delay  jhoidd  bring  Daftger  with  it. 
 
 What  a  Word  did  that  Learned  Abbot  fuffer  to  efcape  the  Hedge 
 of  his  Lips?  Was  not  tYi3.lGregory  the  Father  a  Heathen  till  that  time, 
 and  his  Parents  before  him  ?  1  believe  if  one  were  to  look  over  Bi- 
 Utiis  Writings,  one  llioiild  find  that  this  was  not  his  fettled  Opini- 
 on.    But  I  have  not  time  to  do  that  at  prefent. 
 
 Since  the  firfl;  Edition  of  this  Book,  one  Antony  van  Dale^  a  Dutch- 
 Minnift  or  Antipxdobaptiil,  has  written  a  Traft  call'd.  The  Hifiory 
 of  Baftifms.  Wherein  he  has  one  Chapter  againft  infant  Baptifm.  And 
 in  that  fat  p.  37  5-1  a  Qnotation  of  a  Letter  oiSalmapm^  written  to 
 "JhJIhs  Baciui-  under  the  Name  of  Sim^ikiM  Vcrlnui.  Where  Salmnfim 
 fays  \  '  In  the  two  firft  Centuries  none  received  Baptifm,  but  fuch  as 
 «'  being  inftruded  in  the  Faith,  and  made  acquainted  with  the  Do- 
 *  drin  of  Chrift  could  declare  their  Belief  of  it^  becaufe  of  thofe 
 '^  Words,  He  that  believeth  and  is  baptiz.ed:  fo  that  believing  is  to  be  the 
 ^  Firft.  Thence  was  the  Order  of  Catechumens  in  the  Church.  There 
 «■  was  then  alfo  a  conftant  Cuftom,  that  to  thofe  Catechumens,  pre- 
 '^  fently  after  their  Baptifm,  the  Euchariffc  fnould  be  given.  After- 
 «'  ward  there  came  in  an  Opinion,  that  none  could  be  faved  that  was 
 '  not  baptized.  And  fo  there  grew  a  Cultom  of  giving  Baptifm  to  In- 
 «■  fants.  And  becaufe  the  adult  Catechumens,  aflbon  as  they  were  ba- 
 ■^  ptiz'd.  had  the  Eucharill  given  'em  without  any  Space  of  time  paf^ 
 '^  ling  between;  It  was,  after  that  Infant  Baptifm  was  brought 
 «-  in,'order'd  that  this  fhould  be  done  alfo  with  Infants. 
 
 Having  not  any  Copy  of  Salmafms's  Letters,  I  can  judg  nothing  of 
 the  Authenticalnefs  of  this  Qiiotation  ^  nor  can  give  any  Guefs  ^if  Sal- 
 mafm  did  write  fuch  a  Letter;  what  Age  he  might  be  of  when  he 
 wrote  it,  or  whether  he  publiih'd  it  himfelf.    I  know  that  many  Learn- 
 €d  Men  have  fuffer'd  much  in  their  Memory  by  having  all   their  Let- 
 ters and  Pofthumous  Pieces  printed  after  their  Death :  Some  where- 
 of were  fuch,  as  being  written  in  their  Youth,  they  themfelves  would 
 have  been  alhamed  of  afterward,  and  would,  upon  better  Informati* 
 on  and  reading,  have  recanted:  An Inftance  whereof  I  gave  jull  now 
 :in  one  that  in  his  Youth  wrote  a  Letter  fo  like  this,  that  one  may 
 feem  to  be  drawn  from  the  other.     And  I  have  alio  known  feverai 
 Perfons  who  have  own'd  that  before  their  Reading  the  ancient  Boohs 
 they  have  been  inclin'd  to  fuch  an  Opinion  againft  theAntiquity  of  Infant 
 Baptifm,  as  is   exprelt  in  thefe    two  Letters  •,  but  afterward    found 
 their  own  Miftake.     And  this  is  the  more  probable  in.  the  Cafe  of  5.-?/- 
 7nafu44^  for  that  he  never  did  in  his  Converfition  or  Books  ("that  I  e- 
 ver  heard  of;  Ihew  any  Inclination  to  Antipxdobaptifm.     But  if  this 
 were  his  fteady  Opinion  concerning  the  Beginning  of  Pa:dobaptifm  \ 
 
 then 
 
Chap.  IT.  Dr.  Field  anJ  Hugo  Grotms.  ^^« 
 
 then  we  miift  add  him  tothofe  3  01-4  ?vlen  that  have  faid  this  with-    Yearaf^' 
 out  giving  any  Proof  from  Antiquity  of  their  Saying.  tercheA- 
 
 I  find  this  very  Pafiage  quoted  by  Mr.  Stennet  CAnfwer  to  Rujfen  F^ft^es 
 p.  66.~\   as  from  SnicerHs's   ThcfaHrusy  fnb  voce  2t/VA|/<.     Who  it  feems 
 took  it  from  Sdmafim. 
 
 §.  9.  There  is,  as  I  faid,  another  fort  of  Learned  Men,  v^ho,  tho' 
 they  think  with  the  reft  of  the  World,  that  Infant  Bapti fm  was' ever 
 pradis'd  in  the  Church  of  Chrift,  yet  think  that  it  was  not  general  or 
 univerfal-,  but  that  in  the  elder  times  fome  Chriftian  Parents  baotiz'd 
 their  Children  in  Infancy,  and  others  not :  and  that  it  was  counted  m-- 
 dilierent. 
 
 I  take  Grotim  to  be  the  Author  of  this  Opinion.  For  tho'  fome 
 before  him  did  obferve  that  many  Perfons  of  Note  in  the  Primitive 
 times  were  baptiz'd  at  Man's  Age,  fo-me  of  whom  thsy  took  to  be 
 .  born  of  Chriftian  Parents  f  which  lait,  whether  they  did  not  take  to  be 
 fo  without  due  Examination,  fhall  be  difcours'd  aftervv-ard )  yet  thev 
 fuppos'd  'em  to  be  not  enow  to  make  any  confiderable  Exception  to 
 the  general  Rule  and  Pradice  of  the  Church. 
 
 So  tho'  Dr.  Field  in  his  Treatife  Of  the  Church  (19),  do  fay  that  ^^- 
 fides  thofe  who  were  Co-nverted  from  Paganifm^  many  that  were  horn  of  Chri-^ 
 jirian  Parents^  fut  of  their  Baptifm  a  long  time.  An  Inftance  of  which  he 
 makes  St.  Amhrofe.  Yet  thefe  (whom  he  calls  many)  he  takes  to  be 
 fo  few  in  Comparifon,  that  he  ftill  fpeaks  of  the  other  as  a  continued 
 Fr^-iclice  or  Tradition.  As  where  he  treats  purpofely  of  Tradition  (16) 
 he  fays,  ~ 
 
 The  fourth  hind  of  Tradition^  is  the  continued  Practice  of  fuch  things 
 as  neither  are  contain  d  in  the  Scripture  exprcfly^  nor  the  Example  of  fitch 
 PraSlice  exprefly  there  delivered  y  tho''  the  <jrounds^  Reafons^  and  Canfes  of 
 the  Necejfity  of  ftch  PraHrice  be  there  contai-n^d'^  and  the  Bene  ft  or  Good 
 that  follows  of  it.     Of  this  fort  is  the  Baptifm  of  Infants^  &C. 
 
 But  Grotius  from  this  and  fome  other  Argnmients  frames  an  Hypo- 
 thefis  of  the  Indifferency   (Jihert^  he  calls  it)  of  the  ancient  Church 
 in  this  Matter  (i\).    And  tho'  Rivet  do  fuppofe  that  Grotim  was  a 
 Convert  of  Cardinal  Perron  in  this  Pointy  for  the  faid  Cardinal  in  his 
 Reply  to   King  James  had  fas  Rivet  (22J  obfervesj  pleaded  the  Caitfe  of 
 the  Jlnahaptifls  with   all   his  Might  :  And  I  fee.,  fays  Rivet.,   that  he  has 
 brought  over  Hugo  Grotius.     Yet  I  count  it  proper  to  reckon  Grotius 
 as  the  Author,  becaufc  what  the  Cardinal  had  faid  was  very  Drobably 
 not  from  his  real   Opinion,  but  from  a  Delign  to  embroil  die  Pro- 
 teftants  by  giving  Strength  to  the   Schifm  of  the  Antipiedobaptifts 
 who  then  began  to  grow  ri^Qiw  Holland  and  other  Places.     A  Delip-ii 
 which  the  Papilts  "have  fince    earneltly  promoted  ;  induftrioufly  put- 
 ting it   into  their  Books,  that  Infant  Baptifm  cannot  be  prov'd  from 
 Scripture,  but  only  from  the  Practice  of  the  Church :  and  as  fojnc 
 
 ISI  n  2  of 
 
 (19)  Pag.  719.    {zo)  Lib.  4.  c.  20.     (xi)  Annor.m  Mate.  19. 14.     (12)  Apology. 
 
lyS  Grotius.    Bijhop  Taylor.  Cliap.  H. 
 
 Year  af' of  em  v;ill  have  it,  not  from  any  Evidence  of  the  Pradice  oftheaii- 
 tertheA-cient  Church  neither.^  but  only  from  the  Authority  of  the  prefent 
 poftles      Church. 
 
 1  am  not  willing  to  think  that  Grctlas  had  fo  ill  a  DeGgn.  But  he 
 being  naturally  inclined  to  trim  all  Controverfies  in  Religion  that  came 
 in  his  Way,  and  ufing  that  vaft  Stock  of  Learning  which  he  had  fas 
 Princes  that  would  hold  the  Balance,  do  their  PowerJ  to  help  the 
 weakeft  fide,  he  maintains  (23)  (not  that  there  was  ever  any  Church  or 
 any  time  in  which  Infant  Baptifm  w^as  not  us'd,  but)  that  in  the  Greek 
 Chnrahes  many  Per  fans  from  the  Beginning  to  this  Day  do  ohferve  the  Ch' 
 /torn  of  delaying  the  Baptifm  of  their  Infants  till  they  are  able  to  make  Confef- 
 fion  of  their  own  Faith. 
 
 The  Miftake  that  he  is  here  guilty  of  m  Reference  to-  the  modern 
 Pradice  of  the  Greek  Churches,  in  which  (as  all  Men  are  now  Cure) 
 there  neither  is,  nor,  lately  has  been  any  fuch  thing  knov^n  as  the  De- 
 lay of  Infants  Baptifm  (efpecially  if  he  mean  t\[t  Greek  Churches  pro- 
 perly fo  call'd^  for  what  Difput€  is  rais'd  concerning  the  Georgian 
 Chriftians  I  do  mention  hereafter)  (24)  makes  one  take  lefs  Notice  of 
 what  he  affirms  concerning  the  ancient  Praftice  thereof.  As  he  pro- 
 duces no  Proof  at  all  of  what  he  fays  of  the  late  Times,  fo  what  he 
 urges  for  this  Indifferency  of  the  elder  Times  confifts  in  thefe  Particu- 
 lars. 
 ^'^4'  He  cites  the  Canon  of  the  Council  of  Neocafarca^  mention'd  above 
 C25;,  and  expounds  it  to  make  againft  Infant  kaptifm. 
 
 But  this,  if  it  proves  any  thing,  proves  too  much  :  not  a  Liberty,  but 
 an  Unlawfulnefs  of  Infant  Baptifm  in  the  Opinion  of  thofe  17  Bi- 
 §00.     Ihops.     He  himfelf  fays,  that  it  is  plain  that  in  St.  AuftinV  time  Pada- 
 haptifm  was  received  in  all  Churches  •,  becaufe   the  Pelagians  being  prefs'd 
 with  that  as  an  Argument  never  could  deny  it.     And  was  it  not  obvious 
 likewife  for  him  to  obferve,  that  the  Pelagians  being  prefs'd  with  this 
 Argument,  That  no  Chrifiian  ever  was  again]}  Padobaptifm^  could  not  de- 
 ny it,   but  exprefly   granted  it  (i6)l     And   could    Pdagius  and   St. 
 '214.     Aujiin  too  have  forgot  that  a  Council  of  17  Bilhops  had  determin- 
 ■  ed  againft  it  but  80  Years  before,  if  they  or  any  Body  elfe  had  at 
 
 that  time  gather'd  any  fuch  meaning  out  of  their  Words  ?  The 
 P^dobaptifts  fay,  that  this  Meaning  lay  hid  for  1300  Years  after  the 
 Men  were  dead,  till  he  pick'd  it  out.  But  of  this,  and  of  theUfe  that 
 he  makes  of  the  Words  of  Balfamon  and  Zonaras  thereupon,  was  dif- 
 courfed  before  (^27). 
 
 He  obferves  alfo  that  in  the  Councils  one  fl^all  find  no  earlier  Aiention 
 of  P^dobaptifm  than  in  the  Council  of  Carthage.     From  whence  he  would 
 018.     infer,  that  it  did  not  univ  erf  ally  obtain^  but  was  more  frequent  in  Africa 
 than  an\  where  elfe* 
 
 ^  And 
 
 (13)  Annor.  in  Mat.  19.  14.     (14)  CH.  VIII.  §.  2.     (25)  Pc  i.  CH.  VIIJ.  §.  i. 
 (26)  See  Pc,  I.  CH.  XIX,  §.  3°.     (^7)  Pc^  h  pH.  VIII.  §,  6,  7. 
 
Chap. n.  Grotius,     B'lfhop  Tzyhr.  ijy 
 
 And  St  Aiifiir2^:i%  was  above  cited  (28),  proves  that  it  muft'have   Yearaf- 
 been  inllituted  by  the  Apoflles ;  becanfe  it  did  and  ever  had  iiniver-^^^'die  A- 
 fally  obtain'd,  and  yet  was  not  inftituted  by  any  Council.     Mention- '1?°*^'" 
 ed  it  was  by  a  Council  under  St.  Cyfria-a  fip),  which  did  not  enadt     ^^°' 
 it,  but  take  it  for  granted. 
 
 1  mention'd  before  (30;  his  other  Argument,  which  is  nothing  eife 
 but  the  perverting  of  the  Senfe   of  a  few  Words  of  Greg.  Naz}an:Lcn 
 fwhere  he  fpeaking  of  feveral  forts  of  Perfons  that  die'^without  Ba- 
 ptifm,  names  among  the  reft,  thofe  that  are  not  Ba^tiz^ed  J)d  vimovi'm^  by 
 Reafon  of  Infancy )3.s  if /v^;^2:/^/7^e«  had  thereby  intimated  his  Opinion  to 
 be,  that  Infancy  did  incapacitate  one  for  Baptifm.     Whereas,  if  the 
 Reader  pleafeto  turn  back  to  Pt.  i.  CH.  XL  §.  6.  where  I  have  cited  ' 
 the  Place  at  large,  he  will  fee  that  Nadan^en  there  reckons  thofe  -who 
 are  not  baptiz,''d  for,  have  mifs'd  of  Baptifm]  by  Reafon  of  their  Infancy^ 
 among  thofe  whofe  own  Fault  it  is  not,  that  they  are  not  baptiz'd  :,  and 
 therefore  their  Puniiliment  fliall  belefs  in  the  World  to  come.  Who- 
 ever has   an  Opinion   of  Grotiits\  Sincerity  muft   blufh  to  read  that 
 place,  together  with  his  Annotations  on  ^^/^f.  19.  14.     There  can  no 
 Excufe  be  made  for  him  except  this,  that  poffibly  he  might  take  -the  - 
 Qiiotation  from  fome  Body  at  fecond  Hand. 
 
 The  moft  material  thing  that  he  brings,  is  the  Inftance  of  Gregory 
 Naz.ianz.en  and  St.  Chryfoflom„  born,  as  he  takes  it,  of  Chriftian  Parents, 
 and  yet  not  baptiz'd  till  of  Age.  Which  fhall  be  difcufs'd  in  the  next 
 Chapter. 
 
 He  concludes.  That  all  that  he  has-bromht^  is  of  no  Force  to  prove  that  In^ 
 fant  Baftifm  froitld  be  denied  •,  but  only  to  jJiew  iibertatem,  vetuftatem;  &: 
 confuetudinis  diiferentiam,  the  Liberty^  Antiquity^  and  Difference  of  the 
 Cufiom. 
 
 (j.  10.  I  faid  before,  that  BiHiop  Taylor  is  to  be  reckoned  in  this 
 Rank;  if  one  knows  where  to  reckon  him,  or  can  reconcile  what  I 
 have  quoted  from  him  with  that  which  I  am  going  to  quote. 
 
 He,  in  his  Dijfwafive  from  Popery^  one  of  his  lateli  Works,  being  bit- 
 lie  in  defending  the  Proteilant  Dodrin  againfl  the  Papifts,  who  pleid 
 the  NeceiTity  of  Tradition  to  prove  Infant  Baptifm  ;  and  having  an- 
 fwer'd,  that  it  is  prov'd  enough  from  Scripture,  as  to  tl-te  Lawfulv 
 nefs  of  it,  goes  onto  flicw  that  Tradition  does  not  do  fo  much  Ser- 
 vice in  the  Matter  •,  for  that  it  delivers  it  to  us  as  the  Cuftom  of 
 fome  Chrifliansin  all  timcs^  bia  not  of  all.     His  Words  are  thefe  (3 1)  : 
 
 In  the  firjl  Age  they  did^  or  they  did  not^  according  as  they  pleas' d  ;  for 
 there  is-  no  Pretence  oj 'Tradition  that  the  Church  in  all  Ages  did  baptiz^e  all 
 the  Infants  of  Chriflian  Parents.  It  is  more  certain  that  they  did  not  do  it 
 always-^  than  that  they  did  it-  in  the  firfi  Age  .     St.  Am.brofe^.iSi-  Hicix>m 
 
 and 
 
 (18)  Pt.  I.  CH.  XV.  Sca;4.  §.  ?.    (z<))  Cypriam  Ep.  ad  Fidam.    {^o)  ;  t,  i,  CH. 
 XI.  $.  9.     (31)  Pc.i.  Lib.  2.Scd.  3.  !  ag.  117. 
 
i/S  ^EffhopT^yhr.   AV.Thcrnd} I.e.    /J/r.Daille.  Chap.  IT. 
 
 Year  af-  and  St  Aiiilin,  -were  born  cfClrrifiian  Parents,  and  yet  nc-t  bafilz^d  mtil  the  full 
 rerthe  A.  yjije  of  a  Ai^.n.^  and  more. 
 
 puitlcs         ^And  a  little    after  (32),  That  it   rc-i'J    the  Ci:Jlom    fo  to  do  in  fome 
 Churches^  and  at  fome  times  is  without  all  Quefiion  *,  but  that  there  is  a  Tra- 
 dition from   the  u^po fries  fo   to  do^  relies  but  on  two  IVitncJfcs^  Origen  and 
 I  TO.      All  [till:  and  the  latter  having  recelv'd  it  from  the  former^  it  relies  wholly  on 
 2q6.      o'fie  finHe  Te^imony  \  which  is  but  a  pitiful  Argument  to  prove  a  Tradition  Apo- 
 frolical.     He  is  the  firft  that  fpoke  it :  But  Teitiillian,  that  was  before  him^ 
 100.     feemsto  fpeak  a:^ainft  it^  which  he  would  not   have  done ^  if  it  had  been  a  Tra- 
 dition Apofolical.     And  that  it  was  not  fo^  is  but  too  certain^  if  there  be 
 any  Truth  in  the  Words  of  Liidovicus  Vives.     And  then  he  recites  what 
 ^-4     •  v/^3  above  Tss)  cited  out  of  Lud.  Vives. 
 
 The  moil  of  this,  is  what  he  faid  before  ^54^,  and  on  which  I  did 
 before  make  what  Remarks  are  necellary :  as  1  fhall  do  in  the  next 
 Chapter  on  what  he  fays  of  Ambrofe^  Hierom^  Aaftin^  born  of  Chrifti- 
 an  Parents,  and  yet  not  baptized  in  Infancy.  From  the  whole,  one 
 may  here  fee  fome  of  the  Workings  of  that  lingular  Phancy  that  this 
 Eifhop  had  about  original  Sin.  I  forgot  when  I  faw  his  Dijfwafve 
 from  Popery  ^  to  look  the  Date  of  the  Edition  of  it,  and  to  fee  if  it  were 
 not  a  poilhumous  one  :  v^^hich  I  fufpeft,  becaufe  what  he  fays  in  it  of 
 this  IndiHerency,  is  contrary  to  what  I  quoted  before  §.  6.  out  of  his 
 Great  Exemplar  and  DuU:or  Dubitantium  ',  and  is  more  agreable  to  what 
 he  had  faid  in  his  Youth,  but  afterward  recanted. 
 
 §.  I T .  Mr.  Thorndyke  alfo  in  the  third  Book  of  his  Epilogue  fwhich  is 
 of  the  L.iws  of  the  Church)  yields,  that  the  Eaflern  Church  (tW  they 
 held  Infant  Baptifm  neceffary  in  Cafe  of  the  Danger  of  Death  j  yet  did 
 fometimes  defer  it  when  there  was  no  fuch  Danger.  But  that  the 
 Wejhrn  Church  injoin'd  it,  as  the  prefentj  Church  does,  to  be  given  pre- 
 fently. 
 
 He,  as  well  as  Grotius^  Taylor^  &c.  feems  to  be  mov'd  to  this  ConceP 
 .fion  by  the  Inftances  of  Naz.ia-nz.en^  Neftarins^  &c.  baptiz'd  at  Man's 
 Age  ^  of  which  I  (hail  fpeak  in  the  nex^t  Chapter,  and  fhew  the  moll 
 of 'em  to  be  Miftakes. 
 
 §.  12.  Monfieur  Z>^///^  has  alfo  fomething  to  this  Purpofe.  He  fays 
 ^35^^  In  ancient  times  they  often  deferred  the  baptiz^ing^  both  of  Infant s-^  and 
 of  other  People.^  tU  appears  by  the  Hifiory  of  the  Emperors^  Conftantin  the 
 Create  of  Conftantius,  of  Theodofms,  of  Valentinian  and  Gratian  out 
 of  St.  Ambrofe.  And  alfo  by  the  Orations  and  Homilies  ^)/ Gregory  Na- 
 7.ian2en  (3,6)-,  and  of  St.  Balil  (37J,  on  this  Subjefl.  And  fome  of  the  Fa- 
 thers too  have  been  of  Opinion  that  it  is  ft  itfiould  be  deferred  ',  as  namely^ 
 Tertullian,  as  we  have  formerly  noted  out  of  him. 
 
 I  fliall  have  Occafion  in  the  next  Chapter  to  difcourfe  concerning 
 £hofe  InpLances  of  the  Emperors.     And  whereas  he  fpeaks  of  the  De- 
 lay 
 
 (32)  Fag.  118.    (33)  §.  3.    (14)  §•  6.  (3  5)  De  ufu  Pacrum,  1.  2.  c.  6.    (36)  Orar« 
 
Chap.  ir.  A//*.  Baxter.     F.  Garner.'  279 ' 
 
 lay  of  the  Baplifin  of  Infants,  and  other  People^  it  is  fit  for  the  Rea-  Year  a'*- 
 der  to  obferve  that  the  Orations  which  he  cites,  are  indeed  a  Proof  that  i^^r  the  A- 
 many  grown  People  converted,  did  put  OxT their  Baptifm  a  long  time  :^P'^ft^*^s 
 becaufe  thofe  Orations  or  Sermons  are  made  on   Purpofe  to  convince 
 People  of  their  Sin  and  Dany.er  in  fo  doing.     But  there  is  nothing  in 
 'em  that  gives  any  Evidence,  that  thofe  who  were  once  baptiz'd  them- 
 felves,  did  ever  delay  the  baptizing  of  their  Children  :  fave  that  in 
 one  of 'em  Gregory  Nazianzen  gives  his  Opinion,  that  in  Cafe  the  Chil- 
 dren are  in  good  Health,  and  there  be  no  Fear  of  their  Death,  one 
 may  do  well  to  defer  their  Baptifm  till  they  be  about  three  Years  old  ; 
 but  otherwife  to  baptize  'em  out  of  Hand.    The  Place  I  have  fet  down 
 at  large,  Pf.  i .  CH.  XL  §.  7. 
 
 §.  13.  Mr.  Baxter  alfo,  who  has  fncwn  a  great  deal  of  Zeal,  and 
 fpent  a  great  deal  of  Pains  in  maintaining  the  Caufe  of  Piedobaptifm, 
 yet  when  he  is  in  a  complying  Humor  allows  thus  much(38j^  Ihat  in 
 the  Days  of  Tertullian,  Kazianzen,  and  Auilin,  Alen  had  Liberty  to  be 
 baptlz.  dj  or  to  bring  their  Children^  when  and  at  what  Age  they  fleas' d  ^  and 
 none  were  fared  to  go  again]}  their  Confciences  therein.  And  that  he  know^s 
 not  that  our  Rule  or  Religion  is  changed :  or-)  that  we  are  grown  any  wifer 
 or  better  than  they. 
 
 The  Days  of  Tertullian  and  Nazjanzen  are  pitcht  on,  I  fuppofe,  be- 
 caufe of  their  Sayings,  w4iich  have  been  mention'd.  The  Days  oi An- 
 fiin  have  no  Reafon  to  be  brought  in  here  •,  but  only  becaufe  I\lr.  Bax- 
 ter thought  that  his  Parents  were  Chriftians  (a  Miftake  common  to  him 
 with  many  othersj  and  that  they  not  baptizing  him  in  Infancy,  it 
 was  probable  that  many  other  Chriftians  omitted  it  likewife. 
 
 The  fame  thing,  as  1  hear,  is  maintain'd  by  thofe  Rcmonflrants 
 that  are  Authors  of  Cenfnr a  Cenfar£  in  their  23d.  Chapter. 
 
 §.  14.  Since  the  Writing  of  the  refl:,  I  find  that  Garner  the  Jefuit,  is, 
 or  would  feem  to  be,  of  this  Opinion^  by  what  he  fays  in  his  Notes 
 upon  a  Sermon  of  Nejiorim  pubiiflfd  with  Mcrcator'^s  Works  (39): 
 In  thofe  old  times  Baptifm  was  not  given  prefently  after  the  Birth.,  as  it  ir- 
 now  :  but  was  many  times  deferrd  a  great  while  •,  not  only  by  the  adult  (who 
 came  to  it  at  their  own  time)  bat  alfo  by  the  Parents  of  Infants  till  they  were  ■ 
 grown  }if. 
 
 This  Race  of  Mc-n  at  firfl:  pretended  to  no  more  than  this:,  that  In- 
 fant Baptifm  cannot  be  prov'd  from  Scripture,  without  having  Recourfe 
 to  the  Proof  that  is  taken  from  the  Pradice  of  the  ancient  Church. 
 And  this  they  did,  that  they  might  force  the  Proteftants  to  own  the 
 Traditions  of  the  ancient  Church  to  be  necelfary  in  determining  Points 
 of  Religion  •,  for  that  without  them  the  Proteftants  could  not  defend 
 their  Caufe  againll  the  Antipaedobaptills.  But  now  that  the  Protc- ■ 
 Hants  have  largely  fhewn  that  that  Recourfe  to  the  Traditions  of  the 
 ancient  Church  does  turn  the   Scale  on  the  ProteltantsSide  againft 
 
 the- 
 
 (3B)  Defence  of  Princi^^-^les  of  Love,  p.  7.    (39J  Pag.  79.  Ed.  1^73. 
 
■i^o  Bcemus.    Macairc.  Cliap.  II; 
 
 '  Year  af- the  Papifls  *,  and  that  they  find  it  necefTary  for  their' Caufe  to  decry 
 
 ter  the  A-  both  Scripture  and  the  Traditions  of  the  ancient  Church,  as  being  both 
 
 jofties     of 'cm  together  infufficient  •,  and  thative  mult  throw  ourfelves  on  the 
 
 Authority  of  the  prefent  Church, /.  f.  the  Church  of  Rome :   They  do,  >. 
 
 in  Order  to  force  this  down,  fet  their  Wits  to  maintain  that  Infant 
 
 Baptifm  cannot  be  prov'd  neither  from  Scripture,  nor  from  the  Pri- 
 
 iriitive  Praclice,  but  only  by  the  Infallibility  of  the  prefent  Church. 
 
 But,  as  fuch  fubtile  Men  do  fometimes  forget  themfelves,  efpecially 
 if  they  be  .Voluminous  Authors^  this  fame  jefuit  in  his  Notes  on  ano- 
 ther Book  (40)  fays,  When  the  Apfile  writes  to  the  Romans,  ofivhom  fe- 
 ver al  had  heenbaftixjd  in  lufj.ncy^  and  yet  [ays .^  So  many  of  us  as  have 
 been  baptiz'd into Chrift  jefus,  have  been  baptized  into  hisDeath, &c. 
 under  thofe  ge?!erd  xlVcrds  he  comprehends  thofe  that  were  baptizj'd  hefare  the 
 Vfe  of  Reafori.  By  making  fome  that  v/ere  grown  Men  at  the  time  of 
 this  Epiftle, 'z.'/^.  25  Years  after  Chrifl's  Death,  to  have  been  baptiz'd 
 at  Rome  in  their  Infancy,  he  fuppofes  Infant  Baptifm  there  pradis'd  as 
 foon  as  the  Gofpel  can  be  reckon'd  to  have  been  preach'd  there,  and 
 perhaps  (if  we  compute  the  times)  fooner. 
 
 Mr.  Danvers^  Book  i.Ch.  7.  produces  one  Boemm^  who  fhould  lay, 
 that  in  the  Chriftian  Church,  and  Mr.  Stcnnet  Anfv.  to  Rajfen  ]}ag.  85. 
 one  Mac  air  e^  who  ihould  fay,  that  in  the  Church  of  Alexandria^  no 
 Infants  were  in  the  firft  Ages  baptiz'd.  'Tis  the  Unhappinefs  of  vul- 
 gar Readers,  that  if  they  fee  a  ftrange  Kamxe  quoted,  they  think  it 
 a  great  Authority  :  but  'tis  a  very  difingenuous  thing  to  take  Advan- 
 tage of  this  their  Weaknefs.  'Tis  like  putting  off  bad  Wares  upon  ig- 
 norant Chapmen.  For  Boemus^  I  could  never  hear  Vv'ho  he  was,  nor 
 when  he  liv'd.  Macaire  (as  Mr.  Stennet  fays)  was  Bifhop  of  Memphis 
 ^^^  in  <^gypf-)  Anno  75^.  But  we  have  no  Account  from  him,  how  or 
 ^  '  when  this  new  found  Book  of  his  came  to  Light,  or  how  it  appears  to 
 "be  genuin.  This  is  certain,  that  at  that  time  there  was  no  fuch 
 Place  as  Memphis-^  and  that  the  Saracens  had  above  a  hundred  Years 
 Lefore  that  over-run  all  Bgypt^  whofe  Citftom  was  to  deftroy  all  Chri- 
 itian  Books  and  Learning.  And  can  we  think  that  this  unknown  Man 
 m  fuch  a  time  of  Ignorance  is  able  to  tell  us  any  News  of  the  Primi- 
 tive Pradlice,  which  Origen  (who  liv'd  in  Alexandria  5  or  600  Years 
 jjefore  that)  and  the  other  Fathers  who  had  a  clear  Light  of  Hiftory 
 ■to  their  own  times,  had  never  heard  of?  Such  Authors  ferve  only 
 to  fill  up  a  Crowd  of  Names  ^  and  to  put  an  Abufe  upon  a  plain  honeft 
 .Reader:  the  Prevention  of  which  is  myonlyExcufe  for  mentioning 
 .thefe,  who  are  by  no  Means  to  be  reckon'd  among  Learned  Men. 
 
 There  is  alfo  a  Pailage  in  the  former  EngUfli  Editions  oi  Camden  s 
 
 .Britan-nla^  which,  if  every  Reader    knew  who   is  the   Author  of  it, 
 
 would  for  the   fame  Reafon   have  no  need  of  being  mention'd  here« 
 
 But  many  Readers  take  all  that  is  there  put  into  the  Text,  for  Ciwz- 
 
 den^% 
 
 (-10)  Notes  an  the  9th  Chapter  of  MwfJfor's  Subnotations,  fag.  630 
 
Chap.  IT.  Mt\  Tomb?.  Col  Djnvers.    Mr.  Wills.  aSi' 
 
 dens  own  :  whereas  Dr.  Holland  the  Tranflator  hasinferted  Abundance   Ycaraf- 
 of  his  own  Additions.     And,  among  the  reft,  lie  has  in  Cumberland  ia-tercheAt 
 terpoiated  amongC^,*7j^f«'s  Words,  a  Fancy  of  his  own  againft  the  An-P^^^'-"* 
 tif|iiity  of  Infant  Baptifm.     Camden  is  there  fpeaking  of  the  Font  at 
 Bridekirk  in  that  County,  Which  is^  he  fays,  a  large  of  en  Veffcl  of  green- 
 ijh  St  one  ^  with  fever  al  little  Images  curioufy  engraven  on  it  ^  having  alfo  an 
 Infcription  which  he  could  not  read.     He  guelfesit  to  have  bc^n  made, 
 originally  for  a  Font  ('to  which  Ufe  it  is  ftill  employ'd)  and  fto  account 
 for  the  Images  engraven  on  it)  he  fays,  We  read  that  the  Fonts  roere  an- 
 ciently adorti'd.  with  the  P  id  arcs  of  holy  Men^  Tvhofe  Lives  were  proposed  /is  a, 
 Pattern  to  fh'ch  as  were  baptized  :  For  which  he  quotes  in  the  Alargin  Pa^i- 
 IhiHs.     Then  follows  in  the  Text  this  Addition  of  Dr.  Holland's^  For  in 
 the  fir fl  Plantation  of  Chriflianity,  among fi  the  Gentiles-,  fuch  only  as  were  of 
 fill  Jige^  after  they   were  ttifl^ruched  .in  the  Principles  of  Chriftian  Rcli^iony 
 weye  admitted,  to  Baptijm. 
 
 Camden  %  Words  quoted  from  Paiillnns^  do  intimate  no  more  than  this ; 
 that  there  were  in  ancient  times  many  Baptifms  of  adult  Perfons :  but 
 that  fuch  only  were  admitted,  is  faid  only  by  Dr.  Holland.^  who  feems 
 to  have  concluded  it  too  haftily  from  what  Camden  quoted. 
 
 But  it  appears  fince  by  a  more  accurate  View  taken  by  the  pre- 
 fent  Bifhop  ofCarlile.,  of  the  Infcription,  and  of  thofe  which  Camden  calls 
 Images,  on  the  faid  Font-Stone,  that  the  contrary  to  what  Dr.  Hel- 
 X-rW  thought,  is  proved  from  them.  For  he,  in  a  Letter  to  Sir  W^////^;w 
 Dugdale  CPrinted  in  the  Additions  to  the  laft  Edition  of  that  Bookj  ex- 
 plains both  the  Infcription  and  the  Images :  by  which  latter  he  fays. 
 We  have  there  fairly  reprefented  a  Perfon  in  a  long  facer  dotal  Habit  dipping  a 
 Child  into  the  Water  '-,  and  a  Dove  (the  Emblem^  no  doubt ^  of  the  Holy 
 Ghof}-)    hovering  over  the  Infant.,  &c. 
 
 §.  1 5.  Of  the  profeded  Antipxdobaptifts  (for  all  that  I  have  yet 
 mention'd  were  P^edobaptifls,  notwithftanding  fome  of  their  Sayings 
 concerning  the  ancient  Ufe)  Mr.  Tombs  was  a  Man  of  the  belt 
 Parts  in  our  Nation,  and  perhaps  in  any :  but  his  Talent  did  not 
 lie  much  in  ancient  Hiflory  or  Reading.  All  that  I  heve  fecn  of  his 
 of  this  Nature,  has  been  confider'd  i^  fpeaking  of  the  AutJiors  to 
 whom  he  refers  (^i). 
 
 Mr.  Danvers  has  heap'd  together  a  vaR;  Rhapfody  of  Qiiotations 
 (42J  ^  but  having  feldom  confultcd  the  Authors  themfelve's,  but  ta- 
 ken them  at  fecond  Hand,  and  out  of  any  fort  of  Writers,  fuch  as 
 he  calls  by  the  Names  of  Twi^k^  Franks  &c.  and  a  Book  caird  Dutch 
 Martyrology.,  &c.  Books  of  no  kind  of  Credit,  he  has  for  the  moil  Part 
 ftrangely  mifreprefented  'cm. 
 
 O  o  He 
 
 uOPci.  CH.IV.  §.  S.  CH.V.§.  7.  CH.Vl.  §.  i,3i,&c.CH.  XXI.  j.  5.  &> 
 (42)  Treacife  of  Baptifm, 
 
2,8"a  Cfmfliani  not  haptizd  h  Infancy.  Chap.  If. 
 
 Year  af-  He  was  publicly  accus'd  by  Mr.  Baxter  {^Z\  and  Mr.  Wills  for  a 
 ter  the  A-  wilful  Forger  of  Quotations  \  and  the  Book  would  tempt  one  to  think 
 poiiies  fQ^  But  npon  fecond  Thoughts  I  hope  it  was  partly  his  Authors, and 
 partly  Want  of  good  Heed  or  Skill  that  milled  him.  Mr.  Wills  went 
 fo  far  as  to  put  in  an  A^.^ed  to  his  own  Party  againft  him,  that  they 
 ought  to  renounce  him :  ^nd  he  Printed  it.  But  he  and  they  anfwer- 
 ^d  as  well  as  they  could,  ^nd  made  the  belt  of  a  bad  Matter.  And 
 indeed  Mr.  Wills  in  that  Appeal  (for  Want  of  Books  I  fuppofe)  made 
 not  his  beft  Advantage  of  the  Charge  that  might  have  been  brought, 
 againft  him :  for  he  "inftancM  in  fome  of  his  falfe  Quotations  that 
 were  of  the  leaft  Confequence  •,  omitting  thofe  of  greater,  and  fuch  as 
 it  had  been  impolTible  for  him  or  them  to  reconcile:  and  alfo  in 
 fome  of 'em  was  miftaken  himfelf. 
 
 Moft  of  the  reft  of  'em  do,  as  much  as  may  be,  avoid  fpeaking  of 
 the  Practice  of  the  Primitive  Church,  and  do  exceptagainft  any  Ar- 
 gum.ent  brought  from  thence  as  a  human  Authority.  A  Method, 
 which,  if  they  be  refolv'd  to  continue  in  their  Opinion,  is  much  for 
 their  Purpofe ;  provided  they  meet  with  Adverfaries  fo  weak  as  to 
 let  it  fo  pafs  over. 
 
 §.  1 6.  I  have  produc'd  all  the  modern  Learned  Men  that  I  know 
 of,  that  have  thought  that  Infant  Baptifm  either  was  not  from  the 
 Beginning,  or  was  not  univerfal.  And  tho'  I  proposed  to  manage 
 impartially,  yet  I  hope  no  Reader  that  is  a  P^dobaptift  will  exped 
 that  I  ftiould  do  the  like  with  thofe  Learned  Men  that  give  their 
 Verdia  for  it.  Inftead  of  that  I  muft  declare  that  all  the  reft  that  I 
 Jhave  feen  that  have  Occalion  to  fpeak  of  this  Matter,  are  of  Opinion 
 that  the  Sayings  of  the  Fathers  area  fufficient  Evidence  that  it  was 
 always  in  Ufe,  and  that  as  the  general  Pradice  of  the  Church  of  Chrift. 
 
 Indeed  they  will  many  of 'em  fay  thus:  That  there  may  perhaps  be 
 produc'd  here  and  there  a  fingular  Inftance  of  a  Perfon  that  did  omit 
 it  through  Carelefnefs,  or  fome  Accident,  &c.  and  that  TertulUan  al- 
 fo is  an  Inftance  of  one  Man  thatadvis'd  the  Delay  of  it  till  the  Age 
 of  Reafon,  in  Cafe  there  appear'd  no  Danger  of  Death  in  the  mean 
 time:  and  that  this  is  ordinary  in  all  Cuftoms,  however  allow'd  and 
 cftablifh'd,  that  fome  one  in  an  Age  happens  to  fpeak  or  ad  againft 
 them :  and  that  a  few  fuch  ftragling  Inftances  are  not  to  be  efteem- 
 ed  of  Force  fufficient  to  weaken  the  Authority  of  a  general  Rule. 
 
 But  it  feems  to  me  that  the  Inftances  which  the  Antipsedolaptifts 
 give,  of  Perfons  not  baptiz'd  in  Infancy,  tho'  born  of  Chriftians,  are 
 not  (if  the  Matter  of  Fad  be  true)  fo  inconfiderable  as  this  laft  Plea 
 would  reprefent. 
 
 On  the  contrary,  the  Perfons  they  mention  are  fo  many,  and  fuch  no- 
 ted Perfons  ^  that  (if  they  be  all  allowed;  it  is  an  Argument  that  leaving 
 
 Children 
 
 (43)  Confmation  of  the  ftrange  Forgeries  of  H,  Danvers. 
 
"Chap.  III.  Chfiflians  not  haptizd  in  Infancy.  2,8^ 
 
 Children   unbaptiz'd  was    no  unufual,   but  a  frequent  and  ordinary   Yearaf. 
 thing.     For  it  is  obvious  to  conclude  that  if  we  can   in  fo  remote  ant^crthcA- 
 Age  trace  the  Praftice  of  fo  many  that  did  this  \  it  is  probable  that  aP^^'^s 
 great  many  more,  of  whofe  Birth  and  Baptifm  we  do  not  read     did 
 the  like.     This  I  will  own,  that  it  feems  to  me  the  Argument  off^'reat- 
 eft  Weight  of  any  that  is  brought  on  the  Antipsedobaptifts  fide  m 
 this  Difpute  about  Antiquity.     And   I  believe  the  Reader  has  obfer- 
 ved  in  the  Places  I  have  laft  quoted,  that  it  is  that  which  has  moft  pre- 
 vaird,  both  with  StrcJoo  and  Pelves  to  think  it  was  once  the  general  Pra- 
 dice  to  leave  Infants  unbaptiz'd ;  and   with  Grotim^    Bifliop  Tayllr 
 and  the  others,  to  think  it  was  once  counted  indifferent.    It  deferves 
 therefore  not  to  be  fo  (lightly  palled  over  ^  but  if  one  had  time  and  Op.- 
 portunity,  to  be  throughly  examinM. 
 
 The  worll  is,  it  is  a  Bulincfs  of  a  great  deal  of  dull  and  tediouf- 
 ■nefs  to  fearch  after  the  Birth  and  Parentage  of  fo  many  Men  fwho 
 -tho'  they  were  Confpicuous  Perfons,  yet  many  of 'em  f])rang  from  ob' 
 fcure  Originalsj  and  not  to  be  well  done  by  any  who  has  not  a  crood 
 Library  at  hand.  I  have  in  my  Reading  taken  fome  Obfervations  6^ 
 -this  Matter,  which  I  Ihall  communicate  in  the  next  Chapter. 
 
 CHAP.     III. 
 
 Of  thofe  ivho  are  /aid  to  haVe  been  horn  of  Chyiflian  Tarents 
 and  yet  not  ha^nl^d  till  of  Mans  Jge, 
 
 Sc^,  I.  An  Account  of  the  Perfons,  and  State  of  their  Cafe. 
 
 §•  I.  rTpHe  Inftances  of  this  that  are  commonly  given,  are  the  five 
 X  Emperors  mention'd  before  by  Mr.  Daille^  viz.  Corifhamm 
 Confiantim^  Gratlan^  Valent'mlan  the  II.  and  Theodofipu  the  I.  and  alfo  four 
 noted  Perfons  of  the  Greek  Church,  t;/2L.  St.  Bafd^St.  Gregory  Naz.i an- 
 z.cn^  Ne^arJtis^  and  S-  Chryfoflom  ^  and  three  of  the  Larif?^  St.  Ambrofc  St- 
 Hterom^  and  St.  Anftin.  Mr.  Tombs  mentions  alfo  Alyfita  and  Adeoda^ 
 tiis '^  one  the  Friend,  and  the  other  the  bafe  Son  of  St.  Anflin-  and 
 both  baptiz'd  at  the  fame  time  with  him.  ' 
 
 Many  of  the  Psedobaptifts  make  but  weak  Anfwers  to  the  Ar^^u- 
 ment  that  is  drawn  from  the  Example  of  thefe  Men.  They  content 
 themfelv€sto  fay,  that  it  was  from  fome  erroneous  or  corrupt  Princi- 
 ples that  many  in  thofe  times  thought  fit  to  defer  Baptifm  a  great 
 while  j  and  fome  till  juft  before  Death  ;  either  that  they  might  gain  ij. 
 
 P  o  2  long^i' 
 
184  "  T"^^^  ^'^fi  of  feme  ^c'lent  Chr/fiia^ts  Chap.  ![?. 
 
 Year af- longer  time  for  their  Liifls,  or  becanfe  they  thought  that  wilful  Sins 
 terdie  A- committed  after  Baptifm  could  nor  be  forgiven. 
 
 f-oftlcs  That  many  new  Converts  did  do  this,  is  too  plain  •,  and  is  a  thing 
 grievoiifly  complained  ot  by  the  Preachers  of  thofe  times :  and  the  gran- 
 ting of  it  to  be  true  does  not  at  all  affeft  the  Queftion  in  hand  ^  which  is, 
 not  whether  adult  Perfons  did  defer  their  own  Baptifm  :  but  whether 
 fuch  adult  Perfons  as  were  come  to  a  full  Refolution  of  being  Chrifti- 
 ans  and  were  accordingly  baptiz'd  themfelves,  did  ufe  to  baptize  their 
 Children  in  infancy,  or  not.  And  to  grant  this  latter,  that  they  who 
 were  once  baptizM,  did  frequently  ufe  to  let  their  Children  grow  up 
 without  Baptifm,  is  to  weaken  in  great  Meafure  the  Argument  for  In- 
 fant Baptifm  that  is  drawn  from  the  Pradice  of  thefe  Ancients.  For 
 if  many  did  omit  it,  tho'  upon  erroneous  Grounds,  the.  Argument 
 from  the  general  Pradice  is  loft. 
 
 But  fome  others  have  attempted  a  better  Anfwer,  by  fliewing  thefe 
 Inftances,  or  fome  of  'em,  to  be  Miftakes :  and  that  not  all  the  Per- 
 fons mention'd  were  born  of  Chriftian  Parents,  particularly  Co^ifiamin 
 and  Aufiin  have  been  excepted  ^  as  it  was  indeed  eafie  to  Hiew  thai:  thofe. 
 two  ought  to  be.  I  ihall  make  fome  particular  Search  concerning  each 
 of  'em. 
 
 And  the  thing  to  be  inquir'd   concerning  each  of  'e,m,  is, 
 I  ft,  Whether  his  Baptifm  were  delay'd  till  Years  of  Age.     And  if 
 fo,  then, 
 
 idly,  Whether  his  Parents  were  haftiCd  tZWi^i^^m  at  the  time  of 
 his  Birth.  I  fay,  BaftizJ'd:  becaufe  it  was,  as  I  faid  before,  a  very  com- 
 mon thing  for  Men  in  thofe  times  to  be  Chriftians  in  their  Intention, 
 and  in  their  Confcience,  i.  e.  they^  were  convinc'd  that  that  was  tho 
 Triitb,  and  did  refolve  fometime  or  other  to  be  baptiz'd  into  it  ^  and 
 yet  did  put  this  off  from  time  to  time  fa:s  luke-warra  Men  do  now-a- 
 days  their  Repentance,  or  their  receiving  the  other  Sacrament)  know- 
 ing that  Baptifm  would  engage  'em  to  a  very  ftrid  Gourfe  of  Life. 
 And  in  this  State  many  liv'd  for  a  long  time  after  their  Converfion : 
 being,  ia  fome  Senfe  Chriftians,  i.  e.  they  declar'd  for  that  Religion 
 as  the  Truth,  they  favor'd  it,  they  fpoke  for  it,  and  in  many  things  li- 
 ved according  to  the  Rules  of  it  •,  but  for  all  that,  were  not  as  yet  ba- 
 ptiz'd, and  fo  not  accounted  in  the  Phrafe  of  thofe.  times^  Fideles^  Faith- 
 ful, or,  Brethren. 
 
 Thefe  Men,  while  they  were  in  this  State,  had  oftentimes  Childrca 
 born  to  'em:  and  for  fuch,  it  cannot  be  expected  that  they  fhould 
 bring  their  Children  to  Baptifm  before  they  could  find  in  their  Heart 
 to  be  baptiz'd  themfelves. 
 
 Alfomany  fuch  Children  (being  not  baptiz'd  intheir  Infancy,  becaufs 
 their  Parents,  tho'  Believers,  were  not  yet  baptiz'd)  when  they  grev/ 
 iip,  delayed  their  Baptifm  as  their  Fathers  had  done  ^and  fo  the  Mif- 
 chief  was  continued.    To  thefe  it  often  happened  that  they  were  in- 
 
 ftruded 
 
Chap.  nr.  »'/■  haptizd  iH  Infamy.  iS$ 
 
 itruc^led  from  their  Youth  in  Chriftian  Religion,  and  yet  not  Kiptiz'd.   Yearaf- 
 Of  fuch  St.  Bajil  fpcaksin  the  Place  cited,  Pr.  i.  CH.'XIL  %.  3,  4.  tertheA- 
 
 Therefore  you  fee  I  had  Reafon  to  fay  that  our  Inquiry  is  of  Infants  po^^es 
 born  of  Parents  that  were  at  tliat  time  ha,^tlzJd  Chriftians.     And  that  is 
 all  that    any  Paedobaptifl    would    have    to  be    done  now,    viz..   that 
 when  any  Man   is  baptized  himfelf,  he  fhould  baptize  his  Infant  Chil"- 
 dren. 
 
 Mr.  Walker  endeavouring  to  ihew  that  the  Inftances  brought  by  the 
 Antip^edobaptilts  do  'em  no  Service,  becaufe  the  Ancients  that  delay- 
 ed their  Childrens  Baptifm,  did  it  not  on  the  fame  Principles  that 
 they  do  now,  viz..  of  the  "Unlawfulnefs  of  it  ^  reckons  up  fi)  feve- 
 ral  Reafons  which  moved  fome  formerly  to  delay  the  Baptifm  of  their 
 Children :  whereof  the  firfl;  is  doubtlefs  a  plain  and  true  one,  viz,. 
 '\\\2iX.  fome  were  ai  yet  Heathens  themf elves  when  their  Children  were  borw^ 
 and  no  Marvel  if  they  would  not  make  their  Children  Chrifiians,  SfC.  ./ind 
 the  fame  is  the  Cafe  of  fitch  <ts  tho^  in  Heart  and  Piir^ofe  Chrifiians  when  their 
 Children  were  born.,  yet  kept  off  from  being  baptized.  But  he  gives  three 
 
 Reafons  more,  for  v/hich  fome  that  were  baptiz'd  themfelves  might 
 delay  the  Baptizing  of.their  Children. 
 
 Any  Reader  wosld  from  what  he  fays  conclude  or  fiifpeft  that  ma* 
 ny  did  this  •,  at  leafb  that  for  thefe  three  Reafons  there  were  an  Ac^ 
 count  of  three  Perfons  that  had  done  it.  But  upon  Search,  I  believe,  it 
 will  appear  that  there  is  no  Proof  of  fo  many  as  three  ^  and  that  there 
 is  but  one,  viz..  the  Father  of  Gregory  Naz.ianz.en-,  that  makes  an  In- 
 stance for  this  :  and  he  not  a  plain  one  ^  for  it  depends  on  an  obfcure 
 Point  in  Chronology,  w^hether  the  Son  w^ere  born  before  his  Father's 
 Chriftianity,  or  after  ? 
 
 In  making  this  Inquiry  I  fiiall  begin  with  the  Emperors.  Of  whom 
 it  is  proper  to  note,  that  whereas  Mr.  Dai/le  having,  as  I  cited  before^- 
 fpoke  of  the  frequent  deferring  the  Baptifm  of  Children  and  of  other 
 People,  names  the  Emperors ;,  I  fuppofe^  he  means  them  among  the  other 
 People,  not  among  the  Children  wiiofe  Baptifm  was  deferred.  For  all 
 take  him  to  be  a  Man  of  another  Pitch  of  Reading,  than  that  he  Ihould 
 think  Confiantins  Father,  for  Example,  to  have  been  a  Chriftian.  But 
 the  Antipasdobaptifts  take  this  from  him:,  and,  they  underftand  it  fo, 
 and  do  very  tcnacioufly  maintain  that  it  was  fo. 
 
 &eti,  2.  0/ Condantin  a-u!  Qcin9i'\nt\us  his  Sdn '^ -that  they  were  not 
 
 lorn  of  haptizd  Parents, 
 
 §,  I.  That  Confiant in  was  not  baptized  in  Infancy,  but  on  the  con-^ 
 trary  in  his  Old  Age,  is  a  plain  Cafe.  Enfebiiis^  who  was  familiar  with 
 him,  tells  us  (2)  when  and  how  it  .was.  viz,.  That  when  he  thought 
 
 him- 
 
 (1)  Preface  to  Modefi.  Plen.     (2)  Pe  Vid  Conftantini,  1.  ^>.c,6z. 
 
•  i-g^  Condantln  the  Great.  Chap/Ifl. 
 
 Year  af-  hlmfelf  near  Death,  he  went  to  Nicomedia^  and  having  aflembled  the  Bi- 
 
 certhe  A-  Hiops  in  the  Suburbs  of  that  City  •,  he  fpoke  thu  to  'em  ^ 
 
 p-,fties        c  yj^is  is  the  time  which  I  have  long  expeded  with  earnefb  Deflre 
 
 :237.     t  an(i  Prayers,  to  obtain  the  Salvation  of  God.     It  is  time  that  I  al- 
 
 '  fo   fnould  enjoy  the   Badge  of  Immortality^  time    that  I  fhould  l*e 
 
 '  made  Partaker  of  the  Seal  of  Salvation.     I  purpofed  once  to  receive 
 
 <■  itinthe  Waters  of  the  KiYQrJorda?j^  in  which  our  Savior  is  recorded 
 
 *■  to  have  been   baptized  for  our  Example.     But   God,   who  knows 
 
 '  what  is  f.tteli;  for  me,  is  pleafed  to  grant  it  me  now  in  this  Place. 
 
 *  Therefore  let  me  not  be  delayed:  for  if  he  that  is  Lord  both  of  Life 
 
 '  and  Death,  be  pleas'd  to  continue  my  Life  in  this  World,  and  if  he 
 
 '  have    determined  that  I  fhall  any  longer  hold  Allemblies  with  the 
 
 '  People  of  God,  and  fhall  once  in  the  Church  communicate  in   the 
 
 '  Pravers  together  vv^ith  the  Congregation  j  I  will  lienceforward  keep 
 
 '  my'feifto  fuch  Courfes  of  Life  as  become  a  Servant  of  God. 
 
 This  he  [fake.  And  they  performing  the  Ceremo'riies^  fHt  in  Execution  the 
 Divine  Ordinance^  and  made  him  Partaker  of  the  Hnfpeakable  Gift  ^requiring 
 ofhimtheProfefionsthatareufitaL  And  fo  Conitdntin  the  only  Aian  of  all 
 'the  Emperors  that  ever  voere^  being  regenerated  by  ChcijFs  Ordinance^  was  ini- 
 tiated  *,  and  being  made  Partaker  cf  the  Divine  Sealj  he  rejoiced  in  Spirit^ 
 ..and  was  renewed  and  filled  with  the  Divine  Eighty  &ic. 
 
 It  is  not  material  to  mention  the  Story  which  iV/cfpW/«^  (3),  athou- 
 fand  Years  after,  fets  on  Foot  \  that  he  was  baptized  at  Rome^  by  Pope 
 Sylvefier^  near  the  Beginning  of  his  Reign:  becaufe  it  is  all  one  to  our 
 Purpofe.  Baronim  (4)  greedily  embraces  this  latter  Account  ^  I  fup- 
 pofe,  becaufe  it  makes  for  the  Credit  of  the  Church  of  Rome ^  and  helps 
 to  drefs  up  the  Fable  of  the  Donation.  But  Perron^  Petavim^  and  others, 
 forfake  him  in  this,  as  being  too  improbable,  fmce  it  was  fo  lately  in- 
 vented. 
 
 §.  2.  But  lince  both  by  the  one  and  the  other  of  thefe  Accounts  he 
 was  not  baptized  in  Infancy  •,  we  mult  inquire  of  the  Religion  of  his 
 Parents:,  and  firft  of  his  Father  Conflantius  Chlorm. 
 
 To  think  that  Conftantin^  whofe  Kame  all  People  both  Learned  and 
 Unlearned  remember  by  the  Token  that  he  was  the  firft  Chriftian  Em- 
 peror (at  leaft  of  his  Race)  fhould  have  a  Chriftian  Emperor  to  his 
 Father,  does  appear  fo  great  and  fo  palpable  a  Blunder  •,  that  any  one 
 would  pafs  a  fevere  Cenfure  on  it,  were  it  not  that  the  learned  Cam- 
 den has  let  drop  an  ExprefTton  founding  that  Way.  He  having  Oc- 
 cafion,  in  his  Account  of  the  City  of  Torl^  to  fpeak  oiConftantim^\^Q 
 Father  of  Conflantin^  calls  him  an  excellent  Emperor^  endowed  with  all  Mo" 
 rat  and  Chrifiian  Virtues— after  his  Death  Deified^  as  appear^  by  the  old 
 'Coins. 
 
 The 
 
 [■i)  Hilt.  Eccl.  \,  7.  c.  33.    (4)  Ad  Annum  sa^. 
 
Chap.  Iff.  Conflantin  the  Great:  28^7 
 
 The  latter  Part  of  this  Sentence  does  not  fuffer  one  to  think  that  Cam-  Year  af- 
 den  did  in  the  former  Part  of  it  mean  that  C(;;^/^;2f/7/.r  was  really  a  Chri-terthcA^ 
 llian  (but  only  that  he  favor'd  the  Chriflians,  and  had  himfelf  Virtues  poftles 
 fomething  like  thofeofagood  Chriftian  ^  )  for  no  Chriftian  Emperor 
 was  ever  ^Deified  by  the  Heathens.     And  accordingly,  wh^xiFnller  had, 
 in  \\is,Chitrch  Hifiory^  at  the  Year  305,  reflcfted  on  this  Saying  oiCam- 
 den^  as  going  too  far  v    lince  Confiantim  was  no  otherwife   a  Chriftian 
 than  by  that  Rule,  He  that  is  not  againfi  m^  is  on  our  Side  ;  Heylin  in  his 
 Ammadverfions  on  that  Book,  tho'  he  rebuk'd  Fnllera'^  being  too  tart 
 upon  fo  great  a  Man  as  Camden^  yet  grants  the  thing,  viz..  that  Con- 
 flantim  was  not  a  thorough-paced  Chriftian. 
 
 What  Camden  fpoke,  he  fpoke  only  by  the  By.  But  fome  Antip^- 
 dobaptifts  do  go  about  ferioufly  to  juftifie  this,  and  make  an  Argument 
 of  it  for  their  Tenet.  And  if  only  Danvers  had  done  fb,  I  ftiould  not 
 have  taken  any  Notice  of  it :  for  he  is  us'd  to  fuch  Arguments.  But 
 Mr.  Stennet  alfo  has  not  ftiewn  the  Candor  to  throw  away  fuch  a  falfe 
 Prop  to  their  Caufe  :  but  reckons Confiaut in  among  thofe  whofe  notfuhmit^ 
 ttng  to  this  Ordinance  till  they  were  adult ^  tho^  born  of  Chrifiian  Parents^  (tiews^ 
 he  fays,  that  Infant  Baptifm  was  not  univcrfally  received. Anfw.  to  Rujjfen^  p. 
 47.  Of  the  reft  that  he  there  reckons  up,  I  muft  fpeak  in  the  follow-  - 
 ing  Sedions  •,  but  Conflamin  they  ought  of  their  own  Accord  to  have 
 left  out :  for  it  does  but  hurt  their  Caufe  to  build  on  a  Suppofal  which 
 almoft  every  one  knov^s  to  be  a  Miftake  in  Matter  of  Fad. 
 
 Yet  fomething  Mr.  Da-avers  has  to  fay  for  this  too,  that  Conftantius 
 was  a  Chriftian.  He  takes  out  of  the  Aiagdehurgenfes  a  Piece  of  a  Sen- 
 tence of  Eufehim^  where  fpeaking  of  Conflantin^  he,  fays  he,  was  boni^j 
 a  bono  \  pm  a  pio^  '  A  good  Man,  Son  of  a  good  Man  ^  a  pious  Man, 
 *  Son  of  a  pious  Man.  It  is  not  worth  the  while  to  look  whether  this 
 be  truly  quoted  or  not.  'Tis  certain  that  Eufehim^  out  of  his  Delire  to 
 honor  Conftantin^  and  all  that  belong'd  to  him,  did  ftretch  his  Expref- 
 iions  to  farther  Reaches  than  this:  As  where  he  fays  (^5),  Conftantin 
 became  a  Follower  of  his  Father''s  Piety  [|or,  pious  Favor,  or,  RefpedJ 
 toward  our  Religion.  And  at  another  Place  (6),  He  confider^d  unto  what 
 God  he  Jhould  addrefs^  &c.  and  fo  he  refolv^d  to  reverence  his  Father^ s  God 
 only. 
 
 Thefe  Places  being  pick'd  out  by  themfelves,would  make  one  think  that 
 Conjlantim  had  profelTed  Chriftianity.  But  whoever  reads  the  whole 
 Account  will  ("whether  he  be  prejudic'd  for  one  or  the  other  Side  of 
 this  Controverfie)  agree,  that  all  that  is  meant  by  thefe  Comple- 
 ments amounts  but  to  this:,  that  at  the  time  when  his  fellow  Empe- 
 rors did  bitterly  perfccute  the  Chriftians,  he  on  the  other  fide  favor'd 
 'em,  and  skreen'd  'em  as  much  as  he  could,  and  on  all  OccafionsfiiewVl  ' 
 a  good  Opinion  of  them  and  their  Religion.    And  fo  it  is  in   the 
 
 Places 
 
 (5)  Hift.  1.  8.  c.  1 3.     {6)  De  vidConft.  1. 
 
 l,Q-  11, 
 
2,3-3  Condantius  Chlorus  and  Helena.  Chap.  IR. 
 
 Year  af- Places  themfdves  explain'd  ^  not  that  he  ever  made  it  his  own  Religi- 
 
 tertheA-on.     He  died  a  Heathen,  and  that  he  was  by  the  Heathens  deified  af- 
 
 poitles      ter  his  Death,  appears  not  only  by  the  Coins,  but  aifo  by  E^febipts's 
 
 Words. 
 
 And  befides,  Eufebms  himfelf  determins  this  Matter  clearly  and  ful- 
 ly (as  far  as  concerns  our  Purpofe)  in  the  Place  before  recited  (7), 
 when  having  related  •iCtf«/r^;?m/s  Baptifm,  he  adds.  That  he -wm  the 
 fiyj}  of  ail  the  Emperors  that  ever  were^  that  being  regenerated^  -Sec.  And 
 aaain  (8),  That  he  only  of  all  that  had  been^  did  frojejs  the  G  off  el  of  Jefus 
 ChriH  with  great  Liberty  of  Speech^  i.e.  did  make  open  Profeffion  of  it. 
 So  little  do  fome  Scraps  of  Sentences  picked  here  and  there  out  of 
 Authors  for  one's  Purpofe  fignilie   to  give  an  Account  of  their  true 
 
 IMeaning. 
 
 Eelide  that  if  Confiantlui  had  embrac'd  the  Chriftian  Religion  when 
 -,Qj^      he  w^as  Emperor  •,  yet  there  is  no  Appearance  that  he  had  any  Inclina- 
 'r-'j.'     ^^^ii   ^^  '^^  when  his  Son  Conftantin  was    born,  which  was   30  Years 
 before. 
 
 A^iox  Helena^  Conftantin  s  Motber,  tho'  the  Inquiry  concerning  her 
 ReliPion  be  not  very  material  •,  becaufe  not  many,  efpecially  great  Men, 
 fufter  their  Wives  to  chufe  what  Religion  their  Sons  Iliall  beenter'd  in- 
 to ^  yet  1  made  fome  Inquiry.  And  after  I  had,  in  order  to  difcover 
 her  Religion,  fearched  into  the  Accounts  of  her  Condition  and  Paren- 
 tage, which  are  fo  varioufly  given,  (fome  making  her  a  Bithynian^  others 
 d^Kriton  (but  thefe  lafb  marr  their  own  Story  by  relating  her  to  be  a 
 King's  Daughter  •,  whereas  all  about  that  time  fpeak  of  her  as  one  of  a 
 mean  Quality,  fhe  being  in  Scorn  called  Stabdaria)  fome  taking  her  for 
 a  Wife,  others  for  a  Concubine  (9),  others  for  an  abfolute  Harlot 
 (10)  to  Ccnftantius  ^  and  thofe  that  call  her  a  Wife,  muft  confequently 
 grant  that  he  had  two  at  a  time,  or  elfe  xh'at  Helena  was  divorc'd  when 
 he  married  Theodora)  I  found  it  was  needlefs  to  inquire  any  farther, 
 when  I  faw  that  Eufcbipts^  a  Witnefs  unqueftionable  in  this  Matter,  fays 
 (iij,  that  her  Son  Conftantin. /r/  hroitght  her  to  be  a  godly  Woman  Cor, 
 Chriftian]  -which  f)e  was  not  before.  In  her  old  Age  all  agree  that  fhe 
 •pro  v'd  a  very  zealous  Chriftian.  And  it  does  fcmething  excule  her 
 former  Way  of  living,  that  it  was  before  her  Chriftianity. 
 
 §-.3..  And  as  for  Ccnftantius^  the  Son  o^ Conftantin^  what  has  been  faid 
 
 oiConftamin's  late  Baptifm  does  without  more  ado  fatisfie  us  of  the  Rea- 
 
 fon  why  his  Son  Conftantim  was  not  baptiz'd  in  Infancy.     Conftantin 
 
 ip  I-      probably  was  not  refolv'd  what  Religion  to  be  of,  but  certainly  was  not 
 
 ^  baptized  when  Cowy?4;??/^j  was  born,  nor  a  long  time  after. 
 
 And  concerning  Fanfta^  the  Mother  of  this  Conftantius^  the  Daugh- 
 •    ter  of  Maximimm  Hercdim  (the  bloodieft  Enemy  the  Chriftians  ever 
 
 had) 
 
 (7)  De  vita  Conft.l.  4c.  6i.     (8)  Ibid.  c.  75-    (9)  Orof.  1.  7.<^.  ^5.     (i^)  NioCo 
 -^loius, 1. 7. c.  1 8.    ( J I )  L.  3.  de  viia  Couit  c.  47. 
 
Chap.  XXiri.  Conftant!n  the  Great.  -^^^ 
 
 had)  whom  CoTifiamin  was  forcd  to  marry  for  Reafon  of  State  ^,  there  Year  af-^ 
 is  no  Probability  that  fhe  was  a  Chriftian  when  this  Son  was  born,  and  cei  rhe  A- 
 very  little  that  flie  w^as  ever  foat  all  •,   for  Conftamin  put  her  to  Death  P^^^les 
 not  long  after.     On  the  contrary,  fome  Hiltories  fpeak  of  her  Endea- 
 vors to  alienate  her  Husband's  Mind  from  that  Religion  (m). 
 
 So  Confiantius  not  having  been  baptizM  into  the  Chriftian  Religion 
 in  Infancy  (as  'twas  impofTible  he  fliould)  but  coming  aft'^rward  to 
 the  Knowledge  of  it,  and  ap|7i-oving  it,  yet  he  did  as  his  Father  -had. 
 done  befare,  /.  e.  he  deferred  Iks  Baptifm  to  the  End  of  his  Life: 
 for  it  was  but  juft  before  (\i)  -his  Death  that  he  was  baptized  by  -.^^.^ 
 Euz.oim^  the  Arian  Bifl^op  of  Am  loch. 
 
 About  5  or  6  Years  before,  Lucifer^  Bilhop  of  CaraUs^  had  wrote 
 his  iMind  very  plainly  and  bluntly  to  him  in  Defence  of  Athmafim^ 
 whom  he  grievouily  perfecuted  ^  and  told  him,  that  inftead  of  abu- 
 fing  Atha-n^tfiH,-^  he  had  (i:\.)  great  need  to  defire  that  holy  Frie/i-  of  God  to 
 pray  to  God  for  him  for  the  Forgivenefs  of  his  Impietiej^  as  Job'j  Friends  defr'^d 
 Job  ^  and  to  procure  himfelf  to  he  baptizjfd  by  him  or  fvm-e  of  his  Fellow  Bi- 
 jlwps.  And  St.  Hilary  had  complain'd,  (a)  that  he  credendi  fomiam  ec- 
 ■clefijs  nondum  regeneratus  im^oneret :  jhottld  pretend  to  prefer ihe  a  Form  of 
 Faith  to  the  Chmchcsy  when  he  was  not  yet  ■regenerated  f  i.  e.  baptiz'dl 
 himfelf. 
 
 Indeed  both  he  and  his  Father  Conflantin^  were  guilty  of  fuch  Wick- 
 cdnefs,  even  after  their  declaring  for  Chriftian  Religion,  (Conftanti-a 
 in  murdering  fo  many  of  his  Kindred  :,  and  he  in  doing  the  like,  and 
 alfo  in  perfecuting  the  Catholic  Chriftians)  that  it  is  no  wonder  if  a 
 guilty  Confcience  kept  'em  from  Baptifm  till  they  could  find  in  their 
 Heart  to  repent  of  fuch  Barbarities.  And  when  the  Papifts  objeft 
 to  us  our  Reformation  begun  under  fuch  a  King  as  He-nry  VIII.  they 
 may  retlea,  that  Conflantin^  by  whofe  Means  the  allowed  Profeflion  of 
 Chriftianity  it  felf  was  brought  into  -the  World,  has  not  a  much  bet- 
 ter Charadter.  And  that  it  does  not  pleafe  God  always  to  chufe  good 
 Men,  but  fometimes  to  make  wicked  Kings  Inftruments  of  bringing 
 his  Purpofes  to  pafs. 
 
 But  yet  there  is,  I  think,  no  Chriftian  Writer  that  prefTcs  fo  hard 
 npon  the  Credit  of  Conflantin  in  this  Matter,  as  Baronius^  and  they 
 of  the  Church  of  Rome  that  follow  him.  They  ftrike  in  with  that 
 fcandalous  Story  which  the  Heathen  Writers  of  that  Time  did  drcfs 
 •up  on  a  purpofc  of  Spi-te  and  Slander  to  the  Chriftian  Religion,  and 
 to  Conflantin  for  embracing  it.  Which  was,  that  he,  after  the  Murder 
 of  his  Son  Crifpus^  and  his  Wife  Faufta^  and  his  Sifter's  Son  Licivius., 
 e^c.  was  terrified  in  Confcience,  and  fought  among  the  Heathen  Pricfts 
 foi-  fome  Body  that  would  expiate  him,  and  give  him  Hopes  of  Par- 
 
 P  p  don. 
 
 (ii)  Mic.  Glycas,  1.  4.  Hift.      (13)  Athanaf.  de  Synodis  Socra:.  H.  E.  1.  z,  c.  uk. 
 C14)  Lucifer  pro  Aihanafio,  1.  i.  {«)  De  Synodis  f  rope  finein. 
 
-zgo  Talendnlan  the  VirH.  Chap.  XXIIL 
 
 Ycaraf'  don.  But  that  thefe  told  him  that  they  had  Rites  of  Expiation  for 
 tc-r  the  A- very  great  Sins,  and  for  ordinary  Murders-,  but  none  for  fuch  Par- 
 poftles,  ricide  as  his  was :  and  fo  left  him  in  Defpair.  And  that  then  it  was 
 that  he  was  informed  what  large  Offers  of  Pardon  the  Chriftian  Re- 
 ligion made  to  ail  Comers  that  would  be  baptized  ^  and  embraced  that, 
 not  out  of  any  liking  to  its  Dodrins,,  but  becaufe  no  other  would  re- 
 ceive him. 
 
 It  is  queflionlefs  no  Difcredit  to  any  Religion  (but  the  Excellen- 
 cy of  it)  to  have  fuch  Sacraments  to  which  is  annex'd  the  Promife 
 of  Forgivenefsof  the  greateft  Sins-,  provided  it  does  lay  feverelnjun- 
 ftions  againft  pradifing  the  fame  for  the  future.  Yet  lince  this  Story 
 is  fet  on  foot  by  Zofimus  (i  5)  and  other  Heathens  out  of  Spite  to 
 Conftantin  and  the  Chriilian  Religion  *,  and  is  falfe  •,  and  is  Ihew'd  to 
 be  fo  by  Soaomen  (16),  and  other  Chriftian  Hiftorians  (for  Confian- 
 tin  favor'd  Chriftianity,  and  made  Laws  in  favor  of  it,  before  this 
 time)  it  difcovers  an  ill  Byafs  in  Baromusj  who  (to  ipake  the  Fable- 
 of  his  Baptifm  at  Rome  more  probable)  embraces  it.  But  the  Men 
 of  that  Court  make  no  fcruple  to  advance  the  Repute  and  Pride  of 
 it,  by  treading  not  only  on  the  Necks  of  prefent  Emperors,  bat  al- 
 fo  on  the  Credit  of  the  molt  ancient  Ones.  For,  according  to  this 
 Charafter,  What  Difference  is  there  between  Confiantin  and  Juliana, 
 fave  that  the  one  did  aftually  go  over  to  Heathenifm,  and  was  wil- 
 lingly received  by  the  Fagan  Priefts  •,  the  other  would  have  done  the 
 fame,  but  was  not  admitted  by  them  ? 
 
 Se^.  J.   Of  Gratian  and  Valentinian  the  Second. 
 
 there  is  no  proof  that  their  Father^  Valentinian  the  Fir/l^  was  a  la*. 
 ptizd  Chrijiian  when  the^  were  horn,. 
 
 §.  1.  The  Import  of  fome  Sayings  of  the  Authors  which  I  fhall 
 have  occalion  to  produce  in  the  Cafe  of  thefe  two  Emperors,  will  not 
 be  fo  well  undei-ftood  by  the  ordinary  Reader,  unlefs  I  firft  give  a 
 ihortHiftory  of  their  Father  and  them,  as  far  as  concerns  this  Matter. 
 
 Vdentinian  the  Firft  came  from  a  mean  Original  (17)  to  the  Im- 
 perial Dignity.  He  gained  his  Preferment  by  Degrees  in  the  Army. 
 He  is  not  taken  notice  of  by  the  Hiftorians  till  fuch  time  as  being  an  . 
 2.€r.  OfHcer  in  the  Guards,  when  "julim  came  to  the  Crown,  he  loft  his 
 Place  for  his  Religion.  For  "Julian  being  refolv'd  to  fet  up  the  old 
 Religion  again,  gave  Order  that  none  ihould  ferve  Cefpiecially  in  thofe 
 Places  nigh  his  Perfon )  but  fuch  as  would  go  to  the  Heathen  Sa- 
 crifices, and  partake  of  'em. . 
 
 There, 
 
 (15)  Zo  f,  I.  2o    (16)  H.  E.  I  I .  c.  5 .  (17)  Socrac,  1, 4.  c.  i. 
 
Cliap.  TTI.  Valentlnlan   the  Ftrfi.   ^'  12 pj 
 
 There  were  a  great  many  in  the  Army,  by  this  time  well  inllru-   Yearaf 
 (Sed  in  the  Chriftian  Religion,    who   rather  than   go  to  this  fort  of^crtheA- 
 Mafs,  would  leave  their  Places.     Among  the  reft,  this  Vdentinian  and  pofties 
 Vdens  his  Brother,  threw  away  (18)  their  Sword  Belts.     Three  Years 
 after,  both  thefe  Brothers  came  to  be  Emperors.     For  Vdentinian  be-    ^<^4^ 
 ing  chofen  by  the  Army,  chofe  his  Brother  his  Partner  \  and  leaving 
 him  to  govern  the  f^/,  went  himfelf  to   govern  Rome  and  the  We^ 
 fiern  Parts. 
 
 A  Reader  that  is  not  well  acquainted  with  the  Cuftom,  that  Per- 
 Tons  converted  in  thofe  Times  had,  of  delaying  their  Baptifm,  would 
 think  by  the  Zeal  for  Chriftianity  that  they  IhewM  under  Julian^  that 
 they  both  had  been  at  that  time  baptiz'd.  But  'tis  certain  they  were 
 not  both  ^  for  we  find  ralens  baptiz'd  afterward.  His  Baptifm  is  -^9' 
 mention'd  by  the  Hiftorians  becaufe  of  an  unufiral  and  wicked  Cir- 
 cumftance  of  it.  He  was  by  his  Wife,  who  was  an  Arian^  perfwaded 
 to  be  baptiz'd  by  Eudoxius  the  Arian  Bifhop  of  Confiantinotlc :  and 
 they  together  prevailed  on  him  to  fwear  (19)  at  his  Baptifm,  that 
 he  would  always  continue  to  be  on  the  Arians  Side,  and  expel  the 
 Catholics  out  of  the  Churches.  An  impious  Praftice !  Inltead  of  ba- 
 ptizing into  the  Chriftian  Religion,  as  Chriftian,  to  baptize  into  a 
 -Sea. 
 
 But  Valentinian*^  Baptifm  is  not  mention'd  at  all  by  the  Hiftorians : 
 neither  fliould  we  be  fure  whether  he  was  ever  baptiz'd,  were  it  not 
 for  a  Pallage  in  a  Letter  of  St.  Ambrofe^  which  I  ftiall  have  occafion 
 to  cite  by  and  by.  He  was  born  in  VannmU^  a  Country  where  Chri-  217-0 
 ftianity  had  at  that  time  but  little  Footing  \  and  probably  of  Hea- 
 then Parents.  Who,  or  what  they  were,  we  hear  no  more  than  that 
 his  Father's  Name  had  been  GratUn^  that  he  was  nicknam'd  Funarim  \ 
 and  that  he  had  been  an  Officer  in  Britain^  in  the  Time  of  Conflamin. 
 
 §.  2.  Now  as  to  his  Sons:  Gratlan  was  (a)  born  to  him  before  he    a  25^; 
 was  Emperor  (20),  and  on  the  (^)  fourth  Year  of  his  Reign  was  taken    h  26 j, 
 by    him   into    Partnerftiip.     But    Fdentinia??^  his    younger  Son,   was 
 born  to  him  the   (jc)  third  Year  of  .his  Reign  •,  fo  that  he  v/as  nine   &  166^ 
 Years  old  when  his  Father  (^)  died.     Ammianus  MarcelUnits  fays  he   -d  275., 
 was  but  Four.     But  it  muft  be  a  Miftake,  both  h^CdiW^Q  Socrates  (11') 
 names  the  Confuls  of  the  Year  in  which  he  was  born,  which  were 
 Cratian  and  Dagalaiphus^  for  the  Year  of  Chrift  366  ^  and  alfo  becaufe    16S. 
 the  third  Year  after,  369,  this  young  rdentinian  was  Conful  himfelf   1690 
 (according  to  the  Cuftom  of  thofe  Times)  which  was  before  the  Year 
 on  which  Ammimns  makes  hiiti  to  be  born. 
 
 When  Fdentinian  the  Elder  died,  the  Army  proclaimed  this  young    275,' 
 Fdentinian  Emperor  together  with  his  Brother.    So  they  rul'd  the        o 
 
 P  p  2  Weft,    ^"^'' 
 
 (18)  Socrat.  1.  3,  c.  13,     (19)  Theodorer.  Hift.  1. 4,  c.  j: i,  i2»    (ao)  Socracl 1, 4.' 
 CIO.     (zi)L.4.c.9. 
 
29^  Gratian  and  Valentlnian  the  Second.        Chap.  \\l, 
 
 279.  Weft,  and  their  Uncle  Falens  the  Eaft.  And  when  Falens  died,  Gru' 
 tlan  quickly  after  chofe  Theodofnu  to  govern  the  Ealt. 
 
 282.  Four  Years  after,  the  Ufurper  Ma.s:imm  fet  up  in  Britain  for  Em- 
 peror. And  when  Gratian  march'd  againft  him,  his  Army  deferting, 
 he    was   overcome    by   Aiaximus ,    and  flain.     Vahnti-aian    kept   Italy 
 
 283.  and  fome  other  Countries  for  a  few  Years  v  during  which  time  being 
 rurd  by  his  Mother  Juftl/ia^.^  a  bitter  Arian^  he  favor'd  the:^r/^«'j,.and 
 perfecuted  the  Catholics,  particularly  St.   Ambrofe^  Bifhop  of  Milam. 
 
 Among  other  Indignities,  he  fumraon'd  St.  Amhrofe  to  come  and- 
 difpute  before  him  concerning  the  Faith  with  Auxentim  the  Arian-^ 
 and  he  with  his  Courtiers  would  judge  between  'em.  To  which  Sum- 
 mons St.  Amhrofe  anfv/ers  in.  a  (22)  Letter  to  him  *,  which  has  this 
 Padage  in  it  to  our  PurpolJeo. 
 
 When  did  yoa  hear-,  mo  ft-  gracivas:  Emperor^  that  Laymen  havefafijudg-* 
 ment  on  a  Bijho^  in  a  Matter  of  Faith  ?  Do  we  then  by  a  fort  of  Fawnr- 
 ing  fo  debafe  our  f elves .^  as  to  forget  what  is  the  Privilege  of  the  Sa<:erdo^ 
 tal  Office  ?  And  that  I  jlwuld  commit  tLit-  into.  the.  Hands  of  another^ 
 which  God  has  intriifled  with  me  my  felf?  If  a  Bijhop  mufi.  he  tanght  by 
 a  Layman^  What  will  follow  ?  Then  let  a  Layman  preach.)  and  the.  Bijhop 
 give  Attention  *,  Ut  a.  Bijhop  ham  of  a  Layman, - 
 
 This  is  unqiie f  ion  able  ^  that  if  we  fearch  either  into  the  Tenor  of  the.  holy 
 Scriptures^  or  into  the  Account  ofpafi  Times.,  there  is  none  can  deny  that  in 
 Matters. of  Faith.,  I  fay,  in  Matters  of  Faith,  Bijhops  are  wont  to  judge  of 
 Emperors  that  are  Chrijliansi,  and  nop  Emperors  of  Bipops^. 
 
 Ton  will,  by  the  Grac£  of  God.,  arrive  to  a  better  Ripenefs.of  Ag_e\  and 
 then  you  your  felf  will  pafs  an  Ejlimate-,  wljat  fort  of  Man  for  a  Bijhop  he 
 muji-  be.,  that  will  put  the  Sacerdotal.  Right  under  the  Judgment  of  Laymen. 
 
 Tour  Father.,  a  Man.,  by  God^s  Mercy,  of  a  more  adroanced  Age.,  faidi, 
 Jt  does  not  beloag  to  me  to  judge  between  Bifliops.  Doej  your  Grace 
 now  fay..  It  does  belong  to  me  to  judge?  And  he  ^  tW  at  that  time  ha- 
 piz^d  in  Chrifl^  yet  thought  hi mfelf  unable  to  bear  the  Weight  of  fo  great 
 a  Judgment.  Does  your  Grace.,  for  whom  the  Sacrament  of  Baptifm  is  yet 
 referved  to  be  obtained  by  you,  take  upon  you  the  Determination  of  Mat*- 
 ters  of  Faith.,  when  a^  yet  you-  are  not  Partaker  of  the  Sacrament  of  Faith  ? 
 
 This  Scuffle  between  the  Court  on  one  fide  ftanding  for  the  Arians^ 
 and  the.  major  Part  of  the  People  on  the  other  for  their  Religion,  their 
 Church  and  their  Biihop,  increafed  fo  far  (the  Emperor  demanding 
 the  Church  for  the  Arians.,  the  People  continuing  Day  and  Night  in 
 it  ^  the  Court  giving  out  that  Biihop  Amhrofe  meant  to  fet  up  for  an 
 U/urper  (23),  St»  Amhrofe  declaring,  that  as  he  abhorr'd  the  Thoughts 
 «f  Refiftance  (24)  or  of  ftirring  up  the  People,  fo  he  could  not  on  the 
 mother  fide  run  away  from  his. Church  and  Flock  in  that  Danger  of 
 
 their 
 
 (jzj  Epift.  31.     (13},  Ambrolii  Epift.33.      (14)  Wem  Qratione  Ln  Auxentiuirl 
 
chap.  nr.  Vafeininian  the  Second'.  ip  j 
 
 their  Souls,  but  was  ready  to  fuffer  Death  quietly)  that  Maximiis  \!tiQ  Yearaf- 
 XJfurper,  who  had  already,  fince  the  Defeat  and  Death  oiGratUn  fet-'^erthe  A.» 
 tied  himfelf  in  Britain  ZiKl  France^  and  gaped  for  an  Opportunity  of  In-P^^^ 
 vading  Italy^  took  his  Advantage  of  thefe  Difcontents :  and  he  publifh'd 
 a  DECLARATION  in  Behalf  of  the  true  Religion,  and   threatning 
 War  to  indent ini an  (25)  if  he  did  not  forbear  to  perfecute  ths  Ca-f 
 tholics. 
 
 The  Court,  for  all  their  Anger  againd  St.  Amhrofe^  yet  could  not 
 find  a  fitter  Man  to  avert  this  Storm  than  he,  becaufe  of  the  Influ- 
 ence which  they  tliought  he  might  have  upon  Maximns.  They  fent 
 him  therefore  on  an  EmbafTy  of  Peace.  \A'^hich  he  perform'd  with 
 all  that  Fidelity  that  became  a  good  Chriftian,  who  would  fhew  him^ 
 felf  Loyal  to  his  Prince,  that  had  defpitefully  us'd  him  and  his  Religion. 
 
 But  as  to  his  Errand,  he  couid  do  no  good  (for  Ufurpers,  when 
 they  find  their  Advantage,  don't  ufe  to  be  kept  back  by  Reafbns  of 
 Confcience).  On  the  contrary,  when  Alaximus  faw  that  St.  Ambrofe 
 ,would  not  communicate  with  him,  nor  with  the  Bilhops  that  commu- 
 nicated with  him  •,  he.  commanded  him  to  be  gone.  And  St.  Am- 
 hrofe  fent  an  Account  of  his  EmbafTy  to  Vdentinian  (26)^  adviling  him 
 to  look  to  his  Safety  Ad'vsicfus  honiinem  facts  involucro  helium  tegententy 
 '  Againfl  a  Man  that  under  Pretence  of  Peace  [or,  doing  good  Offices'}^ 
 *cover'd  his  Defign  of  War,  C^r,  Invafion']. 
 
 And  fo  it  prov'd :  Maximns  ioNSi^^^  Italy^  and  yalentinian  had  no- 
 thing to  do,  but  to  flie. 
 
 But  TheodofiHi^  who  had,  ever  flnce  he  heard  of  the  Death  of  Gra-- 
 tian^  refolv'd  to  revenge  it,  having  now  his  Army  ready,  came  from 
 the  Ealt  \  and  tho'  the  Ufurper  had  ftrengthned  himfelf  by  humor- 
 ing all  Parties  of  Chriftians,  Jews  and  Pagans^  yet  he  overcame  him, 
 flew  him,  and  refettled  Valeminian^  and  brought  him  off  from  his  288;. 
 I^ondnefs  to  the  Anans  (his  foolifh  Mother  being  now  dead)  and  re- 
 concil'd  him  to  St.  Amhrofe^  whom  he  ever  after  honored  as  a  Father. 
 
 This  Qiiietnefs  had  lafted  but  three'  Years,  when  a  new   "Ufurper     2p-i;^ 
 EugeniHs  ftarted  up  •,  with  whom  Argohafies,  one  of  the  greateft  Men 
 at  Court,  traiteroufly  join'd.     Falentinian  being  then  in  France.^  was 
 feiz'd  by  Argobafles^  and  aft-er  a  while  murder'd  by  him.    This  was. 
 ia  the  Year  392,  fo  that  he  was,  when  he  died,  16  Years  oki.;  2p2^ 
 
 §.  3.  He  had,  a  little  before  this  Treaibn  broke  out^  refolved  to  be 
 baptiz'd  before  he  went  for  Itdy.  H;j  had  a  particular  Defire  to  re- 
 ceive it  from  the  Hands  of  St.  Amhofe^  and  had  lately  fent  to  Mi- 
 Ian  to  him,  to  defire  him  to  come  and  give  it  him.  St.  Ambrofe  was 
 on  his  Way  to  France  when  he.iieard  the  fatal  News,  which  rendered 
 his  Journey  now  too  late. 
 
 One-- 
 
 (15;  Theodoret.  Hifl,  I.  5.  c,  14,    (iC)  Ambrof,  Epift.  zj. 
 
■  ''2,94  Valentinian  the  Second  Chap.  Ill^ 
 
 Yeai  at-      One  fliall  hardly  read  a  more  compaffionate  Lamentation  than  St.  Am- 
 
 terrhe  A-  irofc  makes  OH  this' Account  ill  his  Funeral  Snmon  tor  Vdcntinian.   What 
 
 potties      ^yj|-j^  ^}^e  Objefl:  that  was  prefent,  and  what  with  the  Occafion  it  gave 
 
 to  remember  G rattan^  hev  fays  all  that  could  be  fiid  by  a  Man  that 
 
 had  loft  his  own  Children  by  a  like  Fate.     He  pcrfwades  himfelf,  that 
 
 if  he  conld  have  arriv'd  before  the  murderous  Blow  was  given,  he 
 
 might  have  prevaifd  with  the  Tyrants  to  fpare  his  Life  at  leaft.     I 
 
 doubt  he   was     miftaken  in   that^    for  who  ever  read  of  an  Oliver 
 
 -that  did  that  ? 
 
 But  as  to  Fdenttnians  dying  unbaptiz'd  *,  he  comforts  his  Sifters, 
 that  were  prefent  at  the  Sermon,  by  alluring  'em,  that  in  fuch  a  Cafe 
 God  accepts  of  a  fincere  Faith  join'd  with  a  hearty  Defire  of  Ba- 
 ptifm,  as  if  the  Perfon  had  been  actually  baptiz'd.  Which  Saying  of 
 his  is  often  cited  for  the  Refolution  of  like  Cafes.  /  hear^  fays  he, 
 yoH  are  troubled  that  he  did  not  receive  the  holy  Rites  of  Baftifm.  Tell 
 me^  What  is  there  in  our  Power  but  the  Will  and  Defire  ?  And  he^  both  a 
 Tood  while  ago' had  a  Purpofe  of  being  haptiz.^d  before  he  returned  into  Italy  ^ 
 and  alfo  lately  exprefs'd  his  Defire  of  being  baptiz^^d  by  me  :  And  it  was 
 for  that  Reafon  efpecially  that  he  would  have  me  fent  for. 
 
 Hath  he  not  then  that  Grace  which  he  defir^d,  and  which  he  endeavored  to 
 .-have  ?  Jnafmnch  as  he  dejir^d  it^  he  has  received  it. 
 
 Upon  the  Kews  of  this  Rebellion  and  Murder,  Theodofins  came  once 
 
 more  from  the   Eaft,  and  obtained  a  Victory  over  Eugenius^  which 
 
 (counting  the  Numbers  that  llded  with  EHgcnins)t\{Q  Hiftorians  count 
 
 .^^,^   almoft  miraculous,  and  flew  him.    As  for  the  Traytor  Argobafies,  he 
 
 '^'    fav'd  the  Hangman  a  Labor. 
 
 And  this  was  one  of  the  laft  good  Ads  of  that  noble  Emperor. 
 29  5' .    "He  died  quickly  after.    And  St.  Ambrofe  had  the  Sorrow  of  preach- 
 ing his  Funeral  Sermon  too. 
 
 I  can't  but  obferve  from  that  Sermon  the  different  Grounds  on 
 which  St.  Ambrofe^  from  thofe  on  which  Baroniits  does  condemn  Max-^ 
 imits.  Baronius\  ^N2i-^  is,  when  any  great  Man  in  Hiftory  comes  to 
 .an  ill  End,  or  other  Calamity,  to  find  fomething  in  his  Life  which 
 may  be  fuppos'd  to  be  the  Caufe  for  which  that  Judgment  fell  on 
 him  :  and  it  is  commonly  fomething  done  againft  the  Church  o{  Rome. 
 And  fpeaking  of  the  ill  End  of  Maximas^  when  he  looks  backward 
 for  the  Caufe  of  -it,  he  takes  no  Notice  of  his  Rebellion  and  Ufur- 
 pation,  and  Murder  of  liis  Prince  ^  like  the  Man,  who,  pretending 
 to  tell  the  Faults  of  a  Horfe  that  he  fold,  forgot  to  mention  that  he 
 was  blind  •,  and  obferves  how  once  on  a  time,  a  great  while  before, 
 •feeing  appeal'd  to  by  fome  Bifhops,  he  had  meddled  in  Ecclefiaftical 
 Matters  more  than  became  him  (27). 
 
 But 
 
 •(2,7)  A.d  Annum  3 85c 
 
Chap.  IIT.~  Valentlnlan  the  Erfl.  295- 
 
 But  St.  Amhrofe^  in  the   forefaid  Sermon  fiSj,  having    fpoken  of  Yearaf- 
 Gratian  and  Theodofim  as  being  then    in  Heaven,  add<?,  Contra  autem  ^^^^^  '^^ 
 Jl/faximus  &  Engenhts  in  inferno^  docentes  exemplo  miferabili  ejuam  durum  ^ 
 fit  arma  fnis  Principibus  irrogare.     '  But  Maximus  2.n<\  Euf^enim  aVQ  now 
 '  in  Hell,  teaching  by  their  dreadful  Example  how  heinous  a  thing 
 ''-.it  is  for  Men  to  bear  Arms  againft  their  Sovereigns. 
 §.  4.  From  this  whole  Relation  it  appears, 
 
 1.  That  rdentinian  the  younger  was  never  baptiz'd. 
 
 2.  That  Gratian  probably  was  baptiz'd  fome  time  of  his  Life,  or 
 other.  Becaufe  St.  Jmhrofe^  in  talent inians  Funeral  Sermon  makes 
 frequent  Comparifons  between  the  two  Brothers,  and  often  mentions 
 Kalentinians  Want  of  Baptifm  \  but  obferves  no  fuch  thing  of  Gra- 
 tian. Befides,  he  calls  him  there  FideUs  \  which  is  a  Term  never  gi- 
 ven by  the  Ancients  but  to  a  baptiz'd  Perfon. 
 
 But  yet  'tis  probable  his  Baptifm  was  not  in  Infancy.  For  what  " 
 fhould  make  Valentinian  the  Father  baptize  his  eldeft  Son  in  Infancy, 
 and  not  his  Youngefl  ?  XJnlefs  we  may  judge  that  Jufiina^  the  Mo- 
 ther of  the  Youngell  being  an  Jrian  ('for  the  Mother  of  the  Eldeft 
 was  not  fo)  and  the  Father  himfelf  being  a  Catholic,  they  could  not 
 agree  into  which  Faith  he  fhould  be  baptiz'd.  For  the  Arians  were 
 like  the  Donatifts  for  that  •,  that  they  had  fo  ill  an  Opinion  of  Baptifm 
 given  by  the  Catholics,  that  they  baptiz'd  fuch  over  again  •,  as  may  be 
 feen  by  St.  Amhrofeh  Difcourfe  againft  Auxentius  (29).  And  therefore, 
 
 §.5.  3dly.  The  chief  Queftion  is.  Whether  Valentinian  the  Father 
 were  baptiz'd  himfelf  at  the  time  when  his  youngelt  Son  was  born. 
 We  have  heard  already  (30),  that  he  was  a  baptiz'd  Chrillian  at  a 
 certain  time,  when  he  faid,  that  he  did  not  think  himfelf  ft  to  judge 
 between  Bijhops.  But  what  time  of  his  Reign  this  refers  to,  we  have 
 no  way  to  know  certainly.  The  Paflage  that  looks  moft  like  it  in 
 all  that  we  read,  is  that  which  happen'd  at  the  Eledion  of  St.  Am- 
 brofe  himfelf  to  the  Biflioprick  of  Milan:  and  St.  Ambrofe  was  more  274^ 
 likely  to  know  that,  and  to  refer  to  that,  than  any  other.  For  then, 
 as  Theodoret  tells  US  (31),  the  Bifhop  of  Milan  being  dead,  the  Peo- 
 ple were  much  divided  about  the  Choice  of  a  new  one,  fome  fetting 
 up  one,  and  fome  another  :  fo  that  to  avoid  Confufion,  Valentinian 
 order'd  the  neighbouring  Bifhops  that  were  then  in  that  City  to 
 choofe  one  for  them.  The  Bifhops  defir'd  that  he  himfelf  would 
 pitch  upon  fome  Perfon.  But  he  anfwer'd.  This  is  a  thing  too  great 
 for  me  to  undertake.  Ton  that  are  filed  with  the  Grace  of  God^  and  HIh' 
 minated  hy  the  Light  thereof ^  may  much,  better  do  this  Ojfce  of  choofng 
 a  Man  for  a  Bifhop. 
 
 If 
 
 (28)  Orat.  in  funere  Thcodofii.       (19)  Orat,  in  Auxentiuiri;  in  fine.      C3o)§'*» 
 (31)  riift.l.  4,  C.6,    . 
 
'2,9t5  Thcodofius.  Cliap.  in, 
 
 Ycaraf-      If  this  v/erc  the  time  tlut  St.  ylmbrofe  means,  at  which  he  was  then 
 
 -terthcA-^  l;apti:Led  Perfon'^   this    v/as  but  a  Year,  or  thereabouts,  before  his 
 
 foftles.     x)eath:  For  St.  Ambrofe  was  made  Biihop  in  the  Year  of  Chrift  374, 
 
 ~^'+*    as  Baroniiis^  or  the  Beginning  of  37^,  as  Pctavias  computes  j  and  ;^^^- 
 
 ^"''5'    lentjnian  died  November  the  17th.  375. 
 
 So  that  he  might  for  all  that  be  unbaptiz'd  when  his  Son  Falentr- 
 nUn  was  born,  which  was,  as  we  fkid  r3'2j,  nine  Years  before,  viz.. 
 266.    Anno  Dom.  36'u. 
 
 "SeB.  4.  Of  Tlieodofius  the  Firsf. 
 .11}$  Father  was  not  a  hapthed  Chriflian  when  he  was  horn. 
 
 §.  I.  Theodofim  (of  whom  w^e  had  occafion  to  fpeak  in  the  iafl  Se- 
 :27P.  ction)  who  was  chofen  by  6'y^f/^»  to  be  his  Fellow  Emperor,  is  ano- 
 ,ther  of  the  Inftances  of  'Perfons  not  baptiz'd  in  Infancy.  What  1 
 have  to  fay  of  him,  may  be  difpatch'd  in  a  f«w  Words.  He  was 
 baptiz'd  quickly  after  he  was  chofen  Emperov  (33),  and  in  a  Fit  of 
 Sicknefs,  by  Acholim  for,  as  the  Creeh  write  his  Name,  AfchoUm) 
 Bifhop  of  Thefalonica  :  being  then  34  Years  old,  as  richr  counts  j 
 44  as  Socrates  reckons  ,j  oT  about  50,  if  the  Chronicom  Alexandrinum 
 'be  to  be  relied  on. 
 
 §.  2.  His  Father,  who  was  alfo  named  Theodofim^  had  be-en  put  to 
 '^~^'  Death  by  Order  of  Falcm  nine  Years  before.  Wliether  he  fthe  Fa- 
 ,ther]  had  ever  been  baptiz'd  I  think  we  Ihould  not  have  known  bivt 
 for  Orofim^  who,  fbecaufe  he  was  a  Spaniard,  his  Country  man  j  fpeaks 
 -more  particularly  of  his  Concerns.  So  that  we  know  by  him  that 
 •he  w^as  baptiz'd  before  he  died:  but  not  till  25  Years  (by  the  lowelt 
 Account)  after  this  his  Son  was  born.  And  whether  he  was,  at  that 
 -time  of  his  Son's  Birth,  a  Chriftian  in  Intention,  or  an  Unbeliever, 
 is  not  t«  be  known. 
 
 Orofms'i  Account  is  this  (34),  that  he  being  a  Commander  in  the 
 Army  had  done  good  and  faithful  Services :  but  yet  that  on  a  fudden, 
 and,  for  what  Reafon  no  Body  knew,  there  came  an  Order  that  he 
 xnull  be  put  to  Death.  Which  when  he  underflood,  he  defired  to  be 
 havtiz,ed  firfi,  for  -the  Forglvenefs  of  his  Sins.  And  when  he  was  made 
 •Partaker  of  that  Sacrament  of  Chrift,  as  he  defired  ',  being,  after  a  laii" 
 ■dable  Life  in  this  World,  fecure  dfo  of  an  eternal  Life,  he  mlUngly  of' 
 ferd  his  Neck  to  the  Executioner. 
 
 Other  Authors,  tho'  not  mentioning  his  Baptifm,  give  the  fame 
 Account  of  his  Death.  And  the  Occafion  of  it  they  relate  to  be  fuch 
 as  gives  us  an  Idea  of  the  Mifchief  that  fuperftitious  Jealoufies  do, 
 ■)When  they  get  into  the  .Head  of  a  cowardly  Prince.     Falens  had  had 
 
 fome 
 
 (r-)  §•  2.    in)  Socrates,  J,  5,  c.  6.     (h)  Hift. !.  ?. 
 
Chap.  Ill  TheoJofiL-s,  2,^7 
 
 fome  Attempts  made  to   dethrone  him.     And  there  was  a   Report   Yearap-' 
 r-m  up  and  down  that  fome  that  us'd  curious  Arts  had  found,  that  "^^^  the  A- 
 he  (hould  quickly  have  a  SucceHbr :  and  the  firft  Letters  of  his  Name  P°ft^" 
 Ihould  be  TH  EO  D.     The  Names  of  Theodor^.s^  Theodoret^  Theodofms^ 
 ■  Theodulits^  &c.  were   then  very   common  Names.     And   this   Fancy 
 coft  a  great  many  of  'em  their  Lives  ^  and  this  Captain  among  the 
 reft.     His  Son  Thcodojins  was  not,  it  fecms,  at  that  time  a  Man  noted 
 enough  to   come   into  Danger.    When  he  came  to   the  Throne,  he 
 manag'd  his  Affairs  fo  well  both  in  Peace  and  War,  that  none  that 
 went  before,  or  that  came  after,  did  ever  excel  him. 
 
 The  Reafon  why  he  was  not  baptized  in  Infancy,  muft  have  hctn 
 becaufe  his  Father  was  not  then  baptized,  and  perhaps  not  a  Believer. 
 I  know  that  Socrates  (at  the  forecited  place,  /.  $.  c.  6.)  fays,  that  he 
 ( the  faid  Emperor )  had  Chriftian  Parents  [or  Anceftors  ]  <k  tc?-)pvccv 
 Xei^divli  V7;^.^^r  But  this  was  a  Phrafe  commonly  us'd  in  the  Cafe 
 of  thofe  whofe  Parents  became  Chriftians  at  any  time  before  their 
 Death,  tho'  they  were  not  fo  at  the  Time  of  the  Birth  of  thofe  their 
 Children  :  As  I  iliall,  out  of  many  Inftances  that  might  be  giveUg  have 
 occafion  to  ^ive  fome  prefently. 
 
 Sea.  5.    Of  St.  Bafil. 
 there  h  no  ? roof  to  the  contrary  lut  that  he  ivas  laptized  in  Infancy, 
 
 §.  T.  I  did  in  the  10th  Chapter  of  the  firft  Part  of  this  Work  pro- 
 duce the  Evidences  that  are  in  Antiquity,  that  St.  Bafd  was  baptized 
 in  Infancy.  But  it  is  neceflary  to  confider  thofe  alfo  that  are  brought 
 to  the  contrary. 
 
 I  know  of  but  one  Man  of  the  Antipaedobaptifts  that  does  pretend 
 him  for  an  Inftance  of  one  baptized  in  his  adult  Age,  tho'  born  of  ^^*^! 
 Chriftian  Parents:  and^  he  does  it  very  unfairly.  He  found  in  Of- 
 anderh  Epitome  of  the  Magdehmgenfes  (35),  that  Vincentins  in  his  Sfe- 
 culum  tells  a  Story  of  St.  Bafd\  going  to  Jemfalem^  and  being  baptized 
 in  Jordan  by  Maximns^  the  Bilhop  there.  But  tho'  Oftander  and  the 
 Magdehurgnnfes  (36)  too  do,  when  they  mention  this,  declare  that 
 this  is  a  Stoi7  of  no  Credit^  and  that  Fincentius's  Colledion,  being  1144, 
 of  late  Years,  is  of  no  Repute  •,  and  that  there  is  no  Hiftorian  of 
 Credit  or  Antiquity  that  fpeaks  of  any  fuch  thing ;  yet  Mr.  Dan- 
 '^rs  C37),  fets  down  the  (Quotation  in  fuch  Manner  and  Words,  as  if 
 they  had  recited  it  as  a  credible  Hiftory:  whereas  they  do  both  of 
 'em  at  tbe  Places  cited,  declare  that  it  feems  to  them  that  he  was 
 baptized  in  Infancy  by  his  Father  (of  which  I  alfo  have,  in  the  Cha- 
 pter forcmention'd,  given  fome  Confirmation;  or  by  fome  other  Mi- 
 nifter.  Q_  q  He 
 
 (35)  Cent.  4,  1.  3.  c.  41.    (36)  Cenc.  4,  c.  10.     (37)  Treacife  Pare  j.  c.  7. 
 
2P3  St.B^Cil  Chap.  Ill 
 
 Yearaf-  He  quotes  alfo  at  the  Gme  Place  and  for  the  fame  thing,  Socrates^ 
 tertheA-/.  ^,  c.  26.  and  Soz^omen^  I.  6.  c.  34.  who  neither  ther.e  nor  any  where 
 goftles      qI^q  j-j^yg  aj^y  Word  tending  that  way. 
 
 §.  2.  As  P^incentim  made  his  Collcdions  of  hiflorical  Matters  with- 
 out any  Judgment,  taking  them  out  of  any  fort  of  Books,  genuin  or 
 fpuriousv  fo  the  Author,  out  of  whom  he  C38)  ov/ns  to  have  this,  is. 
 Amfmlcchinsh  Life  of  St.  Bafl.  And  that  is  known  by  all  to  be  a 
 Grub-flreet  Paper,  a  grofs  Forgery  •,  and  is  fufliciently  deteded  to  be 
 fuch  by  Rivet  (39 j,  Baronias  (40),  Bellarmin  f4i),  VofTcvin^  and  before- 
 them  all  by  Bilhop  Jewel  (42J. 
 
 The  Author  thereof  had,  I  fuppofe,  read  or  heard  that  Am^hilo" 
 (shius^  Bifhop  of  honliim^  had  wrote  an  Account  of  St.  Bafd\  Life  (as 
 he  did  indeed,  and  Creg.  Naz:,ianz.en^  and  Greg.  Nyjfen  did  the  like  ^ 
 but  that  whicli  was  written  by  him  is  loft,  as  are  mofl  or  all  his  o- 
 ther  Works).  He  therefore  put  forth  his  StufTunder  the  Name  of 
 that  great  Man.  But  it  betrays  it  felf  by  many  Tokens,  of  fabulous 
 Miracles,  Incongruities  in  Hiflory,  &c.  And  in  that  Fable  which  he 
 gives  of  his  Baptifm,  there  are  fuch  filly  monkifh  Quibbles  and  Wit- 
 ticifms  put  into  the  Difcourfe  that  pail  httvi^^n  B a fd  and  Maximus^ 
 who  is  made  to  be  his  Baptizer,  (as  one  asks,  Quis  e(t  mundm  ?  1  he 
 ©ther  anfwers.  Qui  fecit  mHndum^  &c  ?  )  that  one  might  guefs  from 
 what  Shop  they  come. 
 
 F.  Comhefis  has  pubiirnV!  this  Piece  in  Greek  and  Latin^  and  endea- 
 Tor'd  to  vindicate  it  by  faying,  the  main  Part  of  it  might  be  genuin, 
 tho'  it  be  interpolated  and  mixt  with  fome  fabulous  Additions :  but 
 as  Mr.  dii  Fin  obferves  (43),  he  brings  no  kind  of  Proof  of  his  Opi- 
 nion. 
 
 §.  3.  The  true  Account  wrote  by  Naz.ianz,en^  Orat.  30.  in  landem 
 Bafdij^  nor  that  by  Nyjfen.,  have  no  Mention  of  any  fuch  thing :,  nor 
 that  under  the  Name  of  E^hr^m  Syrm.  On  the  contrary,  Naz.ianz,en 
 feems  piainly  to  refer  to  his  Baptifm  in  Infancy  by  his  ov/n  Father  ^ 
 as  I  fhevved  before. 
 
 Their  reciting  all  the  remarkable  Paffages  of  his  Life,  after  he  came 
 to  Age,  without  mentioning  any  thing  of  his  Baptifm,  is  a  ftrong  Ar- 
 gument that  there  was  no  fuch  thing:  fince  in  all  that  are  baptiz'd  at 
 Age,  their  Baptifm  makes  a  confiderabie  Circumftance  for  a  Writer, 
 whofe  chief  Subjed  is  their  Chriftianity.  And  therefore  the  Monk 
 who  fram'd  a  Life  for  him  that  might  fell  well,  would  not  omit  it : 
 and  to  drefs  it  up  the  better,  made  it  to  be  in  Jordan^  where  Chrift 
 was  baptiz'd,  and  Conftantin  defir'd  to  be. 
 
 §»  4.  If  the.  25>th  Chapter  of  St.  Baf£s  Book  de  Spirit h  SanEio  be  ge- 
 
 nuia 
 
 (38)  Vincent,  fpec.  Hift.  I.  14.  c.  28.  (39)  Crir.  Sac.  J.  3.  c.  27.  (40)  Ad  ann.  363, 
 (41)  De  Script.  EccU  (42)  Apolog.  Eccl.  Angl.  Artie,  i.  Div.  3 3.  (43)  Nouv,  Bib. 
 "^^  a.  Amphiloch^ 
 
'Chap.  Tir.  St.  Gregory  Na2ian2efi!  app 
 
 nuin  (which  is  queflion'd  by  Erafmus  and  others)  then  it  is  certain   Yearaf- 
 that  the  fame  Man  that  baptized  him  did  alfo  put  him  into  the  Mi- ter  the  A- 
 niflery.    For  fo  he  fays  in  that  Chapter.     He  is  there  fhewing  that  poftle« 
 the  Cuftom  us'd  by  him  and  fome  Churches  of  faying  the  Doxolo^y^ 
 thus,  Glory  be  to  the  Father^  and  to  the  Son^  with  the  Holy  Spirit  (inftead 
 whereof  6thers  faid,  and  to  the  Holy  Spirit)  was  no  Innovation.     He 
 quotes  feveral  ancient  Authors  that  had  fpoke  fo :  And  begins  thus, 
 
 /  my  felf^  if  it  be  proper  to  fay  any  thing  of  my  fclf  in  this  Cafe^  do  keep 
 the  ufe  of  this  Exprejfiorf  coctA^  vv^  kkIa^v  to1p&  oy,  as  an  Inheritance  left  me 
 by  my  Father^  having  receijed  it  from  a  Man  who  liv^d  a  long  time  tn  the 
 Minift^ery  of  God^  by  whum  I  was  both  baptizjd^  and  alfo  put  into  the  Mini^ 
 fiery  of  the  Church. 
 
 This  could  not  be  Meletins  (whom  Dr.  Cave  reckons  to  be  the  Man 
 by  whom  he  was  ordain'd  Deacon)  becaufe  he  afterwards  reckons 
 Meletiusy  as  another  of  his  Authors  for  the  fame  TJfage  •,  and  fays. 
 That  the  famous  Meletius  is  of  the  fame  Sentiment^  they  that  have  con^ 
 versed  with  him  do  affirm. 
 
 That  St.  Bafil  himfelf  did  ufe  to  baptize  Children,  I  fhewed  be- 
 fore in  the  fir  ft  Part  of  this  Work,  CH.  XIL  ^.  o,  lo. 
 
 Se^.  6.  Of  St.  Gregory  Nazianzen. 
 Hg  was  mt  lapt'izd  in  Infancy^  tho  ^rohahly  lorn  of  laplzd Farents. 
 
 §.  I.  When  fourteen  Inftances  are  produc'd  to  prove  any  thing, 
 and  one  can  fhew  that  thirteen  of  ^em  are  Miftakes,  he  is  apt  to  fu* 
 fpcd  tTiat  there  is  fome  Miftake  in  the  other  too,  tho'  he  cannot  find 
 it  out.  Yet  here  can  be  none  in  this  Matter,  if  this  Gregorfs  Carmen, 
 de  vita  fiia  be  a  genuin  Piece  (as  I  never  heard  of  any  that  queftion'd 
 it)  and  if  there  be  no  Miftake  in  the  Reading  of  it. 
 
 I  fhall  reprefent  impartially,  and  as  briefly  as  I  can,  the  Proofs  that 
 are  brought  of  his  being  born  before  his  Father's  Chriftianity  j  and 
 thofe  to  the  contrary. 
 
 That  he  was  not  baptizM  in  Infancy  is  plain,  both  from  the  fore- 
 faid  Poem  de  vita  fua.,  and  alfo  from  the  Sermon  that  he  made  at  his 
 Father's  Funeral  (4.4),  and  alfo  from  tlie  Hiftory  of  his  Life  by  Gre- 
 goriiis  Presbyter.  For  in  all  thefe  a  full  Relation  is  given  how  he  in 
 a  Voyage  by  Sea  from  Alexandria  to  Athens  was  in  great  Danger  of 
 Shipwrack  by  a  Storm  ^  And  whereas  all  the  refi  in  the  Ship  were  terri- 
 fied with  the  Fear  of  their  bodily  Death  \  /,  fays  he,  did  more  drer.dfully 
 fear  the  Death  of  my  Soul.  For  I  was  in  great  Haz.ard  of  depart': ng  this 
 Life  unbaptiz'd  :  amidft  the  Sea  Waters  that  were  to  be  my  Death.,  want- 
 ing that  fpiritual  Water.     And  therefore  I  cried  out^  intreated,  hefoughtj 
 
 Q.q  2  thai- 
 
 •(44)  Orac.  1.9, 
 
500  St.  Gregory  Nazlanzen".  Chap  ITT. 
 
 Year  af-  that  form  Space   of  Life  might  be  granted  to  me.     He  goes  on    to  fhevv 
 
 tertheA-how  his  Lamentation  and  Dread  on  that  Account  were  fo  great  and 
 
 poftles      £q  rnoving,  that  the  People  in  the  Ship  forgot  their  own  Danger  in 
 
 Companion  to  thole  Terrors  which  they   faw    were    upon  his  Soul. 
 
 And  how  he  then  vowed  to  God,  that  if  he  were  deliver''d  from  that 
 
 Danger,  he  would  offer  MmfeLf  up  to  God :,  and  did  fo  accordingly. 
 
 §.  2.  That  his  Father  was  not  a  Chriftian  when  he  married,  nor 
 for  fome  time  after,  is  plain  from  the  faid  Funeral  Oration  (45).  He 
 was  of  the  Religion  call'd  Hyffifiarian.  Thefe  Men,  as  is  there  re^ 
 lated,  did  fo  renounce  the  VVorfhip  of  Idols  and  Sacrifices,  as  that 
 they  retained  neverthelefs  the  Worlhip  of  Fire  and  Torehes. 
 
 Mr.  Le  Clerc  (46),  being  bulled  in  finding  Contradictions  in  the 
 Fathers,  thinks  he  has  found  one  here  :  becaufe  Gregory  in  another 
 place  (47),  fays,  his  Father  uV  liJh^Kon  Trap^i  hy  (a^-jv  which  he  tranf- 
 lates.  Was  SiibjeB  to  the  Idols  of  Animals :  Not  minding  that  l^d'j>v  there 
 is  the  Participle  of  the  Poetical  Verb  (J«a)-  and  not  the  Genitiv^e  o{{mr 
 tho'  Biliiis  had  noted  that  Criticifm. 
 
 He  continued  in  that  Superltition  till  the  Year  -of  the  Council  of 
 2^^S*  Nice^  Anno  Bom.  325.  his  Wife  had  before  us'd  her  Perfwafions  and 
 Prayers  for  his  Converfion.  But  then,  when  Leontiiis^  Bifhop  of  difa-- 
 rea^  and  fome  other  Bilhops  were  going  by  that  Place  for  Nice  to 
 the  Council,  Ihe  got  them  to  inftrud  him  in  the  Grounds  of  Chriftian 
 Religion  \  and  he  was  baptiz'd  into  it  quickly  after :  and  not  long 
 after  that  took  Prieft's  Orders:  And  when  the  Bifhop  oi  Naz.ianz,um 
 died  became  his  Succeflbr.  In  which  Office  he  lived  45  Years,  and 
 died,  near  100  Years  old.     All  this  is  clear  in  the  Oration  aforefaid. 
 
 §.  3.  Kow  the  Queftion  is.  Whether  our  Gregory  his  Son  were  born 
 before  that  his  Father's  Converfion  in  the  faid  Year  325,  or  after  ? 
 
 And  the  Solution  of  it  muft  be  colleded  by  knowing,  if  one  could, 
 how  old  he  Qthe  Son^  was  when  he  died.  For  we  know  juftly  tho 
 Year  on  which  he  died  by  St.  Hieromy  who  wrote  the  Tra<fl  de  Scri^ 
 ptoribus  Ecclcfiaft.  (48 j  the  14th  Year  oiTheodofim^  Ann.  ^91,  and  fays 
 there  (49),  that  Gregory  Naz.ianz.en  had  been  dead  but  3  Years.  He 
 -Ss*-    died  therefore  in  the  Year  389. 
 
 The  Difficulty  is  to  know  what  Age  he  was  of  when  he  died. 
 
 Gregorius  Tresbyter^  who  wrote  his  Life,  fays,  he  died  very  old.  And 
 Siiidas  (who  miftakes  the  Time  of  his  Death  twa  Years,  making  him 
 to  live  till  the  13th  Year  of  Theodo/i/ps)  fays  ^5°)?  ^^^t  he  was  then- 
 po  Years  old.  By  that  Account  he  muft  have  been  born  in  the  Year 
 300,  which  is  25  Years  before  his  Father  was  a  Chriftian.^ 
 
 But 
 
 f45)  Orat.  19.     (46)  Life  ofN/i:(.  Bibliot.  T.  lo."    (ai)  Carrw.'i.  de  rebus  fuisi. 
 (48)  Verb*  Hieronymus,     (49)  Verb.  Gregor,     (  50)  Verb.  Tpjyo^^ 
 
Chap.  III.  St.  Gregory  Nazianzen.  joc 
 
 But  BarontHs  (^%\^  finds  Reafon,  as  he  thmi^s,  to  correct  this  Chro-    Yearaf-. 
 nology  from  a  Palfage  out  of  Gregory  himfelf^  who  in  the  aforefaid  certheA^ 
 Carmen  de  'vita  fua  fpeaking  of  his  ftudying  at  Athens^  and  of  his  Re-  pofties 
 folution  to  leave  that  Place,  fays,  it  was  then  his  30th  Tear  for,  the 
 30th  Year]].     This  Baroniits  concludes  to  be  the  Year  3 54  by  Julian  the 
 Apoftate's  being  a  Student  there  at  the  fimetime  (for  he  was  made 
 Cdifar  and  fent  into  France  the  next  Year).    From   whence  he  infers 
 that  Gregory  was  born  in  the  Year  324  (which  was  the  Year  before 
 his  Father's  Converlion)  and  that  he  was  but  6'5  Years  old  when  he 
 died. 
 
 %.  4.  But  PapebroclnHs  in  his  ABa  SanEhorum  Mail  %vo  (52)  correfts 
 this  Correftion,  and  fets  the  time  of  his  Birth  back  to  the  old  Ac- 
 count :  bringing  a  great  max^y  probable  Evidences  that  Gregorys  Age 
 mult  be  greater  than  65  Years-,  fince  he  himfelf  fo  often  fpeaks  of  his 
 being  unfit  for  Bufinefs  by  reafon  of  his  great  Age. 
 
 When  Maxinnis  the  Cynic  oppos'd  his  being  made  Biihop  o^ Confian- 
 tinofle  J  Gregory  in  his  Oration  on  that  Subjed  (53)  brings  in  his  Ad- 
 verfaries,  objeding  to  him  his  Sicklinefs  and  Old  Age. 
 
 When  he  defir'd  to  refign  the  faid  Bifhoprick  (which  was  8  Years    281,. 
 before  he  died)  and  perfwaded  the  Bifnops  then  prefent  at  the  Coun- 
 cil to  confent  to  his  fo  doing  ^  he  us'd  this  Argument  (54),  Let  thefe 
 my  grey  Hairs  prevail  with  you :  Which  looks  as  if  he  were  then  more 
 than  57  Years  old. 
 
 This  Learned  Man  does  alfo  anfwer  the  Reafon  that  Baronius  brings 
 to  the  contrary,  by  endeavouring  to  Ihew  that  the  forefaid  Mention 
 of  the  30th  Year  is  not  meant  for  the  30th  Year  of  his  Life  (of  which 
 it  was  the  54th,  as  he  thinks)  but  the  30th  of  his  Studies.  And  indeed 
 the  Words,  as  they  Hand,  do  bear  that  Senfc  very  well:  They  are  thefe- 
 
 For  1  had  already  /pent  a-  long  time  in  fiudy  of  Learning  ; 
 This  was  almojl  the  soth  Tear  [or j  my  30th  Year^. 
 
 GregoriHs  Presbyter,  who  wrote  the  Life  of  St.  Gregory,  and  took  ft 
 for  the  moft  part  out  of  his  forefaid  Poem,  feems  to  underftand  it  fo ; 
 And  yet  his  Words  are  capable  of  the  other  Conftrudlion  too.  He 
 expreflcs  it  thus,  TetaM'dv  hcAj  TAnpfasro?  irQ-  Iv  Toii  fxA^n^.atv'  Having  now 
 compleated  30  Tears^  [or  elfe,  his  3cth  YearQ  in  the  Sntdy  of  Lei^nin^ 
 (55> 
 
 Moreover 
 
 (51)  Ad  Ann.  354  8c  389.     (52)  Chronologia  \\ix  Sandi  Greg,  cxpenfa  S-einea*^ 
 data..   (53>Orar.28.  (54;  Orac»  32».   (55)111  yit^Gregorii. 
 
3-01-  -St.  Gregory  Nazianzenl  Chap.  TIT. 
 
 Yearaf-  Moreover  Ruflnus^  who  was  Contemporary  vv'ith  him,  fays  (5<^),  He 
 terrhe  A- died  fcjfA  jam  <ttate^  '  being  fpent  with  Age.  Which  hardly  can  be 
 pcftles.     f^id  Qf  one  that  was  but  6%  Years  old. 
 
 Thefe  Reafons,  join'd  with  fomc  others  of  lefs  Weight,  prevailed 
 with  Faphrochins  to  embrace  the  old  Account  as  the  trr.eft,  vitl,  that 
 he  was  90  Years  old  when  he  died  •,  and  confeqnently  that  he  v/as 
 born  Anno  Bom.  300.  And  that  was  25  Years  before  his  Father  was 
 a  Chrillian. 
 
 Mr.  Le  Clerc^  who  writes  a  fort  of  Life  of  this  Saint  (57),  ma- 
 nages this  Argument  of  his  Age,  after  a  heedlefs  and  abfurd  manner. 
 For  firft,  he,  following  Vagi^  who  had  followed  Papebrochins,  fays,  that 
 he  was  born  Jnno  300,  which  is  2<;  Years  before  his  Father's  Conver- 
 llon-:  And  accordingly  fuppufes  with  the  forefaid  Authors,  that  the 
 Year  on  which  he  left  Athens  was  the  54th  of  his  Age.  And  the  life 
 he  makes  of  this,  is,  to  ivonder  that  he  woidd  [fend  fo  great  a  fart  of  his 
 Life  in  fludyifig  Rhetoric^  forgetting  in  the  mean  time  all  Care  of  his  aged 
 Parents ^  and  of  the  Church  of  God.  And  yet  afterward  in  the  fame  Life^ 
 lie  wonders  wky^  fince  it  was  the  Opinion  of  that  Age^  that  thofe  that  die 
 unhaPtix^ed  are  damnd^  his  Father  and  Mother  being  fuch  z,eaioiis  Chrifii- 
 .ans  did  not  get  him  ba^ti^d  in  Infancy.  Which  is  to  fuppofe  that  he 
 was  born  after  his  Father's  Converfion,  which  he  and  every  Body  place 
 at  the  Year  325  :,  or  elfe  it  is  the  Wonder  of  a  Man  that  doats.  One 
 of  thefe  Suppofitions  helps  a  Man  that  would  expofe  Gregory  to  Cen- 
 fure  ',  which  feems  to  be  the  Defign  of  this  Writer  of  Lives  for  this 
 •and  fome  other  Fathers.  And  the  other  ferves  to  raife  Objections  a- 
 gainii  the  Univerfality  of  the  then  Pradice  of  P^dobaptifm.  But  it 
 is  very  unfair  to  ferve  both  thefe  Intentions  from  this  Inflance  :  be- 
 caufe  one  of  'em  fuppofes  him  to  be  born  after  his  Father  was  a  Chri- 
 Itian,  and  the  other  25  Years  before. 
 
 There  is  another  Reafon  to  make  one  believe  that  he  was  born 
 before  his  Father's  Converfion  :  which  is  this.  In  the  forefaid  Ora- 
 tion at  his  Father's  Funeral,  he  tells  how  his  Mother  being  defirous 
 of  a  Son,  had  begg'd  one  of  God  in  her  Prayers,  and  that  in  an- 
 fwer  to  thofe  Prayers,  he  was  born  to  her.  And  afterward  he  comes 
 to  fpeak  of  thofe  Prayers  that  fhe  made  for  her  Husband's  Conver- 
 fion :  in  which  Prayers  fhe  was  encourag'd  to  the  greater  Hope  of 
 being  heard,  as  havings  fays  he,  already  made  trial  of  the  Divine  Li^ 
 ■herality.  On  which  Words  Bilius  makes  this  Comment  (58),  namely 
 when  flie  obtain  d  her  Son  Gregory  ofGod^  by  her  Prayers^  as  he  had  f aid 
 a  little  before.  And  indeed  that  is  the  only  Inftance  mention'd  before 
 in  that  Oration,  to  which  one  can  fuppofe  him  to  refer. 
 
 Alfo  this  Reafon:  He  often  mentions  his  Mother's  pious  and  chri- 
 llian Care  and  Dedication  of  him  to  God  in  his  Infancy  and  from  the 
 Womb  (59),  but  never  any  fuch  thing  of  his  Father.  §.  5- 
 
 {56}  Hift.  1.-2.  c*  9.  (5 7) Bibliot.T .  i  o.  C5 8)  Annoc,  in  loc.  (59)  Orat.  Apologet.  Sc alibi. 
 
 r 
 
Chap.  FIT.  'Sf.  Gregory  Nazlanzerr.  ^rs^^ 
 
 §.  5.  Thefe  Reafons  would  be  fufficient  to  fvvay  a  Man  to  believe    Yearaf- 
 that  he  was  born  before  his  Father  was  a  Chriflian :  were  it  not  for  ^^'"  ^,^^  *^" 
 one  very  plain  one  to  the  contrary.    And  that  is  a  Paflage  in  the  P*^^^^* 
 forefaid  Poem,  where  Gregory  the  elder  earneftly  perfwades  his  Son, 
 who  had  more  Mind  to  a  privat  L.ife,  to  become  his  Affiftant  in  the 
 Office  of  Bifhop  of  Na^ianutm.     He  ufcs  all  the  Force  of  paternal 
 Authority,  requiring  him  upon  Pain  of  the  Lofs  of  his  Blefilng,  to 
 comply  with  his  Defire,  and  to  relieve  his  Old  Age:  And,  among  the 
 I'eft,  has  thefe  Words  (5o).. 
 
 *'Ocvi    cOhaOs  Bvcnay  t^/  'XpvQ* 
 
 So  many  Tears  of  Life  you  have  fiot  feert^ 
 As  /,  your  Father^  have  in  Orders  beerio 
 Do  me  the  Kindnefs-,  do. 
 
 PapehrochtMs  does  take  notice  of  this  Place-,  and  fays,  it  has  puzzled 
 •every  Body  that  has  read  it.  He  goes  about  to  anfwer  it  by  fuppo- 
 fing  the  Word  hoiav  is  mifprintcd,  and  that  it  ihould  be  Inaiar  But 
 as  he  produces  no  Mannfcript  in  Favor  of  his  Amendment,  it  ap- 
 pears too  licentious  to  go  down  with  any  one. 
 
 Unlefs  fome  Body  elfe  have  more  to  fay  of  it  than  I  can  think  of  5 
 3t  feems  fo  plain  and  full  as  to  ovcr-fway  all  the  other  Reafons  to 
 the  contrary  :  and  to  prove  that  Gregory  was  born  not  only  after  his 
 Father's  Baptifm,  but  even  after  he  was  in  Prieft's  Orders,  which, 
 were  conferr'd  upon  him  quickly  after  his  Baptifm. 
 
 Bilhop  Mall  had  found  out  this  Place  (61),  when  he  fought  for  In- 
 ftances  of  Clergymen  that  had  made  ufe  of  the  Marriage-bed  after 
 they  were  in  Holy  Orders  (of  which  this  is  the  plaineft  that  he  can 
 find).  And  the  Antipcedobaptifts  have  taken  it  from  him^  and  made 
 life  of  it  for  their  Purpofe. 
 
 §.  6.  If  this  pafs  for  current,  then  we  muft  lay  that  Baronims  Ac- 
 count of  his  Age  is  the  triieft^  and  farther,  that  he  was  yet  two  or- 
 three  Years  younger  than  he  makes  him.  For  if  he  had  been  fall 
 30  Years  old  at  the  Year  354,  he  would  flill  have  been  born  a  little 
 before  his  Father's  Baptifm,  and  two  Years  before  his  Ordination. 
 But  the  Words  are  '^Mv  Tttdtw^zv,  almoft  the  30th  ^  which  in  a  Poem 
 may  pafs  well  enough,  tho'  he  were  but  27  or  28. 
 
 We  muft  fay  likewife  that  all  that  he  himfelf,  and  Rttfmts^  and  Gregori--    . 
 m  Vreshyter^  do  fpeak  of  his  old  Age,  muft  be  underftood  of  a  pAma- 
 
 tura^ 
 
 (60)  Carmen  de  vita  lua.  vcrf.  520,  Cirdcer.  par,  ^,  Ed,  Paris  i^  tc. .    (6\)  Honor. 
 ofthemamedClergy,!o.i.  §.  8. 
 
:j04  St.  Gregory  Nazlanzen.  Chap.  III. 
 
 A^ear  af-  turn  fencBus^  caiifed  by  his  Sicklinefs,  which  he  often  mentions.    And 
 
 ter  the  A-  that  Snida^^  vvrhcn  he  makes  him  live  to  90  Years  old,  miitakes,  at  leall, 
 
 r^l'^^      27  Years :  which  might  well  enough  be,  fmce  he  wrote  600  Years  af- 
 
 ^^'    ter  Gregory  was  dead  :  And  that  what  he  himfelf  fays  of  his  Mother's 
 
 Experience  of  the  Divine  Liberality,   before  her  Husband's  Conver- 
 
 fion,  muft  refer  to  fomething  elfe.     And  that  Grcgorlm  Presbyter  (who 
 
 ^40.    alfo  lived  near  600  Years  after  St.  Gregory')  if  his  Meaning  be  to  fpeak 
 
 of  the  Time  when  he  left  Atha-js  and  went  home,  as  the  30th  Year 
 
 of  his  Studies,  muft  be  miftaken  by  taking  what  Gregory  himfeif  had 
 
 faid  of  the  30th  Year,  for  the    30th  of  his  Studies  (as  others  have 
 
 iince  done)  which  according  to  this  Suppolition,  muft  be  but  almoft 
 
 the  30th  (i;/2L.  the  27th  or  28th)  of  his  Life.     And  that  Mr.  Dh  Pin. 
 
 (who  has  gone  a  (61)  Middle-way,  making  him  to  be  born  Arrno  318. 
 
 (which  fails  7  Years  before  his  Father's  Baptifm)  does  yet  place  his 
 
 Birth  8  or  9  Years  too  foon.     For  if  he  was  born  after  his  Father's 
 
 Priefthood,  it    muft  be  Anno  327  or    32^  at  fooneft.    And  poflibly 
 
 the  numerical  Figure  in  the  Text  of  Mr.  Dh  Pin  is  miftaken  by  the 
 
 Printer :  for  in  the  Index  at  the  End  of  the  Tome  it  is  printed   328. 
 
 And  according  to  this  Account  he  was  but  61  or  52  when  he  died. 
 
 And  his  Father  and  Mother  (for  they  were  much  of  one  Age)  were 
 
 about  50,  when  he  Cthe  Son]  was  born.    Which  is  old  for  a  Woman 
 
 to  have  Children  :  and  yet  flie  had  one,  if  not  more  Children,  after 
 
 her  Son  Gregory. 
 
 And  then  alfo  we  muft  fay  that  this  Gregory  the  Elder  was  as  fln- 
 gular  in  this  Pradice  of  keeping  his  Children  unbaptiz'd  ^  as  Mr. 
 Johnfon  (63  j  has  (hewed  him  to  be  in  the  Point  of  PalTive  Obedience : 
 and  as  the  Papifts  will  fay  he  was  in  getting  Children  after  his  being 
 in  Holy  Orders. 
 
 I  hope  the  Reader  will  pardon  the  Length  of  this  Difquifition,  and 
 fhe  uncertain  liTue  of  it  at  laft :  for  he  will  perceive  by  it  how  dif- 
 ficult it  is  to  find  the  Birth  or  Age,  even  of  fuch  whofe  later  Years 
 have  been  never  fo  well  noted.  I  lighted  on  one  Thread  more, 
 w'hich  I  thought  might  have  direded  in  this  Labyrinth.  I  obferved 
 that  St.  Gregory  once  fpeaks  of  St.  Bafd^  as  having  been  about  the 
 fame  Age  with  himfeif.  For  he  fays  at  J:he  End  of  the  Funeral  O- 
 ration  (54J  which  he  makes  for  him,  This^Elogiiim  is  given  thee^  Oh 
 Bafd  i  by  a  Tongue  that  wa^  wont  to  be  mofi  acceptable  to  thee^  ^  o^?///^ 
 3C)  \1\'iy.<B-  and  by  one  of  the  fame  FimBion^^  and  of  the  fame  Age  with  thee. 
 If  then  I  could  find  St.  Bafifs  Age,  it  would,  I  thought,  direft  me  in 
 that  of  his  Friend  Gregory  \  at  leaft  fo  near  that  v/e  ftibuld  not  miftake 
 30  Years.  But  I  can't  find  readily  the  Account  of  St.  BafiV^  Age  any 
 •  more  than  of  the  other,  and  am  quite  out  of  the  Humor  of  entring 
 :27p.«    on  a  new  Search  after  any  Body's  Age.    St.  Bafd  died  379.    (the  firft 
 
 Day 
 
 {62)NouvelleBibliot.T.  2.    (63)  Julian  the  Apofta:e.     (64)  Orat.  20. 
 
chap.  in.  St.  Gregory.  Gorgcnia.  Cxfanus. 
 
 Day  of  that  Year,  as  they  count)    This  was  lo  or  ii  Years  before    Yc.m  ^r 
 Gregory  died.     St.  7?^//,  as  well  as  St.  Gregory^  h  often  fpoken  of  as  ccr  the  A  • 
 ah  old  Man-,  and  yet  by  this  lall  Account  he  muft  be  but  51,  or  P'^'^'^cs 
 thereabouts,  when  he  died.  279. 
 
 But  then,  on   the  other    fide,  that  fanie  Oration   on  St.    Bafrl  (m    ^^9' 
 which  Gregory  mixes  To  many  of  his  own  Concerns,  that  it  is  a  fort 
 of  Hiflory  of  both  their  Lives;  does  by  many  Circumftances,  too  little 
 and  too  long   to  be  repeated,  (hew  that  they  were  but  young  Men 
 when  they  left  yithei^s.     He  fays  tiiat  when  tlicy  declar'd  thein  Pur-    ^54' 
 pofe  of  returning  home  from  thence  •,  not  only  all  their  Intimates  and 
 Equals  of  the  fame  Jge  with  them^  iTa/jcs^,  but  alio  many  of  the  Doctors 
 there,  exprefs'd  a  great  Regret  at  their  leaving  the  XJniverfity  fo  foon 
 being,  very  unwilling  to    part  with  'em.     W'hich  makes  it  probable 
 that  they  themfelves  were  but  young  Mafters  of  Arts  •,  and  fo  confirms 
 BardmHs's  Opinion,  that   they   were  but  30,  or  almoU  30,  and  not 
 54,  as  they  mull  have  been  by  the  other  Account. 
 
 Befides,  St.  Gregory  in  that  Oration  rcconnting  the  great  Examples 
 ^of  Chriftian  Fortitude  that  had  been  in  -^^//'s  Family,  and  fpeakin^  of 
 the  great  P^erfecution  that  was  in  PontmMrAtv  Maximlnus^  relates  how 
 great  a  Share  the  Grandfathers  of  Bafd  had  in  it.  Whereas  if  St.  l^a-  210. 
 fit  himfelf  had  then  been  about  10  Years  old  (as  he  niuft  have  been 
 •by  the  firft  Account)  his  Father,  rather  than  his  Grandfathers  would 
 have  been  likely  to  be  menfionM. 
 
 §.  7.  The  Antipasdobaptifts  have  taken  notice  of  no  other  Chil- 
 dren of  that  Gregory  the  elder,  but  this  his  Son  Gregory,  But  he  had 
 two  other  Children,  a  Daughter  Gorgonla^  and  a  Son  Cdifarim.  There 
 is  no  Account  whether  Gorgonia  were  elder  or  younger  than  her  Bro- 
 ther Gregory  \  fave  that  Eliai  Cretenfis  (if  he  knew  any  better  than  we)  58-^/ 
 makes  (65),  her  to  be  younger.  If  llie  were  elder,  fhe  muft  have  been 
 born  before  her  Father  was  a  Chriftian  •,  fincc  it  is  the  hardefb  Mat- 
 ter that  may  be  to  bring  her  Brother  Gregoryh  Years  within'  that 
 Compafs.  However  that  were,  fhe  was  not  baptiz'd  in  Infancy  •,  and 
 being  afterward  left  to  her  own  Difcretion,  Ihe  did  not  receive  Ba^ 
 ptifm  till  a  little  before  Ihe  died  (66)^  when  fhe  was  fo  old  ss  to  have 
 Grand-children  whom  fhe  had  intruded  in  the  Chriftian  Faith.  Her 
 Husband  alfo,  whom  fhe  had  married  (as  it  feems  by  her  Brother's 
 Words  at  her  Funeral  )  while  he  was  a  Heathen,  was  by  her  pre- 
 vailM  on  to  be  baptiz'd  with  her.  She  died  before  her  Father,  who 
 died  before  St.  Bapl.  And  fince  St.  Bafl  died,  as  was  faid,  on  New- 
 years  Day  379.  It  feems  to  have  been  375  at  the  foonefl,  when  Ihe 
 died.  Her  Brother  Gregory  was  then  by  the  laft  Account  of  his  Age, 
 but  48.  'Tis  very  unlikely  then  that  Ihe  was  younger,  having  then 
 Grand-children  of  fuch  an  Age. 
 
 R  r  Cafarim 
 
 (65)  Com.  ia  Greg.  Naa.  Orac.  i9„    {66)  Naz.  Orac,  in  laadtm  Gofgonia?. 
 
:jo6  Cseilrlus.  Chap.  Ilf. 
 
 Ycaraf-     CafarUn  was  yoimgei*  than  either  of  'em,  and  died  the  firft  of  'em. 
 fertheA-  And  tho'  Gregory's  Words  at  his  Funeral  (6-])  concerning  his  Baptifm, 
 ,po{Mes      ^^-e  not  very  plain  for  the  Time  of  it :  yet  they  feem  to  intimate  that 
 he  had  then  lately  received  it.     And  indeed  (to  obferve  this  here  once 
 for  all)  the  far  greateft  Parr  of  thofe  that  v^rere  not  baptiz'd  in  In- 
 fancy, but  were  left  to  take  their  own  time  for  it  v  we  find  to  have 
 put  it  off  from  Time  to  Time  till  they  were  apprehenfive  of  Death, 
 excepting  fuch  as  went  into  Orders,  or  the  like.    But  we  find  no  ba- 
 ptiz'd Perfon,  except  this  Gregory.^  that  did  fo  leave  his  Children  un- 
 baptiz'd. 
 
 If  all  the  Children  of  this  elder  Gregory  were  born  after  their  Fa- 
 ther's Chriftianity,  and  yet  left  unbaptiz'd  ^  it  is  the  Inftance  but  of 
 one  Man's  Pradice.  And  there  is  fome  more  Excufe  for  a  Bifliop,  or 
 other  Minifter  to  do  this,  than  for  other  Men  •,  becaufe,  if  his  Children 
 fall  fick,  or  into  any  fudden  Danger  of  Death,  he  is  ready  at  hand  in 
 the  Houfe  to  give  them  Baptifm. 
 
 It  was  probably  from  fome  Compliance  with  this  Praftice  of  his  Fa- 
 ther, that  St.  Gregory^  in  one  of  the  places  that  I  quoted  (68),  gives 
 that  Opinion,  which  is  fingular  in  him  -,  that/f  u  a  good  way  if  a  Child 
 appear  not  to  be  in  any  Danger  of  Death  ^  to  defer  his  Baptifm  for  fome 
 time.  He  nlentions  thre»  Tears  or  thereabouts.  And  as  he,  at  the 
 fame  place  advifes  and  counts  it  neceflary,  //  it  be  in  Danger  vf  Deaths 
 tv  haptiz.e  it  immediately  ^  fo  'tis  probable  the  fame  was  his  Father's 
 Opinion  :  and  that  this  his  Son  had  no  Sicknefs  in  his  Infancy  ^  and 
 fo  he  thought  he  might  defer  the  baptizing  him. 
 
 That  many  People  in  this  time  delayed  and  put  off  the  baptizing, 
 of  their  Children  femething  longer  than  ordinary,  not  out  of  Princi- 
 ple that  fo  they  ought  to  do  -^  but  out  of  Negligence  and  a  Procra- 
 ftination  which  they  themfclves  own'd  to  be  blamabls  v  appears  plain- 
 ly by  that  common  and  proverbial  Speech  which  Iftdore  (fpeaking  of 
 -3.12.  ZipporaWs  circumcifing  her  Child)  mentions  (69),  and  fays,  w/u  ufed  to- 
 be  faid  in  time  of  Danger.  '  God's  Judgments  come  u]X)n  us  ^  let  us 
 "  baptize  our  Children  out  of  hand. 
 
 2S1.  Sc^.  7.  0/ NecStarius. 
 
 Thire  is   n(h  Ap.^tarancc  of  his  Parents  being  Chrifiians\^  nor  knowing 
 
 who  they  ivere, 
 
 %.  I.  Tho'  St.  Gregory  Nazjanzen^  who,  after  his  Father's  Death,  was* 
 Bifhop  of  ConfiantinopUj  had  done  more  for  the  reltoring  the  Catholic 
 Faith  there,  than  had  been  done  by  any  Man  in  fo  fhort  a  Time  v 
 yet  he  found  a  Kecefiity  of  refigning  the  Place.  Partly  by  reafon  of  his 
 Age  and  Infirmity  j  and  partly  for  that  there  was  fuch  a  Contention 
 
 in 
 
 (^7}  Qmodn laudem  Caefarii.  (68) Pt.  i.CH.  XL $.7.  {69)  Ifid.  Peluf.Ub.  i.  Ep. 1 25. 
 
Chap.  Ilf.  Nec^arlus.  30^ 
 
 in  the  Council  of  Bilhops  ak)ut  him:  Some  faid  it  was  not  Canoni-  Yearaf- 
 cal  that  he  having  once  accepted  another  Bilhoprick  formerly  fhouid  tertheA:: 
 remove  from  it.     Others,  that  he  living  as  a  Hermit  wholly  given  to  P^^^^^ 
 Study  and  Prayers,  was  not  at  all  dextrous  ia  making  bis  Court  with 
 the  Emperor  for  the  Good  of  the  Church  ^  neither  had  he  any  good 
 Mein,  but  a  contemptible  Prefence. 
 
 To  allay  thefe  Heats,  he  did  what  St.  Clement  (-jo)  had  advis'd  in  fuch 
 a  Cafe  to  be  done-  He  willingly  abdicated,  and  faid,  If  this  Conten- 
 tion he  iipan  my  Acconnt^  I  am  ready  to  depart  ^  only  lit  the  Flock  of  Chrifi- 
 be  in  Peace  (jl^i* 
 
 And  when  they  were  in  Confutation  about  another  to  be  chofen; 
 who  fliould  they  light  on  but  one  Nctlarins^  a  Lay-man  oiTarfu-s^  of  a 
 Senator's  Rank,  remarkable  for  a  grave  and  fomely  Prefence^  but  of 
 no  Learning  or  Skill  in  Divinity  ?  The  Emperor  lik'd  this  Man  fo 
 well,  that  he  was  finally  chofen.  They  did  the  Gentleman  a  great 
 Diskindnefs  •,  for  of  a  creditable  and  graceful  Alderman,  they  made 
 of  him  a  very  infipid  Bifliop. 
 
 But  what  is  to  our  Purpofe  is  this  j  NfClarim^  tho'  he  was  by  Be- 
 lief and  ProfefTion  a  Chriflian,  yet  had  not  been  as  yet  baptiz'd  (72). 
 They  were  for<:'d,  having  baptiz'd  him,  to  give  him  Ordination  a  few 
 Days  after,  notwithllanding  the  apoftoUcal  Canon  againft  chooling  a 
 Kovice  for  a  Bifliop. 
 
 §.  2.  The  Antipasdobaptifts  would  make  an  Argument  from  hence 
 •that  his  Parents  mull  have  been  of  their  Perfwafion  fince  they  had  not 
 baptiz'd  him  in  Infancy.  But  firft  they  Ought  to  ftiew  that  his  Pa- 
 rents were  Chriflians  :  fince,  as  I  faid  before,  half  the  World  at  this 
 time  were  fuch  as  had  been,  fince  they  came  to  Age,  converted  fromi 
 Heathenifm,  and  liked  Chrillianity  •,  but  the  greater  part  of  'em  did 
 put  off  their  Baptifm  from  time  to  time  for  a  long  while.  And  on« 
 might  name  feveral  befide  this  Man,  that  were  pitch'd  on  by  the  Peo- 
 ple for  Bifliops  before  they  were  baptiz'd  ^  fome,  whofs  Parents  are 
 known  to  be  Heathens  -^  and  fome  whofe  Parents  are  not  at  all  mention'd 
 in  Hiftory  ^  fo  that  'tis  impoflible  to  know  what  Religion  they  were  of. 
 But  they  do  not  make  Inflances  for  tliis  purpofe,  unlefs  they  are 
 prov'd,  at  leafi:  by  probable  Arguments,  to  have  been  born  of  Chriflians- 
 As  for  Neclarim\  Parents  we  know  nothing  of  their  Religion.  Ani 
 I  believe  'tis  as  hard  to  find  who  they  were,  as  'tis  to  know  who  was 
 \Homers  or  Job\  Father. 
 
 Sen,  8.  Of  St,  John  Cbryfoflom. 
 
 His  Parents  were  probably  Heathens  at  the  Time  of  hh  Birthl  .'  '     r 
 
 §.  T.  Among  all  the  ancient  Fathers  there  is  none  that  has  had  To 
 many  to  write  his  Life  as  St.  Chryfoftom.     For,  befides  that  Palladim^ 
 
 R  r  2  who 
 
 (70)  Clemens  Romanus  Epift.  i.  ad  Corinth,  c.  54;    7 1 ) Naz* Oraf, -od  15°  E-P"-" 
 fcopcs.     ("72)  Socrar.,  1.  5.  Soz.  1.  7. 
 
 igo. 
 
'508  Chryh^om.  Chap.  lU. 
 
 Yearaf-  who  ]iv*d  together  witii^hitt?,  has  wrote  his  Dialog  purjx)fely  on  that 
 rcrthe  A-  Subjeft  •,  the  ancient  Hiftotians,  who  liv'd  nigh  his  Time-,  Swrates  (73), 
 poftks.     SoTiomcn  (74),  Theodor'et  (75),  hc.  iiave  given  a  larger  Acc*)unt  of  him 
 than   of  any  other  Man.     And  in  the  middle  Ages  there  are  abun- 
 dance that  havt  WfOte  Trads  of  the  famfe  :  but  thefe  later  have  in- 
 termixt  feveral  Fables  which  are  difprovM  by  the  elder.- 
 
 Of  thefe  Pattadlm  fays  (7<^),  that  he  v/as  baptiz'd  by  Md-etifts^  Bi- 
 ftiop  of  A/jtkch^  after  he  had  been  intruded  by  him  3  Years  in  the 
 Ghriltian  Religion.  And  tho'  none  of  the  other  ancient  Writers  db 
 mention  this  his  Baptifm  at  Man's  Age  ^  yet  'tis  very  probable,  fince 
 as  far  as  v/e  can  learrt,  his  Parents  were  Heathens  at  the  time  of  his 
 520.  Birth.  Gtorgiiis^  Patriarch  of  Jlexa-adria  (77),  and  Metaphrafifs^  do  fay 
 Soo.    they  were  •,  and  they  are  not  in  this  contradided  by  thofe  elder. 
 
 §.  2.  His  Father  SecMndits  died  prefently  after  he  was  born  \  as  he. 
 himfelf  intimates,  Lib.  i .  de  faterdotio.  His  Mother  Amhufa  was  a 
 274.  -Ghriftian  when  this  her  Son  was  20  Y€ars  old  :  But  that  is  no  Ar- 
 254.  gument  that  ihe  or  her  Husband,  were  fo  at  the  tifiie  of  his  Birth. 
 At  that  time  the  Heathens  turli'd  Chrrftians  as  fill  as  the  Papiils  in 
 England  turn'd  Prcteftants  in  tlife  tim<e  of  the  Reformation.  And  e- 
 ven  at  that  time  when  her  Son  wa-s  20  Yeats  old,  tho'  flie  was  then 
 a  Ghriftian  in  Belief,  yet  the  aforefaid  Hiftorians  Georgiits  and  Meta- 
 phrafies  fay,  that  fhe  was  not  baptiz'd  till  her  Son  was  baptiz'd  firll. 
 They  fay  it  of  his  Parents  in 'the  forefaM  Life,  that  they  were  ba-- 
 ptiz'd  by  Metetiiis  after  their  Son.  But  it  could  be  true  only  of  hi^ 
 Mother,  his  Father  being  dead  long  before. 
 
 !  believe  the  Antipsedobaptifts  would  not  have  conceived  that  they 
 Had  Ground  enough  to  make  Chryjoflom  one  of  their  Inftances,  if  they 
 had  not  been  incourag'd  thereto  by  Gratlus.  And  what  he  Hiys  (7^), 
 is,  that  he  being  horn  of  Chrifiian  Parents^  as  the  truer  Ofi.nion  is^  and  e^" 
 ^Htated  by  Meletius,  yet  was  not  baptized  till' 'the  21/  Ymr  of  his  AgvJ 
 That  he  was  born  of  Ghriftian  Parents,  he  brings  nO  Proof  at  ^\\. 
 'A.nd  it  is  little  to  the  Purpofe  that  he  was  educated  by  Meletius.. 
 As  Bifhops  don't  nfe  to  take  Infants  to  nurfe  (tho'  Lads  or  young 
 Men  to  educate  they  may)  fo  in-this  Cafe  it  appears  that  Chryfoftom 
 was  20,  or  at  leaft  1 8  Years  old  before  he  came  to  Meletius.  And 
 then  Meletius  did  w^ith  him  as  any  Bifhop  now  would  do  with  a 
 Young  Man  thatiiad  been  brought  up  in  Heathenifm  :  he  inftruded 
 liim,  and  when  he  had  continued  a  Gatechumen  three  Years,  baptized 
 him. 
 
 That  he,  was  fo  old  as  I  fay  before  he  came,  to  Meletiusyh  plain  ; 
 Becaufe  by  all' the  Accounts  he  came  not  to  him  till  he  forfook  the 
 School  of  Libanimy  the  Heathen   Mafter  of  Rhetoric,; 'And  that  he 
 
 '  "■■■'"     continued. 
 
 (:^i),li.6».jii4)L.2.     (ysJL.  5.    (76>),I>ia].dc   vita^  ChryfoftoiTi.      (77)  Vita 
 Ghr}foftoin..   (78}  Annoc.-inMatt,  19..  "':"'. 
 
Chap.  IH.  St.  Chryfoflom:  ^09 
 
 continued  his  Hearer  till  that  Age,  appears  by  what  he  himfelf  writes,   Yesraf- 
 
 Oratione  i.  ad  vidnam  jimiorem  ^  where  fpeaking  in  Praife  of  thofe  Wo-  tcrthe  A- 
 
 men  that  continue  Widows,  and  how  they  are  valued  even  among  P°"^^5. 
 
 Heathens,  he  tells  this  Story,  For   I  formerly^  when  I  rcas  y^ung^  took 
 
 notice  that  my  Mafler^  tvho  was  one  of  the  mcfi  [H^erflitious  Men  that  e- 
 
 TApr  livdj  did  much  admire  my  Another.     For  as  he  aslid  feme  that  were 
 
 about  him  who  I  was^  and  one  made  avfwcr  that  I  was  c  Wtdow-womm  s  Son  ^ 
 
 he  ask'd  me-f  how  old  my  Mother  was^  and  how  long  Jhe  had  been  a  Widows 
 
 And  when  /  told  him  that  Jlw   was  40  Tears  old^  and  t'/oat  it  was   20  Tears 
 
 jince  jlie  hnried  my  F.ither  ^  he  was  mudo  ojfeElcd  at  it^  and  fpeak/ng  aloud 
 
 to  thofe  that  were  prefcnt^  '  Strange,  fays  he^  what  brave  Women  there 
 
 *  are  among  the  Chriltians  ? 
 
 ^'  Some  Chronologers  find  it  mort  agreable  with  the  Computation  of 
 
 Time  to  fuppofe  that  it  was  not  full  20,  but  18 :  Which  by  ai-ound 
 
 Kumber  he  here  calls  20.     But  it  is  much  one  to  this  Purpofe. 
 
 The  Saying  of  Lihanim  feems  to  fnppofe  that  Anthnfa,  bad  been  a  ■ 
 Chriflian  now  for  a  confiderable  time  •,  or  at  leaft  that  he  took  it.  fo.* 
 But  as  \\t  knew  nothing  of  her  Concerns  till  that  Momient;  her  pro- 
 fiefling  of  Chriflianity  at  that  time  was  enough  to  make -him  fay  what 
 he  did,  without  making  any  Inquiry  how  long  fhe  had  .been:  ^f  that 
 ProfelTion.  ''   :^ 
 
 Some  Readers  alfo  will  be  apt  to  conclude  that  Chryfofiom  had  lyctn  at 
 that  time  but  a  little  while  a  Hearer  of  Lihanius  (from  v;  hence  it  would 
 f(3llow  probably  that  Anthufa  was  a  Chriflian  when  fhe  firll  fent  her 
 Son  to  this  School)  becaufe  Lihanim  did  not  at  this  time  know  who 
 he  W^as.  But  the  Nature  of  thofe  Auditories  or  Lectures  was,  that 
 one  from  one  Part  of  the  City,  and  another  from  another,  cam^  on 
 the  weekly  Lecture-days  to  hear,  and  fent  their  Contributions :  Sa 
 that  a  Lad  or  a  Man  might  be  a  Heartr  for  a  long  time  before  thfc 
 Mafter  had  any  perfonal:  Knowledge  af  him.  The  Word  \iSchool'j 
 being  otherwife  ufed  in  our  Time  might  be  apt  to  make  this  Miftake.. 
 But  it  is  to  be  taken  in  the  ancient  Senfe,  as  in  Ath  19..  9^  The 
 School  of  Tyrannits  v.'as  not  a  College  of  Lads  uikler  His'Care,  blit  a 
 Place  of  public  Ledures  that  he  kept. 
 
 §.  3.  There  i&,  on  the  contrary,  Reafon  to- think  that  flie  wasilot  a 
 Chriftian  when  fhe  coiifented  that  her  Son  fh^uld  lic':lr  this  Mafler, 
 who  was  a  fpiteful  Enemy  to  the  Chriftian  Religion.  .And  as  this 
 is  probable  of  it  felf-,  fo  'tis  made  more  than  probable  that  not  only 
 ihe,  but  her  Son  himfelf  alfo  was  a  Heathen  when  be  came  flrft  to- 
 hear  him,  by  what  Soz.omcn  affirms  (79),  viz^.  That  on  a  time  when  Li- 
 banius  was  like  to  die^  fome  of  his  Friends  ask'd  him  who  he  thought  fit  jlvjuld 
 he  his  Sacccffor  ?  And'ket!(nfwer''d^  John  f meaning  this'-;W.)«  who  came 
 afterward  to  be  Cilkd  O)^yfojio77i'}jl}cidd  have  been  the  Af..-:,  if  the  Chri- 
 flian s    . 
 
 (79)  Hift.  1. 8.  c.  z.  •         - 
 
310  .»?^  GhryfoHomi  Chap.  IK. 
 
 '.Year  ^^' jj^ians  had  not  fiole  him  mvay  from   va.     The  Word  is,  scti^'aikkj'-  royd  w 
 tercheA-^y-/,/^;.     Which  argues  that  he  was  a  Heathen  before, 
 poftles  g^  ^^  1^1^,^  2)//  Vin  in  the  Notes  he  gives  upon  wl]at  h€  had  faid  of 
 
 Chryfoftom  (8o),  fays,  that  fome  Writers  make  his  Parents  to  be  Hea- 
 thens ',  but  that  he  himfelf  in  the  firfl  Sermon  againfi  the  'Avo^/o/,  fays^ 
 .that  he  was  bred  up  and  nourilhed  in  the  Churchy  and  that  it  ap- 
 pears out  ofhisfirfi  Book  de  Saeerdotio,  c.  i.  that  his  Mother  woa  a  Chri- 
 stian when  his  Father  died^  which  was  quickly  after  jlie  was  deliver'' d  of  him. 
 Having  a  great  Regard  to  every  thing  that  this  excellent  Author 
 fays,  I  read  over  on  purpofe  both  thofe  Trads.  And  in  the  Sermm 
 found  nothing  that  feem'd  to  relate  any  thing  at  all  to  this  Mattery 
 fo  that  I  believe  there  muft  be  fome  Miftake.  Alfo  in  the  firft  Cha- 
 pter of  the  Book  cited  there  is  nothing  at  all  of  the  Matter.  Thati 
 which  I  guefs  the  molt  probable  to  be  meant,  is  Chap.  2.  where  Chry- 
 foftom's  Mother,  earneftly  intreating  him  not  to  leave  her,  recounts 
 to  him  the  great  Troubles  fhe  had  undergone  about  his  Eftate  and 
 ■Education  in  her  Widowhood-,  and  yet  that  (he  had  kept  herfelf  a 
 Widow,  and  had  gone  thro'  the  Brunt  of  all  thefe  Fatigues  ^  In  the  first 
 .place,  fays  fhe,  being  ajjified  by  the  Help  {^OTj  Influence^  that  is  from  A- 
 bove^  •vkro  m  Aveohv  ^ofi^^vdvv  fymii'  and  then  alfo  the  Comfort  which  I  had  by  the 
 continual  Sight  and  Company  of  you ^  my  Son,  did  not  a  little  contribute  to  it. 
 But  here  is  nothing  but  what  might  be  properly  faid  by  a  Chri- 
 flian  Woman  in  reference  to  thofe  Times,  in  which  fhe  haxl  been  a 
 Heathen:  fince  God  Almighty  imploys  his  Providence  in  relieving  the 
 Neceflities  not  only  of  Chriftians,  but  of  all  Men  and  other  ,Crk- 
 tures  that  know  him  not.  She  does  not  mention  in  all  that  long 
 Speech  any  Praying  to  God,  or  Ufe  of  his  Word,  that  flie  had  made 
 in  thofe  Days  -,  which  to  me  is  a  greater  Proof  that  fhe  was  not  at 
 that  time  a  Chriflian,  thanthe  forefaid  Words  are  that  fli€  was. 
 
 At  leafl  here  is  nothing  that  can  nigh  countervail  the  Argument  fi-om 
 
 the  fiwefaid  Words  of  Lihanitis  concerning  this  fohns  heathen  ProfefFion 
 
 at  firft,  rehears'd  by  Soz^omen.     And  Soz^omen  is  a  good  Witnefs  in  this 
 
 Cafe,  having  liv'd  part  of  his  Time  together  with  Chryfoflom-     For 
 
 ^         he  had  wrote  feveral  Books  before  that  Hiltory^  and  he  had  compleat- 
 
 340-    ed  that  Hiftory  in  440.    So  that  he  muft  have  been  born  before  .St, 
 
 3C>7'    Chryfofiom  died,  which  was  Anno  407.  , 
 
 Sec7.^.  Of  St.  Ambrofe. 
 
 Tbere  zs  no  Accouttt  df  his  Parents  heing  Chrijlians  at  the  time  of  hh 
 
 Birth, 
 
 §.  I.  St.  Ambrofe\  Cafe  is  juft  the  fame  with  that  of  Nenarins.  And 
 he   himfelf,  after  he  had  heard    how  NeBarim  was-chofen  Bifhop  of 
 
 Conflantinople^ 
 
 _^        -  --    ■       -  ■  -  .     .      ,  .— ^p^^»^^«— ^- 1     _  II  ■  '        ■  * 
 
 (3o)  Nouvelle  Bibliotj  T.  3.  in  Clirvfo. 
 
Cliap.  III.  St.  Ambrofe.  3.11^ 
 
 Conflantinofle^  faid  (%l\  J  was  utterly  HawilUng  to  be  ordain  d'^  And^whtj*    Y^araL 
 there  was  no  Remedy^  defir''d  that  at  leafi  my  Ordination  might  bf  delayed  ^^^^^^  ^- 
 for  a  longer  Time.     Bnt  the  Rule  of  the  Church  could  not  prevail ,  the  Fi^rte^'^^^^ 
 of  the  People  prevail^ d.     Yet  the  Wellern  Bijhops  have  approved  of  my  Or' 
 dination    by  their  Confent ;  and  the  Eaflern  by  their  doing  the  fame  things. 
 The  Rule,  or  Prcfcription,  that  he  fpeaks  of,  is  that  mentioned  by  St. 
 Paul  I  Tim.  3.  6.  which  Canon,  it  feems,  the  People  would  by  Foree 
 have  to  be  difpens'd  with,  when  they  had  an  extraordinary  Opinion 
 of  a  Man. 
 
 He  was  a  Layman,  and  was  Governor  under  Valeminian  the  Em-- 
 peror,  of  fome  Provinces  of  Gallia  Cifalpina :  and  when  the  People  of 
 Milan  (which  was  one  of  the  Cities  under  his  Government)  were, 
 after  the  Death  oi  AnxemiHs  their  Bifhop,  in  a  Tumult  about  chooling 
 another  •,  he  came  to  keep  the  Peace,  and  perfwaded  'em  to  Quiet- 
 nefs  and  Concord.    He  fpoke  to  'em  fo  handfomely  and  fo  gravely, 
 that  all  Parties  agreed  on  a  fudden  to  pitch  upon  him  for  Bifhop  f  82).    274; 
 He  oppos'd  it  what  he  could  :  but  they  fent  to  the  Emperor  for  his 
 Confent,  becaufe  he  was  at  that  time  the  Emperor's  Minifler.     And  he 
 faid.  He  was  very  glad  th^t  the-  Men  he  choofe  for  Governors  rccre  fo  well 
 lik'd  by  the  People^  that  they  ■would  choofe  the  fame  for  Bishops.     So  he  pave 
 his  Confent,  but  yet  he  would  not  determin  the  Choice,  as  being  a\ 
 Thing  out  of  his  Sphere.     He  order'd  the  Bifliops  then  prefent  in  or 
 about  that  City  to  direA  the  Choice  of  the  People,  who  continued  re-- 
 folute  for  Ambrofe.     But  Ambrofe   w^as  not  as   yet  baptiz'd.     He  re- 
 ceiv'd  Baptifm  at  the  Hands  of  SimpUcianus  fSs),  and  within  8  Days' 
 was  ordaiiv'd  Bilhop. 
 
 ■§.  2.  Our  Bufinefs  being  to  inquire  why  he  was  not  baptiz'd  in  In- 
 iancy  j  the  Aiitipiedobaptifls  would  have  it  thathe  was  born  of  Chri- 
 ftian  Parents:  and  fome  of  'em  ftick  not  to  fay,. that  Panlifjus  in  his 
 Life  fays,  he  was.  But  Padimts  does  not  fay  fo.  What  he  fays  of 
 his  Father  is  this,  that  he  was  a  Noble-man  of  Rome^  and  Governor 
 of  Gallia.  But  he  was  the  lefs  likely  to  be  a  Chriftian  for  that:  the  233^^ 
 Senate  and  great  Men  of  Rome  being  the  laft  Body  of  Men  in  the  Em- 
 pire, that  came  over  to  the  Chriftian  Faith.  Infomuch  that  a  long 
 time  after  this,  when  St.  Ambrofe  was  an  old  Man,  ralentinian  the  Se- .  ^gj  ■ 
 cond  had  much  ado  to  withftand  the  Attempt  made  by  the  Senate  to 
 bring  again  into  Fafhion  the  Heathen  Worfhip.  So  fays  St.  Ambrofe 
 at  his  Funeral  r84),  Before  hts  Death  he  refufed  to  grant  the  Privileges  of 
 the  Temples^  when  fitch  Men  flood  up  for  \m^  of  whom  he  might  well  be  a- 
 fraid.  Whole  Crowds  of  Heathen  Men  came  abont  him  ^  the  Senate  petitioned. 
 He  was  not  afraid  for  the  Sake  of  Chrifi  to  incur  the  Difpleafure  of  Aicn. 
 
 And 
 
 (81)  Epift.  81.  ad  Verceileof.  Eccl.  fSiJ  Paulinas  in  vita.  Rufiniis,  J.  a.  c.  r  fc. 
 Socr.  I.  4.  c.  30.  Sozomen,  Theodoiec.  1. 4.  c.  6.  (33)  Auguftin.  ConfclC  1.  8.  c  2. 
 (34)  Orar.in  obLtMm  Valeminiani. 
 
'^i^^  'St.  Ambrofe.  Chap.  III. 
 
 Vearaf-  And  if  one  may  giicfs  by  Circumftances,  he  lofi  the  Empire  and  his 
 lerthe  A-  Life  in  t.hi->  Qiiarrel  •,  Eu^eniiis  the  Ufnrper,  that  prevail  d  againft  him^ 
 f  oilks  ha-virvp;  all  the  he?.theii  Piirty  on  hi«^  Side  :  who  refcor''d  thofe  heathen 
 Altars  which  Fdeminiaa  had  denied,  and  fet  Fp  ^85-)  Temples  of  Jh- 
 fitcr.  And  Argohafies  had  threatned,  if  he  overcame  Theodo/im,  to 
 maV.Q  the  great  Church  (S6)  at  Milan  (the  St.  Pad'?,  of  that  City)  a 
 Sidle  for  his  Horfes  \  becar.fe  they  would  not  commnnicare  with  £«- 
 genius^  nor  receive  his  Offering,  as  being  an  Ufurper.  But  better 
 Kcws  cime  to  Town  quickly,  as  I  fhew'd  before  (87J  in  the  Hiflo- 
 ry  of  VAlentlmm. 
 
 I  bring  in  this  to  Ihew  that  when  Vmlinm  makes  St.  Amhrofe''s  Fa- 
 ■;ther  to  have  been  a  great  Man  zt  Rome  ^  that  is  no  Argument  that  he 
 was  a'Chriftian.  But  indeed  Vaidinm^  or  whoever  wrote  that  Life  (for 
 ErafmHs  (88)  takes  it  to  be  a  Forgery  of  fome  late  Monk,  as  I  obferved 
 before j  knew  fo  little  of  his  Father's  Concerns,  that  he  did  not  know 
 his  Name.  He  make  his  Kame  to  be  Amhrofms^  becaufe  the  Son's  was 
 fo  :  but  his  Name,  if  his  Son  knew  better  (89),  ^^?>Symmaclms.  Tho' 
 the  Life-writers  copying  one  out  of  another  do  to  this  Day  call  him 
 .Jimhrofms.     He  feems  to  have  died  while  St.  Ambrofe  was  young. 
 
 -  But  at  the  time  when  St.  Ambrofe  was  come  to  Man's  Eftate,  Pau- 
 Hinm  does  indeed  fay,  that  his  Mother  was  a  Widow,  and  dwelt  at  Romey 
 :and  was  then  a  Chriltian  :  if  that  would  avail  any  thing  to  prove  that 
 •her  Husband  or  flie  were  ^o  formerly,  when  he  was  born. 
 
 ■§.  3.  On  the  contrary,  a  ftrong  Proof  that  they  were  not,  is  that 
 "Which  he  fays  of  himfelf,  that  he  was  not  brought  up  in  the  Bofom  of 
 the  Church.  For  in  his  Second  Book  de  Poenitentia^  c.  8.  fpeaking  of  his 
 own  Unworthinefs, and  Unfitnefs  to  beaBilhop,  he  fays  it  will  be  faid 
 of  him,  Ecce  ille^  ?ion  in  ecclefts,  nutrltm  fmii^  &c,  '  Loe !  this  Man  that 
 •^■^  was  not  brought  up  in  the.  Bofom  of  the  Churchy  &c. 
 
 As  for  what  St.  Amhrofe\  own  Thoughts  were  of  the  Necellity  of  In- 
 ■:fant  Baptifm,  it  appears  by  his  Words  cited  before,  (90;  that  he 
 iinade  it  a  great  Qiieftion  whether  a  Child  xmld  be  favd  without  it, 
 
 Se^.  10.  Of  St.  Hierom. 
 
 There  is  no  Proof  ta  tlje  contrary^  h^ut  that  he  was  laptized  in  Infancy^ 
 
 '§.  T.  St.  Hierom^  who  wrote  the  Lives  of  feveral  Perfons  of  Note 
 tbat  had  been  before  him,  found  none  of  the  Ancients  that  came  after 
 liim,  Xo  kind  as  to  write  his:  for  that  Life  which  was  formerly  pub- 
 lifh'd  with  his  Works,  is  a  mere  Fable.  Yet  he  having  wrote  a  great 
 many  occaiional  Letters,  which  for  the  Goodnefs  of  the  Style,  and  the 
 Learning  contain'd  in  'em,  are  preferv'd  ^  many  of  the  chief  Paflages  of 
 ■his  Life  may  be  pick'dout  of  them.  In 
 
 '(35.)  Paulinas  in  vita  Ambrofii.  (86)  Aug.  dc  Civ.  Dei.  1.  5.  c.  i6.  (87)  Sed:.  3. 
 ••§.  3.  (88)  Cenfura  prefixa  operibus  Ambrolii.  (89)  Ambrof,  Orac.  in  obicum  Satyri* 
 (9o)Pt.  i.CH.XIII.$.a.^  • 
 
Chap.  irr.  5'r.HIerom:  ^j^ 
 
 In  all  that  he  has  faid  ot  himfeif,  or  the  anonymous  Author  of  the    Yearaf 
 Life  aforefaid,  or  any  Body  elfe,  has  faid  of  him  ^  there  is  no  Ground  rcrcheA" 
 to  queftion  his  Baptifm  in   Infancy,  except  aa  obfcure  Paflage,  men-  poftles 
 tion'd  twice  in  the  fame  Words,  and  thofe  ambiguous  ones,  in  two 
 Letters  that  he  wrote  to  Pope  Damafm. 
 
 The  Occafion  was  this  ^  SX..  Hierom  being  retirM  from  Rome  into  Syrla^    ^^^ 
 in  order  to  lead  a  Monk's  Life  there-,  found  the  People  of  thofe  Parts    ~    " 
 much  divided  -,  not  fo  much  in  Opinions  of  Religion,  as  in  difputing 
 which  of  feveral  that  were  fet  up,  was  the  lawful  Bifhop  (H-Jntiocky 
 with  whom  they  ought  to  hold  Communion.    Some  acknowled^'d  Meh- 
 f///j^  other s/refu ling  him  followed  P^/^/w//^-,  and  others  adhcrcl  S)  Vitdiu 
 
 And  another  DifRculty  was  •,  they  thereabouts  exprefs'd  their  Faith 
 in  the  Trinity  by  acknowledging  three  Hy^ofiafes.  Being  ask'd  by  the 
 Latins^  What  they  meant  by  Hypofiafes  ^  they  anfwerM,  ^Perfonas  fuhfi- 
 ftentes^  '  Perfons  fubfifting.  St.  Hierom  and  the  other  Latins  anfwer'd 
 that  they  had  the  fame  Faith,  and  owned  three  Perfons  fuhpfling.  This 
 was  not  enough  •,  they  w^ould  have  'em  exprefs  the  Word  itfelf,  three 
 Hypofiafes.  St.  Hierom  fcrupled  the  doing  that,  becaufe  Hypofiafs  a- 
 mong  fecular  Authors  had  fignified  Suhftanve  or  Effence :  and  who^  fays 
 he,  will  with  a  facrilegiom  Month  preach  up  three  Siih fiances  ?  And  again. 
 If  any  one  by  Hypoftafis,  meaning  Oufiam,  Effence  [or.  Being]  does  not 
 confcfs  that  there  is  hut  one  Hypoftaiis  in  three  Perfons  j  he  is  efrrano-cd 
 from  Chrift. 
 
 About  thefe  things  he  writes  to  Vamafu^  who  had  in  the  mean  time  272-' 
 been  made  Bifhop  of  Ro?ne  fyi),  dellring  to  know  whether  he  and  the 
 Church  ot  Rome  (for  he  is  refolved  to  go  by  their  Example^  do  allow 
 6f  this  Word  Hypofiafs  for  Pcrfon.  And  alfo  which  of  the  aforefaid 
 Parties,  -viz..  of  Meletipu^  Paulinm^  or  Vitaiis^  they  would  communicate 
 With  :  for  he  would  do  the  fam.e.  And  this  I  do,  fays  he,  Inde  nunc 
 meA  animA  pofiulans  cihiim^  unde  olim  Chrifli  vefiimema  fufcepi.  '  Defirinff 
 *  now  Food  for,  InfiruEhion'^  for  my  Soiil  from  that  Place  where  I  fcr.-- 
 '  merly  took  upon  me  the  Garments  of  Chrift.. 
 
 This  Letter  not  procuring,  as  it  feems,  an  Anfwer  fo  fo'on  -as  he 
 cxpeded,  he  writes  another  Epifi.  58,  to  the  fame  Purpofc^  deliring 
 him  with  greater  Importunity  to  give  him  his  Anfvver.  Iw  which  he 
 iifes  the  fame  Motive:  but  exprefs'd  in  words  fo  jufl  the  fame-,  that 
 one  gives  no  Light  to  the  other.  E^o  igititr,  nt  ante  jam  fcripfi,  Chrifli 
 liefiem  in  Romano,  Vrbe  fufcipiens,  &c.  '  I  therefore,  who,  as  I  wrote 
 ^  before,  took  on  me  the  Garment  of  Chrifi  in  the  City  of  Rome,  &c. 
 
 From  this  Place  Erafmm  (92)  raifed  a  ConjecTiure,  that  he  was  ba-    14.1^,, 
 ptiz'd  at  Rome.     And  \i  fo,  he  could  not  be  baptized  in  Infancy  :  for 
 he  was  born  at  Stridon  in  Dalmatia  •,  and  did  not  come  to  Rome  till  he 
 was  big  enough  to  go  to  the  Grammar  School. 
 
 i>  f  .-  And 
 
 .(9O  Epift.  57.    (92)  la  vica  Hieror.ymi, 
 
^^4  ShUkrom.  '  Chap.Iir. 
 
 •Yearaf-     And  what  trafmui  fpoke  doubtfully,   other  following  Writers  of 
 tcrtheA-this  Father's  Life,  Baroniits^  Dn  Pln^  i)Y.  Cave-^  &c.     have  (as  it  hap-. 
 poftles.    pgns  in  relating  Matters;  told  as  an  abfolute  unquefuion'd  thing. 
 
 That  which  Erafnms  fays,  is  this-  H^  means  his  Baptifm  by  that  taKing  on 
 him  Chrift's  Garments  :  for-,  Ithink^  he  does  not  mean  it  of  his  receiving 
 Prieit's  Orders ;,  hnt  in  Bapifm  there  was  a  white  Garment  given  'em. 
 
 He  might  have  been  fure  enough  that  he  did  not  mean  it  of  the 
 
 Habit  of  a  Priefl  •,  for  St.  Hierom  was  not  as  yet  ordained  Priefl,  when 
 
 the  Letter  was  vv'rit:  And  when  he  was  ordain'd,  it  w^as  not  at  Romej 
 
 278.   but  at  Antioch  by  TadinHs^  to  whofe  Communion  Damafm  had  it  feems 
 
 advis'd  him. 
 
 §.2.  But  there  was  another  fort  of  Hithit  or  Garment^  which  he 
 had  then  already  put  on,  and  which  he  knew  to  be  very  much  valued 
 by  Damafus  whofe  Acquaintance  he  now  fought,  and  which  he  pro- 
 bably took  upon  him  at  Rome  (for  he  took  it  on  him  in  his  younger 
 Years  (93^,  and  'twas  at  Rome  that  he  fpent  thofe)  and  that  was  the- 
 Hahit  of  a  Monk^  which  he  then  wore  when  he  v/rote  that  Letter.. 
 And  'tis  a  great  deal  more  likely  that  he  means  that,  than  the  Alhei^ 
 which  were  worn  but  a  few  Days.  Efpecially  fmce  neither  he,  nor  I 
 think  any  other  Author,  among  all  that  Variety  of  Expreflions  which 
 they  ufe  for  denoting  Baptifm,  do  ever  ufe  that  Fhrafe  of  receiving 
 the  Garments  of  Chrift.  Becaufe  the  ordinary  Chriftians  did  not  ufe 
 for  conllant  wearing,  any  particular  Garment  as  a  Badge  of  their  Re- 
 ligion. But  the  Monh  and  Virgins  that  had  pofefs'd  perpetual  Vir- 
 ginity, did  at  that  time  fas  has  been  ufual  ever  fince)  wear  a  pecu- 
 liar Habit,  as  a  Token  of  their  ProfeiTion, 
 
 Of  whichif  any  one  doubt,  it  mull:  be  one  that  has  never  read  any 
 thing  in  St.  Hierom  :  for  he  being  given  to  an  over  weaning  Opinion 
 of  that  way,  mentions  it  with  great  Elogiums  on  every  turn.  And 
 as  he  calls  the  Perfons,  Servos  Chrifi^  and  Chrifio  Sacratos^  '  Servants  of 
 
 *  Chriil,  and  confccrated  to  Chrift.     And  the  Virgins,  Firgines  Du^ 
 
 *  God's  Virginsfas  if  married  People  did  not  belong  to  God  or  Chrilt 
 at  all).  So,  what  is  moil  to  our  Purpofe,  he  commonly  calls  that  pe- 
 culiar fort  of  Coat  that  the  Virgins,  or  Kuns  wore,  Chrifi  tnnicam^ 
 
 *  the  Coat,  or.  Garment^  of  Chrift.  And  the  Veil,  Flammeum  Chrifii^ 
 ^  The  Veil  of  Chrift.     Of  each  of  which  I  will  give  one  Inftance. 
 
 In  his  Epitaphinm,  or  Funeral  Oration,  in  Pi'aifc  of  Paulla  (94)5  ^^ 
 recounts  how  defirous  fhe  had  been  in  her  Life-time  that  her  Children 
 and  thofe  that  belonged  to  her  ftiould  take  on  'em  that  Habit  and  Pro- 
 feffion,  of  renouncing  the  World,  and  leading  a  fingle  Life,  as  ftie  had 
 done  that  of  a  Widow  •,  and  how  flic  had  in  great  meafure  her  Defire : 
 for  bsfides  that  Eiifochiam  her  Daughter  was  then  a  profejjed  Virgin^ 
 lier-  Grand-daughter  alfo  by  her  only  Son  Toxotius^  being  then  a  Child, 
 was,  by  her  Parents  Ckrifti  FUmmeo  refervata^  '  defigned  to  wear  the. 
 ^  Veil  of  Chrift.  _  And 
 
 (93)  See, §,  5.    (94)  Epift.  27. 
 
Chap.  in.  iS*/.  Hlerom.  -^ly 
 
 And  in  his  Letter  to  EHflochinm  (95)1  the  Sub.je£^   whereof  is,  de    Yearaf- 
 virg'mitate  fervanda^  to  exhort  her  to  continue  con ftant  and  unftained  c^rthe  A- 
 in  her  Purpofe  of  perpetual  Virginity,  he  fays,  It  is  not  fittings  tp/jcw  r^^-'-'s 
 ene  has  taken  hold  of  the  Plovo^  to  look  hack  ^  nor  being  in  the  Field^  to  re- 
 turn home:  Ncc  poft  Chrifii  tunicam  ad  tollendum  aliud  veftimentnm 
 tedo  defcendere :  Afcr  after  one  has  pit  on  the  Coat  of  Chrift,  to  come 
 Aown  from  the  Roof  to  take    any  other  Garment. 
 
 Since  thefe  Expreflions  are  the  very  fame  with  thofe  that  he  us'd 
 'before  of  himfelf  ^  'tis  probable  that  thofe  alfo  are  to  be  underflood 
 of  the  Monks  Habit :  Or  at  ieaft,  it  is  not  at  all  necelfary  that  they 
 innll  be  underftcod  of  his  Baptifm  at  Rome.  And  if  they  be  not-,  then 
 there  remains  no  kind  of  Ground  to  doubt  of  his  being  baptiz'd  at 
 Stridon^  in  Infancy,  as  other  Chrillian  Children  were.  For  neither 
 Erafmm^  nor  any  of  thofe  that  have  followed  him,  have  brought  any 
 other  Proof  but  thefe  Words  ^  and  had  it  not  been  for  them,  no  Man 
 had  ever  had  fuch  a  Surmife. 
 
 §.  3.  Baronins  does  indeed  fay  (9^),  that  after  he  was  baptiz^ed^  he 
 prefently  reformed  his  Life^  which  before  he  had  led  in  fame  Lexvdnefs  :  and. 
 whereas  he  had  lofi  the  firfi  Virginity^  he  kept  imdefled  that  which  he  calls 
 the  Second^  which  is  after  Baptifm. 
 
 If  this  were  true,  or  could  be  prov'd  •,  the  Qiieltion  were  at  an  end. 
 But  there  feenis  to  be  no  more  Ground  for  it  than  that  Baronius^  ha- 
 ving firit  taken  for  granted  from  Erafmits\  Conjcdure  that  he  was  ba- 
 ptiz'd at  Man's  Age,  thought  it  m.ore  decent  to  lay  that  Fornicatioii 
 of  which  he  is  known  to  be  guilty,  rather  before  his  Baptifm  than  after. 
 
 The  Trad  of  St.  Hierem^  to  v/hich  he  refers  for  the  Proof  of  this, 
 is  his  Apology  made  for  his  Books  that  he  had  wrote  againfi  Jovinian.  In 
 which  there  is  indeed  Mention  of  thofe  two  forts  of  F'irginity.y  and  there 
 is  alfo  a  ConfefTion  of  his  own  Lofs  of  Virginity.  But  it  is  in  feve- 
 ral  Claufes  or  Paragraphs,  that  he  mentions  thefe  two  Things-,  and 
 not  fo  as  to  affirm,  or  intimate  that  he  could  claim  either  of  the  fiid 
 forts  of  Virginity  himfelf.  1  think  not  •,  yet  it  may  be  proper  to 
 lay  before  the  Reader  the  Places  themfelves. 
 
 He  had  been  accus'd  by  a  great  many  that  in  the  faid  Books  againft 
 'Jovinian  he  had  fo  exceilively  commended  Virginity,  that  he  had  in 
 feme  Expreffions  reprefented  all  Marriage  as  finful  ^  for  whicli  Accu- 
 fation  he  had  indeed  given  too  much  occafion.  Yet  he  vindicates  and 
 explains  the  Places  excepted  againfi  as  well  as  he  can.     And  then  fays„ 
 
 This  therefore  I  protejl,  and  make  it  my  lafl  Declaration  f,  that  1  did  not- 
 then  condemn  Marriatre^  nor  do  now  condemn  it.  yirginity  I  do  extol  tif 
 the  Sky  ^  not  that  I  am  poffeffed  of  it^  but  that  I  the  more  admire  a  Thing 
 that  I  my  felf  have  not.  It  is  an  ingenuoM  and  modefl  Confeffion  to  com*- 
 mend  highly  that  in  others  whifh  one  has  not  one^s  felf.  Mufi  not  /,  becatifc 
 heing  of  a  grofs  Body  I  am  fain  to  go  on  the  Ground^  admire  that  Faculty  that  the 
 £irds  '-^ave  ^f  flying  in  the  Air\  and  envy  the  Pigeon  which  Radlt 
 
 (95)  Epift.  11,    (96)  Ad  Ann.  372.  S  f  a 
 
?^(5^  St.  IKerom;  Chap  I?I. 
 
 Ycaraf,.  Radit  Iter  iiquidum,  celeres  neqiie  commovet  alas., 
 
 tcr  the  A-  IV/th  firetch^d  out  Wwgs  glides  thro"  the  yielding  Sky  ? 
 
 Let  no  Man  deceive  himfelf:  nor  let  him  undo  himfelfhy  hearkning  to  a 
 foothing  Flatterer.  The  firfi  Virginity  is  that  which  is  from  one^s  Birth :  the 
 Second  is  that  which  is  from  one's  fecond  Birth.  ^Tis  none  of  my  Sayings  ^tis 
 iin  old  RmIc.  '  No  Man  can  ferve  two  Mafters,  the  Flefb  and  the  Spirit. 
 ''  The  Flefh  lufts  againit  the  Spirit,  and  the  Spirit  againft  the  Flefh. 
 '  Thefe  are  contrary  one  to  the  other,  that  we  cannot  do  the 
 '  Things  we  would.  When  any  thing  in  my  Book  feems  fever e^  regard 
 not  my  Words^  hut  the  Scripture  from  which  the  Words  arc  taken.  Chrift 
 is  a  yirgin.     The  A'f other  of  our  Virgin  Lord  is  a  Virgin^  &C. 
 
 Here  after  he  had  confefs'd  and  apologiz'd  for  himfelf^  he  pafTes  to 
 the  other  Theme  of  commending  Virginity,  and  (hewing  the  Inconve- 
 niencies  of  an  incnmbred  and  fecular  State.  Here  is  nothing  affirm'd 
 that  he  himfelf  had  either  of  the  two  forts  of  Virginity.  And  if  any- 
 one judge,  as  Baronlns  feems  to  have  done,  that  the  Chain  of  Thouglrt 
 leads  one  to  think  he  meant  Jfo  •,  that  Conjedure  will  be  much  over- 
 balanced by  what  he  fays  plainly  and  exprefly  of  his  own  Cafe  in  a^ 
 nother  place  (97)->  where  he  fpeaks  of  his  ill  Life,  and  aggravates  the 
 Guilt  of  it  as  being  the  defiling  of  his  Baptifm.  For  commenting  on 
 4hat  Expreffion  of  Ifaiah  concerning  himfelf,  that  he  was  a  Man  of 
 uncl-ean  Lips^  he  fays.  He  as  being  a  jufi  Man  had  finned  only  in  Word, 
 and  therefore  had  only  unclean  Lips,  not  a  foul  Confcicnce.  But  las  ufing 
 tny  Eyts  to  Luf-^  and  being  offended  by  my  Hand^  and  finning  by  my  Foot 
 and  all  my  Limbs j  have  every  thing  unclean.  And  hecaufe  having  been  once 
 hapi-iz.  d  with  the  Spirit^  I  have  defiPd  my  Garments  again  ^  /  de ferve  th$ 
 iecond  Baptifm^  which  is  that  of  Fite. 
 
 It  was  fome  great  and  mortal  Sin  that  he  fpeaks  of  (for  they  don't 
 life  to  fpeak  fo  of  Sins  of  daily  Incurfion)  and  we  read  of  no  fucFi 
 that  he  was  guilty  of  but  his  Fornication.  His  Words  alio  are  fuch 
 as  to  particularize  that- 
 
 And  befides,  he  profeiles  in  a  great  many  Places  (98)  (in  the  fore- 
 faid  Letter  to  DamafM  for  onej)  that  he  undertook  the  Monk^s  Life^  as 
 a  State  of  voluntary  Penance  for  his  Sins  ^  whereas  they  that  in  thofe 
 Times  wer^  baptiz'd  in  their  adult  Age,  would  have  been  counted 
 greatly  to  undervalue  the  Grace  of  Baptifm,  if  they  had  thought  a- 
 ny  fuch  thing  necelfary  for  the  Sins  they  had  committed  befibre.  They 
 always  fpeak  of  Baptifm  as  giving  a  Perlbn  a  free,  total  and  abfolute 
 Pifcharge  from^  all  Guilt  of  Sin,  Original  or  Adual,  before  that  time. 
 ^„§.  4.  One  thing  that  will  ftick  as  a"n  Objeftion  in  the  Minds  of  thofe 
 ^'Siat  are  acquainted  with  the  Ecclefiallical  Difcipline  of  that  Age,  is 
 this-,  that  if  he  had  been  baptiz'd  in  Infancy,  or  any  tim.e  before  his 
 Fornication  ^   tha-t   Sin  being-  after  his  Baptifm ,    would  have   ren- 
 
 dred 
 
 (97)  Explanatio  Vifioiiis  Ifaias,  Epift.  1 42,    (<^%)  Epift.  61 . 5 8,,&c, 
 
Chap.  Ilf.  St.  Hierom.  3:17 
 
 dred  him  incapable  of  Holy  Orders.    Becaufe  the€anon<;  ofthat  tiine, '  Year  zF- 
 thofe  of  Nke  (99),  thofe  of  Eliberis  (i),  and  thofe  of  Neoctfarea(i\  tertheA^ 
 do  enad  that  if  any  one  after  his  Baptifm  did  fall  into  Fornication,  or  P^'^'cs " 
 any  other  of  the  great  Crimes  ^  fnch  a  Man,  tho'  he  might  by  Penance    ~~^' 
 be  rellor'd  to  Lay-Corn mimion,  muft  never  be  ordain'd  to  the  Holy    -'^S^- 
 Functions.     And  fo  ftrift  it  was,  that  if  fnch  an  one  were  ordain'd  by    '^^^^' 
 Miftake,  his  Crimes  not  being  known  v  when  they  came  afterward  to 
 be  known,  he  was  to  be  depos'd  by  the  Nicen  Canon :  but  the  JVeo- 
 c^farean  admits  him  to  continue  in  the  Name,  and  fome  part  of  the 
 Office-,  but  not  to  Ofer^  as  they  called  it,  i.  e.  to  confecrate  the  holy- 
 Elements.     And  this  they  will  have  to  be  obferv'd,  becaufe  (as  the 
 Words  of  the  Nicen  Canon  are^  the  holy  Church  doss  in  all  things  keep 
 to  that  which  is  hlamelefs.,  or,  without  Scandal.     But  as  for  Heathens, 
 or  Men  unbaptiz'd,  they  judg'd  that  no  Sin  whatever  committed  in. 
 that  State  was  to  be  an  Impediment  of  their  Promotion  ■  after  they 
 came  to  be  baptiz'd.    In  aVVord,  they  reckon'd  that  Penance,  or,  a 
 long  Courfe  of  Repentance,  would  cure  a  mortal  Sin ;  but  fo  as  to 
 leave  a  Scar.     But  that  Baptifm  did  perfectly  wafh  offall  the  Stain  and 
 Difcredit  of  Sins  committed  before  it.     So  that  St.  Hiercmh  being  or- 
 dain'd Presbyter  (as  we  faid  before  he  was)  by  VanlinHs^  will  make 
 an  Argument  that  his  Baptifm  was  after  his  Fornication. 
 
 But  then  they  that  know  that  the  Canons  ran  thus,  know  aifo  that 
 the  Pradice  was  not  always  fo  ftrid  and  regular  as  the  Canon :  but 
 that  on  the  contrary  thefe  and  fome  other  fuch  ftrift  Rules  were  fre^ 
 quently  difpens'd  with  in  the  Cafe  of  fuch  Men  as  came  afterw^ard 
 to  be  of  great  Merit  or  Abilities,  which  the  Church  could  not  well 
 want:  and  that  St.  Hierom  was,  without  Controverfle,  the  moft  learn- 
 ed and  belt  skill'd  in  interpreting;  the  Scripture  of  any  Man  then  li- 
 ving ^  and  alfo  was  a  great  Fajoi^e  of  Pope  Damafss^  whofe  Interelt 
 was  great  in  all  the  Church. 
 
 And  befides,  an  Obfervation  which  retorts  the  Force  of  this  Ar- 
 gument ftrongly  to  the  other  fide,  is  this  j  that  thefe  Canons  had  in 
 great  meafure  their  Force  upon  St.  Hierom.  For  he  not  only  prote- 
 fted,  when  he  v;as  made  Presbyter,  as  he  tells^  wr  trtmfelf  (3)  that  if 
 TaidinHs  who  ordain'd  him,  meant  thereby  to  take  him  out  of  his  Sirate  of 
 Monachifm  for.  Penance^]  that  he  would  not  fo  accept  it  ^  but  alfo,  after 
 he  was  ordained,  refufed,  out  of  a  deep  Humility  and  Senfe  of  his 
 Sin,  to  execute  the  Prieftly  Office,  at  lead  in  the  principal  Parts  tliere^ 
 of.     Of  which  there  are  thefe  Proofs. 
 
 1.  That  in  all  his  Letters  and  Works  one  finds  no  Mention- nor  In- 
 ftance  of  his  aftlng  in  that  Office.  Of  this  I  am  no  farther  confident, 
 tlian  that  having  taken  notice  as. I  read,  I  remember,  none. 
 
 IV.  Thafc 
 
 C99)  Can.  9,  10.      (i)  CaiU3o.     (x)Can.  9,  10,    (3)  Ei-ift.  6 1 ,  contra  errccei 
 bannisHi.crofol. 
 
5fS  S'^HIerom.  Chap.  III. 
 
 •Yearaf-     2.  That  Epiphanius  affirms  this  of  him   and  o^  Vine  em  hts^  another 
 
 tertheA-Monk  that  had   been  ordained.     The  Occailon  was   this.     Epiphamns 
 
 :f  ofties      \^^^  jn  jj  c^fe  which  he  judged  to  be  of  Keceffity,  ordain'd  Patilim- 
 
 amts^  St.  Hierom\  younger  Brother,  Prieft  ^  tho'  the  Place  in  which  he 
 
 did  it  was  out  of  his  own  Diocefs.     Being  blam'd  for  this  Incroach- 
 
 ment  by  John  Bi(hop  oi  Jerufdem^  he  m.akes  this  Apology  (4),  Tho* 
 
 no  Man  ought  to  go  beyond  his  own  A^eafitre  \  yet  Chri^im  Charity^  in  which 
 
 there  is   no  Guile.)  is  to    be    preferred   before  all.     Nor  Jhould  yon  confider 
 
 what  is  done  |,  but  at  -what  Time,  and  in  vphat  Aftanner^  and  for  what  Rea- 
 
 f»ns^  and  upon  whom  the  Thing  was  done.     For  when  I  faw  that  there  woi 
 
 a  great  Number  of  holy  Brethren  in  the  Monajlery  ^  and  the  holy  Presbyters 
 
 Hierom  and  Vincent,  by  reafon  of  their  Modefty  and  Humility,  would 
 
 not  execute  the  Offices  proper  for  their  Title^  nor  labor  in  that  part  of  the 
 
 J]4lr?i(lry  in  which  conffls  the  chief  Salvation  of  Chrifiians,  &ۥ 
 
 His  being  made  Prieft  after  his  Sin  is  not  fo  great  a  Proof  of  his 
 Baptifm  coming  between,  as  thofe  fevere  Cenfures  of  himfelf  are, 
 that  his  Sin  was  after  his  Baptifm.  He  that  in  that  Age  Ihould  have 
 fpoken  of  his  Sins  committed  before  Baptifm,  as  he  does  of  his  (5), 
 /  cam€  into  the  Fields  and  Wildernefs^y  that  there  hewailing^  durefcentia 
 peccata,  my  Sins  that  lie  fo  hard  upon  me,  /  might  move  the  Fity  of 
 ■Chriji  towards  wf,  would  have  been  cenfur'd  to  derogate  from  that 
 Article  of  the  Creed,  /  believe  one  Baptifm  for  the  Rcmijfion  of  Sins. 
 And  he  himfelf  fays  in  other  Places  (6),  All  Fornications  and  Lewdnejfes 
 j)f  the  mofl  fcandalous  Nature^  Impiety  againfl  God,  Parricide  or  Incejl-y  &c. 
 ./ife  wajlied  away  in  this  Chrifiian  Fountain  or  Laver. 
 
 In  how  different  a  Strain  does  St.  Auflin  confefs  his  Sins,  which, 
 tho'  much  greater  than  St.  Hierom's,  viz..  a  continued  Courfe  of  For- 
 nication with  feveral  Harlots,  yet  becaufe  his  Baptifm  came  after  them, 
 he  fays  thus  of  'em  (7),  What  Praife  ought  I  to  give  to  the  Lord  that  my 
 Afemory  recounts  thefe  Things,  and  yet  my  Soul  is  in  no  Terror  for  ^em  ? 
 
 §.5.1  faid  he  enter'd  into  a  Monk's  Life  young  (vv^hen  I  was  Ihew- 
 ing  that  it  was  probable  he  took  the  Habit  at  Rome').  He  himfelf 
 fays  lb  in  feveral  places  (8). 
 
 The  vulgar  Reader  is  not  to  imagin,  that  this  Monaflic  Life  was 
 then  of  the  fame  fort  with  that  which  is  now  for  the  moft  part  in 
 life  in  the  Church  of  Rome.  On  the  contrary,  the  firll  Inftitution  and 
 primitive  Practice  of  it  was  commendable.  It  is  Time,  and  the  Cor- 
 ruption of  the  Age,  and  Superflitions  added  to  it,  and  the  great  Re- 
 venues that  have  been  fettled  on  the  Monafleries,  that  have  perverted 
 it.  They  profeffed  Virginity :  And  they  did  accordingly  with  won- 
 derful Hardfliips  of  Diet,  Lodging,  &c.  keep  under  the  Body.  They 
 .fold  all  they  hid,  and  gave  it  to  the  Poor.  They  renounc'd  all  the 
 Affairs  of  fecular  Life,  but  at  the  fame  time  us'd  daily  Labor  for  their 
 
 Living : 
 
 (4)  Epift.  ad  Joann.  Hierofol.  ('5)  Enft.6i.  (6)  Epift  ad  Oceijnum  de  unius 
 sLvzoris  viro.    (7)  ConfeU'.  J.  3.  c  7.     (8)  Epifl.  i.it.  62,  &c. 
 
chap.  in.  St.  HIeromi  319 
 
 Living  :  they  had  not  then  the  Fat  of  the  Land  ;  nor  one  politic  Head,   Ycaraf- 
 whofe  Intereft  they  were  to  promote.     If  any  one  endeavored  to  live  ■^^'"J^'^e  A- 
 at  Eafe,  or  indulge  himfelf-,  he  was  not  counted  a  Monk.     St.  ///V- P^ft^cs 
 rom  fpeaks  of  fome  few  that  he  had  feen  of  this  fort  (9).     /  have  feen^ 
 iays  he,  fome  that  after  they  have  renounced'  the  World^  veil i mentis  dun- 
 taxat,  in  their  Garments,  or  Habit  only^  and  by  a  verbal  Profeffion,  not  in 
 Deeds  \  have  alter'' d  nothhig  of  their  former  way  of  Living  :  They  are  richer^ 
 rather  than  poorer^  than  before :  They  have  as  much  Attendance  of  Servant s^- 
 &c.  So  that  we  fee  all  Monks  good  or  bad,  wore  the  Garments  of  a  Monk. 
 
 Yet  as  commendable  as  it  was  in  the  Pradice  then  •,  St.  Hierom  has 
 been  under  fome  Cenfnre,  for  his  cxcefTive  urging  it  on  People  -^  not 
 only  in  his  own  Time,  but  ever  lince  •,  and  not  only  among  ProteftantSy 
 but  among  thofe  of  the  Church  of  Rome  that  are  any  thing  impartiaK 
 Mr.  Dh  Vin^  who  is  highly  to  be  valued  for  that  Qiiality,  fays  of  him 
 ( I  o),  Concerning  Virginity  and  the  Alonks  Lifcf  he  often  fpeaks  fo^  as  if  he 
 would  have  one  think  they  are  neveffary  for  Salvation. 
 
 Where  fhall  one  meet  even  among  the  late  Monks  an  Expreffion  in 
 Praife  of  this  fort  of  Life  more  exorbitant  than  one  that  he  has  in  his 
 Letter  to  Euflochium^  a  Lady  that  profefs'd  that  State?  Where  ad- 
 drefllng  himielf  to  Paulla  her  Mother,  he  fays,  Tour  Daughter  has  pro- 
 cured you  a  great  Benefit :  Ton  are  now  become  Cod^s  Mother'tn-law^  Socrus 
 Dei  effe  ccepifti.  This  is  fomiething  worfe  than  calling  the  Habit,  the 
 Garments  of  Chrif.  He  means  that  the  Daughter  by  profeffmg  a  reli- 
 gious Virginity  was  become  the  Spoufe  of  Chrift  -^  and  fo  the  Mother 
 muft  be  his  Mother-in-law.  But  fuch  Allegories  carried  too  far,  bor- 
 der upon  Impiety.  They  are  not  to  be  fo  eafdy  pardon'd  to  a  Man  of 
 a  cool  Head :  But  St.  Hierom  having  had  the  Spleen  to  a  high  de- 
 gree muft  be  allov/'d  fome  Favor  in  the  Cenfure  of  his  Expreflions. 
 Thofe  Men  when  they  are  in,  at  commending  or  difparaging  any  thing, 
 are  carried  to  fpcak  more  than  they  mean  at  their  fedate  Times. 
 
 §.  6.  But  it  was  not  during  the  Times  of  Darnafusj  that  St.  Hierom 
 fell  under  any  Cenfure  for  this  his  over-lafhing  :  But  afterward  in  the 
 Times  of  Siricius.  Damafus  had  been  fo  much  of  the  fame  Temper,  2.8^';. 
 that  'tis  likely  he  approv'd  of  him  the  better  for  it^  and  that  one' 
 Reafon  of  his  ufing  thofe  high-flown  ExprefTions  was  to  ingratiate  him- 
 felf with  him.  And  we  find  him,  in  his  Writings,  during  this  later  Pope- 
 dom, frequently  appealing  to  the  Times  of  Damafus.  I  wrote.,  fays  he 
 (11),  while  Damafus  of  blcffed  Afemory  liv'^d.,  a  Book  againfl  Helvidius 
 of  the  pe-rpetual  Firginity  of  the  bleffed  Mary:  In  which  I  had  occafion^for 
 the  fetting  forth  the  Advantage  of  Virginity.,  to  fay  many  things  of  the  Incon- 
 veniencies  of  Marriage.  Did  that  excellent  Man^  and  learned  in  the  Scri- 
 ptures^ that  Virgin  Doclor  of  the  Church  which  is  a  Virgin.,  find  any  fault 
 with  that  Difconrfc  ?  And  in  my  Book  to  Euftochium  /  faid  fome  Things 
 harder  yet  concerning  Aiarriage  :  And  yet  no  Body  was  offended  at  it.     For 
 
 Damaius 
 
 (9)  E['ift.4.ad  Rufticuin.  ('.lo)  Nouv.Bibl.T.  >  p.  i.  (u)  Apoi.  pro  lib.  a  ni^ijovini  • 
 
^2©  St.  Auftln.  Chap.  IH. 
 
 Yearaf- Damafu?  bewg  a  Lover  of  Chajlity  heard  my  Curntne^dations  of  Virginity 
 Ket  the  A-  -^ith  a  g;  cedy  Ear. 
 
 jofiks  This"'jaft  is  the  Book  which  h_e  complains  is  now  Upidatnsy  fioned: 
 
 ■  Or,  generally  condemned. 
 
 He  fays  alfo  in  another  ^^lace  (ii)^  that  Damafus  did  himfelf  write  in 
 .Covime-ndation  of  Virginity  hoth  in  Trofe  and  Verfe. 
 
 'Tis  the  lefs  wonder  that  in  Letters  between  thefe  two,  that  did  fo 
 magnifie  this  State  of  Life,  the  Habit  or  Garment  by  which  the  conti- 
 nent Life  of  a  Monk  was  profefled,  fliould  be  called  the  Garment  ofChrift, 
 And  if  what  I  have  prodac'd  be  fiifficient  to  make  this  probable, 
 then  I  have  cleai^'d  St.  Hierom\  Parents  of  an  Imputation  that  has  been 
 laid  on  'em,  ever  lince  Erafmiis\  Time,  even  by  learned  Men :  And 
 which  St.  Hierom  himfelf  woald  have  counted  a  heinons  one.  For 
 when  he  declares  hero  finfnl  it  -would  be,  if  any  Varents  that  are  Chrijlians 
 fiiould  fnjfer  their  Children  to  die  imhaptizJd-,  (as  I  have  fhewn  (13)  he 
 does)  he  muft  judge  that  his  Parents  had  run  a  very  linful  Hazard, 
 if  they  had  let  him  continue  fo  long,  and  then  take  fo  long  a  Journey, 
 before  they  had  procur'd  him  Baptifm. 
 
 SeSi.  II.  Of  St,  Auftin. 
 
 iLis  Father  was  a  Heathen,  when  this  his  Son  was  born  :  And  a  longtime  after. 
 
 §.  I.  There  is  no  Inftance  of  this  Kature  more  commonly  iirg'd 
 than  that  of  St.  Aiiftin :  And  yet  none  that  is  a  more  palpabk  Miftake. 
 -^88*  That  he  v/as  about  33  Years  old  when  he  was  baptiz'd,  is  clear :  He 
 himfelf  gives  a  large  Account  of  it  in  his  Book  ofConfejfons  (^14).  As  he 
 obferv'd  (15)  that  that  Book  was  in  his  Life-time  more  generally  read 
 than  any  other  of  his  Works  •,  fo  it  has  happen'd  ever*  fiacQ.  That,  of 
 all  other,  having  had  the  Fortune  to  be  tranflated  into  many  vulgar  Lan- 
 guages, every  Body  has  obferv'd  the  Story  of  his  Baptifm:  And  it  has 
 caft  Scruples  into  the  Heads  of  many  unlearned  Reader<=,  to  think,  if  In- 
 fant Baptifm  were  then  praftis'd,  Why  he  was  not  baptiz'd  in  Infancy  ? 
 
 §.  2.  As  for  his  Parents :  Pojfidim,  who  a  little  after  his  Death  wrote 
 bis  Life,  fays  in  the  Beginning  thereof^  that  he  was  bom  of  creditable,  and 
 chriftian  Parents.  So  here  Matters  are  brought  to  a  fair  Iflue.  St.  Ah- 
 ftin  in  his  Books  which  I  quoted  (16),  makes  us  to  underftand  that  he  ne- 
 ver knew,  heard,  or  read  of  any  Chriftian  that  w^as  an  Antipsedobaptift  : 
 And  Velagius  his  Adverfary  in  the  Queftion  ofOriginal  Sin,  whofe  Inter- 
 <eft  it  was  to  iiave  found  fome  if  there  had  been  ariy,confeffes  that  he  knew 
 cf  none.  And  yet  now  it  feems  St.  Aitftin^  ov/n  Father  was  one. 
 
 And  this  mult  have  paft  for  current^  if  St.  Anftin  himfelf  had  not 
 given  us  a  truer,  or  at  leaft  a  more  particular.  Account  of  his  Pa- 
 rents than  Poffidins  has  done.  But  this  he  does  in  the  foremention'd 
 Book  of  his  Confejfions.    Only  there  is  this  Difference  •,  that  the  Story 
 
 of 
 
 '~0^)Tpift.l7adN^oTb~7T3  mTTTcR  x  v.  §.  i .  ( 1 4)  L.  9.  c  ^.    ( 1 5)  Re- 
 tradlat.  J.  2.  c.  6.    (16)  Pr,  i .  CH,  XIX.  §.  1 7 ,  &  3  o- 
 
Ojap.  Ill  St.  Aiiftlri.  gVr 
 
 of  his  Baptifm  being  fet  down  at  large,  is  taken  Notice  of  by  evervBo-    Yearaf- 
 dy  :  but  his  Father's  Want  of  Chrillianity  being  mentioned  but  briefly,  terthe  A- 
 and  by  the  By  in  one  or  two  Places,  has  efcap'd  the  Notice  of  many  P^^ftles 
 Readers. 
 
 Marjliallin  \[is>  Defence  of  Infant  Baptifm  (17),  or  rather  a  Friend  of 
 his  whom  he  made  Ufeofto  fcarch  into  Matters  of  Antiquity,  havino- 
 iM'mfelf^  as  he  there  fays,  but  jufi  Leifnre  enoifgh  to  lo&k  into  tbcfe  Authors 
 now  and  then  :  He  was  taken  up,  I  fuppofe,  with  much  higher  Authors  ■; 
 Cliivin^  Twifs^  &c.  But  bis  Friend  has  cleared  this  Matter  very  well  r 
 Which  was  eafie  to  do.  He  has  produc'd  the  particular  Places  where 
 St.  Anfiin  tells  us  that  his  Father  was  no  baptized  Chriflian,  nor  fo 
 much  as  a  Catechumen,  nor  did  believe  in  Chrift,  till  a  good  wbile  after 
 fe  QSt.  ylufiinj  w\as  born.    Which  are  thefe  •, 
 
 In  the  firfi  Book  of  his  Confeffions^  Ch.  i  r.  fpeaking  of  the  Time  when 
 he  was  a  Child  (about  8  or  9  Years  old,  one  mull  guefs  by  the  Story)     25-7, 
 he  fays  of  his  Father-,  Ille  nondmncrcdidcrat.     'He  did  not  yet  at  that 
 *  Time  believe. 
 
 In  the  fecond  Book,  Ch.  3.  fpeaking  to  God  of  the  State  of  his  Fa- 
 ther and  Mother  at  that  Time  when  he  was,  as  himfelf  mentions, 
 1(5  Years  old,  he  fays,  7/z  my  Mothers  Breafl  tho^t  hadi}  already  be^nn  thy 
 Temple  J  and  made  an  Entrance  for  thy  d.welling  Place.     But  Ije  [j\'\'^  Father"]     -''-'' 
 V!>a4  yet  hut  a  Catechumen^  and  that  bm  newly. 
 
 In  the  ninth  Book,  Ch.  9.  reckoning  up  in  a  Speech  to  God  Almighty 
 the  good  Deeds  of  his  Mother,  who  was  then  lately  dead  :  He  fays  ^    ^^^' 
 Finally  .)fl)e  alfo  gained  over  to 'thee  her  Husband  in  the  latter  End  of  his  Life,     "^l^" 
 And  had  no  more  Occafion  to  bewail  that  [^CroHhefs  and  ill   Naturel  in 
 him  after  Ite  was  FidelfS,  abaptiz.^d  Chriftian  j  which  fie  had  endnrd  in  him 
 before  he  was  fo. 
 
 Yet  notwithftanding  all  this,  the  Life  Writers  copying  out  of  Pofidif^f^ 
 and  one  out  of  another,  do  to  this  Day  write  him  parent e  utroque  Chri- 
 fiiano  natum,  '■  Born  of  Parents  both  Chriilians.  If  he,  or  they,  mean 
 that  his  Parents  were  both  Chriilians  at  the  time  of  his  Birth,  it  is  a 
 plain  Miftake.  But  if  they  mean  that  they  became  fo  before  they  di- 
 ed ^  'tis  true,  but  ought  to  have  been  explained  fo :  At  leall;  by  the 
 modern  Writers,  becaufe  of  the  Occafion  of  Miftake  that  it  lays  in  the 
 Way  of  the  Antip^dobaptifts,  of  which  there  was  formerly  no  Fear. 
 
 His  Mother  indeed  was  a  Chriflian  (in  Heart  and  Belief  at  leaft  :  2  54-. 
 Whether  baptiz'd  or  not,  we  are  not  certain)  at  thetime  of  hisBii'th. 
 But  what  could  a  Woman  do  againft  the  W^ill  of  fuch  an  Imperious  and 
 Choleric  Husband,  as  St.  A/ijf^in  in  many  Places  (18)  declares  his  Father 
 to  have  been  in  thofc  times  ?  She  did  what  Ihe  could  or  dar'd :  He 
 fays  of  himfelf  (19),  ^Ti'^if  figned  with  the  Sign  of  Chri/Fs  Crofs^  and  ir.w  fea- 
 fvned  with  hts  Salt  (Ceremonies  then  ufed  by  Chriilians  on  their  Cliil- 
 
 T  t  dren") 
 
 (17)  Pag.  58.     (iS)Cori<fl:i.  9.C.9,  &:c.(i9)  Confcfl".  I.  i.c,  11  = 
 
|ii  St.  AuiTin.'  Chap.  III. 
 
 Yearaf-  dren)  even  from  (he  Womb  of  my  Mother^  who  greatly  tntfied  in  thee.  But 
 tertheA-  fo  folemn  a  thing  as  Baptifm  (he  could  not,  or  dar'd  not,  it  feems, 
 poitles  procnre  to  be  adminiltredagainfl;  her  Husband's  Will.  For  it  was  not 
 a  thing  (20)  then  ufed  to  be  huddled  up  in  a  private  Parlor,  or  in  the 
 Woman's  Bed-Chamber,  or  without  Godfathers,  &c.  but  had  many  fo- 
 lemn Circumftances,  and  was  performed  by  putting  the  Child  into  the 
 Water  ia  Prefence  of  the  Congregation,  &c.  except  in  fome  particu- 
 lar Cafes  of  extreme  HaRe  and  Kecefl'ity. 
 
 It  was  contrary  to  her  Husband's  Inclination  that  fhe  taught  her 
 Child,  as  ihe  nurs'd  him,  the  Principles  of  Chriftian  Religion.  As  he- 
 plainly  intimates  when  he  fays  (21),  5o  I  then  believed^  and  fo  did  all 
 our  Family^  except  my  Father  o-fily  ',  xvho  did  not  however  fo  tar  over-rule 
 the  Power  of  my  Mother^s  godly  Lovt  toward  me.,  but  that  I  believed  in 
 Ghrifi^  tho''  he  did  not, 
 
 St.  Paid  perfwades  a  believing  Wife  to  ffay  with  an  unbelieving 
 Husband  (22),  partly  for  the  Hopes  there  is  of  gaining  [;or  conver- 
 ting^l  him  :  And  partly,  becaufe  the  unbelieving  Party  is  feldom  fo  ob- 
 llinate  or  avcrfe  to  Chriflianity,  but  that  the  Children  are  allowed 
 to  be  made  Holy  [or  baptiz'd]  into  it.  Which  I  fiiew'd  (23)  to  be  the 
 Senfe  which  the  moll  ancient  Writers  give  to  his  Words.  But  ftill  this 
 muft  be  underftood  to  hold  for  the  mofi  Part,  not  always.  There  has 
 been  feldom  known  any  Husband  that  Vyould  yield  fo  little  tothe  De- 
 fires  or  Petitions  of  a  Wife  as  this  Man  would,  while  he  v/as  a  Hea- 
 then. He  us'd  hernot  as  a  Companion,  but  as  an  abfolute  Servant: 
 Even  by  the  Account  which  the  Son  gives  of  the  Father  after  his 
 Death. 
 
 In  a  Word,  St.  Auflin's  Cafe  was  the  lame  with  that  of  T/wor^j, 
 whofe  Mother  was  a  Jewefs  \  and  yet  his  Father  being  a  Greck^  i.  e.  a 
 Heathen,  and  probably  a  Hater  of  the  fewi^)  Religion,  as  St.  Au^in'y 
 Father  was  of  the  Chriftian,  he  had  not  been  Circumcifed :  As  ap- 
 pears, ABs  \6.  1,  3.  Him  Paul  took  and  Circumcifed  him  becaufe  of  the 
 Jews  that  were  in  tho fe  Quarters  :  For  they  knew  all  that  his  Father  was  a 
 Greek :  And  therefore  probably  would  be  inquifitive  whether  he  had 
 ht^n  Circumcifed,  or  not. 
 
 Indeed  when  St-  Aiifiin  was  a  Child  not  yet  big  enough  to  go  to  School, 
 but  capable  to  exprefs  his  Mind,  and  it  happen'dthat  he  fell  ill  of  a  fud- 
 den  Pain  in  his  Stomach,  fo  violent  that  he  was  like  to  die :  A  nd  he  had,  as 
 he  tells  himfeif  (24),  the  Motion  of  Mind  and  the  Faith  to  beg  earncfily  of  his 
 Mother  to  get  him  bapizJ'd :  She  in  that  Cafe  would  have  ventur'd  to  do  it^ 
 and  did  in  great  hafte  beftir  her  felf  in  providing  for  it.  And  it  had 
 been  done  if  he  had  not  quickly  mended  of  his  Pain.  But  there  arc  feveral 
 things  confiderable  in  this  Cafe,  i .  It  was  a  Cafe  of  great  Extremity :  It 
 
 mult 
 
 ('20)  SeePr.  i.  CH.  XV.  Sed  7.^.3.  (^i)  Conf.  I.  i.  c.  iie.(2i)  i  Cor.  7.    (23) 
 lpLi,.GaXIX.§.  i9.ii:.CH.XI.  §.  II.    (14)  L.  i.e.  11. 
 
Chap.  irr.  St.  Auftin."  ^i^ 
 
 iniin:  be  done  now  or  never.     2.  It  was  at  his  own  I^clre,  fo  that  his   Ycaraf- 
 Father  could  not  blame  his  Mother.     3.  In  that  Cafea  private  and  cli-  terthe  A- 
 jiical  Baptifm  was  fufHcicnt.     4.  'Tis  probable  that  his  Father  was  now  r^A^'^s 
 mollified  in  that  Averfenefs  that  lie  had  for  the  Chrillian  Religion    in 
 which  he  himfclf  in  a  few  Years  after  thought  fit  to  becomea  Catechu- 
 men, or  Hearer. 
 
 §.  3.  Afterward  the  Scene  altered  in  the  Family  of  Patritius^  St.  v^//-     ,„ 
 fiifi^s  Father.   For  when  he  began  to  believe  in  Chrift,  and  to  fear  God  •     " '  ^' 
 his  Son  ^iffiin  began  to  be  eflrang'd  from  Religion  and  all  good  Incli- 
 nations by  the  Heat  of  Lull,  and  Fornication  (1^).     And  when  his  Fa- 
 ther now  join'd  with  his  Mother  in  perfwading  him  to  alTociate  him- 
 felf  with  the  Chriilians^  and  of  all  the  forts  of 'em  to  join  with  the  Ca- 
 tholic Church  ^  this  Advice    had  no  Effed  upon  him  at  that  Time.     ■^'5= 
 For  he  quickly  after  ran  into  the  blafphemous  Sect  of  the  Manichees 
 (25j,  who  derided  all  Baptifm  and  the  Scriptures,  and  were  no  more 
 Chriftians  than  the  Mahometans  are  nov/. 
 
 _  Yet  it  had  its  Effed  afterward.  For  12  or  13  Years  after,  when  286. 
 his  Father  had  now  been  dead  a  good  while,  and  he  dilliking  the 
 Afanichees,  turn'd  a  Sceptic^  or  Seeker^  or  fas  they  now  call  'em j  a  De- 
 7/?,  not  knowing  what  Religion  to  be  of  •,  he  remembredthe  Advice  of 
 ills  Parents  which  he  had  formerly  def])is'd  :  And  /  refolved^  fays  he 
 (27  J  ,  to  be  a  Catechumen  in  the  Catholic  Church^which  had  been  recommen- 
 ded to  me  by  my  Parents^  fo  long  till  fome  Certainty  jhonld  Jljew  it  felf  to 
 my  Mind  which  Way  I  were  hefi  to  take.  And  this  prov'd  an  Occalion  28"^ 
 of  his  final  Converfion.  '" 
 
 I  the  rather  recite  thefe  Words  here,  their  Meaning  being  explain'd 
 by  the  Circumftances :  Becaufe  taken  by  themfelves  they  might  flren^th- 
 •en  that  Opinion  f which  has  been  prov'd  a  Miftakej  that  his  Father  *vv^as 
 •a  Chriftjan  when  this  his  Son  was  born. 
 
 Se^.  12.  0/  Monica,  Adeodatus,  Alipius,  and  fime  ethers. 
 
 They  do  none  cf  em  make  Inflances  for  this  Purpofe. 
 
 §.  I.  Some  (I  think  one  or  two)  have  named  Monica^  St.  Aitflinh 
 Mother,  among  their  Inftances  ^  but  without  any  kind  of  Ground  : 
 Since  there  is  no  knowing  whether  fhc  were  born  of  ChriHian  Parents' 
 and  baptiz'd  in  Infancy  •,  or  of  Heathens,  and  baptiz'd  at  Ycai-s  of  Dif- 
 cretion.  She  had  never  been  known  iffhehadnot  been  Mother  to  St. 
 uiiiftin.  Ko  Body  mentions  her,  but  he :  And  he  fays  nothing;  that  J 
 remember,  of  the  State  of  her  Parents  •,  but  a  great  deal  of  her  Good- 
 ncfs  and  her  Care  of  him. 
 
 T  t  2  §.1.  Adeoddia:^ 
 
 ■•(a5)'L.  2.C.  i,2,&c.    (i6)L.  3.C.  6.    (z?)  L.  5.  c.ulc.  icl,  6,  c.  ir. 
 
324  r^icnica,  Adeodatus,  Alipius,  Tecia,  ^f.  Chap.It?. 
 
 Yeataf-     §.  2.  Adeodatiis^  St.  Anfliris  Son,  begotten  in  Fornication,  who  be.- 
 terdieA-  jng  (^28)  fifteea  "Vears  old  was  baptiz-d  together  with  him,  is -likewife 
 poftles      mentioned  without  any  Reafon.     St.  Auftin  was, a  Alanjchee  when  this 
 ^^-     Son  was  born  to  him:     And  they  condemn'd  all  Chriftian  Baptifni 
 of  Infants  or  others :  As  I  fliall  ihew  by  and  by  (^19)  concerning  them 
 and  fome  other  Seds.     It  were  abfurd  to  expect  that  he  lliould  have 
 pvocur'd  him  to  be  baptiz'd  befm-e  he  himfelf  had  renounced  that  Opi- 
 nion and  th.onght  fit  to  be  baptizM  hirafeif.     He  fays  of  him  (^30;  j 
 IVe  [l  and  Alivbu'^  johi'd-him  rvJth  us  of  the  fame  Age  ofonrfclves  tn  thy 
 Grace  ^the  Grace  of  Biptifm  j  to  be  educated  in  thy  Difcifime^  and  were 
 baptlz.ed.,  &:c,.   As  Ijlvnael  was  Circumcifcd,  fo  this  Youth  was  bapti- 
 2S8.     zed,  the  fame  Day  with  his  Father.     Which  was  at  Eafier^  Anno  388. 
 
 §.  3.  When  I  have  fpoken  of  AlJplm,  whom  St.  Aufiin  mentions  as 
 b'aptiz'd  together  with  him  •,  I  hope  I  liave  done.  'Tis  only  in  Com- 
 pliance to  Mr.  Tombsj  that  he  need  be  mention'd  at  all.  He  had  obr 
 ferv'd  that  he  was  baptized  when  he.  was  adult,  and  fo  makes  him  an 
 Inftance  for  this  Purpofe  (3J  j,  without  giving  any  Proof  or  Pretence 
 of  it,  that  his  Parents  were  Chriftians.  He  might  in  a  Week's  tiiile 
 have  collecled  a  hundred  fuch  Inftances  of  Perfons  baptiz'd  at  Man's 
 Age,  whofc  Parents  are  utterly  unknown,  as  Allphusare.:  Only  Pec-^ 
 pie  have  generally  concluded  that  they  were  Kcathens,  becaufe  they 
 did  not  baptize  their  Children. 
 
 And  there  happen  to  be  alio  fome  more  particular  Proofs  in  his  Cafe, 
 As  that,  before  his  Converfion  he  abhorr'd  or  fcoi'n'd  the  Name  of 
 Chrift  :  As  St.  Aujlin  gives  us  to  underftand,  when  after  having  givea 
 God  Thanks  for  his  Grace  in  recovering  him  himfelf,  he  adds  (32)^ 
 Thou  didfl  alfofubdue  Alipius  the  Brother  of  my  Sonl-y  to  the  Name  of  thy  on- 
 ly begotten  our  Lord  and  Savior  Jefus  Chrift,  which  he  before  took  in  Difdaia. 
 to  have  inferted  in  our  Letter $> 
 
 Andalfo  that  he  was  fo  ignorant  of  what  the  Chriftians  believ'd  or 
 held  concerning  the  Perfon  of  fefw  thrift.  For  having  heai-i  fome 
 Chriftians  maintain  that  he  as  Man  had  no  Soul,  but  that  his  Divinity 
 was  in  the  ftead  of  a  Soul  to  his  Body  •,  and  thinking  this  to  be  the 
 common  Opinion  of  the  Chriftians,  and  judging  it  to  be  abfurd  ;  he  -wa^, 
 as  St.  Aajfin  fays  (33),  the  more  hardly  brought  over  to  the  Chrifli an  Reli- 
 gion. But  aftsrrvards  underfianding  this  to  be  the  Mifiake  of  the  Apolli- 
 iiarian  Heretics^  he  congratulated  the  Catholic  Faifh^  &C,  So  imprpbable< 
 is  it  that  he  had  Chriftian  Parents. 
 
 §.  4.  There  is  one  Den  an  Antipasdobaptift;  Writer,  and  Danvers^ 
 from  him,  ('54.J  that  mentions  a  great  many  more  Names  yet,  viz..  Fan- 
 cy atim.,  Vomiusy  Naz.ariHs-^  Tecla^  Lai^erns^  Erafma  Tafca,  the  three  Sons 
 
 of 
 
 (zS)  Confeirj.  9^.  c.  6.  (a 9)  CH  V.  §.  3.  (30)  Confefl:  1.  9.  c.  6.  (31)  Emxic. 
 pag.  28.  it.  Examen.  pag.  14.  (32)  CoiilcflV  1,  9.  c.  4.  (33)  IbiJ.  I.7.  c.  19.  <34)  Trer.-- 
 iitc  of  Baptifin,  Pan;  .1 ,  c,  7, 
 
Ghap.  in.         Monica,  Ac!eoc]atii>,  Alipfus,'  Tecla,  ^c.  7z^- 
 
 f  Lconilla.     Biit  they  do  but   juft  mention  'em :  And  if  the  Reader  Yearaf-/ 
 would  know  who  they  are,  and  upon  what  Grounds  they  are  brought  fertile /i— 
 in  here  \  he  mufl  look  to  that  himfelf.  p-itlei. 
 
 For  TecU  :  If  they  mean  the  famous  Tecla  that  is  f;iid  to  be  baptiz'd 
 by  St.  Panl^  there  is  no  doubt  but  Hio  was  baptiz'd  in  her  adult  Age-: 
 But  there  is  as  much  Probability  of  St  PaHfs  Parents  having  been 
 Chriftians,  as  of  hers.  For  the  reft,  no  Body  knows  who  they  mean  : 
 For  as  fomeofthofe  "Lsames  have  had  feveral  Perfons  called  by  'em,  fo  ■ 
 fome  have  had  none  at  all  that  I  know  of. 
 
 What  I  have  to  add  in  thisfecond  Edition  to  this  and  the  foregoing 
 Chapter,  is,  that  whereas  one  Mr.  Delaim  in  a  Tlea  for  Nonconfor- 
 mifls^  written  in  King  Charles  U".  Time,  had  heaped  together  a  great 
 Number  ofQiiotations  out  of  modern  Authors  who  had  reported  the 
 ancient  Opinions  or  Ufiges  to  be,  in  any  Refped  whatfoever,  different 
 from  the  Tenets  or  Ufages  of  the  Church  of  England  ^  and  among  the 
 reft  had  (tho'  himfclf  a  Piedobaptift,  yet  to  puzzle  Matters)  brought 
 in  at /J.  II.  all  that  he  could  rake  together  againll  Infant  Baptifm, 
 (taking  them  1  fuppofe  out  of  Danvers)  viz..  the  Sayings  of  Bp.  Taylor^ 
 Grotiits^  Lud.  V'lves^  Ballit^  Dr.  field.,  Mr.  Baxter .^  Wal.  Straba^  Bocmns  i, 
 which  among  feveral  others  I  recited  in  the  laft  Chapter :  And  where- 
 as there  were  none  of  thefe  Qiiotations,  about  Infant  Baptifm  or  the 
 other  Subjecls,  bi^t  had  been  conlider'd  and  anfwer'd  by  learned  Men 
 of  the  Church  (tho'  not  in  any  particular  Anfwer  trt  Delaanh  Pam- 
 phlet, but  on  other  Occafionsj  and  confequently,  unlefs  the  Noncon- 
 formifts  could  produce  fome  new  Matter,  there  feem'd  to  have  beei? 
 faid  all  that  was  necellary  to  reftore  Peace  and  Union :  Now  the  other 
 Day  a  certain  bufie  Writer  for  Diifenfion,  inftead  of  ollermg  any  new 
 thing,  reprinted  Delai-wh  Book,  with  a  pompous  Preface,  as  a  Piece 
 that  never  was  anfwer'd,  a  finilfred  Fiece^  &c.  which  calL'd  for  an  An° 
 fwer  from  the  Church  men^ . 
 
 As  for  Infant  Baptifm  :,  there  is  notone  Word  or  Qiiotation  in  it,  but 
 vtfhat  had  been  fully  anfwer'd :  nor,  as  I  think,  on  any  other  Subjed.. 
 Now  at  this  Rate  we  muft  never  be  at  quiet  ^  if  after  Objeftions  fully 
 propos'd,  and  all  of  "cm  publicly  anfwer'd,  the  Method  be,  inftead  of  a 
 fair  Reply,  to  repriitt  in  a  challenging  Way  the  very  fame  Objections  n 
 again. 
 
 The  Reafon  I  have  to  think  that  he  took  all  the  Quotations  he  has  a-r 
 gainft  Infant  Baptifm,  out  of  Danvers^  is,  becaufe  where  Danvers  has 
 inix'd  any  Forgery  of  his  own  with  the  Qiiotation,  there  Ddaim  has- 
 don  the  like.  As  they  do  both  quote  Grot,  in  Mat.  19.  14.  in  the  fame 
 Words  ^  but  forged  ones :  as  where  they  make  him  fay  ;,  Infant  Baftifm 
 for  many  hundred  Tears  was  not  ordinary  in  the  Greek  Chnrch  j  and  where  they 
 make  "him  fpeak  oi  Con  flan  tm.,  as  din  Inftance  againft  Infant  Baptifm  5 
 which  he  v7as  never  ignorant  enough  to  do. 
 
 G^xi.A  Pj  - 
 
3i6  The  Britlfh  Church,  'Chap.  IV. 
 
 Year  af- 
 ter the  A- 
 :poftks  C  H  A  P.      IV. 
 
 of  ;he  Church  of  the  ancient  Bricons,  And  of  fome  ancierd 
 Seels,  viz.  fk  Novacians,  and  fk  Donatifts :  fVhich  are 
 by  fonie  thought  to  haVe  been  JntipddohaptiJIs.  And  of  the 
 Anans. 
 
 §.  I.  A  Bont  16  Years  ago  a  certain  Antipjedobaptift  (i)  Writer 
 jf^  liG^hted  upon  an  Argument  to  prove,  as  he  thought,  the  an- 
 cient Chriilians  in  Britain^hdovc  the  Coming  nn  of  the  EnglifJ},  to  have 
 %)een  againft  Infant  Baptifm.  It  is  an  Evidence  how  great  Miftakes  mav 
 arife  from  the  Mifprinting  of  2  or  3  Words  in  a  Book  :  And  that,  in 
 cBookof  fo  little  Regard  as  Fnhians  Chronicle.  The  Account  of  the 
 Matter  is  this. 
 ^-31.  Venerable  Bede  w^rote  in  the  Year  73 t  the  Church  Hlfiory  of  the  En- 
 500.  nli^h  Natioti:  And  tells  how^  Anfiin  the  Monk,  after  having  made  fome 
 'Progrefs  in  planting  Chriftianity  among  the  Englijh,  made  a  Propofal 
 tothe^mo;?^,  defiring  them  to  join  in  Communioji  with  him  and  his 
 new  Conveits,  and  to  afTift  in  converting  the  EngHjl  to  the  Chriftian 
 Faith.  But  whereas  the  Britons  held  and  praftifed  Rites  and  Traditi- 
 ons in  many  things  different  from  thofe  that  he  then  brought  from  the 
 Church  of  Rome,  he  infilled  that  they  fhoald  leave  off  their  own,  and 
 comply  with  his  Ceremonies  and  Cuftoms.  This  they  refufed.  And 
 after  many  Altercations  he  at  laft  made  'em  this  final  (2)  Propofal  j 
 Tom,  fra^ife  in  many  things  contrary  to  our  Cnflom,  and  indeed  contrary  to  the 
 Cn/l-om  of  the  univerfal  Church.  And  yet  if  you  will  comply  with  me  in  thefe 
 three  things  *,  'Tljat  you  keep  Eafler  at  the  right  time  :  That  you  perform  the 
 Office  of  baptiz.i?7g  (by  which  we  are  regenerated  unto  God)  according  to  the 
 Cufiom  of  the  Holy  Roman  Church,  and  the  Apofiolic  Church  :  And  that  you 
 toirether  with  ti^  do  preach  the  Word  of  the  Lord  to  the  Nation  of  the  Englifll  .- 
 IVe  will  hear  patiently  with  all  the  other  things  which  you  praBife  contrary  to 
 vurCufioms.  But  they'  anfwerd  that  they  would  do  none  of  thefe  things,  nor 
 own  him  for  their   Archhifjop,  &rc. 
 
 This  fame  PafTage  is  related  by  feveral  others  of  our  EngUjl)  Hifto- 
 rians  in  the  after  Ages,  who  taking  it  from  Bede  relate  it  to  the 
 fame  Senfe. 
 
 Among  the  relt,  one  Fabian,  (a  Sheriff  or  Alderman  of  London  in 
 
 King  Henry  the  Seventh's  time  as  I   take  it)  wrote  a  Chronicle  of  the 
 
 ^400.    Englifo  Hiilory,  in  Englifi.    There  are  two  Editions  of  his  Book  which 
 
 I  have 
 
 ii)  Dcinv.  Treat,  of  Bapc.  Pc.  2.  c.  7.    (i)  Bcd.-e  Eccl.  Hilt.  J.  2.  c.  2. 
 
Chap.  IV.  the  Britlfli    Church.  p^T 
 
 !  have  feen  ia  ihc  Oxford  Library.  There  may  be  more:  In  one  of  Yearaf- 
 'em  (which  is  the  firll  I  know  not:  I  think  the  Title  Page  in  one  was '^^''^1'*^ ^" 
 torn)  his  Words  are  to  the  fame  Senfe  as  Bedi^  being  thefe  •,  at  Fol  P^"'^^  • 
 
 $6.  Cfteir  \jt  fapD  to  tljem,  ^tn  n li»o!i  not  aflcnt  to  irp  i)ef!ci5 
 ffeneiMllp,  alTent  n  to  mt  efpcciallp  \\x  t\)it  V^m^-  €Ijf  ficd  is 
 tljnt  pe  l^epe  ClterDnp  in  Bue  founiic  aiiD  tpnie  a0  it  10  ojnrpnetJ. 
 C^c  fecoiiD  tDat  pe  ^\U  €\ypSimmm  to  tlje  cljiiu^en  in  tfie  mannei* 
 tl)at  10  uftn  in  tlje  Cnprclic  of  Rome,  and  tfje  tfjpctJe  tljat  pe  p^ecfie 
 unto  tlje  Angiis  tlje  mi^  of  (Jpoti,  &c. 
 
 But  in  the  other,  thcfe  Words  [\X\t\)t  Xi\mmt  tljat  l|3  tlfctl  ItttljC 
 
 ClJprCljC  of  Rome;]  are  omitted  :  So  that  the  Condition  ftands  thus 
 Ctftat  n  ffi^C  C!)2tftcnTlOm  to  tV\Z  CfiiltJ^en].  And  this  laft  mention- 
 ed Edition  our  Author  having  lighted  on,  concluded  that  the  Britiflj 
 Church  before  thefe  times  had  not  been  ufed  to  give  Chriltendom  ta^ 
 or  Baptize,  Children. 
 
 But  he  Ihould  have  confider'd  that  the  Account  of  fuch  a  thing 
 fliould  be  taken  from  Bede  and  the  other  ancient  Hiftorians ;  and  not 
 from  Fabian :  Efpecially  fince  Fabian  in  his  Preface  acknowledges  fas 
 Mr.  Wills  fays,  (3)  for  I  did  not  read  that)  that  what  he  relates  of  the 
 ancient  Affairs,  he  has  from  Bede  :  And  confequently  his  Meaning  mult 
 be  to  exprefs  Bedis  Senfe:  And  fothat  Edition  fir  ft  mention'd  muft 
 he  as  he  meant  it,  and  the  Omiflion  in  the  other  muft  have  been  by  Mi- 
 ftake,  of  himfelf,  or  the  Printer. 
 
 Fox  (4)  and  other  Authors  that  have  wrote  fincx:  Fabian^  recite  the 
 I\latter  as  Bede  does. 
 
 This  Argument  taken  from  Fabian  is  endeavor'd  to  be  confirm'd  by 
 fome  other  Collateral  ones:  Of  which  none  is  worth  the  Mentioning, 
 but  that  from  Confiantins  being  born  among  the  Britons  and  yet  not  ba- 
 ptized in  Infancy.  And  that  is  not  worth  it  neither  ^  conildering  that 
 very  few  now  a-days  believe  that  he  was  born  in  Britain^  and  none  at  all 
 but  this  Author,  and  one  more,  that  his  Father  was  a  Chriflian  (5). 
 
 Pelagius  was  certainly  born  in  Britain.  And  fince  he  owns  (zs  I  have 
 produced  ((5)  his  Words;  that  he  never  heard  of  any  Chrifiian^  Catholic^ 
 or  Seftary  that  denied  h'fant  Baptifm  '^  'tis  certain  his  own  Countl'ymeil 
 did  not. 
 
 The  Man  brings  this  for  one  of  his  Arguments  t6  prove  tiiat  the  Brl- 
 tijh  Church  muft  have  oppofed  the  Captizing  of  Infants :,  hecaafe  they 
 fo  fully  priz^ed  and  adhered  to  the  Scriptures^  and  reje^ed  human  Traditions 
 efpecially  all  Romilh  Innovations^  &c.     If  thiS  be  any  Argument,  theix 
 for  certain  the  Fiedoba])tifls  Caufe  is  in  a  bad  Cafe. 
 
 §.  2.  The  Novatians  and  Donatifis  are  alfo  brought  in  by  the  fame 
 Writer,  as  Adverfaries  of  Psdobaptifm.    Tho'   both  thefe  Parties  of 
 
 Men 
 
 ■3)  Infant  Biptifin  affcrrcd,  p.  114.     (4)  M.trtyroloey  at  the  Year  6co.    (OSec 
 CH.III.  $c6t.  2.  §.  1.    (6;Pt,i.CH.XlX.  ^.30,  .  ■■ 
 
1-^  iN'ovatians  ^</ Dcnatlils.  Chap.  W, 
 
 :YcarafMen  v/erc  Schifn-iatits,  and  forfook^the  Communion  of  the  eftablifh'^d 
 rerche  A- Churches  in  thofe  times  :  Yet  their  DifFercnces  having  been  rather  in 
 l^  -cs  .Points  ofDifdpiine  tlran  of  Faith,  and  they  having  been  at  feme  times 
 of  the  Church  very  numerous,  and  the  time  of  their  •floiirifhing  within 
 our  limited  Period  of  400  Years  •,  an  Argument  from  tlieir  Praftice  of 
 keeping  Infants  unbaptiz'd  would  be  confiderable.  But  it  would  be 
 withal  a  very  itrange  Difcovery  :  Since  there  are  fo  many  Books  ex- 
 tant, written  at  the  fame  time  by  Cyprian^  Enfebim^  Optatm^  Aiifiin^  &c. 
 containing  a  Ventilation  of  all  the-Difputes  between  the  Catholics  and. 
 thefe  M^n,  in  which  nothing-has  ever  been  obferv'd  that  ftiould  intimate 
 that  they  had  any  fuch  Praftice  or  Opinion.  For  among  all  the  Rea- 
 ibns  that  the  Donatijhs  fwho  rcbaptized  fuch  as  having  been  baptized 
 by  the  Catholics  came  afterward  over  to  them)  gave,  why  the  Baptifm 
 of  the  Catholics  was  null,  there  is  none  that  lays  any  Blame  on  their 
 giving  it  in  Infancy.  But  on  the  contrary,  St.  Anftin  does  often  make 
 "tlfe  of  the  Inilance  of  Infant  Baptifm,  as  granted  by  them,  to  overthrow 
 fome  other  Errors  that  they  had  about  Baptifm. 
 
 it  would,  I  fay,  be  a  ftrange  Difcovery  to  make  now.  But  the  Proofs 
 "brought  for  it  do  fail  one's  Expeclation.  For  as  for  thofe  out  of  St. 
 Aiifiin  againft  the  Dofiatifts^  Ofmnder^  Fnller^  Bullingcr^  &C.  they  are  all 
 by  Mr.  Baxter  (j)  and  Mr.  Wilb  (8)  Ihewn  plainly  to  be  nothing  to  the 
 Purpofe.  And  what  he  would  prove  out  of  An fitn  de  Anifna,  and 
 Waldenfis^  that  the  Difpnte  betvv'een  Vlncenum  ViHor  and  St  Auflin  was  ; 
 whether  Infants  ought  to  be  baptized  *,  will  appear  a  great  Miltakeby 
 reading  what  I  have  produced  of  the  Opinion  oiVinccntitvs  in  this  Col- 
 leSion  (9).  For  it  was  only  whether  Infants  that  happened  to  die 
 imbaptized  might  ever  enter  into  the  Kingdom  of  Heaven. 
 
 Yet  he  quotes  fom-e  Writers  that  do  indeed  fay  the  thing  that  he 
 would  prove.  But  they  are  only  Scbaftian  Frank,  and  one  Twisk.  It 
 is  an  A.rtilice  that  may  take  with  fome  very  ignorant  People,  but  I  be- 
 lieve not  approved  by  the  more  knowing  or  candid  of  his  own  Opinion, 
 to  quote  for  fome  Matter  of  ancient  Hiftory  an  Author  that  is  but  of 
 yelterday,  and  of  no  Note  or  Credit.  When  a  vulgar  Reader  fees  fuch 
 a  Qiiotation,  he  thinks  it  as  good  as  the  bell,  becaufe  he  knows  not  the 
 Author:  But  one  ofany  reading  flights  itfor  that  reafon, becaufe  he  knows 
 him  not.  It  is  this  Man's  Way  through  all  his  Book  to  quote,  for  the 
 principal  things  that  are  in  Difpute  concerning  Antiquity,  fuch  Books 
 ..as  the  forefaid  Frank,  and  Twisk,  and  one  Mernhig,  and  a  Book  that  he 
 calls  Dutch  Martyrology.  They  are  all,  as  it  feems,  Butch  Writers  of 
 late  Years,  of  the  Antipsedobaptifts  Way  :  And  if  they  fay  all  that  he 
 •■quotes 'em  for,  they  fay  things  without  any  Regard  whether  they  be 
 •true  or  falfc.  It  is  a  known  Rule ;  that  any  modern  Writer  affirm- 
 Ing  any  thing  of  ancient  Hiftory,  without  referring  to  fome  ancient 
 
 Au- 
 
 (7)  More  Proofs  for  Infant  Bap t.  Pc.  2.  §.  2.  CH.  4,     (8)  Infant  Baptifm  reaifercedy 
 I'^g- 137.'   (9)^Pc.  i.CH.XX..§.2,3,4. 
 
Ghap.  IV.  Novatlans  an^  Donatifls.'  jio 
 
 Author,  is  not  at  all  to  be  heeded.     Thefe  Men  might  as  well  have   Y^.u  nf- 
 qiioted  him,  as  he  them  •,  And  it  had  been  a  like  Authority.  tcr  the  A- 
 
 One  fhali  not  fee  Mr.  Baxter  in  fuch  a  PalTion  as  he  is  m  this  P]acc  :  poft-'-'^ 
 To  premife  to  the  Anfwers  that  he  gives  to  the  fevcral  Qiiotations  a- 
 bout  thefe  Novatians  and  Donatifis^  fuch  Sayings  as(ioj^  Vtterty  falfe. 
 Falfe  again.  This  is  fomethirig^  were  it  true  :  But  it  is  fuch  a  kind  of  Falpood 
 as  I  mnf-  not  name  in  its  due  Epithets.  Not  a  Word  of  Truth  ^  fio  fuch 
 Aiatter  in  that  Chapter^  or  the  whole  Booh.  Blufi^  Reader^  for  fuch  a  Alan. 
 Mr.  Bagfhaw  is  now  quite  overdone  in  the  Quality  of  ZJntruths^  &C. 
 
 I  produc'd  in  the  Collection  Cii)  a  Canon  of  a  Council  of  Carthage, 
 wherein  they  decree  what  is  to  be  done  in  Reference  to  that  Q_ueftion  ^ 
 Whether  they  fliould  admit  to  any  Office  of  the  Clergy  thofe  who  in 
 their  Infancy,  before  they  could  judge  of  the  Error,  had  been  baptized 
 by  the  Donatifs^  and  afterward  came  over  to  the  Church.  Cajfander 
 and  Mr.  Cohhet  had  brought  this  as  a  Proof  that  the  Donatifis^  as  well  as 
 Catholics,  baptiz'd  Infants.  This  Writer  fays  (12)^  That  is  hut  a  Suppo- 
 Jition  at  hefl  that  they  m.ight  do  fo.  But  I  doubt  any  one  elfe  will  take  it 
 for  a  plain  Suppofition  that  they  ordinarily  did  ^o. 
 
 That  Challenge  of  St.  ^^/^V/,  and  Confeffion  of  Pt/^^-zV^,  produced  be- 
 fore (13),  that  they  never  knew  nor  heard  of  any  Heretics  or  Schifma- 
 tics  that  wereagainft  the  Baptizing  of  Infants,  mull  be  an  undeniable 
 Proof  that  neither  of  thefe  two  Seds  were  fo  :  Since  a  confiderable  Body 
 of  each  of  them  were  remaining  in  thofe  Parts  where  thefe  two  Men  li- 
 ved :  And  all  their  particular  Opinions  were  the  Subject  of  every  day's  5^^* 
 Difputations.  And  St.  Auflin  in  his  Book  of  SeBs  wrote  a  particular  af 
 iheir  Tenets  (14),  as  well  as  of  all  the  reft. 
 
 §.  3.  The  Arians  are  by  fome  Catholic  Writers  ft  vied  Anahnptifls. 
 Thefe  alfo  made  a  confiderable  Body  of  Men  in  fome  Part  of  our  Period 
 oftime,  x'z^.  of  the  firft  300  Years  after  the  Apoftles.  Efpecially  in  240, 
 the  time  of  the  Emperors,  C(?;7/?^;?f/«j  and  Valens\  who  took  almoft  the  270, 
 fame  Methods  to  force  their  Subjeds  to  turn  Arians.,  or  at  leaft  to  hold 
 Communion  with  the  Arians^  as  the  French  King  does  at  this  Day  to  force 
 bis  to  turn  Papifts,  or  go  to  Mafs.  If  the  Writer  whom  we  have 
 been  following  for  fome  time,  had  ever  heard  of,  or  lighted  on,  thole 
 Places  where  the  Arians  are  called  Anabaptifls  •,  I  am  perfwaded  he 
 would  have  increafed  the  Catalog  of  his  Friends  with  one  Seft  more.  1 
 would  not  have  the  Antipiedobaptifts  claim  any  Acquaintance  with  fo 
 ill  Company :  And  therefore  do  give  'em  an  Account  of  the  Reafon  why 
 they  had  that  Name.  It  was  not  for  that  they  had  any  thing  to  fay  a- 
 gainft  Infint  Baptifm  :  Butbecaufe  they,  as  well  asthc  Don  at  ifts  before 
 'em,  did  ufe  to  baptize  over  again,  fuch  as  came  from  the  Catholic 
 
 U  u  Church 
 
 (K>)  Pag.aj9,  &c.  24i,&c.     (11)  Pc.  i.CH.  XVI.  §.  i,a.     fi'O  Trear.  ofBart. 
 Pc.  2.CH.  Vll.  (13)  Pc.  i.CH.  XIX.  ^.  17,  8c  30.  C14)  DeH:eref.c.49. 
 
530  ^^-''^  Valentlnlans.  Chap.  V. 
 
 Year  af-  Church  to  them  :,  not  for  that  they  had  beenbaptiz'd  in  Infancy  (for  if 
 
 ter  the  A  they  had  been  baptiz'd  at  Man's  Age  it  was  all  one)  bat  for  that  they 
 
 poftles      ]^^^^'  received  Eaptifm  from  the  Catholics,  whom  the  .^W^;?^  did  fo  hate, 
 
 that  they  would  not  own  any   Baptifm  given  by  them   to  be  Good. 
 
 This  is  evident  both  from  St.  Anfiin^  who  recites  their  Tenets  (i  5  j, 
 
 and  alfo  from  an  Oration  of  St.  Amhrofc  v;hich  I  mention'd  before,  a- 
 
 gainft  Anxenthu  tliQ  Ari an  :  Where  he  fays,    Otr  igitur  rehaptiz^andos^ 
 
 &c.  '  Why  docs  Aitxemlm  fliy  tiiat  the  faithful  People  who  have  been 
 
 ^  baptiz'd  in  the  Name  of  the  Trinity^  muft  be  baptiz'd  again?    And 
 
 this  is  all  that  the  Word  Anabaptifi  fignifies  :,  Otie  that  baptiz.es  over  a^ain 
 
 thofe  that  have  been  baptiz'd  already.     And  therefore  thoie  of  the  Anti- 
 
 paedobaptifts  that  know  the  Signification  of  the  Word,  do  not  own  the 
 
 Name:  They  denying  theirs  to  be  Re-baptizing. 
 
 The  Inftance  of  the  Em^peror  V'alens  that  I  gave  before  (r6),  (whom 
 St.  ^^y// exhorted  to  have  his  Child  baptiz'dby  the  Catholic  Bifliops,.. 
 but  he  chofe  to  have  it  done  by  the  Anans)  is  a  clear  Proof  that  An-^ 
 ms  as  well  as  Catholics  baptiz'd  Infants- 
 
 CHAR     V. 
 
 §f  fome  Heretics  that  denied  all  IVatcr-'Baj^tlfm^  Arid  of  others 
 that  hapti:^d  the  fame  Terfon  federal  times  oyer.  The 
 T^ifpute  in  the  Catholic  Church  concerning  %e-hapti:^ng. 
 Of  the  Paulianifts,  ivhom  the  Nicene  Fathers  orde/d  to  h^ 
 bapti:^d  a-new^  if  they  would  come  into  the  Church, 
 
 §:.  I.  TXTHat  St.  ^/^7?/«  and  Pelagius  ^d.\^  of  all  Heritics  (that  they 
 VV  had  ever  heard  of)  allowing  Infant  Baptifm,  muft-  be  un- 
 derftood  of  fuch  as  allowed  any  Baptifm^ at  all.  For  otherwife,  they 
 knew  there  were  fome  Seds  that  renounced  all  Ufe  of  it  to  any  Perfons, 
 Infants  or  others.  And  St.  AHJlin  had  himfelf  been  of  one  of  'em. 
 And  he  does  indeed  exprefs  a  Limitation  that  is  of  the  fame  Effed, 
 when  he  fays.  All.,  that  do  receive,  the  Scriptures  of  the  Old  and  New 
 Tefiamcnt^  do  own  Infant  Baptifm  for  the  Remijjion  of  Sins  (i?)-"  For  thole 
 that  denied  all  Water  Baptifin,  did  alfo  generally  renounce  the  Scri- 
 ptures. 
 
 It  may 
 
 (i  5)  De  heref  c.  49.     (16)  Ft.  i.  CH,X1I.  §.9,  10.    (17)  See  die  Words  Ft.  i, 
 €H.XiX..§.  17.  ~ 
 
Chap.  Y.  77-;^  YalentinianSc  -.v.^. 
 
 It  may  be  worth  the  while  to  gratifie  the  (hukos  with  a  ihort  Ca^t3-  Yearaf- 
 log  of  all  their  ancient  Friends  in  that  Point^bf  denying  Baptifni,  that '-^  the  A- 
 were  within  our  Period.  poitles 
 
 The  Hiftorians  uhat  have  given  us  the  Tale  of  all  the  Herefics  thcv 
 had  heard  of,  have  been  much  too  liberal  of  that  Name.  For  they  have 
 given  the  Name  of  Heretics  to  fome  that  deferved  a.worfe  and 
 fliould  have  been  called  Infidels  ^  and  alfo  to  fome  that  deferved  one 
 notfo  bad,  and  Ihould  have  gone  for  diftraded  People. 
 
 Of  the  firft  fort  were  the  ralemwia?is^  who  made  Ufe  of  the  Name 
 tDfChrift  only  to  mock  and  abufethe  Religion:  Their  own  Relipion 
 being  a  Mixture  of  Idolatry,  Magic,  and  lafcivious  Rites.  They  pi8) 
 Blafphemed  the  Scriptures  as  Falfe  ^  and  the  Catholics  as  carnal  •  and 
 both,  as  giving  a  vv^rong  Account  of  Jefits  Chrifi^  of  whom  they  made 
 quite  another  fort  of  Being. 
 
 Of  thefe  IrenApu  reckons  up  feveral  forts,  which  had  their  fevcrai 
 Opinions  concerning  Baptifm.  I  gave  a  general  Account  of 'em  before 
 (19)  out  of  the  I'Srh  Chapter  of  Jren£ns\  firfl  Book  :  And  here  yoE 
 iha'l  have  Jrer(smh  Words. 
 
 HaVinq  premifed,  that  inthk  Seft  there  are  as  many  d-mKur^ectrH?^  Rcdem* 
 ptiorjs  []nr,  Ways  of  Baptifm^   as  there  are  Ring-leaders^  he  adds  ' 
 
 Souie  of  \m  drefs  «/?  a  Bride-Chamher^  and  perform  myftical  Ceremonies 
 with  certain  profane  Words  to  thofe  whomthey  initiate '^  and  call  this  a  fpiri- 
 tual  M,?rriage,  ir^/c^  they  fay  i^s  made  according  te  the  Likcnefs  oftheHcz-- 
 venly  Conjugations. 
 
 Others  bring  the  Party  to  the  Water ^  and  as  they  are  haptiz^inn-  ufe  thefe 
 Words,  "■  In  the  Name  of  the  univnown  Father  of  all  thins;! :  In  the 
 '  Truth  the  Mother  of  all  things:  In  him  that  came  do\vn  on  ]  E- 
 *  S  U  S :  In  the  Union  and  Redemption  and  Communion  of  Powers. 
 Some  that  they  may  amnfe  thofe  whom  they  initiate^  ufe  certain  HebreVT 
 IVords  ^  Bafema,  Chamafi,  Bajenaora,  o:c. 
 
 Others  of  ''cm  again  exprcfs  their  Redemption  Hor,  Baptifml  thus  *,  *  The 
 '  Name  that  is  hidden  from  every  Deity,  Dominion,  and  Truth: 
 '  Which  JESUS  of  N'az.areth  put  on  in  the  Zones  of  Light,  &c. 
 
 And  he  that  is  initiated  for,  baptiz'd]  anfvocrs^  '•  I  am  confirmed  and 
 *•  redeemed:  And  I  redeem  my  Soul  from  this  7E  ON  and  all  that 
 '  comes  of  it,  in  the  Name  of  I  A  O,  &c. 
 
 Then  they  anoint  the  haptiz^ed  Perfon  with  Balfam  :  For  they  fay  this  Oint-^ 
 ment  is  the  Type  of  that  Sweetnefs  which Jlrrpajfes  all  things.  fNote,  that  this 
 is  the  firft  Mention  of  Chrifm  that  is  any  where  read  of  And  llnce 
 I  Ihall  (hew  prefently,  at  Ci:^.  IX.  that  it  was  us'd  by  the  Catholic's 
 from  Teftimonies  of  near  the  fame  Date  as  this  \  one  may  conclude 
 that  it  came  from  fome  Principle  univerfally  received  hy  all  Chrifti- 
 ^ans.  Catholic  or  Heretic.) 
 
 U  u  -  Some 
 
 (iS)Irei;2sus  1.  3.  c,  2.    (19)  Pc.  i.  CH.XXI.  i  2. 
 
^5  2.  Quintilla.     The  Manichees.     The  MefTalians.       Chap.  V. 
 
 Yearaf-      Some  of  em  fay^  that  ^tls  needle  fs  to  bring  the  Verfon  to  the  Water  at  all: 
 feitic  A-^^ff  making  a  Mixture  of  Oyl  and  IVater^  they  pour  it  on   his  Head^  njing 
 pcftles      ccrtara  profane  Words    much  like   them   beforementioned  :  And  they  [ay  that 
 that  ts  Redemption  Cor,  Baptifm].     This  fort  nfc  Balfam  alfo. 
 
 Bitt  others  of  ^ern  rejetling  all  thefe  things  fay^  '  That  the  Myftery  of  the 
 *  iiRiV.eakabl^  and  invihble  Power  ought  not  to  be  perform'd  by  vifible 
 ^  and  corruptible  Elements  :  Nor  that  of  incomprehenfible  and  incorpo- 
 ^  real  things  be  reprefented  by  fenfible  and  corporeal  things.  But  that 
 "*  the  Knowledge  of  the  unfpeakable  Majefty  is  it  felf  perfed  Redempti- 
 '  on,  [or,  Baptifm.^l     Thefe  laft  1  fuppofe  will  be  owned  for  Friends. 
 
 §.2.  Ter tnlli an  wvotQ  his  Book  ofBaptifm,  that  he  might  put  a  Stop 
 to  the  Herefie  that  had  been  fet  on  Foot  by  one  Quintilla^  a  Woman 
 100.  Preacher,  that  had  been  at  Girf/?^^^  a  little  before  :i  and  had,  as  he  fays 
 (20),  feduc'd  a  great  many.  The  main  of  her  Preaching  was  againlt 
 Water-Baptifm  :  That  it  was  needle  fs  :  That  Faith  alone  was  fufficient^  &C. 
 She  had  come  out,  as  he  underftood,  from  the  Sed  of  the  Caians. 
 That  Sed,  as  impious  as  it  was  in  other  things  (21),  did  not  denyBa- 
 ptifm  that  we  read  of.  She  had,  it  feems,  added  that  her  felf.  He 
 there  largely  fets  forth  the  Falfenefs  of  her  Dodrin,  and  alfo  her  Maf- 
 culin  Impudence  in  ufurping  the  Office  of  a  Preacher  of  it,  tho'it  had 
 been  never  fo  true^ 
 
 §.  3.  The  Manichees  are  the  next:  As  little  deferving  the  Name  of 
 ^^^'  Chriftians  as  the  reft,  and  lefs  than  the  Mahometans  do.  They  made  the 
 fame  Account  of  their  Manes  as  thele  do  of  Mahomet.  They  owned 
 Chrift  to  be  a  true  Prophet,  as  thefe  do  :  And  Peter^  Faul^  John,  6cc.  to 
 have  been  his  true  Apoftles.  But  they  faid  (as  thefe  alfo  do)  that  the 
 Books  which  we  have  of  theirs  are  no  true  Records,  but  had  beenfal- 
 lified.  And  the  fame  Abfurdity  which  the  Chriftians  now  do  urge 
 a^ainft  thefe,  St.  Anfiin  urg'd  againft  them  :  That  if  they  plead  our  Co- 
 pies  are  fal/ified,  they  ought  at  leaft  to  produce  fuch  as  are  truer.  And  he, 
 who  had  been  once  feduc'd  by  them,  tells  us  what  they  held  as  to  Ba- 
 ptifm  (22),  They  fay  that  Baptifm  in  Water  does  no  Body  any  Good  :■ 
 Neither  do  they  baptizes  any  of  the  Profelytes  whom  they  delude  into  their  Se^. 
 Yet  St.  Cyril  of  Jerufalem  (23)  intimates  that  they  had  fomething  in- 
 ftead  of  Baptifm.  Their  Baptifm^  fays  he,  is  fuch  as  I  dare  not  defcribe  be- 
 fore Men  and  Women.  1  am  afraid  to  tell,  in  what  Matter  it  is  that  they 
 dipping  a  Fig,  give  it  to  their  wretched  People.  Yet  he  intimates  what 
 it  was :  Butlt^  is  fo  beaftly  that  I  will  not  do  that. 
 Z-6Q,  ^-  4-  The  Mejfalians  feem  to  have  been  no  other  but  a  fort  of  En- 
 thufiaftical  People,  who  leaving  off  their  Imployments  thought  it  ne- 
 ceflary,  or  at  leaft  pleafmg  to  God,  to  fpend  all  their  time  in  Prayer 
 and  Rapture :    And  thereby  became  Subjed  to  many  Hypochondriac 
 
 Con- 
 
 (lo)  DeBapdfmOjC.  i.    (21}  Epiphan.  de  Caianis.  haer.  38.    (ii)  De  hasr-c.  4<J, 
 <)i3yl,Catecb.  4.. 
 
Chap.  V.      MefTalians,  Marcionltes,  MuTcovites,  AbalTcns.  3^3 
 
 Conceits.     Efifhanius  and  St.  AujHn  fpeaking  of 'em  in  their  Catalogs,   Yearaf- 
 fay  nothing  of  their  denying  Baptifm.     But  Theodoret  (i^)-,  and  the  ^^r the  A^ 
 Hifioria  Tripartita  (i$)  Out   of  him,   repeats  their   Scafe  thus  ^  That^^^^^^^^- 
 thcre  ts  no  Profit  accruing  to  the  Baptiz.ed  by  Baptifm  ;  Bnt  that  fervent  Pray- 
 er only  expels  the  Devil.     And  fays  •,  that  the  mofl  noted  Men  of  their  Se^ 
 were^  Dadoes,  Sabbas,  Adclphius,  Hermas,  Symecnis. 
 
 Wliat  does  Mr.  Danvers  do,  but  put  down  thefe  Men  (^16)  for  emi- 
 nent  Perfons  that  in  the  ^th  Century  bore  Witncfs  againfl  Infant  Baptifm  ? 
 And  he  cites  for  Authority  the  forefaid  Place  ^  Hifi.  Tripart.  /.  7.  c.  1 1. 
 into  which  whoever  looks,  will  fee  that  the  Error  there  laid  to  their. 
 Charge  is  in  the  Words  that  1  have  fet  down,  and  no  other :  Which 
 exprefs  the  Opinion  of  the  Q_uakers,  not  of  the  Antipsedobaptifts. 
 
 But  he  quotes  alCo  Sebaft.  Frank  (one  of  the  D/-/fc^  Blades  I  niention'd 
 a  (27J  little  abovejto  confirm  that  this  Dadoes^  Sabbas,  &c.  were  emi- 
 nent Witnefies  againit  Infant  Baptifm.  So  that  'tis  to  be  hoped  foi: 
 Danvers^  Credit  that  he  had  never  look'd  into  Hifl.  Tripart.  but  had 
 taken  the  Qiiotation  on  the  Credit  of  Frank,  which  mult  be  very 
 fmall. 
 
 But  if  one  read  the  whole  Paffage  in  Theodoret.  Hifi.  Ecd.  I.  j^.c.  10. 
 and  Heretic.  Fabnl.  I.  4.  cap.  de  Meffaliauls  :  'Tis  plain  that  the  Men 
 were  diftraded.  For  they  pretended  that  by  Force  of  their  Prayer 
 they  could  bring  the  Devil  out  of  themfelves,  fometimes  by  Spittle, 
 and  fometimes  by  blowing  their  Nofe :  They  would  dance  about,  and 
 fay  they  were  treading  upon  him  :  They  would  imitate  Archers,  and 
 then  fay  they  had  fhot  him.  And  that  after  the  Devil  was  gone  from 
 'em,  they  could  fee  the  Holy  Trinity  with  bodily  Eyes.  They  were 
 alfo  full  of  Prophecies  and  Revelations.  And  St.  Hierom,  who  had 
 liv'd  in  Syria  among 'em,  fays  fiSj,  that  they  faid  of  themfelves,  that 
 vohen  they  were  come  to  the  Top  of  their  PerfeBion,  they  were  beyond  any  Pojfi- 
 bility  of  Sinning,  in  Thought,  or  by  Ignorance. 
 
 The  Hiftorians  that  have  incumber'd  the  Church  Regifuers  with 
 thefe,  and  fome  other  fuch  forts  of  Seds,  would  at  the  fame  Rate,  if 
 they  had  had  in  any  Country  at  any  time  a  Dozen  or  two  of  our  Mug- 
 gletonians,  have  made  a  confiderable  Se£l  of  'cm,  to  be  talked  of  in 
 Church  Hiftory  tothe  End  of  the  World.  Whereas  fnch  Men,  efpeci- 
 ally  when  inconfiderable  for  Number,  fhould  be  pitied  in  their  Life  time, 
 and  kept  dark  :  And  their  wild  Opinions  forgot  after  they  are  dead^ 
 And  this  Method  would  have  leflen'd  the  Catalogs  of  Scfts  almoft  by  one 
 half. 
 
 Some  (29)  do  reckon  bcfide  thefe,  the  Afcodryti,  and  th^.A-rchontici.  : 
 As  Seds  that  ufed  no  Baptifm.     But  Theodoret.  fays  (30J,  that  the  Afco- 
 
 dryti 
 
 (i4)L.4.c.io.  (25)L.7.c.ii.  (i6)  Treat,  of  Baptirm,  Pc.  z.  ch.  7.  (27)  CM,. 
 LV.  §.2.  (zS)  Prolog,  ad  Dialog,  contra  Pelag.  (29)  Epiph.  de  Archoncicis,  (jojHae- 
 ret.  fab.  1.  i.e.  13, 
 
3^4  'Marcion:t:s.   Nfufcovltcs.   Sabcans.  Chap.  V. 
 
 'Ycaraf.  ^ry^;  were  a  Branch  of  the  Fnlentinlans-^  and  the  Archontlci  of  them. 
 
 terthe  A-\vhich  I  am  very  glad  of,  being  weary  of  reckoning  any  more. 
 
 poilJes  g^^   A'/M-in  fays  (3O,  a  Seft  call'd  Sehtcians^  or  Hcrmians^  &o  not  2iA' 
 
 mit  of  Water-Baptifm,  nor  of  the  Refnrredion.     Thcfe  are  the  Sects 
 that  have  renounced  all  Ufe  of  Baptifin. 
 
 §.  5.  Some  on  the  other  extreme  have  adminiftred  it  feveral  times 
 to  the  fame  Perfon:  And  are  therefore  properly  call'd  Anabaftifls,  I 
 fpeak  now  of  thofe  that  pradis'd  formd  Anahaftifm^  i.  e.  what  they 
 thcmfelves  ovrned  to  be  Anabaptifm  or  Re-baptizing  of  the  fame  Per- 
 fon. And  of  fuch  I  remember  no  more  in  ancient  times,  but  the  Mar- 
 cioNltes.  Marcion  tivight^  as  Efifhanins  tells  f 32)5  that  it  is.lawfid  to  give 
 .i£D.  three  Bafiifms  :  So  that  if  any  one  fall  into  Sin  after  his  firjl  Baptifm^  he  may 
 have  a  fecond:  And  a  third j  if  he  fall  a  fecond  time.  And  here  it 
 feenis  he  ftop'd  his  Hand.  Yet  Epiphanins  fays,  that  he  had  heard, 
 that  his  Fo'lovpers  went  farther^  and  gave  more  than  three  ^  if  any  one  defir''d  it. 
 He  thzt\v\'itQSl\\Q  Pre fent  State  o/Mufcovy,  fays  (33),  their  Way  is, 
 that  Perfons  of  Age  who  change  their  Religion^  and  embrace  the  Mufcovite 
 Faith  ^  nay  even  Mufcovites,  who  having  changed  their  Religion  in  another 
 Country^  are  willino-  to  return  to  their  own  Communion^  mifft  firft  he  rehaptizj'd. 
 Ke  fpeaks  alfo  of  fome  Vagabond  People  among  them,  called  Chalde- 
 ans^ who  do  cuilomarily,  and  by  a  Sort  of  Licenfe,  praftife  great 
 Ex"travagancies  from  the  i8th  of  December  to  Epiphany^  during  which 
 time  they  are  excluded  the  Church  :  But  on  Twelfth  Day^  when  their  Li- 
 cenfe is  expir^d^  they  are  rebaptizjd  (fome  of  ''em  having  been  baptizfd  ten  or 
 twelve  times)  and  loolid  upon  as  good  Chriflians.  But  Brereword^  Ch.  23. 
 fays,  (and  quotes  Pajfevin  for  it)  that  they  ufe  not  tliis  Baptifm  on 
 Twelfth  Day,  as  a  Sacramient,  or  as  any  Purification  of  themfelv^es  *, 
 but  only  as  a  Memorial  of  Chrift's  Baptifm  received  on  that  Day  in  Jor- 
 ■  dan  :  And  that  the  Abaffens  do  the  fame  thing  upon  the  fame  Day  up- 
 on the  fame  Account.  So  that  'tis  to  be  hoped  that  Dr.  Ondl  may  be 
 miftaken  in  the  Reafon  of  their  Pradice.  And  for  what  he  fays  here  of 
 ^heir  rebaptizing  all  that  came  over  to  their  Religion  :,  I  have  Occafion 
 to  note  fomething  on  it,  at  CH.  IX.  §.  2. 
 
 Mr.  Thevenot  3.K0  tells  a  Story  (34)  of  fome  People  calVd  Sabeans  Vi- 
 ving  at  Bajfora  in  Arabia^  thataix,  as  he  there  fays,  improperly  calfd 
 Chriflians,  that  do  reiterate  the  Baptifm  v^hich  they  ufe.  But  it  is 
 not  the  Chriftian  Baptifm,  nor  given  in  that  Form.  They  have,  he  fays, 
 BO  Knowledge  of  jefm  Chrijl^  but  that  he  was  a  Servant  to  John  Bap- 
 tifi.,  and  baptized  by  him  :  And  of  the  Books  of  the  Gofpei  no  Know- 
 ledge at  all.  But  however  it  be  with  any  late  Seds :,  in  ancient  times 
 rthere  were,  as  I  laid,  no  Seds  that  did  this  but  the  Marcionites. 
 
 I  know 
 
 (31)  De  Ha:r.  c.  59.  (si^Hajv.  42.  Marcionicce.  (33)  DroCrull.ch.  11,  (34)  Voy- 
 age. T.  2.  Pag.  331. 
 
Chap.  V.  Ancient  D'lfpufes  ahiit  Re  hapt'iztng.  3:^5 
 
 I  know  that  the  Name  of  Anabaptifls,  or  Rebaptizers,  was  then  by   Yearaf^ 
 the  Catholics  imputed  to  feveral  Heretics,  and  by  fome  Churches  of '^'^r  the  A*^ 
 the  Catholics  to  other  Catholic  Churches.     But  they  that  were  fo  cenfu-  po^^^s 
 red  did  none  of 'em  own,  as  the  Alarcionites  did,  that  what  they  did 
 was  Re-baptizing  :  They  all  pleaded  that  the  Baptifni  which  the  Party 
 had  received  .before  was  null  and  void  ^  as  being  ad miniltred  in  a  cor- 
 rupt Church,  or  by  Heretical  BiiTiops,  &c. 
 
 The  Antipxdobaptifts  now  hold  the  flime  Plea  :  But  the  Ground  of 
 the  Plea  is  very  different  •,  for  I  never  read,  and  I  believe  they  can't 
 produce,  any  Inftance  of  any  one  that  pleaded  Baptifm  to  be  void  be- 
 caufe  it  was  given  in  Infancy.  And  as  they  difown  the  Name  of  ^z?^- 
 baptifts  or  Re-baptizers  ^  fo  I  have  no  where  given  it  to  'em :  As  on 
 the  contrary  I  do  not  give  'em  the  Name  of  Bnftlfis^  nor  of  the  baptiz,ed 
 People  •,  for  that  is  to  cafl:  a  Reproach  upon  their  Adverfaries,  as  conclu- 
 ding that  they  are  not  fo.  Every  Party,  while  the  Matter  continues  in 
 Difpute,  ought  to  give  and  take  fuch  Names  as  caft  no  Reproach  on 
 themfelves  nor  their  Opponents,  but  fuch  as  each  of 'em  own  :  And  fuch- 
 are  the  Nam.es  that  I  ufe. 
 
 §.  6.  The  Difpute  about  Re'baptizing,  or  the  Imputation  thereof, 
 ivas  one  that  troubled  the  Church  in  former  times  as  much  as  any» 
 Many  Sefts  of  Heretics  and  Schifmatics  were  fo  bitter  againft  theCa-  - 
 tholics,  that  they  faid  •,  All  things  were  fo  corrupt  among  them,  that 
 Baptifm  or  any  other  Office  done  by  them  was  null  and  void  :  And 
 therefore  they  baptiz'd  afrelh  all  that  came  over  from  the  Church  to 
 them.  And  many  Churches  of  the  Catholics  were  even  with  'em, 
 and  obferved  the  fame  Conrfe  v/ith  all  that  came  over  from  them-. 
 But  others  would  not :  But  faid,  that  Baptifm  (tho'  given  by  the  Schif- 
 matics, was  valid.  And  this  cam.e  at  laft  to  be  a  Bone  of  Contention 
 between  the  Catholics  themfelves :  Each  Party  finding  Fault  with  the 
 others  Way  of  receiving  Schifmatics  into  the  Church. 
 
 In  St.  Cyprians  time  the  Chriftian  World  was  divided  into  Halves  ^5°* 
 on  this  Point.  For  he,  and  all  the  Churches  of  Africa^  fome  of  Egypt^ 
 and  many  in  ^i/?.2,  received  not  Heretics  into  the  Church  without  a  new 
 Baptifm.  But  the  Chriltians  at  Rome^  and  moil  in  Europe^  iifed  only  to 
 give  'em  a  nev/  Confirmation,  or  laying  on  of  Hands  ;,  and  fo  admit 
 'em. 
 
 Afterward,  this  came  to  be  a  Rule  (35)^  that  they  that  came  to  the     200,- 
 Catholic  Church  from  fuch  SeFts   ^s  itfed  not  the  right  Form  of  Baptifm  f  In  • 
 the  Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Spirit]  mnfl: 
 he  baptized  at  their  Admi[fiou  :  hut  they  that  tn  any  Sc^i  had  been   bapti- 
 z.ed  with  thofe  Words  fli odd  be  adjudged  to  have  already  true  Baptifm^- 
 
 §.  7.  Yet  the  PauHanifs  were  excepted  from  this  general  Rule  :  Tho' 
 they,  as  Athanafii^^'Monm   (36),  ufcd  the    faid  Form  of  baptizing, 
 
 vet 
 
 '—  «t*B<^HI   ' 
 
 (35)  Bafil.  de  Spiritu  Sando,  c.  i .     (36)  Orat,  3.  contra  Ar'anos, 
 
336  The  Paulianifls  ^^//Phctinians.  Chap.  V. 
 
 Year  af- yet  the  Council  of  Nice  exprefly  decreed  (37),  that  theymiffi  behapti- 
 
 ^^'ft      ^  ^^'^  a-'/:ew^  if  they  ivoidd  come  into  the  Cath'-lic  Church.     The  Reafon  feem3 
 
 V(-^^cs      tobc^  that  they,  tho'  ufing  the  fame  Words,  of  Father^  Son^  and  Holy 
 
 -5'     Sfirit^  yet  meant  by  them  lb  different  a  thing  (for  they  took  the  Son  to 
 
 be  a  mere  Man)  that  they  were  judg'd   not  to  baptize  into  the  fame 
 
 Faith,  nor  in  the  Name  of  the  fame  tod,  that  the  Catholics  and  others 
 
 did. 
 
 This  fnews  the  Abhorrence  that  the  Chriftians  at  that  time  had  of  an 
 224.  Opinion  that  Vv'ould  now  grow  fafhionable.  And  Photinu^Sj  a  little  af- 
 ter, in  the  time  of  Cvnfiantinsy  did  no  fooner  make  an  Attempt  to  revive 
 -this  Herelie,  but  that  both  the  Catholics  and  Arians  ftho'  they  could 
 iiardly  agree  in  anything  elfe)  agreed  in  condemning  him  and  his  Opi- 
 •fiion  :  Which  ^Bofthclrs^  fays  Socrates  the  Hiftorian  (38),  wa.i  approved 
 of  all  Men  both  at  that  frefent^  and  dfo  in  times  following.  He  means  that 
 all  of  the  molt  differing  Parties  or  Opinions  agreed  that  fuch  a  Do- 
 dlrin  was  abominable.  And  Theodoret^  who  liv'd  at  the  fame  time 
 with  Socrates^  having  reckoned  up  in  one  Book  all  the  Sefts  that  had  at- 
 tributed to  our  Savior  no  other  Kature  than  human,  fays  in  the  laft 
 ■3  30-  Chapter  thereof  ^39))  That  they  vjcre  at  that  time  all  extin^  and  forgot- 
 ten I,  fo  that  the  Names  of  ^em  were  known  to  but  few.  And  fo  they 
 have  continued  till  of  very  late  Years :  Unlefs  the  modern  Abetters 
 of^em  will  plead  that  the  Succefllon  of  their  Dodrin  has  been  pre- 
 ferv'd  from  the   Year  600  in  the   Churches  of  A4ecca  and  Medina. 
 
 §.  S.  It  appears  how  Confcious  thefe  Men  are  that  all  Antiquity  is 
 ^gainll  'em,  by  their  fetting  themfclves  fo  bitterly  againfl  it.  There 
 is  no  Sedl  of  Men  now  in  the  World  that  do  ufe  fuch  Endeavors,  and 
 fome  of 'em  very  unfair  r)nes,  to  bring  all  the  ancient  Chriftians  and 
 their  Writings  into  a  general  Difrepute.  They  imploy  and  incourage 
 fome  Perfons  to  read  the  Fathers  only  to  weed  and  cull  out  of  'em 
 fome  Sayings,  which  taken  by  themfelves  may  be  reprefented  either 
 ridiculous,  iniipid,  or  heterodox.  They  alfo  collect  out  of  Hiftory 
 all  the  Faults  or  Mifcarriages,  that  any  ancient  Writer  has  been  char- 
 ged with :  And  making  a  Bundle  of  this  Stuff,  Part  true,  Part  falfc, 
 they  prefent  it  to  their  Profclytes,  and  even  to  the  World,  as  the  Life 
 of  fuch  a  Father  \  or  as  a  Specimen  of  fuch  a  Father's  Works.  They 
 give  a  great  many  Reafons  why  it  is  not  worth  the  while  to  read, 
 ftudy-ar  tranflate  the  Difcourfes  of  thefe  Ancients  :  that  time  is  much 
 better  fpent  in  reading  the  modern  Criticifms  upon  the  Text  of  Scri- 
 pture, which  do  often  give  the  Senfe  thereof  fuch  a  Turn,  as  to  make 
 our  Religion  to  be  a  very  different  thing  from  that  which  has  been  all 
 along  the  Religion  of  Chriftians.  If  they  can  gain  this  Point,  to  alie- 
 nate^ People  from  any  Regard  to  the  Dodrin  and  Faith  of  the  Pr;'- 
 mitive  Times-,  they  make  a  good  Step,  not  only  for  their  own  Turn 
 
 to 
 
 (-37)  Can,  19.    (28)  Lib.  2.  c.  14.    (39)  HaerecFab.lib.  2. 
 
Chap.  V.  Slanders  on  the  Fathers,  ^^7 
 
 to  overthrow  the  Do^tria  of  the  Trinity  ^  but  alfo  for  the  Advantage    Yearaf- 
 of  their  next  Succcflbrs  the  Deifis^  who  can  with  a  much  better  Grace  terthc  A- 
 argue  againft*a  Religion  that  has  been  alter'd  in  its  moft  fundamental  P^^^*^^ 
 Points,  than  againfl  one  that  has  continued  the  fam«  (ince  the  time  that 
 it  was  once  delivered  to  the  Saints. 
 
 But  among  all  the  Reproaches  caft  on  the  Fathers  there  is  none  fo 
 fcandalous  and  deftrudive  of  the  Credit  both  of  the  Fathers  and  of 
 Chriftianity  it  felf,  as  is  one  that  they  have  lately  fet  abroad  •,  vi:^.  that 
 theDodrin  of  the  Trinity,  or  of  the  Father,  Son,  and  Holy  Spirit,  in 
 whom  we  believe,  and  in  whofe  Name  we  are  baptiz'd,  is  (as  it  is  un- 
 dci:ftood,  explain'd  and  tield  by  the  faid  Fathers)  a  Dodrin  of  Tn>k//w», 
 or  of  believing  in  three  Gods.  I  may  repeat  their  Sayings :  For  they 
 ?re  induftrioully  handed  about  in  the  Englijh  Tongue,  One  of  'em 
 fays  thus  C40)  ^ 
 
 They  Cthe  Fathers^  thought  the  three  Hyfofiafcs  [[or,  Perfons  in  the 
 Trinity  J  to  be  three  equal  Gods^  as  we  jljould  now  exprefs  it.  And  again 
 C41),  ISfot  to  recur  to  the  Fathers.,  whofe  Opinion  WiU  quite  dijferent  from 
 that  which  is  now  received  :  As  who^  properly  fpeakitig^  affirf?ied  that  there  wer& 
 three  Confnbjiantial  Gods,  as  has  been  (liewn  by  Petavius,  Curcellaeus,  Cud- 
 worth,  and  others.  And  again.  Who  to  [peak  the  Truth^  were  Tritheifis 
 rather  than  Ajferters  of  the  prtfent  Opinion :  For  they  believed  the  Unity  of 
 Suhfiance,  not  the  Singularity  of  Number,  as  Tertullian  fpeaks  :  That  is,  that 
 the  Subfiance  of  the  Father,  Son,  and  Holy  Ghojl,  was  fpccifically  one,  but  ;?«- 
 merically  three  .*  As  the  learned  Aien,  I  heforememion  d,  have  clearly  fliewn^ 
 and  might  more  largely  be  demon(irated. 
 
 This  Spittle  of  an  Outlandifli  A'cithor  our  Englijli  Socinians  greedily 
 licked  lip  :  And  to  any  thing  that  was  offered  out  of  the  Fathers  they 
 have  in  their  late  Books  (42)  oppos'd  this ;  that  the  Fathers  held  only  a 
 fpecifical  Vnity  of  the  Divine  Nature,  and  the  Perfons  to  be  as  fo  many  In- 
 dividuals. This  they  repeat  often,  and  refer  to  CHrceH£tts\  undeniable 
 Proofs  of  it.  Of  which  Bifhop  Stillingfleet  taking  Notice,  did  in  his 
 Vindication  of  the  DoHrin  of  the  Trinity,  Ch.  6.  anfwer  and  refute  parti- 
 cularly all  the  Inftances  brought  by  GurcelUits,  in  a  large  Difcourfe  from 
 Pag.  75,  to  Pag.  100.  bringing,  as  he  cxprefles  it  himfelf,  undcntMe 
 Proofs  t\\2it  Cur celUm  had  miftaken  their  Meaning. 
 
 §.  9.  Notwithftanding  this,  what  does  the  forefaid  Autlior  do,  but 
 three  Years  after  the  Publication  of  Stilltngfleet\  Book,  writing  fom.e 
 Critical  Epiflles,  loads  'em  with  the  fame  Slanders  repeated,  without 
 taking  any  Notice  that  they  had  been  anfwer^d  ?  Saying  (^.3),  That 
 the  Nicen  Fathers  thought  the  Divine  Nature  is  no  athenvife  on-c  than  fpe- 
 cifcally^  bat  that  it  is  in  Number  threefold  :  yis  PetaviuS,  Curcellxus,  Cud- 
 
 X  X  worth 
 
 {40)  Supplement  to  Dr.  Hammond's  kT\v\ox..  on  i  John  5.  6.  (41)  Ibid.  Preface, 
 {e^^)  Defence  of-Hift.  ofUnitarian?,  p.  5.  Anfwer  to  LaMoth^  Lctc<'r  to  Univerfice 
 ;p,  13.    (43)  Epift.  3.  ad  Epifcop.  Sarisb.  i^^!^s  loS, 
 
15^  The  Fathers  no  trithei[ls.  Chap.  Y. 
 
 Yearaf-  worth  and  others  have  graved  by  fitch  .Arguments  as  that  there  can   nothing, 
 
 tcr  the  A'  ^^  y^/^  iyi  Anfvoer  to  ""em. 
 
 ^ofties  Ij^  another  of  the  faid  Epiflles  (44)  he  repeats  the  {lime  Slander, 
 and  would  Father  it  on  fome  Learned  Men  in  England.  He  fays, 
 Learned  Afen  in  England  and  elfewhere  do  not  forbear  to  fay  openly  that  the 
 Nicen  Father^h^Heved  three  Eternal  and  EcjhaI  Eflbnce?  in  God ;  and^ 
 not  one  God  in  Nfimber.  And  having  nientionM,  thatfeveral  Proteftant 
 Churches  have  received  the  Nlcen  Creed  into  their  public  Confefllons, 
 he  adds  *,  If  then  they  will  ft  and  to  this  Part  of  their  Confejfion^  they  muf  own- 
 that  they  believe  three  Eternal  Natures,  and  renounce  the  numerical  Uni- 
 ty of  God.  Or  if  they  will  not  do  that,  they  mnfi  expange  that  Artick  of 
 their  Confeffion  in  which  they  own  the  Niccn  Faith. 
 
 And  thefe Letters  he  ventures  to  fend  into  England  direded  toBifhops 
 there,  who  he  mull  needs  think  abominated  fuch  exorbitant  Sayings  \ 
 and  who  could  eafily,  if  he  had  had  the  Prudence  to  confult  'em  lirft,  have 
 latisfied  him  that  one  of  their  Brethren  had  long  ago  anfwer'd  all  thofe 
 Proofs  of  CmcelUm  with  which  he  made  fuch  a  Koife.  Petaviui?, 
 and  Cndworth\  Inltances  being  not  fo  conliderable,  nor  fo  malicioufly 
 ■urg'd. 
 
 Our  Church  is  not  wont  to  take  fuch  Affronts,  and  continue  lllent 
 under  'em,  unlefs  when  the  Party  is  accounted  of  fo  little  Credit  as  to 
 lie  not  worth  the  anfwering.  The  Learned  Men  therein  fand  efpecially 
 the  moft  Learned  Perfon  againft  whom  thefe  Epiftles-  were  direded) 
 would  probably  have  fpent  fome  Pains  to  vindicate  the  Church  of 
 Chrift  from  fo  foul  a  Slander,  but  that  they  thought  the  Falihood  of 
 this  Imputation  on  the  Fathers  had  been  already  fufficiently  iliewn. 
 
 Here  I  did  in  the  firft  Edition  take  Notice  that  fome  Paflages  writ- 
 ten a  great  while  ago  by  a  Right  Reverend  Bifhop  (of  which  others 
 alfo  had  taken  Notice  before)  did  feem  to  incline  to  this  Opinion  of 
 Mr.  le  Clerc  concerning  the  Fathers.     Of  v/hich  I  have  no  more  to  fay 
 than  what  I  have  faid  in  the  Preface  of  this  fecond  Edition. 
 
 §.  10.  yiv.Le  Clerc  brings  f^me  pretended  Proofs  of  the  Tritheifm 
 of  the  Ancients,  of  his  own  Colledion :  Of  which  Biihop  Stillingfleep 
 took  no  Notice,  they  being  not  in  CnrcelUm.  They  are  Sayings,  or 
 Pieces  of  Sayings  of  the  Fathers  ^0  partially  pick'd  out  and  unfairly 
 reprefented,  that  at  that  Rate  one  might  abufe  and  mifreprefent  any 
 Writer  •,  even  the  Scripture  it  felf.  He  mentions  in  the  Words  before 
 recited  a  Scrap  of  a  Sentence  of  Tertulltan  in  his  Book  againft  Praxeas 
 1:00.  c.  25.  The  whole  Sentence  runs  thus,  It  a  connexm  Patris  in  Filio,&  Filii  in 
 Varacleto  tres  efficit,  coherent  es  alter  urn  ex  altero  \  qui  tres  unum  funt,  non 
 unm  .*  Oitomodo  diHarn  ejl^  Ego  dr  Pater  unnm  fumm  :  Ad  fibft^antitt  nnita- 
 tern,  non  ad  numeri  fingnlaritatem.  ^  Thus  the  Connexion  of  the  Father 
 ^  in  the  Son  and  the  Son  in  the  Holy  Spirit  makes  that  there   arc 
 
 '  Three 
 
 (44)  Epift.  5.  ad  Epifcop.  Vigorn.  pag.  177, 
 
Chap.  V.      They  teach  the  fsimerkal  Vntty  ofEJJence  In  the  Trhnty.         9  ^  g 
 '  Three  that  wWeinone  another  j  which  Three  are  Vnum^  One  Sub-  Yearaf- 
 '  ftance,    not   Vnw^  One    Perfon :  As  it  is  faid,  /  and    the  Father  are  certheA* 
 '  Unum,  One  Suhfvance :  To  denote  the  Unity  of  Subllance,  not  the  poitlcs 
 '  Singularity  of  Number.    That  is,  fas  Mr.  Le  Clerc  fays)  the    Sub-  ' 
 '  ftance  of  the  Father,  Son,  and  Holy  Spirit,  is  fpecifically  one,  but 
 '  numerically  three.     But  that  is,  fas  any  one  elfc  will  fay)  to  denote 
 the  Unity  of  Subftanee  :  Not  the  Singularity  of  Number  of  the  Perfons  .• 
 Or,  that   the  Perfons  are  not    numerically  one,  tho'  the  Sithfiance  is*. 
 For  it  is  to  be  noted,  that  this  Book  was  written  againft  that  Er- 
 ror of  Praxeoi^  whereby  he  taught  that  Father,  Son,  and  Holy  Ghoft 
 are  one  Perfon :  to  confirm  which  he  brought  that  Place  of  Scripture' 
 /  af)d  the  Father  are  One.     Tertnllian  tells  him,  our  Savior's  Word  there 
 is  Vnum^  which  denotes  one  Siihfiance  j  not  Vnmy  which  would  have 
 denoted  One  Perfon. 
 
 And  tho'  the  Defign  of  the  Book  be,  as  I  {-3^1^^  to  maintain  that 
 Side  of  the  Qiieftion  \  that  there  are  in  fome.  Senfe  three  in  the  God- 
 iiead,  (as  Praxxas  had  maintained  the  contrary,  carrying  the  Argu- 
 ments for  the  Unity  farther  than  he  ought).  Yet  even  in  this  Book 
 there  are  more  than  twenty  Faflages  in  which  TertulUan  aims  to  exprefs 
 •as  well  as  he  can  (for  they  had  not  then  fo  determinate  aUfe  of  Words) 
 a  numerical  Unity  of  the  Snbftance^  or  Eilenee.  Particularly  this  paP- 
 fage  (46)  : 
 
 Igitur  mils  Dem  Pater^  &  nllm  ah f que  cp  non  eft :  Quod  iffc  infer  ens 
 
 fionFllium  negat^fed  alium  Deum  :  Cater  km  alias  a  fatre^lms  non  efi-. 
 
 • Atqui  fi  nominajfet  ilium.,  feparajfet^  it  a  dlcens  •,  Alim  prater  me  non  eft- 
 
 f^ifiFi^lim  mem.  Alium  enim  Filium  fecijfet^  quern  de  alii4  excepiffct.  Pntx 
 folem  dicer e  ^  Ego  Scl^  &  alifis  prater  me  non  efi,  nifi  radimmeHS :  Non-nz 
 denotajfcs  vanitatem^  quafi  non  &  radius  in  fole  dcputetnr  ? 
 
 '  So  there  is  one  God  the  Father,  and  there  is  no  other  tefide  him: 
 '  Which  he  afhrming  does  not  exclude  his  Son,  but  any  other  God  : 
 '  And  the  Son  is  not  another  from  the  Father '■ —  It  would  have  been 
 
 *  to  feparate  {j)r  difinguifh^  him,  if  he  had  named  him,  and  had  faid^ 
 ^  There  is  no  other  hefide  me.,  except  my  Son.     It  had  been  to  make  his  Son. 
 
 *  another^  whom  he  had  excepted  out  of  tliofe  that  are  others.  Suppofc 
 '  the  Sun  fliould  fay:,  I  am  the  Sun.,  and  there  is  no  other  hefide  me.,  ex- 
 ^  cept  my  Light  {_or.,F^ay'}  would  you  not  judge  it  abfurd/  As  if  the 
 *■  Light  were  not  counted  to  the  Sun  it  felf? 
 
 To  mention  one  Pallage  more  of  the  faid  Book,C//.  29.  where  lie  is 
 anfwering  the  Argument  of  Praxeas^  who  had  faid  ^  that  finccthe  Ef- 
 fence  [or  Subftanee]  of  the  Father  and  the  Son.  is  one  and  the  fame - 
 ■the  Son  could  not  fuffer  but  the  Father  m-uft  fufter  too.  And  where 
 Tertullian.,  if  he  had  thought  the  Effence  of  the  Son  to  beonlyyL\'<:/"^c^//v 
 the  fame  with  that  of  the  Father,  and  not  numerically  j  could  not  have 
 
 X  X  2  for^ 
 
 (46)  CH.  iS. 
 
^40  7)js  nui'/iencal  TJntfy  of  Bffettce  Chap.  V. 
 
 Year  af- forborn  to  anfvver  fo.     But  he  anfwers  thus  ^  That   the  Divine  Ka:- 
 
 ter  the  A-  ture  did  not  fuffer  at  all :  But  if  it  had,  that  Argument  would  not  have 
 
 poitles      concluded.     Nam  &  flnvim^fi  d'tqHa.  tiirhidentia  contaminatur  \  quanquam 
 
 WJizfithfiantia  de  fonte  decun'at  necfecernatur  a  font e  r  Tamen  fluvii  injuria  non 
 
 pertinebit  ad  f on  tern.  Et  licet  acfitafontis  fit  quA  patiatttr  in  fuvio  r  Dum  non  in 
 
 fonte  patitnrfed  in  finvio  *,  non  fans  fatitur^fed  finviKf  qui  ex  fonte  efi.  Itaetfl  ffi- 
 
 r  it  lis  Dei  quidpatipojfet  in  Fillo :  Onia  tamen  non  in  Patre  pater  etnr  :,fed  in  Filio'^ 
 
 Tater  pa^m  non  'vid'eretur.  Sed  fiiffcit  nihil  fpiritum  Dei  pajfum  fiio  nomine. 
 
 '  For  if  a  Stream  be  puddled  with  any  Difturbance  :  Tho'  it  be  the 
 
 *  fame  Skbfance  that  runs  from-  the  Spring,  and  be  not  diftinft  from  the 
 *-  Spring,  yet  the  Hurt  of  the  Stream  will  not  affeft- the  Spring.  And 
 '  tho'  it  be  the  Water  of  the  Spring  which  fuffers  in  the  Sti^eam  y  yet  B 
 
 *  long  as  it  fuffers  in  the  Stream,  and  not  in  the  Spring  •,  the  Spring 
 '  does  not  fuffer,  but  the  Stream  which  is  derived  from  the  Spring.  Sv3 
 *'  tho'  the  Spirit  Z.or  Deity"]  of  God  could  fuffer  any  thing  in  the  Son, 
 
 *  yet  fo  long  as  it  fufferM  not  in  the  Father,  but  the  Son,  the  Father 
 
 *  would  not  be  faid  to  fuffer.     But  it  is  fufRcient  Q^)  take  ojfyoi^r  Argn- 
 
 *  mentlth^t  the  Divinity  fuffer'd  not  at  all  in  its  ovT-n  Nature. 
 
 If  he  had  thought  the  Effence  to  be  only  fpecifically  the  fame,  he 
 would  not  have  gone  fo  far  for  an  Anfwer  •,  the  Aim  thereof  is  to  fhew, 
 that  tho'  it  be  numerically  the  fame  in  both  Perfons,  yst  fomething 
 imghtT)e  faid  of  one  of 'em  which  could  not  be  faid  of  the  other. 
 
 But  in  other  Books  the  fame  Writer  afHrms  the  numerical  Unity 
 of  Effence  more  plainly  and  in  the  terms  of  the  Qiieflion,  tho' not  then 
 in  common  Ufe.  For  in  his  Jpology^  Ch.  it.  he  fays  that  the  ?:oy^  is 
 de  Spirit li  Spiyiinf.,  &  de  Dev  Dem :  Afodalo  alter ^  ncn  numero.  ''  Spi- 
 '  rit  of  Spirit,  and  God  of  God  :  Another  in  mode,  but  not  in  Number. 
 The  fame  B^x^iXtKiovi  oi modulo  aiim  ah  alio  h  alfo  in  the  Book  againfb 
 Traxeas.,c.  9.  and  to  the  famePurpofe,  Ch.  14. 
 
 It  is  therefore  plain,  that  TertnlUan  thought  that  in  fome  Senfe  the 
 Father,  Son  and  Holy  Spirit  are  nnmerically  one :  Which  mult  be  in 
 Refpeft  of  the  Subftance  •,  for  as  for  the  Perfons,  the  DeHgn  of  his 
 wholeBook  againft  Praxeas  is  to  maintain  that  they  are  three  in  Number. 
 
 §.  1  r.  Mr.  Le  Clerc  does  alfo  endeavor  to  make  his  Advantage  of 
 Gregory  Naz.ianz.en^  witli  whom  CnrcelUus  had  not  meddled.  He  pre- 
 tended to  write  the  Life  of  this  Father  (47).  One  may  eafily  fee  thro' 
 his  pretended  Reafons  for  it,  and  perceive  that  the  Defign  v<ras  to  repre- 
 fent  him  as  a  Tritheift :  There  are  fo  many  Sayings  of  his  wrefled, 
 '  '-^o.  and  fome  falfe  tranflated  for  that  Purpofe.  'Tis  true,  that  Gregory  in 
 thofe  voluminous  Difputations  of  his  againfl  the  AHans  and  Sahe/lians, 
 having  no  AdverfariesoftheTr/>^f//^/rrf/ Opinion,  and  not  fearing  to  be 
 himfelf  fufpeded  of  it,  has  fome  Expreffions  in  his  Arguments  and  Ex- 
 TDlicat-ions  unzua-rded  on  that  Side :  Yet  fo  as  that  he  Itill  fpeaks  with 
 ^  Abhor- 
 
 (47}  Bibliot.  T.  19. 
 
Chap.  V.  in  tie  Trhnfy.    Greg.  NazijjnzerF.  ^^^r 
 
 Abhorrence  of  the  Belief  of  three  Gods.     And  it  is  a  known  V^vXt  of  Year  a/- 
 Charity,  that  no  Confcqiiences  drawn  from  an  Author's  Exprefiions  are  tertheA- 
 to  fix  on  him  an  Opinion  contrary  to  his  own  exprefs  Declaration  :  But  P^^^-gs 
 that  what  he  fays  at  one  or  two  Pkces  feeming  to  favor  any  Opinion 
 mull  be  explained  by  others,  if  he  have  any  other  that  are  plain,  full,  arid 
 purpofely  written  to  the  contrary. 
 
 What  Mr.  Le  Clerc  had  produced  from  this  Father  was  not  anfwer- 
 ed  (which  can  no  Way  fo  well  be  done  as  by  tranllating  his  Works  in- 
 tire*,  a  thing  ufeful  if  the  modern  Readers  of  Books  had  fo  much  R-s- 
 gard  to  Antiquity  as  they  ought:  But  fuch  a  Regard  is  much  leffen'd 
 by  fiich  L/wj)  and  therefore  he  concluded  in  another  Piece  (48 j,  that 
 Gregory  was  undonhtediy  of  that  Ofinion  :  The  thing  is  fo  clear  that  it  can- 
 not be  qnefliond  by  thofe  that  have  confider^d  it.     He  mentions  alfb  in  the 
 Critical  Epiftlesl  fpoke  of  before,  his  Performance  in  proving  this  upon 
 Gregory. ^    Yet  of  all  the  Paflages  produced  in  that  Life  to  ^juflifie  this 
 Accufation,  this  is  the  hardeft: :  that  he  in  a  certain  Sermon  (49J  being 
 bufie  in  (hewing  the  Unfitnefs  of  all  thofe  Examples  of  natural  things 
 which  are  e&mmonly  made  Ufe  of  to  explain  the  Trinity,  how  they  are 
 all  deficient  and  unapt  in  one  Refpeft  or  another :  Says  •,  that  He,  as  -well 
 AS  Others,  had  thought  of  the  Vein  of  Water  that  feeds  the  Spring:  Tlie 
 Spring  or  Pond  it  felf:  And  the  Stream  that  illues  from  it.     Whether 
 thefirfi  of  thefe  might  ?jot  be  compared  to  the  Father,  the  fecond  to  the  Son, 
 and  the  third  to  the  Holy  Spirit.     Bathe  was  afraid  that  by  this  SimiUtude 
 there  would  feem  to  be  reprefented  fomething  numerically  one'.  For  that  the 
 Vein,  the  Spring,  and  the  Stream  are  numerically  one,  tho^  diverfy  modified' 
 or  reprefented. 
 
 This  indeed  plainly  fhews  that  Gregory  was  afraid  of  reprefcnting 
 the  Father,  Son,  and  Holy  Spirit  as  numerically  one  in  fome  Senfe : 
 But  how  ?  As  having  an  Effence  numerically  one  ?  Not  fo  :  For  he 
 does  in  100  Places  fhew  that  to  be  his  real  Meaning.  But  in  the  Sahel-^ 
 Han  Senfe,  which  taught  the  Perfons  to  be  numerically  one,  or,  that  Fa- 
 ther, Son,  and  Holy  Spirit  are  feverai  Names  cf  one  Perfon  :  And  confe- 
 quently  that  it  may  properly  be  faid  that  the  Father  was  incarnated, 
 fuffer'd,  &c.  He  had-  the  more  Reafon  to  be  cautious  of  faying  any 
 thing  that  might  feem  to  favor  that  Senfe,  becaufe  the  Catholics  were 
 flander'd  by  the  Arians  to  hold  that  Opinion. 
 
 The  TOO  Places  that  I  fpoke  of,  might  be  produc'd  out  of  Gregory''^  26Cy 
 Works.  But  there  happen  to  be  enow  in  that  very  Sermon,  or  Ora- 
 tion :  Where  there  is  this  for  one.  He  is  there  anfwering  thofe  that 
 thought  that  from  the  Confeffion  of  three  Perfons  in  the  Godhead 
 •would  follow  by'Confequence  the  Dodrin  of  three  Gods.  He  anfwers 
 thus )  that  tho'  there  be  three  in.  whom  the  Godhead  is,  yet  there  is  in 
 
 tmm 
 
 (48)  Supplemcnc  to  Dr.  Hammwd's  Ann.  Breface,.     (49;  Orar.  37.  dc  Sf  into. 
 
-^^£  Greg.  Nazlanzen  tnahtai^s  Chap.  V. 
 
 'Year af- them  three  "but  one  Godhead^  eii  I  055?,  oil  (xiA  Orirnr  and  again  ^  dfAet- 
 terrheA-  ^i  iv  ui>.iist<r(jUvo!i  w  Osstjk-  But  then  he  brings  in  an  Exception  which 
 poftles      they  made  againft  this  Anfwcr  of  his  •, 
 
 Obj.  But  tl'j£y  will  fay^  that  the  Heathens  {fuch  of  them  as  had  the  mofi 
 advancd  Philofophy)  held  that  there  is  but  one  Godhead.  A/^d  alfo  in  the 
 Cafe  of  Men^  ail  Mankind  kis  hut  one  common  Nature.  And  yet  the 
 Heathen  had  nrsny  Gods,  not  one  only:  And  alfo  there  are  many   Men. 
 
 This  Objedion  comes  home  to  the  Point.  And  here  it  is  that  Gre- 
 gory  mud:  declare  whether  he  hold  a  fpecific  or  a  numerical  Unity. 
 Therefore  obferve  how  he  anfwers.  To  the  Cafe  of  the  Heathen 
 Gods  he  makes  a  feparate  Anfwer,  that  concerns  not  this  Qiieftion. 
 But  to  that  of  Mankind  having  one  common  Nature^  and  yet  being  many 
 Men,  he  anfwers  thus  ^ 
 
 Sol.  Bat  here  {viz..  in  the  Cafe  of  Men]  the  fever d  Men  have  n& 
 other  ZJnitythan  what  is  made  by  the  Conception  of  our  Jilmd^  il  tvlyji  ^'a^ 
 POP  \-xii'oi<L  ha^t)Tou,  He  goes  on  a  while  to  fhew  that  Men  do  in  Reali- 
 ty differ  from  one  another:  And  anfwers  to  the  Objection  about  the 
 Heathen  Gods :  And  then  adds,  to  M  viAncpv  a  rai^rov^  ijiavrn  (/.ztU  t» 
 
 IatK&3,  (jHtr/r  o  l//3<  ^ioKoy©-'  'A^Xsfc^  to  iV  'iKi.^ov  ojJTay  Z'^a  Tfoi  To  (Tvyx.i.'yAi'oi/ 
 av*  MT^ot'' «  "^CvV  i««>To :  Ta  rewTu  Tvi  i:(rlcti  }^rTii  o'vvciijiiai.  But  our  Deity  Qor 
 G^odySs  not  fo :  Kor  is  the  Portion  of  Jacob  like  them,  as  our  Theolog 
 \jnt2t.mn2,  Jeremy  lo.  \6.~\  fays :  But  every  one  of  them  J^the  Perfons  of 
 the  Trinity]  has  an  ZJnity  with  the  bther  no  lefs  than  that  which  he  hjis  with 
 himfelfj  by  Reafon  of  the  Identity  of  Effence  and  Power. 
 
 'Tis  impoffible  any  thing  ihould  be  fuller  to  the  Purpofe  than  this, 
 por  the  proper  Difference  between  a  numerical  and  a  fpecifical  Unity,  is 
 this  •,  that  a  fpecifical  Unity  is  only  by  our  Conception  :  And  the  nume- 
 rical Unity  is  the  only  real  Unity.  In  the  feveral  Men  that  differ  in  Age, 
 in  Shape,  &c.  there  is  fomething  alike,  viz..  the  Elfence  or  Kature  of 
 Man.  This  our  Mind  abftrads  from  the  reft,  and  conceives  it  as  one  in 
 xhem  all.  But  this  common  Nature  fo  abftradcd  from  the  Individuals 
 fubfifts  only  in  our  Mind  :  And  in  Reality  every  Man  has  his  own  Ef- 
 fence  diftind  in  Number  from  the  reft :  And  if  all  other  Men  v/ere  de- 
 itroy'd,  he  would  have  his  own  Effence  juft  as  he  has  it  now.  And 
 that  which  •6'rf^ory  anfwers,  is  ^  that  feveral  vJ/f^  have  no  other  Uni- 
 -ty  or  famenefs  than  what  is  by  the  Conception  of  our  Mind,  i.  e.  no 
 other  than  a  fpecifical  Unity.  But  each  of  the  three, '^'k.  Father,  Son, 
 .and  holy  Spirit,  has  an  Unity  with  the  other  as  much  as  with  himfelf^ 
 l)y  Identity  for  famenefs]  of  Effence  and  of  Power,  which  muft  be  a 
 numerical  one. 
 
 Mr.  Le  Clerc  does  indeed  recite  fomc  of  this  Anfwer,  but  in  fuch  a 
 Taihion  as  fhews  he  had  a  Mind  to  marr  it  in  the  reciting.  And  the 
 like  he  does  in  feveral  other  Paflages  of  Gregory.  In  the  forementi- 
 on'd  Comparifon  of  the  three  Perfons  to  the  Vein,  the  Pond,  and  the 
 iStream  •,  Becaufe  the  Greek  Word  ufed  by  Gregory  for  the  Vein,  is 
 
chap.  V.        the  mmerkal  Vnity  of  El^ence  in  the  Trinity.  343 
 
 o<pQa.?^iAh?i  he  tranflates  it,  r  oeil,  an  Eye.    Whoever  went  about  to  re-   Ycaraf. 
 prefent  the  Trinity  by  an  Eye,  a  Fountain,  and  a  Stream?    So  great ^^^'^j^^-^' 
 a  Critic  fhonid  not  have  been  ignorant  that  it  fignifies  there  (as  EUas  P°^^^^^ 
 Cretenfis  in  his  Comments  on  the  Pl'acs  had  notedj  the  Vein  that  feeds 
 the  Pond,  or  the  Hole  or  opening  of  that  Vein  into  the  Pond.     And 
 this  yet  is  not  fo  abfurd,  as  where  a  little  after,  the  fame  Words  are 
 translated  ^  an  Eye^  a  Fountain^  and  the  Sim.     There  are  a  great  many 
 other  Places  in  that  Life^  where  Gregory  is  made,  by  curtailing  or  al- 
 tering his  Words,  to  fpcak  Nonfenfe  :  And  I  wifh  the  main  Defign  of  it 
 were  not  to  make  him  f])eak  fomething  that  is  by  many  Degrees  vvorfe. 
 For  to  hold  three  Gods,  is  not  to  be  a  Chriflia^n^  nor  any  Worlhip- 
 cr  oi  Jehovah^  but  a  Pagan. 
 
 The  very  fame  Oration  furnifhes  us  with  feveral  more  Proofs  of  the 
 contrary.  A  little  after  the  fore  mentioned  Paliage,  he  quotes 
 and  approves  of  a  Rule  of  Chriftian  Worlhip  given  by  his  Name-  loi^ 
 Sake  Gregory  ThanmatHrgm  (or  elfe  by  St.  Bajil :  For  the  Words  are 
 ambiguous)  ai'^tiv  Qzlv  rhv  llATi^^  ©iov  rov  i{oc,  Qiof  to  HviufMi.  A}tov  :  Tpe?? 
 l^io-n-ni^  OiorvTO,  uUn,  That  we  are  to  worJJup  God  tie  Father^  God  the  Sony 
 and  God  the  Holy  Spirit :  Three  Properties,  One  Dk  inity. 
 
 And  at  another  Place  in  the  fame  Oration  ^  The  Three  are  one  in  the 
 Godhead  \_0X  Eflence]  and  the  one  thrZQ  in  Properties  [or  Perfons]  Thai: 
 there  may  be  neither  one  in  the  Sabellian  Senfe  j  not  three  in  that  wicked  Senje 
 now  fet  u^^  viz.  the  Arian. 
 
 I  defire  the  Reader  to  compare  the  Account  of  this  Oration  or  Ser- 
 mon, which  he  will  conceive  by  thefe  Pailages,  with  the  Account  given 
 by  Mr.  Le  Clerc  of  the  iame  Oration  :  and  if  he  doubt  which  is  the  tru-  - 
 eft,  to  read  the  Oration  it  felf,  and  fome  other  of  the  fame  Father's 
 Works  ^  and  fo  pafs  his  judgment.  This  may  be  fooner  done,  than 
 to  read  the  Squabbles  fra  and  cow^r^  about  them.  And  indeed  if  People 
 would  choofe  to  read  the  Fathers  and  ancient  Writers  themfelves,  ra- 
 ther than  the  Scraps  and  Quotations  out  of  'em :,  it  were  the  only 
 Way  to  defeat  the  Pnrpofe  of  thofe  that  would  defeat  us  of  that 
 Strength  and  Corroboration  of  the  Chriftian  Religion  which  accrues 
 by  the  conftant  SuccefFion  of  its  fundamental  Doftrins  in  all  Ages. 
 
 I  will  mention  but  one  PafFage  more  of  Gregory^  and  that  out  ot  his 
 Oration  concerning  Eaptifm  (50)  out  of  which  I  recited  before  what 
 properly  concerns  Baptifm  :  But  he  there  fpeaking  of  the  Father,  Son, 
 and  Holy  Spirit,  in  whcf^  Name  they  were  to  be  baptiz'd,  explains 
 their  Way  of  fubfifting  in  the  Godhead  fo  as  any  one  will  perceive  he 
 means  a  numerical  Unity  of  the  ElPcncc.  Always  provided  that  we 
 make  Allowance  for  this  •,  that  they  had  not,  as  I  faid,  any  fuch  fet- 
 tled Ufe  of  Words  of  a  determinate  meaning,  fiedfical.,  nnmerical^ 
 &c.  as  we  ufe  now  :  But  exprcfs'd  their  Senfe  by  paraphraling  as  well 
 
 fiS 
 (50}  Orar.  40,. 
 
^^^  Hcnpes  alcut  the  Trinity »  Chap.  V. 
 
 Y.eai-af-as  they  could.     But  you  will  fee  that  he  means  that  tho'  they  are  in 
 
 tei  ihcA-  feme  Senfe  three,  yet  that  their  Eflence,  or  Nature,  is  one,  and  that 
 
 V'cftlcs     numerically  onQ '.  Not  three  Natures  or  EfTencesall  alike,  (as  three  Mea 
 
 iiave)  but  one  in  Number. 
 
 They  are  each  of  'em  God  as  conJider''d  finely,  viz.  the  Father,  the  Son^  and 
 the  Holy  Spirit,  each  having  his  Property  v  Bm  the  three  together  are  God,  . 
 irher:  confiderd  conjiw^ly.  The  fir  (I:  of  rohich  Sayings  is  trnc  hecaufe  of  the 
 Coiifuhjlantiality, the  other  becaufe  of  the  Monarchy  Cot  Unity]].  I  no  foon- 
 er  gr,  to  think  of  one,  but  I  am  in  my  Mind  fiirronnded  with  the  three  Jhining 
 roHnd  about  me*  J  no  fo  oner  go  to  think  difinHly  of  the  Three,  hut  I  am 
 carried  back  to  the  Vnity  ^or  to  confider  them  as  one^.  When  lam  think- 
 ing of  one  of  the  three,  I  conceive  him  as  the  whole  ',  and  my  Mind  has  no  Room, 
 for  any  thin<r  elfe  :  I  find  my  f elf  unable  to  comprehend  the  Greatnefs  of  him y 
 fo  as  to  leave  any  thing  for  the  other.  When  I  think  of  the  three  together^ 
 i  fee  tlicm  as  One  Lamp  whofe  compacted  Light  cannot  he  divided  or  vieafu- 
 r.sd . 
 
 §.  11.  Peoples  meaning  about  a  Dodrin  is  never  better  perceiv'd 
 than  by  obferving  in  fome  Difpute  about  it  how  and  with  what  Rea- 
 fons  one  Side  attacks,  and  how  the  other  anfwers.  Let  us  therefore 
 ebferve  in  fome  Herefies  that  were  about  the  Doftrin  of  the  Trinity 
 v.- hat  Arguments  the  Sedaries  us'd,  and  which  Way  the  Churchmen  an- 
 f^ver'd.  It  will  appear  that  the  Dodrin  of  the  Church  was  fuchanU- 
 nity  of  Eflence  in  the  Divine  Perfonsas  we  call  numerical. 
 
 'I  fhall  mention  one  Herefie  before  the  Council  of  Nice,  and  one  after 
 i*;  ;  Becaufe  the  Pretence  is  for  the  Time  of  that  Council,  and  for  fome 
 time  before  and  after  it,  that  the  Chriftians  held  the  Perfons  in  the 
 Trinity  to  be  fo  many  different  Beings,  and  to  be  one  in  Effence  no 
 otherwife  than  at  three  Men  have  the  fame  common  Nature  among  them. 
 If  this  were  true  ;  then  farewel  Fathers,  and  the  Church  of  Chrift  for 
 all  that  time.    For  this  would  never  juftifie  'em  from  an  Imputation  of 
 Tritheifm.    But  the  contrary,  God  be  thank'd,  has  been  fully  fhewn 
 both  by  Bilhop  StilUngfeet,  as  I  faid,  and  by  many  other  Learned  Men  : 
 And  needs  no  (hewing  to  any  one  that  will  read  the  Books  themfelves. 
 I .  The  firft  notable  Herefie  that  rofe  about  the  Dodrin  of  the  Trini- 
 ty, was  that   of  Praxeas,  againft  which  Tertullian  wrote  the  Book  we 
 fpoke  of:  And  it  was  after  his  Time  carried  on  by  Noetus  and  Sabelli- 
 iis ',  from  the  Year  200  to  160 :  After  which  Time  the  Men  of  that 
 ICO.    Seft  were  called  SabelUans.    They  held,  that  there  is  but  one  Perfon 
 i6o.    in  the  Godhead,  as  I  faid.     And  this  they  pretended  not  to  be  any 
 -new  Dodrin  fct  up   by  them  ^for  they  and  all   People  at  that  time 
 Dwncd  this  for  a  certain  Rule,  as  it  undoubtedly  is  -,  that  whatfoever  is 
 new  in  the  Fundamentals  of  Religion,  is  falfe)  but  they  maintain'd  ftiffly 
 that  it  was  the  very  Senfe  ofthe  Chriftian  Church  before  them.  Now 
 I  fay,  that  thefc  Men  could  never  have  fo  far  miftaken  the  Churches 
 i?enfe  as.to  aflert  one  Perfon  in  Number  j  unkfs  the  general  Dodrin  had. 
 
 own'd 
 
Chap.  V.  The'CatljoUcs  accus'trl  of  S^htlYi^ram.  ^^^ 
 
 own'd  that  there  is  but  one  EJfence  in  Number.  For  'd  the  Chnrch  had  Ycaraf- 
 held,  that  Father,  Son,  and  Holy  Spirit,  had  each  a  diftind  numericapcrrheA^ 
 ElTence,  as  three  Men  have  ^  the  ScdieiUms  conld  never  have  run  into'I^ft^"^ 
 that  MiRake  of  the  Churches  Meaning,  as  to  think  it  to  be,  that  there  is 
 but  one  Perfon,  and  confequently  that  the  Father  fnffer'd  •,  which  they 
 did,  and  were  therefore  called  Pat^-if,.t(Uar,s.  And  on  the  other  Side, 
 the  Church  would  have  had  no  Difficulty  in  anfwering  the  Objedions 
 of  the  SahcHiavs  \  who  argued,  that  fince  thereis  but  one  God,  there  can 
 be  but  one  Perfon  in  the  Godhead.  For  if  the  Church  had  held,  as  be- 
 fore, that  the  three  Perfons  have  only  the  fame  Specifir  or  comm.on 
 Elfence,  and  not  the  fame  numerical  Eflence  :  It  had  been  no  mores 
 Myllery  that  the  Son  fliOHld  tak'e  Flcfh,  and  the  Father  not  ^  than  it  is 
 that  of  three  Men  that  have  all  the  fame  comm.on  Nature  of  Man,  one 
 fhould  do  or  fuffer  any  thing,  and  the  other  not.  And  they  could  nor 
 have  avoided  anfwering  fo.  Whereas  on  the  contrary  the  Fathers  find 
 it  a  very  operofe  and  difficult  thing  to  anfwer  the  Objedtions  of  thofe 
 Men  (witnC'fs  TertulUans  Book  againft  Praxeas)  and  do  always  fly  to  the 
 incomprehenfible  Nature  of  the  Divine  Ellcnce. 
 
 And  when  tlie  Arian  Difputes  arofe,  the  Catholics  that  maintain'd 
 the  Claufe  of  o?ie  Subfiance  were  conflantly  by  the  Arlans  reproached 
 with  SahelUanifm^  i.  e.  of  holding  but  one  Perfon  in  Number  :  Which 
 could  not  have  been,  but  that  they  explain'd  them.felves  foasto  fhew 
 that  they  meant  but  one  Subfiance  in  Number.  This  was  the  firfl  and 
 main  ground  of  Arms's  falling  off  from  the  Church.  For  fo  Socrates 
 relates  the  Matter  (53). 
 
 Alexander  the  Bijhof  fitting  on  a  time  with  his  Presbyters  and  other  Clergy^ 
 dificonrs'd  fiomething  nicely  of  the  Holy  Trinity  \  how  there  is  in  the  Trinity  {jjo-  ^^^ 
 vaV,  a  Unity  Cor  Singularity"}.  But  Ar'ius,  one  of  the  Presbyters  of  his 
 Churchy  a  Man  not  nn skilful  in  Logical  Oitirksj  thi-nking  that  the  Bifiiop  did 
 fet  up  the  Daftrin  fci/Sabeilius,  did  himfcTf  out  of  Contention  fet  up  the  dire- 
 flly  oppofite  extreme  to  that  of  that  Libyan. 
 
 And  a  little  after  that  the  Council  of  Nice  had  infer ced  into  the  23^; 
 Creed  that  Phrafe,  that  the  Son  is  lixo^aQ-y  cocfjhnid  for,  of  one  Sub- 
 ftance^j  with  the  Father  :  The  fame  Hiftorian  tells,  how  there  were 
 great  Contefts' about  the  Import  of  that  Word.  And  he  fays  (54)  -, 
 They  that  difiiked  that  Word^  thought  that  the  Approvers  of  it  did  jit  up  the 
 Opinion  o/Sabellius  :  And  fo  called  them  Blafphcmers^  as  if  they  had  gons 
 about  to  take  axvay  vm^^tv  the  S.rbfifience  Zoi\  diil'md:  Pcrfonaiity]  of  the 
 Son  of  God.  And  they  on  the  contrary  that  approved  that  Tcrm^  rukon'd  that 
 their  Oppofers  brought  in  Polytheifm  for,   fcvcral  Gods^. 
 
 This  plainly  iTiewsthat  the  Catholics  who  own'd  the  Word  hKo'nn'^ 
 explain'd  themfelves  fo  as  to  mean  one  Subfiance  in  Number.  For  elfe 
 the  Acsufations  ought  to  have  run  quite  contrary :  Aad  not  the  Dc- 
 
 Y  y  nier« 
 
 (53JHi{tl,  I.e.  5.    (54)  L.  I.e.  13- 
 
3-4^  Philoponus  ths  firfl  Tntheifi.  Chap.  V; 
 
 Year  af-niers  of  that  Phrafe,  but  the  Approvers  of  it  v/oiild  have  been  acciis'd 
 tc:  :he  A-  of  Polytheifm  or  Tritheifm  :  As  the?  are  now  by  thefe  Men.  But  they 
 poftles  -were  then  upbraided  with  SabelUanifn^  the  dired  contrary  Extreme  : 
 And  the  Defenders  of  the  Nlcen  Creed  againit  the  Arlans  do  take  moft 
 Pains  in  vindicating  themfelves  from  that  Imputation  •,  which  conid 
 have  had  no  Appearance  if  they  had  not  been  underffcood  to  hold  one 
 Suhjlance  in  Nuynher. 
 
 TThis  niade  them  to  be  accused  of  tahng  away  the  Subfijlence  []or  di- 
 Itinct  Perfonalityn  oftkcSon  of  God:  Becaufe  they  teaching  that  there 
 is  in  the  Trinity  but  one  Suhjlance  in  all^  and  the  others  extending  what 
 they  faid  of  Bc/^t,  Suhfiance^  to  u;:a:|/?  Suhfftence^  concluded  that  they 
 thereby  made  but  one  Snhjifience  In  all :,  and  fo  the  Son  could  have  none. 
 Whereas  if  they  had  meant,  as  thefe  late  Slanderers  reprefent  their 
 Meaning,  three  Sithjlances  in  Number^  or  any  thing  that  would  have 
 amounted  to  what  that  foul  Mouth  calls  (^%<,')  three  con fubflantial  Gods  ^ 
 they  would  have  been  fo  far  from  taking  away  his  v^wpf/?,  that  they 
 had  given  him  a  diftinft  b^/a,  EfTence  or  Divinity,  and  had  made  him 
 a  diftind  God  from  God  the  Father. 
 225.  If  there  were  time  to  enter  into  any  of  the  particulars  of  the  Hi- 
 2'5o.  llory  of  the  Men  of  that  time,  fuch  as  Euftathins^  MeletiMs^  &c.  and  other 
 chief  Defenders  of  the  Nicen  Faith  •,  That  would  plainly  fliew  the  Fal- 
 fhood  of  this  Accufation.  For  if  this  Acciifation  were  true,  thefe  Men 
 would  have  been  by  the  u4rians  hated  and  depos'd  under  any  Pretence 
 fooner  than  that  of  Sab  e  Hi  an  tfm  :  Which  as  Socrates  ($6)  and  The  odor  et 
 (57)  tells  us  was  the  chief  Pretence  againfl  them. 
 
 2.  Now  to  come  to  fome  later  times,  and  the  Herefies  then  arifing. 
 We  fliall  fee  how  diredly  contrary  to  Hiflory  that  Opinion  is,  that  pre- 
 tends that  it  was  after  the  fifth  Century  that  the  DoBrtn  of  one  individual 
 E fence  wa^  received.  For  it  places  the  Beginning  of  the  Catholic  Reli- 
 gion in  Oppofition  to  Tritheifm  juft  at  the  time  when  Tritheifm  in 
 Oppofition  to  the  true  Religion  was  firfl  of  all  vented.  For  Joann^ 
 470.  Thilofonm  in  the  fixth  Century  was  the  firfl:  Man  of  all  that  owned  the 
 Son  and  Holy  Spirit  to  be  God,  that  ever  ofFcr'd  to  deny  the  DoHrin 
 of  one  individual  Effence  in  the  Godhead,  and  to  affirm  that  each  Per- 
 fon  in  the  Trinity  had  his  own  Eilence  or  Subftance  diftinQ:,  and  fo 
 that  there  were  three  Subfliances  or  Natures  in  Number  as  well  as 
 three  Perfoi.'S. 
 
 The  Qiiotations  concerning  him,  and  concerning  his  being  Con- 
 demn'd  for  thisDodrin  might  be  eafily  producM,  being  a  Piece  ofHi- 
 ibory  fo  well  known  and  uncontroverted.  It  is  only  to  fpare  time  (ha- 
 ving  too  far  digrefl:  already^  that  I  defire  the  Reader  to  take  the  Ac- 
 count of  his  Herefie  in  the  Words  of  the  Learned  Dr.   Cave  (58), 
 
 who 
 
 (ss)  Above  at  §.  8.     (56)  L.  2.  c.  9.  de  Euftadilo.     (57)  L.  2.  c.  31.  (ie  Meleciu, 
 (38)  Hi(t.  Literaria  Pare.  i..  verb.  Joann.  Philoponus, 
 
Chap.  V.  Philoponus  the firfl  Tr'tthe'ifl.  547 
 
 who  giving  a  (hort  Account  of  him  fas  he  does  of  all  other  Writers)    YearaF- 
 relates  the  ordinary  Hiftory  concerning  him  thus:  He  vented  fever  al^^^^^'^  ^^ 
 DoElrins  contrary  to  the  Faith.     Having  taken  for  granted  from  Ariftotle^jP'^"^^ 
 Philofophy^  ofvohlcb  he  had  been  a  great  Student^  that  Hypoftalis  is  the  fame 
 with  Natura,  he  thence  conclnded  that  there  is  bin  one  Nature  in  Chriji  ^  and 
 rejefted  the  Council  of  Chalcedon.     And  afterward,  when  the  Catholics  obje- 
 cted to  him  that  there  are   in  the  Trinity  r/^r^f  Hypoitafes,  and  yet  bnt  one 
 Kature  \  to  get  clear  of  that  ObjcH-ion,  he  ventured  to  maintain  that  there  are 
 three  Natures  or  Subitances/«  the  Trinity  :  Yet  fill  poftivcly  denying  that 
 there  are  three  Gods,  or  Deities.     He  was  for  this  Reafon  accounted,  and  is 
 to  this  Day  accounted  the  Author  and  Ringleader  of  the  SeB  of  the  Trithei(i:s^ 
 
 The  Socinians  themfelves,  when  they  think  it  for  their  Purpofe,  do  in- 
 ftance  in  the  Condemnation  of  this  Man*,  faying  of  an  Opinion  which 
 they  would  reprefent  the  fame  as  this,  that  (^5  9)  it  was  condemned  by  the 
 Ancients  in  the  Perfon  of  Philoponus  ;  And  in  the  middle  Ao-cs,  m  the 
 Perfon  or  Writings  of  Abbot  Joachim,  &c.  And  can  there  be  any  thing 
 fouler  than  to  rmpute  to  the  Ancients  an  Opiftion  which  they  condemV 
 ned  as  foon  as  they  heard  it  vented  ?  Would  they  have  Condemned 
 him  for  exprefling  that  which  was  their  own  Meaning  ? 
 
 All  that  has  any  Appearance  of  Truth  in  this  Accufation  of  the  Fa- 
 thers, is  this ',  Firft,  that  they  being  us'd  to  a  Style  that  is  fitter  for 
 an  honell:  plain  Man  to  fignifie  his  Meaning,  than  for  a  Logician  to 
 hold  a  Difpute  in,  and  yet  being  forc'dto  fpeak  much  of  the  ^Trinity, 
 do  many  times  exprefs  themfelves  fo,  and  ufe  fuch  Comparifons,  Pc- 
 riphrafcs,  Cy-c.  as  a  captious  Man  may  take  his  Advantage  of,  if  he  will 
 fmgle  out  fome  particular  Places :  And  ily,  that  their  Difputes  being 
 ag^init  ArianSf  Eunomians,  &c.  who  not  only  denied  the  numerical  U- 
 nity,  but  even  the  fpecifical  Unity  or  Equality  of  Elfence  in  the  Tri- 
 nity, do  fometimes  ufe  fuch  Arguments  as  prove  a  fpecifical  Unity  ; 
 not  that  that  was  all  they  would  have  •,  but  to  overthrow  one  Error 
 iirft.  And  on  this  Head  they  fometimes  ufe  the  Infliance  of  three  Men 
 "being  l^o^cioi  of  one  Siihfance  :  Such  is  that  Place  of  Gregory  Nyff en  v/hich 
 CurcelUpu  urges,  and  Bilhop  5f/7//»^/2<?ef  confcflestobe  the'hardefl:  Place 
 in  all  Antiquity.  But  in  fuch  Places  their  aim  is  to  argue  thus-,  If 
 three  Men,  tho'  differing  as  three  Individuals,  yet  having  aU  the  fame 
 fort  of  EOence,  are  in  feme  Senfe  ftyled  of  one  Subfiance  with  one  ano^- 
 ther  j  how  much  more  may  the  Father,  Son,  and  Holy  STpirit  he  fo  lU- 
 led,  who  do  not  differ  as  three  Men,  but  have  an  Elfence  that  isaV- 
 fAMT©-,  Aui^iT©-,  unparted,  undifinguijlid  ,  and  that  is  d.-x^eefi^i  idtaLS'icupiru^i, 
 infeparably  and  indivifibly  one  and  the  fame  in  them  all  ?  ^They  us'd 
 thcfe  la  ft  Words  to  exprefs  that  which  we  now  exprefs  by  numerical'- 
 ly  one ;  or  cne  in  number.  And.  they  thought  thefe  Words  did  it  more  ef- 
 fedually  ^  becaufe  a  thing  may  be   one   in   Number  (as  there  is  but 
 
 Y  y  2  one 
 
 (59)  Corifiderations  on  the  Explication  of  ue  Trinicy,  pag,  iz. 
 
\a3  Socinlans  vH/fe  the  Fathers.  Chap.  V. 
 
 Yearaf-  Oxne  World  in  Number)  and  yet  not  imcomponnded,  indivifible,  &c. 
 terthe  A-  as  God's  Elience  is.    In  a  Word,  to  fay  that  they  foinetimes  us'd  the 
 poftles-     iiiftanccs  of  a  fpecific  Unity,  is  true :  But  to  fay  that  they  pleaded 
 for  no  more  than  that  in  the  Trinity,  is  falfe. 
 
 §.13.  Thefe  Anfwers  and  Defences  are  neceflary  only  in  the  Cafe 
 of  thofe  Fathers  whofe  Style  is  more  loofe  a-nd  Afiatk^  and  fo  their 
 ■Words  more  capable  of  being  perverted  from  their  true  Meaning. 
 But  other    Fathers,  as  St.  Anftm^  St.  Hierom^  St.  Amhrofe^  &c.  who 
 liv'd  at  the  fame  timeaad  held  the  fame  Faith  and  Communion,  being 
 brought  up    to  fome  Ufe  of  Logic,  have    placed  their  Words  con- 
 cerning the  numerical  Unity  'io^  as  that  no  File  or  Tooth  can  touch 
 'em..    This  Bifiiop  SrllUngpet  hasfliewn  of  St.  Anll^in :  and  it  is  proved 
 inconteftabiy  by  thefe  Words   of  his,  /.   7.   de  Trinhate.,  c.  4.    If  the 
 Word  'E^Qnce  were  a-  fpecific  Name  cotitmon  to  the  Three^  Why  might  there 
 not  he  [did  to  he  three  Efiences  \  m  Abraham,  Ifaac,  and  Jacob  are  three 
 Men   the  Word  Man  heing  afpesific  Name  common  to  all  Men  ?  And  a  little 
 after\  Q.uia  hoc  illicit  Denmcjjfe^  quod  eft  effe^  tam^tres* eflentias  quani 
 tres  Deos  dici  fas  noneft.     Since-  with  hnm  it  is  the  fame  thing  to  be  God 
 as  it  is  to  be  *,  We  mtifi  no  tnore  fay  three  Elfences  for  Beings^]  than  three 
 Gods.    St.  Hierom  cannot  well  fp^ak  more  home  than  he  does  in  the 
 Place  I  quoted  on  another  Occafion  (^o),  If  any  one  hy  Hypoftafis  mean- 
 ing    ElTence,  does  not  confefs  that    there  is   but  one  Hypoftafis  in  three 
 Ferfonsj  he  is  eftranged  from  Chrifi^.    And  St.  Amhrofe  argues  (^-i).  How 
 san  the  Unity  of  the  Godhead  admit  of  Phirality^  when  Plurality  is  of  num- 
 ber, and  the  Divine  Nature   admits  not  of  Number  ?  There  would  be 
 no  end  of  repeating  the  Sayings  of  thefe  and  other  Fathers  that  are 
 full  and  home  to  this  purpofe. 
 
 §.  14.  What  then  can  be  done  with  thefe  Fathers?  They  are  point 
 Blank  as^ainft  the  Socinians  ^  and  they  cannot  be  made  Tritheifts,  but 
 Xnnft.  be^own'd  to  be  Unitarians  in  refpcd  of  God's  Ellence.  They 
 muft  be  blacken'd  fome  other  way.  As  for  St.  Hierom,  he  is  proud, 
 •onconftant,  &c.  and  the  reft  have  other  Fanlts.  What  ftiall  be  faid' 
 "  ©f;  St.  Anftin^  whofe  Piety,  Flumility,  and  Caution  in  Writing  has 
 obtain'd  a  great  Repute  ?  Set  Mr.  Le  Clerc  upon  liim  :  He"l{  prove 
 tiim  to  be  one  that  has  promoted  fome  two  VoUrins  which  have  taken  away 
 all  Goodnefs  and  Jnffice  both  from  God  and  Men  fdl),  and  will  find  a 
 way  to  lay  the  Odium  of  that  Tyranny  with  which  the  French  King 
 pei-fecutes  his.Proteftant  Subjeds,  at  his  Door.  Upon  what  Grounds  ? 
 Becaufe  he  held  the  Doctrin  of  Predeftination,  an  inextricable  Point 
 in  which  good  Men  in  all  Ages  have  differed :  And  becaufe  he  was 
 convinc'd  by  the  unquiet  and  contentious  Humor  of  the  Donatiflrs  and 
 CirtHmcellto?fj,  and.  by  the  good  Effed  wbich  tho  Emperor's  Ed  ids  af- 
 
 terward^ 
 
 (60)  CH.  HI.  Sed.  10.  §.  r.      (61)  Lib.  3.  dc  Spiriw  S^ndio,  c.  14.      (6a)  S^p; 
 pigment  to  Dr.  Hammond's  Annoc.  Preface. 
 
Cliap.  V.  The  hTi [chief  accruhg  to  Religmt^  &c.  319^ 
 
 tei*ward  had  upon  'em,  that  moderate  Penalties  inflided  on  turbulent    Ycaraf- 
 Schifmatics  are  iifeful.  tcrtheA- 
 
 'Tis  not  only  the  Chriflians  at  the  Time  of  the  Council  of  Nke^  poftles.. 
 and  near  before  or  after  it,  that  have  incurr'd  the  Difxjleafurc  of  thefc 
 Men  by  their  branding  the  PaHlitunifts  in  the  m^anner  I  mention'd  : 
 'Tis  all  the  Ancients  of  whom  we  have  any  Remains.  Socrates  (63) 
 tells  how  Sabhiis  a  Writer  of  the  Macedonian  bicd  (thefe  ^verc  akin 
 to  the  Faulianifis)  found  it  for  his  Purpofe  to  call  Dirt  on  the  Fathers 
 o^x.\\Q  Nicen  Council,  making  them  a  Pack  of  ignorant  and  filly  Men. 
 Yet  he  left  a  Handle  wliereby  himfelf  might  be  refuted  :  For  he  had 
 acknowledg'd  (as  he  durft  not  deny)  that  Eufebim  was  a  Man  of  great 
 Judgment  and  Learning.  Socrates  by  producing  EHfebius\  Teftimony 
 (6'4)  in  Commendation  of  the  reft,  rebukes  the  Falfhood  of  that  Slan- 
 derer. But  thefe  have  taken  a  more  efR:dual  Courfe  :  They  have  put 
 'em  all  into  the  Inditemcnt,  not  leaving  us  one  by  whofc  Evidence  we 
 might  retrieve  the  Credit  of  the  reft»  The  Reafon  is  j  they  can  find- 
 never  a  Paitlla?7ifi  among  'em. 
 
 The  Apoftles  chofc  the  beft  Men  they  could  find,  to  fuccecd  them 
 in  the  Miniftry  f,  fuch  as  Timothy^  Titus^  Polycarp^  Src.  Tl»ey  alfo  gave 
 'em  this  Charge  (<55),  The  Things  which  yo^t  have  heard  of  lu  before  ma- 
 ny Witnejfes^  the  fame  commit  yon  to  iailhiwl  A^en^  who  may  be  fit  to  teach 
 others  alfo.  They  knew  how  much  it  ^oncern'd  the  Good  of  the- 
 Church  and  the  Credibility  of  the  Dodrin  in  future  Times,  to  have 
 it  handed  down  by  faithful,  prudent,  and  judicious  Men.  We  have' 
 all  the  Reafon  in  the  World  to  believe  (unlefs  the  contrary  could  be- 
 prov'd)  that  this  Charge  was  obey'd  by  their  Deputies  •,  and  that  the 
 SucceiTion  was  for  the  firft  Ages  generally  carried  an  in  good  Hands.. 
 This  Race  of  Men  would  perfwade  us  the  contrary  :  For  they  fpare 
 not  any  that  are  left  of  thofe  that  were  nigh  the  Apoftles.  Take  /-  (5~^^ 
 renins  for  Example.  He  receiv'd  the  Dodrin  from  Polycarf^  who' 
 was  chofen  by  St.  Jolm.  He  has  left  fome  Books  againft  the  Herelles 
 that  were  then,  and  fome  other  Pieces.  Thefe  were  much  valu'd 
 by  the  Men  of  the  next  Ages.  They  call  him  the  Manlier  of  Herefies 
 and  falfe  Doftrins,  a  skilful  Conveyer  of  the  Hiftory  and  Tmditions 
 of  the  Church.  \S[q  pick  out  of  his  Works  the  compleateft  Cata- 
 log by  far  of  the  Books  of  the  New  Teftament  of  any  that  is  (o  an-- 
 cient.  Yet  in  fo  large  Writings  he  has  here  and  there  (as  it  happens 
 to  a  Man)  fome  Sayings  and  Sentences  of  fmall  Force  or  Weight  5' 
 fome  particular  Obfervations  of  little  Moment,  fome  Argnings  weak,- 
 and  fome  miftaken.  Thefe  they  call  out,  would  have  us  judge  of  the 
 whole  Garden  by  thefe  Flowers  \  that  they  may  reprefeut  the  Man  ■ 
 a   lilly  and'  credulous.  Fo-p,.  and-  his-Worls^  not  worth   the  Pains  of 
 
 Reading. 
 
 Next 
 
 (^3)  L.  1..C..8.    (64)  Dc  vita  Ccnftar.r.l.  3.  c.  9.    (65)  2  Tarn. 
 
3  5-0  ^Tl:e  Mifchief  accru'ingto  Rel'i'jjon  .  Chap.  V. 
 
 Ycaraf-  Kext  to  the  undervaluing  the  Authority  of  the  Scripture,  there  is 
 ter  the  A-  no  fo  mifchievons  way  to  undermine  the  Chrillian  Religion,  as  thus 
 I'cftles  j-Q  viiiiy  the  ancient  Profeilbrs  of  it.  For  it  is  they  that  have  hand- 
 ed down  the  Scripture  and  the  Interpretation  and  Confirmaticn  there- 
 of to  us.  It  is  from  them  that  we  know  which  Books  are  Canoni- 
 cal, or  v/ere  truly  the  Writings  of  fuch  or  fuch  an  Apoftle.  One 
 of  the  AlTuranccs  that  we  have  that  the  Miracles  recorded  were  real- 
 ly wrought,  is,  that  they  who  liv'd  To  near  the  Time  that  they 
 iTiight  eafily  inquire,  did  believe  and  were  really  convinc'd  of  the 
 Matter  of  Fadt.  And  the  more  injudicious  they  are  reprefented  to 
 be,  the  weaker  that  Argument  is.  Therefore  tho'  we  know  them  to 
 ])e  but  Men,  and  liable  to  Miftakes,  yet  it  is  an  unilitural  Impiety 
 to  make  it  one's  Bnlinefs  to  reprefent  'em  worfe  than  they  are. 
 
 But  as  their  Credit  has  held  now  fo  many  hundred  Years  in  all 
 the  Chriflian  World,  when  all  the  Books  of  thole  that  have  nibbled 
 at  'era  have  been  flighted  and  forgotten:  So  the  Attempts  made  by 
 thcfe  Men  are  too  void  of  Strength  and  Truth  to  give  us  any  Rea- 
 fon  to- fear  that  they  fhould  overthrow  it.  It  is  a  poor  Piece  of  Spite 
 to  fets  one's  felf  to  be  reveng'd  on  the  Credit  of  Men  dead  1300 
 or  1500  Years  fince,  becaufe  their  Words  will  not  be  brought  to 
 :favor  f3me  Alteration  of  the  Chriflian  Faith  that  we  would  fet  up. 
 And  it  is  alfo  an  impious  Thing  to  be  fo  far  in  Love  with  fuch  an 
 Alteration  as  to  go  about  to  build  it  upon  the  Ruins  of  the  Credit 
 of  Chriftianity  in  "general.  For  what  an  ill  Face  does  this  put  upon 
 the  Chriftian  Faith,  to  maintain  that  it  has  been  conveyed  down  to 
 us  by  a  Church  made  up  of  lilly  and  credulous  Men,  and  fuch  as  be- 
 liev'd  there  v;ere  three  Gods  ? 
 
 §.  15.  After  1  had  finifli'd  this  Chapter,  there  came  over  another 
 Book  from  Holland^  written  by  the  fame  fpiteful  Enemy  of  the  Fa- 
 thers, v/hofe  Cavils  againft  'em  I  have  been  here  anfwering :  where 
 he  brings  in  St.  Anfiin  alfo  among  the  Tfitheifts.  He  could  not  have 
 taken  a  more  effectual  Courfe  to  hinder  any  Body  from  believing  his 
 Slanders  of  the  other  Fathers.  He  calls  his  Book  Bibliotheque  Choi/ie^y- 
 intending  it  for  a  Continuation  of  his  Bibliotheqne  Vniverfelle.  And 
 himfelf  he  flyles  here  John  Phereponns^  that  is,  One  that  takes  a  great 
 deal  of  Pains    to   do  Mifchicf. 
 
 Firft,  he  labors  by  all  ways  to  vilify  St.  Auftln^  as  one  that  was 
 no  fuch  Linguift  as  Phereponus  is  :  He  underflood  (he  fays  p.  j\.o6.')  nei- 
 iher  Greek  nor  Hebrew.  He  was  not  fit  to  expound  the  Scripture.  His 
 Reafonings  popular^  fuch  as  might  pleafe  the  Kumidians,  and  other  Afri- 
 cans, who  were  of  afl  Nations  the  moft-  ignorant  and  mojv  corrupt.  This  he 
 fays,  tho'  he  know  that  St.  Aufi^n  was,  not  only  for  his  Preachings, 
 but  Writings,  the  raofl  celebrated  Bifhop  (as  St.  Hierom  fays)  not  only 
 in  Africa^  but  in  the  whole  World.  But  he  fays  (p.  4^7  j,  The 
 'Churchmen   of  this  Age  were  har-dly  any    better   in   the  other  Provinces  of 
 
 the 
 
Chap.  V.  ly  viUfyhig  the  prmhive  Church.  35*1  '  ' 
 
 the  Roman  Empire.    The  QLieftion,  Whether  one  that  nnderftands  not    Yearaf- 
 Hebrew  nor  Cref^  (which  yet  is  not  altogether  true  of  St.  ^«//«)  may '^^''^i'^^'^* 
 not  for  all  that  be  fit  to  expound  the  Scripture-,  we  will  let  pafs :  i?^'''^^- 
 But  this   is  certain,  that  one   that  does  not  believe  the  Divinity  of 
 our  Savior  Chrift,    is  not   fit  to  write  Harmonics,  Annotations,   or 
 Paraphrafes  on  it,  nor  Tranflations  of  it.     And  all  that  abhor  that 
 Herefie,  will  be  careful  how  they  read  'em. 
 
 He  proceeds  (p.  410.J  to  fay,  without  any  Proof  there  given,  fW 
 St.  Auftin  as  well  as  the  other  Fathers.,  has  followed  the  Doctrin  of  that  Time^ 
 which  eflabliflj'd  a  fpecific  Vnity  between  the  Father .^  Son^  and  Holy  Sftrity. 
 and  a  Dijlinclion  of  the  numerical  Effence  :  So  that  freaking  properly.^  they 
 believed  three  EJfences  perfeilly  equal  and  friclly  united  in  Will :  (which  very 
 Mention  of  three  Effenccs  is  what  St.  Auflm  fpoke  of  with  Abhorrence 
 in  the  Words  I  quoted  juft  now  ).  Then  having  mention'd  a  Book 
 written  againft  himfelf  by  the  Abbot  Faydit^  intitled  ^  A  Defence  of 
 the  DoBrin  of  the  Fathers  concerning  the  Trinity.,  againft  the  Tropolatres 
 and  Socinians.  Or,  The  two  new  Herefies  of  Steven  Nye  and  John  le 
 Clerc,  Protefiants.  He  anfwers,  that  he  holds  no  Herefie  :  He  does  not 
 approve  of  the  Tritheifm  of  the  Fathers.,  &c.  And  if  it  be  faid  that  the 
 Fathers  were  not  Tritheifis.,  then  he  refers  to  the  Authors  he  ufes  to  do  *, 
 Petavins^  CnrcelUns.,  Cndworth,  (as  it  they  had  not  been  anfwer'd)  and 
 to  the  Piece  that  I  mention'd  [^The  Life  of  Greg.  Naz.ianz.en']  written 
 by  himfelf.  Where  does  this  Man  think  the  Catholic  Church  was  at 
 that  Time  ?  For  he  not  only  makes  the  Fathers  to  be  Heretics  (and 
 Tritheifts,  which  is  indeed  to  be  Pagans)  but  calls  it  alfo  the  DoHrin 
 of  that  Time. 
 
 But  to  fhev/  us  from  how   envenomed  a  Spirit  all  this  rifes  ^  and 
 how  he  employs  himfelf:  he  tells  us  (p.  409J  t\\^the  has  found  a  way 
 to  make  a  Comedy  of  five  AUs  out  of  the  Stories  of  certain  Miracles  done  at  " 
 Hippo,  of  which  St.  Auit'm  fpeaks  in  his  31 1  Sermon  and  the  following. 
 Islow  the  Things  there  related  by  St.  Auftin  are  (if  not  proper  Mi- 
 racles in   the  modern  Senfe  of  the  Word,  yetj  wonderful  and  gra- 
 cious Providences  of  God  :,    which  the  Word  miracnla  well    enough  • 
 Hgnifies,  and  which  all  pious  Men  think  themfelves  bound  to  lay  to 
 Heart  and  commemorate,  tho'  this  Man  makes  a  Mock  of  'em.    This 
 Advertifement  he  gives,  to  fee,  1  fuppofe,  whether  this  Copy  too  will 
 yield  any  Money  ^  and  whether,  as  he  has  found  Book  fellers  that  would 
 ftand  out  at  nothing,  lb  he  can  find  any  Players  profane  enough  to  A(ft 
 this  his  Comedy.     And  if  they  be  fo  inclin'd,  'tis  pity  but  they  fhould  ' 
 do  it:  that  they  may  fill  up  the  Meafure  of  their  Impiety  ^  and  that  all   , 
 Chriftian  Princes  and  States  may  follow  the    good  Examples  of  the 
 French  King  in  exterminating  them,  and  of  the  King  of  Prujjia  in  pro- 
 hibiting his  Books. 
 
 §.  i^.  Since  the  firfl  Edition  of  this  Book,  Mr.  le  Clerc  does  in  an 
 Encomium  which  he  writes  on  Mr.  Lo:kj  Bibl-  Ci:oifc.  T  6.  ov/n  that 
 
 he  . 
 
j^^  TIA  M'lfchkf  accruing  to  Kelighn,  Chap.  ¥» 
 
 Ycnr  af-  ire  has  feen  Bp.  SrUiingfieets  Vindication  of  the  Trinity,  And  after  ha- 
 ^ei  the  A- vjiig  paPied  a  very  flighting  and  contemptuous  Ceufure  on  what  the 
 p-iftlcs  Bilho];'  !ms  there,  and  in  fome  other  Pieces,  written  againft  Mr.  Lockh 
 Kotions,  and  on  the  other  fide  as  much  magnified  his  Hero  (the  Soli- 
 dity of  his  Doftrin,  the  Exadnefs  of  his  Thought,  &c.  whereas  Bi- 
 dPnop  StilU'fjgfiect  underftood  neither  his  Adverfary's  Meaning,  nor  the 
 Matter  it  lelf,  and  was  never  ufed  either  to  think  or  to  fpeak  witli 
 ?.ny  great  Exadnefs.  See  the  fawcy  Arrogance  of  this  Critic)  he  pre- 
 tends at  lafc  to  be  furprized  to  find  there  a  Confutation  of  Oircel- 
 H<f^m^  Proofs  of  the  Tritheifm  of  the  Antients.  He  had  Reafon  to 
 be  furprizYl,  if  he  had  not  feen  it  before :  becaufe  he  had  fince  the 
 Puijiication  of  it  call:  vile  Reproaches  on  all  the  ancient  Chriftians  on 
 the  Credit  of  thofe  Proofs,  which  he  might  fee  here  all  overthrown. 
 What  does  he  do  upon  this  Surprize  ?  Does  he  pretend  to  Ihew 
 'hy  any  Particulars  that  CnrcelUKs  had  not  miftaken  the  Senfe  of  his 
 own  Qj.iotations,  as  the  Bifhop  pretended  to  fiievv  that  he  had  ?  Or, 
 if  he  cannot  do  this,  Does  he  acknowledge  his  own  Slanders  ?  Nei- 
 ther .  of  thefc.  But  inftead  of  vindicating  thole  Qiiotations  from  be- 
 ing wrefted,  he  throws  in  one  more  of  his  own  to  them,  which  is 
 more  apparently  wrefted  than  any  of  'em.  'Tis  out  of  St.  Hilary  de 
 Synodii.  IVhich  Book,  he  fays,  Air.  Stillingfieet  had  not  read  very  carefidly^ 
 cr  ilje  did  not  remcmhcr  diflinElly.  For  there  is  hardly  any  Book  from 
 Tvbich  one  may  more  plainly  prove  that  the  Orthodox  of  that  Time  believed 
 me  God  in  Specie  [  i.  e.  as  to  the  Sort  or  Kind  of  Gods]  hut  Three 
 in  Numher.  Is  not  this  horrid  ?  Three  Gods  in  Number  ?  Did  ever 
 any  Chriftian  own  this  ?  Then  he  produces  the  Pafiage. 
 
 It  muft  be  noted  that  St.  Hilary  there,  in  difputing  againft  the  A- 
 rims-,  does  labor  to  fhew  that  the  Term  liJ.ianQr^  of  one  Suhftance^  i? 
 the  mofl  clear,  and  the  moft  fignificative  of  the  Catholics  Meaning  \ 
 but  yet  that  the  Term  ocieitan©-^  of  like  Snh(l-ance^  as  alfo  the  Term, 
 of  equal  Suhflance-,  may  be  born  with  and  admitted,  as  being  capable 
 of  being  explained  in  an  orthodox  Senfe,  and  as  being  Co  explain'd 
 and  ufed  by  many  Catholic  Writers:  viz.  that  in  Divinis  Likenefs 
 or  Equality  are  all  one  with  Identity  or  Samenefs.  Speaking  thus, 
 '  {a)  Si  ergo  [^Pater]  naturam  neq^  aliam  neq^  diiTrmilem,  ei  quern  invi- 
 *fibiliter  fl.  indivilibiiiter]}  gcnerabat,  d^dit  ^  non  poteft  aliam  dedilfe 
 
 *  nifi  propriam.     Ita  fimilitudo  proprietas  eft,  proprietas  sequalitas  eft, 
 
 *  &c.  If  then  he  .£God  the  Father  j  ga,ve  C  or,  communicatedj  to  him 
 whom  he  -without  any  Divifion  hegot^  a  Nature  tohich  is  not  another  nor  itn^ 
 like  ^  it  mufl  he  fo^  that  he  gave  him  no  other  than  his  own.  So  Likenefs .^ 
 <<ma  Samenefs  Qor,  Ownnefsj  and  Equality  are  all  one.  And  then  a  few 
 Words  after,  comes  the  PalTage  at  which  Hv.le  Clerc  carps  \  '  Caret 
 -^igitur,  fratres,  fimilitudo  natures  contumelia:  fufpicione:  nee  poteft  vi- 
 
 *  deri 
 
 {a)  Prope  fineiiT. 
 
Chap.  V.  hy  the  primitive  Church,  ^^V 
 
 '  deri  Films  idcirco  in  proprietate  Paternas  naturse  non  efle,  quia  flmi-  Year  af- 
 '  lis  eft:  cum  fimilitudo  nulla  fit  niii  ex  aequalitate  naturae  ^  xqualitas  terthe  A- 
 *autem  naturae  non  poteft  efle,  nili  una  fit:  Una  non  Perfonae  unitate,poft-es 
 *  fed  GENERIS.     So  that  there  is  no  need^  Brethren^  that  you  (ho/ild  fufpeH: 
 this  Phrafe^  Likcnefs  of  Nature,  of  any  reproachful  Meaning  :  nor  vpill  the 
 Son  feem  not  to  have  the  Father'' s  own  Nature  for  that  Rcafon  becaitfe  he 
 is  faid  to  be  like  him.     Whereas  there  is  no  Likenefs  hut  by  Equality  of  No," 
 tnre  ^  and  Equality  of  Nature  cannot  [[in  this  Cafe,   fpeaking  of  Divine 
 Nature]  be^  unlejs  it  be  One.     One^  not  by  Vnity  of  Pcrfon,  but  of  GE- 
 NVS. 
 
 Whereas  Mr.  le  Clerc  obferves  here,  that  fuppofing  the  numerical  "Ca- 
 nity of  the  Divine  EfTence,  'tis  not  proper  to  fay,  the  Nature  of  the 
 Son  is  like  or  equal  to  that  of  the  Father  ^  'tis  true,  if  St.  Hilary  had 
 not  explain'd  himfelf  fo,  as  by  Equality  to  mean  Identity.  And  where- 
 as he  obferves  that  by  the  Word  Genus,  St.  Hilary  fhews  his  Mean- 
 ing to  be  of  a  generical  or  fpecifical  Unity  only  :;,  this  alfo  Would  have 
 fome  Senfe  according  to  the  ordinary  Ufe  of  the  Word,  q^;?^.  But 
 St.  Hilary  had  declar'd  in  that  very  Book  in  what  Senfe  He  took  the 
 Word  :  As  at  the  Beginning  of  the  Book,  in  thefe  Words  ;  But  feeing 
 I  muft  often  ufe  the  Words,  Efl!ence,  and  Subftance  •,  We  77j u ft-  knorv  what 
 Eflence  fi^nifies :  left:  we  fjould  ufe  Words,  and  not  know  the  Meaninir. 
 Eflence  is  that  which  a  Thing  is,  &c.   And  it  may  he  called  the  Efl^ence, 
 
 or  Nature,  w  Genus,  or  Subftance  of  any  Thing And  a  little  after. 
 
 Whereas  therefore  we  fay  that  Eflence  does  fgnify  the  Nature,  or  Genus, 
 or  Subftance,  &c.  And  conftantly  afterward  he  ufes  thofe  Words  as 
 Synonymous.  And  accordingly  Erafmm  in  the  Dedication  of  his  E- 
 dition  of  St.  HUarfs  Works  had  faid  ;  Of  the  fame  Efence,  or  as  St, 
 Hilary  often  fpeaks,  of  the  fame  Genus  or  Nature  with  the  Father,  which 
 the  Greeks  exprefs  o//8OTOf.  So  that  to  fay,  Vnitate  non  VerfonA  fed  Ge- 
 72eris,  is  to  lay.  Not  one  F  erf  on,  but  one  Subftance  :  Or  as  he  himfelf  ex- 
 prefles  it  in  the  Page  before,  Non  Perfona  Dens  unus  eft  fed  natura-  God 
 is  not  one  in  Perfon,  but  in  Nature. 
 
 So  unfair  and  pedantic  a  Thing  it  is  to  catch  hold  of  fome  flngle 
 Phrafe  or  ExprelTion,  whereby  to  account  for  an  Author's  Meaning 
 thro'  a  whole  Book.  The  contrary  appears  by  many  PalTages  in  the 
 Book.  Particularly  by  this.  He  as  Vv'ell  as  the  other  Fathers  does 
 often  fay,  that  he  that  fhould  preach  that  the  Son  as  well  as  the  Fa- 
 ther, is  unbegorten,  and  without  any  Caufe,  Fountain,  Origin,  or 
 Principle  [[which  the  Greeks  exprefs  dyinnrav  )y  avcif>x°h  mhegotten  and 
 tmoriginated,  or,  fclf-originatcd  3  would  inevitably  make  two  Gods- 
 Or,  that  God  is  one  by  virtue  of  the  innafcibillty  :  autoritate  innafcihilitatis 
 Deus  itntis  eft.  Becaufe  tho'  there  are  three  Perfons,  yet  One  only  of 
 them  is  the  Fountain  and  Origin  of  the  Deity.  Or  as  TertnlUa!^  cx- 
 prefles  it.  They  are  all  One,  inafmuch  as  all  are  of  One^  th^t  is,  as  to  V- 
 nity  of  th€  Suhftanca^     contra  Prax.  c  2, 
 
 2  z  Kow 
 
55'4  ^'^  ^^^  of  our  Savior^  John  3.  3,  5*.         Chap.  VL 
 
 Yearaf-      Now  he  that  fpeaks  thus,  plainly  denotes  a  numerical  Unity.    For  a 
 terthe  A- fpecifical  Unity  might  as  well  or  better  be  conceived  between  Three 
 poftks      co-ordinate  dyinma  ^y  a,vct^yjt'    But  a  numerical  Unity  cannot  be  con- 
 ceived without  conceiving  the  Father  as  the  Fountain  of  the  Deity. 
 
 C  H  A  P.    VJ. 
 
 The  Opinions  of  the  Antlents  concerning  the  future   State  0 
 InfantSy  or   other  TerfonSj  that  happen  d  to  die  unbapti;^ed, 
 
 §.  I.  ryiHE  Account  of  their  Opinion  in  this  Matter  will  be  befn 
 A  given  in  thefe  Particulars. 
 I.  All  the  ancient  Chriftians  (without  the  Exception  of  one  Man) 
 do  underftand  that  Rule  of  our  Savior  Joh.  3.  5.  Ferily^  verily^  I  fay 
 tmto  thee  %  Except  a  Man  C  'tis  in  the  Original  s«V  y^v;  -nt,  except  a  Per- 
 fon^  or  except  one~\  he  born  of  Water  and  of  the  Spirit^  he  cannot  enter  in- 
 to the  Kingdom  of  God  %  of  Baptifm. 
 
 I  had  Occafion  in  the  firft  Part  to  bring  a  great  many  Inftanccs  of 
 ^o.  their  Sayings :  where  all  that  mention  that  Text  from  Jufiin  Martyr 
 300.  down  to  St.  Anjiin  do  fo  apply  it :  and  many  more  might  be  brought. 
 Neither  did  I  ever  fee  it  otherwife  applied  in  any  ancient  Writer.  I 
 3430.  h^Yit^^  Calvin  was  the  firlt  that  ever  denied  this  Place  to  mean  Ba- 
 ptifm  (1).  He  gives  ^another  Interpretation  which  he  confelTes  to  be 
 new.  This  Man  did  indeed  write  many  things  in  Defence  of  Infant- 
 Baptifm.  But  he  has  done  ten  times  more  Prejudice  to  that  Caufe, 
 by  withdrawing  fas  far  as  in  him  lay)  the  Strength  of  this  Text  of 
 Scripture  (which  the  ancient  Chriftians  ufed  as  a  chief  Ground  of  itj 
 by  that  forced  Interpretation  of  his,  than  he  has  done  Good  to  it  by 
 all  his  new  Hypothefes  and  Arguments.  What  Place  of  Scripture  is 
 more  fit  to  produce  for  the  Satisfaftion  of  fome  plain  and  ordinary 
 Man  (who  perhaps  is  not  capable  of  apprehending  the  Force  of  the 
 Confequences  by  which  it  is  proved  from  other  Places)  that  he  ought 
 to  have  his  Child  baptiz'd,  than  this  (efpecially  if  it  were  tranflated 
 in  Engli(h  as  it  fhould  be)  where  our  Savior  fays,  that  no  Perfon  fhall 
 come  to  Heaven  without  it?  meaning,  at  leaft  in  God's  ordinary  way. 
 'Tis  true  that  Calvin  does  at  other  Places  determin  this  to  be  fo :  as 
 I  fhall  fhew  prefently  at  §.  8.  But  his  Dictate  is  but  a  poor  Amends 
 for  the  Lofs  of  a  Text  of  Scripture.  Since  his  Time,  thofe  Parties  of 
 the  Proteftants  that  have  been  the  greateft  Admirers  of  him,  have 
 
 follow'd 
 
 CO  laftic.  1.  4.  c.  16.  $.  25. 
 
chap.  VT.  ever  mderfload  of  Bapttfm.  ^„ 
 
 follow'd  him  in  leaving  out  this  Place  from  among  their  Proofs  of  Yearaf- 
 Infant   Baptifm,  and  diverting  the  Scnfe  of  it  another  way:    Which  certheA- 
 the  Antipsedobaptifts  obferving,  have  taken  their  Advantage,  and  do  Poft^« 
 aim  to  fliut  off  all  the  Proteftant  Paedobaptifts  from  it.     They  are  apt 
 now  to  face  out  any  of  'em  that  makes  any  Pretence  to  this  Text, 
 as  going  againll:  the  general  Senfe  of  Proteftants.    Mr.  Stcnnet  m  his 
 late  Anfwer  to  Mr.  Ruffen^  p.  73.  having  faid  that  the  Cufiom  of  bapti- 
 z.ing  Infants  feems  to  have  taken  its  Rife  from  the  Mlfinterfretation  fas  he 
 calls  it)   of  thii-  Text  ',  and  having  inftanc'd  in  Chryfofiom,  Cyril,   and 
 ^///?/>7,  as  concluding  from  this  Place  a  Neceflity  of  Baptifm  to  Sal- 
 vation, fand  he  might  have  added  to  'em  all  the  antient  Chriltians 
 that  ever  fpoke  of  this  Matter  as  producing  this  Text,  tho'  not  this 
 only;  he  himfelf  declares  that  he  takes  Calvin  s  Interpretation,  of  which 
 he  there  gives  a  Scheme,  to^  be  the  truer  :  you  may  be  fure.    Immedi- 
 ately after  which,  that  which  only  feem'd  before,  he  now  terms  to 
 be   certain.     And  he   adds,  Thofe  of  the  Romilh  Church  do  fill  hnild 
 their  Infant    Baptifm  on   the   fame  Frinciple.     If  that  be  true,  then   we 
 may  obferve  (by  the  way)  that  he  takes  afterward,  Ch.  6.  a  great  deal 
 of  Pains  to  no  Purpofe,  to  prove   that  they   pretend  no  Scripture 
 Ground  at  all,  but  only  the  Authority  of  the  Church.     But  this  Prin- 
 ciple, he  fays,   the  Proteftants   have  juftly  abandon''d.     If  he    mean,    the 
 Principle  of  an  ahfolute  Impofiibility  of  Salvation  for  a  Child  by  mif- 
 chance  dying  nnbaptized,  as  raifed  from  this  Text ;  'tis  true.     But 
 if  he  mean,  the  Principle  of  an  Impoffibility  of  Salvation  to  be  had, 
 according  to  God's  ordinary  Rule  and  Declaration,  any  other  way  than 
 by  Baptifm  ^  1  (hall  by  and  by  Ihew   that  not  all  the  Proteftants,  if 
 any,  have  abandon'd  it.     On  the  contrary,  they,  moft  of  'em,  take 
 this  Text  in  the  Senfe  that  the  Fathers  did  :  only  they  judge,  that  in 
 determining  of  the  future  State  of  an  Infant  fo  dying,  we  are  not  to 
 bind  God  to  the  Means  that  he  has  bound  us  to  -,  but  may  hope  that 
 for  extraordinary  Cafes  and  Accidents  he  will  make  an  Allowances 
 As  in  the  Cafe  of  Circumcifion  omitted,  tho'  the  Rule  were  as  pe- 
 remptory as  this-,  That  Soul  flmll  be  cut  of:  yet  where  his  Providence 
 made  it  im practicable  (as  in  thofe  continual  Travels  in  the  Wilder- 
 nefs,  &c.)  he  did  not  execute  the  Penalty :  and  yet  in  ordinary  Cafes 
 the  Rule  ftood  firm. 
 
 But  fee  what  a  Triumph  this  Antipasdobaptift  raifes  nipon  the  Sup- 
 pofal  that  the  Proteftants  have  abandon'd  this  Principle.  And  Qnce 
 fays  he,  this  Foundation  is  by  thefe  laft  j^the  Proteftants]  allowed  to  be 
 infufficient  to  hear  the  Weight  of  Infant  Baptifm  ^  it  might  be  worth  a  far- 
 ther Inquiry  whether  it  be  founded  on  any  folid  Foundation  at  all  :  and  if 
 thofe  who  appear  fir  ft  to  have  fts^d  it^  proceeded  on  fo  great  a  Mlftake,  whe- 
 ther this  Cuftom  ought  not  to  he  difcontinmd^  a^s  well  as  the  Bafts  on  which 
 St  was  originally  laid  ? 
 
 Z  z  2  The 
 
^^6  the  Rule  of  our  Savior,  John  5.  3,  5:"]  Chap.  Vf; 
 
 Year  af-  The  judicious  Mr.  Hooker  faw  betimes  the  Inconvenience,  as  well 
 terthcA-as  Groundlefnefs,  of  this  new  Interpretation  of  Cahhih  which  was 
 pofties  |.}^g^  greedily  embraced  by  Cartrvright  and  others,  that  they  might  with 
 better  Face  deny  any  NecefTity  of  that  private  Baptifm  which  had 
 been  orderd  by  the  Church  in  Cafes  of  Extremity :  and  fays  on  that 
 Account,  /  hold  k  for  a  moji:  infallible  Rule  in  Exfofitions  of  holy  Serif  ture^ 
 that  where  a  literal  Confl-rnSion  will  ftand^  the  farthefl  from  the  Letter  is 
 commonly  the  worfi.  To  hide  the  general  Confent  of  Antiquity  agreeing  in 
 the  literal  Interpretation^  they  cunningly  affirm^  that  certain  have  taken  thefe 
 Words,  as  meant  of  material  Water :  when  they  know  that  of  all  the  Antients 
 there  is  not  one  to  he  named  that  ever  did  otherwife^  either  expound  or  al- 
 lege the  Place.,  than  m  implying  external  Baptifm.  Shall  that  which  hoi  al- 
 ways received  this  and  no  other  Conf^ruBion^  he  now  difguisd  with  a  Toy  of 
 
 Novelty  ? God  will  have  the  Sacrament  nfcd  not  only  as  a  Sign  or  Tc- 
 
 keny  what  we  receive  ',  hut  alfo  as  an  Inftrument  or  Aiean  whereby  we  re- 
 ceive Grace^  &:c.  If  Chrifl  himfelf  who  giveth  Salvation  do  require  Baptifm^ 
 it  is  not  for  us  that  look  for  Salvation^  to  found  and  examin  him^  whether 
 ■unhaptiTLed  Men  may  he  faved :  hut  ferioujly  to  do  that  which  is  reqiuy'd^ 
 and  rcli^ioujly  to  fear  the  Danger  which  may  grow  by  the  Want  thereof ^  &c.. 
 Eccl.  PoL  1.  <?.  §.  59,  6'o. 
 
 2.  By  thofe  Words  ^the  Kingdom  of  God^j  in  this  Text  they  do  all 
 of  'em  underftand  fas  any  one  would  naturally  do)  the  Kingdom  of 
 Glory  hereafter  in  Heaven. 
 
 Tliis  is  confefs'd  by  the  Right  Reverend  Author  of  the  late  Expo- 
 fition  of  the  39  Articles  of  the  Church  of  Ettgland^  who  goes  about  him- 
 felf to  affix  another  Senfe  on  thofe  Words,  viz..  that  they  here  figni- 
 He,  the  Churchy  or,  the  Difpenfation  of  the  Meffiah.  For  fpeaking  of  the 
 antient  Times,  he  fays  (2)  The  Words  of  our  Savior  to  Kicodemus  ip^re 
 expounded  fo  as  to  import  the  ahfolute  Necejfity  of  Baptifm  to  Salvation  : 
 for  it  not  being  obferved  that  the  Difpenfation  of  the  Mefliah  was  m^ani 
 hy  the  Kingdom  of  God,  hut  it  being  taken  to  fignife  eternal  Glory,  that 
 Expreffion  of  our  Savior"^ s  was  underwood  to  import  this^  That  ?io  Man  ftonld 
 he  fav^d  unlefs  he  were  haptiz?dy  &:c. 
 
 It  muft  be  granted  that  in  fome  Places  of  the  New  Teftament  by 
 thefe  Words  [  the  Kingdom  of  God^  is  meant  the  Gofpel  State  in 
 this  Life.  1  gave  an  Inftance  (^)  before,  v^here  I  think  it  is  fo  taken. 
 But  it  is  far  more  often  taken  in  the  ordinary  Senfe  for  the  State  of 
 future  Glory.  And  that  it  fhould  be  fo  taken  here,  I  crave  Leave  to 
 olFer  thefe  Reafons. 
 
 I.  All  the  antient  Expofitors  and  other  Fathers,  both  Greek  and 
 Latiny  do,  as  I  faid,  underftand  it  fo.  The  Reader  has  feen  a  Multi- 
 tude of  their  Sayings  occafionally  here  brought,  whereof  not  one  is 
 capable  to  be  underftood  otherwife :  and  I  believe  none  can  be  pro- 
 
 duc'd' 
 
 (2)  Art.  27.    W  Pt.  I.  CH.  XIX.^.  II. 
 
chap.  Vr.  ever  mderflood  of  Bapttftvt,  j^j 
 
 ducM  that  is.     Hermas^  who  fet  down   in  Writing  thefe   Words  of  Yearaf' 
 our  Savior,   or  the  Subftance    of   'em,  before  St.  Jo/?;^   himfelf  did, '^-f'^-^e  A* 
 takes   it  fo.     As  appears  by  his  fpeakiag  (b)  of  People  entring  this  P^^^^s 
 Kingdom  after  their  Death.     TertHlUm  (^c)  paraphrases  cannot  enter  by 
 non  habet  falutem^  cannot  he  faved.     And  fo  all  the  reft.     Now  'tis  hard 
 to  think  that  not  one  of  the  Antients  fhould  expound  it  right. 
 
 2.  Mr.  Walker^  who  had  confulted  as  much  on  the  Expolition  of 
 this  Text  as  any  Man,  takes  the  Antip^dobaptifts  for  the  firft  In- 
 venters  of  the  new*  Expolition :  and  that  it  was  invented  by  them  to 
 ferve  a  Turn.  For  fo  are  (d)  his  Words  ^  God's  ffiritnal  Kingdom  on 
 Earthy  or^  vifihle  Churchy  is  all  that  the  Anaba^tifls  will  have  thefe  Words 
 to  fgnifie :  and  that  upon  this  Defign-,  becaufe  they  wonld  by  this  DiJtinSliGn 
 avoid  the  Force  of  the  Argument  hencCj  &c. 
 
 3.  As  he  there  obferves,  this  Text  explains  it  felf :  for  the  Expref^ 
 fion  being  redoubrd  by  our  Savior,  in  v.  3.  and  again  in  v.  5.  it  is 
 m  V.  S'  fie  cannot  fee  the  Kingdom  of  God.  And  St.  Anfiin  long  ago 
 made  this  Obfervation  (3),  What  he  hadfaid,  he  cannot  fee,  he  explain- 
 ed by  faying^  he  cannot  enter  into.  Now  for  the  Church  here  ^  one 
 that  is  not  baptized  may  fee  it.  It  is  therefore  plainly  meant  of  the 
 Kingdom  of  Glory. 
 
 4.  it  is  not  likely  that  our  Savior  fhould  in   his   Difcourfe  with 
 Ntcodemns  introduce  a  Sentence  in  fo  folemn  a  way  of  Speaking,  as  to- 
 premife   twice  over  to  it  thefe  Words  *,  verily^  verily^  I  fay  mto  thee  ^• 
 and  yet  at  laft  the  Sentence  fhould  come  to  little  more  than  this  •,  that 
 without  Baptifm    one  cannot  be  bapiTCd.     For  to  be  baptizj'dj  and   to  be 
 entered  into  the  Churchy  are  Terms  much  about  equivalent. 
 
 Neither  does  it  appear  what  the  Antip^edobaptilts  gain  by  this  In^ 
 terpretation  of  theirs,  if  it  were  confiftent:  Unce  the  only  way,  at  leall 
 the  only  known  and  ordinary  way,  to  the  Kingdom  of  Glory,  is  by 
 being  of  Chrift's  Church,  or,  under  the  Difpenfation  of  the  MelTiah. 
 
 As  for  the  abfolute  Nece(fity  of  Baptifm  to  Salvation^  which  the  learned 
 Eifliopwhom  1  mentioned,  fays  thefe  Words  were  antiently  expounded 
 to  import:  I  am  going  prefently  to  recite  the  Senfe  of  the  Antients  par- 
 ticularly, how  far  they  expounded  'cm  fo,  and  how  far  not. 
 
 St.  Aitflin  is  of  Opinion  (4)  that  had  it  not  been  for  this  Sentence  of 
 our  Savior^  the  Pelagians^  when  they  were  fo  hard  prefl  with  the 
 Arguments  taken  from  the  Baptifm  of  Infants,  would  have  determined 
 that  Infants  were  ?wt  to  be  baptized  at  all. 
 
 The  Church  of  England,  together  with  the  whole  ancient  Church, 
 does  apply  and  make  ufe  of  this  Text  as  a  Ground  of  baptizing  In- 
 fants :  beginning  the  Oihce  for  it  thus  •,  Forafmuch  as  all  Men  are  con- 
 ceiv^d  and  born  in  Sin^  and  that  our  Savior  Chrift  fays^  None  can  enter 
 
 into 
 
 (h)  See  Pt.  I.  CH.  I.  S-  ^^   .  (<^)    lb.  CH.  IV.  $.  3.      U)   Modcft  Pl:i,  c.  12.  %.  8, 
 (3)  Lib.  3.  dc  anima  &:  cjui  ori^inc,  e..  1 1»     {4)  JL.  i.  dc.pcccat,  mcrir.c.  30, 
 
3^8  The  Antv^xdohz^n^s  Explication  of  John  ^.  3,5-.  Chap.  VI. 
 
 Ycaraf-  into  the  Kingdom  of  God,  except  he  be  regenerate  and  born  a-new 
 tertheA-  of  Water  and  of  the  Holy  Ghoft,  &c.  And  afterward,  Seeing  novo, 
 poAles  Nearly  beloved  Brethren,  that  this  Child  is  regenerate^  &ZC.  And  they  do 
 in  all  the  three  Offices  of  Baptifm  aflbon  as  the  Party  is  baptiz'd,  whe- 
 ther he  be  Infant  or  one  of  riper  Years,  give  Thanks  that  he  is  re- 
 ocnerated,  and  grafted  into  the  Body   of  Chrifi's  Chmrh. 
 
 And  whereas  fome  People  have  exprefs'd  a  Wonder  at  St.  Attflm^ 
 that  he  fhould  hold,  that  all  that  are  haftiz^d  are  alfo  Regenerate  \  no 
 Man  living  can  read  him  without  perceiving  that  he  ufes  the  Word 
 Hregenerate]  as  another  Word  for  ^baptized]  and  that  this  v/ith  him 
 would  have  been  an  identical  Propofition :  as  if  one  Ihould  fay  now 
 a-Days^  All  that  are  haptiz.'d,  are  ^hrifined.  If  fome  of  late  Days  have 
 put  a  new  Senfe  on  the  W^ord  Z^egenerate~]  How  can  St.  Auftin  help 
 that  ?     And  the  Church  of  England  ufes  the  W^ord  in  the  old  Senfe. 
 
 Many  of  the  late  Defenders  of  Infant  Baptifm  have,  as  I  faid,  left 
 out  this  Place  from  among  the  Proofs  that  they  bring  from  Scripture 
 for  it  :  but  for  w^hat  Reafon,  it  is  hai'd  to  imagin. 
 
 if  they  fear  that  from  hence  will  follow  a  Ground  of  abiblute  De- 
 fpair  for  any  new  Convert  for  himfelf,  and  for  any  Parent  in  re- 
 fpect  of  his  Child,  dying  before  he  can  be  baptiz'd :  is  it  not  natu- 
 ral to  admit  of  the  fame  l^wx/ct  and  Allowance  in  thefe  Words  as  wc 
 do  and  mult  do  in  many  other  Rules  of  Holy  Scripture  ?  namely, 
 to  underfland  'em  thus  ^  That  this  is  God's  ordinary  Rule,  or  the  or- 
 dinary Condition  of  Salvation  *,  but  that  in  extraordinary  Cafes  {^where 
 his  Providence  cuts  off  all  our  Opportunity  of  ufing  it)  he  has  alfo 
 extraordinary  Mercy  to  fave  without  it.  The  Ancients,  as  I  fhall 
 fnew,  did  hope,  and  even  conclude  fo,  in  Cafe  of  a  Convert  believing: 
 and  many  in  the  following  Ages,  of  an  Infant. 
 
 If  the  Objedion  be  that  it  is  not  ea^ie  to  conceive  how  an  Infant 
 can  be  born  or  regenerate  of  the  Spirit  (which  is  mention'd  in  the 
 Text  as  well  as,  of  Water)  fmce  he  is  not  capable  of  any  Operations 
 of  the  Spirit  on  his  Will,  &c.  It  is  not  only  ownVi  by  all  other  Chri- 
 stians, that  the  Holy  Spirit,  befides  his  Office  of  converting  the  Heart, 
 does  feal  and  apply  Pardon  of  Sin,  and  other  Promifes  of  the  Cove- 
 Eant :  but  alfo  by  the  Antip^dobaptifts,  that  the  Spirit  of  Chrift  is 
 given  or  applied  to  Infants.  So  fays  Mr.  Danvers  (5),  That  they  are 
 capable  of  Salvation  by  ChrifFs  Tur chafe,  and  the  Application  of  Chrifi^s 
 Blood  and  Spirit  to  ''em.  Who  doubts  it  ?  I  am  fure  I  never  affirmed  the 
 -contrary.  And  Mr.  Tombs,  The  Grace  of  God  elefting  them^  putting  them 
 ■into  Chrifl,  uniting  them  to  him  by  his  Spirit  (5). 
 
 The  Antip^d'obaptifts  do  themfelves  make  Ufe  of  this  Place  of 
 Scripture  againft  the  Qiiakers  and  other  Antibaptifts  (and  that  with 
 good  Reaiba)  to  prove  the  Keceffity  of  Baptifm.    Some  of  them  alfo, 
 
 that 
 
 (5)  Anfw=  ro  Ap:eal,  p.  9.    {(•)  Examen  j.  i  o. 
 
chap.  VI.       The  Antipa^Jobap.  Explicat.of  ]o\\.  5.  5,  ^:  j^p 
 
 that  can  read  no  other  than  the  EngUjh  Tranflation,  will  fometimes  ve-  Yearaf- 
 ry  unwarily  urge  it  againft  the  Psdobaptifts  ^  and  will  obferve,  that  tis  r^rrhe  A- 
 faid  •,  Except  a  Man  be  bom^  &:c.  'tis  not  Paid,  a  Child  :  concluding  from  P'^ft^^s 
 the  Word  that  he  that  is  fo  born  mull  be  a  Aian  grovon.     But  thefe, 
 you'll  fay,  are  right  EngUjh  Divines.    This  may  be  retorted  on  them  : 
 for  the  original  is  not  ldt,v  ^n  aVwp,  or,  Iav  fjin  dv^fUT©- :  Except  a  Man  :  but 
 \(tv  (xri  77V,  except  any  one.     And  fo  the  Text  is  underftood  by  the  Anci- 
 ents :  and  by  all  that  can  read  the  Original. 
 
 'Tis  a  common  thing  with  the  Antipsedobaptifts,  when  they  are  at- 
 tacked with  that  Argument,  that  Womens  receiving  the  Communion 
 is  no  more  plainly  exprefs'd  in  Scripture  than  Infant  Baptifm,  to  an- 
 fwer  by  citing  that  Text  -^  AoKifM^iiu  Uvrh'  acSp<y7r(^-,  &c.  Let  a  Man  ex- 
 amin  himfelf^  and  fo  let  him  eat^  <&:c.  and  to  urge,  that  the  Word'^AfSpsj- 
 rr©-  being  of  the  common  Gender  includes  Women  as  well  as  Men.  And 
 they  will  frequently  boall,  and  fay.  Do  but  prodnce  as  good  Proof  for  bapti- 
 z,ing  Infants.^  as  this  Text  affords  for  Womens  receiving  \  and  we  will  com- 
 ply. Keverthelefs  it  is  not  advifable  for  'em  to  venture  any  m.ore  on 
 this  Challenge,  than  they  can  be  content  to  lofe.  For  the  Word  t<$ 
 ufed  here,  eaV  uri  rU-,  does  (much  more  naturally  than  the  Word  av 
 epft-'TT©-)  fignifie  any  one^  or  any  Perfon^  Man,  Woman,  or  Child.  'Tis 
 only  an  AngUcifm  to  fay,  Except  a  Man^  inftead  of,  Except  a  Perfon  be. 
 horn  of  Water^  &C. 
 
 §.  2.  Tho'  the  Ancients  underftood  the  forefaid  Text  to  mean  Ba- 
 ptifm, and  tho'  the  Words  are  peremptory,  yet  they  were  of  Opinion 
 that  God  Almighty  did  in  fome  extraordinary  Cafes,  when  Baptifm 
 could  not  be  had,  difpenfe  with  his  own  Law.  And  one  Cafe,  which 
 they  all  agreed  to  be  exempted,  v/as  that  of  Martyrs.  If  any  one  had 
 fuch  Faith  in  Chrift,  as  willingly  to  facrifice  his  Life  for  the  Teftimo- 
 ny  of  his  Truth  •,  they  concluded  that  fuch  a  Man,  whether  he  had 
 as  yet  been  baptized  or  not,  was  received  into  the  Kingdom  of  Heaven. 
 For  this  they  called  baptifmnm  Sanguinis^  a  being  baptized  in  Blood :  refer- 
 ring to  that  of  our  Savior,  Af^/r.  20.  22.  Ton  f] all  be  baptiz.ed  with  the  Ba^ 
 ptifm  that  I  am  baptiz.ed  with. 
 
 So  Tertullian  (7),  We  have  alfo  another  Baptifm  (which  as  well  as  the  o- 
 ther  can  be  ns''d  bnt  once')  namely  that  of  Blood.  Hie  efi  baptifmns  qui  la-  ^  ^^" 
 vacrum  &  non  acceptnm  reprefentat^  &  perditum  reddit.  This  is  a  Baptifm 
 which  will  either  fafply  the  Place  of  Water-Baptifm  to  one  that  has  not  recei- 
 ved it^  or  will  refiore  it  to  one  that  has  lofi  {p\'  defaced]  it.  The  fame 
 thing  is  own'd  by  Cyprian  (8 j.  j  -q^ 
 
 St.  Cyril^  who  fiys  thus,  (9)    If  one  be  never  fo  upright.^  and  yet  do  not     250. 
 receive  the  Seal  of  Water ^  he  cannot  enter  into  the  Kingdom  of  Heaven  ;  this 
 
 is 
 
 (7)  De  baptifmo  c.  16.  (8)Epift.  73.  ad  Jubaianum,  (9)  Cuecb.  3. 
 
■^(So  '^^fs  of  Martyrs  Jyiftg  unljpt'ize^.  Chap  Vf. 
 
 Year  a*- M  «  hold  Speech^   bat  it  is  none  of  mine '^  it  is  Jefus  Chrifl  that  has  made 
 
 itviX-i^k-this  Decree.     Yet  afterward  in  the  fame  Oration,  excepts  Martyrs. 
 
 pcfUes         So  Viktvi'ik  FiUgentiits^  as  poiitive  as  he  is,  that  none  can  be  faved 
 
 4°7'     without  Baptifm,  yet  pnts  it  fii),  excsptis  Us  t^ui  pro  Chrifli  nomine  fuo 
 
 fdntrnine  bapti^LantHr.    '  Exxept  thofe  who  are  for  the  Name  of  Chrift 
 
 395.    'baptized  in  their  own  Blood,    o'^;?;?^^^  fpeaks  to  the  fame  Purpofe 
 
 (12). 
 2.9^«         And  St.  Anflin  fays  (13),  Ever  fince  the  time  that  our  Savior  faid\   Ex- 
 cept any  one  be  born  again  of  Water,  &c.  and  at  another  Flacc^  He  that 
 fhall  lofe  his  Life  for  my  Sake,  fhall  find  it :  no  Perfon  is  made  a  Mem- 
 ber of  Chrift-^  but  either  by  Baptifm  inChrifi^  or  by  Death  for  Chrifi. 
 
 §.  3.  Befidethe  Cafe  of  Martyrs :  If  a  heathen  Man  was  arrivM  to 
 f  jme  Degree  of  Belief  of  the  Chriftian  Religion  and  Confeifion  of  it, 
 aiid  yet  daed  without  Baptifm  :  they  judged  of  his  Cafe  withfomeDi- 
 ftindion. 
 
 For  if  the  Man  had  Ihewn  a  Contempt  or  grofs  Kegled  of  Baptifm 
 as  a  needlefs  thing,  and  then  were  cutoft^by  Death  without  receiving  it : 
 'lOO.  they  judg'd  fuch  a  Cafe  to  behopelefs.  Tertn/lian  himfelf  calls  that  a 
 wicked  Dodtrin  ^  to  think  that  Baptifm  is  not  neceflary  to  thofe  that  have 
 Faith.  His  Words  you  have  before  Ft.  i,  CH.  ir.  §.  3.  And  St.  Am- 
 ZiA..  brofe(^\^^  fpcaks  of  it  as  a  received  Opinion,  that  a  Catechumen^  tho''  he 
 believe  in  the  Crofs  for  Death]  of  the  Lord  Jefus,  yet  unlefs  he  be  baptized 
 in  the  Name  of  the  Father^  Son^  and  Holy  Spirit^  cannot  receive  Remijjton 
 of  Sins^  nor  be  Partaker  of  the  Gift  of  fpiritnal  Grace.  He  mull  mean 
 of  thofe  that  refufe  or  contemn  Baptifm,  as  will  appear  by  what  I 
 fhall  quote  from  him  by  and  by.  And  Gregory  Na^an^en  fpeaking  of 
 three  forts  of  Perfons  that  die  unbaptized,  reckons  thefe  the  worft, 
 and  likely  to  have  the  greateft  Punifiiment.  His  Words  are  recited 
 mPt.  i.CH.  XL%.6.  St  Auft in' s  Words  alfb  I  produced  before,  P/-. 
 1.  CH.  Xy.  Se^.  4.  §.  3.  Bnt  when  a  Man  goes  without  it  by  his  wilful  Neg- 
 lect of  it.,  he  is  involved  in- G  Hilt  :  for  that  m^fi  not  be  called  a  Converjion  of 
 the  Heart  to  GoA-,  when  God^s  Sacrament  is  contemn  d.  So  that  the  learn- 
 ed Foj/??^  in  his  Book  of  Baptifm  Difp.  6.  Th.  6.  having  fpokeof  fom€ 
 Points  -of  Baptifm  in  which  the  Opinions  of  the  Fathers  differ'd,  owns 
 them  to  have  been  unanimous  in  this.  This  is,  fays  he,  the  Judgment 
 of  all  A?2tiqiiity^  that  they  perijlj  eternally,  who  defpife  Baptifm,  i.  e.  will  not 
 be  baptiz.ed  when  they  may. 
 
 If  it  were  one  that  intended  to  bebaptiz'd  fome  time  or  other,  but 
 put  it  off  from  time  to  time,  either  out  of  a  negligent  Delay,  or  out  of 
 a  Defire  of  enjoying  unlawful  Lulls  fome  time  longer,  and  then  happen- 
 -ed  finally  to  mifs  it  •,  as  St  Chryfofiom  fays  he  had  known  it  hap- 
 pen too  often :  they  judg'd  fuch  an  one  lofl ;  tho'  not  liable  to  fo  great 
 
 Pu- 
 
 l5o- 
 
 (i  r)  De  fide  ad  Petrum  c.  30.    (ii)  De  Eccl.  dogmatibus  c.  74.  (13)  L.  i.  de  ani- 
 i^jia  8c  ejus  ori^inc,  c.  ^4    (14)  Lib.  de  his  qui  iniiianrur  c,  4. 
 
Ch ap.  Vr.  thofe  that  wiili^d  of  Bapttfm  ly  Delay.  3  5  ^ 
 
 P  unifliment  as  he  that  had  abfolutely  defpis'd  it.     So  Gregory  Na^^ianz^en  Year  a^- 
 determins  in  the  Place  laft  mention'd  :  and  their  Sayings  to  that  Pur-':ertheA- 
 pofe  are  too  common  to  need  repeating.     I  fhall  recite  only  one  ofP^^^^s 
 Hermas  for  its  Antiquity,  being  writ  in  the  Apoftles  time.     He  fpeaks    -^*^- 
 (15)  of  a  Villon  which   he  faw  of  the  Building  of  the  Church  Tri- 
 umphant, under  the  Emblem  of  a  Tower  built  with  feveral  Stones: 
 and  he  faw  (t6)  many  forts  of  Stones  rejected  and  caft  far  from  the 
 Tower.     And  among  the  reft,  fome  cadentes  jnxta  aquam^ncc  ^offe  vol- 
 li  in  aquam^  volentihiis  cjaidem  eis  intrare  in  aquam  :  th.it  fell  nigh  the  Water ^ 
 [|on  which   the  Tower  was  built]  and  tho''  they  feem^d  defirons  to  to  into 
 the  Water^<oHld  not  roll  into  it.     And  in  the  Explication  (17),  he  asks,  t    l   *■ 
 What  are  thofe  other  ^  that  fell  nigh  the  Watcr^  and  could  not  roll  into  the  Wa-  poftles 
 ter  ?     Anfwer  is  made.  They  are  fiich  aj  heard  the  Word^  and  had  a  Mind  Time, 
 f  J  ^(?  baptized /«  the  Name  of  the  Lord '^  but  confidering  the  great  Holme fs 
 which  the  Truth  requires^  withdrew  themfelves  and  walked  again  after  their 
 wicked  Defires.     And  I  think  it  v-ery  probable  that  St.  James  means  this 
 fort  of  Men  Cha^.   i.  n).   <?,  7,  8.  where  he  fpeaks  of  fome  that  were 
 double-minded^  waverings  itnjlable.)  toffed  too  and  fro  in  their  Refolutions  3 
 and  he  fays  there,  that  fnch  pall  receive  nothing  of  the  Lord. 
 
 Some  put- oft'  their  Baptifm  a  long  time,  faring  leaft  after  it  they 
 might  fall  into  Sin  again.  Thefe  7>rfW//^«  commends,  and  advifes  to  loa, 
 ftay  till  the  Danger  of  Luft  is  over  :  and  lays  at  one  Place  (18),  that  to 
 fuch  Men,  if  they  fhould  happen  to  mifs  of  Baptifm,  an  intire  Faith  is 
 fecnre  of  Salvation.  Bnt  all  the  reft  do  much  difcammend  this  Pradice  ; 
 .  as  appears  at  large  in  the  Sermons  made  to  the  Catechumens  by  St.  Ba- 
 fil.  St.  Gregory  Nazj,anz.en^  St.  Gregory  Nyffen^  St.  Chryfoflom^  and  others. 
 
 Naz.ianz.en  lays  (19J,  This  is  the  Deceit  of  the  Devil  counterfeiting  Ho- 
 linefs^  and  cheating  Men  of  the  Grace  of  Baptifm  hy  ^erfwading  ^era  to  an    2.00* 
 Qver-Caution  :    that  by  Aleans  of  their  Fear  of  Jlaining  their  Baptifm  they 
 may  altogether  mifs  of  it. 
 
 Nyffen  fays(^2oj.  That  of  the  two  it  is  better  to  receive  it  now,  tho'  ^^^ 
 one  fhould  fall  into  Sin  after,  than  to  hazzard  the  Lofs  of  it  by  this 
 Caution.  For  to  thofe  that  fin  afterward,  he  allows  Hopes  of  Pardon 
 upon  Repentance :  but  of  thofe  that  die  without  being  baptized  at  all 
 he  fays,  When  I  hear  that  peremptory  Sentence.,  Verily,  verily,  I  fay  unto 
 thee.  Except  one  be  born  again,  &c.  I  dare  not  forebode  any  good  to  thof: 
 tijat  are  not  initiated. 
 
 Chryfofiom  (21 )  brings  in  tliefe  Men  arguing:  and  anfwers  'em.    'I    3800 
 '  am  afraid:  fays  one.     If  yonwere  afraid^  yon  would  receive  Baptifm  and 
 '  preferve  it.    But  I  therefore  receive  it  not,  becaufe  I  am  afraid.     But 
 
 *  are  yon  not  afraid  to  die  in  this  Condition  ? He  that  fins  after  Ba^ 
 
 *  ptifm  Qts  "'tis  like  he  Will  being  but  a  Man)  will^  if  he  repent .,  obtain  Mer- 
 
 A  a  a  "  <■  cy^ 
 
 (i';)Puftor]ib.  i.vif.  3.     (i6jCap.2.     fiyjCap.?.      (.18)  Sec   Pr.  i.  CH.  IV.  ^. 
 5.    Xi9)Or.4o.    (lo)  DeBapdfmo.  (ij)  Horn.  i.  m  AdaApdt 
 
^62.  Thofe  that  miJfeJ  of  Baptifm  ly  t)elay]  Cliap.  VI. 
 
 Year  af.  '■  cy.  But  he  that  making  a  fo^hifilcd  Vfe  of  the  Mercy  ofGod^  departs  this 
 tertheA-'  tife  without  the  Grace ^  will  have  inevitable  pHnifbment.  And  afterward 
 poftles  j-^  what  Angmfl)  of  AUnd  am  /,  think you^  when  I  hear  of  any  one  that  is  dead 
 that  was  not  baptizJ'd  confidering  thofe  jwfiijferable  Torments:  And  in  ano- 
 ther Traft  (11)  J  If  fudden  Death  feiz.e  m^  which  God  forbid^  before  we 
 are  baptiz,''d  '^tho''  we  have  a  thoufand  good  Qualities^  there  is  nothing  to  be 
 expected  but  Hell. 
 
 Firmilian  Billiop  of  Gtfarea  in  Cafpadocia^  who  was  of  the  fame  Opi- 
 i  ^Q,  nion  as  St.  Cyprian  was,  that  Baptifm  given  by  Heretics  is  null,  asks 
 (by  Way  of  Objedicnto  himfdf )  this '^Q.ii eft io n  (^)  ^  what  fliould  be 
 faid  of  the  Cafe  of  thofe  who  having  come  from  the  Heretics  to  the 
 Church,  and  having  been  receiv'd  without  a  new  Baptifm,  were  fince 
 dead  without  it?  He  anfwers  ;,  They  are  to  be  accounted  in  the  fame 
 State  AS  thofe  that  have  been  Catechumens  among  us  and  have  d>ed  before  they 
 were  baptiz.ed.  But  what  he  thought  that  State  to  be  cannot  be  plainly 
 known,  becaufethe  next  Words  are  veryobfcure:  yet  Rigaltim  by  an 
 Amendmentof  the  Words  (v/ithoutthe  Authority  of  any  A/.  5.)  makes 
 ^em  favorable  for  the  Cafe  of  fuch  deceafed  Perfons  :  And  Bp.  Fell  aU 
 lows  of  his  Opinion. 
 
 If  any  of  the  forefaid  forts  of  Men  did  put  ofl'  their  Baptifm  till  fome 
 dangerous  Sicknefs  feized  'era,  and  then  were  baptized  in  their  Sick- 
 Bed,  and  died.  Tho'  they  did  give  Hopes  that  fuch  a  Baptifm  was 
 available  to  Salvation,  yet  they  counted  thefe  no  creditable  fort  of 
 Chriflians,  becaufe  they  feemed  to  come  to  it  no  otherwife  but  by  mere 
 Conllraint.  Nay  Nyjfen  ^23)  reckons  thefe  among  fuch  as  fhall  not 
 be  punilhM,  but  on  the  other  fide,  fhall  not  go  to  Heaven^  There 
 w^ere  ancient  Canons,  that  fuch,  if  they  recover'd,  fhould  never  be  ad- 
 mitted to  Holy  Orders :  as  appears  by  the  Epiflles  of  CarncliHs  recited 
 by  Eufebim  (24).  Tho'  it  appear  by  the  fame  that  Novatian  was  dif- 
 .15c.     pens'd  with  for  this  Incapacity. 
 
 But  there  is  one  Cafe  of  a  Man's  dying  unbaptized,  on  which  they 
 generally  put  a  favorable  Conftrudtion,  tho'  with  ^omQ  Difference  of 
 Opinion  concerning  his  future  State.  And  that  is,  if  a  Man  while  he 
 was  in  Health,  were  come  to  a  ftedfaft  Refolution  of  being  baptized 
 the  next  Opportunity  •,  but  were  hinder'd  by  fudden  Death,  or  fome 
 other  unavoidable  Impediment.  Naz.iar2z.ens  Opinion  of  fuch  is,  that 
 they  fhall  not  be  punilh'd,  and  yet  neither  on  the  contrary  fhall  they  be 
 glorified.  He,  as  well  as  Nyjfen  and  many  other  of  the  Greek  Church, 
 feems  to  have  thought  that  there  is  a  middle  State,  not  partaking,  or 
 not  much,  either  of  Happinefs  or  Mifery.  You  have-  his  Words  Ft. 
 1.  CH>  XI.  §.  6.    He  Ihewed  alfo  by  that  Anguifh  of  Soul  which  he 
 
 him- 
 
 (ii)  Horn.  24.  in  Joann.  {a)  Apud  Cyprian.  Epift,  75.  propc  fincm.  (23)  Or_, 
 ineos  qui  differunt  bapdfmai    (24)  H.  E.  J.  6.  c.  43. 
 
Chap.  VI.  CUntcal  Baptifm^    Infant i.  365 
 
 himfelf  felt  when  he  was  like  to  die  without  Baptifm  (24J,  that  he   Yerzraf- 
 feared  cither  Hell,  or  at  leafl  the  Lofs  ot  Heaven.  ter  the  A- 
 
 St.  Amhrofe  fpeaks  at  one  Place  doubtfully  of  thefe  Mens  efcapingi'^^^-^^ 
 Punifliment,  but  more  doubtfully  of  their  obtaining  any  Reward,  in 
 the  Words  which  I  cited  in  Vt.  i.  CH.  XIII.  §.2.  Bnt  f^ppofe  they  do 
 obtain  a  Freedom  from  Puni^ment^  yet  I  (^iteftlon  whether  they  jhall  have  the 
 Crown  of  the  Kingdom.  But  yet  afterward  he  gives  his  Opinion  politive- 
 ly  in  the  Cafe  of  Valentinian  (who  mifs'd  of  Baptifm  in  the  Manner  we 
 now  fpcak  of)  that  his  Defire  of  Baptifm  was  accepted  inltead  of  Ba- 
 ptifm, not  only  for  Pardon,  but  alio  for  Glorification  :  as  was  Hiewed 
 in  CH.  3-  ^^^'  3-  ^  3- 
 
 St.  y^///?/;?  embraces  this  Opinion  of  St.  ^/;2^r«/c  laft  mention'd.  And 
 gives  a  Proof  of  it  out  of  Scripture  from  the  Example  of  the  penitent 
 Thief:  IVhich^  fays  he  (25),  when  I  confider  throughly^  I  find  that  not 
 only  Aiartyrdom  for  the  Name  of  Chrifh  may  fuffly  the  Want  of  Baptifm  -, 
 hut  alfo  Faith  and  the  Converfion  of  the  Hearty  in  a  Cafe  where  by  Reafon 
 of  the  Straightnefs  of  the  time  the  Sacrament  of  Baptifm  cannot  he  celebrated. 
 For  that  Thief  was  not  crucified  for  the  Name  of  Chrifr^  hm  for  his  own  ill 
 Deferts  :  neither  did  he  fitffer  for  his  Belief  ^  bnt  while  he  was  fffering^  he 
 came  to  believe.  So  that  in  his  Cafe  it  appears^  how  much  that  which  the  A~ 
 pofl:le  fays  *,  with  the  Heart  we  believe  unto  Righteoufnefs,  and  with 
 the  Mouth  Confelfion  is  made  unto  Salvation,  does  avail  without  the 
 vifible  Sacrament  of  Baptifm.  But  it  is  then  fulfilled  invifihly  when  not  the 
 Contetnpt  of  Religion^  but  fome  fudden  Exigent  of  Necefity  keeps  one  from 
 Baptifm. 
 
 Since  this  Thief  had  a  Promife  of  Paradifc-,  it  is  plain  that  St.  Aufln  ' 
 means  that  a  Man  dying  in  that  Cafe  may  have  Hopes  not  only   of 
 Impunity,  but  of  Reward.    Befides  that  he  thought  there  is  no  middle 
 Place. 
 
 In  his  RetraBations  (16')^  he  confiders  this  Matter  over  again  •,  and 
 fays,  the  Example  of  the  Thief  is  not  abfolutely  fit  for  this  Purpofe, 
 'hecaufc  one  is  not  fure  whether  he  were  baptizJ'd  or  not.,  i.  e.  fome  ti.ne  iii 
 his  Life  before,  which  is  very  improbable.  Yet  he  infifts  on  the  Proba* 
 bility  of  it  in  his  Writings  aga'ini}:  f^incentius  ViBor. 
 
 §.  4.  One  might  have  thought  that  they  Ihould  have  as  good  Hopes 
 of  the  State  of  an  Infant  dying  unbaptized  ^  as  of  a  Heathen  Convert, 
 ■who  believed  and  fmcerely  defir'd  Baptifm,  dying  likevvife  unbaptiz'd  : 
 llncc  it  may  be  faid  of  the  Infant,  as  well  as  of  the  other,  that  it  is  not 
 his  Fault  but  Mifchance,  that  he  is  not  baptized.  And  Naz^ianz^en^  and 
 the  others  that  do  allot  a  middle  State  to  the  one,  do  allot  the  fame 
 to  the  other.  But  St.  Auflin.,  and  thofe  who  allow  of  no  State  abfo- 
 lutely middle,  have  Hopes  of  the  Convert's  (fuch  as  the  Thief  was) 
 
 A  a  a  2  go- 
 
 (24)  Sec  CH.  3,  Sed;.  6-  $.  I.  (23)  Conna  Donaciftas,  I  4.  c.  22.  (26)  L.  2.  c.  18. 
 
3^4  'S/^/f  of  Infant i  dying  unlaptizd.  Chap.  Vf. 
 
 Year  at-  going  ta  Heaven,  tho'  nnbaptiz'd  :  but  no  Hopes  of  an  unbaptiz'd  In- 
 ter the  A-  fants's  efcaping  fome  Degree  of  Condemnation. 
 
 poftles  yj^g  Reafon  of  the  Difference,  as  they  feem  to  under  ftand  it,  is  \  that 
 
 whereas  God  ordinarily  requires:  both  Faith  and  Baptifm,  yet  that  ei- 
 ther of  them  f  when  the  other  cannot  be  had}  may  fuffice  to  Salvation. 
 As  the  Thief  having  no  Baptifm,  but  having  Faith  and  the  Delire  of 
 Baptifm,  was  faved  :  and  Infants,  having  not  Faith,  but  having  Ba- 
 ptifm, are  faved  :  but  Infants  dying  unbaptiz'd,  having  neither  Faith 
 nor  Baptifm,  cannot  efcape  fome  Degree  of  Condemnation  for  origi- 
 nal Sin. 
 
 To  this  Purpofe  are  St.  Auftins  Words  027^,  As  in  the  Cafe  of  the 
 Thief .^  who  by  Neceffity  went  without  Baptifm  corporally ^  Salvatiof^wa^  ob-- 
 tain  d^becaufe  he  fpirititally  was  Partaker  of  it  by  his  godly  Defre  :  So  where 
 that  f  Baptifm^]  i-s  had^  Salvation  is  likewife  obtal?i''d^  tho''  the  Party  go  with- 
 015.  out  that  [Faith^  which  the  Thief  had.  And  fo  likevv^ife  St.  Bernard  (1%) 
 refolves  the  Cafe  from  St.  Anfiin^  Having  faid  that  a  Man  having 
 Faith,  and  the  Defire  of  Baptifm,  may  be  fav'd  tho'  he  mifs  of  Ba- 
 ptifm, he  adds  ^  Infants  indeed^  finse  by  Reafon  of  their  Age  they  cannot 
 have  Faith  nor  the  Converjion  of  the  Heart  to  God^  cmfeqiuntly  can  have  no 
 Salvation  if  they  die  without  Baptifm. 
 
 The  Ancients  had  not  all  of  'em  the  fame  Opinion  concerning  the 
 Death  that  is  brought  on  Mankind  by  original  Sin.     The  Author  of 
 t\\2it  Comment  which  has  been  afcrib'd  to  St.  Ambrofe^  but  has  lince  been 
 ^'^*     thought  to  be  Hilary  the  Deacon's^  and  by  others  to  be  miix'd  out  of  fe- 
 veral  ancient  Works,  thinks  it  to  be  only  temporal  Death.    The  Words 
 °  that  are  2  or  3  Lines  before  thofe  I  am  going  to  recite,  are  for  certain 
 Hilaryh  (for   St.   Anflin  quotes  them  under  his  Narme  (29)  )•     The 
 Words  to  this  Purpofe  are  thefe,  Comment,  in  Rom.  5.  Having  fpoken 
 of  the  Death  which  St.  Paid  faj^  came  on  all  by  Adam's  Sin,  he  adds  ^ 
 There  is  alfo  another  Death^  which  is  called  the  fecond  Death  in  Hell^  which 
 we  do  not  fnjfer  for  the  Sin  of  Adam ;  but  by  Occafion  thereof  it  is  brought 
 m  M  by  our  own  Sins.     'Tis  plain  this  Man  would  not  have  fentenc'd  In- 
 fants to  the  fecond  Death  in  Hell.    Bat  the  more  common  Opinion  I 
 think,  efpecially  \rxX\i^Wefern  Parts,  was*,  that  the  Death  threatned 
 to  Adar/2,and  coming  by  original  Sin  on  all  by  Nature,  is  Eternal  Death. 
 '^60.     Pacianus  teaches  fo  in  his  Sermon  of  Baptifm.     Alind^  Oh  Beloved^  in  what 
 ^  Death  a  Man  is  before  he  he  baptiz.ed.     Ton  know  that  received  Pointy  that 
 
 Adam  w^  the  Head  of  our  earthly  Origin:  whofe  Condemnation  brought  on 
 him  SubjeHion  to  Eternal  Deathy  and  on  all  hU  Pofierity,  who  were  all  under 
 one  Law. 
 
 Accordingly  they  diifer'd  concerning  the  future  State  of  Infants  dying 
 nnbaptiz'd:  But  all  agreed  that  they  mifs'd  of  Heaven. 
 
 To 
 
 (27)  De  baptifmo  contra  Donatiltas.  I.  4.  c.  23,     (28)  Epift.  77.  aU  Hugonem  dc 
 Sancl^o  vi^itore.    (19)  L,.4.  ad  Bonifac,c,  4. 
 
Chap.  VT.  They  m'lfs  of  Heaven.  ^6^ 
 
 Thofe  of  the  GreeJi  Church  do  generally  incline  to  the  Opinion  of  Yearaf- 
 that  middle  State.     Their  Words  are  cited  in  the  firft  Part,  viz,.  Na-  ^er  the  Ai; 
 Tiianten's,  CH.  XI.  §.  6.    Thofe   of  the  Author  of  the  Queftions  in  P^^^" 
 Juftin  Martyr^  CH.^XXIII.   §.    3-     And  thofe  of  the  Author  of  the 
 Ouefiiones  ad   Antioehum^  ibid.     The  Opinion  of  Pelagius^    (  who  con- 
 vers'd  moil  in  the  Greek  Church)  CH.  XIX.  pajfim.    The  Words  of 
 St.  Amhrofe  (who  tranfcrib'd  moft  that  he  wrote  from  Greek  Authors ) 
 CH.  XJII.  §.  2. 
 
 But  St.  Auflin  and  moft  of  the  Latin  Church  in  his  Time,  hold- 
 ing no  fuch  middle  State,  do  believe  fuch  Infants  under  fome  Degree 
 of  Condemnation  :  whofe  Words  you  have  in  the  XV,  XIX,  and  XXth 
 Chapters.  Both  one  and  the  other  agree  in  this  ^  that  Infants  dying 
 iinbaptii'd  cannot  come  to  the  Kingdom  of  Heaven. 
 
 How  hard  foever  this  Opinion  may  feem,  it  is  the  cbnftant  Opi- 
 nion of  the  Ancients :  none  ever  having  maintained  the  contrary  in 
 thefe  Times,  nor  a  great  while  after,  exxept  that  Vincentius  VtVtor  3iF» 
 mcntion'd  in  the  XXth  Chapter  of  the  Firft  Part,  who  alfo  quickly- 
 recanted.  St.  Au^in  in  a  Letter  to  St.  Hierom  (30)  fays,TF/?o^wr 
 jlwidd  ajjirm  that  Infants  which  die  without  partaking  of  this  Sacrament  jliall 
 be  ejnicken^d  in  Chrifi^  would  both  go  againfi  the  Afo files  preachings  and  alfo 
 would  condemn  the  whole  Ch^irch :  Univerfam  Ecclefiam.  And  of  the 
 Felagiansy  who  believing  no  Original  Sin,  had  therefore  the  moft  fa- 
 vorable Opinion  of  any  that  was  then  held,  of  the  natural  State  of 
 Infants,  he  fays  (31),  that  even  they^  being  awed  by  the  Authority  of 
 the  Gofpel^  or  rather.^  Chrifiianorum  populorum  concordiffima  fidei.  confpira* 
 tione  perfraUi^  being  overfwayed  by  the  agreeing  Confent  in  the  faith  of  all 
 Chrifiian  People^  fine  klla  excufatione  concedunt  quod  nullus  parvuliis^  nifi^ 
 &c.  do  without  any  Tergiverfation  owny  that  no  Infant  that  is  not  born  a-^ 
 gain  of  Water  and  of  the  Spirit  does  enter  into  the  Kingdom  of  God. 
 
 Tertullian  himfclf,  who  at  one  Place  advifes  to  keep  Children  un- 
 baptiz'd  tin  the  Age  of  Reafon,  is  thought  by  the  P^dobaptifts,  and 
 confefs'd  by  fome  of  the  other  Side,  to  mean  when  there  is  no  Danger 
 of  Death  before :  becaufc  he  Owns  it  for  a  ftanding  Rule,,  that  without 
 Baptifm  there  is  no  Salvation  for  any  Perfon  (32).  And  Naz.ianz.en.^ 
 who  advifes  to  defer  their  Baptifm  till  they  are  three  Years  old  or 
 thereabouts,  exprelTes  himfelf  with  this  Limitation  I  if  there  be  no 
 Danger  of  Death  2^  And  if  there  be  any  Danger,  advifes  it  to  be 
 given  out  of  hand,  as  a  Thing  without  which  they  will,  he.  fays,  not 
 be  glorified  (33).  And  except  thefe  two,  none  fpeak  of  any  Delay  of 
 it  at  all. 
 
 '^  §.  5.  But  that  Party  that  believed  no  middle   State,  and   thought 
 that  the  Scripture  obliges  us  to  confcfs  that  Infants  are  under  fome. 
 
 degrce? 
 
 (30)  Epift.18.  (31)  Epjft.  1C5.  ad  Sixcum,  prope  finem.  (3x)ScePt.  i,  CH.  IV> 
 ^3.     (33)ScePL.uCH.XI.§.  6,. 
 
^66  Si.  Aiidin'i  Ophhfi  of  thir  State.  Chap.  VI. 
 
 Year  af- degree  of  Condemnation,  and  that  they  are  by  Nature  Children  of  that 
 
 terthe  A-  M^rath  inentionM,  F.p.  2.  3.  yet  believed  that  it  is  a  very  moderate  and 
 
 poft!cs      ipjirj  Punifhment  which  they  fhall  fiiffer,  if  they  die  unbaptized.    This 
 
 I  fpeak  of  the  Times  of  our  Period  of  the  four  lirft  Centuries  :  for 
 
 afterward  the  Opinion  grew  moix  rigid,  as  we  fliall  fee. 
 
 St.  Anflin  does  very  often  alTert  this  mild  Degree  of  their  Con- 
 •demnation  \  becaufe  the  Pelagians  did  not  fail  to  rcprefeiit  the  Do- 
 ctrin  of  Original  Sin  odious  upon  the  Account  of  fuch  Infants  as  mifs'd 
 of  Baptifm,  fometimes  not  by  their  Parents  Fault,  but  by  fom.e  un- 
 avoidable Accident.  He  thinks  it  necelFary  to  m.aintain  againft  thefe 
 Men  the  Doftrin  it  felf,  tho'  it  be  fevere:  but  he  takes  Care  not 
 to  reprefent  it  more  fevere  than  he  thought  the  plain AVords  of  Scri- 
 pture inforced.  Therefore  as  in  one  place  (34)  of  his  Book  de  peccat. 
 merit.  He  fays,  Let  us  not  therefore  of  our  own  Head  froynife  any  eter- 
 nal Salvation  to  Infants  rvithoitt  the  Baptifm  of  Chrlfij  which  the  holy  Scri- 
 pt nre  that  is  to  he  preferred  to  all  Hitman  Wit  does  not  promife.  So  in  a- 
 nother  Chapter  of  that  Book  (35)  he  has  thefe  Words  •, 
 
 It  may  well  he  faid  that  Infants  departing  this  Life  without  Baptifm 
 will  he  under  the  mildefi.  Condemnation  of  all.  But  he  that  affirms  that  they 
 will  not  he  under  Condemnation^  does  much  deceive  us-,  and  is  deceived  him- 
 felf:  IVhenas  the  Apoflle  fays^  Judgment  came  on  all  Men  to  Condem- 
 nation, &c.  To  the  fame  Purpofe  he  fpeaks  in  his  Enchiridion^  c.  93. 
 In  another  Book  of  his  it  appears  how  mild  he  thought  this  Con- 
 demnation might  be  :  Even  fo  mild,  that  to  be  in  that  State  might 
 be  better  than  to  have  no  Being  at  all.  For  Julian  the  Pelagian  had 
 objeded,  that  if  the  Dodrin  of  Original  Sin  were  true,  it  were  a 
 cruel  and  wicked  thing  to  beget  Children  •,  who  would  be  born  in 
 a  State  of  Condemnation,  and  confequently  h\  fuch  a  State  as  that  it 
 ■were  to  be  wilh'd  they  had  never  been  born  :  Citing  that  of  our  Sa- 
 vior, Well  were  it  for  that  Man  that  he  had  never  been  horn.  To  this 
 St.  Auflin  anfwers  (36),  that  God  is  the  Author  of  Being  to  all  Men  \ 
 many  of  whom,  as  Julian  muft  confefs,  will  be  eternally  condemned  : 
 And  yet  God  is  not  to  be  accus'd  of  Cruelty  for  creating  'em.  And 
 farther,  that  all  godly  Parents  will  take  all  Care  poiTible  for  baptising 
 their  Children,  which  will  take  off  that  Original  Guilt,  and  make  then%. 
 Heirs  of  a  glorious  Kingdom.  And  as  to  thofe  Infants  that  yet  die 
 unbaptiz'd,  anfwers  thus  ^ 
 
 /  do  not  fay  that  Infants  dying  without  the  Baptifm  of  Chrifi  will  be 
 ifunipid  with  fo  great  Pain^  as  that  it  were  better  for  ^em  not  to  have  been 
 :horn  ■:  Since  our  Lord  fpoke  this-,  not  of  all  Sinners^  hut  oj  the  mofl  proftl" 
 ^ate  and  impiom  ones.  For  if  in  the  Day  of  Judgment  fome  (hall  be  pu- 
 ■nijlPd  in  a  more  tolerable  Degree  than  others  '^  as  he  faid  oj  the  Men  of 
 -Sodom 3  and  would  he  underjlcod  not  of  them  only  :  Who  can  doubt  but  that 
 
 Infants 
 
 ■{l&)  Cap.  23„    (35)  Cap.  1 5,    (36J  L,  5.  concra  Julianum.  c.  8. 
 
Chap.   VI.  St.  Aw?iins  Opinion  of  their  State.  -^67 
 
 nfants  nnbaptiz.'^d.,  who  have  only  Original  Sin^  and  are  not  loaded  volth  any    Year  af- 
 Sins  of  their  own^  will  be  in  the  gentlefi  Condemnation  of  all  ?     Which  as  I  '^"f  the  A- 
 am  not  able  to   define  what  or  how  great  it  will  be  '^  fo  I  dare  not  fay  that  P^ft'e=* 
 it  would  be  better  for  ''em  not  to  be  at  all,  than  to  be  in  that  State. 
 
 And  yoH  your  felves  who  contend  that  they  are  free  from  all  Condemna- 
 tion,  are  not  willing  to  confider  to  what  Condemnation  you  make  ''em  fubjc^^ 
 when  you  fefarate  from  the  Life  of  God  and  the  Kingdom  of  God  fo  many 
 ImaiTes  of  God :  and  alfo  when  you  fefarate  ''em  from  their  pom  Parents 
 whom  you  exprefy  in  courage  to  the  begetting  of  ''em.  If  they  have  no  Ori- 
 ginal Sin,  'tis  imJHfi  that  they  fliould  fuffer  fo  much  as  that.  Or  if  they 
 fuffer  that  juftly,  then  they  have  Original  Sin. 
 
 He  (hews  that  the  futare  State  in  which  the  Pelagians  thought  fiich 
 Infants  would  be,  is  not  fo  different  from  that  in  which  he  jndg'd 
 they  would  be,  as  they  did  invidioufly  reprefent.  For  they  confefs'd 
 that  without  Baptifm  they  could  not  come  to  the  Kingdom  of  God, 
 but  muft  eternally  be  feparatcd  from  God  and  from  their  Parents : 
 But  they  would  not  call  this,  Condemnation.  He  judg'd  that  they 
 were  under  Condemnation,  but  fo  gentle,  that  probably  that  State 
 would  be  better  than  no  Being  at  all :  And  confequently  that  they  or 
 their  Parents  would  have  no  Reafon  to  wifli  that  they  had  never  beeu 
 born. 
 
 St.  Aufiin  does  fo  generally  obferve  this  Rule  of  Speaking  w^ith 
 great  Caution  and  Tendernefs  of  the  Degree  of  their  Condemnation  ^ 
 that  when  Erafmm  came  to  revife  his  Works,  he  quickly  found  that 
 the  Book  de  fide  ad  Petrum  was  none  of  his  (37  j,  for  this  Reafon  a- 
 mong  others,  becaufe  the  Author  (who  is  lince  known  to  be  Fulgen-  41  ci 
 tius')  does  exprefs  the  Condemnation  of  Infants  that  die  unbaptiz'd 
 in  fuch  rigid  Terms,  as  that  whether  they  die  in  their  Mother  s  Womb^ 
 or  after  they  are  born  (3 3),  one  mufl  hold  for  certain  and  undoubted  that 
 they  are  ignis  jeterni  fempiterno  fupplicio  puniendi,  to  be  tormented 
 with  the  cverlafiing  Punifhment  of  eternal  Fire  \  and  again  (39),  intermi- 
 nabilia  gehennse  fuftinere  fupplicia:  Ubi  Diabolus,  &c.  to  fuffer  the 
 endlefs  Torments  of  Hell  '^  where  the  Devil  with  his  Angels  is  to  burn  for 
 evermore.  This,  fays  Erafmus,  I  never  read  any  where  elfe  in  St.  Auflin  : 
 Tho^  he  does  frecjuently  ufe  the  Words  ',  Punifhment,  Condemnation,  Perifiiing. 
 
 Erafmus's  Obfervation  is  true  for  the  General.  Yet  it  muft  be  con- 
 fefsM  that  in  one  Sermon  (40)  of  his  where  he  is  eagerly  declaiming 
 againft  the  Pelagians  who  tau'^ht  that  Infants  were  baptiz'd  not  for  e- 
 ternal  Life  but  for  the  Kingdom  of  Heaven,  and  that  if  they  die  un- 
 ba])tiz'd,  they  will  mifs  of  the  Kingdom  of  Heaven  indeed,  but  have 
 eternal  Life  in  fome  other  good  Place :  He  coafutes  their  Opinion 
 thus  ;  Our  Lord  will  come  to  judge  the  Qjiick  and  the  Dead :  And  he  will 
 
 make 
 
 (37)  Erafmi  ceiifura  ad  iftum  librum.       (38)  Cap.  27.       {^())  Cap.  3.      (^o)  De        sJ  ^ 
 verbis  ApoftoliSerm.  14.  "^  —  - 
 
368  Ophmof¥\ji\gtnms,GYQgoYy,&c.  Chap.  VL 
 
 'Yearaf-  tnah  two  Sides ^  the  Right  and  the  Left.     To  thofe  on  the  Left-hand  he  wiU 
 ■tertheA-y>y  ^  Depart  into  everlafting  Fire,  &c.    To  thofe  on  the  Right -^  Come, 
 poftles      receive  the  Kingdom,  crc.     He  calls  one,  the  Kingdom  :  The  other^  Con- 
 demnation vath  the  Devil.     There  Is  no  middle  Place  left,  where  you  can 
 
 put  Infants. And  afterward  •,  Thus  I  have  explained  to  yon  what  is  the 
 
 Kingdom,  and  what  everlafting  Tire  :  fo  that  when  you  confefs  the  Infant 
 will  not  be  in  thz  Kingdom,  you  wufi  acknowledge  he  will  be  in  Q'jerla&^'in^ 
 Fire. 
 
 But  thefc  Words  came  from  him  in  the  midil;  of  a  declamatory  Dif- 
 pate.  He  would,  if  he  had  been  to  explain  himfelf,  huve  faid,  as  in 
 other  Places,  that  this  Fire  would  be  to  them  the  mofl  moderate  of 
 ail.  Tho'  he  fpeak  of  this  Matter  looo  or  2000  times,  yet  he  never,  as 
 I  know  of,  mentions  the  Word  Ceternai  Fire^  in  their  Cafe  but  here. 
 So  that  we  muft  either  ^conclude  that  the  Heat  of  Controverfie  carried 
 him  in  that  cxtemfore  Sermon  beyond  his  ufual  Thought :  Or  eife  we 
 muft  conclude  by  Erafmus\  Rule,  that  that  Sermon  is  none  of  his. 
 
 It  was  the  forefaid  Book  of  Ftdgentius  (which  ajferts  this  dogmati- 
 cally, and  over  and  over)  being  commonly  join'd  with  his  Works  and 
 taken  for  his,  that  fixed  on  him  in  After-Ages  the  Title  of  Diirm 
 infantura  Pat€r,  '  The  Father  that  is  ^o  hard  to  Infants.  'Twas  Ful- 
 ^10.  gentitts,  that  liv'd  100  Years  after,  and  not  he,  that  mofc  deferv'd 
 diat  Name. 
 
 Whereas  Crof/// J  obferves  (41)  that  St.  Jlnflin  never  exprefs'd  any 
 thing  at  all  of  their  Condemnation,  not  even  to  thofe  iefler  Pains,  till 
 after  he  had  been  heated  by  the  Pelagian  Difputes  •,  feeming  to  inti- 
 mate that  he  was  not  of  that  Opinion  before ;  but  took  it  up  then 
 in  Oppofition  to  the  Pelagians :  1  have  fhewed  before  C42)  what  St. 
 AuBin  himfelf  fays  to  that  Imputation :  For  it  was  objeded  by  fome 
 in  his  Life- time. 
 
 §.  6.  I  fhall  here  make  a   fhort   Excurfion  beyond  my  Limits  of 
 
 400  Years:  and  fee  how  the  Opinions  of  Men  did  come  to  fome  A- 
 
 batement  of  this  Rigor  after  the  Tim.es  of  Fdgentius,  who  died  Anno 
 
 -433.    533.  ^       ^ 
 
 500.        In  Pope  Gregoryh  time.  Anno  Dom.  600.  the  Opinion  of  their  being 
 
 tormented,  continued.     For  he  fpeaks  thus  (43)  ',  Some  are  taken  from 
 
 this  frefe?it  Life  before  they  come   to  have  any  good  or  ill  Deferts  by  their 
 
 own  Deeds :  And  having  not  the  Sacrament  of  Salvation  for  their    Delive- 
 
 ranee  from  Original  Sin,  tho"*  they  have  done  nothing  of  their  own  here,  yet 
 
 there  they  c<?w2e"ad  Tormenta  to  Torments.     And  a  little  after*,  perpetua 
 
 tcrmenta  percipiunt,  *  they  undergo  eternal  Torments. 
 
 :2oo,         ^^^  fame,  or  at  leaft  the  Opinion  of  moderate  Torments,  conti- 
 
 liued  down  to  Anfelmh  Time  :  For  he  fpeaks  thus  on  that  Subjed  r44)9 
 
 —n 
 
 JO 
 
 i^i)  AnnoL  in  Mar.  19.  14.     (42;  Pc  i.  CH.  XV.  Sed.  3.  §■  i- .   (43)  Lib.  i.  Ex- 
 .Spoil. an  Jub.  c.  16.     (44)  Lib.  de  concept,  Vir^inis  k  peccac,  originali.  cap.  22-c     . 
 
Chap.  VI.  Tie  Schoolmefts  Llmbiis  Puerorum.'  5<5'9 
 
 >-  —  Tho'  all  jl) all  not  be  equally  tormented  in  Hell.     For  after  the  Day  of  Year  a f- 
 Judgment  there  will  be  no  Angel  nor  human  Per  fan  but    what  will  be  either  ^^^^^^  ^- 
 in  the   Kingdom  of  God,  or    elfe    tn  Hell.     So  then  the  Sin  of  Infants  is  P^^^les 
 lefs  than  the  Sin  of  Adam  :   And  yet  none  can  be   faved,  without  that  uni- 
 verfal  SatisfaFlion  by  which  Sin,  be  it  great  or  fmall,  is  to  be  forgiven. 
 
 Thus  far  it  continued.  But  about  this  time  the  Dodrin  of  the 
 Chuixh  of  Rome  and  the  Wcflem  World  took  a  great  Turn  in  this 
 Point :  And  they  came  over  to  the  Opinion  of  the  Greek  Dodors  that 
 1  mentioned.  For  Peter  Lombard,  Anno  Dam.  1150  determins  (45J,  ^O'^o, 
 that  the  proper  Punifhment  of  Original  Sin  (where  there  is  no  adual 
 Sin  added  to  it)  is  f^na  damni,  non  p^na  fensks,  '  the  Puniihment  of 
 •-  L,ofs  (viz..  Lofs  of  Heaven  and  the  Sight  of  God)  but  not  the  Pu- 
 *  nifhment  of  Senfe,  viz..  of  polltive  Torment. 
 
 Pope  Innocent  the  Third  confirms  this,  by  determining  (46)  that  the    1 100. 
 Punijliment  of  Original  Stn  is  carcntia  vilionis  Dei,  being  deprived  of  the 
 Sight  of  God  :  And  of  allnal  Sin  the  Pitnifimcnt  to  be  gehennas  perpetuse 
 Cruciatus,  the  Torments  of  an   everlajling  Hell. 
 
 Then  Alexander  de  Ales  (4.1  )■,  and  Aquin^ts  ('48)  and  fo  the  whole    u^o 
 Troop  of  Schoolmen  do  eftablifh  the  fame  by  their  Determinations,    n^^' 
 They  fuppofe  there  is  a  Place  or  State  of  PIcll  or  Hades,  which  they 
 call  limhm  or  infernus  puerorum,  where  unbaptiz^l  Infants  will  be  in 
 no  other  Torment  or  Condemnation  but  the  Lofs  of  Heaven. 
 
 But  they  did  not  know  what  to  do  with  that  Authority  of  the 
 Cook  de  fde  ad  Petrum  which  I  mention'd,  and  which  they  took  to 
 "be  St.  Aiifiins,  which  fays  ;  Vi^e  mufi  believe  moft  firmly,  and  make  no 
 (jueflion  of  it,  that  they  are  tormented  with  eternal  Fire.  Yet  fee  the 
 Power  of  Diftindions.  Alexander  de  Ales  anfwers  C49)  ;  To  be  puni(Jj''d 
 with  that  Fire  may  he  underftood  two  ways  :  Either  on  accou-nt  of  the  Heat 
 of  it,  or  of  the  Darknefs  of  it.  They  that  have  afhual  Sins  will  be  punijlj'd 
 with  the  Heat :  But  the  other,  only  with  the  Darknefs  of  it,  as  wantin'r 
 the  Sight  of  God,  &c.  Now  Darknefs  without  Heat  is,  one  would  think, 
 but  improperly  exprefs'd  by  Fire.  But  he  fays,  (and  true  enough) 
 that  if  we  do  not  underfiand  it  fo,  it  will  be  contrary  to  what  St.  Auftin 
 fays  at  other  Places  of  the  Afddnefs  of  their  Punifiment. 
 
 This  v/as,  as  I  faid,  the  general  Opinion  of  the  Schoolmen.  Yet 
 Gregorius  Ariminenfis  (50J  (who  is  called  the  Torment er  of  Children^  and  \i^q^ 
 Breido  (51)  endeavorM  to  revive  the  Opinion  of  Fulgentius  :  But 
 found  no  Followers,  after  that  the  other  Opinion  had  been  counte- 
 nanc'd.  The  Dodrin  of  eternal  Torments  finds  a  Difficulty  in  fink- 
 ing into  Mens  Belief  (if  they  have  confider'd  what  Eternity  h)  when 
 it  is  applied  to  the  Cafe  of  wicked  Men.     Much  more  in  the  Cafe  of 
 
 B  b  b  Infants, 
 
 (45)  Lib.  r.  Spncenr.  Did.  37.  (46)  Decret.  lib.  3.  cap.  de  baptifmo.  (47)  P.  2, 
 Q..  I05.M.  10.  (48)TLrnl  Q;  I.  Art.  4.  (49)  Loc;  citac.  (^o)L  z.DiH.i-u 
 Q.  3.    (51)  Lib.  i .  De  graiia  &  lib« arbicrio,  trad.  3. 
 
370  fhe  Sdoolmefis  Vivhus  Puerorum.  Chap.  Vf. 
 
 Year  af- Infants,  who   have  in   their   o^vn  Perfon  not  known  or   committed 
 
 tertheA- Good  or  Evil,  and   have  only  the  Stain   of  Nature.     And  our  Savior 
 
 poftles      fpeaking   of  grown  Men,  lays.  They  ffjait  he  beaten  with  few  Strides ^  if 
 
 they  be  ignorant  Perfons^  and  fuch  m  knew  not   their  Mafiers  WilL     How 
 
 much  more  mult   that  Rule  hold  in  the  Cafe  of  Infants,  who  never 
 
 were  capable  of  any  Senfe  at  all  about  it? 
 
 Dr.  Field  m  his  Book  of  the  Church  (52)  is  pleas'd  to  call  this  O- 
 pinion  of  the  Schools  a  VeUgian  Conceit.  But  I  have  prcv'd  that  it 
 is  elder,  efpecially  in  the  Greek  Church,  than  Veiagins  •,  and  was  held 
 by  thofe  that  acknowlcdg'd  Original  Corruption:  Which  Corruption, 
 they  confefled,  carried  v/ith  it,  in  unbaptized  Perfons,  Condemnation- 
 But  they  thought  the  Lofs  of  Heaven  for  ever  was  that  Condemna- 
 tion ^  and  that  when  there  was  no  adual  Sin  in  the  Cafe,  there  would 
 no  politive  Punidiment,  or  a  very  gentle  one,  be  added.  They  thought 
 that  that  alone  made  a  mighty  Difference  between  Infants  baptized, 
 and  thofe  that  die  unbaptiz'd  ;  that  the  one  fliould  enter  the  King- 
 dom of  Heaven,  the  other  eternally  mifs  of  iti  According  to  that 
 Sentence  of  our  Savior  beforemention'd,  John  3.  5. 
 
 This  Opinion  of  no  pofitive  Punifhment,  era  very  gentle  one,  was 
 afterward  fo  general,  that  when  the  contrary  one  was  .inew  fet  up 
 by  the  Proteftants,  it  was  by  fome  adjudged  to  be  Herelie.  For  Fa- 
 ther Paul  in  giving  an-.  Account  how  the  Council  of  Trent  prepared 
 (53)  their  Decrees  about  Original  Sin  (which  were  determin'd  in  the- 
 •i44i^.  5/-^  Seflion,  June  17.  1546.  (mentions  their  Difputes  among  themfelves, 
 whether  they  fhould  condemn  as  heretical  that  Proportion  of  the  Ln- 
 therans ;  That  the  P/mifhment  for  Original  Sin  is  Hell  Fire  :  and  fays  it 
 niifl  very  narrowly  being  anathematiz'd :  it  was  only  out  of  refpecl 
 to  St.  AiiUrin  and  Gregorim  Ariminenfis  that  they  forbore.  The  good 
 Fathers  doubtlefs  miftook,  as  well  as  other  Men,  Fulgentim'>>  Book  for 
 St.  An^inh  ;  fo  that  the  Blow  had  in  great  Meafure  mill  him :  but  by 
 what  I  produc'd  before  out  of  Pope  Gregory  the  Firlt  ^  They  Jhall  un- 
 dergo eternal  Torments^  it  appears  that  they  were  nigh  doing  a  great- 
 er Miichief.  There  wanted  but  an  Ace  but  they  had  branded  one  <)f 
 the  moft  renowned  Bilhops  of  the  infallible  See  for  a  Heretic  A 
 Shot  that  would  have  recoil'd  on  themfelves. 
 
 §.  7'  All  mentioned  hitherto  have  taken  for  granted  that  there  is 
 no  Hopes  of  fuch  Infants  entring  the  Kingdom  of  Heaven  :  Only  they 
 differ  about  their  pofitive  Punifftment,  or  the  Degree  of  it.  But  fome 
 others  have  conceived  Hopes  of  their  obtaining  that  alio  in  one  Cafe  : 
 Which  is,  when  the  Parents  being  good  Chriltians  do  in  Heart  and 
 Purpofe  dedicate  their  Child  to  God,  and  pray  for  it,  and  do  their 
 bell  Endeavour  to  get  it  baptiz'd  j  but  are  prevented  by  its  fudden 
 Death, 
 
 I  have 
 
 (32}  Lib.  3,  Appendix.    (53)  Hift.  of  the  Council  of  Trent.  Ub.  2, 
 
Cliap.  VI.  The  Opintcn  of  Hincmaru's.  ^7^ 
 
 I  have  taken  fome  Pains  (more  perhaps  than  fiich  a  particular  thing    Yearaf- 
 deferves)  to  find  who  was  the  firft  that  venturM  to  declare  this  cha-certheA- 
 ritable  Opinion,  after  it  had  been  fo  decry'd  by  the  Ancients,  andP^'^^es 
 recanted  by  Vincentim.     I  find  none  elder  than  Hincmarm  Archbifhop 
 of  Rhemes^  Anno  Bom.  85o :  who  cxprefs'd  fuch  Hopes-,  but  it  was    75o, 
 in  a  Cafe  that  was  very  particular.     A  certain  rafh  and  ftubborn  Bi- 
 fhop  in  his  Province,  named  H'mcmarm  too,  Bifho\)  of  Landun^  had  ex- 
 communicated all  his  Clergy,  fo  that  there  was  no  Body  to  give  Baptifm, 
 Abfolution,  or  Burial.    The  Archbifhop  writes  a  fevere  Reproof  to  him 
 (54),  and  in  it  takes  Occafion  to  fpeak  of  the  Fate  of  fuch  Infants  as  had 
 in  the  mean  time  died  without  Baptifm  ;,  hoping  that  they  by  God's  ex- 
 traordinary Mercy  might  be  faved,  tho'  he  had  done  what  lay  in  him 
 for  their  Periihing.     He  argues  thus  •,    As   in  the    Cafe  of  Infants  that 
 are  under  the  Guilt  of  the  Sin  of  Nature^  that  is^  the  Sins  of  others  ^  the 
 Faith  of  others^  that  is,  of  their  Godfathers  that  anfwer  for  ''em  in  Baptifm^ 
 is  a  Means  of  their  Salvation  :  So  alfo  to  thofe  Infants  to  whom  yon  have 
 canfed  Baptifm  te  he  denied,  the  Faith  and  godly  Defire  of  their  Parents  or 
 Godfathers,  who  in  Sincerity  depr'^d  Baptifm  for  ''em,  hut  obtain' d  it  not  • 
 may  he  a  Help  Cor,  Profit]   hy  the  Gift  of  him  whofe  Spirit  {which  gives 
 Regeneration^  breaths  where  it  pleafes.     I  have  Occafion  to  mention  this 
 Hincmar.  of  Laiidun  again  in  the  next   Chapter,  §.  i.  becaufe  Dan- 
 vers,  reading  fomewhere  that  his  Metropolitan  reproved  him  for  fuf- 
 fering  Infants  to  die  unbaptiz'd,  concluded  that  he  was  doubtlels  a 
 Bifhop  for  his  Turn. 
 
 Then  for  the  Cafe  of  an  Infant  dying  in  the  Womb,  the  School-  115^" 
 men  beforemention'd  Alex,  de  Ales  and  Aquinas  (55)  do  fay  ;  that  fuch 
 an  Infant  being  fuhjell  to  no  Action  of  Man,  but  of  God  only  ;  he  may 
 have  Ways  of  faving  it  for  ought  we  know.  They  extend  this  no  farther 
 than  to  the  Cafe  of  a  llilborn  Infant :  Tho'  the  Rea fon  feems  much 
 the  fam.e  for  one  that  dies  before  he  can  pofiibly  be  baptiz'd. 
 
 Vojftm  brings  in  ($5)  St.  Bernard,  Petrm  Blefcnfis,  Hugo  de  San^o 
 ViElore,  and  even  St.  Auflin  himfelf  as  afierting  a  Poflibility  of  Salva- 
 tion and  the  Kingdoni  of  Heaven  without  Baptifm  :  And  he  feems 
 to  underftand  this  their  Affertion  to  extend  to  the  Cafe  of  Infants. 
 But  the  Places  of  St.  Auflin  and  Bernard  are  no  other  than  thofe  I  re- 
 cited §.  4.  of  this  Chapter  :  Which  do  exprefly  exclude  Infants,  and 
 fpeak  only  of  grown  Men  whofe  adual  Faith  and  Defire  of  Baptifm 
 makes  Amends  for  the  Want  of  it  where  it  cannot  be  had.  And 
 the  Places  in  the  other  two,  Blefenfis  and  Hugo  do,  if  one  examin  "em, 
 fpeak  to  no  otlier  Purpofe. 
 
 The  next  therefore  that  I  know  of,  that  has  any  favorable  Opinion, 
 or  rather  fufpcnds  all  Opinion,  of  the  Cafe  af  fuch  Infants,  is  our 
 
 B  b  b  2  Wicklif: 
 
 r  -I  ,    ■'      II    ,  I  II  I  ■     -  ■   -  -        '  '  ^ "         '"    "  -   ■■  -I    1    -  ■  
 
 (54)  Opufculum   55  capiculorum,  cap.  48.      (55)  P.  3.  Q;  63.  Arc.  1 1.    (56)  D; 
 Ixjptirmo,  Difp.  7.  chefi,  12,  23. 
 
^y2.  WickllfF^i  Opinion  of  mlaftized  fnjants*        Chap.  VL 
 
 Ye&Tzi-WicMlf:  Whofe  Words  are  thefe  (57)7  When  an  Infant  of  Believers  is 
 ter  the  A-  hroHght  to  Churchy  that  according  to  Ch  rift's  Rule  he  may  be  baptiz.ed  j. 
 poftles  and  the  Water  or  fome  other  Reqiiifite  is  wanting  •,  and  the  Peoples  pious 
 Intention  continuing^  he  dies  in  the  mean  time  naturally  by  the  Will  of  God  :. 
 It  feems  hard  to  define  pofitively  the  Damnation  of  fnch  an  Infant  ^  when 
 iieither  the  Infant  nor  the  People  have  finned^  that  he  fiioidd  be  damned. 
 Where  then   is  the  merciful  Liberality  of  Chrifi  ?  &C. 
 
 Then  he  difcoiirfes  forRC  Things  preparatory  to  his  Anfvver,  "too- 
 large  to  repeat  here :  But  his  Anfvver  is  this-,  cap.  12.  And  by  this,  I 
 iinjwer  your  third  OhjeBion,  granting  that  God^  if  he  will,  may  damn  fach 
 an  Infant,  and  do  him  no  Wrong  ;  and  if  he  will,  he  can  fave  him  :  And 
 I  dare  not  define  either  Part.  Nor  am  I  careful  about  Reputation,  or  get- 
 ting Evidence  in  the  Cafe  ;  but  a^  a  dumb  Man  am  filent,  humbly  confef-' 
 (in7  my  Ignorance,  ufing  conditional  Words :  Becaufe  it  is  not  clear  to  me. 
 whether  fuch  an  Infant  jhall  be  faved  or  damned.  But  I  know  that  whatever 
 Cod  does  in  it  will  be  juf}:,  and  a  Work  of  Mercy  to  be  prais''d  of  all  the 
 Faithful.  Then  he  calls  them  prefumptuous  that  of  their  own  Au- 
 tority  define  any  thing  in  this  Cafe.  He  counts  it  rafh  to  determin 
 their  Damnation :  And  on  the  other  fide  fays  •,  He  that  fays,  '  that  in 
 '  this  Cafe  put,  an  Infant  ftiall  be  faved  as  is  pious  to  believe,  puts 
 himfelf  more  tfjan  needs,  or  will  profit  hiin,  upon  an  Vncertainty.  In  the 
 next  Chapter  he  handles  the  Degree  of  their  Punifhment  in  cafe  they 
 be  damned  :  and  he  determins  it  contrary  to  the  Schools  that  it  will 
 be  not  only  Lofs  of  Heaven,  but  fenfible  Punifhment. 
 
 It  is  to  be  noted  that  he  had  fpoke  his  Mind  before  of  the  State 
 of  Infants  that  are  baptized,  as  being  out  of  Danger.  For  in  cap.  12.. 
 having  difcours'd  of  three  Sorts  of  Baptifm  -,  viz..  of  Water,  of  Bloody, 
 and  of  the  Spirit^  and  that  the  Third  is  the  chiefs  and  that  God  for 
 ought  we  know,  may  fometimes  grant  that  without  the  other :  He 
 adds  '■)  Reputamus  tamen  abfque  dubitate  quod  infantes  refl}  baptiz.ati  fiu~ 
 mine,  fnt  baptiz.ati  tertio  baptifmate,  cam  habeant  gratiam  baptifmalem. 
 *■  But  we  hold  that  to  be  without  Doubt,  that  Infants  that  are  right- 
 '  ly  baptiz'd  with  Water,  are  baptiz'd  with  the  third  Baptifm  \jjiz^. 
 '  that  of  the  Spirit  J  mhenas  [_  or ^  feeing  that  3  tkey  have  the  baptifmal 
 *  Grace. 
 
 This  laft  I  note,  becaufe  Mr.  Danvers  (^58)  had  brought  this  Man 
 for  one  of  his  Witneffes  againft  Infant  Baptifm  ^  taking  a  great  deal 
 of  Pains  to  fhev/  how  great  a  Man  WickUfi^ was.  And  what  is  worfe^ 
 he  had  cited  fome  Paflages  out  of  this  Book  and  thefe  very  Chapters : 
 Taking  here  and  there  a  Scrap,  w^hich  by  it  felf  might  feem  to  make 
 for  his  Purpofe. 
 
 Mr. 
 
 (57)  Trialog.  J.  4.  c.  11.      (58)  Treat,  of  Bapt.  Pag.  280.  Ed.  2, 
 
Chap.  VI.        Wlckliff'j  Ophlon  of  mdaptlxd  Infayits.  Jf^^ 
 
 Mr.  Baxter  (59),  to  anfvver  him  and  vindicate  Wichlif^  tranfcribed    Yearaf°-- 
 the  whole  Paflage  of  the  Length  of  feveral  Pages.     A  Thing  that  istertheA^ 
 tedious,  but  yet  neceflary  in  anfwering  fuch  Quoters.    Jnd  now  Rea-  po^^eso 
 der  judge  (fays  Mr.  Baxter^  what  a  fad  Cafe  foor^  honesh^  ignorant  Chri- 
 fiians  are  tn^  that  miift  have  their  Souls  feduc'd^  trouhled-,  and  led  into  Se- 
 parations^ &:c.  by  fuch  a  Man When  a  Aian  tts  pleading  for  Chri^ 
 
 and  Baptifm  dare^  not  ordy  print  fuch  Things^  bt4.t  fiand  to  ^em  in  a  fecond 
 Edition^  and  defend  ''cm  by  a  fecond  Book. 
 
 But  all  this  did  no  good  upon  him.  For  that  he  might  Ihew  him- 
 felf  the  mofl  tenacious  Man  that  ever  liv'd,  of  what  he  had  once  faid, 
 he  does  in  another  Reply  after  that,  go  about  with  a  great  many  Words 
 to  maintain  his  Point. 
 
 I  fhall  be  fo  civil  to  my  Reader  as  to  take  for  granted  that  the 
 Words  of  Wicklijf  h^re  given,  tho'  but  a  fmall  part  of  thofe  produc'd 
 by  Mr.  Baxter^  do  fatisfie  him :  for  if  an  Author  give  his  Opinion  in 
 plain  Words,  that  all  baptiz'd  Infants  are  in  a  bitate  of  Salvation  •, 
 but  make  a  Qiieftion  of  thofe  that  die  unbaptizM,  whether  they  can 
 be  faved  or  not  ^  and  do  alfo  fpeak  of  the  baptizing  of  an  Infant  as 
 being  according  to  Ciorifs  Ride^  and  do  call  the  Peoples  Intention  of 
 doing  it,  a  piom  Intention  :  one  needs  no  plainer  Account,  of  his  Ap- 
 proving it.  If  [F/cy(://jf  had  ever  fpoke  a  Word  againft  the  baptizing  ^3^5*'- 
 of  Infants,  the  Council  of  Conflance  would  not  have  fail'd  in  thofe  45 
 Articles  drawn  up  againft  him,  after  his  Death,  to  have  objeded 
 that^  for  they  commonly  overdo  that  Work:  whereas  they  objedi 
 nothing  about  Baptifm  :,  and  what  others  objedis,  that  he  gave  Hopes 
 that  fome  unbaptized  Infants  might  come  to  Heaven. 
 
 The  fame  Thing  appears  in  the  Tenets  of  IVicklifs  Scholars  that- 
 furvived  him.  For  Fox  in  his  Martyrology  (60)  recites  out  of  the  Re- 
 gifter  of  the  Church  of  Hereford  a  Declaration  of  Faith  made  by  one 
 Walter  Brute  a  Scholar  oiWicUijf%^  examined  before  the  Bifhop  of  He- 
 reford^ Anno  Dum.  1393.  in  which  he  fays,  I  greatly  marvel  at  that  Say-  1253^- 
 inir  in  the  Decrees  which  is  afcribed  to  Auftin,  that  little  Children  that  are 
 not  baptiz.ed.)  jl)all  be  tormented  with  eternal  Fire^  altho^  they  were  born  of. 
 faithful  Parents^  who  iviJJjed  them  with  all  their  Hearts  to  have  been  bapti- 
 zed  How  Jljall  the  Inftnt  be  damnd  that  is  born  of  faithful  Parents  that. 
 
 do  not  defpife^  but  rather  defire  to  have  their  Children  baptiz.ed  ?  &:c.  And  .„_^ 
 afterward  in  the  Time  of  Henry  IV.  one  of  the  Articles  ufually  in-  ^  ^* 
 join'd  for  the  Lollards^^  who  were  the  Difciples  of  WicUijf^  to  recant, 
 was  as  Fox.  (61)  recites  it,  this  ^  That  an  Infant^  tho'  he  die  imbaptiz.edy 
 Jhall  be  faved.  But  there  is  no  fuch  thing  in  Fox  as  Danvcrs  (61)  would 
 prove  out  of  a  Book  he  calls  Dutch  Martyrology  that  one  Clifford  in- 
 formed the.  Archbidiop  that  a  Lollard^  if  he  had  a  Child  new  born 
 
 would 
 
 (59)  More  Proofs,  par.  353.     (60)  zd,  Eiidon  iji  Vo!.  p.  453.      (61)  Hi'i.  pag'. 
 485.      (6i}Treat.  Pi.  2.CH-.  V1I-. 
 
^«^  The  Lollards  and  Huffites  Opinioti.  Cliap.  VF. 
 
 Yearaf-  txtohU  not  have  him  he  baftizSd.     Fox  does  indeed  tell  ((^3)  how  a  good 
 uer  the  A- while  after,   in  the  Time  of//.  VI.  fome  Lollards  oi  Norfolk  had  a- 
 poftlcs      rnong  other  Articles,  this  objeded  to  them  •,  that  they  held  or  taught, 
 132S.    "j^/^^f   Chrifiian   Peofle  be  [nfficiently  haftiz^^d  in   the  Blood   of  ChriB^   and 
 need  no  Water  :  and  that  Infants  he  fnficiently  baptiz.ed  if  their  Parents  be 
 baptized  before  ''em  :  and  that  the  Sacrament  of  Baptifm  nfed  in  the  Church 
 by  Water  is  but  a  light  Matter  and  of  fmall  effeEL     But  he  fhews  at  the 
 ft  me  Place  that  in^all  Probability  both  this  and  feveral   other  of  the 
 Articles  charged  on  them  were  by  the  Informers  altered   in  Words 
 from  what  they  had  faid,  on  purpofe  to  make  them  odious :    which 
 was  the  conftant  Vein  of  the  Popifli  Accufers  of  thofe  Times.     Wick- 
 [iff  had  faid,  that  the  Water  it  felf  without  the  Baptifm  of  the  Spi- 
 rit, is  of  little  Efficacy.     And  he  and  his  Followers  had  faid,  that  if 
 the    Parents  be  good  Chriftians  and  pray  for  their  Child  •,  there  is 
 Hopes  that  it  nia^y  be  fav'd  tho'  it  do  by  fome  fudden  Chance  die  be- 
 fore it  can  be  baptizM.     And  if  thefe  Men  faid  no  more  than  fo,  yet 
 that  was  enough  for  their  Adverfaries  to  frame  fuch  a  flanderous  In- 
 formation.    But  if  we  fuppofe  that  they  did  really  hold  what  was  ob- 
 jected, then  they  were  not  of  the  A  ntipxdobaptilt  Opinion  (as  Dan- 
 gers by  altering  the  Words  fomething  the  other  way  would  (6^)  re- 
 prefent)  Ixit  of  the  Humor  of  the  Qiiakers  to  flight  all  Water-Baptifm. 
 t3<o.    "   The  Hitjfites  alfo  in  Bohemia  had   the  fame  hopeful  Opinion,  liz.. 
 That  Infants  dying  unbaptized  may  be  faved  by  the  Mercy  of  God 
 accepting  their' Parents  faithful  Defire  of  baptizing  'em  for  the  Deed  : 
 as  appears  by  their  Hiftory  both  in  Fox  (65)  and  the  Writers  from, 
 whom  he  copies.     And  this  was  objeded  to  them  as  an    Error  by 
 the  Papifts  there,  as  it  was  to  the  Lollards  here.    Indeed  they  were 
 Difciples  of  our  Wtcklif  as  well  as  the  Lollards.    For  John  Hnfs  the 
 a-ps.    firfl  Reformer  there,  imbibed  the   Senfe  of  Religion  which  he  had, 
 ^         from  JVickliff^s  Books:  and  took  this  Principle  among  the  reft. 
 
 Nay  even  in  the  Church  of  Rome  fome  Dodors  have  fhewn  a  great 
 Inclination  to  this  Opinion,  and  have  exprefs'd  it  as  far  as  they  durft. 
 Caffander  quotes  Gerfon^  Biel^  Cajetan^  and  fome  others,  as  exprefTmg 
 fom.e  Hopes  in  this  Cafe,  and  incouraging  the  Parents  of  fuch  Chil- 
 dren to  pray  for  'em.  But  I  doubt  that  Gerfon  and  Biel  do  mean  on- 
 ly fuch  Infants  as  die  in  the  Womb  :  which  amounts  to  no  more 
 than  what  the  old  Schoolmen  had  faid,  as  I  fhewed.  Yet  Gerfon\ 
 Words  are  ambiguous :  I  will  fct  'em  down.  He  had  been  obferving 
 ^555*  (<^0  that  God  cioes  not  always  tax:\  his  Mercy  to  the  Sacraments: 
 and  thereupon  advifes  Women  great  with  Child  and  their  Husbands  to  ufe 
 their  Prayers  for  their  Infant  that  is  not  yet  born^  that  (if  it  be  to  die  before  it 
 ■can  come  to  the  Grace  of  Baftifm  with  Water)  the  Lord  Jefus  would  vouch" 
 
 ('63)Ubipnuspag.  608.      (64)  Treat.  Pc,  1.  CH.  VIL    (63)  Ac  the  Year  14J 5, 
 [66)  Serm.  de  Nadvicace  Mari^  Confid.  2. 
 
Chap.  Vf.        Some  DoFi or s  of  the  Church  of  Kom^.  575* 
 
 fafe  to  fanfiific  it  beforehand  with  the  Baptifm  of  his  holy  Spirit.     For  who    Year  a f- 
 knows  but  that  God  may  perhaps  hear  ''em?    Nay^  who  would  not  devoutly  ^^^  ^"^  ^'^ 
 hope  that  he  will  not  defpife  the  Prayer  of  his  humble  Servants  that  trufi  in  V^^^^^^ 
 him  ?  Thps  Conf deration  is  ufeful  to  raife  Devotion  in  the  Parents^  and  to 
 tafe  their  Trouble  of  Aiind^  if  the  Child  die  without  Baptifm  y  forafmuch  a^ 
 all  Hope  is  not  taken  away.     But  yet  there  is^  I  confefs^  no  Certainty   with- 
 out a  Revelation. 
 
 This  is  Part  of  a  Sermon  preach'd  before  the  Council  of  Conjlance^ 
 where  Hufs  was  condemn'd  and  martyr'd.  And  one  Error  whereof 
 Hufs  was  accns'd,  was,  that  he  held  the  Salvation  of  Infants  that  by 
 Mifchance  die  unbaptized.  Therefore  liGerfon  mean  this  of  Children 
 born  alive,  it  Ihews  that  he  was  of  another  Temper  than  the  reft  of 
 that  bloody  popifh  Council. 
 
 Cardinal  Cajetan  was  another  of  the  better  fort  of  Papills  ^  and  he  142$^ 
 (6qf)  ventures  to  fay  of  Children  that  die  after  they  are  born  and  yet 
 before  they  can  be  baptized,  that  V^  not  iwreafonable  to  fay  that  Ba- 
 ptifm in  the  Defire  of  the  Parents  is  in  fuch  Cafe  of  Necejfity  fujficient 
 for  their  Salvation  .•  but  fays,  he  fpeaks  under  Correction.  And  he  has 
 been  corrected.  For  fome  Dodors  have  call'd  him  (6%)  Heretic  for 
 this :  others  that  arc  hot  fo  fevere,  yet  fay  it  is  an  erroneous  and  rafh 
 Opinion  to  think  this  to  be  pofTible.  Indeed  the  Council  oi  Florence  I339? 
 had  determin'd  that  the  Souls  of  all  that  die  in  aHual  mortal  Sin^  or  even 
 in  original  Sin  alone ^  do  go  ad  infernum  to  Hell.  I  fuppofe  they  mean 
 that  Infants  go  to  that  Part  of  Hell  which  they  call  limbus  pueromm^ 
 where  there  are  no  Torments. 
 
 But  above  all  Caffander  himfelf  has  Ihewn  a  very  companionate  Tern-  r*47'^'r 
 per  in  the  Pains  he  has  taken  to  incourage  Parents  to  fome  Hopes, 
 and  to  earneft  Prayers  for  their  Child  fo  dying  (^9)-  But  withal  a 
 very  modeft  one,  v/hcn  he  adds  thefe  Words  •,  This  Opinion  of  mine 
 concerning  Infants  I  will  not  defend  with  Contention  or  Obflinacy :  nor  raflj- 
 ly  condemn  thofe  who  being  perfwaded  by  the  Aut.ority  of  the  Ancients^  and 
 of  almoft  the  whole  Churchy  do  allow  Salvation  to  thofe  Infants  only^  to  whom 
 Cod  in  his  fecret^  but  juf-  Judgment  does  vouchfafe  the  Sacrament  of  Rege- 
 neration  and  Baptifm. 
 
 §.  8.  Upon  the  Reformation,  the  Proteflants  generally  have  de- 
 fin'd  that  the  due  Punifhment  of  Original  Sin  is  in  Striftnefs,  Dam- 
 nation in  Hell.  I  fuppofe  and  hope  that  they  mean  with  St.  Anftin. 
 a  very  moderate  Degree  of  it  in  the  Cafe  of  Infants,  in  whom  origi- 
 nal Corruption,  which  is  the  Fome s  ox  Source  of  all  Wickednefs,  has 
 not  broke  out  into  any  aftual  Sin. 
 
 But  if  their  Doftrin  has  in  this  refpeft  been  more  rigid  than  that 
 of  the  Church  of  Rome^  or  of  the  ancient  Greek  Dodors  j  they  have  in 
 
 another 
 
 (67)  In  3iam  pirtem  Thomx  Q..  68.  Arc.  1,  &  i,      {6Z)  Vafquez  in  siam  T.  2." 
 Difp.  141.  c.  3.    (69.)  Dc  bapiilmo  infantium.. 
 
•V^^  Seme  Dortors  of  the  Church  of  Rome.  Chap.  VI, 
 
 'Yearaf-aaother  refped,  viz,,  in  the  Cafe  of  Chriltian  Peoples  Children,  gi- 
 m-the  A- veil  fuch  a  mitigating  Explication  of  our  Saviors  Words  as  to  allow 
 pofties      better  Hopes  than  either  of  'em.     For  they  do  generally  incline  to 
 chink  that  if  a  Child  by  Misfortune  die  before  it  can  have  Baptifm, 
 the   Parents  fmcere  Intention  of  giving  it,  and  their  Prayers  will  be 
 ^.ccepted   with  God  for  the  Deed  ■,    and  will  be  available  to  pi-ocure 
 of  Code's  Mercy  Pardon  of  Original  Sin,  and  even  an  Entrance  into  the 
 Kingdom.    Whereas  the  Schoolmen  and  Fathers  have  thought  that 
 '    ChrUt  at  the  Day  of  Judgment  will  proceed  by  that  Sentence,  John. 
 ^5.  5    <.  (fuch  an  one  cannot  enter  into  the  Kingdom  ofGocT)  in  the  Man- 
 .ner  that  a  Judge  in  a  Court  o{  Common-Law  proceeds  upon  the  Words 
 of  a  Statute^  having  no  Power  to  make  Allowance  for  Circum.ftances : 
 The  Proteilants  do  hope  that  he  will  ad  in  the  Manner  that  a  Judge 
 -of  a  Court  of  Equity  does,  who  has  Power  to  mitigate  the  Letter  of 
 -the  Law  in  Cafes  where  Reafon  would  have  it.     The  Fathers  them- 
 Jfelves  thought  this  Allowance  would  be  made  in  the  Cafe  of  a  grown 
 Man,  who  had  a  perfonal  Defire  of  Baptifm  :  and  that  if  it  was  an  in- 
 vincible Neceffity  that  kept  him  from  Water,  he  might  enter  the  King- 
 ■dom  without  being  horn  of  Water.    The  Proteftants  think  the  fane  in 
 -the  Cafe  of  the  Defire  of  the  Parent  for  his  Infant.    They  think  thus  ^ 
 •the  main  Thing  in  God's  Intention  in  this  Cafe  is,  that  a  Parent  as 
 .he  dedicates  himfelf  to  God,  fo  he  lliould  likewifj  dedicate  his  Child, 
 and  get  him  enter'd  into  that  Covenant  made  in  Chrift,  without  which 
 there  is  no  Hopes  of  Heaven :  and  that  he  fhould  accordingly  make 
 life  of  that  Symbol  or  outward  Sign  which  God  has  appointed  to  be 
 the  Way  of  Admiffion  into  that  Covenant,   if  he  can   poflible :  and 
 that  his  Refufal  to  do  the  latter  will  be  look'd  on  as  a  Refufal  of  the 
 Covenant  it  felf     But  that  if  notwithftanding  his  fincere  Defire  and  En- 
 deavor of  obtaining  the  outward  Symbol,  he  be  by  fome  Accident  dil^ 
 appointed  of  it  ^  God  will  yet  grant  the  fame  Favor  that  he  had  pro- 
 cmis'd  upon  the  Ufe  of  it :  becaufe  it  is  the  Heart  that  God  regards  j 
 and  where  tliat  is  ready,  outward  Things  are  accepted  according  to 
 Tvhat  a  Man  hai^  and  not  according  to  what  he  htu  net :  efpccially  if  fome 
 Ad  of  God  himfelf,  as  the  fudden  Death  of  the  Infant,  &c.  do  ren- 
 der it  impoffible  for  him  to  have  'em. 
 
 Luther  and  his  Followers  do  indeed  fpeak  more  doubtfully  of  this : 
 and  do  lay  fo  much  Strefs  on  aftual  Baptifm,  as  that  they  allow  a  Lay- 
 man to  do  the  Office  in  Times  of  JSIeceflity,  rather  than  that  the  In- 
 fant fhould  die  without  it. 
 
 But  Calvin  and  thofe  that  follow  him  (who  to  the  great  Prejudice 
 nf  Religion  made  a  needlefs  Schifm  from  the  others,  or  elfe  the  o- 
 aihers  from  them,  I  know  not  which)  funk  the  Dodrin  of  the  Necef- 
 iity  of  Baptifm  a  Pitch  lower.    They  own  f 70)  that  Baptifm  is  necef- 
 
 fary 
 
 {jo)Calvin.  Aniidot.  ad  Synod.  Trident.  Self.  7.  Can.  5,  it,  Antidot.  ad  Artie.  Paris 
 Art.  I. it,  IniUtut.  L  4.  c.  75.  §.  22. 
 
Chap.  VI.       The  Proteftints,  Lutherans,  Calvlnifls.'  "lyy 
 
 Tary  not  only  necejfuate  pr^cepti,  by  God's  Command,  but  alfo  thus  far,    Year  a - 
 
 neceijltate  medii^  that  it  is  God's  w^^w^^^ry  Means  to  reeeiierate  and  give '^'^'' ^^he  A* 
 
 Salvation.     But  they  determin  it  as  a  Thing  certah/^that  the  Child  of  P°^^^^ 
 
 a  godly  believing  Parent  Ihall  obtain  tlie  Kingdom  of  Heaven,  tho'  he 
 
 do  by  fudden  Death,  &c.  mifs  of  Baptifm  :  provided  this  happen  by  no 
 
 Negligence  or  Contumacy  of  the  Parent.     And  they  deny  that  there  is  or 
 
 can  be  any  fuch  Necemty  as  to  jufl-ifie  a  Laymans  giving  it.     And  Cal~ 
 
 'vin  takes  an  Occafion  to  jeer  fome  Papiits  that  had  faid,  that  if  a  Child 
 
 be  like  to  die^  and  no  Water  to  h-e  had  hut  what  is  in  the  bottom  of  a  deep 
 
 We/lj  and   nothing  to  draw  with  \  the  beft  way  is  to  throw  the  Child  down. 
 
 into  the  Well^  that  it  may  be  wa^i'd  before  it  be  dead. 
 
 The  Church  oi  England  have  declared  their  Senfe  of  the  Neceflity, 
 hy  reciting  that  Saying  of  our  Savior  John  3.5.  both  in  the  Office  of 
 Baptifm  of  Infants,  and  alfo  in  that  for  thofe  of  riper  Years.  And 
 in  the  latter  they  add  thefe  Words  •,  Beloved^  yon  hear  in  this  Gofpcl  the 
 £xprefs  Words  of  our  Savior  Chrift^  that  except  a  Ma.'i  be  born  of  Wa- 
 ter and  of  the  Spirit,  he  cannot  enter  into  the  Kingdom  of  God. 
 Whereby  you  may  perceive  the  great  Nece(fity  of  this  Sacrament^  where  it  may 
 be  had.  And  Archbilhop  Laud^  Ihewing  that  Infant  Baptifm  is  proved 
 from  Scripture,  and  not  from  the  Tradition  of  the  Church  only  (a- 
 gainft  the  Jefnit.,  his  Adverfary,  who,  to  cait  in  a  Bone  of  Conten- 
 tion, had  alTerted  the  latter)  gives  his  Senfe  of  it  thus  TtO  7  '^^^'" 
 Baptifm  is  neceffary  to  the  Salvation  of  Infants  (in  the  ordinary  way  of  the 
 Church.^  without  binding  God  to  the  Vfe  and  Alcans  of  that  Sacrament  to 
 which  he  has  bound  its')   is  exprefs  in  St.    lohn  3.  Except,  &c. 
 
 Concerning  the  everlafting  State  of  an  Intant  that  by  fvlisfortune 
 dies  unbaptized,  the  Church  of  England  has  determined  nothing,  ( it 
 v/ere  fit  that  all  Churches  would  leave  fuch  Things  to  God)  fave  that 
 they  forbid  the  ordinary  Office  for  Burial  to  be  ufed  for  fuch  an  one : 
 for  that  were  to  determin  the  Point,  and  acknowledge  him  for  a  Chri- 
 ftian  Brother.  And  tho'  the  moft  noted  Men  in  the  faid  Church  from 
 Time  to  Time  fmce  the  Reformation  of  it  to  this  Time,  have  expref- 
 fed  their  Hopes  that  God  will  accept  the  Purpofe  of  the  Parent  for 
 the  Deed  ^  yet  they  have  done  it  modeftly,  and  much  as  WickUlf  did, 
 rather  not  determining  the  Negative,  than  abfolutely  determining  the 
 Pofitivc,  that  fuch  a  Child  fhill  enter  into  the  Kingdom  of  Heaven. 
 Archbilhop  Laud's  Words  we  fee,  are  :,  We  are  not  to  bind  God^  tho''  he 
 has  bound  m.  And  Archbilhop  Whitgift  difputing  v/ith  Cartwrightj  fays, 
 (72),  /  difiike  as  much  as  you  the  Opinion  of  thofe  that  think  Infants  con- 
 demn d  that  are  not  baptiUd.  All  this  is  modeft.  But  there  are  indeed 
 fome,  that  do  make  a  Pi(h  at  any  one  that  is  not  confident,  or  does 
 fpeak  with  any  Referve  about  that  Matter  ^  and  they  delpife  him  and 
 
 C  c  c  his 
 
 ("7 1 )  Relation  of  Conference,  §.  15.  num.  4,      (71)  Dc^fencc  of  Anfw.  to  Admoni- 
 sion.  Tr.  9,  CH.  5.  Div.  2, 
 
378  Church  0/ England  Treshyt,  Antlpasdobap.     Chap.  VI. 
 
 Vearaf-  his  Scriiples  as  much,  and  with  as  much  Succefs,  as  Vincentipu  thetal- 
 tcrthe  A-  katlve  did  thofe  of  St.  AulVm  on  the  fame  Point  (73). 
 pcftlcs  por  the  Opinion  of  the  En^lifo  Presbyterians^  I  fhail  content  my  felf 
 
 with  citing  thefe  Words  of  Mr.  Baxter  (74)  ^  /  have  hereby  been  made 
 thankful  that  God  has  kept  me  from  the  Snare  of  Anabaptifm.  For  thiP  I-- 
 do  not  lay  fo  ?nHch  as  fome  do  on  the  mere  ontward  Act  or  Water  of 
 Baptifm  (believing  that  onr  Hcart-confent  and  Dedication  qualifies  Infants 
 for  a,  Covenant-right  before  aftnal  Baptifm  which  yet  is  Chrijh^s  regular  Solem- 
 7iiz^ation  and  Jnvefiiture')  yet  I  make  a  great  Matter  of  the  main  Contro- 
 verfie,  Notvpith (handing  that  I  hcreticate  not  the  Anabaptifis  for  the  bare 
 Opinion^s  Jake,  &C. 
 
 The  Antip£dohaptt(ls^  as  they  allow  no  Advantage  to  an  Infant  hy 
 its  Baptifm,  nor  yet  by  its  being  the  Child  of  a  godly  and  religious 
 Parent^  fothey  do  not  all  agree  about  the  State  of  Infants  dying  be^ 
 fore  actual  Sin.  One  fort  of  them  determin  with  great  AlTurance  that 
 all  Infants,  of  iHeathens  as  well  as  Chriilians,  of  the  Wicked  as  well  as  of 
 the  Godly,  fhall  be  iaved,  and  ihall  enter  into  the  Kingdom  of  God.  And 
 they  diflwade  Men  from  having  their  Children  baptized,  or  bom  again 
 of  Wai£r,  ficc.  feeing  by  this  Determination  they  are  fecure  of  Hea- 
 ven without  it.  To  wlHch-tbe  other  commonly  anfwer  •,  that  they 
 defire  fuch  a  Safety  for  their  Children  as  has  fome  Ground  in  God's 
 Word,  and  not  in  their  Determination  only  :  fince  an  Infant  has  no 
 Promife,  Right,  or  Expedation  of  the  Kingdom  of  Heaven,  merely 
 as  it  is  a  human  Creature,  or  born  of  human  Race  ^  but  only  as  be- 
 ing enter'd  and  interelfed  in  the  Covenant  of  Chrilt,  by  which  is  pro- 
 mifed  an  eternal  Life  after  this  ^  and  the  faid  Covenant  does  require, 
 as  a  Condition  of  all  that  are  to  enter  into  the  Kingdom,  that  they. 
 be  born  again  of  Water^  &c. 
 
 Another  fort  of  Antipsedobaptifts  have  not  this  AfFurance  concern- 
 ing ^/Infants,  but  do  fuppofe  a  different  State  of  'em  on  account  of 
 the  Decrees  of  Eledion  and  Reprobation." 
 
 §.  9.  Concerning  the  State  of  a  baptized  Infant  dying  before  aftu- 
 al  Sin,  the  whole  Chriftian  World  has  agreed  that  it  is  undoubtedly 
 faved,  and  will  be  admitted  to  the  Joys  of  Heaven :  fince  it  has  all 
 that  the  Church  of  Chrift  can  give  it.  St.  Anfhin  fays,  as  I  Ihev/ed 
 before  (75),  He  that  does  not  believe  this^  is  an  Infidel.  And,  Cod  for- 
 bid that  rve  frjuld  doubt  of  it.  'Tis  certain,  there  was  never  any  doubt 
 made  of  it  till  the  Times  of  the  late  Managers  of  the  Dodtrin  of  Pre- 
 deftination.  Some  of  thefe  have  added  feveral  Limitations  and  Pro- 
 ■vifo's  to  this  Propofition,  relating  to  the  Eledion  or  San(flification  of 
 the  Parents,  or  their  Right  to  Church  Memberlliip :  and  fome  of 'em 
 have  ufed  fuch  Expreflions,  as  that  they  feem  to  think  that  even  a- 
 
 mong 
 
 (73)  See  Ft.  I.  CH.  XX.      (74)  Reply  to  Hutchinfon,  pag.  39,     (75;  Pt.  i  -  CH. 
 XV.Sed.  5.  ^.iS, 
 
Chap  VI.  'All  agree  lapthe^  Infants  arefavetl.  '2«« 
 
 mong  the  Infants  of  faithful  Parents,  fome  arc  fo  reprobated  by  the    Yearaf- 
 eternal  Decree  of  God,  that  tho'  they  be  baptizM,  and  die  in'Tnfaa-  tetthe A- 
 cy,  yet  they  will  be  damn'd.    Some  Sayings  of  Pardm-i^  Tcrk'ms^  Zan-  P«-^ftIcs 
 chlus^  Scc  are  by  their   Advcrfaries  produc'd  to  this  Purpofe  (16). 
 And  it  is  known  what  Exceptions  fome  have  taken  at  the  Rubric  of 
 the  lafl  Edition  of  the  E?iglipj  Liturgy  at  the  End  of  the  Office  of 
 Baptifm  :,  that  it  is  certain  by  God's  Word  that  Children?  which  are  baptiz.''d 
 dying  before  they  commit  a^nal  Sin^  are  undoubtedly  favcd. 
 
 What  Enemies  foever  that  AlTertion  may  have  now,  it  had  none 
 in  thofe  Times  of  which  I  am  writing.  The  Maintainers  of  Prede- 
 -:ftination  in  thofe  Days  fpoke  thus,  of  the  Cafe  of  an  Infant  dying  be- 
 fore aftual  Sin  •,  that  if  he  was  baptizM  before  he  died,  it  was  thence 
 manifeft  that  he  had  been  eleded :  If  not,  it  appear'd  that  he  was 
 not  eleded.  Or  thus  \  that  thofe  Infants  which  were  predeftinated 
 to  Salvation  came  by  God's  Providence  to  obtain  Baptifm  :  But  the  o- 
 thers  mill  of  it. 
 
 This  is  plain  in  the  Difcourfes  of  St.  Anflin^  Profper^  Fulgentim^ 
 ^c.  There  are^  fays  St.  Anftin  (jl\  two  Infants  born:  If  yoit  ask  what 
 Aferit  they  have  *,  they  both  are  of  the  Lump  of  Perdition.  But  how  comes 
 it  that  the  Mother  of  the  one  brings  him  to  the  Grace  \yiz,.  of  Baptifm] 
 The  Mother  of  the  other  in  her  Sleep  overlies  it  ?  Ton  will  ask  we,  What 
 Merit  had  one  that  he  fyould  be  brought  to  the  Grace  ?  What  Merit  had 
 the  other  that  was  overlaid  by  his  feeping  Mother  ?  Neither  of  ''em  dcferv^d 
 Any  Good.  But  '  the  Potter  has  Power  over  his  Clay,  of  the  fame 
 *  Lump  to  make  one  Veflel  to  Honor,  another  to  Difiionor. 
 
 And  he  puts  a  harder  Cafe  yet.  The  Pelagians^  who  held  that  the 
 Grace  of  God  is  given  according  to  Mens  Merits,  were  urg'd  by  St. 
 Au^tn  to  tell  what  foregoing  Merit  one  Infant  that  was  baptiz'd  ancf 
 then  died,  could  have  above  another  that  died  without  the  Grace  of 
 Baptifm.  If  you  jhoidd  fay.^  fays  he,  (78)  that  he  merited  this  by  the  Pic- 
 ty  of  his  Parents :  Ton  will  be  anfwer'd  •,  Why  then  do  the  Children  of  god- 
 ly Parents  fometimcs  mifs  of  this  Benefit.,  and  the  Children  of  wicked  Pa-^ 
 rents  obtain  it  ?  Sometimes  a  Child  born  of  religious  Parents  is  taken  away 
 itjfoon  as  it  is  born^  before  it  be  wajli'd  with  the  Laver  of  -Regeneration  :  and 
 an  Infant  horn  of  the  Enemies  of  Chrili  is^  by  the  Compaffion  of  fome  Chri^ 
 flijin,  baptiz,ed  in  Chrifi.  A  baptiz.ed  and  chaft  Mother  bewails  her  ovc/ji 
 Son  dying  unbaptizSd  •,  and  yet  finding  another  Child  left  in  the  Street  /ry 
 fome  Strumpet^  takes  it  up  and  procures  it  to  be  bapti^Jd.  Here  for  <ccr^ 
 tain  the  Merits  of  the  Parents  can  have  no  place ^  ^ic.  He  goes  v,n  to 
 ihew  by  feveral  other  Reafons  or  Inftances,  that  it  was  impofnble  to 
 affign  any  other  Ground  of  Diiference,  except  the  free  Purpofr,  of  God^ 
 
 C  c  c  2  'why 
 
 (7^)  See  Aifta  Synodalia  Dordracena  Remohftrantium  dogmatic  -3    pag  4$,  46. 
 i77)  Serm.  de  ve»bis  Apoft.  1 1 .    (78)  Lib.  z.  contra  duas  Epiftol  ^5  pelaglanoriim. 
 
^8o  Prs:de{llnarians  W  Semipelagian?.  Chap  VT.\ 
 
 Year  af-  Why  fame  Infants  being  baptized  jlwitld  obtain-,  and  others  dying  unhaftiz^d 
 ter  the  A.  ^joidd  mifs  of\  fo  excellent  a  Benefit  of  being  made  the  Sons  oj'  God^  with- 
 \oftIes       p;,f  ^;;y  Mcrit  of  their  Parents-,  or  of  their  own. 
 
 340.  So  Profper  (oY  be  it  HtlariM^  or  Pope  Leo  that  was  the  Author- of 
 the  Bookj  de  vocatione  Gentium.,  lib.  1.  c.  7.  challenges  thofe  v/ho  at- 
 tributed the  Difference  that  God  makes  in  calling  one  Nation  or  one 
 Perfon  to  the  Means  of  Salvation,  and  not  another,  to  the  different 
 TJfe  that  they  had  made  of  Free-will,  to  give  any  tolerable  Account 
 of  the  Cafe  of  Infants  ^  'iVhy  fame  being  regenerated^  are  faved  :  Others. 
 
 7iot  being  regenerated.,  do  perijli For  i  fupfofe.,  fays  he,  that  the fe  Pa-: 
 
 irons  of  Free-will  will  not  be  fo  ^lamelefsy  as  either  to  fay  that  this  Diffe-' 
 rence  haptens  by  chance  ^  or  to  deny-,  that  thofe  that  are  not  regenerated  do. 
 ferifli. 
 "320.  And- thofe  who  wereat  that  time  Cfrom  the  Year  420  to  500)  ths 
 400,  oppofite  Party  in  the  Church  to  thofe  that  held  this  abfolute  Eledi- 
 on  and  Reprobation,  and  were  called  by  the  others  S^mipelagians.,  as 
 in  reference  to  the  Adult  they  maintain'd  that  God  had  elefted  thofe 
 who  he  forefaw  would  be  faithful  •,  fo  for  Infants  that  die  in  Infancy^ 
 they  faid  ^  that  thofe  of  'em  which  God  forefaw  would  have  been  godr 
 ly  if  they  had  liv'd,  thofe  he  in  his  Providence  took  care  fhould  be. 
 baptix'd :  And  thofe  that  would  have  been  wicked  If  they  had  liv'd, 
 he  by  fbme  Providence  caufesta  mifs  of  Baptifm.  So  that  both  thefe 
 contrary  Parties  agreed  in  this  •,  that  of  Infants  fo  dying  all  the  ba-^ 
 ptized  ones  were  fav'd  :  And  ('as  the  Opinion  then  was)  all  the  un- 
 baptizM  mill  of  it. 
 
 Of  the  modern  Prutdefilnarians  or  Calvinifs.,  if  fome  have  been  fo  ri- 
 gid as  to  think  that  fome  baptiz'd  Infants  dying  in  Infancy  do  perifh  j 
 yet  they  are  not  all  of  that  Opinion.  Fojfim  allows  it  to  be  an  infal- 
 lible Rule  which  isexprefs'd  in  the  Rubric  aforefaid.  'T/V,  fays  he 
 (79 j,  not  the  Judgment  of  Charity  only.,  but  of  Charity  that  cannot  be  mi- 
 (laken.,  that  we  account  baptiz,''d  Infants  go  to  Heaven.,  as  many  of  em  as  die 
 before  the  Vfe  of  Reafon.,  and  before  they  have  defied  themfelveswith  aUnal. 
 Sins. 
 
 §.  10.  From  the  laft  quoted  place  of  St.  Anftin.,  one  may  obferve, 
 that  the  Ancients  did  not  in  the  baptizing  of  Children,  go  by  that 
 Rule  which  fome  modern  Calvinifhs  would  eftablifh,  viz,,  that  none  are 
 to  be  baptiz'd  but  the  Children, of  Parents  adually  godly  and  religi- 
 ous.. For  he  fpeaks  of  the  Cafe  of  a  Strumpet's  Child,  or  a  Child 
 horn  a/"  the  Enemies  of  Chrifi.,  viz..  of  Heathens,  found  in  the  Streets 
 and  baptiz'd,  as  a  common  Inftance.  And  in  his  Epiftle  to  Anxilitt4 
 (80)  a  young  Bilhop  that  had  rafhly  excommunicated  a  whole  Fami- 
 ly for  th«^  Parents  Crimes,  he  defires  him  to  fhew  a  Reafon  if  he  can^ 
 
 how , 
 
 (79)  r^e.Bap  ifmo  DHp.  4.  Th.  4.     (3o)  Epift,  75. 
 
Chap.  Vr.         Pr:3Ec^e(llnarIans  and  Semipelaglans^  '^gi 
 
 how  a  Son,  a  Wife,  a  Slave,   can  jultly   be  Excommunicated  for  the    Year  at- 
 Fault  of  the  Father,  Husband,  Mafter.     And  then  adds  ^  Or  any  y,-?^  J^er  the  A- 
 in    that  Family  that  is  not  yet  born^   but  may  be  b-.-rn  during  the   Excom-V^^^^\,. 
 municatlon  :    So  that  he  cannot^  if  in  Danger  of  Death^  be  relieved  by   the 
 haver  of  Regeneration  ? 
 
 Bi^op  St i If ing fie Qt  has  folly  fhewn  (Ri)  the  Abfovdity  and  Incond- 
 Itency  of  this  Opinion  of  the  Calvlnijls :  And  hov\'-  they  can  never  in 
 many  Cafes  that  may  be  put,  come  to  a  Refclntion  or  Agx'eenient 
 what  Children  may  be  baptiz'd,  and  what  not:  and  has  clear'd  the 
 Grounds  of  Baptifm  from  fiich  Scruples.  And  as  for  the  Text,  i  Cor. 
 7.  14.  on  which  they  build  thofe- Scruples.,  I  have  Ihcwn  f 82)  that 
 the  Ancients  do  underftand  it  in  a  Senfe  much  more  plain  and  na- 
 tural, and  more  agreeable  to  the  Scope  of  St.  Paurs  arguing  there 
 which  gives  no  Foundation  for  any  fnch  Scruple.  And  we  fee  by  the 
 Inftances  here  brought,  and  many  other,  that  they  willingly  baptiz'd 
 any  Infants,  if  the  Parents  or  any  other  that  were  Owners  or  Fof- 
 feflbrs  of  fuch  Infants  fhew'd  fo  much  Faith  in  Chrilt  as  to  defire  Ba- 
 ptifm for  them. 
 
 (Si)  Unrcafonablenefs  of  Separation,  Pt,  3,Sed.  36.    (Si)  Pc.  i.  CH.  XIX  i'  10 
 it,  CH.XL^ii..  '^'   ^' 
 
 C  H  A  P; 
 
"pzr    °  Mtf  '^<?^<J/i^^J  /^<?w  400  to  1000  atn  he  controverted.   Chap.  VH. 
 
 -Yearaf^ 
 ^cr  the  A- 
 
 pcfties   ■  .^CH  A  P.     VIL 
 
 Jn  Account  of  the  State  of  this  frafiice  from  the  Year  40c 
 till  the  Kife  of  the  German  Antip^dohapttfts.  Of  the  WaU 
 denies,  muh  their  chief  JccuferSy  St.  Bernard,  Pecrus 
 Ciuniaceniis,  Reinerius,  Pilichdorf,  <6^c.  The  Confeffl' 
 ons  of  the  Waldenfes  themfelves, 
 
 §.  I.  TT  Gave  before  (i)  a  Note  of  Reference  to  the  Books  of  fome 
 X  Authors  that  liv'd  after  the  Year  400,  for  the  Ufe  of  thofe 
 that  would  trace  this  Pradice  for  one  Century  farther.  The  gene- 
 ral Account  of  'em  is,  that  ihey  fpeak  of  Infant  Baptifm  as  a  Thing 
 uncontroverted.  And  fo  it  holds  for  all  the  following  Times  till  af- 
 ter the  Year  1000.  The  Antipasdobaptifts  who  do  put  in  their  Plea 
 -for  the  firft  300  or  400  Years,  yet  do  ({b  many  of  'em  I  mean  as  have 
 any  tolerable  Degree  of  Learning  and  Ingenuity)  confefs  that  in  all 
 thefe  following  Ages  the' baptizing  of  Infants  did  prevail.  Mr.  Tombs 
 fays  (2 J,  The  Aittority  of  Auftin  was  it  which  carried  the  Baptifm  of  In- 
 fants in  the  follovping  Ages  almofi  -without  Contronl.  And  tho'  it  appear 
 •plainly  by.  St.  >4//i?/V's  Writings  which  I  have  largely  produc'd,  that 
 there  v/as  no  Chriftian  in  the  World  that  he  knew  or  heard  of,  that 
 denied  it  fexcept  thofe  that  denied  all  Baptifm)  fo  that  he  need  not 
 fay,  St.  Aa^in'^  Aiitority  carried  it:  yet  it  is  however  a  Confeffiou 
 '  of  the  Matter  of  Fad  for  the  After-times. 
 
 Only  whereas  he  puts  in  the  Word,  almoB;  as  if  fome,  tho*  few, 
 ■  did  oppofe  it:  there  is  on  the  contrary  not  one  Saying,  Quotation, 
 ''or  Example  that  makes  againft  it,  produced  or  pretended,  but  what 
 has  been  clearly  fhewn  to  be  a  Miftake.  As  in  the  firft  400  Years 
 there  is  none  but  one  Tertullian^  who  advis'd  it  to  be  deferred  till  the 
 Age  of  Reafon  •,  and  one  Naz,ianz.en^  till  three  Years  of  Age,  in  Cafe 
 o.f  no  Danger  of  Death :  So  in  the  following  5oo  there  is  no  Ac- 
 count or  Report  of  any  one  Man  that  oppos'd  it  at  all. 
 
 Some  Places  of  Authors  have  been  cited  indeed :  but  there  wants 
 nothing  but  looking  into  the  Books  themfelves  to  fee  that  they  are 
 nothing  to  the  Purpole.  So  Mr.  Danvers  created  to  Mr.  Wi/ls  and  Mr. 
 Baxter  a  great  deal  of  Trouble  in  fending  them  from  one  Book  to  a- 
 nother  to  difcover  his  Miltakes  and  Mifreprefentations  of  feveral  Au- 
 thors within  this  Space  :  but  withal  a  great  deal  of  Difcredit  to  him- 
 
 felfi 
 
 { 0  Pt.  I .  CH.  XXII.    {i)  Examen  Pt.  i.  §.  S, 
 
Ch^p.  VIT.    1^0  Quotations  from  400  to  1000  can  le  controverted.        ^85 
 
 ielf*,  for  there  is  not  one  of  his  Quotations,  that  feemed  material  e-  Yearaf- 
 nough  to  need  fearching,  but  proved  to  be  fuch.     Mr.  Wills  had  at  firft  ^eithe  A- 
 yielded  him  two  Authors  aS'  being  on  his  Side :  but  Mr.  Baxter  co-  poftles 
 ming  after,  (  and  Mr.  Wills  himfelf  upon  a  fecond  Review  )  rectified 
 that  erroneous  Conceflion  -,  as  was  eafie  to  do  by  confulting  the  origi- 
 nal Authors  •,  for  it  was  taking  the  Scraps  and  Breviats  of  Things  out 
 of  the  MagdehHrgenfixn  Epitomizers  which  occafion'd  that  there  was  a- 
 ny  Poflibility  of  Miftalce. 
 
 One  of  the  two  I  fpoke  of  was  Hincmarus  Biihop  oi  Laud  tin  ^  whom  160.  - 
 I  had  occafion  to  mention  in  the  la  ft  Chapter  on  another  Account. 
 He  had  upon  a  (3 )  Quarrel  excommunicated  all  the  Clergy  of  his  Dio- 
 cefs,  fo  tiiat  there  was  foi-  a  Time  none  to  baptize,  bury,  abfolve, 
 &c.  Some  Children  died  by  that  Means  without  Baptifm  :  Complaint 
 was  made  to  his  Metropolitan  :  He  reproves  him,  fhews  him  the  per- 
 nicious Confequences,  hopes  that  the  Children  that  died,  and  others 
 that  died  without  Abfolution,  the  Communion,  &-c.  may  by  God's 
 Mercy  be  faved  ( I  quoted  his  Words  for  that  before)  but  adds,  Bm 
 as  for  yoHy  you  cmnot  be  fecure  if  any  by  yoiir  Order  have  died  rvithont  the 
 faid  Sacraments^  that  you  Jliall  not  be  fevsrcly  judged  (tho'  the  Mercy  of 
 Almighty  God  make  it  up  in  them)  unlcfs  your  true  Humility  do  Procure  your 
 Pardon^  Scc  The  ftubbom  Bilhop  would  not  obey^  but  recriminated: 
 he  Tent  Word  to  the  Archbilhop  ^4),  faying,  Ton  gave  me  an  Examvle  : 
 J  have  a  Village  in  your  Diocefey  ^C.  an-d  yon  excommunicated  them  :  and 
 I  have  an  Account  of  hovo- many  Infants  died  without  Baptifm^  and  Men 
 •without  the  Communion^  &:c.  The  Atch bilhop  denied  this  ^  the  Matter 
 is  brought  before  the  Synod  lield  in  the  Attiniacum:  They  condemn  770., 
 the  Bifhop  of  Laudun. 
 
 Now  fee  what  Mr.  D'anvers  makes  of  this  (which  I  fef  down  as  a 
 Specimen  :  not  that  I  mean  to  trouble  the  Reader  with  tracing  him 
 any  farther,  whatever  1  have  done. my  felf;  he  rektes  it  thus  (5), 
 
 Hincmarus  Bifhof  of  Laudun  in  France  in  the  9th-  Century  renounced 
 
 Childrens  Baptifm^  and  refused  any  more  to  baptiz^e  any  of  Vw,  6:c. For 
 
 which  he  and  his  Diocefe  was  accufed  in  the  Synod  of  Accinicus  in  France 
 3«  thefe  Words -^  Ne  miffoi  celebrarent^   aut  infantes  baptiz^arent^  aut  p£ni'.- 
 rentes  abfulvcrcnt^  aut  mortuos  fepelirent^  (  which  he  tranflates  contrary  . 
 to  the  Idiom  of  Latin  Phrafe  and  to  the  Tenor  of  the  Hiftory)  <■  that 
 
 *  they  neither  celebrated  Mafs,  baptized  Children,  abfolved  the  Peni- 
 
 *  tent,  or  buried  the  Dead.  Whereas  the  Accufation  was  not  againll 
 the  Diocefe,  but  againft  the  Bilhop  only,  that  he  had  excommunica- 
 ted'cm  and  interdifted  his  Clergy,  ne  mijfas  celcbrarent^  6kC.  that  they 
 Jhoidd  not  Cor,  could  not]  fay  Mafs^  baptiz.e  Children,  abfolve  Penitents^ 
 or  bury  the  Dead,     And  he  quotes  for  this.  Bib.  Patrum  Tom.  9.  part  2. 
 
 p.  13- . 
 
 U)  Hincmari  Rhem.  Opuf.  5  5-  capir.  c.  i%  &c.  ad  48,      Ca^  IbLd.Piefarid: 
 ■(5}  Treat.  Ft,  2.  ch.  7.  p.  133.  edii.  1674. 
 
-p'^  Berengarius  Js  accufed  jaJflj.  Chap.  Vfl. 
 
 Yearaf-p.  137.  Magd.  Cent.  9.  c.  4.  p.  40,  41,  43.  D/#c^  Martyrology^  p.  244. 
 ter  the  A- |.^rf  i. 
 
 •poftlas  :^;ow  for  Dutch  Alartyrology  I  will  by  no   Means  anfwer.     But  this 
 
 I  will  undertake,  that  whoever  looks  into  Hincmariis^  Oi^nfcHlum^  which 
 is  recited  in  Bib.  Patrum  Tom.  9.  part  1.  p.  93,  &c.  Qp.  137.  feems  to 
 be  a  Miftake  of  the  Printer]  Ed.  Colon.  161 8,  or  into  Magd.  Cent.  9, 
 c.  9.  p.  ^443.  Hwhich  is  the  Place  that  mull  be  meant,  tho'  his  Print 
 be  c.  4.  p.  40,  41,  43-3  Edit.  Bafil.  1547-  vvill  find  the  Account  of  the 
 iSlatter  as  I  have  told  it,  and  no  other. 
 
 Now  at  fuch  a  Rate  of  quoting,  reciting,  tranflating,  and  altering^ 
 •he  may  find  Anfipsedobaptifts  in  every  Age  and  at  any  Place.  'Tis 
 abundance  of  the  Qiiotations  that  he  has  brought,  which  1  as  well  as 
 Mr.  Baxter  diVid.  Mr.  Wills  have  fearcb'd,  and  never  found  any,  not  fo 
 4iiuch  as  one,  (oi  thofe  I  mean  v/hich  are  for  the  Centuries  aforefaid 
 from  400  to  1000,  and  feemed  to  be  any  thing  materialj  but  what 
 had  feme  fuch  Miftake  as  this,  or  a  worfe,  in  the  applying  of  'em. 
 But  I  (hall  not  go  on  to  recite  'em,  efpeciaily  fince  the  forefaid  Writers 
 have  done  it  already  (6).  One  would  wojider  what  he  micant  to  make 
 of  this  Hincmarus :  if  we  can  conceive  that  he  thought  his  Opinion  to 
 •be  againft  baptizing  Children,  Did  he  think  that  he  judg'd  burying 
 the  Dead  unlawful  too  ? 
 
 §.  2.  But  about  the  Year  of  Chrifl  1050  there  are  Quotations  that 
 have  better  Foundation,  and  a  greater  Appearance  of  Truth,  and  do 
 at  lealb  deferve  an  Examination-,  concerning  Bruno  Bifhop  of ^;z^frj, 
 and  Berenirarim  Archdeacon  of  the  fame  Church  ^  and  about  100  Years 
 after  fome  concerning  the  Waldenfes  of  yet  greater  Credit. 
 
 Bruno  and  Berengarim  feem  to  have  aim/d  at  a  Reformation  of  fomc 
 corrupt  Dodrins  then,  in  the  Church  of  Rome.    They  had  an  Oppor- 
 tunity more  advantageous  than  ordinary,  one  being  Fifnop,  and  the  o- 
 ther  Archdeacon  of  the  fame  Place.     They  are  faid  to  have  begun 
 '15135.   their  Attempt  about   1035,  when  Berengarius  was  but  a  young  Man, 
 for  he  liv'd  50  Years  after  that  Time.  They  oppos'd  Tranfubftantiation, 
 for  which  they  had  a  great  many  Mouths  open,  and  many  Pieces  wrote 
 -againft  'em.     Among  which  many,  there  is  one  (  not  written  by  one 
 of  the  fam.e  Nation,  but  a  Foreigner,  who  owns  that  he  fpeaks  by  hear- 
 fay)  that  charges  'emi   with  fome    Error  that  did  overthrow  Infant 
 W%0'    Baptifm.     It  is  a  Letter  written  by  {Durandus  Bifhop  of  Leige,  as  Ba- 
 ronius  and  the   Editors  of  the  Bib.  Patr.  had  fuppofed  •,  but  as  Biftiop 
 ■V^-jcr  ('7)  and  F.  Mabillon  fS)  have  fully  proved,  hy)  Deodwim^  Bifhop 
 •of  Leige^  to  He»ry  I.  King  of  France.     The  Words  are  (9)  -, 
 
 There  is  a  Report  come  out  of  France,  and  which  goes  thro'  all  Germany, 
 .that  thefe  two  do  maintain  that  the  Lord^s  Body  Cthe  Hoft]]  is  not  the  Body.^ 
 
 ^r 
 
 (6)  Baxter.  More  Prco's,  C^r.  i^Vills  Infrait  Bant,  aflerted.  itTnf.  Bapr.  reafferced. 
 .(7)  De  lucccf.  Eecl.  p.  196.  [%)  Analedt.  T.  4.  p.  396.  (9)  Bib.  Patr.  T.  11,  Ed, 
 Col.  16 13.  Diurandi  Eiift. 
 
Chap.  VIT.  Berengarlus  is  accufed faljly.  58^ 
 
 hut  a  Shadow  otid  Figure  of  the  Lord^s  Body.  And  that  they  do  difaniil  Year  af- 
 larvfid  Afarriages  :  and  as  far  as  in  them  lies^  overthrow  the  Saptifm  of  In-  terthe  A- 
 fants.  poftJ^s 
 
 Of  Bruno  we  hear  no  more:  probably  he  died. 
 
 But  of  BerengariHs  the  R-eport  that  Dcodwinns  had  heard  was  fb  far 
 certainly  true,  as  that  he  did  deny  the  real  Prefence  in  the  Sacrament 
 in  that  proper  and  corporal  Meaning  in  which  a  great  many  then  be- 
 gan to  imderftand  it.  And  there  are  a  little  after  this  a  great  many  9^5. 
 Trads  written,  and  a  great  many  Councils  (10)  held  againll  him  and  9^3, 
 others  of  his  Opinion  for  that  fuppofed  Error.  But  none  of  thcfe 
 Tradls  nor  any  of  thofe  Councils  do  objed  any  Error  held  by  him 
 in  reference  to  Matrimony  or  Infant  Baptifm.  And  lince  he  is  found 
 5  or  4  feveral  times  to  have  been  receiv'd  to  Comm.union  by  his  Ad- 
 verfaries  upon  his  Recantation  of  that  his  Opinion  of  the  EuchariH 
 without  Mention  of  any  other  ^  'tis  probable,  and  almoft  certain,  that 
 the  Report  which  Deodwinm  had  heard  of  his  holding  thofe  other  O- 
 pinions  was  a  Miflake  :  or  elfe  that  (as  Bifhop  Vjljer  (i  i  j  guefTes  )  he 
 had  denied  that  Baptifm  does  confer  Grace  ex  opere  operate :  which 
 was  enough  at  that  time  to  make  his  Adverfaries  fay,  he  did  over- 
 rfjrow  Baptifm.  And  that  is  Deodwin\  Word  :  he  does  not  fiy,  thev 
 denied  it  j  but  his  Words  are  qHantnm  in  ipfis  ejl^  parvidorum  baptifmnm 
 everttmt.  '  They,  as  far  as  in  them  lies,  overthrow  the  Baptifm  of  In- 
 ,'  fants. 
 
 Gnitmund  indeed,  who  is  one  of  thofe  many  that  I  faid  wrote  a- 
 gainft  Bercngarius  toward  the  latter  End  of  his  Life  about  his  Opinion  97^; 
 'of  the  other  Sacrament,  does  take  notice  of  Deodrvi-ns  Letter,  and  of 
 the  Repoi  i  therein  mention'd  of  his  holding  thofe  other  Opinions :  but 
 he  fpeaks  of  them  as  of  Tenets  which  Bere?;garim^  if  he  ever  held  'em, 
 laever  did  think  fit  to  own  or  publifh  :  for  his  Words  (12J  are,  that  Be- 
 rengariui  finding  that  thofe  two  Opinions  Qof  Marriage  and  Baptifm]  would 
 mt  he  endnr^d  by  the  Ears  even  of  the  worfi  Men  that  were :  and  that  there 
 was  no  Pretenfe  in  Scripture  to  he  brought  for  them  :  betook  himfelf  wholly 
 t-o  uphold  the  other  [viz.  that  agiinft  Tranfijbftantiation]  in  which  befcemed 
 U  have  the  Tefimony  of  our  Senfes  on  his  Sidcy  and  againft  which  none  of 
 tije  holy  Fathers  had  fo  fuUy  fpoken^  and  for  which  he  picked  up  fome  Rea- 
 fons  and  fome  Places  of  Scripture  7nifunder(lood^  &C. 
 
 This  is  what  he  fays  as  by  Report  "from  Deodwlns  Letter.     And    9*7^ 
 for  his  other  Adverfaries  (13),  Lanfranc  Adelman  (14),  Jlgerpis  (15),    \..^ 
 afnd  others,  they  do  not  at  all,  as  I  can  find,  mention  any  thin^  about    ^\■,\ 
 Baptifm,  "'  ^^^^^ 
 
 D  d  d  One 
 
 {10)  Concil. Turoiienfe  Anno  1055.  Roinanufn  1063.  (i  i^  De  Succef,  Ecd.  c>'\ 
 -7.  Scd:.  37.  (ii)  De  vcriracc  corporis  ^  fang.  lib.  i.  (13)  De  corpore  &  faiiguinc 
 Domini.  (14)  Epiftola  ad  Bcrengar,  de  veritate,  c^r,  (15)  De  Sacramento  C(irpon^ 
 6c  fanguinis,  ^c. 
 
3^6  Bcrengarlans.     Walclenfes.  Chap.  VIL 
 
 Year  af-      On€  tiling  I  do  here  note  by  the  By  :  that  both  this  Guitmmd^  and  the 
 
 tertlie  Ar  others  raention'd,  do  fo  maintain  theDoftrin  of  Tranfubflantiation  a- 
 
 poftks      g:xm^  Berengarliu^  as  that  they  fay  nothing  of  worlhipping  the  Hoft, 
 
 nor  any  thing  from  whence  one  may  gather  that  it  was  then  pradis'd. 
 
 in  the  Church  of  Rome  it  felf.     I  believe  they  then  held  Tranfubltan- 
 
 tiation,  as  the  Luther afis  do  now  Confubftantiation,  fo  as  not  to  wor- 
 
 ihip  the  Hoft  as  the  Papifts  do  now. 
 
 ISIow  for  the  next  Age  after  this  ^  The  Author  of  the  Ads  of  Bruno 
 Archbilhop  oi  Triers  cited  by  Bidiop  Z;j?;fr  (i6)  fays  that  the  faid  ^r//»^ 
 taking  on  him  to  expel  thofe  that  were  of  the  Beroigarian  Sed  out 
 of  his  Diocefe,  there  were  fome  found  among  'em  who  upon  Exami- 
 nation confefs'd  their  Opinion  to  be  •,  that  Baptifm  does  no  good  to  In- 
 fants for  their  Salvation.  And  the  faid  Author  tells  it  upon  his  Credit, 
 "that  he  was  prefent  at  their  ConfefTion  and  heard  'em  fay  ^o. 
 
 §.  3.  But  'tis  probable  that  thefe  were  a  fort  of  People  that  have 
 been  fince  called  IValdenfes,  For  it  mull  be  obferved  that  in  this  Age, 
 ^'^$0.  ^iz..  the  1 2th  Century,  feveral  Societies  of  Men  began  to  make  a  Figure 
 in  the  World,  who  differing  from  one  another  in  fome  other  Matters, 
 all  agreed  in  renouncing  the  Pope  and  See  of  Rome^  and  denying  Tran- 
 fubflantiation, and  the  Worlhip  of  Images,  and  fome  other  grofler  Cor- 
 ruptions lately  brought  into  that  Church.  Thefe  were  at  firfl  in  fe- 
 veral Places  caird  by  feveral  Kames  and  Kick-names,  but  have  beea, 
 lince  denoted  by  the  general  Kame  of  Waldenfes.  And  one  of  the 
 Kick-names  in  ufe  at  this  time,  was  to  call  'era  Berengarians.  Kow 
 whether  thofe  in  Bruno^  Diocefe,  that  were  fo  called,  did  mean  by 
 tjiat  Saying  of  theirs,  that  Baptifm  it  felf  is  a  thing  of  no  ufe,  to  In- 
 fants or  any  one  elfe  •,  or  whether  they  put  the  Emphaiis  on  the  Word, 
 Infants^  does  not  appear  :  and  there  were  about  this  time  fome  Seds 
 that  would  fay  the  one,  and  fome  that  would  be  apt  to  fay  the  other  ji_ 
 as  I  fliall  fhew. 
 
 Befide  the  Name  of  Berengarians^  other  Kames  that  v.^ere  feverally- 
 nfed  at  feveral  Places  and  Times,  were  thefe  \  Cathari  [or,  PuritansJ 
 Faterines^  Tetrohrufians^  Lyonifis,  Jllhigenfes^  Waldenfes^  and  feveral  more. 
 And  thefe  •,  tho'  differing  many  of  'em  very  much  one  from,  another, 
 have  been  of  late  confufedly  and  by  one  general  Kame  called  IValdenfes. 
 
 And  of  thefe  Waldenfes  fo  taken  in  a  Lump,  the  Pacdobaptifl  and 
 Antipaedobaptill  Writers  do  at  this  Time  hotly  difpute  whether  they 
 held  for  or  againfl  Infant  Baptifm. 
 
 The  Antip^dobaptifls  produce  the  Evidence  of  the  popilh  Writers 
 of  that  Time,  who  wrote  againll  'em :  fome  of  which  do  plainly  and 
 fully  charge  fome  of  'em  with  denying  it. 
 
 The  Proteilant  Pcedobaptifts  fay,  this  was  one  Slander  of  many  with 
 •which  thofe  their  Adverfaries  endeavor'd  to  blacken  'em,  becaufe  they 
 
 condemned 
 
 (]<$}  De  fuceff,  EccJ.  c,  7.  p.  107, 
 
Chap.  VII.  Tlje  Confejfms  of  the  Waldenfesi  3E7 
 
 condemned  the  Errors  and  Corruptions  of  the  Church  of  Rome :  and    Ycaraf- 
 produce  for  Evidence  feveral  Confefiions  of  the  IValdenfes  themfelvec, '^^'the  A- 
 wherein  they  own  Infant  Baptifm.     Now  fuch  Confefiions  were  doubt-  P°^*^s 
 lefs  more  to  be  relyed  on  than  the  Accufations  of  their  Adverfaries, 
 if  they  were  as  ancient  as  they. 
 
 The  prefent  Waldenfes^  or  P^andois^  in  Piemont^  and  Provence^  who 
 are  the  Pofterity  of  thofe  old,  do  praftife  Infant  Baptifm :  and  they 
 were  alfo  found  in  the  Pradice  of  it  when  the  Protelfants  of  Luthe-Zs  1430. 
 Reformation  fent  to  know  their  State  and  Doclrin,  and  to  confer  with 
 'em :  And  they  themfelves  do  fay  that  their  Fathers  never  praftis'd 
 otherwifc.  And  they  give  Proof  of  it  from  an  old  Book  of  theirs  call'd 
 the  Sfiritud  Almmack  (i^)  where  Infant  Baptifm  is  owned  :  and  Perm 
 their  Hillorian  gives  the  Rcafon  of  the  Report  that  had  been  to  the 
 -contrary,  viz..  that  their  Anceftors  bewg  conftrained  for  fome  'hundred 
 Tears  to  fajfer  their  Children  to  be  baptiz.e4  by  the  Priejis  of  the  Church  of 
 Rome,  they  deferred  the  doinr  thereof  as  long  as  they  could^  becanfe  they 
 had  in  Dctcjlation  thofe  human  Inventions  that  were  added  to  the  Sacrament^ 
 which  they  held  to  be  the  Pollution  thereof.  And  forafmnch  as  their  omi 
 Pafiors  TV  ere  many  times  abroad.^  imployed  in  -the  Service  of  their  Churches  y 
 ■they  could  not  have  "Baptifm  adminifired  to  their  Infants  by  their  own  Alini^ 
 Jlers.  For  this  Caufe  they  heft  ''em  long  from  Baptifm  :  vAjich  the  Priefls 
 perceiving  and  tailing  Notice  of.,  charged  ^cm  with  this  Slander.  There  arc 
 many  other  Confefiions  of  theirs  of  like  Import,  jproduc'd  by  Perin^ 
 Baxter^  Wills.,  &c.  This  is  the  Account  the  Waldenfcs  give  of  them- 
 felves in  thofe  Confeffions,  fome  of  v/hich  feem  to  have  been  pub- 
 iill'i''d  about  200  Years  ago.  One  of  the  Bohemian  Waldenfcs  is  dated  i  508.    14.08, 
 
 But  the  Antip^edobaptifls  (fome  of 'em.)  fay,,  this  was  by  a  corrupt 
 Compliance  :  for  that  about  this  time  they  made  a  great  DefeBion  from  their 
 former  Principles  and  Integrities.,  and  have  too  much  gendred  fince  into  the 
 •formalities  of  the  Hugonots.  As  if  they  had  done  it  in  Compliance  with 
 Luther.,  who  did  not  begin  till  1517.  f4i7» 
 
 Yet  they  can  produce  no  other  or  elder  Confefiion  of  theirs,  that 
 fpeaks  contrary  to  thefe.  There  are  extant  feveral  of  their  elder  Con- 
 fefiions which  exprefs  particularly  the  Points  in  which  they  protefted 
 againfl;  what  they  held  to  be  corrupt  in  tlie  RomifriyodiYm  and  "Way,  as 
 againfi:  Tranfubllantiation,  Chrifm,  extream  Unclion,  d^c  :birtxlo  men- 
 tion nothing,  one  way  or  other,  about  Infant  Baptifm  :  whidi  is  a  Sign 
 that  that  was  none  of  the  Things  they  difown'd.  They  do  in  feveral 
 of  their  old  Books,  copied  in  Perin\  Hifi:ory  of  them,  fpeak  of  Baptifm 
 and  the  other  Sacrament  (for  they  owned  but  two).  And  in  them  they 
 oppofe  themfelves  againft  the  popifii  Doctrin  of  the  Sacraments:  and 
 particularly  they  blame  the  Papifiis  for  relying  too  much  on  the  outward 
 ■or  vifible  part  of  'cm  (as  the  Protellants  do  now  to  the  fame  Purpofe 
 
 D  dd  2  blamt: 
 
 (17}  Pcrin.  Hift.  o^ H'aUenfesA.  i.  c.  4. 
 
388  The  Waldenfes:  Chap.  VII. 
 
 Yearaf- blame  that  Tenet  of  theirs  ^  that  Sacraments  do  confer  Grace  tx  opere 
 tertheA-operato,  by  the  outward  Work  dot/e).  And  there  is  one  of  'em  alfo  that 
 poftles  (Jq£5  mention  the  baptizing  of  Children,  but  fo  as  to  leave  the  main 
 Qiieftion  ftill  ambiguous.  It  is  their  Treatife  concerning  AntichriH-  .° 
 1020.  written,  as  is  pretended,  ^'i«>7o  mo.  But  1  do  not  believe  that :  not 
 having  found  any  other  Account  of  this  People  fo  early.  In  it  they  fay 
 (as Pm;/ recites  it  attire  End  of  his  Hiftory)  He  nAntichrift]]  attrthntss 
 the  Reformation  of  the  holy  Sprit  to  a  dead  outward  Faith^  and  baftiz.es  Chil- 
 dren into  that  Faith^  that  thereby  Baptifm  and  Regeneration  miijl  be  had^  and 
 gives  and  receives  Orders  and  other  Sacraments  by  that^  grounding  therein  eli 
 ins  Chrijirianity^  which  i-s  againjl  the  holy  Spirit.  One  Party  fay,  They  do 
 hereby  condemn  all  baptizing  of  Children,  as  a  dead  outward  Work. 
 The  other  fay,  They  ought  by  thefe  Words  to  be  underftood  to  own 
 baptizing  of  Children  *,  and  to  except  only  againft  the  forefaid  popifh 
 -  Tenet :  for  whether  it  be  in  Children  or  grown  Perfons,  it  is  an  an^ 
 tichriltian  or  popifli  Abufe  to  afcribethe  Regeneration  to  the  dead  out-- 
 ward  Worky  Or  mere  outward  Aft  ^  which  ought  efpecially  to  be  af- 
 cribed  to  the  Grace  or  Mercy  of  God  fealing  and  confirming  the  Co- 
 venant to  'em»  Perm  himfelf,  who  produces  it,  underftands  it  fo.  And 
 there  is  a  Catechifm  of  theirs,  which  Perin  (19)  fays,  is  compofed  out 
 of  their  old  Books,  that  does  exprefly  mention  and  own  Infant  Baptifm. 
 But  of  what  Date  that  Catechifm  is,  1  know  not. 
 '2070.  Bilhop  Vjlier  (20)  quotes  out  of  Hovedens  Annals  in  Hen.  id.  foL 
 319.  Ed.  London^  a  Confeffion  of  Faith  made  by  the  Boni  homines  of 
 ThouloHfc,  (this  was  one  Name  given  to  one  of  thofe  forts  of  Men  that 
 have  been  fmce  called  Waldenfes')  who  being  fummon'd  and  examin'd 
 before  a  Meeting  of  Bifhops,  Abbots,  &c.  repeated  it  before  the  Af- 
 fembly  ^  but  being  urg'd  to  fwear  to  it,  refus'd.  In  the  Body  of  v>^hich 
 Confeffion  they  fay  •,  Credimiis  etiam  c\uod  non  falvatur  quis.,  niji  qui.  bapti- 
 z^atur  :  &  parvulos  falvari  per  baptifmnm.  '  We  believe  alfo  that  no 
 *■  Perfon  is  fav'd,  but  what  is  baptiz'd  :  and  that  Infants  are  faved  by 
 '  Baptifm.  Mr.  Baxter  having  been  called  upon  by  Danvers  to  produce 
 any  Confeffion  of  theirs  of  any  ancient  Date  that  owned  Infant  Ba- 
 ^o~6.  ptifm,  produces  this  (21),  which  was  about  the  Year  11 7(5,  and  fays. 
 Would  you  have  a.  fuller  Proofs  But  the  other  anfwers  (22),  that  this 
 Confeffion  was  not  what  they  naturally  and  ufually  held  :  but  what 
 the  Court  forc'd  them  to  fay  by  way  of  Recantation  :  which  proves 
 rather,  that  they  ufually  held  the  contrary,  or  were  fufpeded  fo  to  do. 
 This  latter  appears  by  the  Story  to  be  the  Truth  of  the  Matter:  and 
 'tis  wonder  Mr.  Baxter  would  urge  it.  But  however  it  fignifies  no- 
 thing to  the  Purpofe.  For  thefe  Men  were  Mamchees  fas  appears  by 
 the  other  Opinions  the  Court  made  'em  recant,  viz..  that  there  were 
 
 (19)  Pt.  3. 1.  I.  c.  6.     (20}  De  fucceff.  Eccl.  c,  8.  p.  i^x,     {^l)  More  Proofs,  pag^ 
 380.    (22)  Second  Reply. 
 
Chap.  Vir.  7;(;^  WalJenfes.  3%' 
 
 two  Gods^  whereof  the   evil  God  made  the  vifihle  Worlds  &C.)  and  COnfc-    Yearaf- 
 quently  the  Opinions  they  held  againft  Baptifin  were  againft  all  Ba- '^^'■^^|'''^-^, 
 ptifm  of  Old  or  Young,  that  it  is  good  for   nothing :  and  fo  when  F^ities 
 they  denied  that  Infants  are  faved  by  Baptifm  j  their  Weaning  was,  that 
 jio  Perfon  is  ever  the  more  faved  for  being  baptizM.    This  they  then 
 recanted.     And  this  is  a  known  (23)  Tenet  of  the  Manichees ;  of  whom 
 there  were  many  in  thefe  Parts,  whofe  Story  is  confounded  with  that 
 of  the  other  Waldenfcs,  as  I  Ihall  Ihew  by  and  by. 
 
 It  is  to  be  noted  that  they  that  write  againft  'em  do  accufe  'em  of 
 abundance  of  Herefies  and  monftrous  Doftrins :  and  that  with  great 
 Variety.  One  Writer  of  one  Time  and  Place  accufes  thofe  that  he 
 writes  againft,  (whom  he  calls  by  fuch  or  fuch  a  Name,  as  Puritans^  A^^ 
 pofiolicsj  &c.)  of  one  Set  of  falfe  Dodrins:  and  another  Writer  of  ano-l 
 ther  Time  and  Country,  lays  to  the  Charge  of  thofe  that  he  writes  a- 
 gainft,  whom  he  names  perhaps  by  fome  other  Name,  as  Albigenfes^  Ar- 
 noldifls^  &c.  another  Catalog  of  heterodox  Opinions.  But  one  general 
 Thing  that  they  were  all  guilty  of,  is  their  renouncing  and  defying  the 
 Church  and  Pope  of  Rome. 
 
 And  for  the  other  Opinions  (fuch  I  mean  as  are  really  falfe  ones,  and 
 not  only  by  the  Papifts  fo  accounted)  they  run  for  the  moft  part  on 
 the  Vein  of  the  old  Afanichean  Herefie  :  and  they  do  often  cxprefly  call 
 'em  Manichees.  The  old  A<fanichees  held  two  Principles,  or  Gods  ^  the 
 one  Good,  and  the  other  Evil :  and  that  the  evil  God  made  the  mate- 
 rial World :  they  renounc'd  and  blafphem'd  the  Old  Tcftament,  and 
 Part  of  the  New  :  they  denied  the  Refurredion  of  the  Body,  believing 
 that  a  Man  furvives  after  Death  only  by  his  Soul :  they  had  no  Ufe 
 of  Baptifm  nor  of  Marriage  :  they  abhorr'd  the  eating  of  any  Flefti,  &c^ 
 Thefe  fame  Opinions,  and  other  of  the  old  Manichees^  are  generally  the 
 chief  Ingredients  in  the  Herefies  imputed  to  thefe  Men. 
 
 There  is  alfo  great  Variety  in  the  Account  of  their  Morals.  Some 
 give  to  thofe  they  defcribe,  the  Charafter  of  fober,  juft,  and  confci- 
 entious  Men  ^  tho'  of  heretical  Opinions.  Others  paint  thofe  they 
 write  againft  as  Men  of  lewd  Lives  as  well  as  Dodrins.  Moft  of  the 
 Books  againft  'em  are  between  the  Year  1 140  and  the  Year  1400.  What  J04^'^- 
 was  done  againft  'em  afterward  was  chiefly  by  Fire  and  Sword.  Se-  ^3>^^*:- 
 veral  Armies  were  by  the  Inftigation  of  Popes  and  the  Forward nefs 
 of  Princes  fent  againft  'em  :  which  fomctimes  difpers'd  'em,  but  could 
 never  extirpate 'em. 
 
 The  Countries  that  were  fulleft  of  'em,  were  the  South  Parts  of 
 France.,  aad  the  North  Parts  of  Italy.,  and  the  Valleys  betv/een  the  Al^es  ^ 
 which  laft  Place  prov'd  fo  good  a  Refuge  for  'cm,  that  they  havecon-r 
 tinned  and  do  continue  there  to  this  Day  :  Save  that  xh^-- French  King  ba» 
 lately  driven  out  thofe  that  liv'd  within  his  Limits,  and  fcrcM  'em  to  feek 
 
 Habitations 
 
 (*3)SeeCH.V.  §..3, 
 
-'390  'Man)  different  forts  cf  the  Waldenfes.       Chap.  VH. 
 
 'Year  af- Habitations  in  Germany  and  elfewhere.  Yet  fome  fay  that  the  Tnha- 
 terthe  A- bitants  of  the  Cevennes  that  are  now  in  Arms,  are  aifo  the  Olf-fpring 
 poftks      of  ^his  People. 
 
 It  muft  be  noted  farther,  as  to  the  Matter  of  Baptifin,  that  fome  of 
 the  forefaid  Writers  do  reprefent  thofe  againft  whom  they  write,  as  de- 
 nying all  Baptifm :  Some  others  do  fo  fpeak  of  them  whom  they  oppofe, 
 as  if  they  allow'd  Baptifm  to  the  Adult,  but  not  to  Infants:  And  o- 
 thers  among  all  the  falfe  Do6trins  which  they  charge  on  thofe  they 
 write  againfb,  mention  no  Error  about  Baptifm  at  all. 
 
 Now^fee  the  Power  of  Prejudice,  which  it  has  to  malie  each  Party 
 confbrne  and  interpret  the  fame  Relations  of  Matter  of  Faft  to  the 
 Senfe  that  their  Side  would  have  to  be  true.  The  Papifts  believe 
 that  all  the  Accufations  of  thefe  People  are  true  :  And  that  they  were 
 fuch  in  all  Points  as  thofe  old  Monks  and  Inquifitors  have  painted  'em.^ 
 The  Proteftant  Pa^dobaptifts  think  that  they  really  held  thofe  Tenets 
 •againfl:  the  CbAWchoi  Rome  :  But  that  all  the  reft  are  falfe  and  mali' 
 cious  Accufations  ^  among  which  they  reckon  that  of  their  denying 
 Infants  Baptifm  for  one.  And  this  is  what  the  prefent  Waldenfes  them- 
 felves  do  affirm.  The  Antipxdobaptifts  fay,  that  all  the  Proteftant 
 ,Dodrins  are  truly  imputed  to  'em,  and  fo  is  their  Denial  of  Infant  Ba- 
 .ptifm :  But  all  the  reft  are  falfe. 
 
 §.  4.  I  ftiall  by  no  means  undertake  a  Recital  of  all  the  particular 
 -Qjiotations :  Partly  becaufe  they  are  fo  numerous,  confufed,  and  con- 
 trary to  one  another  ^  but  efpecially  becaufe  they  are  fo  far  below  the 
 ©ate  of  thofe  Times  which  1    have  fet  my  felf  to  examin.    What- 
 -ever  the  Tenets  of  thefe  Men  were,  they  are  much  too  late  to  give  us 
 any  Diredion  about  the  Senfe  of  the  Primitive  Church.     I  fhall  only 
 ^.take  hold  of  a  Handle  which  fome  of  each  of  our  oppofite  Parties  do 
 give  of  an  Expedient  to  reconcile  this  Hiftorical  Difference.    Which 
 4s  by  flitting  the  Matter  in  difpute,  and  fuppofing  that  fome  Seds  of 
 ^£hefe  People  did  deny  Infant  Baptifm,  and  others  not. 
 
 For  as  I\l'r.  Baxter  fays  at  one  place  (24),  Now  I  leave  it  to  the  Rea- 
 der among  many  Uncertainties  which  of  thefe  he  will  believe  mofi  probable. 
 I.  Whether  all  the  Parties  were  Jlander^d.  2.  Or  whether  Peter  and  Henry 
 were  Jlander'd  :  By  occafion  of  the  mixed  Manichees,  or  by  the  vulgar  ly- 
 ing Levity^  or  popijli  Malice.     3.  Or  whether  V^tev  and  Henry  were  guilty j 
 
 as  fome  now  :,  tho^  the  reft  were  not.     4.  Or,  &:c. Believe  which  of 
 
 thefe  you  find  mofl  Caufe. 
 
 So'^likewife  on  the  other  iide,  Mr.  Tombs  fays  (25)  •,  As  for  the  Albl- 
 lienfes  and  Waldenfes,  it  might  be  that  fome  might  he  againB  Infant  Ba- 
 ptifm^ yet  others  not  :  Or  it  may  be^  in  the  Beginning  held  fo  *,  but  after  left 
 it.  And  Mr.  Danvers  (25 J  ^  Neither  would  J  be  thought  to  affert  fuch  an 
 ■univerfal  Harmony  among  the  Waldenfes  in  this  Things  but  that  "'tis  pojf- 
 
 hie 
 
 (24)  More  Proofs,  p,4U.  (i5)Prajcurfor;P«  30.  {2  6)Ti-ear.P!:.2,.  Ch.?..?.  3a1.Ed.20 
 
Chap.  VII.        Many  different  forts  of  the  Waldenfes.  i^^i 
 
 hie  there  might  be   fame  Difference  among  fome  of  ''em  even  in.  this  Particular.     Vcnra^ 
 So  far  they  come  toward  a  Compliance.     And  there  is  nothing;  in  fo  ^^^  ^^-^  ^ 
 obfcure  a  Matter  and  fo  perplextan  Account  more  probable  than  this,  F^^tles 
 And  to  evince  it,  I  fhall, 
 
 1.  Shew  that  there  were  many  feveralSeds  of  thofe  Men  whom  we 
 now  call  by  one  general  Kame  Wddenfes. 
 
 2.  Produce  what  Proofs  thei-e  are  that  fome  of 'em  denied  Infant 
 Baptifm  :  And  what  Probability  they  carry. 
 
 ..  3.  Shew  how  it  appears  of  the  molt  of  'em,  that  they  did  not  de- 
 ny it. 
 
 Firft,  However  later  Writers  have  agreed  for  Method's  fake  to  call 
 'em  by  one  general  Name  oi  Wddenfes  (becaufe  that  is  the  Name  that 
 thofe  which  now  remain  call  themfelves  hy)  yet  it  is  plain  that  at  the 
 Beginning  they  were  of  feveral  Sorts,  Names,  and  Opinions.  Bifliop  - 
 Vfljer  in  his  Book  de  Sitcccfione  Ecclefa  has  prov'd  by  good  hiftorical 
 Evidences  that  there  were  fome  real  Manichees.  that  crowded  in  amongffc 
 them :  which,  as  he  fuppofes,  gave  occafion  to  the  Papilts  to  flander 
 the  whole  Body.  For  the  Manichces  did  really  contemn  all  Baptifm, 
 as  the  Quakers  do  now  :  And  held  many  other  of  the  worlt  Opinions 
 which  are  now  aflixt  to  the  Onahrs. 
 
 EcbertHs  Schonaugienfs  (27),  wrote  .Anno  1160  a  Treatile  againft  a    106'oi. 
 People  then  fpread  in  m.any  Countries,  Whom^  fays  he,  our  Germans  " 
 
 c^// Cathari,  Puritans :  The  Flemifhc^/Z'^w,  Piphles :  The  French,  Texe- 
 rant :;  (I  fuppofe  'tis  mifprinted,  he  interprets  it)  Weavers.  Their  Te- 
 nets which  he  repeats,  Ibews  'em  to  be  Manichecs :  Such  as,  the  JJa" 
 lawfulnefs  of  Marriage  ^  of  eating  any  Flefh,  as  being  the  Creature 
 of  the  Devil:  That  Chrift  had  no  true  human  Nature,  &c.  He  had 
 difputed  with  feveral  of  'em  :  And  he  fays,  Serm.  i.  They  are  alfo  di- 
 vided among  themfelves  :  For  feveral  Things  that  are  maintained  by  fome  of 
 ''em  are  denied  by  others.  And  of  Baptifni  particularly,  he  fays*,  Of 
 Baptifm  they  fpeak  varioufy:  That  Baptifm  does  no  Good  to  Infants^  becaufe 
 they  cannot  of  themfelves  defire  it^  and  becaufe  they  cannot  profefs  any  Faiths. 
 But  there  is  another  Thing  which  they  more  generally  hold  conccrnina-  thar 
 Pointy  tho''  more  fecretly^  viz.  That  no  Water  Baptifm  at  all  does  any  Good. 
 for  Salvation  :  And  therefore  fuch  as  come  over  to  their  Sell,  they  re-baptiz-e 
 by  a  prlvat  Way  which  they  call  Baptifm  with  the  holy  Spirit  and  with 
 Fire. 
 
 And  in  Serm.  8.  which  is  a  Chapter  on  Purpofe  to  prove  to  th^em 
 the  Ufe  of  Water  Baptifm  (as  the  7th  is  to  prove  Infant  Baptifm;  he 
 tells  how  this  BaptifLU  with  Fire  was :  As  he  fays  he  had  heard  it  from 
 one  that  had  been  at  their  fecrct  Meetings.  'Tis  in  fhort  thus  •,  In  a 
 clofe  Room  they  light  Candles  or  Torches  as  mafiiy  as  can  be  placed, 
 round  by  the  Walls  and.  every  where.    The  Company  ftand  in  order 
 
 with 
 
 (27)  Serm.  i.  B.  P.T.  12.  Ed,  Col.  161S. 
 
•^01^  Ecbert  and  Relnerlus,  of  the  Catharu      Chap.  VII. 
 
 '^>ar  af-  with  great  Reverence :  The  Perfon  that  is  to  be  haptiz^'d^  five  cathari- 
 •lercheA"  zandiis  or  pHritaniz,''d  is  placed  in  the  midft :  The  Archkathari^s  {landing 
 •pofiies  |)y  i^i^^  -vvith  a  Book  iis'd  to  this  purpofe,  lays  the  Book  on  his  Head  v 
 and  pronounces  certain  Benedictions,  the  reft  praying  the  while.  This 
 is  calrd  Baptifm  with  Fire,  becaufe  of  the  Lights  around  which  make 
 the  Room  look  almoft  as  if  it  were  on  Fire.  But  he  tells  'em  -^  This 
 it  not  the  way^  yon  Hcreti-cs  :  ISfor  to  the  Pi&pofe  that  yon  pretend.  Ton  ought 
 to  make  a  good  roafilrig  Fire^  and  put  him  in^  &:c. 
 
 What  he  fays  of  their  flighting  all  Water  Baptifm,  but  cfpecially  In- 
 fant Baptifm.,  does  help  to  make  one  underftand  many  PalTages  that 
 V  e  meet  with  in  the  Writings  againll  thefe  Men.  The  Sayings  of 
 many  Sorts  of  'em  that  are  quoted  as  fpeaking  againft  Infant  Baptifm, 
 ought  not  to  be-fo  taken  as  that  they  approved  Baptifm  of  the  Adult, 
 2ad  denied  it  to  Infants :  but  they  really  look'd  on  all  Water  Baptifm 
 as  a  fuperftitious  Thing  •,  only  they  thought  it  yet  more  abfurd  in 
 the  Cafe  of  Infants.  They  laught  at  the  Chriftians  for  two  Things  ^ 
 one,  that  they  placed  Religion  in  wafhing  People  at  all :  And  the  o- 
 ther,  that  they  did  it  to  Infants.  When  their  Arguments  fail'd  againft 
 Baptifm  in  general,  they  took  the  Advantage  of  the  Incapacity  of  In- 
 fants. And  fo  do  now  the  (Jnakers^  fome  of  the  Soclniansj  the  Deifis^ 
 and  fuch  other  Seds  as  would  have  Men  go  by  Reafon  rather  than  by 
 Scripture  :  They  undervalue  this  Sacrament  in  general  •,  but  they  par- 
 ticularly deride  the  applying  of  it  to  Infants. 
 €25)5.  Pilichdorf  al^o  writing  againft  thefe  Men  (28),  gives  an  Account  of 
 the  Difference  of  their  feveral  Sects :  He  fays.  The  Waldenfes  do  dif- 
 "^'  like  and  even  loath  the  Runcarians,  Beghards,  and  Luciferians.  And 
 that  rchereai  all  Catholics  from  the  four  (garters  of  the  World  agree  in  the 
 Vnity  of  the  Faith  j  the  Heretics  do  not  f'o^  hut  fome  of  ''em  condemn  the 
 rcfl--,  &jC. 
 ^^•54.  But  above  all  the  reft,  this  is  clearly  made  out  by  Reinerim.  He 
 k-iiev/  all  the  Sorts,  Differences  and  Circumftances  of  thofe  People 
 that  have  been  fince  ftiled  Waldenfes^  better  than  any  Man.  He  had 
 liv'd  among  'em,  and  had  been  one  of  one  fort  of  'em  for  17  Years, 
 and  then  after  his  renouncing  of  'em  was  made  an  Inquifitor  againft 
 'em.  'Tis  Pity  that  he  had  neither  a  Style  to  write  clearly,  nor  the 
 Candor  to  exprefs  their  Tenets  fairly  :  He  in  reprefenting  their  O- 
 pinions  frequently  gives  a  Turn  to  the  Expreffions,  which  fhews  that 
 his  Aim  was  to  paint  'em  as  odious  as  he  could.  And  that  efpecially 
 m  the  Cafe  of  the  Lyonifls :  For  the  others,  they  could  not  well  be 
 painted  worfe  than  they  were.  But  thefe  had  gained  fuch  a  Repute 
 by  the  Innocence  of  their  Lives,  and  the  Sou ndnefs. of  their  Faith ^ 
 that  they  did  more.  Hurt  to  the  Church  oi  Rome  than  all  the  reft: 
 Therefore  he  does,  as  any  one  will  perceive,  endeavor  to  blacken  their 
 Opinions  in  the  Recital.  He 
 
 |28)  Contra  fedam  Waldeoiium,  c.  11* 
 
Chap.  VII.        Ecbert  and  Reinerius,  of  the  Qax\\^x\,  ^^^ 
 
 He  gives  an  Account  of  feven  Seds  of  thefe  Men  (29).  The  Lyonlfls^    Yearaf. 
 or  poor  Men  ci  Lyons^   the  Runcarians^  the  Sifcidenfes^  the  Ortiibenfcs^^^^'^^^Q  ^' 
 the  Paterins^  the  Ordiharians.^  and  the   Caihari  or  Puritans.     It  was  of  P^^^^^s 
 thefe  laft  that  he  had  been  :  Which  held  the  woril  and  moft  blafphe- 
 mous  Opinions  ^  That  the  Devil  f  30)  [or,  evil  God]  made  this  World  ar.d 
 dl  Things   in  it  :  That  ail  the  Sacraments  of  the  Churchy  viz.  the  Sacra- 
 ment of  Baptifm  y/ material  Water,  and  the  other  Sacraments  fr-fit  nothin'T 
 to  Salvation^  and  are  no  true  Sacraments  of  Chrilf  and  his  Churchy  but  vain 
 
 and  Dcvilifh Alfo  that  all  Infants^  etiam  non  baptizati,  even  thofe 
 
 that  are  not  baptizj'd^  are  pHniflPd  eternally.,  no  lefs  than  Mn-dcrcrs  and 
 Thieves.  After  a  great  many  horrid  Opinions,  he  defcribes  a  Pradice 
 which  they  iifcd  in  ftead  of  Baptifm.  They  calfd  it  the  Confolation^ 
 and  the  fpiritual  Baptifm^  or  tiic  Baptifm  with  the  holy  Spirit.  It  had  no 
 nfe  of  Water,  nor  of  the  ChriRian  Form  of  Baptifm. 
 
 It  is  remarkable  what  he  fays  of  one  Sed  of"  thefe  Cathari :  That 
 they  held  that  Chrijt  did  not  take  on  him  human  Nature  of  the  blejjed  f^ir- 
 gin-,  but  took  on  him  a  Body  that  was  heavenly  for  from  Heaven"].  This 
 was  the  Opinion  of  fome  old  Heretics,  and  is  faid  to  be  held  by  the 
 prefent  Minnijls. 
 
 He  fays,  The  firft  of  this  Scd  came  from  Bulgaria  and  a  Country 
 that  he  calls  Dugranicia.  They  were  doubtlefs  an  Off-fpring  of  the  old 
 Manichees-^  who,  as  well  as  thefe  later,  made  ufe  of  the  Name  of  7^- 
 fus  Chrifir  ^  but  denied  the  true  Hiftory  of  him,  and  fram'd  a  Kotion 
 of  him  more  Enthufiaftical  than  that  which  the  worfl  fort  of  our  Oua-. 
 kers  do  by  the  Kame  of  Jefus  Chrift  within  ''em.  ""^ 
 
 Thefe  Cathari^  it  feems,  thought  Water  Baptifm  a  dcvilifh  Thing  : 
 But  that  even  without  it  Infants  (and  Men  too  that  were  not  initiated 
 in,  and  refcued  by  their  Ritcsj  would  be  damn'd  \  as  being  of  the  De- 
 vil\  Make.  Yet  here,  the  Alhanenfes^  one  Scd  of  the  Cathari^  diilent, 
 Reinerius  ^lys'^  and  fay.,  No  Creature  of  the  good  God  (Imll  perijli.  I  fup- 
 pofe  they  meant  that  their  Body  fliall  be  danm'd :  But  their  Soul,  be* 
 caufe  that  is  made  by  the  good  Cod,  fhall  be  fav'd. 
 
 The  Runcarians  and  Patcrines  fay  likewife,  that  Lucifer  created  all  vi^ 
 fhle  Things.  One  would  think  thefe  Ihould  be  the  fame  that  others 
 call  the  Lnciferians:  But  that  Pilichdorf  \n  X.\\q  Place  I  mentioned,  di- 
 ftinguifhcs  'em.  Thefe  (and  the  OrtUbenfcs  and  Sifcidenfes^  of  whom  he 
 fays  little)  have  nothing  about  Baptifm.  The  Sijliderfcs^  he. fays,  hold 
 the  fame  as  the  Waldenfes  :  fave  that  they  receive  the  Communion.  Kow 
 v/ho  he  means  by  the  Waldenfes  I  know  not  •,  for  this  is  the  only  place 
 v/here  he  ufes  the  Kame.     This  Man  wrote  Anno  1.254.  iiS4" 
 
 The  Ordibarians  fay  j  The  V/orld  had  no  Beginning  :  That  Christ  wtts  a 
 Sinner  till  he  became  of  their  Se^.  They,  deny  the  RefurreHion  of  the  Bo- 
 dyy  hut  not  the  Immortality  of  the  Spirit   []or  Soul^  :    They  fay^  Baptifnt 
 
 E  e  e  is 
 
 (29}  Lib.  adv.  Waldenfes,  c.  5,  6.  Bib.  P.  T,  13.  Colon.  16 iS,    [jo]  C.  6. 
 
^94  Relnerius'i  Account  of  the  Waldenfes.        Chap.  VI!. 
 
 "Ycav  af-  is  of  no  farther  Valnc  than  are  the  Merits  of  the  Baptizer  :  and  that  it  dois 
 terthc  A-  ^,q  Ciood  to  Ififa',?ts^  unlefs  they  he  ferfelt  in  that  Seft.     So  the  Words  are  •, 
 pcftles      ^^p  y7^f  pcrfe'^H  in  ilia  fcffa.     I  think  they  mean  :,  iinlefs  they  he  initiated 
 in  that  Sect.  Ti^M^un'ci. 
 
 Of  the  Lyo-aifis  he  Hiys  thus  (31):) 
 
 There  is  no  Sett  more  ^crniciom  to  the  Church  than  they,  5cc. 
 
 Of  the  Sacraments  he  lavs,  They  condemn  V?w  all.  This  appears  to 
 be  invidioally  exprefs'd  :  For,  by  his  own  Accoimtof  the  Particulars, 
 they  did  (to  lay  the  worllj  only  hold  fome  heterodox  Opinions  about 
 ^em. 
 
 Firft  for  Baftifm  :  They  fay  that  Catechifm  is  nothing.  This  alfo  nuilt 
 be  malicioufly  worded  :  For  no  People  ever,  that  believ'd  the  Ar- 
 ticles of  the  Creed,  would  hold  catechizing  of  Children  to  be  ufelefs. 
 But  I  guefs  by  Catechifm\\t\'Q  is  meant  the  interrogations  and  Anfwers 
 at  the  Baptizing  of  an  Infant.  Alfo  that  the  Wafliing  that  is  given  ta 
 Children  does  no  good.  By  Words  fo  fhort  one  cannot  tell  which  of 
 thefe  three  Tenets  he  would  accufe  'em  to  hold  :  Either,  i.  that  all 
 baptifmal  Waihing  is  good  for  nothing.  For  foa  Quaker  now  would 
 iay  ',  The  Waflnng  you  give  your  Children  is  good  for  nothing  :  When  his 
 Meaning  is  that  all  Baptifm  is  fo.  But  thefe  People  do  not  feem  to 
 have  been  Manichees.  Or,  ily,  That  Baptifm  is  of  no  Force  when  'tis-, 
 given  to  Infants.  But  then  it  would  have  been  plainer  exprefsM  :  And' 
 he  would  have  ufed  the  Word  Baptifmus,  and  not  Abhitio^  which  is 
 fpoken  in  difdain,  and  fignifies  an  ordinary  Wailiing.  Or  sdly,  that 
 in  Baptifm,  the  Wajlnng  it  felf  or  outward  Ad  taken  by  it  felf,  is  not 
 that  which  faves,  but  God  operating  faves  by  it,  as  St.  Peter  fays  (32), 
 'Tis  not  the  wajhing  off"  the  Dirt  of  the  FleJJj  that  faves.  This  lait  I  take 
 to  be  what  they  might  be  likely  to  fay.  And  this  was  a  great  He- 
 refie  in  thofe  Times,  to  deny  that  the  Sacraments  do  confer  Grace^ 
 ex  opere  operato  :  '  Even  by  the  mere  outward  Work  done.  Alfo  that 
 the  Godfathers  dont  under  ft  and  what  they  anfwer  to  the  Priefl.  Alfo.,  that  ■ 
 the  Offering  which  is  called  Anv/egung  is  an  Invention.  Alfo  they  diflik^.- 
 all  the  Exorcifms  and  BenediHions  of  Baptifm. 
 
 Here  is  Evidence  more  than  enough  that  there  were  feverat  Sefts 
 of  this  People.     Which  is  what  I  proposed  to  prove  by  thefe  Pafiages. 
 
 §.  5.  And  now,  Secondly,  That  fome  of  'em  (  I  do  not  fay  ^  any  of 
 the  Waldenfes  ftridly  fo  called :  But  fome  of  thefe  Seds  which  about 
 the  fame  Time  and  the  fame  Places  oppofmg  the  Church  of  ^(7?w(?,  are. 
 therefore;  by  late  Writers  huddled  together  under  the  Name  of  Wal- 
 denfes :  That  fome  of  thefe,  I  fayj  did  deny  Infants  Baptifm  ^  there  is. 
 this  Ground  of  Probability. 
 
 Firft,  one  EvervinPis  of  the  Diocefe  of  Cvlogn  a  little  before  the  Year 
 1040,    1 1 40  writes  to  'St. Bernard  a  Fetter  (which  is  lately  brought  to  light  by  K 
 
 Mabillon^ 
 
 iv)  C.4.    (32)  I  Ep.  3.  Ch,V.:i. 
 
Chap.  Vn.      TJje  Petrobmfians  deny  Infant  Baptifm.  39; 
 
 Mahillon.  AndeB:,  Tom.  3.)  giving  him  an  Account  of  two  forts  of  Here-    Yearaf- 
 tics  lately  difcover'd  in  that  Country.     One  Sort,  were  by  his  Defcri- '^<^'" '^he  A- 
 ption  perfed  A4anichces.     Of  the  other  Sort,  he  fays  ^  They  condemn  the  po^^^'-'s 
 Sacraments  \  except  Baptifm  o-nly  ^  and  this  cnly  in  thofe  who  arc  come  to  A(re^ 
 who  they  fay  arc  baftizSd  by  Chrijl  him f elf ^  whoever  be  the  Mini  ft  er  of  the 
 SacramentS'     They  do  not  believe  Infant  Baptifm  :  alleging  that  Place  of  the 
 Cofpel :,  He  that  belicveth,  and  is  baptized,  &c,     yili  A^arriage  they  'call 
 Fornication^  except  that  which  i<  between  two  Virgin s^  &C. 
 
 Then  at  the  Year  \\^6.  Pcter^  Abbot  of  Clugny^  writing  againft  one  1046", 
 Teter  Bruis  and  one  Henry  his  Difciplc,  and  their  AfTociates  (33J,  charges 
 them  with  lix  Errors:  The  frft  of  which  was  their  Denial  of  Infant 
 Baptifm.  The  other  five  were,  2.  That  Churches  ought  not  to  be  built : 
 And  if  built ^  ought  to  be  puWd  down.  If  we  were  to  credit  all  the  Re- 
 ports that  come  now  from  France^  the  Cevennois  would  feem  to  be  of 
 this  Opinion  by  their  deftroying  fo  many  Churches:  But  I  hope  that 
 thofe  Reports  are  not  true.  3.  That  Crojfes  oi-fght  nottobeworfJiipt^bar 
 broken  and  burnt.  Peter  Bruis  had  been  a  little  before  the  writing  of 
 this,  taken  and  burnt  himfclf.  This  Writer  fays,  it  was  a  juft  Judg- 
 ment on  him  who  had  burnt  fo  many  Croflcs.  4.  That  not  only  what- 
 Berengarius  hadfaid^  viz.  That  there  is  no  Tranfobftantiation  in  the  Sa- 
 crament •,  w^s  true  :  but  alfo  that  that  Sacrament  is  na  more  to  be  admini- 
 frred  fnce  Chrifs  Time.  5.  That  dead  Aien  receive  no  Bene  ft  from  the 
 Prayers^  Sacrifices.,  &c.  of  the  Living.  6.  That  it  is  a  mocking  of  God  to- 
 Jing  in  the  Church. 
 
 He  alfo  fays,  that  they  were  reported  to  renounce  all  the  Old  Tcfla" 
 ment^  and  all  the  New .,  except  the  four  Gofpcls.  But  this  he  was  not  fure 
 of:  and  would  not  impute  it  to  'cm,  for  fear  he  might  ilandcr  'em.  So 
 it  appears  that  he  did  not  certainly  know  what  they  held.  Yet  td 
 make  his  Proofs  uiiqucftionable,  he  firft  proves  the  Truth  of  the  AEis 
 of  the  Apoftlesand  the  Fpifiles  by  their  Agreement  with  the  Cofj;els :/  and 
 then  the  Old  Teitament  by  the  New.  And  then  out  of  the  whole 
 proceeds  to  refute  their  Tenets:  bellowing  a  Chapter  on  each.  The 
 lirlt  of  'em  was,  as  I  fiid,  againft  Infant  Baptifm  :  and  is  thus  exprefsM. 
 
 The  firfi  Prt'poftion  of  the  new  Heretics.     They  fiy, 
 
 '  Chrifl  fending  his  Difciples  to  preach,  {ays  in  the  Gofpcl  \  Go  ye 
 '  out  into  all  the  World.,  and  preach  the  Gofpel  to  every  Creature.     lie  that 
 
 *  believerh  and  f>  hi\ptiz:ed^  fijall  be  faved  :  but  he  that  bciieveth  not.,  jJ:a!i 
 '  be  damned.  From  thefe  Words  of  our  Savior  it  is  plain  that  none 
 '  can  be  fived  unlefs  he  believe  and  be  baptizM  :  that  is,  have  both 
 '  Chrillia;!  Faith  and  Bantifm.  For  not  one  of  thefe,  but  both  toge- 
 '  ther,  docs  favc.     So  that  Infants,  tho'  they  be  by  you  baptizVl,  yet 
 
 *  fincc  by  reafon  of  their  Age  they  cannot  believe,  are  not  favcd.     It 
 
 E  e  e  2  is 
 
 (33)  Epift.  contra  Pctrobmfianos. 
 
^^6  The  Petrobrufians  de^y  Infant  Baptifm.      'Chap.  VfL 
 
 Ycaraf-t  is  therefore  an  idle  and  vain  Thing  for  you  to  wafh  Perfons  with 
 ter  ihe  A-  c  Water,  at  fuch  a  Time  when  you  may  indeed  cleanfe  their  Skin  from 
 pclb'es  c  jy'iii  in  a  human  Manner,  but  not  purge  their  Souls  from  Sin.  But 
 '  we  do  ftay  till  the  proper  Time  of  Faith :  and  when  a  Perfon  is  ca- 
 '  pable  to  know  his  God  and  believe  in  him  ^  then,  we  do  (not,  as  you 
 '  charge  us,  rebapti^e  him,  but)  baptize  him.  For  he  is  to  be  ac- 
 *•  counted  as  not  yet  baptiz'd  v/ho  is  not  walh'd  with  that  Baptifm  by 
 '  vvhich  Sins  are  done  away. 
 
 This  is,  as  to  the  Pradicc,  perfectly  agreeable  with  the  modern  An- 
 tipiedobaptifls :  but  as  Caffander  obferves  ^34)1  it  is  upon  quite  contra- 
 ry Grounds.  For  the  Antipiedobaptifts  now  do  generally  hold  that 
 all  that  die  Infants,  baptiz'd  or  not,  of  Chriftian  or  of  Heathen  Parent?-, 
 are  fav'd ;,  and  fo  'tis  needlefs  to  baptize  'em:  Whereas  thefe  held 
 that,  baptiz'd  or  not,  they  could  not  be  faved  •,  and  fo  'tv*'as  to  no 
 purpofe  to  baptize  'em.  And  this  Writer  does  accordingly  fpend  moS; 
 of  the  Cliapter  which  is  in  anfwer  to  this  Tenet  of  theirs,  in  proving 
 that  Infants  as  well  as  grown  Men  are  capable  of  the  Kingdom.  A- 
 bate^  fays  he,  of  that  overmuch  Severity  which  yon  have  taken  upon  you 
 and  do  not  exclude  Infants  from  the  Kingdom  of  Heaven  j  of  whom  Chrift 
 fays  J '  Of  fuch  is  the  Kingdom  of  Heaven.  Alfo  he  argues  that  the  In- 
 fants of  the  Jews  had  a  Pollibility  of  being  faved,  viz,,  if  they  were 
 circumcis'd :  and  if  the  Children  of  Chriftians  have  no  Means  to  be 
 fav'd,  we  are  in  much  worfe  Cafe  than  they  :  And  at  laft  he  concludes 
 that  Chapter  '^  Oh  the  Difference  that  is  between  Mercy  and  Cruelty^  be- 
 tween a  tender  Regard  to  one^s  Children  and  "Jnnaturalnefs^  between  Chrift 
 lovingly  receiving  Infants  and  the  Heretics  impoufly  reddling  'f«?,  &c. 
 
 It  is  to  be  noted  that  this  Author  fpeaks  of  this  Opinion  as  then 
 lately  fet  on  foot:  and  fays,  it  might  have  feemed  not  to  need  or  de- 
 L016.  ferve  any  Confutation,  were  it  not  that  it  had  now  continued  20  Tears, 
 (35j"  That  the  firft  Seeds  of  it  were  fown  by  Peter  de  Bruis  (who  was 
 living  when  the  Book  was  written  ^  but  put  to  death  before  it  was 
 publifh'd,  of  which  Mention  is  made  in  the  Preface).  It  was  firll  ven- 
 ted in  the  mountainous  Country  of  Daufmnc^  and  had  had  there  fome 
 Followers :  from  whence  being  in  good  meafure  expell'd,  it  had  got 
 footing  in  Gafcoigne  and  the  Parts  about  Tholoufe,  being  propagated  by 
 Henry^  who  was  a  Difciple  and  Succeffor  of  the  faid  Peter. 
 
 This  Writer  aggravates  this  Charge  of  Novelty,  by  urging  that  if 
 Baptifm  given  in  Infancy  be  null  and  void,  as  they  pretended  •,  then 
 all  the  World  ha4  been  blind,  hitherto,^  and  by  baptizing  Infants  for  above  a 
 thoitfand  Tears^  has  given  but  a  AIock-Baftiftn^  and  made  but  phantafticai 
 
 Chriflians^  i^zc And  whereas  all  France,  Spain,  Germany,  Italy,  and  alt 
 
 Europe  has  had  never  a  Perfon  now  for  300  or  almojh  500  Tears  baptized 
 otherwife  than  tn  Infancy^  it  has  had  never  a.  Chrijiian  in  it. 
 
 The 
 
 (34)  De  bapLifmo  infuitium.    (35}  Pra:Fado  &  iaitium  libri. 
 
Chap.  Vn.  T/jej  thought  no  Infant  fave^^  $97 
 
 The  next  Year,  1147.  Bernard^  Abbot  oi  CUreval^  commonly  call'd   Yearai'- 
 [it.  Bernard^  was  deilr'd  by  Pope  Eugenins  to  accompany  fome  Bifhops  t^^^the  A- 
 whom  he  fent  into  thofe  Parts,  to  flop  the  fpreading  of  thefe  Dodrins,  P'^^^^s  • 
 and  to  reduce  thofe  that  had  been  led  into  'em.     And  when  they  were    ^^^4"^' 
 come  nigh  to  the  Territory  of  the  Earl  of  St.  Gyles\^  Bernard  writes 
 a  Letter  to  the  faid  Earl  {56)^  who  at  that  time  harbourM  the  fore- 
 faid  He-dry  in  his  Country,  recounting  what  Mifchiefs  that  Heretic,  as 
 he  calls  him,  had  done.     The  Churches  are  without  People^  the  People  with- 
 out Priefis^  6cc.  Gvd^s  holy  Place  is  accounted  profane^   the  Sacraments  are 
 efieemed  unholy^  &c.  A4cn  die  in  their  Sins^  their  Souls  carried  to  that  ter^ 
 rible  Judicature^  alas !    neither  reconciled  by  Penance^  nor   firengthen'd  by 
 the  holy  Communion  :  the  Infants  of  Chriflians  are  hindered  from  the  Life  of 
 Chrift^  the  Grace  of  Baptifm  being  denied  ^em  r  nor  are  they  fuffered  to  come 
 to  their  Salvation^  tho^  our  Savior  compajfionately  cry  out  in  their  Behalf^  fay^ 
 ing^  Suffer  little  Children  to  come  to  me,  &c.     He  tells  the  Earl,  that ' 
 'tis  little  for  his  Credit  to  harbour  fuch  a  Man  that  had  been  expell'd 
 from  all  Places  of  France  where  he  had  come.    The  IfTue  w\as,  Henry 
 was  banifh'd. 
 
 I  know  not  whether  it  was  before  this,  or  after  (\  think  it  was  after) 
 that  St.  Bernard  writing  his  (55th  and  66\\\  Sermon  on  the  Canticles^  takes^ 
 occallon  to  difcourfe  largely  againft  a  fort  of  Heretics,  whom  he  names 
 not,  but  fays  they  call'd  themfelves  ApofloUcal  Men.     He  defcribes  'em 
 thus  in  feveral  Places  of  thofe  two  Sermons.     1/,  That  they  held  it- 
 unlarvft'l  to  fvoear   in  any  other  Cafe :  bat  being  examind  of  their  Tenets^ 
 they  would  fwear  and  forfwear  in  the  Denial  of  them.     And  that  to  conceal 
 their  Opinions^  they  would  give  Catholic  An  freer  s  to  all  Ouefions  of  the  Faith  ?- 
 they  would  go  to  Churchy  f  jew  ReJ^eEi  to  the  Aiinif^er-,  ofer  their  Gift^  receive 
 the  Sacrame-nt^  &c.     He  (hews  by  Scriptnre  that  all  true  Religion  owns 
 it  felf.     And  this  receiving  the  Communion  in  Diffimulation,  is  what 
 Reineri'My  about  ico  Years  after  this  Time,  obferves,  that  the  SzTc/^/fw/^j  .  1154* 
 would  then  do,   and  the  Lyonifis    he    fays  would  ^  but  the  Waldenfes 
 would  not.     2.  That  they  held  Marriage  to  be  a  wicked  Vncleannefs  (only 
 fome  of  ''em  faid  that  Virgins  might  marry ^  but  ncne  elfe^  and  yet  they  kept  ■ 
 company  with  Women  in  a  way  that  gave  great  Scandal :  and  Women  us^d  to- 
 run  away  from  their  Husbands  and  come  and  live  with  them.     That  they  held  ' 
 Vvcleannefs  to- be  only  in  the  ufe  of  a  Wife :  whereas  that  is,  as  he  fhews, 
 the  only  Cafe  which  makes  it  to  be  none.     3.     That  they  held  the  eat-- 
 ing  of  all  FleJJ}-,  and  Aiilky  and  whatever  is  generated,  of  Copulation^  unlaw- 
 ful.    He  fays  if  they  did  this  out  of  a  Defire  to  keep  under  the  Bo- 
 dy, he  would  not  blame  'em  :  but  if  it  was  out  of  a  Manichean  Prin-" 
 ciple  (for  this  as  well  as  the  foregoing  was  a  Tenet  of  the  old  Mani- 
 chees)  they  fell  under  that  Cenfure  of  the  Apofllc  (37J  -,  Teaching  Do-  - 
 ilrins  of  Devils f  forbidding  to  marry -y  and  commanding  to  ahfiain  from  Meats^ 
 
 ^z, . 
 
 (36)  E[ift.  a^c.  .  (37)  I  Tim.  4>  3- 
 
j^^  Manichees  1V///7  ^/;^  Petrobrufians.         Chap.  VlL 
 
 Vcacc-if-  &c.     4.  That  they  owned  not  the  Old  Tefiame'rit^  and  feme  of  them  none  of 
 
 ur  rhe  A-  f/jf  iVnp,  bnt  the  Gofj^eb.      5.  That  they  denied  Purgatory.     6.  They  laugh 
 
 '•'"ft-^s      ^f  ;^j^  fays  he,  for  haptiz^ing  Infants^  for  cur  fraying  for  the  Dead^  and  for 
 
 defring  the  Frayers  of  the  Saints.     So  he  gives  in  oppofition  to  them  the 
 
 Grolincis  of  Infant  Eaptifiii,  as  well  as  of  the  other  Dodrins  by  them 
 
 denied. 
 
 The  Heretics  he  fpeaks  of  here,  appear  plainly  to  have  been  of 
 Afa?2ichean  Principles;  and  fo  probably  to  have  derided  all  Baptifm  : 
 whereas  Henry -^  as  well  as  Vettr  Bruis^  allowed  of  Water  Baptifm  to 
 the  Adult  :  So  that  probably  thefe  mentioned  in  the  Sermons  are  not 
 the  fame  with  thofe  in  the  Letter  v  for  Peter  and  Henry  are  charg'd. 
 with  no  Manichean  Dodrin,  fave  that  Peter  of  Chtgtiy  had  heard  fome 
 fay  that  they  denied  all  the  Scripture  but  the  Gofpelsii  but  he  owns 
 that  he  had  no  certain  Account  of  that :  and  probably  the  Report  that 
 imputed  it  to  'em  arofe  by  miflaking  the  Tenets  of  thefe  for  thofe. 
 rcpi.  Then  at  the  Year  1192.  one  ALinns  reckoning  up  the  Opinions  of 
 the  Cathari.,  fays  fome  of  'em  held  Baptifm  of  no  ufe  to  Infants:  o- 
 thers  of  'em  to  no  Perfon  at  all. 
 
 It  is  to  be  noted,  that  neither  Petrus  nor  Bernard  do  call  them  that 
 they  write  againft,  M' aldenfes -^  nor  do  fo  much  as  mention  the  Name: 
 nor  was  there,  I  believe,  any  fuch  Kame  then  known. 
 
 Thefe  are  the  only  four  Writers  that  I  know  of  that  do  plainly  ac- 
 cufe  thofe  they  write  againft,  of  denying  Baptifm  pead:arly  to  Infants. 
 And  the  only  Perfons  they  mention  are  that  Peter^  and  Henry ^  and 
 their  Followers :  for  thofe  of  Cologn  feem  to  have  rambled  thither  from 
 JDatiphine,  where  Brnis  had  began  to  preach  about  20  Years  before. 
 
 Mr.  Stennet  in  his  Anfwerto  Ruifen,  ch.  4.  p.  84.  would  indeed  have  us 
 ^925.  believe  that  there  were  above  too  Years  before  this  time,  viz.- Anno  1025, 
 fome  that  denied  Baptifm  peculiarly  to  Infants,  namely,  the  Follow- 
 ers of  Gmdidphpts.  For  this,  he  quotes  a  Palfagc  reported  by  Dr.  Allix 
 from  the  Hiftory  of  a  Synod  held  at  Arrays  that  Year,  which  is  lately 
 brought  to  light  by  DachcrL'n.  Spicileg.  T.  13.  where  thefe  Men  being 
 exan-iined  by  the  Bifhop  of  Cambray^  do  indeed  deny  that  Baptifm  can  do 
 any  Good  to  Infants.  But  in  the  fame  Examination  being  farther  in- 
 terrogated, the  Men  confefs'd  that  they  thought  Water  Baptifm  of 
 no  Ufe  or  Neceifity  to  any  one,  Infant  or  Adult.  Kow  is  this  fair 
 quoting,  to  take  the  firft  of  thefe,  and  leave  out  the  latter  Part  which 
 follows  in  Dr.  A!lix\  Book  ?  Thefe  Men  whom  Mr.  Stennet  reprefents 
 as  Antip<:edobaptifts  (and  if  they  had  been  fo,  they  would  have  been 
 the  earlieit  that  any  Hiftory  mentions^  were  as  to  the  Point  of  Ba- 
 ptifm, Quakers  or  Alanichecs. 
 
 And  fo  all  the  other  Writers  that  I  have  feen  (  except  the  four 
 aforefaid  j  do,  if  they  have  any  thing  at  all  about  the  Denial  of  Baptifm, 
 iimpute  to  the  Heretics  they  fpeak  of,  the  Denial  of  all  Water  Ba- 
 ptifm- 
 
Ghap.  VIL  Manichees  with  the  Petrobrufians.  35,9 
 
 ptifm.     As  the  Fragments  of  the  Hiflory  o{  Aquhain^  cited  by  P{th<cyj.    Yearaf- 
 *Joannes  Floriacenfis  cited  by  Maffonim.  Radulfh.  Ardenf.  and  many  more,  '^^^^he  A- 
 whofe  Sayings  are  producM  by  Bp.  Vjher  (^38).    The  Words  of  Ec-  ^°^^^" 
 hert'M   I  gave  before  {Z9)i    That  Infants  oit^ht  to  have   no  Baptffm,  and 
 grown  Perfons  no  Water  Baptifm.     Reiner im^  as  I  faid,  about  the  Lyonifrs 
 fpeaks  ambigiioi^ny.     Erbrardns  and  Ermwgardus  are  cited  by  Danvcrs 
 (40)  as  WitncfTes  that  feme  of  whom  they  write,  denied  Infant  Ba- 
 ptifni :    But    Mr.   Baxter  having  fearched  them  (41  j   fays,  that  they 
 fpeak  of  thofe  People  as  denying  the  Law  and  the  Prophets  :  main- 
 taining the  two  Gods,  whereof  the  evil  one  made  the  World:  deny- 
 ing   the   Refurredlion,  and  all  Ufe  of  Marriage  \  or  the  Lawfuinefs 
 of  it.    So  that  they  muft  have  been  Afanichees,  v/ho  do  all  of  'em  de- 
 ny all  Baptifm,  but  efpecially  laflint  Baptifm. 
 
 IVilliam  of  Newhoitrg^  who  lived  then  in  England^  defcribes  fome 
 of  thefe  Men  by  the  Name  of  Pdiicaniy  and  by  their  being  GaCcoi- 
 gners :  and  fays  (42%  about  30  of  'em  came  ouf  of  Germany  .into  En- 
 gland under  Henry  II.  about  1170.  and  being  examined  of  their  Faith,  ^o?^"^'! 
 they  denied  and  deteded  h-Jy  Baptifm^  the  Eucharist^  and  Marriage. 
 Fox  out  of  Hifioria  Giiisburnenfis  mentions  the  fame  Men:  and  that 
 the  chief  of  'em  w^erc  Gerard^  and  DnlcinHs.  He  gives  no  Account 
 of  any  Opinion  they  had  againit  Baptifm.  But  Efo/lmgfljead  fays,  they 
 derogated  from  the  Sacraments  fuch  Grace  as  the  Church  by  her  Au- 
 thority had  afcribed  to  'em. 
 
 Several  Councils  and  Decretals  made  about  this  time  to  eflabliHi 
 the  Doclrin  of  Baptifm  both  iii  general,  and  alfo  particularly  that 
 of  Infants :  in  oppolition,  as  it  feems,  to  fome  that  denied  all  Baptifm, 
 and  to  others  that  denied  that  of  Infants.  As  for  Example,  The 
 Later  an  Council  under  Pope  Innocent  the  3d.  Anno  121 5.  c.  i.  The  iri^^ 
 Sacrament  of  Baptifm  performed  in  Water  with  Invocation  of  the  Trinity 
 is  profitable  to  Salvation^  both  to  adult  Peribns  and  alfo  to  Infants,  by 
 whomfoever  it  is  lightly  admin ifired  in  the  Form  of  the  Church.  And  the 
 faid  Pope  has  in  the  Decretals  a  Letter  in  Anfvver  to  a  Letter  from 
 the  Bifhop  of  Aries  in  Provence^  which  liad  reprefented  to  him  that-  1099^.. 
 fome  (43)  Heretics  there  h:id  taught  that  it  wts  to  no  purpofe  to  baptiz^e 
 Children^  fmce  they  coidd.  have  no  Forgivenefs  of  Sins  thereby^  as  having  no 
 Faith.,  Charity.)  &c. 
 
 Alfo  th^  Later  an  Council  under  Innocent  the  sd.  '1139.  did  condemn     1039, 
 Peter  Brnis^  and  Arnold  of  Brcfcia^  who  feems  to  have  been  a  Follow- 
 er of  Brnis.,  for  rejeding  Infants  Baptifm. 
 
 Thefe 
 
 TbS)  Lib.  de  (ucccrr.  Eccl.  (39) §.4-  (40)  Treat.  Ft.  %.  ch.  7.  pa.g.  230, 
 (41)  More  Proofs,  pag.  09s.  (42;  Hift.  Ub,  2.  c,  1 3.  (43)  Opera  Innocent,  tenii 
 T.  2.  pag.  776.  Ed.  Col.  1575. 
 
'^oo  Councils  agahft  DcKters  oj  l»fant  B aft i fin.    Chap.  VII. 
 
 '  Yearaf-     Thefe  Proofs  do,  I  think,  evince  that  there  were  fome  about  this 
 -tertheA- xime  that  denied  all  Baptifm  ;  and  fome  others  that  denied  peculiar- 
 pofties     jy  Infant  Baptifm  *,  among  thofe  Parties  of  Men  that  have  been  late-" 
 •ly  caird  IValdenfes. 
 
 I  know  many  F^edobaptills  believe  neither  of  thefe  :  And  Perin 
 their  Hiitorian  does  endeavor  to  clear  'cin  of  this  as  of  a  Slander. 
 Two  Things  the  Pa^dobaptills  fay  to  this  Matter  which  are  very  con- 
 siderable. 
 
 1 .  That  it  is  common  for  Men  to  flander  their  Adverfaries  about 
 the  Opinions  they  hold  :  as  appears  not  only  by  many  Inftances  in  that 
 -ignorant  Age  •,  in  which  the  Monks,  who  were  then  the  only  Writers, 
 verified  in  themfelves  that  Character  quoted  by  St.  Paul  (44)  ^  Always 
 
 .  Liars  J  evil  Beafis^  jlow  Bellies^  more  lively  than  ever  the  Cretians^  for 
 whom  it  was  made,  could  poflibly  do :  but  alfo  by  too  many  in  this 
 Age:  as  ricecomes  a  learned  Papift  has  in  this  very  Matter  to  his 
 own  Shame  (45)  left  on  Record  that  Luther^  Calvin ,  and  Bcz.a^  v/cre 
 Adverfaries  of  Infant  Baptiiin. 
 
 2.  That  we  ought  in  all  Reafon  either  to  deny  Credit  to  thefe  po- 
 pilh  Writers  concerning  thefe  Men:  or  elfe  to  believe  'em  in  one 
 Thing  as  well  as  another.  If  we  allow  'em  for  good  WitnelTes  ^  then 
 thofe  that  they  defcribe  were  Men  of  fuch  unfound  Opinions  in  o- 
 ther  Things,  as  that  no  Church  would  be  willing  to  own  'em  for 
 ■Predeceflbrs.  But  if  we  account  'em  Slanderers  •,  we  ought  not  to 
 conclude  from  their  Tellimony  that  any  of  thefe  Men  denied  Infant 
 Baptifm  :  which  does  not  appear  by  any  of  their  own  Confeflions ; 
 
 .and  which  the  prefent  Waldenfes  do  account  as  a  Slander  call:  on  their 
 Anceftors. 
 
 Thefe  Conllderations  do  in  great  meafure  juflifie  thofe  Pxdobaptiils 
 who  maintain  that  there  is  no  certain  Evidence  of  any  Church  or 
 Society  of  Men  that  oppos'd  Infent  Baptifm,  till  thofe  ia  Germany  a- 
 .^422.  bout  1 00  Years  ago.  The  Proof  concerning  any  Sort  of  the  Walden- 
 fes is  but  probable.  1  owned  before  that  the  Probability  is  fuch  as 
 does  weigh  v^ith  me.  But  for  the  main  Body  of  'em  there  is  no 
 Probability  at  alL 
 
 §.  6.  And  now.  Thirdly  :  That  there  were  leveral  Seds  or  Socie- 
 ties of  'em  that  did  not  deny  the  Baptifm  of  Infants,  is  proved  from 
 this  ^  That  a  great  many  Writers  againft  'em  diligently  reciting  the 
 erroneous  Opinions  of  thofe  they  write  againft,  and  that  often  la 
 fmaller  Matters,  yet  mentions  nothing  of  this. 
 ■&^^6^  Liicits  Tudenfis  writes  largely  againft  the  Alhigenfes  that  were  then  xn 
 Spam-:  but  among  all  the  Accufations  of  'em,  true  or  falfe,  has  nothing 
 
 of 
 
 I44)  Tit.  I,  12..    (45)  Dc  ric.  bapr.  I,  2.  c»  i , 
 
Chap.  Vlf.     MoJloftheV^MzTik%?r.'ircndhfantBaptifrj]  40 r 
 
 of  this.    Vctrm  do  Pilichdorf  (in  the  Year  1 395,  as  he  himfelf  gives  the    Yearaf- 
 Date,  Gip.  30.)  writes  a  Book  of  Confutation  of  the  feveral  pretended  ter  the  A. 
 Errors  of  the  Waldenfcs  of  his  time  in  35  Chapters -,  but  has  nothing  P°ftl^s 
 of  Baptifni  :  tho'  he  defcends  to  fpeak  of  many  lelfer  Matters,  and  ag-    ^^^5° 
 gravatcs  all  witii  very  railing  Words  ^  yet  he  finds  nothing  to  accufe 
 them  of, but  fuch  things  as  the  Protcftants  nov/  hold  :  except  one  or  two, 
 as  t\\Q.Vnla\vfidncfs  of  all  Oaths  jikc.  ^^^ceas  Sylv'iM  wrote  in  1458  hAsH/jfo-    1358. 
 yutm  Bohemicam,  in  which  he  reckons  up  the  Tenets  of  the  Ficards^  a  fort 
 ofthefeMen.     But  f  54J  he  mentions  no  Difference  they  had  with  the 
 then  eftablilh'd  Church  about  Infant  Baptifni  ^  fave  that  they  fpoke  a- 
 gainft  Chrifm,  &c.    And  Fox  reciting  their  Tenets  out  of  him,  menti- 
 ons only  this  ;,  that  Baptijm  ought  to  be  adininilhcd  with  fure  Water  with- 
 out any  Hallowed  Oyl.     NaudcrKs   alfo  in  his  C/jr(?«/cc>«  written  1500,  re-    uoo" 
 ciixs  their  Dodrins  particularly  ('55)  and  mentions  no  fuch  thing  as  the 
 Denial  of  Infant  Baptifni.     Yet  he  alfo  takes  Notice  of  fo  fmall  a  Matter^ 
 as  that  they  affirmed  Water  to  be  fulTicient  without  Oyl.     There  are  in 
 ■■Gret^er\  CoUedion   (%6)  of  Pieces  written   againft  the  Waldenfcs^  li.v 
 Treatilcs  in  all  (belide  F.eincrhis  and  P/Z/c/^^or/mentioned  already)  reck- 
 oning up  their  heterodox  Opinions :  but  not  one  Word  of  this.     One  of 
 'em  is  a  Diredion  to  the  Inquifitors,  in  the  examining  of  thcfe  Men, 
 how  to  difcover  and  convict  'em  :  for  it  feems  they  kept  their  Opini- 
 ons very  clofe  •,  whereas  if  they  had  not  baptiz'd  their  Children,  no- 
 thing would  have  been  a  more  ready  Convidion.     The  Afao-dehnrTeiefcs 
 (•57)  have  a  Catalog  of  their  Opinions,  taken  as  they  fay  out  0I  dvery 
 eld  A^fannfcrtft :  and  nothing  of  this.  Bp.  ZJpcr  quotes  (58)  alfo  Jacoh  Pi-    r  360. 
 ^colominditi^  A-nton.  Bonjinius^  Bernard.  Lntz.enhitrgenfs^  and  feveral  Others    1395,. 
 treating  of  thefe  fbrts  of  Men,  who  objed  nothing  of  this. 
 
 §.  7.  I  have,  more  than  ever  I  meant  to  do,  troubled  my  fclflnin* 
 cjuiring  into  the  Hiltory  of  thcfe  Men  :  and  all  that  I  can  make  of  the 
 Inquiry,  is  this. 
 
 ^Firft,  There  were  a  great  many  among  'em,  that  really  held  the  im- 
 pious Opinion  of  the  Marjichces.  Some  of  this  Sed  were  iii  thcfe  Coun-^ 
 tries  htioYQihcWaldcnfes^  whom  the  Proteftants  own  for  Predeceflbrs, 
 arofeor  were  taken  Notice  of :  which  was  after  the  Year  11 00.  Thefe 
 all  of  'era  denied  all  Water  Baptifm.  So  the  Quakers  may  claim  Kindred 
 of 'em  if  they  pleafe  :  But  no  Baptiit,  whether  Piedobaptift  or  Antipx- 
 dobaptilt,  can.  They  had  an  Invention  of  their  own  whicli  they  nsVl 
 iQlfead  of  the  Chriftian  Baptifni,  and  which  they  called  Spiritual  Ba- 
 ptifm :  And  they  faid  C59J,  by  it  Forgivenefs  of  Sins^  arid  the  Floly  Spirit  was 
 given.  It  contain  d  in  it  hnpoftion  of  their  Hands^  and  the  Saying  of  the 
 Lord''s-Fray6r.     Only  one  SeB  of  Vw,  the  Albanenfes,  faid  the  Hand  did  no 
 
 ^  t  f  Good  y 
 
 {"j^)  Vpocr  dc  Sue.  Ecc.  c.  6.  Baxter  More  '-roofs,  p.  380.  (55  )  Vol.  z.  P.  2.  pap. 
 a6s.  (s6)  Bib.  Par.  T.  13.  E<-i  Co!.  161H.  (57)  Cent-  12.  pag.  1206.  (5S;  Dc 
 fucccfT.  Eccl.  c,  6.pag.  1 5  5.  It.  p.  306,  (^c.    (59}  Reincrius  c,  6 . 
 
401  MnJI  of  the\V^\dQnkspraflifed  Infant  Baptifin.      Chap.  VIL 
 
 Year  at-  Good  ^  heinnr  as  all  other  Flejh  is,  created  by  the  Devil.     So  they  ns'd  the  Pray" 
 i^^iht  h-  cr  only. 
 
 poltles  Thefe  Men  were  thus  far  on  the  Antipasdobaptifts  fide,  that  this 
 Mock-baptifm  of  theirs  they  gave  to  the  adult  only.  And  they  derided 
 the  Chriilians  for  two  things:  one,  that  they  us'd  Baptifm  with  Water 
 at  all  ^  and  the  other,  that  they  gave  it  to  Perfons  that  had  no  Senfe  of 
 it,  ^'iz.•  Infants.  And  this,  fov*  ought  1  know  might  be  all  the  Ground  of 
 the  Waldenfcs  ("who  by  the  fuft AVriters  are  not  well  diftinguiih'd  from 
 thefe  Men)  being  accus'd  of  denying JnfantJ&aptifm. 
 1 1  5  •.  This  fort  of  Men  continued  a:  confiderable  time.  Reinerim  fays  (jSo)^ , , 
 in  his  time  there  were  not  above  4000  in  all  the  World  that  were  Cathari, 
 quite  fure  for  perfect]]  of  both  Sexes'^  but  of  Credentes  ffo  they  Calfd 
 their  Difciplesthat  were  not  yet  perfedj^«  innumerable  Aiultititde. 
 
 Tho'  rhe  Authors  do  not  well  diftinguifh  the  Karnes  :  yet  moH  ge- 
 nerally this  fort  that  denied  all  Baptifm,  and  held  the  other  vile  Opi- 
 nions, are  denoted  by  thefe  Names,  Cathart\  Ji^oflolici^  Lueiferians^  Run- 
 earians^  Poplicans^  alias  Publicans. 
 
 2.  There  were  another  fort  that  held  none  of  thofe  impious  Tenets 
 of  the  Manichees^  concerning  two  Gods,  &c.  But  they  join'd  with  the 
 other  in  inveighing  againft  the  Church  of  Rome^  which  in  thefe  times 
 began  to  be  very  corrupt.  And  the  Papifts  do  fometim.es  confound' 
 thefe  with  the  other,  and  affix  to  thefe  fome  of  the  Opinions  of  the. 
 other. 
 
 If  any  of  thefe  that  owned  Water  Baptifm,  denied  it  to  Lafints,  and . 
 if  p.  Chmiacenfs  did  not  miftake  their  Opinion  upon  the  Occafion  afore- 
 faid  •,  it  was  the  Petrobrujians,  otherwife  call'd  Henricia/7s.  What  Rei-. 
 Tierim  fays  of  the  Lyonifls  is  very  general  and  obfcure.  And  of  the  c- 
 thers  no  fuch  thing  is  faid.  Efpeciaily  this  isconflant^  that  no  one 
 Author  that  calls  the  People  he  writes  of ^IVaUenfesy  does  impute  to 
 'em  the  Denial  of  Infant  Baptifm. 
 
 3.  If  there  were  any  fuch  •,  they  feem  not  to  have  continrred  long,  but 
 t-o  have  dwindled  away  or  come  over  to  thofe  that  pradis'd  Infant  Ba- 
 ptifm. For  none  of  the  later  Writers  concerning  thefe  Men  do  charge 
 'em  with  anything  of  this.  This  the  Reader  will  obferve,  if  he  mind 
 the  Date  of  the  Year  which  I  have  affixed  to  each  Writer.  And  'tis, 
 a  manifeft  Sign  that  either  none  of  thofe  v/hom  we  now  denote  by  the 
 Islame  Waldenfes.,  that  own'd  Water  Baptifm,  held  any  thing  againll  In- 
 fant Baptifm  ^  but  that  the  elder  Writers  imputed  it  to  ^em  upon  the 
 Miftake  aforefaid  of  taking  the  Afanichees  Opinions  for  theirs  •,  or  upon 
 ■vulgar  Reports  which  by  this  time  appeared  to  be  Falfe  :  Or  elfe  that 
 if  tlrerc  had  been  formerly  any  fuch  Sedts  in  that  great  Variety  ;,  they 
 were  by  this  time  extinguifli'd. 
 
 Pil- 
 
 (6  c)  Kcinerins  c.  6.. 
 
Chap.  Vn.      PctrobruHans  not  propsrly  called  Waldenfes.  40; 
 
 Pilichdorf  writes  againft  them  under  the  Name  oiWddenfes-     Reins-   Ycaraf- 
 riiu  does  but  oncejiill  mention  that  Name,  as  denoting  one  Seft  :  one '^^'" -l^^ -'^"' 
 can't  tell  which.     ButP/Z/V/^/^or/intitles  his  Book  Againft  the  Sett  of  the  P°ft^^s 
 U'aldevfes^  and  calls  'em  at  every  Word  \Valde?>ftan  Heretics  :  bnt  afcribes 
 no  Opinion  to  them  that  dcfcrves  that  Nanie,  nor  any  Error  at  all  about 
 Baptifm.    He  is  the  only  Man  of  their  Adverfaries,  whotho'  he  give 
 'cm  ill  Language,  yet  charges  'em  with  no  particular  Opinion  (or  no 
 material  one)  but  what  they  thcnifelvcs  own  in  their  ConfelTions.     He 
 wrote,  as  I  fnid,  A?!no  1595-     By  which  Time  their  Opinions  m.ufb  be    1295. 
 juftly  and  diftinclly  known.     If  they  had  formerly  been  miftaken  to 
 be  of  the  fame  Opinion  with  tho^'e  A<fanichean  Seds-,  they  had  now  had 
 Time  to  clear  themfelves  from  that  Imputation.     And  fo  we  find  by  his 
 Words  they  did.     For  he  fays  fdi),  The  W^ldQU^cs  do  dijlike  and  even 
 loath  the  Runcarians,  Beghards,  and  Lucifcrians.     And  they  feem  by  his 
 Defcription  to  have  been  in  the  fame  State  of  Religion  that  they  were 
 foBnd  in  150  Years  after  by  the  Protcftants.  14  is'^ 
 
 And  he  alfo  fuppofes  that  from  their  Beginning  they  had  been  free 
 from  any  falfe  Dodrin  about  the  Sacraments.  For  in  his  firft  Chap- 
 ter he  fpeaks  of  their  Original:  that  it  was  from  ont  Peter  Waldenfs 
 Cothers  call  him  Waldits)  who  in  the  Time  of  Innocent  the  id.  (fo  he  fays, 
 but  others  place  him  at  ii5o  which  wms  the  Time  o{  Alexander  the  ic5c. 
 3d.)  reading  that  Command  of  our  Savior  to  the  rich  young  Man,  Alnt. 
 19.  21.  (fome  others  alfo  add,  that  he  was  alfo  affrighted  at  the  fuddcn 
 'Death  of  one  of  his  Companions)  took  a  Rcfolution  of  felling  all  he 
 had,  and  giving  it  to  the  Poor:  and  was  imitated  by  fome  others,  parti- 
 -cularly  one  John  of  the  City  of  Lyons.  After  a  while  they  took  on  'em 
 to  preach  :  and  being  forbid,  iffor  they  were  Laymen)  they  refiifed  to 
 forbear,  and  fo  were  excommunicated.  Then  they  betook  themfelves 
 to  preaching  privately  ^  and,  as  he  adds,  cnt  of  Hatred  to  the  Clergy  and 
 the  true  Pricfthood^  they  began  out  of  the  Errors  of  old  Phretics^  and  adding 
 ■jome  new  and  pernicioHS  Articlesy  to  deflroy^  condemn^  and  rcjcch  all  thoje 
 JiPeans  by  which  the  Clergy^  a^s  a  rr^od  Mother^  do  gather  their  ChildfX^j  cx'- 
 cept  the  Sacraments  only. 
 
 He  means,  as  appears  by  what  follovv's,  they  rejeded  Indulgencics, 
 Pardons,  canonical  Hours,  Prayers  to  the  Saints,  &c.  But  if  they  had 
 rcjccled  Infant  Baptifm  •,  he  vvould  not  have  faifd  to  have  mection'd 
 that.  By  which  it  appears  that  either  this  Man  had  never  lieard  of  the 
 Petrobnifians :  or  elfe  had  not  heard  that  they  denied  Lifant  Baptifm : 
 'Orclfe  did  not  take  them  to  have  been  Waldenfes. 
 
 And  in  this  iaft  mention'd  Senfe  Caffander  (62)  fpeaks  of  the  VctrchrH- 
 'fans  as  a  Sect  that,  together  with  the  Salvation  of  lutints,  denied  their 
 Baptifm  :  but  of  the  Waldenfes^  as  pi-actillng  it. 
 
 F  f  f  2  The 
 
 (61)  Cap.    12.    (6i)  De  Baptifmo  infanaviK, 
 
404  The  Life  of  Peter  Bruis  andTimry]  Cliap.  VI! „ 
 
 Ycaraf-      T\\Q  Fetrohrufidns  could   not  properly    be  calFd    Waldenfes^  becaiife 
 
 ter  ihe  A- tl^ey   f^j-  ^p  ^j-j^jj.  party  before  Waldni  did   his.     7ov  Fetcr  Bruis  had 
 
 paities      preach'd  20  Years  when  Chmiacenfts  wrote,  as  1  fhew'd  before  :  which 
 
 ^°~  '    was  1 145.     And  WaUUs  began  by  the  earlieft  Account  in  the.  Time  of 
 
 ^  ^tn'    ^^V^  Innocent  the  2d.  whole  firfl  Year  was  1 1  30. 
 
 ^'^^^*  bo  if  we  take  the  Name  [\Vddeufes~]  flridly,  for  one  fort  ofM.cn  •,  as 
 thofe  old  Writers  generally  do  :  then  there  is  no  Account  that  any  of 
 them  were  Antip^edobaptifts.  But  if  we  take  it  in  that  large  Senfe,  as 
 many  late  Writers  do,  to  include  all  the  forts  that  I  have  rehearfed, 
 then  there  is  probable  Evidence  that  one  fort  of  'em,  viz,,  the  Petro- 
 brufians^  were  lb :  but  not  that  the  general  Body  of  the  Wddenfes 
 were.  And  that  Opinion  of  the  Petrohrufians  fecms  to  have  been  in  a 
 ihort  time  extinguilh'd  and  forgotten. 
 
 §.  8.  Now  becaufe  I  take  this  Peter  Bnus  (or  Bruce  perhaps  his  Name 
 ■was)  and  Henry^to  be  the  firll;  Antipxdobaptii>  Preachers  that  ever  fet 
 up  a  Church  or  Society  of  Men  holding  that  Opinion  againft  Infant  Ba- 
 ptifm,  and  rebaptizing  fuch  as  had  been  baptizM  in  Infancy  •,  I  will  for 
 the  Sake  of  the  Antip^dobaptifls  give  the  Hiftory  of  'em  fo  f^-  as  ft 
 is  upon  Record.  And  the  fame  thing  may  gratifiethe  Qiiakers-:  fori 
 believe  they  were  the  firft  likewife  of  all  that  have  owned  the  Scri- 
 ptures (as  I  fee  no  Reafon  to  conclude  but  this  People  did  ^  tho'  there 
 was  a  Report  that  they  rejefted  fome  Books  of  'em)  that  ever  taught 
 that  theUfe  of  receiving  the  Lord's-Supper  is  not  to  be  continued. 
 
 They  were  both  r'Vf^;r^;?z^^%  Both  of  mean  Rank  or  Qiiality  :  forP^*- 
 ter  of  Clngny  befpealis  (^3)  'em  thus  ^  Becaufe  the  Darknefs  of  a  mean  Cen-r 
 dition  kept  you  ohfcure  ^  Had  yon  therefore  a  A<flnd  by  fome  very  wicked  Ex- 
 ploit to  make  your  felves  to  be  taken  Notice  of?-  Yet  they  had  been  la 
 Prielts  Orders,  and  had  had  each  of  'em  a  Place  or  Employment  in 
 that  Office  :  but  the  Benefices  belanging  to  'em  were  it  feems  but  fmalh 
 Becaufe  he  fays  ^  If  the  Places  wherein  yon  mini f  red  at  Presbyters,  afforded 
 yoH  but  little  Gain  \  would  you  therefore  refohe  to  turn-  all  into  Confujion  and 
 Profoiienefs  f  Peter  had  had  a  Church  or  Parilh,  but  was  turn'd  out  of 
 it  \  and,  as  this  Writer  infinuates,  for  fome  Mifdemeanor.  Henry  had 
 been  a  Monk^  and  had  deferted  the  Monaftry.  For  fo  he  adds  ^  Becaufe 
 one  of  you  W'ts  for  a  Reafon  {he  knows  why^  turned  out  of  the  Church  which  hi 
 had^  &c.  The  other  throwinq^  off  the  Monk's  Habit  ^  turning  an  ylpofl-ate^  &:c. 
 The  Places  where  ^r//^/ "firft  made  a  Party  and  gain'd  Profelytes,  v/ere 
 in.  that  Country  which  is  fince  call'd  Dauphinc.  For  the  Book  which  Pe- 
 ter olClngny  writes  againft  'em,  is  by  Way  of  a  Letter  to  three  Bifhops 
 within  whofe  Diocefes  this  had  happen'd :  And  the  Bifhops  were  E- 
 herdunenjis^  Dienfis,  &Wapienfs.  The  Bifiiops  of  £w^r«;?,  Bie^  2indGap. 
 in  the  Preface  (which  v^is  written  fome  time  after  the  Book,  and  after 
 Bruis  wa?  dead  j  there  is  added  the  Archbifhop  of  Aries  m  Provence.  But 
 
 'tis 
 
 (63).Anrw.  to  their  4th  Article, 
 
chap.  Vlf.         t^e  two  fir fl  Preachers  of  Antipasdobaptirm.  '/\pf 
 
 'tis  faid  in  the  Book,  that  the  City  of  Aries  it  felf  was  free  from  the  In-   Year  af- 
 fection :  only   fomc  Parts  of  his  Province  had  been  drawn  into  this  ^er  the  A- 
 Perfwafion.     It  was  in  the  mountainous  and  wild  Parts  of  the  faid  Di-P^"^'^^ 
 ocefes  that  it  firll:  took  Footing  :  for  fo  Clnnlctccnfis  writes  ("64)  -yj^fliould 
 have  thought  that  it  had  beaithofe  craggy  Al'ps^  a?jd  Mocks  covered  with,  con- 
 tin  aal  Smw^  that  had  bred  that  Savage  Temper  in  the  Inhabitants  \4nd  that 
 your  Land  being  unlike  to  all  other  Lands  had  yielded  a  fort  of  People  unltke 
 to  all  others  •,  bat  that  J  now  perceive,  &c. 
 
 The  Time  that  it  began,  he  mentions  to  have  been  20  Years  before.  1016, 
 And  at  the  Time  when  the  Book  was  writ  (which  was  1 1  ^6)  thofe  fore-  i046> 
 laid  Diocjfes  vv'ere,  he  fays,  clear  of  it.  By  the  Care  of  the  faid  Biihops  it 
 had  been  rooted  out  there  :  but  that  the  Preachers, when  expell'd  thence, 
 had  planted  it  in  the  plain  Countries  of  Provincia  Narboncnfis.  And 
 there  J  fays  he,  the  Herefie  which  among  yon  was  but  timeroufy  whifper''d  or 
 btiz.z,^d  about  in  Deferts  and  little  yUlages,  does  now  boldly  vent  it  fclf  in- 
 great  Crowds  of  People  and  in  popidota  Towns.  And  the  Places  f])ecified  in. 
 the  Book  are  •,  The  Places-  about  the  Mouth  of  the  Rhofne  :  the-  plain 
 Country  about  Tholoufe^  and  particularly  that  City  it  felf :  and- ma- 
 ny Places  in  the  Province  of  Gafcoigne.  About  the  Year  1 144  Bruis  be-  10442  ■ 
 ing  then  in  the  Territory  of  St.  Gylei's,  where  he  4iad  made  many 
 Profelytes  ;,  he  was  by  the  Zeal  -of  the  faithful  People  (fo  Cluniaccnfs  calls 
 it)  taken,  and  in  that  City,  according  to  the  Laws  then,  burnt  to  Death. 
 The  Time  I  compute  thus  ^  Cluniacenfis  had  wrote  that  Letter  to  the  Bi- 
 fhops  aforefaid  :  but  underltanding  that  Pruis  was  put  to  Death,  and 
 the  Dodrin  expell'd  out  of  their  Dioccfes,  he  fupprefs'd  the  Publifliing 
 of  his  Letter:  but  hearing  that  //^;^r)',  whom  he  calls  r/;^  i:/f/>  o/Bru- 
 \CfWickednefs,  did  ftill  propagate  it  in  fevcral  Places^  and  that  there 
 was  Danger  of  its  reviving  where  it  fee med  to  be  extindt :  he  put  a  new 
 Preface  to  his  Work  and  publifhed  it.     Which  was  in  the  Year  t  145.       io^6l 
 
 Of  the  IMorals  of  Peter  Bruis  this  Writer  gives  no  Account,  fave  that 
 he  defcribcs  in  how  tumultuous  and  outragious  a  Way  things  were  ma- 
 naged by  him  and  his  Party,  where  they  prevail'd  (6<0  :  The  People- re- 
 baptizSd  :  The  Churches  profan'^d  :  The  Altars  dug  up  :  The  Croffes  burnt : 
 The  Pritfts  fcourg''d  :  Monks  imprifon^d,  &'C.  And  he  tells  how  they 
 would,  on  a  Goodfriday  to  choofe,  get  together  a  great  Pile  of  Croflcs 
 which  they  had  pulFd  down,  and  "making  a  Fire  of  'em  would  road 
 Meat  at  it  ^  on  which  they  would  makea^Feaft  in  Defiance  of  the  Ftilb 
 kept  by  Chriflians  on  that-  Day. 
 
 As  for  Henry,  after  he  had  gone  about  preaching  in  many  Cities  and 
 Provinces  of  France,  hevv^ason  the  Year  ii4<5or  7,  found  in  the  faid 
 Territory  of  the  Earl  of  St.  Gylcs\,  when  St.  Bernard  and  fome  Bifliops 
 came  to  thofe  Parts  to  confute'  thefc  new  DocVrins.  And  of  him  Bcrriard 
 does  give  a  Character  in  his  Letter  to  that  Earl  :  And  it  is  a  very  fcuj- 
 vy  Charafter  for  a  Preacher.  77.?  . 
 
 (64)  Pror^e  inhium  B^'iltcla:.     ^65)  Prone  ab  iniyo, 
 
406  The  Life  <?/Terer  Bruh  and  Henry,  ^c.        Chapl  V\l 
 
 Year  af-      7'^^  /!/<?«,  fays  he,ij  <«  Renegado^  who  leaving  cjf  ht6  Habit  of  Religion^) 
 
 cer  the  A-  (^■j'oy  /;j  xji,?'^  a  MonJi)  return  d^  as  a^Dog  to  Ins  f^omit^  to  the  Filthinefs  of  the 
 
 po-Ues       pi^rij  ^;^^  fly.  World  :  and  being  ajliani'd  to  flay  where  he  was  knovpny  &c.  he 
 
 hzcame  a  Vagabond  :,  and  being  in  Beggery.,  he  made  the  Gofpel  maintain  him, 
 
 (^for  he  is  A  Scholar')  and  fctting  to  Sale  the  Word   of  God^  he  preached  for 
 
 Bread.     What  he  got  of  the  filly  P.cople^   or  of  the  good  Women^  more  than 
 
 would,  ftr/d  him^Fiduals^  he  f pent  in  gaming   at  Dice^   or  fame  worfe  Way 
 
 For  this  celebrated  Treacher ^  after  the   Days  Applaufe^  was  at  Night  often 
 
 found  in  Bed  with  Whores^  and  fometimes  with  married  Women.     Encjairey 
 
 Afyoitpleafcy  Noble  Sir^  how  he  left  the  City  Lofanna,  what  fort  of  Departure  he 
 
 made  out  of  Mayne,  and  alfo  from  ?oidiOU  and  from  Bourdeaux  :  to  none  of 
 
 tvhich  Places  he  dares  return.)  having  left  fuch  a  Stink  behind  him.     If  any 
 
 one  fnall  think  that  in  the  Credit  one  is  to  give  to  this  Defmption 
 
 thtvc  ought  to  be  fome  Allowance  made  for  the  Malice  of  his  Enemies  t 
 
 I  have  nothing  to  fay  againll  that. 
 
 He  that  writes  the  Life  of  St.  Bernard  (<^6),  fays  that  upon  this  A/r/l 
 fon,  Henry  fied,  and  lying  hid  for  fome  Time,  but  no  body  being  willing 
 to  receive  him.,  was  at  lafi  taken  and  delivered  chained  to  the  Bijlwp  f the  -Bi- 
 fhop  of  Ofiia^  I  fuppofe  •,  who  was  a  Cardinal,  and  the  chief  Man  of  the 
 Million)  but  what  was  done  with  him,  is  notfald.  But  of  the  People 
 it  is  laid,  that  thofe  who  had  erfed  were  rcduc''d,  the  wavering  were  fatisfiedy 
 SO48.  and  the  Seducers  fo  confuted  that  they  durfl  no  where  appear.  And  a  little 
 after  this,  Bernard  has  a  Letter  to  the  People  of  Tholoufe  (67)  congra- 
 tulating their  Recovery  from  the  Confafions  that  had  been  among  them 
 on  Account  of  thofe  Opinions. 
 
 Their  Way  of  preaching  a:ainfl;  the  other  Sacrament  of  the  LordV 
 Supper  is  thus  reprefentcd  by  Cluniacenfis  (<^S)  ^  Tour  Words  as  near  as  I 
 can  learn  ^em  are  thefe  ^  ^  Oh  good  People  don't  believe   your  Bilhops, 
 
 *  Presbyters,  and  Clergymen  that  feduce  you.  As  they  deceive  you 
 '*  in  many  other  things,  fo  they  do  in  the  Office  of  the  Altar  :i  where 
 '  they  tell  you  this  Lie,  that  they  do  make  the  Body  of  Chrift  and 
 «•  give  it  you  for  the  Salvation  of  your  Souls.    They  lie  notorioufly.' 
 
 *  For  tiie  Body  of  Chrift  was  only  once  made  by  himfelfatthe  Sup- 
 ■^  per   before  his  PafFion :  and  w^as  once  only,  viz^.  at  that  Time,  given. 
 
 *  to  his  Difciples.  Since  that  Time  it  was  never  made  by  any  one, 
 '*  nor  given  to  any  one. 
 
 As^he  People  of  this  Way  were  from  Peter  Brnis  commonly  call'd 
 Perrobrufians-^    fo  they  were  from   Henry  fometimes  calFd  Henncians* 
 
 CHAP. 
 
 :i- 
 
 (.■5'6.)  Gaufrid.  ].  3,  c,  5,     (67)  Ad  Tolofanos.  Epift.  241.     (6S)  Ad  Arac.  4tum„ 
 
Chap.  VIlL  Ail  nathml  Churches  are  Tadohi^tijfls.  407 
 
 Year  af- 
 ter rhe  A- 
 
 G  H  A  P,    VIII.  P^ftiss 
 
 Oj  ihz  prefeut  State  of  the  ControVerJte.  That  all  the  natio'' 
 nal  Churches  in  the  World  are  Tccdobaptifis,  Of  the  Jnti- 
 p^dohaptijls  that  are  in  Germany^  Holland,  England^ 
 Poland,  and  Tranfylvania. 
 
 §.  I.  yV.  LL  the  Opinions  that  had  any  great  Number  of  Abetters  in 
 XV  the  ancient  times,  tho'  they  may  have  been  condemn'd  by 
 general  Councils,  yet  have  fo  continued  or  fprung  up  afrefli,  that  they 
 have  in  fome  Country  or  other  become  the  general  Opinion.  So  JVe- 
 florianifm^  Entychianlfm,  &c,  have  each  of  'em  found  fome  Place  in^ 
 which  to  this  Day  they  do  prevail  as  the  national  Conltitution/ 
 
 As  for  Antipasdobaptifm,  whatever  be  judged  of  the  Proofs  brought 
 to  ihew  that  there  have  been  fome  Societies  of  Men  that  have  owned  it, 
 as  the  Petrobriifians  lately  mention'd,  &c.  there  is  no  Pretence  that  it 
 has  been,  or  is  now,  the  Opinion  of  any  national  Church  in  the  World. 
 Wherever  there  are  atprefent  any  Chriflians  of  that  Perfwafioii,  they 
 are  as  Dillenters  from  the  general  Body  of  Chriftians  in  that  Place. . 
 If  this  admit  of  any  Exception,  it  is  in  the  Country  of  Gf^^m^  or  Cir- 
 cajfia :  of  which  I  fhall  fpeak  prefently. 
 
 This,  for  all  E/iro^^h  notorious.  The  Papifts  do  not  only  own  In« 
 fant  BaptinTi,but  do  generally  ft  ill  hold  that  an  Infant  dying  unbapti- 
 zed,  tho'  by  Mifadventure,  cannot  come  to  the  Kingdom  of  Heaven  ^ 
 but  muft  go  to  the  Region  of  Hades  call'd  l/mbm  wfamnm.  And  they 
 have  fcarce  any  Antipsedobaptifts  mixt  among  'em  in  the  Countries  ■ 
 where  they  have  tiie  Government. 
 
 In  many  of  the  Proteftant  or  reformed  Countries  there  are  fome  of 
 this  Perfwafion  :  in  fome  more  ^  in  fome  fewer :  and  in  fome  none  at 
 all.  But  in  none  of  'em  has  it  prevailed  to  be  the  eftabliih'd  Religion^  . 
 And  tho'  the  contrary  be  not  at  all  pretended,  yet  Mr.  Walker  has  ta- 
 ken Pains  to  prove  this  by  reciting  (ij  their  feveral  ConfeiTions, 
 wherem  they  own  Infant  Baptifm :  and  among  the  reft,  that  of  the. 
 Waldenfes  or  Vaudois  afiemblcd  at  Ang-iogiu...  1435-  ■ 
 
 The  Church  of  England  is  taken  Notice  of  by  fome  to  fpeak  very 
 moderately  in  this  Matter,  fi)  The  Baptifm  ofyoimg  Children  is  in  any 
 Tvife  to  be  retained  in  the  Church :  as  mnfi  agreeable  to  the  InftitHtion  of 
 Chrifi.  Yet  they  own,  as  1  Ihcw'd  before,  (5)  the  N^ecefuy  of  this  Sa- 
 crament where  it  mc^.y  .be  had.     And  they  do  not  think  fit  to  ufe  the  Office 
 
 Ov 
 
 (OModcft  PlcaCh.  27.    (:)  Arilcjc  27.    (3)  CH,  YI.  f.  8, 
 
'40^1  Of  the  Armcniansi  Cha-p.  VUf, 
 
 'Year .t!- of  Bmiil  (in  which  the  deceafed  is  filled  a  Brother j  for  Infants  that 
 
 ter  cheArdie  without  it. 
 
 pofbes  The  6><r.t-^  Chrifrians  'd\^o  of  CcnflantbiopU  and  other  Parts  of  Eur  of 
 under  the  Turks  Dominion  are  known  to  baptize  Infants.  Sr.  Paul  Ri- 
 cant  among  others  has  given  a  full  (4)  Account  of  their  Manner  of 
 doing  it',  And  v/hei-ein  they  differ  from  the  Ceremonies  of  the  Latins. 
 The  iame  may  be  faid  of  the  Aljtfcovhes :  Who  were  from  their 
 firfc  Converiion  a  Part  of  the  Greek  Church,  but  do  of  late  choofe  a 
 Patriarch  ^of  their  ow-n.  Of  their  Prafticc  in  this  Matter  for  the  laft 
 Centuries  Mr.  IValker  has  recited  Evidences  in  the  Chapter  aforefaid : 
 And  for  their  prefent  Prar?cice,  every  one  knows  it.  They  are  faid 
 formerly  to  have  baptized  none  before  the  ^oth  Day,  except  in  Cafe  of 
 Kecefllty:  But  Dr.  CW/,  who  has  wrote  latefl  of 'em  fays,  {'5)  that 
 now  they  haptiz.e  their  Chiidrcn  <.u  foon  ai  they  are  horn. 
 
 §.2.  In  all  the  Countries  of  Afia  the  Government  is  either /T/^:7o«z£'^ 
 tan  ov  Pagan.  Yet  in  niany  of 'em,  and  efpecially  of  thofe  under  the 
 Turks^  the  greatelt  Part  of  the  People  are  ftiil  Chriftian:  There  are  al- 
 fo  many  Chriftians  in  feveral  of  the  Countries  that  are  under  the  Perfi- 
 dn  Government :  And  fome  in  thofe  of  the  Mogol.  Thefe  have  all  con- 
 tinued now  a  long  time  under  Perfecution  and  daily  Hardlhips,  and  in 
 great  Want  of  the  Means  of  Inflrudion:  Yet  have  kept  moft  of  the 
 main  Articles  of  Chriftian  Religion.  They  are  fome  of  them  Ncfiorians^ 
 as  thofe  who  acknowledge  the  Patriarch  of  Moful :  Some  Eutychians  ^ 
 ■ITS  the  Jacohitesy  the  Maronites  (and  tlie  Armenians.,  as  moft  fay  :  But  Sr. 
 Pad  Ricaiit  judges  otherwife  of  them)  An  Account  of  their  feveral  Te- 
 nets is  given  by  Brcrewood  in  his  Inquiries^  Hcylin  in  his  Cofmografhy^ 
 &c.     They  do  all  hold  and  pradife  Infant  Baptifm. 
 
 Coil.  Danvers  (5) fays  that  the  Armenians  are  confeft  by  Heylin  Microcof. 
 pig.  573.  to  defer  Baptifm  of  Children  till  they  he  of  grown  Tears.  Heylin  m 
 his  Youth  wrote  a  fhort  Trad  of  Geography  csLll^d  Aficrocofm:  And  af- 
 terward living  to  a  more  mature  Age,  he  wTOte  a  large  Volume  on  the 
 £ame  Subjed,  called  Cofmography  \  wherein  he  added  a  great  many  Par- 
 ticulars concerning  each  Nation,  that  were  not  in  the  former  Piece : . 
 Alfo  feveral  thin,o;s  he  altered  and  amended  upon  better  Information  j 
 and  he  lefi  out  fnch  things  as  he  had  not  found  to  be  confirmed.  Now 
 m  that  former  Piece  he  had  divided  Armenia  into  three  Parts,  i .  That 
 which  is  properly  fo  called.  2.  Georgia.  3.  Aiengrelia.  And  of  the 
 Chriftians  of  Armenia  properly  fo  call'd,  had  faid  -,  that  one  of  the 
 things  in  which  they  differ  from  the  Weftern  Chriftians  is  in  receiving 
 Infants  to  the  Lord's  Tahle  prefently  after  their  Baptifm.  Which  he  alfo . 
 confirms  in  (7)  the  later  Book.  Of  the  Georgians^  he  had  indeed  faid 
 in  that  former   Piece ;  that  they  haptiz.e  not  their  Children   till  8  Tears 
 
 old. 
 
 (4)  Prelcnt  State  of  Greeks  Church,  Ch.  7.     (5^  Prefent  State  of  Mufaiy,  VoL  i, 
 €.  >j .    (6)  Treat.  Pt.  I .  cht  7.  cent.  1 6,    (i)  Lib.  3.  in  Tvircomania. 
 
"Chrp.VUi.  -Armenians,  Maronltes.  409 
 
 fl/i.     But  in  rfrc  kter  and  larger  Trad,  f;ivs  no  fuch  thing -r    But  on   Yearaf^ 
 Che  contrary  fays-,  They  are  a/rreeable  in  dodlnnal  Poi?ns  to   the  Church  u/fercheA- 
 Greece,  rohofe  Rituals  alfo  the  Peop-!e  da  to  thi^  Day  follow  :  Not  fubje^i  forV^^'^^^^^ 
 all  that  to  the  Patriarch  of  Conllantinople  (f/jo'  of  hii  Commnnio-ii)  hut  to 
 their  own  Metropolitan  only. 
 
 For  what  he  had  faid  of  them  in  his  former  Pi<:ce,  that  they  bapti^Lc 
 fjot  till  the  Sth  Tear ^  he  had  quoted  in  the  Margin  Brcrcwood.  But  Brere- 
 »'W,  in  the  Edition  that  l  have  (^London  1611)  do's  not  fay  this  of  the 
 Georgians:  But  making  one  Chapter  (Chap.  17.)  o{t\\c  Georgian s^  Cir- 
 caffians  and  Mengrelians^  (whom  he  makes  tiiree  feveral  People  all  bor- 
 dering together)  of  the  Georgians  fays  the  fame  that //fy/w  do's  in  his 
 kter  Boo^^:,  'viz..  that  they  are  conformable  to  the  Greeks :  But  fays, 
 t4iat  the  Circajfians  baptize  not  their  Children  till  the  8th  Tear^  and  en- 
 twr  not  into  the  Church  (the  Gentlemen  -efpecially^  till  the  6ot\\y  or  as  others 
 fay.,  the  40th  Tear^  hut  hear  IMvine  Service  ftan-ding  without  the  "Temple  ; 
 that  is  to  fay ^  till  through  Age  they  grow  unable  to  continue  their  Rapinej  and 
 Robberies^  to  which  Sin  that  Nation  is  exceedingly  addifled  :  So  dividing  their 
 Life  betwixt  Sin  and  Devction^  dedicating  their  Touth  to  Rapine^  and  their  old 
 ylge  to  Repent anct. 
 
 -Concerning  thefe  Georgians  and   Mengrelians  f  or  drcaffians~\  1  fhall 
 fpcak  more  particularly  prefently.     But  for  the  Armenians  \  both  Brere- 
 wood  in  his  'Inquiries  (8)  and  Heylin  as  J  quoted  before,  and  all  others^ 
 -do  agree  that    they  conftantly  baptize  Infants.     And  if  the  Reader 
 need  any  larger  Satista(jl:ion,-he  may  have  it  from  Sr.  Paul  RicautjWhiH) 
 writes  dillinQ:iy  of  them,  not  from  remote  Report,  but  from  the  Con- 
 v<erfe  he  had  with  'em  :  For  many  of  this  People  do  frequent  Smyrna^ 
 ■G.'nft.'tntinopie^  &c.     He  givcs  (pj  a  full  Account  of  their  Baptifm  of  In- 
 fants V  And  that  they  efleem  it  necejfary.^  as  being  that  which  wajlies  away  ori" 
 ginal  Sin.     And  alfo  that  (as  Pleylin  eaid  Brerewood  had  faidj  they  admi- 
 rnfier  to  the  Child  after  it  the  Holy  Eucharifh-j  which  they  do  only  by  rubbing 
 the  Lips  with'it. 
 
 The  Maronites  give  Baptifm  to  Infants  with  this  particularity,  (roj 
 that  they  baptize  not  a  Male-Child  till  he  be  40  Days  did,  nor  a  Fe- 
 male -till  80  Days:  which  is  the  time  limited,  Lev.  12.  for  the  PuriH- 
 cation  of  the  Mother.  Alfo  they,  as  well  as  the  Armenians  give  the 
 Eucharift  to  Infants  prefently  after  their  Baptifm. 
 
 Of  all  thefe  forts  of  Chriftians  the  We  fern  Part  of  the  World  has 
 aU  along  had  fome  Knovvrledge  and  Account :  but  it  is  otherwife  of 
 thofe  in  Indiay  calfd  the  Chriftians  of  St.  7homas,  inhabiting  about 
 'Ckchivy  Cranganor^  and  all  that  vaft  Traft  or  Promontory  lying  be- 
 'tween  the  Coaft  o^ Malabar  and  the  Coaft  of  Coromandel.  Thefe  were 
 utterly  unbiown  and  not  heard  of  by  us  cf  .the  Weft  for  a  thoufand 
 
 G  g^g  Tears 
 
 fS)  Cap.  4.    (9)-PrGfcnc  State  of  the  Armenian  Church,  ch,  8.     (i  0}  Heylin.  Cot 
 '^ogra|h,  5ycia. 
 
410  J-.cobltes,  Maronites,  Chnfluns  of  5^  Thomas.     Chap.  VIIT: 
 
 Yearaf- Years  and  more,   viz..  till  about  the   Year  1500,  when  thofe  Parts^ 
 tertheA.  .vvere  difcovered  by  the  ?onugiu7^c.     There  were  then  eftimated  to  be 
 poftles      J  ^  Qj.  ^^  thoufand  Families  of  em,  living  among  the  Heathens  to  whom 
 ^^°^'    they  were  fubjed.     They  were  foimd'in  the   Pradice  of  Infant  Ba- 
 ptifm  :  but  they  did  not  adminifter  it  till  the  Child  were  40  Days  old, 
 except  in  the  Cafe  of  Danger  of  Death.     An  Account  of  the  State  of 
 Religion  in  which  they  were  found,  and  of  this  am.ong  the  reft,  is  gi- 
 ven by  Hieron.  Oforii4s  de  rebui  gefiis  Emanitelis  (\i).     And  of  the  Me- 
 1 500.   thods  by  which  they  v/ere  t  ooYears  after  brought  over  to  a  Communion 
 with  the  Church  ot  Rome^  by  Mr.  Geddes  in  his   Account  of  the  Synod 
 of  Diamfer.      The  Pradice  of  thefe  Indian  Chriftians  may  convince 
 our  Antipxdobaptifts  of  their  Miftake  in  thinking  that  Infant  Baptifm 
 began  in  the  known  Parts  of  the  World  but  of  late  Years:  for  how 
 then  Ihould  it  have  been  communicated  to  thefe  Men,    who  had  ne- 
 ver heard  offuch  a  Part  of  the  World  as  E^trop. 
 
 In  Ihort,  there  can  be  no  Queftion  made  of  the  Pradice  of  any  Chri- 
 ftians in  AJia  as  to  this  Matter  •,  unlefs  it  be  of  thofe  I  mentioned  be- 
 fore, that  inhabit  the  Countries  of  Georgia  and  Mengrelia  [or  Circajfial^. 
 And  therefore  I  will  be  a  little  more  particular  about  them. 
 
 Georgia  was  formerly  called  Iberia :  and  Mengrelia  {pv  Circajfia}  was 
 called  ^Colchis.  They  border  together,  lying  in  the  remote  Part  of  A- 
 fta  between  the  Ehxw  and  Gj/p/^«  Sea :  and  are  in  Religion  much  the 
 
 fame. 
 230.  It  is  to  be  noted  that  thefe  People  were  converted  to  the  Chriftian 
 Faith  in  the  time  of  Conflantin^  by  the  Means  of  a  Chriftian  Servant 
 Maid  j  much  after  the  lame  Manner  as  Naaman  the  Syrian  was  to  the 
 Knowledge  of  God.  The  Maid  by  Prayer  to  Chrift  cured  the  Q_ueen 
 ai  Iberia  of  a  Sicknefs :  This  and  fome  other  Evidences  converted  the 
 King  :  and  he  fent  Meifengers  to  Confiantin  to  defire  fom.e  Preachers  to 
 be  fent  to  inftrud  the  People,  which  was  readily  granted:  and  the 
 J^ation  became  Chriftian.  This  is  related  by  Authors  that  liv'd  a- 
 bout  that  time,  fuch  as  Rufinm  (12),  Socrates  (13),  &c. 
 
 And  as  they  received  the  Faith  from  that  Church  under  Conflantin^^  fo 
 300.     tj^ey  are  recorded  in  the  fucceeding  times  to  have  held  Communion 
 340.      with  the  fame,  viz..  the  Greek  Church.     And  how  that  Church  (as  well 
 before  their  Divifion  from  the  Latins^  as  fmce)  manag'd  in  the  Matter 
 of  Baptifm,  has  been  already  fnewn.     In  after  times  the  Saracens^  and 
 then  the  Turh^  pollefling  thofe   Parts   of  Afia  that  lye   between  the 
 Creeks  and  them,  mult  needs  break  off  the  Correfpondence  in  great 
 Meafure :  And  they  themfelves  as  v/ell  as  the  Greeh^  have  been  fince 
 conquer'd  by  the  Mahometans.    Yet  they  have  and  do  ftill   keep  up 
 fame  Face  of  Chriftianity,  tho'  in  great  Ignorance.     And  the  Genera- 
 lity of  late  Hiftorians  and  Geographers  do  ftill  fpeak  of 'em  as  confor- 
 mable 
 
 ( r  I )  Lib.  3.  pro|.-e  finem.    (12)  H.  E.  Lib.  i  o.  c.  11.    (13)  H.  E.  lib.  i .  c.  2 1 . 
 
Chnp.  Vnr.  The  Georgians  W  Mengrelians.  411 
 
 mableto  t\[Q  Creel  Church,  fo  far  as  they  pradife  any  Chrillian  Wor-    Yearar 
 fhipatall :  As  I  fhevv'd  even  now  that  Heylin  in  his  lafl  Book  does.      tcrcheA' 
 
 But  Sir  ?(iHl  Ricauty  who  was  Conful  at  Smyrna  and  travellM  in  feme  P'^^^es 
 other  Parts  of  the  Levant  about  the  Year  1677,  heard  the  fame  Pveport    ^  577' 
 oVQmX.\'\:xt  Brer  ewood^  and  Heylin  at  firll,  heard:  Heylin  of  iht  Georgi- 
 ans \  and  Brercwood  (as  he  diftinguiflies  'emj  of  the  Circaffians.     Sir  Paid 
 Ricauis  Words  are  thefe  (14), 
 
 The  Georgians,  tvhich  in  fome  A4anner  defend  on  the  Greek  Churchy  ha- 
 ptiz.e  not  their  Children  till  they  be  8  Tears  of  Age.  They  formerly  did  not 
 udmit  ''em  to  Baptifm  until  1 4  :  But  by  means  of  Juch  Preachers  as  the  Patri- 
 arch of  Antioch  fends  among  them  yearly^  they  were  taught  hovo  neceffary  iv 
 was  to  baptiz^e  Infants  '-,  and  how  agreeable  it  was  to  the  PraHice  of  the  ancient 
 Church.  But  thefe  being  a  People  very  tenacious  of  the  Doclrins  they  once  re- 
 ceived^ could  hardly  be  perjwaded  out  of  this  Error :  Till  at  lengthy  bemq- 
 wearied  with  the  importunate  Arguments  of  the  Greeks,  they  confented  as  // 
 were  to  a  middle  Way^  and  fo  came  down  from  1 4  /"o  8  Tears  of  Age  \  and 
 cannot  as   yet  be  perfwaded  to  a  nearer  Complyance. 
 
 When  I  read  thisfirll,  I  thought  that  we  had  at  lafl  found  a  Church 
 of  Antipxdobaptifls  ftho'  a  great  Way  off)  and  that  a  National  one, 
 as  far  as  it  may  be  fo  call'd  in  a  Nation  mollly  Chriftians,  tho'  under Afa~ 
 hometan  Government.  For  the  Words,  as  they  are  placed,  do  intimate 
 that  this  People  keep  off  Children  from  Baptifm  by  their  Principle; 
 and  that,  as  is  reprefented,  of  a  long  Handing. 
 
 But  as  Sir  Paul  Ricaut  could  have  this  only  by  Report,  and  that  from 
 a  Country  very  remote  from  the  Places  where  he  travell  d,  and  very  un- 
 frequented :  So  it  happened  that  Sir  John  Char  din  was  adiuaWy  (15)  tra- 
 velling in  thofe  Countries  of  Georgia  and  Mingrelia  about  the  fame  time  : 
 And  alfo  was  acquainted  there  with  a  Miffionary,  call'd  F.JofephMa-  1^77,; 
 riaZampy^  who  had  liv'd  there  23  Years,  whofhew'd  him  a  MS.  Ac- 
 count drawn  up  by  himfelf  of  the  Obfervations  he  had  made  concern- 
 ing the  Religion  of  the  MingrcUans  and  Georgians  ^  which  Account,  Sir  , 
 John  fays,  was  perfectly  agreeable  to  all  that  he  himfelf  obferv'd  there. 
 
 Now  Sir  John^  and  the  faid  Minionary  both,  do  obferve,  that  thefe 
 People  do  indeed  many  of 'em  put  off  the  Baptizingof  their  Children 
 for  a  great  while  :  And  that  many  of  the  People  there  are  never  ba- 
 ptized at  all.  But  they  fpeak  of  this,  not  as  a  Principle  or  Tenet  0/ 
 theirs,  that  fo  it  ought  to  be  done  :  But  as  proceeding  from  a  wretch;- 
 ^d  Negled  and  ftupid  Carelefnefs  which  they  fhew  in  that  and  in  all 
 other  Points  of  Chrifbian  Religion.  Chrillianity  is  there,  as  it  fecms, 
 almoft  extinguilh'd :  And  whoever  reads  the  Book,  fees  the  moll  de- 
 plorable Face  of  a  Church  that  is  in  the  World.  It  may  be  necellary 
 to  recite  fome  Palfages  of  the  Book  and  of  the  Manufcript  there  exhi^ 
 Lited. 
 
 G  g  g  2  Sir 
 
 C14J  Prefent  State  oi  Gr.Church,  c.  7,    (i  5 )  Voyage  into  ?erfa,  p.  86. 
 
'^Ti  The  Decay  ofChrifttamty  fkre.  Chap.  VHX" 
 
 Yearaf-      Sir  John  Char  din  himfelf  fays  (^i6)-^  Their  Religion  wat^  I  believe^  for^ 
 
 t'^riheA-merly  the  fame  with  that  of  the  Greeks.     But  for  the  prefent  State  of  it, 
 
 pcities      ^gyg  .__  /  could  never  difcovcr  any  Religion  in  any  Mengrelian  .-  Having  not 
 
 found  any .  that  know  what  Religion^  or  Law^  &r  Sin^  or^  a  Sacrament^  or  Divirte 
 
 Service-,  is- 
 
 The  MS.  fay.S  O?)-)  '^^^■''•f  P.eopl&  has  not  the  leaf  Idea  of  Faith  or  Religion-. 
 The  moft  of  ^ em  take  Eternal  Life ^  the  V'niverfaljnd.gment^  th&  Refarrecih- 
 on  of  the  Bead.,  for  Fahl-es-.  And  a  little  after  (i8),  God  .only-  knows  the 
 devUrahle  Efiate-ofthefe  wretched  Priefis^  or  the  P^aliJ-ity  of  their  PrieflhooA 
 For  it.  is  always  uncertain  whether  they  are  baptiz'd  •,  and  whether  the  Bipops 
 that  have  ordained  them  have  been  confecrated  or  haYitrz^d  themfelves. 
 
 And  of  their  Baptifm,  gives  this  Account  (i  9)  ^ 
 
 They  anoint  Infants  a^yfoon  m  they- are  horn.,  on  the  Foi^hcad.'  The-Oyl  for 
 this  anointing  is  caWd  IMyrone.  The  Baptifm  is  not-  adminiflred  till  a  long 
 time  after  ^  No  Man  baptiz.es  his  Child  till  he  has  Means  tor,  unlefs  he 
 have  Ability-  C^  il  n'a  moyenj  to  ?nake  a  Feaft  at  the  Chrifiening. 
 Hence  it  comes  to  pafs  that  many  Infants  die  without  receiving  it. 
 
 When  they  adminifltr  it  to  any  Infant^  they  do  not  carry  it  to  Church  :  But- 
 hi  a  common  Room  the  Priej}^  without  putting  on  any.  Priefily  Habit^fts  him 
 down  and  reads  a  long  time  tn  a  B6ok>.  After  a  long  Reading  the  Godfather  un^- 
 dreffes  the  Infant^  and  wajlies  him  all  over  with  Water :  and  then  rubs  him 
 (nver  with  the  My  rone  which  the  Priefl  gives  htm.     This^done^  thsy  clothe  the-. 
 Infant  again-)  and  give  him  fomething  to  sar^  6tc. 
 
 There  is  not  one  Prieft  among  ''em  that  underfiands  the  Form  of  Baptifm  : 
 So  that  t  ere  is  no  Queftion  hut  their  Baptifm  is  utterly  invalid.  On  this  Re- 
 gard the  Fathers  Theatins  baptize  as  many  Infants  as  they  can.  They  give 
 ^em  Baptifm  under  Pretences  of  applying  fome  Medicin  to  'fw,  &c. 
 
 Sir  John  himfeif  at  another  Place  in  his  Book  tell  3  -  ho  v/  the  Romifit 
 Priefts  that  are  there,  do  this.  A  Prieft  that  is 'Called  to  fee  a  fick 
 Child,  calls  for  a  Bafon  of  Watery  as  it  were  to  wafh  his  Hands :  Thca 
 before  his  Hands  bs  dry,  he  touches  the  Forehead'  of  the  Child  vwith  a 
 wet  Finger,  as  If  he  obferv'd  foraething  conc^ning  his  Diftempei-  5  CXt 
 iby  fhaking  his  Hand  caufes  f6me  Drops  of  Water  ix)  fly  in  the  Face  of 
 a  Child  tnat  ftands  by,  as  it  v\rere  in  Sport :  Saying  the  Form  of  Baptifni 
 either  Mentally  or- with  a  muttering  Voice.  One  would  think  this  as. 
 defective  a  fort  of  baptizing,  as  that  of  the  ignorant  native  Prieftsr 
 
 Sir  J-ihn  was  invited  to  two  Chriftnings  thei'e.  He- went- that  he 
 might  fee  the  Fafhion  of  it.  He  gives  an  Accountof  oneof  'em  (20)1 
 It  was  much  after  the  Manner  related  in  the  MS.  Th^  Prieft  read^ 
 but  talk'd  at  the  fame  time  to  thofe  that  ca-me  in  and  out.  The  People 
 went  irreverently  to  and  fro  in  the  Room  :  And  fo  did  the  Boy  that  was 
 to  be  baptiz'd,  chewing  a- Piece  of  Pig  the.  while^  He.  was,  he.  fays,  *. 
 iittk  Boy  of  five  Tears  old^. 
 
 (16)  Pag- 85..     (i:7)Pag..86_.    ('lS)Pag?So^    (i^)   Pag.  92^    Cio]  Fag.  1.40, 
 
Chap.  VIII.      Georgians.  M'ngrelians.  Cbphti.  AhiiTensl  '^-^  j. 
 
 It  rs  to  Denoted  that  the  Mannfcript  gives  this  as  the  commoji  Ac-  Yea.rar- 
 count  of  the  Rites  both  of  the  MingreiiaNj  and  Georgians,     And  To  Sir^^^i' the  A- 
 John  himfelf  when  he  comes  to  the  G'ijor^r^^^,  has  only  this  of  their  Re- P^^'^^" 
 ligion  (21).     The   Belief  of  the  Georg'nns  is  much  the  fame  with  that  of 
 /•^f  Mingrelians.     The  o?ie  and  the  other  received  it  at  the  fame  Time  \  vjz. 
 in  the  fourth  Century  :  And  by  the  fame  Aieanpof  a  Woman  of  Iberia  that  had' 
 been  a  Chrifiian  at  Conftantinople.     In  a  Word^  the  one  as  -well  as  the  otlyer 
 have  loft  all  the  Spirit  of  Chriftianity :  And  what  Ifaidofthe  Mingrelians 
 (^that  they-  have  Nothing  of  Chrifiianity  but  the  Name^^  and  that  they  neither 
 obferve  nor  hardly  know  any  Precept  of  the  Law  o/Jefus  Chrift)  is  no  Icfs  true  ■ 
 of  the  People  of  Geoi-gia. 
 
 This  State  of  the  Matter,  as-  it  is  different  from  what  Sir  Pad  Ri- 
 cjiMt  gives  (for  this  People  do  baptize  Infants  when  they  think  of  it, 
 and  when  they  have  got  their  good  Chear  ready)  fo  it  might  give  Oc-- 
 Gallon  to  the  Report  which  he,  and  /-/ey/w  formerly,  had  heard.'  For 
 it  is  probable  the  Patriarch  of  Antioch  might  fend  to  'em  to  be  more 
 diligent  in  baptizing  their  Infants.  But  the  Arguments  that  this  People 
 needed  to  perfwade  'em  to  it,  were  not  fiich  as  are  ufed  to  Antipafdoba- 
 ptilts  ^  but  fiich  as  w^e  fhouldiife  to  Chrift ians  that  are  falling  back  into 
 Heathenifm  or  total  Irreligion. 
 
 §.  3.  In  Africa  there,  are  but  two  Ibrts  of  Chrillkns  ;  the  Cofhtt  of 
 <i^gyft^  who  are.  the  Remains  of  tht?  old  Chriftian  Church  there :: 
 And  the  Abajfens.  Both  of  thefe  baptize  their  Infants  as  is  clear  by- 
 Accounts  given  of  'em  by  all  Hiftorians  and  Travellers.  B'rerewood 
 f  22),  Heylin  (24),  and  others  fpeak  of  their  particular  Obfervatioas 
 about  it.  Th^e  Cophti-  baptize  none  till  he  be  40  Days  old,  tho'  he  die  m 
 the  interim.  The  Abajfens  (as  we  faid  before  of  the  Maronites  in  Afla) 
 baptize  the  Male  Children  at  40  Day 5^  aiid  the  Female  at  80  Days  af- 
 ter their  Circumeiiioji :. For.  they  Circumcife  their  Children  of  both 
 Sexes.  But  thefe  lafl  do  in  the  Cafe  of  Peril  of  Death  baptize  fooner»  • 
 They  do  both  give  th"e  Elicharrft  to  Infants  after  Baptifnii 
 
 But  here  alfb  a  Miftakc  in  a  late  Book,  of  Trey  els  needs  ta  be  ra- - 
 £iified.  ]s\t.  Thevenot  t^Ms  m  his  Account  -  of  ex%_y;?r  (2  5  J,  that  white  .- 
 he  was  at  Gran  Cair^  he  had  fome  Conference  with  an  Embalfador  tliat  ^ 
 was  there  from  the  Abajfens  Country,  about  the  Religion  and  other  Af-  • 
 fairs  of  thofe  Parts.  This  Embaflador  told  him  that  the  Abajftns  Civ— 
 cumcife  their  Children  a  8  Days  old,  as  tl^e  Jews;  Afid  fifteen  Duys^. 
 after,  haptiz,e  ^em.  Before  that  the  Jefuits  came  thither -^  they  .did  isot  b^"- 
 ptiz.e  ^evi-  till  30  or  4Q  Tears. 
 
 Whoever  reads  what  all  other  Hiftorians  fay  of  this  People,  viz.,  ~ 
 that  they  baptiz'd  40  Days  after  Circumcifion,  will  eafily  obferve  that  . 
 Monfieur  Thev£,not.  has  here  miftaken  in  the .  lalfc  .Word  .of  the  Sentence, 
 
 Xaar^^ 
 
 (21)  Pag.  io6.    (21)  Inquiries,  ch.  12,  33.     ('24)  Cofmogr.iEgypi:.  ^Ethiopia  fu*-.- 
 perior    (2.3)  TravelsToin».i.Pt.  2.  Ch.  69. 
 
-414  Georgians.  Mlngrellans.  Cophti.  Abafiens.        Chap.  VIH. 
 
 Year  af- r<?^r^  for  Bays.  Either  he  mif-heard  the  Embafiador,  or  elfe  miftook 
 £ertheA-ia  fetting  it  down:  or  elfe  the  Fr^wc,^  Printer  miftook  it,  for  it  is  fo  in 
 poflies  .  i-j^g  French  as  well  as  in  the  Tranflation  of  the  Book  into  English.  There 
 are  a  great  many  of  thofe  Eaftern  Chrifcians  that  put  oif  the  Baptifm 
 40  Days :  But  if  any  had  delay'd  Baptifm  till  40  Years  (to  which 
 Age  half  of  Mankind  does  never  arrivej  we  Ihould  )iave  heard  more 
 of  it  than  from  that  Hour's  Conference. 
 
 §.  4.  This  is  the  Account  of  the  Practice  of  the  ]SIational  Churches. 
 But  tho'  there  be  no  National  Church  but  what  baptizes  Infants ;  yet 
 there  are,  and  have  been  for  about  180  Years  laft  paft,  in  feveral 
 Countries  of  Eur  op  conliderable  Numbers  of  Men,  that  differ  from  the 
 Eftablifh'd  Churches  in  this  Point.  The  Hiftory  of  th^ir  Beginning 
 andProgrefs  in  Germany  is  fo  well  known,  and  fo  much  talk't  of,  that 
 -  1  fiiall  fay  the  iefs  of  it.     It  is  in  fhort  this. 
 
 ^,;j-,^       No  fooner  had  the  Reformation  begun  by  Luther^  Anno  151:'.  taken 
 "^   ' '   good  footing  in  Saxony  and  fome  other  Parts  of  Germany  \  great  Num- 
 bers of  People  and  fome  Princes  (who  were  at  this  Time  generally 
 weary  of  the  Abufes  and  Corruptions  of  Popery  and  long'd  for  a  Re- 
 
 14-22.  formation)  greedily  embracing  it:  But  that  within  5  or  5  Years  there 
 arofe  a  fort  of  Men  that  pretended  to  refine  upon  him.  One  Nicolas 
 Stork^  and  Thomas  Mmcer^  feconded  w^ithin  a  while  by  one  Baltaz^ar 
 Hiihmer^  preach'd  that  the  Baptifm  of  Infants  w^as  alfo  an  Abufe  that 
 muft  be  reformed  :  And  they  baptiz'd  over  again  fuch  as  became  their 
 Difciples.  They  added  alfo  other  things  ^  that  it  was  not  fit,  nor  to 
 be  end  ur 'din  t)\Q  Kingdom  ofjefns  Chrift^  that  fome  fnould  be  fo  Rich 
 and  others  fo  Poor :  Or  that  the  Boors  ihould  be  held  to  fuch  burthen- 
 ,  fom  Services  by  their  Landlords.  Abundance  of  People  fiock'd  to 
 ^em.  And  the  more,  for  that  there  had  been  before  Difcontents,  and 
 fome  Infurreftions,  of  thofe  poorer  Sort  of  People,  becaufe  of  their 
 forefaid  Hardfhips. 
 
 There  was  this  Difference  between  Luther\  Method  and  theirs,  that 
 he  and  his  Partners  preach'd  up  Obedience  to  all  Lawful  Magiftrates  in 
 Temporal  things  ^  but  they  carried  things  with  a  higher  Hand  in  De- 
 fiance of  Magiftracy  :  And  Muncer  call'd  himfelf  the  Sword  of  the  Lord 
 and  of  Gideon. 
 
 ^^-P-l^'  Luther  and  the  Proteltants  enter'd  their  Proteftation  againfi:  their 
 Proceedings,  as  bringing  a  Scandal  on  the  new  begun  Reformation. 
 But  they  went  on:  And  after  fome  time  (great  Numbers  ofdiforder- 
 ly  People  joining  with 'em)  became  Mafterlefs^  made  a  fort  of  Army, 
 committed  great  Ravages  on  the  Eftates  of  Rich  Men,  where  they 
 
 1434.  marched.  And  at  laft.  Anno  1534,  a  flrong  Party  of  this  fort  of 
 Men  coming  moftly  from  Holland  feized  on  the  Citj  of  Mmfier  :  Where 
 one  John  Becold^  called  John  of  Ley  den  ^  being  advanced  to  be  their  King, 
 they  pretended  to  Prophecy  and'  Revelation  ^  and  did  under  the  Name 
 
 of 
 
Chap.  Vlll.  Antlp.trJolapfifm  k  Germany,  Anno  l$^^'.  415' 
 
 of  Chrift's  Kingdom  practife  feveral  Tyrannies  and  Enormities,  as  Yearaf- 
 Polygamy,  Plundering,  &c.  tertheA- 
 
 Some  regular  Forces  being  brought  againft  'em,  they  were  fubdued  iP^^^^s 
 And  the  King  and  fome  of  the  Heads  of 'em  being  put  to  Death,  the  reft 
 were  difpersM  into  feveral  Parts  of  Germmy  :  And  a  great  many  of 'em 
 fled  into  the  Low  Coumries  j  where  there  were  already  great  Numbers 
 of  'em. 
 
 The  Antipcedobaptifts  that  are  now,  do  not  love  to  hear  of  thefe 
 Men,  nor  do  own  'em.  as  PredecefTors.  Neither  is  there  any  Reafoa 
 that  their  Mifcarriages  fliould  be  imputed  to  'em,  provided  that  the^ 
 renounce  and  keep  themfelves  from  all  fuch  Seditious  PradiceSo  Efpe-  ■ 
 ciallyfince  many  of  the  People  profefling  that  Opinion  did  a  little  after 
 feparate  themfelves  from  the  tumultuous  Rabble,  and  made  a  Declarati- 
 on of  better  Principles  under  better  Leaders,  as  I  fhall  fhew  by  and  by. 
 Almoft  all  Alterations  in  Religion,  either  for  better  or  worfe,  have  at 
 the  Beginning  fomc  Diforders.  It  is  happy  where  Magiftrates,  Paftors, 
 and  People  do  all  at  one  tin:e  agree  and  confpire  in  any  Reformatioa 
 that  is  thought  neceilary  :  But  it  is  feldom  known. 
 
 That  which  is  more  material  to  the  Hiftory  of  Infant  Baptifm.,  is  to 
 inquire  whether  this  Storh^  Aiimcer^  Hubmer^^c  did  at  that  time,  ^^/^l. 
 Anno  I  522.   fet  up  this  Tenet  as  a  Thing  then  new  or  newly  reviv'd  ^    1422, 
 or  whether  it  had  been  continued  and  handed  down  by  fome  difper- 
 fed  People  from  the  times  of  the  Petrobmjians  (of  whom  I  fpoke  in  the    1050. 
 laft  Chapter,  §.  5.)  to  this  time.     Danvers  fays  (^26),  that   the  frefent 
 Belgic  Anabaptifts  do   -with  one    Mouth  ajfen  and  maintain  the  latter. 
 The  chief  Reafon  he  brings  either  of  his  own  or  of  theirs,  is  becaufe  it 
 appears  that  there  were  great  Numbers  of 'em  in  feveral  Parts  of  Ger- 
 many in  Lnther\i\mQ  :  And  that  he  and  others  of  the  lirft  Proteftants  ^^ 
 had  Difputations  with  'em  in  Saxony^  Tharingia^  Switz.erland^  &c.  where-    ^4^^'^' 
 by  it  is   evident  that  they  had  a  Being  in  thofe  Parts  before  LuthQv''s  time :    ^^^5''- 
 For  it  cannot  rationally  be  f^ppos^d  that  they  fljould  all  of  a  fudden  be  fpread    ^^^^"^ 
 over  fo  great  a  Territory  ai  the  upper  Germany. 
 
 But  of  the  fudden  Increafe  both  of  the  Proteftants  and  of  thefe  Men  ; 
 I  gave  fome  Account  before.     He  brings  alfo  fome  Autorities.    But 
 they  are  out  of  Books  of  no  Credit  for  any  thing  before  their  own 
 time.     Dutch  Martyrology^  Franh^  Twisl^  Merning^  S:c.  If  there  were  any 
 Continuation  of  the  Doftrin  for  the  faid  2  or  3  hundred  Years  ^  it 
 muft  have  been  very  obfcure,  and  by  a  very  few  Men  :  Becaufe  there  is 
 in  all  that  interval  no  Mention  of  'em  in  ariy  good  Autor.    The  on- 
 ly Autority  that  I  remember  to  have  read  after  1 260  and  before  i  522,    i\6o,  ■ 
 which  may  feem  to  make  any  thing  to  the  Purpofe  of  Antipsedobaptifm,    1422,  • 
 is  a  Letter  written  to  Erafmus  out  of  Bohemia  by   one  Joannes  Slechta 
 Cofielccim^  dated  Ochb.  to.    1519.  a  Part  Vv'hereof  is  publi filed  by  Colo-    1419^ 
 
 mefins 
 
 (i6}  Trcacifc,  Pc.  2.  Ch.  7.  P^ig.  2,57.  Ed.  %, 
 
ter 
 
 4-1  (5  Antip.iMaptifm  in  Germany,  Anno  I  fix.       ChcTp.  Viri. 
 
 yearaf-  mcpm  m  his  Collection  of  Letters  of  Aien  -cf  Note^  Ef.  30.  This  Letter  as 
 er  cheA-,ir  is  dated  3  Years  before  Stork  and  the  refl:  ai-c  faid  to  have  begun,  fo  it 
 pditics  fpeaks  ef  a  Sect  that  had  been  thenin  being  in  that  Country  for  fo  roe 
 time.  I  will  recite  that  Part  of  the  Letter  intire  :  Becaufe,  tho'  it 
 \i£  not  a':]  to  this  Purpofe,  yet  it  is  all  worth  the  Reading  ^  that  we  may 
 fee  v.'hat  Sx;hemes  ofDodrin  were  abroad  in  the  World  a  little  before 
 Luther  began  to  oppofe  the  Church  oiRume. 
 
 ■The  third  Seft  ii  -of  tkofe  wham  w-ecali  -Pyghards;'  They  have  their  JSTame 
 from  a. certain  Refugee  of  the  fame  -Nation^  who  came  hither  97  Tears  ao-o^ 
 when  that  wickeui  and  facrilegioiu  John   Zizka  declared  a  Defiance  of  the 
 77310.    Churchmen  and  all  the  -Clergy.     This  was   1420-. 
 
 Thefe  Men  have  no  other  Opinion  of  the  Pope^  Cardinals^  Bijhops  and  other 
 
 '■Clergy^  than  as    of  manifefi  Antichrifts :  They  call  the  .Pope  fometim^s    the 
 
 Bealt,  and  fometimes  the    Whore    mentiontd  in  the  Revelations.     Their 
 
 'Own  Bifljops  and  Pr lefts  they  thcmf elves  do  choofe  for  themf elves ^  ignorant  and 
 
 ■  unlearned  Laymen  that  have  Wife  and  Children*     They  mutHally  faint e  one 
 .another  by  the  Name  of  Brother  and  Sifier. 
 
 They  own  no  other  Aatority  than  the  Scriptures  of  the  Old  and  JSTew  Tefia- 
 
 ■  nient.     Tiny  flight  ail  the  DaEtors  both  Ancient  and  Modern^  and  give  no  Re- 
 ^gard  to  their  DoQrin. 
 
 Their  Pritft.s^  when  they  celehratethe  Offices  of  the  Mafs^  l^or  Communion^ 
 -do  it  without  any  Priefily  Garments  :  Nor  do  they  ufe  any  Prayer  or  Collets  on 
 this  O.ccafion^  hut  only  the  Lord^s-Prayer  ",  by  which  they  Confecrate  Bread  that 
 has  been  leaven  d» 
 
 They  believe  or  own  little  or  nething  of  the  Sacraments  of  the  Church^  Such 
 -^  corne  over  to  their  Seft  mufi  every  one  be  baptiz'd  anew  in  mere  Water* 
 They  make  no  Bleffing  of  Salt  nor  of  the  Wat^r  ^  nor  make  any  Z)fe  of  confecror 
 ited  Oyl. 
 
 They  believe  nothing  ef  Divinity  in  the  Sacrament  of  the  Eucharifi :  only 
 that  the  confecrated  Bread  and  Wine  do  by  fome  occult  Signs  reprefent  the 
 Death  ofChrift-.  And  accordingly^  that  all  that  do  kneel  down  to  it  or  wor- 
 fiTip  it.,  are  guilty  of  'Idolatry.  That  that  Sacrament  tp<^  infidtuted  by  Chriji 
 to  no -ether  Purpefe  but  to  renew  the  Afe?noryofhisPa(fion:  and  not  tv  be  car- 
 ried about  or  held  up  by  the  Priefi  to  be  gaz.ed  on.  For  that  Chrifl  himfelf^ 
 who  IS  to  be  adord  and  worfiiip^d  with  the  Honor  o/JLatreia,  fits  at  the  Right- 
 ■JFiand  of  God.,  as  the  Chrifiian  Church '  confejfcs  in  the  Creed. 
 
 Prayers  of  the  Saint  s.,  and  for  the  Dead.,  the-y  count  a  vain  and  ridiculom 
 thing :  AS  likewife  auricular  Confeffion  ^  and  Penance  injoined  by  the  Priefi 
 for  Sins.  'Eves  and  Fafl-Days  are,  they  fay,  a  A^ockery,  and  the  Dijguife 
 ■of  Hypocrites. 
 
 They  fay.  The  Holidays  of  the  firgn  Mary,  and  the   Apofiles  and  othcfr 
 
 Saints,  are  the  Invention  of  idle  People.     But  yet  they  keep  the   Lord's-Day, 
 
 «^4i^.  and  Chriftmas,  and  Eafter,  and  Whitfontide,  &c.     He  fays  there  were 
 
 ;^reatJu5  umbers  of  this  Sed  thenin  Bohemia^ 
 
 Wher€ 
 
CJiap.  Vlff.  The  Pygliai ds  of  Bohemia.  ;^i*. 
 
 Where  it  is  here  1-iid  that  they  rebaptized  j  it  is  not  certain  vvhe-  Year  af- 
 ther  they  did  it  as  judging  Baptifm  in  Infancy  invalid,  or  as  judging  ter  the  A- 
 all  Baptifm   received  in  the  corrupt  Way  of  the  Church  oi  Rome  toP^fties 
 be  {^0.    The  Coherence  of  tbe  Words  feems  to  incline  to  the  latter. 
 And  Ottiui  Hlft.  Jnnbaf.  Anno  1 521.  affirms  the  latter  to  be  true. 
 
 There  is,  1  think,  no  doubt  but  thefe  Pyghards  were  the  fame  that 
 fL/£t7aas  Sylvius  gives  an  Account  of  in  his  Hift.  Bohem.  written  60 
 Years  before,  and  calls  Picards,  He  in  that  Hiftory  fays  nothing  of 
 their  denying  Infants  Baptifm,  as  I  obferved  in  the  lall  Chapter,  §!  6. 
 Baltaz^ar  Lydlm  and  Biirigeniis  do  both  of  'em  recite  the  Confefiions  of 
 thefe  Men,  oJfer'd  by  themfelves  to  King  Vladijlam^  in  which  they  ex- 
 prefly  own  it.  John  Hufs^  whofe  Dodrin  thefe  Men  followed,  is  ne- 
 ver faidto  have  denied  it:  only  he  is  (27)  accufed  to  have  confentcd  H"S* 
 to  that  Opinion  of  Wkklijf^  that  a  Child  that  miiics  of  Baptifm  may  ^  3 1  S» 
 poflibly  be  faved. 
 
 Thefe  Pyghards  do  in  their  Confefiions  fay,  that  they  are  fallly  call'd 
 Waldenfes."  I  am  apt  to  think  they  had  this  Name  of  Picards  or 
 Pyghards  from  the  old  Beghards^  which  was  one  of  the  Seds  that  wc 
 to  now  comprehend  under  the  Kame  Waldenfes^  tho'  thtWaldenfes^  fb 
 call'd  by  PiUchdorf^  did,  as  he  fays,  (28)  abominate  the  Beghards.  One 
 of  the  Autors  in  Gretz.er^s  Colledion  of  Writers  againfl  the  Waldenfes^ 
 called  Conradns  de  monte  pnellarHm  fiys,  that  this  Sedt  was  then  rife  in 
 all  Germany^  and  that  the  Men  of  it  were  called  Beghards  and  the  ^Fo- 
 wf;?  Begines  :  but  has  nothing  about  their  Baptifm.  And  1  have  heard 
 that  there  are  now  Popifii  Monafteries  in  Flanders  of  Men  called  Be^- 
 hards^  and  Women  Bcguines.  I  know  not  what  Signification  that 
 Kame  may  have  in  any  Language,  that  can  make  it  appliable  to  fuch 
 different  Conftitutions  (for  the  old  Beghards  did,  as  all  the  refl  whom 
 we  call  Waldtnfes^  abominate  the  C\\w\L\ioi  Rome)  unlefs  itlignify  the 
 fame  as  our  Englifi  Word  Beggar :  and  fo  they  Ihould  have  their 
 Name  from  their  Poverty,  as  fome  forts  both  of  the  Friers  and  alfb 
 of  the  Waldenfes  had. 
 
 I  faid  that  the  Antipxdobaptifts  difpcrs'd  from  Mnnfer^  fied  fome 
 into  feveral  Principalities  of  the  upper  Germany^  and  fome  into  the 
 LoTo  Countries.  They  that  continued  in  Germany  found  but  cold  En- 
 tertainment .•  partly  bccaufe  of  their  nev/  Dodnns,  and  partly  becaufe  - 
 ot  the  Diforders  they  had  committed  during  that  fhort  time  of  their 
 Reign.  The  Papifts  generally  reproach'd  the  Proteflants,  that  they 
 were  a  Scd  fprung  from  them,  and  would  call  all  Protcftants,  in  Scorn, 
 Anabaprifis:  but  the  Proteftants  difowned  'cm,  and  wrote  asainft'em.  • 
 
 And  Sleidan  gives  feveral  Inflances  wherein  the  Proteflant  Princes 
 and  States  dcciar'd  againft  harbouring 'cm  ^  and  made  Anfwcr  to  the 
 Reproaches  of  the  Papifts,   that  they  took  more   Care    to  rid  their 
 
 H  h  h  Coun- 
 
 (17)  Pox   Maityrol.  John  Hufs  141 5.     (28)  See  CH.  VII.  j.  7. 
 
41 8  Menrro  o/ Frkzeland,  Theodorlc,  ^r.  Chap.,  VIIL 
 
 Yeai-af.  Countries  of  'em  than  they  themfelves  did.  And  there  are  faid  to  be 
 ter  the  A-  very  few  of  'em  now  in  either  the  Popifli  or  the  Proteftant  Countries 
 po.tles      of  the  upper  Germmy-. 
 
 §.  5.  Thofe  of  'em  that  retired  into  the  Belgic  ProWnces,  found 
 there  more  Partisans  than  any  where  elfe.  At  ^mfierdam -pcivticxilavlY 
 they  were  near  a^ing  the  lame  Tragedy  they  had  done  at  Alnnfter. 
 One  John  Geles  fcnt  out  of  M:-fr-f(:"r  by  John  of  Ley  den  to  get  Supplies 
 of  Men,  and  to  ftir  up  other  Cities,  had  formed  a  Delign  to  farprize 
 Amfierdam^  May  12,  115-35.  Which  by  his  Numbers  in  the  Town, 
 and  fome  from  other  Places.,  he  was  like  to  have  effected.  But  they 
 were  defeated  and  kiil'd.  Aifo  One  John  Matthew  fet  up  for  a  Chief, 
 and  chofe  to  himfelf  12  Apoftles  •,  and  found  a  great  many  Difci- 
 ples  to  his  Dodrin.  They  prophefied  that  the  End  of  the  World 
 would  be  within  a  Year:  and  fill'd  Peoples  Heads  with  many  other 
 enthufiaftical  Kotions.  Being  fupprcfs'd  by  the  Magiftrates,  and 
 fome  of  'em  put  to  Death,  they  are  faid  to  have  endur'd  it  with 
 great  Conftancy. 
 1435.  Cajfander  mentions  alfo  (29)  one  John  Batenbmjy  who  after  the  cea- 
 fing  of  the  Sedition  of  Munft^r  began  another.  There  were  feverai 
 other  Difturbancesof  lefs  Moment,  which  I  pafs  by. 
 
 But  Cajfander  and  all  agree  that  a  little  while  after  this,  one  Menno^. 
 a  Countryman  of  Friez^elandj  a  Man  of  a  fober  and  quiet  Temper-^ 
 that  held  the  Dodrin  of  Antipcedobaptifm,  did  difclaim  and  proteft 
 againfl;  the  feditious  Dodrins  and  Pradices  of  thofe  at  Mnnfier^  and  of 
 Batenhidrg  :  and  taught  that  the  Kingdom  of  Jcflts  Chrifi^  which  they  had 
 pretexided  to  fet  up  by  external  Force,  coniifted  in  Patience,  Meek- 
 nefs,  and  fuffering  quietly  ii  Occafion  fhould  be.  That  one  Theodoric 
 fucceeded  this  Menno  in  the  fame  Dodrin.  And  Cajfander  fays,  that  m 
 'i4r6o.  his  time,  which  was  about  140  Years  ago,  almofh  all  that  continued  the 
 Frofejfion  of  that  Opinion  in  the  Belgic  Provinces  were  Followers  of  this  Men- 
 no.  And  fo  to  this  Day  they  generally  call  th^mkbi^s  Menmnifis^  or 
 by  Abbreviation,  Minnifis. 
 
 He  gives  'em  this  Charader  \  Mofh  of  ''em  do  fhew  Signs  of  a  piom- 
 Diffofttion  :  and  it  feems  to  he  rather  by  Afifiake  than  by  any  voilfnl  Wick- 
 ed.nefs  that  they^  carried  by  an  unshlful  Zealj  have  departed  from  the  true 
 Senfe  of  the  Scripture-,  and  the  Vrnform  Agreement  of  the  whole  Church. 
 And  lays,  that  they  feem  worthy  rather  of  Pity  and  due  Information^  thatt 
 &f  PerfecHtion  or  being  undone^ 
 
 One  thing  he  fiys  (30)  of  this  Menno^  that  is  particular,  w;l.  That 
 whereas  the  Credit  of  Antiquity  and  perpetual  Tradition  carries  great  Autori^ 
 
 ty  with  it  J  even  with  thofe  that  fet  up  new  Doctrins^  See. And  2iCCord.in.^- 
 
 ly  fome  of  thefe  A4en  had  at  fir  ft  endeavoured  to  fx  the  Origin  of  Infant  Ba~ 
 pifm  upon  fome  Pope  <>/ Rome  :;  Mcnno^W  r?wre  Senfe  [or  Wits  more  wa- 
 
 (19)  Pra^fat,  ad  Ducem  Cliyi??,    (50  j  Fn^ac.  adXeftimonla  conrra  Anabaptiilas^ 
 
Chap.  VIII.  The  prefent  State  of  the  V^\X\rX^%.  ^it^ 
 
 i-y?  ^riidentior\  than  fa.     He  was  forc'd  to  own  that  it  had  been  in  ZJfe  from   Year  af- 
 thc  A^ofilcs  time.     But  he  [aid  that  the  falfe  Apofiles  wert  the  Authv/s  of  it.  ^^^  ilie  A- 
 
 Cajfayider  docs  there  confute  this  Kction  with  fo  good  Reafons,  "thatl'^^^^ 
 I  wonder  he  fnould  call  it  a  ir;Gre  wary  cue  than  the  other.  For  as 
 it  had  been  indeed  an  unwary  thing  in  Menno  to  deny  that  the  bapti- 
 zing of  Infants  was  in  Ufe  in  .the  A  pes  next  the  Apofties ;  when  he 
 ■might,  for  ought  he  knew,  be  convitled  of  FalHiocd  by  the  remain- 
 ing Ads  and  Records  of  thofe  times:  fo  to  maintain  that  all  the  Books 
 that  were  preferved  by  the  Church  v/ere  fuch  as  were  written  by  the 
 Followers  of  the  falfe  Apoitles,  and  none  by  the  Followers  of  the  true, 
 is  an  Imagination  rather  more  abfurd  than  the  other.  There  were 
 falfe  Apoftles  indeed :  but  they  fet  thernfelves  to  flander  arid  fpeak 
 iind  write  againfl  the  true  Ones,  as  appears  by  what  St.  Tanl  and  St. 
 ^johnd.0  fiy  of 'em.  But  the  iBonks  and  Writings  which  the -Church 
 has  preferv'd  are  of  fuch  as  do  own  the  Aiitority  of  the  Apoftles. 
 
 As  for  the  prefcnt  State  of  the  Mi-nnlfis^  a  late  Writer  of  thofe  Parts,    i  ^po^ 
 an  Extraft  of  whofe  Book  is  given  \y'j\fs\x.  Bo'val  (31),  fays.  Except  Fiol- 
 land,  where  they  live  peaceably^  they  are  almojt  extinH.,    'By  Jdolland^  I  fup- 
 pofe  he  means  the  united  Provinces.  '  ■        . 
 
 In  thofe  Provinces  there  arc  confiderable  Kumbersi^f  ""em:  efpecial- 
 ly  in  Holland  and  Friez.ela77d.  They  have  the  Repute  of -being  very  fair 
 Traders,  and  very  fober  Men.  They  ufe  a  Plaiiinefs  in  their  Garb  to 
 fome  Degree  of  Affeftation,  as  the  Ouakens  in  :EnglanA^.  And  the^ 
 liold  Opinions  fomething  like  theirs,  againftthe  Lawfulnefs  of  Oaths, 
 ■of  War,  &c. 
 
 '  The  other  Tenets  attributed  to 'em  (32),  are  ^  That  there  ds no  ori- 
 ginal Sin.  That  only  the  New  Teftament  is  a  Rule  of  Faith.  That 
 Chrift  had  his  Flefh,  not  of  the  Virgin  Mary^  but  from  Heaven.  Tliat 
 'tis  })o{rible  to  live  without  Sin  imthis  Life.  That  dejiarted  Souls  fleep 
 till  the  Refurreftion,  &c. 
 
 I  But  fome  that  have  livM  in  that  Country  fay,  that  alFthefe  Opini- 
 -ons  are  not  common  to  'em  all :  but  that  fome  Churches  of  'em 
 hold  fomcofthefe  Opinions,  and  other  Churches  others  of  'em.  For 
 their  general  Humor  is  to  divide  into  feveral  Churches  on  the  leafl 
 Diiference  of  Opinions.  Thofe  of  the  old  Flcmmijl]  Way  keep  a  very 
 ftv'idi  Difcipline,  and  excommunicate  People  on  very  nice  Occalions : 
 The  Friez^elanders  receive  all.  Some  of  'em  allow  of  Ro  ?Baptifm  but 
 by  Immerfion,  or  putting  the  baptized  Perfon  into  the  Water:  but 
 the  moft  Part  of  'em  admit  of  Baptifm  by  Affullon  of  Water.  In  fliort, 
 -every  Congregation  of  'em  almoft  does  efpoufe  fome  particular  Te- 
 nets :  only  they  do  all  of  'em   renounce  Infant  Baptifm. 
 
 H  h  h  2  One 
 
 (31)  Hift.  of  Works  of  lcarn:d  July  i69(}^    (3^)  Scoup.   Religion  of -rh.c  Hollait. 
 •den. 
 
'^^0  The  prefsnt  State  of  the  Minnlds.  Chap.  VIIT. 
 
 Year  af-     One  Cannot  impute  this,  as  any  peculiar  Fault  or  Folly,  to  the  Mirr- 
 tertheA-  yiifls^  that  they  are  apt  to  divide  and  feparate  from  one  another  on  any 
 poiUes      fm a U  Differences  of  Opinion.     'Tis  a  Humor  too  general,  and  prevail- 
 ix\^  among  many  other  People  of  that  Country  (as  well  as  of  ours)  to 
 thmk  that  they  ought  to  feparate  from  all  that  hold  any  thing  in  Re^ 
 ligion  different  from  what  they  themfelves  hold.    Whereas  the  great. 
 Aim  and  Intered  of  Religion  is  Unity  and  Communion  in  the  Worlhip, 
 of  God,  notwithftanding  different  Sentiments  in  Points  not  Fundamen- 
 tal •,  and  Schifms  and    Parties  are  forbidden,  as  Courfes  that  will  cer- 
 tainly ruin  it:  there  is  no  Sin  that  fuch  People  think  to  be  a  lefs  Sin 
 than  Schifm  is.    The  Papifts  do  upbraid  the   Proteftants  in  general 
 with  this  Humor:  as  if  it  were  the  natural  Principle,  and  the  Mill- 
 Stone  on  the  Keck  of  Proteftantifm.    'Tis  too  true,  that  the  Prote-  < 
 ftant  Religion  and  Intereft  has  been  much  impaired  by  it  in  many 
 Countries',  where  it  has  grown  and  increafed  in  Spite  of  the  belt  En-r 
 deavors  of  the  Miniflers  in  fhewing  and  declaring  to  the  People  the 
 Sinfulnefs  of  it.     About  which  the  Papifts  of  all  Men,  fhould  makena 
 Koife,  becaufe  they  are  the  only  Men  that  get  Ground  by  it :  they,  and 
 fome  few  defigning   Perfons  who  propofe  an  Intereft  by  heading  of 
 Parties.     But  they  cannot  fay  that  this  is  true  of  all.    There  are  fome 
 Proteftant  Countries  fo  happy,  as  to  keep  their  People  in  great  Union 
 and  Uniformity. 
 
 But  fome  of  the  Afwmp  do  differ  from  the  reft,  and  from  all  Ca« 
 tholic  Chriftians  in  Points  more  material,  and  fuch  as  are  indeed  in- 
 confiftent  with  Communion.  For  about  the  Year  1658  the  Socinians^ 
 ^^55°*  that  were  grown  to  a  confiderable  Kumber  in.  Poland^  were  expell'd 
 thence.  Many  of  'em  fought  a  Refuge  in  thefe  Parts.  They  had  molt 
 of  'em  added  the  Opinion  of  Antipaedobaptifm  to  what  Soci^in  had 
 taught  'em  againfl:  our  Savior's  Divinity  :  and  the  common  Name  by 
 which  they  had  in  Poland  been  called,  was  Anabaptifis.  So  when  they 
 came  to  Holland^  they  affaied  moflly  to  ftrike  in  with  the  Minnijis :  And 
 thcv  have  fmce  brought  over  many  of  'em  to  their  Opinion  cojicern- 
 ing  the  Kature  of  Chrilt.  One  fort  of  the  Mmnifis^  called  Colkgiam^ 
 are  generally  Socinians^  believing  in  nothing  but  the  human  Nature  of  7t- 
 fm  Chrifi,  and  holding  it  unlawful  to  pray  to  him  *,  wherein  they  fur- 
 pafs  the  Impiety  of  Socwns  himfelf .  Thefe  hold  a  general  Affembly 
 twice  a  Year  at  RhinshHrg:  where  'tis  faid  they  obferve  this  Order, 
 that  he  that  comes  firft  diftributes  the  Communion  to  all  the  Afhfbants : 
 for  they  have  no  Regard  to  the  Ordination  of  Minifters. 
 
 Others  of  the  Minnifis  are  Avians  :  of  which  Opinion  one  Gahnits 
 now  living  in  Jmfterdam  is  faid  to  be  the  chief  Patron,  And  fo  thefe 
 are  by  fome  called  Galenifis. 
 
 And  generally  fpeaking,  the  Minnifis  tho'  they  do  not  all  profefs  thefe 
 Opinions  derogatory  to  our  Savior's  Divinity,  yet  do  refufe  the  Ufe 
 Qf  the  Words  Trinity^  Perfon^  &c.  and,  fuch  other  Words  concerning 
 
 ths 
 
chap.  Viil.      Dutch  Antlp^xdobap.  comiftg  hto  Engl,  ^c,  4^r 
 
 the  Nature  of  God,  as  are  not  in  Scripture,  but  are  ufed  by  theChurch  Vear  af- 
 to  exprcfs  the  Senfe  thereof.  ter  the  A- 
 
 Tiie  firlt  SocinUrjs  that  were  in  Holland  (for  there  were  fome  fewP°^^^^ 
 before  the  Year  I  fpoke  of  )  had,  as  Socwpts  himfelf  had,  but  a  fiender 
 Opinion  of  Infants  Baptifm  :  yet  did  not  abfolutely  refufe  it.  For  at 
 the  Synv)d  oiDort^Anno  i<Ji8,  was  read  the  Confcffion  of  the  two  Brothers^  Ijl-  . 
 John  and  Peter  Geylleran,  Remonfiram  Minifiers  :  and  was  rejeded  by  all 
 with  Detefiation.  For  it  appear'^d  that  they  under  the  Name  of  Remonfirants^ 
 and ^  under  Pretence  of  the  five  Articles.^  did  maintain  the  horrid  and  execra- 
 ble Blafphemies  o/Socinus  and  the  Anabaptifts.  So  fay  the  Ads  (33)  of 
 the  Synod.  Eat  all  that  their  Confeffion  fays  of  Baptifm,  is-,  That  In- 
 fants are  baptized  not  by  any  pofitive  Command  of  God^  hnt  to  avoid  Scandal, 
 And  that  they  value  the  Baptifm  of  the   Adult  more  than  that  of  Infants. 
 
 §.  6.  In  England  there  were  now  and  then  fome  Dutchmen  found  of 
 the  Antipasdobaptifl  Opinion  ever  lince  the  time  that  it  had  taken 
 footing  in  Holland:  but  none  of  the  £/2^///?j  Nation  are  known  to  have 
 embraced  it  in  a  long  time  after.  Danvers  indeed  would  find  fome  of 
 this  Opinion  in  England  ev  .n  before  thofe  of  Munfier.  He  would  1328. 
 perfwade  (34)  that  the  Lollards  held  it.  But  they  held  nothing  but 
 what  I  mention'd  before,  CH.  VI.  §.  7.  that  Infants  dying  unbaptiz'd. 
 may  yet  be  faved,  as  I  ihewed  then,  and  appears  more  fully  by  Fox 
 r35)- 
 
 In  the  Year  1533.  25th  of  H.  8.  John  Frith  (who  was  Martyr'd  that    1433J  . 
 Year)  wrote  a  (hort  Trad,  which  he  calls  a  Declaration  of  Baptifm  ('tis  * 
 
 ,  publifh'd  with  his  other  Works,  Land.  1573.)  In  it  he  takes  Notice  of 
 the  Antip^dobaptift  Opinion  as  then  lately  rifen  in  the  World  (it  was 
 about  1 1  Years  ftanding  in  Germany^  and  was  but  lately  got  into  Hol- 
 landy  for  this  was  a  Year  before  the  Outrage  and  Difperllon  ^itMun- 
 fter).  What  he  fays  of  it  is  this.  Now  is  there  an  Opinion  rifen  among 
 certain^  which  affirm  that  Children  may  not  be  baptiz.ed  until  they  come  unto  a 
 .  perfect  Age  ^  and  that-  becaufe  they  have  no  Faith.  But  verily  methinh  that 
 they  are  far  from  the  Meehnefs  of  Chrifi  and  his  Spirit )  which  when  Children 
 were  brought  unto  him^  receiv^l  them  lovingly.)  &"C.  And  after  a  fliort  Dif- 
 courfe,  he  breaks  off  from  that  Point  thus^  But  this  Matter  will  I pafs 
 over.  For  I  trufi  the  Eng\i(h  (unto  whom  I  write  this)  have  no  fuch  Opini- 
 ons.  And  that  the  Englif)  Lollards  had  been  all  along  free  from  any 
 fuch  Opinion  is  evident  from  a  very  ancient  Trad  of  theirs  which  they 
 prefentcd  to  the  Parliament,  which  is  recited  by  one  Dinmock  who  writes 
 an  Anfwer  to  it,  and  dedicates  that  Anfwer  to  K.  Rich.  2.  which  mull 
 be  about  or  before  the  Year  1390.  This  Trad  is  brought  to  light 
 from  fome  ancient  Manufcripts  at  Cambridge  by  tlie  Learned  Dr.  AUix^ 
 at  the  End  of  his  Remarks  on  the  Hijfvry  of  the  Churches  of  the  Albigcnfs. 
 
 (33)  Ada  Synod.  Dordrecht.  Scd'.  138.     (54)  Treat.  P:,  2.  ch,  7.  pa_?.  io^^.-io^ 
 (35)  In  f7(?K)7  6.  pag.  608, 
 
^1%  Dutch  Antipsedobap.  comhg  into  Engl.         Chap.  VIII. 
 
 Yearafl'-i  \\  t\\t  Lollards  complaining  of  Popifn  Abu fes,  reckon  this  for  one; 
 tertheA-the  forbidding   of  Marriage,  and  keeping  Men  from  Women  ^  from 
 pofcles     -whence  did  follow  Effefts  worfe  than  thofe  of  Fornication  it  felf  com- 
 mitted with  Women.     For,  they  fay,  t\\.6' flaying  of  Children  ere  they  he 
 ■  chrifined,  be   fill  finfid  j  yet  Sodcriy  was  worfe. 
 n4:^6.       The  Convocation  jlnno   T535  do  take   Notice  of  the  Antipxdoba- 
 ptiils  Opinions,  of  which  they  miift  have  heard  from  Holland  and  Ger- 
 many (the  'Muyijler  Bufinefs  having  been  two  Years  before)  and  do  pafs 
 fome  Decrees  againfl  'em.     The  rather  becanfe  fome  People  in  Eng- 
 land began  to  fpeak  very  irreverently  and  mockingly  about  fome  of 
 the  Ceremonies  of  Baptifm  then  inUfe- 
 
 The  Lower  Honfe  of  Convocation  fent  to  the  Upper  Houfe  a  Pro- 
 teltation,  containing  a  Catalog  of  fome  Errors  and  lome  profane  Say- 
 ings that  began  to  be  handed  about  among  fome  People:  craving  the 
 Concurrence  of  the  Upper  Houfe  in  condemning  'em.    Some  of 'em 
 ..are  thefe  (^6). 
 
 17.  That  ^tis  its  lawful  to  Chriflen  a  Chi'd  in  a  Tub  of  Water  at  home^  or 
 in  a  Ditch  by  the  IVay^  04  in  a  Font  (love  in  the  Church. 
 
 I  think  it  may  probably  be  concluded  from  their  Expreffions,  that 
 •"the  ordinary  Way  of  baptizing  at  this  time  in  England.,  whether  in  the 
 'Church  or  out  of  it,  was  by  putting  tlie  Child  into  the  Water. 
 
 18.  That  the  Water  in  the  Fontfione  i^  only  a  thing  conjured. 
 
 19.  That  the  hallowed  Oyl  is  no  better  than  the  Bifjop  of  Rome'j  Greafe  or 
 E utter. 
 
 63.  That  Holy  Water  is  more  favory  to   make  Saw ce  with  than  other  Wa^ 
 Per.,  hecaufe  it  is  mixt  with  Salt  *,  which  is  alfo  a  very  good  Afedicine  for 
 a  Horfe  with  a  gdU'd  Back  :  and  if  there  be  put  an  Onion  thereto.,  ft  is 
 a  good  Sawce  for  a  Gibbet  of  Mutton. 
 But  there  is  none  of  all    thefe  foolifh  Sayings  that  refleds  any  thing 
 on  Infant  Baptifm.     Yet  the    King  and    Convocation  ( apprehenfive  I 
 11^.35.   fuppofe  of  what  might  be)  fetting  forth  feveral  Articles   about  Re- 
 ligion, to  be  diligently  preach'd  for  keeping  People  fteady  in  it,  have 
 tliefe  about  Baptifm. 
 
 I.  That    the  Sacrament  of  Baptifm  was  inftituted  and  ordained    in   the 
 
 New  Teflament  by  our  Savior  Jefus  Chrill,  as  a  thing  neceffary  for  the 
 
 attaining  of 'Everlafting  Lije  :  according  to  the  Saying    of  Chrifi  ^  .Kill 
 
 quis  renatus  fuerit,  C^c.  TJnlefs  one  he  born  ofWater^S^c. 
 
 ■2.  That  it  is  offer'' d  unto  all  Men,  as  well  Infants.,  as  fuch  as  have  the  Vfs 
 
 of  Reafon^  that  by  Baptifm  they  fjall  have  Remijjion  of  Sins.,  &c. 
 3.  That  the  Bromife  of  Grace  and  Everlafting  Life ^  which  Promife  is  ad- 
 joined to  the  Sacrament  of  Baptifm.,  pertaineth  not  only  to  fuch  as  have 
 
 the   Vfe    of  Reafon^   but  alfo  to    Infants.,  &c. ■  they  are  made 
 
 th-erehythe  very  Sons  and  ChildrMn  of  God.     Infomuch  as  Children  dy- 
 
 ing 
 
 ■1^6) 'Fullers  Church  Hiiloryj  I.  5.  SeAc  4« 
 
Chap.  VIII.  /«  tl-ef/meoflleM.S.E'Jiw.  6^&c.  423" 
 
 /W  in  their  I/i fancy  (Imll  undoubtedly  be  favcd  thereby:   othcrwife  r,ot.    Yearaf- 
 4.  Infants  mujj[  needs  be  chrifined^  becanfe  they  be  born  in  original  Sin  :  ^-^^  ^^^  ^^ 
 
 ivhich  Sin  rnufi-  needs  be  remitted :  which   cannot   be  done  but   by   the'-^'-^^'^^ 
 
 Grace   of  Baftifm^  ivhereby    they  receive  the    Holy    GijoJ}^  which   ex- 
 
 ercifes  his  Grace   and  Efficacy  in   them^  and  cleanfes  and  purifies  thc^i 
 
 from   Sin   by  his  mofi  fecret  Virtue  and    Operation. 
 6.  That  they  oitrht  to  repute  and  take  all  the  Anabaptills  and  Pelagians 
 
 Opinions  contriry  to  the  Premtfes^  and  every  other  Mans  Opinion  agree  t*s. 
 
 hie  unto  the  faid  Aliabaptills  and  Pelagians  Opinions  in  this  Behalf^ 
 
 for  dcteftable  Hcrefies  and  utterly  to  be  condemn' d.. 
 Thefe  Precautions  fnew,  if  there  were  at  this  time  in  England  no 
 Doftrins  held  by  ary  againft  Infant  Baptifm,  yet  that  they  feared  left 
 fuch  fliould  be  brought  over  hither.  And  two  Years  after,  Anno  1538.  i438> 
 Fuller  (^1)  recites  out  of  S/-c7P  j  that  four  Anabaptifis^  three  Men  and  one 
 Woman  ^  all  Dutch",  bore  Fagots  at  PaulV  Crofs  :  And  th^it  three  Days  af- 
 ter^ a  Man  and  Woman  of  their  Se'B  was  burnt  in  Smithfield.  And  fays. 
 This  Tear  the  Name  of  this  Sect  firfi  appears  in  our  Englifh  Chronicles. 
 
 But  Fox  had  fpoke  of  fome  2  or  3  Years  before.  For  taking  No- 
 tice of  the  Influence  that  Queen  Ann  Belein  had  over  Hen.  8.  he  ob- 
 ferves  (38J,  that  during  her  time  we  read  of  no  great  Perfecution^  nor  any 
 Abjuration  to  have  been  in  the  Church  of  England  :  Save  only  that  the  Re- 
 gift  ers  0/ London  make  mention  of  certain  Dutchmen  counted  for  Anaba- 
 ptifls  :;,  of  whom  ten  were  put  to  Death  in  fundry  Places  of  the  Realm^  An-  - 
 no  i535,of^fr  ten  repented  and  were  faved.  This  muft  have  been  the  ^43St  ■ 
 Year  before  the  faid  Convocation. 
 
 The  Bifhop  of  Salisbury  Hiff.  of  Reform.  Pt.  I.  /.  ^.p.  15*^.  mentions 
 thefe  Men,  but  not  under  the  Name  of  Anabaptifts.  He  fays,  that  in 
 May  this  Year  1535.  NineteenYio^\2iXi^t\'^were  accnfed  of  fome  heretical 
 Opinions :  '  Denying  Chrift  to  be  both  God  and  Man,  or  that  he  took 
 '  Flefli  and  Blood  of  the  Virgin  Mary ;  or  that  the  Sacraments  had 
 *•  any  Effedt  on  thofe  that  receiv'd  'em :  in  which  Opinions  fourteen  of 
 ^em  remained  obftinate  and  were  burnt  by  Pairs  in  feveral  Places.  Here  is 
 nothing  peculiarly  about  Infants  Baptifm.  But  the  Circumflance  of 
 time,  May  1535.  leads  one  to  think  that  they  were  fome  of  them 
 that  were  to  have  made  a  Part  in  the  Infnrredtion  at  Amflcrdam.  For 
 the  Author  of  an  EngliJIj  Pamphlet  w^ritten  1(547.  call'd  A  fhort  Hilla- 
 ry of  the  Anabaptifts  ("who  has  made  a  gvOod  Colledion  out  of  Slcidan^ 
 Hortenfits^  &c.j  fays  that  many  Dutchme.i  from  feveral  Parts  who  had 
 been  appointed  to  afTift  John  Geles  in  the  Surprir.e  of  Amflerdam  be- 
 foremcntioncd,  hearing  the  ill  Succefs,  fled  into  England  in  two  Ships. 
 Now  that  Infurreftion  was  on  this  very  Month.  And  that  Author  reck- 
 ons thofc  two  Shiploads  to  l)e  the  firfl  Seminary  oi Dutch  Antipa^doba- 
 
 Dtifts 
 
 (n)  Fullev  Church  Hiftory  1.  5,  S<?6V.  5.     ('j8)  Mircyrol.  fag.cjj^,  ed. 
 
4i/4.  Henry  8.  Edward  6.  QMixy,  Chap.VlIf, 
 
 •Yearaf- ptlfts  'u\  tngUnd.     But   however  that   was,    there  were   no   Englifs 
 t:cr  the  A-  among  'em. 
 
 poitlcs  gijt  altho'  during  this  King's  Reign  (and  for  a  good  v/hile  after  as 
 
 we  (hall  fee)  there  were  no  EngUfli  Men  that  held  any  Opinion  againft 
 kifant  Baptifm  ,  yet,  as  I  faid  that  m  Germany  the  Papills  upbraided 
 the  Proteilants  with  the  Name  of  ^nabaptifis^  fo  it  was  done  here  al- 
 fo  in  the  latter  times  of  this  Reign.     For  this  King  Hen.  &.  in  a  Speech 
 made  at  the  Proroguing  of  the  Parliament,  Dec.  24.  15+5.  ('recited  by 
 tlie  Lord  Herbert  at  that  YearJ  complaining  of  the  great  Difcord  a- 
 inonghis  Subjeds,  and  of  the  reproachful  Names  they  gave  one  to  a- 
 nother,  fays  •,  What  Love  and  Charity  is  there  among  you  ?  vphen  one  calls 
 a?!other  Heretic  and  Anabaptift.-  and  he  calls  him  again .^  Papift,  Hypo- 
 crite, and  Pharifee  ? 
 fi  1  ,  o.       In  King  Edward^  time  :  in  the  third  Year  of  his  Reign,  Hcylin  fays 
 '    (39J  7  ^^  ^^^  y^wf  time  the  Anabaptifls  who  had  kept  themfelves  to  them- 
 hives  in  the  late  King's  time,  began  to  look  abroad,  and  difperfe  their  Do- 
 tages :  for  preventing  which  AUfchief  before  it  grew  to  a  Head,  fame  of  the 
 chief  of  \m  were  convend,  &c.  He  does  not  fay  whether  thefe   were 
 Butch  or  Englijh.     And  at  the  fame  Year  1549*  Otti^ts  m  his  ^nnal.A- 
 nahaptifi.  recites  a   Letter  from  Hooper  to   BulUnger,  wherein  he  com- 
 plains that  England  was  troubi'd  with  a  fort  of  Anabaptift s  :  but  reci- 
 ting their  Tenets,  he  mentions  nothing  of  Infant  Baptifm,  nor  does  he 
 fay  whether  they  were  Engli(h  or  Foreigners. 
 
 In  Q_ueen  Mary's  time,  Philpot  had,  a  little  before  his  Martyrdom,  an 
 Occafion  to  write  a  (40)  Letter  to  a  Fellow-Prifoner  of  his,  to  fatisfie 
 him  in  fome  Doubts  that  he  had  concerning  the  Lawfulnefs  of  Infant 
 Baptifm.     This  fhews  that  the  Qiieftion  was  then  ventilated  in  Eng- 
 land.    Philpot,  heMes  the  Arguments  from  Scripture,  brings  fome  of 
 the  (Quotations  from  Antiquity  that  I  have  produc'd  :  and  concludes  y 
 The  Verity  of  Antiquity  is  en  our  Side :  and  the  Anabaptifts  have  nothing 
 hut  Lies  for  them,  and  New  Imaginations ',  which  feign  the  Baptifm  of  Chil- 
 dren to  be  the  Pope^s  Commandment. 
 i2;8o.         But  this   good  Man  grants  a  great  deal  more  of  the  Queftion  in 
 Point  of  Antiquity  than  he  fliould  have  done :  when  he  fays  in  his 
 Letter :  Auxentius  one  of  the  Arian  Sctl  with  his    Adherents  was  one  of 
 315.      the  firj}  that  denied  the  Baptifm  of  Children  :  and  next  after  him  Pelagius 
 5030.    the  Heretic.     And  fome  other  there  were  in  St.   Bernard V  time,  as  it  does 
 appear  by  his  Writings.     And  in  our  Days  the  Anabaptifts,  &c. 
 ^  The  Ground  of  his  Miftake  .concerning  the  Arians,  that  they  fhould 
 be  againft  Infants  Baptifm,  is ;  that  the  Anans  are  by  fome  old  Wri- 
 ters caird  Anabaptifts :  but  that  was  becaufe  they  rebaptiz'd  all   that 
 had  been  baptized  by  the  Catholics,  in  Infancy  or  at  Age ;  not  that 
 
 they 
 
 (39)  Hiii  of  Reformauon,  p.  73-    (4°)  l^ox  Maftyrol  pag.  1670.  Ed.  %, 
 
Chap.  Vlll.  Qjieen  Elizabetli.  42^ 
 
 they  difliked    Infants  Baptifni :  as  1    fhewed  before   (41;.    And  the   Yearaf- 
 particular  Miftake  concerning  Auxemius  muft    have  been  caufed   bytertheA- 
 thofe  Words  of  St.  Amhrofe  in   his  Oration  againft   Anxemins  ^  Why  P^^ft^es 
 then  does   Auxentius  fay^  that  the  faithful  People  who  have  been  baftiz^ed 
 in  the  Name  of  the  Trinity^  muft   be  baptiz.ed  again  ?     Where  any    one 
 that  will  read  the  Place  will  fee  that  Auxentinsh  Reafon  for  faying  fo, 
 was   not  any  Difference  that  the  two  Parties  had  about  Infants  Ba- 
 ptifm,  but  the  different  Faith  they  had  about  the  Trinity,  in  whofe 
 Kame  Baptifm  was  given. 
 
 Velagim  denied  original  Sin  :  from  whence  Vhilpot  by  too  vifible  a 
 Miftakc,  concluded  he  had  denied  Infants  Baptifm. 
 
 •  In  the  Beginning  of  Qjieen  Elizabeth's  Reign,  as  there  were  no  En- 
 ^////j.  Antipasdobaptifts,  fo  there  were  very  few  left  in  Holland  \  till  af-   ^"^^^ 
 ter  the  Revolt  of  thofe  Provinces  from  Svain  they  encreafed  again. 
 
 For  Bifhop  fexoel  in  his  Defence  of  hi^  Apology^  written  about  the 
 7th  Year  of  this  Qiieen,  being  twitted  by  Harding  with  the  Anaba- 
 ptifts  •,  Are  not  thefe  your  Brethren  ?  And  Harding  having  faid  that  the 
 Roman  Catholic  Countries  were  cleared  of  'em,  (among  which  he  ex- 
 prefly  there  reckons  Bafe  Almaign^  i.  e.  the  Dutch  Low  Countries) 
 Jewel  replies  to  him  *,  They  find  Harbour  amongfi:  you  in  Auftria,  Silefla, 
 Moravia,  and  fuch  other  Countries  where  the  Gofpel  of  Chri(l  is  fupprefs^d: 
 hut  they  have  no  Acquaintance  with  us  either  in  England,  Germany, 
 France,  Scotland,  Denmark,  Sweden,  or  any  other  Place  where  the  Gof~ 
 fcl  ofChrifl  is  clearly  preached. 
 
 From  whence  v/e  may  gather,  that  this  fort  of  People  were  at  this 
 'time,  (which  v/as  about  40  Years  after  their  Rife)  ahriofi  totally  fup-    H^S* 
 prefs'dinall  thefe  Parts  of  the  World. 
 
 But  yet  about  the  i6th  Year  of  Qiiecn  Eliz.abeth  a  Congregation  of 
 Dutch  Antipiedobaptilts  was  difcovcr'd  without  Aldgate^'m  Londm  ,  14.72,' 
 whereof  27  were  taken  and  imprifon'd.  And  the  next  Month  one 
 Dutchman  and  ten  Women  were  condemn'd.  One  Woman  recanted  : 
 Eight  were  banifh'd  :  two  were  burnt  in  Smithficld^  as  Eulkr  (^,^)  out 
 of  Stow  relates.  Their  Tenets  are  recited  thefe,  infants  not  to  be  baptizSd. 
 Chrifiians  'not  to  ufe  the  Sword.  All  Oaths  unlawful.  Chrift  took  not  Flejh 
 of  the  rirgin  Mary.  This  agrees  in  every  Point  with  the  Account 
 given  before  of  the  Doclrin  of  the  Minntfis.  Thefe  were  the  firjft 
 that  that  Queen  ever  caufed  to  be  burnt  for  any  Opinion  in  Religi- 
 on. 
 
 Fox  that  wrote  the  Bool  of  Martyrs  w^as  then  living  •,  and  he  ventu- 
 red to  intercede  with  the  Qiieen  for  the  Life  of  thofe  two  :  but  could 
 not  prevail  •,  She  fhewing  fuch  a  Senfe  of  the  Neceflity  of  fupprclling 
 any  new  Sect  by  Severity  at  the  Beginning.  In  his  Letter  to  her  (43) 
 there  are  thefe  Words  ^  As  for  their  Errors  indeed^no  Alan  of  Senfe  can 
 
 111                                                         deny 
 ► ■ .,  
 
 (4i)CH.  IV.  §.3.    (4z)  Ch.  Hift.  9th  Book  Sea  3.  (43)  Ibici 
 
42.<S  fke  Encreafe  of  Ant'tp^dohsip.  h  6ngl.  Chap.  VIll. 
 
 Yearaf-^^;2y  that  they  are  mofl  abfurd.  And  I  wonder  that  fnch  monfirom  Op- 
 ^^^y?^  ^'nions  could  come  into  the  Mind  af  any  Chrifiian.  But  fptch  is'  the  State  of 
 pojties  Ijiifj^a-a  Weaknefs -^  if  rve  are  left  never  fo  little  a  while  de (lit itte  of  the  Di- 
 vine Lights  whither  is  it  that  roe  do  not  fall  ?  And  there  is  great  Reafon  to 
 crive  God  Thanks  on  this  Account^  that  I  hear  not  of  any  Englifh  Man^ 
 that  is  inclined  to  that  A'fadnefs^  &:c.  He  intreats  the  Qireen  that  thefe- 
 two  may  be  banifiiM,  as  the  rcil  were  ^  or  otherwife  punifli'd. — But- 
 to  roafl  alive  the  Bodies  of  poor  Wretches^  that  offend  rather  by  Blindnefs  of 
 '^'udgtnent  than  Perverfenefs  of  Will^  in  Fire  and  Flames  raging  with  Fitch 
 and  Brimflone  '^  is  a  hard-hearted  things  and  more  agreeable  to  the  PraUtice 
 of  the  Romanills  than  the   Cuftom  of  the  Evaagelics. 
 
 From  his  Words  Fuller  concludes  that  this  Opinion  had  not  then 
 taken  any  Footing  among  the  £^;^/if/fc:  for  Fox  was  likely  to  know  if 
 it  had. 
 
 At  what  time  it  began  to  be  embrac'd  by  any  Engli(l]  I  do  not  find 
 it  eafie  to  difcover.  But  'tis  plain  that  no  very  conliderable  Number 
 ■^54^'  in  England  were  of  this  Perfwafion  till  about  60  Years  ago.  The 
 firft  Book  fexcept  fome  Books  taken  in  a  fefuif%  Trunk,  which  he 
 had  brought  over  on  Purpofe  to  fpread  this  Opinion,  which  I  mult 
 mention  by  and  by :  but  except  themj  the  firft  that  ever  I  heard  of, 
 that  was  fet  forth  in  EngUfl}^  upholding  this  Tenet,  was  a  Dutch  Book, 
 called,  A  plain  and  well  grounded  Treatife  concerning  Baptifm.  This  was 
 151B.  tranilated  and  printed  "in  Englip  Anno  i^iS.  the  16th  Year  of  King 
 'James  the  Firit.  But  neither  m  that  King's  Reign,  nor  in  that  of 
 his  Son  King  Charles  the  Firft,  till  toward  the  latter  End  of  it,  have 
 we  any  Account  of  any  confiderable  Number  of  People  of  this  Way, 
 very  little  mentionof 'em,  or  of  that  Queltion,  in  any  Englifh  Books. 
 \>'A^  Dr.  Featly^  who  wrote  i<^45-  fays  in  his  Preface^  This  Fire  in  the 
 Reigns  of  Queen  Elizabeth,  King  James,  and  our  graciom  Sovereign  till 
 now^  was  covered  in  England  under  the  Ajlies  j  or  if  it  broke  out  at  any 
 time  ',  by  the  Care  of  the  Ecclefiafiieal  and  Civil  Magi flrates  it  was  foon  pit 
 
 out.     But  of  late  fince  the  unhappy  DiflraUions hundreds  of  Men  and 
 
 Women  together  rebaptized  in  the  Twilight^  in  Rivulets^  and  fome  Arms  of  the 
 Thames,  &c.  And  in  his  Letter  to  Mr.  Downham  mentioning  the 
 great  Increafe  of  monltrous  Sedts  and  Herefies  at  that  time,  efpecial- 
 ly  of  Papifts  and  Anabaptilts ,  he  fays  ^  They  boafi  of  their  great 
 Draught  of  Fifh  ;  the  Papifts  of  20000  Profelytes,  the  Anabapttfts  of  47 
 Churches^  Upon  which  View  of  Seds  arifing  in  fuch  times,  he  does 
 in  another  Place  of  his  Book  fet  forth  the  Mifchiefs  of  a  general  To- 
 leration in  any  State :  Which  Obfervation  of  the  Dodor's  made  up- 
 on the  firft  Toleration  that  had  ever  been  in  England^  the  Experi- 
 ence of  all  times  fmce  following  has  fhewn  to  be  a  juft  one.  None 
 can  deny  but  that  this  Evil  does  follov/  upo^i  it  j  how  neceilary  fo- 
 ever  it  may  fometimes  be  on  other  Refpeds^. 
 
Oiapii  VTU.  The  Encreafe  of  AnttpJtdolap.  in  Engl.  417 
 
 It  was  during  the  Rebellion  againft:  King  Charles  \.  and  the  Ufur-  YearafJ 
 pation  oi  Oliver  Cromwell  that  this  Opinion  began  to  have  any  great '^fr  the  A- 
 Kumber  of  Converts  to  it.     In  thofe  times  o(  Stirs^  they  boafted  inl'°^^^s 
 ~their  Books  that  that  (44)  Prophecy  was  fulfilled  ^  Many  fliall  run  to    ^  542' 
 and  fro  ^  and  Knowledge  fjall  be  incrcafed.     That  Ufurper  gave  not  only  a    ^53' 
 Toleration,  but  great  Encouragement  to  all  forts  of  Religions  that  op- 
 posed the  Church  ot  England  and  the  Presbyterians-     Neither  of  thefe 
 could  he  truft  :  but  labor'd  to  weaken  'em  what  he  could.     And  the 
 more  Dillenters  and  Separaters  there  were  from  thefe,  the  fafer  he 
 reckoned  he  fate.     The  Event,  of  thefe  joining  afterward  together  to 
 ■vindicate  their  Country  from  Tyranny  and  utter  Confufion,  fhew'd 
 that  be  was  in  the  right. 
 
 In  thefe  times  of  general  Liberty  this  Opinion  encreafed  mightily: 
 many  owning  it  out  of  Confcience  fvve  muft  la  Charity  judge)  as 
 thinking  it  to  be  the  Truth  ^  but  many  alfo  for  Advantage.  For 
 Oliver  next  to  his  darling  Independents  favor'd  this  fort  of  Men  mofb : 
 and  his  Army  was  in  great  Part  made  up  of 'em.  You  mufl  fuppofe 
 then,  that  they  left  out  of  their  Scheme  of  Dodrms  that  Tenet  of  the 
 A'finnifisj  that  the  Sword  is  not  to  be  vtadc  XJfe  of  by  Chrtfhians^  for  they 
 had  many  of  'em  the  Places  of  Troopers,  Captains,  IMajor-Generals, 
 Committee-Men,  Sequeftrators,  &c. 
 
 It  appears  by  a  Padage  in  the  Life  of  Judge  Hale^  ^45)  how  much    1 55S. 
 that  Party  was  favor'd  at  that  time.     For  'tis  there  related  how  that 
 Judge  having  the  Cafe  brought  before  him  of  fome  Jnahanifis  whohad 
 rujli'd  into  a  Churchy  and  difturb^d  a  Congregation  while  they  were  receiving 
 the  Sacrament.)  not  without  fame    Violence  \  voas  minded  to   proceed  fever ely 
 again f}  ^ern.     For  he  fald  it  was  intolerable  for  Aien  who  pretend  fo   highly 
 to  Liberty  of  Confcience^  to  go  and   difturb  others^  &C.     But  thefe  were  fo 
 fupported  by  fome  great    Magiftrates  and  Offcers^  that  a  Stop  was  put    to 
 his  Proceedings.     ZJpon  which  he  declared,  he  would  meddle  no  more  with  Try- 
 als  on  the  Crown  Side:  Yet  fome  time  before  the  Death  of  the  Ufurper, 
 inany  of  the  Antipxdobaptifts  as  well  as  of. the  other  feparate  Parties 
 that  had  raifed  him,  fell   into  a  Diflikeofhim,  and  he  of  them.     So 
 far  that  he,   as  one  Captain  Dean  relates,  cafhier'd  feveral  of  them  : 
 and  they,  as  the  Lord  Chancellor  Clarendon  relates,  enter'd  into  feve- 
 ral Confpiracies  to  aOaflinate  him.    I  have  been  advertis'd  that  I  ought  iu 
 this  id.  Edition  to  infert  in  Order  to  their  Vindication  their  Addrefs 
 "to  King  Charles  the  2d,  recited  by  that  Noble  Lord  in  the  i  5//;  Book  of 
 his  Excellent  Hiftory  of  the  Rebellion.  \  will  therefore  give  the  Subftancc 
 of  it  in  fhort-,  being  forry  that  it  does  not  tend  more  to  their  Credit 
 ^than  it  do's.    They  (as  well  as  all  the  other  Parties  of  that  time  ex- 
 >cep.t  the  Churchmen)  feemto  have  rcturn''d  to  their  Allegiance  to  the 
 
 I  i  i  2  King, 
 
 1''Hj^,\YDmiel  12.  4.    (45)  Biinict's  Life  and  Death  of  Sr.  Mntthcxv  Hclc  pag,  44 . 
 
4i8  The  prefent  State  of  Jut'ipdMap.  in  Engl.       Chap.  Vlif. 
 
 Yearaf-  King,  not  outofConfcience,  butbecaufe  they  found  themfelves  undon^ 
 
 terthe  A-  without  him. 
 
 poitles  Several  Sorts  and  Seds  of  Men  joined  in  the  Addrefs :  but  it  was  fent 
 to  the  King  being  then  at  Bruges^  by  a  Gentleman,  an  Antipsedobaptilt 
 of  fpecial  Trufb  among  'em.  They  recount  how  under  King  Charles 
 I.  there  had  been  ma7:y  Errors^  Excejfes^  Irregularities ^  &c.  as  Blots  ami 
 Stain^iipof2  the  otherwife  good  Government  of  that  King:  Whom  they  own 
 to  have  been  of  the  befi  and  purejt  A^f orals  of  any  Prince  that  ever  fwaycd 
 the  Englifh  Sceptre  :  1  hat  the  Parliament  had  raifed  War  to  free  him 
 from  evil  CcHnfc Hers :  that  they  among  the  reft  had  on  this  Account 
 taken  Arms:  and  that  tho' they  are  fmce  fenfible  that  under  Pretence 
 of  Reformation  and  Liberty  the  fecret  Defigns  of  wicked  and  ambit i cms 
 Perfons  had  been  hid  ^  yet  that  they  themfelves  had  gone  out  in  the 
 ■  Simplicity  of  their  SomIs^  having  never  had  Thoughts  of  cafling  off  their 
 Allegiance-,  or  extirpating  the  Royal  Family  r  but  only  of  refrraining  the 
 Exceffes  of  Government.  Thm  far^  they  fay,  they  had  gone  Rights  and  had 
 as  yet  done  nothing  but  what  they  thought  themfelves  able  to  jnfiify  C^i'^nge 
 that  they  could  fay  this^j.  But  that  in  all  their  Motions  fince,  they 
 had  been  roving  up  and  down  in  all  the  untrodden  Paths  of  Phanatic  Notions  '^ 
 and  now  found  themfelves  involv''d  in  fo  •many  Labyrinths  and  A/eandsrs 
 of  Knavery^  that  they  know  not  how  to  extricate  themfelves.  Into 
 what  Crimes^  Impieties^  and  unheard  of  Villanies  have  we^  fay  they,  been  led^ 
 cheated^  cozened  and  betraied  by  that  grand  Impoflor^  that  loathfome  Hypocrite^ 
 that  deteflable  Traytor^  that  Prodigy  of  Nature^  Scc.  who  now  calls  himfelf 
 
 our  ProteHor  ? We  have  trampl'd  under  Foot  all  Autorities^  We  have  laid 
 
 violent  Hands  upon  our  own  Sovereign^  We  have  ravifi'd  our  Parliaments^ 
 put  a  Toke  of  Iron  on  the  Neds  of  our  Country-men^  broken  Oaths^  I'^ows^  Co- 
 venants^ Engagements^  &c.  lifted  up  our  Hands  to  Heaven  deceitfully.,  and  ad' 
 
 ded  Hypocrifie  to  all  our  Sins We  were  fomctime  wife  to  pull  down  :  but 
 
 we  now  want  Art  to  build.  We  were  ingeniom  to  pluck  up  :  but  have  no  Skill 
 to  pUnt.  Strong  to  defiroy :  but  weak  to  reflo^-e.  Whither  faall  we  go  for 
 Help  ?  If  to  Parliaments  ^  They  are  broken  Reeds.  If  to  the  Army  ^  They 
 are  a  Rod  of  Iron  to  bruife  us.  If  to  him  who  treacheroufly  has  ufurped^  and 
 do's  trayteroufly  exercife  Power  over  m  :,  He  fays  ^  '  I  have  chaflis''d  you  with 
 
 '  Whips,   and    will  henceforward    with  Scorpions At  la  fir  we  began   to 
 
 whifper  among  our  felves  \  why  fhould  we  not  return  to  our  firjl'  Husband  ? 
 &c. 
 
 And  fo  (after  many  long  Turns  of  canting  ExprefTions)  they  come 
 at  laft  to  this  that  they  find  themfelves  engag'd  in  Duty,  Honor,  and 
 Confcience  to  make  this  humble  Addrefs,  &c.  But  yet  declare,  that 
 lefi  they  Jhould  feem  altogether  negligent  of  that  fir  fir  good  C^ufc,  which  God 
 had  fo  eminently  own^d  them  in,  &c.  they  think  it  ncceflary  to  offer  the 
 following  Propofitions  (which  his  Lordfhip  juftly  calls  extravagant  and 
 wild  orgs)  to  which  if  his  Majefty  would  condefcend,  then  they  would 
 hazard  their  Lives  to  re-eftabliih  him* 
 
 I.  That 
 
chap.  VHI.  The  prefent  State  of  Antipdtdohapt.in  Engl.  i^ip 
 
 1.  That  the  King  do  refettle  the  long  Parliament,  with  the  exclii-    Yeara^f- 
 ded  Members.  tertheA.- 
 
 2.  That  he   ratifie  all  the  Conceflions  made  by  his  Father   at  the  poftles 
 Treaty  in  the  Ifle  of  W^/g-k.     QNow  thofe  Conceflions  were  (as 
 
 this  noble  Hiftorian  obferves  in  another  Place.  Book  \6.  pag. 
 723,  &c.  Ed.  Ox.  1705)  Such  as  tn  Truth  did.,  with  the  Vrefcrvati' 
 on  of  the  Name  and  Life  of  the  King.^  near  as  much  ej}ahlijh  a  repub- 
 lican Government^  as  was  fettled  after  his  Murder,  And  fuch  as 
 His  A'fajefty  yielded  to  with  much  lefs  Chearfulnefsf  than  he  walked 
 to  the  Scaffold.~\ 
 
 3.  That  he  fhonld  fet  up  an  Univerfal  Toleration  of  all  Religioas= 
 
 4.  Abolifh  all  Paym.ent  ofTyths. 
 
 5.  Pafs  a  general  Ad  of  Oblivion. 
 
 The  Gentleman  added  in  a  Letter  of  his  own,  that  he  defir'd  the 
 Sum  of  2000  Pound  to  be  remitted  to  him  from  the  King:  which 
 Sum  not  being  at  that  time  in  his  Majefties  Powers  This  Propofai 
 came  to  nothing. 
 
 It  was  byreafon  of  the  Increafe  which  had  been  of  this  Opinion  in 
 thofe  Times,  that  the  Convocation  which  fate  prefently  after  the  Reftau- 
 ration  of  K\n^  Charles  II.  when  they  made  a  Review  of  the  Book  of  ij'^^i 
 Common  Prayer  found  it  neceflary  to  add  to  it  an  Office  for  the  Baptifm 
 of  thofe  who  having  been  born  in  thofe  Times  had  not  yet  been  ba- 
 ptiz'd  ^  whereof  there  were  many  that  were  now  grown  too  old  to 
 be  baptiz'd  as  Infants,  and  ought  to  make  Profeflion  of  their  own  Faith- 
 They  give  in  the  Preface  to  the  faid  Book  an  Account  of  the  Occali- 
 on  that  made  this  neceffary  then,  tho'  not  formerly :  in  thefe  Words  y 
 Together  with  an  Office  for  the  Baptifm  of  fuch  as  are  of  riper  Tears.  Which 
 altho^  not  fo  neceffary  when  the  former  Book  was  compiled  j  yet  by  the  Growth 
 of  Anabaptifm.,  thro''  the  Licentioufnefs  of  the  late  Times  crept  in  among  us^ 
 is  now  become  neceffary.  .,.'■',  -^    ' 
 
 The  Parliament,  aiTembrd  upon  the  faid  Reftauration,  exprefs'd 
 the  Diflike  the  Nation  had  conceived  againll  the  Tenets  and  Behavi- 
 our of  thefe  Men  :,  when  making  an  Ad  for  the  confirming  all  Mi- 
 nifters  in  the  PofieiTion  of  their  Benefices,  how  heterodox  foever  they 
 had  been,  provided  tliey  would  conform  for  the  future  ^  they  except- 
 ed fuch  as  had  been  of  this  Way. 
 
 It  is  to  be  noted  that  when  this  Opinion  began  firll  to  encreafe, 
 they  did  not  all  of  'em  proceed  to  Separation  from  the  ellablifli'd 
 Church  :  they  held  it  fufficient  to  declare  their  Sentiment  againft  In- 
 fant. Baptifm,  to  refervc  their  own  Children  to  adult  Baptifm,  and 
 to  be  baptiz'd  with  it  themfelves-,  without  renouncing  Communion 
 in  Prayers  and  in  the  otlj,er  Sacrament  with  the  Pjedobaptifts.  In  the 
 Year  i<545,  when  Marfjal  had  in  a  Sermon  objcdcd  to  the  Antipacdd- 
 baptifts  the  Sin  of  Separation  ^  Tombs  anfwcrs  (46),   that  this  was 
 
 praclis'd 
 
 (46 j  Examen  P:.  2.  6.  2. 
 
 Hy 
 
'4^0  'fhe  prefent  State  of  Anttp<2^.  in  Engl      Chap.  Till. 
 
 Yearaf-  pra(^is'd  only  by  Tome:  that  it  was  the  Fault  of  the  Perfons,  not  of 
 E-2i:.cheA-  ^he  Principle  of  Antipasdobaptifm  :  that  he  himfelf  abhorred  it:  And 
 po'^les     Y\t  quotes  as  concurring  with  him,  the  Confeff^on  of  faith  m  the  Nnme 
 \-yA.:\..    ^j- j-g^.gjj  Churches  of  Ar!tifdd6hapif:s  in  Londolt,-^rf.  33. 
 
 But  thefe  that  continued  in  Communion  were  not  for  Oli'^ers  turn. 
 There  was  "great  Care  taken  to  infbil  into  'em  Principles  of  total  Se- 
 .]Daration  •,  which  proved  'too  effedlual :  and  within  a  while  they  did 
 liall,  or  al moil;  all,  renounce  "the  fettled  Congregations,  and  became 
 .great  Enemies  to  'cm.  In  which  Separation  they  do  ftill,  almoft  all, 
 .continue. 
 
 The  "prefent  State  of 'em  i$  this. 
 
 They  that  are  now,  areas  commendable,  as  any  other  fort  of  Men 
 are,  for  a  fober  and  grave,  quiet  and  peaceable  Way  of  Living.  They 
 profefs  Obedience  to  Magiftrates  ;  and  they  will  commonly  exprefs  a 
 X)iilike  and  Abhorrence  of  thofe  Plundrings  and  other  Violences  com- 
 mitted by  fome  of  their  Party,  as  well  as  by  the  reft  of  the  Ahny 
 of  that  Ufurper  aforefaid  of  odious  Memory.  They  are  particularly 
 commended  for  maintaining  their  "Poor  liberally  (which  is  a  Way  that 
 never  fails  to  attrad  the  good  Will  of  the  Multitude,  and  to  make 
 .JProfelytes)  as  alfo  for  paffing  Cenfures  upon  fuch  Members  of  their 
 ^i'own  Congregations  as  live  diforderly. 
 
 1  This  Charader  of  obedient  Subjeds,  is  what  they  now  own  and  pro- 
 *^lefs :  and  what  I  hope  is  the  real  Sentiment  of  molt  of  'em.  One 
 'M\\  Hicks  diA  indeed  about  20  Years  ago  (if  what  was  infoi'm'd  a- 
 ;;gairift  Him  were  true)  give  a  moft  ugly  and  reproachful  Account  of 
 :-the  whole  Body  of  this  People  as  to  this  Point. 
 
 There  was  at  that  Time  i(583,  a  villanous  Confpiracy  headed  by 
 'Shaftslmry,  Monmouthy^c.  againft  King  Charles  :  either  to  murder  or  at 
 ^leaft  to  depofe  him.  The  Confpirators  fent  their  Emiflaries  about, 
 to  fee  what  Numbers  and  Parties  of  the  People  could  be  drawn  in  to 
 join  in  the  Rebellion.  And  amongft  other  Difcoveries  made  afterward 
 of  this  Treafon,  there  was  this  following  Information  given  upon  Oath 
 by  one  Mr.  We^  of  the  Temple^  which  is  printed  in  the-  Account  of 
 that  Plot.  Copies  of  Information s^  p*  41. 
 
 This  Examinant  farther  fays-,  That  Mr,  '^.OQ  told  this  Examinnrrt^  that 
 he  had  difconrfed  with^one  Mr.  Hicks  a  Tobacconift,  ^«  Anabaptilt 
 \Pr-eacher^  a  great  ^ing-leader  of  the  AnabaptiUs  :  and,  that  the  [aid  Hicks 
 load  told  him  that  the  Anabaptifts  coidd^  and  he  helicv'd  upon  good  Conji- 
 deration  wonldy  make  up  an  Army  oflQOOO  Alen :  and,  1500  of  the  20000 
 .would  he  Horfe  :  And  tho*  perhaps  there  roould  he  a  Neceffity  of  making  ufe 
 jof  fome  great  Men  at  the  Beginning  {and  this  Examinant  thinks  he  men' 
 jiond  the  Dnke  of  Monmouth  )  yet  vohen  the  Anabaptifts  wei^e  once  up, 
 iihey  ,wjDuld  not  lay  down  their  Arms  till  they  had  their  own  Terms. 
 
Gliap.  VII L    The  prefent  State  of  Ant  tp^Maptifmtn^'cs^.  '451 
 
 If  Hich.  ^x^,  i;ever  fay  fo ;  he  ought  to  have  publicly  difown'd  it.  Vear  af» 
 And  if  he  did;,  the  Antipcedobaptifts  ought  to  have  difown'd   him  "^^^^[^^ ^-*- 
 from  being  a  Leader.    Whether  either  of  them  were  done,  or  whe-  '^^^-^^ 
 ther  Hich  be  now  livingi'I  know  not.     God  Almighty  keep  all  Sorts 
 of  People  from  fuch  Leaders,  as  will  lead  'em  in  a  Way  to  which 
 the  Scripture  exprefly  affigns  Damnation.     But  however,  there  were 
 but  two  Men  of  the  20000  that  appear'd  then  to  have  been  guilty  : 
 'And  thofe  Two  were  among  fome  of  the  firft  -that  m^de  an  ingenu- 
 ous and  voluntary   ConfefFion.     And  befidcs,  it  is  not  credible  that 
 that  Party  of  Men  could  at  that  Time  have  made  up  fuch  a  Number, 
 if  they  had  been  never  {<:i  unanimous  in  the  Wickednefs.    P.  5.  I  hear 
 lince,  tliat  Hkks  is  dead  :  but  that  he  liv'd  m  London  many  Years  af- 
 ter this  ^  and  that  the  forefaid  Accufation  was  not  made  good  againfb 
 him  :  but  that  King  CharUs  IL  upoa  a  Hearing  of  his  Cafe  in  Council^ 
 difcharged  him. 
 
 The  Kumber  of  'em  had  been  condderably  abated  upon  the  Reflau-    iS^'o, 
 ration  and  the  Re-fettling  of  the  Church  oi  England.  Many  at  that  Time 
 return'd  to  the  Church,  and  brought  the  Children  which  they  had  had 
 in  the  mean  time,  to  be  baptiz'd  according  to  the  Order  thereof.    And 
 during  the  Remainder  of  King  Charles\  Reign  the  Number  of  'em 
 flood  much  at  a  Stay,  or  rather  decreas'd.    But  lince  the  late  Times  of    15S7I 
 general  Liberty  and  Toleration  they  have  increas'd  again.    In  fome  of 
 the  Counties  of  England  they  are  the  moft  numerous  of  any  fort  of 
 Men  that  do  feparate  from  the  eftabliili'd  Church.    This  is  chiefly  in 
 the  South  Eaft   Parts  ^    Efex^   Kent^  Sajfex^  Surrey^    Sac,    There  are 
 very  few  in  thofe  Parts  thatinake  any  Separation  from  the  Churchy 
 but  they.    Which  is  the  Occafion  that  I,  as  I  am  plac'd  in  thofe  Parts,  , 
 have  the  more  minded  what  I  have  read  in  any  ancient  Book  relating 
 to  thatQueftion  :  From  whence  have  fprung  the  Notes  that  make  the. 
 firfl:  Part  of  this  Work.    In  other  Parts  of  England  they  are. much  Of- 
 ver-numbred  by  the  Quakers,    There  are  alio  great  Numbers  of  'em" 
 ill  London  and  the  Suburbs.     And  it  is  obferv'd  from  fome  late  Paf- 
 fages,  that  the  Presbyterians  look  as  if  they  would  court  their  Friend-^ 
 Ihip,  and  as  if  they  aimed  to  add  this  Stick  alfo  to  the  other  two. 
 
 Their  Tenets  are,  befides  the  denying  of  Infants  Baptifm,  thefe; 
 
 1.  They  do  many  of  'em,  hold  it  necelTary,  as  I  faid,  to  renounce. 
 Communion  with  all  Chriftians  that  are  not  of  their  Way.  Many  of 
 'em  are  fo  peremptory  in  this,  that  if  they  be  in  the  Chamber  of  a 
 fick  Man,  and  any  Paedobaptift,  Minifter  or  other,  come  in  to  pray  with 
 ]iim  ^  they  will  go  out  of  the  Room  And  if  they  be  invited  to  the 
 Funeral  of  any  Pazdobaptift,  they  will  go  to  the  Hoivfe,  and  accom- 
 pany the  Corps  with  the  reft  of  the  People  to  the  Church  Door  :  but 
 there  they  retreat^  they  call  it  the  Steeple-Honfe.  They  feem  to  judge  : 
 thus:  Thofe  that  are  aot  baptiz'd  are  no  Chriltians,  and  none  are 
 
 baptiz'd.^ 
 
^;^i  TheTetietsoftheT.ag\i{hAnt/piMapt}/is,     Chap.  VIIL 
 
 Yearaf-baptiz'd  but  themfelves.    So  they  make  not  only  Baptifm  it  felf,  but 
 tercheA-  alfo  the  Time,  or  Age,  or  Way,  of  receiving  it,  a  Fundamental, 
 pojiics  'npig  (trange  to  fee  how  deeply  this  Principle  of  Divilion  is  rooted 
 
 in  fome  of  'em  by  the  Care  that  many  of  their  Teachers  take  to  cul- 
 tivate it.  If  any  one  that  has  been  one  of  them,  be  afterward  pre- 
 vaird  on  to  go  ordinarily  to  Church,  and  hold  Communion  in  all 
 Things  that  he  can,  tho'  he  keep  ftill  his  Opinion  of  Antipasdobaptifm, 
 they  of  'em  that  are  of  this  Principle  bemoan  him  as  a  loft  Man ; 
 and  fpeak  of  him  as  we  fhould  do  of  one  that  had  turn'd  an  Apo- 
 ftate  from  the  Chriftian  Religion.  If  any  Man,  being  not  fatisfied 
 with  the  Baptifm  he  receiv'd  in  Infancy,  do  defire  to  be  baptiz'd  a- 
 gain  by  them,  but  do  at  the  fame  time  declare  that  he  means  to  keep 
 Communion  with  the  eftablifh'd  Church  in  all  Things  that  in  Con- 
 fcience  1ie  can  *,  there  are  (or  at  leaft  have  been)  feveral  of  their  El- 
 ders that  will  not  baptize  fuch  a  Man.  To  renounce  the  Devil  and 
 all  his  Works,  &c.  has  been  always  requir'd  of  Perfons  to  be  ba- 
 ptized into  the  Chriftian  Religion  :  But  to  require  'em  to  renounce 
 Communion  with  all  Chriftians  that  are  not  of  their  Opinion,  is  to 
 baptize  into  a  Sed.  'Tis  a  clear  Cafe  from  Scripture,  and  particular- 
 ly from  Phil.  3.  15,  i<?-  that  the  Duty  of  Chriftian  Unity  does  require 
 -that  they  (and  the  fame  is  to  be  faid  of  all  others  that  differ  ilot  in 
 .Fundamentals j  fhould  hold  Communion  as  far  as  they  can :  Even  tho' 
 they  do  ftill  continue  in  their  Opinion  for  adult  Baptifm.  Of  which 
 i  fhall  fay  fomething  more  in  the  laft  Chapter. 
 
 .1  faid  before  that  this  fcrupulous  Stiffnefs  is  not  univerfal  among 
 ^m.  Tombs,  and  feveral  more  had,  and  fome  of  'em  ftill  have,  truer 
 Sentiments  concerning  the  Commptnion  of  Saints  in  the  Catholic  Churchy 
 And  1  have  received  of  late  a  credible  Account,  that  the  moft  confi- 
 derable  Men,  and  of  chief  Repute  among  'em,  do  more  and  more 
 come  over  to  thefe  Sentiments. 
 
 2.  They  are,  more  generally  than  tbe  Antipsedobaptifts  of  other  Ka- 
 tions,  pofTeft  with  an  Opinion  of  the  abfolute  Neceffity  of  the  Im- 
 merfion,  or  Dipping  the  baptiz'd  Perfon  over  Head  and  Ears  into  the 
 Water.  So  far,  as  to  allow  of  no  clinical  Baptifm  :  i.  e.  If  a  Man  that 
 is  fick  in  a  Fever,  &c.  (fo  as  that  he  cannot  be  put  into  the  Water  with- 
 out indangering  his  Life)  do  defire  Baptifm  before  he  dies  ^  they  will 
 let  him  die  unbaptized,  rather  than  baptize  him  by  AfTufion  of  Wa- 
 lter, on  his  Face,  &c. 
 
 They  are  contrary  in  this  to  the  Primitive  Chriftians.  They,  tho' 
 they  did  ordinarily  put  the  Perfon  into  the  Water,  yet  in  Cafe  of 
 'Sicknefs,  &c.  'would  baptize  him  in  his  Bed. 
 
 They  bring  three  Proofs  of  the  Neceffity  of  Immerfion  or  Dipping. 
 
 I.  The  Example  of  John  baptizing  ChnB,  of  Philip  baptizing  the 
 Eunuch,  and  generally  of  the  ancient  Chriftians  baptizing  by  Im- 
 merfion. 
 
 2.  That 
 
Chip.  Vin.  CoHcent'r/g  Sepii^atioTtj  Tmmeyfaff.  ^j^' 
 
 2.  That  Baptifm  ought,  as  much  as  may  be,  torefemble  the  Death  Yearaf. 
 and  Burial  and  Riling  again  ofChrift.  certheA. 
 
 3.  That  the  Word,  to  baptize^  does  necelTarily  iDclude  Difpng  in  its  P^ft'^s 
 Signification;  fo  that  Ch  rift  by  commanding  to  haptiz^c^his  com- 
 manded to  dip. 
 
 To  which  thefe  Anfwers  are  commonly  given. 
 The  I  ft  proves  what  w^as  faid  before,  that  in  Scripture-times  and  in 
 the  Times  next  fucceeding,  it  was  the  Cuftom  'm  thofe  hot  Countries 
 to  baptize  ordinarily  by  Immerfion  :  But  not  that  in  Cafes  of  Sicknefs, 
 or  other  fuch  extraordinary  Occafions  they  never  baptiz'd  otherwifc' 
 Of  this  I  (hall  fpcak  in  the  next  Chapter. 
 
 The  2d  proves  that  Dipping,  where  it  may  fafely  be  ufed,  is  the 
 moft  fitting  Manner.  But  our  Savior  has  taught  us  a  Rule,  Mat.  11. 
 3,4,  7.  that  what  is  needful  to  preferve  Lite  is  to  be  .preterred  before 
 outward  Ceremonies. 
 
 Tlie  3d,  which  would  if  it  were  true  be  mor-e  conclufive  than  the 
 reft,  is  plainly  a  Miftake.  Th.e  Word  fiaTj/^w  in  Scripture  lignifies  to 
 roaflj  in  general,  without  determining  the  Senle  to  this  or  that  fort  of 
 Waftiing.  The  Scnfe  of  a  Scripture  Word  is  not  to  be  taken  from 
 the  Ufe  of  it  in  fecular  Author?,  but  from  the  Ufe  of  it  in  the  Scriptur-e, 
 What  ^a7n'r((o  fignifies  among  Greek  Writers,  and  what  Interpretation 
 Critics  and  Lexicons  do  accordingly  give  it,  is  not  much  to  the  Pur- 
 pofe  in  this'  Cafe  to  difpute  (tho'  they  alfo,  as  Mr.  Walker  in  his  Do- 
 )hin  of  Baptifm  has  largely  fhewn,  beiidc  the  Signification  immergo^  do 
 give  that  of  lavo  in  general)  wnen  the  Senfe  in  which  it  is  us'd  by 
 the  Penmen  of  Scripture,  may  otherwife  be  plainly  determined  from 
 Scripture  it  felf  Now  in  order  to  fuch  a  Determination,  thefe  two 
 Things  are  plain. 
 
 Firft,  Tliat  to  baptiz^e  is  a  Word  applied  in  Scripture  not  only  to 
 fuch  Walhing  as  is  by  dipping  into  the  Water  the  Thing  or  Perfon 
 walhed  \  but  alfo  to  fuch  as  is  by  pouring  or  rubbing  Water  on  the 
 Thing  or  Perfon  waftied  or  fome  Part  of  it. 
 
 Secondly,  That  the  Sacramental  Walhing  is  often  in  Scripture  ex- 
 prefs'd  by  other  Words  befide  Baptiung^  which  other  Words  do  ligni- 
 fie  Wafhing  in  the  ordinary  and  general  Senfe. 
 
 For  the  firft  there  arc,  befides  others,  thefe  plain  Inftanccs. 
 The  Jews  thought  it  a  Piece  of  Religion  to  wafh  their  Hands  before 
 Dinner  :  They  blame  the  Difciples,  A/WrA-  7.  5.  for  eating  with  iwwa{l)ett 
 Hands.  The  Word  here  is  n-T>,  an  ordinary  Word  for  wafhing  the 
 Hands.  Their  way  of  that  Wafhing  was  this  :  They  had  Servants  to 
 pour  the  Water  on  their  Hands,  2  Kings  3.  1 1.  who  poured  Water  on  the 
 ■Hands  of  Elijah,  t.  e.  who  waited  on  him  as  a  Servant  (a).  Kow  this 
 WaSiing  of  the  Hands  is  called  by  St.  Lnke  the  baptizing  of  a  Man ; 
 ___  K  k  k  or, 
 
 fa)  Dr.  Pococl:^  has  largelv  prov'd  from  Maimon.  and  others  tlu£  this  wa ;  tin;  Jews  ^ 
 way,  Nen  Invnnt  matius  nifi  i  vafe  ajfu:u  niii\  'Not.  Mifc.c.  9.       *' 
 
4 J4'  Ccmermng  Separation^  Lnmerfo/f.  Chip.  Vllf. 
 
 Year af- or,  the  Man's  being  baptized,  Luke  ii.  38.  For  where  the  Englijli  is; 
 *^^M^  ^  PW/y^e  marvelled  tknt  he  l%id  not  waflied  before  Dintisr ;  St.  Luke's- 
 
 poltles  ()^rj^  Words  are  ;  077  »  Tpo^Tc;'  <CeJ7r?i<&>;  "Sjc)  ts  tte/r».  ^^<!^^■  Z?^  B?^  not  baptiz.''d 
 before  Dimer.  And  fo  they  are  tranflated  in  the  Latin.  A  plain  In- 
 ftancc,  that  they  iifed  the  Word,  fy  haftiz.€^  for  any  ordinary  Walk- 
 ing, v^hcther  there  vvere  Dipping  in  the  Cafe  or  not. 
 
 Alfo  that  which  is  tranilated,  Mark  7.  4.  the  wafljing  of  Pots^  CnpSy 
 braz.ef7  Fejfels^  Tables^  is  in  the  original,  the  baftiz.ing  of  Pots,  &c.  And 
 what  is  there  laid.  When  they  come  from  Alarket^  except  they  w^Jl}^  they 
 eat  not :  The  Words  of  St.  Mark  are  ;  Except  they  be  baptized,  they  eat 
 not  (b).  And  the  divers  Wa^nnp  of  the  Jews  are  called  Mzi^yi  liATrJia-.' 
 (mI^  divers  Baptifms^  Neb.  9.  10."  Of  which  fome  were  by  Bathing,  0- 
 £.hers  by  Sprinkling,  Nnmb.  8.  7.  If.  19.  18,  iq. 
 
 For  the  fecond  there  are  thele. 
 
 Baptifm  is  ftyled  a^t^pV  ■tx  JJitj©-^  the  Wafinng  of  IVater^  Eph>.  5.  26. 
 ^^e^T^i  7mMyyifZ(7iiti,  the  Waflnng  of  Regeneration ^  Tit.  3.  5.  And  to  ex- 
 prefs  this  faying  •,  having  our  Bodies  baptized  with  clean  Water.  The 
 Apollle  words  it ',  Xi^auwi  tc  to/^,  having  our  Bodies  wafhed,  id)  kppavniJ-^ 
 ^ivoi  lui  i^fHtti^  and  our  Hearts  fprinkled^  Heb.  10.  22.  Thefe  Words 
 for  Wafliing  are  fuch  as  are  the  moft  ufual  for  the  ordinary  Ways  of 
 Walhing:  The  fame,  for  Example,  with  that  which  is  ufed  AEls  16. 
 33.  He  wajhed  their  Stripes.  No  Man  will  think  they  were  put  into 
 the  Waiter  for  that. 
 
 They  had  feveral  Words  to  fignifie,  Waflnng.-  And  they  us'd  'em- 
 promifcuoufly  for  the  facramental  Wafhing  and  for  othi^r-Walhings. 
 'Tis  the  Chriftians  fmce,  that  have  appropriated  ihe  Woi  d  Baptiz^e  to 
 the  facramental  Wafhing  :  Much  after  the  fame  rate  as  they  have  ap- 
 propriated'  the  Word  Bible^  which  in  Creel  is  any  Book,  to  the  Book 
 of  God  ^  or  the  Word,  Scripture^  which  in  the  Scripture  it  felf  ligni- 
 fies  any  Writing,  to  the  Divine  Writings.  But  to  i)roceed  with  the 
 Tenets  of  the  Antip^edobaptifts  of  England. 
 
 3.  As  exa<ft  as  they  are  in  imitating  the  Primitive  Way  ufed  in  the 
 iiot  Countries  :,  they  do  not  baptize  naked  :  v/hich  thofc  ancient  Chri- 
 itians  always  did,  when  they  baptiz'd  by  Immerfion  ^  as  I  fhew  in  the 
 next  Chapter.  They  ufuaDy  fpoke  of  the  putting  off  the  Body  of  the 
 Sins-  of  the  Flejli  as  a  Thing  fignified  by  the  unclothing  of  the  Perfon 
 to  be  baptizM.  I  fuppofe  it  is  for  preferving  Modefty,  that  they  dif- 
 penfe  with  that  Cullom.  So  it  feems  in  fome  Cafes  they  can  allow 
 of  difpenfing  with  the  Primitive  Cuftom. 
 
 4.  But  a  more  material  Thing,  in  w^hich  fome  of  'em  do  deviate  both 
 ii'om  the  exprefs  Command  of  our  Savior,  and  the  received  Practice  of 
 the  Church,  is  in.  the  Form  of  Baptifm.  One  fort  of  'em  do  count  it  in- 
 different 
 
 (b)  This  was  not  dipping,  Lav4tues  aforo  totum  corpus  non  ynsrfnbnnt.     Pocock.-  Nj^. 
 
Chap.  Vnr.    Baptktng  nakeL  ''The  Torr4  of  Bafltfik.  )^-^^ 
 
 difllM'ent  whether  they  baptize  v/ith  thefe  Words-,  In  the  Nxmc  of  the  Yearaf- 
 Father,  md  of  the  Son,  and  of  the  Holy  Spirit:  Or  with  thefe  •,  In  //j^cercheA- 
 N^me  of  the  Lord  Jefus.  And  do  in  their  public  Confeflion  (47)  allow  P'^ft^es 
 either  of  the  Forms.  And  I  have  heard  that  fome  of  'em  do  afrcfted- 
 ly  choofc  the  latter.  But  I  am  told,  by  one  who  fnould  know,  that, 
 whatever  has  been  done  formerly,  they  that  do  fo  now,  are  very- 
 few  ;  and  thofe.  Men  not  well  thought  of  by  the  general  Body  of 'em  : 
 but  only  fuch  as  are  fiifpecled  to  be  underhand  Socinians :  For  they 
 have  many  fuch  among  'em  \  and  it  is  not  for  the  Ufe  of  thofe  that 
 have  a  Mind  to  obliterate  the  Belief  of  the  Trinity,  to  baptize  their 
 Profelytes  into  the  Faith  and  Name  of  it.  I  believe  one  Reafon  why 
 Socinns  \\2.dL  fuch  a  Mind  to  abolifh  all  Ufe  of  Baptifm  ainong  his 
 Followers,  was  becaufe  Perfons  baptiz'd  in  the  Name  of  the  Father,  and 
 the  Son,  and  the  Holy  Spirit,  would  be  always  apt  to  think  thofe  Names 
 to  exprefs  the  Deity  in  which  they  were  to  believe:  which  he  did 
 not  mean  they  fhould  do.  And  fome  of  his  Followers  have  been  io 
 difgufted  with  that  Form  of  Baptifm,  that  they  liave  given  profane 
 Infinuations  (48)  that  thofe  Words  were  not  originally  in  the  Scri- 
 pture *,  but  were  taken  from  the  ufual  Doxology  into  the  Form  of  Ba-, 
 ptifm,  and  then  inferted  into  the  Text  of  Mat.  28.  19. 
 
 Thofe  that  baptize  only  in  the  Name  of  the  Lord  Jefis,  plead  the 
 Examples  of  the  Apoftles,  A^s  8.  \6.  Ir.  19.  5.  But  tho'  in  thofe 
 Paflages,  where  the  Matters  of  Faft  are  related  in  iliort,  there  be 
 mentioned  in  the  Recital  only  the  Name  of  the  Lord  Jeftff,  becaufe 
 that  was  the  Name  that  the  Apoftles  found  it  moft  difficult  to  perfwade 
 the  Jews  to  own  (they  having  already,  as  St.  Cyprian  (49J  fays,  the  an- 
 eient  Baptifm  of  Mofes  and  of  the  Law  were  now  to  be  baptizSd  in  the 
 Name  0/ Jefus  Chrift)  yet  Interpreters  have  taken  it  for  granted,  that. 
 iji  the  conferring  thofe  Baptifmjs,  the  Apoftles  ufed 'the  whole  Form 
 which  our  Savior  had  prefcribed.  Origen  in  Rom.  6.  Didymm,  I.  2.  dc 
 SpiritH  San^o.  Cyprian.  Epifi.  ad  Jiibaianum.  Aitgii/^iniis  pajfim.  Canon  Apo- 
 fiol.  41,  42.  aliis  49,  50.  And  Athanafms  (50)  fays,  He  that  is  baptizJd 
 only  in  the  Name  of  the  Father,  or  only  in  the  Name  of  the  Son,  or  with- 
 out the  Holy  Spirit,  6cc.  receives  nothing;.  In  fhort,  it  is  true  which  St. 
 AuBin  fays  (51),  that  in  Church  Hiftory  youjhall  oftner  meet  with  He- 
 retics that  do  not  baptiz.e  at  all,  than  with  any  that  do  baptize  with  any  0- 
 thcr  Words,  viz,,  than  thofe  of  the  Father,  Son,  and  Holy  Spirit. 
 
 Yet  we  do  find  one  foit  of  Heretics  that  did  fo.     It  was  one  Se3: 
 of  the  Funomians :   who,  Soz.omon  fays  (52),  were  the  firit  that  ever    ^P^'^ 
 did  it.    And  he  gives  his  Opinion  that  they  are  in  as  ill  Cafe  as  if 
 they  were  not  baptiz'd  at  all. 
 
 K  k  k  2  5.  Some 
 
 (47)  Confef.  of  Anakipt,  reprinted  L^'nd.  1691.  (48)  The  Judgment  of  die  Fa- 
 xhcrs,  ^c.  Pt.  I .  p.  21.  (49)  Epilt  ad  ]ubaiaii.  (50)  Epift,  ad  Serapionc nv  (<5 1 )  Vi\ 
 f'  -contra  Donatift,  c.  15.     (52)  Lib.  6.  c.  26. 
 
41^  The  Origm  of  the  Flejb  ofChrisL  Chap.  Vllh 
 
 Yearaf-  5.  Some  otlicr  fingular  Opinions  they  hlfe  that  do  not  at  all  re- 
 terthe  A- late  to  Baptifm.  Some  of  'cm,  (but  1  think  it  is  but  few  in  England) 
 foftles  ^Q  j-joid  that  Error  which  has  of  old  been  attributed  to  the  Antip^- 
 dobaptifts  of  Germ  any,  and  is  faid  to  be  ftill  held  by  the  Mwnifis  of  Hcd- 
 land,  that  Chrift  took  not  Flefh  of  the  Virgin  Mary,  but  had  it  from< 
 Heaven-,  and  only  pafled  thro'  her,  as  Water  thro'  a  Pipe,  without 
 receiving  any  of  his  human  Subfcance  from  her.  The  Bdgic  Confejjion . 
 (■53)  calls  this  the  Hcrefie  of  the  ^nab^ptijis. 
 
 'Tis  ftrange  to  obferve  in  how  many  Herefies,  old  and  new,  this 
 odd  Opinbn  fo  plainly  contrary  to  Scripture,  has  made  an  Ingredient. 
 20.    It  was  firit  invented  by  the  Gnoftics  and  Vakntinians :  For  they  ex- 
 plained all  that  they  believ'd  of  our  Savior's  Human  Nature  in  this 
 manner^  as  we  perceive  by  Jrendpu  (54J.     Alfo  by  Tertnllian  (<^'^)  we 
 4'^*    Enderftand  that  befide  them  Marcion,  and  yi^elles  (that  was  one  of  his 
 ^^-    Followers^  held  the  fame  :  But  with  this  Diflerence  ;  Marclon  faid  our 
 Savior  had  no  real  Flefh  at  all,  but  only  in  Appearance  :  ji^dles  own'd 
 real  Flefh,  but  not  of  Human  Race  -,  but  made  of  the  Subftance  of 
 the  Stars  and  heavenly  Bodies,  which  was  brought  into  t-he  Virgin's. 
 Body  only  to  pafs  thro'  her.     Athanafim  alfo  afcribes  this   Opinion 
 (%6')  to  the  Marcwnites.     Gcnnadim  (57J->  be  fides  that  he  alfo  names 
 no.    Marcion,  fays  that  Origen^Z-xAEutyches  taught  that  Chrift's  Flefh  w^as 
 348.    brought  from  Heaven.     And  Gregory  Naz^ianz.en  in  an  Epiftle  to  Ne- 
 270.   Eiariiis  (58)  tells  him  that  he  had  met  with  a  Book  oi  J^olHnari-M  ih& 
 Heretic,  that  maintamd  this  heretical  Tenet,   that  in  the  Vifpenfation  of 
 the  Incarnation  of  the  only  Son  of  God,  he  did  not  take  Flejh  from  without 
 to  repair  our  Nature  :  But  there  was  the  Nature  of  FleJJj  in   the  Son  of  God 
 from  all  Eternity.     But  I   hear  that   Canifitts  {^59)   has  found  and  pub- 
 iifh'd  an  Epiftle  of  his,  wherein  he  difowns  it.    I  fhew'd  before  (6c) 
 that  this  of  Chrift's  Flefll  only  pafTmg  thro'  the  Bod  y  of  the  Virgin, 
 j.i  $0,.  made  one  of  the  monftroas  Tenets  of  one  Sort  of  the  Cathari,  fpoken 
 of  by  Reinerias,  who  were  Mamchees  in  the    main.     The   old  Mani- 
 220.    chees  held  that  he    had  properly   no  Flefh  at  all,  that  he  was  not 
 born  of  Mary,  but  came  from  the    lirft  Man,  which  firft  Man  was 
 not  of  this  Earth. 
 
 Moft  of  the  0I4  Heretics  that  taught  this,  did  itbecaufe  they  would 
 not  yield  that  our  Savior  did  really  condefcend  fo  far  as  to  take  on 
 him  Human  Nature,  and  be  properly  a  Man  made  (as  St.  Paul  expref- 
 fes  itj  of  a  Woman :  So  they  made  ufe  of  it  to  impugn  his  Humani- 
 ty. But  we  have  Reafon  to  judge  that  moft  that  hold  it  now,  do. 
 it  to  impugn  his  DivLnity :    For  by  this  Subterfuge,  that:  his  Ficfh 
 
 was 
 
 (53)  Artie.  18.  (u)  Lib.  1.  c.  i.  circa  medium.  It.  1.  3.  c.  17  f5  5)Dccar- 
 BC  Chrifti,  c.  6,  &c.  (56)  De  Salutari  adventu  adv.  Apollinarilta?.  (57)  De  Eccl. 
 dogm.  c.  2.  (5«)  Ai'ud  Sozom.  1.  6.  c.  27.  (59}  Antic,  Led.  T-  5.  {60)  CH. 
 VII.  i.4.. 
 
Chap.  Vlif.  TrJiex'ijhnce  cf  ChrijTs  Flur/ian  Sou!,  '4W- 
 
 was  fent  originally  from  HTaven,  and  only  pafl  thro'  the  Body  of  the  Yearaf<>- 
 Virgin,  they  evade  the  Arguments  for  his  Divinity  and  Prceexiflence  •,  "^erthe  A*-- 
 taken  frome  thofe  Places  of  Scripture  which  fpeak  of  h'ls  coming  from  V^^'^^^^ 
 Heaven^  coming  forth  from  the  Father^  ami  coming  into  the  World^  &c.  ex- 
 pounding thefe  Texts,  not  of  an  Eternal  Pra^exiftence,  but  of  his  Flefh 
 made  in  Heaven  and  fent  down.     For  they  do  not  underitand  it,  as  • 
 AfoUinariuf  is  laid   to  have  done,  that  this  Heavenly  Flefh  was  from 
 Eternity  i  but  made  at  a  certain  tii«e  before  the  World,  as  the  Ari^ 
 ans  faid  his  Divine  I>Jature  was. 
 
 So  that  this  Opinion,  as  well  as  the  former,  fits  thofe  Antipxdoba- 
 ptifts  beft  that  are  inclin'd  to  Soclnianifm.  But  what  then  will  thefe 
 Men  make  at  laPcof  our  Blefled  Savior  ?  The  old  Heretics,  fome  of 
 'em  denied  him  to  be  God,  and  others  of 'em  denied  him  to  be  pro- 
 perly Man:  But  thefe  deny  both,  and  fay  that  he  is  neither  God,  nor 
 properly  Man  :  As  not  being  made  of  a  Woman,  nor  the  Seed  of  Da- 
 vid. Will  they  make  no  more  of  him  than  the  Jefts  Chrifi  of  the  Qua- 
 kers \  many  of  whom  fpeak  ofjef^s  Chrifi  as  being  nothing  elfe  but 
 fomething  within  themfelves,  a  Notion  of  their  Brains  ? 
 
 Whereas  Get:nadipti  imputes,  as  I  faid,  this  Opinion  to  Origen  ;  I  did 
 fufped  it  (when  in  the  firfl  Edition  I  wrote  it  down j.  toht  GennadiuiS' 
 JMiftake  (having  never  obferv'd  any  Saying  of  Origen  tending  this  Way) 
 and  I  do  fince  find  that  Huettui  has  prov'd  it  to  be  fb.  He  mufl  have 
 miftaken  it  for  another,  which  Ongen  did  indeed  hold,  and  which  is 
 in  the  Confequence  fo  near  akin  to  this,  that  they  are  by  Athanaftm 
 both  condem.n'd  in  one  Sentence.  He  held  a  Praeexiflence  ('not  of 
 Chrift's  Flefh,  but)  of  his  humaa  Soul. 
 
 He  had  imbib'd  from  VUto's  Notions  a  phancy  that  all  Souls  were 
 created  at  the  Beginning :  and  then  he  thought  it  probable  that  ia 
 that  praeexiftent  State  fome  of  thefe  Souls  behaved  themfelves  better 
 than  others,  and  fo  were  put  into  better  Bodies.  And  then  (according 
 to  that  rambling  Faculty  that  he  had  of  building  Caftles  in  the  Air 
 one  on  the  Top  of  another)  he  imagin'd  that  there  might  be  fome  one 
 Soul  among  thefe,  that  might  behave  it  felf  far  better  thaaany  of  the 
 reft,  and  fo  might  be  chofcn  by.God  outof  the  refl  to  be  affumed  by 
 the  >^y<Q-.  To  which  Scnfe  he  interprets  ?f.  45.  7.  making  it  to  be. 
 faid  to-  this  Soul  j  Thou  hafi  loved  Right eoufnefs^  tic.  Therefore  God^ everts 
 thy  God^  hath  anointed  thee  with  the  Oyl  of  Gladnefs  above  thy  Fellow f^^ 
 After  which,  he  finds  out  a  great  many  Pieces  of  Work  for  this  Soul 
 to  do,  before  the  time  that  it  was  united  to  the  Body  that  was  born  of 
 the  Virgin  Mary. 
 
 The  Ghriflians  of  thofe  elder  times  took  great  Offence  at  his  thjis 
 bringing  the  Romantic  Notions  of  the  Heathen  Philofophers  and  the 
 Fidions  of  his  ov/n  Brain  into  the  molt  facred  Points  of  the.  Chrrfti- 
 an  Faith  :  the  main  Property  whereof  is,  that  it  be  kept  whole,  unde- 
 filed,  unmix'dj  and  unalter'd,  and  (as  Tertnllian  fays)  not  to  he.  mended^ 
 
 AiicL. 
 
,■^^'3  TrAesuJlence  of  Clnd's  hui^in  Soul  Chap.VIII. 
 
 Year af- And  v.- hen  his  Works  came  abroad  in  theWorld,  there  was  for  fe- 
 terchcA- vcral    Ac^es  a  Debate  among  the  Churches,  whether  they  fhould  re- 
 pt-ftlcs     ccivc  his^Books,  and  honor  his  Memory,  as  of  a  Catholic  Chriltian  ^  or 
 hold  both  in  Execration,  as  of  a  Heretic.     And  tho'  the  Admiration 
 they  irid  of  his  great  Parts,  Learning,  Memory,  Pains,  ct-c.  (which  were 
 'Trcater  than  had  been  in  any  'Chriftian  before,  or  perhaps  have  been 
 j]nce;  and  their  Love  to  the  Piety  that  he  had  fhewn,  did  much  pre- 
 judice 'em  in  his  Favor  •,  yet  becaufe  of  this  and  other  heterodox: 
 Teiiets,  he  was  by  the  greatell  part  condemned  (fuch  a  Zeal  theChri- 
 ftians  of  that  time  fliewed  againfl;  any  one  that  went  about  to  bring 
 any  Alteration  into  their  Form  of  found  Words)  but  many  on  the  other 
 Side  did  attempt  Apologies  for  him.    The  firfl  and  bell  of  which  is, 
 Tihat  which  was  drawn  up  by  Pamfhilw  the  Martyr  aflifted  by  Eufeln- 
 ."Ui  in  Six  Books  j  which  1  know  not  how  fome  come  to  call,S/A-  Jpl(r- 
 
 Some  of  his  Tenets  thefe  Apologifts  do  endeavor  to  juftifie  by  gi- 
 ving a  qualifying  Explication  of 'em .-  and  fome  that  were  imputed  to 
 him  they  fhew  to  be  imputed  wrongfully.  But  this,  which  I  have 
 hQQTi  fpeaking  of,  there  is  not  one  of  'em  pretends  to  juftifie  :  but  yet 
 they  fay  he  ought  not  to  be  accounted  a  Heretic,  "becaufe  he  did  not 
 affirm  it  pofitively,  or  teach  it  dogmatically,  or  hold  it  obftinately  j  but 
 only  propos'd  it  to  the  Confideration  of  the  Hearers  or  Readers,  whe- 
 ther fuch  a  thing  might  not  be.  So  PampbilMs-(akii-  he  had  endea- 
 vored to  refute  the  reft  of  the  Accufations  againft  him  from  his  own 
 Words)  when  he  comes  to  this  (which  is  the  'Sth  of  the  9  capital  Er- 
 rors there  difcufs'd")  fays  •,  (a)  I  mufi  make  Jlnfwer  here  my  felf.  The 
 Anfwer  he  makes,  is,  that  Origen  knowing  that.  That  Tenet  of  the  Soul 
 -;s  not  plainly  contained  in  the  Da^trin  of  the  Church,  did  (whenever  fome 
 Words  of  Scripture  gave  him  Occaf  on,  or  a  Hint  rather,  of  difpwing  of  ity 
 .And  he  did  difcufs  and  handle  wh^t  feemed  probable  to  him  thereon)  propofe 
 his  Thoughts  to  he  judg'd  of  and  approved  by  the  Readers,  not  defining  any  thing 
 d<  .?  p/*^/;/ []or  pOfitive3 -P^'i^fEdogma]  or /j^z'/^^^ /■/??  Amority  of  an  [Artich 
 CSententia^  and  did  generally  add  to  it  fuch  qualifying  Words,  as  thefe  \ 
 "^  If  that  Account  rvhich  I  give  of  the  Soul  do  feem  to  any  one  to  have  a- 
 ^  vy  Probability  in  it.  And  that  he  never  wrote  any  Treatife  particular- 
 ly of  the  Soul  (as  he  had  done  of  almoft  every  thing  elfe)  which  Pam- 
 fhilits  fays,  is  a  Sign  that  he  did  not  venture  to  define  any  thing  dogmati- 
 cally about  it. 
 
 This  Fart  of  the  Apology  is  true.  For  whereas  there  are  hut  two 
 Places  in  his  Works,  where  he  infifts  purpofely  on  this  Prsexiftence 
 ^6f  Chrill's  Soul:  one  contra  Celf.  7.  i.  the  other  mex  df^^v  I.  2.  c. 
 6.  (in  other  Places  he  only  touches  it  by  the  by)  In  the  firft  of  thefe 
 -he  (affoon  as  he  begins  to  talk  of  that  Matter  of  the  Pricexiftence 
 
 of 
 
 .i<;)Bainphi'i.ApQlog*  prope  finenio 
 
Chap.  VIII.  Tr.icxiflem-e  of  Chr'ijTs  human  Soul.  4\9 
 
 of  Souls,  upon  which  it  is  tiiat  he  proceeds  to  fpeakof  Chrift's  Soiilj  Yeamf- 
 admoiiifhes  the  Reader  thus  ^  (b)  I  fpeak  this  according  to  the  Notion  o/^errhe  A» 
 Pythagoras,  Plato,  and  Empedocles,  whom  Celfus  often  quotes.     And  iuV^oftles 
 the  later  of  'em,  wiiere  he  purpofcly  infifts  on  the  Article  of  Chrift's 
 Incarnation^  he  firit  confcfles  it  to   be  a  Miracle  and  i\lyil:ery  which  it 
 is  beyond  the  Power  of  the  Apoftles^  or  even  of  the  higheR:  Angels  to 
 explain.     But  yet  in  the  next  Words  ventures  on  the  Explication  of  it, 
 (which  be  gives  to  tl:e  Purpofe  aforefaid,  of  a  Soul  prsexifting  and 
 united   to  the  KoyB-  and  then  incarnated)  but  premifes  that  he  will 
 not  define  rajldy  Qtemeritate  aliqua^  but  propofe  rather  his  own  Gneffes 
 |2or  Imaginations,  Sufpiciones  nofiras~^  than  any  pofitive  Affirmations.     He 
 do's  not  fay  ;>  'T;^  every  Whit  as  clearly  reveal" d  as  any  Article  of  Faith.  ■ 
 whatfoever :  Or,  No  Chrifiian  Doftrin  is  more  clearly  delivered  than  is  this 
 of  my  Difcourf&> 
 
 Thefc  Excufes  did  alleviate,  but  not  quite  take  ofl'the  Scandal  ta- 
 ken at  this  Innovation  in  the  Faith.  When  a  Man  in  his  Station,  a 
 Presbyter  oftlie  Church,  do's  vent  any  fuch  odd  and  lingular  Phan- 
 ty  in  Religion  \  tho'  he  do  it  with  never  fo  much  Caution  and  De- 
 claration, that  he  is  not  pofitive  in  it,  yet  it  ahyays  do's  fome  Hurt 
 becaufe  of  the  Inclination  and  Itch  that  People  have  to  catchatanew- 
 fangl'd  Opinion:  and  it  cannot  be  fo  abfard,  buf  that  it  will  meet 
 with  fome  forts  of  Men  or  Women  at  leaft,  whofe  Brains  ftand 
 awry  in  that  Particular  enough  to  make  'em  embrace  it.  It  is  al- 
 ways remembred  among  the  Heads  of  Accufation  afterward  brought 
 againfl;  him  :  and  in  that  folemn  and  autoritative  Denunciation  of  him  . 
 for  a  Heretic  given  out  by  Theophilm^  the  Patriarch  of  Alexandria., 
 {c)  as  the  Pr^exiftence  of  Souls  in  general  makes  the  firll:,  fo  this  Prae- 
 exiftence  of  Chrift's  Soul  in  particular  makes  the  6th  of  the  35  Er- 
 rors there  im.puted  to  him.  And  the  Patriarch  is  particularly  enra- 
 ged at  his  perverting  the  Senfe  of  that  Text,  Vhil.  2.  (J,  7.  iKivatnv  Uv 
 Tov-  by  giving  a  new  Interpretation  of  it  adapted  to  his  new  Hypothe- 
 fis. 
 
 I  believe  Theophilus  muft  have  taken  this  from  fome  Book  of  his  not 
 now  extant !  for  he  never,  as  I  remember,  mifapplies  it  {6  in  thofe 
 that  are.  He  often  applies  that  Text,  as  other  Chriftians  do,  to 
 the  A05.©-.  I  will  give  an  Inftance  in  the  next  Chapter  §.  10.  And 
 fofor  John  \.  10.  CoL  I.  15,  16.  He  even  in  the  midft  of  his  Dreams 
 did  never  dream  of  a  Man-Creator. 
 
 The  ?l;ice  oi  Athanafm^  where  he  condemns  in  one  Sentence,  as  I 
 faid,  boti!  this  Opinion  of  the  human  Soul,  and  the  other  of  the  FIe(h, 
 of  Chrift  prceexilling,  is,  in  his  Epiftle  to  Epi^etHi.    'E/^otak  Kitl&yvam^At 
 
 h-^'yAvc/j  -l-v^iv  d^iQ^a-jiviiv  r!^;/ Qihi- ^iyoy,    y^  h  aur7\    tt^  i»<  thS'-AiJ.iAi  cue.   }^'}W 
 
 {h)  C.  Ceir,  1. 1.  Pag.  zC.  Ed.  Cam.    (c)  Epift.  Pa'"chal   i. 
 
ifip  The  Millennium.  E.ithg  of  BIco  J,  Sleep  of  Soul.    Chap.  VHL 
 
 ^'earaf-rii'iJ-it/.  5;?  they  will  all  co:'idemn  themf elves  that  think  Chrifi'^s  Fief)  was  ^e- 
 "oev  xhe  A- fore  MciVJ  :  and  that  before   her  God   the  WORD  had  a   human  Soul  ^  in 
 
 poftlcs  -^hich  he  XV a^  before  his  coming  into  the  World.  God  Almighty  prefcrve  tO 
 ns  the  old  Chriftian  Religion,  and  keep  us  in  the  Love  of  it,  and  de- 
 liver us  from  all  new  ones,  and  from  any  fuch  hankering  after  *em  as 
 inay  argue  our  being  weary  of  the  old.  But  to  return  to  the  Tenets 
 of  the  Engltfii  Antipcedobaptifts. 
 
 6.  Another  Opinion  which  they  hold  more  generally,  is  the  Mtllen- 
 nary  Opinion.  They  do  many  of  'em,  take  that  Prophecy,  Rev.  20. 
 4,  5.  of  the  Sovils  of  them^that  wsre  beheaded  for  the  Witnefs  of  Jefus,  &C. 
 ■And  which  had  not  worflnffed  the  Beafb^  &:c.  living  and  reigning  with  Chrtji 
 a  thoifind  Tears^  in  a  proper  Senfe.  So  as."  to  reckon  that  the  Saints 
 iliall  rife  from  the  Dead  1000  Years  before  others  fhall.  And  they 
 think  that  Chrill  will  then  come  down  and  be  here  upon  the  Earth 
 ■(tho'  that  be  not  faid  in  the  Text)  tor  that  thou  land  Years :  And  then, 
 iSatan  beiag  letloofe  to  deceive  the  Nations  for  fome  tim.e  j  the  gene- 
 -ral  Refurredioa  and  End  of  the  World  will  be. 
 
 In  tlic  reciting  and  inculcating  this  Dodrin  to  other  People  that 
 are  not  of  their  Way,  many  of 'em  are  apt,  inftead  of  faying  the  5^z>;f/ 
 4hall  rife  before  the  Wicked^  to  fay  We  fliall  rife  before  Ton. 
 
 7.  Another  thing  which  almoft  all  the  Antip^dobaptilts  in  England 
 ^o  hold,is^  that  that  Decree  of  the  Apoftles  atjernfalem,  mention'd 
 ^cls  15.  29.  of  jubflaining  from  Blood  and  from  things  firangledy  dOQS  fliU 
 oblige  -all  Chriitians.    So  they  will  eat  of  no  fuch  things. 
 
 In  thefe  two  laft  mention'd  Opinions  they  have  many  of  the  moll  an- 
 cient Catholic  Fathers  on  their  fide.  And  in  the  later  of  the  two,  the 
 /3reek  Church  has  all  along  been,  and  ftill  is  (61)  of  their  Opinion. 
 The  Council  in  Trullo  which  is  accounted  a  general  one,  forbids  the  ma- 
 king (61)  of  the  Blood  of  any  Animal  into  a  Samce.  And.  fo  does  one  of 
 the  Canons  call'd  Apojlolic  forbid  (53)  the  Eating  of  Bloody  or  any  thing 
 flra7igVd^  or  torn  by  Beafis. 
 
 8.  They  do  many  of 'em  (but  not  all)  hold  the  Opinion  which  Cal- 
 -vm  in  a  Treatife  on  Purpofe  ('64)  confutes  as  held  by  the  German 
 Antipaedobaptifts,  and  which  by  the  foregoing  Account  is  faid  to  be 
 ilill  held  by  the  Minnifts  of  Holland^  from  whom  our  Antipjedoba- 
 ptiils  muft  have  had  if.  That  ihe  Soul  fleeps,  or  is  fenfelefs,  from 
 arhetimeofa  Maifs  Death  till  the  Refurredion  of  his  Body 
 
 This  Opinion  is  very  wide  from  that  of  the  Primitive  Chriflians: 
 :Yot  many  of  the  moft  ancient  of  'em  held  an  Opinion  that  is  middle 
 i)etween  this  and  that  which  is  now  commonly  held.  They  held  that 
 ?he  Soul  at  Death  goes,  not  to  Heaven  (at  leaft  none  but  Martyrs  Souls  j 
 l^ut  to  Hades  :  And  that  after  the  general  .Refurredion  the  Soul  and. 
 
 Body 
 
 ''^  I )  Sir  ?cid  mcnut  Hift.  of  Gr.  Church,  ch.  20.    (61)  Can.  67,    (63)  Can,  6^ 
 :^54)  ■Pfychopannychia. 
 
Chap.  Vin,  Sleep  of  Soul.    Hades.  441 
 
 Body  united  again  are  received  to  Heaven.    That  tbe  Souls  of  the   Vearaf- 
 Patriarciis  were  in.  Hades :  And  that  Chrift's  Soul  w^nt  to  Hades.     By'^^^'^heA. 
 Hades  they  mean  the  general  Receptacle,  or  State,  of  Souls  good  and  l"^^^^* 
 bad  till   the  Rcfurredion  :  Save   that  fome  few  of  'cm   make   Hades 
 the  Place  of  the  Bad,  and  /ibraham\  Bufom  of  the  Good:  But  general- 
 ly they  fpeak  of  ^hahamh  Bofom  as  one  part  of  Hades.    So  that  it 
 was  counted  a  Place  or  State  quite  different    from  Heaven  and  from 
 Hell:  As  we  Er.glijlj  do  commonly  now  underftand  the  Word  7i^//. 
 
 'Tis  great  Pity  that  the  EngUjh  Tranflators  of  the  Creed  and  of  the 
 Bible  did  not  keep  the  Word  Hades  \n  the  Tranllation,  as  they  have 
 d#ne  fojrwe  original  W^ords  which  had  no  Engl ijli  Word  anuvering  to 
 'em.  By  Tranllating  it  E/e/l^  and  the  EngUjl)  having  no  other  Word 
 for  Gehenna  (which  is  the  Place  prepared  for  the  Devil  and  the  Da- 
 mned) than  the  fame  Word  //c// like  wife-,  it  has  created  a  Confufion 
 in  the  Underftanding  of  £;7^//y/;  Readers.  Wefay,  Chrift  defcended  in- 
 to Hell.  We  ought  to  mean  Hades  :  For  fo  'tis  in  the  Greek.,  mTiCy\  e/< 
 "A/k.  And  fo  St.  Peter.,  Acts  2.  31.  His  Scid  -was  not  left  hf  "AS^a  i'ri. 
 Hades.  But  when  we  read  oi Hell.,  Mat.  5.  20,  22,  29,  30.  and  fuch 
 other  Places  where  the  original  Word  is  Gehenna.,  we  ought  to  un- 
 derftand the  Hell  of  the  Damned.  And  the  Import  of  diefe  two 
 Words  in  the  Original  differs  fo  much,  that  whereas  all  Chriftians 
 ever  believed  that  Chrift  defcended  into  Hades-,  yet  if  any  had  faid, 
 he  defcended  into  Gehenna^  he  would  iiave  been  acccounted  to  blafpheme. 
 And  yet  the  f^^/iyJ;  expreffes  both  by  the  fame  Word. 
 
 To  give  an  Account  at  once  of  all  the  Places  in  the  Bible  where 
 'the  Word  Hell  is  ufed :  Where  we  read  Hell  in  thefe  Texts  follow- 
 ing^ it  is  in  the  original  Gehenna.,  or  elfe  Tart  arm  \  and  ought  to  be 
 underftood  the  Hell  of  the  Damned.  Mat.  5.  22,  2p,  30,  Alat.  ic, 
 28.  Liike  12.  5.  Mat.  18.  8,  9.  Marl  9.  43,44,  45,45,47,  48.  Mat, 
 ^3*  15933-  T^rnes  3.  6.  ^Ve■ter  2.  4.  But  where  we  read //e//  or  Grave 
 in  thefe  Texts  following,  the  Word  is  Hades :,  and  ought  to  be  under- 
 ftood only,  the  State  or  Receptacle  of  departed  Souls :  Or,  in  fome  of 
 'em,  no  more  than  in  general  a  State  of  Diflblution.  Mat.  21.  23.  Luke 
 10.  15.  Mat.  16.  18,  Lnke  16.  23.  u4fts  2.  27,  31.1  Cor.  15.  55.  where 
 'tis  trannated'Cr^-t/f.  Rev.  i.  18.  it.  6.  8.  it.  20.  13,  14.  And  in  the 
 old  Teftament,  wJTerever  we  read  Hell.,  it  is  to  be  underftood  Hades* 
 Jacob  and  Lavid.,  &c.  whenever  they  fpeak  of  their  dying,  call  it  their 
 going  to  Sheol.,  Hades.  Which  Words  our  Erjgll^i  Tranilatcs  fome 
 times  Hell.,  fometimes  Grave ^  &c.  And  this  fhews  St.  Aufiin^  Ob- 
 fervation  to  be  a  Miftake :  For  he  fays  (6%)  that  hifemum.,  which  is 
 the  Tranflation  of  Hades  in  many  Places,  is  never  taki^n  in  Scripture 
 in  a  good  Senfe,  or  as  the  Fate  of  a  good  Man. 
 
 L  1 1  ^Txs 
 
 <65)  Bpift.  99, 
 
4'4x  •S7f^/>  of  ^^^^'  Hades^  Chap.  VIIL 
 
 Yearaf-     'TIs  plain  that  TertnlUnn  took  it  otherwife  by  the  following  Paflages? 
 
 fer  theA-befide  many  other.     In  his  Book  de  Animk  c.  7.  he  fpeaks  of  the  diffe- 
 
 pcftles      rent  State  of  departed  Souls,  receiving  either  Torment  in  Fire^ov  Com'- 
 
 fort  in  Abraham^  Bofom^  in  career e  feu  diver forio  infer nm^  in  the  Prifon 
 
 or  Receptacle  of  Hades.     And  in  his  Book  de  IdoloUt.c.  13.     He  fpeaks 
 
 of  Laz^arm  being  aptd  inferos  in  Sinn  Abraha.     Which  tranflated  into 
 
 £ngli-(lj  in  our  common  Way  of  fpeaking  would  be  y  in  Hell  in  Abraham's 
 
 Bofom.     It  mufl:  be  tranflated  Hades. 
 
 Note  that  in  all  the  Texts  of  the  Revelation^  Death  and.  Hades  9*- 
 v:."rQ-  }^  ah)i  are  joined  together.  And  that  at  the  general  Refurre- 
 dtion  Death  and  Hades  deliver  itp  the  Dead  that  are  in  them.,  viz..  to  be 
 tried  at  that  great  Judgment :  And  then  Death  and  Hades  are  caft  into- 
 the  Lahy  &c.  i.  e.  there  is  to  be  no  more  Death  nor  Hades  ^  but  all 
 is  to  be  either  Heaven  or  Hell,  i.  e.  an  Eternal  and  Unchangable  Eftate 
 of  Wo  OP  of  Blifs. 
 
 Befide  the   Places  afor-efaid,  fevcral,  if  not  all,  of  the  molt  ancient 
 
 ^7*      Copies  of  the  ASls  of  the    ApojHes^  had  the  Word  aJ^m  in  Ch.  2.  24. 
 
 300.     For  where  we  read  •,  having  loofed  the  Rains  of  Death  \  for  it  was  not  poif- 
 
 In  the  h  fiyUy  &c.  they  for  QctvdrH  read  't^^'AcTk  the  Pains  of  Hades.     So  reads  !re-^~ 
 
 poftlcs     fjaui^i.  3.  c.  12.  St.  Aiijlin  Epifi.  99,  and  other  Places.    And  Polycarp, 
 
 ^-^^'       Epifi.  ad  Philipp. 
 
 Now  the  Ancients  did  not  think  that  the  State  of  the  Soul  in 
 Hades  was  to  fleep,  or  be  Senfelefs.  On  the  contrary  cur  Savior 
 in  the  Parable,  Luke  \6.  22,  23.  reprefents  D/:y^j  and  Laz.arm  both  ia 
 Hades  (or  one  in  Hades  SLiid  one  in  Abraham'' s  Bofom.,  if  we  take  Abra- 
 ham's Bofom  as  out  of  Hades')  but  a  great  Way  olTfrom  one  another^ 
 in  very  different  States-,  neither  of 'em  afleep,  but  one  in  Torment, 
 the  other  in  Repofe.  And  all  the  Ancients  do  inftance  in  this  Para- 
 ble as  a  Proof  that  before  the  general  Judgment  there  will  be  a  Dif- 
 ference made  between  the  State  of  Good  Men's  Souls  and  thofe  ot 
 300.  Wicked  Men.  Tertullian  (66)  fpeaks  of  fome  who  argued  that  there 
 will  be  no  Judgment  before  the  great  One  when  the  Soul  and  Body 
 ihall  be  joined  :  And  anfwers  them  ^  Q^tid  ergo  fiet  in  tempore  ifto  <'  Dor- 
 miemvu?  &c.  '  What  then  fhall  we  do  in  the  mean  time  f  fhall  we  be 
 ^  afleep  ?  Souls  don't  fleep,  not  even  when  they  are.,in  the  Bodies,  &c. 
 |2^0.~  And  Eufebius  (67)  tells  of  fome  Heterodox  People  in  Arabia^  who 
 held  that  the  Soul  for  the  prefent  dies  together  with  the  Body.,  and  ts  rai~ 
 fid  to  Life  again  together  with  it.  He  lays  Origen  being  fent  thither 
 prefently  convinc'd  thofe  People. 
 
 But  as  the  forefaid  Chriftians  of  thefe  ancient  Times  did  not  think 
 that  the  Soul  fleeps  ^  fo  neither  were  they,  generally  fpeaking,  of  the 
 Opinion  that  the  Souls  of  dying  Men  go  prefently  to  Heaven  or  to 
 €ehenna.    I  fhall  for  Brevity  only  recite  what  Iren^pu  lays.    He  had 
 
 been 
 
 De  Animi.  cap.  uk.    (67)  H.  E.  L  6.  c.  7. 
 
Chap.  VIII.  Of  the  State  of  [epar ate  Souls,  44I 
 
 been  faying  (68)  that  moft  of  the  Heretics  denied  the  Refurre6:ion    Yearaf- 
 of  the  Body  ^  but  held  inltead  of  it,  that  when  they  died  their.  Souls  terthe  A- 
 fliould  prefcntly  fly  away  up  to   Heaven  :  and  that  fome  erroneous  P*^"'^.*- 
 Catholics  held  with  them  in  this  later  Tenet,  tho'  not  in  the  former. 
 He  urges  againft  them  the  Example  of  our  Savior  ^   Who^  fays  he, 
 ohfervd  i?i  himfelf  the  Law   of  dead  Pcrfons^  and  did  not   frcfently  after 
 his   Death  go  to  Heaven^  but  fiaid  three   Days  in  the  Place  of  the  Dead. 
 'Tis   plain  then,    by  the  way,  that  he  took  that  Paradifc  where  the 
 Thief  was  to  be  that  Day  with  our  Savior,  to  be  not  properly  Hea- 
 ven, but  a   Station  in  Hades.    Then  a    little  after  he  argues  thus  •, 
 Whenoi  then  our  Lord  went  into  the  midfi  of  the  Shadow  of  Death^  where 
 the  SohIs  of  deceafcd  Per  fans  abode  ',  and  then  afterward  rofe  again  iri  the 
 Body^  and.  Wtts  after  his  RcfurreHion   taken  up  to  Heaven  :  It  is  plain  that 
 the  Souls  of  his  Difciples^  for  whofc  Sake  the   Lord  did  thefe  Tyrings^  fijall 
 go  likewife  to  that  invijible  Place  appointed  to  them  by  God^  and.  there  abide 
 till  the  Refnrre^iun^  waiting  for  the  Time  thereof'^  and  afterward  receiving  . 
 rhcir  Bodies^  and   rifing  again  perfeRly^  i.  e.  in   their  Bodies^  as  our  Lord 
 did^  fhall  fo  come  to  the  Sight  of  God.     '  For  the  Difciple  is  not  above 
 <-  his  Mafter,  but  every  one  that  is  perfed  Ihall  be  as  his  Mafter. 
 
 ^s  therefore  our  Ma^er  did  not  prefently  fly  up  to  Heaven^  but  waiting 
 till  the  Time  of  his  Refurreciion  that  was  appointed  by  the  Father-,  which 
 had  been  foreflnwn  by  Jonas  *,  and  rifing  the  third  Day  was  fo  taken  to  Hea- 
 "jen :  So  we  muft  alfo  wait  the  Time  of  our  RefurreStion  appointed  by  Gody 
 which  is  foretold  by  the  Prophets  :,  and  fo  rifing  again  be  taken  up^  Jo  many 
 of  m  as  the  Lord  fliall  account  worthy. 
 
 This,  as  might  be  fhewn  by  many  more  Qiiotations,  w^as  the  moil  ge- 
 neral Opinion  of  thofe  Times.  'Th  true  indeed  that  fome  Fathers 
 fpoke  of  the  Soul  as  going  direftly  to  Heaven  :  And  that  this  became 
 afterward  the  prevailing  Opinion  in  the  We^em  Church :  which  is 
 alfo  affirmed  in  a  Homily  (69)  of  the  Church  of  England^  fet  forth 
 in  the  Time  ofQiieen  Eliz,abeth.  So  that  it  fee ms  to  have  been  the 
 general  Opinion  of  the  Proteftants  in  England  at  that  Time.  But  be- 
 fore the  making  of  that  Homily,  fevcrai  of  our  firft  Reformers  de- 
 clared againft  it.  As  Tyndal  in  his  Anfwer  to  Sir  Thvma^  More.,  and 
 frith  in  his  Anfwer  to  Bifhop  Eifner.  And  ever^'fince  the  making  of 
 it,  there  have  been,  and  Hill  are,  fome  Divines  of  great  Note  and 
 Station  in  that  Church  who  do  plainly  enough  Ihew  their  Senciment 
 to  be  otherwife. 
 
 The  Reafons  given  by  the  former,  viz,.  Tyndal.^  Eriih^  &:c.  w^erc  to 
 this  Purpofe  \  That  the  placing^  of  the  Soul  in  Heaven  does  deitroy 
 the  Arguments  wherewith  Chrift  and  St.  Paul  do  prove  the  Refur- 
 redion  of  the  Body.  As  when  our  Savior  proves  that  Abraham^  T- 
 faac  and  Jacob  fhall  rife  again  in  their  Bodies  ^  becaufe  God,  who  is 
 
 L  1 1  2  flnce 
 
 id's)  Lib.  5.  c.  31=    (6.9)  Third  Pan  of  die  Sermon  concerning  Pjayer. 
 
444  ^f  '^^  ^^^^^  offeparate  SouK  Ciiap.  VIHl 
 
 Yearaf-fince  their  Death  call'd  in  Scripture  their  God,  is  not  the  God  of  the 
 tcv  the  A-  Dead  but  of  the  Livings  for  all  live  to  him  ;  Whereas  ii  Abraham's  Soul 
 l^oftles      j^^^j  i^een  then  in  Heaven,  that  had  been  no  Proof  that  his  Body  muil 
 arife  •,  for  God  then  might  have  been  his  God  tho'  his  Body  had  not 
 rifen.     And  St-  Paul  proves  to  the  Corinthia^n  the  Refurredion,  becaufe 
 elfe  the  Chriflians  would  be  of  all  Menmofl:  miferable,  as  having  Hope 
 only  in  this  Life.     And  he  comforts  the  T/ie/2?/<j«/<?^  concerning  theiF 
 Friends  departed,  not  by  faying  that  they  were  gone  to  Heaven,  but 
 that  they  ihould  rife  again  at  the  laft  Day,  and  fo  go  to  Heaven.    That 
 the  Opinion  of  feparate  Souls  going  to  Heaven  was  the  Invention  of 
 the  Heathen  Philofophers,  who  knowing  nothing  of  the  Refurreftion 
 did  fo  falve  the  Hopes  of  a  future  State  •,  and  that  fome  Chriflians 
 ('the  Papifts,  Tyndal  fays)  had  confounded  and  mixt  the  Chriifian  and 
 the  Heathen  Doftrin  together.     And.  again,  if  the  Souls  be  in  Heaven, 
 "Tell  mc^^  favs  Tyndal^  Why  they  he  not  in  iis.  good  Cafe  as  the  Angels  be  t 
 And  then  what  Caiife  is  there  of  the  Refurre&rton  ?     All  this  while   thefe 
 Men  would  not  determin  in  what  State  the  feparate  Souls-  really  are: 
 But  Frith  fays,  /  dar.e  be  bold  to  fay  that  thsy  are  in  the  Mand  ofGod^  and 
 that  God  vpould   that'  we  fhoidd  be  ignorant  wi')cre  they  be^  and  not  take  «/?- 
 on  us  to  determin  the  Matter.     And  Tyndal  fpeaks  to  the  fame  purpofe, 
 and  adds  concerning  die  Souls*  of  good  Men-,  /  believe  they  are  in  no 
 worfe  Cafe  than  Chrifs  Sold  was  before  his  Refiirreclion. 
 
 To  thefe  Reafons  the  later  Divines,  of  v/hom  I  fpake,  do  add  ^  That 
 by  t'he  Order  of  the  laib  Judgment,  in  A^at.  25.  and  the  Pleas  there 
 ufed,  and  Sentence  there  given,  it  fliould  feem  that  the  Souls  had  not 
 as  yet  been  fentenc'd  and  fent  either  to  Heaven  or  Hell.  Corns  ye 
 Blcjfed^  inherit  the  Kingdom  prepared  for  you^  &c.  Go  ye  Cur  fed  into  e- 
 verlafling  Fire.,  &C.  For  I  was  a  hungry^  &C.  Lord^  when  faw  we  thee^  &:c. 
 And  then  afterward  •,  And  thefe  jljall  go  away  into  everlafling  Punijljment  r 
 And'  the  Righteous  into  Life  eternal^  does  not  look  as  if  they  had  been 
 caird  out  of  Heaven  and  Hell  to  receive  a  Seatence  to  go  to  Heaven 
 and  Hell  -^  but  that  they  had  been  till  this  Time  in  Expedation  of 
 their  final  Sentence.  Tho'  the  Souls  had  been  (as  thefe  Men  do  con- 
 Itantiy  hold  againft  the  Antipsedobaptifts)  the  bad  Ones  in  fome  De- 
 gree-of  Torment  and  Horror,  the  Good  in  a  quiet  Repofe  and  hope» 
 ful  Expedation,  and  as  the  Office  of  Burial  fays,  tn.Jcy  and  Felicity.  Or^ 
 as  the  Ancients  exprefs  it,  in  refrigerlo. 
 
 To  this  may  be  added  ^  That  whereas  the  general  Hypothefis  is, 
 that  the  Souls  of  the  Patriarchs  were  taken  by  Chriil  out  of  Hades., 
 and  carried  up  with  him  into  Heaven  at  his  Afcenfion  thither*,  St. 
 Peter  on  the  contrary,  preaching  after  Chrift's  Afcenfion,  fays  expref- 
 iy,  AUs  2.  34.  that  David  was  not  then  afcended  to  Heaven.  The 
 Anfwer  to  which  (bejng,  I  fuppofe,  that  Vavid.  was  not  afcended  to 
 Heaven  in  Body,  as  Chrift  was  \  but  his  Soul  might  be  there  )  feems 
 iAcoaliltent  with  St.  Pet^r^  Reafoning  at  that  Place..    For  he  is  ihew  • 
 
Chap.  Vni.  Of  the  State  of  feparate  Souls.  Singing.  44f 
 
 rng  that  that  Saying;  of  David -^  Thou  wllt^mt  leave  my  Soul  in  Hades,-  Year  af- 
 could  not  be  underitood  oi  David  himfelf,  who  was  both  dead  and  "^'^^'^'le  A-> 
 buried,  and  his  Sepulchre  then  extant-,  but  that  Di^ivid  being  a  Pro-r°^^^^' 
 phet  and  feeing  this  before^  ffoke  of  the  RefnrrcHion  cf  ChriH-^  that  his 
 Soul  w,ts  not  left  in  Hades :  where  St."  Peter  feems  to  underiland   it, 
 that  David's  Soul  was  in  Hades  (as  well  as  his  Body  in  the  Sepulchre)" 
 to  that  Day.    The  rcfi:  of  their  Arguments  I  leave  to  be  feen  in  their 
 Books. 
 
 But  as  to  the  Antipcedobaptifts  Opinion  of  the  Sleep  of  the  Soul  ; 
 a  late  Writer  (70)  that  lives  in  a  Part  of  Kent  that  abonnds  with  them^ 
 afcribes  to  fonie  of  them  an  Opinion  much  worfe  than  the  ordinary 
 one  of  the  Sleep  of  the  Soul  till  the  Refurredion.  For  he  fays,  fome  ■ 
 of  that  Seft  have  been  heard  to  fay  (and  he  believes  it  is  the  privat 
 Tenet  of  others  of  'em)  That  Infants  dying  before  a6lual  Sin,  their  Souls  ' 
 
 eonfume  with  their  Bodies  :  And  they  die  ttever  to  be  any  more.  Therefore^ 
 they  forbear  the  gi'ving  of  Baftifm^  a^  unnecejfary  for  them.  I  hope  and 
 believe  that  this  can  be  the  Opinion  of  but  very  few,  and  thofe  fome  • 
 ignorant  People,  among  'em.  And  I  am  lately  aflur'd  by  a  Man  of 
 chief  Note  among  'em,  that  he  never  knew  any  one  Man  of  any  fort 
 of  'em  that  held  this.  And  indeed  fince  our  Savior  fhewed  fuch  3 
 Concern  and  tender  Regard  for  Infants,  faying  withal,  Of  fuch  is  the 
 Kingdom  of  Heaven  :  And  iince  God  and  Nature  have  implanted  in  the 
 Heart  of  all  pious  Parents  fuch  an  earneft  Defire  of  the  eternal  Good- 
 of  their  Infants :  'Tis  an  unnatural  Thought,  that  neither  that  Con- 
 cern of  our  Savior,  nor  that  Defire  of  godly  Parents  fhall  ever  have^ 
 any  Satisfaction  in  the  Cafe  of  fuch  Infants  as-  die  ^  but  that  one  mufb 
 defpair  of  'em,  as  Perfons  that  will  be  loft  for  ever,  notwithftanding- 
 any  Means  that  can  beus'd  for  their  Salvation.  P.  S.  One  Party  & 
 the  Antipasdobaptifts  do  deny  any  Sleep  of  the  Soul.  And  I  have  it 
 from  good  Hands,  that  they  that  do  now  hold  it,  are  but  few  in 
 Gomparifon,  and  fuch  as  are  accounted  of  the  more  ignorant  Sort. 
 
 9.  Many  of  the  Antipaedobaptifts  in  England  are  faid  to  be  agatnft 
 any  Singing  of  Pfalms  in  Divine  Worfhip.  I  recited  before  (71)  cut 
 of  Petrtis  Cluniacenfs  that  the  Petrohrujians  held,  that  'm  a  Making  cf  104,0^ 
 God  to  fing  in  the  Church,  And  the  Lyonifis  faid,  it  is  a  hellifj  Nuife.  iico»  • 
 I  believe  the  Difguft  taken  at  that  time  was  againft  the  exceiGve  Re- 
 gard then  given  in  the  Popifli  Churches  to  the  Sound  and  Mulic^ 
 which  hinder'd  the  Attention  to  the  Senfe  of  the  Prayers.  But  to 
 condemn  all  Singing  of  Praife  to  God,  is  a  Thing  too  contrary  to  the 
 Scriptures  both  of  the  Old  and  New  Tellament.  Some  of  'em  do 
 not  dillike  Singing  in  general  :  but  fay  that  the  Pfalms  of  David  av^ 
 not  fo  proper  now,  as  fome  that  may  be  composed  on  purpofe  for  t/he. 
 Ufe  of  the  Chriflian  Chur.ch.     And  fome  others  of  'cm  are  not  at  all 
 
 agiinfc  : 
 
 (7c)  Ca&  of  an  Infant:  dying  unb^uized,  pag,  iS.     C7  1}  CH.  VIL  §.  5. 
 
^44^   ^^'W'€'  ^^^^'  '^fe  ^f  ^^^<:  LorJ's-Prayer.  ThLorJ's Supper,  Cha^.  VlII. 
 Yearaf.  againft  Singing,  any  more  than  other  Chriftians  are.    And  it  grows 
 !J'\k  ^"^^  ^^^"  ^o  ^  "^ore  and  more  in  nfe  with  'em.    Tho'  many  of  'em 
 poL.cs      formerly  have  fcnipFd  the  Ufe  of  Pfalms,  as  fang  by  the  whole  Con- 
 gregation jointly:,    yet  of  late  that  Humor  is  in  great  Degree  worn 
 off:  and  the  Pradice  of  Singing  David's  Pfalms,  and  in  the  Way  that 
 otiicr  People  do,  has  generally  obtained  among  'em. 
 
 lo.  The  fime  may  be  faid  of  the  Ufe  of  tiie  Lord's  Prayer.  Many 
 of  "em  do  out  of  an  odd  and  unaccountable  Humor  rejeft  the  Ufe  of 
 it.  But,  tho'  this  be  an  Imputation  laid  by  fome  People  on  the  whole 
 Body  of 'em,  yet  I  know  that  fome  of  'em,  and  believe  that  molt  of 
 "^em  do  both  life  it,  and  teach  their  Children  to  ufe  it.  The  Petro- 
 hrufians^  as  well  as  all  the  other  Sorts  of  the  Waldenfcs^  extolled  the 
 'UiQ  of  it. 
 
 IT.  So  for  extreim XJndiofl  of  the  Sick,  fpoken  oi  James  5.  14,  15, 
 I\Ir.  Ruffcfi  of  H)ih  in  Kent^  a  Place  that  is  full  of  theie  People,  fays 
 (7  2 J  ^  I  am  fure  it  ts  both  their  Opinion  and  Praflice^  as  to  fome^  tho'  fro- 
 hably  all  do  not  ufe  it.  P.  S.  This  1  find  to  be  confefs'd  fmce  by  Mr. 
 Stennet.  But  he  tells  me,  it  is  but  rarely  pradifed  :  and  that  not  (as 
 the  Papifts  ufe  itj  only  or  chiefly  in  Cafes  defperate  \  but  moftly  iu 
 Ho])es  of  Recovery,  and  for  that  End. 
 
 12.  Mr.  Ritffen  mentions  alfo  ('73J  a  Way  of  Marriage  us'd  among 
 them  not  according  to  the  Ufe  of  the  Church  of  England^  and  fo  of 
 doubtful  Validity  in  the  Law  of  the  Land.  And  ho  fays.  This  was  intro- 
 dnc^d  to  give  room  fa-r  the  jefuits  and  Romilh  Priefts  to  ta\e  Women:  for 
 they  being  prohibited  Afarriage^  and  accounting  Marriage  one  of  the  feven  Sa- 
 fframentSy  durfi  not  take  a  Wife  or  be  married  after  the  Manner  of  either 
 the  Romifh  or  Englilh  Churchy  &C.  but  voonid  take  Women  in  the  Congre- 
 gation of  Anabaptifts  or  Quakers.  But  he  (tho'  writing  againft  them 
 fomething  angrily)  confeiles,  and  it  is  a  known  Thing,  that  many  of 
 em  are  married  at   cur  Churches  r  but  more,   he  fays,  in  their  privat  j4f- 
 
 fcmblies.  But  this  all  of  'em  that  I  can  fpeak  with,  deny  to  be  true 
 in.  Matter  of  Faft.  They  are  for  the  moft  part  married  in  the  Church. 
 That  Scruple  diminifhes  among  'em. 
 
 13.  Their  Way  of  receiving  the  Sacrament  of  the  Lord's-Supper 
 is  in  a  Pofture  that  fliews,  outwardly  at  leaft,  lefs  of  Devotion  than 
 the  Way  of  moft  other  Chriftians.  They  receive  it  fitting  at  a  com- 
 mon Table,  and  (as  the  forefaid  Writer  exprelles  it)  with  the  Hat  on^ 
 ■And  handing  the  Elements  one  to  another  (74)-  P.  S.  I  find  fince  that  the 
 Hat  on  is  denied  :  the  Sitting  confefs'd. 
 
 T  4.  Some  of  'em  are  Sabbatarians,  i.  e.  they  hold  it  ftill  neceflary, 
 -even  for  the  Gentile  Chriftians,  to  keep  every  Saturday  as  a  Sabbath- 
 day.  One  Bampfield,  a  Man  of  Note  among  'em,  formerly  wrote  a 
 Trsatife  on  that  Subjed,  wherein  he  has,  they  fay,  faid  more  for  it 
 
 than 
 
 :{72}  Pidure  of  rhe  Anabaptilts,  ch.  8.  pag.6o.      (73)  Ibid.  ,p.  58.    (74;  P»  57» 
 
Chap.  Vllf.  Seventh  Jay  SaUath.    Laying  oh  cf  Hands.  4^7 
 
 than  one^vonld  imagin  could  be  faid  forfo  heterodox  a  Tenet    Thei.c  Yeara^- 
 are  howevei-  in  the  Country  few  or  none  of  this  Opinion:  what  are, '^^'' the  A- 
 are  at  London, .  Whether  the  fame  Men  do  keep  the  Lord's-day  too,  Fifties 
 1  know  not. 
 
 15.  They  differ  more  among  themfelves  about  the  Pradice  of  Con- 
 firmatiotj^  or  Laying  on  of  Hands  after  Baptifm.  Some  of  'em  do  wholly 
 omit  and  rejeft  the  Ufe  of  that  Ordinance,  as  being  Popifh,  or  having 
 no  Foundation  in  Scripture,  or  at  leaft  not  now  to  be  continued.  And 
 this  it  feems  was  the  Way  of  thofe  Churches  or  Societies  of  'em,  that 
 
 in  the  Times  I  fpoke  of,  did  firft  openly  fet  up  at  London.  Others  1^44* 
 of  'em  account  it  a  neceffary  Thing.  And  fome  of  thefe  latter  ma- 
 king it  an  Order  among  themfelves,  as  the  Church  of  England  does, 
 that  none  fliall  be  admitted  to  the  Holy  Communion,  until  fuch  time 
 as  he  be  confirmed  fthe  Church  of  England  adds,  or  he  ready  and  de- 
 firow  to  he  confirmed^  there  neceifarily  follows  a  Breach  of  Communion 
 between  the  two  Parties.  And  therefore  Danvers  (16)  fays,  ^ill  thofe 
 Churches  of  that  ConflitHtion  (which  require  this  Ordinance)  are  founded 
 in  Sin  and  Schifm^  as  well  as  in  great  Error  and  Ignorance.  He  fays, 
 Jt  does  not  appear  that  any  haptlzed  Chnrch  or  People  did  ever  in  any  Jigc 
 or  Country  own  ftch  a  Principle  or  Praftice  to  this  Day^  except  fome  in  this 
 Nation  in  thefe  late  Times.  And  gives  this  Account  of  the  Rife  of 
 it  •■,  That  about  the  Tear  16^6  one  A<fr.  Cornwell,  heretofore  a  pnhlic  Preacher,  i  f^S> 
 tlnn  a  Minijier  of  a  haptiz^ed  Congregation  in  Kent,  coming  into  that  ha- 
 ptiz.ed  Congregation  meeting  in  the  Spittle,  Bifhopfgate-itreet,  preached 
 that  thofe  who  were  not  under  Laying  on  of  Hands,  were  not  Babes  in 
 Chrtft^  &C.  VFhercHpon  feveral  were  perfwaded^  &"C.  and  made  a  Rent  and 
 a  Separation :  and  from  that  very  Schifm  propagated  the  fame  Principle  and 
 PraElice  among  many  others  in  the  Nation  ever  fmce.  But  this  Account  of 
 Danvers  is  lookt  on  by  the  moderate  Men  that  are  now  among  'em^ 
 to  be  no  iuft  one.  They  fay,  that  the  mod  of  thofe  that  do  now  ufe 
 Confirmation^  admit  to  the  Communion  and  receive  as  Brethren,  thole 
 ithar  fcruple  the  u ling  it:  and  e  contra. 
 
 16.  As  to  the  Pomt  of  Pra^deftinati^n :  Thofe  of  'em  that  are  of 
 the  Armtnian  Opinion,  they  call  the  General  Men*,  as  holding  a  ge- 
 neral and  univerfal  Redemption  by  Chrill  :  and  the  Cahtnifis  they 
 call  the  Particular  Men,  as  holding  a  particular  and"  abfolute  Redem- 
 ption of  fome  particular  Perfons.  I  had  faid  in  my  firft  Edition  that 
 they  generally  made  a  different  Opinion  about  this,  to  be  a  Bar  i^^ainft 
 Communion  one  with  another.  Some  of  'em  do  tell  me,  that  this  is 
 not  general  ^  but  only  the  Temper  of  fome  hot  and  eager  Spirits  on 
 both  Sides :  that  the  Country  where  I  dwell,  is  full  of  fuch  of  -m  as 
 are  of  the  leaft  Repute  :  but  that  the  major  Part  of  their  Elders  01 
 JRitUrs  all  over  England  do  now  admit  either  Sort.     1  am  glad  if  this 
 
 laft 
 
 (76)  Trcar.  of  la\  ing  on  of  Hands.    Conclufion, . 
 
^442  TretHeJfination,   Original  5/«.  Chap,  VIII. 
 
 Vearnf-  laft  be  ill  faft  the  truer  Account  of  the  Generality  of  'em  :  For  (asl 
 iTthe  A-  faid  then)  if  the  Church  of  Chrilt  be  never  to  be  One,  till  all  Chrifti- 
 p  )fi;e5      jjiis  do  explain  themfelves  a  like  in  the  nice  Difputes  that  happen  in  re- 
 conciling God's  Prefcience  and  Predeftination  with  Man's  Free-Will  ; 
 it  will  never  be -One  in  this  World.     All  Froteftants  that  make  Di- 
 vilions  on  this  Account,  fhould  learn  Wit   from  our  common  Ene- 
 mies.   They,  tho'  they  do  in  their  Books  carry  this  Difpute  to  the 
 Height,  yet  do  keep  themfelves  from  Separation  for  it :  in  which  Pra- 
 dice  they  are,  both  in  Point  of  Interelt  -and  of  Duty,  certainly  in  the 
 ..Right. 
 
 .  .The  Actipa:dobaptifts  may  be  fure  I  am  not  their  Enemy,  when  I 
 note  this  their  Humor  of  dividing  from  one  another,  as  an  impru- 
 dent thing.  For  as  it  is  the  Interelt  ofthe  great  Enemy  of  Mankind 
 that  Chriitia^.s  fnould  be  divided  as  much  as  is  poITible :  and  of  the 
 pap! [Is  that  .Protefiants  fhould  be  fo :  So  whoever  were  an  Enemy  to 
 fhefe  Men  in  particular,  would  wifh  to  fee  ten  Parties  or  Divilions 
 for  every  one  that  is  among  'em. 
 
 17  .Many  (but  it  feems  not  all)  of  t^he  General  Mtn  are  Pelagians  in 
 the  Point  of  Original  Sin.  They  own  nothing  of  it.  The  other  do: 
 as  appears  both  by  the  Confejfion  of  Faith  (77)  of  fcven  Churches  of  'em, 
 which  I  mentioned  before  \  and  alfo  by  their  prefent  ProfeiTion.  Some 
 •of  t\\Q  General  Men  fay,  they  wonder  how  thefe  that  own  Sin  in  In- 
 fants, can  be  againft  their  Baptifm.  The  Pelagians  that  owned  no  Sin 
 in  Infants,  yet  granted  the  Neceflity  of  their  Baptifm  to  obtain  the 
 'Kingdom  of  Heaven  :  thefe  believe  they  have  Sin,  yet  deny  them  Ba- 
 ptifm for  the  Forgivenefs  of  it. 
 
 18.  Socinians  they  hav-e  fome  that  creep  in  among  "*em :  but  1  have 
 not  heard  of  any  Church  or  Congregation  of  'em  that  makes  Profeflion 
 of  that.Dodrin  ^  but  on  the  contrary,  that  they  that  prafefs  it  openly  are 
 rejeded  from  their  Communion.  And  as  much  as  I  have  faid  againft 
 their  Divilions,  I  do  not  fee  how  they  that  worfliip  and  believ-e  in  Chriffc 
 as  God,  can  join  with  them  that  either  renounce  the  Worihip  of  him, 
 or  believe  him  to  be  only  a  Creature  lately  made,  aad  even  flill  to 
 be,  in  the  belt  Kature  that  he  has,  of  finite  Worth,  Dignity  and  Ca- 
 pacity. 
 
 A  late  Confejfion  publilh'd  in  the  Name  of  100  Churches  of  'em 
 fiiews  thofe  Churches  to  be  Catholic  as  to  the  F^ith  of  the  Tri- 
 nity- But  yet  fome  printed  Papers  of  much  the  fame  Date  with  that 
 ConfefTion  paffmg  between  fome  af  their  Congregations,  do  fhew  that 
 Tthere  are  great  Scandals  given  or  taken,  by  fome  of  'em  againft  o- 
 ;thers  on  account  of  Soclnian  Tenets.  There  are  fome  of  thefe  Pa- 
 pers figaed  by  feveral  of  their  Meifengers,  Elders,  and  Reprefenta:tives 
 
 (77)  Aruc.4,  SjaijCS^* 
 
Chap.  VIII.      Pelaglanlfm,  Soclanianifm.  Qiiakerifm.  449 
 
 and  printed    1699.  renouncing    that  "A fie m My  of  Antipaedobaptifts   Year.-^f. 
 which  they  call   the  General  ^Jjhnbty,    held    at  Gofwd-ftreet^  London,  ^^er the  A- 
 and  perfwading  others  to  do  the  like  ^  faying,  that  it  is  to  the  Re-  P^^^es 
 proach  of  Jefm  Chrifi  and  the  Pollution  of  the  Churches  to  hold  Com- 
 munion with  that  Aflembly  :  and  that  it  is  inconfillent  for  any  who 
 hold  the  Divinity  of  our  Lord  Jcfus  Chrilt  to  do  fo. 
 
 But  all  this  is  not  (as  far  as  I  can  learn)  that  they  charge  the  Ge- 
 72cral  yijfembly  with  Socinian  Tenets*,  but  only  with  refulin^  to  turn 
 out  fome  that  are  accus'd  of  holding  'em  :  which  Accufations  they 
 think  to  be  fully  prov'd  •,  but  the  others,  it  feems,  fay  they  are  nor. 
 Since  my  firft  Edition  there  is  printed  in  1706,  a  Sucwian  Parriphlet, 
 intitled  \  The  Vnreafvnahlenefs  of  inahvg  and  im^ofng  Creeds.  It  is  with- 
 out a  Kame-,  but  the  Author  feems  to  be  an  Antip^dobaptift,  that 
 is  angry  with  two  Parties  of  his  Brethren,  one  called.  The  General  Af- 
 fcmhly,  the  other.  The  General  Jljfochnion.  Which,  as  he  reprefents, 
 having  been  at  fome  Variance,  did  on  June  9.  1704.  unite  on  the  fol- 
 lowing Terms*, 
 
 Firft,  They  fet  down  two  Articles  of  Faith  concerning  God  the  Fa-^ 
 ther  and  our  Lord  Jefpu  Chrilt  :    containing  an  orthodox  Confeflioii 
 of  the  Trinity,  and  being  much  of  the  fame  Senfe  as  are  the  two  firit 
 of  the  39  Anicks  of  the  Church  of  England.    CThis  he  calls  a  Spe- 
 cimen of  modern  Cretd-making.'^ 
 
 Then  they  enad.  That  if  any  of  their  Members  fhall  publifli  or  fay 
 any  thing  contrary  to  that  Faith  •,  He  Ihall  be  efieemed  dlforderly^  and 
 dealt  with  accordingly.  But  they  add,  that  if  any  Member  receiving  this 
 Faith,  fhall  reflet  on  any  Member  that  does  not  receive  it  (provided 
 he  do  not  teach  the  contrary)  He  aKo  JJiall  be  efteemed  diforderly  and 
 dealt  vpith  accordingly. 
 
 And  on  thcfe  Terms  that  the  Affemhly  and  AJfociation  do  prefently 
 wcet  together  m  formerly^  and  unite.  And  they  enact.  That  all  Papers 
 that  have  been  publiJJjed^  relating  to  any  Difference  between  Vw,  be  fkppref- 
 fed.     I  fuppole  they  had  in  their  Eye  the  Papers  that  I  fpoke  of. 
 
 Upon  which  this  Author  obferves  that  they  that  have  not  Threats  wide 
 enough  to  fw allow  this  rough  Greedy  muft  not  tell  their  R'jafon  why.     But  if 
 they  will  hold  their  Tongues  and  only  think  •,  they  iliall  have  the  Favor 
 not  to  be  refiefted  on.    U])on  which  he  falls  into  a  Vein  of  the  vileft  ; 
 Raillery,   Burlefque,  Buffoonry,  and  Mockery  of  the  Doftrin  of  the  ' 
 Trinity,  that  this  impious  Age  has  produc'd.     And  it  has  produced  a  j 
 great  deal  :  too  much  in  all  Confcience  to  be  born  with.    That  So-  ,- 
 
 cinian  Dodrin  feems  to  have  infefted  all  its  Difciples  (this  Antipxdo- f 
 baptift  as  well  as  the  Paedobaptift  ones)  with  fuch  a  Degree  of  Seared-] 
 ncfs,  that  they  do  no  longer  Difcourfc  in  any  fcrious^Way  ^  but,  as] 
 if  they  were  talking  of  fome  Play  or  Jeft,  make  thenifclves  Sport  with 
 the  awful  Myftery  of  God  the  Father^  the  Son^  and  the  Holy  Spirit.  And 
 iiiKethey  cannot  argue,  would  laugh  us  out  of  our  Faith.     One  would 
 
 M  m  m  tbink^ 
 
45"^  Pelagianifm.  Soclnianlfm.  Qiiakerirm!     Chap.  VIII . 
 
 Ycaraf- think  that  if  their  Confciences  urge  'em  to  argue  againft  the  God  of 
 terthe  A-the  Chriftians,  they  fhould  ia  a  Chriftian  Nation  be  compelled  to  do 
 foftles      ij.  ^jj.j^  YcCs  Effrontery  and  Impudence. 
 
 Thefe  Antip^dobaptifts,  as  he  tells  us  afterward,  met  again  in  1705* 
 and  agreed  that  none  fhould  be  a  Member  of  the  General.  Ajfemhly 
 (which,  it  feems,  is  a  Body  made  up  of  the  Reprefentatlves  of  parti- 
 cular Churches)  unlefs  he  do  fubfcribe  the  whole  of  the  forefaid 
 Draught  of  1704.  So  that  no  Socinlan  can  be  chofen  a  Reprefcntathe 
 Cor  Prodor^l  to  fit  in  the  General  Affembly.  For  which  he  is  very 
 angry  with  'em,  tho'  all  the  World  befide  muft  think  it  but  a  necef- 
 iary  Caution. 
 
 At  laft,  he  tells  'em  in  a  laughing  Way,  that  to  make  any  Canons  with- 
 oHt  the  Qneen's  Licence^  is  a  VrdLmnnire.  >A^hich  is,  I  fuppofe,  brought 
 in  to  imult,  and  triumph  over,  the  Convocation  of  the  Church  of 
 England^  for  its  being  under  fueh  Reflraint :  whereas  thefe  Bodies  of 
 Men  do  in  their  Affemblies  make  and  publifh  any  Rules  that  they 
 think  needful  on  any  emergent  Occalion ;,  and  do  adually  infiid  and 
 execute  their  Church-Cenfures  on  fuch  of  their  Members  as  do  not 
 obferve  'em. 
 
 19.  They  are  generally  much  inclin'd  to  hold  public  Difputations 
 about  Religion  before  the  Multitude.  Having  plain  Places  of  Scri- 
 pture to  produce  concerning  Adult  Baptifm,  and  feveral  Examples- 
 of  it ;  they  work  much  on  fuch  of  the  People  as  had  not  minded 
 this  before,  and  had  not  had  a  right  State  of  the  Qiiellion  between  the 
 Pasdobaptifls  and  the  Antipsedobaptifts :  wherein  the  former  grant 
 that  in  a  Nation  newly  converted  to  Chriftianity  (and  fuch  are  all  the 
 Cafes  mention'd  in  the  Scripture)  the  Adult  People  muft  be  baptiz'd 
 iirft,  before  their  Infants  can  be  baptized.  ^ 
 
 Their  molt  eager  Difputes  are  againft  the  Quakers.  And  they  have 
 Reafon.  For  fince  fo  great  a  Part  of  their  Zeal  is  fpent  in  fetting 
 the  Time  and  Manner  of  Baptifm-Right,  as  they  judge :  and  it  hap- 
 pens among  them  (as  indeed  the  like  does  among  all  Partiesj  that  there 
 are  fome  that  have  little  Religion  befide  their  Zeal  in  that  Matter  : 
 the  Quaker  gives  them  the  fouleft  Affront  pofTible.  He  cuts  off  all  their 
 Religion  at  one  Stroak  •,  faying  that  all  Water-Baptifm,  at  what  Age 
 foever  it  be  given,  is  a  ufelefs  Thing :  and  perverts  all  the  Places  of 
 Scripture  where  it  is  fpoken  of,  with  fome  far  fetch'd  Interpretati- 
 ons :  as  he  does  likewife  in  the  Cafe  of  the  other  Sacrament.  And 
 tho'  among  People  of  Senfe  that  do  own  the  Scripture  fas  fome  at 
 leaft  of  the  Quakers  do  )  one  would  think  that  this  Difpute  fhould 
 quickly  be  at  an  End  ^  yet  'tis  ftrange  to  obferve  what  Numbers  there 
 do  continue  in  many  Places  of  England  of  that  enthufiaflical  Sed,  that 
 can  turn  the  plainelt  Places  of  Scripture  into  a  Riddle. 
 
 jTis- 
 
Chap.  VIII.     Pefdglanirm.  Soclnianlfm.  Quakerifm."  ^^^ 
 
 'Tis  a  great  Difcredit  to  the  Climate  and  Air  of  E^ghjid  that  that  Year  af- 
 fort  of  ]3iftemper  of  Brain  that  difpofes  Men  to  Oiiakenfm^  Ihould  ccfthe  A- 
 he  no  where  fo  epidemical  as  there.     The  fame  Men  in  the  popifii  poftles   . 
 Religion  would  have  been  vifionary  S^nts^  Hermits^  Carthufms^  Sec.    In 
 the /»^z^;>z  Religion  they  would  have  been  Chebers  (78),  and  their  Cant 
 now  is  much  like  the  others  Ghibcrijlj.     In  the  Mahometan  they  would 
 have  been  of  thofe  Dervifes  that  have  Raptures  of  crying  AlUh^  AlUh^ 
 till  their  Heads  grow  giddy  and  they  fall  down.     If  the  Sets  of  O- 
 pinions  for  the  late  Setlts  have,  as  fome  think,  been  contrived  by  the 
 Jefuits  \  that  Jefmt  that  contrived  this,  jfhew'd  fo  dull  a  Faculty  fou 
 the  Work,  that  he  might,  one  would  have  thought,  have  defpair'd 
 of  any  Difcipks  :    And  yet  it  is  become  one  of  the  moft  fpreading 
 in  England.     A  late  Author  fays  (79)  he  has  been  credibly  informed, 
 that  a  St.  Omerh  Jefuit  dcclar'd  that  they  were  20  Years  hammering 
 out  the  Sedl  of  the  Ouahrs.    'Tis  ftrange  they  could  not  forge  nor 
 fmooth  it  any  handfomer.    For  as  all  Poetry,  Fidion,  or  Play  ought 
 to  reprefent,  if  not  true  Hiftory,  yet  fomething  that  may  look,  op 
 be  conceived,  like  it  ^  fo  they  that  would  frame  a  Religion  pretend- 
 ing to  be  founded  on  the  Scripture,  or  to  be  believ'd  together  with 
 it,  fhould  drefs  it  up  with  Tenets  that  have  fome  Appearance  of 
 Likenefs  to  the  Declarations  of  Scripture  \  and  not  make  it  to  renounce 
 fuch  Things  as  the  Scripture  does  injoin  in  fo  plain  Words  as  it  does 
 the  two  Sacraments.    But  there  is  a  Sort  of  People  that  take  a  mali- 
 cious Pleafure  in  trying  how  broad  Affronts  the  Underftandings  of 
 fome  Men  will  bear. 
 
 'Tis  the  vulgar  People  among  the  Ouahers  that  we  fpeak  of  as  thus 
 led  by  the  Nofe,  and  pofTeft'with  this  fort  of  Enthufiafm.  Their 
 Leaders  and  the  politic  Men  among  'em  (if  they  be  not  ot  the  fore- 
 faid  Hammerers)  feem  to  have  for  the  Bottom  of  their  Religion,  JDeifm  ; 
 and  to  think  that  Reafon  and  human  Philofophy  is  a  better  Rule  for 
 a  Man  to  dired  his  Converfation  by,  than  any  Tradition  or  reveal- 
 ed Dodrin.  For  what  other  than  fuch  is  the  Confequent  of  that  Prin- 
 ciple ^  that  the  Light  within  Hi.,  which  comes  at  lalt  to  be  no  other 
 than  our  own  Reafon,  is  better  than  my  Light  without  us^  i.  e.  than 
 any  Scripture? 
 
 20.  The  Englijh  Antipaedobaptifls  have  for  their  Church-Gdvcrn- 
 ment.  Elders^  or  Presbyters.  Thefe  have  a  ruling  Power  m  the  Con- 
 gregations. Deacons :  Thefe  take  Care  of  the  Poor.  Teachers ;  Any 
 whom  the  Congregation  approves  of  for  that  Purpofe,  as  fit  to  teach  : 
 So  of  thefe  they  have  abundance.  ,Yet  thofe  Congregations  of  'em  that 
 are  accounted  the  mofl  regular,  do  not  appoint  or  fufFer  any  fthat  are 
 not  yet  ordained  Elders)  to  preach  publicly,  but  only  in  a  probational 
 Way,  in  order  to  be  ordained  if  they  continue  .to  be  approved :  except 
 
 M  m  m  2  on 
 
 {^78)  Sec  Mr.  Thevcnot's  Travels  inro  Perfia.    (79)  Fo.x^s  and  Firebr.^i.  \.  pag,  4, 
 
4^i  Their  Church  'Officers.  Chap.  VIIT.. 
 
 Year  af.  on  fome  Cafe  of  Keceflity,  as  in  the  Want  of  Elders,  &c.  They 
 ler  the  A-  have  feme  whom  they  call  Mejfengers^  which  is  the  EngUfh  Word  for 
 poftles  jpofiles.  And  there  are  of  thefe  two  forts.  Some  are  fuch  of  their 
 Presbyters  as  being  found  of  the  belt  Ability,  Judgment,  &c.  are  ap- 
 pointed (belide  the  Care  of  their  own  Congregation)  to  go  fometimes 
 about  a  certain  Diftrid,  Diocefe,  or  Province.  And  when  any  of  thefe 
 comes  to  preach  in  any  other  Man's  Congregation,  or  to  be  prefent, 
 at  any  Meeting  of  their  Churches  ^  he  is  received  and  heard  with  great^ 
 er  Refped  than  ordinary,  and  his  Autority  more  regarded  than  of 
 ordinary  Presbyters.  But  for  direft  and  proper  Jurifdidion  over  o-" 
 ther  Presbyters  or  People,  he  has  none  :  nor  any  Power  of  Rding  but 
 in  his  own  Congregation.  The  other  fort  is  of  fuch  as  are  nothing 
 elfe  but  Melfengers  in  the  ordinary  Senfe  of  the  Englijli  Word :  viz.. 
 Men  appointed  as  Melfengers  to  carry  the  Senfe  and  Opinion  of  fom.e 
 Congregations  to  other  Congregations  at  a  Diftance. 
 
 They  have  fome,  whom  they  call  Reprefentatives :  i.  e.  Men  choferi 
 and  delegated  by  the  particular  Churches  that  they  have  all  over  En- 
 gland^  to  meet  at  London  every  Whitfontide^  to  confider  of  the  com- 
 mon Affairs  of  their  Religion.  This  Meeting  of  Reprefentatives,  is, 
 as  I  take  it ,  that  which  is  called  the  General  Affembly  \  fomething 
 refembling  our  Lower  Houfe  of  Convocation.  The  Place  is  in  Gof- 
 wet-fireet^  London.  But  one  Congregation  does  fometimes  fend  2  or  5 
 Reprefentatives. 
 
 All  thefe  are  chofen  with  the  Approbation  of  the  People  :  only  the 
 People  themfelves  are  in  their  Approbation  much  fwayed  by  the  Ad- 
 vice of  their  Meffengers,  Elders,  &c.  and  by  the  Opinion  wiiich  they 
 give  concerning  the  Fitnefs  of  any  one.  And  then  they  are  ordain- 
 ed by  the  Laying  on  of  an  Elder's  Hands. 
 
 They  do,  in  the  Difputes  which  they  hold  with  People  of  the  Church 
 of  England,  frequently  urge,  that  this  their  Way,  viz..  for  the  People 
 to  have  their  Suffi-age  in  the  Choice  of  Church-Officers,  is  the  moft  re- 
 gular Way  :  as  being  that  which  was  us'd  by  the  Primitive  Chrifti- 
 ans.  Which  is  a  Piece  of  Hiftory  that  cannot  fairly  be  denied.  It 
 was  certainly  the  Primitive  Way  for  the  Bifhop  to  choofe  the  Pres- 
 byters with  the  Approbation  of  the  People :  and  for  the  Presbyters 
 and  People  together,  being  for  the  moft  part  afllfted  by  fome  neigh- 
 bouring Bilhops,  to  choofe  a  new  Bifhop  in  the  Room  of  one  that 
 died.  This  continued  for  many  hundred  Years ;  and  thofe  Chrifbians 
 that  have  gone  about  to  mend  this  Way,  have  made  it  much  worfe« 
 But  the  Antipaedobaptifts  have  upon  the  whole  no  Reafonto  boaft 
 of  the  Regularity  of  their  Management  in  this  Matter.  For  whereas 
 the  Primitive  Pradice  was,  as  I  faid,  for  the  Bifhop  to  choofe  the  Pref- 
 byters  with  the  Approbation  of  the  People  -,  The  Antipxdobaptifts,  as 
 they  have  prefervcd  and  increafed  the  Privilege  of  the  People  have 
 quite  fliut  out  the  Office  of  a  Bifliop  (for  by  the  foregoing  Account 
 
 the 
 
Chap.  Vin,     A^jufilngDtffereHce5\litfcipltn  of  Excommmkatmi.      4^5, 
 the  Meflenger  has  not  any  of  the  Power  of  a  Bifiibp)  which  of  the  Yearaf'- 
 tvio  is  the  more  neceflary.    For  the    Multitude  partly  for  Want  ofcertheA* 
 Judgment  concerningthe  Fitnefsof  any  one,  and  partly  by  their  Incli- poft^<^^ 
 jiatioa  to  Faction  and  Party,  and  being  (d)  puffed,  up  for  one  againfi  ano- 
 ther^ are  found  by  wofnl  Experience,  in  all  Churches  where  that  Way 
 is  ufed,  to  be  wretched  Choofers  for  themfelves.    The  Original  and 
 Primitive  Pattern  is  the  bell. 
 
 2!~  They  have  this  Way  of  ad ju fling  Differences  that  arife  among; 
 themfelves  on  Account  of  TrefpafTes,  Dues,  or  other  Money  Matters : 
 which  I  recite  as  being  worthy  of  Imitation.  If  any  one  of 'em  does 
 wrong  to  another,  or  refufes  to  do,  or  to  pay,  what  is  equitable  in 
 any  Cafe :  if  he  will  not  be  brought  to  Reafon  by  a  private  Arguing- 
 of  the  Matter,  nor  by  the  Verdict  of  two  or  three  Neighbours  added  ; 
 the  Plaintiff  brings  the  Cafe  before  the  Congregation  when  they  with 
 their  Elder  are  alfembled  in  the  Nature  of  a  Vellry.  And  in  diffi- 
 cult Cafes  there  lies  an  Appeal  from  a  particular  Congregation  to 
 fome  falter  Meeting  of  their  Church  under  a  Mejfenger,  And  he  of 
 the  two,  that  will  not  fland  to  the  ultimate  Determination  of  the  M- 
 fembly  by  their  Ufage  appointed,  is  no  longer  acknowledged  by  the 
 i*eft  as  a  Brother. 
 
 As  this  is  very  much  according  to  our  Savior's  (8oj  and  St.  VauV^ 
 (81)  Diredlion  in  fuch  Cafes  ^  fo  I  have  been  told  that  it  has  the 
 good  Effed  to  prevent  abundance  of  Law-Suits,  and  end  many  (Quar- 
 rels: very  few  of  em  offering  to  withftand  the  general  Verdift  and 
 Opinion  of  all  their  Brethren.  And  there  is  no  Reafon  to  doubt 
 but  that  a  like  Courfe  would,  if  it  were  put  in  Pradice,  have  a  like 
 good  effed  among  other  Societies  of  Chriflians. 
 
 22.  The  like  Difcipline  (of  renouncing  Brotherhood)  they  ufe  a- 
 gainft  fuch  of  their  Com.munion  as  are  known  to  be  guilty  of  any 
 fuch  Immorality  as  is  a  Scandal  to  the  Chriftian  Profeffion  of  a  fober 
 and  godly  Life :  for  which  Care  of  their  Members  there  is  no  Man 
 but  will  commend 'em.  And  therefore  Ido  not  mention  the  ordering 
 of  this  as  particular  in  them :  All  Churches  by  their  Conflitution  do 
 order  the  fame  thing  to  be  done.  But  the  Adminiflrationor  putting, 
 in  Execution  of  this  Order  is  in  fome  Churches  very  flack  and  negli- 
 gent •,  and  in  fome,  very  much  perverted  by  corrupt  Officers  of  the 
 Courts.  The  Bifliops  vifiting  of  every  Pariffi  in  particular  fwhich 
 when  it  began  firfl;  to  be  omitted  by  fome  Biffiops,  was  fo  earncftly 
 injoin'd  by  (82;  Canons)  is  now  almoft  antiquated  and  foreptten. 
 And  there  is  many  times  a  very  huddling  Work  made  of  a^Vifita- 
 tiop. 
 
 So 
 
 (rf)  I  Cor.  4.6.  (80)  Mac.  i8.  15,  16,  17.  (Si)  i  Cor.  6.  1,2,  ^c.  (82)SccBo- 
 chelli  Decrcta  Eccl.  Gal.  I.  5,  Tic  15.  c.  2,  -5,  9,c^,Ic.  Bp.  StiUingficct's  Charge  ac 
 bis  primary  Vifjcacicn.  pag.  54,  6"':. 
 
[^f^  A^juflhg  Differences.  Difdplin  ofBxcommumcation.  Cliap.  VHf, 
 
 Yearaf-     5o  far  as  this  Difciplin  is  omitted  or  perverted  in  any  Church;  £o 
 
 ter  the  A- fir  is  that  Church  fallen  into  a  very  dangerous  Decay.    Among  all 
 
 poftles     the  Exceptions   made  by  the  feveral  forts  of  DifTenters  againft  the 
 
 Church   of  England^  there  is  none  nigh    fo  material   as  this :  nor  is 
 
 there  any  Negled,  the  amending  whereof  would,  befide  the  flopping 
 
 of  the  Mouths  of  Gainfayers,  produce  a'  greater  fpiritual  Advantage 
 
 to  their  People.     In  the  mean  time  the  Diffenters  ought  to  confider 
 
 and  allow  thefe  things  following. 
 
 ■  i.  That  this  is  much  more  difficult  in  a  national  Church  than  in 
 ^one  of  their  Societies.  Vox  none  fide  with  them  but  what  do  it  out 
 •of  fome  Zeal :  whether  it  be  a  true  and  godly  Zeal,  or  an  ignorant  and 
 fadious  one-,  (till  it  is  Zeal,  and  may  be  made  Ufeofto  a  vigorous 
 Execution  of  the  Orders  paft  among  'em.  But  there  is  in  all  Nations, 
 befides  the  zealous  Men,  a  fort  of  flying  Squadron  that  have  really  no 
 Concern  at  all  for  any  Religion,  but  being  perfeftly  indifferent,  do  of 
 Courfe  fall  in  with  the  national  Church,  as  being  the  moll;  falhionable 
 at  that  time.  .  Thefe,  wherever  they  light,  are  a  great  Hindrance  to 
 the  due  Execution  of  any  Canons  for  Difciplin.  They  are  either  by 
 their  Riches  and  Power  too  big,  or  elfe  by  their  Number  too  many  for 
 the  Force  of  the  Law.  The  Diffenters,  notwithftanding  the  Boalts  of 
 their  Exadnefs  of  Difciplin,  would  find  themfelves  embaras'd,  if  this 
 W£re  their  Cafe. 
 
 2.  That  tho'  the  Scripture  does  command  Churches  to  excommu- 
 nicate wicked  Men,  yet  it  does  not  allow  private  Men  to  makeSepa- 
 a*afions  firom  a  Church  that  does  not  duly  pradife  that  Command.  Let 
 a  Mianbut  take  Care  that  he  do  not  deferve  by  his  own  Wickednefsto 
 beturn'dout  of  the  Church:  and  if  others  who  do  deferve  it,  be  not 
 •upon  a  Motion  made,  turn'd  out*,  that  is  not  his  Fault,  nor  will  be 
 imputed  to  him.  The  Church  of  Corinth  was  faulty  in  this,  when  St. 
 Tad  wrote  his  firft  Epiftle  to  'em  :  and  tho'  he  does  there  (84)  re- 
 jjrove  'em  for  this  Fault  v  yet  at  the  time  of  his  id.  Epiftle  there 
 wereftill  many  wicked  Men  (85)  whom  they  had  not  yet  tutn'd  out  j 
 and  yet  in  both  his  Epiftles  (86)  he  charges  that  none  go  about  to 
 make  any  Divifion.  And  from  that  time  t6  this  time  there  has  been 
 no  Church  free  from  thefe  S^ots  in  the  Feafts  of  Charity.  It  is  indeed 
 impolTible  for  any  Chnrch,  while  it  is  in  this  World,  abfolutely  to 
 free  it  felf.  In  the  mean  time  private  Chriftians  are  advis'd  to  with- 
 draw their  Familiarity  (87^  and  Converfation  fix)m  thofe  that  they 
 knov7  to  be  fucb.  And  fo  far  every  private  Man  has  the  Power  of 
 Bxcommunication  in  his  own  Breaft. 
 
 3.  That  whereas  there  are  but  four  forts  of  Men  whom  the  Scripture 
 «ioes  command  to  be  excommunicated,     i.  Idolaters  (^S),  Unbelie- 
 vers 
 
 (84)  I  Cor,  5.  2.     (85)  2  Cor.  la.  20,  21.    {ZO  i  Cor.  i.  10,2  Cor.  13.  a,  12, 
 (87)  I  Cor.  5c  -I  I.     (88)  2  Cor.  6.  16,  17. 
 
Chap.  Vni.  Dirdplin    of  Excommunkatlonl^  4S^ 
 
 vers  (89),  Teachers  of  falfe  Do6i:rin  m  the  Fundamentals  (90)  of  Yearaf- 
 the  Faith.  2.  Men  of  vicious  and  immoral  Lives  (91).  3.  Such  as^ertheA* 
 in  Points  of  TrefpafTes  or  Differences  between  Man  and  Man,  will  potties  > 
 not  hear  the  (92)  Church.  And  4ly,  Thofe  that  make  Divilionsin  or 
 from  a  Church.  The  Diflenters  and  dividing  Parties  fhould,  amidfb 
 all  the  Zeal  that  they  (hew  for  executing  the  Law  upon  the  three  firft 
 forts,  remember  that  the  Law  is  as  full,  as  plain,  as  peremptory  againit 
 the  fourth  fort  as  againft  any  of  the  other.  For  there  is  not  a  Text 
 in  all  the  Scripture  that  is  plainer  againft  any  Sin,  or  that  does  more: 
 exprefly  command  any  fort  of  Sinners  to  be  excommunicated,  than  is 
 that  of  St.  Panl^  Rom.  16.  17.  Now  I  befeech  you^  Brethren.^  mark  thofe 
 which  canfe  Divillons  m^d  Offences^  contrary  to  the  Doctrin  which  yon  hav& 
 learned^  and  avoid  'em.  Therefore  he  that  thinks  Adultery  to  be  s 
 Sin,  and  Drunkennefs  to  be  a  Sin,  &c.  and  Schifm  to  be  none  •,  or  that 
 a  Man  is  to  be  avoided  or  excommunicated  for  the  one,  but  not  for 
 the  other  •,  is  one  that  does  not  take  Chrift's  Commands  as  they  lie  in. 
 Scripture  \  but  picks  out  Ibme  that  he  will  obferve,  and  others  that 
 he  will  flight,  according  as  they  pleafe  or  difpleafe  his  Humor.  The 
 Word  of  God  is,  that  every  one  fhould  avoid,  or  feparate  from  him,' 
 that  goes  about  to  make  a  Separation.  The  Diflenters,  if  they  apply 
 this,  will  be  inclined  to  a  little  more  Moderation  and  Charity  in  the 
 Cenfures  that  they  pafs  upon  National  Churches,  for  their  Want  of 
 fo,  fevere  a  Difciplin  as  they  call  for. 
 
 23.  The  Englijli  Antipoedobaptifts  have,  as  the  other  feparating 
 Parties  in  England  have,  {omQ  Jef nits  that  in  Difgtiife  do  ever  now 
 and  then  flirive  to  infinuate  and  get  in  among  'em.  This  Society 
 did  at  firft  exert  the  chief  of  their  Strength,  and  imploy  the  ableft 
 Men  they  had,  in  writing  Books  of  Controverlie  againft  the  Prote- 
 ftants :  and  they  had  the  Repute  of  having  puzzl'd  the  Caufe  better 
 than  any  other  Popifh  Writers  had.  This  Way,  however  unfairly 
 manag'd  by  them,  had  yet  this  Com.mendation  ^  that  it  vf as  fighting 
 in  open  Field.  But  having  been  there  repuls'd  with  fbme  Lofs,  'tis 
 now  a  long  time  fince,  that  they  have  wholly  taken  to  that  Way  which 
 Dr.  Stilling  fleet.,  30  Years  ago,  (93)  call'd  their  prefent  Way  of  pickeering 
 and  lying  under  Hedges,  They  will  turn  themfelves  into  any  Shape,  pre- 
 tend to  be  of  any  Religion,  put  on  the  Difguife  of  Ti'ades-Men,  Han- 
 dycrafts-Men,  Soldiers,  Phyficians,  &c.  to  get  an  Opportunity  either 
 of  making  Profelytes  to  the  Church  of  Rome^  or  of  promoting  Divill- 
 ons among  Proteftants.  But  there  is  no  Imployment  they  love  fo  well^ 
 as  that  of  a  Preacher  in  any  of  the  feparate  Congregations.  They 
 can  ad  this  Part  notably.  Tlieyftick  not  in  their  Sermons  to  rail  as 
 fiercely  as  any  againft  the  Pope  of  Rome.,  fo  that  they   may  ufe  the 
 
 Credit, 
 
 -    (89)  2  Cor  14,  15.    (90)  X  Tim.  1.  16,  17,18.    (91)  I  Cor.  5.7, 12.    (91)  Mac« 
 18.  17.    (93)  Idolacry  of  Church  of  Rc'tne^  Preface. 
 
\^;6  Jefults  creeping  ma^ytong  the  Dijfenters,  Chap.  V  III. 
 
 •Yearaf-  Credit,  which  they'thereby  get  with  the  deluded  People,  to  engage 
 
 rcirheA-'em  deeper  in  Principles   of  Separation  from   the  eftablilh'd  Church 
 
 poftlcs      of  the  Countries  where  they  live.     Sometimes  they  have  been  deteded 
 
 in  their  Life-times :  and  fbmetimes  the  Cheat  has  not  apjiear'd  till  a 
 
 good  while  after. 
 
 The  Author  of  a  Book  call'd  Foxes  and  Firebrands  has  colleded  out 
 of  Hiftories,  Records,  Letters,  &c.  abundance  of  Inftances  wherein 
 theyhave  been  found  inftilling  or  inflaming  Principles  of  Separation 
 among  all  the  Seds  or  divided  Parties  in  England^  and  Scotland^  ever 
 fince  the  Reformation.  And  out  of  him  the  Author  of  a  Book  call'd. 
 The  Vichure  of  the  An.^avtifis^  has  recited  fuch,  wherein  they  have  been 
 concerned  with  the  Antip^dobaptifts.     I  fhall  not  here  repeat  'em. 
 
 One  Jnfbance  which  fhews  how  long  it  is  fometimes  before  the  In- 
 trigue is  dicoverM,  is  this^  In  the  former  Years  of  Queen  Eliz.abeth's 
 time  •,  there  were  a  fort  of  People  calFd  fHritans^  that  exprefs'd 
 fameX)illike  at  fome  Orders  or  Ceremonies  of-t.he  Church  oi England: 
 but  yet  did  not  proceed  to  Separation,  but  on  the  contrary  declar'd  an 
 li;457.  Abhorrence  of  it.  But  about  the  Year  1557.  there  fucceeded  them  (as 
 iiifc//£r'relatijig  the  Matter  (94J  exprefPes  it)  another  Generation  ofaHive 
 and  z^ealom  Nonconformifis.  Of  thefe  Coleman,  Button,  Hallingham, 
 and  Benfbfl  were  the  chief:  inveighing  againfi  the  efiabliflid  Church  Difci- 
 piin:  accounting  every  thing  from  Rome  which  was  not  from  Geneva  : 
 endeavoring  in  all  things  to  coyiform  the  Government  of  the  Englifli  Chnrch 
 to  the  Presbyterian  jR.e formation. 
 
 Cambden  (a)  and  Heylin  (b)  do  mention  the  fame  Men  with  t"he  famb 
 Charafter  :  as  oppofmg  the  Difcipline,  Liturgv,  calling  of  oi;r  Biiliops 
 as  approaching  too  near  to  the  Church  of  Rume^  &c. 
 
 Now  neither  -Cambden^  Heylin^  nor  Fuller^  who  recite  the  Kames 
 of  thefe  Men,  ever  knew  any  thing  to  the  contrary,  but  that  they 
 weire  really  fuch  as  they  pretended,  viz..  Proteftants  puritanically  in- 
 clin'd  :  much  lefs  did  the  Peoplethat  were  led  into  Separation  by  ^m, 
 know  any  thing. 
 ^1-^85.  But  a  hundred  Years  after  the  time  that  thefe  Men  and  their  firft 
 AfTociates  mull  have  been  dead,  viz..  about  20  Years  ago,  it  was  dif- 
 cover'd  that  three  of  the  four  viz..  Hallingham^  Coleman  and  Benfon 
 v/ere  Jefuits'^  And  that,  by  the  Sagacity  of  Bifhop  Stillingfieet  (9%) 
 comparing  the  Hiftories  of  thofe  times  with  fame  fefuits  Letters  in- 
 tercepted about  the  fame  time. 
 
 The  chief  Letter  to  this  Purpol^  is  recited  by  the  forefaid  Au- 
 ■thor  of  (96^  Foxes  and  Firebrands.,  and  averr'd  by  him  to  be  ^  true 
 ■Copy  taken  out  of  the  Regifiry  of  the  Epfco^al  See  of  Rocheiler  in  that 
 
 Book 
 
 '194)  Church  Hlft.  lib.  9.    (a)  Anna].  Elisab.  .id  Ann.  1568.    (/')  Kift.  of  Presby-i 
 t&v.  1.6.  p.  2,5  7,    (95)  Unreftfonab.  of  Separaiion.  Preface*    (96 j  Pc.  i o  pag,  1 5^ 
 
Chap.  Vllf.  Jefuits  in  D/fguife  creeping  in  among  the  Aniip£^ohapttfls.     a  try 
 
 Book   which  begins  Anno  2  &   3    Phil.   &  Mar,   and   /V  continued  to    15.    Ycaraf- 
 Eliz.  certheA- 
 
 What  he  recites  from  that  Book  is  to  this  Piirpofe.  In  the  Year  V-^^<^'^ 
 1568  one  Hcth  went  about  the  lower  Parts  of  Kent j  preaching  up,  1^,55, 
 Divifion  and  a  purer  Reformation :  He  came  to  Rochcjier^  and  they, 
 not  knowing  what  feditious  Doctrins  he  had  preach'd  in  the  Country 
 Places,  admitted  him  to  preach  in  the  Cathedral.  The  next  Day 
 there  was  found  in  the  Pulpit  a  Letter  that  had  dropt  from  him,  writ- 
 ten to  him  from  one  Alalt^  a  Jefuit,  at  Madrid  (which  is  there  reci- 
 ted at  large)  applauding  the  Courfe  he  took,  and  advertilTng  him  of 
 the  Succefs  of  fome  others  fent  on  the  like  Errand  :  and  adding  thefc-- 
 Words  ^  Hallingham,  Coleman,  and  Benfon  have  fct  a  FaHion  among 
 the  German  Heretics^  lo  that  fever al  who  have  turned  from  m^  have  now 
 denied  their  Baptifm.  This  and  other  Evidence^  being  brought,  he 
 was  convicted  in  the  Bifiiop's  Court  at  Rochefter  to  be  a  Jefuit^  and 
 could  not  any  longer  deny  it.  In  his  Boots  were  found  his  Beads, 
 and  a  Pope's  Bull  for  the  Jefuits  to  preach  what  Dodrin  they  pleas'd 
 for  dividing  of  Proteftants,  particulary  naming  the  EngUflu  And  in 
 his  Trunk  were  feveral  Books  for  denying  Baptifm  to  Infants. 
 
 The  Author  of  this  Recital  makes  no  ufe  of  this  Paflage  of  the 
 Letter  about  HalUngham^  Coleman  and  Benfon.  .  But  Bifliop  Sti/lingfleet 
 ihevvs  that  they  muft  have  been  the  fame  Men  mentioned  by  the  fore- 
 faid  Hiftorians :  and  that  by  German  Heretics  are  meant  any  Prote- 
 f-ants  I,  that  Religion  being  then  call'd  theO>rw7<?»  Here  fie. 
 
 The  Book  from  whence  this  is  quoted  muil  probably  have  been 
 then  in  the  Regiftry,  becaufe  the  faid  Author  (who  was  accounted  a 
 Man  of  Credit)  would  not  elfe  fo  pofitively  have  referred  to  it.  But 
 I  underftand  by  Inquiry  that  it  is  not  now  there.  By  what  Interelt 
 it  can  have  been  taken  av/ay  fmce  that  Time,  (which  was  about  30 
 Years  ago)  is  hard  to  guefs.  But  however,  it  feems  that  Mr.  Ruf- 
 fen  who  fays  (97)  at  prefent  :,  If  they  look  upon  this  Story  as  untrue^  let 
 them  fear ch  the  Regi^er^  &C.  where  they  ^t all  find  to  their  Ighominy  the  F'e- 
 rity  thereof  is  miltaken.  P.  S.  Since  the  Writing  of  this,  I  underftand 
 •that  there  is  good  Proof  that  it  was  ftolen  away  in  the  late  K.  jnme''s 
 Tir.ie. 
 
 I  fhill  mention  but  one  Cafe  more  :,  and  that  is  one  which  is  not 
 taken  Notice  of  by  the  forefaid  Collectors.  All  that  I  underftand  of 
 it  is  from  a  Pamphlet  printed  by  one  Evcrard  in  the  Year  1-66^.  By 
 w.^ich  it  appears  that  he  in  Cromwell's  Time  had  been  a  Captain  of 
 Horfe,  and  a  noted  Preacher  againft  Infant  Baptifm.  He  fpeaks  as 
 if  he  had  liad  a  great  many  Converts.  This  Time  at  which  h<^  printed 
 iiis  Pamphlet  was  a  Time  in  which  it  was  impoffible  for  hiin  to  car- 
 ry on  that  Trade  in  a  Difguife  any  longer.     So  kc  faces  abcut,  an<l 
 
 N  n  n  endea- 
 
 (97)  Ch.  7.  '  '     '     "^       ."* 
 
4jB  Jefuits  maihtJimng  that  Infant  Baptifm     Chap.  VIII. 
 
 Year  af- endeavours  to  decoy  'em  over  with  him  to  the  Church  oi  Rome.  To 
 terthe  A-  this  purpofe  he  pretends  that  it  had  pleas'd  God  to  bring  him  to  an 
 poftles  Opportunity  of  difcourllng  concerniug  Religion  with  a  very  grave 
 and  judicious  Gentleman,  who  exctmining  every  Thing  from  the  Bottom^ 
 and  laying  the  Ax  to  the  Root  of  the  Tree^  &c.  dsk'd  him  in  the  fi'-fi  flace^ 
 whether  he  was  fure  and  certain^  that  the  Chrijlian  Religion  in  general  WiH 
 more  true  than  the  Religion  of  the  Turks,  Jews,  &c.  In  Ihort,  this  Man 
 had  by  degrees  made  him  fee  that  there  is  no  firm  Relyance  for  oneY 
 Faith  either  on  the  Scriptui-c,  or  on  the  Diredion  of  the  Spirit,  or 
 on  Reafon  •,  but  only  on  the  Autority  of  the  Catholic  Church,  by 
 which  he  all  along  means  the  Church  of  Rome.  So  he  gives  to  his 
 Pamphlet  this  Title  ^  An  Epijfle  to  the  fever al  Congregations  of  the  Non- 
 conformijh.  By  Capt.  Robert  Everard,  now  by  God's  Grace  a  Afember 
 of  the  Holy  Catholic  Church  af  Christ  :.  jljcwing  the  Reafons  of  hts  Conver^ 
 fon  and  Submiffion  to  the  faid  Catholic  Churchy  printed  i66^. 
 
 But  the  Reafons  therein  given  are  fo  exadly  the  fame  with  the  or- 
 dinary Sophifms  which  the  Jefnits  commonly  nfe  to  amaze  and  con- 
 found the  Minds  of  ignorant  People,  and  the  Writer  of  'em  fets  'em 
 forth  with  fo  much  of  the  fame  fort  of  Art  ^  that  he  that  reads  the 
 Book  will  eafily  difcevn  that  Everard  was  not  now  converted,  but  was 
 a  Papift  before. 
 
 We  muft  think  that  the  Inltancesof  this  Nature  that  have  bcen-dif- 
 cover'd,  are  probably  but  few  in  comparifon  with  thofe  that  never 
 have  been  ^o.  We  oftner  find  where  thefe  Men  have  been,  than  where 
 they  are:  and  it  were  happy  for  England  if  they  had  fomc  Mark, 
 vvhereby  they  might  be  known'. 
 
 There  is  one  Tenet  of  the  Antipa^dobaptifts  in  which  the  Jeftits 
 concur  with  'em,  not  only  when  they  are  in  this  Difguife,  but  aifo  in 
 their  late  Books  to  which  they  fet  their  Names :  That  is,  that  hifant 
 Baftifm  cannot  he  frovd  from  Scripture.  The  oldu  Books  of  the  Papifts, 
 and  even  offome  Jefnits  do,  as  well  as  the  Books  of  Proteftants,  prove 
 it  by  Arguments  from  Scripture,  as  Archbifhop  Laud  and  roffms  have 
 largely  fliewn.  But  the  late  Jefnits  have  given  a  politic  Turn  to  that 
 Point  of  the  RomiJIi  Dodrin :  and  fay,  that  it  can  be  proved  only  by 
 £he  Cuftom  and  Tradition  of  the  Church.  They  ferve  two  Defigns 
 by  this  Device.  One  is  to  puzzle  the  Proteftants  in  general,  who 
 maintain  that  the  Scripture  is  a  fiifficient  Rule.  The  other  is  to  en- 
 courage the  Antip^dobaptifts,  that  are  among  the  Proteftants,  in  their 
 Opinion  and  Separation.  To  which  Purpofe  they  do  in  their  Books 
 furnifh  'em  with  Anfwers  to  all  the  Arguments  brought  fi-om  Scri- 
 pture. 
 
 Col.  Banvcrs  fays  (98^,  A  great  Papilt  lately  in  London,  going  to  a 
 Difpiite  about  Infant  Baftifm^  told  his  Friend^  "  He  was  going  to  hear 
 ^'  a  Miracle,  viz..  Infant  Baptifm  prov'd  by  Scripture.  And" 
 
 {93)  Treat,  of  Bapr.  2d.  Edit,  pag.  134, 
 
Chap.  VIIT.  ca^Hot  le  provd  from  Scr'rpture.  45-9 
 
 And  one  E.  P.  an  Antip^dobaptift  Preacher,  formerly  o{  DcptforAy   Yearaf- 
 now    I  think  about  Dover  in    Kent^   in   a    Pamphlet  which    he  in-^^^[^^^- 
 titles,    u4  Three-fenny  yinfmr^    &c.    has    this  Remark  (99),  A  PopiJJ)  ^°^^^^^ 
 PrieFt  confeft  to  a  Minijler  of  the  haftiz^ed  way^  that  "  there  is  no  Scri- 
 "  pture  tor  baptizing  Infants :  but  yet  it  ought  to  be  done,  becaufe  the 
 ''  Church  has  commanded  it.     This  wai  a  true  and  ingenuous  Confeffion. 
 There  is  no  doubt  but  this  Prieft  would,  if  Mr.  P.  had  given  leave, 
 have  preach'd  the  fame  in  his  Congregation.     And  if  he  might  have 
 preach'd  m  a  Vizor,  would  have  faid  it  ought  not  to  be  done  at  all. 
 
 But  I  don't  fo  much  wonder  at  tliefc  Two,  as  I  do  at  Mr.  Stenner^ 
 who  in  his  late  Anfiver  to  Mr.  Rujfen  has  thought  fit  to  Urengthen 
 his  Caufe  not  only  by  quoting  Cardinal  Perron^  Fiper  the  Jcfuit,  &c. 
 but  has  fpent  eleven  whole  Pages  in  giving  us  an  Harrangue  of  Mr. 
 Boffiiet^  a  late  Popifli  Author,  written  in  Favor  of  the  Antipsedoba- 
 ptifls.  Is  it  Kews  to  Mr.  Ste?mct  too,  that  the  Papilts  for  thefe  8c 
 Years  pail;  do  this  againft  their  own  Confcicnce,  and  out  of  a  Defign 
 againft  the  Proteftants  in  general  ?  If  it  be,  let  him  confult  and  com- 
 pare the  popifh  Writers  ^  and  he  will  find  that  before  that  Time  they 
 do  themfelves  all  of  'em  prove  Infant  Ijaptifm  by  Scripture,  and  that 
 'tis  only  the  later  ones  that  have  alter'd  their  Tale.  There  feems  to 
 have  been  about  that  Time  a  Confult  of  the  Jefiuts^  wherein  it  was  re- 
 folv'^d  to  give  this  Cue  to  the  Writers  of  their  Side.  Cardinal  Per- 
 ron began  this  Courfe :  and  the  learned  Rivet  even  then  fmelt  the  De- 
 sign, and  gave  the  World  notice  of  it,  as  I  fliewed  CH.  II.  §.  9. 
 Yet  even  ftill  the  Papifts  carry  it  on  in  new  Writings  every  Day  : 
 and  it  takes,  it  feems  (  not  only  as  Safold's  Bills  do  with  the  new 
 Folks  that  come  to  Town  every  Year,  but)  even  with  fome  of  the 
 wifer  fort.  If  the  Difcourfe  that  he  recites  fo  at  length,  had  any 
 thing  of  new  Argument  in  it  i  it  might  be  us'd,  come  it  from  whom 
 it  would.  But  there  is  nothing  of  that,  but  wliat  is  commion,  and 
 even  trivial,  and  has  been  anfvver'd  io'>  Times.  It  affirms  that  In- 
 fant Baptifm  depends  foUly  on  the  Tradition  of  the  Church  :  but 
 this  is  faid  Diftator  like. 
 
 And  for  the  complying  Anfwcr  that  is  there  given  and  fills  four 
 or  five  Pages  more  -^  which  was  written  it  feems  by  Mr.  de  la  Rocjne  - 
 1  thought  at  firit  it  had  been  a  Sham ;,  it  looks  as  if  the  Author  him- 
 felf,  or  fome  other  Papiil  or  Antip;EdobaptiIl:,  had  framed  an  An- 
 fwer  under  the  Name  of  a  Proteftant,  fuch  a^  they  v;ould  have.  But 
 Mr.  de  la  Rocfue  was  it  feems  a  learned  Man  in  other  Points,  and  has 
 well  refuted  the  Main  of  his  Adverfaries  Book  :  which  is  of  Com- 
 munion in  one  kind :  but  having  occalion  to  fpeak  of  this  Matte;-  on- 
 ly by  the  By,  and  having  not  ftudied  it^  but  depending  on  -Gratiw, 
 and  having  not  well  minded  what  Grotim  fays  neither,  he  lias  ycilded 
 
 K  n  n  2  cvci 
 
 fp?)  Pag.  25, 
 
460  .    Anttp^tMaptifls  of  Poland,  Bohemia,  &c.      Chap.  VIII„ 
 
 Yearaf-eren  more  than  his  Opponent  pretended  to.  The  Opponent  had  faid 
 "^*^''^^'^'^- that  Infant  Baptifm  depends /o/c/y  o«  the  Tradition  of  the  Church.  The 
 poftles  Anfwerer  throws  away  even  this  Grant :  and  fays,  The  primitive  Church 
 did  not  baptize  Infants^  p.  188.  and  proves  it  by  nothing  but  an  Al- 
 legation that  is  quite  miftaken  in  matter  of  Faft.  He  fays,  the  learn- 
 ed GvoXam^  proves  it  in  his  Annotations  on  the  G  off  el.  Let  any  one  read 
 the  Annotations,  and  he  will  fee  that  Grotiv.s  (how  much  foever  he 
 adts  the  Prevaricator  at  that  Place)  fo  far  from  proving,  does  not  pre- 
 tend that  there  ever  was  a  Time  in  which  the  Church  did  not  haptiz.e 
 Infants:  but  only  Libertatem  Cy"  confuetiidiriis  dijfcrentiam  :  'The  Liber- 
 '  ty  and  Difference  of  the  Cultom  ^  viz^.  that  fome  in  the  Church  did, 
 and  fome  did  not.  And  how  groundlefs  his  Pretence  even  of  tliat  is, 
 I  have  endeavor'd  to  fliew  at  the  forefaid  CM.  11.  §.  9. 
 
 One  would  think  that  even  the  weakeft  among  the  Antipsedobaptifts 
 ihould  apprehend,  that  this  new  Favor  and  loving  Kindnefs  whi<:h  the 
 Priefts  and  Jefuits  fhew   to  their  Side,  is  all  of  the  fame  Stamp  and 
 Defign,  as  was  that  which  the  late  King  James.,  by  Counfel  of  the  fame 
 Men,   fhew'd  to  the  DilTenters  in  general,  viz,,  that  by  furthering  the 
 Divifion  they  might  weaken  tis  all.     And  as  all  the  honeft  Men  among 
 the  Diflenters  then  did  fcorn  and  refufe  thofe  Favors,  when  they  faw 
 whither  they  tended  :  fo  ought  the  Antipasdobaptifls  in  this  Cafe.   But 
 if  they  will  not  be  diflwaded  from  tampering  with  the  deceitful  Gifts 
 of  the  Enemy  \  then  their  befl  way  is,  to  do  as  fome  have  don^  be- 
 fore 'em,  viz,,  to  borrow  the  Arguments  of  the  Jefuits  without  fay- 
 ing where  they  have  'em.    For  People  will  be  never  the  more  per- 
 fwaded  that  Infant  Baptifm  cannot  be  prov'd  from  Scripture,  becaufe 
 a  Papift  fays  fo. 
 
 The  Englijh  Antipaedobaptrlls  are  as  careful  as  Men  in  their  Cir- 
 cumftances  can  well  be,  againft  this  Intrufion  of  Papifts  in  Difguife>, 
 by  requiring  an  Account  of  any  new  Preacher  coming  to  'em :  bu^ 
 it  is  a  thing  that  can  hardly  be  ever  totally  prevented  without  a 
 Draught  of  Articles  of  Religion,  to  which  every  Preacher  ihould  fub-; 
 fcribe. 
 
 §.  7.  Of  the  Antipasdobaptifls  in  Poland- 1  have  not  much  to  fay  ;  fave 
 that  they  were  formerly  there  in  great  Numbers.  Ldi-.u  Socimts  aboirt 
 34^0,  the  Year  1550,  and  after  him,  his  Nephew  Fanftpts.,  broached,  there  a 
 molt  defperate  Opinion  againft  the  Divinity  of  our  Savior  Chrift  (1)  ^ 
 ,  Who  is  over  all.,  God  hUJfed  for  ever.  Amen.  Some  Heretics  of  old  (hwt 
 yet  none  within  1000  Years  of  that  TimeJ  had  held  that  Jeffis  vtas 
 a  mere  Man :  And  that  the  WORD  or  AoyQ-  did  only  come  upon 
 him,  or  inhabit  in  him.  But  thefe  Men  taught,  that  even  the  WORD 
 himfelf,  of  whom  St.  John  fpeaks,  was  a  Creature.  Which  was  a  He- 
 relie  perfedly  new,  and   furpafling   in  Impiety  almoft  all  that  ever 
 
 were* 
 
 (i)  Rom.  9.  3, 
 
Chap.  Vni.     AfHip£Maptrfls  of  Vohnd,  Bohemia.  &c.  46^ 
 
 were.    So  they  renounced  the  Doftrin  of  the  Trinity.    The  Fotth  of   Y.  .r^r. 
 Words  by  which  Chriftians  are  baptized,  In  the  Name  of  the  Father^  ^^^^^^i 
 the  Soft,  and  the  holy  Spirit,  flrood  in"  their  Way.    Socwui  therefore  ex-  P^^^^^*""  ■ ' 
 prefs'd  a  very  flighting  Opinion  of  all  Water  Baptifm.     He  would 
 have  it  be  accounted  needlcfs  in  a  Nation  that  is  fettled  in  the  Pro- 
 feffion  of  Chriftianity.     He   faid  (1),  The  Apoftles  praclis'd  it ;  but 
 they  had  no  Command  fo  to  do  :  And  fo  other  Chriftians  might  ufe 
 it,  as  an  indifferent  Thing.    That  they  may  baptize,  if  they:  will  y  or 
 let  it  alone,  if  they  will.    And  if  they  will  give  Baptifm  ^  they  may 
 give  it  in  Infancy,  or  in  adult  Age  :  'Tis  much  what  one.     His  Follow- 
 ers, many  of 'em,  took  him  at  this  laft  Propofal.    They  would  ba- 
 ptize, but  not  in  Infancy. 
 
 There  were  alfo  fome  other  Antipsedobaptifls  that  were  not  Sod- 
 mans.    But  they  were  fo  generally  mixt,  that  the  ordinary  Name  given 
 to  all  Socinians  was  Amhaptifis.    About  the  Year  1650  they  were  by    15S02. 
 public  Edids  expelled  that  Kingdom :  As  the  Proteftants  in  general 
 have  llnce  been. 
 
 And  the  fame  may  be  faid  of  Bohemia  and  Aforavia^  and  fome  o- 
 ther  Countries  thereabouts.  There  were  for  about  100  Years  many 
 Antipsedobaptifts  mixt  with  the  Proteftants  in  thofe  Countries.  ^  But 
 both  one  and  the  other  have  fmce  been  by  popifh  Perfecutions  either 
 perverted,  or  forced  to  feek  new  Seats. 
 
 In  Hungary  and  Tranfyhania,  but  efpecially  the  later,  there  are  faid 
 to  be  ftill  conllderable  Numbers  of  'em.  Some  Towns  and  Villages 
 conjffting  moftly  of  thefe  Men.  But  'tis  faid  withal  /s),  that  they 
 are  moftly  Socinians.  There  were  in  Tranfylvania  fo  long  ago  as  the 
 Time  of  the  later  Socinm  beforementioned,  viz..  Fanfins  Socinpts^  fome  of 
 thefe  that  were  deeper  in  that  Herefie,  if  pofTible,  than  he  himfelf  was. 
 They  held^  as  he  ('4;  tells  us.  The  DoU.rins  af  the  TRINITT  and  of  .?^ 
 INFANT  BAPTISM  to  he  the  chief  Errors  of  other  Churches.  Sa  that 
 if  any  cnf  would  reno^mce  thefe  two^  and  monld-  firmly  hold^  that  all  that 
 have  been  haptiz/d  in  Infancy,  mnfl  be  baptixJd  when  they  are  grown  //p  ; 
 they  would  cvon  fuch  an  one  for  a  Brother  in  Voint  of  DoUrin,  Src.  tho  he 
 -differed  in  fome  other  Things.. 
 
 This  is  a  gi^cious  Condefcenfion.  But  yet  I  q^ueftion  whether,  as 
 the  Cafe  Hands,  it  Vv'ill  indiice  many  to  accept  of  the  Propofal :  Becaufe 
 all  People  thereabouts  know,  that  by  complying  but  a  very  little  farther 
 they  may  be  admitted  for  true  A4ujfelmen,  and  allow'd  to  wear  white 
 Turbants  in  the  City  of  Stambol  :  An  Honor  wiiich  thefe  Gentlemen 
 feem  very  ambitious  of.  But  as  for  thpfe  thatdefire  to  keep  the  Name 
 of  Chriftians,  God  preferve  'em  from  the  Folly  of  buying  the  Brother- 
 hood of  thefe  Men, at  fo  dear  .a  rate,  as,  the  renouncing  of  their  God.,. 
 
 C  H  A  P> 
 
 (2)  Difp.  dc  baptifmo.  Eplft;  de  baptifmo  ad  virum  nobilam.  Epift.  akcia  dc  ba[^, 
 (3}  Oliander.  Appendix  Hift.     (4)  Epift.  dc  bapt.  ad  yirvim  uobUf  tu.     ^ 
 
4^1  &tpping  ordinarily  ufed  in  Bjpt/fnt,         Chap.  IX* 
 
 tertheA-' 
 ^oftles  CHAP.     IX. 
 
 0/  the  mojl  ancient  ^tes  of  ^aftifm, 
 
 %•  f'    rTpHE  Rites  and  Circumftances  attending  Baptifm  have  been 
 \^    largely  handled  by  j6»/ep/?^ /0VfrflK2f/,     i  (kail  only  briefly 
 mention  feme  of  the  moft  ancient. 
 
 It  was  the  Cnflom  of  every  Church  of  Chriltians  to  require  adult 
 Perfons  that  were  to  be  baptiz'd,  to  fpend  Ibme  Time  in  Prayer  and 
 Failing  before  their  Entrance  into  that  holy  Covenant :  that  they  might 
 com^  with  greater  Serioulnefs  and  Stedfaftnefs  of  Refolution  to' the  Sa- 
 crament thereof.  And  the  Church  did  ufe  to  fait  and  pray  with  them 
 and  for  them. 
 
 This  Fafting  tho'  it  be  no  where  mention'd  in  Scripture,  yet  is 
 4^'  ex|>refly  put  among  the  Cuftoms  of  the  Chriftians  by  Jnl^n  Martyr 
 ■fwho  muft  have  been  born  in  the  Scripture  Times)  in  that  Aplogy 
 which  he  makes  to  the  Heathen  Emperors  concerning  the  Tenets  and 
 Pradices  of  the  Chriftians.  The  Place  I  recited  before  (i). 
 lOOc  And  fo  it  is  alfo  by  Tcrtullian  (i).  They^  fays  he,  that  come  to  Ba- 
 ptifm^ mnli  ufe  the  Devotions  of  frequent  Prayers.^  Fafiings^  KneelingSj  and 
 Watchings^  and  the  Co-nfejfion  of  all  their  faji  Sins  *,  that  they  may  at  Icaji 
 do  as  MHch  as  was  done  in  John'i  Baptifm.  *•  They  were  baptiz'd,  ''tii 
 f  faid^  confefllng  their  Sins. 
 
 I  faid  before  (3),  that  'tis  probable  that  this  was  none  of  the  leafb 
 „..  Reafons  for  keeping  the  Lent  Faft  •,  becaufe  the  Baptifm  of  fo  many 
 ^1'  People  was  to  be  at  Eafer.  The  Council  of  Landicca  do  order  (4), 
 That  none  be  admitted  to  Baptifm  that  Eafter,  that  does  not  give  in  his 
 Nitme  before  a  Fortnight  <7/Lent  be  out.  And  that  they  muft  all.  be  able  te 
 fay  f^f  Creed  by  Thurfday  before  Eafter.  And  that  if  any  be  baptiz'd 
 in   Sicknefs :    When  they  recover^  they  mufi-  learn  and  recite  it. 
 
 §.  2.  Their  general  and  ordinary  Way  was  to  baptize  by  Immer- 
 Hon,  or  dipping  the  Perfbn,  whether  it  were  an  Infant  or  grown  Man 
 or  Woman,  into  the  Water.  This  is  fo  plain  and  clear  by  an  infi- 
 nite Number  of  PafFages,  that  as  one  cannot  but  pity  the  weak  En- 
 deavors of  fuch  Psedobaptifts  as  would  maintain  the  Negative  of  it  :i  fo 
 alfo  wc  ought  to  difown  and  ftiew  a  Dillike  of  the  profane  ScoiTs  which 
 fome  People  give  to  the  Englifi  Antipxdobaptifts  merely  for  their  ufe 
 of  dipping.  'Tis  one  thing  to  maintain  that  that  Circumftance  is  not 
 abfolutely  neceifary  to  theEfience  of  Baptifm :  And  another,  to  go  about 
 
 to 
 
 ■     (i)Pc.  i.CH,  ii.§.3.    (2}Lib.  dcbapdrmo,c.2o.    (3;  Pr.  i  CH.  XVIL  §.  s- 
 
 t4}  Can,  43,  46,  47. 
 
Chap.  IX.  Skk  People  haptlzecl  in  Bed.  ^S% 
 
 to  reprefent  It  as  ridiculous  and  foolifh,  or  as  fhameful  and  indecent ',   Yearaf- 
 when  it  was  in  all  Probability  the  Way  by  which  our  blelFed  Savior,  and  ^cr  the  A- 
 for  certain  was  the  moft  ufual  and  ordinary  Way  by  which  the  an-  po^^^s 
 cient  Chriftians,  did  receive  their  Baptifm.    I  Ihall  not  ftay  to  pro- 
 duce the  particular  Proofs  of  this.     Many  of  the  Qiiotations  which  I 
 brought  for  other  Purpofes,  and  Ihall  bring,   do  evince  it.     'Tis  a 
 great"  Want  of  Prudence,  as  well  as  of  Honefty,  to  refufe  to  grant  to 
 an  Adverfary  what  is  certainly  true,  and  may  be  proved  fo.    It  cre- 
 ates a  Jealoufie  of  all  the  reft  that  one  fays. 
 
 Before  the  Chriftian  Religion  was  fo  far  incourag'd  as  to  have 
 Churches  built  for  its  Service,  they  baptiz'd  in  any  River,  Pond,  &c- 
 So  Tertullian  fays  (5)  ^  It  is  all  one  whether  one  he  rvaJJj^d  in  the  Sea,  or  I0C» 
 in  a  Pond,  in  a  Fountain  or  in  a  River,  in  a  fianding  or  in  a  runnina-  Wa^ 
 tcr  :  Nor  is  there  any  Difference  between  thofe  that  John  hapizjd  in  Jor- 
 dan, and  thoje  that  Peter  baptiz.^d  in  the  River  Tiber.  But  when  they 
 came  to  have  Churches  •,  one  Part  of  the  Church,  or  Place  nigh  the 
 Church,  called  the  Bapifiery,  was  imploy'd  to  this  Ufe  -,  and  had  a 
 Ciftern,  Font,  or  Pond  large  enough  for  feveral  at  once  to  go  into 
 the  Water :  divided  into  two  Parts  by  a  Partition,  one  for  the  Meu 
 and  the  othei  for  the  Women  for  the  ordinary  Baptifms. 
 
 On  the  other  fide,  the  Antip^dobaptifts  will  be  as  unfair  in  their 
 Turn,  if  they  do  not  grant  that  m  the  Cafe  of  Sicknefs,  W^eaklinefs, 
 Haft,  Want  of  Qiiantity  of  Water,  or  fuch  like  extraordinary  Occali- 
 ons,  Baptifm  by  Aftufion  of  Water  on  the  Face  was  by  the  Ancients 
 counted  fufhcient  Baptifm.  I  fhall  out  of  the  many  Proofs  for  it  pro- 
 duce two  or  three  of  the  moll  Ancient. 
 
 Anno  Dom.  251.  Novatian  was  by  one  Party  of  the  Clergy  and  Peo-  txil 
 pie  o{  Rome  chofen  Bifhop  of  that  Church,  in  a  fchifmatical  Way,  and 
 in  Oppofition  to  Cornelius  who  had  been  before  chofen  by  the  major 
 Part  and  was  already  ordain'd.  Cornelius  does  in  a  Letter  to  Fahius 
 Bifhop  of  Antioch  vindicate  his  Right :  and  fhews  (6)  that  Novatiau 
 came  not  canonically  to  his  Orders  of  Priefthood  ;  much  lefs  was  he 
 capable  of  being  chofen  Bifhop :  For  that  ail  the  Clergy,  and  a  great 
 many  of  the  Laity,  were  againfi  his  being  ordain  d  Presbyter,  hecanfe  it  wm 
 not  lawful  (they  faid)  for  any  one  that  had  been  baptiz.^d  in  his  Bed  in  time 
 of  Sicknefs  ^jiiv  ht  kkIvw  J)«l  v'onv  7ne.i')^^'<ivm]  as  he  had  been,  to  be  admit- 
 ted to  any  Office  of  the  Clergy. 
 
 This  (hews  that  at  the  Time  when  Novatian  turn'd  Chriflian,  which 
 could  not  by  this  Account  be  much  above  100  Years  after  the  Apo-  120, 
 ftlcs,  it  was  the  Cuftom  for  any  one  that  in  Time  of  Sicknefs  defir'd 
 Baptifm,  to  have  it  adminiflred  to  him  in  his  Bed  by  Affufion  :  As 
 m  another  Part  of  this  Letter  is  fi.id  of  him  -.y  hi  dvV  t»  y.Kiv»  jT  Ixn'm 
 ^fi>i'9s*V.  Baptized  by  Affufion  in  the  Bed  as  he  lay.     'Tis  true,  the  Chri- 
 
 ftians- 
 
 (5)  De  baptil'mo,  c.  4.  ((>)  Eufcb.  H.  E.  Ld.  c,  43. 
 
.  i^'i?4  Baptlfw  hy  Affujion  fuffickftt.  Chap.  IX. 
 
 Yearaf-ilians  had  then  a  Rule  among  themfelves,  that  fuch  an  one,  if  he  rc- 
 
 terthe  A-  covered,  fhould  never  be  prefer'd  to  any  Office  in  the  Church.    Which 
 
 pdftles      j^tile  tbey  made,  not  that  they  thought  that  Manner  of  Baptifm  to  be  • 
 
 lefs  effeftual  than  the  other*,  but   for  the  Reafon    exprefs'd   by  the 
 
 214.    Council  of  iVi?ocd;/^>-f^  held  about  80  Years  after  this  Time  :  The  12th 
 
 Canon  whereof  is ;  He  that  is  baptizJ^d  when  he  is  Jtck^  ought  not  to  be 
 
 made  a  Tricsl  (^for  hts  coming  to  the  Faith  is  not  voluntary^  but  from  JSfe- 
 
 ceffity)  urflcfs   his  Diligence  and  Faith  do  after-ward  prove  commendable )  or 
 
 the  Scarcitv   of  Men  ft  for  the  Ojfce  do  require  it. 
 
 1155.  "Another  Inllance  about  the  fame  Time,  is  this  ;  One  Magnus^  a 
 Country  M:h  ,  writes  (7)  to  St.  Cyprian^  defiring  to  be  fatisfied  in  fome 
 'Points  relatiiig  to  the  Schifm  of  the  Novatians.  One  was:  Whether 
 thofe  that  were  baptiz'd  in  that  Schifm  mult  be  baptiz'd  again  if  they 
 come' over  from  the  Schifm  to  the  Church  ?  This,  St.  Cyprian  anfwers, 
 mult  be-,  becaufc  all  Baptifm  given  by  flich  as  are  in  a  State  of  Di- 
 ^ifion  from  the  Church,  is  void.  The  other  was  i^  Whether  they  that 
 in  the  Communion  of  the  Church  are  baptiz'd  in  Bed,  as  Novatian 
 was,  muft  likewife  be  baptiz'd  again,  if  they  recover?  To  this  St. 
 "Vyprian  anfwers  as  follows  j 
 
 Tou  inquire  alfo^  dear  Son^  what  I  think  of  fuch  as  obtain  the  Grace  in 
 time  of  their  Sicknefs  and  Infirmity  *,  whether  they  are  to  be  accounted  law- 
 'fid  Chrifiians :  Becanfe  they  are  not  waflid  ail  over  with  the  Water  of  Sal- 
 •vation  *,  but  have  only  Jome  of  it  poured  on  ^ em.  In  which  Matter  I  would 
 •ufe  fo  much  Alodefly  and  Humility^  as  not  to  prefcribe  fo  pofitively  but  that 
 every  one  (Ijould  have  the  Freedom  of  his  own  Thought.,  and  do  as  he  thinks 
 befi :  J  do  according  to  the  befi-  of  my  mean  Capacity  judge  thus  *,  That  the 
 
 '-  .Divine  Favors  are  not  maimed  or  weakned^  fo  as  that  any  Thing  lefs  than 
 
 'the   whole  of  ^em  is  convey'' d.^  where  the  Benefit  of  ''em  is  received  with  a  full 
 and  compieat  Faith  both  of  the  Giver  and  Receiver. 
 
 For  the  Contagion  of  Sin  is  not  in  the  Sacrament  of  Salvation  wafijed  off' 
 ^hy  the  fame  Medfures  that  the  Dirt  of  the  Skin  and  of  the  Body  is  wafiied 
 'ojf.^  in  an  ordinary  and  fecular  Bath :  So  as  that  there  fiiould  be  any  Necef- 
 f7ty  of  Soap  and  other  Helps^  and  a  large  Pool  or  Fifij-pond  by  which  the 
 Body  is  wajJjcd  or  cleanfed.  It  is  in  another  way  that  the  Breaji  of  a  Re- 
 Tiever  is  wafijed  *,  after  another  Fa(liion  that  the  Mind  of  a  Man  is  by  Faith 
 'clean fed,  'In  the  S^zcraments  of  Salvation^  when  Necejftty  compels .^  the  fhort- 
 ■efl  Ways  of  tranfafting  Divine  Matters  do  by  God''s  gracious  Difpenfatio?i 
 confer  the  whole  Benefit. 
 
 And  no  Man  need  therefore  think  otherwife^  becaufe  thcfe  (ichPeople^  when 
 •they  receive  the  Grace  of  our  Lord.^  have  nothing  but  an  Affufion  or  Spririk- 
 Hinfr  :  When  as  the  Holy  Scripture  by  the  Prophet  Ezekiel  fays  (8)  %  '  I  will 
 '*  ^Drinkle  clean  Water  upon  you,  and  you  fhall  be  clean,  &c- 
 
 He 
 
 .(7)  Cypriani  Epift.  69,  Edit.  Oxon.    (8)  Ezfek.  36--i,5< 
 
Chap.  TX.  Bjpti/nt  ly  Affufion  Jufficknt,  ^6^ 
 
 He  quotes  to  the  fame  Piirpofe,  Numb.  19.  13.  it.  8.  7,  &c.  And  ha-   Vcarafl 
 ving  applied  them,  liiys  a  little  after  •,  If  any  one  think^  that  they  obtain  cerchc  A« 
 vo  Benefit^  as  having   only  an  Ajfnfhon  of  the  Water  of  Salvation  ^  dont  let  P"^ftl<^s 
 •him  miflake  fo  far-,  as  that  the  Parties   if  they  recover  of  their  Sicknefs^ 
 flwitld  be  ba^tizSd  again.     And  if  they  mnft  not    be    bn^tiz^d    again^  that- 
 have  already  been  fanSlifed  with  the   Baptifm    of  the  Church  *,  Why  jliould 
 they  have  Caufe    of  Scandal    given  ^em   concerning  their  Religion   and  the 
 Tardon  of  oitr  Lord  ?   What  I  Jliail  we  think  that  they  have  granted  to  ''em 
 the  Grace  of  our  Lord^  but  in  a  weaker  or  lefs  Meafure  of  the  Divine  and 
 Holy  Spirit :    So  as  to    be  accounted  Chrifians-,  but  yet  not  in  equal  State 
 T^ith  others  ?  No  :  The  Holy  Spirit  is  not  given  by  feveral  Meafures^  but  ti 
 wholly  poured  on  them  that  believe^  &c. 
 
 And  having,  in  order  to  fet  forth  this  Equality,  alluded  to  what 
 is  faid,  Exod.  16.  t8.  of  every  Man's  having  an  equal  O^z^r  of  Man- 
 na, he  adds  ^  By  which  it  w^is  fgnifed  that  the  Mercy  and  heavenly  Grace 
 •of  ChriB-  which  was  to  come  in  After-tirnes  would  be  divided  equally  to  all  ^ 
 and  the  Gift  of  the  fpiritual  Grace  would  be  poured  on  all  God's  People  with- 
 out any  Difference  on  Account  of  Sex,  or  Years  of  Age  (which  Words  are 
 another  Proof  of  his  owning  Infant  Baptifui)  or  of  RefpeB  of  Perfons. 
 
 We  fee,  fays  he,  this  proved  by  the  Experienc-e  of  the  Thing  :  That  fuch 
 AS  are  baptizSd  and  do  obtain  the  Grace  in  their  Sicknefs  when  Need  fo  re^ 
 quires,  are  freed  from  the  unclean  Spirit  with  which  they  were  before  poffef- 
 fed  *,  and  do  live  commcndably  and  approved  in  the  Church,  and  do  every 
 Day  proceed  by  the  Increafe  of  their  Faith  to  an  Jncreafe  of  the  Heavenly 
 Grace,  &c.  _ 
 
 A  little  after,  he  argues  thus  •,  Can  any  one  think  it  reafon^ble  that 
 fo  much  Honor  fljculd  be  {l)ew''d  to  the  Heretics,  that  fuch  04  come  from 
 them  (l}ould  never  be  asFd  whether  they  had  a  Wajhing  all  over,  or  only  an- 
 Affufion  of  Water  *,  and  yet  among  m  any  ^tould  detraU;  from  the  Truth  and 
 Integrity  of  Faith  ?  &c.  So  that  it  appears,  that  the  feveral  Seels  did, 
 as  well  as  the  Church  Party,  ufe  clinical  Baptifm  in  Cafe  of  Kecef- 
 fity. 
 
 The  AFls  alfo  of  St.  Lawrence^  who  fuffer'd  Martyrdom  about  the 
 fame  Time  as  Cyprian,  do  tell  how  one  of  the  Soldiers  that  v/ere  to  158. 
 be  his  Executioners,  being  converted,  brought  a  Pitcher  of  Water  for 
 Lawrence  to  baptiz^e  him  with.  Andtho'  thefe  Afls,  as  they  are  now,  are 
 interpolated  and  mixt  with  Fal (hoods  :,  yet  this  Palfage  feems  to  be 
 genuin,  becaufc  it  is  cited  by  Walafridus  Strabo  (9),  vrho  livVl  before  75'3- 
 thofe  Times  in  which  molt  of  the  Roman  Forgeries  were  added  to  the 
 Hillories  of  their  Saints. 
 
 Eufebipu  (io)-:ilfo  mentions  BafUides  baptiz'd  in  Prifon  by  fome  Bre^    150. 
 thren.     The  ftrift  Cuftody  under  which  Chriftian  Prifoners  were  kept, 
 their  tyrannical  Jaylors  hardly  allowing  'em  Neceflarics  for  Life,  much 
 
 O  o  o  lefs 
 
 {$)  Dc  rebus  Ecclcfiaft.  c.  26.     (lo)  H-  E.  I.  C.  c  5, 
 
4^6  Baptifm  hy  AffufioH  fuficknt.  Chtip.  IX^ 
 
 Ycaraf-lefs  fuch  Conveniencies  as  they  defir'd  for  their  Religion,  makes  it 
 
 ter  the  A-  very  probable  that  this  mult  have  been  done  by  Affufion  only  ot  fome 
 
 poftles      j-p,^||  Q_nantity  of  Water.     And  the   like  may  be  faid  of  the  Jaylor 
 
 baptiz'd  by  St.  Paul  in  hall,   the  fame  Hour  of  the  Night  in  which  he 
 
 was  converted  (i  i)  ^  He  and  all  his^  flraightvpay. 
 
 Thefe  are  fome  of  the  molt  ancient  Inftances  of  that  fort  of  Ba- 
 ptifm that  are  now  extant  in  Records.  But  the  farther  one  proceeds 
 in  reading  the  following  Times,  the  more  frequent  they  are  :  In  fo 
 ^^5*  much  that  Gem^adms  hi)  of  Alarfeilles  in  the  fifth  Century  fpeaks  of 
 B-aptifm  as  given  in  the  French  Church  indifierently,  by  either  of  the 
 Ways,  of  Immerlion  or  Afperlion.  For  having  faid-,  IVe  believe  the 
 Way  of  Salvation  to  be  of  en  only  to  baptiz.ed  Perfons  *,  We  believe  that  no 
 Catechumen.,  tho''  he  die  in  good  Worh^  has  eternal  Life:  He  adds  •,  Ex- 
 cept  the  Cafe  of  Martyrdom^  in  which  all  the  Sacraments  of  Baptifm  are 
 completed.  Then  to  'fliev/  how  Martyrdom  has  all  in  it  that  Baptifm 
 has,  he  fays  '-,  The  Perfon  to  he  haptizJd  owns  his  Faith  before  the  PrieB  : 
 And  when  the  hiterroiratories  are  put  to  him^  makes  his  Anfwer.  The  fame 
 does  a  Martyr  before  the  Heathen  Judge  :  He  alfo  owns  his  Faith  \  and 
 when  the  Ouefiion  is  put  to  him^  makes  anfwer.  The  one  after  his  Confeffion 
 7S  either  wetted  with  the  Water.,  or  elf e  piling'' d  into  it  r  And  the  other  is 
 either  wetted  with  his  own  Blood.,  or  elfs  is  plu^g'd  Qor,  overwhelm'd^  in 
 Fire. 
 ^''SS'  In  the  Times  of  Thomas  Aquinas  and  Bonaventur^  Immerfion  was  in. 
 Jtdy  the  moll  common  Way  ^  but  the  other  was  ordinary  enough. 
 Thomas  fpeaks  thus  (i3j^  Baptifm  may  be  given  not  only  by  Jmmerfon^ 
 but  alfo  by  j4jfufion  of  Water^  or  Sprinkling  with  it.  But  it  is  the  fafer 
 •soay  to  baptize  by  Immerfion.,  becaufe  that  is  the  mofi  common  Cufiom. 
 And  again  :  By  Immerfion  the  Burial  of  Chrijt  is  more  lively  reprefented  :. 
 And  therefore  this  is  the  mofi  common  and  commendable  Way.  Bonaven- 
 tur  (a)  fays,  that  the  Way  of  AfFufion  was  probably  us'd  by  the  A- 
 poflles,  and  was  in  his  Tim.e  usYl  in  the  Churches  of  France^  and  fome 
 others :  But  he  fays  ^  The  Way  of  Dipping  into  the  Water  is  the 
 more  common.,  and  the  fitter.,  and  the  fafer. 
 
 One  would  have  thought  that  the  cold  Countries  fhould  have  been 
 the  firfl  that  fhould  have  changed  the  Cuilom  from  Dipping  to  Af- 
 fufion, becaufe  in  cold  Climates  the  Bathing  of  the  Body  in  Water 
 may  feem  much  more  unnatural  and  dangerous  to  the  Health  than 
 in  the  hot  Ones,  (and  it  is  to  be  noted  by  the  way,  that  all  thofe  Coun- 
 tries of  whofe  Rites  of  Baptifm,  and  Immerfion  ufed  in  it,  we  have 
 any  Account  in  the  Scripture  or  other  ancient  Hillory,  are  in  hot 
 Climates  ^  where  frequent  and  common  Bathing  both  of  Infants  and 
 grown  Perfons  is  natural,  and  even  necelFary  to  the  Health).    But  by 
 
 Hiflory 
 
 (lO  A(3-s.i6.  3?.      (rz)  De  Eccl.  dogmatibus.  c.  74.      (13)  3.  q.  66,  Arr.  7. 
 (a)  L,  4.  Dift.  3.  Arr.  2.  q.  2.     ' 
 
Chap.  IX.  rnpptn(j[^  vohen  left  cjf  in  the  Wefr.  4/3^7 
 
 Hiftory  it  appears  that  the  cold  Climates  held  the  Cnflom  of  Dipping    Yoaraf- 
 as  long  as  any  :  For  E-ngUnd^  which  is  one  of  the  coldeil,  was  one  of  "^<^'"  the  A- 
 the  lateft  that  admitted  this   Alteration  ot  the  ordinary  Way.     ^V-P^^lcs 
 Guez^  (14J  having  Hiid  that  it  was  the  old  Ciillom  both  in  the  Eaft  and 
 the  Wefi  to  baptize   both  grown  Per  Tons  and  Infants,  that   were  in 
 Health,  by  Immerfion  :  And  that  it  plainly  appears  by  the  Words  of 
 St.  Gregory^  that  the  Ciiftom  continued  fo  to  be  in  his  Time,  adds  ^    490. 
 yind  it  connnnes^  Ai  they  fay^  to  this  Day  among  the  Englilh,  m  Erarniiis 
 has  -noted  in  the  Margin  of  the  j6  Epifile  of  St.  Cyprian.     Erafmus  is  there 
 obferving  how  the  Baptinn  of  Intants  is  in  different  Countries  vari- 
 onfly  adminiftred  :  and  fays:^  ferfundHutur  apud  nos^  merguntitr  apud  An- 
 glos.    '  With  us  [^the  Butch'\  they  have  the  Water  poured  on  'em : 
 ■^  In  England  they  are  dipt.     This  is  a  good  Autority  for  fo  late  as 
 the  Time  of  Henry  8.  at  which  Time   he  lived   in  England.     And  I 
 produced  before  (15)  a  Pafiage  out  of  a  Convocation  in  that  King's    ij\l6. 
 Reign  which  glfo  fnews  that  the  general  Cuftom  in  England  then  was 
 to  dip  Infants.     And  it  continued  fo  for  two  Reigns  miore.     I  will  here 
 endeavor  to  trace  the  Times  wdien  it  began  to  be  left  off  in  the  feve- 
 ral  Countries  of  the  Well :  Meaning  flill,  in  the  Cafe  of  Infants  that 
 were  in  Health,  and  in  the  public  Baptifm  \  for  in  the  Cafe  of  fickly 
 or  weak  Infants,  there  was  always  in  all  Countries  an  Allowance  of 
 Affufion  or  Sprinkling  to  be  given  in  haft,  and  in  the  Houfe,  or  any 
 other  Place. 
 
 France   feems  to  have  been  the  firfl  Country  in  the  World  where 
 Baptifm  by  Affufion  was   iifed  ordinarily  to  Perfons  in  Health,  and    395. 
 in  the  public  Way  of  adminiftring  it.     Gennadins  of  Marfei/les^  whofe 
 Words  I  gave  befoie,  is  the  firft  Author  that  fpcaks  of  it  as  indiHerent. 
 
 It  came  more  and  more  into  Requefl  in  that  Country,  till  in  Bona- 
 ventHr\  Time  it  was  become,  as  appears  by  his  Words,  lafl  quoted,    ii<^o» 
 a  very  ordinary  Practice  :  And  tho'  he  fay,  fome  other  Churches  did 
 then  fo  ufe  it,  yet  he  names  none  but  France. 
 
 The  Synod  of  Angiers^  iiv*^.  fpeaks  of  Dipping  or  Pouring  as  in-    1 1?)- 
 differently  ufed  ^  and  blames  fome  ignorant  Priefts,  for  that  they  dip 
 or  pur  the  Water  but  once :  and  inftruds  them  that  the  general  Cu- 
 -itom  of  the  Church  is  to  dip  thrice,  or  pour  on  Water  three  Times. 
 
 The  Synod  oi  Langres  mentions  pouring  only  ^  Let  the  Prieji  make    1304. 
 ^hree  Ponrings  or  Sprinklings  of  Water  on  the  Iiifant'^s  Head^  &C. 
 
 And^  fo  from  thence  to  the  Year  i6co  (and  flill  to  this  Day  for 
 •ought  i  know)  the  fynodical  Ads  and -Canons  of  the  Churches 
 in  France  do  mention,  fometimes  Dipping  or  Pouring,  and  fome- 
 'times  Pouring  only :  But  the  Practice  for  a  long  Time  has  been 
 ^Pouring  only.    The  Synod  of  Aix  i  585,  fays  ^  Ponring  or  Dipping.^  ac-    1485-. 
 
 O  O  O   2  r.rdincr 
 
 (14)  In  tertiara  Difp.  145,  cap.  2.    (i  5)  CH.  VIII.  j.  6, 
 
'468  In  France  an^  Germany.  Chap.  IX. 
 
 Yearnf-  cording   as  the  Vfe  of  the  Church  is^  and  orders,  that  the  Pouring  of  the 
 rercheA-  Water  be  not  done  with  the  Hand^  but  with  a  Ladle  ^or,  Veflel]  kept  in 
 poftles     ^y  pcfjt  for  that  Pnrpofe.     This  Account  of  the  Synods,  I  have  out  of 
 Bochcll.  Decrct.  Feci.  Gallican^^l.  l.  de  baftifmo. 
 
 From  France  it  fprcad  (but  not  till  a  good  while  after)  into  Italyy 
 Germany ^  Spain^  &:c.  and  hft  of  all  into  England. 
 
 For  'Italy :  I  have  fhewn  already,  that  Dipping  was  the  more  ordi- 
 ij6c.   nary  Cullom  at  the  Year  1260.     By  what  Degrees  it  alter'd,  is  not 
 worth  the  While  to  fcarch.     In  200  Years  Time  the  other  became  the 
 ordinary  Way. 
 
 In  Germany^  Wdafridus  Straha  850.  Rupert  us  1120.  and  feveral  o- 
 thers,  do  fo  fpeak  of  Baptifm,  as  that  it  appears  by  their  Words,, 
 that  Dipping  of  Infants  was  the  ^general  Cuflom  ^  except  of  fuch  as 
 were  fick,  &c.  and  muft  be  baptiz'd  in  haft.  But  the  Council  of  Co-- 
 H3<^-  logn  nnder  Herman^  in  the  Year  i53<5.  fpeaks  of  it  more  indifferently. 
 ^45^'  The  Child  is  thrice  either  dipped^  or  wetted  with  the  Water^  d\C.  And  15 
 Years  after,  the  Agenda  of  the  Church  of  Ments  publiflied  by  Seha- 
 ftian.,  do  recom.mend  and  prefer  the  later  ^  Then  let  the  Prieft  take- 
 the  Child  in  his  Left- Arm  :  and  holding  him  over  the  Fcnt^  let  him  with 
 his  Right-Hand  three  feveral  Times  take  Water  out  of  the  Font^  and  pour  it 
 on  the  Child's  Head^  Ita  quod  aqua  tingat  caput  &  fcapulas,  fo  as  that; 
 the  Water  may  wet  its  Head  and  Shoulders.  Then  they  give  a  Note  to 
 this  purpofe  ^  that  Immerfion,  once  or  thrice,  or  pouring  of  Water, 
 may  be  nfed  and  have  been  ufed  in  the  Church :  And  that  this  Va- 
 riety does  not  alter  the  Nature  of  Baptifm  :  And  that  a  Man  Ihall  do 
 ill  to  break  the  Cuftom  of  his  Church  for  either  of  'em.  But  they 
 add,  that  'tis  better,  if  the  Church  will  allow,  to  ufe  Pouring  on  of 
 Water.  For  fuppofe,  fay  they,  the  Prieft  be  old  and  feeble,  or  have 
 the  Palfie  in  his  Hands,  or  the  Weather  be  very  cold,  or  the  Child 
 very  infirm,  or  be  too  big  to  be  dipt  in  the  Font  •,  then  'tis  much  fit- 
 ter to  ufe  Affufion  of  the  Water.  Then  they  bring  the  Inltance  of 
 the  Apoftles  baptizing  3000  at  a  Time,  the  Inftance  of  St.  Lawrence 
 that  1  fpoke  of  before,  and  the  Story  (which,  I  fuppofe  is  forged)  of 
 Chlodovem  baptiz'd  in  that  fafhion  by  Remigius  :  And  fay  ^  That  there- 
 fore there  may  not  be  one  Way  for  the  Sick  and  another  fur  the  Healthy.,  one 
 for  Children  and  another  for  bigger  Perfons  j  "'tis  better  that  the  Minifler  of 
 this  Sacrament  do  keep  the  fafefi  Way^  which  is^  to  pour  Water  thrice  :  unlefj 
 the  Cuftom  be  to  the  contrary. 
 
 In   England  there  fcem  to  have  been  fome  Prielts  fo  early  as  the 
 ji6.    Year  8i5  that  attempted  to  bring  in  the  Ufe  of  Bg.ptifm  by  Affufion 
 in  the  public  Adminiftration  -^  for  Spelman  recites  a  Canon  of  a  Coun- 
 cil in  that  Year  f  i^j?  -^^^  ^^^  Priejis  knowy  that  when  they  adminifter  Holy 
 
 Baptifn 
 
 im. 
 
 '    (16)    Concil.  Anglicana,  Tom.  i.  p.  331.  Synod,  apud   Celecych.  fub  Wal- 
 fjcdo. 
 
chap.  IX.         D'lppir^g  how  lon?^  conthued in  Engfand.  ^d'p- 
 
 Bavtifm,  they  muft  not  ponr  the  Water  on  the  Head  of  the  Infants :  But  they   Year  af-- 
 muft  always  he  dipt  in  the  Font.     As  the  Son  of  God  gave  his  own  Example  terrhe  A- 
 to  all  Believers^  when  he  was  thrice  dip  in  the  Waters  of  Jordan  j  fo  it  is  poftles 
 necejf'ary  by  Order  to  be  kept  and  nfed. 
 
 Lynwood^  who  was  Dean  of  the  Arches  in  the  Time  of//.  5.  T422.  1522. 
 and  wrote  the  be(t  Account  of  our  Englijh  Confiitutions^  having  fpoken 
 of  the  Manner  of  baptizing  Infants  by  dipping,  adds  this  Note  (i-]')\ 
 But  this  is  not  to  he  accounted  to  he  of  the  Neceffity  []or  Eflence]  0/  Ba^ 
 ptifrn :  But  it  may  be  aiven  alfo  by  Bonring  or  Sprinkling.  And  this  holds 
 efpecially  where  the  Cuflom  of  the  Church  allows  it.  'Tis  to  be  noted  that 
 France  had,  as  I  ihew'd  jiift  now,  before  this  Time  admitted  of  the 
 Way  of  pouring  Water  :  And  Lynwood  had  liv'd  in  France  under  H.  5. 
 of  England^  who  was  King  there. 
 
 Some  do  prove  from  WickUff  thcLt  it  was  held  indifferent  in  Eng-  i28o>- 
 land  in  his  Time  whether  Dipping  or  Pouring  were  ufed :  Becaufc 
 he  fays  at  one  Place  (a) :,  Nor  is  it  material  whether  they  he  dipped^  once 
 or  thrice.,  or  Water  be  poured  on  their  Heads :  But  it  mufi  be  done  accord- 
 ing to  the  Cuflom  of  the  Place  where  one  dwells^  But  we  ought  to  take  the 
 whole  Context  as  it  lies  in  his  Book.  He  had  been  fpeaking  of  the  Ne- 
 ceffity of  Baptifm  to  Salvation,  from  thatText,  John  3.  5.  and  then  adds  ^ 
 CT  ordinavit  ecclefia  quod  cjuHihct  per  fan  a  fidelis  in  nece^itatis  articulo  po- 
 
 terlt  baptiz.ari  0-  baptiz.are'] ■ —  Nee  refert.,  &c.     '  And  the  Church' 
 
 '  has  ordained  that  in  a  Cafe  of  Neceffity  any  Perfon  that  is  Fidel  \ior 
 
 '  that  is  himfelf  baptized^  may  give  Baptifm,  &c Nor  is  it  material. 
 
 *  whether  they  be  dipped,  &c.  Such  Words  do  not  fuppofe  any  o- 
 ther  Way  than  Dipping  ufed  ordinarily  :  But  only  in  a  J  unsure  of  Ne-- 
 cejfity^  or  Fear  of  the  Infant's  Death. 
 
 The  Offices  or  Liturgies  for  public  Baptifm  in  the  Church  of  £;^^-=' 
 land  did  all  along,  fo  far  as  I  can  learn,  injoin  Dipping  without  any 
 Mention  of  Pouring  or  Sprinkling.     The  Manuale  ad  ufum  Sarum^  Prin- 
 ted 1530.  the  21  ft  of//.  8.  orders  thus  for  the  public  Baptifm.s^  lyen    ^430^ 
 let  the  Brie  ft  take  the    Child :  And.,  having  asked  the    Name.,  haptiz.e  him  ■ 
 hy  dipping  him  in  the  Water  thrice.,  Src.     And  John  Frith,  writing  in  the 
 Year  1533  si  Treatife  of  Baptifm,  caWs  the  outward  Part  of  it,  the  pi un-    1433.'- 
 ging  down  in  the  Water  and  lifting  up  again.     Which  he  often  mentions 
 without  ever  mentioning  Pouring  or  Sprinkling. 
 
 In  the  Common-Prayer  Book  printed  i  549.  the  2d.  of  K.  Edward  the  (5th.  1440, 
 the  Order  ftands  thus  ;  Shall  dip  it  in  the  Water  thrice,  &:c.  So  it  be  difcreet- 
 ly  and  warily  done  :  Saying^.  J  baptiz^e  thee,&'C.  But  this  Order  adds  ^ 
 And  if  the  Child  be  weak,  it  p^all  fujjice  to  pour  Water  upon  it,  faying  thff 
 farefaid  Words.  Afterward,  the  Books  do  leave  out  the  Word,  thrice :  / 
 anddo  fay  ^  fhall  dip  it  in  the  Water,  fo  it  be  difcreetly,  &c.  Which  Al- 
 teration, 
 
 (17)  Conftit.  1.  3.  c.  de  Bapt.    {1)  Txialog.  1.  4.  c.  1 1,  . 
 
^yo  Left  of  h  ^een  EWz^halis  Time.         Chap.  TX; 
 
 Year  a f- te ration,  I  fuppofe  was  made  in  the  6th.  of  Edw.  the  5th.  for  then 
 
 terrhe  A- there  was  a  new  Edition  of  the   Book  with  fome  light  Alterations. 
 
 portles      ^j^^^  fiom  thence  it  Itood  unalter'd  as  to  this  Matter  to  the  lAth  of 
 
 ^452.     Ch.    2d. 
 
 ^5^-'  From  this  Time  of  King  Edward,  Mr.  Walher  (b)  (who  has  taken 
 the  moil:  Fains  in  tracing  this  Matter)  derives  the  Beginning  of  the 
 Alteration  of  the  general  Cullom.  He  fays,  that  Di^p?ig  was  at  this 
 Time  the  more  itfHal,  but  Sprinkling  was  fometimes  ufed  :  Which  within  the 
 14.50.  Time  of  hdf  a  Cf?-;fA'ry  (meaning  from  1550  to  1600)  prevailed  to  be 
 the    more  general  (^is  it  is  now  almojr  the  only)  way  of  Baptizing' 
 
 But  it  is  not  probable  that   in  fo  fhort  a  Reign  as   that  of  King 
 1453.    Edward,  who  died  in  1553,  the  Cuftom  could  receive  any  great  Al- 
 teration.    Cufloms   in  which  the  w^hole  Body  of  the  People  is  con- 
 cern'd,  alter  but  ilowly,  when  they  do  alter. 
 
 And  in  Qiieen  Marf%  Time  the  Cullom  of  Dipping  feems  to  have 
 continued.  For  JVatfon  t\\Q  Popifli  Bifnop  of ///?/c<?/,^;  did  on  the  Year 
 ■1458.  155S,  which  was  the  laft  of  Qiieen  Mary,  pablifh  a  Voliim  of  Sermons 
 about  the  Sacraments :  in  the  Fourth  of  which  he  fays ,  Tho''  the  an- 
 cient Tradition  of  the  Church  has  been  from  the  Beginni'ng  to  dip  the  Child 
 three  Times,  &c.  yet  that  is  not  of  fuch  Neceffity  ;  but  that  if  it  be  but 
 once  dipped  in  the  Water,  it  is  fuffcient.  Tea,  and  in  Time  of  great  Pe- 
 ril and  Neccflity,  if  the  Water  be  but  ponrd  on  the  Head,  it  will  fuffice^ 
 A  Sign,  that  Pouring  was  not  in  Queen  Mary\  Time  us'd  but  in  Cafe 
 of  Neceflity. 
 
 But  there  are  apparent  Reafons  why  that  Cuftom  Ihould  alter  du- 
 ring Queen  Eliz^abeth's  Reign. 
 
 The  Latitude  given  in  the  Liturgy,  which  could  have  but  little 
 Effeft  in  the  fliortTime  of  King  Edward's  Reign,  might,  during  the 
 long  Reign  of  this  Qiieen,  produce  an  Alteration  proportionably  great- 
 ^er.  It  being  allowed  to  weak  Children  ( tho'  fti-ong  enough  to  be 
 brought  to  Church)  to  be  baptized  by  Alfufion,  many  fond  Ladies 
 and  Gentlewomen  firfl,  and  then  by  degrees  the  common  People, 
 would  obtain  the  Favor  of  the  Prielt  to  have  their  Children  pafs  for 
 ■weak  Children,  too  tender  to  endure  dipping  in  the  Water.  Efpe- 
 <cially  (as  Mr.  Walker  obferves)  if  fo77ie  Inftance  really  were,  or  were  but 
 fancied  or  framed,  of  fome  ChiltTs  taking  Hurt  by  it. 
 
 And  another  Thing  that  had  a  greater  Influence  than  this,  was  ; 
 That  many  of  our  Englijlj  Divines  and  other  People  had,  during  Queen 
 .Mary\  bloody  Reign,  fled  into  Germany,  Switz.erland,  d\C.  and  coming 
 back  in  Qiieen  EUz.abeth's  Time,  they  brought  w4th  them  a  great  Love 
 to  the  Cuftoms  of  thofe  Proteflant  Churches  wherein  they  had  fo- 
 journed  :  And  efpecially  the  Autority  of  Calvin,  and  the  Rules  which 
 he  had  eftabiifh'd  at  Geneva,  had  a  mighty  Influence  on  a  great  Num- 
 ber 
 
 \b)  Dodrin  of  JBapdfins,  c.  10,  pag.  i^']^ 
 
Chap.  IX.  Left  off  in  Qiieen'^\\7.'^hQi\\s  Time.  ^^x 
 
 ber  of  our  People  about  that  Time.     Kow  Calvin  had  not  only  given    Yearaf- 
 his  Di'^ate  in   his  InflitHtlons  (c)  that    the   Dijfervnce  is  of  no   Moment^  ^'^'^^^'^^  A- 
 whether  he  that  is  baftizS'd  be  dip  all  over  \  and  if  fo^  whether  thrice-  or  ^'^^^^^ 
 once  •,  or  -whether  he  he  only  wetted  with  the  Water  poured  on  him  :  But  he 
 had  alfo  drawn  up  for  the  Ufe  of  his  Church  at  Geneva  (and  after-    HS^S'^ 
 wards  publifhcd  to  the  World)  a  (d)  Form  of  adminiftring  the  Sacra-    V445°  ^ 
 ments^  where  when  he  comes  to  order  the  Aft  of  Baptizing,  he  words 
 it  thus  j  Then  the  Af'-nifler  of  Baptifm  pours  Water  on  the  Infant  \  faying^ 
 I  haptiT^e  theej  &c.     There  had  been,  as  I  faid,  fome  Synods  in  fome 
 Diocefes  of  France    that  had  fpoken   of  Affufion  without  mentioning 
 Immerfion  at  all  ^  that  being  the  common  Pradice :  but  for  an  Office 
 or  Liturgy  of  any  Church  i  this  is,  1  believe,  the  firil  in  the  World 
 that  prescribes  AiTufion  abfolutely.     Then  Mufcnlns  had  determin'd 
 (e),  u^s  for  Dipping  of  the  Infant  *,  we  judge  that  not  fo  necejfary^  hut  that 
 it  is  free  for  the  Church  to  baptiz,e  either  by  Dipping  or  Sprinkling.     So  that 
 (as  Mr.  Walker  (f )  obferves)  no  wonder  if  that  Cuftom  prevailed  at  Home^ 
 which  our  reformed  Divines  in  the  Time  of  f/^e  Marian  Ver fee  lit  ion  had  found 
 to  be  the  Judgment  of  ether  Divines^  and  feen  to  be  the  PraUice  of  other 
 Churches  abroad  ^  and  efpccially  of  Mr.   Calvin  and  his  Church  of  Gene- 
 va. 
 
 And  v/hen  there  was  added  to  all  this  the  Refolution  of  fuch  a 
 Man  as  Dr.  Whitahr^  Regii^ts  Profeffor  at  Cambridge  (g),  Tho'^  in  Cafe  of 
 grown  Perfons  that  are  in  Healthy  I  think  Dipping  to  be  better  ^  yet  in  the 
 Cafe  o/' Infants  and  of  Jickly  People ,  I  think  Sprinkling  fufficient :  The  In- 
 clination of  the  People,  back'd  with  thefe  Autorities,  carried  the 
 Pradice  againft  the  Rubric-,  which  ftill  required  Dipping,  except  in 
 Cafe  of  Weaknefs.  So  that  in  the  later  Times  of  Q_ueen  Eli^^abethj 
 and  during  the  Reigns  of  King  James  and  of  King  Charles  I.  very  few 
 Children  were  dipt  in  the  Font.  1  have  heard  of  one  or  two  Per- 
 fons now  living,  who  mull  have  been  born  in  thofe  Reigns,  that  they 
 were  baptizM  by  dipping  in  the  Font  ^  and  of  one  Clergyman  now 
 living,  that  has  baptized  fome  Infants  fo:  but  am  not  certain.  But 
 the  Children  were  however  all  that  Time  carried  to  it :  As  much  as 
 to  fay,  "The  Minifter  is  ready  to  dip  the  Child,  if  the  Parents  will 
 venture  the  Health  of  it. 
 
 Mr.  Blake^  who  wrote  in  i<?45  a  Pamphlet,  intitled  ;  Infants  Ba-  154.^.  . 
 ftifm  freed  from  yintichrifiianifm^  fays  p.  i.  (in  anfvver  to  his  Adver- 
 fary  who  had  faid  that  Infants,  pretended  to  be  ba]itiz'd  by  the  Mi- 
 iiiflers  of  the  Church,  have  not  true  Baptifm,  fince  they  are  net  dip- 
 ped^ but  fprinkled)  I  h^.ve  been  an  Eye-witnefs  of  many  Infants  dipped :  and 
 know  it  to  have  been  the  COnftant  PraHice  of  many  Minifiers  in  thur  Places 
 
 for 
 
 is)  L.  4.  c.  15.  §.  19.  (1)  Tradu.  Thcolng.  Carcchifmus.  pag.  57.  E.f.  ^-I'X 
 1576.^  (c)  Loci  Comnuin.  de  B-ipcifmo.  p,  431.  (f)  Ch.  10.  §,  107.  ^£')  PnckCti- 
 ones  de  Sacr.  dc  bapduiio  Q,.  i.  c.  2. 
 
472'  The  Font  cl^anq^d  for  a  Bafon.  Chap.  IX. 
 
 Yearaf-jQjv-  many  Tears  together.  And  again,  p.  4.  fpeaking  of  the  prefent  Pra- 
 ter the  A-  £)-ice  of  that  Time,  fays,  Thofe  that  Mp  not  Infants^  do  not  yet  nfe  to 
 ^  ffrinUe   ''em  :  There  is  a  Middle-way  between  thefe  two  :  J  have  feen  [eve- 
 
 ral  dipped  \  I  never  faw  nor  heard  of  any  fprinkled,  or  (a^s  fome  of  yon  ufe 
 
 to  fpcak)  rantiz'd.  ■ Our  Way  is  not  by  Afperlion,  but  Perfulion; 
 
 not  fprinkling  Drop  by  Drop.,  hut  pouring  on  at  once  all  that  the  Hand 
 contains.  And  for  Sprinkling  fays  ;,  /  leave  them  to  defend  it  that  ufe 
 It. 
 
 Of  what  Age  Mr.  Blake  was  when  he  wrote  this,  I  know  not : 
 but  in  a  Pamphlet  which  he  wrote  the  Year  before,  viz,.  1644.  cal- 
 led. The  Birth-Privilege y  and  which  he  dedicates  to  his  Pariihioners  of 
 Tamworth  in  Stajfordjliire^  he  fo  fpeaks  as  that  one  may  guefs  him  to 
 have  been  about  42  Years  old.  He  fays  in  the  faid  ^Dedication  •,  / 
 have  ferved  you  for  Chrift  a  double  Apprenticefiip  of  Tears  almost  compleat : 
 -which  Time  has  feemed  to  forne  to  have  added  more  than  a  Third  to  the 
 Tears  of  the  Di^.ys  of  my  Pilgritnage.  What  he  m.e.ans  by  {_feem  to  fpme~\ 
 I  cannot  imagin.  But  if  he  at  ii5^4  were  about  42,  and  could  re- 
 inember  as  he  fays*,  The  Dipping  of  Infants  mufl  have  been  pretty 
 ordinary  during  the  former  Half  of  King  James\  Pvcign,  if  not  lon- 
 ger. And  for  Sprinkling  properly  called*,  It  feems  it  was  at  16^45, 
 juft  then  beginning,  and  ufed  by  very  few.  It  mufl  have  began  in 
 the  diforderly  Times  after  41.  For  Mr.  Blake  had  never  ufed  it^ 
 nor  feen  it  us'd. 
 1544.  But  then  came  the  DireBory^  which  forbids  even  that :  And  fays; 
 Baptifm  is  to  be  adminifired,,  not  in  private  Places^  or  privately  (thele  are 
 the  Men  that  have  fmce  brought  Baptifm  in  private  Houfes  to  be  1(> 
 fpreading  a  Cuftom  as  it  isj  but  in  the  Place  of  public  Worflnp^  and  in. 
 the  Face  of  the  Co-tigregation^  &C.  yind  not  in  the  Places  where  Fonts  in 
 the  Time  of  Popery  were  unfitly  and  fuperflitioufy  placed.  So  ^parallel  to 
 the  reft  of  their  Reformations^  they  reformed  the  Font  into  a  Bafon. 
 This  learned  Aflembly  could  not  remember  that  Fonts  to  baptize  in, 
 had  been  always  us'd  by  the  Primitive  Chriftians,  long  before  the 
 Beginning  of  Popery  ^  and  ever  fmce  Churches  were  built:  but  that 
 Sprinkling,  for  the  common  Ufe  of  Baptizing,  w^as  really  introduced 
 (in  France  firft,  and  then  in  other  popiih  Countries)  in  Times  of  Po- 
 f  sry :  And  that  accordingly  all  thofe  Countries  in  which  the  ufur- 
 ped  Power  of  the  Pope  is,  or  has  formerly  been,  own'd,  have  left 
 off  dipping  of  Children  in  the  Font :  But  that  all  other  Countries 
 jn  the  World  (.which  had  never  regarded  his  Autority)  do  ftill  ufe  it : 
 And  that  Bafons,  except  in  Cafe  of  Neceffity,  were  never  us'd  by 
 Papifts  or  any  other  Chriftians  whatfoever,  till  by  themfelves. 
 
 The  Ufe  was  \  The  Minifter  continuing  in  his  Reading-Desk,  the 
 Child  was  brought  and  held  below  him:  And  there  was  placed  for 
 That  Ufe  a  little  Bafon  of  Water  about  the  Bignefs  of  a  Syllabub 
 i^otj  into  which  the  Minifter  dipping  his  Fingers,  and  then  holding 
 
 his 
 
Cliap.  IX'.         The  Order  of  tie  Church  ahont  Dipping.  47; 
 
 tiis  Hand  over  the  Face  of  a  Child,  fome  Drops  would  fall  from  his  Year.'.f 
 Fingers  on  the  Child's  Face.  For  the  Dired:ory  fiys,  it  is  not  only  la.w-  certhe  A. 
 ■fiil^^bnt  mofr  expedient  to  life  Pouring  or  Sprinkling.  poities 
 
 Upon   the  Review  of  the  Common-Prayer  Book  at  the  Reftaura-    15^^- 
 tion,  the  Church  of  England  did   not  think  fit   (  however   prevalent 
 the  Cuftom  of  Sprinkling  wasj  to  forego  their  Maxim  ^  that  it  is  moft 
 fitting  to  dip  Children  tliat  are  well  able  to  bear  it.     But  they  leave 
 it  wholly  to  the    fudgment  of  the  Godfathers  and  thole  that  bring 
 the  Child,  whether  the  Child  may  v/ell  endure  dipping,  or  not :  as 
 they  are   indeed  the  molt   proper  judges  of  that.     So   the   PricPu  is 
 now  order'd  j  If  the  Godfathers  do    certifie  him  that  the  Child  rnay  roeU 
 endure  it^  to  dip  it  in  the   Water  difcreetly  and  -warily.     But  if  they  cert': 
 fie  that  the  Child  is  vocak^  it  fljall  fnffce  to  ponr  Water  upon  it.     The  Dif- 
 ference is  only  this  •,  By  the  Rubric  as  it  ftood  before,  the  Prieft  was 
 to  dip  unlefs  there  were  an  Averment  or  Allegation  of  Weaknefs : 
 Now  he  is  not  to   dip,  unlefs  there  be  an  Averment  or  Certifying 
 •of  Strength  fufficient  to  endure  it. 
 
 Exxept  fuch  Autipsedobaptifts  as  do  not  allow  of  Affufion  in  any 
 Cafe  ("and  I  think  there  are  iQ\sf  fuch  but  in  Eyigland^  all  the  reft  of 
 the  World  will  agree  that  this  Order  is  the  moll  unexceptionable  of 
 sny  that  could  be  given  :  and  does  keep  as  clofe  to  the  Primitive 
 Way  as  the  Coldnefs  of  our  Region,  and  the  Tcndernefs  to  which  In- 
 fants are  nov.-  us'd,  will  admit.  But  in  the  Prathice.,  the  Godfathers 
 take  ^o  much  Advantage  of  the  Reference  that  is  made  to  their  Judg- 
 ment, that  they  never  do  certifie  the  Priefl:  that  the  Child  may  well  endure 
 it :  And  the  Priefts  do  now  feldom  ask  that  Qjieftion.  And  indeed 
 it  is  needlefs,  becaufe  they  do  always  bring  the  Child  fo  dreft  in 
 Cloaths,  as  to  make  it  plain  tliat  they  do  not  intend  it  fhall  be  dipt. 
 When  dipping  in  the  Font  was  in  Fafiiion,  they  brought  the  Child 
 wrapt  up  in  fuch  a  Sort  of  Clothing  as  could  prefently  and  with- 
 out Trouble  be  taken  off,  and  put  on  again.  I  think  they  caird  it 
 a  Chryfom^  or  fome  fuch  Name.  And  belldes  j  the  Fonts  that  have 
 hcQn  built  lince  the.Times  I  fpoke  of,  are,  many  of  'em,  built  fo  fmall 
 snd  Bafon-like,  that  a  Child  cannot  well  be  dipt  in  'em,  if  it  were 
 defir'd. 
 
 Since  the  Times  that  Dipping  of  Infants  has  been  generally  left  ofr', 
 many  learned  Men  in  feveral  Countries  have  endeavored  to  retrieve 
 the  ufe  of  it :  But  more  in  England  than  any  where  elfc  in  Propor- 
 tion. 
 
 Sotui  gives  his  Opinion  (h),  that  Baptifm  ought  flill  to  he  given  by  Dip- 
 ping '^  fo  as  that  it  is  not  lawful  to  give  it  otherwife.,  unlefs  for  fome  ncr 
 <:effary.^  or  creditable.^  and  reafonable  Caufe.     But  Fafqnez^  (i)   takes  him 
 
 P   p  p  up 
 
 (li)  In  4.  Dift.  3.  q.  unica.  Art.  7.     (i)  In  rertiam.  Divi^.  145.  c,  :. 
 
474  Learm^t  Men  plead  for  the  reflorhii  of  Dlppk^.      Chap.  IX. 
 
 Year  at-  up  for  this  with  fome  Anger:,  and  he  maintains  that  now  a-days,  fince 
 tcrthe  A-  it  is  grown  the  common  Cnftom,  Affufion  is  perfeftly  as  well  as  Dip- 
 poftles      ping.    This  he  fays  of  Affufion,  or  Pouring  on  of  Water  .-  But  for  fprink- 
 I4P5*    ling  of  Water,  he  fays;  That  is  not  at  all  in  nfe^  and  fo  cannot  be  pra- 
 ctised voithoHt  Sin^  mdefs  for  fome  varticidar  Canfe,     Efiins  a^fo  does  much 
 commend  Dipping :  But  now  that  the  other  is  the  common  Gullon:, 
 would  have  nothing  alter d. 
 
 In  England  Mr.  Mede  iliew'd  his  Inclination  to  i-etrieve  the  ancient 
 Cnftom 'plain  enough  (indeed  he  carried  the  Argument  for  it  too  farj 
 when  he  laid  (/^),  that  there  was  no  fuch  Thing  as  Sprinkling  or  RhantifTi 
 I'Sd  in  Baftifm  in  the  Apoffles  Days^  nor  many  Ages  after  them.  If  hC: 
 takes  Springing  ftridly  (as  it  is  diftinguifii'd  from  Touring  on  of  Wa~ 
 ter  j  it  may  be  true  :  but  if  he  fay  fo  of  Pouring  Water,  it  is  not  true^ 
 nnlefs  he  limit  it  to  ordinary  Cafes. 
 
 Bin^op  Taylor  in  his  Rule  of  Confcicncc^  and  alfo  Mr.  Dan.  Rogers  m 
 his  Treatife  of  Sacraments^  have  faid  fo  m.uch  on  this  Head  •,  that  D,rn- 
 vers  the  Antipsedobaptift  catches  hold  of  their  Words,  and  brings 
 them  among  his  Autorities  (/j  that  to  baptize  is  nothing  elfc  but  to 
 dip.  But  he  is  forc'd  to  curtail  and  mifreprefent  their  Words:  for. 
 they  do  both  of  'em  in  their  own  Words  (which  he  has  left  out)  own, 
 that  Baptifm  by  Affufion  is  true  Baptifm.  But  ^o  much  is  true,  that 
 they  do  both  of  'em  plead  hard  that  it  ought  not  to  be  ufed  but  in 
 Cafe  of  Neceffity,  and  that  the  Minifters  fhould  in  no  other  Cafe  dif- 
 pence  with  the  Adt  of  Immerfion.  And  indeed  as  the  Rubric  then 
 ftood,  it  requir'd  Immerfion  pof^ively^  unlefs  the  Child  were  weak.. 
 Here  by  the  way  I  cannot  but  take  notice  how  much  Trouble  fuch 
 an  adventurous  Author  as  this  Danvers^  is  able  to  give  to  fuch  a 
 careful  and  exaft  Anfwerer  as  Mr.  Walker.  Danvers  does  in  this  Place 
 deal  with  above  20  other  Writers  after  the  fame  Rate  as  he  dees  with 
 the  two  I  mentionM,  viz..  Scapda.^  Stcphanns^  Pafor^  Foffn^.,  Leigh^  Ca- 
 fauhon^y  Bcza^  Chamier^  Hammond^  Cajetan^  AfufculHS^  Pifcator^  Calviny 
 Kcckerman^  Diodat^y  Grotim^  Davenant^  Tilenns^  Dr.  Cave^  Wal.  Strabo^ 
 and  Arthbilhop  Tillotfon.  He  doe^  in  the  Space  of  1 2  Pages  (m")  quote 
 all  thefe  in  fuch  Words  as  if  they  had  made  Dipping  to  be  of  the 
 Elfence  of  Baptifm.  Mr.  Walker  fhcws  that  he  has  abus'd  every  one 
 ©f  'em ;  by  affixing  to  fome  of  'em  Words  that  they  never  faid,  by 
 adding  to  others,  by  altering  and  miftranflating  others,  and  by  cur- 
 tailing the  Words  of  the  reft.  But  what  a  Trouble  is  this,  to  go  up- 
 on fuch  a  Man's  Errand  from  Book  to  Book,  fearch  the  Chapters, 
 fwhich  he  commonly  names  wrong)  recite  the  Words  firft  as  he  quotes 
 'em,  and  then  as  they  really  are  in  the  Book  ?  This  coQ:  Mr.  Walker 
 (Uirec  large  Chapters  (;?).    And  what  would  it  have  been  to  anfwer 
 
 the 
 
 {}{)■  Diarvibe  on  Tit.  3.5,     (/)  TreaL  of  Bapt,  Pc,  2.  cB.,  4.    [m)  From  192  to  v. 
 204.  (??}Ch.  II,  12,  13.. 
 
Chap.  IX.        Learned  Men  plead  for  the  rejloring  vf  Dipping.  ^7 - 
 
 the  whole  Bvook,   which  is  all  of  a  Piece?    This  is  the  Book  that  is  Ycarjf- 
 Ib  much  handed  about  among  the  Antipsedobaptills  oi  FjJiUnd.  rcrthcA- 
 
 But  to  go  on  to  mention  Tome  more  learned  Men  of  £w^/^?zi^  that?''^'^" 
 have  wifh'd  for  the  Reftoring  of  the  Ciiftom  of  Dipping  fuch  In- 
 fants as  arc  in  Health.  Sir  Norto-n  Knatchhidl  fays  thus  \  (<?)  With  leave 
 he  it  fyokcn  ;  /  am  flill  of  Opinion  that  it  would  be  more  for  the  Honor  of 
 the  Churchy  and  for  the  Peace  and  Security  of  Rcligicn^  if  the  old  Cn/iom 
 tould  conveniently  be  reji-or''d.  Yet  he  there  declares  himfelf  fully  fa- 
 tislicd  with  the  Lawfulnefs  of  the  other  Way,  fo  far  as  that  no  Bo^ 
 dy  ought  to  doubt  of  its  being  true  and  full  Baptifm.  For  avoid- 
 ing the  Danger  of  Cold,  he  thinks  it  advifable  to  reftore  another  an- 
 cient Cuftoni,  alfo,  of  Baptizing  only  at  certain  Times  of  the  Year, 
 except  fuch  Infants  as  are  like  to  die.  But  Infants  were,  as  I  fhew'd 
 before  (/>J,  by  that  ancient  Cuftom  excepted  from  any  Obligation  to  ftay 
 till  thofe  Times  And  Eajter  is  in  our  Climate  no  very  warm  Sea- 
 fon.     And  there  is  nothing  comimoncr  than  for  Infants  to  die  fuddenly. 
 
 Mr.  Walker  has  taken  the  moft  Pains  (I  may  venture  to  fay  it) 
 of  any  Man  in  the  World,  to  fliew  that  Baptifm  by  Pouring,  or 
 Sprinkling,  is  true  Baptifm,  and  is  valid  ^  and  that  Baptifm  fo  gi- 
 ven ought  not  to  be  reiterated :  and  that  all  Ages  of  the  Church 
 have  been  of  that  Opinion :  and  that  th€  Antipsedobaptifts  have  no 
 Reafon  to  feparate  on  that  Account.  And  yet  in  the  fame  Book  he 
 does  in  feveral  Places  declare  that  he  thinks  the  other  Way  more  ad- 
 vifable for  the  ordinary  Ufe.  In  one  of  the  Chapters  {f)  which  \ 
 mention'd,  where  he  is  vindicating  the  Words  of  Mr.  Dan.  Rogers  from 
 the  Force  which  Mr.  Danvers  had  put  on  'em  •,  and  where  he  confef- 
 ies  of  Mr.  Rogers  thus  much  *,  Mr.  Rogers  -was  for  retrieving  the  Vfe  of 
 Dippings  as  witncffed  to  by  Anticjitity.,  approved  by  Scripture^  recjuired  by 
 ■the  Church  (as  then  it  was  except  in  Cafe  of  Weakncfs)  and  fymbollcal  with 
 the  Things  fignifed  in  Baptifm  :  He  adds  his  own  Opinion  in  thele 
 Words  \  Which  I  cofdd  wijjj  as  well  and  as  heartily  as  he^  rn  order  no 
 making  of  Peace  in  the  Churchy  if  that  would  do  it.  And  in  the  next  Pa- 
 ragraph ^  If  I  may  Jpcak  my  Thoughts^  I  believe  the  Afinifers  of  the  Na- 
 tion would  be  glad  if  the  People  would  defire^  or  be  but  wiFing  to  have 
 their  Infants  dip'd^  after  the  ancient  Manner  both  in  this  and  in  oihei" 
 Churches  ^  and  bring  them  to  Baptifm  in  fuch  a  Condition  as  that  they  might 
 be  totally  dip^d^  without  Fear  of  being  defvroyed.  And  in  the  Conclillion 
 of  that'  Book  (f)  he  thus  befpcaks  the  AntipxdobaptiUs  ^  And  as  fame  -—^ 
 learned  Perfons^  who  have  defended  the  Lawfulnefs  of  Sprinklings  have  yet 
 in  fome  RefpeEhs  preferred  Dipping  before  it  :  So  tho'  I  blame  \our  holding 
 an  in  difpen  fable  Necejfity  of  it^  6cc.  Tct  in  order  to  the  Peace  of  the  Clmrch 
 by  your  Re-union  with  it^  and  the  faving  of  yoifr  .Souls  by  refcuiii-r  you  from 
 
 P  p  p  2  under 
 
 {0)  Annot.  on  i    Pec.  3.  20.       {p)  Pc.  i.  CB.  XVII.  §.  3.       (?)  Ch.  n    §.  ji, 
 0)  Page  193.  •  " 
 
47^  Learned  Men  plead  for  the  reftoring  of  Dtppifig.    Chap.  IX. 
 
 Yearaf-;w^<rr  the  Guilt   oj  Schifrn^   I  eodd  wijlj  the  PraSlice  of  it  retriev'^d  into 
 
 xtxihc  k-  nfe  aiTitin  :  fo  far  as  foffihly  might  be  confident  with  Decency  of  Baftiz^in^ 
 
 poflrlcs     ^.^,^  Safety  to  \he  Baptized.     He  fpeaks  often  to  the  fame  Purpofe  in 
 
 his  Alodefi  Plea. 
 
 Dr.  Towerfo?i  in  his  ExvUentioti  of  the  Cateehifm  (j)  having  recited 
 the  Arguments  for  Immerfion,  fays,  Hoiv  to  take  off  the  Force  of  thefe 
 Aro-itmcnts  altogether^  I  m^an  not  to  confider  :  partly  becapife  our  Church 
 fcems  to  ferfvpade  fuch  an  Imnierfon  ^  and  partly  becanfe  I  cannot  but: 
 think  the  forementioned  Arguments  to  be  fo  far  of  Force^  as  to  evince  th^ 
 Ncccjfity  thereof.,  where  there  is  not  fotne  greater  Necejfty  to  occafion  an 
 Alteration  of  it. 
 
 Dr.  Whitby  fays  (f)->  ^^  t^^'^^  fo  ^^  wijl}ed  that  this  Cm  (lorn  Qof  Immer- 
 iion3  mifrht  be  again  of  general  Vfe  *,  and  Afferficn  only  permitted^  as  of 
 Old^  in  Cafe  of  tioe  Clinici,  and  in  prefent  Danger  of  Death. 
 
 Thefe  (and  pofllbly  many  more)  have  openly  declared  their  Thoughts 
 concerning  the  prefent  Cuftom.  And  abundance  of  others  have  fa 
 largely  and  induftrioufly  proved  that  a  total  Immerlion  v\?as,  as  Dr. 
 Cave  fays  (^j,  the  alniofi  confiant  and  univerfal  Cuftom  of  the  Primitive 
 Times,  that  they  have  fufficiently  intimated  their  Inclinations  to  be 
 for  it  now.  So  that  no  Man  in  this  Kation,  who  is  diflatisfied  with 
 the  other  Way,  or  does  wilh,  or  is  but  willing,  that  his  Child  fhoiild 
 be  baptized  by  Dipping,  need  in  the  lealb  to  donbt  but  that  any  Mi- 
 nifier  in  this  Church  would,  according  to  the  prefent  Direction  of 
 the  Rubric,  readily  comply  with  his  Defirc,  and  as  Mr.  Walker  fays, 
 be  glad  of  it. 
 
 And  as  for  the  Danger  of  the  Infants  catching  Cold  by  Dipping, 
 Sr.  John  Floyer  has  in  a  late  (w)  Book  endeavored  to  fnew  by  Reafons 
 taken  from  the  Kature  of  our  Bodies,  from  the  Rules  of  Medicine, 
 from  modern  Experiences,  and  from  ancient  Hifl-ory,  that  wafhing 
 or  dipping  Infants  in  cold  Water  is,  generally  fpeaking,  not  only  fafe, 
 but  very  ufeful :  ajn^  that  tho'  no  fuch  religious  Rite  as  Baptifm  had 
 been  inftituted,  yet  Reafon  and  Experience  would  have  direded  Peo- 
 ple to  ufe  cold  Bathing  both  of  themfelves  and  their  Children :  and 
 that  it  has  in  all  former  Ages  fo  directed  'em.  For  (belides  that  the 
 Jews  by  God's  Law  ufed  it  on  many  Occafions,  and  the  Chrifcians 
 made  it  the  far  moft  ufual  Way  of  their  Baptifm)  he  iliews  that  all 
 civiliz'd  Nations,  the  cy£gyptians.,  Greeks,  Romans,  &c.  made  frequent 
 "Ufe  of  it,  and  gave  great  Commendations  of  it :  and  that  Nature  it 
 felf  has  taught  this  Cuftom  to  many  barbarous  Nations-,  the  old  Ger^ 
 mans,  Mi'^htanders,  Irifh,  Japanefe,  Tartars,  and  even  the  Samoieds  v/ho 
 live  in  the  coldeft  Climate  that  is  inhabited. 
 This  learned  Phylician  gives  a.  Catalog  of  Difeafes  for  which  it  is 
 
 good  •. 
 
 {s)  Of  Baptifm,  p.  io,  21, 12.     {t)  Comment  on  Rom,  6.     0^)  Primitive  Chrifti- 
 anity,PL  i.cJ^  IP,    (tp)  Of  cold  Badis,  • 
 
Chap.  IX.  Pf'hat  Churches  eh  Jl'ill dip  Infants,  )^jy- 
 
 good:  Some  of 'em,  for  which  it  is  the  beft  Remedy  that  is  known.    Yearai' 
 And  he  fays,  he  cannot  advife  his  Countrymen  to  any  better  Method  tertheA^ 
 for  Prefervation  of  Health  than  the  cold  Regimen  :  to  dip  all  their  Fifties 
 Children  in  Baptifm  •,  to  wafli  'em  often  afterward  till  3  Quarters  of 
 a  Year  old  :  to  inure  them  to  cold  Air,  drinking  of  Water,  few  Cloaths  : 
 to  life  'em  when  Boys  to  bathing  in  Rivers  ^  when  Men,,  to  cold  Baths, 
 
 er-c. 
 
 He  prognoflicates  that  the  old  Modes  in  Phyfic  and  Religion  will 
 in  Time  prevail,  when  People  have  had  more  Experience  in  cold 
 Baths:  and  that  the  Approbation  of  Phyficians  would  bring  in  the 
 old  TJfc  of  Immerfion  in  Baptifln.  If  it  do  fo,  one  Half  of  the  Dif- 
 pute  (which  has  can  fed  a  Schifm)  between  the  Pa^dobaptifts  and  An- 
 tipxdobaptifts  will  be  over.  There  are  more  of  the  firft  who  are 
 brought  by  the  Arguments  of  the  other  to  doubt  of  the  Validity  of 
 their  Baptifm  for  that  they  were  not  dip'd  at  the  receiving  it,  than 
 there  are  for  that  they  received  it  in  Infancy.  Neither  was  there  e- 
 ver  an  Antipiedobaptift  in  England^  as  I  (hewed  in  the  lall  Chapter, 
 till  this  Cullom  of  fpririkling  Children,  inftead  of  dipping  'em,  in  the. 
 ordinary  Baptifms  had  for  fome  Time  prevailed. 
 
 What  has  been  faid  of  this  Cuftom  of  pouring  or  fprinkling  Wa- 
 ter in  the  ordinary  Ufc  of  Baptifm,  is  to  be  underftood  only  in  re- 
 ference to  thefe  IVcfiern  Parts  of  Earof :  for  it  is  us'd  ordinarily  no. 
 where  elfe.  The  Greek  Church,  in  all  the  Branches  of  it,  does  ftill 
 ufe  Iramerfion  :  and  they  hardly  count  a  Child,  except  in  Cafe  of  Sick- 
 nefs,  well  baptized  without  it.  And  fo  do  all  other  Chriftians  in 
 the  World  except  the  Lathn.  That  which  I  hinted  before,  is  a  Rule 
 that  does  not  fail  in  any  Particular  that  I  know  of,  viz,.  All  the  Na- 
 tions of  Chriftians  that  do  now,  or  formerly  did,  fubmit  to  the  Au- 
 thority of  the  Bilhop  of  Rome^  do  ordinarily  baptize  their  Infants  by 
 Pouring  or  Sprinkling.  And  tho'  the  Engltjf)  received  not  this  Cu- 
 ftom till  after  the  Jjccay  of  Popery  ^  yet  they  have  fince  received  it 
 from  fuch  Neighbour  Nations  as  had  began  it  in  the  Times  of  the 
 Pope's  Power.  But  all  other  Chriftians  in  the  World,  who  never 
 owned  the  Pope's  ufurped  Power,  do,  and  ever  did,  dip  their  In- 
 fants in  the  ordinary  Ufe. 
 
 And-  if  we  take  the  Divifion  of  the  World  from  the  three  main- 
 Parts  of  it-,  All  the  Chriftians  in  ^'//7^z,  all  in^fiuay  and  about  one 
 third  Part  of  Em-op^  are  of  the  laft  Sort:  in  which  third  Part  of  En- 
 rop  are  comprehended  the  Chriftians  of  GV^ci^,  Thracia^  Servia^  Bnlga- 
 ria^  Rafcia^  Walachla^  AMdavia^  RHJjla  A^igya^  d^c.  and  even  the  Af/jf- 
 covites^  who,  if  Coldnefs  of  the  Country  will  excufe,  miglit  plead  for 
 a  Difpenfation  with  the  moft:  Rcafon  of  any.  Dr.  Crall  gives  this  Ac- 
 count of  'em  (18)  i  The  Briefl  takes  the  Child  fiark  naked  into  his  Arms, 
 
 and.- 
 
 {18)  State  of  Mufcovy,  vol.  i.e.  11, 
 
47^  TP^hat  Chvches  Jo  ft  ill  dip  Inja'-its'.  Chap.  IX 
 
 '  Year  af- ^;^/<j?  dip  him  three  Times  into  the  Water ^  &c.   ths  Water  is  never  warme, 
 
 •tcr  the  A.  over  the  Fire^  tho'  the  Cold  he  never  jo  exccjfive  :  but  they  pHt  it  fometimes 
 
 'pofties      j.^j  ^  warm  FUce  to  take  off  a  little  the  Cold.     If  they  warm'd  it  more, 
 
 1  don't  fee  where  were  the  Hurt.     The  Latins  th:it  ilaid  behind  at 
 
 .jcj-^P^   the  Council  of  Flore??ce  do  determin  (19J  it  to   be  indifferent  whether 
 
 Ba^tifrn  be  adminsjlred  in  warm  or  in  cold  Water.     And  an  Archbiihop  of 
 
 Samos^  who  has  wrote  the  Hiftory  of  that  Ifland,  fays  at  p.  45.  that 
 
 they  ufe  hot  [ox  warm]]  Water. 
 
 We  have  no  Reafon  to  think  that  the  Miifcovites  do  fubmit  to  this, 
 as  to  a  Hardfliip  put  upon  'em  by  the  Chriftian  Religion :  for  they 
 commonly,  when  they  come  fweating  out  of  a  hot  Stove,  do  fudden- 
 ly  throw  themfelves  into  cold  Water,  and  think  it  medicinal  fo  to  do, 
 as  the  faid  Dodor  1  elates.  And  the  Neighbour  Nations  thereabouts, 
 even  thofe  that  are  not  Chriftians,  do  ordinarily  put  their  Infant " 
 Childreti  into  the  coldeft  Water  they  can  get,  for  Health's  Sake,  and 
 to  harden  'em.  For  fo  the  fame  Author  tells  of  the  Crim  Tartars  (20), 
 that  the  Mothers  do  nfe  to  hath  their  Infants^  once  a  Day  at  leaft^  in  cold 
 Water^  wherein  a  little  Salt  is  diffolv^d^  to  make  ''em  hardy.  And  the 
 Succefs  anfwers  :  for  thefe  are  one  of  the  healthieft,  hardiell,  and 
 mofl  vigorous  Nations  in  the  World. 
 
 But  whereas  the  faid  Doctor  fays  Cii)^  that  the  Mufcovites  glory 
 that  they  are  the  only  true  Chrijfians  now  in  the  World  ^  forafmiich  as  they 
 are  baptiz'd,  whereas  others  have  been  only  fprinkled  :  which  is  the  Rea- 
 fon they  allege  for  rebaptiz.ing  all  fuch  of  what  Perfwafion  fuever-,  that  em- 
 brace their  Religion.  This  is  neither  confillent  with  the  Account  given 
 by  himfelf  in  the  fame  Chapter  of  their  Rebaptizations :  that  even 
 Mufcovites  that  having  changd  their  Religion  in  another  Country^  are  toil- 
 ling  to  return  to  their  own  Communion^  mnfi  firft  be  rebaptiz.ed :  nor  with 
 the  Account  of  the  Practice  of  other  Greek  Chriftians,  who  do  all 
 baptize  ordinarily  by  Immerfion  as  well  as  thQ  Mufcovites :  nor  with 
 the  Account  given  by  other  W^riters  of  the  Praftice  of  the  Mufco- 
 vites themfelves.  For  tho'  Mr.  Daille  (22 j  do  fay  much  the  fame  of 
 'em  as  Dr.  Cnill  does  here  (he  does  not  fay  quite  the  fame  :  he  fays. 
 The  Mufcovites /*rf^,  that  the  Latines  are  not  duly  and  rightly  baptiz.ed). 
 Yet  other  Writers  fay,  that  the  Mnfcovltes  themfelves  do  in  Cafe  of 
 the  Weaknefs  of  the  Child  baptize  by  ArTiifion.  Joannes  Faber  in  an 
 Epiftle  that  he  has  written  purpofely  of  thefe  People's  Religion,  fays, 
 If  the  Child  be  ftrong^  he  is  thrice  plimged  all  over.  Otherwife  he  is  wetted 
 with  the  Water.  But  this  loft  is  feldom  nfcd  :  confperfio  enim  minus 
 fufHcicns  judicatur,  for  they  count  Sprinkling  not  fo  well  for,  not  fo  fuf- 
 Scient"}.    And  another  Author  quoted  by  Mr.  Walker  out  of  Purchas 
 
 Pilgrim^ 
 
 ^19)  Cap,  de  unlone  J^cobinorum  8<  Arncnorum.    (20)  Ch.7.  p.  1 12.     (21}  Ck 
 HI.  at  the  Beginning.    (22)  L.  2.de  ufu  Patrum  pag.  14H. 
 
Chap.  IX.  The  a}ident  Chriflians  l^pttzd  naheJJ  ^j\^ 
 
 Pll^rim^  Ft.  3.  p.  229.  fays,  that  in  fuch  a  Cafe  a  Pot  of  warm  Wa-  Yearaf. 
 ter  is  pour'd  on  the  Child's  Head.  And  another,  The  Prieft  p#/^rj- ^  tcr  the  A- 
 whole  Gallon  of  Water  upon  the  Child^  Scc.  poftlcs. 
 
 Since  the  Writing  of  this,  I  find  that  Mr.  Ruffen^  ch.  5.  (quoting  for 
 it  Alvares  c.  5.)  fays,  The  Abaflcns  baptiz.e  i?i  the  Ojurch-Forch^  withom 
 FontSj  with  a  Pot  full  of  Water  only.  1  know  not  what  Credit  is  to  be 
 given  to  this.  I  know  that  Brerewood  does  often  note  Mvares^  as  an 
 unfaithful  Relater.  And  Brerewood  himfelf,  tho'  he  fay  nothing  of 
 the  Manner  of  their  baptizing  Infants,  (only  that  they  do  it  on  the 
 40th  Day  for  a  Male,  and  the  8cth  for  a  Female  Child)  yet  fpeak- 
 ing  of  their  yearly  Baptizing  themfelves  on  Twelfth-Day  fnot  ufing 
 it  as  a  Sacrament,  but  as  a  cnftomary  Memorial  of  Chriil's  Baptifm 
 on  that  Day)  fays  that  they  do  it  in  Lakes  or  Ponds ^  ch.  23.  which  makes 
 that  which  Shares  fays  very  improbable. 
 
 §.  3.  What  was  juft  now  mention'd  of  the  Mufcovites  baptizing 
 Jlark  naked,  and  dipping  three  Times^  is  perfedly  agreeable  to  the  an- 
 cient Pradice  in  both  the  UEiges.  The  ancient  Chriftians,  when  they 
 were  baptized  by  Immerfion,  were  all  baptiz'd  naked  j  whether  they 
 were  Men,  Women,  or  Children.  Foffim  (23)  has  colleded  feveral 
 Proofs  of  this  :  which  1  fhall  omit  becaufe  it  is  a  clear  Cafe.  The 
 Englifl)  Antrpaedobaptifts  need  not  have  made  fo  great  an  Outcry  a- 
 gainft  Mr.  Baxter  tor  his  faying  that  they  baptiz'd  naked  :  for  if  they 
 had,  it  had  been  no  more  than  the  primitive  Chriilians  did.  They 
 thought  it  better  reprefented  the  pntti'ig  off  the  Old-man,  and  alfo  the 
 Nakednefs  of  Chrifl:  on  the  Crofs :  moreover  as  Baptifm  is  a  Wafhing, 
 they  judg'd  it  Ihiould  be  the  Wafhing  of  the  Body,  not  of  the  Cloaths. 
 
 They  took  great  Care  for  preferving  the  Modcfty  of  any  Woman 
 that  was  to  be  baptiz'd.  There  was  none  but  Women  came  near  or 
 in  Sight  till  fhe  was  undrefs'd,  and  her  Body  in  the  Water :  then  the 
 Priell  came,  and  putting  her  Head  alfo  under  Water,  us'd  the  Form 
 cf  Baptifm.  Then  he  departed,  and  the  Women  took  her  out  of  the 
 Water,  and  cloth'd  her  again  in  white  Garments. 
 
 There  is  an  Account  given  by  Soz.omen  (24)  of  an  Infult  made  by 
 the  Soldiers  in  the  great  Church  at  Conflantinople  againlt  St.  Chryfoflom  303. . 
 and  his  Adherents:  and  how  on  Eafher-Eve  they  rnfh'd  in  armed  :  and 
 he  adds,  There  was  a  great  Tumult  at  the  Font,  the  Women  Jlirecking  in 
 a  Fright,  and  the  Children  crying  :  the  Priefis  and  Deacons  were  beaten^ 
 and  forced  to  run  away  with  their  f^efiments  on.  What  elfe  mufi  needs  hap- 
 pen in  fuch  a  Confufion,  they  that  have  been  haptizSd  do  apprehend ',  but 
 I  fhall  not  exprefs  it,  lefi  fame  that  are,  not  Chriflians  do  light  upon  my 
 Book. 
 
 But  St.  Chryfoflom  himfelf  in  a  Letter  of  Complaint  of  this  Matter 
 to  Innocent  then  Bilhop  of  Rome,  defcribcs  the  Foulnefs  of  the  Outrage.. 
 
 m.orc 
 
 (23)  Dc  Iw.pti&io.  Difp.  I .  c.  6,  7,  8.    (14)  H.  E.  1.  8,  c.  1 1 , 
 
^^Bo  they  d'lpr  tU  Head  three  Times.  Chap.  IX. 
 
 Yearaf-  moi'C  particularly  :  The  Women  who  had  undrefi  themfdves  in  order  to  be 
 
 re^'-hc:  A-  l;aptiz.''dj  -were  forc'^d  by  the  Fright  of  this  Fiulence  to  runaway  naked -^  jiot 
 
 poltjci;       ycing  permitted  in   that  Amazemc?!t  to  provide  for  the  Afodefiy  and  Credit 
 
 of  their  Sex.     And  many  of  ''em  were  aljo  wounded :  the  Font  was  framed 
 
 ■with  Bloody  and  the  holy  Waters  of  it  died  with  a  red  Colonr. 
 
 <s.  4.  The  Way  of  trine  Immerlian,  or  plunging  the  Head  of  the 
 .Pcrfon  three  tin^.es  into  the  Water,  wa-=;  the  general  Practice  of  ail 
 Antiquity.  TertiiUian  in  a  Difpute  againft  Fraxe^s^  who  held  but  or.e 
 Perfon  in  the  Trinity,  ufes  this  among  other  Arguments  (25)  j  Our 
 Savior  commanded  the  Apoftlcs,  that  tltey  fwuld  baptiz.e  unto  the  Father^ 
 <ind  Hnte  the  Son^  and  unto  the  Holy  Spirit  ^  not  unto  one  Perfon^  for  we  are 
 not  phnged  once^  hut  three  Times  •,  oyKe  at  the  naming  of  each  Name.  And 
 the  5cth  Calias  ^^~\  of  thofe  Canons  that  are  very  ancient,  tha'  with- 
 out Reafon  called  Jpoflolic^  orders  any  BiP.iop  or  Presbyter  that  does 
 not  ufe  the  trine  krimerfion  in  Baptifm,  to  be  depofed. 
 
 The  Ancients  do  themfelves  own  that  there  is  no  Command  in 
 Scripture  for  this  :  yet  they  fpeak  of  it  as  brought  into  ufe  by  the 
 Apoftles.  And  'tis  common  with  them  to  urge  this  Cuftom  and  fome 
 others,  as  Inftances  that  fome  Rites  or  Orders  are  deriv'd  from  the 
 Apoftles  Pra(^ice,  and  yet  not  fet  down  in  Scripture.  TertuiUan  (^16^ 
 arguing  agiinfl  fome  that  pleaded  that?'?/  ail  Pretence  of  Tradition  one 
 tnufi  produce  fome  written  Authority^  gives  an  Anfwcr  which  I  Ihall  here 
 recite  at  large,  becaufe  he  inftances  in  this  and  feveral  other  Cuftoms 
 then  received. 
 noo.  ^f*  ^^  f'O  fhen^  whether  no  Tradition  ought  to  he  allowed  that  is  not 
 written  :  and  I  fljall  freely  grant  that  this  need  not  to  be  allowed^  if  the  con- 
 trary be  not  evinced  by  the  Examples  of  feveral  other  Cu/loniSj  which  with- 
 out the  Autority  of  any  Scripture  ar-e  approved^  only  on  the  Account  that 
 they  were  firfi  deliver  d,^  and  have  ever  fince  been  us^d. 
 
 Now  to  begin  with  Baptifm.  When  we  co7ne  to  the  Water^  we  do  there 
 (^<ind  we  do  the  fame  alfo,  a  little  before^  in  the  Congregation^  under  the 
 Hand  of  the  Paftor  make  a  Profefjlon  that  we  do  renounce  the  Devil,  and 
 his  Pomp,  and  his  Angels.  Then  we  are  three  Times  plunged  into  the 
 Water :  and  we  anfwcr  fome  few  Words  more  than  thofe  which  our  Sa- 
 vior in  the  Gofpel  has  in  joined.  When  we  are  taken  up  out  of  the  Water^ 
 we  tafl  a  Mixture  of  JMilk  and  Honey.  And  from  that  Day  we  abjlain 
 a  whole  Week  from  bathing  our  felves,  which  otherwife  we  ufe  every 
 Day. 
 
 The  Sacrament  of  the  Eucharifh  which  our  Lord  celebrated  at  Meal-time^ 
 and  ordered  all  to  take  ',  we  receive  in  our  Affemblies  before  Day :  and  ne^ 
 ver  but  from  the  Hands  of  the  Pafi-or. 
 
 We  give  Oblations  every  Tear  for  Qor  in  Commemoration  of^  the 
 Dead  on  the  Day  of  their  Martyrdom.     We  count  it  an  unfitting  Thing  to 
 
 kcesi 
 
 i{2  5J  Cap.  i6.    {%6)  De  coron^  milicis,  c.  j.,  2^  ^ 
 
Chap.  IX.  They  dipt  the   Tie  ad  three  Tmei.  4^1 
 
 ^ee^  my  Fafis  on  the  ^Lord's  Day^  or  to    kneel  at  our  Prayers  on  that  Day.  ■Yearaf- 
 The  fame  Liberty  we  take  all  the  Time  from  Eafter  to   Pentecolt.  ^-^  the  A- 
 
 We  are  troubled  at  it^  if  any  of  onr  Bread  or  Wine  fall  to  the  Ground.  P^'"^^* 
 At  every  Settin>T  out^  or  Entry  on  Bufincfs  \  whenever  we  come  in  or  go  out 
 from  any  Place  ^  when  we  drefs  for  a  Journey  \  when  we  go  into  a  Bath  \ 
 ■when  we  to  to  Meat  :,  when  the  CandJes  are  brought  in  ^  when  we  lie  down^ 
 or  ft  doTi^n-^  and  whatever  Bufmefs  we  have,  we  make  on  our  Foreheads  the 
 "Sign  of  the  Crofs. 
 
 If  you  fearch  in  the  Scriptures  for  any  Command  for  thefe  and  fuch  like 
 Z)fag€s,  you  fiall  find  none.  Tradition  will  be  urged  to  you  as  the  Ground 
 •of  ^em  ^  Cuftom  as  the  Confrmtr  of  ''cm  ^  and  cur  Religion  tcAchcs  to  ob- 
 fcrve  ''em. 
 
 Of  the  Oblation's  and  Prayers  which  they  made  for  [or  in  Comme- 
 moration of]  the  Dead  ;  as  I  faid  before  in  the  firlt  PsTt,  CH.  XK. 
 "§.  3.  that  they  were  nothing  of  the  Nature  of  the  popifh  Ones  ;  f© 
 here  it  appears :  for  tliey  us'd  'em  for  Martyrs  themfelvcs.  And  tho' 
 v/e  fee  here,  that  the  Papifts  w^erc  not  the  firft  that  ufed  tlie  Sign  of 
 the  Crofs  •,  yet  they  are  the  firlt  that  ever  taught  that  it  is  to  be 
 worfhipp'd. 
 
 In  an  Epiftle  of  St.  Hlcrom  in  Form  of  a  Dialog  (ii)  one  of  the    27S- 
 Parties  makes  the  fame  Ufe  of  the  fame  Inftance  oi  trine  Inimerlion, 
 ns  Te-'-tnUian  does  here  :  faying  thus  of  the  Cuftom  of  Confirmation  af- 
 ter Baptifm,  vvTiich  he  there  proves  by  Scripture,  but  adds  •,  And  if 
 there  were  no  Autority  of  Scripture  for  it  ^  the  Confent  of  the  whole  World 
 in  that  Matter  would  chtain  the  Force  of  a  Precept.     For  many  other  Things 
 rphich  are  by  Tradition  obferved  in  the  Churchy  have  got  Autority  as  if  they 
 were  written  Laws:  As,  in  the  Font  of  Baptifm,  ter  mergitare  caput,  to 
 plunge  the  Head  thrice  under  Water,  he.  St.  Bafil  fpeaks  jure  after  the    ^do* 
 fame  Manner  of  the  fame  Thing  (iSj.     And  Si.  Chryfoftom  (29)  fays,    28o» 
 Our  Lord  has  deliver  d  to  us  one  Baptifm  by  three  Jmmerfions. 
 
 The  Funomians  had  the  oddeft  Way  of  Baptizing  that  ever  was 
 heard  of.  For  befides  that  they  differed  from  all  ather  Ciiriftians  in  the 
 Words  ufcd  at  Baptifm,  one  Sedt  of  'em  baptizing  o«ly  in  the  Name 
 of  Chrift,  as  I  faid  (30):,  another  Sed  inftead  of  laying.  In  the  Name 
 bf  the  Father,  and  of  the  Son,  and  of  the  Holy  Spirit,  expreHed  their  own 
 impious  Opinions  in  thefe  Words  (31);,  In  the  Name  of  the  uncreated 
 God,  and  in  the  Name  of  his  created.  Son,  and  in  the  Name  of  the  fan- 
 Hifying  Spirit  created  by -the  Son  ipho  is  himfelf  created.  Belides  this,  tlieif 
 IMannei  of  Baptizing  was  to  plunge  the  Pcrfon  but  once  into  the  Wa- 
 ter :  a!!., I  that  not  all  his  Body  neither.  For  they  faid  •,  ail  the  Parts  of 
 the  Body  below  the  Waft  are  abom.inable,  and  muft  not  touch  the 
 Water:  fo  they  ufcd  to  uncover  the  Perfon  to  the  Waft  ^  and  then 
 
 Q.  q  q  Inldin^ 
 
 (27)  iipiil:.  conrra  Lu.-lfemno:,     (zS)  Li'\  de  rpirica  farnSto,  c,  2->.     (lo)  [-loin.dc, 
 FJc.    (io)  CH.  VIII.  ^  6.      (3  0£;iP'^''^c--7K 
 
^i  The  trine  Tmmerjion  not  alfolutely  necejfary.  Chap.  IX- 
 
 Vearaf- holding  his  Heels  upward  and  his  Head  downward,  they  dipp'd  him 
 tcrche  A- into  the  Font  as  far  as  the  Waft.  They  continued  this  Cuftom  till 
 pcilies  a  ridiculous  Accident  happen'd  (32):  A  heavy  and  unweildy  Man  co- 
 ming; to  be  baptiz"d,  they  that  were  to  hold  him  with  his  Head  down- 
 ward let  him  fall,  and  lie  broke  his  Head  againft  the  Bottom  of  the 
 Pont.  To  prevent  which  Mifchance  for  the  future,  they  invented  ano- 
 ther Way.  tt  was  much  the  fame,  as  was  one  of  the  Devices  with  w^hich 
 the  Dutch  are  faid  to  have  tortur'd  the  EngUjli  at  Amhoyna :  only  the 
 MufRer  v/as  larger.  They  tyed  one  End  of  it  about  his  Waft,  and' 
 turning  the  other  open  End  upwards,  they  pour'd  in  Water  till  it 
 cover'd  the  Head  of  the  Perfon.  So  it  pleafes  God  to  fuffer  Here^ 
 tics  to  be  infatuated  that  muft  have  newfangl'd  Ways. 
 
 The  Catholics,  tho'  they  judged  the  trine  hnmicrfion  to  have  been 
 in  ufe  from  the  Beginning,  yet  lince  it  is  not  found  to  be  injoined  by 
 Chrift  nor  his  Apoftles,  did  not  count  it  ablblutely  necefiary  to  Ba- 
 4P0.  ptifm.  For  about  the  Year  590,  Ibme  Sfanijij  Biftiops  fent  to  Gregory 
 Bilhop  of  Rome  for  his  Advice.  They  told  him  their  Cuftom  was  to 
 put  the  Head  of  the  Baptized  but  once  under  the  Water :  but  that 
 fome  Artans  in  that  Country  kept  up  the  Cuftom  of  three  Immerfi- 
 ons :  and  that  they  made  a  wicked  Advantage  of  it,  by  perfwading. 
 the  People  that  thereby  was  fignified  that  there  are  three  Suhfiances 
 in  the  Trinity,  into  which  they  were  feparately  baptiz'd.  Gregory 
 makes  'em  anfwer  rss)-,  that  tho'  the  Cuftom  of  the  Church  of  Rome- 
 and  other  Churches  was  three  Immerfions,.  yet  he  in  that  Cafe  would 
 advife  them  to  keep  to  their  prefent  Cuftom :  that  in  the  fame  Faith 
 dijfe-^ent  IJfages  of  the  Church  do  no  Hurt :  that  rvhereoi  there  is  in  the 
 three  Perfons  hnt  one'  Subfiance^  there  could  be  no  Blame  in  dipping  the- 
 Infant  either  once  or  thrice.  For  that  by  three  Immerfions  the  three  Per- 
 fons,  or  by  One^  the  Singularity  of  the  Subftance  voas  reprefented.  That- 
 if  they  (iiould  now  on  a  fudden  take  up  the  other  Cuftom^  the  Heretics 
 53^5'  would  boafl  that  they  were  come  over  to  their  Side-,  f&c.  So  the  Spa- 
 niards kept  to  the  Ufe  of  one  Immerfion  for  fome  Time.  For  40 
 Years  after,  it  is'confirm'd  in  one  of  their  (34)  Councils.  But  IVala- 
 fiidns  Sirabo  fays  (35),  that  after  a  while  the  old  Way  prevailed. 
 
 The  Schoolmen  among  the  Papifts,  tho'  they  lay  that  either  Way; 
 may  do,  yet  fpeak  of  trine  Immerfion,  where  Immerfion  is  ufed,  as 
 much  the  more  fitting.  And  for  the  Proteftants,  rojfip^  fays  (35^, 
 What  Son  of  the  Church  will  not  willingly  hold  to  that  Cuflom  which  the 
 ancient  Church  praElis^d  all  over  the  World,  except  Spain  ?  C^c.  Be/ides^ 
 4it  prefect  the.  trine  Immerfion  is  ns'd  in  all  Countries  :  fo  that  the  Cu'flom 
 
 cannot 
 
 (32)  Theodoret.  haercr.  Fab.  !,  4.  csip.  de  Eunomio,  (33)  Epift.  ad  Lcandram- 
 Reg.  1.  I.e.  4T.  (34)  Cone.  Toler.  4;  Can.  3,  (35^  De  increment.  Ecci.  c,.i^S. 
 {36)  De  Baptifmo  Difp.  2.  Thef.  4, 
 
Cliap.  IX.  T!pe  Vorehea^  fig>ie/i  with  the  tnfs,  4°? 
 
 cannot  he  changd  jvithour  dn  AJfeUation  of  Novelty^  and  Sc  an  dM  given  to  the    Year  a. - 
 Weak.     He  means  all  Countries  where  Iminerfion  is  ns'd.  ter  cheA- 
 
 §.  5.  Of  the  Circumftances  that  anciently  attended  Eaptifm,  foine  ^ 
 ore  mentioned  by  Tertidlian  in  the  Place  lai>  rcoted.  One  is  the  Sign- 
 ing of  the  Forehead  with  the  Sign  of  the  Crofs.  This  is  fpoken  of 
 by  all  the  ancient  Writers  as  nfed  by  Chriflians  upon  all  Occalions. 
 They  that  now  a-Days  are  asainfl;  the  Ufe  of  it  at  Baptifm,  do  ob- 
 ferve,  that  tlw'  the  Fathers  do  oiten  mention  this  Ciiftom,  yet  none 
 of  'em  do  fpeak  particularly  of  its  being  us'd  at  Baptifm.  I  gave  an 
 Inflancc,  1  think,  plain  enough  to  the  contrary,  in  the  firft  Part  CH.  ^^^^ 
 XIV.  §.  5.  And  befides,  when  they  fay,  as  TertulUan  here  does,  that  it 
 was  us'd  on  every  Occafion  that  was  never  fo  little  folemn  ^  they  I 
 think  fufficiently  intimate  its  Ufe  at  Baptifm,  which  is  the  moft  fo- 
 lemn A(ft  of  a  Chriftian's  whole  Life.  Befides,  that  TertulUan  fpeak- 
 ing  of  Baptifm,  iays,  Caro  fgnatnr  nt  anima  muniatiir. 
 
 St.  Bafil  mentions  this  Cuftom  of  Chriilians  at  the  fame  Place  (36)    i6o. 
 "'■where  he  mentions  that  of  trine  Immerfion.     And  'Sx.  Cyprian  (37)    150. 
 having  Occafion  to  recite  that  Text,  Ez.c\,  9.  4,  5.  where  "the  Execu- 
 tioners  of  God's  Wrath  a^-e  commanded  to  ]lay  all.,  Old  and  Toimg^ 
 Maids  and  Little  Children  that  had  not  the  Aiark  upon  their  Foreheads^ 
 applies  it  to  the  Chrillians,  and  fays,  it  fignifies  that  none  now  can 
 efcape  but  thofe  Oh\^  t\\2il  ixxQ  renati  &  fgno  Chrifti  Jignati  :  "  baptized 
 *'  and  figned  with  Chrift's  Mark.     And  he  frequently  in  other  Places 
 fpeak  ^.  of  it  as  a  Tiling  ufed  by  all  Chriftians.     And  Ruflnm  fays  (38),   -2900 
 It  was  the  Cuftom  for  every  one   at  the  End  of  the  Creed.,  frontem 
 iignaculo  COntingere,  to  make   the  Sign  on  his  Forehead:  and   we  know 
 that  every  one  repeated  the  Creed  at  his  Baptifm  either  by  himfelf  or 
 'his  Sponfors,  as  Rufinm  himfelf  in  his  Explication   of  the  Creed  men- 
 l:ions,  and  calls  it  the  ancient  Cuflom. 
 
 It  was  a  noble  Thing  that  they  defign'd  by  this  Badge  of  the  Crofs.' 
 It  was  to  declare  that  they  would  not  be  afliam'd  of  the  Crofs  of 
 Ghrift :  never  be  abafh'd  at  the  Flouts  of  the  Heathens,  who  object- 
 ed to  Vm  that  the  Perfon  in  whom  they  trufted  as  their  God,  had 
 l)een  executed  for  a  Malefactor :  never  be  fcandaliz'd  if  it  came  to  be 
 their  Fortune  to  fuffer  it  themfelves.  On  the  contrary,  they  volun- 
 tarily own'd  it  as  their  Share  and  Allotment  in  this  World.  This 
 was  according  to  our  Saviors  Rule,  to  deny  themfelves.,  take  up  their 
 Crofs ^  and  follow  him.  He  that  does  this  with  a  firm  Refolution,  is 
 the  Man  that  has  overcome  this  World. 
 
 §.  6.  Another  Cuftom  that  TertulUan  inftances  in,  is,  tlie  giving  to 
 the  new  baptiz'd  Perfon  a  Mixture  of  Aifilk  and  Honey.  There  is 
 none  of  the  ceremonial  Circumftances  that  accompanied  Baptifm  of 
 
 Q.q  q  2  which 
 
 (36)  Dc  fpiritu  fando,   c.  27.    (37)  Ad  Dcmetr.  propc  fineme    (38J  ApoJ,-i^< 
 >flatim  ab  initio. 
 
■4S4  ^'^^  ^"^'  ^o»^)'  ^^^  W^fl^^  ^f  Barnabas.      Giap.  IK. 
 
 Year  af- which  fo  early  Mention  is  made,  as  there  is  of  this,  if  Barnabas'?,  E- 
 
 t€r ihc h-pifile  be  fo  ancient  as  learned  Men  do  think..  For  as  Tenu/lian  loa 
 
 foilles     Years  after  the  A po files  here  fpeaks  of  it  as  a  Thing  generally  and 
 
 conftantly  us'd  *,  fo  it  is  alfo  plainly  intimated  in  that  Epiflle.    Which 
 
 "becaufe  the  Interpreters  of  it  have  not  minded,  nor  have  taken  any 
 
 riotice  that  the  Place  does  at  all  refer  to  Baptifm  ^  I  fhall  recite  it 
 
 fomething  at  large  :   and  it  will    appear  that   this  Cuftom   iifed   at 
 
 the  Chriftian  Baptifm  gives  fome  Light  to  it,  which  otherwife  feems 
 
 to  have  none  at  all. 
 
 He  had  been  ihewing  that  many  Sayings  of  the  Old  Teltament  da 
 in  an  allegorical  Way  refer  to  the  Church  of  Chriftians.  that  was  to 
 be.  He  inftances  for  one  in  that  Defcription  given  by  Mofes  of  the 
 promifed  Land,  whei-e  he  calls  it,  v4  Land  foxving  with  Milk  and  Ho- 
 my.'    To  explain  how  this  belongs  to  the  Chriftians,  he  fays,  ca^.  6. 
 
 jjfuttf,  &C.  Since  God  having  at  the  Forgivenefs  of  our  Sins  ^i.  e.  at  Ba- 
 Btifml  renewed  w^  has  caiifed  us  to  hav.e  our  Hearts  in  another  Form 
 as  the  Heart  of  a  Child^  jufi  as  if  he  had  formed  usamw^  &c.  Therefore 
 the  Prophet  thm  foretold  it ',  Enter  into  the  Land  flowing  with  Milk 
 and  Honey,  and  rule  in  it.  l/a  %v  h;««k  a.;nt,7njrKcl<riJUi^dti^  &:c.  Behold  thetp 
 'we  are  formed  anew  r  as  alfo  he  freaks  by  another  Prophet,  Behold,  fays 
 the  Lord,  I-  will  take  from  them,  that  is  from  thofe  whom  the  Sprit  cf 
 the  Lord  forefaw,  their  Hearts  of  Stone,   and  I   will   put  into  them 
 
 Hearts  of  Fleflio. Wherefore  we  are  they  whom  he  has  brought  into 
 
 that  ^ood  Land.     But  what  means  the  Milk  and  Honey  ?  Becaufe  as  a  Child' 
 n  fwuriped  firfi  with  Milk,  and  then  with  Honey  *,  fo  we  being  kept  alive 
 with  the  Belief  of  his  Promifes,  and  the  Word  of  his  C  off  el,  jlmll  live,  &C.-. 
 To  the  fame  Purpofe  he  fpeaks  of  Baptifm  as  a  nev7  Formation,  ch* 
 
 16. 
 
 The  Coherence  which  he  feems  to  mean,  is  thus.  The  Ghrillian- 
 Baptifm  does  put  us  into  a  new  State :  by  God's  forgiving  us  all  that 
 is  paft,  and  giving  us  new  Hearts,  we  are  in  the  State  of  Children 
 new  born.  Milk  and  Honey  (  which  are  therefore  given  after  Ba^ 
 ptifm;  being  Food  proper  for  Children,  and  being  the  Things  by 
 which  Mofes  did  charaderize  the  promifed  Land  -,  that  Charader  of 
 it  does  typifie  the  true  Land  of  Promife,  to  the  Enjoyment  whereof 
 the  Chriftians  are  now  by  Baptifm  called. 
 
 The  Cuftom  of  giving  Milk  and  Honey,  to  the  new  baptiz'd  Per- 
 fon    whether  he  were  a  grown  Man  or  an  Infant,  continued  down 
 2;So.    to  St.  Hierom's  Time:  for  he  mentions  it. ('42;.     And  how  much  lon- 
 ger I  know  not:  for  I  remember  no  later  Mention  of  it.    It  has  how- 
 ever for  a  long  Time  been  forborn.    'Tis  naturalto  fuppofe,  that  this, 
 
 being-. 
 
 (42^  Adv.  LucLfcriaros,. 
 
Chap.  IX.  pr/:h-e  Garm^t,  Oyl.  Chrifm  ^^.^ 
 
 ^eing  only  an  Emblem  to  fignifie  that  the  new  baptiz'd  Perfon- is  as   Yeamf:. 
 »  new-born  Babe,  w^as  left  ciT  at  fnch  Tiimc  when,  the  World  baiE?  terrhci- 
 come  into  the  Church,  there  were  hardly  any  more  Baptifms  but  of  ptftles 
 Babes  in  a  proper  Senle,  who  needed  no  fuch  Reprefcntation  to  figni- 
 fie  their  Infancy. 
 
 It  was  in  thofe  firfl  Time-;  of  general  Ufe  among  the  Heretics,  as 
 well  as  Catholics.     For  T<?/-r/r//z^^  objeding  to  (43)  Marcion^  that  his    icc 
 Chrift  how  much  foever  he  undervalued  the  God  that  made  the  World, 
 yet  W35  forcM  to  make  ufe  of  his  Creatures  even  in  his  religious  Of- 
 fices, fays,  He  does  net  for  all  that  reje^  the  Water  of  the  Creator^  with 
 vphich  he  wajlies  his   Difciples  :    Nor  hts  Oyl^  with  which  he  anoints  ''em  : 
 Kec  melUs  &  ladis  focietatem,  qua  infantat :  nor  the  Mixture  of  Milk 
 and  Honey^  with  which  he  enters  ^em  as  Infants  :  nor  his  Bread^   6:c.  beinq;    6o>- 
 forced  in  his  own  Sacraments  to  make  ufe  of  the  bsggerly  Gifts  of  the  Crea-j^ 
 tor. 
 
 §.  7.  The   White  Garment,  in  which  the   new  baptized   Perfons 
 were  clothed,  is  not  mention'd  that  I  know  of,  by  any  of  the  carli- 
 efl  Writers.    Cyril  (44)  mentions  if,  and  in  the  After-times  there  is    250. 
 much  faid  about  it.     By  it  they  lignified  that  they  were  now  wafhed 
 from   their  Sins  in  the  Blood  of  th&  Lamb  :.    had  put  on  ChriU  :  were  be- 
 come Children  of  the  Light  t^rJ,  of  the  Day  :  and  refblved  to  keep  them- 
 felves  mfpotted  from  the  World.    They  wore   this  for  a  Week:    and. 
 then  it  vv^as  laid  up  as  an  Evidence  againft  'em,  if  they  ever  revolted 
 from  that  holy  Faith  and  ProfeiTion.    This  was  ui^d  in  the  Cafe  of 
 Infants  as  well  as  of  grown  Perfons.    I  gave  an  Inflance  before  (45).- 
 .    §.  8.  There  were  in    fome  Churches  two  Anointings    us'd  at  Ba- 
 ptifin.     One,  of  the  naked.  Body  with  Oyl  juft  before  the  Immerlion. 
 Of  this  St.  Cyril  fpeaks  Catech.  My  fag.  2.  and  the  Author  of  Oiocfi.    ifoU 
 a  Gentibus  propoft.  ^  i  57-  ^^<^  ^^-  ^^^'O'f^fi'  ^"^'  ^'  ^^  Epifl-  ad^oloff.    29.0^' 
 
 The  other,  which  was  univerfally  usM,  and  is  m.ention'd  by  the 
 more  ancient  Writers,  was  after  the  Baptifm,  with  a  rich  Oint- 
 ment or  Chrifm.  I  oljferv'd  before  (45)  that  the  firit  Mention  we  have 
 of  this  Chrifm,  v/asthe  "Ufe  of  it  by  the  Falentinian  Heretics,  who  as 
 JrenAiiS  tells  us  (47) ",  anoi-iitcd  the  baptiz.ed  Perfcn  with  Bdfam  :  and  6j^ 
 faid.,  this  Oyntment  is  a  Type  of  that  Sweet nefs  which  firpajfes  all  Things. 
 But  tho'  this  be  fomething  ancienter  than  any  Mention  of  it  as  uled 
 among  the  Catholics  •,  yet  it  is  plain  that  it  was  alfo  us'd  by  them 
 generally  about  the  fame  Time  :  becaufe  Authors  a  little  after  this 
 do  fpeak  of  it  as  an  unquefbioa'd  Cufbom.  Tertullian  recites  it  thus 
 ^48)  ^  Then  when  we  come  out  of  the  Watery  we  are  anointed  with  a  blcf- 
 fed  [or  confecrated]  Ointment  according  to  that  ancient  Rite  by  which 
 Men  ufed  to   be  anointed  for  the  Priefi's  Offce^  with  Oyl   ml  of  a.  Horn  ^ 
 
 ever 
 
 I CO.:-^ 
 
 (43)  Cent.  Marcion.  1.  i.e.  14.      {44)  Citcch.  Mvftacoe.  4.       (4-;)  Pt.  i*..CH^ 
 XVlll.  §.  I.    (46)  CH,  .V.  §.  I.     (47).  L.  3, c.  2.    (4h;  Dc  B tpr.  c.  7> 
 
4^6  The  I^lfofitton  of  Handi.  Chap.  IX. 
 
 Year  .^,f-  evr,-  fnce  thiTlme  that  Aaron  was  (Viointed  by  Mofes :  fo  that  ChriFt  him- 
 terthc*\-y>/y  has  his  Name  from  Chrifm^  \_ov  Undion^,  and  a  little  after*,  Then 
 •poft'es      ^^g  have  the  Imfofition  of  Hands   on   us^  which   calls  down  and  invites  the 
 150.    holy  Spirit.     And  St.  Cyprian' t\\\i?>    ^49)  ;,  Ths  haftiz.ed  V  erf  on   muft  he 
 anointed  alfo^  that  by  having  the  Chrijm.,  that  is  the  Anointings  he  maybe 
 116-],    the  anointed  of  God.     And   in  the  Council  of  Lacdicea  the   48  Canon 
 is  ;  Baftiz^ed  Pcrfons  muft  after  their  Baftifm   receive  the  holy  Anointings 
 ^c.     In  a  Word  ^  there  is  nothing  more  frequently  mention'd  in  An- 
 tiquity than  this  Anointing  and  Laying  on  of  the  Hands  of  the  Bi- 
 fhcp  in  order  to  implore  the  Graces  of  the  Holy   Spirit  on  the  Ba- 
 ■27S.    ptizcd.     And  yet  St.  Hierom^  when  he  is  in  one  of  his  Moods,  fays 
 (50)-,  We  find  this  done  in  many  Places^  more  for  ths  Credit  of  the  Efif- 
 cofal  Offce^  than  for  any  Nectffity    of  the  Precept. 
 
 The  Parts  of  the  Body  that  were  anointed,  were  not  in  all  Churches 
 
 the  fame.     In  the  Church  oi  Jerufalem  it  was  the  Forehead  (which 
 
 Was  ever  in  all  Churches  one  of  the  Places)  and  the  Ears,  the  Ko- 
 
 ii<o.    ftriis,  and  the  Breaft :  as  appears  by  the  third  of  St.  CyriPs  Myfiicai 
 
 Catechifms. 
 
 The  Chrifm  was  nfed  prefently  after  the  Baptifm :  And  fo  was 
 the  Laying  on  of  Hands,  if  the  Perfon  were  adult  and  the  Baptizer 
 were  a  Bifliop.  But  if  the  Perfon  were  an  Infant^  the  Laying  on 
 of  Hands  was  defer'd  till  he  were  of  Age  with  his  own  Mouth  to  ra- 
 tifie  the  ProfelTion  made  at  Baptifm.  And  tho'  the  Perfon  were  a- 
 dulf,  yet  if  it  was  only  a  Deacon  or  :x  Presbyter  that  baptiz'd  him, 
 the  Laying  on  of  Hands  was  ordinarily  referv'd  for  the  Bifhop  to  do^ 
 according  to  that  Example  of  the  Church  of  Jerufalem^  who  having 
 heard  that  many  People  at  Samaria  had  been  converted  and  baptiz'd 
 by  Philips  who  was  but  a  Deacon  (51)  fent  unto  them  Peter  and  John* 
 'Then  they  laid  their  Hands  on  ''em  :  And  they  received  the  Holy  Ghoft. 
 ■:2.o-y  The  Council  of  EUberis  do  order  (52J,  that  if  a  Layman  or  a  Dea- 
 con have  in  time  of  Neceffity  given  Baptifm  •,  the  Pei'fon,  if  he  live, 
 nuft  be  brought  to  the  Bifhop  for  Impofition  of  Hands.  But  they 
 feem  to  fuppofe,  that  if  the  Baptifm  was  given  hy  a  Presbyter  \  he,  in 
 fiich  Cafe  of  NecefFity,  might  give  the  Impofition  too,  rather  than  the 
 Party  die  v/ithout  it. 
 
 It  was  the  Cuftom  of  the  Church  of  ^cwf,  that  if  the  Baptizer  were 
 under  the  Degree  of  a  Bifhop,  he  (liould  anoint  the  other  Parts  aforemen- 
 tioned, but  not  the  Forehead :  And  the  anointing  of  that  was  refer- 
 vcd  for  the  Bifl^.op  to  do,  when  he  laid  on  Hands,  as  I  quoted  be- 
 $12.  fore  (53)  out  of  Pope  Innocent.  But  the  firll  Council  of  Orange  al- 
 341.  lows  of  but  one  Anointing  of  the  Baptized,  and  that  to  be  ufed  pre- 
 fently after  the  Baptifm.     But  if  any  one^  fay  they  (54J,  hy  Reafon  of 
 
 any 
 
 (49)  Eirit  70.  ad   jaaupj-.    C50)  Adv.  Luciferianos.    (51)  Ads  8.  J 4,  15,  &c. 
 ;i.5^}  Can.'38,S<77.    .^53)  Pc.  i.  CH.  XVIL  §.  6.    -(34; Can.  J. 
 
Chap.  IXr  Tlje  Impofition  cf  Hands.  ^Sy 
 
 any  Occident  was  not  anointed  at  his  Baftifm  ^  then  the  BiJJjop  (Ij^ll  he  ad-    Year  af- 
 vifed  of  it  when  he  comes  to  confirm  him.     For  we  have  but  one  BenedicH-  ^^''  ^^^  Ar. 
 tn  of  Chrifm.     Not  pretending  to  fct  a  Rule  to  any^  hut  that  the  Anoint-  po^^^s 
 ing  may  he  efleemed.  neceffary. 
 
 Ana  in  the  Church  oi Rome^  tho'  the  ordinary  Rule  were,  that  none' 
 hut  the  Bifhop  fhoiild  give  the  Chrifm  on  the  Forehead,  as  T  faid  ^  yet  in 
 Cafe  of  Scarcity  of  Bifhops,  or  of  their  Kegligence  in  performing  their 
 Vifitations  to  do  this,  it  was  allowed  to  Presbyters  to  do  it.     For 
 Gregory  the  Great  in  tlie  ninth  Epiftle  of  his  third  Book,  fays  ^  that    490,  . 
 Presbyters  may  anoint   the   Brea^  \  hut  none  hut  the   Bijhop^  the  Forehead. 
 But  in  Epifi.  26.  he  revokes  this  Order  in  the  Cafe  of  Want  of  Bi- 
 fhops, and  in  fuch  a  Cafe  allows  the  Presbyters  to  anoint  the  Fore- 
 head  too.    And  long  before  his  Time,  the  fame  Liberty  had  been 
 given  to  Presbyters,  in  the  Abfcnce  of  the  Bifhops  not  eife^  in  the  firft    3 00, 
 Council  of  Toledo  (55). 
 
 Novatian^  it  feems,  as  he  was  not  baptiz'd  in  the  ordinary  Way,  120, 
 but  in  his  Bed-,  (which  was  one  Objection  againft  his  being  made  a 
 Bilhop)  fo  alfo  he  never  had  had  this  Anointing  and  Impofition  of 
 Hands  :  Uponwhich  Comelim  founds  this  other  Objeftion  againft  him  i$o,  . 
 ($6)  '■)  Neither  was  he^  after  he  recover'' d^  made  Partaker  of  thofe  other 
 Things  which  a  Chrifiian  ought  by  the  Rule  of  the  Church  to  have  ^  i.  g.  to 
 be  confirmed  j^or  fealed,  <y(p^.}4^vcfjr]^  by  the  BiJJjop :  which  he  not  havino-y 
 How  was  he  made  Partaker  of  the   Holy  SpiritJ 
 
 If  any  one  had  been  baptized  in  a  fchifmatical  Congregation,  and  ' 
 afterward  defir'd  to  be  admitted  among  the  Catholics  •,  he  was  by 
 the  Rule  of  fome  Churches  to  be  baptiz'd  anew  :  But  in  the  Church  - 
 of  Rome  (whofe  Example  finally  prevailed)  he  was  not  baptiz'd  anew 
 ^provided  thofe  from  whom  he  came,  believ'd  the  Trinity,  and  ba- 
 ptiz'd into  it)  but  he  had  a  new  Impofition  of  Hands  and  Anointing, 
 For  they  would  never  yield,  that  the  Prayers  of  Schifmatics  could 
 procure  the  Grace  of  the  Holy  Spirit. 
 
 Of  thefe  two  Things,  the  Chrifm  or  Anointing  is  not  command- 
 ed in  Scripture :  Yet  it  is  ftill  pradisM  by  all  the  Chriftians  of  the 
 Eaft  and  Weft  \  except  the  Proteftants.     But  the  Laying  on  of  Hands 
 is  plainly  mention'd  in  the  Scripture  •,  A8:s  8.  17.  Hcb.  6.  2.  and  is  yet 
 continued  by  all  Chriftians,  except  fome  very  abfurd  People.    It  is  in-  - 
 joined  in  the  Church  of  England^  with  an  excellent  Ofhce  drawn  up 
 on  purpofe  for  it.    But  1  think  there  is  never  a  Divine  of  that  Church 
 that  has  not  exprefs'd  his  Grief,  that  it  is  not  more  frequently  offcr'd, 
 and  more  ferioufly  and  folcmnly  accepted  and  ufed.     I  hope  fo  much 
 of  what  St.  Hierom  fays  in  the  Place  1  laft  quoted  from  him  C57),  is 
 true,   That  it  is  not  neceffary  to  Salvation:  For  clfe,  as  he  there  fays,  . 
 t-hey  are  in  a  lamentable  Condition^  who  in  Villages  and  remote  Places  being 
 
 haptizj'd-.': 
 
 (55)  Can.  20.    (56)  Eafeb.  1.  6.  c.  43.    (57J  Adv.  Lucifcrir.Bo.^ 
 
4^B  The  Frofefw:is.     7l;e  Renumat'wns,  Chap. IX. 
 
 Tear  af-  haftiz^A  by    Presbyters  or    Deacons^  do    die  before   the  3:Jhop*s   yiftatiotp, 
 tcr  the.  A-      Thefe  were  the  moft  ancient  Rites  relating  to  Baptifm.     Many  that 
 ,p(2itks      came  up  in  After-times,  and  are  now  ufed  m  the  Church  of  Romcj, 
 are  not  worth  the  reciting :  And  it  would  be  tedious  to  do  it. 
 
 It  is  to  be  noted  here,  that  fome  learned  Men  who  are  skill'd  in 
 •the  Cuftoms  of  the  Jews.,  do  afllire  us,  that  thofe  three  Ceremonies 
 -of  anointing  the  Body  at  Baptifm,  and  of  the  trine  Immerlion,  and  of 
 the  Milk  and  Honey,  were  all  us'd  by  the  J^^tpj  in  their  baptizing  of 
 2.  Proitlyte,  whether  Infant,  or  Adult  (as  well  as  the  requiring  Un- 
 dertakers in  the  Cafe  of  Infants).     And  this  is  indeed  the  moft  prob- 
 able Account  of  the  Way  from  whence  it  was  that  the  firft  Ghriftians 
 bad  thefe  Cuftorns,  of  which  there  is  no  Mention  in  the  Writings  of 
 the  New   Teftament,  vlz.^  that  they  ufed  them   by  Imitation  of  the 
 ^       Tewifh  Baptifm.     Which  docs  Hill  more  confirm  (what  1  difcours'd  of 
 In  the  Introduction)  that  they  reckoned  their  Baptifm  to  fucceed  (with 
 fome  Alterations)  in  the  Room  of  the  Jewilh  Baptifm  of  Profelytes 
 of  the  Nations. 
 
 §.  9.  But  the  moil  material  Thing  by  far  that  was  done  at  Baptifm, 
 was  the  Profeljiom  •,  the  Sincerity  whereof  is  more  to  be  regarded  than 
 the  external  Baptifm  it  felf :  As  St.  Peter  teftifies  i  £^.  3.  ir.  They 
 were  conftantly  and  univerfally  requir'd  :  in  the  Cafe  of  grown  Per- 
 fons  to  be  made  with  their  own  Mouth  in  the  moft  ferious  Manner; 
 and  in  the  Cafe  of  Infants,  by  their  Sponfors  in  their  Name.  That  a 
 Man  may  juftly  wonder  at  the  Spirit  of  Contradidion  in  thofe  Peo- 
 ple that  pretend  Baptifm  does  better  without  'em,  and  do  pradife 
 accordingly  :  As  if  they  had  Autority  to  entitle  Perfons  to  the  King- 
 dom of  God,  v/hether  they  do,  when  they  come  to  Age,  keep  the 
 Commandments  or  not. 
 
 Thefe  ProfelTions  were  of  two  Sorts,  relating  to  the  two  general 
 Duties  of  a  Chriftian  ^  i.  Renouncing  of  Wickednefs,  and  2.  Faith, 
 'v\dth  Obedience  to  God.  Every  one  that  would  be  entered  into  the 
 holy  Covenant  of  Chriftianity,  muft  promife  to  renounce  the  Idola- 
 try and  falfe  Worftiip  then  us'd  in  the  W^orld,  and  all  other  Wick- 
 ^'•^'  ednefs.  The  Sci'ipture  Phrafe  is.  Repent  and  he  baptized.  Plinyh  Letter 
 to  Trajan  ('^S)  concerning  the  Chriftians,  is  ^  that  all  the  111  that  he 
 (by  examining  fome  that  had  been  of  their  Sccl  and  were  come  oft' 
 from  it)  could  find  in  "em,  v^as  •,  That  they  would  not  facrifice  to  the 
 Cods  :  That  tljey  heft  ^Jfemblies  before  Day^  in  which  they  fang  Hymns  of 
 J^raifc  to  Chrift  a6  their  God  :  And  bound  themfehes  (not  to  any  ill  Things 
 that  he  could  hear  of\  bm)  in  a  Sacrament  f  that  is  Pliny^s  Word:  It 
 fignified  with  them  an  Oath,  ov^  fdenin  Obligation')  not  to  be  guilty  of  any 
 Theft^  Robbery^  Adultery^  Cheating^  Treachery^  d\C.  It  was  probably  the 
 Obligation  entered  into   at  Baptifm,  to  which  he   refers  j  as  having 
 
 heard 
 
 .T:;8)  lib.i.  Ealt.  .97, 
 
Chap.  IX.    Renunciatmts  ufed  at  Baptism.    Eicorcizing.  )^^g 
 
 heard  fomc  general   Reports  'of  their  Ufage  in  that  Matter.    >//h«  Yenr'af. 
 Martyr  in  the  PaiTage  which  I  recited  in  the  firfh  Ft.  CM.  XI.  §.  3.tercheA- 
 fpeaking  of  fuch  as  they  admitted  into  their  ijociety,  defcribes  'cmP^^^'^s 
 thus  •,  They  who  are  pcrfwadcd  and  do  believe  that  thofe    Tbini^s  which   arc    '^'^' 
 taught  by  us  are  true.,  ami  do  promife  to   live  according  to  Vw,  Sec 
 
 The  Particular  Words  in  which  this  Profeffion  was  made,  were, 
 by  the  Account  of  the  eldeft  Authors  tliat  mention  'em,  much  the 
 fame  as  are  ufcd  now  :  only  fhorter,  and  with  feme  litlle  Variety  ui 
 the  feveral  Churches.  Tcrtidlian  in  the  Place  lately  quoted  (59)  re-  100- 
 cites  'em  thus  •,  We  do  renounce  the  Devil^  and  his  Pontp,  and  his  ^nq-els. 
 And  he  has  tlie  faid  Words  without  any  Alteration,  in  his  Book  de  Sne- 
 flac.  c.  4.  And  in  the  Book  de  Idololatria.,  tho'  at  c.  6.  he  mention 
 only  the  Devil  and  his  Angels  \  yet  at  c.  1  8.  he  adds  ^  fince yon  have  ah- 
 jur'^d  the  Pomp  of  the  Devil.,  he.  So  that  'tis  probable  thofe  were  the 
 very  Words  of  the  Form  of  Rcnirnciation  in  the  Church  of  Carthage 
 at  that  Time.  Origen  brings  in  (6'o)  .th€  Devil  triumphing  over  a  no. 
 wicked  Chriftian  ;  Lo !  this  Man  was  called  a  Chrifiian.,  and  was  ftTned 
 en  the  Forehead  with  ChrifF s  Adark :  But  he  had  in  his  Heart  my  Precepts 
 and  Dejigns.  This  is  the  Man  that  at  his  Baptifm  Renounced  me  and 
 my  Works  ^  but  afterward  ingag''d  himfelf  in  all  my  Works ^  and  obeyed 
 my  Laws.  But  Horn.  12.  in  Num.  He  names  'em  thus  j  his  Pomp,  his 
 Works ^  his  'Services.,  and  Plenfures. 
 
 In  the  Church  of  Jemfalem  the  Form,  as  wc  read  in  St.  Cyri/l  (61),  24.0 
 was  •,  /  renounce  thee.,  oh  Satan.,  and  all  thy  Works.,  all  thy  Pomp,  and  aE 
 thy  Service.  And  he  explains  the  Works  of  the  Devil  thus-,  Vnder  thv 
 Name  of  the  DeviVs  Works  is  comprehended  all  Sin.  And  he  bids  'em 
 mind,  that  what  they  fay  at  that  folemn  Time.,  is  written  down  in  God's 
 Book  \  fo  that  what  they  JJm/I  praftifc  afterward  to  the  contrary,  will  brin^ 
 ''cm  under  the  Judgment  vf  Deferters.  St.Chryfofom  ^ivcs,  us  the  Form  S^a. 
 of  the  Church  of  Anticch  to  the  fame  Purpofe  (61);  I  renounce  thee, 
 vh  Satan,  and  thy  Pomp,  and  thy  Service,  and  thy  Angeh. 
 
 St.  Cyprian  in  the  Paflage  that  I  recited  out  of  him  in  the  fr[l  Part    1 50. 
 CH.  FI.   §•    I T .  Hyles  it  Renouncing  the  Devil  and   the  World,   and   he 
 mentions  it  in  the  fame  Words,  Lib.  de  bono  paticntia,  §.  7. 
 
 When  it  wms  an  Infant  that  was  baptiz'd,  thefe  Profelfions  were 
 made  in  his  Name  and  Stead  by  his  Parents,  or  others  that  ftood  as 
 Sponfors  or  Godfathers  for  him  :  as  appears  by  the  Words  of  Tertal-  10 
 lian  which  I  recited  Pt.  i.  CH.  IF.  §.  9.  where  be  objects  t^iat  the 
 Godfathers  are  by  this  Means  brought  into  Danger  :  Bccaufe  they  may  ei- 
 ther fail  of  their  Promifes  by  Death,  or  be  deceived  by  a  Child's  proving 
 Wicked.  Miftaking  the  Dcllgn  of  the  Thing  fo  far,  as  to  think  that 
 the  Godfather  Hands  to  the  Peril  of  that-.     And  among  other  FatJiers 
 
 R  r  r  that 
 
 (59)  Dc  Corona  Miiids,  c.  2.     (6  c)  In  Pfaim.  38^,  Horn.  2.     (6?)  C.  i.  Myft.  -ir 
 (62}  In  Ep.  ad  CoIolT.  Horn.  6. 
 
490  The  Profejfton  of  Faith.     Baptifm.  Cliap.  IX/ 
 
 Year af- that  liv'd  a  little   after,  the  Mention  of  the  Godfathers  and  of  the 
 
 rer.tbe  A- j\nfwers  made  by  them  in  the  Name  of  the  Infant  is  fo   frequent, 
 
 noiV:C5     2,ii(l  1  have  cited  fo  many  Pafiages  where  it  is  occafionally  mention'd, 
 
 that  there  is  no  need  of  more.     Only  in  fome  of  'em  it  may  be  ob- 
 
 ferv'd  that  there  were,  as  I  find,  in  fcveral  Churches  feveral  Varia- 
 
 300.    tions  of  the  Words  of  this  Renunciation.     St.  Anfiin^  I.  i.  de  j)ecc.  mer. 
 
 c.    19.  fays  ,  that  Tnfmts  do  profcfs  Kcpcr.'tancc  by  the  Words  of  thofe  that 
 
 hring  Vw,  rohcn  they  do  by  them  renounce  the  Devil  and  this  World.  And 
 
 Epijh  23.  he  fays:,  it  was  asked  among  other  Things  ^  Does  this  Child 
 
 turn  to  God  ? 
 
 The  requiring  thefe  Obligations  of  the  baptized  Perfon,  was  calkd 
 the  Ex'orciz^ing  him,  or  putting  him  to  his  Oath.  Which  being^  be- 
 come the  comm.on  Word,  it  was  fo  called  alfo  in  the  Cafe  of  Infants, 
 St.  Aitjlin  pleads  againft  the  Pelagians  {'(^3  j,  that  it  is  in  a  real  Meanings 
 and  not  in  a  Mockery^  that  the  Power  of  the  Devil  is  exorciz'd  {jdi:,- 
 abjur'd^^'w  Infants^  and  they  do  renomce  it  by  the  A  Months  vf  thoje  that 
 bring  '<?W2,  not  being  capable  of  doing  it  by  their  own  ^  that  being  delivered 
 from  the  Power  of  Darknefs  they  may  be  tranjlated  into  the  Kingdom  of 
 their  Lord. 
 
 In  the  later  Times  of  the  Church  of  Rome ^  this  exorciz.ing  has  been 
 accompanied  with  fo  many  odd  Tricks  of  their  Invention,  that  the 
 Word  now  founds  ill  in  the  Ears  of  Proteltants :  And  they  take  the  . 
 Name  Exorcift  to  lignifie  fomething  like  that  of  Conjurer  in  the  vul- 
 gar Acceptation.  But  as  both  thefe  Words  in  their  original  Signifi- 
 cation do  import  no  more  than  the  recjuiring  of  an  Oath  cr  folemn  Fro^ 
 mife :  So  the  Ufe  of  Exorcizing  formerly  was  no  more  than  I  have 
 defcrib'd,  and  the  Proteftants  do  pradife  ^  fave  that  they  obferv'd 
 fome  peculiar  Geftures,  Poftures,  and  Adions  in  the  Time  of  doing 
 it,  which  are  not  worth  the  particular  naming. 
 
 §.  10.  They  were  bound  alfo  to  profefs  the  Chriilian  FAITH. 
 The  Words  in  which  this  was  done  in  every  particular  Church,  were 
 the  fame  which  that  Church  nfed  for  a  Form  of  the  Chriilian  Creed:. 
 The  Form  of  the  Creed  was  not  in  all  Churches  the  fame  in  Words, 
 but  in  Subftance  it  was.  It  is  great  Pity  that  there  is  not  left  any 
 Copy  of  any  very  ancient  Creed.  We  know  both  by  the  Scripture, 
 and  by  their  eartieft  Writings,  what  was  the  Subftance  of  their  Faith  : 
 But  we  fhould  be  glad  to  have  the  very  Form  of  Words  which  was 
 Tifed  in  the  Offices  of  each  Church,  and  according  to  which  they  put 
 the  Interrogatories  to  the  Competents  at  Baptifm.  We  have  fome 
 Claufes  of  thefe  left:  But  no  intire  Form  of  a  Creed,  till  that  which, 
 was  agreed  on  at  the  firft  general  Meeting  of  Chriftians  fix)m  all  Parts 
 2^5..  of  the  World,  at  Nice^  Anno  Dom^  325.  This  is  the  eldeft  Copy  of 
 any  public  Creed,  that  is  extant. 
 
 IXL 
 
 {6i)  De  Nuptiis^l.  I.  c.  20. 
 
Chap.  IX.  Suljlance  of  the  ancient  Creeds ^&c.  491 
 
 In  the  oldefi:  Etfoks  of  all  that  we  have  of  th^  Fathers,  it  is  as  it  is  Vcai-af- 
 jii  the  Bocks  of  Scripture  :  The  Articles  of  our  Faith  are  found  feat- 1<^:  the  A- 
 tercd  up  and  down,  but  not  colledcd  into  any  one  (hort  Dranglit,  or  r^^i^'-''* 
 Summary.     There  is  nothing  more  probable  than  the  Opinion  of  thole 
 learned  Men,  who  judge  tliat  at  firil  there  Avas  no  other  Creed  necel^ 
 fary  for  the  Baptized  to  repeat,  than  that  which  is  collcded  from  our 
 Savior's  own  Words,  Mat.  28.  19. 1'i^^.  that  they  Ihould  fay  :  /  believe 
 in  the  Father^  and  in  the  Son^  and  in  the  holy  Spirit.     But  the  Hercjlcs 
 that  arofe,  did  not  fuffcr  the  Church-Offices  to  continue  in  that  Simpli- 
 city and  Brevity. 
 
 I  think  there  is  nothing  more  edifying  to  a  Chrillian,  than  to  per- 
 ceive that  the  Subltance  of  the  Faith  once  for  all  deliver  d  to  the  Saints  has 
 continued  the  flime  in  the  Catholic  Church  from  the  Scripture  Times 
 till  now.  Therefore  1  will  take  the  Pains  to  fet  down  fome  of  tl>e  moll 
 remarkable  Places  out  of  fuch  Chriftian  Writers  as  are  elder  than  any 
 Copies  of  Creeds  now  extant,  which  do  in  Ihort  contain  the  Sum  of 
 their  Belief^  and  agreeable  to  which  their  Creed  propos'd  to  the  Ca-  . 
 techumens  muit  have  been. 
 
 Juftin  Martyr  apologizes  for  the  Chriftians,  that  they  were  not  Athe-  4^'' 
 ifts  (as  they  were  by  fome  traduc'd  to  be)  tor  tho'  they  did  not  go  to  the 
 Temples,  nor  worHiip  the  Gods  •,  Tet^  fays  he  (6^\  the  true  God  and 
 'FsithcY  of  Ri(rhteoHfnefsy,  &:c.  and  his  Son,  that  came  forth  from  him^  and 
 has  taught  us  and  the  Angels^  &:c.  thefe  Things  \  and  the  Prophetic  Spirit 
 wc  do  worfljip  and  adore.  And  having  faid  (in  the  Pailage  of  the  fume 
 A]^o]ogy  which  I  quoted  in  t\\t  firfi  Part^  OH.  XI.  §.  3.  about  the  Chri-> 
 fticios  Manner  of  Baptifm)  that  they  were  baptized  in  the  Name  of 
 thefe  Three  •,  he  adds  this  farther  Explication.  There  is  named  over 
 the  Pcrfon  {_  or,  by  the  Perfon  ]  that  has  a  Mind  to  be  regenerated^  the 
 Name  of  the  Father,  God  and  Lord  of  all.  Then  after  a  little  Digreffion, 
 of  the  Rcafon  why  the  Chriftians  do  not  affix  any  Name  to  their  God, 
 as  it  was  cnftomary  for  the  Heathens^  as  Jupiter^  Bacchm^  &c.  He 
 goes  on  •,  ^nd  aljo  the  inlightned  Perfon  []or,  baptiz'd  Perfon]]  is  waflied 
 in  the  Name  of  Jefus  ChriftT  that  was  crucified  under  Pontius  Pilate  : 
 And  in  the  Name  of  the  Holy  Spirit,  who  by  the  Prophets  foretold  the 
 Things  concerning  Jefus. 
 
 Ircn<tm  having  to  do  with  the  Valentimana^  who  taught  that  there  was  c-^, 
 another  God  above  the  Creator  of  the  World,  and  when  they  were 
 confuted  by  Scripture,  appealed  to  fome  fecret  Traditions  \  fays  (55^; 
 "'TIS  eafie  for  any  one  to  know  the  Tradition  of  the  Apoflles  declared  in  all 
 the  World :  And  we  are  able  to  reckon  up  thofe  who  were  by  the  Apoflles 
 ordained  Bifiwps  in  the  Churches^  and  their  Succeffors  to  this  Ti}?ie  ^  who  nc-  g^„ 
 ver  taught  any  fuch  Thing.  Then  he  recites  the  Succeffion  of  fome 
 Churches  from  the  Apoltles,  Peter ^  Paul,  John^  &c.  and  CaysySuppoft: 
 
 R  r  r  2  '  the 
 
 (64)  Apol.  X.    (65)  Lib.  3.  c,  3,  4. 
 
'^^.a  Sulftiuice  of  the  Ancienf  Creeds.  Cban.  I>^; 
 
 Year  af-  the  Apo files  had  left  tis  no  Writings^  Ought  ive  }iot  to  follow  the  Order  of  that 
 ter  the  A-  Traditioji  which  they  delivered  to  thvfe  to  'whom  they  committed  the  Chirrches  ^ 
 pcilles      ^j^(j  ^Q  x.h-xi  purpofe,  he  inftances  in  marxy  Chrillians  in  the  barba.ov.s 
 Rations,  that  had  no  Writings  j  and  yet  had  the  true  Faith  by  Tra- 
 dition, that  isy  fays  he ; 
 
 Believing  in  One  God^  who  made  Hexven  and  Earthy  and  all  Things  in 
 the?n  by  Jefus  Chrilt,  the  Son  of  God  ^  who  out  of  highefi  Love  to  his  Crea^ 
 tftres  voiichfafed  to  be  born  of  a  P^irgin,  uniting  in  himfelf  [^or,  in  his  own 
 Perfon")  Man  to  GOD^  and  fuffera  under  Pontius  Pilate,  and  rofe  again-^ 
 and  was  received  up  in  great  Glory,  and  will  come  a  Savior  of  thofe  that  are 
 favedy  and  a  Judge  af  thofe  that  are  judged  *,  and  will  fend  into  eternal  Fire 
 all  that  deprave  his  Truth,  and  defpife  hts  Father,,  and  his,  coming. 
 
 Alfo  on  much  the  like.  Occafion  at  another  Place  (65),  having  gi- 
 ven 3  long  Account  how,  ilrange  Things  fome  Heretics  held,  he  fays ; 
 jiny  one,  that  does  htit  hep  in  his  Mind  unalte/d^  that  Rule  of  Faith  into 
 which  he  was  baptiz,''d,  will  eafily  perceive  their  Falfhood:  And  then  a 
 little  after  gives  the  Account  of  the  Catholic  Faith:  Thus; 
 
 For  the  Church  that  is  extended  over  all  the  World  to  the  Ends  of  the  Earthy 
 having  received  from  the  Apoflles  and'  their  Difciples  the  Faith,  which  is  ', 
 
 In  one  God  the  Father  Almighty,  that  made  Heaven  and  Earth,  and  the 
 Sea,  and  all  Things  in  them  :  And  in  one  Jefus  Chrilt,  the  Son  of  God,  who 
 was  for  our  Salvation  incarnated :  And  in  the  Holy  Spirit,  who  foretold  by 
 the.  Prophets  the  Difpenfations  of  God,  and  the  Coming,  the.  Birth  from  a  Vir- 
 gin^ the  Suffering,  the  Refurre^ion  from  the  Dead,  and  the  bodily  Afcenfton 
 into  Heaven  of  Jefus  Chrift  our  beloved  Lord :  And  hts  Coming. from  HeA- 
 ven-  in  the  Glory  of  the  Father  to  reft  ore  all  Things,  and  to  raJfe  again  all 
 the  Bodies  of  Mankind  :  That'  to  Jefus  Chrift^,  our  Lord  and  GOD,  and  Sa-i 
 ■i.,  vii>r,  and  King,  every  Knee  may,  according  to  the  good  Pleafure  of  the  in-: 
 
 4  viftble  Father,  bow  ',  both  of  Things  in  Heavem,  and  Things  in  Earth,  and 
 
 Things  under  the  Earth :  And  evrry  Tongue  may  aonfefs  to-  him :  And  he 
 may  pafs  a  righteous  Sentence  on  all;  and  may  fend  the  fpiritual.Wichednef^ 
 fes,  and  the  Angels  that  finned  and  ap^ftatizjd,  and  all  ungodly  and  unrigh- 
 teom  and  unjuft  Men  and  Blafphemers  into  everlafting  Fire  .'■  And  give  Life. 
 to  the.  Righteous  and  Holy,  and  to  fuch  as, have,  kept  his  Commandments,  .and, 
 have  continued  in  his  Love  (fome  from  the  Beginning,  and  fome  by  Rep.entT 
 ismce)  and  may  beftaw  upon  them  Immortality  and  eternal  Glory  <^ 
 
 This  Faith,  he  fays,  the  Church  having  received,  keeps,  as  if  they. 
 had:a!Lone  Heart  and  one  Soul:  And  that  neither  the  Churches  in  Ger-^ 
 many,  nor  thofe  in  Spain,  or  in  France,,  or  in  the  Eaft,  or  m  x^gypt, 
 or  in  Africa,  or  under  the  Middle,  of  the  Wortd^  had  any  other  Belief: 
 And  that  a  learned  Preacher  would  deliver  no  more  tha^  this ,  nor  an 
 ignoraat,  Layman  any  lefs,  . 
 
 Tertitlliat^r 
 
 {66)  Lib,  I,  c.  i,,&  2. 
 
Chap.  IX.  pvenh  Jhort  Rales  ^y  the  Fathers.  1^9 ->. 
 
 7ertulltan  writing  againft  /'r.'?.vc^j  (who  not  being  able  to  believe  three  Yenrnf- 
 Perfons  in  one  numerical  Ellence,  taught  that  Father,  Son,  and  Holy  rerchcA-' 
 Spirit  are  but  one  Perfon :  And  confequently,  that  the  Father  was  in-pt'^^l^-s 
 carnated,  and  was  that  Jefm  Chrift  that  died)  oppofesto  him  the  Faith.  ^^"^ 
 of  the  Church  as  it  had  always  been  held,  Thus  (jS-j  ^) 
 
 We  believe  that  there  ti  but  one  God :  But  yet  with  this-  Dif^enfation  or 
 O economy^  that  this  07ie  God  has  his  Son,  his  WORD  coming  forth  from  him  ^ 
 By  whom  all  "Things  were  made^  and  without  him  was  not  any  Thing  made. 
 "That  he  was  by  the  Father  fent  into  the  Virgin,  and  of  her  born,  Man  and 
 GOD,  Son  of  Man  and  Son  of  God,  and  named  Jefus  the  Chrift.  That  this 
 is  he  that  fufferd,  died,  and  was  buried  according  to  the  Script  tires,  and 
 raifed  again  by  the  Father,  and  taken  up  into  Heaven,  and  fits  at  the  Right- 
 hand  of  the  Father,  and  will  come  to  judge  the  Living  and  the  Dead.  Who 
 fent  from  thence.^  according  to  his  Promife,  from  the  Father  the  holy  Spirit^ 
 the  Comforter,  the  Sanctifierof  the  Faith  of.  thofe  that  believe  in  the  Fa- 
 ther, the  Son,  and  the  holy  Spirit.  ■ 
 
 This  Rule  has  ■  been  derived  down  from  the  Beginning  of  the  Gofpel.,  be- 
 fore even  the  eldejh  of  the  Heretics  ',  much  more^  before  Praxeas,  who  is  but 
 of  Tefierday. 
 
 And  then,  reciting  the  Objedion  of  Praxeas,  viz,,  that  the  Unity  of 
 God  can  no  otherwife  be  raaintain'd  but  by  holding  Father,  Son  and 
 Holy  Spirit  to  be  one  Perfon.     He  anfwers ; 
 
 ^4s- if  they  were  not  in  our-  Senfe  all  One,  inafmuch  as  all  are  of  One,  that  -^ 
 is,  as  to  Vnity  of  the  Sub  fiance  :  u4nd  yet  the  Aly fiery  of' the  O  economy  may.j  ' 
 he-  preferv^d,  which  difpenfcs  the  Vnity  into  a  Trinity :  Ranking  Three;  Fa-   - 
 ther.  Son,  and  holy  Spirit.     Tres,  ■  non  Sta-tu  fed  Gradu  ^  nee  Subftan-; 
 tia  fed  Forma  •,  nee  Poteftate  fed  Specie.     Three,  not  in  Condition  but; 
 in  Order  [[or,  Rank^j  *,  not  in  Subfiance  but  in  Form  {ov.  Mode]  •,  and  not 
 in  Power;  but  in  Species  Cwhich  Word  I  know  not  how  to  tranflate, 
 being  on  fo  awful  a  Subjed]  but  in  one  Subftance,  and  of  one  Conditi- 
 on, and  of  one  Power  :    Becaufe  they  are  but  one  God  ;  out  of  whom  thofe 
 Ranks,  Forms,  and  Species  are   reckoned  under  the   Names  ef  Father,  Sony 
 and  holy  Spirit. 
 
 The  fame  Author  in  another  Book  (68)  writing  againfl:  Heretics 
 in  general,  gives  in  Oppofitionto  all  of 'em,  this  Summary  ot  the  Chri- 
 ftian  Faith. 
 
 Thajt  we  may  declare  what  we -hold:  The  Rule  of  Faith  is  ;  To  believe 
 that  there  is  but  one  God,  and  no  other  but  the  Maker  of  the  World,  who 
 created  all  Things  out  of  nothing  hy  his.  WORD  firfi  of  all  fent  forth :  That 
 that  WORD,  being  called  his  Son,  was  in  divers  Manners  feen  by  the  Pa- 
 triarchs under  the  Name  of  God,  .was  in  the  Prophets  always  heard,  and  at 
 lafi  being  by  the  Spirit  and  Power  of  .God  brought  into  the  Virgin  Mary,  and- 
 made  Fleflt  in  her  Womb,  and  born  of  her^  was  jefus  the  Chrifi  -•   ^'Ind  that 
 
 then 
 
 (67)  C.  1,    (68)  Dc  Pnefcriptionibm,  c.  1  ? , 
 
..^^_^  SdJIancecfthe  Aii:hnt  Creeps  Chap,  i:^, 
 
 Yciraf-f/ivt-;;  he  pre.tcJj'd  the  new  Law  and  neiv  Promife  of.  the  lungdom  of  Heaven  .- 
 
 ■ter  thcx^.  Did  Miracles  :  Was  Crucified  :  Rofe  again  the  third  Day  :    Was  carried  inte 
 
 poftUs      Heaven:  Sate  down  at  the  Right-hand  of  God:  Sent  in  his  Stead  the  Power 
 
 of  the  holy  Spirit  to  Uad  them  that  believe  :  That  he  wilt  come  in  Glory  to  re- 
 
 .  veive  the  Saints  into  the  Enjoytmnt  of  eternal  Life  and  the  heavenly  Promifes  ;, 
 
 and  to  adjudge  the  Profane  to  eternal    Fire  ,  having  firfi  raifed  both  from 
 
 the  Deadj  and  reftored  to  ''em  their  Flefn. 
 
 A  (horter  Abllract  yet,  drawn  by  the  fame  Man  upon  another  oc- 
 calion  (cJp),  is  this  j 
 
 The  Rule  of  Fdith  ii  bat  One^  altogether  unalterable^  and  not  to  be  mend-  ' 
 ed.  That  is  •,  of  believing  in  one  God  Almighty^  Maker  of  the  World  :  And 
 in  his  Son  Jefus  Chiult,  born  of  the  Virgin  xMary,  crucified  under  Pontius 
 Pilate,  who  arofe  the  third  Day  from  the  Dead,  was  taken  Hf  into  Heaven^ 
 fits  now  at  the  Right-hand  of  the  Father-,  will  come  to  judge  the  Living  and 
 the  Dead  J  by  raifing  the  Flefij  it  fclf  to  Life  again. 
 •tio.  Oriiren  being  to  write  a  Book  of  the  Principles  of  Religion,  makes  a 
 (70J  Preface  to  this  Purpofe  ^  That  becaufe  of  the  many  heretical  O- 
 piuions  it  was  neceflary  to  fet  down  that  which  is  the  certain  Line  and 
 manifeft  Rnle\  and  by  it  to  inquire  of  the  refl.  1  his  he  calls  the  Eccle- 
 faftical  DoHrin  delivered  down  from  the  Afoftles  in  the  Order  of  Siicccjfion, 
 and  continuing  fHll  in  the  Church.  And  whereas  fome  Men  that  had  bet- 
 'ter  Gifts  than  ordinary,  might  iludy  and  know  fome  other  Things  al- 
 fo  ^  that  this  was  deliver  d  by  the  Apoflles  for  the  ufe  of  all,  even  the  diil- 
 .lefi  Chrifiians.     And  he  fays-,  It  is  thu  ; 
 
 Firfi.,  That  there  is  one  God,  who  has  made  and  order  d  all  Things,  crea- 
 ■ting  them  out  of  Nothing,  the  God  of  all  holy  Alen  from  the  Creation :  Of 
 Adam,  Mofes,  &c. 
 
 That  this  God,  who  is  both  juf  and  mercifnl,  the  Father  of  our  Lord  Je- 
 ..fas  Chrill,  gave  both  the  Law  and  tlye  Prophets,  and  alfo  the  G  off  el;  the 
 fame  being  the  God  both  of  the  Old  and  New  Tefiament. 
 
 That  jefus  Chrill;,  who  came,  was  begotten  of  the  F^^ther  before  all  the 
 
 Wreation  :  That  he  miniflred  to  {O':,  aded  under]  the  Father  in  the  Crea- 
 
 ition  of  all  Thifigs  :  For  by  him  all  Things  were  made.     That  he  in  the  lafir 
 
 .Days  humbled  himfelf  to  be  made  Man  :  He  was  made  Flefii  when  he  was 
 
 ■  God,  and  continued  to  be  Man  while  he  was  God.     He  took  a  Body  like  unto 
 
 ours  :  differing  only  in  this,  that  it  Wits  by  the  holy  Spirit  born  of  a  Virgin. 
 
 And  that  this  Jefus  the  Chrift  was  born  and  fuffer^d  truly,  not  in  Appear- 
 
 .ance  only,  hut  died  truly  the  common  Death :  And  did  truly  rife  from  the 
 
 Dead :  And  after  his  KefurreHion  conversed  with  his  Difciples :  And  was 
 
 taken  up. 
 
 Then  they  have  alfo  deliver  d,  that  the  holy  Spirit  is  joined  with  the  Fa- 
 thcr  and  the  Son,  in  Honor  and  Dignity. 
 
 It  may  be  here  obferv'd  by  the  By,  firft,  how  Origen  explains  that 
 Phrafe  of  St.  Paul,  Phil.  2.  7.  Being  in  the  Form  of  God,  &€.  \manv  saw- 
 
 TtVj 
 
 (69)  Cc  velandis  Virginibus,  c.  i.    (70)  Tneii  *P/^"i"  ^Jjd^^' 
 
Gfiaf).  IX.  given  in  Jhort  Rules  ly  the  Taihers.  ^cji^ 
 
 tdV,  &c.  He  m  the  lafi  Days^  feipfnm  exinaniens  homo  falh^i  efi\,  hnmhled   YecTrr.i'- 
 Cor  emptied]  himfelf  to  be  made  Man.     He  does  not  interpret  it,  that  '^^I'thc  Ar 
 when  he  was  a  Human  Soul,  or  Angel  in  Heaven,  he  humbled  him-  P^^^""  ' 
 felf  to  take  an  earthly  Body,     i/y,  How  RiifinurS  according  to  Ortgcn\ 
 Senfe  tranflates,  Tfu]'oToKQ-  ttpW  tili'^'^t-i  Col.  15.  He  does  not  fay.  The 
 Firfi-horn  of  eUery  Creature.     Much  lefs  does   he  fay  j  The  Fir(l  of  God's  - 
 Creation.     But  ante  omnem  creatiiram  vatm  ex  Patre.    Born  \jDv  Begotten] 
 of  the  Father  before  all  the  Creation. 
 
 Thefe  are  fome  of  the  mjoft  ancient  Pafiages,  wherein  the  Author", 
 undertake  to  givs  a:i  Acco'-iit  in  fcr  Words  of  the  Fe.ith  into  which 
 ChriHians  were  baptized.  They  do  not  fay  that  thefe  were  the  very 
 Forms  of  the  Creeds  by  which  the  Interrogatories  were  put  :  But 
 they  muft  have  been  to  this  Purpofe.  And  whereas  Tertnlltan  fays  in 
 the  Place  I  quoted  before,  that  the  Cultom  was  for  the  baptized  Per- 
 fon  to  anfvoer  fome  few  Words  more  than  thofe  which  our  Savior  in  the  Gof- 
 tel  has  injoined^  We  may  partly  fee  here  what  they  were.  For  where- 
 as our  Savior  had  enn^irt'd  only  thofe  ^X/^ords,  of  believing  in  the  Fa- 
 ther^ the  Son^y  and  the  holy  Spirit :  And  whereas  fome  Heretics  in  thofe 
 firft  Ages,  tho'  keeping  thofe  Words,  yet  had  introduc'd  monftrous  O- 
 pinions :  Some,  of  the  Father,  that  he  was  not  the  God  of  the  Old 
 Teftament,  but  another :  And  fome,  of  the  Son  ^  that  he  was  not  real- 
 ly a  Man,  nor  did  really  die  ^  as  fome  taught.- :  Or  that  he  was  not 
 really  God  ^  as  others :  The  Church  did  examin  the  Candidates,  not 
 only  whether  they  believed  in  the  Father^  but  whether  they  believed 
 him  to  be  the  A^nhr  of  Heaven  and  Earth.  And  not  only  whether  they 
 believed  in  the  Son  \  but  whether  they  believed  his  Divinity,  Incarna- 
 tion, Death,  Refurre<^ion,  &c.  On  thefe  Occafions  it  was  that  the 
 ordinary  Forms  of  the  Creed  were  augmented  by  fome  Words  ad- 
 ded for  Explication  fike.  And  thefe  were  not  in  every  Church  the 
 fame  Words :  But  each  Church  added  fuch  Words  as  were  necefla- 
 ry  to  obviate  the  Herefies  that  arofe  in  their  Country,  and  were  ia 
 any  Particular  contrary  to  the  Fundamentals  of  the  Faith. 
 
 And  bcfides  fuch  Explications  concerning  each  Perfon  of  the'  Holy 
 Trinity,  they  added  alfo  fome  other  neceifary  Articles  of  Chriflian  Faith 
 to  the  Creed  which  the  baptized  Perfon  mull:  make  Profefllon  of.  So 
 we  fee  in  thefe  Pafiages  (befide  the  Dodrin  of  the  Trinity)  the  Refur- 
 reliion  of  the  Dead^  and  the  future  Judgment.,  and  eternal  Life  plainly 
 delivcr'd.     And  more  pofitively  than  any  of  the  reft,  the  Article  of  ^ 
 
 the  Church  is  by  Tertullian  mentioned,  as  recited  at  Baptifm,  in  his  Book 
 on  that  Snbjed  (7O  •  Where  having  faid  that  our  Faith  is  fealed  \j.  e.  •^'"?" 
 we  are  baptiz'd]  in  the  Father.,  Son^  and  holy  Spirit^  he  adds  ^  ^nd  wheti 
 the  Tefiimony  of  our  Faith^  and  Promifc  of  oitr  Salvation.,  arc  ajfurcd  by 
 thefe  Three^  there  is  neccffarily  added  a  Mention  of  the  Church.  For  uhere 
 the  Three.,  that  is.,  Father.,  Son-,  and  holy  Spirit  are  '-,  there   is  the  Chi:rthy 
 
 nhich 
 
 (7 1 )  Lib.  de  Baptirmo,  c.  6. 
 
A^^  Claufis  aided  to  the  Creeps.  Chap.  IX 
 
 '  Year  af-  rohhh  is  the  Body  of  the  Three.  And  alfo  the  fame  Mail  in  another  Trea- 
 fcrrhc  A- tife  (72)  mentioning  occafionally  the  Church,  ca\h  it^  Sa^^am  Eccleft* 
 pc'ftlcs  ^rn^  in  qiutm  refromifmus^  '  The  Holy  Church ;  the  Belief  Cor,  ovDni?2(r~\ 
 '  whereof  we  have  vo-wcd.  So  that  'tis  plain,  this  Article  of  the  Church 
 •was  m  fome  of  the  molt  ancient  Creeds.  The  Meaning  of  the  Pro- 
 fefiion  of  this  Article,  which  they  had,  wasy'^  own  the  Catholic  Churchy 
 i  e.  I  am  of  no  Seft,  or  Schifm  ;  but  do  adhere  to  the  Communion 
 and  Unity  of  the  Body :  In  Explication  of  which  Senfe  were  after- 
 ward added  thefe  Words-,  the  Communion  of  Saims  :  That  is  of  Chri- 
 Jlians.  This  vvas  their  Meaning -^f  it :  And  tlvsy -would  baptize  no 
 Body  without  it.  In  what  Senfe  the  Sedaries,  that  do  renounce  this 
 Communion,  and  yet  {till  fay  thofe  Words  with  their  Mouth,  do  take 
 'cm,  I  cannot  imagin.  As  for  Baptifm,  I  think  they  do,  many  of  'em, 
 adiijinifcer  it  without  any  Creed  at  alL 
 J  50.  About  50  Years  after  the  Time  of  TertnlUan^  we  have  in  St.  Cyfri- 
 an  the  Form  in  which  the  Baptized  were  interrogated  in  his  Time 
 concerning  thofe  other  Articles,  that  followed  the  Confefllon  af  the 
 Trinity  •,  or  at  leafb  a  Part  af  it. 
 
 In  his  69th  Epillle  (73)  difputing  againit  fu-ch  as  would  have  Ba- 
 ptifm given  bytlie  Novatian  Schifmatics  to  be  good  Baptifm,  he  fays ; 
 
 If  any  one  ohjeft^  and  fay  that  Novatian  holds  the  fame  Rule  a,s  the  Ca- 
 tholic ChuTJch  docs-)  and.  haptiz^es  by  the  fame  Creed  that  we  do  ;  that  he  owns 
 the  fame  God  the  Father^  the  fame  Son  ChriJ}^  the  fame  holy  Spirit :  And 
 therefore  that  he  may  baptize^  fince  he  feems  not  to  dtjfer  p-om  ta  in  the 
 Interrogatories  of  Baptifm.  Let  him  that  objefls  this.,  know  j  Firfh^  that  the 
 Schifmatics  have  not  the  fame  Rule  of  the  Creed  with  us,  nor  the  fame  In- 
 terrogation. For  when  they  fay ;  '  Dofl  thou  believe  the  Forgivenefs  of 
 '■  Sins,  and  the  Life  cverlafiing  by  the  holy  Church!'  They  exprefs  a  Lie 
 '"  in  their  Interrogation,  fince  they  have  not  for  -own  not]  the  Church. 
 
 And  in  his  next  Epiflle,  to  the  fame  Purpofe  :  When  we  fay  ;  '  Doll 
 ^•.thou  believe  the  Life  everlafliug  and  the  Forgivenefs  of  Sins  by  the 
 '  holy  Church  for,  by  the  Means  ufed  in  the  holy  Church]  ?  &c. 
 
 §.  M.  From  thefe  Traces  we  may  perceive  what  was  the  Subflance 
 of  the  moft  ancient  Creeds  in  the  feveral  Churches :  But  we  come  now 
 nigh  tliofe  Times,  lince  which  there  are  intire  Copies  of  the  public 
 Creeds  remaining.  The  eldeft  of  which  is,  as  I  faid,  that  which  was 
 3225.  ^^  ^^^  Council  of  Nice  agreed  on,  as  a  Form  to  be  owned  by  all 
 Churches.     It  was  this  (74); 
 
 We  believe  in  one  Cod  the  Father  Almighty,  Adaker  of  allThings  vifible 
 ,   and  invifble.     And  in  one  Lord  Jefm  Chrifi,  the  Son  of  God :  Begotten  of 
 the  Father  :  His  only  begotten  ',  that  is,  of  the  Subfiance  for,  EU'ence]  of 
 the  Father  :  God  of  God  :  Light  of  Light :  Very  God  of  very  God :  Begot- 
 ten, not  made  :  Being  co-ejfcntial  for,  of  one  Subflance]  with  the  Father  : 
 
 By 
 
 (72)  Lib.  5.  concra  Mcircion.  c.  4,  (73)  Jiixra  Edit.  Oxon.  (74)  Eufebii  Epift. 
 nipud  Sc/crar.  lib.  I.  c.  8. 
 
 Cf 
 
Chap.  IX.  The  Nicen  Ctfsd.  Eiyfcbius';  'Cieecl.  ^p* 
 
 By  rvhom  all  Things  ivere  made^   both  Things   in    Heaven^  and  Thin<Ts  in    Ycaraf- 
 Earth'     Who  for  m  Men^  and  for  our  Salvation^  came  down  and  was  incar-'^^^'^^^  A- 
 nate^  and  made  Man.     He  fiijfer''d :  And  rofe  again  the  third  Day,     He  F^fti^s 
 v?ent  into  Heaven^    He  will  come  to  judge  the  Living  and  the  Dead, 
 
 And  in  the  Holy  Spirit. 
 
 And  thofe  that  fay ^  that  there  ever  was  a  Time  when  he  [[Chrifl^  vooi  not  .• 
 Or^  that  before  he  was  begotten^  he  was  not :  Or^  that  he  w^is  made  out  of 
 Nothing  :  Vr  do  fay^  that  the  Son  of  God  is  of  any  other  Siibftance  or  Ef- 
 fence :  Or^  that  he  was  created  :  Or^  is  changeable^  or  alterable :  Such  Men. 
 the  Catholic  and  Apoflolic  Church  of  God  docs  renounce.^  Qor  anathematize.^ 
 
 When  the  Council  of  Conftantinople^  which  was  in  the  Year  382,  af-    282.' 
 ferts  this  Creed  to  be  the  ancienteft  (as  they  do  in  a  fynodical  Epi- 
 ftle  (75^  written  to  the  Church  of  ^ome)  they  mean,  it  is  the  ancient^ 
 Cit  of  any  that  had  been  eftablifh'd  at  any  general  Meeting.     But  the 
 feveral  Churches  mult  have  had  Forms  for  the  Ufe  of  Baptifm  before. 
 
 But  yet  the  Creeds  ufed  before  in  the  feveral  Churches  muft  have 
 been  much  to  the  fame  purpofe :  Only  in  this  there  are  fome  Expref- 
 fions  added  particularly  againft  the  Herelie  of  Ari-M,  Enfebim's  Creed,  225." 
 which  he  drew  up  and  offered  to  the  Council  of  Nice.,  as  the  Faith 
 which  he  fays  (7<^j,  He  had  received  f-om  the  Bijlwps  before  him^  and  at 
 his  Catechizing.,  and  when  he  Wtts  baptized  ^  and  which  he  had  held  and  taught.,  1 85"» 
 loth  while  he  was  a  Presbyter^  and  fince  he  had  been  a  BiJIwp.,  differ'd  but 
 little.  He  fays,  The  Council  accepted  of  his  Words ^  making  fome  Ad^ 
 Aitions.     The  Form  which  he  had  ofter'd,  was  this  ^ 
 
 We  believe  in  on^  God.,  the  Father  Almighty.,  Maher  of  all  Things  vifible 
 and  invifiblc.  And  in  one  Lord  Jefus  Christ.,  the  WORD  of  God.,  God  of 
 God.,  Light  of  Light.,  Life  of  Life.,  the  only  begotten  Son.,  born  before  every 
 Creature.,  begotten  of  God  the  Father  before  all  Worlds.,  by  whom  all  Things 
 were  made.,  &c. 
 
 This,  fome  learned  (77)  Men  do  think  was  the  v-ery  Form  of  the 
 Creed  that  had  been  ufcd  Time  out  of  Mind  at  C<£farea.  If  fo,  thca 
 this  is  the  oldeft:  Copy  extant  of  any  public  Creed.  But  I  think  Ew- 
 febim'i  Words  do  lead  one  to  conceive  that  this  was  the  Subftance, 
 but  the  Words  his  own :  becaufe  he  fays^  they  accepted  of  my  Words 
 with  fome  Additions. 
 
 At  the  Time  when   Arius   firft  moved  his  Controverfle,  Alexander    ^.i?-,' 
 the  Biiliopof  the  Place  oppofed  to  his  Novelty,  that  the  fleady  Faith    "^ 
 of  CbriRians  is,  and  always  was,  thus  (78)  •, 
 
 W-c  believe  in  one  unbegottcn  Father.,  who  hai  no  Caufe  at  all  of  his  Ef- 
 fence y  2^c.  And  in  one  Lord  Jefas  Christ ^  the  only  begotten  Son  of  God  : 
 Bi. rotten.,  not  out  of  Nothing.,  but  of  the  Father.  tVe  believe  him.,  u  well 
 as  the  Father^  to  be  uncha-nge.ible  and  unalterable.,  ^C.  And  to  differ  No- 
 thing fiom  the  Father.,  but  only  that  the  Father  is  unbegottcn.,  &c.   That  the 
 
 S  ^  ii  Son. 
 
 (  -,'  Theodorcr.  H.  E.  lib.  ^  c.  9.  (76)  E^iit.  apud  Sccrac  !.  i.  c.  S.  (7/;  E)?;. 
 C/j-i^t  E;-'ift.  Apologecica.    (78)  Thcodoi-ct.  H,  E.  1.  r.  c.  4. 
 
49 B        Alexandcr'i  Creed.   Arius'^  Creal.   Arlan's  Creed.       Chap.  IX. 
 
 Year  af-  Son  does  ever  cxlfl  fiom  the  Father.     He  took  aJBody,  not  in  Shevo  or.ly-,  hut 
 terthcA.  ^  yg^l  one^  of  the  holy  Firgin.     In  the  End  of  the  World  he  came  among 
 pofties      y-]//^;^^  to  expiat  their  Sins  :  He  wm  crucified  and  died,  vpithout  any  Diminu- 
 tion of  his  Divinity  :  He  arofe  from  the  Dead :  He  afe-cnded  into  Heaven^ 
 and   (its  at  the  Right-hand  of  the  Afajefiy  of  God. 
 
 Mfo  one  holy  Spirit ^  which  infpir''d  both  the  holy  Men  of  the  old  Tefia- 
 ment^  and  the  Divine  Teachers  of  the  New. 
 
 Aforeover  one  holy  Catholic  and,  Apoflolic  Church  .  And  the  RefurreBion 
 sf  the  Dead. 
 
 This  it  ieems,  was  the  Subftance  of  What  the  Chrillians  of  Alex- 
 andria had  ever  held  :  But  this  could  not  be  the  very  Form  •,  becaufe  it  is 
 (with  the  Claufes  that  I  have  left  out)  too  long  for  the  Ufe  of  Baptifm, 
 22 S.       Arim's  own  Creed  given  in  to  the  Emperor,  was  this  (79)- 
 
 We  believe  in  one  God^  the  Father  Almighty.  And  in  the  Lord  Jefus 
 Christy  his  Son  :■  begotten  of  him  before  all  Worlds :  God  the  WORD:  by 
 whom  all  Things  were  made^  both  Things  in  Heaven^  and  Things  on  Earth. 
 He  came  down^  and  was  incarnated  .•  he  fHJferd  and  rofe  again^  and  afcend" 
 td  into  Heaven :  and  will  come  again  to  judge  the  Living  and  the  Dead<^ 
 And  in  the  holy  Spirit.  And  in  the  RefurreSiion  of  the  Flejhj  and  the  Lifs 
 of  the  World,  to  come.,  and  the  Kingdom  of  Heaven^  and  one  Catholic  Church 
 ef  God  from  one  End  of  the  World  to  the  other. 
 
 And  he  fubjoins  ^  that  fince  he  had  this  Faith,  he  intreated  that  he 
 might  by  the  Emperor's  Means  be  admitted  to  the  Unity  of  the  Church, 
 all  Qjieftions  and  needlefs  Difputes  being  laid  alide.  But  he  conceals 
 here  his  worll  Opinions,  viz..  that  there  was  a  Time  when  God  the 
 Son  was  not :  and  that  he  was  made  out  of  Nothing,  &c.  and  was  not 
 very  or  true  God. 
 237.  Twelve  Years  after  the  Council  of  Nice^  Conflantin  dying,  there  fnc- 
 ceeded  in  the  Easl-  for  forty  Years  together,  except  very  fhort  Inter- 
 vals, Emperors  that  were  Arians.  During  which  Time  the  Ariansy 
 bearing  the  greateft  Sway  in  thofe  Parts,  fet  up  a  great  many  new 
 Forms  of  Creeds.  Som.e  of  'em  in  Words  tolerably  well  agreeing  with 
 the  Catholic  Senfe  ^  others,  very  difagreeable.  But  the  general  An- 
 fvi^er  that  the  Chriftians  of  the  Wefv  ( which  were  free  from  the 
 Arian  Perfecution)  and  the  Catholic  Party  in  the  £^7?,  gave,  when  any 
 of  thefe  were  propoled  to  them  for  their  Ailent,  was  \  that  the  Ni- 
 cen  Creed  was  enough,  and  they  would  not  entertain  any  new  ones. 
 1  will  give  for  a  Specimen,  one  of  the  ^q^^  and  one  of  the  worft  of  'em. 
 S41.  I.  The  Council  of  Arians  met  at  Antioch^  anno  341.  agreed  upon 
 this  Creed  (80;^ 
 
 To  believe  in  one  God  ofAllj  the  Creator  of  all  Things^  vifihle  and  tnvifible. 
 And  in  one  only  begotten  Son  of  God^  who  before  all  Worlds  Qor  Ages]  fub- 
 fifted  and  was^  together  with  the  Father  that  begot  him  :  by  whom  all  Things^ 
 both  vifihle  and  invifible^  were  made.     He  in  ths  lafi  Days  came  down  by 
 
 the 
 
 ('79}  Socrau  H.  E.  1.  i.  c>  26.     (80)  Sccrat.  liK  a,  c.  10. 
 
Chap.  IX.  Th  Creetis  of  Anafis.  499 
 
 the  (rood  Will  of  the  Father^  and  took  Fieft)  of  the  holy  Virgin  :  and  havin^    Veai-af- 
 fulfilled  all  the  Father^ s  Counfcl^  fufferd  :  and  was  raifed  again  :  and  went  ^^''  ^^  ^" 
 back  to  Heaven^  and  fits  at  the  Right-hand  of  the  Father  :  and  will  come  P°^^^^^ 
 to  judge  the  Living  and  the  Dead  :  and  continues  to  be  King  and  God  for 
 ever.     We  believe  aljo  in  the  holy  Sprit.     And  if  we  need  fay  any  rnore-^ 
 we  believe  the  Refurreciion  of  the  Flcfii,  and  the  Life  everlafiing. 
 
 And  three  Years  after,  when  the  Hercfie  of  I'hotinm  had  in  the  mean  244; 
 time  biirll  out,  meeting  there  again,  they  ("to  give  as  good  Satisfadli- 
 on  as  they  could  to  the  Weftem  Bilhops)  declared  their  Senfc  of  that 
 Hereiie,  and  of  the  Exorbitance  of  fome  Arians.  After  the  Body  of 
 their  Creed,  much  like  the  formicr,  they  add  fuch  Claufes  as  thefe  (81); 
 All  that  fay^  that  the  Son  of  Cod  was  made  out  of  Nothings  or  of  any  o- 
 ther  Suhflance^  and  not  of  that  of  God  j  or,  that  there  ever  was  a  Time  or 
 ■Age  in  which  he  was  not  :  fuch  Aden  the  holy  Catholic  Church  renounces.. 
 They  prove  it  to  be  both  impious  and  abfurd,  to  imagin  any  lime  be- 
 fore he  was  begotten  j  fince  all  Time  and  all  Ages  were  made  by  him.  They 
 declare  that  neither  when  they  profcfs  three  Perfons,  reU  U^cmm^  they  da 
 make  three  Gods  :  nor  when  they  fay ^  there  is  One  God  the  Father  of  our 
 Lord  Jefm  Chrill  the  only  unbegotten  ^  do  they  therefore  deny  Chrisl- 
 to  be  Qzov  cso:auHov^  the  eternal  God  Qor,  God  before  all  Ages^j.  They 
 do  aifo  own  there,  that  he  is  God  by  Nature^  ferfcH-  and  true  God.  They 
 profefs  their  Abhorrence  of  Photinus,  who  makes  the  WORD  to  be  avJ' 
 '^fiKinv  without  a  perfonal  Subfifience.  And  lay,  As  for  our  felvcs^  we  knovB> 
 him  to  be  not  merely  oi  a  Word  ffoken^  or  as  Reafon  in  God :  but  God  the 
 iVORDj  a-(id  fubfifiing  by  himfclf^  and  the  Son  of  God  and  Chriji:  And 
 that  he  was  with  his  Father  before  the  World,  not  by  way  of  Prefcience,  &Co 
 hit  the  fubfifiing  WORD  of  the  Father,  and  GOD  of  GOD-Mke  to  the  Fa- 
 ther in  all  Things,  &c.  Moreover,  fay  they,  We,  underfianding  in  a  caw^ 
 tious  Senfe  that  which  is  faid  of  him  ',  The  Lord  poiTefled  me  in  the  Be- 
 ginning of  his  Way  C82)  QThis  Text  the  Greek  TranQators  had  ren- 
 der'd  ;  K-JeiQ-  'UvriyA.  The  Lord  built  or  made  me]]  do  by  no  Afeans  an- 
 derfiand,  that  he  was  begotten  i?i  a  Way  like  to  the  Creatures  made  by  him  c 
 for  it  were  impious  and  againfi  the  Faith  of  the  Church,  to  liken  the  Crea- 
 tor to  the  Things  by  him  made,  &c. Thus  we  believe  in  the  perfeci  and 
 
 ?nofi  holy  Trinity,  calling  the  Father,  God ;  and  the  Son,  God  ',  we  do  not 
 mean  thcfe  to  be  two,  bitt  one  God,  &:c.  Thcfc  Men  were  not  very  far 
 from  the  Catholic  Faith. 
 
 2.  But  about  fixteen  Years  afterward  •,  This  Sed  carried  Matters    260I 
 to  more  extravagant  Outrages.     For  tlie  Emperor  Confiantlus,  a  bi- 
 gotted  Arian,  being  then  at  Antioch,  a  Party  met  there,  and  deter- 
 mined that  the  Son  is  not  at  all  li-ke  the  Father,  neither  in  F.fjencc  nor  in 
 Will:  that  he  was  made  out  of  Nothing :  as  Arius  had  at  firfi  laid. 
 
 S  f  f  2  Soz^imen 
 
 (3i)  Sccrat.  1.  1.  c.  19.    (Si)  Prov.  8.  2-a. 
 
ter 
 
 >QQ  7 he  Creed  of  the  Eunomkns.  Chap.  IX, 
 
 Year  af-  Sozomefj  relating  this  (83)  •,  fays  that  there  were  among  thefe  (who 
 :ertheA-were  but  few  in  allj  feveral  of  the  Party  oi  Aetins^  who,  he  fays, 
 poftles  ^^  fjje  fir  ft  that  after  Arius  vemurd  to  iife  ofer.ly  fitch  Exprefions,  and 
 was  therefore  called,  the  Atherft.  And  abc:.:  tL'  Time  EHnomiu4,  the 
 Partner  oi  Aetim,  piiblifn'd  his  Creed  to  this  Purpofe  ^ 
 
 There  is  one  Gcdy  iwhegotten  arid  without  T-ciinning,  &c.  the  Maker  and 
 Creator  of  all  Things,  anJ  firfi  of  his  only  beget  ten  Sw/,  &c.  For  he  begot, 
 created,  and  made  his  Son  before  all  Things,  and  before  all  the  Creation,  only 
 by  his  Porrer  and  Operation  :  net  communicating  any  Thing  of  his  own  Ejfence 
 to  him,  &:c.  nor  makino-  him  another  like  hivijclf,  &c.  but  he  begot  him  of 
 fnch  a  Nature  as  he  thought  fit,  &:c.  And  by  him  he  made,  firfi  and  the 
 irreatefl  of  all,  the  hnly  Spirit,  &€.  A-^d  after  him,  all  the  Things  in  Hea- 
 'ven  and  'harth,  &c.  There  is  alfo  one  holy  Spirit,  the  firft  and  great efi  of 
 the  Works  of  the  Only-begotten,  made  by  the  Command  of  the  Father,  blip 
 by  the  Power  and  Operation  of  the   Son. 
 
 This  Man  had  Reafon  to  appoint  among  his  Followers  a  new  Forni 
 of  Baptifm  :  for  the  old  one  did  not  fit  to  fuch  Opinions.  So  he 
 laid  it  afide,  and  us'd  that  impious  Form  of  Baptizing  which  I  men^ 
 tion'd  before  at  §.  4.  /«  the  Name  oj  the  nnbegotten  Father,  fire. 
 
 The-  moderate  and  general  Sort  of  Arians  did  all  the  while  own 
 all  that  th«  Nicen  Creed  had  laid  of  our  Savior  to  be  true,  fave  that 
 they  thought  not  fit  to  deterrnin  that  he  is  of  one  Suhflance  with  the 
 Father :  as  neither  on  the  contrary  did  they  think  fit  to  fay,  as  Arius 
 had  done,  that  he-  was '  created,  or  was  of  any  other  Subftance.  They 
 rejecVed  both  thofe  Claufes,  amd  faid  that  the  Subflance  or  E Hence  of 
 God  is  unfearchable,  and  nothing  ought  to  be  determined  about  it. 
 '^2^.  Yet  Eufebim  (84)  and  Athanafms  (85)  fhew'd  'em  that  that  very  Word 
 had  been  often  us'd  by  the  Chriftians  both  of  the  Greel  and  Latin 
 Church  above  100  Years  before.  Many  of  the  Books  out  of  which 
 they  could  then  prove  this,  are  now  iofi: :  yet  for  the  Latins,  Tertnl- 
 lian  does  ufe  that  very  Expreffion  in  the  Paflage  of  his  that  I  quoted 
 '^^^'  lalt.  And  Pamphilm  the  Martyr  in  his  Apology  for  Origen  (or  be  it 
 Eufebim  himfelt  that  was  the  Author  of  that  Piece;  makes  it  plain^ 
 sio.  that  it  was  a  common  Expreffion  in  the  Books  of  Origen  that  were 
 then  extant. 
 
 However  v/e  fee  that  this  Sed-  of  the  Arians,  even  the  Dregs  of  it, 
 among  the  Eunomians,  had  not  nigh  fo  derogatory  Thoughts  of  the 
 Kature  of  our  blefled  Savior,  as  our  Socinians  have-,  who  take  him  to 
 be  a  mere  Man,  and  to  have  had  no  Being  before  his  human  Birth. 
 24^*  photinus  indeed  did  in  thofe  confufed  Times  broach  that  Opinion 
 whkh  one  Sort  of  the  Socinians  do  now  fall  into  ;  that  the  WORD, 
 the  KoyQ-)  of  which  St.  John  fpeaks,  is  eternal :  But-  that  this  WORD 
 
 is. 
 
 {83  j  Hift.  Eccl  I.  4.  c.  29.   (S4)  Eufeb,  Epift.  apud.  Socrac.  1.  i .  c.  8.     (83 )  Epiil. . 
 a;d  Afrps.  apud  Xheodorct.  1,  i.  C9.8. 
 
Chap.  IX.  ne  BcLef  of  PJjotinus.  ^ot 
 
 is  not  a  Perfon,   nor  did  take  Man's  Nature  in  'Jefus  ChriJI^  was  not  Yearaf- 
 T?iacie  Flejlj  (as  St.  John  fays  he  was)  but  only  infpir'd,  direded,  or '^"'' the  A*, 
 dwelt  in,   the  Man  Jcfus.     But  he   did  no  fooner  fay  this,  but  that  P°^^^s 
 all  Sorts  of  Chriflians,  Catholics^  Arians^  and  Bunomians^  join'd  in  an 
 Abhorrence  of  liim,  as  Bifhop  JPearfon  (86)  fhews  at  large  by  reciting 
 the  Condemnations  of  him  particularly.     And  he  concludes,  fo  fud- 
 denly  was  this  Opnion   rejected  by  all  Chrifi^ians^  a^f lauded  by  none  but  Ju- 
 lian the  Heretic  Qeg.  Apoftate]  who  raifd  at  St.  John /or  making  Chrisf    261I. 
 God^    and  commended   Photinus  for  denying  it  :    as  af fears  by  an  Efifile 
 written  by  Julian  to  him  *,  as  it  is^  tho^  in  a  mean  Tranjlation^   delivered 
 by  Facundus  ad  Juftinian.  1.  4.    "•  Th  e-jnidem^  Oh  Photine^  &:c.     You, 
 *'  Photinus^  fay  fomething  like,  and  corns    near  to  good  Senfe.    You 
 "  do  well  not  to  bring  him  whom  you  think  to  be  God,  into  a  Wo- 
 "  man's  Womb. 
 
 And  from  that  Time  till  very  lately,,  whoever  embrac'd  that  C* 
 piuion  has  thought  fit  at  the  fame  Time  to  renounce  the  Scriptures, 
 and  the  Kame  of  a  Chrifliian. 
 
 What  Creed  the  Arians  ufed  all  this  while  for  their  Candidates  to 
 make  their  Profeffions  by  at  Baptifra,  I  know  not  ^  for  their  Creeds 
 that  are  upon  Record  they  alter'd  almoft  every  Day.  The  Catho- 
 lics in  the  Eafl  made  ufc  of  the  Nlcen^  as  appears  by  Epi-phanins  in 
 Amor  at  0.,  where  he  gives  Diredions  that  every  one  of  the  Catechumens 
 that  would  come  to  the  holy  haver -^  mufi  not  only  profefs  in  general  to  be- 
 lieve ^  but  mufi  be  taught  to  fay  exprejly^  as  their  and  our  Mother  does^  viz* 
 "  We  believe  in  one  God^  &c.  as  it  is  in  the  Nicen  Creed.  Only  in 
 Epiphanius's  Copy  fome  Claufes  are  put  in.  by  a  later  Hand,  or  by  him- 
 felf  afterward  ^  out  of  the  Confiantinopolitan  Creed,  which  was  fet  forth  2.8 r  J  - 
 four  Years  after  the  firlt  writing  of  that  Book.     He  dates  his  Book  ] 
 
 the  loth  Year  of  Falens^  and  he  fays.  This  is  the  Faith  delivered  by  aH  the   277J. . 
 holy  Bifiops  together^  above /^lo  in  Number.     Which  muft  be  the  Nicen 
 Bifhops.     So  that  'tis  certain  he  in  the  firfl:  Edition  of  his  Book  {ct 
 down  the  Nicen  :  and  it  was  interpolated  afterwards  with  thofe  few- 
 Additions  which  the  Council  of  Conftantinople  made  to  it.    And  I  in- 
 deed was  of  Opinion  that  the  fame  thing  had  happened  to  the  Jeru- 
 falem  Creed  explain'!  in  way  of  Catechifni  by  St.  Cyril.     He  wrote  25^51;  . 
 thofe  Catechifms  full:  in  Confiaritiush  Time  :  and  yet  there  are  in  'em,.  281.  . 
 as  they  are  now ,   the   vevy   Ciavifes  of  the  Confiantinopolitan  Creed.  *    ' 
 
 This,  1  reckon'd,  could  never  have  happened  fo  exad,  but  that  he  in: 
 his  old  Age  (for  he  lived  to  that  Time)  or  fome  Body  after  him, 
 had  added  thofe  Claufes  which  the  Council  of  Conflantinople  had  put 
 in.  But  I  find  that  Mr.  Grabe  (87;  is  of  another  Opinion,  and  thinks^ 
 that  the  Jerufalcm  Creed  a.id  fevcral  other  ancient  Eaflem  Creeds,* 
 had  thofe  Claufes  before  th^  Time  of  the  Confiantinopolitxii  Council.,- 
 To  whofe  great  Learning  I  willingly  fubfcribe.  There 
 
 (86 j  On  dw  Creed, pag.  120,    (S7)  AnnotJno^era  Dod.  BkH. 
 
^oa  The  Greeks  l^pthe  hy  the  Nicen  Creed.        Chap.  XL 
 
 Yearaf-     There  is  from  this  Time  forward  abundant  Evidence  that  the  if^- 
 zcxihck.  j^eY„  Churches  generally  made  nfe  of  the /VzVr^z  Creed  to  be  repeated 
 poftles      g^  Baptifms.    The  Council  of  Ephefus  (88)  orders  that  none  do  write 
 ■  ^^^'    or  frcfcfe  any  other  Faith  (^or  Creed]  hut  that  which  was  agreed  on   hy  the 
 holy  Fathers  ajfemhled  at  Nice,  &c^ — ^nd  if  any  one  do  offer  or  propofe  any 
 other  to  fitch  as  defre  to  he  converted  to  the  Knowled.ge  of  the  Truth  {i.  e. 
 to  fiich  as  come  to  be  baptiz'd]  either  from  the  Heathens,  or  from  the 
 Jews,  or  from  any  Herefie  \  if  they  he  BiJIjops  or  Clergymen^  they  flmll  he  dc' 
 pos^d  •,  if  Lay-men^  excommunicated.     The  Council  of  Chalcedon  confirms 
 351.    the  fam.e  (89).     And  fo  does  the  Edid  of  Jufinian.     And  feveral  o- 
 ther  Synods  do  mention  it  as  the  Faith  t-nto  which  they  were  haptiz^ed^, 
 ..;430o    and  into  which  they  do  haptiz.c.     -BapdifcHS  the  Ufurper  of  the- Grer,^  Em- 
 pire, having  in  his  Edift  mentioned  this  Creed.,  adds,  into  which  hoth  we, 
 and  all  our  .Anccflors  that  were  Chrifiians^  have  been  haptizSd  (90J.     And 
 :ol^'    the  Emperor  Zeno  enads,  that  all  Baptifms  Ihould  be  by  that. 
 
 This  fliews  that  what  I  quoted  before  (91)  out  of  Crf^.  Naz.ianz.e?t 
 (that  he  would  not  baptize  any  Ayia?i)  was  not  fingular  in  him  :  flnce 
 the  Church  in  all  thofe  Parts  ufed  at  Baptifm  that  Creed  which  has 
 the  ExprenTions  purpofcly  levell'd  againft  that  Herefie. 
 
 §.  12.  f^alens  the  great  Perfecutor  of  the  Nicen  Faith,  died  in  the 
 14.  Year  of  his  Reign.  And  then  the  Church  had  Liberty  once  again 
 to  come  together  from  all  Parts  both  of  the  Baft  and  Wefl :  which 
 •■^81  •  they  did  2it  Con  flam  inople  Anno  381.  They  made  no  Doubt  or  Delay 
 of  eftablifhing  the  Nicen  Creed  in  oppcfition  to  all  the  Novelties  that 
 had  diflurb'd  the  World  fince  it.  Only  inafmuch  as  fome  new 
 ■Herefie-s  had  fprung  up  fince,  efpecially.  about  our  Belief  in  the  Holy 
 Spirit^  they  put  in  a  few  Claufes  againfl:  them.  Eunomius^  Macedonim^ 
 and  fome  others,  had  follow'd  Arius\  Pattern  of  innovating,  fo  far, 
 that  as  he  had  made  the  Son  of  God  a  Creature  \  fo  they  would  do  the 
 fame  by  the  Spirit  of  God.  Arius  had  had  a  much  better  Handle  to 
 take  hold  of:  for  the  Son  did  indeed  take  on  him  a  created  Nature: 
 and  becaufe  in  that  Nature  he  was  born,  died,  gt-c.  there  were  a  great 
 snany  plaufible  Things  to  fay  among  vulgar  People.  But  to  make  the 
 Spirit  of  God,  which  St.  Vanl  lliews  to  be  inward  to  God,  as  the  Spirit 
 'Of  a  Man  is  to  a  Man,  faying,  i  Cor.  2.  1 1.  What  Man  knows  the  Things 
 of  a  Afan^  fave  the  Spirit  of  a  Man  which  is  in  him  ?  So  the  Things  of  God 
 none  knows  five  the  Spirit  of  God.  To  make  him  a  Creature  too,  was, 
 we  fliould  think,  a  bold  Attem.pt,  not  only  on  the  Honor  of  God,  but 
 alfo  on  the  Reafon  and  Senfe  of  Men.  But  fo  it  always  happens. 
 Whenever  one  Sort  of  Innovators  break  in  upon  any  Article  of  Faith, 
 ^here  always  arifes  behind  their  Backs  a  new  Sed,  that  will  refine  up- 
 on the  firft,  and  carry  the  Superftrudure  farther  than  they  ever  in- 
 ■fended,  and  to  fuch  Extravagancies  as  the  principal  Heretics  are  a- 
 
 fham'd 
 
 (88)  Adt.  6.    (89)  Evagrius, !, .%.  c.  4.    (90)  Evagrius,  1.  3.  c.  4,  8<  14.     (91)  Pc.  -r.' 
 
 CHoXI.  is.  ""    ^  "    ' 
 
Chap.  IX.  7^7^  Conilantlnopolitan  Crff^.  "^o^ 
 
 iham'd  of.     Yet  Tome  of  the  Arians^  that  the  Party    might   be  the   Year  af- 
 Itronger  againft  the  Catholics,  ftrnck  in  with  the  Macedonians  in  this  too.  ^er  the  A» 
 
 The  BifiiOps  of  this  Council  added  therefore,  as  I  faid,  fome  new  po^-^s 
 Claufes,  relating  to  our  Belief  concerning  the  Holy  Spirit,  and  fome 
 other  plain  Things,  to  the  Body  of  the  Niccn.  And  the  Creed  by 
 them  publifh'd  is  oftner  calfd  by  the  Name  of  the  Nicen  Creed,  than 
 of  the  Confiantinopolitan :  and  fo  they  themfelves  defir'd  it  fliould  ;  it 
 being  only  a  fecond  Edition  of  the  Nicen  with  thofe  Additions.  JSTc- 
 florins  in  his  Sermons  preached  at  Confiantlnople  about  40  Years  after  328- 
 this  Time,  does  often  quote  the  Nicen  Creed  in  Defence  of  his  Opi- 
 nion :  But  the  Ciaufes  he  produces,  are  the  Words  of  this.  And  ge- 
 nerally after  this  Time,  when  we  have  Mention  of  the  Nicen  Creed, 
 or  Faith  ^  we- are  to  underftand  this,  uniefs  where  the  Author  does 
 exprefly  make  a  Diftint^ion. 
 
 It  is  the  fame  (except  one  Word)  that  is  now  a-days  repeated  in 
 the  Communion  Service  by  almoft  all  the  eflablifli'd  Churches  of  Chri- 
 itiansan  the  World.  So  general  an  Affront  does  that  foul  Mouth  give,that 
 fays  •,  u4il  that  own  it,  mitfi  renoimce  the  numerical  Unity  ofGocTs  EJfence.  The 
 Copy  of  it,  with  a  Diflindlion  of  fuch  Claufes  as  were  then  added,  is  this. 
 
 '  We  believe  in  one  God,  the  Father  Almighty,  Maker  <?/ Heaven  and    28?' 
 f  Earth,  and  of  ail  Things  vifihle  and  invijible. 
 
 *■  And  in  one  Lord  "Refits  Chrift,  the  only  begotten  Son  of  God :  becjOt- 
 
 *  ten  of  his  Father  before  all  Worlds  :  God  of  God :  Light  of  Light  .• 
 *•  very  God  of  very  God :  begotten,  not  made  :  being  of  one  Subfiance  with 
 
 *  the  Father  :  by  whom  all  Things  were  made  f;  in  fome  Copies  'tis  ad- 
 ^  ded  ^  both  Things  in  Heaven  and  Things  in  Earth"}  who  for  us  Men  and 
 
 *  for  our  Salvation  came  down  from  Heaven,  and  was  incarnate  by  the 
 '  Holy  Spirit  of  the  Virgin  Mary,  and  was  made  Man,  and  was  cru- 
 
 *  cified  alfo"  for  us  under  Pontius  Pilate.  He  fufferd  :  and  was  buried  : 
 '  and  the  third  Day  he  rofe  again  according  to  the  Scriptures,  and  afcend- 
 *-  ed  into  Heaven,  and  fitteth  at  the  Right-hand  of  the  Father  .•  And  he 
 *•  Jlmll  come  again  to  judge  the  Living  and  the  Dead :  whofe  Kingdom 
 
 *  Ihall  have  no  End. 
 
 *  And  we  believe  in  the  Holy  Spirit,  the  Lord^  and  Giver  of  Life  z 
 ^  who  proceedeth  from  the  Father  :  who  with  the  Father  and  the  Son 
 ^'  together  is  worfhipped  and  glorified  :  who  fpake  by  the  Prophets. 
 
 '  And  we  believe  one  Catholic  and  Apoftolic  Church.  We  ac- 
 '  knowledge  one  Baptifm  for  the  RemifTion  of  Sins.    And  we  look 
 
 *  for  the  Refurredion  of  the  Dead  :  and  the  Life  of  the  World  to  come. 
 Whereas  in  the  Copies  now  a-days  iifed  in  the  Weflcrn  Church,  'tis 
 
 faid.  The  Holy  Spirit,  ^c.  who  proceedeth  fiom  the  Father    and  the  Son  :   ■ 
 thofe  Words,  and  the  Son,  were  added  fevcral  huqdrcd  Years  after  the 
 Making  of  the  Creed,  by  the  Church  of  Rome  ;  and  fo  paffed  into  ail 
 the  Weflern  Copies :  but  the  Eaftern  Churches  have  them  not.     And 
 how  true  foever  the  Dodrin  may  be,  it  v;.is  not  fair  for  any  one  Pu-t 
 
'fo{  The  Condantlnopolltan  Creed.  Chap.  IX. 
 
 "Yeai-af.  of  the  Church  to  add  the  Word 3  to  the  old  Copy.     The  Greeks  f:iy^ 
 •tef  the  A- -He  proceeds  from  the  Father  hy  the  Son. 
 
 poftles  fjY[Q  chief  Thing  that  this  Creed  has  more  than  the  old  Nicen^  is  ^ 
 ■that  the  Holy  Spirit  is  Z/^rr^f,  and  Giver  of  Life.  The  Macedonian  He- 
 letics  had  tai]a;ht  that  the  Holy  Spirit  is  one  of  the  minifiring  Spirits 
 mentioned  Heb.  i.  14.  only  greater  than  the  reft.  'Twas  in  oppofi- 
 -tJon  tothis  that  the  Catholics  teftified  their  Faith,  that  he  is  (not  a 
 -miniftring  or  ferving  Spirit,  as  the  Angels  that  are  Creatures,  but) 
 T'j  yJeiov  lT('Si7^!,  the  Spirit  that  is  the  Lord:  referring  to'  2  Cor.  3.  17. 
 where  St.  Paul  having  at  v.  8.  called  the  Gofpel  the  Miniliration  of  the 
 ■Spirit  (becaufe  in  it  the  Power  and  Grace  of  the  Holy  Spirit  is  ef- 
 pecially  manifefted)  and  having  in  Profecution  of  that  Difcoiirfe  fpoken. 
 CO  this  Purpofe  ^  that  as  Adofcsy  when  he  turn'd  his  Face  to  the  Peo- 
 ple, put  on  a  Veil  ^  fo  the  Jews  reading  the  Law  had  ftill  a  Veil  over 
 their  Underitandings.  But  as  Alofes  when  he  turn'd  to  the  Lord,  put 
 olf  his  Veil.  So,  when  it  Cthe  Heart  of  tke  People^  JJ}a!l  turn  to  the 
 "Lord,  the  Veil  flmll  he  talien  away.  Now^  fays  he,  0  ymzi©-  to  Uvivixa  s^r. 
 The  Spirit  is  the  Lord  fwhich  our  Englifl:  has.  The  Lord  is  that  Spirit^ 
 ■and  where  the  Spirit  of  the  Lord  is^  there  is  ■m^^\)iy.A  Liberty  Qor  an  opCE 
 ■Face  without  a  Veil"!.  And  for  the  other  Phrafe,  l^aoiroth^  a  Qiiick- 
 ner  {ca'  Giver  of  Life]  'tis  an  Attribute  of  the  Spirit,  often  men- 
 -tion'd  in  Scri]jture. 
 
 The  Council  of  Confhantinople  viras  not  the  firft  that  condemned  the  Ma- 
 cedonian Herefie.    The  Catholics  had  done  it  before,  from  the  Time  of 
 the  Rife  of  lit,  in  fcveral  particular  Councils,  as  they  had  Opportunities 
 in  thofe  Times  of  Perfecution  to  aflemble  together.    As  in  that  of  ^- 
 ^161.    lexandria  mentioned  by  Socrates^  I.  3.  c.  7.  And  the  Illyrican^  mentioned  by 
 267.    Theodoret^  /.  4.  c.  8.  And  one  at  Rome  under  Damafiis^  mention'd  by  Theo- 
 270.    doret^  L  2.  c.  22.     And  one  at  Antioch.,  recited  by  Holflenim^  ColleEIr. 
 278.    Rom.  p.  166.    But  this  at  Confiantinople  was  the  firft  General  Council 
 ^,81.    that  met  after  the  Rife  of  this  Herefie. 
 
 Whether  the  Greek  Church  did  after  thefe  Times  in  their  Office  of 
 Baptifm  make  ufe  of  this  CofifiantinopoUtan  Copy  of  the  Creed,  inftead 
 of  the  Nicen  properly  called  ^  or  whether  they  ftill  ufe  the  old  one,  I 
 'know  not.  But  it  feems  that  in  the  Year  4,16.  they  kept  the  old  Copy  ; 
 becaufe  Bafdifcus^  in  the  Edift  I  cited,  after  having  declared  that  he  will 
 maintain  the  Nicen  Faith,  into  which  he  and  ail  his  Predeceffors  were  bapti^Cd^ 
 adds  •,  and  all  Things  that  were  enacted  in  Confirmation  of  that  holy  Creed  in. 
 this  Royal  City  by  the  i  50  Fathers  againfi  thofe  that  fpoke  ill  of  the  Holy  Spi- 
 rit. This  was  the  Conf-antinopoUtan.  Therefore  what  he  faid  before 
 inuft  be  underftood  of  the  Nicen  properly  fo  called. 
 
 ^.13.  'Tis  wonder  that  during  all  the  Conteft  about  Creeds  that 
 was  in  thcfe  50  Years  of  the  Arian  Times,  we  hear  nothing  faid  of  the 
 Creed  ufed  in  the  Church  of  Rome.  Efpecially  if  they ^ had  at  that 
 Time  procur'd  theii'  Creed  to  be  called  the  JpoftoUc  Creed,  or  the 
 
Chap.  IX.  The  Roman  Creed,  ^q- 
 
 jipoftles  Creed  jfas  tliey  afterwards  did)  it  could  not  have  failed  but  that  Yearaf- 
 both  the  Parties  would  have  referr'd  themfelvesto  that.     But  on  thetercheA- 
 contrary,  there  is  not  a  Word  faid  of  it.     Kor  can  it  be  known  whatP^^^^-^s 
 Form  of  a  Creed  they  u fed  in  thofe  times.    They  all  along  received 
 and  owned  the  Nicen  Creed,  and  renounced  all  that  would  not  own 
 it :  But  they  do  not  feem  to  have  applied  that  to  their  ordinary  Offi- 
 ces of  Baptifm  ^  for  that  Ufe  once  began  would  not  have  been  left  otf 
 again  :  but  to  have  had  a  Form  of  their  ov/n,  as  other  Churches  had^ 
 -Ix'fore  tlie  Nicen  ^  and  to  have  added  to  it  from   time  to  time  fnch 
 Claufes  as  appeared   molt  necellary   againO;  any  Herelies   that  arofe- 
 F)Ut  flill  it  is  a  Wonder  how  they,  and  the  other  IVeJlcr-a  Churches, 
 could  reconcile  their  Pradtice  (in  baptizing  by  any  other  Creed  than 
 -the  Nicen)  with  thofe  Canons  of  the  Councils  oi  Efhefia  and  Chdcedony 
 which  as  I  (hewed  (92)  did  fo  pofitively  injoin  that  no  other  iliould  be 
 us'd   for  that  Purpofe    from  that  time  forward.  For  thefe  Councils 
 being  general  ones,  mult  have  been  ratified  by  themfelves  as  well  as 
 by  the  Eaftem  Biihops-:  and  their  Popes  do  to  this  X)ay  fwear  that  they 
 will  own  and  adhere  to  'em. 
 
 About  the  Year  400  v/e  have  Tome  Lig;ht  given  ns^  how  the  Words 
 of  the  ordinary  Creed  in  the  Church  oi  Rome  ftood  at  that  time:  but  ^^^' 
 not  by  any  Writer  of  that  Church,  which  had  but  few  ;  but  by  one 
 whom  they  do  not  love.  Rnfinm^  a  Presbyter  of  the  Church  of  A^iii- 
 Lcia^  a  City  in  Italy^  wrote  a  Comment  on  the  Creed  as  it  was  worded 
 in  his  Church:  and  he  notes  by  the  Way  fome  of  the  Differences  or 
 Agreemicnts  which  their  Church  had  with  the  Church  of  Rome  and 
 the  Eafier-a  Churches  in  wording  the  feveral  Claufes.  And  by  his. 
 Account  x\\Q  Roman  Cvztdi  2il  that  time  muft  have  flood  thus. 
 
 /  believe  in  Cod  the  Father  Mmighty.  jind  in  Jefus  Chrill  his  only 
 Son^oiir  Lord:  who  was  conceived^  by  the  Holy  Spirit^  of  the  Firain  Mary; 
 crucified  under  Pontius  Pilat :  and  buried.  7 he  third  Day  he  rofe  aT^in. 
 from  the  Dead :  he  afcended  into  Heaven  :  fitteth  at  the  right  Hand  of  the 
 Father :  from  thence  he  fia/l  come  to  judge  the  Quick  and  the  Dead.  And 
 in  the  Holy  Spirit. 
 
 The  Holy  Church.     The  Forgivcnefs  of  Sins.     The  Refurreclion  of  the  Flefu 
 Th^  Claufe,  Maker  of  Heaven  and  Earthy  was  afterward  added  out 
 of  the  Confiantinopolitan  Or  Other  Eaflern  Creeds. 
 
 The  Defccm  of  Chrift  into  Hades  (or  Hell,  as  we  flyle  it  in  Enc^lifh) 
 tvas  not  as  yet  in  the  Roman  Creed,  but  was  ])fit  in  afterward.  It  is 
 exprefs'd  in  the  olded  Rule  or  Breviat  of  Faith  that  is  in  the  W^orld, 
 if  there  be  any  Credit  to  be  given  to  thofe  Records  of  the  Church  of 
 £^ff^,  copied  out  of  the  Syri^tchy  Enfebiu-s  (93)  and  tranllat<:<i  by  him: 
 where  'tis  faid  that T/Wi^^^^j,  one  of  the  70,  being  ^cnthy  Thomas  the 
 Apoille  to  QuvQAbgariu  the  King,  and  to  convert  his  People,  preach"d  tQ 
 
 T  t  t  Vni : 
 
 (^i)%.  \^.    (93)  H-  E.  1.  I.  Q.v.h. 
 
5c^o  Chrifl's  Defcenr  info  Rides.  Chap.  IX, 
 
 Year  af- 'em;,   How  Chrifi  came  from  the  Father:  and  of  the  Power  of  hiy  Worhy 
 
 tertheA- g^'C.  and  of  the  Meannefs  and   Lowlinefs  of  hi^s  omward  ^ppearancc^   &C» 
 
 poftles      ^^^  Ij^^  i^g  ^ig^^  and  lower'' d  his  Divinity :  how  many  things  he  fuff'er'd  of 
 
 the  Jews :  and  how  he  was  crucifed\  kj  K^rk^n  hi  rov'*Ah)Vj  and  defcended 
 
 into  Hades,     ^nd  how  he  fits  now  on  the  right  Hand  ofGod,  (Sec.  and  hew 
 
 he  will  come  to  judge  the  Living  and  the  Bead. 
 
 Thefe  things  were  done,  as  'tis  faid  in  that  Regifcer,  the  43d  Year; 
 or  as  other  Copies  have  it,  the  340th  Year:  which  lafl,  viz..  the  340 
 Year  of  the  Computation  of  Years  iifed  at  Edeffa^  is  the  fame  Year  (94) 
 on  which  our  Savior  afcended  into  Heaven. 
 
 200.         But  fiippofe  thefe  Records  to  be  forged  :  yet  they  muft  have  been 
 a  good  while  before  Eiifebiii^s\  time. 
 
 Excepting  this  Regifter,  the  eldeft  Creeds  that  have  this  Clanfe,  are 
 
 259.      the  Arian  ones:  '!;/z,."that  drawn  up  atSirminm^  and  rchearfed  at  the 
 Council  of  Ariminum^  mentioned  by  Socrates^  I.  2.  c.  57.  That  at  Nice 
 
 259-     in  Thracia^  recited  by  Theodoret^  1.2.  c.  21.     And  that  at  Con  (i  ant  In  of  le^ 
 
 2(5o.     brought  into  Ufe  by  Acacim  and  his  Party,  reported  by  Socrates  /.2.C.4T . 
 
 300.         Rufinm  ^3.-^]^  (95)9  it  was  in  his  time  in  the  Creed  oi  Acjuileia^  but 
 not  in  the  oriental  Creed,  nor  in  that  of  Rome :  into  which  laft  it  feems 
 
 ^00.  to  have  been  inferted  about  the  Year  600^  taken  perhaps  out  of  the 
 Creed  call'd  Athanajius^s^  which  about  that  tim^e  is  pretended  to  hare 
 been  found  in  fome  Archives  at  Rome^havms,  never  been  heard  of  before* 
 As  for  the  thing  it  felf,  of  Chrilt's  Defcent  into  Hades ;  tho'  it 
 were  not  put  in  the  ancient  Creeds,  yet  it  was  ever  believed  by  all 
 Chrillrians :  nor  could  it  be  otherwife^  fmce  they  us'd  that  Phrafein 
 the  Cafe  of  any  Man  that  died.  And  fo  does  the  Scripture  fpcak  of 
 any  Man  that  dies,  be  he  Good  or  Bad,  as  going  to  Sheol  fwhich  is 
 the  Hebrew  Word)  or  Hades  (which  is  the  Greek  for  it),  Jacobs  Gen. 
 44.  29.  David^  Pf.  6.  5.  the  \A/'icked,  Pf.  9.  10.  all  go  to  Hades.  To 
 go  dowil  to  Hades^  or  ad  inferos,  v/as  in  their  Way  of  fpeaking,  no 
 more  than  to  go  down  to  the  Dead.  And  if  we  beliere  that  Chrift 
 rofe  the  third  Day  W  rav  viK^Sv^  a  mortuls,  from  the  Dead  •,  we  rnufl 
 believe  that  three  Days  before,  he  defcended  to  the  Dead. 
 
 The  Claufe,  Everlafling  Life,  is  commonly  judg'd  not  to  have  ht&n 
 in  the  Old  Roman  Creed.  For  Rufinm  mentions  it  not  in  the  Aqui- 
 leian :  And  he  notes  no  Difference  between  that  and  the  Roman  in 
 this  particular.  And  yet  there  is  another  Reafon  on  the  contrary,  to 
 think  that  it  was  exprefs'd  there  *,  becaufe  Marcellm,  who  had  made 
 one  at  the  Council  of  Nice,  having  feveral  Enemies  of  the  Arlan 
 Party  in  the  Eafl:  that  accused  him  of  SabelUanifm,  by  Miftake  of  his 
 Meaning  as  he  pretended,  appeal'd  to  Jnlim  Billiop  of  Rome  and  to 
 that  Church,  as  to  Umpires  of  the  Qiiarrel :  and  when  his  Adverfa- 
 ries  would  not  agree  to  refer  it  to  that  Bifhop,  nor  would  come  thi- 
 ther ; 
 
 (94)  ValeJSus  in  loc.    (95)  In  Symb, 
 
Chap.  ^^'  Cbr/fi*s  Defcent  into  FJadcs.  ^07 
 
 ther  i  he  left  there  a  Draught  of  his  Belief  for  his  perpetual  Vindica-  Year  af- 
 tion.     Which  Draught  is  fet  down  by  Epiphayjita  (96 j,  and  is  exadly'^er  the  A- 
 the  fame  with  the  Copy  of  the  Roman  Creed,  given  before  out  of  i?^- Fifties 
 fi»m^  fave  that  it  adds  this  Claufe  at  laft  ^  The  Life  EvcrUjling.     And    ^74- 
 except  this  Draught,   there  is  no  other  in  Antiquity  that  does  very    ^^'^' 
 near  refemble  the  Roman  Creed.     So  that  'tis  probable  he  took  the 
 Roman  Creed  it  felf  for  his  Draught :  as  thinking  that  he  could  not 
 better  approve   his  Faith  to  the  Church  of  Rome  than  by  exprefllng 
 it  in  the  Words  of  their  ordinary  Creed.     And  'tis  pofTible  that  Rn- 
 finm  might  omit  the  collating  the  Roman  Creed  with  the  Aqntleian  m 
 this  Point.     If  this  Conjecture   be  right,  this   is  the  eldefl  Copy  of 
 the  Roman   Creed  by  lixty  Years  j  for  this  Tranfaction  was  fo  long    240. 
 before  the  time  that  Rufinm  wrote.     And  not  long  after  Rnfinpu's  time   300.' 
 this  Claufe  appears  in  all  the  Copies. 
 
 But  however  it  wtre  with  the  Roman  Creed  ^  I  Ihew'd  before  (97) 
 out  oi  St.  Cyprian^  that  this  Claufe  was  in  that  of  Carthage  long  before. 
 And  it  was  in  feveral  Eafiem  ones.  Bifhop  Pearfon  thinks  ^^98^  it  wa-^ 
 not  in  the  Creed  ufed  for  Baptifm  at  Antioch  in  St.  Chryfofiom's  tim^e, 
 and  he  takes  the  Ground  of  that  Opinion  from  St.  Chryfofiomh  Horn. 
 40.  in  I  Epift.  ad  Corinth.  Bnt  tho'  he  be  the  mofl  exact  Man  that  ever 
 WTOte,  yet  be  is  miftaken  in  that.  St.  Chryfofiom  is  there  explaining 
 that  difficult  Place,  i  Cvr.  15.  29.  of  fome  Mens  being  baptiz.ed  for  the 
 Bead.  He  thinks,  for  the  Dead:,  is  as  much  as  to  i^iy^for  their  Bodies 
 I.  e.  for  the  Refurreciion  of  'em,  or,  in  hopes  of  it.  For^  fays  he,  af- 
 ter all  the  Refij  we  add  that  which  St.  Paul  here  fpeaks  of  After  the 
 repeating  thofe  Holy  IVords,  &:c.  (meaning  the  Creed)  we  fay  this  at  the 
 lafi  of  all^  when  we  are  to  baptiz.e  any  one :  We  hid  him  fay^  I  believe  the 
 Refurredion  of  the  Dead  :  and  tn  this  Faith  we  bapti^ie  him.  For  after 
 we  have  owned  that  together  with  the  Refi^  we  are  plunged  down  into  the 
 Fountain  of  thofe  holy  Waters.  But  tho'  this  would  make  one  think  that 
 the  Rcfurredion  v/as  the  lafl  Article  of  the  Creed  then  us'd  in  that 
 Churchy  yet  before  the  End  of  that  Homily  (and  Bifhop  Fear  for;,  it 
 feems,  did  not  at  that  time  read  it  out)  St.  Chryfofiom  adds.  And  theuy 
 ftnce  the  Word  Refurredion  is  not  enough  to  fgnife  the  whole  of  our  Faith 
 in  that  Matter  (becaufe  many  that  have  rifen  have  d,ied  ao-ain  :  as  they  in 
 the  old  Tefiament^  as  Lazarus,  as  they  at  the  time  of  the  Crucifixiou )  there^ 
 fore  he  {t\\Q  Baptizer]|  bids  him  Cthe  Baptized  Pcrfon]  fay  \  and  the  Life 
 Everlafting  :  that  none  may  fufpeU:  he  jloall  die  again  after  that  Refa-reBion, 
 
 This  Creed  of  the  Church  of  Rome  has  obtain'd  the  Name  of  the 
 Apoftolic  Creed ^  for  no  greater  or  other  Reafon  than  this  ^  It  was  a 
 Cuitom  to  call  thofe  Churches  in  which  any  Apoftle  had  pcrfonally 
 taught,  efpecially  if  he  had  refided  there  any  long  time,  or  iiad  died 
 there,  ApofloUc  Churches.     Of  thefc  there   were  a   great  many   in  the 
 
 T  ft  2 Eafiern. 
 
 (^6)  Hser.  72.    (97)  At  §.  10.     (98)  On  the  Creed    Aic,  11. 
 
foS  Romaff  Crfe J  caileJ  the  Apo^ks  Creed.  Chap.  IK. 
 
 Year  af-  Eafiern  Parts  j  Jerufalem^  Corinth^  Ephefits^  Antioch\  &C.  but  ill  the  We^ 
 
 ter  the  A-y^^;.;^  Pjjj-^g  none  but  ivow^-.     \ii  ■v^\{\c\\  St.  Paul  ■a.vA  St.  Peter   had  liv'd  a 
 
 poit.es     confiderable  time,  and  were  there  martyr'd.     So  that  any  one  that  in 
 
 the  Wefiern  Parts  ot  the  World  fpoke  ofr/.7c  ApofivUc  Churchy  was  fuppo- 
 
 fed  to  mtdiR  Rome '.  that  being  the  only  one  in  thofe   Parts,  and  being 
 
 call'd  emphatically  by  all  the  Weft  em  Chriftians  •,  The  JpoftoUc  Church. 
 
 And  fo  their  Bifhop  came  to  be  call'd  the  Apoftolic  Bifhop -,  their  See, 
 
 the  Apoftolic  See  :    their  Faith,  the  Apoftolic  Faith :    and  among  the 
 
 reft-,  the  Creed  that  they  us'd,  the  Apoftolic  Creed. 
 
 This  Name  gave  Handle  enough  to  Tome  People  lirft  to  imagin,  and 
 then  by  Degrees  to  report  a  Tradition  that  this  Creed  was  drawn  np 
 into  this  Form  by  the  Apoftles  themfelves:  and  fo  (by  alight  Altera- 
 tion of  the  Word)  to  call  it;   The  Apoftles  Creed. 
 
 There  was  a  Fable  trimm'd  up,  fetting  forth  when  and  where  tli^ 
 Apoftles  met  and  didated  it:,  and  the  Reafons  why  they  did  it.  Which 
 if  any  one  do  ftill  believe,  he  may  have  ready  Cure  in  a  Treatife  of 
 VoJJlm  (9s>)'^ox'm  Englijh^  in  a  Treatife  of  a  very  learned  En-^^Uflo  G^n- 
 tleman  (i),  both  written  on  that  Siibjed.  It  the  i?<7w<OT  Chriftians  had 
 believ'd  it  themfelves,  they  had  done  very  arrogantly  to  add  from 
 time  to  time  new  Claufes  to  the  Apoftles  Words. 
 5oo»  About  the  Year  of  Chrift  6^00  it  feems  to  have  attained  that  whole 
 Form  of  Words  which  it  has  now.  And  being  us'd  at  \^£?w^  as  the 
 ordinary  Creed  for  the  Baptized  or  their  Godfathers  to  repeat,  it  has 
 been  likewife  received  by  all  the  Weftem  Churches  for  the  fame  \Jve. 
 The  Greek  Church  do,  I  think,  catechize  by  the  Nicen  Creed,  but  they 
 own  this  alfo.  When  the  two  great  Branches  of  Chriftendora  in  the 
 Eafternand  Weftern  Empire  could  not  bring  their  People  toufe  the 
 fame  Form  of  Faith  at  Baptifm  ;  yet  to  fhew  their  Unity  in  the  Faith, 
 they  did  each  of  'em  receive  the  other's  Creed  into  their  Liturgies  ; 
 and  both  Churches  do  own  and  ufe  and  profefs  both  Creeds.  And  {o 
 this  is  by  all  own'd  to  be  an  Apoftolic  Creed  in  one  Senfe,  w^.  drawn 
 ap  according  to  the  Doftrin  of  the  Apoftles.  But  whereas  the  Gentle- 
 man 1  mention'd,  fays  (l)  \  it  has  been  for  fame  hundred  Tears  preferred 
 before  the  Nicen  ;  that  is,  I  think,  only  in  the  Weftern  Church.  And 
 where  he  fays  (3),  that  Irenseus  repeats  the  Apoftles  Creed  j  he  means 
 only  the  Subftance  of  that  Faith. 
 
 'Tis  general,  and  'tis  natural,  for  every  one  to  fay  as  much  as  he 
 can  in  Preference  of  thofe  Forms  that  are  in  Ufe  in  his  Church.  But 
 yet  upon  the  whole,  I  cannot  fee  but  that  the  Greek  Church  have  in 
 this  the  Advantage  of  us,  in  baptizing  by  the  Nice^.  For  (befides 
 that  theirs  is  the  Elder,  and  acknowledg'd  and  injoin'd  by  the  four 
 iirft  General  Councils)  the  main  Difference  between  thefe  two  Creeds 
 
 being 
 
 C99)  De  tribus  Symbolis.    (i)  Critical  Hiftory  of  the  Apoftles  Creed,    (i)  Criti- 
 cal Hilt.  p.  47,     (3)  P.  7^" 
 
Chap.  IX.  AthanadusV  CreeJ,'  ^o^- 
 
 being  this,  that  the  WefiernCi'QQ6.(as,  it  is  nowjhas  the  Defcent  into    Yearaf- 
 Hell,  which  the  other  has  not  ^  but  the  other  has  the  Articles  of  the '^'-'r  the  A* 
 Divinity  of*  the  Son  and  Holy  Spirit  much    more  full  and  exprefs  ^  P°^^" 
 there  is,  1  think,  no  Body  that  doubts  but  the  later  are  a  much  more 
 material  Point  of  our  Faith  than  the  former.     But  yet  in  the  Roman 
 Creed  (as  it  has  always  been  underftoodj-  the  Claufe,  Go£s  only  Son^ 
 does  mean. his  Son  by  Nature^  and  fo  owns  his  Divinity,  as  Bifliop  Pear- 
 fon  has  fliewn.    And  finceit  is  the  fettled  and  notorious  Interpretation 
 and  Meaning  ^  they  that  pronounce  it,  meaning  otherwife,  do  but  E- 
 quivocate  with  God  and  the  Church.     To  believe  in  a  Perfon,  is  in  the 
 Phrafe  of  Scripture,  and  of  the  Church,  to  believe  him  to  be  God. 
 
 Of  Athanafim\  Creed  there  is  no  Occafion   offpeaking  here,  both 
 becaufe  it  was  .never  by  any  Church  ufed  at  Baptifm,  and  alfo  be- 
 caufe  the  Com po fur e  of  it  is  not  fo  ancient  as  the  times  we  fpeak  of. 
 Yet  it  contains  the  Senfe  of  what  Athanajlus  and  the  other  Catholics 
 maintain'd  in  their  Difputations  againft  the  Arlans :  But  it  proceeds  al- 
 fo to  determin  againft  other  Heretics  that  arofe  long  after  Athanafmsh    -^^- 
 time  ^  as  Nefiorim  that  divided  the   Perfon  of  Chrill  into  two  :  And     330. 
 Eutyches  that  confounded  his  two  Natures  into  one.     And  it  is  penn'd     348.° 
 in  a  more  fcholaftical  Style  than  the  Ancients   had  arriv'd  to.    The 
 Expreflions  molt  like  it,  that  are  found  in  any  ancient  Writina;,  arc 
 in  that   Declaration  of  the  Faith  made  at   the   Council  of  Chalcedon     ^<u 
 (which    Condemn'd  all  the  faid  Herefics  together)  recited  by  Eva- 
 grtpu^  /.  2.  c.  4. 
 
 What  Creed  the  Antips^dobaptifts  do  require  of  their  Candidates 
 to  profefs,  I  know  not :  I  am  afraid,  none  at  all.  I  mean  no  fettled 
 Form,  limited  to  certain  Words  :  But  that  it  is  left  to  the  feveral  El- 
 ders to  judg  whether  each  Candidate  do  underftand  and  believe  the 
 ncceffary  Points  of  Faith.  Which  mull  be  a  very  unfafe  Way  :  For 
 either  the  elder  himfelf  may  be  ignorant,  or  he  may  hold  privately 
 Heterodox  Opinions  in  the  Fundamentals  of  the  Faith,  as  Soclnimnfm^ 
 ^c.  For  fuch  an  one  to  have  the  inftrufting  of  any  young  Perfon  in 
 his  own  Way,  and  then  to  baptize  him,  is  (as  Gregory  Naz.ianz.en  (4) 
 in  a  Cafe  not  fo  bad  exprelTes  it)  not  to  dip  him,  but  to  drown  him. 
 The  Experience  of  all  Ages  of  the  Church  has  Ihewn  it  necellary  to 
 liave  a  Form  of  found  Words  for  fuch  a  Ufe  ^  not  to  be  alter'd,  augmen- 
 ted, or  curtail'd  by  the  Caprices  of  every  particular  Pallor. 
 
 §.  14.  Thefe  ProfelTions  of  Chrillian  Faith,  and  of  renouncing  the 
 Devil  and  his  Works,  &c.  were  by  adult  Perfons  folemnly  made  two 
 feveral  times  before  they  were  baptizM.  Once  in  the  Congregation, 
 fometime  before  the  Day  of  Baptifm  :  Where  they.  Handing  up  and 
 /peaking  in  a  continued  Sentence,  faid  ^  /  renounce  the  Devil  and  all  hii 
 yVorksy  &c.  going  on  thro'  all  the  Clauies  of  Renunciation.  And  in 
 .like  Manner  repeated  the  whole  Creed.  And 
 
 (4)  Orar.  in  San'vv.  baptifina.  pro^-^e  finem. 
 
yio  TrcfeJjtoHS  made  twke  ly  the  A^ult.  Chap.  IX. 
 
 Year  at-  And  again  juft  when  they  were  going  into  the  Water,  by  Way  of 
 tcriheA-Anfwer  to  the  Interrogatories  of  the  Prieft  ^  who  laying  his  Hand  on 
 pf  flics  |.}^£  Parties  Head,  folemnly  askt  the  Qiieftions  feverally  ^  Do  yon  re- 
 nounce the  Devil^  &c  ?  He  anfwered  •,  /  do.  And  fo  he  ask'd  the  other 
 Renunciations.  And  then  the  Belief.  Do  yon  believe  in  God  the  Father 
 jilmighty  ?  I  do.  And  fo  the  feveral  Articles  of  the  Creed.  And  at 
 lafl"  i  Do  you,  heileve  the  RefurreBion  of  the  FleJJjj  and  the  Life  Everlafling  ? 
 He  faid  ^  I  do. 
 
 And  therefore  that  Claufe  in  Tertullian  which  I  recited  at  §.  4.  is 
 to  be  pointed  thus;,  We  do  there  (and  we  do  the  fame  alfo  a  little  he  fore 
 in  the  CoYigregAtion)  under  the  Hands  of  the  Tafor  make  a  Profejfton^  &c. 
 
 St.  yi/.y^/^'^  mentions  the  former  of  thefe  Times  ofProfefrion(5J  in 
 the  Cafe  of  VtEiorinus :  Who  was  a  Man  in  fuch  Dignity  and  Repute 
 among  the  Heathen  Party  at  Rome^  that  tho' he  made  a  pretence  of 
 turning  Chriftian,  and  came  fometimes  to  their  Allemblies  ^  yet  the 
 Chriftians  did  not  believe  that  he  would  really  come  over  to  their 
 Religion  (which  was  even  then  in  Contempt  among  the  great  Men  at 
 Rome)  till  they  faw  and  heard  him,  at  a  certain  Time  when  he  was  at 
 their  Church,  that  when  the  time  cayne  of  ^r  of  effing  the  Faith^  which  is  wont 
 1 0  be  done  at  Rome  in  a  Place  a  little  raifed  in  the  Sight  of  the  faithful  Peo- 
 ple by  thofe  that  would  come  to  the  Grace^  \jviz,.  of  Baptifm]  he  with  an 
 affnrd  Voice  pronounced  the  Faith^  &C. 
 
 And  St.  Hierom  mentions  the  later  (6)  when  he  fays^  Whereas  it  ii 
 cuflomary  at  the  Font^  after  the  Confejfion  of  the  Trinity  to  ask  ;  '  Do  you 
 '  believe  the  Holy  Church  ?  Do  yon  believe  the  Forgivenefs  of  Sins  ?  &c. 
 
 But  in  the  Cafe  of  Infants  this  could  be  done  but  once,  viz,,  at  the 
 Time  of  their  Baptifm.  The  Baptizer  ask'd  the  Queftions,  and  the 
 Sponfors  anfwer'd  in  the  Name  of  the  Child.  The  Queftions  were  put 
 feverally  for  each  Article  of  the  Creed  and  of  the  Renunciation,  as  in 
 the  Cafe  of  the  Adult:  As  appears  partly  by  what  I  quoted  out  of  St. 
 ^uf^in  Pt.  I .  CH.  XF.  SeB.  5.  §.4.  and  out  of  the  Author  of  the  Eccle- 
 fiafiical  Hierarchy  Pt.  i.  CH.  XXIJI.  §.  2.  And  alfo  by  what  St.  Au- 
 fiin  fays  at  another  Place  (7),  where  fpeaking  of  an  Infant  going  to  be 
 baptiz'd  he  fays  -,  7'he  Interrogation  is  put  j  '  Does  he  believe  in  Jefus 
 '^  Chrift  ?     Anfwer  ii  made  \  He  does. 
 
 There  is  no  Time  or  Age  of  the  Church  in  which  there  is  any 
 Appearance  that  Infants  v/ere  ordinarily  baptiz'd  without  Sponfors 
 2 00.  or  Godfathers.  TcrtulUan  mentions  the  XJ^c  of 'em  in  his  time,  as  I 
 fhewed  (%).  And  I  have  recited  fo  many  other  Pallages  wherein  they 
 are  occafionally  mention'd,  that  there  is  no  need  of  rehearfing  any 
 more  on  Purpofe  for  that  Matter.  St.  Auflin  calls  the  Profeflions, 
 Words  of  the  Sacrament  without  which  an  Infant  cannot  he  haptiTjd.  As  I 
 iliewed,  Pt.  I.  CH.  XV.  Sect.  5.  §.  5.  §.  15. 
 
 (5)  ConfefT.  /.  8.  c.  1.     (6)  Adv.  Luciferiancs.    (j)  Serm*  14,  de  verb.  Apoftc 
 (8)  PC  I.  CH.  IV.  6. 9. 
 
Chap.  IX.  Infants  receiving  the  Commmion.  ^ii:- 
 
 §.  15.  The  baptized  Perfon  was  quickly  after  his  Baptifm  admitted    Ycarnf- 
 to  partake  of  the  Lord's  Supper.     This  was  alw^s  and  in  all  Places 'er  the  A- 
 ufed  in  the  Cafe  of  adult  Perfons :  And  in  feme  Ages  and  Places  in  V'^'ftles 
 the  Cafe  of  Infants.     Some  have  fpoken  oftheCuflom  of  giving  In- 
 fants the  Communion,  as  if  it  were  anciently  as  general  as  the  bapti- 
 zing 'em:  And  the  Antipjgdobaptilts  do  confidently  fay  it  was  fo.  But 
 this  has  been  by  others  fliewn  to  be  a  IVliftake. 
 
 I\lr.  Daille  in  his  Treatife  calfd  the  Right  Vfc  of  the  Fathers  bent 
 himfelfwith  all  his  iNlight  to  find  out  Errors  in  the  Fathers  and  an- 
 cient Church.  Kot  indeed  with  fo  wicked  a  Purpofe  as  fome  have 
 done  lince,  that  have  made  Ufeof  his  Inltances  to  take  avv^ay  all  Cre- 
 dit from  the  Primitive  Church  in  conveying  down  to  us  the  Canoni- 
 cal Books,  and  the  Fundamental  Dodrins  in  them  deliver'd :  But  yet 
 he  has  made  it  hard  for  us  to  believe  what  he  there  fays ;  that  he^^- 
 ters  upon  this  Jn(]itiry  hito  their  Errors  Hnwilltngly^  becaufe  a  Man  that  does 
 fo,  never  makes  the  Faults  more  or  worle  than  they  are.  He  makes 
 the  giving  the  Eucharift  to  Infants-  one  of  their  chief  Errors :  And  to  ' 
 prove  that  this  was  their  Pradice,  he  quotes  three  Authors  ^  Cyprian^ 
 uiuftlf?^  and  Pope  Irhiocent.  Aad  adds  \  All  the  rejl  of  the  Doclors  in  a 
 Aianner  of  the  flrft  Ages  ma,lntaln  d  that  the  Eucharlfl  was  tieceffary  for  In- 
 fants :  Jf  at  leafi  yon  dare  take  Maldonat'j  Word^  who  affirms  that  this 
 Opinion  was  In  great  Requejl  In  the  Church  during  the  fir  ft-  600  Tears  after 
 our  Savior  Chrlft.  And  after  this  he,  feveral  times  without  any  far- 
 ther Proof  (9),  fays  abfolutely  that  fo  it  was  •,  That  the  Fathers  down  as 
 far  as  to  the  End  of  the  fxth  Century  held  that  the  Encharifi  is  as  ne- 
 ceffary  to  Salvation  at  Baptifm  •,  and  confeqitcntly  to  be  adminifired  to  Infants, 
 and  concludes  from  that  as  from  one  of  his  two  chief  Inflances,  how 
 little  heed  is  to  be  given  to  the  Pradice  of  the  Primitive  Chriftians. 
 
 .And  yet  all  that  he  quotes  from  Maldcnat :  And  all  that  I   believe 
 that  Learned  Man  would  fay  (for  I  have  not  the  Book)  is  this  Cio)y 
 I  pafs  by  the  Opinion  of  Aullin  and  Innocent  the  /zr/r,  which  was  In  Re- 
 cjuefi  In  the  Church  for  above  600  Tears^  that  the  Eucharijf  Is  necejfary  for 
 Infants. 
 
 No  Man  (but  one  that  would  fain  have  itfo)  would  conclude  from 
 thcfe  Words,   Alaldonat's  Meaning  to    be  any   more  than  this  ^  that 
 :his  Opinion  began  in  the  time  of  Anfiln  and  Innocent  Anno  400.  and      300. 
 :ontinued  from  thence  600  Years  to   Anno  1000  (as  it  did  indeed  in      90c, 
 Tome  Parts  of  the  ChurchJ  not  that  it  was  in  Reqiieft  for  all  thefirft  " 
 'Too  Years. 
 
 Before  the  Year  412  there  is  no  Author   produced  but  St.  Cyprian.      3^2. 
 \nd  whereas  Mr.  Dallle  fpeaks  with  the  ufual  Artifice  in  fuch  Cafes, 
 s  if  he  fingled  this  out  of  a  great  many  Inflances  which  he  could  have 
 
 brought. 
 
 (9)  Lib.  2.  c.  6.  8c  palfnrt    (10)  MaUonac.  in  Joan.  6*  11.  116.  apui  Da  leuin. 
 I.e.  8. 
 
^I:^  '  of  comynuHtcathghfafiisl  Chap.  IX. 
 
 Yearaf-  brought,  and  fays  fi  i  j  *,  that  St.  Cyprian  was  carried  away  with  the  Er- 
 
 .tercheA-,^or  of^  ^ns  time :  TIte  Truth  of  the  Matter,  I  believe,  is*,  that  neither 
 
 pollks      j^g  ^j^Y  3j^y  ]3Qdy  elfe  can  find  any  more.     And  if  we  examine  what  it 
 
 -h  that  he  produces  from  him,  we   fhall  perceive  that  he  has,  in  his 
 
 Cafe  too,  much  miftaken  the  Mattery  and  that,  fo  far  from  his  Say-v 
 
 ins^  it  was  neceilary,  there  is  no  good  Proof  from  him  that  mere  Infants 
 
 ever  did  receive  if,  tho'  of  Children  of  four  or  five  Years  of  Age, 
 
 that  then  did  fometimes   in  that  Church  receive,  there  is. 
 
 The  firll  Proof  that  is  brought,  and  the  m.oft  material  by  far  if  it 
 were  not  from  a  miftaken  Edition,  is  out  of  the  59th  Epiftle  of  St. 
 Cyprian  fwhich  is  the  64.th  in  the  late  Edition)  from  one  Word  of 
 which  Epiftkhe  would  prove  that  it  was  the -Opinion  of  C)/;?rj'^«  and 
 of  the  66  Bifhops  then  aflembled  with  him,  that  the  Eucharift  muft 
 he  given  to  Infants.  But  ot  that  Epiftle  you  have  all  that  concerns 
 Infmts  in  my  Pt.  i.  CM.  k'L  where  I  have  fhewn  at  §.  10.  that  Mr. 
 j:>^/7/t''s  Obfervation  is  a  Miftake  in  the  Reading  of  that  one  Word: 
 And  that  there  is  in  the  correct  Editions  not  one  Syllable  about  it. 
 
 He  produces  another  PafTageof  St.  Cyp-ian^  which  is  the  fame  I  quo- 
 ted out  of  him.  in  the  forefaid  C//.  V!.  §.  13.  St.  cypnWs  common 
 .Place-Book  ran  thus;,  /.  2>' ^<^  Quirimtm. 
 
 C.  25.  If  any  one  he  not  •baptizScl  and  born  again-^  he  cannot  come  to  tht 
 Kingdom  of  God. 
 For  Proof  of  this  he  quotes,  John  3.  5.,  6.  it.  John  6.  53. 
 •  C.  25.  To  he  haptiHd  and  receive  the  Encharifi  is  not  available..^  unlefs 
 tne  do  good  Works. 
 
 For  this  he  quotes  i  Cor.  9.  24.  Mat.  3.  10.  it.  7.22.   it.  5. 
 \6. 
 1  did  indeed  bring  this  Place  among  the  Proofs  of  his  Opinion  that 
 Infints  muft  be  baptized:  But  own'd  at  the  fame  time,  that  fmce  In- 
 fants are  not  exprefly  mention'd  in  it,  it  would  be  but  .^ very  weak 
 one,  were  it  not  that  he  himfelf  in  other  Places  mentions  Infants  by 
 Kame  as  contain'd  under  the  general  Rule  that   requires   Baptifm ; 
 which  he  never  does  in  the  Cafe  of  the  Eucharift.  And  any  one  fees 
 that  this  Paflage  taken  alone,  has  much  lefs  Force  to  prove  their  com- 
 municating, than  it  has  to  prove  the  NecclTity  of  their  Baptifm,     If 
 I  fhould  a^Tiong  the  Teftimonies  for  Infants  Baptifm  hare  fet  down  all 
 the  Sayings  of  the  Fathers,  where  they  fpeak  of  Baptifm  as  necelTary 
 ■for   all  Perfons\  thofe  alone   would  have  made  a    Colledion    larger 
 than  mine  is :  I  confin'd  my  felf  to  fuch  as  mention  Infants  particu- 
 larly. 
 
 But  for  Youths,  Boys  or  Girls  younger  than  do  now  commonly  re- 
 ceive, he  does  indeed  quote  a  plain  Proof  out  of  the  Book  de  Lap/is. 
 It  is  this  Story,  which  St.  Cyprian  tdh  on  Purpofe  to  make  thofe  that 
 
 had 
 
 (11)  L.  ic  c.  4. 
 
Chap.  IX.  Of  commuMkathg   hjMts.  ^j* 
 
 had  revolted  to  Idolatry  in  the  late  Perfecntion  at  Carthage  fenfible  Ycaraf* 
 of  their  Guilt  and  of  God's  Wrath:  And  that  they  ought  not  with-cerche  A- 
 out  due  Confeflion  and    Penitence  approach  the  Holy  Table  (12).     poftles 
 
 ril  tell  you  what  happened  in  my  orvn  Pre  fence.  The  Parents  of  a  certain 
 little  Girl,  running  out  of  Town  in  a  Fright,  had  forgot  to  take  any  Care 
 of  their  Child,  whom  they  had  left  in  the  keeping  of  a  Nurfe.  The  Niirfe 
 had  carried  her  to  the  Aiagif  rates  :  They,  bccanfe  fie  was  too  little  to  eat 
 the  Flejh-^gave  her  to  eat  before  the  Idol  fume  of  the  Bread  mixt  with  Wine, 
 which  had  been  left  of  the  Sacrifice  of  thcfe  Wretches.  Since  that  time,  her 
 Mother  took  her  Home.  Bat  fje  was  no  more  capable  of  declaring  and  tel- 
 ling the  Crime  committed,  than  fiie  had  been  before  of  iinderfiandinrr  or  of 
 hindering  it.  So  it  happen  d  that  once  when  I  was  admini firing,  her  Mother^ 
 ignorant  of  what  had  been  done,  brought  her  along  with  her.  But  the  Girt 
 ■being  among  the  Saints  could  not  with  any  Quietnefs  hear  the  Prayers  [aid  \ 
 hut  fomctimes  fell  into  weeping,  and  fometimes  into  Cunvulfions,  with  the 
 Vneafmefs  of  her  Mind :  And  her  ignorant  Soul  as  under  a  Wrack,  de- 
 ' dared  by  fuch  Tokens  as  it  could,  the  Ccnfcience  of  the  Facl  in  thofe  tender 
 Tears.  And  when  the  Service  was  ended  ;  and  the  Deacon  went  to  o-lz'e  the 
 •Cup  to  thoje  that  were  prefent,  and  the  others  received  it,  and  her  turn  came  ^ 
 the  Girl  by  a  Divine  Jnftinll  tnrnd  away  her  Face,  fjut  her  A^onth,  and  re- 
 fns'd  the  Cup.  But  yet  the  Deacon  per f fed  :  and  put  into  her  Mouth,  though 
 Jlje  refused  it,  fome  of  the  Sacrament  of  the  Cup.  Then  followed  Reachings  and 
 Vomiting.  The  Eucharifl  could  not  (lay  in  her  polluted  A<fouth  and  Body  : 
 The  Drink  ccnfccrated  in  our  Lord^s  Blood  burfi  out  again  from  her  def- 
 ied Bowels.  Such  is  the  Power,  fuch  the  Majefty  of  our  Lord  :  The  Secrets 
 of  Darknefs  were  difcove/d  by  its  Light :  Even  tmhtown  Sins  could  not  de- 
 ceive the  Pricfi  of  God.  This  happen  d  in  the  Cafe  of  an  Lnfant  who  was  by 
 Reafon  of  her  Age  uncapablc  of  declaring  the  Crime  which  another  had  acled 
 on  her.  He  goes  on  to  tell  how  fome  grown  People  at  the  fame 
 Table,  guilty  of  the  fime  Crime,  but  thinking  to  conceal  it,  had 
 'been  more  feverely  handled  ;  polTefs^d  with  evil  Spirits,  &c. 
 
 This  Child  was  probably  4  or  5  Years  old.  For  the  Heat  of  the 
 Perfccution  was  about  2  Years  before  this  adminiflring  of  the  Sacra- 
 ment could  be,  if  we  reckon  the  foonefl: :  For  St.  Cyprtan  had  been 
 almoft  all  that  while  retired  out  of  the  City,  as  appears  by  Bifhop  Pear^ 
 fon\  Annals  of  that  time  (13).  And  the  Child  may  be  gueiled  by  the 
 Story  to  have  been  2  or  3  Years  old,  when  fhe  was  carried  to  the  Idol 
 Feafl.  And  fo  the  Magdeburgenfcs,  relating  this  Story  (14),  conclude 
 from  it,  puellas  ephebas,  thsit  young  Girls  did  at  this  time  fometisics  re- 
 ceive.    And    fo    Salmafnu,   or    clfe  Suicerus    himfelf.     Suiccri  Thefaur. 
 
 This  Paffagc  might  have  been  added  to  the  other  Qiiotations  that 
 I  brought  of  St.  Cyprian  for  Infants  Baptifm  ;  for  no  Church  ever  gave 
 
 U  11  u  ^  the 
 
 f  12)  Lib.  de  laplis  circa  mediutru    (13)  Annalcs  Cyprianici.     C14)  Ccrc^.c  6. 
 
5'r4  CoYAmtmkathg  Infants^  when  hgun.  Chap.  IX. 
 
 Year  af- the  Commumon  to  any  Perfons  before  they  were  baptizM-  But  I  re- 
 let- the  A-  fervecl  it  for  this  Place.  This  is  all,  till  above  400  Years  after  Chrift's 
 pofties     gij-t-}^. 
 
 5  1-7.  Innocent  the  firfl:,  Bifliop  of  Romc^  does  indeed  Anno  4.17.  plainly 
 and  pofitively  fay,  that  Infants  cannot  be  faved  without  receiving  the 
 Eucharifl: :  And  that  in  a  Synodical  Epiftle  (15;  written  to  the  Fa- 
 thers of  the  Miltviti^.n  Council.  The  Council  had  reprefented  to  him 
 the  Mifchief  of  that  Tenet  of  the  Pelagians^  that  unbaptiz'd  Infants,  , 
 tho'  they  cannot  go  to  Heaven,  yet  may  have  Eternal  Life-,  which 
 the  Pelagians  maintain'd  on  this  Pretence,  that  our  Savior,  tho'  he  had 
 faid  ^  He  that  is  not  horn  of  Water ^  cannot  enter  the  Kingdom^  yet  had 
 not  faid  ^  he  cannot  have  an  Eternal  Life.  To  this.  Innocent" "i^  Words 
 are  '-,  That  which  your  Brotherhood  fays  that  they  teach^  '■  That  Infants  may 
 '  without  the  Grace  of  Baptifm  have  Eternal  Life,  is  very  abfurd  ?' 
 Since  '  Except  they  eat  the  Flelb  of  the  Son  of  Man  (\6\  and  drink 
 '  his  Blood,  they  have  no  Life  in  them,  &c.  His  Meaning  is  plainly 
 this-,  they  can  have  no  Eternal  Life  without  receiving. the  Com- 
 munion :  And  they  can't  do  that,  till  they  be  baptiz'd.  And  'tis  true, 
 what  Mr.  Daille  urges  (17)^  That  St.  Avi^m  fays  the  fame  thing  8  or 
 10  times  over  in  fever  at  Places  of  his  Books.  And  Ibme  of  thefe  Books 
 are  dated  a  little  before  this  Letter  oi  Innocent.  But  tho'  he  wrote  a 
 great  Part  of  his  Works  before  this  Innocent  was  made  Bifnop  of  Rome ^ 
 and  in  them  fpeaks  often  of  Infant  Baptifm  -,  yet  it  is  obfervable,  that 
 
 3;Qi,  he  never  fpeaks  of  Infants  communicating  till  after  Innocent  had  been 
 .Bifliop  fome  time :  Which  makes  me  think  it  probable  that  Innocent 
 did  firft  bring  up  this  Doftrin  of  the  Keceffity  of  this  Sacrament  to 
 Infants:  For  after  Innocent  had  fo  determined,  St.  ^/(/?/«  oftner  quotes 
 him  (a)  for  it,  than  he  does  any  Place  of  Scripture.  P.S.  I  am  glad  to 
 find  fo  learned  a  ?vlan  as  John  Frith  is  of  the  fame  Mind.  Anfrv.  to 
 More. 
 
 Among  all  the  Paffages  of  St.  A^flin  to  this  Purpofe,  there  is  need 
 of  mentioning  but  one :  and  that  becaufe  fome  People  have  faid  that 
 lie  at  that  Place  does  affirm  it  to  be  an  Apollolical  Tradition  ^  from 
 whence  they  conclude  how  little  heed  is  to  be  given  to  him,  when 
 lie  fays  Infant  Baptifm  was  fo.  The  Place  is,  dc  peccat.  Meritis^  lib.  i. 
 ffi  24.  He  is  arguing  againft  the  Pelagians.,  who  faid.  Eternal  Life 
 (tho' not  the  Kingdom  of  God  J  might  be  had  without  Baptifm  :  And 
 fays  thus  ^  Th€  Chrifiians  0/ Africa  do  vxU  call  Baptifm  it  f elf,  ons's  Sal- 
 vation :  And  the  Sacrament  of  ChrijVs  Body.,  one's  Life.  From  whence  is 
 this.,  but  as  I  fuppofe  from  that  ancient  and  Apoflolical  Tradition.)  by  which 
 the  Churches  of  ChriJ}  do  naturally  hold  that  without  Baptifm  and  partaking 
 of  the  Lord^s  Table  n-one  can  come  either  to  the  Kingdom  of  God.,  or  to  Sal- 
 vation 
 
 (15)  Apud  Auguftin.  Ep,  93.     (16)  John  6.  53-    (i?)  L.  i.c»8.    i/t)  Epift.  106. 
 .6c  alibis 
 
Chap.  IX.  Horn  long  continued  in  the  Weji,  ^r  3? 
 
 vationand  Eternal  lifef      For  the  Scripture,  as  /  Jliewed  before,  fays  the    Yearaf- 
 fame.     For  what  other  thing    do  they  hold,  that  call  Baptifm,    Salvation/^'"  [^e  A- 
 than  that  which  is  faid ;  he  Caved  us  by  the  Wafhing  of  Regeneration :  F^^'^^* 
 ^nd  that  which  Peter  fays ;  The  like  Figure  whereuato,  even  Baptifm, 
 does  now  fave  us  ?     j^nd  what  other  thing  do  they  hold,  that  call  the  Sa- 
 crament of  the  Lord'^s  Table,  Life,  than  that  which  is  faid,  I  am  the  Bread 
 of  L?7e/&c.  and.  The  Bread  which  I  will  give,  is  my  Flelh,  which. 
 I  will  give    for  the   Life  of  the  World :  Jnd,  except  you    eat    the 
 Flefh  of  the  Son  of  Man,  and  drink  his  Blood,  you  have  no  Life  iu 
 You  ?     If  then,  as  fo  many  Divine  Teflimonies  do  agree,  neither  Salvation, 
 'nor  Eternal  Life  is  to  hv  hoped  for  by  any  without  Baptifm  and  the  Body 
 and  Blood  of  our  Lord  ',  it  is  tn  vain  promifcd  to  Infants  without  the?n. 
 
 There  is  (as  I  obferv'd  a  little  before)  a  great  Difference  between 
 faying ;  There  ts  a  Tradition  or  Order  of  the  Apofilcs  for  Infants  to  re- 
 ■ceive  the  Eucharifi,  as  a  thing  without  which  they  cannot  be  faved :  And 
 faying,  There  is  a  Tradition  for  all  to  receive  it,  as  a  thing  without  which 
 they  cannot  be  faved.  For  a  Rule  given  in  general  Word  s  may  be  un- 
 derllood  with  an  Exception  of  Infants,  or  without  fuch  Exception, 
 according  as  the  Nature  of  the  thing  or  other  Sayings  of  the  Law- 
 giver do  direft.  All  the  Ifraelites  that  do  not  keep  the  Paflbver, 
 fliall  be  cut  off.  There  Infants  muft  be  excepted.  They  muft  all  be 
 Circumcifed.  That  includes  Infants,  as  well  as  others,  Now  in  the 
 Cafe  of  Baptifm,  St.  ^uflin  and  thofe  others  whom  we  have  quoted, 
 do  fay  ;  There  is  a  Tradition  from  the  Apoftles  for  baptizing  infants^ 
 But  all  that  St.  Auflin  fays  here  in  the  Cafe  of  the  Eucharift  is  in  ge- 
 neral ',  that  there  is  an  Apoftolical  Tradition  that  none  that  do  not 
 receive  it  can  have  Salvation.  And  that  this  Rule  fhould  include  In- 
 fants, is  not  faid  as  from  the  Apoftles,  but  is  only  his  own  Confe- 
 quence  drawn  from  the  general  Rule :,  neither  do  his  Woids  import 
 any  more:  In  which  Confequence  there  may  eafdy  be  a  Miftake. 
 
 §.  \6.    After  thefe  times  of  St.  Anflm  and  Innocent,  there   is  ever 
 now  and  then  fome   Mention   found  in  the  Latin  Church  of  Infants 
 receiving,  Mercator  Sub  not.  8.    in  the  Year  435.  Gregory  the  fir  ft,  5^-    SB'^"' 
 cratmntar.  Anno  590.  and   fo  forward  till  about  the  Year  1000.     But    490» 
 toward  the  later  End  of  this  Term,  as  we  learn  by  the  Relation  of    900. 
 ■Hugo  de  SanBo  KiElore  (i8j,  who  lived  Anno  11 00,  they  gave  to  In-   fcoo. 
 tants  only  the  Wine,  and  that  only  by  the  Prieft's  dipping  his  Fin^ 
 ger  in  the  Chalice,  and   then  putting  it  into  the  Child's  Mouth    for 
 •him  to  fuck.     And  after  fome  time,  this  alfo  was  left  off:  And  inftead 
 of  it,  they  gave  the  new  baptiz'd  Infant  fome  Drops  of  Wine  not  Gonfc- 
 ■crated  ;  which  Hugo  dilUkes. 
 
 U  u  u  2  This 
 
 (i8)L«  3.  de,  Sacram.  c.  20. 
 
^i6  T:/ow  long  continued  in  the  Wefl.  Chap.  IX. 
 
 Year  af'      This  Cuftom  of  giving  common  Wine  to    Infants  fecms  by  fome 
 rer the  A- Words  of  ist.  Hierom  (19)  to  be  older  in  the  Church  oi  Rome  than 
 poftles      ^YiQ.  Cuftom  of  giving  any  Confecrated  Wine.     For  inftead  of  Milk 
 and  Honey  he  fpeaks  there  (if  there  be  no  Miftake  in  the  Printj  of 
 Wine  and  Milk  given-  to  the  new  baptized.     In  the  Churches  of  the  Wcfi^ 
 ^9^'     fays  he,  the  Cnfiom  and  Type  fii/l  contwHes  of  giving  to  thofe  that  are  regene- 
 rated in  Chrifi  Wine  and  Milk. 
 5)00.         It  is  to  be  obferv'd  that  about  the  Year  1 000  the  Do^lrin  ofTran- 
 fubftantiation  fprung  up  in  the  Latin  Church,  which  created  an  excef- 
 five  and  fuperftitious  Regard  to  the  outward  Elements  of  the  Eucha- 
 rift  ^  and  had  among  others  this  Effed,  that  as  the  Wine  was  kept 
 from   the    Laymen  for    Fear  of  ftabbering,  fo  the  whole  Sacrament 
 ■was  from  Infants.-    And  at  lafl  the  Council  of  Trent  (10)  determined, 
 ^     '   that  it  is  not  at  all  necejfary  for  them  :■  Sines  being  regenerated  by  the  La- 
 iier  of  Baptifm^  and  incorporated  into  Chrifi^  they  cannot  in  that  jige  lofe  ths 
 Grace  of  being  Children  of  God^  which  they   hcve   now  obtained.     And  yet 
 fay  they.  Antiquity  is  not  to  be  condemn' d^  if  it  didfometirnes  and  in  fome 
 Places  obferve  that  Cnjlom  :  For  as  thofe    Holy  Fathers  had  a  probable  Rea- 
 fon  of  their  fo  doing  on  Account  of  that  time  ([here  they  fhould  have  ad- 
 ded \  Which  did  not  believe  Ti-anfubllantiation^  So   it  is  for  certal?z 
 and  without  Controver/ie  to  be  believ^d^  that  they  did  it  not  on  any  Opinion 
 of  its  Necefity  to  their  Salvation.     And  then  they  pafs  (n)  this  Ana^ 
 thema.     If  a'ny  one  Jliall  fay^  that  partaking  of  the  Eucharifi  is  necejfary  for 
 Infants  before  they  come  to  Tears  of  Difcretion  *,  let  him  be  Anathema. 
 
 'Tis  a  brave  thing  to  be  infallible.     Such  Men  may  fay  what  they 
 
 will,  and  it  fhall  be  true.    What  is  a  Contradidion  in  other  Mens 
 
 Mouths,  is  none  in  theirs.     Pope  Innocent  in  a  Synodical  Letter  fent 
 
 317'     to  the  Council  of  Alilevis^  fays^  If  Infants  do  not  eat  the  Flejli  of  the  Son 
 
 of  Man  and  drink  his  Blood  ^meaning  in  the  Sacram e ntQ  r/;fy  have  na 
 
 ^      Life  in  ^em.     Pope  Pius  m  confirming  the  Council  of  Trent ^  fays  •,  If 
 
 '    miy  Man  fay  fo  j  let  him  be  Anathema. 
 
 To  deny  that  thofe  ancient  Fathers  did  it  with  any  Opinion  of  its  ne- 
 ccffity  to  the  I-nfanis  Salvation^  makes  the  ContradiAion  yet  miore  pal- 
 pable ^  Becaufe  that  is  the  very  thing  which  they  fay.  The  Truth,  I 
 believe,  is  •,  that  the  Trent  Fathers  knew  that  fome  ancient  Do6tore 
 had  commended  Infants  receiving :  But  not  that  one  of  their  own  in- 
 fallible Bifhops  had  fo  abfolutely  determin'd  it  to  be  neceifary  for 
 their  Salvation. 
 
 How  foon,  or  how  late,  the  Cuftom  of  Infants  receiving  came  in, 
 in  the  Greek  Church,  I  know  not.  I  do  not  remember  any  one  an- 
 cient Writer  of  that  Part  of  the  World,  that  fpeaks  of  it:.  I  mean  of 
 any  genuin  Book :    for  1  know  that  a  Mention  of  it  is  got  into  CUm. 
 
 Conft'.'- 
 
 (19)  Con-iment.  in  Elasam,  I  1 5.  Vide  Magdcburgenfcs  Genu.  4.  c.  6.  (zO  Self 
 .^  J.  cap.  4.    (21)  Canon  4, 
 
Chap.  IX.        Wljat  Churches  do  fiill  cnmmtmcate  Infants]  ^17' 
 
 Conftitutions.  But  it  is  a  known  thing  that  they  life  it  now^  and  have  Ycaraf- 
 done  for  fevcral  Centuries:  at  leaft  moft:  of  the  Branches  of  that  tcr  the  Ai 
 Church.  poftles 
 
 That  which  I  conceive  molt  probable  on  the  whole  Matter  (refer- 
 ring my  felf  to  fuch  as  have  inindeJ  this  Piece  of  Hiftory  more)  is; 
 
 1.  That  in  Cyprian's  time,  the  People    of  the  Church  of  Carthage 
 
 did  oftentimes  bring  their  Children    younger  than  ordinary,  to  the       '^^" 
 Communion. 
 
 2.  That  in  St.  ^«/?/;?  and  Innocent's  time,  it  was  in  the  M\fi-?art5     300;. 
 given  to  mere  Infants.     And  that  this  continued  from  that  time  for 
 about  5oo  Years.  900. 
 
 3.  That    fom.etime  during    this  Space   of  5oo  Years,    the   Greek     500. 
 Church,  which  was  then  low  in  the  World,  took  this  Cultom  from 
 
 ^e  Latin  Church,  which  was  more  fiourifliing. 
 
 4.  That  the  Roman  Church  about  the  Year  1000,  entertaining  the 
 Dodrin  of  Tranfubftantiation,  let  Fall  the  Cuftom  of  giving  the  Ho- - 
 ly  Elements  to  Infants.  And  the  other  V/efiem  Churches,  nioflly  fol- 
 lowing their  Example,  did  the  like  upon  the  fame  Account.  But 
 that  the  Greeks^  not  having  the  faid  Dodrin,  continued^  and  do  fbiiF 
 continue  the  Cultom  of  communicating  Infants.  They  think,  that 
 Command  of  St.  PW,  Let  a  Man  examin  hlmfelf  and  fo  let  him  eat^&^c. 
 fo  to  be  underlbood,  as  not  to  exclude  fuch  as  are  by  their  Age  un- 
 capable  af  examining  themfelves,  from  partaking:  but  only  to  oblige 
 all  that  are  capable.  As  that  like  Command  of  his;  If  any  one  will 
 7iot  vpork^  let  him  have  nothing  given  him  to  cat^  mufl  be  fo  limited  to  fucli  - 
 as  are  able  to  work  •,  as  thac  Infants,  and  fuch  as  are  not  capable  to 
 work,  mult  have  Victuals  given  'era,  tho'  they  do  not  work. 
 
 The  molt  ufual  Way  of  giving  it  to  Infants  in  the  Churches  where 
 it  is  now  us'd,  is  to  mix  the  Bread  with  the  Wine,  and  to  put  to  the  . 
 Child's  Lips  a  Drop  or  two  of  that  Mixture  quickly  after  his  Baptifm  : 
 after  which  he  receives  no  more  till  the  Age  of  Difcretion. 
 
 §.  17.-  From  this  Cultom  of  the  Ancients  giving  the  Eucharift  to  * 
 Infants  the-  Antipsedobaptilts  do  draw  an  Alignment  (and  it  is  the 
 molt  confiderable  that  they  have  for  that  Purpofc)  that  there  is  no 
 great  Strefs  to  be  laid  on  the  Practice  of  Antiquity  in  baptizing  In- 
 fants. For  they  fay  •,  iince  the  Ancients  gave  'em  the  Eucharift  as  well 
 asBapttfm  ;  and  yet  all  Chrillians  are  now  fatisfied  that  tlic  firft  was 
 an  Error  in  them,  what  Reafon  have  we  to  regard  their  Opinion  or 
 Prafticc  in  the  other  ? 
 
 But   1.  That  is  not  true,  that  all  Chrillians  are- fatisfied  thatths 
 Ancients  did  ill  in  giving  Infants   the  Eucharift-:  for  very  near  half 
 the  Chriftians  in  the  Word  do  ftill  continue  that  Pradice.     The  Greek  . 
 Church,  the  Armenians^  the   Maronites^   the  Cophti^  the    Abajfens^  and 
 the  Mufcovites  :  as   is   related   by  the  late    Authors,   Jeremias^  Brcre-  ■ 
 wood^  Aharez.^  Ricaatj  Heylin^  &:c.    And  fo,  for  ought  1  know,  do  all 
 
 the-. 
 
•lOO. 
 
 ^1%  Not  the  fame' T roof  for  one  as  the  other i  Chap.  IX 
 
 Year  af-  the  reft  of  the  Eaftern  Chriftians.  And  it  is  probable  that  the  Weftern 
 rertheA-had  done  the  Hime,  had  it  not  been  for  the  Doctrin  of  Tranfubftan- 
 potties     -j-iir. ion  coming  up  in  the  Church  of  Rome. 
 
 2.  It  is  nottrue  that  this  Cuftom  of  giving  infants  the  EuchariH 
 was  in  the  ancient  Church  received  either  fo  early,  or  fo  generally,  as 
 Baptifm  of 'em  was.  I  have  thro'  all  the  firft  Part  Ihewn  the  Evidences 
 of  their  Baptifm  :  but  for  their  receiving  the  Eucharift,  I  know  of 
 no  other  Evidences  within  our  Period  of  Antiquity,  than  what  I  have 
 juil  new  recited.  Of  which  St.  Cyprian  does  not  fpeak  of  mere  In- 
 fants :  and  the  other  two  are  dated  after  the  Year  of  Chrift  41 2 : 
 and  that  only  in  the  Latin  Church.  It  is  a  ftrong  Prefumption  that 
 there  was  no  Ufe  of  it,  not  even  in  the  Church  of  Carthage^  in  Ter- 
 tifllia?!^  time-,  becaufe  he  who  liv'd  there,  and  pleaded  to  have  the 
 Cuftom  of  baptizing  Infants  to  be  fet  afide  fexcept  in  Danger  of 
 Death)  could  not  have  fail'd  to  have  given  his  Opinion  much  rather 
 againft  the  admitting  '^m  to  that  other  Sacrament,  if  it  had  thenbeeu 
 iis'd. 
 
 3.  The  Grounds  of  thefe  two  Praftices  are  nothing  of  equal  ForcCe 
 The  Words  of  our  Savior  to  the  Jews,  John  6.  53.  by  which  Innocent 
 proves  the  one,  do  no  Way  appear  to  belong  to  the  facramental  eat- 
 ing, which  v;as  not  then  inllituted.  But  his  Words  Joh.  3.  5.  do 
 plainly  belong  to  the  other.  The  Pallbver,  wdiich  anfwers  to  the 
 Eucharift,  tho'  injoin'd  in  general  W^ords  to  all,  yet  w^as  not  under- 
 Itood  to  belong  to  Infants.  Circumcilion  and  Jewijli  Baptifm,  which 
 anfwer  to  Chriftlan  Baptifm,  were  given  to  Infants  as  well  as  Adult. 
 Baptifm  has  in  Scripture  the  Notion  and  Charader  of  an  initiating 
 •or  entring  Sacrament.    The  Eucharift  not  fo.    Kow  Infants  are  by 
 
 the  exprefs  Words  of  Scripture  to  be  initiated,  or  entred  into  Cove- 
 nant, Vent. ^9.  10,  II,  12. 
 
 .4.  However  it  be,  the  Antipxdobaptifts  cannot  make  any  Ufe  of 
 •this  Argument,  till  they  have  granted  that  the  ancient  Chriftians  did 
 "baptize  Infants.  So  long  as  many  of  'em  endeavor  to  keep  their  Peo- 
 ple in  an  Opinion  that  Infants  Baptifm  is  a  new  thing  ^  fo  long  they 
 will  forbear  to  tell  'em  that  Infmts  did  in  ancient  time  receive  the 
 Eucharift:  ilnce  among  all  the  Abfurdities  that  ever  were  held  •,  none 
 ever  maintain  d  that,  that  any  Perfon  ftiould  partake  of  the  Commu- 
 nion before  he  was  baptiz'd.  And  if  the  People  among  'em  fliall  ever 
 be  incourag'd  to  fearch  into  the  Hiftory  of  the  Church  to  find  fome 
 Proofs  of  the  one,  they  will  at  the  fame  time  find  much  fuller  Proofs 
 of  the  other :  as  attefted  by  much  ancienter  Authors,  and  praftis'd 
 more  univerfally :  and  that  w^hen  one  was  left  off  by  the  Churches 
 that  began  it,  the  other  has  been  Itill  continued  'm  all  the  National 
 Churches  in  the  World. 
 
 C  H  A  P. 
 
Ghap.  X..  Evidence  for  Infants  Eaptifm^  jr^ 
 
 Yearnf.. 
 terthe  A- 
 
 A  Summmg  up   of  the  Evidence  that,  has  here  been  given  on.    / 
 
 both  fides, 
 
 TH  O'-  I  pretend  to  manage  the  Part  of  a  R^later  of  the  Pafla- 
 ges  for  and  againft  Infant  Baptifm,  rather  than  of  a  Judge  of 
 the  Force  and  Confequence  of  'em  :  yet  it  may  be  proper, 
 now  that  I  have  produced  all  that  I  know  concerning  that  Matter  ia 
 the  eldeft  times,  to  fum  up  i\\  fhort,  for  the  Ufe  of  the  Reader,  the 
 Evidence  that  has  been  given  on  both  fides. 
 
 It  appears  on  one  fide, 
 
 §.  I.  I.  That  as  Abraham  was  taken  into  Covenant  by  Circumciii- 
 on,  an  Ordinance  appointed  for  .him  and  all  the  male  Infants  of  his 
 Race,  to  enter  them  into  Covenant :  So  when  God  did  430  Years  af- 
 ter, eftabiifh  anew  that  Covenant  with  that  Nation  imder  the  Con- 
 dud  of  Af«/o-,  he  appointed  Wa(l)ing  (i),  which  is  in  t\\Q  Greek  Tongue 
 called  Baptifm,  to  be  another  Ordinance  of  entring  into  it.  And  that; 
 the  Jews,  as  they  reckoned  it  one  of  the  Ceremonies  whereby  their 
 whole  Nation,  Infants  as  well  as  grown  Perfons,  was  then  entered  into 
 Covenant  ^  So  when  they  profelyted  or  difcipFd  any  Perfon  of  the 
 Nations,  they  did  ufe  to  wafh  or  baptize  him :  becaufe  the  Law  had  ' 
 laid  (2)^  One  Lar^  and  one  Manner  jl}all  be  for  yon  and  for  the  Stranger 
 Cor,  Profelyte^  that  fojoitms  among  yon.  And  if  that  Profelyte  had 
 any  Infant  Children,  Male  or  Female,  they  baptized  them,  as  well  as 
 the  Parents:  and  they  counted  and  called  them  Profelytes,  or  difclpled- 
 Perfons  ^  as  well  as  they  did  the  Parents.  Alfo,  that  if  they  bought^ 
 or  found,  or  took  in  War  any  Infants  whom  they  intended  to  make 
 Profelytes  or  Difciples  in  their  Religion,  they  did  it  by  baptizing  'em. 
 For  this  fee  htrodnB.^.  i,  2,  3,  4,  5,7. 
 
 This  gives  Light  for  the  Underftanding  of  our  Savior's  Commifli" 
 oil  f  3)  *,  Go  and  difciple  all  the  Nations,  haptiz.ing  ''em.  Whereas  before, 
 only  now  and  then  one  out  of  the  Neighbour  Nations  had  been  made 
 aDifciple  or  Profelyte  •,  they  were  now  all  to  bedifcipled  :  and(fincc 
 nothing  is  faid  to  the  contrary)  in  the  fame  Manner  as  thofe  before  ^ 
 had  been. 
 
 2.  That  • 
 
 (i)Exod.  19.  10.    (2)  Numb.  15.  16.    (3)  Miu.  z8.  i^. 
 
■fio  Ev/Jsnce  for  Infants  Baptifm.  Ghap.  X, 
 
 YcaraF-      2.  That  the  Jews  did  iifetocall  thut  their  Baptifm  by  the  Name  of 
 
 "^^^"^^'^  ^''  Regeneration^  OY  ii  new  Birth.     They  told  the    Profelyte,  that  how    un- 
 
 pcit:es    .  clean,  finful,  or  accniTed  Toever,  he  or  his  Children  were  before  ^  they 
 
 were  now  by  this  Baptifm  dedicated  to  the  true  God,  enter'd  into 
 
 a  new   Covenant  with  him,  put  into  a  new  State,  and  were  in  all  Re- 
 
 ■'fpefts  as  if  they  had  been  new  born.     Alfo  that  the  Heathens  before 
 
 Chrift's  time  had  a  Cuftom  of  baptizing  :  and  that  they  alfo  call'd  it, 
 
 •'^regeneration.     Stt  htrodiich.  %.  6.  Book  Pt.   l.   CM.  If^.   §.    II. 
 
 This  gives  Light  to  our  Savior's  ExprefTion,  where  he,  after  the 
 •Chriflian  Baptifm  now  brought  into  Ufe  by  John  Baptifi  and  himfelf, 
 tells  Nicodemm  (4),  that  to  be  regenerated  or  horn  again  of  Water  and 
 the  Spirit  v^'as  abfolutci y  nccefiary  for  any  one^s  coming  to  the  Kingdom  of 
 God:  And    to  St.  Pa:d\    ftyling  Baptifm,   the    Waging  of  Regeneration 
 
 3.  That  accordingly  all  the  ancient  ChrlHians,  not  one  Man  ex» 
 cepted,  do  take  the  Word  Regeneration  or  new  Birth  to  fignifie  Baptifm  : 
 and  regenerate^  baptized.  And  that  our  Savior's  faid  Words  to  Ni- 
 codemus  do  fo  fland  in  the  Original,  and  are  fo  underftood  by  all  the 
 Ancient?,  as  to  include  all  Perfons,  IMen,  Women,  or  Children,  Vt. 
 I.  CH.  11.  §.  4,  5,  6.  CH.  in.  §.  2,  5,  4,  5.  CH.  ir.  §.  3,  6.  CH.  Vl. 
 ^.13.  CH.  XL  §.  2.  CH.  X//.  §.  8.  CH.  XIIL  §.  2.  and  all  the  other 
 Chapters.  Ft.  2.  CH.  FI.  §.  1,7.  And  that  by  the  Kingdom  of  God  there, 
 is  meant  the  Kingdom  of  Glory.,  is  prov'd  from  the  plain  Words  of  the 
 •Context,  and    from  the  Senfe  of  all  ancient  Interpreters,  Ft.  i.  CH. 
 
 r/.§.-i. 
 
 in  the  A-  4-  ^^^^  Neceflity  of  Baptifm  to  entrance  into  God's  Kingdom  was 
 ^jlic^eV  ^  declared  Chrillian  Dodrin  before  St.  John  had  recorded  thofe 
 '  litnc        Words  of  our  Savior.  Ft.  i.CH.  I.  §.  2,  3,  7. 
 
 5.  Clement  ii  the  Apoftles  time,  and  Jiifiin  Martyr  about  40  Years 
 
 after,  do  fpeak  of  original  Sin  as  affeding  infants.  Ft.  i .  CH.  I.  §.i .  CH.IL 
 
 40.     §•  ^'  And  jHf:in  /Martyr  does  fpeak  of  Baptifm  as  being  tousinftead  of 
 
 150.     CircuracilTon,  Ft.  i.  CH.  II.  §.  2.     So  alfo  does  St.  Cyprian,  Ft.  i.  CH. 
 
 25o!     I^^-  §•   I-  and  NazJanzen,  Ft.  i.   CH.  XL  §.  1.  and  St.  Bafl,  CH.  XIL 
 
 :2po.     §•  5-  and   St.  Chryfofom,  CH.  Xir.  §.  i.  and  St.  Auftin,  ibid,  the  three 
 
 lafl:  exprefly  calling  it  in  St.  Faulh  Phrafe,  the  C:rcumci(ion  done  without 
 
 f  10.     Hands:  and   St.    Cyprian,  the    Spiritual    Circumcifion.     Origen   alfo   fays 
 
 that  Chrift  gives  us  Circumcifion  by  Baptifm.  I-Jom.  5.  in  Jof. 
 iS-j.  ^-  Ircntsm  born  about  the  time  of  St.  Johns  Death,  and  probably 
 of  Chriftian  Parents,  is  proved  particularly  to  ufe  the  Word  regenera- 
 ting for  baptidng  :  and  hc  mentions  Infants  as  being  ordinarily  regene- 
 rated, CH.  III.  §.  2,  3,  4,  5-  And  Jnftin  Martyr  before  him  fpeaks 
 of  Infants  as  being  made  Difciples  to  Chrift,  Ft.  i.  CH.  II.  §.  7. 
 
 7.  Origcnl 
 
 ^o. 
 
 |[4.)John  3.  3,  5-     {}}Tiu  3.  5- 
 
i^hip.  X.  Evidence  for  Infants  BAptlfrn,  ^xx 
 
 7.  Origen^  Amhrofc^  and  jinflin  do  each  of  'cm  exprefl^^  afFrrni  that  Ycaraf- 
 'S^j)ti7Jng  Infants  was  order'd  by  the  Apoftles  and  practised  in  their  "^^r  die  A- 
 time,  Pt.  I.  Cfl.  V.  §.  3.  CH.  x'lll.  §.  i.  CH.  Xr.  Seft.  4  §.  3.  tt.Sefl.  P"ft^«^ 
 
 6".  §.  2.     And  Amhrofe  ipeaks  of  it  as  a  thing;  taken  for  granted  that 
 John  theBaptifi  baptized  Infants,  Pt.  i.  CH.XlII.  §.  1.  Of  thefe  OrfVc;?     no, 
 had  both  his  Father  and  Grandfather,  Chrillians :  and  he  himfelf  was    274. 
 born  but  85  Years  after  the  Apoftles:  So  that  probably  his  Grandfa-    295. 
 ther  was  born  within  the  Apoftles  time  •,  or  at  leaft  very  nigh  it,  Pt. 
 
 I.  €H.  r.  §.9. 
 
 8.  Tertitllian^  tho'  he  give  his  Opinion  niiconftantly,  and  do  atone     100, 
 Place  advife  the  Delay  of  Infants  Baptifm,  yet  at  the  fame  Place  fpeaks 
 
 of  it  as  a  thing  ciiftomarily   received,  Pt.   i.  CH.  IV.  §,  3,  4^  5,  9. 
 where  he  alfo  makes  Baptifm  abfolutely  neccflary  to  Salvation. 
 
 9.  That  Place  of  ijcripture,    i  Cor.  7.   14.  Life  were  your  Children  un- 
 clean^ but  now  they  are  Holy  {ov^  fanctilied]]  is  interpreted  of  their  Ba- 
 ptifm as  then  given,  or  to-be  given  before  they  can  adually  be  reck- 
 oned Holy,  by  Tcrtnllian^   Pt.  i.  CH.  ir.  §.  12.  St.  Hierom^  Pt.   i.  CH.     ^°2' 
 Zr///.  §,  4.  Panlinns.,  ibid.  St.   Anfrm^  Pt.  1.   CH.  X^.  Sett.  2.  PeUgins.,     "Z^* 
 CH.  XIX,  %.  19.     And  that  ''^y^ot  Holy  [or,  Saints,  or  Sandified,  or    ^^^* 
 Chriflians"]  is  as  much  as  to  fay,   baptiz^ed.,  Pt.  i.  CH.  XI.  §.  11.  CH.     ^^^' 
 
 vi.%,  ..  '  305. 
 
 TO.  la  St.  Cyprian^  time,  a  Q_ueftion  being  put  among  66  Bifhops  .^^ 
 whether  an  Infant  muft  be  kept  till  8  Days  old,  before  he  be  baptized  ^       ^ 
 •not  one  was  of  that  Opinion,  Pt.  i.CH.  FI.  §.  i.  And  to  put  the  reft 
 
 together,  the  Words  of  the  Coupcil  of  EUberis^Pt.  1.  CH.  VII.  Of  Op-  205; 
 
 tatHSj  CH.  IX.  §.2.  Of  Gregory  JVaz.ianz.en.,  CPL  XI.  §.2,  4,  <5,  7.  Of  St.  Am-  -xSq^ 
 
 hrofe.,  CH.  XIII.  §.  i ,  2.  Of  St.  CWyfofiom.,  CH  XIF.  §.1,3,5.  Of  St.  Hie-  274° 
 
 rom^  CH.  Xr.  §.  i.  CH.  XIX.  %.26.     Of  St.  Anflin^  CH.  Xr.  per  tot  urn.  280^ 
 
 Of  Bonifacitu,  ibid.Sefl.   5.  §.4.     More  ot  St.  J/ifiin.,  CH.  XIA\&  XX>  293. 
 
 per  totum.     Of  a   Council  of  Carthage.,  CH.  Xri    ^.  3,4,  5,5,     Of  a  295, 
 
 Council,  of  Hippoj    ibid.  §.  5.     Of  57r/V/«/,  CH.  XP"II.  §.  3,  6.     Of  In-  297J 
 
 nocentiHs^  CH.  XFII.  §.  7,  8.  CH.  XIX.^.  28.     Of Paulinus^CH.  XFIII,  284. 
 
 §.  I,  3.     Of  another  PaidinHS^  ibid.  §.  6.     Of  Celefiim,  CH.  XIX.  §.  5^,  302. 
 
 31,  35,  3<^-     Of  PclagiffSj  CH.  XIX.  §   29,  30.     Of  Zofmus,  ibid.^.  33,  293. 
 
 Of  the  Council  of  Alile'vis.,  ibid.  §.   28.    Of  another  Cor.ncil  of  Grr*  305, 
 
 thage.,  ibid      And  of  another,  CH.  XIX.   §.  37.     Of  Vincent  ins  nftor^  311 
 
 <:H   XX.  %    2,   3,    4,   5.     Of  Julian,  CH.  XIX.  %.  38.     Of  Thcndorm^  315.' 
 
 ibid.  %.   Z9'     Of  Pfeiido-Clement^CH.  XXIII.     §.   I.     Of  PfeHdo-Dionyf"  31-. 
 
 US.)  ibid.  §.  2.     Of  the  Author  of  the   Ouejiions  ad  Orthcdo.vos,  ibid.  §.  3.  318, 
 
 "Of  the  Author  of  the  Queflions  ad   Atnlochnyn.,  ibid.     The  Words    of  320. 
 thefe  and  of  all  the  reft  here  cited,  do  fhew  that  Infants  were  baptiz.cd 
 in  their  times:  And  that   without    Controverfle.    There  is  not   one 
 Man  of 'em  that  pleads  for  it,  or  goes  al)out  to  prov:^  it,  as  a  thing  de- 
 nied by  anyone:  fave  that  the  Pfeudu-Dionyfu-u  anfwer^^  the  Objections 
 
 X  X  X      '  that 
 
"<ra2>  Evidence  for  Infants  Baptifm.  Chap.  X 
 
 Year  af- that  the  Heatliens  inadc  againlt  it  ♦,  which  are  much  the  fame  that  the 
 
 tertheA-  Antipa^clobaptifts  have  made  lince. 
 
 poftles  j^^  s;{-^  Anjiin  mentions  it  among  the  things  that  have  not  been  infil- 
 
 tHted  by  any  CoiAncil^  but  have  been  ever  in  Vfe,  And  fays,  The  whole 
 Church  of  thrift  has  contain ly  held  that  Infants  are  baptiz.edfor  Forgivenefs 
 of  Sin '  And,  That,  he  never  read  or  heard  ■>{  any  Chrifiian^  Catholic  or 
 Sectary.)  that  held  othervrife.  And  exprefly  fays  ^  That  no  Chrifiian  Man 
 of  any  for  t  \S'^\\ViVi'>  ChrifcianOiUm]  ever  denied  it  to  be  ufeful  or  necejfary. 
 Meaning  of  thofe  that  allow  any  Baptifm  at  all,  Tt.  i.  CH.  XF.  SeUr.. 
 4.  §.  3.  5^f^  6.  §.  2.  CH.  XIX.  §.  7.  it.  17. 
 
 12.  The  Pelagians^  who  denied  that  Infants  have  any  need  of  For- 
 givenefs  of  Sin,  and  were  moft   of  all  prefs'd  v/ith  that  Argument  j 
 
 31  5.  Why  are  they  then  baptiz.ed  ?  did  never  offer  to  deny  that  they  are  to  be 
 baptized :  but  do  exprefly  grant  that  they  have  ever  been  wont  to  be 
 baptized  v  and  that  no  Chriftian,  no  not  even  any  Sedary,  did  ever 
 deny  it,  Vt.  i.  CH.  XIX.  §.  24,  25,  29,  30,  31,  32,  35,  &:c.  ^^40.  Pr, 
 
 2.  CH.  IF.  §.  I,  3. 
 
 1 3.  And  for  the  other  Heretics  of  thefe  times  ^  there  appears  not 
 from  60  C^y  examining  the  many  Varieties  of  Opinions  that  they  held)  any 
 V?  300  '  ^ig^  that  any  of  'em  that  ufed  any  Baptifm  at  all,  denied  it  to  Infants, 
 
 Pt.i.  CH.  Xr.  SeH.  4.  §.  4.  CH.  Xri.  §.  I,  2.  CH.  XXI.  §.  I,  4. 
 
 14.  It  is  held  by  all  thefe  ancient  Chriftians,  that  no  Children  dy- 
 ing iinbaptiz'd  can  come  to  the  Kingdom  of  Heaven,  Ft.  i .  CH.  ir. 
 §.  5,  5,  7,  8.  CH.  ri.  §.  9,  1  3,  14-  ^^-  XT-  §.  (J,  7.  CH.  XIT.  §.  5.  CH, 
 XIII.  %.  2.  CH.  XIF.  §.  2.  CH.  Xr.  SeB.  3.  §.  2.  CH.  XVI.  §.3,4,  5,  <^. 
 CH.  XFIII.  §.4,  5.  CH.  XIX.  §.  24,  28.  CH.  XX.  §.  6.  CH.  XXIII.  §.  3. 
 ft.  2.  CH.  VI.  §.45  5)  5.  St.  Aiiftin  in  the  laft  of  thefe  Places,  fays-, 
 there  was  in  this  Matter  '  Chriftianorum  Populorum  concordiffima  fidei 
 *  confpiratio,T/7f  mof  uniform  Con fent  of  all  Chrifiian  People  Zqr  Nations^. 
 And  that  the  Pelagians,  themielves  v/ere  overfwayed  by  it,  and  own'd 
 it  to  be  true. 
 
 FincentiHs  VtEtor  was  the  only  Man  that  is  known  to  affirm  the.  con- 
 ^18.  t-rary.  He  maintain'd  once,  that  by  God's  extraordinary  Mercy  and 
 the  Prayers  of  the  Church  this  might  be  obtained  :  but  he  alfo  recan- 
 ted, CH.  XX.  §.  3,  4,  5.  yet  they  all  grant  that  Infants  fo  dying  have 
 little  or  (asfome  fayj  no  Punilhment. 
 
 But  they  hold,  nemine  contradicente.,  that  all  baptized  Iiifants,  dying  in 
 Infancy,  are  glorified,  Pt.  i .  CH  VI.  §.  9.  CH.  XL  §.  6,  7.  CH.  XV.  Se5l, 
 
 3.  §.  2.  It.  Seft.  5,  §.  6.  Pt.  2.  CH.  VI.  §.  9- 
 
 15.  They  do  accordingly  fpeak  of  it  as  a  great  Sin  in  Parents,  or  o- 
 thers  that  have  Opportunity,  to  fuffer  any  Child  under  their  Care, 
 or  any  other  Perfon,  to  die  unbaptiz'd,  Pt.  i.  CH.  IV.  §.  4..CH.  VI. 
 §.1,9.  CH.  XV.  Sea-.  1.  CH.  XVIl.  §.  3.  ^t-  2.  CH.  III.  SeEh.  6.  §.  7. 
 And  they  reprefent  it  as  great  Piety  and  Compaffion  in  thofe  that 
 froenrc  an  Infant  tliathas  beeaexpos'd  in  the  Streets  by  an  unnatural 
 
Chap.  X.  B.vidence  (or  Infants  Baptffh,  ^"2^ 
 
 Mother,  to  be  baptiz'd,  ?t.  2.  C//.  K/.  §.  9.     And  v/hen  for  the  more    Yearaf- 
 orderly  Adminiftration  of  Baptifm  they  enad  that  none  fhall  be  bapti- seiche  A 
 xed  but  at  certain  times  of  the  Year,  they  always  except  Infants  and  Pottles 
 fickly  Perfons,  Vt,  i.  CH.  Xl^IL  §.3.  for  which  Reafon  alfo,  many  of 
 'em  allow  a  Layman  to  baptize  in  Cafe  of  Keceffity,  Ft.  i.  CH.  IV. 
 
 S.  4. 
 
 1 5.  They   fhew  that  they  have  confider'd  thofe  Reafons  which  the 
 
 Antipjedobaptifts  do  now  make  Ufe  of,  as  Objedions  a^ainft  the  ba-     ^^^* 
 ptizing  of  Infants:  as  that  they  have  no  Senfe,  no  Faith,  no  adual 
 -Sin,  &c.  and  yet  do  not  count  'em  fufficient  Reafons  to  forbear  the  ba- 
 ptizing 'em,  Ff.  I.  CH,  JT/r.  §.  3.  C//.  XV.  Se^.  3.  It.  SeSt,  5.  §.  1^4, 
 9.  CH.  XIX.   §.  18. 
 
 17.  The  Ufe  of  Godfathers  in  Infants  Baptifm    is  prov'd  to  have    loc. 
 been  the  Cuftom  of  the  Jews  in  baptizing  the  Infants  of  Profelytes, /«- 
 trodnS-.  §.  3,  4.  and  of  Chriftians  afterwards,  by  Quotations  from  the 
 Year  after  the  Apollles  100,  and  all  along  this  Period,  Pt.  i.  CH.  ir. 
 
 %  9.  CH.  Xr.  Sea.  4.  ().  3.  It.  Sea,  5.   §.  3,  4,   5.  CH.  XJX.  §.  n.  CH. 
 XXII.  CH.  XXUI.  §.  2.  Tt.  2.  CH.  IX.  §.  9,  14- 
 
 18.  This  alfo  makes  one  Evidence  ^  that  the  Proofs  which  fome  of 
 the  Antip^edobaptifts  have,  after  their  befl  fearch,  pretended  to  bring 
 of  any  Church  or  any  Seft  ofChriftians  in  thefe  elder  times,  that  did 
 not  baptize  Infants,  are  found  to  be  fal fly  recited,  or  miftaken,  or  not 
 to  the  Purpofe,  Tt.  i.  CH.  XF,  Sea.  4.  §.  3,  4.    Ft.  2.  CH.  I.  §.  2,  3,4, 
 
 %.cH.n.  %.i^.cH.  /r.  §.  T,  2,  3 
 
 And  even  the  Inftances  of  particular  Men,  whom  they  would  prove 
 to  have  been  born  of  Chriftian  Parents,  and  yet  not  baptized  in  In- 
 fancy, do  all  Cor  at  lealt  all  but  one)  fail  of  any  tolerable  Proof,  Pt. 
 2.  CH.  Ill.fer  totum. 
 
 19.  The  Senfe  of  all  modern  learned  Men  that  do  read  thefe  anci- 
 ent Books,  except  thofe  few  fpecified,  is  ^  that  thefe  Books  do  give  clear 
 Proof  that  Infant  Baptifm  was  cuftomary  in  the  times  of  thofe  Au- . 
 thors,  and  from  the  Apoftles  time,  Pt.  1.  CH.  II.  §.  i,  id.  Ther& 
 are  but  three  or  four  that  think  otherwife.  And  yl/fw/o  himfelf,  the 
 Father  of  the  prefent  AntipGedobaptifls,  granted  this  to  be  true,  pt.  2. 
 CH.  VUL  §.5. 
 
 20.  Laftly,  As  thefe  Evidences  are  for  the  firft  400  Years,  in  which    j^^, 
 there  appears  only  one  Man,  Tertidlan.,  that  advis'd  the  Delay  of  In-    >,.X. 
 fant  Baptifm  in  fome  Cafes,  and  one  G'rr^ory  that  did  perhaps  pra(3:ire     ~'^"' 
 fuch  Delay  in  the  Cafe  of  his  Children  •,  but  no  Society  of  Men  ^o 
 thinking,  or  fo  practifmg :  Mor  no  one  Man  faying  it  was  imUwj'ul  to 
 baptize  Infants :  So  in  the  next  700  Years,  there  is  not  fo  much   as  to  1000. 
 one  Man  to  be  found  that  either  fpoke  for,  or  pradlifcd  any  fuch  Dclav. 
 
 But  all  the  contrary,  Pt.  i.  CH.  XXII.  per  tot.  Pt.  2.  CH.  ril.  §   i   ' 
 
 And  when  about  the  Year  1 130,  one  Seu:  among  the  \Valde?ifes  dc-    1C3CK 
 clar'd  agaiull  t\\c  baptizing  of  Infants,  as  being  uncapable  of  Salvatl- 
 
 X  X  X  2  on  \ 
 
ji^  livihnce  aga'iHjl  Infant  Baptrfm.  Chap.  X. 
 
 Year  at- on-,  the  marii  Body  of  that  People  rejeded  that  their  Opinion:  An6 
 
 tertheA-thcy  of  em  that  held  that  Opinion  quickly  dwindled  away^  and  dif- 
 
 poft.'cs     appear'd  •,  there  being  no  more  heard  of  holding  that  Tenet,  till  the 
 
 1422.   riling  of  the  G-c/-/??^??  Antipcedobaptifts,  ylnno  1522.  Ft.  i.CH,  ril.^. 
 
 2,  3,  47  ^'c- 
 
 And  that  all  the  National  Churches  now  in  the  World  do  profefs 
 and  pradife  Infant  Baptifm.  Ft.  2.  CH.  nil  §.  i  ,  2,  3. 
 
 §.  2.  The  Reafons  and  Evidences  for  the  other  Side  onght  to  be. 
 divided  into  two  forts.  For  there  are  fome  of 'em,  which  really  have 
 all  the  Force  that  they  feem  to  have:  but  fome  others  of  'em,  mult 
 indeed  pafs  for  Reafons,  or  for  good  Evidence,  to  one  that  under-, 
 ftands  only  the  vulgar  Tranflation  of  the  Scripture,  and  only  the  pre- 
 fent  State  of  the  Nations  of  the  World,  and  of  Religion :  But  do  lofe 
 their  Force,  when  one  fearches  into  the  Originals  of  the  Scripture,  or 
 when  one  comprehends  the  Hiilory  of  the  State  of  Religion  in  the 
 World,  at  that  time  when  the  Books  of  the  New  Teflament,  or  the. 
 Books  of  the  ancient  Chriftians  were  written. 
 
 I  will  firft  fum  up  that  Evidence  which  1  take  to  be  of  the  firft 
 
 fort 
 
 1 .  It  does  not  appear  that  the^  Jewifi  Baptifm  of  Infants  in  our  Sa- 
 vior's time  ("according  to  which  the  Pasdobaptilfs  fuppofe  the  Apo- 
 ftles  were  to  regulate  theirs,  in  all  things  not  otherwife  direded  by 
 our  Savior)  was  in  all  Refpeds  like  to  that  which  the  Chriltian  Psdo- 
 baptifts  do  pradife.  For  the  Jews  feem  to  have  baptiz'd  the  Infants 
 of  fuch  only  as  were  Profelyted,  or  made  Difciples  out  of  the  Hea- 
 then Nations,  and  Infants  taken  in  War,  found,  bought,  e^c.  But  not 
 their  own  Infants.  They  thought  their  own  Infants  to  be  clean  with- 
 out it  5  clean  by  their  Birth,  being  of  a  Nation  which  had  been  once 
 iiniverfally  fandified  by  Baptifm  :  JntrodaB.  §.  3. 
 
 This,  fuppofmg  it  to  have  fome  Weight  againfi;  Infant  Baptifm,  as 
 the  Chriftians  do  pradife it  •,  yet  dots  not  make  for  theAntipcedobaptifts 
 Pradice  neither.  For  they  (as  well  as  the  P^dobaptills)  do  hold  that 
 all  Perfons  are  now  to  be  baptiz'd  at  fome  Age  or  other  (Perfons  born 
 of  Chriftian  Parents  as  well  as  thofe  that  are  born  of  Heathens). 
 Which  being  granted,  the  Example  of  the  Jewifii  Baptifm  direds  it 
 to  be  done  in  Infancy :  For  all  whom  the  Jews  baptiz'd  at  all,  they 
 baptiz'd  in  Infancy,  if  they  had  then  the  Power  of  'em.  And  belldes : 
 The  Exception  of  Jews  or  Jews  Children  from  the  Obligation  to  Ba- 
 ptifm was  underftood  by  themfelves  to  be  a  thing  that  was  to  conti- 
 I11K2  only  till  the  Coming  of  the  Chrifl.  or  of  the  £//W,  hitrodufi.  §.  3,  5, 
 C^  tilt.  Since  which  time  the  Jews  are,  as  to  Matter  of  Baptifm,  brought 
 to  the  fame  State  as  Gentiles.  Which  do's  take  oH'all  the  Force  of  this. 
 Rsafon  or  Evidence.- 
 
 2,  As 
 
Chap.  X.  EviiJence  J^^^'/V/?  Infant  Baptiftn,.  r^r, 
 
 2.  As  to  the  Argument  taken  from  the  Pradice  of  the  anciciit  Chri-    Ve.ir  af-' 
 ftians,  confidcr'd  ia  general  ^  it  is  fome  weakning  of  the  Force  of  it,  f^^^^"**^  A* 
 that  fome  of  thofe  Ancients  who  baptiz'd  Infants  did  alfo  give  'em  F^^-^s 
 the  Communion:  Some,  I  fay  •,  but  not  very  many:  And  thofe,  none 
 
 of  the  moll  Ancient,  Vt.  2.  CH  IX.  §.  15,  i5,  17.  Kow  tho'  a  jMan's. 
 Error  in  one  thing  does  not  neceflarily  prove  that  he  errs  in  another  j 
 yet  when  it  is  in  Relation  to  the  fame  Subjed,  it  gives  fome  Abate- 
 ment to  his  Autority.  And  tho'  it  be  to  this  Day  Controverted  be- 
 tween the  Eafiern  and  V/ep^crn  Chriftians,  whether  this  be  an  Error^ 
 or  not  •,  yet  the  Picdobaptifts  of  thefe  Parts  of  the  World  muft,  in  their 
 Pleas  againft  the  Antip^dobaptifts,  yield  it  to  be  an  Error :  Becaufe 
 they  themfelves  do  not  ufe  it.  And  fo  it  is  (for  as  far  as  its  Force 
 reaches)  argumentnm  ad  hominem  at  leafl:. 
 
 3.  As  to  particular  Men  among  the  Ancients;  Tertullian  advifes  the     100,. 
 Delay  of  Infant  Baptifm  (\i\  ordinary  Cafes  where  there  is  no  appa- 
 rent Danger  of  Death)  till  they  come  to  the  Age  of  Underftanding  : 
 
 And  then  farther,  till  they  are  married,  or  elfe  by  their  Age  are  palt 
 the  Danger  of  Luft,  Ft.  i.  CH.  ir.  §.1,4,  5,  6,  7,  8. 
 
 As  for  any  Value  that  is  to  be  put  upon  Tertullian  %  Judgment  or 
 Opinion,  as  a  fingle  Man ;  I  ought  to  have  put  this  among  the  fecond 
 fort  of  Evidence,  which  is  of  little  or  no  Force  with  fuch  as  do  under- 
 Hand  the  Hiftory  of  that  time :  Becaufe  all  that  do  fo,  do  know  that 
 he  was  accounted  ('both  in  his  own  time,  and  alfo  by  thofe  who  after 
 his  Death  fpoke  of  him,  or  his  Works)  a  Man  of  odd,  ralh,  lingular 
 and  heterodox  Tenets  in  many  other  things :  And  that  in  the  latter 
 Part  of  his  Life  he  turnVl  (as  I\len  of  that  Temper  commonly  doj  a 
 downright  Heretic  in  fome  fundamental  Points  of  the  Faith,  Ft.  i. 
 €//.  ir.  §.1,13.  So  that  his  Opinion  or  Judgment  was  never  efteem- 
 ed  of  any  Value. 
 
 And  for  his  Teftimony  as  a  Witnefs  of  the  then  Pradice  ;  his  fpeak- 
 ing  againft  Infant  Baptifm  is  as  good  Evidence  that  it  was  then  cu- 
 ftomary,  as  theirs  that  mention  it  with  Approbation. 
 
 But  this  I  think  has  fome  Weight :  that  if  Tertullian  had  known  of 
 any  fuch  Tradition  or  Order  left^^  the^pofilssj  asOri^en  who  liv'd  at    j^^^,^ 
 the  fame  time  fpeaks  of,  to   baptize  Infants  j  he,  as  heady  as  he  was,  * 
 
 would  not  then  have  fpoken  againft  the  Doing  of  it.  Efpecially  if  the 
 Book  where  he  does  this,  was  written  (as  Dr.  ^llix  judges  it  wasj 
 while  he  continued  in  the  Catholic  Church. 
 
 This  therefore  may  be  concluded,  that  either  there  was  no  good  Ac- 
 count of  fuch  a  Tradition,  or  qKc  that  Tertullian  had  never  heard  of  it. 
 Which  laft  is  not-at  all  improbable :  for  Origen.^  living  moft  of  his  ^6 
 time  in  Paleflin.,  vyhcre  the  Apoftles  had  much  and  long  convcrfed, 
 and  being  born  of  Chriftian  Anceftors  in  Egypt  not  far  off,  might 
 very  well  have  good  Proof  of  an  Order  lett'  by  the  Apoftles,  and 
 t}.:re  Footfteps  of  their  Pradice  :,  of  which  Tmitllian.^  bora  of  I-Ieathen 
 
 Pi- 
 
v  •> 
 
 -5-2;^  Ez't^ence  agakfi  Infant  Bapt'ifm,  Chap.  X. 
 
 Year  af- Parents,  and  living  at  Carthage  (a  Place  where  no  Apoflle  ever  came, 
 
 tcrthc  A-i^or  nigh  it  by  a  great  DiftanceJ  might  at  tint  Time  have  heard  nothing. 
 
 fifties         Hovv'cver  it  be,  the  Antipsdobaptiftr,  mufl  make  much  of  this  Man. 
 
 For  he  is  the  only  one  of  all  the  Aijcients  that  had  this  Opinion.    So 
 
 fays  Mr.clH.Pin  (6)  who  has  with  the  greateft  Accuracy  fearch'd  their 
 
 Works,  and  with  the  greateft  Fidelity  reported  'em  :  He  in  reciting  this 
 
 Pafllige  of  7Vrf/////,'2«  obfervcs  ^    Qnc  jinds  no  other  Writer  in  all  Antiquity 
 
 thiitffeah  tzt  this  Rate.     And  fo  the  Magdebitrgenfes  (j)-^  Tertullian  by 
 
 dfirange  Opinion  holds ^  6cc. 
 
 4.  But  tho'  there  be  never  another  that  advifes  fiich  a  Delay  of 
 ■-5'  Baptifm,  yet  there  was  one  that  liv'd  about  130  Years  after  that  time 
 in  another  Part  of  the  World,  that  prai^lis'd  fnch  a  Delay:  viTL. 
 Gregory  the  Father  of  Gregory  Nat.ianz.en.  He  feems  to  have  fuffer'd 
 all  his  Children,  even  thofe  that  wTre  born  to  him  after  his  Baptifm, 
 to  grow  up  to  a  full  Age  without  baptizing  'em.  This  Matter  of  Fad 
 is  difcufs'd  with  the  Evidence  ^ro  and  contra^  Ft.  1.  CH.  III.  SeU:.  6.  §.3, 
 4,  «>,  5,  7.  And  the  Verdid  upon  it  (as  I  for  my  Part  have  yielded  it) 
 is  that  he  did  do  fo. 
 
 As  TertHllians  Charader  was,  that  he  was  Learned  and  Ingenious, 
 but  hot  and  heady :  So  this  Man  feems  on  the  other  fide  to  have  been 
 ignorant  and  of  mean  Capacities.  Only  his  Son  indeed  does,  as  Duty 
 required,  fpeak  honorably  of  him. 
 
 If  he  had  been  a  Man  much  fpoken  of  ^  it  w^ould  have  made  a  better 
 Argument  (than  his  Pradice  now  does)  that  leaving  Children  imba- 
 ptiz'd  was  no  iinufual  thing,  becaufe  his  doing  fo  is  not  mention'd 
 with  any  Cenfure  or  Wonder  by  any  Author  of  that  time.  But  as 
 he  was  a  Man  little  regarded,  and  placed  in  an  obfcure  and  remote 
 Corner,  and  never  mention'd  but  only  by  the  Writers  of  his  Son's 
 Life  (who  liv'd  6^00  Years  after)  this  cannot  be  expeded.  There  is 
 In  elder  times  no  Mention  of  his  Name  at  all,  but  what  we  have  from 
 his  Son:  And  had  it  not  been  for  him,  it  would  no:  have  been  known 
 that  fach  a  Place  as  NazSanz^um^  or  fuch  a  Biibop  of  it  as  this  elder 
 Gregory^  had  ever  been.  And  it  was  not  for  the  Son  to  refledonany 
 Faults  or  Negleds  of  his  Father.  He  does  do  that,  as  far  as  could 
 be  feemly  for  him,  when  he  admoniflics  his  People  againft  any  fuch 
 JNegled.  Of  which  Admonitions  of  his  I  give  feveral  Inftances  in  Vt, 
 1 .  CH.  XI.  §.  2,  4,  5,  7.  In  one  of  'em  indeed  he  does  (perhaps  out 
 of  fome  Compliance  to  his  Father's  Pradicej  advife,  that  if  there  ap- 
 pear no  Danger  of  the  Child's  Death,  the  Baptifm  Ihould  be  delay  d 
 till  he  be  about  three  Years  old.  But  that  helps  this  Caufe  but  little : 
 Both  becaufe  a  Child  at  3  Years  old  is  as  uncapable  of  receiving  Ba- 
 ptifm upon  his  perfonai  Profeflion  as  a  mere  Infant  j  and  alfo  becaufe 
 
 he 
 
 ^0;  Bibl.  nquv.  Vol,  i.  dc  Tci!:villi;'no.    (7)  Cenc,  3,  c,  4.  Inclinatio  Dodrina?  de 
 -b^tiimoo 
 
Chap.  X.  Evidence  a  gain  ft  Infant  Eaptifm.  '^y 
 
 he  at  other  Places   urges  the  fpeedy  adminiftring  of  it  in  general:  YearaF. 
 And  fo  he  does  at  this  Place,  if  any  Danger  of  Death  do  appear.  certheA^ 
 
 This  Evidence  thercfoieof  G'^-r^^r^'s  Father,  as  I  would  not  omit  itP^^^^-^ 
 (let  it  have  what  Weight  it  will  bear)  fo  I  cannot  reckon  it  to  have 
 any  great  Force,  being  but  one  Man's  Pradice,  and  that  of  a  Man  of 
 little  Judgment  or  Credit. 
 
 5.  That  Argument  for  the  Univerfal  Confent  of  Antiquity  in  ba- 
 ptizing Infants,  which  is  taken  from  the  Declaration  of  St.  Auflin  Qthat 
 he  never  read  or  heard  of  any  Chriflian,  Catholic  or  Sectary,  that  deni- 
 ed that  Infants  are  baptized  for  Forgivenefs   of  Sin]  and  from   the     31^.. 
 Grant  of  Pelagim  Qthat  he  alfo  never  heard  of  any  that  denied  that 
 
 they  are  to  be  baptiz'd].   That  Argument,  1  fay,  is  fomething  weakned 
 
 by  this:  that  Tertullian  200  Years  before  their  Time  is  found  to  have    loo... 
 
 fpoken  againfl  it :  At  leafi;  as  ordinarily  pradis'd. 
 
 What  muft  be  concluded  from  hence  is,  that  neither  St.  Jufiin  nor 
 TelagiHs  had  ever  feen  TertHllian\  Book  de  Baptifmo.  As  I  have  obfer- 
 ved,  Ft.  I.  CH.  IV.  §•  13-  And  that  from  henceforward  that  Rule- 
 muft  proceed  with  an  Exception  of  one  Man,  vIt^.  TertHlUan. 
 
 6.  The  Fetrobriifians^  one  of  thofe  Societies  of  Men  that  have  been 
 
 fince  C2i[\Qdi  Watdenfes^  withdrawing  themfelves  about  the  Year  iioo    icoo>. 
 from  the  Communion  of  the  Church  of  i?owf,  which  was  then  very  cor- 
 rupt, did  reckon  Infant  Baptifm  as  one' of  the  Corruptions-,  and  ac- 
 cordingly   renounc'd  it,  and  pradis'd  only  adult  Baptffm,  Tt.  2.  CH. 
 
 An  Exception  that  abates  in  great  Mcafure  the  Force  of  the  Evi- 
 dence from  thefe  Mens  Pradice,  is  this  ^  That  fbefides  that  they  were 
 very  late  and  very  few)  they  did  what  they  did  on  this  Principle  ^ 
 that  no  Infant,  baptized  or  not,  can  come  to  Heaven :  Which  is  by 
 both  the  Parties  now  acknowledged  to  be  a  great  and  an  uncharitable 
 Error. 
 
 Thefe  Evidences,  how  much  or  how  little  foever  they  weigh,  or  a- 
 vail  toward  the  determining  the  Point,  are  however  to  be  reckoned' 
 among  true  ones :  That  is,  they  are  true,  and  not  miftaken  Matters  of 
 Fad. 
 
 §.  3'  But  there  is,  as  I  fud,  another  fort  of  Evidences  and  Reafons 
 againft  Infant  Baptifm,  which  are  apt  to  weigh  much  with  one  thatun- 
 derftands  not  the  State  of  the  Times  fpoken  of,  and  can  read  only  the 
 vulgar  Tranflation  of  the  Scripture^  and  fiich  a  Man  cannot  much  be 
 blaiifd  for  taking  them  as  good  Reafon  or  Evidence:  but  they  lofc 
 their  Force  with  any  one  that  is  not  under  thofe  Dif^dvantages.  And 
 fuch  I  reckon  thefe  following. 
 
 T.  There  are  fevcral  ancient  Books  that  lay  nothing  at  all  -about 
 Infant  Baptifm,  neither  for  it,  nor  againft  it.  And  'tis  wonder,  fay 
 fomc  Antip^edobaptifts,  if  it  were  common  in  thofe  Times,  that  thefe- 
 as  well  as  others  ftiould  not  mention  it. 
 
 A  .pomr- 
 
-^1-8  BvrdeHce  that  feems  agahfl  Injant  Baptifm.        Chap.  X. 
 
 Y>.'araf-      A  ponipous  Pvecital  of  the  Names  of  the fe  makes  an  unlearned  Arx- 
 i-rihe  A  tipcedobaptill  think  that  they  are  fo  many  Authors  on  his  Side.  But 
 poittes      3,^y  Q^Q  ^Vj-ji-  imderllands  how   the   ancient  Chriftian  Writers  were 
 moflly  imploy'd,  W5L.  in  defending  the  Truth  and  Innocence  of  their 
 "4\cli^'ion  agaiiift:  the  Objed:ions  and  Slanders  of  Heathens  and  Jews  •,  in 
 encotira-ine  the  perfecuted  People  to   bear  with  Faith  and  Patience 
 •the  Obloquy  and  SuiTerings  they  lay  under,  &c.    Such  a  Man,  inftead 
 ■    -of  won  jrln?  that  there  are  no  more,  will  wonder  there  are  fo  many, 
 that  do  happen  in  fuch  their  Writing^^.  to  mention  ^o  particular  a  thing 
 •  as  the  Baptizing  of  Children.     Efpccially  iince  in  the  Primitive  Times 
 there  was  no  Controverfie  ftarted  about  that  Point.     Kow  that  it  is 
 become  a  Controverfie  •,  yet  let  any  Man  go  into  a  Bookfeller's  Shop 
 cand  take  down  ten  Books  at  all  Adventures:  And  he  will  find  above 
 half  of 'em  to  be  fuch  as  have  no  Mention  fro  nor  contra  about  In- 
 fant Baptilm  \  bec.iufe  they  are  written  on  fuch  Subjeds  as  give  no 
 Occafion  for  it.     'Tis  the  Nature  of  a  Man  whofe  Head  is  hot  with 
 T.ny  Controverfie,  to  wonder  he  does  not  find  fomething  about  that  in 
 every  Book  and  Chapter  he  reads. 
 
 Mr.  Tombs  made  a  Plea  of  this.  But  he  was  too  candid  a  Difputant 
 to  lay  much  Strefs  on  it.  He  takes  Notice  of  five  Authors  that  have 
 nothins;  about  it.  Mr.  Stennet  takes  two  of  his,  and  (lo)  reckons  up 
 lix  mo^-e,  who,  he  fays,  have  nothing  of  it.  I  gave  Reafons,  I  hope, 
 •fatisfadory  enough  why  in  Mr.  Tomhs\  Authors  no  Mention  of  fuch 
 a  thing;  could  be  expeded,  Pf.  i.  CH.XXL  §.  4,  5.  And  the  fame  are 
 applicable  to  thofe  produc'd  by  Mr.  Stennet:  five  that  he  reckons //-f- 
 ?7£m  for  one-,  who,  as  I  Ihew  Pt.  i.  CH.  III.  fpeaks  plainly  enough 
 of  it.  And  alfol  have  Ihewn,  Pt.  i.CH  /,  and//,  that  three  more  of 
 'em,  Clemens  Romanus^  Hermns^  and  "^nj^in  Martyr^  tho'  not  fpeaking  di- 
 ■redtly  of  it,  do  mention  things  from  whence  Inferences  may  be  drawn 
 for  the  Proof  of  it. 
 
 The  very  fame  Remark,  I  think,  ought  to  be  made  upon  that  Ob- 
 jcdion  againft  Infant  Baptifm  which  the  Antipcedobaptifts  do  much 
 infift  on  •,  VIZ..  that  St.  Lake  in  reciting  the  Lives  and  Aois  of  the  A- 
 vofiles.y  dees  not  mention  any  Infants  baptiz'd  by  them.  Whoever  ob- 
 •ferves  the  Tenor  of  that  Hiftory,  and  confiders  the  State  of'  thofe 
 Times,  will  perceive  that  St.  Lnke's  Aim  is  to  give  a  Suminary  Ac- 
 count of  the  main  and  principai  Paifagesof  their  Liv^s-,  and  of  thofe 
 Paflages  efpeclally,  in  which  they  found  the  greateft  Oppofition.  And 
 in  fuch  a  Hiftory  (which  is  but  ihort  in  all)  who  can  look  for  an  Ac- 
 count of  what  Children  they  baptiz'd  ?  Suppofe  that  the  Life  and 
 Adions  of  fome  renowned  and  laborious  modern  Bifhop  or  Dodor 
 were  to  be  written  ('fay  of  Bifliop  Vfijer^  StilUngfleet^  G^c)  and  that,  in 
 a  Volum  ten  times  as  long  as  the  Book  of  the  Ads  of  the  Apoftles^ 
 
 Who 
 
 (jo)  Anfw,  to  Ruflen,  p  6S. 
 
Cliap.  X.  EviJence  that  feems  to  make  againfl^  Scc,  fTlp 
 
 Who  v/ill  exped  to  find  there  any  Account  of  what  Children  they    Vearaf. 
 Chriflned?     And  yet  there  is  no  doubt  but  they  did  Chriften  hun- "^^^i^he  A- 
 dreds,Dr  ('if  we  take  in  what  was  done  by  Minifters  deputed  by  them)  P^^^^^ 
 thoufands.     The  main  Bufmefs  of  an  Apoftle  was  to  preach,  convert, 
 sttelt  the  Truth  of  Chrift's  Refurredion,  Miracles,  ere.  and  mt  to  ba- 
 piz.e^  as  St.  ?e«A// fays  (i  i).     The  Baptizing  of  fuch  as  the  Apofties 
 had  convinced,  and  efpecially  of  their  Children,  would  of  Courfe  be 
 left  to  Deputies.     Yet  of  the  lix  Baptifms  (which  are  all  that  St.  Pad 
 is  mentioned  to  have  been  concern'd  in)  three  were  the  Baptifms  of 
 whole  Houfe-holds  (12):  Such  a  one  and  all  his.     And  that  is  as  much 
 fis  can  reafonably  be  expeded  of  fo  minute  a  Circumftance. 
 
 2.  IrenAius^  who  is  the  eldefl  of  the  Fathers  in  whom  the  Pjedoba-     ^^^ 
 ptifts  have  as  yet  found  any  pofitive  Mention  of  Infants  as  baptiz'd,        '* 
 does  not  at  that  Place  ufe  the  Word  it  felf  [baptiz'd]  but  the  Word 
 [[regenerated]  or  [born  again]  Vt.  i.  CM.  III.  §.  2. 
 
 This  may  invalidate  his  Teftimony  with  one  that  knows  of  no  other 
 Senfe  of  that  Word  than  what  is  common  in  modern  EfigUjli  Books. 
 But  any  Man  that  has  been  at  all  converfant  in  the  Fathers,  or  that 
 has  read  but  thofe  Paflages  of  'em  that  are  in  this  my  ColUBion^  or 
 but  even  thofe  to  which  I  refcr'd  jufi:  now  at  «.  3.  and  at  n.  5.  of  the 
 Evidences  for  Infant  Baptifm  ^  will  be  fatisfied  that  they  as  conftantly 
 meant,  haptiz,edy  by  the  Word,  {j-ej^e^erateJj  or,  born  agairi^  as  we  do 
 mean  the  fame  by  the  Word  tchriflned]. 
 
 To  ^e  fatisfied  of  this  (and  I  do  alTure  any  one  that  will  fearch, 
 that  he  (hall  not  mifs  of  Satisfaction)  is  very  well  worth  a  Pxdoba- 
 ptift's  while.  For  the  Teftimonies  of  Ircn<&m  and  oijiifiin  Martyr  fo 
 near  the  Times  of  the  Apofties  are  preferible  for  their  Antiquity  to 
 the  Teftimony  of  any  three  or  four  others. 
 
 3.  St.  Bafd  in  a  certain  Sermon  fpeaks  ^o  as  plainly  to  fuppofe  that     2^(3. 
 a  great  Part  of  his  Auditory  was  made  up  of  fuch  as  had  been  inftru- 
 
 ded  in  Chriftian  Religion  from  their  Infancy,  and  yet  not  baptiz'd 
 Pt.  i.CH.  XII.  ^.1,  3. 
 
 I  have  Reafon  to  reckon  this  among  the  Evidences  that  may  ap- 
 pear to  People  of  little  Reading,  and  to  fuch  as  have  but  a  fnallow  and 
 fnperficial  Knowledge  of  the  State  of  the  ancient  times,  to  have  a 
 great  Weight  againft  the  Belief  of  any  general  Pra^iice  of  Infants  Ba- 
 ptifm at  that  Time:  becaufe  it  had  fuch  an  Effed  upon  ,my  fclf.  I 
 thought,  upon  the  firfb  reading  of  this  Place,  nothing  could  be  a 
 plainer  Proof  that  the  Chriftians  then  did  not  commonly  baptize  their 
 Children  in  Infancy,  than  this  Evidence  of  a  Church  full  of  People  ; 
 a  coafiderable  Part  of  whom  had  been  catechiz'd  from  their  Infancy, 
 and  were  aot  yet  bapti  z'd.    Such  a  Number  of  heathen  Converts  had 
 
 Y  y  y  beea 
 
 (ii;^  I  Cor.  r.  1.7.     (12)  Ads  vS,  15,  35.  i  Cqrti.  i<5. 
 
5*50  Evhlence  that  feems  to  wake  Chap.  X, 
 
 Year af- been  eafily  to  be  accounted  for:  but  thefe  feemed  born  of  Chriftian' 
 
 tertheA-  Parents,  becaufe  he  fays,   From  a  Child  catechiz,ed  in  the  Word. 
 
 poftles-  gut  all  this  Argument  loft  its  Force  with  me,  when  by  farther 
 reading  I  perceiv'd  (and  wondred  at  my  felf  afterward,  as  is  common, 
 why  I  had  not  perceived  before^  that  which  I  fhew  in  the  fame  Chap- 
 ter, and  alfo  Ft.  2.  CH.  III.  Sc^.  i .  to  have  been  the  State  of  the  World 
 as  to  Religion  at  that  Tim.e,  viz..  that  befide  thofe  that  were  Hea- 
 thens on  one  Side,  and  thofe  that  were  profefs'd  or  baptized  Chriltians 
 on  the  other,  there  was  a  vafl  Numiber  of  a  middle  fort:  half  Con- 
 verts, heathen  Men  converted  thus  far,  that  they  were  convinced  that 
 Chriftianity  was  the  true  Religion,  and  that  they  muft  be  baptiz'd  in- 
 to it  fome  Time  or  other :  but  not  being  willing  as  yet  to  abandon 
 their  Lulls,  they  put  it  off  from  Time  to  Time.  Thefe  Men  did,  as 
 many  wicked  Men  do  now,  inllrud  their  Children  in  the  godly  Pre- 
 cepts of  Religion :  but  they  could  not  offer  'em  to  Baptifm  till  they 
 were  baptiz'd  themfelves.  And  thofe  that  St.  Bafd  fpeaks  to,  had  been 
 the  Children  of  fuch  Men. 
 
 We  fee  a  woful  Example  in  our  Churches  of  a  much  like  Nature. 
 Many  wicked  Men  do  at  Times  refolve  to  become  ferious  fome  Time 
 ©r  other:  and  then  they  think  they  will  come  to  the  Holy  Commu- 
 nion, and  engage  themfelves  to  a  godly  Life.  They  put  off  this  from 
 Time  to  Time,  many  times  till  Death  feizes  'em.  Thefe  Men,  if  they 
 had  been  born  of  Heathens  and  not  yet  baptiz'd,  but  yet  had  come  to 
 the  Knowledg  of  Chriftianity,  would  put  off  their  Baptifm  as  they 
 now  do  the  other  Sacrament  •,  m.uch  at  the  Rate  as  the  Fathers  of  thofe 
 to  whom  St.  Bafd  preaches  had  done  their  Baptifm,  and  as  he  com- 
 plains the  Sons  alfo,  to  whom  he  preaches,  did.  And  as  we  fee  now, 
 that  nigh  half  the  World  of  nominal  Chriftians  are  fiich  Procraflinators  ^ 
 fo  there  feems  to  have  been  not  a  much  lefs  Proportion  among  the  Ca- 
 techumens then.  And  as  the  Fathers  do  fpeak  of  thofe  who  were  du- 
 ring this  dilatory  Courfe  feized  with  Death,  as  loft  Men  ^  fo  I  doubt 
 it  is  but  poor  Comfort  that  we  can  give  to  Men  fo  feized,  that  have 
 for  like  Reafons  all  their  Life  long  put  off  the  receiving  the  Commu- 
 nion :  viz..  becaufe  they  would  not  yet  repent. 
 
 But  ftill  this  Stale  of  Religion  in  St.  BafdhTimt  does  not  prove, 
 that  any  who  were  once  baptiz'd  themfelves,  did  delay  or  put  off  the 
 Baptizing  of  their  Children. 
 
 4.  Some  Arguments  againll  Infants  Baptifm  have  all  their  Strength 
 ■ft-om  that  imperfedt  Conception  of  things,  which  arifes  from  one's 
 reading  only  the  vulgar  Tranflations  of  Scripture  •,  and  do  vanifh,  v^^hen 
 one  confults  the  Originals.  That  Commiffion  of  our  Savior  to  the 
 Apoflles,  Mat.  28.  19.  which  is  in  the  Engtifh-^  Go  and  teach  all  Nati" 
 ons  -^  baptizing  them,  &c.  teaching  them  to  ohferve,  &c.  as  it  affords  on 
 one  Side  this  Argum.ent  for  Psdo baptifm  •,  Infants  are  part  of  the  Na- 
 tions :  and  fa  to  he  baptiz,ed  by  this  Cominiffion :    So  on  the  other  Side  it 
 
 gives 
 
1Chap.  X.        agahfl  Infant  B apt ifm^  But  does  not  really.  y^i- 
 
 gives  Occafion  to  the  Antipasdobaptifts  to  retort,  and  fay  ^  Infants  are  Ycaraf- 
 fiich  a  Part  of  the  Nation  as  are  not  capable  of  being  tanght :  And  fo  not  to  tei  the  A- 
 bt  baptiz,ed.  P^ft^^s 
 
 But  the  Word  which  is  tranflated,  teach^  in  the  firft  of  thofe  Claii- 
 fes,  has  a  peculiar  Signification  in  the  Original,  and  is  not  the  fame 
 Word  as  that  which  is  tranflated,  teachings  in  the  fecond  :  But  fignifies 
 much  like  what  we  fay  in  Engli(lj  ^  to  enter  any  one'^s  Name  as  a  Scho- 
 lar, Difciple,  or  Profelyte  to  fuch  a  Mailer,  School  or  Profeffion. 
 Now  the  common  Language  of  the  Jews  (in  which  Language  it  was 
 that  St.  Matthew  wrote  this  Gofpel)  as  it  does  not  admit  of  this  Phrafe  ; 
 An  Infant  is  taught^  Qtx^inftritB:ed:  fo  it  very  well  allows  of  this  Other ; 
 Such  or  fitch  an  Infant  is  enter  d  a  Difciple^  or,  made  a  Profelyte  to  fuch  a 
 Profeffion,  or  Religion.  And  the  Jews  did  commonly  call  a  Hea- 
 then Man's  Infant,  whom  they  had  taken  and  circumcifed  and  baptized  ^ 
 ayoung  Profelyte :  As  I  fhevv'd  in  the  IntrodnHion.  And  St.  Peter  fpeak- 
 ing  againft  the  Impofing  of  Circumcifion  on  the  Heathen  Converts  and 
 their  Children,  words  it  thus  ^  '  To  put  a  Yoke  upon  the  Neck  of  the 
 '•Difciples:  Whereas  it  was  Infants  efpecially,  on  whom  this  Yoke  was 
 attempted  to  be  put,  A&^s  15.  10.  And  St.  Jnfiin  exprelly  mentions 
 Infants  as  made  Difciples  in  the  very  fame  Word  that  is  ufed  by  Su 
 Matthew  in  that  Place. 
 
 Another  thing  that  caufes  in  vulgar  People  a  Prejudice  in  under- 
 ilanding  thofe  Words  of  our  Savior,  is  this  ^  A  Man  that  can't  read 
 Books,  is  apt  to  form  all  his  Notions  of  things  by  what  he  fees  in  his 
 own  Time  and  Country.  So  an  illiterate  Man  (in  England  for  Exam- 
 ple) hearing  of  the  Apoftles  being  fent  into  the  Nations  to  Difciple 
 and  Baptize  'em,  he  imagines  it  like  fome  Preacher's  Coming  into  En^ 
 gland  as  it  is  now,  to  Preach  and  Baptize  the  People.  Now  this  No- 
 tion naturally  creates  in  his  Mind  a  Suppofil  that  Chriftians  did  not 
 baptize  their  Children  in  Infancy,  becaiife  they  are  now  to  be  baptized 
 after  they  are  taught.  He  does  not  animadvert  to  that  Difference 
 which  appears  by  conceiving  all  thofe  Nations  to  which  the  Apoftles 
 were  fent,  as  Heathens  *,  who  muft  be  baptiz'd  after  they  were  taught, 
 iiaving  had  no  Fathers  to  baptize  'em  before.  This  indeed  looks 
 grofs :  but  one  may  perceive  plain  Footfteps  and  Traces  of  fuch  Con- 
 ceptions among  ignorant  People  in  the  Tenor  and  Chain  of  their  Dif- 
 courfe. 
 
 5.  There  has  been  an  Argument  rais'd  againft  Infants  Baptifm,  even 
 from  that  Text  by  which  (among  others)  the  Fathers  did  never  fail 
 to  prove  it.  I  mean,  from  thofe  Words  of  our  Savior,  John  3.  5.  which 
 are  in  the  EnglljJj  ^  Except  a  Alan  be  born  again  of  Water^  &:c.  They 
 catch  hold  of  the  Word,  Man^  there  •,  and  fay,  'tis  declared  ncceflary 
 for  every  one  after  he  is  a  Man  grown.  I  would  not  have  aay  An- 
 lipasdobaptift,  that  keeps  a  more  refined  Converfation,  think,  that  I 
 feign  or  impofe  this  on  'em,    'Tis  certainly  true,  that  fome  ignorant 
 
 y  y  y  z  'Feo- 
 
r9i  Evidence  that  may  feem  to  ntake^  Chap.  X* 
 
 Year  af- People  in  country  Places  do  not  only  urge  this,  but  do  fay  that  it  is 
 
 rcr  the  A- inculcated  to  them  by  their  Teachers. 
 
 poitles  1  fhall  not  ftand  to  fhew  the  Miftake  of  this ,  having  faid  more 
 than  fo  palpable  a  Mifunderftanding  of  the  Words  as  they  are  in  the- 
 Original,  can  deferve.  Pt,  i.  CH.  6.  §.  13.  Ft.  1.  CH.  VL  §.  i. 
 
 6.  To  enervate  an  Argument  taken  out  of  Scripture  for  Infant  Ba- 
 ptifm,  is  equivalent  to  the  forming  of  one  againft  it :  and  does  as 
 much  tend  to  the  excufing  of  any  illiterate  Man,  if  the  Proofs  which" 
 fhonld  have  convinc'd  him  that  Children  are  to  be  baptiz'd,  be  eluded 
 either  by  Tranflations  that  give  an  imperfeft  Senfe,  or  by  falfe  Inter- 
 pretations, the  Fallhood  whereof  he  cannot  perceive.  I  fhall  give 
 three  Inftances. 
 
 1.  In  that  Text,  t  Cor.  7.  14.  which  is  rendrcd  in  E-ngli^^  Now  are 
 your  Children  Holy-  The  Word  here  tranflated  CHoly^  is  far  more 
 often  in  St.  P^^/'s  Epiftles  tranflated  Saints :  and  fo  almoft  all  fnot 
 quite  all)  the  Ancients  do  underftand  St.  Pa^l  here  :■  as  if  he  had  faid  in 
 Englijli  •,  !Mow  are  your  Children  Saints.  They  obferve.  moreover,  that 
 with  St.  ?^/i/ this  Term,  Saints^  is  generally  ufed  as  another' Word  for 
 Chrifiians,  As,  To  the  Saints  zt  Ephefm^  at  Rome^  &c.  is  as  m.uch  as  to 
 iay,  Ta  the  Chriftians  there.  Therefore  they  take  St.  Tad  to  mean  ^ 
 Now  are  your  Children  Chriftians  *,  that  is  to  fay,  baptised.  He  perfwades 
 the  believing  Wife  not  to  go  away,  but  to  flay  in  Hopes  that  fhe 
 may  convert,  or  fave.,  as  he  words  it,  her  unbelieving  Husband :  and 
 that  the  rather,  becaufe  it  appeared  that  the  Grace  of  God-  did  gene- 
 rally fo  far  prevail  againft  the  Infidelity  of  the  other,  that  the  Chil- 
 dren of  fuch  Matches  were  baptized  for  the  moft  Part.  This  Inter- 
 pretation, or  fuch  as  amounts  to  the  like  Efted,  I  have  fliewn  to  be 
 the  moft  current  among  the  Primitive  Chriftians,  in  thofe  Places  of 
 the  Colledion  which  are  referred  tc  before,  at  A^.  9-  of  the  Evid;£n- 
 ces  for  Infant  Baptifm.  And  if  it  be  allowed,  there  needs  no  more 
 Evidence  for  it  from  Scripture. 
 
 But  what  fhall  an  unlearned  Man  do,  that  meets  with  this  Text 
 expounded  by  new  Interpretations  that  do  totally  fet  afide  that  Mean- 
 ing :  as  Uolyy  that  is,  not  Baftards,  &:e. 
 
 Methinks  this  fhould  be  plains  that  fmce  the  Word  ^7/0/,  is  fome- 
 times  tranflated.  Saints-^  and  fometimes  Uoly^  there  fliouid  even  at 
 thofe  Places  where  'tis  tranflated,  Holy^  be  underftood  fuch  a  Holinefs 
 as  is  fomething  agreeable  to  the  Signification  of  the  Word,  Saiats .' 
 and  not  a  new-made  Signification,  in  which  neither  St.  Paul^  nor  any 
 other  Apoftle,  did  ever  ufe  the  Word. 
 
 2.  The  Words  of  that  other  Text,  John  3.  5.  were  always  taken 
 In  one  fix'd  and  undoubted  Senfe  and  Meaning,  W;?:.  to  fignifie  Ba- 
 ptifm And  that  fo  known  and  fuppofed,  that  not  only  the  Words 
 at  length,  Cborn  again  of  Water,  &c.'}  but  the  Word  [born  againj 
 or  ^regenerated  alone  v/as  ufed  as  another  Word  for  baptiz,'d  ^  and 
 
Chap.  X.  agahfl  Infant  B apt tfm^  hut  ioe 5  not,  ^j| 
 
 Regeneration  for  Baptifm  i,  not  only  by  all  the  Fathers  of  the  firft40o  Yearaf-. 
 Years,  but  I  think  for  above  looo  Years  following.  So  here  was  a^'^^'^heA- 
 plain  Place  of  Scripture  for  baptizing  of  all  Perfons  that  Ihould  en-P°^^*®'  ' 
 ter  the  Kir.^dom  cf  God. 
 
 But  even  this  has  been  in  great  Meafure  defeated  by  a  new  Inter-- 
 pret^tion,  mucii  of  the  Nature  of  that  by  which  the  Quahrs  do  elude 
 all  thofe  Places  that  fpcak  of  the  other  Sacrament.  For  as  they,  by 
 the  Words,  Breads  VVine^  Eatings  Drinking^  &:c.  do  force  themfelves 
 to  mean  fome  myftical  or  metaphorical  thing  :  as  for  Bread,  fomething 
 elfe  (internal  Bread,  I  think)  and  fo  of  the  reft.  So  the  new  Inter- 
 preters of  this  Place  do  by  the  Word,  Water^  here.  In  fliort,  they 
 have  brought  it  to  this  \  that  the  Text  does  not  fignifie  Baptifin  at  all, 
 nor  any  thing  about  it.  And  the  Notion  and  Signification  of  the 
 Words,  regenerate^  and  Regeneration^  is  by  Degrees  fo  alter'd  in  com-- 
 mon  Speech,  that  he  that  reads  'em  in  any  modern  Book  does  not- 
 Know  nor  underftand  'em  again  when  he  meets  with  'em  in  any  an- 
 cient one.  From  whence  proceeds  the  Wondring  that  fome  have  made 
 at  ^t.  A'AJtin^  when  reading  occafionally  fome  Chapter  of  him,  they 
 have  found  that  he  takes  ail  that  are  ha^tii^edto  be  regenerate:  think- 
 ing he  means  by  regenerate  the  fame  that  they  do,  viz.,  converted  in 
 Heart,  &c. 
 
 But  at  this  Rate  of  altering  the  Senfe  of  Words,  any  Text  of 
 Scripture  whatever  may  be  eluded*  The  moft  fundamental  Article  of 
 the  new  Teftament^  /  believe  /"  Jefus  Chrift,  'Tis  but  to  take  the 
 Words  Jefm  Chrifi  in  a  new  Senfe  for  the  Light  within  a  MdrPs  [elf:  - 
 and  then  if  he  believe  in  himfelf,  he  holds  the  Article.  Therefore 
 the  Words  of  Scripture  or  of  any  old  Book,  muft  be  taken  in  that 
 Senfe  in  which  they  were  current  at  that  Time.  Which  becaufe  it  is 
 a  thing  that  vulgar  People,  of  whom  I  fpeak,  cannot  inquire  into; 
 therefore  1  put  this  Way  of  evading  the  Force  of  this  Text,  among  the 
 Anfwers  to  it  that  may  pafs  with  "them  •,  but  it  appears  vaia  to  thofe 
 that  are  acquainted  wlJithe  old  Ufe  of  the  Word. 
 
 3.  There  is  another  Interpretation  yet,  by  which  the  Force  of  that 
 Text  is  evaded.  And  that  is  by  fuch  as  do  grant  indeed  that  the 
 Words  Cborn.  agaii:  of  Water,.  cT■-^^  are  to  be  underftood  ofBaptifm; 
 but  they  fay  that  by  the  Kingdom  of  God  there,  is  to  be  underftood, 
 not  the  Kingdom  of  Glory  hereafter  in  Heaven'^  but  tht  Church  here^  or 
 the  Difpenfation  of  the  Mejjiah.  So  that  ^tis  as  much  as  to  fay  •,  except 
 any  one  be  baptized,  he  cannot  enter  into,  or  be  a  Member  cf,  the 
 Church.  I  flicw  Pt.  2.  CH.  ri.  §.  i.  «.  2.  that  this  Interpretation  is 
 plainly  inconfiitent  with  the  Context:  and  alfo  that  itavJls  not  this 
 ■Caufe  if  it  were  allowed. 
 
 Thefe  lail  mention'd  Reafons,  Evidences,  and  Arguments,  tho'  I 
 think  them  not  )ufl:ly  pleadable  againft  Infant  Baptifm,  yet  I  thought 
 it  fair  to  fst  'em  down.     Let  e/cry  one  pafs  his  Judgm.ent.    And  rf 
 
 they 
 
:^l^  'A  Diffwafive  from  Schtfm'.  Chap.  XL 
 
 ' Year af.  they  have  not  any  real  Weight  in  true  arguing,  yet  the  Appearance 
 
 tertheA-of  it  which  they  carry,  does  ferve  to  make   People  pafs  the  more 
 
 poilles     favorable  Cenfure  on  thofe  of  the  Antipxdobaptifl:!;,   who  have  no 
 
 Means  of  underftanding  the  Hiltory  of  the  ancient  Times,  and   can 
 
 read  only  the  vulgar  Tranflations  of  Scripture,  and  do  light  only  on 
 
 fuch  Expofitors  as  I  have  mentioned. 
 
 But  this  1  mufi:  fay  '^  that  any  Antipasdobaptift  who  having  better 
 Means  of  Knowledge  is  convinc'd  that  anyofthefe  Arguments  have 
 really  no  Force  ^  and  yet  does  urge  'em  upon  the  more  ignorant  Peo- 
 ple, ads  very  difingenuouily  toward  'em,  and  is  a  Prevaricator  in  the 
 things  of  God.  For  to  ufe  any  Argument  with  an  Intent  to  deceive, 
 ■  hath  in  it  f tho'  there  be  no  Propofition  utter'd  that  is  falfe  in  terminis) 
 the  Nature  of  a  Lie:  which  as  it  is  bafe  and  unmanly  in  human  Af- 
 fairs, fo  it  is  impious  when  it  is  pretended  to  be  for  God  j  as  Jok 
 fays,  Ch.  i3-  7» 
 
 C  H  A  P.     XL 
 
 A  jD  iffwajbe  from  Separation  on  Account  of  the  "Difference  o 
 Opinion  about  the  Age  or  Time  of  receiving  (Baptifm. 
 
 c§.  i,  TXT  HAT  1  have  to  fay  in  this  lafl  Chapter,  I  have  kept  as 
 W  a  Referve :  that  in  Cafe  People  cannot  be'broughttobe 
 of  one  Opinion  in  this  Qpeftion  ^  yet  they  may  avoid  that  which  is 
 now  a-days  made  a  common  Confequence  of  the  Difference  in  Senti- 
 ments about  it,  and  is  far  more  dangerous  to  their  Soul's  Health,  than 
 the  Miftake  it  felf  is  j  I  mean,  the  Renouncing  of  one  another's  Com- 
 munion in  all  other  Parts  of  the  Chriftian  Worlhip.  Whofoever  could 
 prevail  on  'em  to  relinquifh  this  Humor  of  dividing,  would  do  a  moft 
 acceptable  Piece  of  Service  to  the  Chriftian  Religion  and  the  Salvation 
 of  their  Souls. 
 
 For  our  blefled  Savior,  who  does  eafily  pardon  involuntary  Errors 
 and  Miftakes,  and  forbids  his  Members  to  defpife  or  rejeft  one  ano- 
 ther for  them,  does  impute  a  heavy  Guilt  to  thofe  that  go  about  to 
 break  or  divide  the  Unity  of  his  Body. 
 
 I  had  thought  once  to  infert  here  a  Difcourfe  of  the  great  Sin  and 
 Mifchief  of  Schifm  :  But  having  been  too  long  already  •,  and  that  be- 
 ing a  Subjeft  which  requires,  and  has  had,  juft  Trads  written  on  it^ 
 I  Ihall  content  my  felf  with  reciting  briefly  a  few  plain  Proofs  of  the 
 .Strefs  which  God  in  Scripture  lays  upon  our  endeavorwg  to  he^  the  V- 
 
 nity 
 
Chap!  XT.  yi  D/fwafivs  from  Schifin.  'f-y^ 
 
 nity  of  the  Spirit  (I.  €.  a  fpiritual  or  religious  Unity,  and  not  only  li-  Yearaf- 
 ving  quietly  near  one  another j  in  the  Bond  of  Peace.,  notwithftanding  ter  theA- 
 Differences  in  Opinions.  poftlcs 
 
 I.  There  is  no  one  Thing  that  is  oftner,  nor  ^o  often,  commanded, 
 inculcated,  intreated,  and  pray'd  for,  by  our  Savior  and  his  Apoltles, 
 than  that  all  Chriftians  Ihould  be  one,  and  as  Members  of  the  fame 
 Body.  And  on  the  other  Side,  no  Sin  that  is  more  feverely  forbid- 
 den, reprefented  as  more  mifchievous,  nor  more  terribly  threatned, 
 than  Divifions,  Schifms,  Separations,  and  whatfoevcr  breaks  the  faid 
 Unity.  St.  Paid  does  not  only  reckon  fuch  things  as  undoubted  Signs 
 of  a  carnal  Mind,  i  Cor.  3.  3,  4.  but  alfo  when  he  gives  a  Roll  or 
 Catalog  of  the  Sins  which  are  certainly  damning,  which  they  that  pra- 
 Bife^  JImU  not  inherit  the  Kingdom  of  Cod^  Gal.  5.  19,  20,  21.  fuch  as 
 Adultery,  Drunkennefs,  &c.  he  reckons  among  the  reft  r«V«f  )^  <atpi- 
 c^^.,  which  we  render  Seditions^  Herefies^  which  are  the  Names  which 
 he  commonly  gives  to  Divifions.  Since  his  Time  indeed  the  later  of 
 thofe  Words  has  been  ufed  to  denote  falfe  Dodrins  in  the  Funda- 
 mentals of  Faith:  But  he  never  means  any  thing  elfe  by  it,  but  Parties, 
 Factions,  Seds,  or  Divifions.  One  plain  Inftance  in  what  Senfe  he 
 takes  it,  is  in  i  Cor.  11.  18,  19.  where  what  are  call'd  Divifions  in  one  . 
 Verfe,  are  calFd  Herefes  in  the  other.  Let  any  one  read  this  Text  for 
 the  Meaning  of  the  Word  :  and  then  let  him  turn  back  again  to  GaL 
 5.  19.  where  Adultery,  Murder,  and  Herefies  are  declared  fubjeft  to 
 the  fame  Condemnation,  of  Exclufion  from  God's  Kingdom. 
 
 The  Sinfulnefs  of  Schifm  is  fo  plainly,  fully  and  frequently  fet 
 forth  by  our  Savior  and  his  Apoftles  •,  that  there  are  no  Chriftian 
 Writers  or  Teachers  of  any  Church  whatever,  but  what  do  if  they 
 are  requir'd  to  fpeak,  own  that  it  is  in  its  Nature  a  mortal  Sin  ^ 
 Even  the  Leaders  of  Schifmatical  Congregations  dare  not  deny  it.  If 
 they  did,  they  would  be  convifted  of  denying  plain  Scripture.  But  as  - 
 Bifhcp  Tillotfon  does  fomewhere  obferve  of  the  Popifh  Preachers,  that 
 tho'  they  do  own  in  their  Writings  and  Difputes  with  the  Protellant?,  , 
 that  Repentance  and  Amendment  of  Life  is  neceflary  to  the  Forgive- 
 nefs  of  Sins  •,  yet  in  their  Difcourfes  to  their  People  they  fay  fo  much 
 of  Ccnfeflion  to  a  Prieft,  &c.  and  fo  little  of  Amendment  of  Life, 
 that  the  People  think  all  of  the  one,  and  little  of  the  other:  So  there 
 are  fe vera  1  Teachers  who  among  all  the  Sins  that  they  forewarn  their 
 People  of,  do  fo  feldom  preach  againft  Schifm  and  Bivifion,  fo  feldom 
 quote  thofe  Places  of  Scripture  that  fet  forth  the  Guilt  ofit^  and  when 
 they  do,  do  touch  that  Point  fo  tenderly  \  that  the  People,  if  they  do 
 not  truft  their  own  Eyes  in  reading  God's  Word  and  taking  it  all  to- 
 gether, are  apt  to  forget  that  Schifm  is  any  Sin  at  all :  or  at  moft, 
 they  conceive  of  it  as  of  a  little  one.  All  the  Chriftians  near  our  Sa- 
 vior's Time  had  a  quite  contrary  Sentiment.  They,  when  they  ga- 
 Iher'd  up  into  one  ihort  Draught  or  Creed  the  moft  fundamental  and 
 
 ne- 
 
\^^6  TkeStH  and  Mifch/ef  of  Schifm,  Chap.  XI. 
 
 Yearaf-necellary  Truths  that  they  were  to  hold,  put  in  this  for  one-,  1  believe 
 terthe  A-  ^he  Holy  Catholic  Churchy  and  the  Communion  of  Saints.^  i.  e.  I  own  the  Uni- 
 -pollles  verfal  Church,  and  that  all  Chriftians  in  it  ought  to  hold  Communion 
 one  with  another.  For  the  Word,  Saints^  is  in  Scripture  and  all  other 
 old  Chrifbian  Books  ufed  as  another  Word  for  Chrifiians :  and  the 
 Communion  of  Saints  means  nothing  elfe  in  the  Creed  but  the  Commu- 
 nion of  Chriftians.  He  then  that  believes  other  things  to  be  Duties, 
 and  this  to  be  none,  ought,  when  he  repeats  the  Creed,  to  fay^  I  be- 
 lieve all  the  reft  of  it,  but  I  do  not  own  the  Communion  of  Saints  as 
 any  Article  of  Chrifcian  Faith. 
 
 §.2.  2.  Whereas  the  Sinfalnefs  of  Schifni  in  general  will  not  bear 
 a  D'ifpute^  but  all  People  that  feparate,  do,  if  they  beforc'd  to  fpeak, 
 own,  as  I  laid,  Schifm  to  be  a  great  Sin  •,  but  do  fay  v/ithal  that  their 
 Separation  is  not  Schifm  in  the  Scripture  Senfe,  becaufe  the  Church 
 from  which  they  have  feparated  is  fnch  as  from  which  one  ought  to 
 •feparate:  And  whereas  the  Pveafon  that  is  ufually  given  of  the  Necel^ 
 Jity  of  a  Separation  of  one  from  another,  is  ^  that  one  Party  holds  Te- 
 nets and  Opinions  which  the  other  cannot  aflent  to,,  or  adminifters 
 fome  of  the  Divine  Offices  in  fuch  Ways  as  the  other  does  not  approve  -, 
 but  takes  the  Opinions  to  be  Errors,  and  the  faid  Adminiflrations 
 to  be  grounded  on  thofe  Errors :  The  thing  to  be  inquired  is,  whether 
 thefe  Opinions  which  are  judg'd  to  be  Errors,  be  fuch  as  do  overthrow 
 the  Foundation  of  Chriftian  Faith.  For  if  they  be  fuch,  the  Plea  muH 
 be  allowed.  FalfeDodrins  in  the  Fundamentals  of  Religion  do  put  a 
 Bar  to  our  Communion  with  thofe  that  teach  'em. 
 
 But  if  they  be  not  fuch  ^  we  have  a  plain  Direction  and  Order 
 from  St.  Fanl  to  bear  with  one  another ,  to  receive  one  another  to 
 Communion  notwithftanding  Differences  in  them,  and  not  to  judge  or 
 defpife  one  another  for  them.  He  has  a  Difcourfe  purpofely  on  this 
 Subjed.  It  begins  Rom.  14.  i.  He  continues  it  thro'  all  that  Chapter, 
 and  to  Ver-  8.  of  the  next.  He  inilances  in  Men  holding  contrary 
 Sides  in  the  Difputes  which  troubled  the  Church  at  that  time.  He 
 both  begins  and  ends  that  Difcourfe  with  a  pofitive  Command  that  they 
 receive  one  another  notwithftanding  them :  and  he  plainly  means  (as 
 whoever  reads  the  whole  Place  will  obferve)  to  Communion  as  Brethren; 
 and  not  only  to  live  in  Peace  and  Qiiietnefs  with  one  another  :  v/hich  lalt 
 they  were  to  do  with  the  Heathens  their  Keighbours. 
 
 He  orders  thofe  of 'em  that  were  pofitive,  and  fure  that  their  Opi- 
 nion was  the  right,  to  content  tbemfelves  with  that /«//  Perfwaflon  of 
 thir  own  Mind^  and  to  take  it  for  granted  that  they  are  not  bound  to 
 bring  all  the  reft  over  to  their  Opinion-,  nor  yet  to  forfake  their 
 Communion  if  they  will  not  fo  be  brought,  Ver.  22.  Haft  thou  Faith 
 (Faith  here  fignifies  that  full  Perfwafion  of  Mind  mention'd  before  at 
 Ver.  $.yhave  it  to  thy  f elf  before  God.     He  would  have  'em  be  fo  modefb 
 
 ss 
 
Chap.  XT.  Differences  in  Ofimons  confifl  y\)ithCommuniGy}.  5-57 
 
 as  to  think  at  the  fame  time  that  others  as  good  as  they  might  yet  con-  Year  af- 
 tinueof  the  other  Opinion.  tertheA- 
 
 Helhews  Ch.  15.  Fer.  5,  6.  that  they  may  notwithftanding  thefe  Dif- P°^^^s 
 fcrences  with  one  Aiind  and  one  Month  glorifie  God.  And  whereas  he 
 prays  there  that  they  may  be  (as  we  tranflate  it  in.  Englljli)  Uke-mindcd 
 cne  toward  another  ;  thofe  Phrafes  of  like-minded^  and  one  Mind^  do  not 
 import  that  they  that  thus  join  in  glorifying  God,  mufl  of  NecefTity 
 be  all  of  one  Opinion  in  difputable  Matters:  for  it  has  been  all  alon^ 
 his  Scope  to  fhew  that  they  might  well  enough  do  that,  tho'  each  did 
 keep  his  fcvcral  Opinion  in  thole  things.  But  thofe  Phrafes  denote 
 only  that  they  Ihould  do  it  imanimoHJly  (which  is  the  proper  rendring 
 ef  the  Word  o^.o^vf^S'lv^  and  that  which  St.  Paul  generally  means  by 
 the  Word,  dvTo  <pe$viiv^  as  Bp.  StliUngfleet  has  fhewn  (ij  by  Inftances_). 
 And  they  might  be  unanimous  in  glorifying  God,  tho'  they  were  not 
 all  of  a  Mind  as  to  Meats,  Days,  G^c.  Since  in  the  main  Matters  they 
 v/ere  all  of  a  Mind. 
 
 And  tho'  St.  Panl  there  do  inftance  only  in  the  Difputes  about 
 Meats  and  Drinks,  and  Days,  &c.  yet  the  Tenor  of  his  Difcourfe  and 
 the  Reafons  he  gives  againll  feparating  for  them,  do  reach  to  all  Dif- 
 ferences that  are  not  fundamental.  For  that  which  he  fays  •>  The 
 Kingdom  of  God  is  not  Meat  and  Drink^  but  Right eonfnefs^  6cc.  is  ap- 
 pliable  to  any  Opinions  that  are  not  of  the  Foundation  :  The  Kingdom 
 of  God,  or  Subftance  of  Religion,  does  not  confiil  in  fuch  things.  And 
 as  he  fays  ^  For  Aieat  defray  not  the  Work  of  God  \  we  may  lay  of  fuch 
 Opinions  •,  Do  not  for  fuch  things  dellroy  that  Unity  which  Chrifl:  has 
 made  To  eflential  to  his  Church.  But  it  is  otherwife  of  the  funda- 
 mental Articles  of  our  Faith:  for  in  them  the  Kingdom  of  God  does 
 eonfifl.  If  any  one  do  hold  or  pradife  Idolatry  or  the  Worfliip  of 
 any  but  the  true  God  \  or  do  deny  the  Divinity  of  Chrifb  or  his  Death 
 for  our  Sins,  or  the  Neceflity  of  Repentance  and  a  good  Life,  or  the 
 Belief  of  the  Refurredion  and  Judgment  to  come  •,  the  Apoftlc  would 
 never  have  bid  us  receive  fuch,  or  hold  Communion  with'^them. 
 
 But  there  are,  befides  thofe  that  hold  fuch  Dodrins  pernicious  to 
 the  Foundation,  abundance  of  Chriftians  that  hold  the  fame  Faith  in 
 all  fundamental  Points,  who  do  yet  live  in  Divifions  and  Separation, 
 difowning  and  renouncing  one  another's  Communion.  'Tis  pitv  but 
 thcfe  Ihould  be  reducM  to  the  Unity  which  Chriffs  Body  requires. 
 
 Now  there  is  no  other  Way  in  the  World  to  effed  this,  but  only 
 that  which  the  Apoflle  here  prefcribes, -z/z^l.  that  they  receive  one  ano- 
 ther notvvithltanding  the  different  Opinions  they  may  hold  about  lef- 
 fer  Matters.  There  have  other  Ways  been  tryed,  .Ways  of  human 
 Policy:  but  all  with  wretched  Succefs.  They  have  been  tryed  with 
 ^o  much  Obilinacy,  as  almolt  to  ruin  tlie  Church. 
 
 Z  2  z  The 
 
 (1}  Unrcafonablcnefs  of  Separation,  Pc.  2.  Sed.  19, 
 
y^S  Differences  m  opinions  mififl  whh  Communion.      Chap.  XI. 
 
 Yearaf-  The  Chuixh  of  Rome  has  tryed  to  reduce  all  Men  to  Unity  by  for^ 
 ter^the  A- cing  them  to  be  all  of  one-opinion,  and  to  fubmit  their  Judgments 
 poitlcs  ^Q  j^^^  Dilates  •,  fome  of  which  are  things  which  the  Scripture  teaches 
 not,  and  fome  direftly  contrary  to  it.  They  ufe  to  this  Purpofe, 
 firll",  Difputations  •,  and  when  that  will  not  do  ;,  then  Fire  and  Fagot, 
 or  other  Cruelties.  We  haveliv'd  to  fee  what  tyrannous,  unchriftian, 
 and  bloody  Work  a  Keighbour  Prince  has  made  to  bring  all  his  Sub- 
 jefts  to  be  of  one  Religion  (as  he  calls  it)  that  is,  all  of  one  Opinion 
 in  all  things  delivered  by  that  Church  \  which  has  been  far  from  limiting 
 her  felfto  fundamental  Articles.  And  we  have  fee n  the  Event:  he 
 ha.5  made  fome  Hypocrites  and  Apoflates,  who  do  upon  all  Occailons 
 ihew  the  Regret  of  their  Confcience  ^  fon>e  Refugees,  and  fome  Mar-> 
 tyrs.  This  Way  therefore  of  bringing  People  to  glorifying  God  una- 
 nimoufly,  by  drawing  up  a  Set  of  particular  Opinions,  and  forcing  all 
 Men  to  fubfcribe  to  them,  is  no  fuccefsful  Way.  It  requires  of  Men 
 what  God  in  Scripture  never  requires.  It  has  filled  the  World  with 
 Blood  and  Enmity,  and  has  made  Chriftendom  a  Shambles.  St.  Paid 
 ivith  all  his  Apollolical  Autority  does  not,  we  fee,  require  it  ^  but  fays, 
 in  fuch  things  let  each  be  fully  perfvvaded  in  his  own  Mind  (mieaning^ 
 till  one  by  Reafon  do  convince  the  other,  or  be  convinc'd  by  him)  and 
 in  the  mean  time  receive  and  own  one  another  as  Brethren. 
 
 Another  Way  that  has  been  tried,  is  quite  on  the  contrary,  and  runs 
 to  the  other  Extreme.  It  is  this.  They  that  are  of  different  Opini- 
 ons in  thefe  ieffer  Matters,  fay  thus  •,  We  will  not  receive  each  other  at 
 all,  /.  e.  not  to  any  Chriftian  Communion :  and  yet  wc  will  obtain 
 the  End  that  St.  Pad  would  have,  viz,,  the  fetting  forth  the  Glory  of 
 God  by  another  Way  as  good.  Sinc€  we  are  of  this  Opinion,  and  you 
 of  that",  do  you  make  one  Church  of  Chrift,  and  we  will  make  ano- 
 ther :  We  will  own  no  Church  Communion  with  you,  nor  you  with 
 us:  We  will  neither  receive  you,  nor  defire  to  be  received  by  you. 
 And  yet  we  will  live  in  Peace,  and  try  which  Ihall  come  to  Heaven 
 fooneft. 
 
 Now  this  is  on  the  other  Side  the  mofl  contrary  to  the  Nature  and 
 Beiign  of  Chriftianity  of  any  thing  that  could  be  devifed.  For  Chrift, 
 as  he  is  but  one  Head,  never  defign'd  to  have  any  more  but  one  Body. 
 Here  we  fee  already  two,  totally  diftind  :  for  they  receive  not  one  a^ 
 nother.  And  obferve  the  Confequence  of  fach  a  Principle.  They 
 continue  but  a  very  little  while  before  that  in  each  of  thefe  Churches 
 fome  Members  differing  from  the  reft  in  Opinion  about  fome  new-ftar- 
 ted  Matter,  make  a  Subdivilion,  as  necelTary  as  the  firft  Divifion  v/as. 
 Then  the  Church  which  out  of  one  became  two,  out  of  two  is  propa- 
 gated to  four :  and  by  the  fame  Reafon,  and  by  following  on  the 
 fame  Principle,  there  will  quickly  be  forty.  Nay  it  is  certain,  and 
 will  be  plain  to  any  one  that  confiders,  that  by  driving  that  Principle 
 lionie  of  making  feparate  Churches  of  all  different  Opinions,  it  will 
 
 come 
 
Chap.  XT.  Mot  feveral  Churches  for  feveral  Opinions]  551; 
 
 come  to  pafs  at  lafl;  that  there  will  not  be  any  two  Men  of  one  Church.  Yearaf- 
 For  if  all  things  relating  to  Religion  were  to  bccanvaft,  there  are  not'^erthe  A- 
 any  two  Men  in  the  World  of  the  fame  Mind  in  all  things.  pofties 
 
 The  Fault  therefore  of  this  Way  is  evident.  They  arc  in  the  right 
 in  fuppofing  that  there  will  always  be  Variety  of  Opinions;  and  that 
 'tis  in  vain  to  think  by  any  Force  to  prevent  it.  But  to  think  that  the 
 Kumber  of  Churches  muft  hold  Pace  w^ith  the  Number  of  Opinions,  is 
 aMiftake  of  wretched  Confcqucnce.  It  makes  Chrift's  Church,  which 
 fliould  be  a  compaded  Body,  a  Rope  of  Sand.  It  perpetuates  forever 
 thofe  Strifes  and  janglings  about  Opinions,  which  in  one  Communion 
 would  quickly  ceafe  :  Yor  each  Party  when  they  have  thus  taken  Sides, 
 will  always  ftriveto  juftifie  their  own  Side.  It  is  that  which  the  an- 
 cient Chriflians  call,  the  fettwg  up  Altar  againfi  Altar.  It  gives  foad- 
 -vantagious  a  Handle  to  the  common  Enemy,  that  he  defires  no  other, 
 to  ruin  any  Church  that  is  fo  divided  into  Parties.  St.  Paul  well 
 apprehended  the  Confequence  of  fuch  Dividings,  when  he  (2)  befought 
 the  Corinthians  by  the  Name  of  our  Lord  Jefm  Chrifl,  that  they  would 
 not  admit  of  any  fuch  Method  :  and  when  he  intreated  the  Chrifli- 
 ans at  Rome  (3J,  that  if  any  one  among  them  did  go  about  fuch  a 
 Praclice,  the  Efted  fhould  be,  that  every  one  of  'em  fiiould  avoid  him- 
 In  a  Word,  where  Chriftianity  is  in  this  State,  it  is  in  the  next  De* 
 gree  to  Dillblution. 
 
 And  whereas  the  Propofcrs  or  Defenders  of  this  Courfe  &o  fay; 
 We  may  live  in  Peace,  tho'  we  do  renounce  one  another's  Commu- 
 nion in  Religion.  This  is  neither  praclicable  for  any  long  time,  nor 
 is  it  fufficient  for  a  Chriflian's  Purpofe.  Kot  prafticable :  for  as  our 
 Savior  has  faid,  a  Houfe  fo  divided  cannot  Hand  ;,  fo  we  fee  by  Experi- 
 ence the  Heart-burnings  and  Hatred,  and  Emulations,  and  bitter  Zeal 
 which  the  feparate  Parties  do  always  fhew  one  againft  another.  Not 
 fufficient;  becaufe  Chrifl  requires  that  all  his  Difciples  fhould  be  as 
 Brethren,  and  as  Limbs  of  the  fame  Body,  which  is  more  than  out- 
 ward Peace  and  Qiiietnefs.  The  Heathen  Neighbour  Cities  that  wor- 
 ■fhipp'd  feveral  Gods,  would  fometimes  make  a  League  of  Peace  and 
 fay.  Do  you  worfhip  your  God  and  we  will  worfhip  ours,  without 
 meddling  with  one  another's  Religion :  but  'tis  horrible  fo  to  divide 
 Chrifl. 
 
 It  remains  therefore,  that  there  is  no  other  Way  to  anfwer  the  De« 
 flgn  of  Chrifl,  than  that  Chriflians  of  the  fame  Faith  do  hold  Com- 
 munion and  receive  one  another,  notwith Handing  their  various  Opi- 
 nions. And  if  any  one  objed  againfi  his  joining  with  the  eflabliflfd 
 Church  where  he  lives  *,  That  he  is  of  one  Opinion,  and  they  of  ano- 
 ther in  many  things :  He  needs  only  to  mind,  that  this  is  the  very- 
 Cafe  that  St.  Tanl  was  here  fpeaking  of,  when  he  bids  'em  receive  one 
 
 Cz)  I  Cor.  I.  10,    (;^)  I|Lom.  i€.  17, 
 
'^^0  Tl)e  Dtvifion  mrfe  than  the  Error.  Chap  XL 
 
 Yearaf-^,7orW.  They  that  he  fpeaks  to,  were  likewife  of  different  Opinions: 
 terrhe  A-and  'twas  on  Occafion  of  fuch  Difference  that  he  gives  'em  this  Com- 
 poltles     mand  of  not  feparating  for  'em. 
 
 Before  1  go  any  farther,  I  fliall  obferve  two  Corollaries  thai  do  na- 
 turally follow  from  what  has  been  faid. 
 
 One  is,  that  in  tar  the  greateft  Number  of  the  divided  Churches 
 and  Parties  that  are  in  Chriftendom  \  the  Sin,  the  Mifchief,  and  the 
 Danger  to  their  Souls  does  not  confill  fo  much  in  the  Tenets  and  O-' 
 pinions  for  which  they  differ  ;,  as  in  the  Divilions  which  they  make 
 for  them,  the  Separations,  the  mutual  Excommunications  or  renoun- 
 cing of  one  another's  Communion.  This  I  conceive  to  be  fo  clear  a 
 Truth,  that  whereas,  if  I  had  a  Friend  or  Brother,  or  any  one  for 
 whofe  Eternal  Good  1  were  molt  concerned,  that  differ'd  in  fome  fuch 
 Opinions  from  the  Church  where  he  livM,  and  as  1  thought,  from  the 
 Truth  ^  and  yet  did  refolve  and  declare  (as  the  old  EngUf.i  Puritans 
 did j>  that  he  would  make  no  Difturbance  or  Separation  ^  1  fliould  think 
 it  a  Thing  of  no  great  Confequence  whether  ever  his  Opinion  were 
 redified  or  not :  yet  if  I  found  that  he  were  inclin'd  to  feparate  ^  I 
 Ihould  think  Labor  ought  to  be  taken,  as  for  his  Life,  to  hinder  that. 
 The  other  is-,  that  thofe Churches  which  do  impofe,  as  Terms  of 
 -Communion,  (\  mean  of  Lay-Communion j  the  feweft  Subfcriptions,  or 
 indeed  none  at  all,  to  any  Doftrins,  befide  the  fundamental  Dodrins 
 of  Chriftian  Faith  •,  have  in  that  Refped  the  beft  and  molt  excellent 
 Conftitution.  It  is  fitted  for  the  Fulfilling  of  this  Command  of  the  Ape* 
 itle.  To  do  otherwife,  is  to  refufe  what  he  here  prefcribes,  of  re- 
 ceiving one  that  is  weak  in  the  Faith.  For  fuppofmg  thofe  Do^lrins  to 
 be  true,  yet  he  may  think  otherwife:  and  then  he  cannot  be  received 
 without  affirming  what  is  in  his  Confcience  a  Falffiood.  He  is  thercr 
 fore  rejedted  :  and  as  far  as  that  Church  can  go,  loll.  Whereas  if  he 
 had  been  receiv'd  without  fuch  a  Condition,  he  might  either  have 
 learned  better  in  Time  *,  or  if  he  had  not,  that  Error  would  not  fi- 
 nally have  much  hurt  him  :  for  it  is  fuppos'd  to  be  no  fundamental 
 one.  Nor  would  it  have  hurt  the  Church:  for  he  is  fuppos'd  to  be 
 one  that  defir'd  to  be  receiv'd,  and  that  would  not  have  made  any 
 Schifm  for  it-  I  do  not  pretend  to  know  the  Hiffory  of  the  Conftitu- 
 tions  of  the  many  Churches  that  now  are:  but  of  all  that  I  do  know, 
 the  Church  of  England  is  in  this  Refped  the  beft  conftitut-ed.  That 
 Church  requires  of  a  Layman  no  Declaration,  Subfcription,  or  Prc^ 
 felTion,  but  only  of  the  Baptifmal  Covenant.  Any  Perfon  when  he  is 
 baptiz'd,  muft  by  himfelf  if  he  be  of  Age,  by  his  Sponfors  if  an  infant, 
 prafefs  to  renounce  the  Devil  and  all  Wickednefs,  to  believe  the 
 Creed,  and  to  keep  God's  Commandments.  There  is  nothing  requir'd 
 after  this  to  his  full  Communion,  fave  that  he  learn,  and  Anfwer  to  the 
 Queftions  of,  a  very  fliort  Catechifm  •,  of  one  Claufe  whereof  I  muft 
 by  and  by  fay  fomething.    No  Body  can  in  other  Matters  compel 
 
 him 
 
Chap.  XT  J  The  T)ivifion  morfe  than  the  Error]  >7j- 
 
 him  to  fiibfcribe  the  Opinions  which  the  Church  thinks  trneft,  nor  to  Yearaf- 
 recant  thofe  which  he  thinks  trueft.  tertheA- 
 
 §.3.  3.  The  fame  that  has  been  faid  of  different  Opinions  in  dodri-po-^^* 
 nal  Points  not  fundamental,  may  be  applied  to  the  feveral  Ways  of 
 ordering  the  public  Worfhip,  Prayers,  Adminiftration  of  the  Sacra- 
 ments, &c.  Of  which  Ways  it  does  as  naturally  fall  out  that  fomedo 
 like  one  belt,  and  fome  another  \  as  it  does  of  the  forefaid  different 
 Opinions,  that  fome  think  one  true,  and  fome  the  other.  The  fame- 
 Rule  for  avoiding  of  Schifm  muft  therefore  be  applied  here,  as  there  : 
 only  with  this  Diflerence  ^  Of  thofe  Opinions,  there  was  no  Neceffi- 
 ty  that  the  Man  I  fpoke  of  fhould  be  required  to  aflent  to  fuch  as  the 
 Generality  thought  the  truefl :  but  here  the  Nature  of  the  thing  re- 
 quires that  if  he  hold  Communion,  he  muft  join  in  the  Prayers  and 
 other  Service.  I  mult  divide  the  Difficulties  that  may  arife  upon 
 this,  into  two  Cafes. 
 
 One  Man  does  not  apprehend  any  thing  finful,  unlawful,  or  erro- 
 neous in  any  of  the  Prayers  or  Service :  but  yet  he  likes  fome  other 
 Ceremonies,  Orders,  and  Ways  of  Worfhip  that  are  ulld  in  fome  o- 
 ther  Nations  or  Churches,  better  than  he  does  thofe -of  his  own.  And 
 therefore  he  holds  it  lawful,  and  ufeful  for  fpiritual  Advancement, 
 to  gather  together  a  Number  of  Men  of  a  like  Tafte  and  Relifh  with 
 himfelf,  and  make  a  feparate  Body  by  themfelves. 
 
 This  Man  has  but  a  very  little  and  flight  Scafe  of  the  Sin  of  Schifm  ^ 
 fcandaloufly  little.  Either  he  has  not  read  what  the  Scripture  fays  of 
 it:  or  elfe  Dulnefs  or  Prejudice  has  taken  off  the  Edge  of  his  Appre- 
 henfion,  fo  as  that  he  felt  nothing  at  the  Reading  of  thofe  earneft  and 
 moving  Paflages  of  our  Savior  and  the  Apoftles  on  that  Subjed.  To 
 confefs  the  Orders  and  Service  of  a  Church  .to  be  lawful,  and  to  jpia 
 in  'em  perhaps  fome  time:  ^  and  yet  to  foment  the  Mifchief  of  Schifm, 
 under  which  all  Chriftendom,  efpecially  the  Proteftant  Religion,  and 
 particularly  the  State  of  Religic:i  in  England  and  HAUnd.,  does  now 
 groan  and  gafp  !  and  all  this  foi  ,.*  Guft,  a  Flavor,  a  Huiuor,  an  itch- 
 ing Ear  pleased  with  this  or  that  Mode  of  Preaching,  Praying,  (^r.  To 
 divide  the  Body  of  Chrift  out  of  mere  Wantonntis :  Vv'hat  Anfwer 
 will  fuch  an  one  make  at  the  lalt  Day  for  having  made  fo  light  of  tha^ 
 on  which  the  Word  of  God  has  laid  fuch  a  Strefs  ?  St.  Faul  (a^  in- 
 treats  by  the  ConfuUtion  in  Chrifi^  by  the  Comfort  of  Love,  by  the  Fellew-^ 
 (lup  of  the  Spirit,  by  all  Bowels  and  Mercies,  that  Chriftians  fhould  be 
 unanimous:  Is  it  then  a  Matter  of  fraall  Moment  to  divide 'em  into 
 Sides,  Parties,  and  feveral  Bodies? 
 
 That  among  various  Ceremonies,  Forms  and  Methods  of  ordering 
 Church  Matters  one  fhould  like  one  beft,  and  one  another,  is  no  new 
 or  ftrange  thing  at  all:  but  ever  was  and  ever  will  be.    But  yet  in 
 
 the 
 
 '  •**    *.^™i«.«»^^.«  «^B^^n^H»  -.«.i«i,..a.a_s  r>mi^mma^^mmm  immmmmmmmm^t  >mmmimrmmmim^  ^^•^•mr'm^^m.a^     , 
 
 (4)  Phil.  i.  I. 
 
^y^i  We  ou^ht  to  join  hi  puhlic  Worship ^  Chap.  XL 
 
 Year  af- the  Primitive  Times,  if  any  Man  or  Number  of  Men  went  about  upon 
 certhc  A-  that  Pretence  to  fet  up  a  feparate  Party  from  the  eftablifli'd  Church  of 
 jjpoftlcs  ^}^3^  V\^cQ  ^  it  made  the  Chriftians  tremble  to  hear  of  fuch  a  thing. 
 And  all  the  neighbouring  Churches  (for  they  then  all  kept  a  Corref- 
 pondence  and  Communion  with  oae  another^) -did  ufe  to  fend  Notice 
 of  their  Abhorrence  of  fuch  Separatifts,  and  renounce  any  Communi- 
 on with  'em  during  their  Schifm  •,  and  never  were  at  eafe  till  they  had 
 reftored  Unity.  They  had  indeed  various  Ufages  in  the  Churches  of 
 feveral  Countries*,  but  a  Chriflian  of  Africa^  if  he  came  to  Greece^ 
 complied  with  t\\QGrecla'n  Ceremonies,  tho' he  might  like  his  own  bet- 
 ter. Or  if  it  happened  otherwife  that  he  liked  thofe  of  Greece  better 
 than  his  own  ^  yet  upon  his  Return  home  he  fubmitted  to  the  Rules 
 and  Cuftoms  of  his  own  Church,  and  did  not  fet  up  a  new  Seft  out 
 of  a  Pride  that  he  had  learnM  a  better  Way.  If  he  thought  it  was 
 better,  or  if  it  really  were  fo  •,  yet  to  m.ake  a  Separation  for  it,  did 
 ten  Times  more  Mifchief  than  that  Amendment  could  recompenfe. 
 If  there  be  any  Ufage  or  Order  in  a  Church  which  may  be  altered  for 
 the  better-^  for  any  Man  in  his  Station  to  do  his  Endeavor  that  this 
 may  be  done  by  common  Vote  and  Confent,  was  ever  accounted  laud- 
 able. And  where  the  Corruption  is  got  into  the  Vitals  of  Religion, 
 'tis  true  that  it  mull  be  done  by  a  Separation,  rather  than  not  at  all. 
 But  in  other  Cafes,  where  it  is  not  a  Gangrene,  he  that  goes  about  to 
 cure  the  Body  by  tearing  it  Limb  from  Limb,  is  himfelf  the  moft 
 dangeroufly  infeded  Member,  and  ought  to  be  firft  cut  off,  by  St. 
 TanT?,  Diredion  (5J,  if  he  had  any  Skill.  As  we  fay  of  Sermons ; 
 That  muft  be  an  excellent  one  indeed,  in  which  there  is  nothing  that 
 might  have  been  faid  better  *,  and  yet  that  mull  be  a  forry  one  in- 
 deed, out  of  which  one  may  not  receive  fome  wholefome  Direftion : 
 Or  of  Cities^  there  is  hardly  any,  whofe  Laws  and  Government  are 
 not  capable  of  Amendment  in  fome  things  •,  and  yet  very  few  fo  ill  go- 
 verned, where  an  induflrious  and  Peaceable  Man  may  not  enjoy  fo 
 much  Quiet  as  to  get  a  Livelyhood  by  his  Diligence:  So  that  muft 
 be  a  pure  Church  indeed,  whofe  Orders  and  Rules  have  no  Fault  or 
 Imperfection  at  all :  and  yet  that  mufl  be  a  woful  Church,  with  which 
 a  good  Chriflian  may  not  communicate  •,  or  under  whofe  Dodrin  and 
 Difciplin  he  may  not  by  a  godly  Diligence  work  out  his  Salvation.  Of 
 the  firfl  fort  there  is  none  in  the  World.  And,  as  I  hope,  no  Proteflant 
 national  Church  of  the  later  fort :  none  I  mean,  with  which  a  good 
 Chriflian  may  not  communicate,  provided  they  will  admit  him  with- 
 out requiring  his  declared  Affent  to  all  their  Tenets.  For  Errors 
 they  may  have,  and  fome  of  'em  hold  fome  Opinions  contrary  to  what 
 others  do.  Yet  fince  none  of  thefe  do  overthrow  the  Foundation  of 
 Chriflian  Faith,  neither  do  they  mix  any  Idolatry  in  their  Worlhip  ^  if 
 
 £5}  Rom.  16,  i7« 
 
Chap.  XT.  tho   we  think  another  Way  $efter\  J\>^j 
 
 any  Party  of  the  Members  of  any  of  thefe  Churches  (the  Church  Year  a f' 
 of  Denmark  for  Example)  fhould  in  Oppofition  to  the  general '^^ "^^e A- 
 Body  of  the  Church  there,  fay,  «'  We  like  the  Ways  and  Me- 1?°^^-^^- 
 "  thods  of  fome  other  Church  (  the  Church  of  England  for  Ex-- 
 "  ample^  better :  and  Ihould  thereupon  make  a  Schifm  from  their 
 Fellow-Members :  it  would  be  a  fmful  one.  And  it  is  no  other 
 in  ours  here  that  do  the  like.  The  Church  oi  England  do  declare  thus 
 (6)  concerning  the  Rules  and  Ceremonies  which  they  have  ordered  •,  hs 
 thefe  our  Doings  we  condemn  no  other  Nations^  nor  prefcrihe  any  thing  but  ta 
 our  ovpn  People  only.  For  we  think  it  convenient ^  that  every  Country  JJjould 
 ufe  fuch  Ceremonies  oi  they  Jliall  think  hefl  to  the  [citing  forth  of  God^s  Honor 
 and  Glory ^  and  to  the  reducing  the  People  to  godly  livings  &C.  and  that  they 
 jliould  put  away  other  things  which  from  time  to  time  they  per cei've  to  bemojb 
 abufed  ;  oi  in  Mens  Ordinances  it  often  chances  diver fy  in  divers  Countries. 
 They  fay  moreover  •,  The  keeping  or  omitting  of  a  Ceremony^  in  it  felf 
 confider^d^  is  but  afmall  thing :  but  the  wilful  and  contemptuo^  Tranjgrejjl- 
 on  and  breaking  of  a  common  Order  and  Difcipitn  is  no  fmall  Offence  before 
 God.  This  plainly  iliews  that  they  would  not  approve  of  a  Schifm 
 that  fhould  be  fet  up  in  any  other  Church,  tho'  it  were  for  the  intro- 
 ducing of  thofe  Ways  of  W^orfhip  which  they  have  prefcribed.  And 
 many  of  the  chiefcft  Men  of  other  Protellant  Churches  have  made  the 
 like  Declaration  on  their  Side.  This  is  the  ancient  Way  of  a  Catho- 
 lic Correfpondencc  and  Unity  between  the  Churches.  They  do  all 
 judge  thus  ^  that  in  thofe  various  Ways  of  managing  the  public  Wor- 
 fhip,  tho'  one  may  think  one  the  belt,  and  another  another-,  yet  that 
 the  worft  of  'em  with  Unity  is  better  than  the  belt  without  it. 
 
 This  may  be  explained  by  a  Comparifon  taken  from  temporal  Af- 
 fairs. There  are  in  feveral  Nations  feveral  Forms  of  State  Govern- 
 ment: One  isrul'd  by  Monarchy,  another  by  a  Senate,  others  by  more 
 popular  Ways.  It  is  common  for  Men  of  Reading,  or  Travel,  or  Con- 
 verfation,  to  difcourfe  of  thefe  Ways.  One  likes  one  beft,  and  another 
 another.  And  fo  far  there  is  no  Harm  done  :  becaufecach  of 'em  re- 
 folves  as  yet,  that  which  foever  he  likes  beft,  he  will  live  quietly  un» 
 der  that  where  he  is  plac'd.  But  if  one  of  thefe  who  lives  under  ei- 
 ther of  thefe  Forms,  do  go  about  to  draw  a  Party  after  him  j  and 
 fays  ^  "  We  will  live  no  longer  under  this  Form  of  Government ; 
 "  We  know  a  better  Way,  and  we  will  fet  up  that  "  •,  he  is  now  turn'd 
 a  Tray  tor,  and  mult  be  fupprcfs'd  by  the  Policy  of  any  Government 
 whatfoever. 
 
 Or  in  an  Army ;  If  the  Qjieftion  be,  whether  it  be  beft  to  march 
 this  Way  againft  the  Enemy,  or  that  Way,  or  ly  ftill :  Each  one  m 
 the  Council  is  free  to  give  his  Opinion.  And  it  may  be,  that  he 
 whofe  Counfel  is  not  approved  by  tlie  Majority,  gives  Advice  which 
 
 is 
 
 i6)  Preface  to  the  Book  of  Common-Prayer, 
 
'^'44  ^^  ^^^•'^  ^^  J^^^  '^  pt^llk  Worfp'tp,  Chap.  XI. 
 
 'Year  af- is  really  the  better.  Yet  if  the  Refolution  be  once  taken  *,  and  the  Ge- 
 tertheA-neral  lead  out  accordingly  one  Way:  if  any  Officers  go  about  to  draw 
 poftles  a  Part  of  the  Array  after  'em,  and  fay  •,  "  We  will  march  the  other 
 ''  Way :  They  are  now  Mutineers  and  public  Enemies,  how  good  fo- 
 ever  their  Advice  were.  Becaufe  either  of  the  Ways  with  the  Uni-' 
 on  of  the  Arm.y  is  better  than  the  dividing  of  it.  That  brings  cer-" 
 tain  Ruin  and  Confulion. 
 
 The- Scripture  and  Experience  too  do  fhew,  that  the  Cafe  is  the 
 fame  in  Reference  to  a  Church.  Only  as  in  the  Army,  if  the  Sol- 
 diers do  underftand  by  any  plain  and  certain  Difcovery  that  the  Gene- 
 ral Officers  are  Traytors,  and  have  agreed  to  betray  their  Prince's 
 Caufe  -^  a  Revolt  from  them  is  in  fuch  Cafe  Fidelity  to  their  Sove- 
 reign :  So  if  a  Church  do  bring  into  their  Worffiip  plain  Idolatry,  or 
 into  their  Dodrins  fuch  Pofitions  as  deftroy  the  Foundation  of  Chri- 
 stian Faith  or  Godlinefs  ^  this  is  Treafon  againft  our  chief  Lord,  and 
 juftifies  Separation  from  fuch  a  Church.  But  in  the  Cafe  now  put,  of 
 a  Man  that  allows  the  eftabliffi'd  Way  of  Worffiip  to  be  lawful,  but 
 pretends  to  fet  up  a  better,  and  thinks  a  Separation  juftifiable  on  that 
 Account :  fuch  a  Man  is  fo  far  from  being  fit  to  be  a  Leader  or  A- 
 mender  of  a  Church,  that  he  needs  a  Catechifm  to  teach  him  the  firft 
 Chriltian  Principles  of  Humility  and  Modefty.  Modefty  would  teach 
 him  to  think,  that  if  he  judge  one  Way  the  belt,  another  as  wife  as 
 l?e  will  be  for  another  Way,  and  a  third  Party  for  another,  &c.  But 
 God  is  a  God  of  Order,  and  not  of  fuch  Confufions. 
 
 What  I  quoted  jull  now  of  the  Declaration  of  the  Church  oi  Eng- 
 land in  Refped  to  foreign  Churches,  does  vifibly  ffiew  the  Miftake  of 
 thofe  that  argue,  that  we  cannot  count  thofe  among  us  that  feparate, 
 Schifmatics  •,  but  that  we  ffiall  by  fo  doing  condemn  thofe  Foreign 
 Proteflant  Churches,  which  differ  from  us  in  fome  of  the  fame  Cere- 
 monies as  -the  Diilenters  at  home  do,  of  Schifm  likewife.  God  for- 
 bid we  ffiould  do  that.  It  is  not  the  Ufe  or  Difufe  of  this  or  that  Ce- 
 remony, Order,  &c.  but  it  is  the  renouncing  of  Communion  for  fuch 
 Ufe  or  Difufe,  that  conftitutes  a Schifmatic.  Now  we  and  the  Foreign 
 Proteflant  Churches  do  not  do  that.  For  one  of  us,  whom  Providence 
 fhould  bring  into  their  Nation,  would  communicate  with  them,  tho' 
 their  Ceremonies  and  Ways  of  Worffiip  are  not  altogether  the  fame 
 as  ours :  And  they,  when  they  come  hither,  do  the  fame  with  us.  And 
 fuch  Ciiurches,  or  fuch  Chriftians,  that  are  always  ready  to  do  fo,  have 
 always  a  Communion  one  with  another,  in  Heart,  in  Purpofe,  in  In- 
 clination and  Acknowledgment^  which  they  are  ready  to  bring  into 
 Aft  by  corporal  Prefence  and  joining,  when  Providence  makes  it  pra- 
 £ticableo  And  this  is,  or  ought  to  be,  the  Temper  between  all  Churches 
 that  differ  not  in  Elfentials.  Now  this  istbe  only  Senfe  in  which  that 
 Saying  is  true  ;  That  there  is  no  Schifm^  where  the  Differences  are  not  in  the 
 fundamentals  of  Religion^  i.  e.  Any  two  Churches  of  difierent  Nations 
 
 are. 
 
Chap.  XT.  tho  we  think  another  Way  htter,  Y^^ 
 
 are  always  fuppofed  to  be  in  Communion,  and  not  in  a  Schifm,folong  Yeara^- 
 as  they  differ  not  in  Fimdamentals :  becaufe  it  is  fuppofed  that  the  ^'^'^  th«  ^' 
 Members  of  one  of  thefe  would  (in  Cafe  they  were  to  travel  into  the  P"^'^^ 
 other  Nation)  for  Unity's  Sake  communicate  with  thofe  other.    » 
 
 But  when  People  of  the  fame  Place,  City,  Parifh,  &c.  do  aBiially  fe- 
 parate  ^  and  renounce  Communion  with  the  Church  when  they  are  on 
 the  Spot :  this  Plea  cannot  be  us'd  in  their  Cafe.  To  fay  ^  thefe  are 
 not  Schifmatks^  becaiife  they  differ  not  in  Fundamentals  ^  is  to  put  a  new 
 Meaning  on  the  Word,  Schifm.  They  are  not  Heretics  indeed  (as  the 
 Church-Ufe  has  now  diftinguilhM  the  Ufe  of  thofe  Words).  But  the 
 Donatifis^  Novatians^  &:c.  have  been  always  counted  Schifmatics,  tho' 
 they  differ'd  not  in  Eflentials. 
 
 Thofe  that  differ  from  any  true  Church  in  ElTentials,  and  do  fe-' 
 parate  or  are  excommunicated  for  fuch  Difference  •,  are  in  Refpeft  of 
 their  Opinions,  more  faulty  than  thofe  we  have  been  fpeaking  of. 
 But  thofe  that  feparate  for  fmaller  Matters  ^  are,  in  Refped  of  the  " 
 mere  Schifm  or  Separation,  fif  we  could  abftrad  that  from  the  Fault 
 of  the  Opinion)  the  more  faulty  of  the  two.  For  the  fmaller  the  Dif* 
 ference  is,  the  greater  Fault  and  Shame  it  is  to  make  a  Breach  for  it ; 
 and  tho'  the  other  be,  in  the  main,  the  greater  Sin  j  yet  thefe  are 
 more  plainly  Self-condemned. 
 
 ;§.  4.  The  other  Difficulty  that  I  proposed  to  fpeak  of,  is  fomething 
 greater.  There  is  a  Man  that  thinks  the  Church  holds  fome  Errors  z 
 not  fundamental  ones  indeed  ^  but  fhe  has  brought  thefe  Errors  into 
 bcr  public  Service  in  which  he  fhould  join.  He  would  not  renounce 
 a  Church  fir  holding  thofe  Errors  in  difputable  Points:  but  he  can- 
 not join  in  Prayers  to  God  which  are  grounded  on,  and  do  fuppofe, 
 a  Dodrin  which  he  judges  to  be  a  falfe  or  miflaken  one. 
 
 But  I .  The  Man  acknowledges  that  this  is  not  in  Matters  fundamen- 
 tal. 
 
 2.  He  acTcnowledges  tliat  the  main  Body  of  the  Prayers  and  Ser- 
 :i'ice  is  fuch  as  all  Ghriftians  agree  to  be  neceffary,  and  ia  which  he 
 may  join  with  his  Mouth  and  Und^rftanding  alfo. 
 
 Suppofe  then  that  there  be  fome  particular  Colleds  or  Prayers,  or 
 Claufcs  of  Prayers,  which  he  thinks  to  contain  a  Miftake  in  'em.  May 
 he  not  join  with  his  Brethren  in  the  main,  and  omit  the  adding  ot 
 ills  u^men  to  thofe  particular  Claufes  ?  Efpecially  fince  no  Man  re- 
 quires of  him  to  declare  his  Approbation  of  the  whole  and  every 
 Part  ?  Is  not  this  more  Chriftian-like,  than  to  fly  to  that  dreadfnl  Ex- 
 tremity of  Separation  and  total  Difowning,  for  a  difputable  Point 
 which  may  poflibly  be  his  own  Miftakef  And  if  the  Truth  of  the 
 Matter  be,  that  it  is  his  own  Miftake  ^  Is  there  anv  likelier  Way  to 
 come  to  the  Knowledge  of  the  Truth,  than  by  continuing  in  the.  Bo- 
 dy of  the  Church,  where  the  Members,  tne  faithful  Ghriftians,  do  by 
 siatual  Edification  help  one  another  f    Is  not  this  the  very  Counfei 
 
 A  a  a  a  "     '  of 
 
y4d  fhe  Cafes  tn  which  alkvoedto  feparate.  Chap.  Xt 
 
 Yearaf-  of  St.  Taul^  Phil.  3.15,  16,  And  if  in  any  thing  yoit  he  otherwife.  minded^ 
 ^'■^j^^  A-  God  Jhall  reveal  even  this  mto  yon.  Neverthelefs^  \Qt^  however  that  be]r. 
 goitiss  fphereto  we  have  already  attained^  let  w  walk  by  the  fame  Rnle^  let  us  miridi 
 the  f.^ie  thing.  This  laft  Claufe  Qet  us  mind  the  lame  thing]  is  in. 
 the  Senfe  of  the  Original,  let  m  he  unanimous :  as  Bifhop  StiUingfleet  has 
 fhewn  (7)  ^  and  he  has  at  the  fame  Place  largely  fliewn,  that  this  Ad- 
 vice of  the  Apoftle  is  intended  for  this  very  Purpofe  to  which  I  have 
 here  applied  it :  namely,  that  fuch  a.  Man  as  we  are,  here  fpeaking  of, 
 ftiould  continue  in  Communion,  and  conform  to  all  that  he  can,  and- 
 omit  the  Saying  Amen  to  what  he  judges  a  Miflake.  He  confirms  this. 
 Interpretation  with  fo  good  Reafons  •,  and  his  Antagonift  there  oppofes 
 it  with  lb  weak  ones,  that  it  tempts  one  to  think  that  he  would  not 
 have  oppos'd  it  at  all,  had  it  not  been  for  Pear  that  by  this  Courfe- 
 the  World  would  in  a  ftiortlime  have  loft  the  Happinefs  of  having, 
 any  feparate  Seds.  If  the  Reader  will  pleafe  to  confult  that  Book, 
 he  will  have  no  farther  need  of  any  Arguments  againft  Separation. - 
 Some  learned  Proteftants  (^MelmU:hon^  Calvin^  Bucer^  Vet.  Martyr^ 
 and  others  of  the  firft  Reformers)  have  thought  that  in  Cafes  of  Ne- 
 ceffity  a  Proteftant  might  join  even  in  Popifh  AiTemblies  in  thofe  Pray- 
 ers that  are  found  •,  provided  he  did^  to  avoid  Scandal,  proteft  againft. 
 their  fuperftitious  ones.     But  I  will  not  meddle  with  that. 
 
 The  Argument  that  fome  make  for  Separation,  becaufe  there-  are-' 
 many  ill  Men  in  the  Church,  has  been  fo  plainly  anfwerM,  that  nor- 
 thing more  need  be  faid.  Whoever  reads  St.  P^;//'s  Epiftles,  will  find- 
 there  were  many  fcandalous  Members  in  all  thofe  Churches  •,  efpeci- 
 ally  at  Corinth ^  i  Cor.  5.  2  Cor.  i2.  20,  2T.  and  yet  he  will  find  that  St= 
 Panl^  fofar  from  advifingthe  purer  fort  to  feparate  from  the  Church,, 
 does  earneftly  forbid  any  fuch  Pradice,  i  Cor.  r.  \o.-it.  11,  18,  &c. 
 
 §.  5.  4.  When  a  Lawgiver  names  fome  particular  Exceptions  of 
 Gafes  in  which  the  Law  fhall  not  oblige  •,  that  Law  binds  the  ftronger 
 in  all  other  Caies  not  excepted.  For  'tis  fuppofed  if  there  had  been 
 any  more,  he  would  have  named  them  too.  The  Scripture  gives  a 
 very  pofitive  Law  againft  Separations.  It  excepts  i'ome  Cafes.  It  is- 
 a  very  prefumptuous  thing  to  add  any  mors  to  'em  of  our  own  Heads.- 
 They  are  thefe. 
 
 I.  If  a  Church  do  pr^ftife  Idolatry.  St.  Paul  viarnine^  the  Corinthi- 
 ans of  the  heathen  Idolaters,  fays  ^  Come  out  from  amon^  them,  and  be 
 ye  feparate,  2  Cor...5.  17.  Tho' the  Popilh  Idolatry  be  not  fo  rank  as 
 that  of  thofe  Heathens,  yet  the  general  Words  do  feem  to  reach  their 
 Gafe.  But  the  ignorant  People  among  many  Scds  of  Separatifts,  find- 
 ing here  the  V/ord,  Separate,  do  indifcriminately  apply  it  to  juftifie 
 Separation  from  Chriftians  againft  whom  they  do  not  in  the.  leaft 
 pretend  any  Accufation  of,  Idolatry. 
 
 2-  If\ 
 
 (7}  Unreafonabienefs  of  Separation,  Pr,  2.  Seit.  19* 
 
Ohap.  Xt.  This  Qae(im  not  a  fundamental  'f^y 
 
 1.  If  a  Church  teach  Dodrines  incouraging   any  Wickednefs,  as  Year  aF-» 
 Pornication,  &<:>  or  deftruffive  of  the  Fundamentals  of  Chriltian  Faith,  "^er  the  A- 
 St.  Paul  mentions  feme,  2  Tim.  1.  18.  that  denied  the  Refurredion  and  poftles 
 Judgment  to  come.     He  commands  Timotky  to  Jlnin  ^em  :  for  their  Word 
 will  eat  as  a  Canker. 
 
 3.  The  Scripture  commands  that  no  Sin  be  committed  to  obtain 
 any  Purpofe  never  fo  good.  Therefore  a  Church  that  will  not  ad- 
 mit us  without  our  doing  a  thing  that  is  wicked,  or  declaring  and 
 fubfcribing  fomething  that  is  falfe,  does  thereby  thrufl:  us  out  of  her 
 •Communion.  And  the  Guilt  of  the  Sin  of  Separation  lies  at  her 
 Door. 
 
 4.  If  a  Church  be  Schifmatical,  /.  e.  in  a  State  of  unjuftifiable  Di- 
 nrifion  or  Separation  from  another  Church  from  which  'fhe  has  with- 
 vclrawn  her  felf.  St.  Paul  commands,  Rom.  1.6.  17.  Mark  thofe  thdt 
 (caufe  DiviJ?o}is  and  Offences  contrary  to  the  DoUrin  yon  have  learned^  and 
 'avoid  ^em. 
 
 Thefe  Exceptions  I  find  in  Scripture  t  and  I  know  of  no  more  that 
 reach  to  Churches  (particular  Men  that  live  wickedly  are  to  l)e  avoided 
 in  onr  Converfation,  we  know).  He  that  feparates  from  any  Church 
 tipon  any  Ground  except  one  of  thefe  four,  ought  to  take  heed  and 
 hQ  well  affur'd  that  he  find  his  Ground  in  the  Scripture. 
 
 §.  6.  Now  to  apply  what  has  been  faid  to  the  Pxdobaptifts  and  An*- 
 tip^dobaptifts  \  the  main  Inquiry  is,  whether  the  Point  in  Debate 
 between  them  be  a  fundamental  'Ai*ticle  of  the  Chriftian  Faith.  For 
 if  it  be  ;;  they  muft  indeed  feparate  in  their  Communion:  and  th6 
 Guilt  will  lie  on  thofe  that  are  in  the  Error.  But  if  it  be  not  \  there 
 'i.s  not  by  the  Rules  laid  down  any  fufficient  Reafon  for  their  fepara- 
 ting  or  renouncing  one  anotber,  which  Party  foevcr  be  in  the  wrong. 
 
 Now  I  think,  that  fuch  a  Qiieftion  about  the  Age  or  Time  of  one's 
 Yeceiving  ^Baptifm  does  not  look  like  a  Fundamental,  nor  is  fo  repu- 
 :ted  in  the  general  Senfe  of  Chriftians.  And  there  are  thefe  Reafons 
 why  it  flioul^  not  be  fo  accounted. 
 
 I.  It  is  a  general  Rule  that  all  fundamental  Points  are  in  Scripture 
 fo  plainly  and  clearly  deliver'd,  that  any  Man  of  toler^^ble  Sincerity 
 cannot  but  perceive  the  Meaning  of  the  Holy  Writers  to  be,  that  we 
 Ihould  believe  'em.  Now  Baptifm  it  felf,  vIt^.  that  all  that  enter  int(s> 
 Chrilt's  Church  ftiould  be  baptized  \  is  indeed  plainly  deliver'd  in 
 Scripture :  fo  that  we  are  amaz'd  at  the  Quakers  and  Socimarts ;  the 
 ■one  for  refufing  it,  the  other  for  counting  it  indifferent.  But  at  what 
 Age  the  Children  of  Chriftians  fhould  be  baptiz'd  \  whether  in  In- 
 fancy, or  to  Itay  till  the  Age  of  Reafon  ^is  not  fo  clearly  deliver'd,  but 
 that  it  admits  of  a  Difpute  that  has  confidcrable  Perplexities  in  it:  I 
 mean  with  thofe  that  know  not  the  Hiftory  of  the  Scripture  Times, 
 por  the  Force  of  fomeof  the  original  Words  in  Scripture  ufed.  There 
 is^  as  1  have  faid,  no  plain  Example  or  Infiance  of  the  Baptifm  of 
 '" "  A  a  a  a  A  "  a^y 
 
f4^  This  Queflion  not  a  PmhmeMtdt,  Chap.  XT. 
 
 Yeatai  any  one  that  had  been  born  of  Chriflian  Parents  fet  down  atall  eithe^ 
 '^^^^j^^ '^' as  receiv'd  by  him  at  full  Age,  or  received  in  Infancy:  which  would 
 poftles  j^^^g  i^gg^  thcfurefl;  Guide' to  us-  None  I  mean,  that  is  plain  to  vul- 
 gar Readers  of  the  £??^/;]^  Tranllation  of  Scripture  :  for  that  many  of 
 the  Fathers  did  take  i  Cor.  7-  f  4*  foi"  a  plain  Inftance,  I  Ihewed  be- 
 fore. And  for  the  CommiiTion,  Mat.  2S.  19.  and  our  Savior's  Rule, 
 Joh?i  3.  5.  whether  they  are  to  be  underftood  to  include  Infants  and  all, 
 or  only  adult  Perfons,  is  nor  fo  p]iin  to  the  faid  Reader:,  as  funda- 
 mental Points  ufe  to  he.  God's  .'rovidence  does  not  fuffe..^  that  the 
 Underftanding  of  thofe  Places,  upon  the  Belief  of  which  the  Salvation 
 of  all,  even  the  meane:!:  and  moft  ignorant  Chriftian  does  depend, 
 Cand  fuch  are  the  Fundamental  Articles)  fhould  require  much  Skill, 
 Learning,  or  Sagacity:  but  only  an  honeft  Purpofe  and  Defire  to 
 learn.  This  therefore  being  not  fet  down  fb-very  plain  does  not  feem 
 by  Scripture  to  be  fuch  a  Fundamental,  as  that  we  fhould  be  bound  to 
 renounce  Communion  with  every  one  that  is  not  of  the  fame  Opini- 
 on as  we  are  about  it.. 
 
 The  Epiftle  to  the  Hebrews^  Ch.  6.  v.  1,  2.  fpeaking  of  fome  things 
 which  are  ftyled  Prwciples  of  the  Oracles  ofGod^  reckons  amongft  'em  the 
 BoHrin  of  BaptifmSy  and  of  laying  on  of  Hands.  Now  whether  the 
 Meaning  of  that  place  be  to  reckon  both  thefe,  as  things  that  mull  be 
 believed  and  owned  by  all  that  Ihall  be  faved^isa  Qiieftion  that  needs 
 not  be  difcufs'd  here.  For  fuppofe  it  be  •,  both  thefe  Parties  do  own 
 Baptifm:  They  differ  only  about  the  Time  or  Manner  of  receiving 
 
 it. 
 
 2.  The  ancient  and  Primitive  Chriftians  for  certain  did  not  reckon 
 this  Point  among  the  fundamental  ones.  For  they  drew  up  fhort 
 Draughts  and  Summaries  of  the  Faith,  which  we  call  Creeds:  and  in- 
 to thefe  they  -put  all  thofe  Articles  which  they  thought  fundamental 
 or  abfolutely  neceffary.  Now  tho'  fome  Churches  had  their  Creeds 
 a  little  larger  than  others  *,  and  fome  Councils  or  Meetings  of  Chrilti- 
 ans  did  overdo,  in  putting  fome  Opinions,  which  they  valued  more 
 than  need  was,  into  their  Creeds  ^  yet  there  never  was  any  Creed  at 
 all  that  had  this  Article  in  it  \  either  that  Infants  are  to  hebaptizJd :  or, 
 that  only  adult  Perfons  are  to  be  baptized. 
 
 Baptifm  it'felf  does  indeed  make  an  Article  in  feveral  old  Creeds: 
 281.    As  for  Example,  in  the  Confiantinopolitan^  which  is  now  received  ia 
 all    Chrillendom  •,  /  acknowledge  one  Baptifm  for   the  Remiff:on  of   Sinss 
 But  the  Determination  of  the  Age  or  Manner  of  receiving  it,  was  ne- 
 ver thought  fit  to  make  an  Article  of  Faith. 
 
 3.  As  for  particular  Men  among  the  Ancients,  there  is,  I  know, 
 none  whom  the  Antipsedobaptifts  would  fo  willingly  hear  fpeak  as  Tcr- 
 
 '^^°'  utllian.  He  has  a  Book  about  Baptifm,  wherein  he  firft  fpeaks  of  the 
 Matter,  Water:  and  of  the  Form  of  Baptifm:  and  then  fays,  c.  10. 
 Maving  now  difcoHrs'd  of  all  things  that  mjike  «j?  the  Religion  [or,  ElTencel 
 
Chap.   XT.  Both  Parties  fu/ge  //  mt  Fundamental,  ^^' 
 
 cf  Baftifm^  I  will  proceed  tofpeai  de  qii^ftiunculis  qiiibufdam,  of  fome  Qne-   Yeara^,- 
 fiions  of  [mall  Moment^  and  'tis  among  thofe  cimfliuncuU  that  he  treats  terthe  A- 
 concerning  the  Age  of  receiving  it.    I  recited  the  Place  at  large,  Vt.  \,  poAIes 
 CH.  J^.  §.  2,  Sec. 
 
 4.  As  Tertiillian  thought  it  a  Quellion  of  lefTer  Moment,  {o  it  feems     looi- 
 the  Chriflians  of  that  Time  and  Place,  did  not  reckon  it  of  fo  great 
 Moment  as  to  break  Communion.    For  when  he  exprefs'dhis  Opinion 
 
 to  be  againft  the  Pradice  then  ufed  of  baptizing  Infants  ordinarily  \  yet 
 wc  do  not  find  that  he  was  exccnimuiiicated  for  that:  Nor  at  all,  till, 
 he  excommunicated  himfelf  by  running  away  to  the  Sed  of  the  Mama"- 
 nifis^  who  were  indeed  for  their  impious  Opinions  abhorred  of  all  Chri- 
 ftians.    Whereas  if  it  had    been  accounted  a  fundamental  Article  of 
 Faith,  he  could  not  have  bren  born  with  in  his  Denial  of  it. 
 
 5.  This  is  yet  more  clear  in  the  Cafe  of  Gregory  the  Father  of  (7^^- 
 
 gory  Naz^ianz^eny  who,  if  I  compute  right  at  ?f.  2.  CH.  III.  SeB.6.  had  1^6} 
 fome  Children  born  to  him  after  he  was  in  Prieft's  Orders,  whom  he 
 brought  up  with  him  in  the  Hon fe  without  baptizing 'em  :  And  they 
 were  not  baptiz'd  till  their  adult  Age.  And  yet  the  Man  continued 
 Prielt,  and  afterward  Bifhopof  that  Place  till  he  died,  being  nigh  lOO; 
 Years  old.    This  for  the  Senfe  of  the  ancient  Church. 
 
 6.  For  the  Senfe   of  modern  Chriftians :  Firft  the   Papifts  of  late 
 Times  do  confidently  maintain,  that  there  is  no  Proof  at  all  (dired  or 
 confequential)  from  the  Scripture /or  Infant  Baptifm.    And  'tis  certain^ 
 they  do  not  pretend  that  there  is  any  againft  it -^  for  their  Church  as 
 well  as  others  does  pradife  it :  And  tho'  their  Church  can  do  well 
 enough  without  Scripuire  -^  yet  they  would  not  have  her  convifted  of 
 going  contrary  to  it.    It  follows  then  from  their  Pretence,  that  the  Scri^ 
 pture  is  filent  in  the  Cafe.    If  fo,  then  'tis  a  thing  that  no  ProteftanS  . 
 will  account  a  Fundamental :  and  confequently  will  not  divide  for  iti 
 So  thefe  Mens  Arguments  will  make  us  all  Friends ;  at  leaft  fo  far  as 
 to  live  in  Communion  with  one  another.    The  worft  would  be^  that 
 if  we  did    fo,  we  fhould  lofe  all  thofe  fine  Arguments  againft  In- 
 fant Baptifm-  that  come  out  in  Popifh  Books  every  Year.    For  they, 
 feeing  us  united,  would  not  count  it  worth  their  while  ;  and  they 
 would  then  be  as  well  content  that  there  fhould  be  Proof  in  Scripture 
 for  Infant  Baptifm,  as  not. 
 
 But  to  leave  thefe  Men  :,  and  to  fpcak  of  fuch  as  are  ferious  in  Re-^ 
 ligion  :  The  molt  ferious  and  judicious,  both  of  the  Pa^dobaptifts  and 
 Antipasdobaptifts  (even  thofe  of  'em  that  have  been  molt  ingag'd 
 againft  each  other  in  Polemical -Wiitings,  which  do  commonly  abate. 
 Peoples  Charity)  do  agree  that  this  Difference  is  not  in  the  Elfentials 
 of  Religion.  Hc'-e  1  might  (if  I  had  not  been  too  Ion.-:  already;  re*-> 
 cite  the  Words  of  BiHiop  Taylor,  Dr.  Hzmniond,  Mr.  Baxter,  xMr.  VViUs^ 
 Ctc^  on  the  one  Side  ,  and  of  Mr.  Tomb;.,  Mr.  Stennetj  &c.  bjn  the  other,  . 
 
 .  Mr,  . 
 
'^^'O  Bo:h  Parties  j'^^^^e  it  not  VunilameHtat  Chap.  Xl. 
 
 "^'ear  af-  Mf .  Stornct  in  a  Book  come  out    but  the  other  Day  (8)  fays  ^  If  he 
 
 tcrrhc  A-|^Mr.    Rii[fcn~]    mean that   they    Qthe  Antipiedobaptifbsj    can't 
 
 poftlcs      ifjfjj^  ;^p^  thofe  that  differ  from  them ^  as  Chrifi;ians the  contrary  is  weU 
 
 hiovpri.  And  again.,  Enough  ha4  been  faid  before^  to  tahe  off  the  fecond  Re- 
 f roach  rrhich  he'^iMr.  Riijfcn~\  cafts  on  them  "Cthe  Antipa^dobaptifts]  viz. 
 that  they  judge  none  of  the  trne  Church^^iit  thofe  of  their  own  Way.  But  "^tis 
 better  to  quote  their  Confeffions.  In  the  firll  Year  of  King  William^  one 
 Party  of  the  Antipsedobaptifts  Cthe  Particular  Men^]  publifn'd  a  Con- 
 feffion  of  their  Faith:  They  fay,  it  is  the  fan-e  for  Subftance  with  that 
 ^ibliiird  1643  in  the  Name  of feven  Churches^  which  I  fuppofe  were 
 the  firft  in  England.  Now  they  fay,  they  are  conc-ern'd  for  above  a, 
 hundred.  They  declare  in  the  Preface  the  Dcfign  both  of  that  and 
 this  Confefnon  to  be,  to  manifeft  their  'djnfent  vplth  both  [[the  Presbyteri' 
 ;ans  and  independents']  in  all  the  fundamental  Articles  of  Chriflian  Reiigt- 
 on :  And,  as  they  add  afterwards,  with  other  Proteftdnts.  'Tis  plain 
 -then,  thart  they  count  not  tile  Age  or  Manner  of  receiving  Baptifm  to 
 l)e  a  Fundamental. 
 
 And  here,  forafmuch  as  this  Confeflion  is  but  lately  come  to  my 
 ff  ands,  I  ought  to  do  that  Jullice  to  thefe  Men,  as  to  own  that  they  do 
 for  their  Part  difclaim  feveral  of  thofe  Opinions  which  I  at  CH.  FIIL 
 •"§.  jS.  faid  were  held  by  fome  of  the  Efjgllfh  Antipxdobaptifts.  For 
 befides  that  they  give  a  full  and  Catholic  Confeflion  of  the  Doftrinof 
 the  Holy  Trinity,  c.  2.  ofChrift's  Divinity  and  Confubftantiality,  c.  8. 
 and  of  his  Satisfaction,  c.  %.  it,  11.  the  Denial  of  which  Points  is  not 
 charged  on  any  Church  of  Antipasdobaptifts :  but  only  that  fome 
 'Socinians  intrude  among  'em,  as  they  do  every  where.  Befides  thefe, 
 they  own  Original  Sin,  c.  0'.  Oaths  impos'd  by  Autority  to  be  lawful, 
 X.  23.  The  Lord's  Day  to  be  the  Day  for  Chriflian  Worlhip,  and  the 
 Saturday  Sabbath  to  be  abolilh'd,^.  22.  That  every  Church  has  from 
 Chrlft  all  that  Power  that  is  needful  for  carrying  on  Order  in  Wor- 
 ihip  and  Difcipiin,  c.  26.  All  Bifhops  or  Elders,  and  Deacons  to  be  or- 
 ilain'd  by  Impofition  of  Hands,  ibid.  All  Pallors  to  have  a  comfortable 
 Supply  from  the  Church,  fo  as  they  need  not  be  entangled  in  fecular 
 Affairs;,  but  may  live  of  the  Gofpel,  the  People  commanicating  to 
 them  of  all  their  good  things,  ibid.  Ko  Member  of  a  Church  ought 
 to  feparate  upon  Account  of  any  Offence  for  Scandal^  taken  at  any 
 •of  their  fellow  Members,  but  to  w^ait  upon  Chrill  in  the  farther  pro- 
 ceeding of  the  Church,  ibid.  In  the  Lord's  Supper  the  Minifter  to  give 
 i;he  Bread  and  Wine  to  the  Communicants,  c.  30.  So  it  feems  thefe  do 
 ciot  hand  it  about  among  themfelves,  as  is  faid  of  fome  of 'em.  Wor- 
 thy Receivers  do  by  Faith  really  and  indeed^  yet  not  carnally  and  cor- 
 f)ora1ly,  but  fpiritually,  receive  and  feed  upon  Chrift  crucified,  ibid. 
 :^ouh  Iq  not  die  nor  fieep :  But  at  a  Man's  Death  are  either  received 
 
 int® 
 
 A^fWo  to  Mr.  ^ujfen,  CH.  IL  p*  23.  CH,  X.  p.  21 5^ 
 
Chap.  XT.  The  AntipasJohptifls  confefs  zt,  f'^r 
 
 Into  Glory,  or  caft  into  Hell,  referved  to  the  Judgment,  c.  31.  Civil   Yearaf- 
 Magiltrates  to  be  obey'd  for  Confcience  fake,  c,  24.     But  I  can't  fee  i^^f  the  Ao 
 how  they  reconcile  this  with  what  they  fay,  a.  21.  that  to  obey  out  of  P°^^^^ 
 Confcience  any  human  Commands  not  contained  in  God's  Word,  is  to. 
 betray  true  Liberty  of  ConfcieNGe.     This  needs  a  little  Explication. 
 
 Moreover,  what  is  to  our  prefent  Piirpofe,  they  fay  ^  That  all  ?^- 
 fons  tkroughout  the  World^  profejjing  the  Faith  of  the  Gofpel^  and  Obedience 
 to  God  by.  Chrift  accordhjg  unto  it^  not  defl^roying  their  own  Trofe(fion  by  any 
 Errors  everting  the  Foundation,  or  Vnholinefs  of  Converfation^  are  and  may 
 he  called^  vifihle  Saints^  c  26.  And  they  fay  afterward,  c.  27.  That  alt 
 thefe  Saints  arc  bound  to  maintain  an  holy  Fe/lowjlnp  and  Communion  in  the 
 Worflnp  of  God.  Of  which  Communion  they  fay  a  little  after,  that  as 
 God  offers  Opportunity,  it  is  to  be  extended  to  all  the  HouJJjold  of  Faith  , 
 even  all  thofe  who  in  every  Place  call  upon  the  Name  of  the  Lord  jefus. 
 
 This  laid  together    makes  full  to  the  Purpofe  I  am  fpeaking  oft 
 Every  one  ought  to  continue  in  the  Communion  of  a  Church  that  has  • 
 no  Errors  which  do  evert  the   Foundation.     And-  an  Error,  or  fuppofed^ 
 Error,  about  the  Age  or  Manner  of  receiving  Baptifm  does  not-  do  that, 
 by  their  own  Confefllon. 
 
 And  now   in  the  firft  Year  of  her  prefent  Majelly,  is  publilh'd  a;- 
 Draught  of  Articles  by  fome  Antipxdobaptifts,  (the  fame  I  guefs)  to.- 
 fnanifefl  their  nearnefs    in    IJnion  with    other  of  her    MaJ€fly^s  Protcfiant' 
 SubfcEis.    There  are  36  of 'em.  They  are  verbatim  fexcept  2  or  3  Claufes 
 of  no  Moment)  the  fame  with  3,6  of  the  39  Articles  of  the  Church  of 
 England:  fa,ve  that  in  the  Article  of  Baptifm  they  leave  out  the  laft 
 Claufe  about  Infarnts  Baptifm.    They  come  near  to  that  Subfcription- 
 that   is  req\iir'd  to  capacitate  one  for  Orders  in  that  Church :  One 
 would  think  then  it  fliouid  not  be  di^cult  to  accommodate  the  Mattel?" 
 of  Lay-Communion. 
 
 What  has  been  faid  does  in.the  whole  amount  to  this  *,  that  puttihgr 
 the  Cafe  that  thei'e  were  in  any  Nation  a  iSumber  of  Believers  in- 
 Chrift,  who  were  not  yet  fettled  in  any  Form  of  Church-Government, 
 and  did  befides  differ  in  fom.e  Opinions  not  Fundamental^  and  among' 
 the  reft,  in  this  Qijeftion  about  Infants  Baptifm  ^  their  Duty  would 
 be  to  unite  themfelves  into  one  Body  or  Church,  and  not  feparate  in- 
 to Parties  and  feveral  Churches  for  that  Difference.  And  if  it  be  ask- 
 ed, how  they  Ihould  regulate  the  Order  for  public  Worfhip  in  which 
 they  were  all  to  join  \  and  particularly  whether  they  fhould  allov/  an 
 Infant  brought  by  his  Parents  to  the  Church  for  Baptifm,  to  be  there 
 baptiz'd,  or  not  n.llow  it :  There  is  no  other  Way  in  fuch  a  Cafe,  than 
 after  a  Debate  by  Arguments  from  Scripture  and  Reafon,  to  fuffer  them- 
 felves to  be  all  determin'd  by  the  major  Vote  ^  which  major  Vote  mult 
 fix  the  Rules  of  the  National  Church  there  to  be  fettled  :  and'the  mi- 
 nor Part  v;ho  would  have  had  fome  things  to  have  been  otherwife 
 arder'd,  niuft  comply  with  tlreir  Brethren, ^and  join  in  all  things- that' 
 
 thcyv" 
 
•^ji  One  of  either  Sicfe  may  join  wirh  Chap.   X!, 
 
 ,  Yearaf-  they  can,  and  by  no  Means  make  a  Divifion.  If  thePremifes  that  have 
 s'erthe  A-  been  laid  down,  be  look'd  upon  as  proved  ^  they  do  certainly  inforce 
 poftles      this  Conclufion. 
 
 For  any  Man  to  fay  in  this  Cafe  •,  the  Scripture,  and  not  the  major 
 Vote,  fhould  determin :  is  frivolous.  Becaufe  'tis  prefuppos'd  in  the 
 Cafe,  that  'tis  about  the  Meaning  of  Scripture,  and  about  the  Force 
 of  the  Confequences  and  Arguments  drawn  from  Scripture,  that  they 
 differ :  and  the  Scripture  it  felf  direds  'em,  that  in  fuch  Differences 
 r.ot  Fundamental,  they  fhould  clofe  and  unite  as  well  as  they  can,  and 
 bear  with  one  another. 
 
 Kow  to  apply  this  to  the  State  of  Religion  as  it  is  now,  when  there 
 .ire  in  all  Places  National  Churches  already  fettled,  one  ought,  in  Or- 
 der to  lay  the  Balance  even  between  the  Psedobaptifts  and  Antipcedo- 
 'baptifls,  to  fuppofe  or  imagin  a  thing  that  is  not,  but  may  eafdy  be 
 iaipppos'd :  and  that  is,  that  there  were  fome  National  Church  or 
 Churches  of  Antip^dobaptifls  in  the  World.  And  fuppofe  a  Num- 
 ber of  Chriftians,  Pajdobaptifts  in  their  Opinion,  were  by  Providence 
 brought  to  live  in  oneof  thofe  Places.  The  Qiieftion  is,  whether  they 
 ought  to  join  in  Communion  with  the  Church  of  Antipsedobaptifts 
 rhere  eftablifli'd,  or  make  a  feparate  Body  renouncing  Communion 
 ■with  them.  I  think  it  follows  from  the  Rules  of  Scripture  that  have 
 Jbeen  laid  down,  that  they  ought  to  join  with 'em.  And  Idonotftick 
 to  declare,  that  if  I  were  one  of  thofe  new-Comers,  I  would  do  it  for 
 •one.  So  that  I  advife  'em  to  nothing  in  Refped  to  their  joining  the 
 Church  here,  but  what  I  think  were  to  be  done  by  us  if  we  were  in 
 their  Cafe.  I  mean,  I  would  do  thus  ^  fince  my  Opinion  is,  that  In- 
 fants ought  to  be  baptiz'd,  I  would  get  my  own  Children  baptiz'd 
 ,by  all  Means  poffible :  But  when  that  were  done,  I  would  neverthe- 
 lefs  continue  to  join  in  public  Prayers,  Hearing,  receiving  the  Com- 
 jiiunion,  &c.  with  them,  if  they  would  admit  me  :  If  they  rejeded  me 
 for  my  Opinion,  the  Guilt  of  that  Breach  v/ould  lie  on  them,  and  not 
 on  me.  'Tis  not  an  Antipsedobaptift  or  other  Diflenter  in  Opinion 
 .that  one  is  not  to  communicate  with:  'Tis  a  Schifmatic  or  Divider 
 that  one  is  not  to  communicate  with.  And  whereas  fome  Paedoba- 
 .ptift  will  fay  to  me  •,  Ton  feem  by  thi^s  putting  of  the  Cafe  to  make  the  Opl- 
 ..nioijs  equal :  theirs  to  he  as  good  as  ours  :  and  that  ^tis  only  by  the  Majori- 
 ty that  Tve  have  the  Advantage.  I  do  not  fo  :  but  this  I  fay  *,  the  Dif- 
 ference is  not  in  Fnndamentals.  And  therefore,  if  thou  be  ftrong,  and 
 .they  be  weak;  thou  wife,  and  they  foolilh ;  thy  Opinion  rational,  theirs 
 filly,  yet  we  are  ftill  (or  ought  to  be  for  all  the  Difference  of  Opini- 
 ons) Members  of  the  fame  Body,  and  Brethren.  Men  are  not  to  be 
 cut  off  for  millaken  Opinions  that  are  confiftent  with  true  Faith.  In- 
 deed if  they  will  cut  ofl'themfelves,  there  is  no  Help  for  that.  When 
 .X  Church  lofes  its  Members,  and  they  part  from  her  as  Limbs  from 
 &  i3ody  •■)  there  is  that  to  be  faid  which  is  commonly  faid  of  a  Hus- 
 band 
 
Chap.  XT.  a  National  Clurcb  of  the  othtr.  ^^-^ 
 
 band  and  Wife  parting  :  There  is  certainly  a  great  Fault  Tome  where  ;   Vearaf, 
 but  there  is  commonly  fome  Fault  on  both  Sides.  tertheA- 
 
 Now  to  lay  afide  Suppofals,  and  to  take  the  State  of  Religion  as  itP^ftl" 
 i-s  now  in  the  World  ^  there  is  no  National  Church  in  the  World 
 (and  I  think  never  was)  but  what  are  Pxdobaptifts.  All  that  are  of 
 the  other  Way,  are  fuch  as  have  within  the  two  lafl  Centuries  made 
 a  Separation  from  the  Eftablifli'd  Churches  of  the  Places  where  they 
 are:  as  1  made  appear  CH.  Fill.  The  Reafons  that  I  have  laid  down 
 from  Scripture,  do  require  that  they  fhould  return  to  Unity  of  Com- 
 munion  in  thofe  things  wherein  all  Chriftians  are  agreed :  and  they 
 may  continue  to  argue  in  a  Charitable  Way  about  the  Opinion  till 
 one  Side  be  fatisfied,  or  till  they  are  weary.  This  is  the  bell  Way 
 to  fave  their  Souls,  v/hatever  become  of  the  Opinion. 
 
 To  fpeak  of  the  Cafe  of  England  in  particular.  They  know  them- 
 felves,  that  it  is  a  Separation  begun  lefs  than  80  Years  ago  ^  as  I  Hkw 
 ate//.  Fill.  §.5.  Any  very  ancient  Man  may  remember  when  there 
 was  no  EngUp^meii^  or  at  leall  no  Society  or  Church  of  'em,  of  that 
 Perfwafion.  They  at  firft  held  the  Opinion  without  feparating  for  it. 
 Their  eldeft  feparate  Churches  are  not  yet  of  the  Age  of  a  Man,  viz^, 
 70  Years.  I  mean  the  ancient  Men  or  Men  of  Reading  among  'em 
 know  this  •,  the  Young  and  Vulgar,  who  will  talk  right  or  wrong  for 
 a  Side,  do  not  ov/n  it :  but  the  others  own  it,  and  they  juftifie  it  by 
 pleading  that  their  Opinion  is  the  truefl: :  which  Plea,  fuppofing  it  to 
 be  true,  will  not  in  a  Confcience  that  is  guided  by  God's  Word,  jufti- 
 ■fie  a  Separation. 
 
 Let  us  pnt  the  Cafe  of  an  Antipxdobaptifl,  or  other  Diflcnter,  that 
 is  never  fo  fure  that  he  is  in  the  Right  ^  and  that  the  Churches  Opiniom 
 is  abfurd,  inconvenient,  foolill"i,  &c.  or  any  thing  that  he  pleafes  to  call 
 it,  fo  he  do  not  call  it  idolatry,  or  Herefie,  or  an  Error  rrhich  does  evert 
 the  Fonndation.  And  yet  by  their  own  Principles  before  laid  down. 
 Communion  is  to  be  continued.  Let  the  Man,  when  he  is  got  into 
 one  of  his  fevereft  Fits  of  judging  his  Brethren  of  the  Church,  imagin 
 them  fpeaking  to  him,  in  the  Words  of  St.  Paul  to  fome  Chriftians  at 
 Corinth  (9J  who  were  the  moil:  conceited  and  dividing  People  that  he 
 ever  had  to  do  with-,  Ton  are  full.,  you  are  Rich.  We  are  Fools  for  Chrifils 
 Sake^  hut  yon  are  xoife  in  Chrift :  We  are  weak.,  hut  yon  are  (hong:  Ton  are 
 honorable.,  hut  we  are  defpifed.  Yet  receive  lis  ^  do  not  rejcA  our  Com- 
 munion in  all  things,  bccaufe  we  Err  in  fome  things.  Or,  as  he  fays 
 in  another  Place  ^  If  you  think  me  a  Fool^yet  as  a  Fool  receive  me. 
 
 There  are  feveral  good  Books  written  purpofely  on  this  Subjcci:, 
 and  directed  to  the  Antip^edobaptifts,  to  (hew,  that  fuppofing  thcii 
 Opinion  be  true,  yet  their  Schifm  is  a  Sin:  and  that,  bv  Men  of  both 
 the  Opinions.     One  that  is  not  ralh,  but  delires  to  guide  his  Co.ifci- 
 
 B  b  b  b  ence 
 
 '9)  I  Cor.  4.  8,  10.  2  Cor.  7.  2.  ir.  1 1,  17. 
 
^^-4  SeBfii9arefgmfigSmmEngkn6,  Chap.  XL 
 
 Yearaf-ence  warily,  will  at  lea  ft  read  and  weigh  what  they  Ciy.    Mr.  Tomhsy 
 tertheA' who  continued  an  Antipxdobaptift  to  his  dying  Day,  yet  as  I  am  told 
 poftks     ^loj),  wrote  againft  Separation  for  it  ^  and  for  Communion  with  the 
 Parilli.  Churches.     I  have  not  feen  that  Book :  But  this  I  have  feen 
 (li),  that  where  he  defends  his  Opinion  againft  Marjl^d^  and  where 
 Marpd  had  faid  •,  Ths  'Teachers  of  this  Opnion^  wherever  they  prevail^  take 
 their  Profclytes  tvholly  ojff-om  the  Minijhy  of  the   IVord^  Sacraments^  and 
 all  other  AHs  of  Chrifiian  Communion  both  public  and  private^  with  any  hut 
 thofe  of  their  own    Opinion.     To   this  Tombs  anfwers  •,  This  is  indeed  a 
 rvicked  FraBice,  jnfily  to  be  abhorred.     The  making  of  SclIs  upon  Difference 
 of  Opinions^  reviling^  feparating  from  their  Teachers  and  Brethren  otherwife 
 Faithful^  becaufc  there  is  not  the  fame  Opinion  in  difputable  Points  ^  or  in  clear 
 Truths  not  Fundamental ',   is  a  thing  too  frequent  in  all  forts  of  Dogmatifts^ 
 ^C.     /  look  upon  it  06  one  of  thegreatefi  Plagues  of  Chrifiianity.     Ton  flmll 
 have  me  join  with  you  in  fl)ewing  my  Deteftation  of  it.     Tet  neverthelefs^ 
 it  is  to  be  confider^d  that  this  is  not  the  Evil  of  Anttpadobaptifm  (you  con- 
 fefs  fame  are  otherwife  minded)  and  therefore  mufi  be  charg'^d  on  the  Per- 
 fons^  not  on  the  Ajfertion  it  feif.     And  about  this^  what  they  hold^youmay 
 have  now  the  befi  SatisfaEhion  from  the  Confejfion  of  Faith  in  the  Name  of 
 Seven  Clmrchcs  ef  \m.  Art.  33,  G^c.     And  accordingly  Mr.  T(?wk  him- 
 ielf  continued  in  Communion  with  the  Church  till  he  died. 
 
 Mr.  Baxter^  who  has  wrote  more  Books  than  any  Man  in  Eng- 
 land againft  the  Opinion,  yet  has  alfo  wrote  more  againft  the  dividing 
 for  it;  and  has  made  many  Wilhes  and  Propofals for  Accommodati- 
 ons of  both  Sides  joining  in  public  Communion;  efpecially  in  his  lat- 
 ter Books,  and  in  the  Hiftory  of  his  own  Life,  when  he  had  liv'd  to 
 fee  the  great  Mifchief  that  Schifms  do  to  Religion  and  all  Piety.  I 
 will  mention  only  one  Paflage,  wherein  he  recommends  to  the  Anti- 
 pa^dabaptifts  two  Books  ufeful  to  give  'em.  a  true  ftate  of  the  Qiie- 
 Ibion  about  the  Unlaw fulnefs  of  Separation.  /  am.,  lays  he  (12),  not 
 half  fo  z^ealoHS  to  turn  Men  from  the  Opinion  of  Anabaptifiry^  as  I  am  t^ 
 ferfwade  both  them  and  others.,  that  it  is  a  Duty  to  live  together  with  mu- 
 tual Forbearance.,  in  Love  and  Church-Communion.,  notwithfianding  fnch  Dif-* 
 ferences :  For  which  they  may  fee  more  Reafons  given.,  by  one  that  was 
 mce  of  their  Mind  and  Way  if  Mr.  William  Allen  in  his  Retradtation 
 of  Separation,  and  his  Perfwafive  to  Unity)  than  any  of  \m  can  foundly 
 refel.,  tho'  they  may  too  eaftly  rejeH  'em.  But  then^  Mr.  Baxter  gives 
 there  a  Marginal  Note,  telling  the  Aatipaedobaptifts  •,  Satan  will  not 
 sonfent  that  you  fhould  foberly  read  the  Booh.  Kow  methinks  an  Anti- 
 pjedobaptift  that  is  defirous  to  dired  his  Confcience  aright  in  fo  weigh- 
 ty a  Matter  as  Separation  is,  Ihould  not  let  Satan  have  his  Will  alto- 
 gether ; 
 
 (10)  Baxter  Reply  to  Hutchinfon  p.  3  o ,  ( 1 1 )  Tombs  agai/ift  Mfirfhnl,  p.  3 1 ,  (12)  Conr 
 fataiioa  of  Forgeries  of  H.  D.  Sed.  2.  ch.  2.  §.,  1 3.- 
 
itifiap;  'J^.  Schifm  a  retgmrtg  S'm  /» England.  ^^e 
 
 gether-,  but  fiiould  read  fnch  Books,  and  confider  'em  at  le^fl:,  v;hc-   Yearaf- 
 ther  Satan  will  confcnt  or  not.  V  tcrtheA- 
 
 This  1  will  own,  in  Excufe  of  the  Englifti  Antipsedobaptifts  that  doT^^^^   ' 
 fo  divide  •,  that  it  is  a  harder  thing  to  repent  of  the  Sin  of  Schifhi.  in 
 England^  than  'tis  any  where  elfc.     For  the  Commonnefs  of  any  Sin 
 does  in  unthinking  Minds  wonderfully  abate  the  Senfe  of  the  Guilt 
 of  it.    When  Drunkennefs  is  grown  common  and  almofl  univcrfal, 
 one  can  hardly  perfwade  an  ordinary  Man  that  it  is  a  thing  that  will 
 bring  Damnation  on  his  Soul  i  becaufc  he  fees  almoft  all  the  Neigh- 
 bourhood, and  among  them  fuch  a  Gentleman,  or  fuch  a  Lord,  as 
 much  concern'd  in  that  as  he.    So  an  Antipxdobaptifl;  thinks  j  what- 
 ever my  Ojjinion  be,  the  Separation  for  it  can  be  no  great  Fault : 
 for  the  Presbyterians,  and  other  Parties  of  Men,  do  that  as  well  as  we  ^ 
 and  for  lefier  Differences.     If  we  have  taken  thofe  Opinions   which 
 •our  Anceftors  held  without  feparating,  and  have  made  a  feparate  Re- 
 ligion out  of  'em  •,  'tis  but  what  the  others  did  before  us :  for  they  have 
 taken  the  Opinions  which  the  old  Puritans  had  ^  and  (tho'  the  Vnritam 
 could  not)  yet  they  have  made  good  Brownifm  out  of 'em.    Andfo  for 
 other  Parties.    Now   this  Humor  of  dividing  is  no  where  in  the 
 World  fo  common,  as  it  is  in  England  (at  leaft  if  we  except  the  Coun- 
 try I  fpoke  of  before)  nor  the  Sin  of  Schifm  fo  little  feared,  I  mean 
 of  late  Years.    The  Reafon  why  the  fame  Texts  of  Scripture  againil 
 Schifm,  Divifion,  Herefie,  Cir-f .  being  read  by  the  Proteftants  of  other 
 Nations  do  create  in  their  Minds  a  Horror  of  it,  but  being  read  by 
 an  Engliflwian  do  lofe  their  Force  with  him,  is  ^  becaufe  he  has  been 
 "born  and   bred  in  a  Nation  where  that  is  fo  common,  and  pradlis'd 
 by  Men  that  are  in  other  things  fo  confcientious  ^  that  he  is  apt  to 
 put  any  forced  Senfe  on  the  Words,  rather  than  think  that  that  Text 
 of  St.  Vaid^  for  Example,  Bom.  i6.  17.  is  to   be  taken  as  the  Words 
 found :  tho'  there  is  (\i  a  Man  dcfire  plain  Scripture)  not  a  plainer 
 Text  in  the  whole  Bible.    But  the  Word  of  God  and  his  Law  is  not 
 like  human  Laws,  that  it  fhould  lofe  its  Edge  by  the  Multitude  of 
 Offenders.     God  will  not  punifli  any  Sin  lefs,  \  doubt  he  will  punifh 
 it  jnore,  for  having  been  a  common  or  reigning  one. 
 
 Some  People  alfo  have  fo  fiightly  confider'd  the  Commands  of  God, 
 that  they  think  nothing  to  be  a  Sin,  but  what  they  fee  punifl^ed  by 
 the  fecular  Laws.  And  fo  becaufe  P3me  Chriftian  Nations  (whereof 
 England  does  of  late  make  one)  have  thought  fit  to  grant  an  Impunity 
 to  Schifmatics  for  fome  Reafons  of  State,  a'nd  to  tolerate'  (tho'  not  ap- 
 prove of)  Churches  or  Societies  renouncing  Communion  with  the 
 eftablifh'd  Church  of  the  Place  ^  they  are  apt  to  think  that  God  alfo 
 does  allow  of  the  fame :  which  will  be  true  when  God  in  his  Judg« 
 ment  will  think  fit  to  regulate  himfelf  by  Statute  Laws.  But  till  that 
 be,  'tis  certain  by  God's  Word  that  cither  fuch  a  Church,  or  elfe 
 •chafe  that  renounce  her  Communion,  are  Schifmatics:  cither  the' one 
 
 B  b  b  b  2  fot 
 
^^■^  The  DtfficHlties  accommodated.  Chap,  XF, 
 
 Yearaf- for  giving  jiirt:  Caufes  to  the  others  to  fepai*ate  from  her*,  or  elfe  the 
 ter  the  A- others  for  feparating  without  juft  Caufe.  'Tis  certain  alfo,  that  if 
 poftles  any  Church  fnouM  fo  far  comply  with  Reafons  of  State  or  human 
 Laws,  as  to  teach,  that  Schifm  (however  by  them  tolerated)  is  net 
 Sin  before  God ;,  this  very  Doftrin  would  indeed  be  a  good  Reafon, 
 for  any  pious  Chriftian  to  feparate  from  her :  and  that,  by  the  fecond 
 of  the  Exceptions  1  gave  juft  now.  So  grofs  is  that  Notion,  to  think 
 that  Separation  is  therefore  no  Sin,  becaufe  Mens  Laws  may  at  fomc- 
 times  forbear  to  infiift  any  temporal  Punifhment  on  it.  But  yet  as- 
 grofs  as  it  is,  it  is  made  to  ferve  for  an  Excufe  to  the  Confciences  of 
 many  ignorant  People.  Partly  this  Reafon,  and  partly  the  Com- 
 monnefs  of  the  Sin,  have  made,  that  many  Mens  Confciences  do  no 
 longer  accufe  'em  for  it. 
 
 §.  7.  There  may  need  a  few  Words  alfo  concerning  the  Difficul- 
 ties that  do  ly  in  the  Way  of  the  Union  that  I  have  here  propos'd. 
 They  are  none  of  'em  fuch,  but  what  may,  I  hope,  be  accomodated, 
 if  the  Parties  be  willing.  Some  of  'em  do  lie  on  the  Part  of  the 
 Church  in  receiving  thefe  Men :  and  fome  on  the  Part  of  the  Mea 
 themfelves  in  Refped  of  their  Acceptance  of  the  Communioa  offer'd 
 tliem.    I  know   of  but  two  on  each  Part. 
 
 On  the  Churches  Part,  one  concerns  the  Bilhop  of  theDiocefs  chief- 
 ly :  the  other,  both  the  Biflibp,  and  the  Curate  of  the  Parifh.  Iii 
 fpeaking  of  which,  the  Nature  of  the  thing  fliews,  that  I  ought  to  fiib- 
 mit  what  I  fliall  fay,  to  the  Judgment  of  the  Parties  coacern'd  :  which 
 1  declare  that  1  do  unfeignedly.  I  will  only  propofe.  the  Q.ueftion, 
 leaving  the  Determination  to  them. 
 
 I.  Suppofe  a  Man  do  underftand  the  Nature  and  Neceffity  of  the 
 Church-Union  1  have  been  fpeaking  of;,  and  accordingly  does  defire 
 to  continue,  or  to  be,  a  Member  of  the  eftablifh'd  Church  :  but  he  is 
 not  fatisfied  of  the  Validity  or  Sufficiency  of  Baptifm.  givea  ia  Infancy 
 or  of  Baptifm  given  by  fprinkling  or  pouring  of  Water  on  the  Face 
 only  ^  and  therefore  he  (tho'  perhaps  bapti^'d  in  Infancy,  yet)  has 
 procur'd  himfelfto  be  baptiz'd  anew:  and  befides  he  cannot  confent 
 to  bring  his  Children,  if  he  have  any,  to  be  baptiz'd  in  Infancy  ^  but: 
 referves  them  to  adult  Baptifm  :  but  in  other  things  he  is  willing  to 
 Be  conformable  to  the  Rules  of  the  Church,  and  very  defirous  of  the? 
 Communion  thereof  This  Man  is,  I  fuppofe,  by  the  Rules  of  the 
 Church  of  England^  liable  to  be  prefented  for  his  Fault,  both  in  re- 
 ceiving a.  fecond  Baptifm  (iox  fb  it  is  in  the  Efteem  of  the  Church) 
 and  in  not  bringing  his  Children  to  Baptifm. 
 
 Here  is  one  Evafion  or  Salvo,  which  I  fcorn  to  makeUfe  of,  as  be- 
 ing not  fatisfadory  to  my  felf :  vIt^.  that  the  Churches  Hands  are  ty- 
 €d  up  from  any  Proceedings  in  any  Cafes  of  that  Nature  by  the  Act 
 of  Tokration«    Becaiife  I  think  there  is  aothing  more  certain  than 
 
 what: 
 
Chap.  XI.  The  Difficulties^  all  fitch  as  may  le  accommodated.  5-5-7 
 
 what  BilTlop  Stillingflett  fays  (13),  Hovccver  the  Church  in  fome  RefycBs    Yearaf- 
 be  incorporated  with  the  Common-Wealth  in  a  Chrifiian  State ^  yet  its  funda-  tertheA- 
 mental  Rights   remain  difiinfh  from  it :  of  which  this  is  one  of  the  chief  to  P°*^^^3- 
 rcceive  into  and  exclude  out  of  the  Church  fuch  Perfons  which^  according  to 
 the  Laws  of  a  Chrifiian  Society^  are  ft   to  be  taken  in    or  futt  out.     "Tis 
 temporal  Punifhmcnts  only  which  thofe  temporal  Laws  defign  to  f^t 
 afide.     Yet  this  I  will  fay ;  that  by  the  general  Forbearance  that  is 
 now  ufed,  'tis  ten  to  one  whether  fuch  a  Perfon  would  be  prefented. 
 But  we  will  put  the  hardeft;  of  the  Cafe,  and  fuppofe  him  to  be  pre- 
 fented. 
 
 He  is  then  warned  to  appear  before  the  Bilhop  at  the  Church-Courtt 
 He  pleads,  we'll  fuppofe,  Confcience  for  his  doing  or  refufing  the- 
 things  mentioned.  The  Bifliop  exhorts  him,  (hews  him  Reafons,  en- 
 deavors to  fatisfie  his  Doubts,  &c.  or  perhaps  deputes  fome  Perfons  to 
 difcourfe  at  Leifure  more  largely  with  him  concerning  them.  If  by 
 thefe  Means  the  Man  be  fatisfied  all  is  well.  Bat  we  mult  put  the  Cafe 
 that  he  be  not.  Here  the  Queftion  is,  whether  the  Bifhop  in  fuch  a  Cafe 
 will  proceed  to  Excommunication,  or  ufe  a  Forbearance.  I  fuppofe 
 he  will  make  a  Diflerence  of  the  Tempers  of  Men.  If  fuch  a  Man 
 do  Ihew  a  Temper  heady,  fierce,  obftinate,  felf-opiniated,  and  felf- 
 willed  ^  and  a  Contempt  of  the  Court,  and  of  all  that  is  faid  to  him  ^ 
 he  is  hardly  a  fit  Member  of  any  Church.  But  if  there  appear  the 
 Signs  of  a  meek,  humble,  and  Chrifiian  Difpofition,  willing  to  hear  and 
 confider  the  Reafons  and  Advices  given  ^  fuch  a  Cafe  deferves  the  great- 
 er Forbearance.  And  tho'  the  Law  requires  three  feveral  Admonitions, 
 yet  it  does  not,  I  fuppofe,  limit  the  Bifhop  to  three,  nor  to  any  Number. 
 And  if  this  Forbearance  continue  long  ^  the  Man's  Children  will  be 
 grown  up,  fo  as  to  be  baptiz'd,  as  he  would  have  'em,  upon  their  own  . 
 Profeflion.  And  if  he  defire,  or  be  but  willing,  that  it  be  done  by  dipping ; 
 the  Church  does  comply  with  his  Defire,  and  does  advife  it  in  the  firf£ 
 Place.  And  fo  the  Difpute  will  be  over.  If  the  Bifhop  do  excom-  ^ 
 municate  him  before  he  be  convinc'd,  or  this  be  done,  then  indeed  I 
 have  no  more  to  fay  on  this  Head:  there  is  a  full  Stop  put  to  the 
 Propofal.  But  there  are  thefe  Reafons  to  think  that  it  would  not 
 be  fo. 
 
 Firft,  I  never  heard  of  that  done  i  but  fcveral  Times  the  contrary. 
 All  the  Antip^edobaptifts,  or  indeed  other  Diflenters,  that  I  have 
 known  excommunicated,  have  been  excommunicated,  not  for  their 
 Opinion-,  but  their  Refufal  of  Communion,  or  for  Contempt  in  re-, 
 fuling  to  come  at  all  to  the  Bifhop's  Court. 
 
 2.  Mr.  Tombs  fand  feveral  others,  but  I  will  namie-only  him,  becaufc 
 his  Cafe  is  generally  known,)  continued  in  Communion  in  the  Church 
 of  SalisbHry  all  the  latttr  Fart  of  his  Life.     And  tho'  he  during  that 
 
 Time 
 
 (13)  Anfwcrto  N..0.  $.  15.  fng,  267. 
 
5^8  tke  DificuUks\  all  fach  armay  he  accommohteJ.  Chap.  XI. 
 
 •Ycaraf  Time  own\l  his  Opinion,  and  wrote  for  it,  yet  becaufe  he  defir'd 
 tcrtheA-ta  make  no  Schifm  of  it,  he  was  not  diilurbed  in  his  communicating 
 poitlfs      .^vith  the  Church.     ISIor  has  that  Church  ever  been  blam'd  for  recei- 
 ving hiin.     On  the  contrary,  the  Example  has  been  fpoken  of  with 
 Commendatior-  in  a  very  public' Way.    This  ihews  it  to  be  pradica- 
 ble  :  and  if  it  be  fo  ^  theriV 
 
 ■^dly^  There  is  a  great  and  manifeft.  Advantage  in  it.  For  it  pre- 
 vents a  Schifm,  which  otherwife  would  be.  The  Man  continuing  in 
 Communion,  all  things  will  tend  to  an  Accommodation:  whereas' 
 in  a  Separation  every- thing  is  aggravated  to  the  widening  of  the  Gap, 
 as  we  fee  by  conllint  and  woful  Experience.  A  feparate  Party  ne- 
 ver thinks  It  felt  far  enough  off  from  any  Terms  of  Reconciliation. 
 The  fecond  Difficulty,  which  concerns,  as  I  faid,  both  the  Bifhop 
 and  the  Curate  is  this.  By  the  Order  of  the  Church  of  England  no 
 Ferfon  is  to  be  admitted  to  partake  of  the  Holy  Communion  till  he 
 be  confirm'd,  or  be  ready  and  defirous  to  be  confirm'd.  And  a  Qua- 
 'lification  requir'd  of  every  Perfon  before  he  be  brought  to  the  Bi- 
 ilioji  to  be  confirm'd,  is  that  he  have  learned  (or,  as  'tis  exprelt  in 
 another  Place,  can  anfwer  to  the  Queftions  of)  the  Catechifm.  Now 
 In  that  Catechifm  there  happens  to  be  a  Mention  of  Infants  being  ba- 
 ptized. For  after  that  it  has  declared  that  Baptifm  is  to  be  given 
 ijpon  a  Covenant  of  Faith  and  Repentance  ^  it  follows  •,  Qji.  Why  the» 
 are  Infants  baptiz,ed^  when  by  Reafon  of  their  tender  Age  they  cannot  ptr- 
 formtheni?  Anfvv.  Becaufe  they  promife  them  both  hy  their  Sureties: 
 which  Promife^  when  they  come  to  Age  themfehes  are  bonnd  to  perform, 
 Now  this  Man  being  ask'd  that  Qiieftion  would  not  make  that  An- 
 fwer :  but  would  fay  ^  they  ought  not  to  be  baptiz'd  till  they  can  per- 
 form 'era. 
 
 But  befides,  that  one  may  anfwer  here  (much  as  in  the  other  Cafe) 
 that  the  Practice  is  fuch,  that  not  half  the  People  that  come  to  the 
 Communion  are  ask'd  whether  they  have  been  confirmed,  or  not : 
 and  alio,  that  thofe  who  come  to  be  confirmed  when  they  are  of  the 
 Age  of  a  Man,  are  feldom  or  never  exam.in'd  in  the  Qiieflions  of  the 
 ■Catechifm,  provided  it  does  by  other  Ways  fufficiently  appear  that 
 they  do  underltand  the  Principles  of  Religion  :  the  Qiieftions  as  they 
 iland  in  the  Catechifm,  being  feldom  put  but  only  to  Children.  Be- 
 lides  this,  I  fay,  it  appears  to  have  been  the  Meaning  of  the  Church 
 in  that  Queftion  and  Anfwer,  not  to  determin  this  Point ;  wbether 
 Infants  are  to  be  baptiz'd  (of  which  no  EngUfhman  at  that  Time  made 
 ajiy  doubt)  but  to  determin  this  Point ;  wliether  Infants  that  are  ba- 
 pti'zed,  are  baptized  upon  any  other  Covenant  than  that  upon  which 
 grown  Perfons  are  baptiz'd,  viz..  of  Repentance  and  Faith.  And  it 
 -determins  that  they  are  not  baptiz'd  on  any  other,  but  the  very  fame : 
 only  with  this  Difference  *,  that  an  adult  Perfon  is  baptized  into  the 
 Hopes  of  the  Kingdom  of  H«av€n,  inafmuch  as  he  <^af/- believe,  and 
 
 an 
 
Cbapl  Xf.  The  Difficulties,  all  fuch  as  may  he  actomrn'^ateJ.  i^c^ 
 
 an  Infant  is  baptized  into  the  fame^  on  Condition  that  he  do,  wi^^  Year  af- 
 he  comes  to  Age ^  believe.     And  this  indeed  is  a  Principle  very  necef- t^r  the  A- 
 fary  to  be  rightly  imderflood.    For  a  Miftake  herein  mi^ht  hinder  r-^^^s 
 thofe  who  are  baptiz'd  in  Infancy  from  underftanding  the  Obligation 
 that  lies  on  'em  to  Faith  and  Obedience,  as  ever  they  hope  to  partake 
 of  the  Kingdom  of  Heaven  :  to  prevent  which  Miftake  this  Claufe  of 
 the  Catechifm  feems  to  have  been  inferted.     So  that  tho'  the  Church  ' 
 do  here  fuppofe  indeed,  or  take  it  for  granted,  that  Infants  are  s;e-  • 
 nerally  baptiz'd  \  yet  that  is  not  the  thing  which  flie  here  defines : 
 not  that  they  are  to  be  baptiz'd  \  but  why-  (or  upon  what  Terms)  they 
 are  baptized.     And  this  is  a  thing  which  an  Antipcedobaptift  holds 
 as  firmly  as  any  Man-,  that  all  Baptifm  is  to  be  upon  this  Covenant. 
 And  he  will  readily  aflent  to  this  •,  that  fuppofmg  or  taking  it  for  gran- 
 ted that  Infants  were  to  be  baptiz'd,  they  mult  be  undc'rftood  to  be 
 baptiz'd  on  that  Covenant,  viz..  to  injoy  the  Kingdom  of  Heaven,  on 
 Condition  they  do,  when  they  come  to  Age,  perform  the  Duties  of 
 Faith  and  Repentance. 
 
 And  fince  this  is  the  Subftance  of  what  the  Catechifm  there  teaches, 
 and  the  Catechifm  was  intended,  not  to  determin  Controverfies,  but 
 to  teach  fundamental  Principles-,  I  believe  that  the  Bifhops  would 
 not  refufe  to  confirm  fuch  a  Perfon  fotherwife  found  in  the  Faith  and 
 conformable,  and  defirous  of  Communion)  tho'  hefhould  own  hisSenfe  ^ 
 in  his  Anfwer  to  that  Queftion  of  the  Catechifm.    This  I  think  :  but  ; 
 1,  end  this  Difcourfe  wherein  the  Autority  of  the  Church  is  concern-  - 
 ed,  as  I  began  it  ^  vii.,  in  fubmitting  my  Opinion  to  theirs,  and  leav-  - 
 ing  it    to  themfelves  to  determin  whether  they  would    or  not,  or 
 ought  or  not. 
 
 There  are  on  the  Antipasdobaptift's  Part  concerning  his  Acceptance 
 of  Commimion  with  the  Church  thefe  two  Difficulties. 
 
 Some  Men  of  that  Way  do  think,  that  all  fuch  as  have  no  other 
 Baptifm  but  what  was  given  in  Infancy  and  by  Affiifion,  are  no  Chri- 
 itians;,  and  that  to  bid  'em  hold  Communion  with  fuch,  is  as  much 
 as  to  bid  'em  hold  it  with  Heathens.  I  hope  there  are  not  many  fuch  : 
 And  Mr.  Stennet  reckons  it  a  Slander  on  the  Antipsedobaptifts.  And 
 I  am  glad  to  find  by  his  Difcourfe  that  he  is  cordial  in  the  Abhor- 
 rence of  fo  unchriftian  a  Notion.  And  therefore  I  fhall  fay  the  Icfs 
 ofit^  having  a  natural  Antipathy  againft  talking  with  any  one  xvhofe 
 Principles  are  fo  defpcrately  uncharitable,  as  this  comes  to.  What 
 I  faid  beforc,_  §.  6.  to  fliew  that  this  Difference  about  the  Age  or  Man- 
 ner of  receiving  Baptifm  is  not  a  fundamental  one,  is  appliable  here. 
 Let  a  Man  that  has  this  Thouglit  firit  read  that,  and  then  let  hjni 
 confidcr  farther,  what  becomes  of  the  Church  of  Chriit  at  this  Rate. 
 Will  he  think  that  Chrift  has  had  no  Church  but  in  thofe  few  Time? 
 and  Places  where  this  Opinion  has  prevaifd  ?  Tetcr  of  CUigny  Cwhom 
 I  quoted  Vt.  2.  CH.  FJI-  §•  5O  urges  the  Petrobrnfn'j}s\sii\i  this  diead.- 
 
 fui 
 
^^^o  ^he  Difficulties  accommodated.  Ql3p.  XI. 
 
 Year  af-ful  Con fequeiTce  50001-  doo  Years  ago,  that  if  Infant  Baptifm  be  not 
 rcr  the  A-  valid  ^  there  had  been  never  a  Chriftian  in  Enro]^  for  30a  or  500  Years 
 -pcft:-s      before:  and  that  Account  is  much  increafed  now. 
 
 The  Sophifters  in  Logic  have  a  Way  by  which,  if  a  Man  do  hold 
 any  the  leaft  Error  in  Philofophy,  they  will  by  a  long  Train  of  Con- 
 fequences  prove  that  he  denies  the  firft:  Maxims  of  common  Senfe 
 And  fome  would  bring  that  fpiteful  Art  into  Religion  j  whereby 
 they  will  prove  him  that  is  miftaken  in  any  the  leafb  Point,  to  be 
 that  Antichrift  who  denies  the  Father  and  the  Son.  If  the  Pxdo- 
 baptilt  be  miftaken,  or  the  Antipxdobaptift  be  miftaken  ^  yet  let 
 -'em  not  make-Heathens  of  one  another.  The  Denial  of  the  Qiiakers 
 to  be  Chriilians,  thofe  of  'em  I  mean  that  do  believe  the  Scriptures, 
 iias  fiich  a  dreadful  Confequence  with  it*,  that  one  would  not  willing- 
 ly admit  it,  ( tho'  they  do  deny  all  Baptifm  )  becaufe  they  do  how- 
 ever profefs  that  which  is  the  chief  thing  lignified  and  intended  by 
 Eaptifm.  But  fince  both  the  Parties  we  Ipeak  of  now,  do  own  the 
 Religion  profcfied  in  Baptifm,  and  do  alfo  both  ufe  the  outward 
 Sign  ^  fuppofing  that  one  Side  do  err  in  the  Mode  of  it  or  the  Age 
 of  receiving  it :  To  conclude  thence  that  they  are  no  Chriflians,  is  the 
 Property  of  one  that  knows  not  what  Spirit  he  is  of.  To  receive 
 Baptifm  one's  felf  in  that  Way  which  one  thinks  the  fittelt,  is  one 
 •^Cafe :  But  it  is  another,  and  very  different  Cafe,  to  judge  all  thofe 
 •'to  Condemnation  that  have  received  it  another  Way.  Who  art  thou 
 that  judge  ft  another  Mans  Servant?  I  know  that  the  Antipasdobaptifts 
 do  notadrndt  to  the  Lord's  Supper,  when  it  is  adminiflred  by  them- 
 "felves,  any  but  what  are  baptized  in  their  Way.  But  I  fpeak  now 
 of  one  that  is  to  receive  it,  not  to  adminifler  it:  he  that  receives  it 
 'lias  no  Charge  on  his  Soul  of  the  Way  in  which  thofe  that  receive  with 
 him,  have  been  baptiz'd.  But  I  have  faid  more  than  is,  I  hope,  need- 
 ful on  this  Head.  The  G?«f^]/io;z,  which  1  mention'd  before,  of  100 
 ■Churches-'of  Antipcedobaptifts,  does  not  fay,  that  only  the  adult  are 
 capable  of  Baptifm :  It  fays  but  thus  •,  they  are  the  only  proper  Sub- 
 leits  of  this  Ordinance  (a),  and  they  do  not  fay,  that  Immerfion  is  necef^ 
 iary  to  the  Adminiftiation  •,  but  that  it  is  nccejfary  to  the  due  Admini- 
 ftrationofit.  I  mention'd  at  CH.  V.  %.6.  how  the  Chriflians  of  ^/r/- 
 ^ca  and  of  'Enro^  diifer'd  as  much  as  this  comes  to,  in  their  Opinion  of 
 •the  Validity  of  Baptifm  given  by  Schifmatics :  infomuch  that  the  A- 
 fricans  baptiz'd  anew  any  Schifmatic  that  came  over  to  the  Church  ; 
 The  Eiiro^<tans  did  not  fo.  But  yet  thefe  Churches  did  not  break 
 ■Communion  for  this  Difference.  A  Presbyter  or  Bifhop  of  Africa^ 
 coming  to  ^o;«f,  join'd  in  Communion:  tho'  there  mufl  needs  be,  in 
 the  Congregations  there,  fcveral  v^ho,  according  to  his  Notion  of  the 
 'dwc  Way  of  baptizing,  v^^ere  not  duty  baptized  •,  and  whom  he,  if  he 
 
 had 
 
 (n)  Chap.  29. 
 
chap.  Xr.  The  Dtficuhies  acccntmoJateJ,  i^Si 
 
 had  had  the  admitting  of  em  into  his  own  Church  in  Africa^  would  Year  af- 
 tiave  baptizM  anew.    But  he  left  tlhis  Matter  to  the  Confcience  and  De-  terthe  A^ 
 ceiinination  of  the  Church  of  the  Place.    And  by  this  Means  of  both  poft^" 
 Parties  continuing  Communion,  the  whole  Matter  in  which  they  dif- 
 fer'd,  was  at  lalt  amicably  adjufted,  as  I  there  fhew.    And  whereas  the 
 Conduft  of  Stephen  of /?(?w^, who  would  have  made  a  Breach  of  this,hasbiii 
 llnce  blamed  by  all  the  Chriftians,as  well  of  Rome  as  of  other  Places  ^  The 
 Conduct  of  Cyprian  of  Africa  who  gave  his  Determination  of  the  Queftion 
 with  this  additional Claufe  (14)  [neminem  judicantes,aut  a  jure  commu- 
 nionis,  fi  diverfum  fenferit,  amoventes.     N'ot  judging  any  one^  nor  refujing 
 Communion  "with  him,  tho''  he  be  of  the  other  Opinion'}  has  been  firice  applaud- 
 ed by  all  Chiftians  in  the  World*,  as  a  Saying  worthy  of  fo  excellent 
 a  Martyr  of  Jefta  Chrilt,  and  a  Precedent  fit  to  be  obferv'd  m  the 
 Determination  of  all  Queflions  that  are  not  fundamental. 
 
 The  other  Difficulty  is,  that  if  fuch  a  Man  do  come  to  join  in  the 
 Prayers  of  the  Church  of  England :  if  there  be  an  Infant  brought  to 
 be  baptiz'd  in  the  Time  of  the  public  Service,  he  cannot  join  in  the 
 Prayers  ufed  in  that  Office  :  Or,  at  leaft,  not  in  all  of  'em. 
 
 This  muft  be  confefs'd,  while  he  holds  that  Opinion.  But  I  fliew- 
 ed  before  at  §.  4.  that  this  ought  not  to  hinder  his  joining  in  the  other 
 Prayers :  fo  that  Paragraph  may  ferve  for  Anfwer  to  this.  He  may 
 ■when  the  People  are  kneeling  at.thofe  Prayers,  ftand  up,  or  fit  and 
 read  in  his  Bible.  There  were  in  King  William's  Time  fome  that  not 
 being  fatisfied  about  his  Title,  thought  they  ought  not  join  in,  or  fay 
 Amen  to  fome  of  thofe  Prayers  wherein  he  was  named.  However 
 they  were  blamed  by  the  State  for  not  agreeing  in  thofe  •,  they  were 
 never  blamed  by  the  Church  forcontinuing  to  join.in  the  Reft. 
 
 What  I  have  faid  of  the  Antipxdobaptilts,  does  plainly  reach  to 
 the  Cafe  of  fcveral  other  Diflenters.  And  that  with  greater  Force  of 
 the  Argument,  becaufe  they  differ  lefs  from  the  Church  in  Opinions. 
 
 One  thing  I  am  perfwaded  of  concerning  the  Antipxdobaptills  : 
 and  that  is,  that  if  they  were  convinced  that  this  joining  in  the  pub- 
 lic Service  of  the  Church  were  lawful  and  prafticable  for  'em  •,  they 
 would  join  at  another  Rate  than  fome  ffiifting  People  do  now  a-days. 
 I  take  'em  generally  to  be  cordial,  open,  and  franc  Expreffers  of  their 
 Sentiments.  If  they  thought  that  St.  Pant's  Command  of  receiving  one 
 another  did  reach  to  this  Cafe  that  I  have  been  fpeaking  of  (as  I  think 
 it  does)  they  would  not  interpret  it  trickiffilv,  as  fome  Lawyers  do 
 a  Statute  in  which  they  feek  a  Flaw  and  an  Evafion:  to  lurk  behind 
 the  Words  of  it,  while  they  defeat  the  true  Meaning.  They  would 
 conclude  that  what  God  commands  us  to  do,  he  means  we  ffiould  do 
 cordially,  fincerely,  and  bona  fide :  and  not  to  deal  with  his  Word  as  a 
 Jefuit  does  with  an  Oath.  And  therefore  that  if  his  Word  do  bid  us 
 receive  one  another  j  he  means  we  ffiould  do  it  intirely. 
 
 C  c  c  c  There 
 
 (i4)Proloquiuin  St.  Cypriani  m  ConciL  Cartlug. 
 
S6%  htreaty  for  Vnm\  Chap.  XI. 
 
 Year  af-  There  is  one  Intreaty  that  I  would  ufe  to  'em  \  which  is,  that  if  they 
 terthe  A-  be  at  all  moved  to  confider  of  fuch  joining,  and  to  deliberate  whether 
 pcftles  j|.  ijg  lawful,  or  he  a  Duty,  or  not  •,  they  would  make  a  good  and  pru- 
 dent Choice  of  the  Men,  whofe  Advice  they  ask  about  it.  There  are 
 fome  Men  among  all  Parties  (I  hope  it  is  not  many)  that  do  promote  Di- 
 vifions  out  of  Intereft.  Thefe,  as  St.  Paul  fays,  ferve  not  our  Lord  Je- 
 fus  Chrift  but  their  own  Belly.  They  confider  if  the  Schifm  Ihould 
 drop,  what  would  become  of  that  Efteem,  Credit,  Applaufe,  Admira- 
 tion, Gain,  &c.  which  they  get  by  heading  and  leading  of  Parties :  they 
 muft  then  be  but  as  common  Chriflians,  walking  even  with  the  reft  in 
 a  beaten  Read,  and  all  the  Glory  of  fetting  up  new  Ways  would  be  loft. 
 Thefe  are  not  fit  for  any  pious  and  fincere  Man  to  truft  with  the  Di- 
 redion  of  his  Confcience  •,  nor  likely  to  give  a  true  Verdift.  On  the 
 contrary,  they  are  the  Caufe  of  moft  of  the  Divifions  which  Chrift: 
 has  forbidden.  He  fays  that  Offences  Cor  Scandals^  muft  come  :  and 
 St.  Paul  fays,  there  muft  be  Herefies  (or  Divifions j>  We  may  fay  of 
 both".  Wo  he  to  the  Men  by  whom  they  come.  The  Civil  Law  has,  I  think, 
 a  Rule  that  when  any  great  Mifchief  appears  to  be  fpread  among  the 
 People,  and  it  is  not  known  who  were  the  Authors  that  firft  fet  it  on 
 poot,  it  Ihould  be  inquired  ^  Cui  bonofuitt  Who  are  the  Men  that  are 
 •  likely  to  get  any  Advantage  by  it?  andtofufped  them.  Thefe  that 
 promote  Divifion  for  Intereft,  keep  their  Confciences,  as  Beggars  do 
 their  Sores,  raw  and  open  on  Purpofe,  and  would  not  have  'em  heal'd 
 for  any  Money.  Let  not  any  honeft  Man  truft  'em  with  the  keeping 
 of  his.  But  apply  to  a  Man  who  (of  which  Opinion  foever  he  be)  is 
 Cordial,  Sincere,  and  has  no  Intereft  in  the  Advice  he  gives. 
 
 I  ftiall  conclude  with  the  Words  of  St.  Pad^  which  I  have  made  as 
 it  were  the  Text  of  this  Sermon,  Receive  ye  one  another^  oi  Chrifi  alfo  recei- 
 ved  us.  Chrift  received  us,  when  we  were  not  only  filly,  miftaken,  er- 
 roneous, but  finful  too.  He  received  us,  that  he  might  make  us  wifer  and 
 better.  St.  Paul  adds  j  to  the  Glory  of  God  :  meaning,  that  God  is  no  Way 
 more  dilhonor'd  than  by  our  Divifions,  nor  any  Ways  more  glorified 
 than  by  our  Unity  and  receiving  one  another. 
 
 The  whole  Context  is  thus,  Rom.  1 5.  5,  <^,  7- 
 Kow  the  God  of  Patience  and  Confolation  grant  you  to  be  lile  minded  Q.  e. 
 unanimous]  one  towards  another^  according  to  Chrift  jefus  :  That  yon 
 may  with  one  Mind  and  one  Month  C  i-  e.  unanimoufly  3  glorifie  God^ 
 even  the  Father  of  our  Lord  Jci\is  Chrift.  Wherefore  [or  to  which 
 Purpofe  that  you  may  fo  do]  receive  ye  one  another  Ctho'  differing  in 
 Opinion]  tu  chrift  alfo  received  m-,  to  the  Glory  of  God.     Amen. 
 
 "  ERRATA.  \        ^^        ' 
 
 PAG.  10.  1,  antepenult.  c^ec^o{/.iv:  j^.  p.  i^-  !•  4.  svvvin^ivovlcov.  I.  7-  0  Xf^rs?  Kt/e/tf. 
 .  p.  64.  I.21.  Ke<7».  p.  65.  ].  3.  He  reproves.  I.  14.  i^ra*.  1.  17.  ctTrZK^^v.  p.  69.  1.  5. 
 bid  him.  p.  1 5 3  . 1. 3 2. 0,  r.  or.  p.  1 5  8.  in  rhe  References  Note  6,  r.  Note  o.  p.273- 1. 1 5  • 
 thefe  t.thofe.  p.  303. 1.  18.  6i/a«(/.  p.  334. 1. 3.  Selcucims.  p.353-  i"  the  running  Title, 
 by  vilifying.  ^.■l'i<). 1.-^6.  reprcefentat.  p.  'i'ji.lzo, duhietatc.  p.39i.l.2  5.yfcfiP.p.399-'-H' 
 tor.  do.  p.472.i.  i^.tkfit,r.  aU  ufe  of  Fonts,  p.478.1.  i.vparmed.  P.495.I.5.C0/.1.15. 
 
C  S^3  ) 
 
 AnAlpbaheticd  Tahle  of  fame  few  Mattersl 
 
 Antipitdohaftifm. 
 
 ST.  Anjlin  (Year  after  the  Apollles  317;  difputing  for  the  Doftrin- 
 of  original  Sin,  and  Pelagins  againft    it,  do  both  agree  that  no 
 Chriftian  fCatholic,  or  Sedary;  that  either  of  them  had  read  or  heard 
 of,  was  anAntipaedobaptift./j.  174.  109.  The  Opinion  of  Antip«doba- 
 ptifm  not  a  fufficient  Caiife  of  Separation.  CH.  uU, 
 
 Bnptifm 
 Given  by  the  Jews  to  Profelytes  and  their  Infant  Children.  IntrodnSi, 
 Given  by  the  Chriflians  generally  by  Dipping,  p.  452.  but  by  Affufion  in 
 Cafe  of  Weaknefs,  &c.  p.  463-    Other  Wafhings  befide  Dipping,  are  ia 
 Scripture  called  Baptifm^  or,  the  Baptizing  of  a  Man.  433. 
 
 Bifhops. 
 The  Chriftians  of  JrenAu6\  Time  \_Anno  1 803  were  able  to  reckon 
 up  thofe  that  were  placed  Bl^ops  by  the  Apoftles  in  the  feverat 
 Churches,  and  their  SuccelTors  to  that  Time.  8.  491.  VaUntiriian  the 
 Emperor  faid.  It  was  a  thing  too  great  for  him  to  undertake,  to  no- 
 minate a  Bifhop.  295.  311.  They  were  wont  in  tlic  Primitive  Church 
 to  be  chofen  by  the  Clergy  and  People  of  the  Diocefe.  453^ 
 
 Councils* 
 Infant  Baptifm  not  inftituted  or  enafted  in  any  Council :  but  in  alF 
 that  fpeak  of  it,  is  fuppofed  or  taken  for  granted  as  a  Chriftian  Do- 
 arin  known  before.  42.  103.  One  of  the  earlieft  Councils  fince  the 
 Apoftle's  Time  fpeaks  of  it.  35.  The  Councils  oiC<inhage  and  Mik-: 
 vis  \_Anno  4153  and  that  of  Carthage  ^Anno  418]  do  not  enaft  that 
 Infants  muft  be  baptized  Cthat  being  a  known  thing  before)  but  that 
 Baptifm  is  in  them  for  Remiffion  of  Sin.  i9<J,,&'c.  220,  6cc.  272. 
 
 Dipping  Infants  in  the  Font 
 The  general  Ufe  formerly,  462.  When  left  off  in  the  fev^ral  Coun- 
 tries of  Enrop  455-473.  Still  ufed  in  all  Countries,  hot  or  cold,  except 
 fuch  where  the  Pope's  Power  do's  or  did  prevail,  473, 477^. 
 
 Godfathers  in  Baptifm 
 "Ufed  by  the  Jews  at  the  Circumcirion  of  their  Children,  and  at  the 
 Baptifm  of  an  Infant  Profelyte,  or  Difciple.  Introdn^.  Mention'd  as 
 ufed  by  the  Chriftians  in  the  Baptifm  of  Infants  within  100  Years 
 after  the  Apoftles,  and  all  along  afterward.  2 1 »  The  Anfwers  that 
 they  made  in  the  Name  of  the  Child,  no,  &c.  252,,49o,&c.  The  Pa- 
 rents commonly  were  the  Godfathers,  112,115, 
 
 Infants^ 
 Whether  baptized  or  not  in  the  Apoftles  Time,  could  not  be  un- 
 known to  the  Chriftians  that  were  ancient  Men  100  or  150  Years  at 
 ter  the  faid  Time.  Preface.    In  what  Senfe  faid  to  be  regenerated  hy 
 the  Holy  Spirit.  118,  i2o»    The  Ancients  did  not  think  that  Infants 
 
 have 
 
have  Faitli»  1 1 7i  i  ^^^  ^^t  baptiz'd  in  Houfes,  but  in  Cafes  of  the  ut- 
 moft  Extremity.  131.  Dying  unbaptiz'd,  thought  by  the  Ancients  to 
 mifs  of  Heaven:  but  yet  to  be  under  no  Puniihment,  or  a  very  mild 
 <5ne.  3<53-'-375.  Dying  after  Baptifm,  and  before  aftual  Sin,  agreed  by 
 511  the  Chriftian  World  to  be  faved,  378,  &c.  Ifoffer'd  by  their  Pa- 
 rents or  Owners  to  Baptifm,  ought  to  be  baptized  of  whatfoever  Pa- 
 rents born.  siP-i  38c),  &c^ 
 
 John  the  Baptifi^ 
 
 Jle  baptized  Infants,  as  St  Ambrofe  concludes.  ^^,  it,  Introda^^ 
 
 Polygamy y  forbidden  in  the  New-Teftament.  52. 
 
 Regeneration^  or,  being  born  again  ^ 
 
 The  Word  Z.Regeneration.y  regenerated^  Sec]  never  ufed  by  the  Anci- 
 
 jfents  but  when  they  fpeak  of  Baptifm,  354,  520. 
 
 Rebellion 
 St.  Ambrofe  concludes  that  Maximm  and  Eugenim  are  in  Hell,  for 
 their  Rebellions  tho'  againft  a  tyrannous  and  heretical  Emperor.  295, 
 
 Schifm 
 
 The  Penance  for  it  to  hit  ten  Years»  49. 
 SeBs. 
 -Ko  Sea  before  the  Year  1 100,  that  allowed  any  Baptifm  at  all,  de^ 
 nied  it  to  Infants.  235-245. 
 
 Socinians 
 Endeavor  to  bring  i.;to  Difrepute  all  the  ancient  Chriflians,  and 
 t-.heir  Writings.  335.  argue  againft  the  Dodrin  of  the  Trinity,  not  in 
 SL  ferious,  but  in  a  mocking  Way.  449. 
 
 Some  Texts  of  Scripture  explained  hy  the  Ancients. 
 
 Texts. 
 I  Cor.  7.  2 
 1  Cor.  7.  14 
 I  Pet,  3 
 
 4 
 CoU  2.  II,  12. 
 
 John   3.   3,  5 
 
 J.  19.7 
 I-  10-  S 
 
 52. 
 
 6-7. 
 
 Page 
 99*    I7S- 
 
 4« 
 
 II. 
 354,  &c. 
 
 Texts. 
 I  Tim.  2.    15. 
 Rom.  5.  12, 
 I  Cor.  15.  29. 
 Col.  I.  15. 
 Phil.  2.  7. 
 
 Page 
 98. 
 102. 
 240. 
 
 495- 
 
 494- 
 
 Amentlments  of  Readings  in  the  Fathers^  which  rejiore  the  Senfe. 
 
 Pag 
 
 eflet 
 
 Augull.  de  Gen.  ad  lit.  1.  lo.c.  23. 
 
 Condi.  Carthag.  3.  Can.  48. ~ 
 
 Gennadius  Catalog,  verho  Pelagius 
 Hieronym.  Epift  153 
 
 Auguft.  de  natura  &  gratia,  c.  36. 
 Hilarius  de  Synodis  prope  finem- 
 Wicklyff,  Trial  1.  4.  c.  1 1  — 
 
 ne 
 
 eulogiarum — 
 de  Monogamia 
 Quod 
 
 invifibiliter- 
 baptizari — 
 
 1.  efle  
 
 i.  an   -— ' 
 
 1.  eclogarum 
 1.  deanima — ■ 
 1.  Quid 
 
 l.indivifibilitcr 
 
 1.  baptizare  —  1 4^9 
 
 123 
 135 
 201 
 
 153 
 185 
 
 352 
 
 F  J  M  r  s. 
 
■'.w^^xm. 
 
 %m 
 
i/'i'-\ 
 
 mm 
 
 y 
 
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