§. 1. The prologue Of the occasion , and en● of this writing . IT is now full nine moneths since , that being informed by one of the Members of the Assembly , in which you are one , that there was a Committee chosen out of the Members of the Assembly , to give satisfaction in the point of Paedo-baptisme , and advised by the same person out of his tender love to me , to present the reasons of my doubts about Paedo-baptisme , to that Committee ; I drew them up in Latine , in nine Arguments , in a scholastique way , and they were delivered unto Mr. Whitaker the Chair-man of the Committee , about nine moneths since : to which I added after , an addition of three more reasons of doubting , with a supplement of some other things wanting ; which was delivered to Mr. Tuckney , and joyned by him to the former Papers . My aim therein was , either to find better ground then I had then found to practise the baptizing of Infants , from that Assembly of learned and holy men , whom I supposed able and willing to resolve their Brother in the Min●st●ry ; Or else according to the solemn Covenant I have taken , to endeavour the reformation of these Churches according to Gods word , by informing that Assembly what I conceived amisse in the great ordinance of Baptizing . The successe was such , as I little expected : to this day I have heard nothing from the Committee by way of answer to those doubts ; but I have met with many Pamphlets , and some Sermons , tending to make the questioning of that point odious to the People , and to the Magistracie . Among others , reading the Sermon of Mr. Richard Vines , on Ephes. 4.14 . before the Lord Major : and the Sermon you preached at Westminster Abbey . I perceive there is such a prejudice in you , and it may seem by the Vote pass●d about the members of the visible Church , in the generality of the Assembly , that he is likely to be exploded , if not censured , that shall but dispute against it : and therefore little or no likelihood that this matter will be argued , as I conceive it doth deserve , in your Assembly . And further , I perceive there is a great zeale in your spirit against the denying of Children baptisme , as if it were a more cru●ll thing than Hazaels dashing out Childrens brains ; That it were an exclusion of them out of the Covenant of Grace , &c. Which I the more admire , considering the report which hath been of you , as a sober , learned , holy , well-tempered man , that you should be so transported in this matter , as to be so vehement in maintaining that which was accounted heretofore in many ages , but an Ecclesiasticall tradition , for which you are fain to fetch a command from Circumcision , and conf●sse no expresse example in Scripture for it : and go not about to prove it , but by consequence inferr'd from five Conclusions , which though you call undeniable , yet others do not think so , nor yet see reason to subscribe to your judgment . You are not ignorant , I pr●sume , that Mr. Daniel Rogers , in his Treatise of the Sacrament of Baptisme , part 1. pag. 79. confessed himself yet unconvinced by demonstration of Scripture for it . And whereas your Achilles for Paedo-baptisme , is the Circumcision of Infants , me thinks Mr. Balls words , ( Reply to the Answer of the New-England Elders , about the third and fourth Positions , pag. 38 , 39. ) cut the sinews of that argument . But in whatsoever they agree , or differ , we must look to the Institution , and neither stretch it wider , nor draw it narrower then the Lord hath made it ; ●or he is the Institutor of the Sacraments according to his own good pleasure ; and it is our part to lea●n of him , both to whom , how , and for what end the Sacraments are to be administred ; how they agree , and wherein they differ . In all which we must affirm nothing , but what God hath taught us , and as he hath taught us . And whereas the words of Paul , 1 Cor. 7.14 . are your principall strength to prove the Covenant-holines of Infants of a believing parent , Musculus a writer of good esteem , in his Commentary upon that place confesseth , that he had abused formerly that place against the Anabaptists , but found it impertinent to that purpose . And for my part , after most carefull and serious reading and perusing of many Authors , and among the rest , your Sermon , I cannot yet find it to be any other then an innovation , in comparison of many other things rejected late , maintained by erroneous and dangerous principles , having no true ground from Christs institution , which alone can acquit it from Will-worship , and which hath occasioned many errors in doctrine , corruptions in discipline and manners , unnecessary and vain disputes , and almost quite changed the ordinance of Baptisme . Wherefore , upon advise , I have resolved to examine your Sermon , who are a leading man , and in respect of your eminency , either likely to be a very good , or very bad instrument , as you are gui●dd ; that you may either rectifie me , or I you ; and that we may ( if the Lord shall see it good ) give one another the right hand of fellowship , and stand fast in one mind in the truth of the Gospel , and cleare the truth of God to the people , whose eyes are upon us . And so much the rather have I pitched upon your Sermon , because I conceive it contains in a plain way as much as can be wel said for Poedo-baptisme ; and your Epistle seems to intimate your publishing of it to be for the ease of the Assembly , and possibly it may be all I may expect from them . Now the Lord vouchsafe to frame both your spirit and mine , that we may seek and find truth , in humility and love , in this great businesse , which concerns the soules , & perhaps lives and estates of many millions , yea of all godly persons ; and the glory of God , and honour of our Lord Jesus Christ , and that we may trample under our feet our own credit , our own opinion , if it stand not with the honour of Christ , and the truth of God .

§. 2. Of the stating the question , partition of the Treatise , sum of the Answer to the Testimonies of Antiquity for Infant-baptisme . LEtting passe the Epistle , and leaving the various Questions , and allowing the stating of the Question , conceiving you mean it of baptizing by warrant of ordinary rule of Scripture , without extraordinary revelation or direction . Whereas you affirme , that the Infants of Believers are to be baptized with Christs baptisme , by the lawfull Minister according to ordinary rule .

I deny it .

That which you say for the practise of baptizing infants may be reduced , 1. To the testimonies of Antiquity . 2. To the novelties and miscarriages of the opposers of it . 3. To the arguments produced for it . 4. To the answering objections against it . I shall by Gods assistence examine each of these . First you affirm , That the Christian Church hath been in possession of it for the space of fifteen hundred years and upwards , as is manifest out of most of the Records that we● have of Antiquity both in the Greek and Latine Churches .

To this I answer , that if it were true , yet it is not so much as may be said for Episcopacy , keeping of Easter , the religious use of the Crosse , &c. which I conceive you reject . 2. That the highest testimonies you produce come not so high . 3. Those that be alleaged , being judiciously weighed , will rather make against the present doctrine and practise , then for it . 4. There are many evidences that do as strongly prove ( as proofes usually are taken in such matters ) Quod ab initio non fuit sic , That from the beginning it was not so ; and therefore it is but an innovation . The first of these I presume you will acknowledge , that for Antiquity not-Apostolicall , there are plain testimonies of Episcopacy , keeping of Easter , the religious use of the Crosse being in use , before any of the testimonies you , or any other can produce for baptizing of infants ; and therefore I will forbear mentioning proofes so obvious to Schollars . The second and third thing I shall make good in the weighing of the Testimonies you produce , and the fourth in the close .

§. 3. Of the pretended Testimony of Justine Martyr . YOur Testimonies are either of the Greek or Latine Churches . Of the Greekes you alleage foure . The first is Justine Martyr , of whom you say , That he lived Anno 150. which wants somewhat of 1500. years ; and therefore you did somewhat ▪ overlash , in saying that it is manifest out of most of the Records of the Greeke and Latine Church ; The Church hath been in possession of the priviledge of baptizing Infants 1500. years and upwards ; and then you say , In a Treatise that goes under his name : By which it is manifest ▪ that you know that it was questioned whether it was his or no ; and I conceive you could not be ignorant , that it is not only questioned , but also proved by Perkins in his preparative to the demonstration of the Probleme , by Rivet in his Critieus sacer , by Robert Cooke of Leeds ( if my memory faile me not , to which I am inforced to trust in many things , being spoiled of my bookes ) in his Censure , and confessed by Papists , to be none of Justine Martyrs , but to bee written a great while after his dayes ; for as much as it mentions not only Irenaeus , but also Origen and the Manichees : Now what doth this bastard Treatise say ? You say Question 56. Justine Martyr disputes the different condition of those children who die baptized , and of those children who die unbaptized . The question propounded is . If Infants dying have neither praise nor blame by works , what is the difference in the resurrection of those that have been baptized by others , and have done nothing , and of those that have not been baptiz●d , and in like manner have done nothing . The Answer is , this is the difference of the baptized from the not bapti●●d ; that the baptized obtaine good things ( meaning at the Resurrection ) by baptisme , but the unbaptized obtain not good things . And the● are accounted worthy of the good things they have by their baptis●● , by the faith of those that bring them to baptisme . You may by th●● testimony see ( what ever Age the book was made in ) what the reason of baptizing of Infants was : Not the supposed Covenant of grace , made to believers and their seed , which you make the ground of baptizing of infants : but the opinion that the not baptized should not obtain good things at the resurrection ( meaning the Kingdome of God , mentioned Joh. 3.5 . ) but the baptized should ; and that by reason of the faith of the bringers , what ever the Parents were , and therefore they baptized the children of unb●lievers , as well as believers if they were brought .

§. 4. Of Irenaeu● his Testimony . YOur next Greek Author is Irenaeus , who was indeed a Greeke , and wrote in Greek , but now only we have his works in Latine , ( except some few fragments ) for which reason we are not so certain of his meaning , as we might be if we had his own words in the language in which he wrote . You say he lived in the same Century , and it is acknowledged he lived in the same Century with Justine Martyr but not with the Author of the Questions & Answers ad Orthodox●s , who ( as hath been said ) lived in some Age after . Irenaeus is by Vsher placed at the yeare 180. by Osiander at the yeare 183. so that though he were of that Century , yet he flourished in the latter part of it , and so reacheth not to your 1500. years & upwards . Of him you say , that l. 2. c. 39. he saith , Christus venit per seipsū omnes salvare , omnes inquā , qui per eum renascuntur in Deum , infantes & parvulo● & pueros , &c. Now it is well knowne , say the Glossers upon that text , renascenti● nomine , Dominica & Apostolica Phrasi Baptismum intelligi : You might have added what follows . Aperte confirmans Apostolorum traditionem de baptismo infantium parvulorum adversus Anabaptisticam impietatem . But I pray you , whose Glosse was this ? Was it any other then Fevardentius ( if I mistake not ) of whom Rivet . Crit. Sacr. lib. 2 cap. 6. Juniores tantum , qui in opera Irenaei incident monitos volo , ut caveant ab illis Editionibus , quas impudentissimus ille Monarchus Fevardentius , homo projecta audacia et nullius fidei , foede in multis corrupit , & annotationibus impii● et mendacibus conspu●cavit . And for the glosse its false : for no where doth our Lord , or the Apostles call baptisme , Now birth , although our Lord speake of being borne againe of water Ioh. 3.5 . and Paul of the washing of regeneration . Tit. 3.5 . and for the words themselves without the glosse , all the strength lyes in this , that the word ( Renascuntur ) is used for Baptisme by the Ancients , which yet possibly was not the word Irenaeus used in his owne writing ; and how the Latine translation alters the meaning of Irenaeus , you may see somewhat in Rivet . Vossius Thesibus Theologic . de Padebapt . Thesi. 7. intimates , that the proper acception is of sanctification , and that the word may be so taken , yea and that it is not meant of Baptisme , the words and the whole scope of Irenaeus in that place shew . For the scope of Irenaeus in that chapter is to refute the Gnosticks , who sayd that Christ did not exceede one and thirty yeeres of age ; against whom Irenaeus alleageth , that Christ lived in every age , of infancy , youth , old age , that by his age , & example , he might sanctifie every age , so that here Irenaeus speakes not of being borne againe by Baptisme : for it is said , who are borne againe by him , that is , by Christ . Not as if he had baptized infants , but because he was an infant , that by the example or vertue of his age , he might sanctifie infants , as the whole context will shew , which is this . Magister ergo existens , Magistri quoque habebat aetatem , non reprobans nec supergrediens hominem , neque solvens suam leg●m in se humani generis , sed omnem●tatem sanctificans per illam , quae ad ipsum erat , similitudinem . Omnes enim venit per seipsum salvare , omnes inquam , qui per eum renascuntur in Deum , Infantes , & parvulos , & pueros , & juvenes & seniores . Ideo per omnem venit aetatem , & infantibus infans factus sanctificans infantes , in parvuli● parvulu● , sanctificans hanc ipsam habentes aetatem , simul & exemplum illis pietatis effectus & justitiae & subjectionis . In Iuvenibus Iuvenis exemplum Iuvenibus fiens , & Sanctificans Domino : sic et senior in senioribus , ut sit perfectus Magister , non solum secundum expositionem veritatis , sed secundum aetatem , sanctificans simul & seniores exemplum ipsis quoque fiens deinde & usque ad mortem pervenit , ut sit primogenitus ex mortuis ipse primatum tenens in omnibus princeps vitae , prior omnium , et praecedens omnes . Which he confirmes by the testimony of Iohn the Apostle , from whom he saith , those that conversed with him related , that Christ lived about fifty yeares , which all sorts of writers doe reckon among Irenaeus his blemishes , and thereby shew how little credit is to be given to the too much entertained Apostolicall traditions .

§. 5. Of the supposed testimony of Origen . THe next Greeke Author is Origen , who you say lived in the beginning of the third Century , Perkins and Vsher place him at the yeare 230. but for his works , as of old they were counted full of errours and dangerous to be reade , so as now they are , we can hardly tell in some of them what is Origens , What not : for the originall being lost , we have only the Latine translation , which being performed in many of his works , and particularly the Homilies on Leviticus , and the Epistle to the Romanes , by Ruffinus , it appeares by his owne conf●ssion , that he added many things of his own , insomuch that Erasmus in his censure of the Homilies on Leviticus saith , Si igitur aliquis ante ●atu● Pelagium vel ante exortum A●ium in Pelagi●●orum & Aria●orum erro●es acer et vehemens , e●sque ex professo quamvis Hereticorum nomine suppresso divexa●s pr●b●bile non est tale Scriptu● esse ●jus Authoris 〈◊〉 nomen pref●rt Rivet . tract●t de Patrum Auth●rit . cap 14. that a man cannot be certaine whether he reades Ruffinus or Origen ; and Perkins puts among Origens Counterfeit works his Comentary on the Epistle to the Romans , as being not faithfully translated by Ruffinus : the like is the judgement of Rivet and others , and I suppose did you reade the passages themselves you cite , and consider how they are brought in : and how plaine the expressions are against the Pelagians : you would quickly conceive , that those passages were put in after the Pelagien heresie was confuted by Hierom and Augustine , who often tells us that the Fathers afore that controversie arose , did not speake plainly against the Pelagiens : and of all others , Origen is most taxed as Pelagianizing . Wherefore Vossius in the place aforenamed , though he cite him for company , yet addes , sed de Origene minus laborabimus quia quae citabamus , Graece non extant . But what saith the supposed Origen ? In one place ▪ that the Church received this tradition of baptizing infants from the Apostles : in another according to the observance of the Church baptisme is granted to infants , you adde , ( as foreseeing that this passage would prove that then it was held but a tradition ) that then the greatest points of faith were ordinarily called traditions , received from the Apostles , and you cite 2 Thes. 2.15 . To which I reply , true it is that they did call the greatest points of faith , though written , traditions Apostolicall , as conceiving they might best learne what to hold in points of faith , from the Bishops of those Churches where the Apostles preached , and therefore in prescriptions against Heretickes , Tertullian , Irenaeus and others , direct persons to go to the Churches where the Apostles sate , specially the Romane Church which seemes to have beene the seed of Appeals to Rome , and the ground of the conceit which was had of the Popes unerring Chaire . But it is t●ue also they called Apostolicall traditions any thing though unwri●ten , which was reported to have come from the Apostles ; as the time of keeping Easter , and many more , which was the fountaine of all corruptions in discipline and worship . And that in those places you cite , is meant an unwritten tradition , not only the not citing any Scripture for Baptizing of Infants , but also the very Phrases , Pro hoc et Ecclesia ab Apostolis traditionem suscepit & Secundum Ecclesiae observantiam , are sufficient proofe to them who are acquainted with the Ancients writings of those times . Consuetudo tamen Man is Ec●lesia in baptizandis parvulis nequaquam sper●enda est , neque ullo modo superflua deputanda , nec omnino credenda nisi Apostolica esset traditio . Augustin . lib. 10. cap. 23. de Genesi . So that yet you have not proved that the baptisme of Infants was time out of minde , that it had beene received in the Church , or was delivered over to the Church in Origens time , and was of ancient use in the Church afore his time . But these passages prove that in the time when the framer of those passages wrote , it was accounted but an Apostolicall tradition , according to the observance of the Church . Like speeches to which are found in Pseudo-Dyonisius in the end of his Hierachy , and Augustin . lib. 10. de Genesi ad literam . c. 23. and elsewhere , which argue that it was held as an Ecclesiasticall tradition in those times .

§ 6. Of the Testimonies of Gregory Nazianzen and the Greeke Church . THe fourth and last of the Greeke Church you name is Gregory Nazianzen , who is by Perkins placed at the yeare 380. by Vsher 370. much short of 1500 yeares and upwards , you say that Orat. 40. in Baptismum , he calls baptisme , signaculum vita cursum in euntibus , and commands Children to be baptized , though afterwards he seemed to restraine it to the case of necessity . But doth he seeme onely to restraine it to the case of necessity ? the words are plaine , that he gives the reason why Infants in danger of death should be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they might not misse of the common grace , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gives his opinion of others , that they should stay longer , that they might be instructed , and so their minds and bodyes might be Sanctified , and these are all you bring of the Greek Church . By the examination of which you may perceive how well you have proved , that it is manifest out of most of the Records that we have of antiquitie both in the Greeke and Latine Church , that the Christian Church hath beene in possession of the priviledge of baptizing the infants of beleivers for the space of 1500. yeares and upwards . Whereas the highest is but a bastard Treatise , and yet comes not so high , if it were genuine ; the next without a glosse , which agrees not with the text , speakes nothing to the purpose , the third is of very doubtfull credit , the fourth which was sundry hundreds of yeares after Christ restraines it to the case of necessity . But it is wonder to me , that if it were so manifest as you speake , you should finde nothing in Eusebius for it , nor in Ignatius , nor in Clemens Alexandrinus , nor in Athanasius , nor in Epiphanius , that I mention not others : to me it is no small argument that baptisme of Infants was not universally knowne in the Greek Church , no not in Epiphanius his dayes , who is said to flourish in the yeare 390. because in his Panarium , disputing against the Hieracites , that denied Infants inheriting the Kingdome of heaven , Lib. 2. heresi . 47 vel . 67. because not striving . He brings the Infants killed by Herod , the words of the Lord concerning Ieremiah Chap. 1. of his prophesie : Christs blessing and receiving of infants , the children crying Hosanna : but nothing at all of Infants-baptisme , which had beene as proper to his purpose if he had beene acquainted with it . But besides the continuance of the questions to baptized persons , and answered by them , in many Authors mentioned , this is to me , and it seemed so to Hugo Grotius , Annot. in Matth. 19.14 . No small evidence , that baptisme of Infants many hundred yeares was not ordainary in the Greeke Church : because not onely Constantine the Great , though the sonne of Helena a zealous Christian as it s reported , was not baptized till aged , but also that Gregory Nazianzen who was the sonne of a Christian Bishop , and brought up long by him , was not baptized till he came to be a youth , as is related in his life . And Chrysostome though ( as Grotius saith ) according to the truer opinion , borne of Christian Parents , and educated by Meletius a Bishop , yet was he not baptized till past 21 yeares of age . Grotius addes , that the Canon of the Synod of Neocaesarea held in the yeare 315. determines that a woman with childe might be baptized , because the baptisme reached not to the fruit of her wombe , because in the confession made in baptisme , each ones own free choice is shewed . From which Canon , Balsamon and Zonaras do inferre , that an Infant cannot be baptized , because it hath not power to choose the confession of divine baptisme . And Grotius adds fur●her , that many of the Greeks in every age unto this day do keep the custome of diff●ring the baptisme of little ones , till they could themselves make a confession of their faith . From all which I inferre , That the Anabaptists need not blush to say ( which you seem to make a part of their impudence ) that the Ancients , especially the Greek Church , rejected the baptisme of Infants for many hundred yeeres .

§. 7. Of the testimony of Cyprian , I Proceed to the Writers of the Latine Church , you alledge for Baptisme of Infants . First Cyprian , one of the ancientest writers amongst the Latines : which is true ; He is placed by Perkins at the yeare 240. by Vsher , at the yeare 250. Yet Tertullian was before him , and counted his master : Now in Tertullians time , it appeares ( saith Grotius in Mat. 19.14 . ) there was nothing defined cencerning the age in which they were to be baptized , that were consecrated by their parents to Christian discipline , because he disswades by so many reasons ( in his book of Baptism c. 18. ) the baptizing of Infants . And if he did allow it , it was only in case of necessity , as may appeare by his words in his book de anima , c. 39. But you say , Cyprian handles it at large , in Epist. 59. ad Fidum . It is true , he doth say enough in that Epistle for bapt●zing of Infants ▪ and more then enough , except he had spoken to better purpose . The truth is , the very reading of that Epistle , upon which Hierom , and especially Augustine rely for the proving of the baptizing of Infants , is sufficient to discover how great darknesse there was then upon the spirits of those that were counted the greatest lights in the Church . You say , upon this occasion , Fidus denied not the baptisme of Infants , but denied that they ought to be baptized before the eighth day . But you might have further observed , that Fidus alleadged , considerandam esse legem Circumcisionis antiquae , that he thought the law of ancient Circumcision was to be considered . And , Vestigium Infantis in primis partus sui diebus constitut● mundum non esse dixistì : Thou hast said that the footstep of an Infant being in the first dayes of his birth , is not clean . Whence it plainly appeares , that there was a relique of Judaisme in him , and that he did not well understand the abrogation of the Ceremoniall Law : and the truth is , the contentions about Easter , neere that age , do plainly shew , that Iudaisme was not quite weeded out of the mindes of the chi●fe teachers among Christians . You say Cyprian assures him , that by the unanimous consent of 66 Bishops gathered together in a Councell , baptisme was to be administred to Infantes , as well as to growne men ; and not to be restrained to any time , which is true , but you adde , and proves it by such arguments as these . They are under originall sinne , they neede pardon , are capable of grace and mercy , God regards not age , &c. But the resolution of Cyprian with his Collegues is not so lightly to be passed over , sith the determination of this Councell , as far as I can by search finde , is the very spring-head of Infant-baptisme . To conceive it aright , it is to be considered , that you are mistaken , about the proofe of their opinion ; the things you mention , are not the proofe , but are produced in answer of objections . The proofe is but one , except you will make a proofe of that which is in the close of the Epistle , which is , that whereas none is to be kept from baptisme , and the grace of God , much lesse New-borne Infants , who in this respect doe deserve more of our ayde , and Gods mercy , because in the beginning of their birth they presently crying and weeping doe nothing else but pray . The onely proofe is this , the mercy and grace of God is to be denyed to none , that are borne of man , for the Lord saith in the Gospell , that the sonne of man came not to destroy mens soules , but to save them , and therefore as much as in us lyes , if it may be , no soule is to be lost , and therefore all infants at all times to be baptized . Whence we may observe : 1. That they thought baptizing , giving Gods grace , and the denying it , denying Gods grace : Secondly , that they thought the soules to be lost that were not baptized . Thirdly , that therefore not onely Infants of beleivers , but all infants were to be baptized . Whence Tossanus in his Synopsis , Notes this for Cyprians errour that he taught , Infantes Statim esse baptizandos ne pereant , quod eis misericordia non sit deneganda Ep. 8. lib. 3. Then follow the objections , which are three . First , That Infants are not capable being so young : this he answers by saying God regards not age , which he proves by an allegoricall accomodation of Elisha , his stretching himselfe upon the little Childe , to the applying of Gods grace to Infants . The second objection is , But we shun to kisse Infantes as uncleane in the first dayes of their birth : to this he answers , that to the cleane all things are cleane ; and we ought not to decline the embracing Gods worke . The third objection , was the Law of circumcision , to this he answers , that in Circumcision the eighth day was a figure of the resurrection of Christ : Which is now accomplished , and we are to account now nothing common or uncleane : and therefore we are not to account this an impedinent to obtaine grace by Baptisme . Then he addes further , if any thing could hinder from obtaining of grace , greater sinnes should hinder men of yeares from it , now if greater sinnes hinder not men of yeares from it , but that they when they beleive obtaine forgivenes , grace , and Baptisme , by how much rather is an Infant not to be forbidden , who being newly borne , hath not sinned , except in that being borne carnally according to Adam , he hath contracted the contagion of ancient death in his first Nativity , who in this respect comes more easily to receive remission of sinnes , because not his owne sinnes , but anothers are forgiven him : So that whereas you say , that Cyprian proves : that Infants are to be baptized because they are under Originall sinne , they neede pardon ; You may perceive that the argument is rather thus , they have lesser sinnes then others , they neede lesse pardon then men of growne yeares , and therefore there is lesse hinderance in them to come to Gods grace , remission of sinnes and Baptisme : thus have I considered that famous resolution of a Councel of 66. Bishops , which for the nakednes of it I should more willingly have covered , were it not that the truth hath so much suffered by the great esteeme that this absurd Epistle hath had in many Ages .

§. 8. Of the testimony of Augustine . YOu adde next to Cyprian Augustine , who flourished about the yeare 405. according to Perkins , 410. according to Vsher , and I follow you to consider him next ; for though Ambrose and Hierome are reckoned somewhat afore him about 30. or 20. yeares , yet they lived at the same time , and the Authority of Augustine was it which carryed the Baptisme of Infants in the following ages , almost without controule , as may appeare out of Walafridus Strabo placed by Vsher , at the yeare 840. who in his booke De rebus Ecclesiasticis cap. 26. having said ●hat in the first times , the grace of Baptisme was wont to be given to them onely , who were come to that integrity of minde and body , that they could know and understand , what profit was to be gotten in Baptisme , what is to be confessed , and beleived , what lastly is to be observed by them that are new borne in Ch●ist ; confirmes it by Augustines owne confession of himselfe continuing a Catechumenus long afore Baptized . But afterwards Christians understanding Originall sinne &c. Ne perirent parvuli si sine remedio regenerationis gratiae defungerentur , statuerunt eos baptizari in remissionem peccatorum quod & S. Augustinus in libro de baptismo parvulorum ostendit , & Africana testantur Concilia , & aliorum Patrum documenta quamplurima . And then adds how God-fathers and God-mothers were invented and addes one superstitious and impious consequent on it in these words . Non autem debet Pater vel mater de fonte suam suscipere sobolem ut sit discretio inter spiritalem generationem & carnalem , Quod si casu evenerit , non habebunt carnalis copulae deniceps adiuvicem consortium , qui in communui filio compaternitatis spiritale vinculum susceperant . To which I adde that Petrus Cluniacensis , placed by Vsher , at the yeare 1150. writing to three Bishops of France against Peter de Bruis , who denyed Baptisme of Infants , sayes of him , that he did reject the Authority of the Latine Doctors , being himselfe a Latine , ignorant of Greeke , and after having said recurrit ergo ad scripturas , therefore he runnes to the Scriptures : he alleageth the examples in the New Testament , of Christs curing of persons at the request of others , to prove Infants Baptisme by and then adds , Quid vos ad ista ? Ecce non de Augustino , sed de Evangelio protuli , cui cum maxime vos credere dicatis aut aliorum fide alios tandem posse salvari concedite , aut de Evangelio esse quae posui si potestis , negate . From these passages I gather , that as Petrus Cluniacensis urged for paedo-baptisme the authority of Augustine and the Latine Doctors , So Peter de Bruis and Henricus appealed to the Scriptures , and the Greeke Church : Now the reason of Augustines authority was this , the Pelagian heresie being generally condemned , and Augustines workes being greatly esteemed , as being the hammer of the Pelagians , the following refuters of Pelagianisme , Prosper , Fulgentius &c. the Councells that did condemne it as those of Carthage , Arles Milevis &c. did rest altogether on Augustines arguments , and often on his words , and Augustine in time was accounted one of the foure Doctors of the Chu●ch , esteemed like the foure Evangelists , so that his ●p●nion was the rule of the Churches Judgement , and the schooles determination , as to the great hurt of Gods Church Luther and others have beene of late . Now Augustine did very much insist on this argument to prove originall sinne , because Infants were baptized for remission of sinnes , and therefore in the Councill of Milevis he was adjudged accursed , that did deny it : But for my part I value Augustines judgement iust at so much , as his proofes and reasons weigh , which how light they are you may conceive .

August . t●m 1. Confess . lib. 1. c. 11 & Sig●abar signo Cru●is ejus & con●i●b●r ejus sa●e jam inde ab ute●o matris m●ae , quae multum speravit in te And then followes , how being young and falling sick , he desired , and his mother thought to have him baptized , but upon his recovery it was differred . First , In that whereas he makes it so Unive●sall a tradition , his owne baptisme not till above thirty , though educated as a Christian by his mother Monica , the Baptisme of his sonne Adeodatus at 15. of his friend Alipius , if there were no more , were enough to p●ove that this custome of baptizing infants , was not so received , as that the Church thought necessary that all children of Christians by profession should be baptized in their infancy . And though I conceive with Grotius annot. in Matt● . 19.14 . that baptisme of Infants was much more frequented , and with greater opinion of necessity in Africa , then in Asia , or other parts of the world , for ( saith he ) in the Councells you cannot finde ancienter mention of that custome , then the Councell of Carthage . Yet I doe very much question whether they did in Africa , even in Augustines time baptize children , except in danger of death , or for the health of body ▪ or such like reason : I do not finde that they held that Infants must be baptized out of such cases , for it is cleare out of sundry of Augustines Tracts , as particularly tract . 11 in Johan : that the order held of distinguishing the Catechumeni and baptized , and the use of Catechizing afore baptisme , still continued , yea and a great while after , insomuch that when Petrus Cluniacensis disputed against Peter de Bruis , he said only , that ther● had beene none but infants baptized for 300. yeares , or almost 500. yeares in Gallia , Spaine , Germany , Italy , and all Europe , and it seemes he denyed not the baptizing of growne persons in Asia still ; whence I collect , that even in the Latine Church , after Augustines dayes , in sundry ages the baptizing of persons of growne age did continue as well as baptizing of infants , till the great darknes that over-spred the W●sterne Churches , spoiled by Barbar●us Nations , destitute of learned men , and ●uled by ambitious and unlearn●d Popes , when there were none to Catechiz● , and therefore they baptized whole Countries upon the baptisme of the King of that Country , though both Prince and people knew little or nothing of Christianity , but were in respect of manners and knowledge Pagans still , which hath beene the great cause of the upholding of Papacie , and corrupting of Christian Churches , I mean this great corruption of baptizing , making Christians , giving Christendome ( as it is called ) afore ever persons were taught what Christianity was , or if they were taught any thing , it was only the ceremonies and rites of the Church , as they called them .

2. You may conceive how light Augustine's ju●gement was , Rivet . tract . de Patrum authoritate , c. 9. Augustinus aeternis flammis adjudicat Infantes fine baptismo morientes· by considering the ground upon which Augustine held , and urged the baptisme of Infants so vehemently ; which was , as all know that read his works , the opinion he had , that without baptisme Infants must be damned , by reason of originall sinne , which is not taken away but by Baptisme , yea , though he wanted baptisme out of necessity ; urging those places , Joh. 3.5 . Rom. 5.12 . continually in his disputes against the Pelagian● , particularly tom . 7. de natura & gratia , c. 8. And tom . 2. ep. 28. he saith , Item quisquis dixerit , quod in Christo vivificabuntur etiam parvuli , qui sine Sacramenti ejus participatione de vita exeunt , hic profecto & contra Apostolicam praedicationem venit , & totam condemnat ecclesiam . And in the close of the Epistle , calls it , robustissimam & fundatissimam fidem , qua Christi ecclesia , nec parvulos homines recentissime natos a damnatione credit , nisi per gratiam domini Christi , quam in suis Sacramentis commendavit , posse liberari . And this , Perkins in his Probleme , proves , was the opinion of Ambrose , and many more : And hence , as Aquinas , so Bellarmine , proves baptisme of Infants , fro● Joh. 3 5. And this hath been still the principall ground . The ground that you go on , that the covenant of grace belongs to believers and their seed , I cannot find amongst the Ancients . Yea , as you may perceive out of Perkins in the place alleadged , although Ambrose , and Augustine in his 4. book de Baptismo contra Donatistas , c. 22. yielded , that either Martyrdome , or the desire of Baptisme , might supply the defect of Baptisme , and some of the School-men , Biel , Cajetan , Gerson , do allow the desire and prayer of parents for children in the wombe , in stead of baptisme : Yet we finde no remedy allowed by them , but actuall baptisme for children born into the world : So strictly did Augustine and the Ancients urge the necessity of Baptisme for Infants born .

3. You may consider , that Augustine held a like necessity of Infants receiving the Lords supper , from the words , Joh. 6.53 . as is plainly expressed by him , lib. 1. de peccat . merit . & remis . c. 20. And accordingly , as in Cyprians time , the Communion was given to Infants , as appears by the story which he relates of himself , giving the Communion to an Infant , in his book de lapsis , mentioned by August . epist. 23. So it is confested by Maldonat on Joh. 6. that Innocentius the first , Bishop of Rome , held it necessary for Infants ; and that this opinion and practise continued about 600 yeares in the Church , though it be now rej●cted by the Romane Church in the Councel of Trent .