though they had no positive Right unto Baptism § 2. The Antipaedo baptists main ground on which they build their Opinion of the Unlawfulness of Infants Baptism taken in its full strength lies thus That which no one Text in all the Scriptures either commands or gives example of that it Unlawfull But in all the Scripture there is no one Text that either commands or gives an example of Infants Baptism Therefore it is Unlawfull § 3. In contradiction to this ground and to shew the falseness of it I thus argue against the first part of it If nothing be lawfull to be practiced but what some Text of Scripture doth command or give example of then nothing will be lawfull to be believed but what some Text of Scripture doth affirm For it is as necessary that we should have a Scripture Affirmation for what we believe as a Scripture Command or Example for what we practice And this I think no Antipaedo baptist will deny And if so then many things that we now believe and practice and shall become Hereticks and Schismaticks if we do not believe and practice them shall become unlawfull to us because there is in all the Scriptures no one Text that affirms the one or commands or gives example of the other as I shall shew in both particulars § 4. And first in matters of Faith First that the Son as God is equall to the Father this we believe and I hope the Antipaedobaptists do not disbelieve it And yet there is no one Scripture that doth expresly affirm it So that as Man he was circumcised this we believe and our Antipaedobaptists do not deny and yet as we have already noted there is no one Scripture that doth expresly affirm it § 5. Again that the Holy Ghost is God this we believe and I would hope our Antipaedobaptists did believe it too And yet there is no one Scripture that doth expresly affirm it Also that the Holy Ghost proceedeth from the Father and the Son this we believe and our Antipaedobaptists do not that I know deny it And yet there is no one Text of Scripture that doth expresly affirm it § 6. Thirdly that the Three Persons in the Trinity the Father the Son and the Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil de Spir. Sancto cap. 27. p. 213. Ghost are but One God this we believe and our Antipaedobaptists have not that I know of declared themselves to deny it And yet there is no one Scripture that doth expresly affirm it § 7. Fourthly even but this to add no more that it is the duty of Children to love their Parents this we believe and sure the Anabaptists will not deny it And yet where is there one Text in all the Scripture that doth expresly affirm it § 8. Now if we do and may believe these things and ought to believe them having sufficient ground for our belief of them even good Consequence drawn from some one or more Texts of Scripture compared together though no one Text of Scripture doth singly and alone in terms affirm them then may we as well practice some things which no one Text of Scripture doth expresly command or exemplifie so long as we can deduce that practice from any one or more Texts of Scripture compared together And the contrary Doctrine which is the Antipadobaptists ground for the Unlawfulness of Infants baptism is erroneous and absurd § 9. Again in matters of Practice That Women as well as Men ought to receive the Si quid valerent id genus argumenta mulieres pariter Coena Domini interdicendae essent quas Apostolorum seculo ad cam fuisse admissas non legimus Calvin Instit l. 4. c. 16. S. 8. Sacrament of the Supper of the Lord this we believe and practice and the Antipaedobaptâ—sts too And yet there is no one Text of Scripture that any more expresly commands or exemplifies that than Infants baptism is commanded or exemplified § 10. So that the weekly Lords day is to be sanctified or kept holy this we believe and practice and the Antipaedobaptists too And yet there is no one Text of Scripture that commands it Nor is there in the Scripture any example of its sanctification but what may agree to any other besides it It may indeed be shown that some where they did meet on that day and perform holy duties but it may also be shown that other where they did meet and perform holy duties on other days and if one conclude for the one then will the other conclude for the other and so we shall either have all holy days or none and then not that for any either command that enjoyns it or example that infersit § 11. So that Men or Women may be baptized either naked or cloathed we believe and the Church hath practiced And the Anabaptists I suppose do believe and have practiced both ways And yet there is no one Text of Scripture that commands baptizing either way neither is there an example of any persons being either way baptized extant in Scripture Of the going of some into the water of their being baptized therewith we find mention but of their going into it or being baptized with it naked or clothed there is nothing mentioned So that let the Antipaedobaptist say which way men and women should be baptized whether naked or clothed yet still here will be a circumstance at least in practice allowed and used by them as well as by our selves without any Scripture Command for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Bas de Sp. Sanâ—to c. 27. or Example of it So that men may be dipped either once or thrice at their baptizing we believe and it hath in the Church been practiced both ways But what Scripture command or example have we to determine that circumstance either way § 12. Now if both we and the Antipaedobaptists do rightly believe and lawfully practice what we believe of and practice in these things without any Scripture command or example to enjoyn or direct us then their assertion of the Unlawfulness of what is neither commanded nor exemplified in Scripture is erroneous and full of absurdity Which yet I shall further make to appear upon other accounts § 13. I think any rational man will grant that there is no more necessity of having a Divine Command for every thing we take up into our practice then there is of having a Divine Countermand for the laying down of any thing practiced by a Command Divine Yea of the two there is more reason we should have an express command from God to leave off what himself had once commanded than there is to have a command for the beginning of a practice never commanded by him For that which he never expressed any command for may yet be agreeable to his secret will and so not only lawfull but acceptable to him And this may be shewn in sundry cases and particularly in the Jews ordaining and keeping the Feasts of
be said in General that it is reasonable to suppose that on what accounts the Adult delayed to be baptized themselves on the same they delayed the baptizing of their children unless where the case was altered by some particularity of circumstance and so it came to pass that the baptizing of many Infants was deserred till they came to riper years But there are further more Particular accounts to be given of the delaying of Infants more nearly relating unto them First some were as yet Heathens themselves unconverted to Christianity when their children were born and no marvel if they would not make their children Christians who themselves were Heathens And the same is the case of such as though in heart and purpose Christians when their children were born yet kept off from being baptized 2 Some Infants owed the delays of their baptizing to their Parents tendâ—rness and cautiousness who forbore to baptize them for fear they shoud be too weak either to endure the pâ—esent severities of baptism especially as then mostly administred by a total immersion and in some places three times into the water or to avoid the after defilements that would be contracted by them when they were baptized through the imbecility of their nature and the power of temptations whom Greg. Nazianz. checks for womanly weakness and littleness of faith unlike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 648. Vide Eliae Cretens notam in locum Of the Trine Immersion see Dr. Cavâ— Primitive Christianity Part. 1. c. 10. P. 322. Also Greg. Notes ch 39. p. 171. and of the Ancients Apostol Canon 49. Dionys de Eccl. Hierarch cap. 4. Tertull. advers Praxeam p. 659. Ed. Rig. de Corona Mil. p. 121. D. Athanas q. 94. de Interp. Parab Script therein to Hannah who dedicated her Samuel unto God before he was born and consecrated him to his service as soon as he was weaned advising to arm and fortifie their Infants against all fears with that great and good Amulet of the Trinity by baptizing them into the Faith of it 3 Some were apt to delay their Infants baptism upon the account of their being insensible at their baptizing of what was got or lost by being or not being baptized perhaps also on a supposition that the Infants had no perception of any inward operation that baptism had upon them which some that were baptized at full years felt †The ancient Christians speak of high Illuminations wherewithall God pleased then to grace Baptism I make no question but they spake as they felt and that they talk noâ— of a strange change then wrought which never was Dr. Patrick of Baptism pag. 42. and St. Cyprian in particular testifies of himself l. 2. Ep. 2. Whom Greg. Nazianzen nevertheless advises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 658. by all means to baptize their Infants especially in case of urgent danger telling them it were better that their children were sanctified without the sense then died without the seal of baptism arguing for the baptizing of the Infants of Christians though insensible of baptism from the eircumcising of the Infants of Jews the eighth day though insensible of circumcision 4 Lastly some might be of the mind of Tertullian and Gregory Nazianzen who in this case have something of singularity in their opinions and think it might be more for their childrens Itaque pro cujusque personae conditione ac dispositione etiam atate cunâ—latio baptismi utilior est pracipuè tamen circa parvalos Ait quidem Dominus Nolite illas prohibere ad me venire Veni ant ergo dum adolescunt veniant dum discunt dum quo veniant docentur siant Christiani quum Christum nosse potucrint Norint petere salutem ut petenti dedisse videaris Tertull. de Bapt. pag. 264. Ed. Rigal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 40. p. 658. advantage if they were not baptized till they could be able to answer to though they could not fully understand their Catechisms and in their own names desire to be baptized and might upon that account unless in case of necessity defer their Baptism the contrary whereto will I hope be abundantly manisested in these ensuing Papers And these are all the Reasons that in my little converse with the ancient Writers I have found of anies deferring either their own or their childrens Baptizing amongst all which there is not one that so much as borders upon any unlawfulness in Infants Baptism And now so many reasons being alledged for the delaying of Baptism so many shifts used for the putting it off in the Primitive Times and yet the Lawfulness of its being administred to Infants never once questioned all the while the Vlawfulness of it never urged it is a plain case that those Times had no such thoughts of Baptism as these have For had they thought Infants baptism unlawful for want of a Scripture command for it or example of it when any had been exhorted to an early baptizing of their children how easie and how unanswerable an answer had been ready at hand Christ never commanded any such thing as Infants baptism the Apostles never practised any such thing as the baptizing of Infants there is neither Precept for it nor Example of it in Holy Scripture and therefore it is unlawful and we dare not do it But in regard there is in all those times not the least appearance of any such objection made against it or of any such plea pretended for the deferring of it it is plain they thought there was either precept for it or example of it in Scripture or both or else thought that want of either or both did not make it unlawful and so did not defer it upon account of the unlawfulness of it And so all our Antipaedobaptists great boast of Antiquity for the baptizing of only Adult believing Persons and against the baptizing of Believers Infant children affords them but little roast there is not the least strength added to their cause thereby nor weakness brought upon ours And I wish those ignorant ones that are deluded with the great noise and gay show of it to take notice hereof that they be no longer deceived thereby And now this grand Prejudice being as I hope it is removed I shall no longer detain the Reader from the Treatise it self than to desire him to joyn with me in prayer to God to bless it to the end for which it is designed A Prayer GRacious Lord God who are not willing that any should perish but willest that all should be saved and come unto the knowledge of the Truth and hast sent both thy Prophets and thy Apostles thy Son and thy Spirit to convince men of Errour and bring them unto the Truth be pleased graciously to bless this Treatise and make it usefull unto that end Dispose the minds of those ignorant and deceived ones that shall read it unto a readiness to receive the truth therein held
to understand that our Saviour when he put an end to the Mosaical Observances did not wholly evacuate and make null all that was in use and practice among the Jews and introduce a perfectly new platform of his own wholly other in all both the Substance and circumstances of it from what was before but did take much of what he found ready to his hand among them that was usefull to him and did continue it still in his Church onely accommodating and fitting it to his own purpose and improving and heightning it in the uses and advantages of it to his Disciples This the Learned shew by instances Dr. Hammond Quaere of the Baptizing of Infants §. 5. in sundry particulars And thus particularly it was in the institution of Baptism That before the time of our Saviour even from ancient days had been in use among the Jews as one Ceremony among others of the initation of Disciples into the Covenant of God as the most Authentick Records of the Jewish Antiquities do testisie And that our Saviour leaving off the other two which were in use together with it namely Circumcision and Sacrâ—fice did continue and ordain shouâ—d be the sole and single Ceremony of Initiation or Admittance of Disciples into his Church And here by the way I cannot let pass without a remark the mercifulness of our Saviour towards mankind in the continuation of this and dismission of the other two in that whereas Sacrifice was chargeable and Circumcision was painfull he was pleased to lay down them and continue onely Baptism which was neither charge nor pain § 8. Now it is most certain that before our Saviours time those that became Proselytes to the Jewish Church were admitted into it by three things Circumcision Sacrifice and Baptism which last was so necessary that though one were circumcized yet if he were not also baptized he was not a true Proselyte but a Gentile still Whence as the Learned Dr. Light foot informs it is said and said as a known Axiome by the Gemara Non est quis Proselytus usque dum circumcidatur baptizetur Dr. Lightfoot Horâ— Habraicae l. 42. Babylonica Jevamoth fol. 46. 2. That till a man were both circumcized and baptized he was no Proselyte I say a Man because for a woman baptism was sufficient to maâ—e her a Proselyte without circumcision as the same Gemara shews Jevaâ—â—h fol. 45. 2. § 9. Now I being a Statute Law upon record among the Jews Numb 15. 15. that one â—â—dmaâ—ce should be both for them and for tâ—â— manger the Pâ—oselyte that so journed with them and that as thâ—y were so should the stranger he before the â—ord and that one â—aw and one Manner as for Moral Duties so for Rites and Ceremonies should be both for the native Jews and Proselyees that sojourned among them nothing can be more evident than this that what is recorded to have been their uâ—e with the Proselytes was theâ—r uâ—e also with and among themselves and that they did to themselves Dr. Hammâ—nâ— Defence of Inf. Bapt. p. 10 11 24 25. By three things say the Hebrew Doctors did Israel enter into the Covenant by Circumcision and Baptism and Sacrifice And so in all ages when an Ethnic is willing to enter into the Covenant and gather himself under the wings of the Majesty of God and take upon him the yoke of the Law he must be circumcised and baptized and bring a Sacrifice And if it be a woman she must be baptized and bring a Sacrifice as it is written Numb 15. 15. as ye are so shall the stranger be How are ye by circumcision and baptism and bringing of a Sacrifice so likewise the stranger throughout all generations by Circumcision and Baptism and bringing of a Sacrifice Ainsworth on Gen. 17. 12. pag. 68. and theirs what they did to the Proselytes and their Children insomuch that their way of arguâ—ng to what was necessary to be done to the Pâ—oselyte proceeded from what was done among themselves and that because the Law of God was that as it was with them so it should be with the stranger § 10. Now this is most certain as being upon record in the Gemara Babylonica one besides others of their most Authentick writings Dr. Hammond Bapt. of Inf. §. 15. and Def. of Inf. Bapt. Sec. 3. Dr. Lightfoot Horae Hebraicae pag. 42. 43. that when any of Heathens became Jews not onely the Proselytes themselves but also their Infant Children if they had any were baptized They baptize the little or young stranger or Proselyte saith the Gemana Again If together with a Proselyte his sons and daughters be made Proselytes which none were without being baptized what their father doth for them turns to their good Indeed as R. Josph said when they grew up they might if they pleased renounce what was done Where the Gloss saith This is to be understood De parvulis of little ones that were made Proselytes together with their Fathers And so again Maimonides They baptize the Infant or little stranger upon the knowledge or understanding of the house of Judgment or the Congregation And again saith he If an Israelite take or find a Heathen Infant and baptize him in the name of a Proselyte Ecce ille est Proselytus loe he is become a Proselyte So R. Hezekiah saith Behold one finds an Infant cast out and baptized him in the name of a servant do thou also circumcise him in the name of a servant but if he baptize him in the name of a freeman do thou also circumcise him in the name of a freeman Hierosol Jevamoth fol. 8. 4. Infants then were baptized among the Jews before our Saviours time admitted into Covenant with God and into Communion with his Church by Baptism § 11. And that it was so with Infants â—fter our Saviours time I have I hope sufficiently made it appear by what I have already said in this discourse shewing by abundant authorities and instances that it has been the Practice of the Catholick Church of Christ in all the Ages of it to baptize Infants and that Practice founded in the Tradition and derived from the Practice of the Apostles sufficiently though somewhat obscurely attested by the holy Scriptures § 12. Now where we find what was before and what was after our Saviours time in this matter answering exactly each to other save where an alteration is expresly made what other can any rationall man judge than this that as it was before our Saviours time and as it was still continued after his time so our Saviour in his time did institute and appoint ordain and decree that unto all future time it should be And it is impossible any better account than this should be given of any Institution of our Saviours that is not particularly recorded in Scripture as this of Infants Baptism neither is nor was necessary * Nam cum Paedobaptismus in Ecclesia Judaicâ in admissione Proselytorum ita
mocked Acts 17. 32. But as wise and pious persons will not be jeer'd out of a practice that is solemn and serious and of weighty concern by the raillery of a few aieny-brain'd phantasticks so it is beside the question in hand and if any have thought fit to defer it on that account that is no argument of the unlawfulness of it § 9. Some perhaps imagining the Contract made by the Persons themselves though never so young but three or four years old so they could but answer themselves to what was to be required of them in order to their baptizing would afterwards be accounted by themselves the more obligatory and have stronger impressions upon them than if made by others have thought it fitter to defer it for a while I dispute not the prudentiality of the consideration but onely say that the prudency be it never so great of its deferring longer can infer no unlawfulness on its doing sooner And it seems to me that there are more weighty considerations inclining to and pressing for the hastening of it than that or any I have yet met with for the deferring because the generality have this way shew'd themselves inclined by baptizing their children whilest Infants § 10. And since we have so many weighty considerations moving to hasten it being we are assured by a late learned Father of our B. Gawden Eccles Angl. Suspir p. 299. Church that there is not any one of the Ancients that doth deny its lawfulness I see no reason why any suggestions or pretences of inconveniency unnecessariness or novelness in that practice by an inconsiderable number of persons either of elder or later times should sway us against the vogue of the Catholick Church to deposite a Constiâ—ution in which we see there is so much conveniency for which we see there is so great necessity of which we see there is so great antiquity antiquity reaching up both unto and also into the Apostles Age as being delivered unto the Church by them CHAP. XXXV The Argument from the sixth Article of our Church answered § 1. YEa but is it not the express Doctrine of our Church that Holy Scripture containeth all things necessary to salvation Yes And what then Is Infants Baptism therefore unlawfull No such matter It follows not I hope there are more things lawfull than what are either necessary to salvation or are contained in holy Scripture § 2. But what then follows Why this That supposing Infants baptism were neither read in Scripture nor could be proved thereby it were not to be believed as an Article of the Faith nor were the belief of it to be thought necessary to salvation But sure a thing is not therefore unlawfull because it is not to be received as an Article of the Faith or because its belief is not necessary to salvation And so this Article even on that supposition fights not with the lawfulness of Infants Baptism § 3. But we deny the supposition and say that Infants Baptism is contained in the Holy Nullum dari potest dogma ad salutem obtinendam cognitu necessarium quod in Scripturâ non contineatur express è vel implicitè analogiâ—e ità uâ— per consequentiam legitimam inde elici possit Wendelin Theolog. Proleg c. 3 Thes 7. Cum dico perspicuè intelligo vel in se vel per se vel in suis principiis per aliud Hier. Zanch. de Sacrâ Script q. S. prop. 1. pag. 194. Etsi enim non extet expressum praeceptum hac de re sc de baptizan â—is infantibus fidelium liberis colligitur tamen perspicuè ex suis principiis hoc est ex causis propter quas conferendus sit alicui baptismus c. Id. ib. pag. 195. Scriptures in that manner as other things are that are not expressed in it but yet may be deduced from it namely eminently though not formally implicitly though not expresly so as all Points of Faith are contained in the Creed that are not expressed in it or as all Duties are contained in the Decalogue or all Petitions are contained in the Lords Prayer that are not particularly and formally expressed therein § 4. And that it may be proved thereby I hope this Discourse hath already given a sufficient evidence And before I conclude I will yet add one further proof of it and that such an one as though some think not conclusive of the Point yet that acute Divine as well as Heroick prelate A. B. Laud thought to be a direct proof and neer an expression in Scripture it self 'T is Acts 2. 38 39. Then Peter said unto them Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost For the promise is unto you and to your children c. But how doth this prove Infants Baptism Why let that learned Man tell you in his own words For when St. Peter had ended that great Sermon of his Acts 2. he applies two comforts unto them ver 38. Amend your lives and be baptized and you shall receive the gift of the Holy Ghost And then ver 39. he infers For the Promise is made to you and to your children The Promise what Promise What why the Promise of Sanctification by the Holy Ghost By what means Why by Baptism For 't is expresly Be baptized and ye shall receive And as expresly This promise is made to you and to your children And therefore A. C. may find it if he will That the Baptism of Infants may be directly concluded out of Scripture § 5. But Infants are not named here True Yet Children are But those children might be men Yes and they might be Infants also I conceive the word is exclusive of neither but inclusive of both Unless any will say that the Infants were no children or that the promise that was made to the children as well as persons of the then present hearers was made onely to such of their children as were men and not Infants which is easilier said than proved For the Apostle says to your children that is all of them not onely some of them all of them being capable of the thing promâ—sed and none of them being exempted from the benefit of the promise And where God has enlarged the bounds why should man enclose the Common where God has made a restriction Where God has been kind why should Man become cruel and shut out Infants from the benefits of a promise when God has opened a door wide enough to let them in to it § 6. It is true the word Children is not always to be understood of Infants but sometimes of Men and as true it is that it is not always to be understood of Men but sometimes of Infants and as true again it is that sometimes it includes both For when the children of Israel went into the midst of the sea upon the dry ground Exod. 14. 22. Were
time and in all probability some considerable time before that Whence Dr. Hammond not onely saith of him himself * Dr. Hammond de Confirmatione c. 2. §. 10. p. 60. that he is not to be contemned in the opinion of other Doctors though Dalleus relish him not as being near upon equal with Damasus but also tells us * Dr. Hammond Quaere of Infanâ—s Bapt. §. 43. what Mr. Casaubons opinion was of him namely that he was Scriptor antiquissimus elegantissimus a very ancient and most elegant writer And it doth not follow that his writing was false and forged because questioned For then some books of Holy Scripture will come under suspicion whose Authentickness was for some time doubted of if yet they pass for current with all For what Hyginus who died a Martyr about the year 158 saith Dr. Hammond tells us it is affirmed by Platina out of the ancient Dr. Ham. of Inf. Bap. §. 42. 43. Records And though the words alledged from the Author of the Constitutions were not written in the Apostles times by Clemens Romanus yet he saith there is sufficient reason to assure us that they were very ancient and the Testimony of a Person of his Learning Judgment and Integrity is very considerable with unbias'd persons Then for the Responses ascribed to Justin Martyr if they should not be his yet being acknowledgedly a very ancient piece they are nevertheless a considerable testimony for the Antiquity of Infants Baptism And a suspicion of their Interpolation cannot take away their Authority unless it could be proved that they were interpolated in this part or a suspicion of it had been started before this controversie And it is observed that even in Justin Martyrs Dialogue with Trypho the Jew there is a passage that hath a favourable aspect on Infants Baptism Where saith he * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Dial. cum Tryph. pag. 261. D. C. And we who through him are come unto God have not received that circumcision which is according to flesh but that spiritual which Enoch and the like kept But we received it by Baptism through the mercy of God in as much as we had been born sinners and it is free for all in like manner to receive it Here the reason alledged for Mens obtaining from God that spiritual Circumcision by Baptism namely because we had been born in sin is as truly alledgable on the behalf of Infants And how can it be thought but that he that understood there was the same reason for childrens baptizing as for mens should be of opinion that children were to be baptized as well as men And when he extends the liberty of receiving it unto all why should he be thought not to extend it unto Infants Especially when as well the external motive of Gods compassion the misery of mans being born in sin as the internal Mover of God unto compassion even his mercy to men so born is extended unto Infants as well as Men. And when he saith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Dialog cum Tryph. pag. 260. B. C. Moreover the precept of Circumcision commanding to circumcise Infants on the eighth day was a type of the true circumcision wherewith we were circumcised from our errour and naughtiness by him that rose from the dead hath he not a kind aspect on Infants baptism Fairly intimating by expressing the time of Circumcision the eighth day that our Circumcision which is baptism should agree with that which typified it so far at least as to be susceptible by Infants even of eight days old younger than which Fidus the Presbyter because of that law of circumcision thought they ought not to be baptized though Cyprian shew'd him that himself and a whole Council Cypian lib. 3. Ep. 8. were of another mind even that they might be baptized sooner And that he had so is the more probable in regard Greg. Naziarzene †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 40. p. 658. A. B. gives the Circumcision of the Jewish Infants on the eighth day for a reason why the Infants of Christians should in case of danger be baptized even so early as whilest they are insensible of either the want or having of grace by the want or having of baptism To proceed to Origen if he were as perhaps he was not so very Heretical and desperately Erroneous in his own judgment as is pretended yet this doth not follow that he must be also insincere and mendacious in his report of the Churches Practice Is it impossible for a man that is erroneous in something to speak true in any thing If so the truth it self will have few witnesses to it but be well neer left to stand and fall by its self Had Origen been of no Authority in the Church sure St. Hierome would never have appealed to his judgment in the case of so high a concern as whether the Hebrew Books of the Bible had been falsified by the Jews or no saying * Quod si aliquis dixeris Hebraos libros postea à Judaeis esse falsatos audiat Originem quid in octavo volumine explanationum Esaiae huic respondeat quaestiunculae quod nunquam Dominus Apostoli qui caetcra crimina arguunt in Scribis Pharisais de hoc crimine quod erat maximum reticuissent D. Hier. l. 3. Comment in Esaiam cap. 6. Tom. 4. Col. 55. if any man doubt of that Audiat Originem let him hear Origen c. But we have not Origens Original of his Commentaries on the Ep. to the Romans but Ruffinus's Translation No matter so the Translation be right But Ruffinus added and alter'd at his pleasure so that if Erasmus say true you know not when you read Origen aâ—d when Ruffinus Then it cannot be known but that what we read in him touching Infants Baptism is his own And being taken so to be by all not concerned to oppose it it ought to pass for his unless the contrary could be proved And suppose it were not his but Ruffinus's yet still is that a good evidence for the Age he lived in and that was pretty early up towards the Apostles Times being confessedly in the Fourth Century But Ruffinus was a very bad man Perhaps not all out so bad as his bitter adversary St. Hierom makes him And may not a bad men speak truth Had he spoken untruth in this case why was not his falshood detected in the times he lived in why did not Hierom amongst all the rest of his accusations charge this upon him that he made Origen say l. 5. in Rom. c. 6. that the Church received from the Apostles a tradition to give baptism even to Infants when as Origen said no such thing 'T is plain he had nothing to say because he said nothing who had will enough to incline him and passion enough to provoke him to say all he could Yea who sometimes quarrels with Ruffinus * Cum haec ita