_Answ._ To this it may be replied, that if this could be proved to be true, I should regard arguments deduced from scripture-consequences, much more than the sense of antiquity to determine this matter. The principal use of the writings of the Fathers, in my opinion, is to lead us into the knowledge of what relates to the historical account of the affairs of the church in their respective ages. The main thing supposed in this objection is, that infant-baptism was not practised in the early ages of the church; the contrary to which will appear, if we consider some things mentioned by the Fathers concerning this matter: Thus Justin Martyr says, we have not received the carnal but circumcision by spiritual baptism; and all persons are, in like manner, enjoined to receive it, as they were to receive circumcision of old, wherein he refers to that of the apostle, in Coloss. ii. 11, 12. _We are circumcised with the circumcision made without hands, buried with him in baptism_; and, consequently, he supposes that baptism comes in the room of circumcision, as has been observed elsewhere; and he likewise speaks of their being brought to the water, and there regenerated; by which he means, baptized, in the same manner as we are, in the name of the Father, our Lord and Saviour, and the Holy Ghost[79]. And Cyprian, in a council, wherein there were sixty-six bishops convened, delivered it not only as his opinion, but supposes it to have been received by them all, that infants ought to be baptized before the eighth day, in answer to a question under debate, whether the time in which this ordinance was to be performed ought to be the same with that in which children were circumcised under the law[80]. And, Irenæus[81], speaks of Christ’s sanctifying and saving persons of every age, infants not excepted; and therefore they are to be regenerated; by which he means, baptized; as the Fathers often put the thing signified for the sign: And Gregory Nazianzen speaks to the same purpose[82], that baptism may be performed as circumcision was, on the eighth day; but that it ought not to be omitted any longer, than till the children are two, or three years old. And to this I might add, the testimony of Augustin; who asserts, that it had been practised by the church, in foregoing ages, from our Saviour’s time; which, had it not been matter of fact, he would, doubtless, have been disproved by Pelagius, and his other antagonists[83].