It is further objected, by those who deny infant-baptism, that the practice of many in the ancient church, who deferred baptism till they were adult, argues, that they did not think it lawful for any to be baptized in infancy. Thus Constantine the great, as Eusebius observes, was not baptized till a little before his death: And, it is well known, that Gregory Nazianzen, and Chrysostom, Ambrose, Augustin, and others of the Fathers, were not baptized till they came to a state of manhood; and Tertullian, who lived in the second century, exhorts persons to defer baptism, and adds, that it is the safest way to delay the baptism of infants, till they are capable of engaging for themselves, being arrived to years of discretion[84].[85] But to this it may be answered, that particular instances, or the sentiments of some of the Fathers are not sufficient to prove that infant-baptism was not practised by the ancient church. As to what is alleged concerning Constantine’s not being baptized till a little before his death, and Gregory Nazianzen, Chrysostom, _&c._ not till they were adult: This may be accounted for, by supposing that their parents did not embrace the Christian religion while they were infants: and, if that were true, they ought not to be baptized till they could give up themselves to God by faith: This a late learned writer attempts to prove[86]. Moreover, some who have been converted, have neglected baptism, out of a scruple they have had of their unfitness for it, as many, in our day, do the Lord’s supper; and others, it may he, might have neglected to baptize their infants, or to be baptized themselves, till they apprehended themselves near to death, as being misled by a false supposition, which was imbibed by several, that baptism washed away sin; therefore, the nearer they were to their end, the more prepared they would be, by this ordinance, for a better world. However, whether it was neglected for this, or any other reason, it does not much affect the argument we are maintaining, our design being principally to prove, that it was practised in the early ages of the church; and, in what instances soever it was omitted, it was not because they denied that the infants of believing parents had a right to it. As to several things mentioned by the authors before cited, and others that treat on that subject, whereby they seem to maintain the absolute necessity thereof, to wash away the pollution of sin; or, when they assert, that it is as necessary to salvation as regenerating grace, we have nothing to say as to this method of reasoning: However, whatever they speak in defence of it, is a sufficient evidence that it is not a practice of late invention.