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(HAPJIL that some that used curious arts had found, that he Year tree should quickly have a successor: and the first letters

of his name should be THEOD. The names of Therdorus, Theodoret, Theodosius, Theodulos, &c., were then very common names. And this fancy erst a great many of them their lives; and this captain among the rest. His son Theodosias was not, it seems, at that time a man noted enough to come into danger. When he came to the throne, be managed his affairs so well both in peace and war, that none that went before, or that came after, did ever excel him.

The reason why he was not baptized in infaney, must have been because his father was not then baptized, and perhaps not a believer. I know that Socrates (at the forecited place, lib. v. cap. 6.) says that he (the said emperor) had Christian parents, or ancestors, άνωθεν εκ προγόνων χριστιανός υπάρχων Bit this was a phrase commonly used in the case of those whose parents became Christians at any time before their death, though they were not so at the time of the birth of those their children: a- I shall, out of

instances that might be given, hare occasion to give some presently.

Sect. 5. Of St. Basil.
There is no proof to the contrary, but that he was

baptized in Infancy.
I. I did in the tenth chapter of the First Part of
this work, produce the evidences that are in anti-
quity, that St. Basil was baptized in infancy. But
it is necessary to consider those also that are brought
to the contrary.

I know of but one man of the antipædobaptists that does pretend him for an instance of one

many

the ape

taptized in his adult age, though born of Christian CHAP. II. parents: and he does it very unfairly. He found in Year after saniers? epitome of the Magdeburgenses, that Vincentius in his Spurulum tells a story of St. Ba- 160. as going to Jerusalem, and being baptized in Jordan br Maximus the bishop there. But though Isander and the Magdeburgensestoo do, when ier mention this declare that this is a story of no credit; and that Vincentius collection, being of late 1144 Tears is of no repute; and that there is no historien of credit or antiquity that speaks of any such hing: het Mr. Danver' sets down the quotation ia och manner and words as if they had reited it as credible history: whereas they do both of iden, at the places cited, declare that it seems to them that he was baptized in infancy by his faies, (of which I also hare, in the chapter foremenDided given some contirmation,) or by some other birister.

He quotes also at the same place, and for the seze thing. Swertes, lib. iv. cap. 20, and Sozomen, 23. ri. cap. 34, who neither there, nor any where es, tare ans word tending that way.

II. As Vincentius made his collections of histoseal matters without any judgment, taking them

e of any sort of books genuine or spurious; so be su:hor, out of whom he owns to have this is Azpilachius' life of St. Basil. And that is known br all to be a Grubatreet paper, a gross forgery;

i Cect. 4 ED. m. cap. 42.
* Cet4. cap 10. tom. ä. p. 041. edit. Basil, 1500)
• Treatise of Reptism, part i. cap. ;. p. 60.]
• Face Speculum Histor. lib. xir. cap. ;

the apo

stles.

CHAP.111. and is sufficiently detected to be such by Rivet P, Year after Baroniusy, Bellarmin', Possevin, and before them

all, by bishop Jewels.

The author thereof had, I suppose, read or heard that Amphilochius, bishop of Iconium, had wrote an account of St. Basil's life, (as he did indeed, and Gregory Nazianzen and Gregory Nyssen did the like; but that which was written by him is lost, as are most or all his other works). He therefore put forth his stuff under the name of that great man. But it betrays itself by many tokens, of fabulous miracles, incongruities in history, &c. And in that fable wbich he gives of his baptism, there are such silly monkish quibbles and witticisms put into the discourse that passed between Basil and Maximus, who is made to be his baptizer, (as one asks, Quis est mundus ? The other answers, Qui fecit mundum, &c. ?) that one might guess from what shop they come.

F. Combefis has published this piece in Greek and Latin, and endeavoured to vindicate it by saying, the main part of it might be genuine though it be interpolated and mixt with some fabulous additions: but, as Mr. Du Pin observes, he brings no kind of proof of his opinion.

III. The true account wrote by Nazianzen, Orat. 30. in laudem Basilii, nor that by Nyssen, have no mention of any such thing; nor that under the name of Ephraem Syrus. On the contrary, Nazi

p Crit. Sacr. lib. iii. cap. 27.

9 Ad annum 363.
De Scriptoribus Ecclesiasticis, (5. De Amphilochio, apud
Op. tom. vii. p. 68. edit. Colon. 1617.)

s Apolog. Eccles. Angl. Artic. i. Div. 33.
t Nouv. Biblioth. tom. ii. Amphiloch.

anzen seems plainly to refer to his baptism in in-CHAP.UI. fancy by his own father; as I shewed before.

Year after Their reciting all the remarkable passages of his the apo

. life, after he came to age, without mentioning any thing of his baptism, is a strong argument that there was no such thing: since in all that are baptized at age, their baptism makes a considerable circumstance for a writer, whose chief subject is their Christianity. And therefore the monk, who framed a life for him that might sell well, would not omit it: and to dress it up the better, made it to be in Jordan, where Christ was baptized, and Constantine desired to be.

IV. If the twenty-ninth chapter of St.Basil's book, de Spiritu Sancto, be genuine, (which is questioned br Erasmus and others.) then it is certain that the same man that baptized him, did also put him into the ministry: for so he says in that chapter. He is there shewing, that the custom used by him and the churches, of saying the Doxology, thus, · Glory * be to the Father, and to the Son, with the Holy • Spirit;' or thus, Glory be to the Father, and to • the Son, and to the Holy Spirit,' (instead whereof the Arians would have him say, “By the Son in • the Holy Spirit,') was no innovation. He quotes sereral ancient authors that had spoke so: and begins thus:

• I myself, if it be proper to say any thing of my‘self in this case, do keep the use of this expression

αστέρ τινα κλήρον πατρον, as an inheritance left me • by my father, having received it from a man who • lived a long time in the ministry of God, by whom · I was both baptized and also put into the ministry

of the church.'

Year after

the apo

stles.

CHAP.III. This could not be Meletius, (whom Dr. Cave

reckons to be the man by whom he was ordained
deacon,) because he afterwards reckons Meletius, as
another of his authors for the same usage ; and
says, that the famous Meletius is of the same
• sentiment, they that have conversed with him do
• affirm.'

That St. Basil himself did use to baptize children,
I shewed before in the First Part of this work, ch.xii.

§. 9, 10.

§. VI. Of St. Gregory Nazianzen. Ile was not baptized in infancy. An inquiry whe

ther his father was a Christian, when this his son was born.

$. I. When fourteen instances are produced to prove any thing, and one can shew that thirteen of them are mistakes, he is apt to suspect that there is some mistake in the other two, though he cannot find it out. Yet here is an instance of a Christian's son not baptized in infancy, if this Gregory's Carmen de rita sua be a genuine piece, (as I never heard of any that questioned it,) and if there be no mistake in the reading of it.

I shall represent impartially, and as briefly as I can, the proofs that are brought of his being born before his father's Christianity; and those to the contrary.

That he was not baptized in infancy is plain, both from the foresaid poem de vita sua, and also from the sermon that he made at his father's funeral", and also from the history of his life by Gregorius Presbyter. For in all these a full relation

u Orat. 19. (Orat. 18. edit. Benedict. fol. 1778.]

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