Faber also, at page 227, quotes IRENEUS, Book III, chap. i, on the antiquity of Infant Baptism, as follows:

AGAINST HERETICS Book III, c. xix, page 207.

Our Lord came to save all through himself: all, that is, who through him are born again unto God; Infants and Children and Boys and Youths and Adults. Therefore he passeth through every age: among Infants being made an Infant, thus sanctifying Infants: among Children being made a Child, thus sanctifying Children, and at the same time becoming to them an example of piety and righteousness and subjection: among Youths being made a Youth, thus becoming an example to Youths and sanctifying them to the Lord; finally, among adults being made an Adult, that among all he might be a perfect Master.

This is the same passage before quoted at page 202.

XVIII. PAPIAS.

He

The history of this Father of the Church is very obscure. is said to have been bishop of Hierapolis in Egypt, and to have first propagated the doctrine of the Millennium.

As DUPIN states, we have only a few fragments of his works, and nothing of what remains is on Baptism.

ADAM CLARKE states that the only English translation of any of these fragments, which he has met with, is in Dr Lardner's Credibility of the Gospel history," vol. xi, page 107 in the edition of 1788.

Dr MOSHEIM, in his Ecclesiastical History, vol. i, p. 168, observes :

The books of Papias, concerning the sayings of Christ and his apostles, were, according to the account which Eusebius gives of them, rather an historical commentary than a theological system.

In GALLANDII Bibliotheca are four pages of "S. Papiæ Hierapolitani episcopi fragmenta" in Greek, with two pages of Latin translation: but there is no mention of Baptism either in the five pages of Prolegomena on Papias, or in these fragments of his works.

In the BRITISH MUSEUM is "Papias vocabulista, fol., Venet., 1496."

In the BODLEIAN library is "S. Papiæ fragmenta quædam, Gr. et Lat., p. 647, Duaci 1633."

But the best edition of the fragments of Papias is in vol. i, pp. 1-44 of ROUTn's Reliquiæ Sacræ, Oxon., 4 vols 8vo, second edition, 1816.

XIX. TATIAN.

TATIAN was a Syrian rhetorician, converted to Christianity by Justin Martyr, whom he followed to Rome in the latter half of the second century. After the death of Justin, the opinions of Tatian took a turn towards those of Marcion, with whom he was contemporary; but, differing from that heresiarch in some material points, he became the head of a sect of his own, who acquired the appellation of Encratita and Hydroparastatæ, from the abstinence which they enjoined from wine and animal food, and their substitution of water for the former in the administration of the Eucharist.

As DUPIN states, there is yet extant the treatise of Tatian against the Gentiles.

ADAM CLARKE mentions Tatian's book "against the Greeks" as his only remaining work, and that it has never been translated. The "Oratio adversus Græcos, Gr. et Lat.," occupies about thirty six pages in Gallandii Bibliotheca. It also is given in the Bibliotheca of Delabigne.

The best edition is that of Worth, 8vo, Oxon, 1700, a copy of which is in the Bodleian and in the British Museum.

There is, also, in the Bodleian "Tatianus Syrus: Harmonia Evangelica inter scriptores Orthodoxos &c. &c." But DUPIN writes:

As to the Gospel that was compiled by Tatian

&c. ..... it was a rhapsody of the passages taken out of the four evangelists, to induce us to believe that our Saviour was not descended from the lineage of David.

Our account of Tatian may be concluded with the following notice of him given by DR MOSHEIM :

Tatian, by birth an Assyrian, and a disciple of Justin Martyr, is more distinguished, by the ancient writers, on account of his genius and learning, and the excessive and incredible austerity of his life and manners, than by any remarkable errors or opinions which he taught his followers. It appears, however, from the testimony of credible writers, that Tatian looked upon matter as the fountain of all evil, and therefore recommended, in a particular manner, the mortification of the body; that he distinguished the creator of the world from the supreme Being; denied the reality of Christ's body; and corrupted the Christian religion with several other tenets of the oriental philosophy. He had a great number of followers, who were, after him, called Tatianists,* but were, nevertheless, more frequently distinguished from other sects by names relative to the austerity of their manners; for, as they rejected, with a sort of horror, all the comforts and conveniences of life, and abstained from wine with such a rigorous obstinacy, as to use nothing but water, even at the celebration of

The following note is here added: "We have, yet remaining, of the writings of Tatian, an oration addressed to the Greeks. As to his opinions, they may be gathered from Clemens Alexandrinus, Strom. lib. ii, p. 460.-Epiphanius, Hæres. xlvi, cap. i, p. 391.—Origen de Oratione,