Paedobaptismus vindicatus, or, Infant-baptism stated in an essay to evidence its lawfulness from the testimony of the Holy Scripture, especially St. Matthew, XXVIII, 19 : the grand, if not sole place, so much insisted on by the antipaedobaptists, to prove their mistaken principle : handled in a different method form other tracts on the subject, as appears in the contents : with an account of a conference publickly held with an antipaedobaptist of no small fame / by J.R., A.M., a Presbyter of te Church of England.

An Account of the Conference with Mr. M. C. upon the Subject of Infant-Baptism, and the Occasion of it.

AFter this, I hope useful Introduction, I come to perform the Obligation of my Promise, which was to give a Relation of a Conference publicly held with an Antipaedo∣baptist of no small Fame on the Subject, and of the Occasion; and this I will endeavour to do with all imaginable Sincerity, and take all possible Care not to commit any volun∣tary Error, or wilful Mistake.

In the Month of October 1686. I was collated to a Living by my reverend Diocesan: After a Year I received Information that an Antipaedo∣baptist had perverted one of my Parish. But I hope without a reproachful Reflection I may say of some that pervert tru Doctrin, what the Holy Jesus said of the glozing Pha∣risees. Wo unto you Scribes, and Pharisees, Hypo∣crites; for you compass Sea and Land to make one Proselyte, and when he is made, you make him two-fold more the Child of Hell than before. The first Intelligence I had (as I remember) was from my Parishioner's Neighbour, of whom he held a considerable Farm: the Gen∣tleman was firm to the Church of England; and though he is no Loquacious, Talkativ Person, yet I have heard him give good Rea∣son for his Principles. From the Account he gave, I found him in Christian Charity

concerned for his Tenant, whereupon he de∣sired me to discourse his Tenant; and because he thought he would be unwilling to give me a Meeting, he told me the next time he came he would send for me to discours him, to make a Tryal if I could reduce him to the Church. Accordingly he did, and I readily went, where I treated him with all the Civi∣lity he could look for, and discoursed what I thought proper; and I spoke with all the kindness and plainness was possible, that what 〈◊〉〈◊〉 said might have an Influence on him: But I was disappointed in my hopes; for I found ••im weak, and (which is usually the unhappy ••ate of such) obstinate, so that though I ••poke plainly; yet he either did not under∣stand me, or would not be convinced by what I offered. So true is the Observation of the wise Lord Bacon, That God hath appointed no Remedy for the Obstinacy of Men: And if he have appointed none, it will be in vain to endeavour to find any. All I could get, was an importunate Request I would permit him to bring one to dispute with me: I was much against it at first; because usually such De∣signs come to no good, nor seldom have their desired end, but are attended with noise and clamour, and generally there is a greater Contestation for Victory than Truth, and a Man's Reputation is more consulted than their Satisfaction on whose Account the Meeting is appointed.

The Answer he gave, was, He was no Scholar, and so not able to discourse with a Man of Learning, as he supposed me to be: I replied, whatever my Stock of Learning was, I would make no use of it with him, be∣cause I charitably intended his Good; but this instead of satisfying, engaged him to re∣new his Importunity, there might be a pub∣lic Disputation, which he pretended would be much to his Satisfaction; but I believe it was but a pretence. For on the Account of some after-Circumstances, I have reason to conjecture that his Importunity for such a Meeting, was not so much to be convinced, as from a Confidence that the Advocate he pitch'd on (for he was in Vogue with his Party for his Disputatious Faculty; and as I have heard, hath often travelled many Miles to dispute with a Clergy man) would so far baffle me, it would give a Reputation to his Cause, and confirm him in his Principles: But because he could not prevail for a Consent, his Neighbour joined, desi∣ring I would comply: Upon which, out of respect to him I condescended; but on this Condition, there might be but a few at the hearing of our Discours; and if he would name how many he would bring, I would endeavour to equal his Number, or be content with fewer: For I told him, I believed three or four judicious Persons of a side, might better understand the Reason and Truth of an Argument, than a Multi∣tude.

For I had for many Years been of the same Mind with the ingenious Mr. Matthew Clifford, who hated Crowd and Noise.

A little after, I had notice my Parishio∣ner would bring his Man on December the thirteenth, 1687. And because I would be just to my Word, I acquainted (to the best of my Knowledge) only two Persons; viz. my Parishioner's Neighbour, and his Father: But he on the other side dealt unfairly with me; for, contrary to his Promise, he sent his Man to Church (the Sunday before the Day) to acquaint my People, when Sermon was done, there was to be a Dispute between Mr. M. C. and My self. Some time before which, I addressed my self to a Consideration of the Doctrine of Baptism, and the Holy Gospel Covenant, and what Persons are to be admitted thereto, and to enjoy the Pri∣vileges by receiving the Sign thereof. I had only by me one Book on the Subject, that treated of the Nature of the Covenant; and whe∣ther Persons that were not capable of under∣standing the Articles thereof, could by the external sign be admitted to the Privileges.

But I had a belief he would not, or cared not to manage the Controversy from that Principle; and thereupon I laid the Book aside, and for some time consulted the Holy Scriptures, and addressed my self by impor∣tunate and sincere Prayers to the Throne of Grace for the Divine Assistance, not in the least trusting to my self; but earnestly beg∣ging

the Aid of Heaven, that the God of Truth would enable me to maintain what was true: And this I the rather did, because I believed this one of the Doctrins of Faith once delivered to the Saints, St. Jude ex∣horts Christians earnestly to contend for. When the Day was come, I waited till about ten or eleven of the Clock before my Anta∣gonist appeared, about which hour he came, and knock'd at door; which when I opened, I saw him and a great Crowd, I let in as ma∣ny as my room I intended for our Dispute would hold; for so many crowded in. There were some scores. After I let him in, he walked somewhat briskly, and with a sort of Smile (as if I were to be led in Triumph, as the Roman Victors dealt with their conquered Slaves,) at the end of my Hall, attacks me with a Challenge to dispute in the Church. I told him there seemed some Vanity in the Request, as if he designed Noise more than Argument.

Whereupon I desired him to look into my Parlor, which I told him was large enough for as many as were fit to hear us: Beside, I told him to dispute in the Church might be accounted a Riot; and I asked him, if he would secure me from the damage I might sustain, by undergoing the Penalty assigned for the Transgression of the Laws? Where∣to he answered, he thought the Act for Li∣berty of Conscience was my Security: To which I replyed, though I had the use of my

Church for Preaching, as he his Meeting-place to Hold-forth in; yet I did not be∣lieve the Law allowed the Church to be a place for Disputation, nor was it fit it should, because it was improper, where the Holy Gospel of Peace was Preached, there Con∣tention or Controversie should be managed. However, if he would go to my Reverend Diocesan, and request his leave, upon Li∣cense from him I would comply. After which he walked into my Parlour to enter into Discourse: I told him, being so many were gathered together, we should act with good Intentions, designing the People's satis∣faction, that they might be convinced which of us had Truth on his side, being our Prin∣ciples were diametrically opposite, and di∣rectly contrary; not consulting our Credit, as if we contended for Victory more than Truth; and being we of the Church of Eng∣land had the Laws on our side for what we professed, and as we thought Truth in Pos∣session, he ought by strong Reasons to shew our Title was not Good, before he attempt∣ed to dis-seize us of the Truth, we hoped we justly possessed: But before we begun, I desired one thing, which I thought was rea∣sonable, because for the Good of the Audi∣tors; and that was, I had a License from my Lord Bishop to teach School, and on that Ac∣count I had an Usher, that did write a fair and swift hand, and desired he might write the Argumentative part of our Discourse,

and such Collateral Proofs we urged to strengthen our Arguments; and after our Conference was done, the Writing might be viewed by such as heard us, and they have Liberty to judge which had spoken most Truth; and that he might be sure he should not be imposed on, I told him, the Man that wrote what he spoke should read it, and ask him if it were his Words and his Sens, or if he could read Written-hand, he should read it himself; which I had not said, but he moved me, by asking an impertinent Question before; but he answered, he would have nothing writ on either side. That Pro∣posal being denied, I had another to make, which was as reasonable, viz. That I might propose two or three Cases, that should in∣clude the greatest part of what was necessary for solving the Doubts, and answering the Objections against Infant-Baptism; and if he would allow any of his Party to understand the Principles of Antipaedobaptism better than himself, I would appeal to him, whether they did not; or if he thought I imposed too much by such a Proposal, (for I had re∣solved before his coming to treat him with civility,) I would allow him the Liberty I desired to take; provided the Questions he should ask were as proper as mine; for I am of the Poet's Mind,

— Damus petimusque vicissim.

The Answer I had, was, He should not ask me a Question, nor should I ask him one;

upon which I replyed, That his coming was to wrangle, ••ot dispute; and I was sorry the People were so disappointed; however, I was willing they should hear what he had to say, on which I desired him to begin; but I perceived (which he ought not to have done, for a Reason I have hinted) he expect∣ed I should begin; whereupon I did: But before I give an Account of what was said, I will give you the three Cases, propounded for a resolution of.

The Antipaedobaptists Object, Baptism is only to be administred to the Adult, and those of years of Discretion.

For the making out of which (in Answer to what is objected) it is desired these things appear.

If Children are to be Baptized, [answ. 1] then it seems necessary, there should be an express place of Holy Scripture to enjoyn it, though the former part of the Proposition be al∣lowed, yet the Consequence follows not; and therefore is desired to be proved.

If a Party be admitted into Covenant, [answ. 2] then it seemeth needful the Party should under∣stand the Articles of the Covenant he is ad∣mitted to; but in some Cases, this is as in∣consequent as the former; and therefore it is desired, that the Consequence of this Hy∣pothetic, or Conditional Proposition, be e∣vinced, or made out, to be universally true in all Cases, and in all Times.

[answ. 3] If there was an express place of Holy Scripture for the Circumcising of Children under the Law, then it seems reasonable there should be an express place of Holy Scripture for Baptizing Children under the Blessed Gospel; and this likewise is desired to be made evident; and because according to the Logicians Rule, The Proof lies on his side that Asserts; and the Antipaedobaptists do affirm these things, it is desired they make proof, or else they have no Reason to expect we should entertain a Belief of them.

And now (being I was engaged to begin) I will give as true an Account as I can of what I offered, and he answered. I told him, I thought it as reasonable Children should be admit∣ted into Covenant under the Holy Gospel, as under the Law, there being nothing more in the Holy Gospel-Covenant to debar them an admission thereto, than there was in that under the Law; besides, it adds strength to the Argument, if we consider, that the Co∣venant made with Abraham, and the Holy Gospel Covenant, are for substance one and the same, as St. Paul tells us expressly, and as we have made appear in the Book; and certainly the Holy Apostle understood the Nature and Difference of Covenants, better I believe than any Antipaedobaptist in England. To all which he made no return; but after some Pause, and an Harangue to the People, he told me he would not be satisfied unless I brought him an Example out of the Holy

Scriptures of the New Testament, for any Child being Baptized; or a Command for his admission into Covenant that way. To which I urged the probability of Children being Baptized, when it is said, That Lydia was Baptized, and her Houshold; and of the Jay∣lor, That he was Baptized, and all his strait∣way; and when St. Paul saith, I Baptized al∣so the Houshold of Stephanas; and to speak in∣genuously, the only thing considerable he said, was the proving the probability there were no Children in those Families. I am very sorry I have forgot what he said; but if I could remember it. I would do him that Justice, as to relate it; for I would pay my Adversary that respect, as to declare all the Truth and Reason of him that his Cause will bear, or that he can with good ground de∣sire; but that which is but probably true, may notwithstanding be false. However, that I may allow my Adversary all he can reasonably ask, supposing there were no Children in those Houses mentioned, Allow∣ing, but not granting it, (as we say sometimes in the Schools,) for disputation-sake; yet the Argument is not weakned, because the Holy Apostle spoke those Words not with the consideration of there being Children in those Families; but in allusion to known Customs among the Jews, in their receiving Proselytes of Righteousness, as we have made appear in the Book. Afterwards he urged the necessi∣ty of a direct Command, in the Holy Scri∣ptures

of the New Testament, for the Bap∣tizing Children, in so many Words; where∣upon I asked him, If he believed such a Com∣mand necessary; to which he replyed, He did: I returned upon him, I thought it was undecent, if not absurd, so positively to assert a thing necessary, and offer no Reason; beside, I said if he would give a Reason why he believed it necessary, I would do that which by Rules of Disputation he could not oblige me to, (for no Man is bound to prove a Negative,) viz. prove it not necessary: Hereupon he made a longer Pause than be∣fore, and after he recovered himself, made so long an Harange to those present, I was forced to pull him by the Sleeve, and desire him not to make my House a Meeting-place, and assume, or take, so much Considence, as to instruct my People, unless he thought me not able for such an Employment; which if he did, I desired him to make proof, and when he had done, to make his complaint to my Reverend Diocesan: Upon which, with a sort of flattering smile, he complemented me, and told me he thought me able for my Office, and said, he and I might agree well in all points but one, viz. Infant Baptism; for he heard I was an Arminian, and so was he: Whereupon I told him, I somewhat doubted whether he understood the Quin∣quarticular Controversie, managed at the Synod of Dort, and knew what an Arminian was; but whether he did or no, was not

material now; but I acquainted him I desired not to pass under any Character, but that of a Christian; nay, that Honourable Name, (for the best things may be abused,) in some Cases and Circumstances (if I understand St. Paul right, where it is used for a Faction in opposition to Christian Peace) is blame worthy: Now this I say, that every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ; Is Christ divided, was Paul Crucified for you, or were you Baptized in the Name of Paul: So that there were four Parties in the Church of Corinth: And there∣fore did I affect to be called by a Name that should preserve Universal Charity, I would espouse that of a Reformed Catholique (without renouncing the Name, Christian.) And then I offered a Reason, why there was no necessity for an express Text of Holy Scripture, in the New Testament, for the Baptizing Infants; because it was so long known in the Jewish Church before our Blessed Saviour's days; and as he took the other Sacrament from the Jews Post-coenium, or After-Supper; so he took this from their way of admitting Proselytes of Righteous∣ness, before they Circumcised them: And why should we not for the same Reason de∣bar Women from the Lord's Supper, as Children from being admitted by Baptism in∣to the Covenant, seeing there is no more Command for one, than for the other: So that Christ's not saying, whether Children

were admitted to Baptism, is so far from be∣ing a cogent Proof, that weighing the former Jewish Customs, it is the strongest Motive to believe it. But still (notwithstanding all I said to shew the absurdity of his Request, and the Arguments I offered to signifie the unreasonableness of such a Demand, without answering one of my Reasons) my Adversary importuned me for an express place of Holy Scripture, in the New Testament, for the Baptizing Children; whereupon I asked him, if I brought a place of Holy Scripture, whose Sence could have no other tolerable meaning, but the allowance of Infants to be Baptized, it were not the same, as if I brought express Words for Baptizing Chil∣dren? which he yielded: Upon which it pleased God (as if he would assist the defence of his Divine Truth; for I thought not on it before; this I own because I am not wil∣ling to ascribe any thing to my self) to sug∣gest to my Mind that place of St. Paul, For the unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband, else were your Children unclean, but now are they Holy: Where Interpreters understand, by the unbelieving Husband or Wife, an Infidel; and by the Wife or Hus∣band that sanctifies, a Christian; from whence I drew this Argument, That if Children, as soon as born, had a right to the Covenant by the Parents Faith, where but one of the Parents is a Christian, then Baptism being

the Sign of the Covenant, and not the Co∣venant, (as the Antipaedobaptists own,) It follows [by the Argument, à Majori ad Mi∣nus, from the greater to the less] if the Child when born hath a right to the Covenant, he hath a right to the Sign; for according to the Logical Maxim, The greater includes the less; and he that should deny this, would be as absurd, as he that should say, he that receiveth Ten Pounds receives not Five. And then I told him there were but two sorts of Holiness, with reference to Men, (though there may be a Relative Holiness, with re∣spect to things,) a Personal, and a Foederal Holiness; at which he stared on me, as if he understood me not; on which I told him I would speak more intelligibly, and that by Foederal, I meant a Covenant Holiness: Now Children, antecedent to exercise of Reason, are not capable of a Personal Holi∣ness, (which is a comprehensive Word for all the Graces of Christian Religion.)

But here the Antipaedobaptists object, [object.] We read of two Persons endued with Holiness before they came to the use of Reason, the Blessed Jesus, and St. John the Baptist.

To which I answer, [answ.] We do not find that either of them acted any Divine Grace ante∣cedent to Years of Discretion, though they were sanctified from the Womb. After I had given this Sence, I was told the reverend Dr. Hammond had given the same Interpreta∣tion: Upon which I was pleased I had the

concurring Judgment of so learned a Man. (Though I had not read it in him, or any else to my remembrance; but it was purely the suggestion of my own Mind, assisted by the Divine Spirit, who is never wanting with his Grace to help those that are sincerely em∣ployed in the Investigation of, and Enquiry after Truth.) This is the main Substance (so far as my Memory will reach) of the ma∣ny hours Discourse we had: If I had had any Thought of printing it, I would have tran∣scribed it while fresh in my Memory, and then possibly might have given a more par∣ticular Account; but I hope this may be sa∣tisfactory, being as much as I can remember. Toward the end of our Discourse I told him, if he could make appear he had answered any Argument of mine, or properly stated any for his Principles, I dare promise to yield the Cause; but to this (as I remember) he returned no Answer.

After this was brought from 1 Cor. VII. 14. I remember not I had any Answer; but he did as he used, make an Harangue to the Peo∣ple: And when he could neither answer my Argument, nor state any proper for his Prin∣ciples, he diverted to another Subject, and would needs enter into a Dispute against Tiths: Upon which I desired we might come to a better Conclusion about the Do∣ctrine of Infant-Baptism, but I could have no further Discours on that Subject: But he requested me to shew him a place of Holy

Scripture, in the New Testament, for Tiths; which I told him was unreasonable to de∣mand, seeing our dear Redeemer, and his blessed Disciples lived under Heathen Go∣vernors, that were Enemies to Christianity; and it could not be expected such as were Gentile Rulers should make Laws in Favour of the Christian Religion: Yet St. Paul as∣serts the Reasonableness of Ministerial Main∣tenance, when he saith, He that preacheth the Gospel, should live of the Gospel. But when Constantine made Profession of Christianity, he adopted Tiths into the Laws of the Em∣pire; and then Tiths were to be paid under as high an Obligation of Conscience, as the Jews were under by virtue of their Judicial Law, which was a part of their Theocracy, or the Government of God himself: So that a Man, who after such an Obligation de∣frauds his Minister, either in whole or part, may be said to be guilty of the Sin of the Jews which they committed, (and it is well if none commit it in our days) who are said directly to rob God; which they that love their Souls, believ a God, and a future Judg∣ment, may tremble at the Consideration of: Which made me wonder Mr. M. C. should tell me, he paid Tiths to a certain Clergy∣man, (I think he said one of the Residentia∣ries of Chichester) but he did it (as he said) against his Conscience. Whereupon I told him he could not be an honest Man; because he paid that voluntarily, which was against

his Conscience: For any Man that payeth what he thinketh he ought not to do, with∣out force, doth it voluntarily, because he is under no Compulsion; and he that con∣sents to that which he believes a Sin, though it be not, yet is a Sin to him; as the Author of The Whole Duty of Man informs us: (the best of Books, as our learned, and most ra∣tional Arch-bishop calls it) Because God judgeth according to our Wills, not ac∣cording to our Understandings. And now to pay my Adversary all the Respect he may look for, and to do him all the Justice he can expect, I believe from the Fame I have heard, he could have disputed like a Scho∣lar, more coherently, and congruously, ar∣gued more closely and properly; but with∣out breach of Charity, I think I may suspect he talked impertinently with a Design to put me in a Passion, (which I was somewhat a∣ware of, and therefore stood on my Guard; and that I might not be guilty of self-confi∣dence, I implored the Divine Assistance to prevent my falling into the Indecencies, and Disadvantages of Passion, because. I knew from my natural Temper I had some Incli∣nation thereto) and that makes me think he did not believ the Character I have been told, he heard that Morning he came: For enquiring, whether I was a Man of Passion, he was answered I was not easily disturbed, on which I was told he shook his Head. But I believe by his roving Talk he thought to

raise a Passion; (for nothing disturbs a Man of Sens more than impertinent Talk) and when that would not do, he fell to the mean Art of Flattery, by commending my Patience; and told me, after three hour's Discourse, he had oft tal∣ked with Men of my Coat, but before so long time had been turned out of Doors: Upon which I told him, his impertinent Discourse deserved such usage; but I would not give him occasion against me: For then I suppo∣sed he would go into the Town, and boast what a Victory he had obtained. But being he was there, I would inflict that Penance on my self, as to discourse till Bed-time, if he would stay, and then leav him; but I would have the Courage to meet him next Morning: For I now found where his Strength lay, which was more in evading an Argument, than in rightly stating one, or standing to it, and learnedly defending it. After this Day's tedious Work (because of the Impertinency I was troubled with) I saw him no more till New-Year's Day, which hapned to be on a Sunday, the Festival en∣gaged me to say something of Infant-Bap∣tism. When Evening-Prayer was done, I sent to Mr. M.C. where he held forth; and I think it was the first Day he did so in my Parish: He was so kind as to come, and brought two of my Neighbours of his Opi∣nion. I treated them civilly, and after a while desired them to withdraw; (because I had a Mind to speak with my Antagonist alone)

which they did; when they were gon, and none but he and my self, I told him, He might have the same suspicion of me, I had of him, that when he and I discoursed before a Company, we might be tempted more to purchase Reputation, than to main∣tain Truth, but now it was not in the De∣vil's power to lay out such a Temptation, there being none but he and I; and there∣fore I desired he would allow me to pro∣pose something calmly to him, which since resulted to my thoughts; for I was willing to be his Proselyte, if he could convince me to be in an Error; and as willing he should be my Proselyte, if I could prove him in a Mistake: For though I loved the Church of England well, yet I loved Truth better; and if he could evince or prove she had not Truth on her side, I would forsake her; but I could have no Answer; for he diverted to other discourse, and said we had spoke enough on the Argument. He hath since been with me, and desired a Dispute in the Church; I told him, I would meet him in any Church, if he would submit to two Conditions, which I thought reasonable; the one was, That he would get my Reverend Diocesan's leave, or secure me from any Penalty the Bishop, or the Law, might lay on me: The other was, That he would be at the Charge to hire an Amanuensis, to write down the Ar∣gumentativ part of his Discours, and I would be at as great a Charge to hire one

that should write down what I offered, and then at the end of our Conference, the Pa∣pers should be exposed to the consideration of the most Judicious Auditors, to examine which spoke most according to the true Sens of Holy Scripture, or the dictates of right Reason; but this offer he refused, and said he would have nothing writ on either side: And the cause why I would engage him there∣to, was, because it would be a kindness, in that it would be a great Caution, we should speak properly, and would oblige us to cir∣cumspection and care, from the consideration and fear of that shame and reproach we should be exposed to, by delivering our selves inconsistently and incoherently, and it would be a satisfaction to the People, be∣cause then we should use our endeavours to speak Truth, and to confirm it by Reason, which, if we did, it might have a good effect on the People that heard it, to understand who spoke most properly, according to the sense of Holy Scripture, and so consequently who had the clearest Truth on his side; but no Argument would prevail with him to submit to such reasonable terms; and then I told him, I would allow him to tell, I re∣fused to accept his Challenge: But then I desired him to tell on what terms I denied to comply; or if not, I should take care to do it; and then he would have cause not to be satisfied with, but ashamed of the Report. When he was with me, on New-years-day,

1688. I told him I understood that was the first day he Held-forth in his Meeting-place, and I supposed he spoke against our Princi∣ples; and truly the Festival engaged me to say something in defence of our declared Do∣ctrines. I said, I doubted he trusted to such an Extemporary Effusion, and such an extra∣ordinary Measure of the Holy Spirit, that I thought he could give little Account of what he said after he concluded; but I told him, I hoped I trusted as much to the Holy Spirit as he, in a rational way; for I studied for what I delivered, and then I implored the Divine Blessing on what I studied, which I thought as much as I ought to trust to; for I believe, since the Miraculous Aids of the Holy Ghost are ceased, the Divine Spirit doth afford his Blessing in the use of means, and not in an extraordinary manner; and then I read what I spoke in reference to In∣fant-Baptism, which I desired him to censure as severely as he pleased, provided he would give me a Reason: The Account whereof is as followeth, Preaching that day on the In∣stitution of Circumcision, from Gen. XVII. 9.15. I made this Observation, That Hea∣then Proselytes, and their Infants, were made Partakers of God's Covenant; whence I thus argued in the General for Infant-Bap∣tism: If this be understood, it will afford a strong, though not usually brought-Argu∣ment, for Baptizing of Infants: For if this be true, as may be made appear by Jewish

Customs, it is plain not being of the Seed of Abraham, but being of the Faith of Abra∣ham, gave a Person a right to the Covenant, and to the Sign of it, Circumcision; or else no Proselytes could be made from Heathe∣nism, and so admitted into Covenant by that Sign; and then by Parity of Reason, the Faith of the Christian Parent shall be imputed to the Child: And if the Faith of the Parent gives a Title to the Covenant, or being a Christian, (Baptism, like Circumcision, be∣ing only the Sign of the Covenant,) by Pa∣rity of Reason, the Faith of the Parent (as I have hinted) gives a right to the Sign, be∣cause the Sign is less than the Privilege. Be∣sides, there is no being a Disciple of Christ, without being Baptized into his Blessed Name, that being the Sign of the Holy Go∣spel Covenant, and made as necessary as Cir∣cumcision, which was the Sign of the Cove∣nant under the Law; not that I would be so uncharitable, as to Damn all that die un∣baptized; because it is here as in Circumci∣sion, the Infant can be in no fault, as not being capable of Obedience to the Command, or transgressing the Law by contempt; and so cannot be said to break the Covenant, that doth nothing belonging to the keeping it; and though the Child did not, yet Moses the Father of the Child went in danger of his Life, whom the Lord met by the way in the Inn, and sought to kill; which, if duly con∣sidered, might make all Christian Parents,

that neglect the bringing their Children time∣ly to Baptism, tremble for fear of some se∣vere punishment falling on themselves; which may be one reason, why our excel∣lent Church declares in the Rubrick of Pri∣vate Baptism, and enjoyns the Pastors and Curates of every Parish, oft to admonish the People, that they deferr not the Baptism of their Children longer than the first or second Sunday, or other Holyday, next after the Child be born: Ʋnless on a great and rea∣sonable Cause declared to the Curate, and to be by him approved. Moreover, if there be no enjoying the Benefits of the Covenant, with∣out the Sign, this makes the Sign necessary; and the wilful neglect of necessary means en∣dangers any Person's Salvation, without the Interposition of an extraordinary Mercy; and that which is above, or beyond means, is ever miraculous: And if such a miraculous pro∣portion of Mercy were indulged, as oft as such a wilful neglect gave occasion, it would cease to be miraculous; because a Miracle is not only an extraordinary act of Power, but a rare contingency, and therefore cannot oft happen; otherwise the Sun's daily motion about the Earth, would be as great, if not a greater Miracle, than its once standing still, or once Retrograde Motion. Lastly, let it be considered, that our Adversaries think Christian Instruction necessary, before the admission of the Party to Baptism, and we think it necessary afterward, supposing the

Party liveth to years of discretion; and if not, we have more reason to rely on an ex∣traordinary act of Mercy, that have given the Sign, and all the Party is at present ca∣pable of, (and being also what the Party was commanded to submit to, under a previous dispensation, and which was never prohi∣bited; and also such an one as was Typical of the Dispensation we are under,) than they have to depend on a miraculous pro∣portion of Mercy, who will not use what the Child is capable of, nor give it that Sign to which the Benefits of the Covenant are an∣nexed, and without which they are not to be enjoyed. Alas! poor helpless Children, that their Parents should be so unmerciful, as not to allow them as much Pity, as God vouch∣safeth Mercy; and refuse that Sign of the Covenant, God hath appointed as the only conveyance of the Advantages thereof; and deny them those means God hath instituted, as the Title to make over the Blessings of Heaven, and convey that Happiness that is only to be enjoyed in the Mansions of Glory above. A great part, if not most, of this, hath been urged in a Conference for the esta∣blishing this considerable, because comfor∣table, Truth, the necessity of Baptizing In∣fants; which if it had been weighed, and the force of its Reason examined, (as the im∣portance of the matter required,) there had been no cause for that which I have been more than once told of, I mean unreasonable,

because undecent singing Io Paans, and mak∣ing boasting Triumphs before the Victory, by Men that had rather serve a Faction, and an Interest, than promote that Religion that is tru, because rational, and love their Reputation more than their Conscience, and value their Credit and Honour more than the Truth in Sincerity; or to use an Holy Scripture Phrase, (and an Expression by them much delighted in, and as much abused, and wrested to the deceiving the unthinking many) The Truth as it is in Jesus. This I read, and asked what he had to say: He gave me no other Answer than this, that he thought I was a Man understood my Principles. I thanked him for his Candor; and told him I was not fit to be a Public Instructor if I did not: And then I added I would make some Enlargements to the Pa∣per I shewed him, and would print it if he would give me a Civil and Rational Answer.

To which he returned, I might do as I pleased; but he would have nothing to do with me in Print, because (as he said) I understood my Principles; which was an Intimation he would have nothing to do with any in Print, but such as he thought he could confute.

But to do Justice; When I read the Paper, I told him of the Boastings I heard he made of the Victory he had obtained. He assured me he had not said any such thing; but pretended a respect for me: Yet I have

reason to suspect he might under-hand en∣courage such Reports (for I am inclined to believe he is not a Man of that Perfection, but he may be tempted to, and without breach of Charity, I may suppose him some∣times to entertain with a sort of Pleasure some little Titillations of the Animal Life, to use the Platonic Phrase, which the best Men may be too propens to) if what I have heard be true; for I was told by a Neighbour-Minister, that one in his Parish who was an Antipaedobaptist, told him he had an excellent Gift of Praying: And he hoped to have an excellent Gift of Preaching. Whereupon he asked, if he had heard of me, and the Conference I had with their great Man, and reputed Bishop. He answered, yes, and said I was a Man of great Noise, but little Sens: I am content for once that pert Fellow should make a Tri∣al of Skill on me, and employ his little Learning and Art about me; and if he can prove his Charge, I will be satisfied patient∣ly to bear the reproachful Accusation. He added, Their Goliah, their great Champion had so baffled me, that I had not the Courage to appear before him. But I will entertain such candid Thoughts of Mr. M. C. as to believe he will not give so mean a Character of me as this Thrasonic Fellow hath. How∣ever I was a little after at a Market-Town, where I heard he was; and when I found him, I told him I would give him any thing

the House afforded, (for I had a Mind to acquaint him what his wise Admirer said of him and me) if he would be so kind as to allow me a little Discours with him; but he answered he could not then spare time. Thus I have given as tru and fair an Account as possibly I could of the Conference, as my Memory would serve to relate of what was done some Years ago. If any ask why I did not publish it sooner; the Reason is, because I was willing to preach it to my People before I published it.

And that I did not, nor could do it till this Summer, there were some Reasons I think not necessary to publish. I find a Poet tells of an Author who was so exact in the composing a piece of Work, that he was nine Years before he published it.

—Nonumque prematur in Annum. Horat.

I must confess I was not so exact as to spend half the time in the composure of this Treatise, tho' it hath not appeared till now. I have endeavoured to treat my Adversary with Respect; for I had much rather persuade and convince the Judgment by Arguments of Reason, than exasperate an angry Humour, or raise a Passion by a petulant Expression. If any of the Advers Party shall judge them∣selves obliged, in vindication of a weak and almost baffled Cause, to make a Return: If they will do it candidly and ingenuously, like Scholars or Gentlemen, they shall be

entertained with the same Civility in my Reply. But if they shall answer with Noise and Nonsense, impertinently, or in a Bur∣lesque way, I acquaint them I affect not Domitian's Employment; and time doth not so hang on my Hands, that I have any to expend in catching Flies; and I had rather bear with their buzzing, than be so diverted from Business. And truly I was willing to treat my Adversaries kindly, and manage this Controversie with Plainness for the Reasons the learned Mr. Walker gives, to whom I refer my Readers.

And as I have not committed any voluntary Error in this Relation; so I have taken Care in the Book it self to write with so much Plainness, that if perchance I have used a difficult Term, I have adjoined a Synony∣mous Word to explain my meaning. And because some of my People have desired I would print all I preached on the Subject of Infant Baptism, I will here transcribe one or two Papers which I used before I came to my main Argument; and then with this Pre∣face, and what is in the Book, I shall have delivered what not only my self, but others of far greater Judgment (if they do not flat∣ter me) think necessary to be said on the Subject, according to the Method I have handled it in, and the Topicks I have pro∣ved it by. What I said next, was, when I had occasion to preach on that former Text, and quoted 1 Cor. VII. 14. I thus de∣livered

my self: Give me leave now to say something in defence of Infant-Baptism; be∣ing willing to seize on any Opportunity that inviteth me to speak thereof. For being there is a Sect of Men called Antipaedobaptists, that have set up a Meeting in this Parish to seduce Men from the Ancient Truth, I think it my Duty (out of kindness to your Souls Health) to preserve you in the true and Catholic, because Christian Doctrin of Bap∣tizing Infants, that you may, by defending your Orthodox Principle of the Church of England, be able to Answer some of their weak (though they imagine them strong) Arguments.

If then that be true, which I do not in the least doubt, (having no reason for it,) that the Learned Rabbins among the Jews acquaint us with, (who best understood their Usages,) That one Reason of Circumcision, was to teach the derivation of God's Covenant to the Seed of the Faithful. This place of St. Paul's will hint us a seemingly unanswe∣rable Argument for Infant-Baptism, which with an allowable confidence, and without too much conceitedness of my self, (for I have laboured to mortifie such Inclinations,) I may challenge the most Learned Antipaedo∣baptist in this Country, or possibly in the Kingdom, to give any tolerable Answer to, or to offer any Sens of this Text, different from what I shall now deliver, as its true meaning, provided it be according to the

Testimony of Holy Writ, the Connexion of Sacred Scripture, the Analogy of sound Faith, and the clear Dictates of right Reason. I call this Doctrine an Ancient Practise, be∣cause I do not in any measure Question, but it was used in that Age of Christianity next to the Holy Apostles, which is as soon as we could expect it to be used; because in the Holy Apostle's time, there was no one Na∣tion brought over to the Christian Faith; but because of the swift propagation of the Christian Doctrin, we may reasonably sup∣pose there was such a Conversion by the end of the first Century, or Hundred years after the Holy Apostles death; and the Fathers of that Century were called Apostolic Men; and if you will not allow such a Tradition to be Apostolic, I know not what Tradition can claim that Ancient and Honourable Name. And now I will give you the plain Sens of that place of St. Paul's above-mentioned, such as may confirm what I have before offe∣red, as its meaning, in a Conference on this Subject: For the unbelieving Husband is sancti∣fied by the Wife; and the unbelieving Wife is sanctified by the Husband; i. e. the Paganish Husband is sanctified by the Wife that is a Christian, I mean her Foederal or Covenant Holiness is imputed to the Husband, that the Children begotten and born after such a Mar∣riage, may be Holy, or Partakers of a Foe∣deral or Covenant Holiness: For a Personal Holiness cannot be conveyed, (as some Men

of ill Principles, particularly the Antino∣mians think, for they believ the Personal Ho∣liness of God and Christ may be transmitted, and therefore they declare a Man may be Godded with God, and Christed with Christ.) And so the Paganish Wife is sanctified by the believing Husband. That no other sense can be the proper meaning of this Text, I ap∣peal to the Context, which is the best way to have a right understanding of Holy Scri∣pture, (or any other Book or Author,) as will appear by two verses preceding, If any Brother hath a Wife that believeth not, and she be pleased to dwell with him, let him not put her away; and the Woman which hath an Husband that believeth not, if he be pleased to dwell with her, let her not leave him. And then the Holy Apostle, as an encouragement for Co-habi∣tation, and a Reason why the Husband should not Divorce the Wife, or the Wife forsake the Husband, adds the following Words, for the unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Hus∣band; which being so great a Priviledg should be a Motive to dwell together, and not by separation to forfeit so considerable an Advantage; and when there is so plain Sense in Holy Scripture for the Baptizing Infants, it is unreasonable in the Antipaedo∣baptists to demand a positiv Precept of Holy Scripture in express Words; and therefore having so much Reason on our side, grounded on the plain sense of Holy Scripture, Why

may not we, with as much Reason retort on them, and demand a positiv Prohibition in express terms? And ask, whether they can shew any Text in the whole Sacred Book of God, that saith, Infants shall not be Bap∣tized? Having therefore so much Reason for our Principles, we may rationally pre∣sume we have the Holy Scriptures, seeing they never contradict Reason, though they may in some things transcend Reason; but I shall need say no more from this Text, ha∣ving spoken so fully to it in the Book, to which I referr my Readers.

I know but one Objection, I shall need to take notice of here (seeing I have answered so many in the Book, and in particular This, and therefore shall be the shorter in the Ac∣count I now give; and what I say, shall not be the same with that in the Book,) and this I am the more willing to, because I know some of the Antipaedobaptists think it may have some force in it, against our Principle, though few of them know how to manage it; and I confess it hath been started to me by one that knew not how to use it; and this they think the stronger, because drawn from our acknowledged Principles; I mean from one of our authorized Books; and so they take it to be like the Logicians Argumentum ad Hominem, as strong as a Dilemma, and so hope to gore us with our own Horns, and expect we should say as the Apostate Empe∣ror

of the Christians in his Age, when he was overcome by the Christians, with Argu∣ments drawn out of his own Quiver, We are wounded with the Arrows feathered from our own Shafts. The Objection is drawn from an Answer to a Question in our Church Ca∣techism: To that Question, What is required of Persons to be Baptized? the Answer is, Re∣pentance, whereby they forsake Sin; and Faith, whereby they stedfastly believe the Promises of God made to them in that Sacrament.

To which I Answer, the Repentance here spoken of consists in forsaking Sin, which is the same with that Abrenunciation they make at their Baptism, by their Com-promisers and Undertakers; by whom, and by certain Conditions promised by their Sponsors and Sureties, they are admitted to an Holy Gospel-state, by the same Reason as a Child may be admitted to a Worldly Inheritance by Guardians, who undertake for certain Conditions the Child must perform when he arriveth at years of Discretion, and for Faith that the Child hath in the right of his Parent, because the Parents Faith giveth him a Title to the Covenant, and so by con∣sequence to the Sign of it, Baptism; beside, that Faith may be thus imputed from some Instances in the Holy Gospel we see, where we find that Christ makes the Parents Faith necessary to the recovery of the sick Child: But there is no necessity of saying ••ny more

to this, there being a much larger Answer in the Book. And now I have but one Ac∣count more to give of what I delivered be∣fore I come to my main Argument; and that I am willing to transcribe, because it will the better prepare the way to those Holy Scripture-Proofs I have offered in the Book, for evidencing the necessity of Infant-Baptism. Preaching at the Festival of the Nativity of the Holy Jesus, on that Text, Isai. VII. 14. Therefore the Lord of Hosts shall give you a Sign, behold a Virgin shall con∣ceive and bear a Son, and shall call his name Immanuel, I had an Occasion to quote St. Matth. XXVIII. 19, 20. Go you therefore, and teach all Nations, Baptizing them in the Name of the Father, and the Son, and the Holy Ghost; teaching them to observ all things whatsoever I have commanded you: And, Lo, I am with you always, even to the end of the World. Amen. I thus addressed my self to my People; I beg leave to give you the tru Sens of this Text, that you may not be seduced from any important Truth of the Christian Religion: And this I am willing to do, because the Antipaedobaptists do so much triumph in, and boast thereof, as if it contained an unanswerable Argument a∣gainst Infant-Baptism; but I will evidently shew, it hath no force for their purpose. And now I will clearly evince, and make out, That this Text they so much insist on, hath nothing in it against our Principles:

And this I will do by shewing what the Co∣herence of this Text (they think so much for them) is, and the Design of Christ's Commission to his Blessed Disciples in these Words, which is the only proper way of coming to the knowledge of their tru Sens, whereby you may understand this place doth not in the least countenance their er∣roneous Principle. Their Argument is, because it is said in the Commission, Teach before they Baptize: Now how could Men understand a Religion, that could not be known but by Revelation, before they had a knowledge of the Revelation? That being the only way of making a discovery; and therefore it was necessary the Holy Apostles Commission should be so worded, that they might by their Instructions preach to the Heathen World that Holy Doctrin the Blessed Jesus came from Heaven to reveal; and which could not be known but by such a Publication: For it is impossible that Men could be made Partakers of the sign of the Covenant, till they owned, and were admitted into the Covenant. For as the Covenant supposeth some Promise on God's part, so it engages to some Service on ours; and we have no Reason to expect the Priviledg, if we will not undergo the Service. So that with relation to the Con∣text, and the Design of the Commission, (which as I have insinuated, is the only way of coming to the knowledge of their tru

meaning) the Sens is plainly this: All Power is given to me in Heaven and in Earth, Go you therefore, and teach all Nations, Bap∣tizing them; i. e. seeing so great Power is delivered to me by the Father, I impart to you so much of that Power as is fit to be communicated, and as is necessary for the Message I send you on, and the business I have entrusted you with, which is to tra∣vel all the World, and instruct all Nations in the Holy Doctrine I came from the Man∣sions of Glory to acquaint you with. Now that this is the tru Sens, appears from the following Words of the next Verse, Teach∣ing them to observ all things whatever. I have commanded you; and then encouraging them with hopes that Success should never be wanting to the diligent performance of their Duty, And, Lo, I am with you always even to the end of the World. Amen. Now I do not at all question, but if the Law had been as extensive a Dispensation as the Holy Gospel, Moses their Legislator would have given such a Commission to Twelve Elders of the Twelve Tribes of Israel, as our dear Saviour gave his Blessed Apostles, and said, Go teach all Nations, Circumcising them: But because the Law was confined to Judea, and the Jews, God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his peculiar People; therefore that could not be done: But supposing it might have been, I say such a Commission would have been no Argument against the Circumcising

the Jewish Children; and by a rational con∣sequence, this Commission of Christ to his Blessed Disciples, can be no Argument a∣gainst Infant-Baptism, because it is directed only to those that were not in Covenant, and had not the least Instruction in that Holy Doctrin that was now revealed. For they that were in Covenant, had a Power of transmitting their Title and Interest in the Covenant to their Children; and it is not only uncharitable, but irreligious, to believe that because the Holy Gospel was a more extensiv Dispensation than the Law, it was not as merciful an one. For our Adversaries allow (and from Evidence of Revelation are forced) Children under the Law were admitted into Covenant; and then by Parity of Reason, why may they not under the Holy Gospel? I am certain St. Paul (who I believe understood Reli∣gion much better than any of them) saith so in express Words; for he maketh Chil∣dren holy as soon as born, tho' but one of the Parents were a Christian, as I hope I have made unanswerably appear from 1 Cor. VII. 14. For the unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband, else were your Children unclean, but now are they holy; and if so, they must have a Right to the Sign that conveyeth the Privileges of the Covenant, because they actually have a Right to the Covenant by their Birth.

And this may answer a seemingly strong Objection of the Antipaedobaptists, That it is unreasonable to admit those into Covenant that are not capable of understanding the Terms.

But not to say this Objection is a Re∣flection on the Righteousness of God's Dispensations; which I might do, and prove it.

It is a sufficient Answer to this their great Objection, That this Method of Dispen∣sation is reasonable, because according to the Laws of Heaven and Earth too. For all that understand Instituted Religion, own God did by Circumcision admit Children into Covenant under the Law: And St. Paul saith, He that is circumcised becometh a Debtor to keep the whole Law; which the Jewish Children were as uncapable of keeping, as Christian Children are of the Holy Gospel; and so the Objection lieth as strong against Circumcising, as Baptizing Children. And it is reasonable according to the Laws of Men too: For it is well known to all Law∣yers, that it is a common thing to admit a Child to an Estate by Guardians and Tutors, under several Conditions, which the Child cannot undertake the Performance of, till he come to that Age wherein he can exercise his Reason: And is it not full as reasonable to admit Children, on certain Terms, to an Holy Gospel Estate, as to a secular one,

on Conditions they are uncapable of execu∣ting. And thus we have the Laws of Heaven, and Men too, against our Adver∣saries: Nay, we have three strong Wea∣pons to defend the Truth, if we know but how to wield and manage them.

1. The Holy Scripture, which is the Sword of the Spirit.

2. Reason, which I may call the Sword of Nature.

3. The Law, which I may name the Military Sword.

And being thus secured with spiritual, natural, and material Armour, we may be so courageous as not to fear the most vio∣lent Attempts that shall be made against us; and may believ according to an Holy Scri∣pture Phrase, very proper to our Case, that against Truth, and us too, while we hold the Truth and stick to sound Principles, no Weapon formed shall prosper, or have its intended effect; and when I had deli∣vered these three Accounts from the Pulpit in defence of Infant-Baptism, I was think∣ing that if I could make the Sense of this last Text, viz. St. Matth. XXVIII. 19. Go teach all Nations, baptizing them: I say, if I could prove those Words to be not only not for the Antipaedobaptists, but against them,

and for us, I did believe I should say all was sufficient to prove its Lawfulness from Holy Scripture. And meditating one Mor∣ning, I employed my Thoughts to give the Words such a Sens, and to justifie it when I had done: And in order thereto I did humbly, and fervently implore the Divine Assistance, and God (who is never wanting to help them, who with Humility and Faith address themselves to him) sug∣gested this Account of the Text to my Mind, that I have offered in the following Papers; which when I had composed, I penn'd down, because I was not willing to forget what my Thoughts had delivered as the proper meaning of the Text, accor∣ding to my Judgment; and I made use of no Book, but the Greek Testament, to sa∣tisfie my self in the Account the Original giveth of Acts II. 39. which with 1 Cor. VII. 14. I made use of, as collateral Proofs, to confirm the Sens given: For I did be∣liev the comparing of one Place of Holy Scripture with another, one of the best ways of coming to its tru Meaning; which when I had drawn out, it made about two Sheets of Paper, which was all at first I did de∣sign to print.

But the Occasion of enlarging it, was this: A Neighbour-Clergy-man (with whom I discoursed about the Sens given of St. Mat. XXVIII. 19. and the Confirmation I brought from those two other Places of Holy

Scripture beforementioned) acquainted me he had a Book of an ingenious Antipaedo∣baptist, that did seem to invalidate any Proof for Infant-Baptism from those two Texts; which I desired to read, and he lent me. When I came home, I did without prejudice peruse what he had wrote, and at the first sight I was somewhat surprized; but on consideration, and retiring into my self, I did find his Arguments against the Sens I offered, were but weak, as I hope will appear to any impartial Reader by the Answer I have given. After I had done this, I resolved to use all Means I could think of, or remember, to establish the Sens I had given of the Text, and accordingly read over some useful Treatises upon the Subject; and because as Pliny some∣where saith, An ingenious thing it is to own by whom we have profited, I will give an Account to whom I am obliged, and more particularly I stand engaged to the re∣verend Dr. Hammond, in his Resolution of Six Queries; one whereof is about Infant-Baptism; the other is the Excellent Author of the Case of Infant-Baptism.

Which was one of those cases the Reve∣rend Lord Bishop of London did, out of a pious and excellent Design, engage his City Clergy to state and resolve for the satisfaction of Dissenters, and to reduce them to the Church of England.

As for Dr. Hammond, I have used his words in a manner; and for the other, I have in most, if not in all places, altered his words, and taken his sens, that I might adapt it to my own style, that the Work might look the more alike, and seemingly appear all of a piece. Something I have borrowed from Mr. Ellis, in his Book called, Pastor and Clerk; or a Debate (real) concerning In∣fant Baptism.

As to the Authorities I have used to con∣firm the sens delivered, I have not taken things on Trust; but perused and examined good Editions of the Original Authors, and have been careful neither to mis-report their words, nor misrepresent their sens, and ha∣ving made this Ingenuous Acknowledgment, I cannot be accused of Plagiarism; because I give my Authors all the Reputation they can desire, by owning what I have taken.

And now, I hope, I may without any con∣ceitedness, say, I have used all the proper Methods for reducing Gainsayers into the Paths of Truth and Peace: For besides three Rational Arguments for Infant-Bap∣tism, I have endeavoured to prove it from that place of Holy Scripture the Adver∣saries think against it; and to engage the belief of the most avers and pre-possessed, I have offered all the proper methods of Con∣viction.

1. I have given a clear Exposition to con∣firm the meaning.

2. I have much enlarged that Exposition.

3. I have proved the Sens by the Cohe∣rence.

4. I have confirmed the meaning by the Original; for in some places of Holy Scri∣pture, no Translation cometh up exactly to the Original; for in every Language there are some peculiar Idioms that cannot well be translated into another Tongue.

5. I have strengthened the Sens by two o∣ther places of Holy Scripture; for the Holy Spirit, by comparing one place with ano∣ther, doth best interpret his meaning.

6. I have given some general Observations to establish the Sens of the three Texts de∣livered.

7. I have defended the Exposition given by an Allusion to Jewish Customs, without which Account it is impossible to come to an understanding of some places of Holy Scri∣pture in the New Testament.

8. I have confirmed what I have offered, as the sens of the three places of Holy Scri∣pture,

from the Authority of some of the Ancient Fathers, who living nearest the times of the Holy Apostles, may reasonably be presumed best to know the sens of their Writings; and I could have produced more in defence of Infant-Baptism; but I was not willing to stuff my Book with Quotations from the Ancients; but only thought good to use those, that might establish the meaning of these Texts I quoted.

9. I have endeavoured to Answer three strong Objections of the Antipaedobaptists against the sens delivered.

After I had done, I shew'd it to some of the Clergy in the Country, and I was told by one, it had been done in part this way by others; I said possibly it might so, but I had never seen it in any Book or Author: I speak not this to put any value on, or assume, or take any thing to my self; but only to own a Gracious Return to my importunate Pra∣yers, while I was employed in the Investi∣gation and Search after Divine Truth, and to implore his Blessing, that it might have that good effect I sincerely designed in the composure of it. And if it shall work a Conviction on any that have erred from the way of Truth, I will say in the Words of the Royal Prophet, Not unto us, O Lord, not unto us; but unto thy Holy Name be the sole Praise, Honour, and Glory given, and ascribed.

And indeed it is almost morally impossible for a Wise Man to be Proud, if he duly con∣sider what St. Paul saith, Who maketh thee to differ from another? And what hast thou, that thou didst not receive? Now if thou didst receive it, Why dost thou Glory, as if thou hadst not re∣ceived it? I have so far consulted the satis∣faction of the Vulgar Readers, that I have placed almost all my Quotations in the Mar∣gin, (except where I had occasion to give an Account of the Original, as to St. Matth. XXVIII. 19. and Act. II. 39. which I could not well do; and if the candid Reader shall skip those two Chapters, and what I could not well put into the Margin, I hope the un∣prejudiced Person may receive satisfaction from the rest of the Book.) And that the meanest Capacity may understand the strength of my Argument, and the sens of what I have wrote, where I have used any Greek or Latin, I have set in the Book, and could not place in the Margin, I have put it between these two Marks [] and made the Sens entire without the understanding, or reading, what is so written. Nay, some of the Antipaedobaptists are desirous to adorn their Books with the Authorities of Learned Men, and to make use of Tradition, if it be of their side: In truth it is usually seen that hardly any oppose Tradition, but those that suppose it is not of their side, or cast off Authority, but such as believ it against them. And I suppose for this Reason, Colonel

Danvers, a great Patron of, and Advocate for their Cause, and a Principal Head of their Par∣ty hath flourished his Book with many Quo∣tations of the Authorities of the Ancients: But I doubt not if his Book be examined, it will appear he hath either mis-quoted his Au∣thors, or mis-represented their Sens; and this the Learned Mr. Walker hath in part already evidenced, in the Postscript to his excellent Book; and in particular tells us, that St. Cy∣prian's Epistle to Fidus, hath not yet been demonstrated to be illegitimate; and saith that this Author, even Mr. Danvers, owns not it is yet made out, no not so much as by Monsieur Daillé, who hath given the World the greatest discovery of that kind; and we have good reason to believ it to be genuine; and good ground we have for such a Belief; seeing it is allowed by Two Learned Doctors of the Church, St. Augustine, and St. Hierome, as Mr. Walker hath evidenced towards the end of his Book by two Quotations from them, to which I referr my Readers. And truly, I have been told by some of the Learned, that some worthy Persons of our excellent Church, have challenged the Antipaedobaptists to stand to the Tryal of Antiquity, and to appear for their Principles no farther than such Authority will allow; but I have heard they have refused to submit to such a Test; and pretend they will not be convinced by any other Arguments (how strong so∣ever they may not only appear, but really

be) than the plain Words, or literal Ex∣pressions of Holy Scripture, or its direct Sens; and the making out the Truth, by this way, is the hearty Endeavour, and sincere Design of this Book; and how far it is done according to such a Rule, is submitted to the Judgment of the candid and judicious Readers.

And now, on the whole matter, I hope I may venture to say, if I have given the true sens of Christ's Commission to this Blessed Disciples for the Administration of this Holy Sacrament of Baptism, and confirmed it by proper Proofs; and answered the strongest Objections brought by the Adversaries, a∣gainst the sens delivered, in defence of the Orthodox and Christian Doctrin of Infant-Baptism, than he who resists such Evidence renounceth his Belief of the Sacred Scriptures, the Revelation of the Holy Will of Heaven, and forfeits his Title to the honourable Profe∣ssion of Christianity. And truly the Learned and Judicious Mr. Walker hath given the World such a rational Discours in defence of this Principle, in his Modest Plea for Infant Bap∣tism, and hath proved by such strong Argu∣ments, the Infants Need for it, Benefits by it, Capableness of it, and Right to it, that whosoever will not believ the comfortable and Christian Doctrin of Infant-Baptism, upon the Testimony he bringeth for its proof, renounceth his Title to Reason, and forfeits his right to the Noble Estate of Hu∣manity,

and with Nebuchadnezar degenerat∣eth into the Nature of a Beast: Nay, I think I may without too much boldness say, Mr. Walker hath so undeniably proved their Claim and Title to it, that in a Spiritual and Evangelic Sens, he makes it Sacriledg, and in a Temporal and Legal one, Robbery, to debar them of admission to it; all, or a great part of which hath been made manifest and apparent, consequentially and implicitly, from the method we have pitched on, and the Arguments we have made use of: so that there is no need of borrowing any thing from him, he having done it in his way so plainly and fully: But they that would have a more particular Account, than I have thought fit to give, may have plenary and full satis∣faction from his excellent Book before-men∣tioned, to which I referr them. I have en∣deavoured to answer all the Objections that I ever heard of, or read in any of their Books that were started by the Antipaeaobaptists, that were material; and I know not any I have passed by unanswered for their difficul∣ty, but may have omitted some that were so triffling, they either needed not, or de∣served not any Answer.

As for that Objection of the Antipadobap∣tists, that our way is not Baptism, or Baptiz∣ing; but Rantism, or Rantizing.

I Answer, Though our Church alloweth dipping in some cases and circumstances, as supposing the Parents desire it, and the Par∣ty's health is not in the least endangered, (and of that there may be much greater hazard in our cold Northern Climate, than in those hot Eastern Countries where Baptism was first used;) and of the Party's health our excellent Church taketh such care in her Rubric, that she Orders, if it be done at all, it shall be done with great discretion and wariness, and not without the Sponsors and Undertakers certifying the Child may with safety endure it; but if the Party's health may in the least measure be endangered thereby, there cannot by any means be a ne∣cessity for it, for this good Reason, because the God of Heaven will have Mercy, and not Sacrifice, i.e. The Almighty God and best of Beings dispenseth with his own Institutions, in such cases as is plain from the Instance of David eating the Shew-bread, when he was well an hungred, and they that were with him, which was not lawful for him to eat, neither for them which were with him, be∣cause it was lawful for none but the Priest's alone: So that for the Reason I have offered, the Objection lieth not directly against the Church of England, or any that own her Rational, because Scriptural Principles; yet the Judicious Mr. Walker hath made it de∣monstrably, and therefore unanswerably, appear from Divines, Grammarians, and

Lexicographers, that neither the Primitiv Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor the Derivativ Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifie only to dip; and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not always signifie a total Immersion, and that the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not restrained to a total Immersion among Christians, by the practise of the Jews: Nay, farther he hath clearly evidenced, that sprinkling was used in the earliest Centuries, or first Ages of the Primitiv Church; besides he hath given probable Arguments, to incline, if not engage any unprejudiced Man's Belief, that sprinkling was the Custom in the Holy Apo∣stolic times, even in those early days, when the first commissionated Teachers went forth into the several parts of the World to publish the Sacred Gospel; and more than all this he gives great probability of believing, that our ever Blessed Saviour, the Holy Jesus, when he was Baptized by St. John the Baptist in the River Jordan, did not undergo a total Immersion.

And this I think is abundantly sufficient, if not more than enough, to Answer, if not for ever silence that Objection; but they that would have a more ample and larg Account, may receiv a full and clear satis∣faction from what that excellent Man hath said on that Subject, to whom I referr the Readers.

I know but one Objection (that is any thing at all considerable, for I would not

willingly neglect any that are worth an∣swering) I hav not mentioned; and that I find started by Mr. Walker, in his late ex∣cellent Book I have so oft quoted. It may be met with in his Preface; and because he hath stated it so fairly, and answered it so strongly, I will give it you in his own Words, because I cannot better express it, either as to Sens, or Words.

[object.] Because there is no one prejudice holds a stronger possession of our Antipaedobaptists, than what springs from that bright Evi∣dence they have of Baptizing Adult Per∣sons in all Ages of the Church, and of Per∣sons deferring either to be Baptized them∣selves, or to Baptize their Infants in seve∣ral Ages of it, and those especially that were nearest the Primitiv Times; and the removal of that Prejudice, and an∣swering that Objection, may be a fair In∣troduction to their depositing and laying down all the rest.

[answ.] Therefore I will endeavour by way of Conclusion, and Answer, to remove that, and if I can shew the delays of Baptizings, which the Antipaedobaptists so greatly insist on in the ancient times, were on other Grounds from those they alledg in the Case, and plead for a defence of their er∣roneous and mistaken Principles; then that

Plea of theirs from the Practice of Bapti∣zing the Adult in the early Ages of the Church, and deferring the Baptizing In∣fants, will neither serve their Hypothesis, or Principle, nor disserve ours. The Grounds, as I understand, on which our Antipaedobaptists refuse Baptizing of their In∣fants, and deferr their Baptism till they come to full Maturity, or Ripeness of Age, are, because as they suppose, there is no Command in Holy Scripture for it, and because there is no Example in Holy Scri∣pture of its practice; either of which if there found, our Adversaries would hold it lawful; and because they find neither of them, they hold it unlawful. Now if it appear the Unlawfulness of Baptizing In∣fants for the want of an Holy Scripture-Command, or Example, was none of the Grounds on which the Ancients did delay their Baptizings. And if it be likewise evi∣dent, that never any such thing was in the Primitiv Times pretended, or pleaded by any Persons to justifie or excuse that delay; then I hope the Case will be clear, that their delays of Baptizing, on other Grounds, can afford no Protection to, or Defence for the Hypothesis, or Principle of our Anti∣paedobaptists, who deny Baptism to Infants on the Account of its Unlawfulness. That ne∣ver any such Plea was made by any in the Primitiv Times (even for Five hundred

years) against Infants being Baptized, I ra∣tionally presume, because I find none yet produced by any of the most learned of our Antipaedobaptists, who, I believe, have searched through all the Writings of the Ancient Fathers, and Ecclesiastic Histo∣rians, and ransacked every Page, and rifled every passage in them, for some Patronage to their Hypothesis, or Principle. And as they are quick-sighted enough to have espi∣ed it, if there had been Quotation, or Au∣thority from them to have produced it in their behalf; so on the most curious and di∣ligent Enquiry I have been ever able to make, I profess I have not been able to find any.

And then learnedly from Tertullian, St. Gregory Nyssen, St. Basil, St. Gregory Nazianzen, and St. Chrysostome, he gives Eighteen or Nineteen Instances of several Cases for the deferring of Baptism; and af∣terward brings in three or four other Cases, which are all I think could be reckoned up. Upon which he saith, (that I may draw to a Conclusion) and now so many Reasons being alledged for the delaying of Baptism, so many shifts used for the putting it off in the Primitiv Times, and yet the Lawfulness of its being administred to Infants never once questioned, the Unlawfulness of it never urged, it is a plain Case, that those Times had no such Thoughts of Infant-Baptism,

as the Antipaedobaptists in our Days enter∣tain: For had they thought Baptizing In∣fants unlawful, for want of an Holy Scri∣pture Command or Example, when any Persons had been exhorted to an early Bap∣tizing their Children, how easie an Answer had been at hand? The Holy Jesus never commanded such a thing as Infant-Baptism; the Blessed Apostles never practised such a thing as the Baptizing Infants: There is neither Precept, nor Example 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 Ob∣jection, or of any such Plea pretended for the delay; it is evident, they thought there was either Precept, or Example, in Holy Scripture, or both; or else that the want of either or both, did not make it unlawful; and so did not delay it on the Account of the Unlawfulness thereof: And so all our Anti∣paedobaptists boasting of Antiquity for the Baptizing only Adult, Believing Persons, and against the Baptizing Believers Infant-Children, affords them little Boast; there is not the least strength added to their Cause, nor weakness brought on ours.

I heartily wish those ignorant People that are deluded, and cozened with the great Noise and gay Shew of Antiquity, to take notice hereof that they be no longer de∣ceived, and imposed.

And now this grand prejudice is (as I hope) fully removed, and all Objections I can imagine any way considerable, have been endeavoured to be rationally and clear∣ly answered in the following Book, I shall now heartily desire my Readers to join with me in the pious and devout Suffrage of our excellent Liturgy in the Office of the Litany.

That i•• may please thee to bring into the way of Truth all such as have erred, and are deceived.

We beseech thee to hear us, Good Lord.

And now as I begun this large Preface with some of the Sens of a Learned Bi∣shop of our Church, in some of his Prefaces to his Books; so I will conclude this large Account, not only with some of the Sens, but in the Words of the same Reverend Bi∣shop, I mean the Lord-Bishop of Ely. In short then, to shut up all; if it had not been to fill up some vacant Pages (and to be just to the performance of the Promise I made in

the Title-Page, of giving a Relation (so far as my Memory would serve) of a Conference publicly held with an Antipaedobaptist of no small Fame) I had made almost as short a Preface, as those Words of the Son of Sy∣rach (according to which I expect the Success of my Labour) Ecclus. XXI. 15. If a skilful Mad hear a wise Word, he will commend it, and add to it: But as soon as one of no Ʋnder∣standing heareth it, it displeaseth him, and he casteth it behind his Back.

Examine all things, and judge righteous Judgment.

July, 26. 1692.

Notes

• St. Matth. XXIII. 15.
• ••ertinaciae Hominum nullum Remedi∣um posuit Deus. The Lord Ba∣con.
• St. Jude vers. 2.
• An Obj.
• Affirman∣ti incum∣bit proba∣tio.
• Gal. iii. 8.
• Vid. p. 97, 98. of this Book.
• Acts xvi. 15.33.
• 1 Cor. 1.16.
• Dato, sed non con∣cesso, dis∣putandi gratia.
• In toti∣dem ver∣bis.
• 1 Cor. 1.12, 13.
• 1 Cor. VII. 14.
• Omne ma∣jus inclu∣dit in se minus.
• 1 Cor. IX. 14.
• Mal. III. 8.
• Dr. Tillot∣son, in his Sermon at the Fune∣ral of Mr. Gouge.
• Ezod. IV. 24.
• Josh X. 12, 13. 2 Kin. XX. 9, 10, 11.
• An Apo∣strophe to unbaptiz∣ed Chil∣dren.
• Vide Mr. Walker's excellent Preface to his mo∣dest Plea for Infant-Baptism.
• Viri Apo∣stolici.
• An Obj.
• ••ropriis 〈…〉〈…〉.
• Obj.
• Answ.
• Ingenuum est profi∣teri per quos pro∣feceris. Plinius.
• Non nobis, Domine, non nobis; sed Nomi∣ni tuo sit Gloria.
• 2 Cor. IV. 7.
• Mr. Wal∣ker's Mo∣dest Plea for Infant Baptism. Prope fi∣nem.
• Idem Ibi∣dem, In the Title Page.
• Dan. IV. 32, 33.
• An Obj.
• Answ.
• See the Liturgy in the Office of Publick Baptism.
• Hos. VI. 6. St. Matth. IX. 13. XII. 7.3.4. St. Luke VI. 4. Levit. XXIV. 9.
• Vide Mr. Walker's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Do∣ctrine of Baptisms; which whole Book (with his Mo∣dest Plea for Infant Baptism) is very well wor∣thy any Man's pe∣rusal.
• See Mr. Walker's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Do∣ctrine of Baptisms. Chap. X.